{"id":12829,"date":"2026-03-15T00:49:18","date_gmt":"2026-03-14T21:49:18","guid":{"rendered":"https:\/\/www.merceknet.com\/tr\/?p=12829"},"modified":"2026-03-15T00:49:18","modified_gmt":"2026-03-14T21:49:18","slug":"mubarek-ramazanin-25inci-gunu","status":"publish","type":"post","link":"https:\/\/www.merceknet.com\/tr\/2026\/03\/15\/mubarek-ramazanin-25inci-gunu\/","title":{"rendered":"M\u00fcbarek Ramazan\u2019\u0131n 25\u2019inci g\u00fcn\u00fc"},"content":{"rendered":"

M\u00fcbarek Ramazan\u2019\u0131n 25\u2019inci g\u00fcn\u00fcne ula\u015fman\u0131n huzuru ve \u015f\u00fckr\u00fcyle, rahmet, ma\u011ffiret ve bereket iklimi g\u00f6n\u00fclleri ku\u015fatmaya devam ediyor. Oru\u00e7la, sab\u0131rla, dua ve ibadetle anlam kazanan bu m\u00fcstesna g\u00fcnler; payla\u015fman\u0131n, ar\u0131nman\u0131n ve maneviyat\u0131 derinle\u015ftirmenin en k\u0131ymetli zamanlar\u0131 aras\u0131nda yer al\u0131yor. Ramazan\u2019\u0131n son b\u00f6l\u00fcm\u00fcne do\u011fru ilerlerken, 25\u2019inci g\u00fcn de g\u00f6n\u00fcllerde tefekk\u00fcr\u00fcn, dilde duan\u0131n ve sofralarda bereketin g\u00fcnlerinden biri olarak idrak ediliyor.<\/span><\/p>\n

Ayet<\/strong><\/span><\/p>\n

Rahman ve Rah\u00eem olan Allah\u2019\u0131n ad\u0131yla;<\/strong><\/span><\/p>\n

\u201cEy insanlar! Sizi bir tek nefisten yaratan, ondan da e\u015fini yaratan; ikisinden bir\u00e7ok erkek ve kad\u0131n meydana getirip yayan Rabbinize kar\u015f\u0131 gelmekten sak\u0131n\u0131n. Kendisi ad\u0131na birbirinizden dilekte bulundu\u011funuz Allah\u2019a kar\u015f\u0131 gelmekten ve akrabal\u0131k ba\u011flar\u0131n\u0131 koparmaktan sak\u0131n\u0131n. \u015e\u00fcphesiz Allah \u00fczerinizde bir g\u00f6zetleyicidir.\u201d<\/span><\/p>\n

Allah ne g\u00fczel buyurdu.<\/strong><\/span>
\n(Nis\u00e2 Suresi, 1. ayet)<\/em><\/span><\/p>\n

Hadis<\/strong><\/span><\/p>\n

Allah\u2019\u0131n Res\u00fbl\u00fc, Peygamber Efendimiz Hz. Muhammed (S.A.V.) \u015f\u00f6yle buyurdu:<\/span><\/p>\n

\u201cKim k\u00f6t\u00fc ve \u00e7irkin bir i\u015f g\u00f6r\u00fcrse onu eliyle d\u00fczeltsin; buna g\u00fcc\u00fc yetmiyorsa diliyle d\u00fczeltsin; buna da g\u00fcc\u00fc yetmezse kalbiyle kar\u015f\u0131 koysun. Bu da iman\u0131n en zay\u0131f derecesidir.\u201d<\/span><\/p>\n

Allah\u2019\u0131n Res\u00fbl\u00fc ne g\u00fczel buyurdu.<\/strong><\/span>
\n(M\u00fcslim, \u00cem\u00e2n, 78; Eb\u00fb D\u00e2v\u00fbd, Sal\u00e2t, 248)<\/em><\/span><\/p>\n

Dua<\/strong><\/span><\/p>\n

Allah\u2019\u0131m, kudretinin korumas\u0131yla beni d\u00fc\u015fmanlar\u0131n tuzaklar\u0131ndan koru.<\/span>
\nL\u00fctfunla beni k\u00f6t\u00fclerin \u015ferrinden muhafaza buyur.<\/span><\/p>\n

Kuvvetlilerin kahr\u0131ndan, zalimlerin zulm\u00fcnden, haset\u00e7i idarecilerin tuza\u011f\u0131ndan, fesat\u00e7\u0131lar\u0131n iftiralar\u0131ndan ve \u015ferlilerin k\u00f6t\u00fcl\u00fcklerinden Sana s\u0131\u011f\u0131n\u0131r\u0131m.<\/span><\/p>\n

Hamd, \u00e2lemlerin Rabbi Allah\u2019a mahsustur.<\/span><\/p>\n

Allah\u2019\u0131m, \u00f6l\u00fcm\u00fc hayata tercih ettirecek bel\u00e2dan; mal\u0131n az, ailenin kalabal\u0131k olmas\u0131ndan; d\u00fcnya ve \u00e2hiret zarar\u0131na sebep olan h\u00e2llerden; k\u00f6t\u00fc ak\u0131betten ve d\u00fc\u015fmanlar\u0131m\u0131z\u0131 sevindirecek musibetlerden Sana s\u0131\u011f\u0131n\u0131r\u0131z.<\/span><\/p>\n

Allah\u2019\u0131m, bizi gazab\u0131nla \u00f6ld\u00fcrme, azab\u0131nla hel\u00e2k etme; bunlardan \u00f6nce bize \u00e2fiyet ver.<\/span><\/p>\n

Ey ay\u0131plar\u0131 \u00f6rten Sett\u00e2r! Benim ay\u0131plar\u0131m\u0131 da \u00f6rt. Rahmetinle beni ku\u015fat, ey merhametlilerin en merhametlisi.<\/span><\/p>\n

Allah\u2019\u0131m, azg\u0131nl\u0131k ve ta\u015fk\u0131nl\u0131ktan, fel\u00e7ten, ans\u0131z\u0131n gelen fitnelerden ve dar ge\u00e7imden Sana s\u0131\u011f\u0131n\u0131r\u0131z.<\/span><\/p>\n

Allah\u2019\u0131m, bizi en geni\u015f ve en ho\u015f ya\u015fant\u0131 ile, en mesut ve en uzun \u00f6m\u00fcrle, en faydal\u0131 az\u0131kla r\u0131z\u0131kland\u0131r.<\/span><\/p>\n

\u00c2min<\/strong><\/span><\/p>\n

GAZZ\u00c2L\u00ce<\/strong><\/span><\/p>\n

1\/6<\/strong><\/span><\/p>\n

Gazz\u00e2l\u00ee, 450 (1058) y\u0131l\u0131nda Horasan b\u00f6lgesinin ilim ve devlet adamlar\u0131yla tan\u0131nan merkezi T\u00fbs\u2019ta d\u00fcnyaya geldi. 451\u2019de do\u011fdu\u011funa dair bir kay\u0131t bulunsa da bu bilgi g\u00fcvenilir kabul edilmez. H\u00fcccet\u00fclisl\u00e2m ve Zeyn\u00fcddin gibi lakaplarla an\u0131lm\u0131\u015f, Bat\u0131\u2019da ise Abuhamet ve Algazel adlar\u0131yla tan\u0131nm\u0131\u015ft\u0131r.<\/span><\/p>\n

Onun nisbesinin \u201cGazz\u00e2l\u00ee\u201d mi yoksa \u201cGaz\u00e2l\u00ee\u201d mi oldu\u011fu eski kaynaklarda da tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Baz\u0131 rivayetlerde bu nisbenin Gaz\u00e2le adl\u0131 bir k\u00f6ye dayand\u0131\u011f\u0131 belirtilirken, yayg\u0131n kabul, babas\u0131n\u0131n mesle\u011fi olan \u201cgazz\u00e2l\u201d, yani y\u00fcn e\u011firicili\u011fi ve iplik\u00e7ili\u011fe nisbetle \u201cGazz\u00e2l\u00ee\u201d \u015feklindedir. Eski tarih ve tabakat m\u00fcelliflerinin \u00e7o\u011fu da bu g\u00f6r\u00fc\u015f\u00fc benimsemi\u015ftir.<\/span><\/p>\n

Fars as\u0131ll\u0131 oldu\u011fu kabul edilen Gazz\u00e2l\u00ee\u2019nin ailesi hakk\u0131nda bilgiler s\u0131n\u0131rl\u0131d\u0131r. K\u00fc\u00e7\u00fck karde\u015fi Ahmed el-Gazz\u00e2l\u00ee sonradan me\u015fhur bir s\u00fbf\u00ee olmu\u015ftur. Babas\u0131 Muhammed, T\u00fbs\u2019ta iplik\u00e7ilik yaparak ge\u00e7imini sa\u011flarken ilim ve tasavvuf \u00e7evrelerine de yak\u0131nl\u0131k g\u00f6steren dindar bir ki\u015fiydi. O\u011fullar\u0131n\u0131n iyi bir e\u011fitim almas\u0131n\u0131 arzu etmi\u015f, \u00f6mr\u00fc buna yetmeyince onlar\u0131 s\u00fbf\u00ee bir dostuna emanet etmi\u015ftir.<\/span><\/p>\n

Gazz\u00e2l\u00ee ilk e\u011fitimini, muhtemelen Kur\u2019an, yaz\u0131, dil bilgisi ve hesap gibi alanlarda, bu himaye alt\u0131nda ald\u0131. Babas\u0131n\u0131n ve h\u00e2m\u00eesinin z\u00fchd ve tasavvufa e\u011filimli yap\u0131lar\u0131n\u0131n onun \u00e7ocukluk d\u00fcnyas\u0131nda derin etkiler b\u0131rakt\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Daha sonra madd\u00ee imk\u00e2ns\u0131zl\u0131klar sebebiyle bir medreseye yerle\u015ftirildi.<\/span><\/p>\n

\u0130leri \u00f6\u011frenimine T\u00fbs\u2019ta Ahmed b. Muhammed er-R\u00e2zk\u00e2n\u00ee\u2019den f\u0131k\u0131h okuyarak ba\u015flad\u0131. Ard\u0131ndan C\u00fcrc\u00e2n\u2019a giderek burada \u0130sm\u00e2il\u00ee nisbesiyle an\u0131lan bir \u00e2limden ders ald\u0131. Bu hocan\u0131n kimli\u011fi tart\u0131\u015fmal\u0131 olmakla birlikte, onun yaln\u0131z f\u0131k\u0131h de\u011fil hadis alan\u0131nda da \u00f6\u011frenim g\u00f6rd\u00fc\u011f\u00fc anla\u015f\u0131lmaktad\u0131r.<\/span><\/p>\n

Gazz\u00e2l\u00ee\u2019nin gen\u00e7lik d\u00f6nemine dair en me\u015fhur hat\u0131ralardan biri, C\u00fcrc\u00e2n d\u00f6n\u00fc\u015f\u00fcnde e\u015fk\u0131yalar taraf\u0131ndan soyulmas\u0131d\u0131r. Kendisi, en \u00e7ok ders notlar\u0131n\u0131n al\u0131nmas\u0131na \u00fcz\u00fclm\u00fc\u015f, e\u015fk\u0131ya reisinden hi\u00e7 olmazsa notlar\u0131n\u0131 geri istemi\u015ftir. E\u015fk\u0131ya reisinin, \u201cBilgiyi k\u00e2\u011f\u0131tta de\u011fil zihninde ta\u015f\u0131mal\u0131yd\u0131n\u201d tarz\u0131ndaki alay\u0131, onda derin bir tesir b\u0131rakm\u0131\u015f; Gazz\u00e2l\u00ee bu olay\u0131 il\u00e2h\u00ee bir uyar\u0131 sayarak notlar\u0131n\u0131 ezberlemi\u015ftir. Bu hadise, onun \u00f6\u011frenim metodunun sadece ezbere dayanmad\u0131\u011f\u0131n\u0131, bilginin i\u00e7selle\u015ftirilmesine \u00f6nem verdi\u011fini g\u00f6stermesi bak\u0131m\u0131ndan dikkat \u00e7ekicidir.<\/span><\/p>\n

