{"id":4916,"date":"2023-02-15T16:25:41","date_gmt":"2023-02-15T16:25:41","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=4916"},"modified":"2023-02-15T16:25:45","modified_gmt":"2023-02-15T16:25:45","slug":"gazali-dusuncesi-uzerinden-dun-bugun-karsilastirmasi-comparison-between-past-and-present-in-the-light-of-ghazali-thought","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/gazali-dusuncesi-uzerinden-dun-bugun-karsilastirmasi-comparison-between-past-and-present-in-the-light-of-ghazali-thought\/","title":{"rendered":"<strong>Gazali d\u00fc\u015f\u00fcncesi \u00fczerinden d\u00fcn-b\u00fcg\u00fcn kar\u015f\u0131la\u015ft\u0131rmas\u0131 \/ Comparison between past and present in the light of Ghazali thought<\/strong>"},"content":{"rendered":"\n<p><strong>Mehmet \u00d6zay &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 15.02.2023<\/strong><\/p>\n\n\n\n<p>\u0130mam Gazali\u2019nin, <a>\u201cDin\u2019in yeniden ihyas\u0131\u201d <em>Ihya Ulum-Id-Din<\/em> ad\u0131n\u0131 verdi\u011fi <\/a>ve farkl\u0131 alanlar\u0131 i\u00e7inde bar\u0131nd\u0131ran eserini, hangi hikmete binaen kaleme ald\u0131\u011f\u0131 konusu, bizi bu eser i\u00e7indekiler yer almayan unsurlar \u00fczerinde d\u00fc\u015f\u00fcnmeye sevk ediyor.<\/p>\n\n\n\n<p>Bir ba\u015fka deyi\u015fle, Gazali, bu eseri ortaya koyarken, i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumdan ba\u011f\u0131ms\u0131z bir fert, bir g\u00f6zlemci, bir \u00f6\u011frenci, bir e\u011fitimci, bir hoca\/alim vb. s\u0131fat\u0131n\u0131 veya s\u0131fatlar\u0131n\u0131 ta\u015f\u0131m\u0131yordu.<\/p>\n\n\n\n<p>Tam aksine, \u2018Gazali\u2019 ad\u0131n\u0131n bug\u00fcne kadar ta\u015f\u0131nmas\u0131nda ve eserlerinin ve \u00f6zellikle de, \u201cDin\u2019in yeniden ihyas\u0131\u201dn\u0131n an\u0131l\u0131r, okunur, referans edilir olmas\u0131, onun bizatihi ya\u015fad\u0131\u011f\u0131 toplumsal ger\u00e7ekliklerle ilintisinden kaynaklanmaktad\u0131r.<\/p>\n\n\n\n<p>Bu noktada, s\u00f6z konusu bu durumun Gazali\u2019yi sosyolojiye ve\/ya sosyolojik bir ba\u011flama yakla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6ylemke yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n\n\n\n<p>Bu ilinti, yukar\u0131daki ifadeyi tersine \u00e7evirerek yazacak olursak Gazali\u2019nin i\u00e7ine do\u011fdu\u011fu, b\u00fcy\u00fcd\u00fc\u011f\u00fc, sosyal stat\u00fc kazand\u0131\u011f\u0131 toplumu daha erken ya\u015flardan itibaren g\u00f6zlemlemesi, olan biteni \u00f6\u011frenme ve anlama \u00e7abas\u0131, ele\u015ftirel bir yakla\u015f\u0131m ve dil geli\u015ftirmesi gibi d\u00fc\u015f\u00fcnsel ve fiili eylemler \u015feklinde zuhur etmi\u015ftir.