Imam Ghazālī and Political Philosophy

Sami Şekeroğlu

Makale detayları

Imam Ghazālī and Political Philosophy

Yazarlar:

Sami Şekeroğlu

Yayıncı:

Harran University

Ana Başlıklar:

İslam Felsefesi

Dergi:

Harran İlahiyat Dergisi Issue 52, pp.275-297

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333202

pISSN:

2791-6812

Anahtar kelimeler:

Özet:

 The 5th century of the Hijra 11th century AD was a historical period in which significant turning points were experienced in terms of thought in the Islamic world; serious political turmoil prevailed. In the period up to Ghazālī, no figure emerged who evaluated widespread philosophical approaches whose basic dynamics were Islamic but whose method and form were formed by Greek philosophy within the context of Islamic accumulation. When we approach the middle of the 11th century AD, we see that we are faced with an interpretative scholar, Ghazālī, whose intellectual orientation was too comprehensive to be included in a certain system and who was able to look at all previous intellectual movements with a critical eye. In this article, we will try to take a closer look at the comprehensivecomprehensive approaches of this great Islamic scholar regarding the governance approach of Islam. It can be said that even the evaluations made on his thoughts differ from each other and that the method and general line of thought followed by Ghazālī, as a person whose nature is difficult to find a second one in this respect, are quite different. This situation may well be a natural result of his experiences, in addition to other reasons. Because he is a person who is seen as a strong philosophical critic, as well as a systematic theologian, a jurist and a mystic. Indeed, while some researchers approach him with serious admiration due to his mastery of different branches of science, others have argued that these multifaceted approaches in his work have caused serious confusion and that the lack of systematicity and order has led to complexity. However, it is an accepted fact that he has had a great influence on traditional Islamic thought. The aim of this study will be to approach the subject in a similar way to the studies in the literature on Ghazālīs political thought, but moredifferently, to try to see the basic motive on which the ideas in question are based. The existing studies, which we can express as the description of his views in the context of politicsstateadministration in his different works in a certain order, of course reveal his political thought. However, it is also true that the issue of which historical and intellectual process these ideas emerged as a result of, or at least, on which motive and foundation this political perspective was established, is at least as important as the previous one. Therefore, this article aims to see and understand the intellectual ground that gave rise to the ideas in question, while examining Ghazālīs political thought, the principles and content of which are known. For this reason, the method we follow in this study will be both descriptivedescriptive and an understanding approach. As a result of this study, we can say that we have reached the conclusion that Ghazālī knew what he was doing and what he would do from the very beginning, both in terms of strengthening traditional Islamic thought and protecting Islamic society from various intellectual and political drifts. Ghazālī, who had an extraordinary intelligence and memory, stands before us as a great scholar who is extremely competent in religious and rational sciences such as fiqh, kalam, mysticism, philosophy and politics. We see that he deals with Islamic political thought in many of his works, especially Nasīḥa al-Mulūk. According to him, there are many professions that a person needs in his life. One of these is the art of politics; this art is one of the most important and honorable professions that provides love, respect, cooperation and togetherness in society and shows the right path. One of the main subjects of political philosophy is the question of why the state is necessary. According to Ghazālī, the existence of the state is necessary. Because man cannot live alone. For this reason, people started to build houses and cities and live in society. This gave rise to friction, hatred, jealousy and competition. Competition led to fights and hostility. In order to solve the problems that arose, a statepresident was needed. This need indicates both a rational and religious necessity. It seems that, from Ghazālīs perspective, the strengthening of Islamic thought and the preservation of the existence and unity of the Islamic society by protecting it from intellectual turmoil are based on the existence of a good and solid political structure. This can only be achieved by having a ruler who rules with justice, avoids oppression and corruption, and is also intelligent, intelligent, knowledgeable, well-mannered, insightful and brave.