473\u2019te (1080) N\u00ee\u015f\u00e2bur\u2019a giderek Niz\u00e2miye Medresesi\u2019ne girdi ve d\u00f6nemin en b\u00fcy\u00fck kel\u00e2m \u00e2limlerinden \u0130m\u00e2m\u00fc\u2019l-Haremeyn el-C\u00fcveyn\u00ee\u2019nin \u00f6\u011frencisi oldu. Bu d\u00f6nem, onun ilm\u00ee ki\u015fili\u011finin bi\u00e7imlendi\u011fi en \u00f6nemli safhalardan biridir. N\u00ee\u015f\u00e2bur\u2019da f\u0131k\u0131h, hil\u00e2f, cedel, akaid, mant\u0131k ve felsefeyle me\u015fgul oldu; k\u0131sa s\u00fcrede arkada\u015flar\u0131n\u0131 geride b\u0131rakt\u0131 ve hocas\u0131n\u0131n da takdirini kazand\u0131.<\/span><\/p>\n

Bu y\u0131llarda tasavvufla ba\u011f\u0131 tamamen kopmad\u0131. N\u00ee\u015f\u00e2bur s\u00fbf\u00eelerinin \u00f6nde gelenlerinden Eb\u00fb Ali el-F\u00e2rmed\u00ee ile irtibat\u0131, onun tasavvufa ilgisini besleyen \u00f6nemli unsurlardan biri oldu. Ancak bu safhada tasavvuf, daha \u00e7ok manev\u00ee bir yak\u0131nl\u0131k d\u00fczeyinde kald\u0131; Gazz\u00e2l\u00ee ilm\u00ee \u00e7al\u0131\u015fmalar\u0131n\u0131 kel\u00e2m, f\u0131k\u0131h ve felsefe alanlar\u0131nda s\u00fcrd\u00fcrd\u00fc.<\/span><\/p>\n

C\u00fcveyn\u00ee\u2019nin vefat\u0131ndan sonra Niz\u00e2m\u00fclm\u00fclk\u2019\u00fcn yan\u0131na gitti. Buras\u0131, \u00e2limlerin, ediplerin ve devlet adamlar\u0131n\u0131n topland\u0131\u011f\u0131 \u00e7ok g\u00fc\u00e7l\u00fc bir ilm\u00ee ve siyas\u00ee merkezdi. Gazz\u00e2l\u00ee burada yapt\u0131\u011f\u0131 tart\u0131\u015fmalarla \u015f\u00f6hretini daha da art\u0131rd\u0131. Niz\u00e2m\u00fclm\u00fclk\u2019\u00fcn onu himaye etmesi, hem ilm\u00ee kudretinin hem de siyas\u00ee-din\u00ee m\u00fccadelede ondan beklenen rol\u00fcn bir g\u00f6stergesiydi.<\/span><\/p>\n

484\u2019te (1091) Ba\u011fdat Niz\u00e2miye Medresesi\u2019ne m\u00fcderris tayin edildi. Bu g\u00f6revi, onu \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n en tan\u0131nm\u0131\u015f \u00e2limlerinden biri h\u00e2line getirdi. Ba\u011fdat\u2019ta y\u00fczlerce talebeye ders verdi; ayn\u0131 zamanda en verimli telif d\u00f6nemlerinden birini ya\u015fad\u0131. F\u0131k\u0131h, us\u00fbl, mant\u0131k, kel\u00e2m ve felsefe alanlar\u0131nda pe\u015f pe\u015fe eserler kaleme ald\u0131.<\/span><\/p>\n

Fakat bu d\u0131\u015f ba\u015far\u0131ya ra\u011fmen, i\u00e7 d\u00fcnyas\u0131nda derin bir sorgulama ba\u015flam\u0131\u015ft\u0131. Kel\u00e2m\u0131, felsefeyi, B\u00e2t\u0131n\u00eeli\u011fi ve tasavvufu tek tek inceledi; hakikate ula\u015fma yollar\u0131n\u0131 arad\u0131. Sonunda tasavvufun yaln\u0131z nazar\u00ee bilgiyle de\u011fil, ya\u015fant\u0131, h\u00e2l ve ahl\u00e2k\u00ee d\u00f6n\u00fc\u015f\u00fcmle kavranabilece\u011fi kanaatine vard\u0131. Bu s\u00fcre\u00e7, onda derin bir ruh\u00ee bunal\u0131ma d\u00f6n\u00fc\u015ft\u00fc.<\/span><\/p>\n

Kendi ifadesiyle, \u00f6\u011fretimdeki niyetinin tam anlam\u0131yla Allah r\u0131zas\u0131 olmad\u0131\u011f\u0131n\u0131, makam ve \u015f\u00f6hret arzusunun kendisini ku\u015fatt\u0131\u011f\u0131n\u0131 fark etti. Bu i\u00e7 muhasebe, zamanla psikolojik ve bedensel rahats\u0131zl\u0131klara yol a\u00e7t\u0131. Ders veremez h\u00e2le geldi, i\u015ftah\u0131 kesildi, takatten d\u00fc\u015ft\u00fc. Doktorlar, hastal\u0131\u011f\u0131n asl\u0131nda ruh\u00ee bir kriz oldu\u011funu s\u00f6ylediler.<\/span><\/p>\n

Bunun \u00fczerine Ba\u011fdat\u2019taki g\u00f6revini b\u0131rakmaya karar verdi. Fazla mal\u0131n\u0131 da\u011f\u0131tt\u0131, medresedeki yerini karde\u015fi Ahmed\u2019e b\u0131rakt\u0131 ve 488 y\u0131l\u0131nda Ba\u011fdat\u2019tan ayr\u0131ld\u0131. D\u0131\u015far\u0131ya hac yolculu\u011fu yapacakm\u0131\u015f gibi g\u00f6r\u00fcnse de as\u0131l amac\u0131, d\u00fcnyadan ve makamdan uzakla\u015f\u0131p manev\u00ee ar\u0131nmaya y\u00f6nelmekti.<\/span><\/p>\n

GAZZ\u00c2L\u00ce<\/strong><\/span><\/p>\n

2\/6<\/strong><\/span><\/p>\n

Gazz\u00e2l\u00ee, Ba\u011fdat\u2019tan ayr\u0131ld\u0131ktan sonra \u015eam\u2019a gitti ve burada yakla\u015f\u0131k iki y\u0131l kadar inziv\u00e2 hayat\u0131 ya\u015fad\u0131. Emeviyye Camii\u2019nde kendisini ibadet, riy\u00e2zet, nefs tezkiyesi ve kalp tasfiyesine verdi. Ard\u0131ndan Kud\u00fcs\u2019e ge\u00e7ti; burada da ayn\u0131 \u015fekilde uzlet ve murakabe ile me\u015fgul oldu. Daha sonra hac i\u00e7in Hicaz\u2019a gitti, Mekke ve Medine\u2019yi ziyaret etti. Bir m\u00fcddet sonra da memleket \u00f6zlemi ve \u00e7ocuklar\u0131n\u0131n \u00e7a\u011fr\u0131s\u0131 \u00fczerine Horasan\u2019a d\u00f6nd\u00fc.<\/span><\/p>\n

Bu inziv\u00e2 d\u00f6neminin tam kronolojisi kaynaklarda farkl\u0131 \u015fekillerde anlat\u0131l\u0131r. Ancak genel kabul, onun 1095 sonlar\u0131yla 1097 civar\u0131 aras\u0131nda \u015eam, Kud\u00fcs ve Hicaz hatt\u0131nda dola\u015ft\u0131\u011f\u0131, daha sonra da Horasan b\u00f6lgesine ge\u00e7ti\u011fi y\u00f6n\u00fcndedir. Bu y\u0131llar, onun hem tasavvuf\u00ee tecr\u00fcbelerini derinle\u015ftirdi\u011fi hem de en \u00f6nemli eserlerini kaleme ald\u0131\u011f\u0131 d\u00f6nemdir.<\/span><\/p>\n

Gazz\u00e2l\u00ee\u2019nin inziv\u00e2 y\u0131llar\u0131nda Ha\u00e7l\u0131 sald\u0131r\u0131lar\u0131ndan ve \u00f6zellikle Kud\u00fcs\u2019\u00fcn i\u015fgalinden a\u00e7\u0131k\u00e7a s\u00f6z etmemesi dikkat \u00e7ekmi\u015ftir. Baz\u0131 ara\u015ft\u0131rmac\u0131lar bunu i\u00e7e d\u00f6n\u00fckl\u00fckle a\u00e7\u0131klam\u0131\u015fsa da, ba\u015fka ara\u015ft\u0131rmac\u0131lar onun o s\u0131rada Horasan\u2019da bulunmu\u015f olabilece\u011fini ve \u00fclkeyi tehdit eden B\u00e2t\u0131n\u00eelik gibi i\u00e7 tehlikelerle me\u015fgul oldu\u011funu belirtmi\u015flerdir. Nitekim kendisi de bu y\u0131llarda B\u00e2t\u0131n\u00eeli\u011fe kar\u015f\u0131 \u00e7e\u015fitli reddiyeler kaleme alm\u0131\u015ft\u0131r.<\/span><\/p>\n

\u0130nziv\u00e2 d\u00f6neminde yazd\u0131\u011f\u0131 eserler aras\u0131nda en me\u015fhuru hi\u00e7 \u015f\u00fcphesiz \u0130\u1e25y\u00e2\u02be\u00fc \u02bful\u00fbmi\u2019d-d\u00een<\/strong>\u2019dir. Bunun yan\u0131nda el-Ma\u1e33\u1e63ad\u00fc\u2019l-esn\u00e2<\/strong>, Bid\u00e2yet\u00fc\u2019l-hid\u00e2ye<\/strong>, Cev\u00e2hir\u00fc\u2019l-\u1e32ur\u02be\u00e2n<\/strong>, Fay\u1e63al\u00fc\u2019t-tefri\u1e33a<\/strong>, Kimy\u00e2-y\u0131 Sa\u02bf\u00e2det<\/strong>, Eyy\u00fche\u2019l-veled<\/strong> gibi eserler de bu d\u00f6nemin \u00fcr\u00fcnleridir. Bu eserler, onun fikr\u00ee d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc ve tasavvuf a\u011f\u0131rl\u0131kl\u0131 yeni y\u00f6neli\u015fini a\u00e7\u0131k bi\u00e7imde yans\u0131t\u0131r.<\/span><\/p>\n

499\u2019da (1106) N\u00ee\u015f\u00e2bur\u2019a d\u00f6nerek Niz\u00e2miye Medresesi\u2019nde yeniden ders vermeye ba\u015flad\u0131. Ancak bu ikinci \u00f6\u011fretim d\u00f6nemindeki anlay\u0131\u015f\u0131, Ba\u011fdat\u2019taki ilk m\u00fcderrislik y\u0131llar\u0131ndan farkl\u0131yd\u0131. Kendisi bunu, \u201cO zaman mevki kazand\u0131ran ilmi \u00f6\u011fretiyordum; \u015fimdi ise mevki terk ettiren ilme \u00e7a\u011f\u0131r\u0131yorum\u201d s\u00f6z\u00fcyle ifade eder. Art\u0131k hedefi sadece bilgi \u00fcretmek de\u011fil, insanlar\u0131 kalp temizli\u011fine, ihl\u00e2sa ve hakikate y\u00f6neltmekti.<\/span><\/p>\n

Buna ra\u011fmen, resm\u00ee g\u00f6rev hayat\u0131 uzun s\u00fcrmedi. \u00dc\u00e7 y\u0131l\u0131 a\u015fk\u0131n bir zaman sonra yeniden T\u00fbs\u2019a \u00e7ekildi. Burada evinin yan\u0131na hem fukaha i\u00e7in bir medrese hem de s\u00fbf\u00eeler i\u00e7in bir hankah yapt\u0131rd\u0131. Hayat\u0131n\u0131n son y\u0131llar\u0131n\u0131 ders vererek, talebe yeti\u015ftirerek, g\u00f6n\u00fcl ehliyle sohbet ederek ve eser yazarak ge\u00e7irdi. Ayn\u0131 d\u00f6nemde hadis ilmiyle de daha yo\u011fun \u015fekilde me\u015fgul oldu.<\/span><\/p>\n