<\/p>\n\n\n\n<p><strong>D\u00fcn-bug\u00fcn kar\u015f\u0131la\u015ft\u0131rmas\u0131nda Gazali<\/strong><\/p>\n\n\n\n<p>Gazali ile ilgili bu k\u0131sa yakla\u015f\u0131m\u0131 bana s\u00f6yleten ve yazd\u0131ran husus, bundan k\u0131sa bir s\u00fcre \u00f6nce tan\u0131k oldu\u011fum bir hadisedir asl\u0131nda&#8230;<\/p>\n\n\n\n<p>Gazali\u2019yi yakinen bildi\u011fi anla\u015f\u0131lan bir Din Sosyologu &#8211; b\u00fcrokrat uluslararas\u0131 bir konferansta yapt\u0131\u011f\u0131 konu\u015fmada, i\u00e7inde bulundu\u011fumuz zaman diliminde, M\u00fcsl\u00fcman toplumun kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 zorluklar\u0131 tan\u0131mlama ve bunlar\u0131 anlamland\u0131r\u0131p \u00e7\u00f6z\u00fcm bulma konusundaki zorlu\u011fa dikkat \u00e7ekmi\u015f ve ard\u0131ndan, \u201cGazali kendi d\u00f6neminde, \u2018Din\u2019in yeniden ihyas\u0131\u2019n\u0131 nas\u0131l g\u00fcndeme getirdiyse, yak\u0131n gelecekte b\u00f6yle bir \u00e7abay\u0131 ortaya koyacak birey\/lerin \u00e7\u0131kaca\u011f\u0131\u201d y\u00f6n\u00fcndeki kanaatini payla\u015fm\u0131\u015ft\u0131.<\/p>\n\n\n\n<p>S\u00f6z konusu bu Din Sosyologu\u2019nun ortaya koydu\u011fu yakla\u015f\u0131m, toplumsal yap\u0131m\u0131zda (burada sadece, T\u00fcrkiye toplumunu kastedilmekle birlikte, k\u00fcresel anlamda bir ba\u011flama oturtarak t\u00fcm M\u00fcsl\u00fcman toplumlara ha\u015fmetmekte bir sak\u0131nca bulunmuyor)- var olan ikilemler, anlam kaymalar\u0131, post-modern g\u00f6receliliklere kurban edilen &nbsp;do\u011frular (<em>truth<\/em>), M\u00fcsl\u00fcman ailelerin \u00e7ocuklar\u0131n\u0131n \u201ciman-\u015feriat-ihsan\u201d olgular\u0131ndan bihaberlikleri ve\/ya bu kavramlar\u0131, olgular\u0131 anlama ve prati\u011fe ge\u00e7irme konusundaki ciddi zaafiyetleri vb. kar\u015f\u0131s\u0131ndaki acziyete kar\u015f\u0131l\u0131k gelen ve \u00e7\u00f6z\u00fcm\u00fc bug\u00fcnde bulamaman\u0131n ac\u0131s\u0131yla, \u00fcmidin gelece\u011fe ta\u015f\u0131nma arzusuna tekab\u00fcl ediyor(du).<\/p>\n\n\n\n<p>Burada dile getirilen at\u0131f, \u00f6nemli \u00f6l\u00e7\u00fcde e\u011fitim olgusu \u00e7er\u00e7evesinde dile getirilmi\u015f. Bu noktada, ya\u015fad\u0131\u011f\u0131m\u0131z bug\u00fcnk\u00fc d\u00f6nemin sorunlar\u0131n\u0131n, \u201ce\u011fitim adaleti\u201d kavram\u0131yla g\u00fcndeme getirmek istedi\u011fim bir y\u00f6n\u00fc oldu\u011funu da s\u00f6ylemek m\u00fcmk\u00fcn.<\/p>\n\n\n\n<p>Bununla birlikte, -yine bu at\u0131f-, genel itibar\u0131yla M\u00fcsl\u00fcman bireyin toplumsal sorunlar\u0131 nas\u0131l okumas\u0131, anlamland\u0131rmas\u0131 ve kendine bir g\u00fczerg\u00e2h belirlemesi gerekti\u011fi konusunda da gizli\/a\u00e7\u0131k bir fikir veriyor.<\/p>\n\n\n\n<p><strong>Gazali\u2019de d\u00f6nemin ele\u015ftirisi<\/strong><\/p>\n\n\n\n<p>Gazali\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6neme, d\u00f6nemin iktidar yap\u0131s\u0131na, bu iktidar\u0131n y\u00f6netim bi\u00e7im ve pratiklerine y\u00f6nelik ele\u015ftirel yakla\u015f\u0131m\u0131na,<a href=\"#_ftn1\" id=\"_ftnref1\">[1]<\/a> kendi hayat hik\u00e2yesinde, biyografisinde takip edilebilen s\u00fcre\u00e7lerde tan\u0131k olmak m\u00fcmk\u00fcn.