{"id":4782,"date":"2022-11-24T15:39:28","date_gmt":"2022-11-24T15:39:28","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=4782"},"modified":"2022-11-24T15:39:28","modified_gmt":"2022-11-24T15:39:28","slug":"ghazali-dusuncesinde-gerceklik-arayisi-instrinsic-quest-for-reality-in-ghazali-thought","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/ghazali-dusuncesinde-gerceklik-arayisi-instrinsic-quest-for-reality-in-ghazali-thought\/","title":{"rendered":"Ghazali d\u00fc\u015f\u00fcncesinde ger\u00e7eklik aray\u0131\u015f\u0131 \/ Instrinsic quest for reality in Ghazali thought"},"content":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 24.11.2022<\/strong><\/p>\n

Ghazali (Abu Hamid Muhammed) d\u00fc\u015f\u00fcncesinin geli\u015fiminde d\u00f6n\u00fcm noktalar\u0131ndan biri belki de, en \u00f6nemlisi onun ger\u00e7eklik aray\u0131\u015f\u0131 olgusu ve buna verdi\u011fi \u00f6nemdir.<\/p>\n

Aray\u0131\u015f olgusu<\/strong><\/p>\n

Bu \u2018aray\u0131\u015f\u2019, bireysel varolu\u015fsal (ontologic<\/em>) bir sorunsaldan ba\u015flamakla birlikte ula\u015ft\u0131\u011f\u0131 nokta dikkate al\u0131nd\u0131\u011f\u0131nda, onun bir ilim adam\u0131 olarak ad\u0131n\u0131n bug\u00fcnlere kadar ula\u015fmas\u0131na ve eserlerinin kayda de\u011fer bir co\u011frafyada makbul bulunmas\u0131na neden oldu\u011funu s\u00f6ylemek gerekir.<\/p>\n

Bilim ve felsefe tarihine g\u00f6z at\u0131ld\u0131\u011f\u0131nda, ger\u00e7eklik aray\u0131\u015f\u0131 kavram\u0131n\u0131n ve olgusunun temelde yeni bir kavram ve olgu olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu \u00e7er\u00e7evede, Ghazali\u2019nin bir anlamda d\u00f6nemine kadar olan geleneksel d\u00fc\u015f\u00fcnce bi\u00e7imlerinin izinden gitti\u011fi ortadad\u0131r.<\/p>\n

Aray\u0131\u015f s\u00fcrecinin ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131 ortaya koyan somut olgu ise, onun makam ve \u015f\u00f6hreti terk ederek az\u0131msanmayacak bir s\u00fcre yani, yakla\u015f\u0131k on y\u0131l boyunca ger\u00e7eklik aray\u0131\u015f\u0131n\u0131n pe\u015fine d\u00fc\u015ferek co\u011frafyalar boyunca gezinmesidir.<\/p>\n

Buna i\u00e7 bilgi aray\u0131\u015f\u0131 diyecek olursak, belki bir t\u00fcr wandering scholar<\/em> s\u0131n\u0131flamas\u0131 i\u00e7erisinde de\u011ferlendirmek yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n

Temel sorun<\/strong><\/p>\n

Temelde burada sorulmas\u0131 gereken soru, Ghazali\u2019ni ya\u015fad\u0131\u011f\u0131 Abbadi Halifeli\u011fi d\u00f6neminin en g\u00f6rkemli y\u0131llar\u0131 kabul edilen bir d\u00f6neme tekab\u00fcl etmekle birlikte, onu b\u00f6ylesi bir aray\u0131\u015fa iten toplumsal ve ilmi nedenleri g\u00f6z ard\u0131 etmek, birka\u00e7 a\u00e7\u0131dan eksikli\u011fi i\u00e7inde bar\u0131nd\u0131r\u0131r.<\/p>\n