14 Cem\u00e2ziyel\u00e2hir 505\u2019te (18 Aral\u0131k 1111) T\u00fbs\u2019ta vefat etti. Firdevs\u00ee\u2019nin mezar\u0131n\u0131n yak\u0131nlar\u0131na defnedildi\u011fi kabul edilir. Bug\u00fcn H\u00e2r\u00fbniyye ad\u0131yla bilinen yap\u0131n\u0131n onun t\u00fcrbesi olabilece\u011fi y\u00f6n\u00fcnde kuvvetli kanaatler bulunmaktad\u0131r.<\/span><\/p>\n

Felsefesi: \u015e\u00fcphecilik ve Bilgi Anlay\u0131\u015f\u0131<\/strong><\/span><\/p>\n

Gazz\u00e2l\u00ee, \u0130sl\u00e2m d\u00fc\u015f\u00fcnce tarihinde yaln\u0131zca fakih ve mutasavv\u0131f de\u011fil, ayn\u0131 zamanda \u00e7ok g\u00fc\u00e7l\u00fc bir bilgi teorisyeni olarak da \u00f6ne \u00e7\u0131kar. Onun en belirgin y\u00f6nlerinden biri, ger\u00e7e\u011fe ula\u015fma arzusunu k\u00f6r taklitle de\u011fil, sorgulama ve tahkikle beslemesidir. Kendisinin ifadesiyle, hakikati arama iste\u011fi daha \u00e7ocukluk \u00e7a\u011flar\u0131ndan itibaren f\u0131trat\u0131nda vard\u0131. Bu y\u00fczden gelenek yoluyla edinilmi\u015f inan\u00e7larla yetinmedi; bunlar\u0131n sa\u011flam temeller \u00fczerine oturup oturmad\u0131\u011f\u0131n\u0131 ara\u015ft\u0131rd\u0131.<\/span><\/p>\n

el-M\u00fcn\u1e33\u0131\u1e95 mine\u2019\u1e0d-\u1e0dal\u00e2l\u2019de anlatt\u0131\u011f\u0131na g\u00f6re, \u00f6nce bilginin ne oldu\u011funu ve hangi bilgi t\u00fcr\u00fcn\u00fcn ger\u00e7ekten kesin say\u0131labilece\u011fini sorgulad\u0131. Ona g\u00f6re kesin bilgi, i\u00e7inde hi\u00e7bir \u015f\u00fcphe pay\u0131 ta\u015f\u0131mayan bilgidir. Matematiksel do\u011frular bu bak\u0131mdan \u00f6rnek te\u015fkil eder. Fakat o, bu noktada da durmay\u0131p duyu bilgilerini ve akl\u0131n ilk prensiplerini ele\u015ftiriye t\u00e2bi tuttu. Duyular\u0131n yan\u0131labildi\u011fini, \u00f6rne\u011fin g\u00f6lgenin sabit san\u0131ld\u0131\u011f\u0131 h\u00e2lde asl\u0131nda hareket etti\u011fini fark etti. Ard\u0131ndan akl\u0131n zorunlu h\u00fck\u00fcmlerinin de sorgulanabilir olup olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc.<\/span><\/p>\n

Bu sorgulama onu derin bir \u015f\u00fcphe krizine s\u00fcr\u00fckledi. R\u00fcya ile uyan\u0131kl\u0131k aras\u0131ndaki ili\u015fkinin, duyular ve ak\u0131l bak\u0131m\u0131ndan d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc oldu\u011funu belirtti. Nas\u0131l ki insan r\u00fcyada ger\u00e7ek sand\u0131\u011f\u0131 \u015feylerin uyan\u0131nca hayal oldu\u011funu anl\u0131yorsa, belki de akl\u0131n verileri de daha y\u00fcksek bir idrak seviyesinden bak\u0131ld\u0131\u011f\u0131nda eksik veya yanl\u0131\u015f g\u00f6r\u00fcnebilirdi. B\u00f6ylece k\u0131sa s\u00fcreli ama sars\u0131c\u0131 bir \u015f\u00fcphe d\u00f6nemine girdi.<\/span><\/p>\n

Gazz\u00e2l\u00ee\u2019ye g\u00f6re bu kriz, akl\u00ee delillerle de\u011fil, Allah\u2019\u0131n kalbine att\u0131\u011f\u0131 bir nur sayesinde a\u015f\u0131ld\u0131. B\u00f6ylece akl\u0131n zorunlu bilgilerine yeniden g\u00fcven duydu. Ancak bu d\u00f6n\u00fc\u015f, akl\u0131n s\u0131n\u0131rs\u0131z otoritesini kabul etmek anlam\u0131na gelmiyordu. Onun vard\u0131\u011f\u0131 sonu\u00e7 \u015fuydu: Ak\u0131l, mant\u0131k, matematik ve deney alanlar\u0131nda g\u00fcvenilir bir ara\u00e7t\u0131r; fakat metafizik, ul\u00fbhiyyet ve nihai hakikat meselelerinde kendi ba\u015f\u0131na yeterli de\u011fildir. Bu alanlarda vahyin rehberli\u011fine ve kalbin nuruna ihtiya\u00e7 vard\u0131r.<\/span><\/p>\n

Gazz\u00e2l\u00ee\u2019nin ak\u0131l anlay\u0131\u015f\u0131 \u00e7ok katmanl\u0131d\u0131r. Ak\u0131l, bir y\u00f6n\u00fcyle insana do\u011fu\u015ftan verilen bilgi yetene\u011fi; bir y\u00f6n\u00fcyle ilk prensipleri kavrama g\u00fcc\u00fc; bir y\u00f6n\u00fcyle tecr\u00fcbelerle geli\u015fen muhakeme kabiliyeti; bir y\u00f6n\u00fcyle de arzular\u0131n bask\u0131s\u0131ndan kurtularak gelece\u011fi kestirebilme ve do\u011fruyu se\u00e7ebilme yetisidir. O, \u00f6zellikle bu son y\u00f6n\u00fcyle akl\u0131 ahl\u00e2k\u00ee olgunlu\u011fun temeli olarak g\u00f6r\u00fcr.<\/span><\/p>\n

Bu yakla\u015f\u0131m, onu ne ak\u0131l d\u00fc\u015fman\u0131 ne de kat\u0131 rasyonalist yapar. O, akl\u0131 k\u00fc\u00e7\u00fcmsemez; fakat s\u0131n\u0131rlar\u0131n\u0131 tayin eder. Akl\u0131 do\u011fru yerine koyar, vahyi de akl\u0131n alternatifi de\u011fil, onu a\u015fan ve tamamlayan bir k\u0131lavuz kabul eder.<\/span><\/p>\n

GAZZ\u00c2L\u00ce<\/strong><\/span><\/p>\n

3\/6<\/strong><\/span><\/p>\n

Mant\u0131k Anlay\u0131\u015f\u0131<\/strong><\/span><\/p>\n

Gazz\u00e2l\u00ee\u2019nin \u0130sl\u00e2m d\u00fc\u015f\u00fcncesine en b\u00fcy\u00fck katk\u0131lar\u0131ndan biri, mant\u0131\u011f\u0131 din\u00ee ilimlerle me\u015fru ve sistemli bi\u00e7imde ili\u015fkilendirmesidir. Ondan \u00f6nce de baz\u0131 \u00e2limler mant\u0131kla ilgilenmi\u015fti; ancak mant\u0131\u011f\u0131n kel\u00e2m, f\u0131k\u0131h ve us\u00fbl-i f\u0131k\u0131h alanlar\u0131nda a\u00e7\u0131k\u00e7a kullan\u0131lmas\u0131na kap\u0131 a\u00e7an ki\u015fi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Gazz\u00e2l\u00ee olmu\u015ftur.<\/span><\/p>\n

Ona g\u00f6re mant\u0131k, filozoflara ait yabanc\u0131 ve sak\u0131ncal\u0131 bir alan de\u011fil, do\u011fru d\u00fc\u015f\u00fcnmenin \u00f6l\u00e7\u00fcs\u00fcd\u00fcr. Bir ak\u0131l y\u00fcr\u00fctmenin sahih olup olmad\u0131\u011f\u0131n\u0131 anlamak, delilin yap\u0131s\u0131n\u0131 \u00e7\u00f6zmek, tan\u0131m ve k\u0131yas\u0131n do\u011fru kurulup kurulmad\u0131\u011f\u0131n\u0131 g\u00f6rmek i\u00e7in mant\u0131k gereklidir. Bu y\u00fczden, mant\u0131k bilmeyenin ilminden tam g\u00fcvenle s\u00f6z edilemeyece\u011fini s\u00f6yler.<\/span><\/p>\n

Gazz\u00e2l\u00ee, mant\u0131\u011f\u0131n \u00f6z\u00fcn\u00fcn Kur\u2019an\u2019\u0131n d\u00fc\u015f\u00fcnme y\u00f6ntemleriyle \u00e7eli\u015fmedi\u011fini, aksine do\u011fru \u00f6l\u00e7\u00fc anlam\u0131na gelen \u201cel-k\u0131st\u00e2s\u00fc\u2019l-m\u00fcstak\u012bm\u201d fikrinin Kur\u2019an\u2019da da bulundu\u011funu savunur. Ona g\u00f6re mant\u0131\u011f\u0131n reddi, ger\u00e7ekte sa\u011flam muhakemeyi reddetmek olur. Sorun mant\u0131\u011f\u0131n kendisinde de\u011fil, onu yanl\u0131\u015f yerlere uygulayanlarda ya da metafizik alanda kesinlik varm\u0131\u015f gibi davranan filozoflardad\u0131r.<\/span><\/p>\n

Gazz\u00e2l\u00ee\u2019nin mant\u0131kta yapt\u0131\u011f\u0131 \u00f6nemli bir yenilik de, Aristocu terimleri \u0130sl\u00e2m\u00ee ilimlerde kullan\u0131lan dile yakla\u015ft\u0131rmas\u0131d\u0131r. B\u00f6ylece mant\u0131\u011f\u0131 sadece filozoflar\u0131n de\u011fil, fakihlerin ve kel\u00e2mc\u0131lar\u0131n da kullanabilece\u011fi bir alet h\u00e2line getirmi\u015ftir.<\/span><\/p>\n

Determinizm ve Sebep-Sonu\u00e7 Ele\u015ftirisi<\/strong><\/span><\/p>\n

Gazz\u00e2l\u00ee\u2019nin en \u00e7ok yank\u0131 uyand\u0131ran g\u00f6r\u00fc\u015flerinden biri, sebep-sonu\u00e7 ili\u015fkisine dair de\u011ferlendirmesidir. Ona g\u00f6re tabiatta olaylar\u0131n belli d\u00fczen i\u00e7inde meydana gelmesi ink\u00e2r edilemez; ancak bu d\u00fczenin zorunlu ve kendi ba\u015f\u0131na i\u015fleyen mutlak bir sebep-sonu\u00e7 zinciri oldu\u011fu s\u00f6ylenemez. Ate\u015fin pamu\u011fu yakmas\u0131, il\u00e2c\u0131n hastay\u0131 iyile\u015ftirmesi gibi olaylar s\u00fcrekli ayn\u0131 \u015fekilde tecr\u00fcbe edildi\u011fi i\u00e7in insanlar bunlar aras\u0131nda zorunlu ba\u011f kurarlar; oysa bu, Allah\u2019\u0131n \u00e2detinin b\u00f6yle cereyan etmesinden ibarettir.<\/span><\/p>\n

Gazz\u00e2l\u00ee, ate\u015fin ger\u00e7ek anlamda fail olmad\u0131\u011f\u0131n\u0131, failin Allah oldu\u011funu s\u00f6yler. Ate\u015fin yakmas\u0131, Allah\u2019\u0131n o anda yakmay\u0131 yaratmas\u0131yla ger\u00e7ekle\u015fir. Allah dilerse ate\u015f yakmaz; nitekim mucize anlay\u0131\u015f\u0131 da bunu gerektirir. B\u00f6ylece Gazz\u00e2l\u00ee, filozoflar\u0131n tabiatta zorunlu sebep-sonu\u00e7 ili\u015fkisi bulundu\u011fu d\u00fc\u015f\u00fcncesine kar\u015f\u0131 \u00e7\u0131kar.<\/span><\/p>\n

