{"id":8151,"date":"2025-11-30T15:28:35","date_gmt":"2025-11-30T12:28:35","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8151"},"modified":"2025-11-30T15:28:35","modified_gmt":"2025-11-30T12:28:35","slug":"ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-2-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 2. 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 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

\u0130kinci seminer, \u0130slam d\u00fc\u015f\u00fcncesinde ak\u0131l kavram\u0131n\u0131n tarihsel ser\u00fcvenini \u00f6zellikle Helenistik arka planla ili\u015fkisi \u00fczerinden a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmay\u0131 ama\u00e7lar. Ekrem Demirli, M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlerin ak\u0131l risalesi yazma gelene\u011finin asl\u0131nda Yunan d\u00fc\u015f\u00fcncesinden miras al\u0131nd\u0131\u011f\u0131n\u0131; Muhasibi, Tirmiz\u00ee ve F\u00e2r\u00e2b\u00ee gibi isimlerin bu b\u00fcy\u00fck halkaya kendi katk\u0131lar\u0131n\u0131 yapt\u0131\u011f\u0131n\u0131 vurgular. Seminerin temel amac\u0131, \u201cak\u0131l\u201d kavram\u0131n\u0131n kelam, felsefe ve tasavvuf geleneklerindeki anlam kaymalar\u0131n\u0131 g\u00f6stermek ve akl\u0131n toplumsal kullan\u0131m\u0131yla felsefi tan\u0131m\u0131 aras\u0131ndaki gerilimi a\u00e7\u0131klamakt\u0131r.<\/p>\n

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

    \n
  1. Ak\u0131l Risaleleri Gelene\u011fi ve Helenistik Arka Plan<\/strong><\/li>\n<\/ol>\n

    Seminer, ak\u0131l risalesi yazma gelene\u011finin M\u00fcsl\u00fcman filozoflarda ortaya \u00e7\u0131km\u0131\u015f yerli bir t\u00fcr olmad\u0131\u011f\u0131n\u0131; Helenistik d\u00fc\u015f\u00fcncede s\u00fcregelen bir \u00e7izginin \u0130slam d\u00fcnyas\u0131na ta\u015f\u0131nmas\u0131yla geli\u015fti\u011fini ortaya koyar. F\u00e2r\u00e2b\u00ee\u2019nin ak\u0131l risalesi de bu zincirin bir halkas\u0131d\u0131r. M\u00fcsl\u00fcman filozoflar, eski Yunan kaynaklar\u0131n\u0131 okuduk\u00e7a, ayn\u0131 muhtevay\u0131 Arap\u00e7a\u2019da yeniden in\u015fa etme ihtiyac\u0131 duymu\u015flard\u0131r. Bu nedenle ak\u0131l kavram\u0131 sadece din\u00ee bir mesele de\u011fil, kadim bir felsefi gelene\u011fin devam\u0131d\u0131r. Bu vurgu, \u0130slam d\u00fc\u015f\u00fcncesini izole bir olu\u015fum de\u011fil, geni\u015f bir entelekt\u00fcel s\u00fcreklili\u011fin par\u00e7as\u0131 olarak konumland\u0131r\u0131r.<\/p>\n

      \n
    1. Kelam, Tasavvuf ve F\u0131k\u0131hta Ak\u0131l Tart\u0131\u015fmalar\u0131n\u0131n Konumu<\/strong><\/li>\n<\/ol>\n

