{"id":4785,"date":"2022-11-28T06:55:28","date_gmt":"2022-11-28T06:55:28","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=4785"},"modified":"2022-11-28T06:55:28","modified_gmt":"2022-11-28T06:55:28","slug":"ghazali-ve-sosyolojik-yaklasim-ghazali-and-sociological-perspective","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/ghazali-ve-sosyolojik-yaklasim-ghazali-and-sociological-perspective\/","title":{"rendered":"Ghazali ve sosyolojik yakla\u015f\u0131m \/ Ghazali and sociological perspective"},"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 28.11.2022<\/strong><\/p>\n

Ghazali\u2019nin (Abu Hamid Muhammed), \u00e7a\u011fda\u015f \u0130slam d\u00fcnyas\u0131nda buldu\u011fu kar\u015f\u0131l\u0131k olduk\u00e7a dikkate de\u011ferdir. Bu durum, Ghazali \u00fczerine g\u00f6r\u00fc\u015f beyan eden baz\u0131 yazarlar\u0131n, \u201c… \u015fayet 7. as\u0131r sonras\u0131nda bir Peygamber daha gelmi\u015f olsayd\u0131, herhalde bu Ghazali olurdu\u201d y\u00f6nl\u00fc yakla\u015f\u0131mlar\u0131n\u0131n nedenini a\u00e7\u0131klasa gerek…<\/p>\n

Kur\u2019an\u00ee yakla\u015f\u0131m<\/strong><\/p>\n

Ghazali\u2019nin, d\u00f6neminin d\u00fc\u015f\u00fcnce krizinin a\u015f\u0131lmas\u0131nda, dinin yeniden anla\u015f\u0131lmas\u0131nda ve yeniden dindarla\u015fma\/\u0130slamla\u015fma s\u00fcrecindeki rol\u00fcn\u00fc temelde iki a\u00e7\u0131dan de\u011ferlendirmek m\u00fcmk\u00fcn. \u0130lki, Ghazali\u2019nin \u0130slam dininin bilgi kaynaklar\u0131 \u00fczerindeki do\u011fru\/sahih yakla\u015f\u0131m\u0131d\u0131r. Ya\u015fad\u0131\u011f\u0131 d\u00f6nemin \u00f6ne \u00e7\u0131kan alimlerinden ald\u0131\u011f\u0131 ilim bunun kan\u0131t\u0131 h\u00fckm\u00fcndedir.<\/p>\n

\u0130kincisi, onun, bu kaynaklar \u00fczerinde geli\u015fme g\u00f6sterdi\u011fi varsay\u0131lan ancak, sapk\u0131n (deviant<\/em>)\/do\u011frudan ayr\u0131lm\u0131\u015f olan baz\u0131 d\u00fc\u015f\u00fcnce ekolleri ile bunlar\u0131n pratikte kar\u015f\u0131l\u0131\u011f\u0131 anlam\u0131na gelen toplumsal gruplar\/cemaatler, s\u0131radan bireyler vb. olarak an\u0131l\u0131r hale gelmi\u015f yap\u0131lar kar\u015f\u0131s\u0131nda, \u0130slam inan\u00e7 ve d\u00fc\u015f\u00fcnce rasyonalitesini dikkatlice ve yeniden \u00f6rg\u00fclemesinden kaynaklan\u0131yor.<\/p>\n