<\/p>\n\n\n\n<p>Bu hususlara, \u00f6nceki yaz\u0131larda k\u0131smen de\u011finmi\u015ftim&#8230; K\u0131sa bir tekrar olarak&#8230;<\/p>\n\n\n\n<p>Gazali\u2019nin kendisine sunulan d\u00f6nemin \u00f6nemli medreresindeki ilmi makam\u0131, Sel\u00e7uklu saray ve \u00e7evresinde yer alma taleplerini kabul etmekle birlikte bir s\u00fcre sonra bunlar\u0131 terk etme y\u00f6nelimi sergilemesi, bir ba\u015fka \u015fekilde s\u00f6ylemek gerekirse, Nizamiye Medresesi\u2019ndeki ve b\u00fcrokrasideki yerini terk etme cesaretini g\u00f6stererek, kendini gezici bir alim (<em>wandering scholar<\/em>) s\u0131fat\u0131na d\u00f6n\u00fc\u015ft\u00fcrmesini asl\u0131nda, onun kendi varl\u0131\u011f\u0131na ve nefsine kar\u015f\u0131 \u2018adaletli\u2019 yakla\u015f\u0131m\u0131n\u0131n ifadesi olarak kabul edebiliriz.<a href=\"#_ftn2\" id=\"_ftnref2\">[2]<\/a><\/p>\n\n\n\n<p>Bununla birlikte, Gazali\u2019nin \u015fahs\u0131nda ortaya \u00e7\u0131kan s\u00f6z konusu bu eylemler zincirinde, iki husus dikkat \u00e7ekmektedir.<\/p>\n\n\n\n<p>\u0130lki, Gazali\u2019nin bu kas\u0131tl\u0131 ve bili\u00e7li tercihinin, d\u00f6neminin y\u00f6netim yap\u0131s\u0131 ve \u00e7evresinde olan bitene kar\u015f\u0131 bir t\u00fcr do\u011frudan ele\u015ftirisidir. \u0130kincisi, gezici bir alim olarak ge\u00e7irdi\u011fi uzun d\u00f6nem boyunca kaleme ald\u0131\u011f\u0131 eserleri asl\u0131nda, onun ya\u015fad\u0131\u011f\u0131 d\u00f6nemin toplumsal yap\u0131s\u0131n\u0131n neyi kaybetti\u011fini de hat\u0131rlatan ipu\u00e7lar\u0131 mahiyetindedir.<\/p>\n\n\n\n<p>Bu noktada, Gazali bir selefi alim de\u011fildir&#8230;<\/p>\n\n\n\n<p>Aksine, d\u00f6neminin toplumsal olgular\u0131n\u0131, birbirinden gayet farkl\u0131 d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131n\u0131 analize tabi tutma becerisi, ele\u015ftirel yakla\u015f\u0131m\u0131,<a href=\"#_ftn3\" id=\"_ftnref3\">[3]<\/a> farkl\u0131 bilgi kaynaklar\u0131n\u0131 eklektik bir ba\u011flamda kullanmas\u0131 ve bunlar \u00fczerinden mant\u0131kl\u0131 \u00e7\u0131kar\u0131mlar yapmas\u0131 ve\/ya \u015feriat (<em>Shar\u2019<\/em>) ile ilgili ba\u011flamlar\u0131, d\u00f6neminin toplumsal g\u00f6r\u00fcn\u00fcrl\u00fckleri \u00fczerinden yeniden yorumlama konusundaki istikrarl\u0131 tutumu onu, d\u00f6neminin \u2018yenilik\u00e7i\u2019 bir alimi olmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>Gazali\u2019yi bug\u00fcne ta\u015f\u0131yan ve \u0130slam toplumlar\u0131n\u0131n kahir ekseriyetinde kar\u015f\u0131l\u0131k bulmas\u0131n\u0131 sa\u011flayan bir eserler b\u00fct\u00fcn\u00fc olarak adland\u0131r\u0131lmay\u0131 hak eden, \u201cDin\u2019in yeniden ihyas\u0131\u201d <em>Ihya Ulum-Id-Din<\/em> eseri bizatihi onun bireysel tecr\u00fcbesinin, bir ba\u015fka deyi\u015fle kendini aramas\u0131n\u0131n bir sonucudur.