 İslam dünyasında hicri 5. yüzyıl m. 11. y.y düşünsel yönden önemli kırılma noktalarının yaşandığı; siyaset yönüyle ciddi çalkantıların hüküm sürdüğü bir tarihi dönem olmuştur. Bu dönemin Gazzâlîye kadar olan diliminde temel dinamiği İslami olan ama yöntem ve şeklini Grek felsefesinin oluşturduğu yaygın felsefi yaklaşımları İslami birikim bağlamında değerlendiren bir şahsiyet ortaya çıkmamıştır. M. 11. asrın ortalarına yaklaşıldığında entelektüel yönelimi belli bir sisteme dâhil edilemeyecek kadar kapsamlı olan ve önceki bütün düşünce hareketlerine eleştirel gözle bakabilen bir yorumcu âlim ile yani Gazzâlî karşı karşıya olduğumuzu görüyoruz. Bu makalede biz İslamın yönetim anlayışına dair bu büyük İslam âliminin şumullükuşatıcı yaklaşımlarına yakından bakmaya çalışacağız. Düşünceleri üzerine yapılan değerlendirmelerin bile birbirinden farklılaştığı ve bu açıdan bir ikincisini bulmanın güç olduğu bir şahsiyet olarak Gazzâlînin takip ettiği yöntem ve genel düşünce çizgisinin oldukça farklılık arz ettiği söylenebilir. Bu durum başkaca nedenler yanında pekâlâ, yaşadığı tecrübelerin doğal bir sonucu da olabilir. Zira o kuvvetli bir felsefe tenkitçisi olduğu kadar, sistematik bir kelamcı, bir fakih ve mutasavvıf olarak da görülen bir şahsiyettir. Nitekim bazı araştırmacılar onun farklı ilim dalları üzerine olan hâkimiyetinden ötürü ona ciddi hayranlık duyguları ile yaklaşırken, kimileri ise ondaki bu çok yönlü yaklaşımların ciddi bir karışıklığa sebep olduğunu, sistemli ve dizgeli olmayışın karmaşıklığı doğurduğunu da ileri sürmüşlerdir. Fakat her halükârda geleneksel İslam düşüncesi üzerinde onun büyük etkisinin olduğu kabul edilen bir gerçektir. Bu çalışmanın amacı, Gazzâlînin siyaset düşüncesi hakkında literatürde bulunan çalışmalara benzer şekilde konuyu ele almak, ama ziyadefarklı olarak, bahse konu fikirlerin dayandığı temel saiki görmeye çalışmak olacaktır. Onun farklı eserlerinde yer alan siyasetdevletyönetim bağlamındaki görüşlerinin belli bir düzen içinde tasvir edilmesi şeklinde ifade edeceğimiz mevcut çalışmalar elbette onun siyaset düşüncesini ortaya koymaktadırlar. Ancak, bu fikirlerin hangi tarihsel ve fikri sürecin sonucu olarak belirdiği, ya da en azından, bu siyaset perspektifinin hangi saik ve temel üzerine kurulduğu konusunun da en az önceki kadar önemli olduğu da bir gerçektir. Dolayısıyla bu makale, esasları ve içeriği bilinen Gazzâlînin siyaset düşüncesini ele almakla birlikte, bahse konu düşünceleri ortaya çıkaran fikri zemini görme ve anlama amacını taşımaktadır. Bu sebeple, bu çalışmada takip ettiğimiz yöntem hem deskriptiftasviri, hem de anlayıcı yaklaşım olacaktır. Yaptığımız bu çalışmanın bir sonucu olarak, Gazzâlînin gerek geleneksel İslam düşüncesini tahkim etme ve gerekse İslam toplumunu çeşitli fikri ve siyasi savrulmalardan koruma konusunda ta başından beri ne yaptığını ve ne yapacağını bildiğine ilişkin bir kanaate ulaştığımızı söyleyebiliriz. Olağanüstü bir zekâ ve hâfızaya sahip olan Gazzâlî fıkıh, kelâm, tasavvuf, felsefe ve siyaset gibi dinî ve aklî ilimlerde son derece yetkin bir büyük âlim olarak karşımızda durmaktadır. Onun başta Nasîhatül-Mülûk olmak üzere birçok eserinde İslam siyaset düşüncesini konu edindiğini görmekteyiz. Ona göre insanın yaşamında ihtiyaç duyduğu birçok meslek vardır. Bunlardan biri de siyaset sanatıdır; bu sanat cemiyetin sevgi, saygı, yardımlaşma ve beraberliğini sağlayan, doğru yolu gösteren en önemli ve en şerefli mesleklerden biridir. Siyaset felsefesinin başat konularından birisi ise devletin neden gerekli olduğu meselesidir. Gazzâlîye göre devletin varlığı zorunludur. Zira insan tek başına yaşayamaz. Bu nedenle insanlar evler, şehirler inşa edip toplum halinde yaşamaya başladılar. Bu da beraberinde sürtüşme, nefret, kıskançlık ve rekabeti doğurdu. Rekabet ise kavga ve düşmanlığa sebebiyet verdi. Ortaya çıkan sorunların çözülebilmesi için devletebaşkana ihtiyaç hâsıl oldu. Bu ihtiyaç ise hem aklen, hem de dinen bir zorunluğa işaret etmektedir. Öyle görünüyor ki, Gazzâlî açısından İslam düşüncesinin sağlamlaştırılması, İslam toplumunun fikri çalkantılardan korunarak varlığını ve birliğini sürdürebilmesi iyi ve sağlam bir siyasi yapının varlığına dayanmaktadır. Bu ise, adalet ile hükmeden, zulüm ve fesattan kaçınan, aynı zamanda akıllı, zeki, bilgin, güzel ahlâklı, ferasetli ve yiğit olan bir idarecinin bulunması ile gerçekleşebilecek bir durum olarak karşımıza çıkmaktadır.