Kur\u2019an-\u00ee ba\u011flamda s\u00f6ylemek gerekirse, ad\u0131 zikredilen t\u00fcm Peygamberler ve g\u00f6nderildikleri toplumlar ile ili\u015fkilerinden anla\u015f\u0131ld\u0131\u011f\u0131 ve g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, yenile\u015ftirici bir akt\u00f6r olarak Ghazali\u2019nin -ya\u015fad\u0131\u011f\u0131 11. y\u00fczy\u0131l sonu, 12. y\u00fczy\u0131l ba\u015flar\u0131n\u0131 kapsayan d\u00f6nemde- hangi bireylerle, hangi toplumsal ve ilmi s\u0131n\u0131flarla, hangi siyasi akt\u00f6r ve kurumlarla ili\u015fkiler i\u00e7inde oldu\u011fu; onlarla biraradal\u0131\u011f\u0131ndan kaynaklanan do\u011frudan ve yak\u0131n g\u00f6zlem ile bu yap\u0131lar \u00fczerine ortaya koydu\u011fu uzun d\u00f6nemli inceleme ve analizleri onun, a\u00e7\u0131k\u00e7as\u0131 bir sosyolojik \u00e7aba sergiledi\u011fine i\u015faret ediyor. Bu durum, hi\u00e7 ku\u015fku yok ki, Ghazali\u2019nin Kur\u2019an\u00ee metodu uygulad\u0131\u011f\u0131n\u0131n da bir delili h\u00fckm\u00fcndedir.<\/p>\n

Sosyal ger\u00e7eklik ve anlama <\/strong><\/p>\n

Ghazali\u2019yi bu sosyolojik temeller \u00fczerinde y\u00fckselten bir di\u011fer etkenin, \u2018i\u00e7e kapand\u0131\u011f\u0131\u2019 yakla\u015f\u0131k on y\u0131ll\u0131k d\u00f6nem oldu\u011fu da ortadad\u0131r. Sufizme erken y\u00f6neliminin izlerini ta\u015f\u0131yan bu d\u00f6nem kimilerince, toplumdan ar\u0131nma gibi alg\u0131lanabilir. Ancak bu s\u00fcre\u00e7, tam aksine, Ghazali\u2019nin toplumu anlama s\u00fcrecini olgunla\u015ft\u0131rd\u0131\u011f\u0131 ve yenilenmeye d\u00f6n\u00fck \u00e7aba i\u00e7inde bulundu\u011fu ve bu anlamda gayet eylem b\u00fct\u00fcnl\u00fckl\u00fc bir s\u00fcre\u00e7 olarak da de\u011ferlendirilmelidir.<\/p>\n

Her ne kadar, Ghazali bir sosyolog olarak an\u0131lmasa da, yapt\u0131\u011f\u0131 i\u015f, icraat ve s\u00f6ylem onu, sosyal bir varl\u0131k olman\u0131n gere\u011fi olarak ve bunun \u00f6tesinde, bizatihi kendisinin ilmi varl\u0131kla donanm\u0131\u015fl\u0131\u011f\u0131 nedeniyle birey, grup\/cemaat\/k\u00fclt, toplum, kurum, devlet vb. ile bu yap\u0131lar\u0131n birbirleriyle karma\u015f\u0131k ve b\u00fct\u00fcnl\u00fckl\u00fc ili\u015fkilerini t\u00fcm sosyolojik unsurlar\u0131 ve ba\u011flamlar\u0131 dikkate almas\u0131n\u0131 gerekli k\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bu durum, onun teolojik, felsefi ve hatta sufizm manas\u0131nda g\u00fcndeme getirdi\u011fi yakla\u015f\u0131mlar\u0131n, maddi ve maddi olmayan temellerini olu\u015fturmas\u0131yla \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n

Epistemolojik yap\u0131 ve ayr\u0131\u015fma<\/strong><\/p>\n

Bunlar\u0131n yan\u0131 s\u0131ra, Ghazali\u2019yi sosyolojik bir d\u00fc\u015f\u00fcncenin \u00f6znesi olarak almam\u0131z\u0131 sa\u011flayan bir di\u011fer ve belki de, en \u00f6nemlisi uygulad\u0131\u011f\u0131 paradigma ve metodolojilerdir. \u00d6nceki yaz\u0131larda da vurguland\u0131\u011f\u0131 \u00fczere, sergiledi\u011fi sistematik ve analitik yakla\u015f\u0131m\u0131 onu, modern anlamda sosyal bilimsel bir faaliyet ger\u00e7ekle\u015ftirmi\u015f oldu\u011funu g\u00f6stermektedir.<\/p>\n

