{"id":8149,"date":"2025-11-30T15:26:54","date_gmt":"2025-11-30T12:26:54","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8149"},"modified":"2025-11-30T15:26:54","modified_gmt":"2025-11-30T12:26:54","slug":"ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-1-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminer, \u0130slam d\u00fc\u015f\u00fcncesinde \u201cak\u0131l\u201d kavram\u0131n\u0131n iki farkl\u0131 damarda \u2014Muhasibi\u2019nin ahlaki ve i\u00e7sel muhasebe merkezli yakla\u015f\u0131m\u0131 ile F\u00e2r\u00e2b\u00ee\u2019nin sistematik, felsefi ak\u0131l teorisi\u2014 nas\u0131l \u015fekillendi\u011fini ortaya koymay\u0131 ama\u00e7lar. Ekrem Demirli, akl\u0131n yaln\u0131zca bilme yetisi de\u011fil; insan\u0131n davran\u0131\u015flar\u0131n\u0131 d\u00fczenleyen, nefsi kontrol eden ve hakikati kavrama s\u00fcrecini y\u00f6neten bir meleke oldu\u011funu g\u00f6sterir. Metin, erken d\u00f6nem tasavvufuyla felsefi ak\u0131l nazariyesi aras\u0131ndaki ayr\u0131m\u0131 a\u00e7\u0131kl\u0131\u011fa kavu\u015fturarak akl\u0131n hem ahlaki hem de epistemik bir temele sahip oldu\u011funu vurgular.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Muhasibi\u2019nin Akl\u0131: Ahlaki Uyan\u0131kl\u0131k ve \u0130\u00e7sel Denetim<\/strong><\/li>\n<\/ol>\n

    Muhasibi\u2019ye g\u00f6re ak\u0131l, insan\u0131n kendini s\u00fcrekli murakabe etmesini sa\u011flayan i\u00e7sel bir nurdur. Bu ak\u0131l, nefsin arzular\u0131n\u0131 denetleyen, niyetleri tartan, davran\u0131\u015flar\u0131 g\u00f6zlemleyen bir i\u00e7sel g\u00f6zetmen olarak i\u015fler. Bilgiden \u00f6nce ahlak\u0131 temin eder; ki\u015fi akl\u0131n\u0131 kullanarak g\u00fcnah\u0131na kar\u015f\u0131 fark\u0131ndal\u0131k geli\u015ftirir, zaaflar\u0131n\u0131 ke\u015ffeder ve nefsinin hilelerini ay\u0131rt edebilir. Bu nedenle ak\u0131l, Muhasibi\u2019de epistemik bir ara\u00e7tan ziyade, takva ve nefis terbiyesinin merkezinde yer alan ahlaki bir zorunluluktur. \u0130\u00e7sel muhasebenin kayna\u011f\u0131 ak\u0131ld\u0131r ve insan\u0131 sorumluluk bilincine ta\u015f\u0131yan temel meleke budur.<\/p>\n

      \n
    1. F\u00e2r\u00e2b\u00ee\u2019nin Akl\u0131: Teorik Mertebeler ve Yetkinlik S\u00fcreci<\/strong><\/li>\n<\/ol>\n

      F\u00e2r\u00e2b\u00ee akl\u0131 mertebeler h\u00e2linde tan\u0131mlar ve insan\u0131n bilgiye ula\u015fma s\u00fcrecini bu mertebeler \u00fczerinden a\u00e7\u0131klar. Heyul\u00e2n\u00ee ak\u0131l potansiyel h\u00e2li, bilmeleke ak\u0131l al\u0131\u015fkanl\u0131k kazanm\u0131\u015f h\u00e2li, fiil\u00ee ak\u0131l etkin h\u00e2li ve m\u00fcstef\u00e2d ak\u0131l ise en yetkin h\u00e2li ifade eder. Bu mertebeler, insan\u0131n varl\u0131\u011f\u0131 anlama ve faal ak\u0131lla irtibat kurma derecelerini yans\u0131t\u0131r. F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re ak\u0131l, varl\u0131\u011f\u0131n hakikatine y\u00f6nelen teorik bir yetkinle\u015fme s\u00fcrecidir. \u0130nsan akl\u0131n\u0131 geli\u015ftirdik\u00e7e mutluluk, hikmet ve kemale yakla\u015f\u0131r. Bu y\u00f6n\u00fcyle ak\u0131l, hem ontolojik hem de epistemik bir ilerleme \u00e7izgisi olu\u015fturur.<\/p>\n