Ancak bu tav\u0131r, onun tabiatta d\u00fczensizlik savundu\u011fu anlam\u0131na gelmez. O, Allah\u2019\u0131n \u00e2lemde bir nizam koydu\u011funu, insan zihninin de bu d\u00fczeni fark ederek bilgi \u00fcretti\u011fini kabul eder. Fakat bu d\u00fczenin ba\u011f\u0131ms\u0131z bir tabiat zorunlulu\u011fu de\u011fil, il\u00e2h\u00ee irade ve hikmetin eseri oldu\u011funu vurgular.<\/span><\/p>\n

\u0130sl\u00e2m Me\u015f\u015f\u00e2\u00ee Felsefesine Y\u00f6neltti\u011fi Tenkid<\/strong><\/span><\/p>\n

Gazz\u00e2l\u00ee\u2019nin filozoflara en sistemli ele\u015ftirisi Teh\u00e2f\u00fct\u00fc\u2019l-fel\u00e2sife<\/strong> adl\u0131 eserindedir. Ondan \u00f6nce kel\u00e2mc\u0131lar\u0131n filozoflar\u0131 yeterince anlamadan ve da\u011f\u0131n\u0131k \u015fekilde ele\u015ftirdi\u011fini d\u00fc\u015f\u00fcn\u00fcr. Bu nedenle \u00f6nce Ma\u1e33\u0101\u1e63\u0131d\u00fc\u2019l-fel\u00e2sife<\/strong>\u2019yi yazarak \u0130sl\u00e2m filozoflar\u0131n\u0131n g\u00f6r\u00fc\u015flerini tarafs\u0131z bi\u00e7imde \u00f6zetlemi\u015f, sonra bu fikirleri Teh\u00e2f\u00fct\u00fc\u2019l-fel\u00e2sife<\/strong>\u2019de tenkit etmi\u015ftir.<\/span><\/p>\n

Onun hedef ald\u0131\u011f\u0131 felsefe, genel anlamda d\u00fc\u015f\u00fcnce de\u011fil; F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 \u00e7izgisindeki Aristocu-Yeni Efl\u00e2tuncu metafiziktir. Mant\u0131k ve matematik gibi alanlar\u0131 din a\u00e7\u0131s\u0131ndan zarars\u0131z, hatta faydal\u0131 g\u00f6r\u00fcr. Tabiat bilimlerini de toptan reddetmez. As\u0131l itiraz\u0131, metafizik ve il\u00e2hiyy\u00e2t alan\u0131nda kesin bilgiye ula\u015f\u0131lm\u0131\u015f gibi konu\u015fulmas\u0131nad\u0131r.<\/span><\/p>\n

Filozoflar\u0131 \u00f6zellikle \u00fc\u00e7 meselede k\u00fcf\u00fcrle itham eder:<\/span><\/p>\n

    \n
  1. \u00c2lemin ezel\u00ee oldu\u011funu savunmalar\u0131,<\/span><\/li>\n
  2. Allah\u2019\u0131n c\u00fcz\u2019iyy\u00e2t\u0131 bilmedi\u011fini ya da farkl\u0131 tarzda bildi\u011fini ileri s\u00fcrmeleri,<\/span><\/li>\n
  3. Cisman\u00ee ha\u015fri ink\u00e2r etmeleri.<\/span><\/li>\n<\/ol>\n

    Bunlar\u0131n d\u0131\u015f\u0131nda kalan meselelerde onlar\u0131 bid\u2018atla su\u00e7lar ama do\u011frudan tekfir etmez. Burada \u00f6nemli olan, onun felsefeye toptan sava\u015f a\u00e7mam\u0131\u015f olmas\u0131d\u0131r. Aksine mant\u0131\u011f\u0131 kullanm\u0131\u015f, bilgi ve d\u00fc\u015f\u00fcnce alan\u0131nda tahkiki savunmu\u015f, fakat metafizi\u011fin s\u0131n\u0131rlar\u0131n\u0131 \u00e7izmi\u015ftir.<\/span><\/p>\n

    Mi\u015fk\u00e2t\u00fc\u2019l-env\u00e2r ve Tasavvuf\u00ee Ontoloji<\/strong><\/span><\/p>\n

    Hayat\u0131n\u0131n son d\u00f6neminde kaleme ald\u0131\u011f\u0131 Mi\u015fk\u00e2t\u00fc\u2019l-env\u00e2r<\/strong>, Gazz\u00e2l\u00ee\u2019nin d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131ndaki son ve en yo\u011fun a\u015famalardan biridir. Burada \u201cnur\u201d kavram\u0131 etraf\u0131nda bir varl\u0131k ve bilgi teorisi kurar. Allah ger\u00e7ek nurdur; di\u011fer b\u00fct\u00fcn varl\u0131klar ise varl\u0131klar\u0131n\u0131 O\u2019ndan alan, O\u2019nun nuruyla ayakta duran mevcudatlard\u0131r. Bu y\u00fczden hakiki varl\u0131k yaln\u0131z Allah\u2019a aittir.<\/span><\/p>\n

    Bu ifadeler baz\u0131lar\u0131na g\u00f6re vahdet-i v\u00fcc\u00fbdu \u00e7a\u011fr\u0131\u015ft\u0131rsa da Gazz\u00e2l\u00ee, Allah ile kul aras\u0131nda ontolojik birle\u015fmeyi a\u00e7\u0131k bi\u00e7imde kabul etmez. Ona g\u00f6re s\u00fbf\u00eelerin vecd h\u00e2linde kulland\u0131klar\u0131 baz\u0131 ifadeler, a\u015fk\u0131n co\u015fkusundan do\u011fmu\u015f ta\u015fk\u0131n s\u00f6zlerdir. Allah ile kulun hakiki m\u00e2nada birle\u015fmesi de\u011fil, kulun \u015fuurunda d\u00fcnya ilgilerinin silinmesi s\u00f6z konusudur.<\/span><\/p>\n

    Bu eserinde bilgi de nura benzetilir. Duyular, hayal, ak\u0131l ve kalp gibi farkl\u0131 idrak dereceleri vard\u0131r; en \u00fcst\u00fcn bilgi ise il\u00e2h\u00ee nurla kalpte ger\u00e7ekle\u015fen ke\u015ff ve m\u00e2rifettir. B\u00f6ylece Gazz\u00e2l\u00ee, felsef\u00ee \u00e7\u00f6z\u00fcmlemeyi tasavvuf\u00ee tecr\u00fcbeyle birle\u015ftiren \u00f6zg\u00fcn bir \u00e7izgi ortaya koyar.<\/span><\/p>\n

    GAZZ\u00c2L\u00ce<\/strong><\/span><\/p>\n

    4\/6<\/strong><\/span><\/p>\n

    Ahl\u00e2k Anlay\u0131\u015f\u0131<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee\u2019nin d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda ahl\u00e2k, merkez\u00ee bir yere sahiptir. Onun en \u00f6nemli ahl\u00e2k eseri \u0130\u1e25y\u00e2\u02be\u00fc \u02bful\u00fbmi\u2019d-d\u00een<\/strong>\u2019dir. Bunun yan\u0131nda M\u00eez\u00e2n\u00fc\u2019l-\u02bfamel<\/strong>, el-Ma\u1e33\u1e63ad\u00fc\u2019l-esn\u00e2<\/strong>, Kimy\u00e2-y\u0131 Sa\u02bf\u00e2det<\/strong> ve ba\u015fka eserlerinde de ahl\u00e2ka geni\u015f yer verir. O, gelenek\u00e7i din\u00ee ahl\u00e2kla tasavvuf\u00ee ve felsef\u00ee ahl\u00e2k\u0131 kayna\u015ft\u0131rmay\u0131 ba\u015farm\u0131\u015f \u00f6nemli bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr.<\/span><\/p>\n

    Ahl\u00e2k\u0131n temel kayna\u011f\u0131 olarak Kur\u2019an ve S\u00fcnnet\u2019i esas al\u0131r. Ancak bununla yetinmez; s\u00fbf\u00eelerin tecr\u00fcbelerinden, hikmet gelene\u011finden ve \u00f6zellikle Efl\u00e2tun, Aristo ve \u0130bn Miskeveyh gibi isimlerin g\u00f6r\u00fc\u015flerinden de yararlan\u0131r. Yine de onun sistemi, \u00f6z\u00fcnde \u0130sl\u00e2m\u00ee bir ahl\u00e2k sistemidir. Felsefeden ald\u0131\u011f\u0131 kavramlar\u0131 din\u00ee \u00e7er\u00e7evede yeniden yorumlar.<\/span><\/p>\n

    Gazz\u00e2l\u00ee\u2019ye g\u00f6re insan\u0131n en b\u00fcy\u00fck g\u00f6revi kendini tan\u0131makt\u0131r. Kendini tan\u0131yan, Rabbi\u2019ni de tan\u0131ma yoluna girer. \u0130nsan\u0131n as\u0131l de\u011feri bedeninde de\u011fil, ruhunda, kalbinde ve akl\u0131nda ortaya \u00e7\u0131kar. Ona g\u00f6re ruh, kalp, nefis ve ak\u0131l kavramlar\u0131 farkl\u0131 y\u00f6nlerden ayn\u0131 insan\u00ee merkeze i\u015faret eder. \u0130nsan, duyular d\u00fcnyas\u0131n\u0131n \u00f6tesine ge\u00e7ebilen, il\u00e2h\u00ee hitaba muhatap olan, bilgi ve ahl\u00e2k sahibi bir varl\u0131kt\u0131r.<\/span><\/p>\n

    Beden de \u00f6nemsiz de\u011fildir. Gazz\u00e2l\u00ee, insan\u0131 s\u0131rf ruh olarak g\u00f6rmez. Beden, ruhun d\u00fcnyadaki yolculu\u011funda ona e\u015flik eden ve ona hizmet eden ara\u00e7t\u0131r. Bu nedenle bedenin ihtiya\u00e7lar\u0131n\u0131 d\u00fczenleyen t\u0131p, hukuk ve mai\u015fet de k\u00fc\u00e7\u00fcmsenemez. Ancak bedenin istekleri akl\u0131n ve ruhun emrine girmelidir; aksi h\u00e2lde insan, hayvan\u00ee arzular\u0131n tutsa\u011f\u0131 olur.<\/span><\/p>\n

    \u0130rade, H\u00fcrriyet ve Ahl\u00e2k\u00ee Sorumluluk<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee iradeyi, insan\u0131n bildi\u011fi bir iyiyi se\u00e7ip ona y\u00f6nelmesi \u015feklinde tan\u0131mlar. Ger\u00e7ek irad\u00ee fiil, bilin\u00e7li, ama\u00e7l\u0131 ve tercih edilmi\u015f bir fiildir. Ona g\u00f6re insan\u0131n fiillerinde se\u00e7me unsuru vard\u0131r. Bu sebeple insan ne tamamen cebir alt\u0131ndad\u0131r ne de Allah\u2019tan ba\u011f\u0131ms\u0131z bir faildir.<\/span><\/p>\n

    E\u015f\u2018ar\u00ee \u00e7izgiye yak\u0131n duran Gazz\u00e2l\u00ee, Allah\u2019\u0131n kullar\u0131n fiillerini yaratt\u0131\u011f\u0131n\u0131, fakat kulun da bu fiilleri \u201ckesb\u201d etti\u011fini savunur. Ba\u015fka bir ifadeyle, irade ve kudret de Allah\u2019\u0131n yaratmas\u0131yla insanda bulunur; insan da bunlarla tercihte bulunur. B\u00f6ylece hem il\u00e2h\u00ee kudret hem de ahl\u00e2k\u00ee sorumluluk korunmu\u015f olur.<\/span><\/p>\n