      Demirli, ak\u0131l meselesinin kelamda merkezi bir problem h\u00e2line geldi\u011fini; \u00e7\u00fcnk\u00fc kelam\u0131n vahyi m\u00fcdafaa ederken akl\u0131 temel bir ara\u00e7 olarak kulland\u0131\u011f\u0131n\u0131 ifade eder. Tasavvufta ak\u0131l daha dar fakat daha yo\u011fun bir alana sahiptir: nefis terbiyesinin ve ahlaki ar\u0131nman\u0131n arac\u0131 olarak kullan\u0131l\u0131r. F\u0131k\u0131h ise akl\u0131 h\u00fck\u00fcm \u00e7\u0131karma s\u00fcre\u00e7lerinde dolayl\u0131 olarak devreye sokar. B\u00f6ylece \u00fc\u00e7 gelenekte ak\u0131l farkl\u0131 i\u015flevlerle devreye girer: kelamda teolojik savunma, tasavvufta i\u00e7sel ar\u0131nma, f\u0131k\u0131hta pratik norm \u00fcretimi. Ancak hi\u00e7birinde ak\u0131l kavram\u0131n\u0131n felsefi tan\u0131m\u0131 tam olarak a\u00e7\u0131lmaz.<\/p>\n

        \n
      1. Halk D\u00fczeyinde Ak\u0131l Kullan\u0131m\u0131 ve Felsefi Akl\u0131n Ayr\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

        Seminer, halk\u0131n akl\u0131 \u201ctaakkul\u201d\u2014yani basit d\u00fc\u015f\u00fcnme, tecr\u00fcbe etme ve g\u00fcndelik yarg\u0131 verme yetisi\u2014olarak kulland\u0131\u011f\u0131n\u0131 vurgular. Bu kullan\u0131mda ak\u0131l, bireyin niyetlerine, davran\u0131\u015flar\u0131na ve kabiliyetlerine g\u00f6re de\u011fi\u015fen bir pratik de\u011ferlendirme arac\u0131d\u0131r. Toplumsal al\u0131\u015fkanl\u0131klara dayal\u0131 bu ak\u0131l, soyut bir tan\u0131m \u00fcretmez; tikellerden t\u00fcmele ula\u015fma \u00e7abas\u0131 yoktur. F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re ise bu kullan\u0131m \u201cak\u0131l\u201d\u0131n ger\u00e7ek mahiyetini a\u00e7\u0131klamaz; yaln\u0131zca onun g\u00fcndelik fonksiyonlar\u0131ndan birine i\u015faret eder. B\u00f6ylece toplumsal ak\u0131l ile felsefi ak\u0131l aras\u0131nda belirgin bir ayr\u0131m do\u011far.<\/p>\n

          \n
        1. M\u00fctekellim\u00fbn: Kelamc\u0131lar\u0131n Ak\u0131l Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re kelamc\u0131lar akl\u0131 s\u00fcrekli kullanmalar\u0131na ra\u011fmen onun mahiyetini a\u00e7\u0131klamazlar. \u201cAk\u0131l bunu gerektirir\u201d, \u201cak\u0131l bunu reddeder\u201d gibi ifadeler, asl\u0131nda toplumda yayg\u0131n olan kanaat ve ortak de\u011ferlerden beslenir. Kelamc\u0131 akl\u0131n tan\u0131m\u0131n\u0131 vermeden onun ad\u0131na h\u00fck\u00fcm \u00fcretir. Bu durum, akl\u0131n bir hakikat de\u011fil, toplumsal mutabakat h\u00e2line d\u00f6n\u00fc\u015fmesine yol a\u00e7ar. Demirli, bu ele\u015ftiriyi kelam tarihinde nazar bahsiyle ili\u015fkilendirerek a\u00e7\u0131klar: Kelamc\u0131lar akl\u0131n do\u011fru i\u015fleyi\u015fini tart\u0131\u015f\u0131rlar, fakat akl\u0131n ontolojik tan\u0131m\u0131n\u0131 kurmazlar.<\/p>\n

            \n
          1. Aristoteles\u00e7i Ak\u0131l: Do\u011fu\u015ftan Gelen \u0130lkeler ve T\u00fcmel Bilgi<\/strong><\/li>\n<\/ol>\n