        \n
      1. Ahlak\u00ee ve Teorik Ak\u0131l Aras\u0131ndaki Temel Ayr\u0131m<\/strong><\/li>\n<\/ol>\n

        Seminer, Muhasibi\u2019de akl\u0131n daha \u00e7ok ahlaki fark\u0131ndal\u0131\u011f\u0131 temin eden bir meleke, F\u00e2r\u00e2b\u00ee\u2019de ise varl\u0131k ve bilgi ili\u015fkisini kuran teorik bir ilke oldu\u011funu g\u00f6sterir. Muhasibi akl\u0131 nefsi ar\u0131nd\u0131rman\u0131n anahtar\u0131 olarak g\u00f6r\u00fcrken, F\u00e2r\u00e2b\u00ee bilgiyi s\u0131n\u0131fland\u0131ran ve insan\u0131 kemale y\u00f6nlendiren bir sistem in\u015fa eder. Bu ayr\u0131m, \u0130slam d\u00fc\u015f\u00fcncesinde ak\u0131l kavram\u0131n\u0131n tek boyutlu olmad\u0131\u011f\u0131n\u0131, farkl\u0131 geleneklerde farkl\u0131 i\u015flevler \u00fcstlendi\u011fini ortaya \u00e7\u0131kar\u0131r. Hem tasavvufun hem felsefenin akl\u0131 kendi disipliner ihtiya\u00e7lar\u0131na g\u00f6re yorumlamas\u0131, kavram\u0131n zenginli\u011fini ve \u00e7ok boyutlulu\u011funu g\u00f6sterir.<\/p>\n

          \n
        1. Bilgi, Nefs ve Sorumluluk \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

          Muhasibi\u2019de bilgi, ahlaki uyan\u0131kl\u0131\u011f\u0131n sonucudur; insan bilgisinden \u00e7ok sorumlulu\u011fuyla belirlenir. F\u00e2r\u00e2b\u00ee\u2019de ise bilgi, insan akl\u0131n\u0131n teorik mertebelerde ilerlemesiyle elde edilir. Bu iki yakla\u015f\u0131m\u0131n bulu\u015fma noktas\u0131, insan\u0131n kendisini tan\u0131mas\u0131 gerekti\u011fi fikridir. Nefisle m\u00fccadele, ya i\u00e7sel murakabe yoluyla ya da d\u00fc\u015f\u00fcnsel disiplinle ger\u00e7ekle\u015ftirilir. Seminer bu iki \u00e7izgiyi ayn\u0131 \u00e7at\u0131 alt\u0131nda de\u011ferlendirerek ak\u0131l\u2013nefis\u2013sorumluluk ili\u015fkisini b\u00fct\u00fcnc\u00fcl bir \u00e7er\u00e7eveye oturtur.<\/p>\n

            \n
          1. Tasavvuf\u00ee Akl\u0131n ve Felsef\u00ee Akl\u0131n Tamamlay\u0131c\u0131l\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

            Demirli, tasavvufun akl\u0131 d\u0131\u015flayan de\u011fil, onu ahlak\u00ee bir \u00e7er\u00e7eveye yerle\u015ftiren bir gelenek oldu\u011funu vurgular. F\u00e2r\u00e2b\u00ee ise akl\u0131 sistematik bilgi \u00fcretiminin merkezine yerle\u015ftirir. Bu iki yakla\u015f\u0131m birbirine z\u0131t de\u011fil, tamamlay\u0131c\u0131d\u0131r. Tasavvuf akl\u0131 ar\u0131nd\u0131r\u0131r; felsefe akl\u0131 d\u00fczenler. B\u00f6ylece ak\u0131l hem nefs\u00ee hem teorik boyutuyla insan\u0131 hakikate yakla\u015ft\u0131ran bir melekeye d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

            Sonu\u00e7<\/strong><\/p>\n

            Birinci seminer, \u0130slam d\u00fc\u015f\u00fcncesinde ak\u0131l kavram\u0131n\u0131n iki ana damar\u0131n\u0131 \u2014tasavvuf\u00ee ahlak merkezli ve felsef\u00ee teorik merkezli ak\u0131l anlay\u0131\u015flar\u0131n\u0131\u2014 kar\u015f\u0131la\u015ft\u0131rarak kavram\u0131n \u00e7ok katmanl\u0131 do\u011fas\u0131n\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lar. Muhasibi\u2019nin ahlaki uyan\u0131kl\u0131\u011f\u0131 \u00f6ne \u00e7\u0131karan akl\u0131 ile F\u00e2r\u00e2b\u00ee\u2019nin mertebeler \u00fczerinden i\u015fleyen teorik akl\u0131 birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, akl\u0131n hem sorumluluk hem de bilgi i\u00e7in vazge\u00e7ilmez bir temel oldu\u011fu anla\u015f\u0131l\u0131r. B\u00f6ylece seminer, akl\u0131 hem i\u00e7sel ar\u0131nman\u0131n hem de teorik yetkinli\u011fin merkezi olarak de\u011ferlendirir.<\/p>\n