    Ancak Gazz\u00e2l\u00ee, irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc sadece teorik bir mesele olarak ele almaz. Ona g\u00f6re insan\u0131n ger\u00e7ek \u00f6zg\u00fcrl\u00fc\u011f\u00fc, \u015fehvet, gazap, h\u0131rs ve kibir gibi nefs\u00e2n\u00ee kuvvetlerden kurtulabildi\u011fi \u00f6l\u00e7\u00fcde ger\u00e7ekle\u015fir. Ahl\u00e2k, bu bak\u0131mdan insan\u0131n kendi nefsine kar\u015f\u0131 m\u00fccadelesidir. Riy\u00e2zet ve m\u00fcc\u00e2hede bu y\u00fczden \u00f6nemlidir.<\/span><\/p>\n

    Fazilet ve Rez\u00eeletler<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee, klasik fazilet anlay\u0131\u015f\u0131n\u0131 benimser; hikmet, \u015fecaat, iffet ve adalet temel erdemlerdir. Ancak o, bunlar\u0131 sadece teorik bi\u00e7imde s\u0131ralamaz; insan ruhunun hastal\u0131klar\u0131n\u0131 ayr\u0131nt\u0131l\u0131 \u015fekilde tahlil eder. \u00d6zellikle \u0130\u1e25y\u00e2\u02be<\/strong>\u2019\u0131n \u00fc\u00e7\u00fcnc\u00fc cildinde kibir, riya, haset, \u00f6fke, kin, mal tutkusu, makam sevgisi, bo\u015f konu\u015fma, \u015fehvet d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fc gibi y\u0131k\u0131c\u0131 ahl\u00e2k\u00ee hastal\u0131klar\u0131 ele al\u0131r.<\/span><\/p>\n

    Ona g\u00f6re ahl\u00e2k\u00ee k\u00f6t\u00fcl\u00fckler, t\u0131pk\u0131 bedensel hastal\u0131klar gibi te\u015fhis ve tedavi edilmesi gereken hastal\u0131klard\u0131r. \u0130nsan kendi kusurunu fark etmedik\u00e7e \u0131slah yoluna giremez. Bu y\u00fczden nefis muhasebesi, murakabe ve t\u00f6vbe onun ahl\u00e2k anlay\u0131\u015f\u0131nda b\u00fcy\u00fck yer tutar.<\/span><\/p>\n

    Eserlerinin d\u00f6rd\u00fcnc\u00fc cildinde ise t\u00f6vbe, sab\u0131r, \u015f\u00fck\u00fcr, havf, reca, fakr, z\u00fchd, tevekk\u00fcl, muhabbet, r\u0131za, ihl\u00e2s, do\u011fruluk, tefekk\u00fcr ve \u00f6l\u00fcm \u015fuuru gibi kurtar\u0131c\u0131 erdemleri i\u015fler. Bu \u00e7er\u00e7evede tasavvuf\u00ee erdemler, onun ahl\u00e2k felsefesinin tamamlay\u0131c\u0131 unsuru h\u00e2line gelir.<\/span><\/p>\n

    Y\u00fck\u00fcml\u00fcl\u00fck ve \u0130b\u00e2hiyye Ele\u015ftirisi<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee\u2019nin \u00f6nem verdi\u011fi konulardan biri de ahl\u00e2k\u00ee ve din\u00ee y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn korunmas\u0131d\u0131r. Ona g\u00f6re baz\u0131 b\u00e2t\u0131n\u00ee gruplar ve baz\u0131 a\u015f\u0131r\u0131 s\u00fbf\u00eeler, hakikate ula\u015f\u0131nca \u015fer\u2018\u00ee y\u00fck\u00fcml\u00fcl\u00fcklerin d\u00fc\u015fece\u011fini savunarak b\u00fcy\u00fck bir sapmaya d\u00fc\u015fm\u00fc\u015flerdir. Bu anlay\u0131\u015f, din\u00ee ve ahl\u00e2k\u00ee sorumlulu\u011fu ortadan kald\u0131rd\u0131\u011f\u0131 i\u00e7in kabul edilemez.<\/span><\/p>\n

    O, B\u00e2t\u0131n\u00eeleri ve ib\u00e2h\u00ee e\u011filimli s\u00fbf\u00eeleri bu y\u00fczden sert bi\u00e7imde ele\u015ftirir. Hakikate ula\u015fmak, haram\u0131 hel\u00e2l k\u0131lmaz; m\u00e2rifet, ibadetin ve takvan\u0131n yerine ge\u00e7mez. Kul her zaman kuldur, Rab her zaman Rabdir. Bu ilke, onun tasavvufunun da s\u0131n\u0131r\u0131n\u0131 belirler.<\/span><\/p>\n

    De\u011ferler ve Ahl\u00e2k\u0131n Temeli<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee\u2019ye g\u00f6re iyilik ve k\u00f6t\u00fcl\u00fck s\u0131rf ak\u0131lla mutlak bi\u00e7imde belirlenemez. \u0130nsanlar \u00e7o\u011fu zaman kendi yararlar\u0131n\u0131 esas alarak h\u00fck\u00fcm verirler; bu da ahl\u00e2k\u0131 iz\u00e2f\u00eele\u015ftirir. Bu y\u00fczden ahl\u00e2k\u0131n nihai temeli il\u00e2h\u00ee buyruktur. Akl\u0131n g\u00f6revi, vahyin bildirdi\u011fi iyiyi ve k\u00f6t\u00fcy\u00fc anlamak, kavramak ve uygulamakt\u0131r.<\/span><\/p>\n

    Bununla birlikte Gazz\u00e2l\u00ee, ahl\u00e2k\u0131 kuru bir emirler sistemi h\u00e2line getirmez. Ahl\u00e2k\u0131n nihai hedefini m\u00e2rifetullah, yani Allah\u2019\u0131 tan\u0131ma ve O\u2019na yak\u0131nl\u0131k olarak belirler. En y\u00fcksek mutluluk, Allah sevgisi ve O\u2019na yak\u0131nl\u0131kla ger\u00e7ekle\u015fir. B\u00f6ylece o, hem normatif hem de gayeci bir ahl\u00e2k anlay\u0131\u015f\u0131n\u0131 sentezler.<\/span><\/p>\n

    GAZZ\u00c2L\u00ce<\/strong><\/span><\/p>\n

    5\/6<\/strong><\/span><\/p>\n

    Kel\u00e2m \u0130lmindeki Yeri<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee\u2019nin ya\u015fad\u0131\u011f\u0131 V. (XI.) y\u00fczy\u0131l, kel\u00e2m tarihinde \u00f6nemli bir d\u00f6n\u00fcm noktas\u0131d\u0131r. O, kel\u00e2m\u0131n hem y\u00f6ntemini hem de meselelerini yeniden de\u011ferlendiren bir isimdir. Klasik kel\u00e2mc\u0131lar\u0131n \u00e7o\u011fu mant\u0131\u011fa mesafeli durmu\u015fken, Gazz\u00e2l\u00ee mant\u0131\u011f\u0131 bu ilmin vazge\u00e7ilmez ara\u00e7lar\u0131ndan biri h\u00e2line getirdi. Bu y\u00f6n\u00fcyle m\u00fctekaddim\u00een d\u00f6neminden m\u00fcteahhir\u00een d\u00f6nemine ge\u00e7i\u015fin en belirgin simalar\u0131ndan biri kabul edilir.<\/span><\/p>\n

    Ona g\u00f6re kel\u00e2m ilmi farz-\u0131 kif\u00e2yedir. Herkesin bu ilimle me\u015fgul olmas\u0131 gerekmez; ancak bid\u2018at\u00e7\u0131 g\u00f6r\u00fc\u015flerle m\u00fccadele etmek, \u015f\u00fcpheleri gidermek ve inanc\u0131 savunmak i\u00e7in her d\u00f6nemde kel\u00e2m bilen \u00e2limlerin bulunmas\u0131 gerekir. Bununla birlikte kel\u00e2m\u0131n herkese a\u00e7\u0131k \u015fekilde \u00f6\u011fretilmesini do\u011fru bulmaz. F\u0131kh\u0131 g\u0131daya, kel\u00e2m\u0131 ise il\u00e2ca benzetir; g\u0131da herkese l\u00e2z\u0131md\u0131r, fakat il\u00e2\u00e7 herkese verilmez.<\/span><\/p>\n

    Gazz\u00e2l\u00ee, kel\u00e2mc\u0131lar\u0131n tarih boyunca dine b\u00fcy\u00fck hizmet ettiklerini kabul eder. Bununla birlikte onlar\u0131, \u00e7o\u011fu zaman rakiplerinden ald\u0131klar\u0131 \u00f6nc\u00fcllerle hareket etmek, gereksiz tart\u0131\u015fmalara girmek ve cedeli \u00f6ne \u00e7\u0131karmakla ele\u015ftirir. Ona g\u00f6re cedel \u00e7o\u011fu zaman hakikati de\u011fil, \u00fcst\u00fcn gelme arzusunu besler. Bu da taassubu art\u0131r\u0131r, ger\u00e7e\u011fe ula\u015fmay\u0131 zorla\u015ft\u0131r\u0131r.<\/span><\/p>\n

    B\u00e2t\u0131n\u00eelik ve filozoflarla m\u00fccadelede kel\u00e2m\u0131 aktif bi\u00e7imde kullanan Gazz\u00e2l\u00ee, \u00f6zellikle B\u00e2t\u0131n\u00eeler\u2019e kar\u015f\u0131 yazd\u0131\u011f\u0131 eserlerle b\u00fcy\u00fck etki uyand\u0131rd\u0131. Onlar\u0131n din\u00ee kavramlar\u0131 keyf\u00ee bi\u00e7imde te\u2019vil ederek \u0130sl\u00e2m\u2019\u0131n temel inan\u00e7lar\u0131n\u0131 a\u015f\u0131nd\u0131rd\u0131klar\u0131n\u0131 savundu. B\u00e2t\u0131n\u00eeli\u011fe kar\u015f\u0131 m\u00fccadelesi, sadece teorik de\u011fil, ayn\u0131 zamanda siyas\u00ee ve toplumsal bir savunma niteli\u011fi ta\u015f\u0131yordu.<\/span><\/p>\n

    Ul\u00fbhiyyet, N\u00fcb\u00fcvvet ve \u00c2hiret G\u00f6r\u00fc\u015fleri<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee, Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ispat ederken sadece hud\u00fbs deliline dayanmaz; evrendeki nizam, hikmet ve d\u00fczeni de g\u00fc\u00e7l\u00fc bir delil olarak g\u00f6r\u00fcr. Ona g\u00f6re insan, k\u00e2inattaki ince d\u00fczen \u00fczerinde d\u00fc\u015f\u00fcn\u00fcrse bunun \u00fcst\u00fcn bir yarat\u0131c\u0131ya del\u00e2let etti\u011fini a\u00e7\u0131k\u00e7a fark eder. Kur\u2019an\u2019\u0131n bu konuda yeterli rehberli\u011fi sundu\u011funu, filozoflar\u0131n ve kel\u00e2mc\u0131lar\u0131n fazla zorlay\u0131c\u0131 tart\u0131\u015fmalar\u0131n\u0131n ise bazen kafa kar\u0131\u015ft\u0131rabildi\u011fini ifade eder.<\/span><\/p>\n

    Allah\u2019\u0131n s\u0131fatlar\u0131 konusunda Ehl-i s\u00fcnnet \u00e7izgisini benimser. Haber\u00ee s\u0131fatlar konusunda ise te\u015fbihi and\u0131ran laf\u0131zlar\u0131n dil kurallar\u0131 \u00e7er\u00e7evesinde uygun bi\u00e7imde te\u2019vil edilebilece\u011fini s\u00f6yler. Ancak bunu herkesin yapamayaca\u011f\u0131n\u0131, halk\u0131n bu t\u00fcr tart\u0131\u015fmalardan uzak tutulmas\u0131n\u0131n daha do\u011fru oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr.<\/span><\/p>\n