            F\u00e2r\u00e2b\u00ee\u2019nin Aristoteles \u00fczerinden i\u015faret etti\u011fi ak\u0131l tan\u0131m\u0131, seminerin d\u00f6n\u00fcm noktas\u0131n\u0131 olu\u015fturur. Burada ak\u0131l, cemiyetin \u00fcretti\u011fi ortak kanaat de\u011fil; bireyin do\u011fu\u015ftan getirdi\u011fi zorunlu, do\u011fru ve t\u00fcmel ilkeleri kavrama yetisidir. Bu ak\u0131l k\u0131yasa ihtiya\u00e7 duymaz; kendi hakikatleri vard\u0131r. Bu yakla\u015f\u0131m, \u201cinsan hayvan-\u0131 nat\u0131kt\u0131r\u201d tan\u0131m\u0131n\u0131n felsefi derinli\u011fini a\u00e7\u0131klar: Nat\u0131kl\u0131k, toplumsal bir al\u0131\u015fkanl\u0131k de\u011fil, do\u011fu\u015ftan gelen bir kavray\u0131\u015f g\u00fcc\u00fcd\u00fcr. B\u00f6ylece ak\u0131l kavram\u0131, k\u00fclt\u00fcrel ve toplumsal de\u011fi\u015fimden ba\u011f\u0131ms\u0131z bir ontolojik ger\u00e7eklik h\u00e2line gelir.<\/p>\n

              \n
            1. Zann\u00ee Ak\u0131l, Hakiki Ak\u0131l ve Do\u011fu Akdeniz\u2019in Entelekt\u00fcel Sorunu<\/strong><\/li>\n<\/ol>\n

              Demirli, F\u00e2r\u00e2b\u00ee\u2019nin en radikal g\u00f6r\u00fc\u015flerinden birini vurgular: Din Do\u011fu Akdeniz\u2019e geldi\u011finde hakikat zannedilen ama asl\u0131nda zann\u00ee olan akl\u00ee yap\u0131lara (al\u0131\u015fkanl\u0131klar, gelenekler, gnostik inan\u00e7lar, tenas\u00fch d\u00fc\u015f\u00fcncesi vb.) tutundu\u011fu i\u00e7in felsefi ak\u0131l ile \u00e7at\u0131\u015fmaya girmi\u015ftir. F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re din hakiki ak\u0131l ile birle\u015fseydi \u00e7at\u0131\u015fma olmayacakt\u0131; fakat zann\u00ee ak\u0131l ile birle\u015fti\u011fi i\u00e7in hakiki felsefe ile kavga ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu tespit, kelam-felsefe geriliminin tarihsel ve epistemik k\u00f6kenini a\u00e7\u0131klayan g\u00fc\u00e7l\u00fc bir perspektif sunar.<\/p>\n

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

              Bu seminer, ak\u0131l kavram\u0131n\u0131n \u0130slam d\u00fc\u015f\u00fcncesinde nas\u0131l iki farkl\u0131 \u00e7izgiye ayr\u0131ld\u0131\u011f\u0131n\u0131 ortaya koyar: Bir yanda halk\u00ee ve kelam\u00ee ak\u0131l \u2014toplumsal mutabakata dayal\u0131, pratik ve zann\u00ee; di\u011fer yanda Aristoteles\u00e7i-felsefi ak\u0131l \u2014do\u011fu\u015ftan gelen ilkelerle \u00e7al\u0131\u015fan, t\u00fcmel ve hakiki. F\u00e2r\u00e2b\u00ee\u2019nin ele\u015ftirileri \u00fczerinden \u0130slam d\u00fc\u015f\u00fcncesinin erken d\u00f6nemlerinde ak\u0131l tart\u0131\u015fmas\u0131n\u0131n neden derin bir kriz olu\u015fturdu\u011fu anla\u015f\u0131l\u0131r. Bu kriz, din\u00ee yorumlar\u0131n filozofik ak\u0131lla \u00e7at\u0131\u015fmas\u0131n\u0131n temel sebeplerini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r ve ak\u0131l kavram\u0131n\u0131n nas\u0131l disiplinlere g\u00f6re de\u011fi\u015fen anlamlar kazand\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