<\/p>\n\n\n\n<p>Bu noktada, Gazali bu tecr\u00fcbesini bizatihi i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumda kar\u015f\u0131la\u015ft\u0131\u011f\u0131 olgular, \u00f6zellikle de devlet y\u00f6netimi, b\u00fcrokrasi, siyasi ahl\u00e2k ve adalet nosyonlar\u0131 \u00fczerinden yeniden bir de\u011ferlendirme \u00e7abas\u0131 sergileyerek ortaya koymu\u015f olmas\u0131, onu g\u00fcn\u00fcm\u00fcz toplumsal ger\u00e7ekliklerini anlamada bir referans noktas\u0131 yapmaktad\u0131r.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p><a href=\"#_ftnref1\" id=\"_ftn1\">[1]<\/a> S. Mohammad Ghazanfar; Abdul Azim Islahi. (1997). <em>Economic Thought of Al-Ghazali<\/em>, Scientific Publishing Centre, Islamic Economic Research Series, Jeddah: King Abdulaziz University, s. 37.<\/p>\n\n\n\n<p><a href=\"#_ftnref2\" id=\"_ftn2\">[2]<\/a> Burada biraz zorlama bir yakla\u015f\u0131m gibi g\u00f6z\u00fckmekle birlikte, merhum Sabri Orman Hoca\u2019n\u0131n ilgili makalesinde dikkat \u00e7ekti\u011fi \u201cbireysel adalet\u201d (<em>individual justice<\/em>) olgusuyla kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z\u0131 s\u00f6ylemek gerekir.<a> <\/a><em>Bkz<\/em>.: Sabri Orman. (2018). \u201cAl-Ghazali on Justice and Social Justice\u201d, <em>TUJISE<\/em> (Turkish Journal of Islamic Economics), s. 3.<\/p>\n\n\n\n<p><a href=\"#_ftnref3\" id=\"_ftn3\">[3]<\/a> Fazl-ul Karim. (1993). \u201cPreface\u201d, <em>Revival of Religious Learnings Imam Ghazzali\u2019s Ihya Ulum-Id-Din<\/em>, Imam Ghazzali, (Tr.: Fazl-ul Karim), Vol. I, First Edition, Karachi: Darul-Ishaat, s. 9 (7-13).<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Mehmet \u00d6zay &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 15.02.2023 \u0130mam Gazali\u2019nin, \u201cDin\u2019in yeniden ihyas\u0131\u201d Ihya Ulum-Id-Din ad\u0131n\u0131 verdi\u011fi ve farkl\u0131 alanlar\u0131 i\u00e7inde bar\u0131nd\u0131ran eserini, hangi hikmete binaen kaleme ald\u0131\u011f\u0131 konusu, bizi bu eser i\u00e7indekiler yer almayan unsurlar \u00fczerinde d\u00fc\u015f\u00fcnmeye sevk ediyor. Bir ba\u015fka deyi\u015fle, Gazali, bu eseri ortaya koyarken, i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumdan ba\u011f\u0131ms\u0131z bir fert, bir g\u00f6zlemci, bir \u00f6\u011frenci, bir [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":4917,"comment_status":"open","ping_status":"open","sticky":true,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-4916","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\/4916","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=4916"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4916\/revisions"}],"predecessor-version":[{"id":4918,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4916\/revisions\/4918"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/4917"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=4916"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=4916"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=4916"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}