    N\u00fcb\u00fcvvet konusunda akl\u0131n \u00f6nemli oldu\u011funu, fakat n\u00fcb\u00fcvvetin yaln\u0131z akl\u00ee k\u0131yaslarla de\u011fil, hayat\u0131n ve vahyin \u0131\u015f\u0131\u011f\u0131nda kavranabilece\u011fini savunur. Ona g\u00f6re peygamberlik, akl\u0131n \u00fcst\u00fcnde ama akla ayk\u0131r\u0131 olmayan bir idrak alan\u0131d\u0131r. Peygamberler, gayb \u00e2leminden vahiy alan se\u00e7kin insanlard\u0131r. Bu, sadece hayal g\u00fcc\u00fcn\u00fcn \u00fcr\u00fcn\u00fc de\u011fil, d\u0131\u015ftan gelen hakiki bir il\u00e2h\u00ee bildirimdir.<\/span><\/p>\n

    \u00c2hiret konusunda ise cisman\u00ee dirili\u015fin, cennet ve cehennemin, hesap ve mizan\u0131n ink\u00e2r edilemeyece\u011fini savunur. Filozoflar\u0131n bu hususlar\u0131 sadece ruh\u00e2n\u00ee veya sembolik anlamda yorumlamalar\u0131n\u0131 kabul etmez.<\/span><\/p>\n

    \u0130man, K\u00fcf\u00fcr ve Tekfir Meselesi<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee\u2019ye g\u00f6re iman, \u00f6z\u00fcnde kesin tasdiktir. Ancak bu tasdikin dereceleri vard\u0131r. Burhan\u00ee tasdik en y\u00fcksek mertebedir; halk\u0131n taklitle elde etti\u011fi iman ise bundan a\u015fa\u011f\u0131 bir seviyede olsa da ge\u00e7erlidir. Bu sebeple o, s\u0131radan m\u00fcminlerin iman\u0131n\u0131 k\u00fc\u00e7\u00fcmsemez.<\/span><\/p>\n

    Tekfir konusunda ise dikkatli ve \u00f6l\u00e7\u00fcl\u00fcd\u00fcr. M\u00fcsl\u00fcmanlar\u0131 kolayca k\u00fcf\u00fcrle itham etmeyi do\u011fru bulmaz. Ehl-i k\u0131blenin, a\u00e7\u0131k bir \u015fekilde Peygamber\u2019i yalanlamad\u0131\u011f\u0131 veya dinin kesin h\u00fck\u00fcmlerinden birini ink\u00e2r etmedi\u011fi s\u00fcrece tekfir edilmemesi gerekti\u011fini savunur. Ancak filozoflar\u0131n \u00fc\u00e7 temel meselede nass\u0131 a\u00e7\u0131k\u00e7a \u00e7i\u011fnedi\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in onlar\u0131 o konularda tekfir eder.<\/span><\/p>\n

    F\u0131k\u0131h ve Us\u00fbl-i F\u0131k\u0131htaki Yeri<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee, \u015e\u00e2fi\u00ee mezhebine ba\u011fl\u0131 bir \u00e2lim olmakla birlikte sadece nakil yapan biri de\u011fildir. Mezhep i\u00e7inde sistemle\u015ftiren, ay\u0131klayan ve us\u00fbl \u00fcreten g\u00fc\u00e7l\u00fc bir hukuk\u00e7udur. F\u0131k\u0131h alan\u0131nda el-Bas\u00ee\u1e6d<\/strong>, el-Vas\u00ee\u1e6d<\/strong>, el-Vec\u00eez<\/strong> gibi eserleri; us\u00fbl-i f\u0131k\u0131hta ise en \u00f6nemli eseri el-M\u00fcsta\u1e63f\u00e2<\/strong> b\u00fcy\u00fck tesir b\u0131rakm\u0131\u015ft\u0131r.<\/span><\/p>\n

    el-M\u00fcsta\u1e63f\u00e2, us\u00fbl-i f\u0131k\u0131h tarihinde sistematik yap\u0131s\u0131yla \u00f6ne \u00e7\u0131kar. Gazz\u00e2l\u00ee burada mant\u0131k mukaddimesi ile ba\u015flar ve us\u00fbl meselelerini d\u00f6rt ana eksende i\u015fler: h\u00fck\u00fcm, deliller, h\u00fck\u00fcm \u00e7\u0131karma y\u00f6ntemleri ve ictihad. Bu d\u00fczen, sonraki us\u00fbl literat\u00fcr\u00fcnde derin izler b\u0131rakm\u0131\u015ft\u0131r.<\/span><\/p>\n

    Kaynaklar konusunda Kur\u2019an, s\u00fcnnet ve icm\u00e2\u0131 esas al\u0131r. K\u0131yas\u0131 ise ba\u011f\u0131ms\u0131z kaynak de\u011fil, kaynaklardan h\u00fck\u00fcm \u00e7\u0131karma y\u00f6ntemi olarak g\u00f6r\u00fcr. Maslahat kavram\u0131n\u0131 da \u00f6nemser; ancak onu ba\u015fl\u0131 ba\u015f\u0131na s\u0131n\u0131rs\u0131z bir delil h\u00e2line getirmez. Maslahat\u0131n \u015fer\u2018\u00ee maksatlarla uyumlu olmas\u0131 gerekti\u011fini savunur. Zaruriyy\u00e2t, h\u00e2ciyy\u00e2t ve tahs\u00eeniyy\u00e2t \u015feklindeki me\u015fhur maslahat tasnifinin sistemli bi\u00e7imde \u015fekillenmesinde onun b\u00fcy\u00fck pay\u0131 vard\u0131r.<\/span><\/p>\n

    \u0130ctihad konusunda \u00f6l\u00e7\u00fcl\u00fc ve canl\u0131 bir yakla\u015f\u0131m benimser. Ona g\u00f6re ictihad kap\u0131s\u0131 kapanm\u0131\u015f de\u011fildir. Gerekli \u015fartlar\u0131 ta\u015f\u0131yan \u00e2limlerin yeni meselelerde h\u00fck\u00fcm \u00fcretmesi gerekir. Ayn\u0131 zamanda baz\u0131 alanlarda k\u0131sm\u00ee uzmanl\u0131kla ictihad yap\u0131labilece\u011fini de kabul eder.<\/span><\/p>\n

    Tasavvuf\u00ee G\u00f6r\u00fc\u015fleri<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee, tasavvufu \u0130sl\u00e2m toplumunda me\u015frula\u015ft\u0131ran ve ona g\u00fc\u00e7l\u00fc bir din\u00ee zemin kazand\u0131ran en etkili d\u00fc\u015f\u00fcn\u00fcrlerden biridir. Ondan \u00f6nce tasavvuf, kimi \u00e7evrelerde \u015f\u00fcpheyle kar\u015f\u0131lan\u0131yordu. Gazz\u00e2l\u00ee ise hem f\u0131k\u0131h ve kel\u00e2m birikimi hem de \u015fahs\u00ee tecr\u00fcbesi sayesinde tasavvufu \u015feriatla uyumlu bi\u00e7imde savundu.<\/span><\/p>\n

    Onun tasavvuf anlay\u0131\u015f\u0131, \u00f6l\u00e7\u00fcl\u00fc ve merkez\u00ee \u00e7izgide yer al\u0131r. \u015eeriatla hakikati birbirinden koparmaz. Z\u00e2hir ile b\u00e2t\u0131n\u0131 birle\u015ftirir. Ger\u00e7ek tasavvuf, ona g\u00f6re ne kuru \u015fekilciliktir ne de sorumlulu\u011fu ortadan kald\u0131ran ta\u015fk\u0131n bir mistisizmdir. Hakiki s\u00fbf\u00ee, kalbini ar\u0131nd\u0131ran, ahl\u00e2k\u0131n\u0131 g\u00fczelle\u015ftiren ve \u015feriata ba\u011fl\u0131 kalan ki\u015fidir.<\/span><\/p>\n

    Gazz\u00e2l\u00ee, tasavvuf\u00ee bilginin nazar\u00ee \u00f6\u011frenimle de\u011fil, ya\u015fant\u0131 ile elde edilece\u011fini vurgular. Bu y\u00fczden tasavvufun as\u0131l fark\u0131 \u201ctatmak\u201dt\u0131r. Nas\u0131l hasta olmayan biri hastal\u0131\u011f\u0131n ne oldu\u011funu tam anlayamazsa, tasavvuf yolunu ya\u015famayan da onun hakikatini sadece kitaplardan kavrayamaz.<\/span><\/p>\n

    Allah ile kul aras\u0131nda hul\u00fbl veya ittihad tarz\u0131 bir birle\u015fmeyi kabul etmez. Bununla birlikte vecd h\u00e2linde s\u00f6ylenmi\u015f baz\u0131 s\u00fbf\u00ee s\u00f6zlerini b\u00fct\u00fcn\u00fcyle mahk\u00fbm etmez; bunlar\u0131 co\u015fkunluk h\u00e2linin ta\u015fk\u0131n ifadeleri olarak yorumlar. B\u00f6ylece hem tasavvufu savunur hem de s\u0131n\u0131rlar\u0131n\u0131 \u00e7izer.<\/span><\/p>\n

    GAZZ\u00c2L\u00ce<\/strong><\/span><\/p>\n

    6\/6<\/strong><\/span><\/p>\n

    Eserleri<\/strong><\/span><\/p>\n

    Gazz\u00e2l\u00ee, \u0130sl\u00e2m d\u00fc\u015f\u00fcnce tarihinde en \u00e7ok eser veren m\u00fcelliflerden biridir. Ona nisbet edilen eser say\u0131s\u0131 \u00e7ok daha fazla olmakla birlikte, ger\u00e7ekten kendisine ait olanlar\u0131n say\u0131s\u0131 bile son derece y\u00fcksektir. Eserleri f\u0131k\u0131h, us\u00fbl, kel\u00e2m, mant\u0131k, felsefe, tasavvuf, ahl\u00e2k ve siyaset gibi bir\u00e7ok alan\u0131 kapsar.<\/span><\/p>\n

    Ba\u015fl\u0131ca eserleri<\/strong><\/span><\/p>\n

    F\u0131k\u0131h ve us\u00fbl alan\u0131nda:<\/strong><\/span><\/p>\n

      \n
    • el-Men\u1e2b\u00fbl<\/strong><\/span><\/li>\n
    • el-Bas\u00ee\u1e6d<\/strong><\/span><\/li>\n
    • el-Vas\u00ee\u1e6d<\/strong><\/span><\/li>\n
    • el-Vec\u00eez<\/strong><\/span><\/li>\n
    • el-M\u00fcsta\u1e63f\u00e2<\/strong><\/span><\/li>\n<\/ul>\n

      Mant\u0131k ve metodoloji alan\u0131nda:<\/strong><\/span><\/p>\n

        \n
      • Mi\u02bfy\u00e2r\u00fc\u2019l-\u02bfilm<\/strong><\/span><\/li>\n
      • Mi\u1e25akk\u00fc\u2019n-na\u1e93ar<\/strong><\/span><\/li>\n
      • \u015eif\u00e2\u02be\u00fc\u2019l-\u0121al\u00eel<\/strong><\/span><\/li>\n
      • el-\u1e32\u0131s\u1e6d\u00e2s\u00fc\u2019l-m\u00fcsta\u1e33\u012bm<\/strong><\/span><\/li>\n<\/ul>\n

        Kel\u00e2m alan\u0131nda:<\/strong><\/span><\/p>\n

          \n
        • el-\u0130\u1e33ti\u1e63\u00e2d fi\u2019l-i\u02bfti\u1e33\u0101d<\/strong><\/span><\/li>\n
        • Fay\u1e63al\u00fc\u2019t-tefri\u1e33a<\/strong><\/span><\/li>\n
        • \u0130lc\u00e2m\u00fc\u2019l-\u02bfav\u00e2m<\/strong><\/span><\/li>\n
        • Fe\u1e0d\u00e2\u02bei\u1e25u\u2019l-B\u00e2\u1e6d\u0131niyye<\/strong><\/span><\/li>\n<\/ul>\n