               <\/p>\n

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

              The second seminar aims to explain the historical trajectory of the concept of intellect in Islamic thought, particularly its connection with Hellenistic traditions. Ekrem Demirli highlights that the Muslim tradition of writing treatises on the intellect is not an isolated invention but a continuation of an earlier Greek lineage. The seminar analyzes the tension between the social use of the term \u201cintellect\u201d and its philosophical definition, showing how different disciplines\u2014kal\u0101m, Sufism, and philosophy\u2014produced distinct meanings of the same concept.<\/p>\n

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

                \n
              1. The Treatise Tradition and Its Hellenistic Background<\/strong><\/li>\n<\/ol>\n

                The seminar establishes that the tradition of writing treatises on intellect originates in the Hellenistic world and was later adopted by Muslim philosophers. F\u0101r\u0101b\u012b\u2019s treatise is one of the many attempts to reconstruct this earlier philosophical heritage in Arabic. Thus, the concept of intellect is framed not merely as a religious issue but as part of a long-standing intellectual tradition.<\/p>\n

                  \n
                1. The Role of Intellect in Kal\u0101m, Sufism, and Fiqh<\/strong><\/li>\n<\/ol>\n

                  Demirli explains that kal\u0101m uses the intellect as a tool to defend revelation, Sufism uses it to cultivate moral purification, and fiqh employs it for deriving legal rulings. Each discipline relies on intellect differently, yet none articulates a fully philosophical definition of it. The divergence of functions across disciplines reveals the conceptual fragmentation surrounding intellect in Islamic intellectual history.<\/p>\n

                    \n
                  1. Common Usage vs. Philosophical Intellect<\/strong><\/li>\n<\/ol>\n

                    The seminar stresses that the public uses intellect merely as ta<\/em>\u02bfaqqul<\/em>, a practical ability to judge daily affairs. This communal use does not reach the level of abstraction or universal principles. For F\u0101r\u0101b\u012b, such usage fails to reveal the true nature of intellect, which must be defined beyond social conventions.<\/p>\n

                      \n
                    1. The Kal\u0101m Conception: Intellect as Shared Public Judgment<\/strong><\/li>\n<\/ol>\n

                      F\u0101r\u0101b\u012b argues that theologians constantly claim \u201cintellect accepts\u201d or \u201cintellect rejects,\u201d but what they call intellect is actually popular consensus. This transforms intellect into a social convention rather than a metaphysical faculty. Demirli relates this criticism to the kal\u0101m tradition\u2019s discussions on correct reasoning, showing that kal\u0101m focuses on function but not ontology.<\/p>\n

                        \n
                      1. Aristotelian Intellect: Innate Principles and Universal Knowledge<\/strong><\/li>\n<\/ol>\n

                        The Aristotelian notion, which F\u0101r\u0101b\u012b adopts, defines intellect as the faculty that apprehends necessary, universal truths independent of social reasoning. It operates through innate principles rather than communal habits. This interpretation grounds the classical definition of \u201cthe human as rational animal\u201d in an ontological and epistemic framework.<\/p>\n

                          \n
                        1. False Intellect, True Intellect, and the Problem of the Eastern Mediterranean<\/strong><\/li>\n<\/ol>\n

                          Demirli highlights F\u0101r\u0101b\u012b\u2019s argument that when Islam entered the Eastern Mediterranean, it encountered entrenched, quasi-philosophical but ultimately speculative notions of intellect. Religion aligned itself with this \u201cfalse intellect\u201d rather than with true philosophy, resulting in long-term conflict between religion and philosophy. This explains the historical tension between kal\u0101m and falsafa.<\/p>\n

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

                          The second seminar demonstrates how the concept of intellect split into two major paths in Islamic thought: a communal-kal\u0101m-based understanding and a philosophical-Aristotelian one. Through F\u0101r\u0101b\u012b\u2019s analysis, Demirli uncovers the epistemological crisis that shaped early Islamic intellectual history and shows why debates on intellect became the central axis of conflict between religious and philosophical traditions.<\/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 2. […]<\/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-8151","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8151","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=8151"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8151\/revisions"}],"predecessor-version":[{"id":8152,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8151\/revisions\/8152"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8151"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}