Bunlardan ilki, onun bizatihi ya\u015fad\u0131\u011f\u0131 d\u00f6nemin toplumsal ve siyasal ko\u015fullar\u0131 ile bunlar\u0131n ilim d\u00fcnyas\u0131 \u00fczerindeki tezah\u00fcrleri; ikincisi, onun ortaya koymu\u015f oldu\u011fu bireysel ger\u00e7eklik aray\u0131\u015f\u0131 ve bu y\u00f6nde sergiledi\u011fi \u00e7abas\u0131; \u00fc\u00e7\u00fcnc\u00fcs\u00fc de, bu s\u00fcre\u00e7 sonras\u0131nda ula\u015ft\u0131\u011f\u0131 noktad\u0131r.<\/p>\n

Bu noktada, \u00f6nceki iki yaz\u0131da dikkat \u00e7ekti\u011fimiz \u00fczere d\u00f6nemin d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda a\u011f\u0131rl\u0131\u011f\u0131 hissedilen mutekallimun<\/em>, felsefeciler ve Batiniyye (ta\u2019lim\/talimiyyah<\/em>), Ghazali \u015f\u00fcphecili\u011finin ve ele\u015ftirelli\u011finin hedefi olmu\u015ftur.<\/p>\n

Bu olgular dikkate al\u0131nmad\u0131\u011f\u0131nda, Ghazali\u2019nin ilmi noktada ula\u015ft\u0131\u011f\u0131 alan\u0131n \u00f6nemi hakk\u0131yla de\u011ferlendirilmemi\u015f olacakt\u0131r.<\/p>\n

Do\u011fa ve do\u011fa \u00f6tesi<\/strong><\/p>\n

Ghazali\u2019nin eklemlendi\u011fini s\u00f6yledi\u011fimiz ger\u00e7eklik aray\u0131\u015f\u0131 edimini ortaya koyan bilim ve felsefe alan\u0131ndaki d\u00fc\u015f\u00fcn\u00fcrlerin ger\u00e7ekli\u011fi bu d\u00fcnya ve \u00f6te d\u00fcnya, bir ba\u015fka deyi\u015fle maddi alem \/ fizik (natural world<\/em>) ile madde \u00f6tesi alem \/ metafizik (supra-natural world<\/em>) olarak iki temel ayr\u0131ma tabi tutmalar\u0131, var\u0131lan sonu\u00e7lar\u0131n da do\u011fal olarak birbirinden gayet farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 ortaya koyuyor.<\/p>\n

Bu iki temel ayr\u0131mda Ghazali\u2019nin ger\u00e7eklik aray\u0131\u015f\u0131n\u0131 ikincisinden yana yani, maddi \u00f6tesi alem \u00fczerinden ele almas\u0131nda, kendisinden \u00f6nce gelen bilim ve d\u00fc\u015f\u00fcn\u00fcr \u00e7evreleri kadar, belki de bundan daha da \u00f6nemli bir kaynak, \u0130brahim Peygamber\u2019dir. Baz\u0131 \u00e7al\u0131\u015fmalarda dikkat \u00e7ekildi\u011fi Kur\u2019an\u2019da zikredilen bir vak\u0131a \u00fczerine dayand\u0131r\u0131ld\u0131\u011f\u0131ndan hareketle buna, \u201cKur\u2019an-i metod\u201d (Qur\u2019anic methodology<\/em>) demek te m\u00fcmk\u00fcn.[1]<\/a><\/p>\n

Bu noktada, Ghazali\u2019yi benzerlerinden ay\u0131ran husus, onun ger\u00e7eklik ile maddi d\u00fcnya \u00f6tesi ili\u015fkisinde bir alternatif ya da dayanak noktas\u0131 olarak \u0130brahimi <\/em>\u00f6rnekli\u011fi se\u00e7mi\u015f olmas\u0131d\u0131r.<\/p>\n

Ghazali kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 toplumsal yap\u0131da var olan d\u00fc\u015f\u00fcnce bi\u00e7imleri ve -muhtemelen bunlar\u0131n pratikte ald\u0131klar\u0131 haller kar\u015f\u0131s\u0131nda, kas\u0131tl\u0131 ve bilin\u00e7li olarak \u2018bilgi kayna\u011f\u0131\u2019 aray\u0131\u015f\u0131nda olmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. Bu aray\u0131\u015f, zamanla evrilerek bir bilgi teorisi geli\u015ftirdi\u011fini ortaya koyuyor.<\/p>\n