Bununla birlikte, \u015fu hususa dikkat \u00e7ekmekte yarar var. Burada ortaya konulan Ghazali ba\u011flam\u0131ndaki s\u00f6yleme, \u2018modern\u2019 kavram\u0131 ve yakla\u015f\u0131mlar\u0131 \u00fczerinden de\u011fer bi\u00e7ilmemektedir. Aksine, bug\u00fcn\u00fcn sosyal bilim de\u011ferlendirmeleri ve kriterlerinin kendinde ba\u011f\u0131nt\u0131land\u0131rd\u0131\u011f\u0131 unsurlar\u0131n, salt bu modern d\u00f6neme \u00f6zg\u00fc ve\/ya modern d\u00f6nem d\u00fc\u015f\u00fcn\u00fcrlerinin ke\u015ffettikleri unsurlar olmad\u0131\u011f\u0131na i\u015faret edilmektedir.<\/p>\n

Bu noktada, Ghazali\u2019den biraz uzakla\u015farak, burada dikkat \u00e7ekilmesi gereken bir di\u011fer husus oldu\u011funu vurgulayal\u0131m. Modern Bat\u0131 d\u00fc\u015f\u00fcncesinin, d\u00fc\u015f\u00fcnce eylemi \u00fczerinde tekel olu\u015fturdu\u011fu ve bu tekelle\u015ftirmeyle d\u00fc\u015f\u00fcnce s\u00f6m\u00fcrgecili\u011fini prati\u011fe ge\u00e7irdi\u011fini hat\u0131rlatmakta yarar var.<\/p>\n

\u00d6te yandan, Do\u011fu\u2019lu toplumlar\u0131n d\u00fc\u015f\u00fcnce sistemati\u011fini ortaya koyarken, \u00f6zellikle ad\u0131na reformist<\/em> denilen s\u00fcre\u00e7lerde ve g\u00fcn\u00fcm\u00fczde tan\u0131k olundu\u011fu \u00fczere, bir t\u00fcr Bat\u0131 d\u00fc\u015f\u00fcncesine eklemlenmecilikle i\u015ftigalin sorunsal yap\u0131s\u0131n\u0131 unutmamak gerekir. Nihayetinde, Bat\u0131 d\u00fc\u015f\u00fcncesini belirleyen epistemolojik farkl\u0131la\u015fma, kendini ba\u015fat bir olgu olarak ortaya koymaktad\u0131r.<\/p>\n

Ghazali \u00f6zelinde s\u00f6ylemek gerekirse, onun ortaya koydu\u011fu epistemolojik yap\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda, yukar\u0131da dikkat \u00e7ekilen Do\u011fu-Bat\u0131 ayr\u0131\u015fmas\u0131n\u0131n metodolojik farkl\u0131l\u0131klardan ziyade epistemolojik farkl\u0131l\u0131k oldu\u011fu anla\u015f\u0131lacakt\u0131r.<\/p>\n

Toplum ve fenomenal alem <\/strong><\/p>\n

Ghazali\u2019nin bizatihi uygulad\u0131\u011f\u0131 ve dolayl\u0131 olarak i\u00e7inde bulundu\u011fu topluma veya en az\u0131ndan ilim \u00e7evrelerine tavsiye etti\u011fi d\u00fc\u015f\u00fcn\u00fclebilecek metodolojik yakla\u015f\u0131mlar\u0131n, teolojik ve felsefi ba\u011flamlarla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.<\/p>\n

Aksine, do\u011fru bilgiye ula\u015fma, onun yakla\u015f\u0131m\u0131yla s\u00f6ylemek gerekirse \u2018hakikate\u2019 ula\u015fmada olgular d\u00fcnyas\u0131n\u0131n (phenomenal world<\/em>) incelenmeye ve anla\u015f\u0131lmaya de\u011fer olmas\u0131 kategorik olarak ilk s\u0131rada yer almaktad\u0131r.[1]<\/a><\/p>\n