          Felsefe ve ele\u015ftiri alan\u0131nda:<\/strong><\/span><\/p>\n

            \n
          • Ma\u1e33\u0101\u1e63\u0131d\u00fc\u2019l-fel\u00e2sife<\/strong><\/span><\/li>\n
          • Teh\u00e2f\u00fct\u00fc\u2019l-fel\u00e2sife<\/strong><\/span><\/li>\n
          • Mi\u015fk\u00e2t\u00fc\u2019l-env\u00e2r<\/strong><\/span><\/li>\n
          • el-M\u00fcn\u1e33\u0131\u1e95 mine\u2019\u1e0d-\u1e0dal\u00e2l<\/strong><\/span><\/li>\n<\/ul>\n

            Tasavvuf ve ahl\u00e2k alan\u0131nda:<\/strong><\/span><\/p>\n

              \n
            • \u0130\u1e25y\u00e2\u02be\u00fc \u02bful\u00fbmi\u2019d-d\u00een<\/strong><\/span><\/li>\n
            • M\u00eez\u00e2n\u00fc\u2019l-\u02bfamel<\/strong><\/span><\/li>\n
            • Bid\u00e2yet\u00fc\u2019l-hid\u00e2ye<\/strong><\/span><\/li>\n
            • Kimy\u00e2-y\u0131 Sa\u02bf\u00e2det<\/strong><\/span><\/li>\n
            • Eyy\u00fche\u2019l-veled<\/strong><\/span><\/li>\n
            • Na\u1e63\u00ee\u1e25at\u00fc\u2019l-m\u00fcl\u00fbk<\/strong><\/span><\/li>\n<\/ul>\n

              Bu eserler aras\u0131nda \u00f6zellikle \u0130\u1e25y\u00e2\u02be\u00fc \u02bful\u00fbmi\u2019d-d\u00een<\/strong>, \u0130sl\u00e2m d\u00fcnyas\u0131nda benzersiz bir etki b\u0131rakm\u0131\u015ft\u0131r. Bu kitap, ibadetlerden ahl\u00e2ka, kalp hastal\u0131klar\u0131ndan kurtar\u0131c\u0131 erdemlere kadar din\u00ee hayat\u0131 b\u00fct\u00fcn\u00fcyle ele al\u0131r ve zahir\u00ee ilimlerle b\u00e2t\u0131n\u00ee terbiyeyi ayn\u0131 potada toplar.<\/span><\/p>\n

              \u0130sl\u00e2m D\u00fc\u015f\u00fcncesine Etkileri<\/strong><\/span><\/p>\n

              Gazz\u00e2l\u00ee\u2019nin etkisi son derece geni\u015ftir. Kel\u00e2mda mant\u0131\u011f\u0131n kullan\u0131m\u0131n\u0131 me\u015frula\u015ft\u0131rm\u0131\u015f, felsefede s\u0131n\u0131r belirleyici bir ele\u015ftiri ortaya koymu\u015f, tasavvufu S\u00fcnn\u00ee d\u00fcnya i\u00e7inde g\u00fc\u00e7l\u00fc bir konuma ta\u015f\u0131m\u0131\u015f, ahl\u00e2k\u0131 derinle\u015ftirmi\u015f, us\u00fbl-i f\u0131k\u0131hta yeni bir sistem kurmu\u015ftur.<\/span><\/p>\n

              Kel\u00e2mda onun a\u00e7t\u0131\u011f\u0131 yol, Fahreddin er-R\u00e2z\u00ee ve sonras\u0131ndaki m\u00fcteahhir\u00een kel\u00e2m\u0131 \u00fczerinde belirleyici olmu\u015ftur. Mant\u0131\u011f\u0131n din\u00ee ilimlerde ara\u00e7 olarak kullan\u0131lmas\u0131n\u0131 yayg\u0131nla\u015ft\u0131ran \u00e7izgi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde onun sayesinde g\u00fc\u00e7 kazanm\u0131\u015ft\u0131r.<\/span><\/p>\n

              Felsefeye etkisi ise iki y\u00f6nl\u00fcd\u00fcr. Bir yandan metafizik iddialar\u0131n s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131n\u0131 ele\u015ftirerek filozoflar\u0131 savunmaya zorlam\u0131\u015f, di\u011fer yandan d\u00fc\u015f\u00fcnce disiplinini ve mant\u0131\u011f\u0131 g\u00fc\u00e7lendirmi\u015ftir. Felsefeye kar\u015f\u0131 \u00e7\u0131karken bile felsef\u00ee ciddiyeti korumu\u015f, bu y\u00fczden hem filozoflar hem kel\u00e2mc\u0131lar \u00fczerinde iz b\u0131rakm\u0131\u015ft\u0131r.<\/span><\/p>\n

              Ahl\u00e2k alan\u0131nda \u0130\u1e25y\u00e2\u02be ve di\u011fer eserleri as\u0131rlarca okunmu\u015f, \u015ferh edilmi\u015f, \u00f6zetlenmi\u015f, medrese ve tekke \u00e7evrelerinde temel ba\u015fvuru kaynaklar\u0131 aras\u0131na girmi\u015ftir. Tasavvufta ise Gazz\u00e2l\u00ee, tasavvufu me\u015frula\u015ft\u0131ran ve onu bid\u2018at \u015f\u00fcphesinden b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kurtaran isim olarak kabul edilmi\u015ftir.<\/span><\/p>\n

              F\u0131k\u0131h ve us\u00fblde ise \u00f6zellikle \u015e\u00e2fi\u00ee mezhebi \u00fczerinde \u00e7ok kuvvetli tesiri vard\u0131r. Bununla birlikte maslahat, k\u0131yas, ictihad ve sistematik us\u00fbl yakla\u015f\u0131m\u0131 \u00fczerinden di\u011fer mezheplerin hukuk d\u00fc\u015f\u00fcncesini de dolayl\u0131 bi\u00e7imde etkilemi\u015ftir.<\/span><\/p>\n

              Bat\u0131 D\u00fcnyas\u0131na Etkileri<\/strong><\/span><\/p>\n

              Gazz\u00e2l\u00ee\u2019nin baz\u0131 eserleri erken d\u00f6nemlerde \u0130br\u00e2n\u00eece ve Latince\u2019ye \u00e7evrilmi\u015ftir. \u00d6zellikle Ma\u1e33\u0101\u1e63\u0131d\u00fc\u2019l-fel\u00e2sife<\/strong>, Bat\u0131\u2019da tan\u0131nan ilk eserlerinden biri olmu\u015ftur. Bu eser, bir s\u00fcre onun Aristocu bir filozof san\u0131lmas\u0131na bile yol a\u00e7m\u0131\u015ft\u0131r. Sonradan Teh\u00e2f\u00fct\u00fc\u2019l-fel\u00e2sife<\/strong>, Mi\u015fk\u00e2t\u00fc\u2019l-env\u00e2r<\/strong>, M\u00eez\u00e2n\u00fc\u2019l-\u02bfamel<\/strong> gibi eserleri de farkl\u0131 yollarla Bat\u0131 d\u00fcnyas\u0131nda tan\u0131nm\u0131\u015ft\u0131r.<\/span><\/p>\n

              Onun Bat\u0131 \u00fczerindeki etkisinin do\u011frudan m\u0131 yoksa dolayl\u0131 m\u0131 oldu\u011fu her zaman a\u00e7\u0131k de\u011fildir. Ancak \u00f6zellikle \u015f\u00fcphe, sebep-sonu\u00e7 ili\u015fkisi, Tanr\u0131 bilgisi, ahl\u00e2k ve i\u00e7 tecr\u00fcbe gibi konularda baz\u0131 Orta\u00e7a\u011f ve modern Bat\u0131 d\u00fc\u015f\u00fcn\u00fcrleriyle benzerlikler dikkat \u00e7ekmi\u015ftir. Descartes, Pascal, Hume ve Kant ile aras\u0131nda paralellikler kuran ara\u015ft\u0131rmalar bu y\u00fczden olduk\u00e7a fazlad\u0131r.<\/span><\/p>\n

              Hakk\u0131ndaki Tart\u0131\u015fmalar<\/strong><\/span><\/p>\n

              Gazz\u00e2l\u00ee b\u00fcy\u00fck bir hayranl\u0131k kadar ciddi ele\u015ftirilerin de konusu olmu\u015ftur. Kimi \u00e2limler onu \u0130sl\u00e2m\u2019\u0131n h\u00fccceti ve m\u00fcceddidi sayarken, kimileri \u00f6zellikle \u0130\u1e25y\u00e2\u02be\u2019daki zay\u0131f hadisler, tasavvuf\u00ee yorumlar ve filozoflardan etkilenmi\u015f olmas\u0131 sebebiyle ele\u015ftirmi\u015ftir. Hanbel\u00ee ve Selef\u00ee \u00e7izgideki baz\u0131 \u00e2limler, onun baz\u0131 fikirlerine sert \u015fekilde kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r.<\/span><\/p>\n

              Buna ra\u011fmen genel tablo a\u00e7\u0131kt\u0131r: Gazz\u00e2l\u00ee, \u0130sl\u00e2m d\u00fc\u015f\u00fcnce tarihinin en b\u00fcy\u00fck, en etkili ve en \u00e7ok tart\u0131\u015f\u0131lan simalar\u0131ndan biridir. Kel\u00e2mc\u0131, fakih, mutasavv\u0131f, ahl\u00e2k\u00e7\u0131 ve filozof olarak \u00e7ok y\u00f6nl\u00fc bir dehay\u0131 temsil eder. Ger\u00e7e\u011fi arama azmi, ilimle amel aras\u0131ndaki ili\u015fkiyi s\u00fcrekli vurgulamas\u0131 ve din\u00ee d\u00fc\u015f\u00fcnceyi i\u00e7ten yenileme \u00e7abas\u0131, onu \u00e7a\u011f\u0131n\u0131 a\u015fan bir isim h\u00e2line getirmi\u015ftir.<\/span><\/p>\n

              I\u011fd\u0131r i\u00e7in iftar men\u00fcs\u00fc<\/span><\/h2>\n

              \u0130ftariyelik<\/strong><\/span>
              Hurma, su, zeytin, beyaz peynir, tereya\u011f\u0131, lava\u015f<\/span><\/p>\n

              \u00c7orba<\/strong><\/span>
              Ayran a\u015f\u0131 \u00e7orbas\u0131<\/span><\/p>\n

              Ana yemek<\/strong><\/span>
              I\u011fd\u0131r usul\u00fc bozba\u015f<\/strong><\/span><\/p>\n

              Yan\u0131nda<\/strong><\/span>
              \u015eehriyeli pirin\u00e7 pilav\u0131 veya bulgur pilav\u0131<\/span>
              Mor so\u011fan, maydanoz ve sumakl\u0131 salata<\/span><\/p>\n

              Tatl\u0131<\/strong><\/span>
              Ta\u015f kaday\u0131f veya \u015ferbetli bir tatl\u0131<\/span>
              \u0130\u00e7ecek olarak da ho\u015faf ya da ayran<\/span><\/p>\n

              \n

              Ana yemek: I\u011fd\u0131r usul\u00fc bozba\u015f<\/span><\/h1>\n

              Bozba\u015f, I\u011fd\u0131r ve \u00e7evresinde sevilen, etli ve nohutlu, doyurucu bir yemektir. \u0130ftar i\u00e7in de \u00e7ok uygundur.<\/span><\/p>\n

              Malzemeler<\/span><\/h2>\n
                \n
              • \n

                750 gram kemikli kuzu eti veya iri do\u011franm\u0131\u015f ku\u015fba\u015f\u0131 kuzu eti<\/span><\/p>\n<\/li>\n

              • \n

                1 su barda\u011f\u0131 nohut<\/span><\/p>\n<\/li>\n

              • \n

                2 orta boy so\u011fan<\/span><\/p>\n<\/li>\n

              • \n

                2 yemek ka\u015f\u0131\u011f\u0131 tereya\u011f\u0131<\/span><\/p>\n<\/li>\n

              • \n

                1 yemek ka\u015f\u0131\u011f\u0131 domates sal\u00e7as\u0131<\/span><\/p>\n<\/li>\n