             <\/p>\n

            Purpose of the Seminar<\/strong><\/p>\n

            This seminar aims to present two major conceptions of \u201cintellect\u201d in Islamic thought \u2014Muh\u0101sib\u012b\u2019s morally grounded notion of inner vigilance and F\u0101r\u0101b\u012b\u2019s systematic philosophical theory of the intellect. Ekrem Demirli demonstrates that intellect is not merely a tool of cognition but also the faculty that disciplines the soul, regulates action, and guides the human being toward truth. The lecture highlights the dual nature of intellect as both an ethical and epistemic foundation.<\/p>\n

            Main Themes<\/strong><\/p>\n

              \n
            1. Muh\u0101sib\u012b\u2019s Intellect: Moral Awareness and Inner Self-Accountability<\/strong><\/li>\n<\/ol>\n

              For Muh\u0101sib\u012b, intellect is an inner light that enables the human being to examine the soul, assess intentions, control desires, and maintain moral vigilance. It is less an abstract epistemic faculty and more a practical moral guide. Through intellect, one becomes conscious of sins, recognizes weaknesses, and discerns the deceptive tendencies of the soul. Thus, intellect is the basis of self-discipline and spiritual responsibility.<\/p>\n

                \n
              1. F\u0101r\u0101b\u012b\u2019s Intellect: Theoretical Structure and Hierarchical Development<\/strong><\/li>\n<\/ol>\n

                F\u0101r\u0101b\u012b presents a multilayered theory of the intellect with stages such as the potential intellect, habitual intellect, actual intellect, and acquired intellect. These stages represent the human being\u2019s progression toward intellectual perfection and contact with the Active Intellect. Intellect is the key to understanding existence and attaining wisdom. For F\u0101r\u0101b\u012b, intellectual development is both an epistemic and ontological ascent.<\/p>\n

                  \n
                1. The Fundamental Difference Between Ethical and Theoretical Intellect<\/strong><\/li>\n<\/ol>\n

                  The seminar shows that while Muh\u0101sib\u012b conceives of intellect primarily as a means of moral purification, F\u0101r\u0101b\u012b builds a systematic epistemological structure upon it. Muh\u0101sib\u012b focuses on inner discipline; F\u0101r\u0101b\u012b on intellectual classification and perfection. Together they reveal the multiplicity of meanings contained within the concept of intellect in Islamic intellectual history.<\/p>\n

                    \n
                  1. Knowledge, Soul, and Moral Responsibility<\/strong><\/li>\n<\/ol>\n

                    In Muh\u0101sib\u012b\u2019s thought, knowledge follows self-awareness and moral responsibility; in F\u0101r\u0101b\u012b\u2019s framework, knowledge follows the progression of the intellect. Both, however, share the premise that the human being must first know the self. Whether through inner vigilance or theoretical cultivation, the path to truth requires self-recognition.<\/p>\n

                      \n
                    1. Complementarity of Sufi and Philosophical Intellect<\/strong><\/li>\n<\/ol>\n

                      Demirli emphasizes that Sufism does not reject intellect but integrates it into an ethical context. Philosophy, on the other hand, systematizes and structures it. These two approaches are complementary: Sufism purifies the intellect; philosophy trains it. Together they form a complete picture of how intellect guides the human being toward truth.<\/p>\n

                      Conclusion<\/strong><\/p>\n

                      The first seminar reveals the multilayered nature of intellect in Islamic thought by comparing Muh\u0101sib\u012b\u2019s ethical-introspective approach with F\u0101r\u0101b\u012b\u2019s theoretical-structured approach. Intellect emerges as both a moral compass and an epistemic instrument. The seminar ultimately positions intellect as the foundation of spiritual purification and theoretical mastery.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 1. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8149","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8149","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8149"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8149\/revisions"}],"predecessor-version":[{"id":8150,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8149\/revisions\/8150"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8149"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}