 The 5th century of the Hijra 11th century AD was a historical period in which significant turning points were experienced in terms of thought in the Islamic world; serious political turmoil prevailed. In the period up to Ghazālī, no figure emerged who evaluated widespread philosophical approaches whose basic dynamics were Islamic but whose method and form were formed by Greek philosophy within the context of Islamic accumulation. When we approach the middle of the 11th century AD, we see that we are faced with an interpretative scholar, Ghazālī, whose intellectual orientation was too comprehensive to be included in a certain system and who was able to look at all previous intellectual movements with a critical eye. In this article, we will try to take a closer look at the comprehensivecomprehensive approaches of this great Islamic scholar regarding the governance approach of Islam. It can be said that even the evaluations made on his thoughts differ from each other and that the method and general line of thought followed by Ghazālī, as a person whose nature is difficult to find a second one in this respect, are quite different. This situation may well be a natural result of his experiences, in addition to other reasons. Because he is a person who is seen as a strong philosophical critic, as well as a systematic theologian, a jurist and a mystic. Indeed, while some researchers approach him with serious admiration due to his mastery of different branches of science, others have argued that these multifaceted approaches in his work have caused serious confusion and that the lack of systematicity and order has led to complexity. However, it is an accepted fact that he has had a great influence on traditional Islamic thought. The aim of this study will be to approach the subject in a similar way to the studies in the literature on Ghazālīs political thought, but moredifferently, to try to see the basic motive on which the ideas in question are based. The existing studies, which we can express as the description of his views in the context of politicsstateadministration in his different works in a certain order, of course reveal his political thought. However, it is also true that the issue of which historical and intellectual process these ideas emerged as a result of, or at least, on which motive and foundation this political perspective was established, is at least as important as the previous one. Therefore, this article aims to see and understand the intellectual ground that gave rise to the ideas in question, while examining Ghazālīs political thought, the principles and content of which are known. For this reason, the method we follow in this study will be both descriptivedescriptive and an understanding approach. As a result of this study, we can say that we have reached the conclusion that Ghazālī knew what he was doing and what he would do from the very beginning, both in terms of strengthening traditional Islamic thought and protecting Islamic society from various intellectual and political drifts. Ghazālī, who had an extraordinary intelligence and memory, stands before us as a great scholar who is extremely competent in religious and rational sciences such as fiqh, kalam, mysticism, philosophy and politics. We see that he deals with Islamic political thought in many of his works, especially Nasīḥa al-Mulūk. According to him, there are many professions that a person needs in his life. One of these is the art of politics; this art is one of the most important and honorable professions that provides love, respect, cooperation and togetherness in society and shows the right path. One of the main subjects of political philosophy is the question of why the state is necessary. According to Ghazālī, the existence of the state is necessary. Because man cannot live alone. For this reason, people started to build houses and cities and live in society. This gave rise to friction, hatred, jealousy and competition. Competition led to fights and hostility. In order to solve the problems that arose, a statepresident was needed. This need indicates both a rational and religious necessity. It seems that, from Ghazālīs perspective, the strengthening of Islamic thought and the preservation of the existence and unity of the Islamic society by protecting it from intellectual turmoil are based on the existence of a good and solid political structure. This can only be achieved by having a ruler who rules with justice, avoids oppression and corruption, and is also intelligent, intelligent, knowledgeable, well-mannered, insightful and brave.