Tam da bu noktada, Ghazali d\u00fc\u015f\u00fcncesini Bat\u0131 epistemolojik temelinden ay\u0131ran husus, olgular d\u00fcnyas\u0131 ile s\u0131n\u0131rl\u0131 olmayan ve bunu a\u015fan bir ba\u015fka s\u00fcrecin evrenin varl\u0131\u011f\u0131na i\u015faret etmesidir.<\/p>\n

Burada dile getirilen olgu, Ghazali d\u00fc\u015f\u00fcncesinin temellerinin bize, bir \u0130slam toplumu \u00e7er\u00e7evesinde, sosyolojik bir anlay\u0131\u015f\u0131n varl\u0131\u011f\u0131n\u0131 g\u00fcndeme ta\u015f\u0131mam\u0131z\u0131 gerekli k\u0131l\u0131yor.<\/p>\n

Merhum Sabri Orman Hoca\u2019n\u0131n, Ghazali \u00fczerine kaleme ald\u0131\u011f\u0131, \u201cAl-Ghazali on Justice and Social Justice\u201d adl\u0131 \u00e7al\u0131\u015fmas\u0131nda,[2]<\/a> benzer bir duruma tesad\u00fcf edilmektedir. Sabri Hoca, \u2018sosyal adalet\u2019 kavram\u0131n\u0131 inceledi\u011fi akademik makalesinde, bu kavram\u0131 yani, \u201csosyal adaleti\u201d Ghazali d\u00fc\u015f\u00fcncesi \u00fczerinden ele almaktad\u0131r.<\/p>\n

Ve Sabri Hoca ortaya koydu\u011fu izahdaki bu yakla\u015f\u0131m\u0131yla, Ghazali\u2019nin bizatihi \u2018sosyal adalet\u2019 kavram\u0131na d\u00fc\u015f\u00fcnce sistemi i\u00e7inde yer vermedi\u011fini aksine, bu kavram\u0131n modernite \u00fcr\u00fcn\u00fc bir kavram oldu\u011funa i\u015faret etse de, nihayetinde toplumsal ve ilmi d\u00fczeyde M\u00fcsl\u00fcman toplumlarda \u201cadl<\/em>\u201d kavram\u0131na bah\u015fedilen \u00f6nem, hi\u00e7 ku\u015fku yok ki, Ghazali taraf\u0131ndan da ele al\u0131nd\u0131\u011f\u0131na gizli\/a\u00e7\u0131k i\u015faret ediyor.<\/p>\n

Bir tekrar olarak, Ghazali\u2019nin bizatihi kendisinin eserlerinde ad\u0131 veya yakla\u015f\u0131m olarak \u201csosyoloji\u201d denilebilecek bir kavram\u0131 dile getirmemi\u015f dahi olsa, pratik d\u00fczlemle yapt\u0131\u011f\u0131 i\u015fin tam da, sosyolojik bir olgu ve\/ya olgular silsilesine denk geldi\u011fini ileri s\u00fcrebiliriz.<\/p>\n

[1]<\/a> Ali Issas Othman. (1960). The Concept of Man in Islam: In the Writings of Al-Ghazali<\/em>, Cairo: Dar al-Maaref, s. 74.<\/p>\n

[2]<\/a> Sabri Orman. (2018). \u201cAl-Ghazali on Justice and Social Justice\u201d, Turkish Journal of Islamic Economics<\/em> (TUJISE).<\/p>\n

\n

[1]<\/a> Ali Issas Othman. (1960). The Concept of Man in Islam: In the Writings of Al-Ghazali<\/em>, Cairo: Dar al-Maaref, s. 74.<\/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 28.11.2022 Ghazali\u2019nin (Abu Hamid Muhammed), \u00e7a\u011fda\u015f \u0130slam […]<\/p>\n","protected":false},"author":1,"featured_media":4788,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":["post-4785","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4785","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=4785"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4785\/revisions"}],"predecessor-version":[{"id":4789,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4785\/revisions\/4789"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/4788"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=4785"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=4785"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=4785"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}