Yukar\u0131da zikredilen d\u00f6nemin hakim egemen d\u00fc\u015f\u00fcnce yap\u0131lar\u0131n\u0131 te\u015fkil eden ve Ghazali\u2019yi \u015f\u00fcphe y\u00f6ntemini kullanmaya sevk eden durum kar\u015f\u0131s\u0131nda, sergiledi\u011fi hakiki bilgi aray\u0131\u015f\u0131 onu \u2018Sufizme\u2019 ula\u015ft\u0131r\u0131yor.<\/p>\n

Az\u0131msanmayacak bu uzun s\u00fcre\u00e7, Ghazali\u2019nin bireysel olarak ya\u015fad\u0131\u011f\u0131 ger\u00e7eklik aray\u0131\u015f\u0131n\u0131n tamamlanmas\u0131 anlam\u0131 ta\u015f\u0131yordu.<\/p>\n

Toplumsal ger\u00e7eklik<\/strong><\/p>\n

Burada bir an i\u00e7in, durup d\u00fc\u015f\u00fcn\u00fclmesi gereken bir di\u011fer husus, Ghazali\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemin \u00f6zelli\u011finin ne oldu\u011funun sorgulanmas\u0131d\u0131r.<\/p>\n

\u00d6yle ki, \u00f6rne\u011fin, o d\u00f6nem, bir dar\u2019ul harb <\/em>ve\/ya M\u00fcsl\u00fcman toplumun az\u0131nl\u0131kta oldu\u011fu; \u0130slam toplumunun, siyasal ve bilimsel alanlarda ikincil konumda, bask\u0131 ald\u0131nda bulundu\u011fu bir s\u00fcre\u00e7 mi s\u00f6z konusudur?<\/p>\n

Aksine, geli\u015fim s\u00fcre\u00e7lerinin zirvesine ula\u015f\u0131ld\u0131\u011f\u0131 bir Abbasi Halifeli\u011fi ile bu dini\/siyasi yap\u0131n\u0131n geli\u015ftirdi\u011fi \u00e7e\u015fitli kurumlar\u0131n\u0131n egemen oldu\u011fu bir sosyo-siyasal ve k\u00fclt\u00fcrel ger\u00e7eklik bulunmaktad\u0131r.<\/p>\n

Ancak, Ghazali\u2019yi \u2018rahats\u0131z eden\u2019, bir anlamda d\u00fc\u015f\u00fcnmeye, ger\u00e7eklik aray\u0131\u015f\u0131na k\u0131\u015fk\u0131rtan tam da, b\u00f6ylesi bir toplumsal yap\u0131 i\u00e7erisinde ne\u015fet eden k\u0131r\u0131lmalard\u0131r.<\/p>\n

Ghazali\u2019yi var olan d\u00fc\u015f\u00fcnce sistemlerinden \u201c\u015f\u00fcpheye\u201d sevk eden bu durum, \u015f\u00fcphecili\u011fin sanki ba\u015fka d\u00fc\u015f\u00fcnce evrelerine aitmi\u015f gibi bir alg\u0131n\u0131n g\u00fc\u00e7l\u00fc bir \u015fekilde hakim oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc sarsan bir tutumdur asl\u0131nda.<\/p>\n

[1]<\/a> Ghazali. (1980). Deliverance from Error<\/em> (al-Munqidh min al-Dalal), (Tr.: Richard J.\u00a0 McCarthy), Beirut: American University of Beirut, s. xi; Ali Issas Othman. (1960). The Concept of Man in Islam: In the Writings of Al-Ghazali<\/em>, Cairo: Dar al-Maaref, p. xi.<\/p>\n","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 24.11.2022 Ghazali (Abu Hamid Muhammed) d\u00fc\u015f\u00fcncesinin geli\u015fiminde […]<\/p>\n","protected":false},"author":1,"featured_media":4783,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-4782","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4782","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=4782"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4782\/revisions"}],"predecessor-version":[{"id":4784,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4782\/revisions\/4784"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/4783"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=4782"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=4782"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=4782"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}