 The 5th century of the Hijra 11th century AD was a historical period in which significant turning points were experienced in terms of thought in the Islamic world; serious political turmoil prevailed. In the period up to Ghazālī, no figure emerged who evaluated widespread philosophical approaches whose basic dynamics were Islamic but whose method and form were formed by Greek philosophy within the context of Islamic accumulation. When we approach the middle of the 11th century AD, we see that we are faced with an interpretative scholar, Ghazālī, whose intellectual orientation was too comprehensive to be included in a certain system and who was able to look at all previous intellectual movements with a critical eye. In this article, we will try to take a closer look at the comprehensivecomprehensive approaches of this great Islamic scholar regarding the governance approach of Islam. It can be said that even the evaluations made on his thoughts differ from each other and that the method and general line of thought followed by Ghazālī, as a person whose nature is difficult to find a second one in this respect, are quite different. This situation may well be a natural result of his experiences, in addition to other reasons. Because he is a person who is seen as a strong philosophical critic, as well as a systematic theologian, a jurist and a mystic. Indeed, while some researchers approach him with serious admiration due to his mastery of different branches of science, others have argued that these multifaceted approaches in his work have caused serious confusion and that the lack of systematicity and order has led to complexity. However, it is an accepted fact that he has had a great influence on traditional Islamic thought. The aim of this study will be to approach the subject in a similar way to the studies in the literature on Ghazālīs political thought, but moredifferently, to try to see the basic motive on which the ideas in question are based. The existing studies, which we can express as the description of his views in the context of politicsstateadministration in his different works in a certain order, of course reveal his political thought. However, it is also true that the issue of which historical and intellectual process these ideas emerged as a result of, or at least, on which motive and foundation this political perspective was established, is at least as important as the previous one. Therefore, this article aims to see and understand the intellectual ground that gave rise to the ideas in question, while examining Ghazālīs political thought, the principles and content of which are known. For this reason, the method we follow in this study will be both descriptivedescriptive and an understanding approach. As a result of this study, we can say that we have reached the conclusion that Ghazālī knew what he was doing and what he would do from the very beginning, both in terms of strengthening traditional Islamic thought and protecting Islamic society from various intellectual and political drifts. Ghazālī, who had an extraordinary intelligence and memory, stands before us as a great scholar who is extremely competent in religious and rational sciences such as fiqh, kalam, mysticism, philosophy and politics. We see that he deals with Islamic political thought in many of his works, especially Nasīḥa al-Mulūk. According to him, there are many professions that a person needs in his life. One of these is the art of politics; this art is one of the most important and honorable professions that provides love, respect, cooperation and togetherness in society and shows the right path. One of the main subjects of political philosophy is the question of why the state is necessary. According to Ghazālī, the existence of the state is necessary. Because man cannot live alone. For this reason, people started to build houses and cities and live in society. This gave rise to friction, hatred, jealousy and competition. Competition led to fights and hostility. In order to solve the problems that arose, a statepresident was needed. This need indicates both a rational and religious necessity. It seems that, from Ghazālīs perspective, the strengthening of Islamic thought and the preservation of the existence and unity of the Islamic society by protecting it from intellectual turmoil are based on the existence of a good and solid political structure. This can only be achieved by having a ruler who rules with justice, avoids oppression and corruption, and is also intelligent, intelligent, knowledgeable, well-mannered, insightful and brave.

Makale detayları

Imam Ghazālī and Political Philosophy

Yazarlar:

Sami Şekeroğlu

Yayıncı:

Harran University

Ana Başlıklar:

İslam Felsefesi

Dergi:

Harran İlahiyat Dergisi Issue 52, pp.275-297

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333202

pISSN:

2791-6812

Islamic Philosophy

Ghazālī

Philosophy

Politics

Law

Stateİslam Felsefesi

Gazzâlî

Felsefe

Siyaset

Hukuk

Devlet

Sayı

Makale detayları

Yazarlar: Sami Şekeroğlu

Yayıncı: Harran University

Ana Başlıklar: İslam Felsefesi

Dergi: Harran İlahiyat Dergisi Issue 52, pp.275-297

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001333202

pISSN: 2791-6812

Sayı

Yazarlar:

Sami Şekeroğlu

Yayıncı:

Harran University

Ana Başlıklar:

İslam Felsefesi

Dergi:

Harran İlahiyat Dergisi Issue 52, pp.275-297

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333202

pISSN:

2791-6812