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Gazzâlî (ö. 505/1111)İhyâu Ulûmi’d-dînisimli eserinin otuz beşinci kitabı olan“Tevhid ve Tevekkül Kitabı”nda, ilmi şahsiyetinde özel bir konumda bulunan bilgi ve varlık anlayışı sunmuştur. Tevhid kavramı ekseninde ele aldığı âlem anlayışını sembolik bir dil kullanımı tercih ederek, kendinden önceki İslam düşünce geleneğinde tespit edemeyeceğimiz benzersiz bir konuma yerleştirmiştir. Bu konum ile birlikte, meşşâi felsefe geleneğinden bağımsız olarak çözümlenemeyecek ve bilgi ile varlık anlayışının mutlak olarak birbirinden ayrılamadığı yeni bir teorinin kapısı açılmıştır. Bu ‘özel’ konum, Gazzâlî’yi hem döneminde hem de modern okumalar ile radikal ithamlara muhatap kılmıştır. Gazzâlî “Tevhid ve Tevekkül Kitabı” ve özelde de kalem misali hakkındaki eleştiriler sebebiyle İhyâ’dan sonra kendisini savunmak maksadıylael-İmlâ fî işkâlâti’l-İhyâ’yı yazmak durumunda kalmıştır. Bu eleştiriler ile İhyâçağdaşları tarafından bir karalamaya konu olmuş, yasaklanmış, yakılmış ve Gazzâlî küfre düşmekle yaftalanmıştır. Tekfir edilme sebebinin başında, kendisinin eş‘arî kimliğinden ödün verip felâsifenin âlem modelinin mihenk taşı olan sudûr teorisini benimsemiş olduğu iddiası gelmektedir. Bu makale ise,Gazzâlî’nin İhyâu Ulûmi’d-dînisimli eserinin teorik ve pratik sonuçları itibariyle en kritik bölümü olarak değerlendirilebilecek olan “Tevhid ve Tevekkül Kitabı”nın, âlem ve sebeplilik anlayışına odaklanmakta; Gazzâlî’nin kelâm ve felsefe arasında olan özel konumunu tespit etmekte ve batı literatürünün söz konusu eseri meşşâi felsefe geleneğinin bir ‘takipçisi’ olarak ele alışını incelemektedir.
by Gazzali (O. 511111111 and the worship of the righteous. In the thirty-fiveth book of his work, "Tevhid and Tevekkül Book", he presented knowledge and understanding of existence in a special position in his knowledge personality. The Tevhid concept has placed the world understanding he has dealt with in the axis, preferring a symbolic language use, in a unique position that we cannot identify in the Islamic thought tradition before him. With this position, it will not be able to be resolved independently of the tradition of philosophy, and the door to a new theory is opened, in which the understanding of knowledge and existence cannot be completely separated. This 'special' position has made Gazzali interact with both the period and modern readings with radical accusations. The “Tevhid and Tevekkül Book” of Gazzali, and especially the criticism of the pen example by IH After that, to defend himself. by El-Illâh al-Illâh al-Illâh al-Illâh He had to write. With these criticisms by IH He has been burned, forbidden, forbidden, and forbidden by his contempt; he has been burned, forbidden, and forbidden by his contempt. In the first place, he has given his wife his identity. The Philosophy It is believed that the model of the world has adopted the theory of water, which is a stone of milk. This article is based on GAZZALI. and the worship of the righteous. According to the theoretical and practical outcomes of his work, he focuses on the understanding of the "Tevhid and Tevekkül Book", which can be regarded as the most critical part; he identifies the particular position of Gazzali between the word and philosophy and examines the view of the Western literature as a "followers" of the traditional philosophy.
Al-Ghazālī(d. 505/1111) presented the understanding of knowledge and existence, which has a special position in his scientific personality, in the thirty-fifth book of of Iḥyā’u ʻulūm al-dīn, “Book of the Faith in Divine Unity and Trust in Divine Providence” (Kitāb al-tawḥīd wa al-tawakkul). By using a symbolic language, he placed the understanding of the universe, which he dealt with in the context of the concept of tawhid, in a unique position that we could not detect in the previous Islamic thought tradition. This position opened the door to a new theory that could not be analyzed independently from the peripatetic philosophy tradition and in which the understanding of knowledge and existence could not be separated from each other in absolute terms. This ‘special’ position made al-Ghazālīthe subject of radical accusations, both in his time and in modern readings. al-Ghazālīhad to write al-Imlā’ fī iškālāt al-Iḥyā’in order to defend himself after Ihyābecause of the criticisms about the "Book of the Faith in Divine Unity and Trust in Divine Providence" and especially the pen example. With these criticisms,Ihyāwas the subject of a slander by his contemporaries, banned, burned, and al-Ghazālīwas labeled as heretic. At the beginning of the reason for being takfir was the claim that he had compromised his Ashʻarite identity and adopted the theory of emanation, which is the cornerstone of the universe model of the falâsifa. This article, on the other hand, focuses on the understanding of the universe and causality in the “Book of the Faith in Divine Unity and Trust in Divine Providence”, which can be considered as the most critical part of al-Ghazālī’sIḥyā’u ʻulūm al-dīnin terms of its theoretical and practical results; It identifies al-Ghazālī's special position between theology and philosophy and examines the western literature's treatment of the mentioned work as a ‘follower’ of the peripatetic philosophy tradition.
Alan : Eğitim Bilimleri; Filoloji; Güzel Sanatlar; Hukuk; İlahiyat; Sosyal, Beşeri ve İdari Bilimler; Spor Bilimleri
Dergi Türü : Uluslararası
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