              • \n

                3-4 adet patates<\/span><\/p>\n<\/li>\n

              • \n

                1 tatl\u0131 ka\u015f\u0131\u011f\u0131 tuz<\/span><\/p>\n<\/li>\n

              • \n

                1 \u00e7ay ka\u015f\u0131\u011f\u0131 karabiber<\/span><\/p>\n<\/li>\n

              • \n

                1 \u00e7ay ka\u015f\u0131\u011f\u0131 pul biber<\/span><\/p>\n<\/li>\n

              • \n

                6-7 su barda\u011f\u0131 s\u0131cak su<\/span><\/p>\n<\/li>\n<\/ul>\n

                Yap\u0131l\u0131\u015f\u0131<\/span><\/h2>\n

                Nohudu bir gece \u00f6nceden \u0131slat\u0131n.<\/span><\/p>\n

                Tencereye tereya\u011f\u0131n\u0131 al\u0131n. Yemeklik do\u011franm\u0131\u015f so\u011fanlar\u0131 hafif\u00e7e kavurun. Eti ekleyip suyunu sal\u0131p \u00e7ekene kadar \u00e7evirin. Ard\u0131ndan sal\u00e7ay\u0131 ilave edip birka\u00e7 dakika daha kavurun.<\/span><\/p>\n

                Islat\u0131lm\u0131\u015f nohudu s\u00fcz\u00fcp tencereye ekleyin. \u00dczerine s\u0131cak suyu d\u00f6k\u00fcn. Et ve nohut yumu\u015famaya ba\u015flayana kadar orta ate\u015fte pi\u015firin.<\/span><\/p>\n

                Patatesleri iri par\u00e7alar h\u00e2linde do\u011fray\u0131n. Tencereye ekleyin. Tuz, karabiber ve pul biberi ilave edin. Patatesler de yumu\u015fay\u0131ncaya kadar pi\u015firmeye devam edin.<\/span><\/p>\n

                Yemek hafif sulu kalmal\u0131, et iyice lokum gibi pi\u015fmelidir. \u0130sterseniz servis ederken \u00fczerine az miktarda karabiber serpebilirsiniz.<\/span><\/p>\n

                Servis \u00f6nerisi<\/span><\/h2>\n

                Bozba\u015f\u0131 s\u0131cak \u015fekilde, yan\u0131nda pirin\u00e7 pilav\u0131 ve lava\u015fla servis edebilirsiniz. \u0130ftarda \u00f6nce hafif bir \u00e7orba, ard\u0131ndan bozba\u015f \u00e7ok dengeli olur.<\/span><\/p>\n

                \u0130msak ve iftar saatleri<\/strong><\/span><\/p>\n

                Konya merkez<\/strong><\/span><\/p>\n\n\n\n\n\n
                Merkez<\/strong><\/span><\/td>\n\u0130msak<\/strong><\/span><\/td>\n\u0130ftar<\/strong><\/span><\/td>\n<\/tr>\n<\/thead>\n
                Konya<\/span><\/td>\n05:34<\/span><\/td>\n19:03<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                Konya il\u00e7eleri<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
                \u0130l\u00e7e<\/strong><\/span><\/td>\n\u0130msak<\/strong><\/span><\/td>\n\u0130ftar<\/strong><\/span><\/td>\n<\/tr>\n<\/thead>\n
                Ah\u0131rl\u0131<\/span><\/td>\n05:36<\/span><\/td>\n19:05<\/span><\/td>\n<\/tr>\n
                Ak\u00f6ren<\/span><\/td>\n05:35<\/span><\/td>\n19:04<\/span><\/td>\n<\/tr>\n
                Ak\u015fehir<\/span><\/td>\n05:38<\/span><\/td>\n19:08<\/span><\/td>\n<\/tr>\n
                Alt\u0131nekin<\/span><\/td>\n05:32<\/span><\/td>\n19:02<\/span><\/td>\n<\/tr>\n
                Bey\u015fehir<\/span><\/td>\n05:38<\/span><\/td>\n19:07<\/span><\/td>\n<\/tr>\n
                Bozk\u0131r<\/span><\/td>\n05:36<\/span><\/td>\n19:05<\/span><\/td>\n<\/tr>\n
                Cihanbeyli<\/span><\/td>\n05:32<\/span><\/td>\n19:02<\/span><\/td>\n<\/tr>\n
                \u00c7eltik<\/span><\/td>\n05:36<\/span><\/td>\n19:06<\/span><\/td>\n<\/tr>\n
                \u00c7umra<\/span><\/td>\n05:33<\/span><\/td>\n19:02<\/span><\/td>\n<\/tr>\n
                Derbent<\/span><\/td>\n05:36<\/span><\/td>\n19:05<\/span><\/td>\n<\/tr>\n
                Derebucak<\/span><\/td>\n05:39<\/span><\/td>\n19:07<\/span><\/td>\n<\/tr>\n
                Do\u011fanhisar<\/span><\/td>\n05:37<\/span><\/td>\n19:07<\/span><\/td>\n<\/tr>\n
                Emirgazi<\/span><\/td>\n05:30<\/span><\/td>\n18:59<\/span><\/td>\n<\/tr>\n
                Ere\u011fli<\/span><\/td>\n05:28<\/span><\/td>\n18:57<\/span><\/td>\n<\/tr>\n
                G\u00fcneys\u0131n\u0131r<\/span><\/td>\n05:34<\/span><\/td>\n19:03<\/span><\/td>\n<\/tr>\n
                Hadim<\/span><\/td>\n05:37<\/span><\/td>\n19:06<\/span><\/td>\n<\/tr>\n
                Halkap\u0131nar<\/span><\/td>\n05:27<\/span><\/td>\n18:56<\/span><\/td>\n<\/tr>\n
                H\u00fcy\u00fck<\/span><\/td>\n05:38<\/span><\/td>\n19:07<\/span><\/td>\n<\/tr>\n
                Ilg\u0131n<\/span><\/td>\n05:36<\/span><\/td>\n19:06<\/span><\/td>\n<\/tr>\n
                Kad\u0131nhan\u0131<\/span><\/td>\n05:35<\/span><\/td>\n19:05<\/span><\/td>\n<\/tr>\n
                Karap\u0131nar<\/span><\/td>\n05:30<\/span><\/td>\n18:59<\/span><\/td>\n<\/tr>\n
                Karatay<\/span><\/td>\n05:34<\/span><\/td>\n19:03<\/span><\/td>\n<\/tr>\n
                Kulu<\/span><\/td>\n05:31<\/span><\/td>\n19:01<\/span><\/td>\n<\/tr>\n
                Meram<\/span><\/td>\n05:34<\/span><\/td>\n19:03<\/span><\/td>\n<\/tr>\n
                Saray\u00f6n\u00fc<\/span><\/td>\n05:35<\/span><\/td>\n19:05<\/span><\/td>\n<\/tr>\n
                Sel\u00e7uklu<\/span><\/td>\n05:34<\/span><\/td>\n19:03<\/span><\/td>\n<\/tr>\n
                Seydi\u015fehir<\/span><\/td>\n05:37<\/span><\/td>\n19:06<\/span><\/td>\n<\/tr>\n
                Ta\u015fkent<\/span><\/td>\n05:36<\/span><\/td>\n19:05<\/span><\/td>\n<\/tr>\n
                Tuzluk\u00e7u<\/span><\/td>\n05:37<\/span><\/td>\n19:07<\/span><\/td>\n<\/tr>\n
                Yal\u0131h\u00fcy\u00fck<\/span><\/td>\n05:37<\/span><\/td>\n19:06<\/span><\/td>\n<\/tr>\n
                Yunak<\/span><\/td>\n05:35<\/span><\/td>\n19:05<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                \u00c7evre iller<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n\n\n\n\n
                \u0130l<\/strong><\/span><\/td>\n\u0130msak<\/strong><\/span><\/td>\n\u0130ftar<\/strong><\/span><\/td>\n<\/tr>\n<\/thead>\n
                Aksaray<\/span><\/td>\n05:28<\/span><\/td>\n18:57<\/span><\/td>\n<\/tr>\n
                Ankara<\/span><\/td>\n05:31<\/span><\/td>\n19:02<\/span><\/td>\n<\/tr>\n
                Afyonkarahisar<\/span><\/td>\n05:41<\/span><\/td>\n19:11<\/span><\/td>\n<\/tr>\n
                Eski\u015fehir<\/span><\/td>\n05:40<\/span><\/td>\n19:11<\/span><\/td>\n<\/tr>\n
                Isparta<\/span><\/td>\n05:42<\/span><\/td>\n19:11<\/span><\/td>\n<\/tr>\n
                Karaman<\/span><\/td>\n05:32<\/span><\/td>\n19:01<\/span><\/td>\n<\/tr>\n
                Mersin<\/span><\/td>\n05:27<\/span><\/td>\n18:55<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                B\u00fcy\u00fck\u015fehirler<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n\n\n\n
                B\u00fcy\u00fck\u015fehir<\/strong><\/span><\/td>\n\u0130msak<\/strong><\/span><\/td>\n\u0130ftar<\/strong><\/span><\/td>\n<\/tr>\n<\/thead>\n
                Adana<\/span><\/td>\n05:24<\/span><\/td>\n18:52<\/span><\/td>\n<\/tr>\n
                Antalya<\/span><\/td>\n05:41<\/span><\/td>\n19:13<\/span><\/td>\n<\/tr>\n
                Bursa<\/span><\/td>\n05:45<\/span><\/td>\n19:17<\/span><\/td>\n<\/tr>\n
                Gaziantep<\/span><\/td>\n05:16<\/span><\/td>\n18:44<\/span><\/td>\n<\/tr>\n
                \u0130stanbul<\/span><\/td>\n05:45<\/span><\/td>\n19:17<\/span><\/td>\n<\/tr>\n
                \u0130zmir<\/span><\/td>\n05:55<\/span><\/td>\n19:25<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                D\u00fcnyadaki \u00f6nemli merkezler<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n\n\n\n\n
                Merkez<\/strong><\/span><\/td>\n\u0130msak<\/strong><\/span><\/td>\n\u0130ftar<\/strong><\/span><\/td>\n<\/tr>\n<\/thead>\n
                Mekke<\/span><\/td>\n05:16<\/span><\/td>\n18:30<\/span><\/td>\n<\/tr>\n
                Medine<\/span><\/td>\n05:15<\/span><\/td>\n18:30<\/span><\/td>\n<\/tr>\n
                Kud\u00fcs<\/span><\/td>\n04:28<\/span><\/td>\n17:47<\/span><\/td>\n<\/tr>\n
                Londra<\/span><\/td>\n04:22<\/span><\/td>\n18:05<\/span><\/td>\n<\/tr>\n
                Paris<\/span><\/td>\n05:18<\/span><\/td>\n18:56<\/span><\/td>\n<\/tr>\n
                Berlin<\/span><\/td>\n04:26<\/span><\/td>\n18:11<\/span><\/td>\n<\/tr>\n
                Moskova<\/span><\/td>\n04:40<\/span><\/td>\n18:33<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

                 <\/p>\n","protected":false},"excerpt":{"rendered":"

                Ramazan\u2019\u0131n 25\u2019inci g\u00fcn\u00fc, ibadet, tefekk\u00fcr ve payla\u015fma ikliminin derinle\u015fti\u011fi; g\u00f6n\u00fcllerin dua, sofralar\u0131n bereketle bulu\u015ftu\u011fu m\u00fcstesna zamanlardan biri olarak idrak ediliyor.<\/p>\n","protected":false},"author":2,"featured_media":12830,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11],"tags":[151,148,4368,147,157],"class_list":["post-12829","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yasam","tag-bereket","tag-dua","tag-ibadet","tag-maneviyat","tag-ramazan"],"yoast_head":"\nM\u00fcbarek Ramazan\u2019\u0131n 25\u2019inci g\u00fcn\u00fc - Merceknet Haber<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.merceknet.com\/tr\/2026\/03\/15\/mubarek-ramazanin-25inci-gunu\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"M\u00fcbarek Ramazan\u2019\u0131n 25\u2019inci g\u00fcn\u00fc - 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