{"id":8154,"date":"2025-11-30T15:32:08","date_gmt":"2025-11-30T12:32:08","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8154"},"modified":"2025-11-30T15:32:08","modified_gmt":"2025-11-30T12:32:08","slug":"ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-3-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 3. 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 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

\u00dc\u00e7\u00fcnc\u00fc seminer, ak\u0131l kavram\u0131n\u0131n \u0130slam d\u00fc\u015f\u00fcncesindeki d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc daha derin bir \u00e7er\u00e7evede ele alarak kelamc\u0131lar, filozoflar ve tasavvuf ehlinin akla y\u00fckledi\u011fi anlamlar\u0131 kar\u015f\u0131la\u015ft\u0131rmay\u0131 ama\u00e7lar. Ekrem Demirli bu derste, \u00f6zellikle F\u00e2r\u00e2b\u00ee\u2019nin ak\u0131l teorisinin neden \u0130slam d\u00fcnyas\u0131nda tam olarak anla\u015f\u0131lamad\u0131\u011f\u0131n\u0131, kelamc\u0131lar\u0131n akl\u0131 nas\u0131l indirgedi\u011fini ve tasavvufun akla nas\u0131l \u00f6zel bir i\u015flev verdi\u011fini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturur. Seminer, ak\u0131l kavram\u0131n\u0131n \u201ctoplumsal kullan\u0131m\u0131\u201d ile \u201cfelsefi ontolojik tan\u0131m\u0131\u201d aras\u0131ndaki b\u00fcy\u00fck fark\u0131 \u00f6ne \u00e7\u0131kar\u0131r.<\/p>\n

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

    \n
  1. Akl\u0131n Toplumsal Kullan\u0131m\u0131 ve Felsefi Kullan\u0131m\u0131 Aras\u0131ndaki Ayr\u0131m<\/strong><\/li>\n<\/ol>\n

    Demirli, halk\u0131n akl\u0131 \u201cd\u00fc\u015f\u00fcnebilme\u201d, \u201cdo\u011fruyu yanl\u0131\u015ftan ay\u0131rma\u201d gibi pratik kabiliyetler olarak tan\u0131mlad\u0131\u011f\u0131n\u0131; bunun ise F\u00e2r\u00e2b\u00ee\u2019nin \u201ct\u00fcmelleri kavrayan, do\u011fu\u015ftan ilkelere sahip ak\u0131l\u201d anlay\u0131\u015f\u0131yla hi\u00e7bir ilgisi olmad\u0131\u011f\u0131n\u0131 vurgular. Toplumsal ak\u0131l de\u011fi\u015fkendir, k\u00fclt\u00fcre g\u00f6re \u015fekillenir, tecr\u00fcbeye dayan\u0131r. Felsefi ak\u0131l ise sabit, zorunlu ve t\u00fcmel ger\u00e7eklikleri kavramaya y\u00f6neliktir. \u0130slam d\u00fcnyas\u0131nda ak\u0131l kelimesinin g\u00fcnl\u00fck kullan\u0131m\u0131na mahk\u00fbmiyet, felsefi akl\u0131n anla\u015f\u0131lamamas\u0131n\u0131n temel sebeplerinden biridir.<\/p>\n

      \n
    1. Kelamc\u0131lar\u0131n Ak\u0131l Yorumunun S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

      Kelamc\u0131lar akl\u0131 s\u0131k s\u0131k kullan\u0131r fakat akl\u0131n tan\u0131m\u0131n\u0131 yapmaz. \u201cAk\u0131l bunu gerektirir\u201d, \u201cak\u0131l bunu reddeder\u201d derken kastettikleri \u015fey, asl\u0131nda toplumda yayg\u0131n olan ortak kanaatlerdir. Bu durum akl\u0131n epistemik bir ilke olmaktan \u00e7\u0131k\u0131p bir \u201cortak duygu\u201d h\u00e2line gelmesine neden olur. F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re bu, akl\u0131n hakikatini g\u00f6lgeleyen en b\u00fcy\u00fck problemdir. Demirli, kelamc\u0131lar\u0131n akl\u0131 bu kadar s\u0131k kullanmalar\u0131na ra\u011fmen, akl\u0131n do\u011fu\u015ftan gelen ilkelerini tart\u0131\u015fmamalar\u0131n\u0131n \u0130slam d\u00fc\u015f\u00fcncesinde b\u00fcy\u00fck bir eksiklik yaratt\u0131\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n

        \n
      1. F\u00e2r\u00e2b\u00ee\u2019nin Akl\u0131na Y\u00f6nelik Tarihsel Yanl\u0131\u015f Anlama<\/strong><\/li>\n<\/ol>\n

        Seminerin \u00f6nemli b\u00f6l\u00fcmlerinden biri, F\u00e2r\u00e2b\u00ee\u2019nin ak\u0131l anlay\u0131\u015f\u0131n\u0131n neden \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri ve m\u00fctekellimler taraf\u0131ndan tam olarak \u00e7\u00f6z\u00fclemedi\u011finin a\u00e7\u0131klanmas\u0131d\u0131r. F\u00e2r\u00e2b\u00ee akl\u0131 Aristoteles\u2019in ilkeleriyle tan\u0131mlar: Ak\u0131l, zorunlu ve t\u00fcmel ilkeleri kavrayan bir melekedir. Buna ra\u011fmen \u0130slam d\u00fcnyas\u0131nda F\u00e2r\u00e2b\u00ee\u2019nin akl\u0131 \u00e7o\u011fu kez \u201cmant\u0131k y\u00fcr\u00fctme\u201d ya da \u201ciyi d\u00fc\u015f\u00fcnme\u201d gibi basit anlamlara indirgenmi\u015f, as\u0131l ontolojik boyutu g\u00f6zden ka\u00e7m\u0131\u015ft\u0131r. Bu yanl\u0131\u015f anlaman\u0131n sonucu olarak felsefe\u2013kelam gerilimi derinle\u015fmi\u015f ve ak\u0131l kavram\u0131 ortak bir zemine oturmam\u0131\u015ft\u0131r.<\/p>\n

          \n
        1. Tasavvufta Akl\u0131n Konumu: Ahlak\u0131 A\u00e7an Bir Mecra<\/strong><\/li>\n<\/ol>\n

          Tasavvuf, akl\u0131 felsefedeki gibi teorik bir kavray\u0131\u015f arac\u0131 olarak de\u011fil, daha \u00e7ok nefsi terbiye eden, kulun i\u00e7 d\u00fcnyas\u0131n\u0131 d\u00fczenleyen bir g\u00fc\u00e7 olarak yorumlar. Muhasibi ve tasavvuf gelene\u011finde ak\u0131l, kulun niyetlerini kontrol eden, davran\u0131\u015flar\u0131n\u0131 do\u011frulayan, nefsi g\u00f6zetim alt\u0131nda tutan bir merkezdir. Bu ak\u0131l t\u00fcr\u00fc toplumsal ak\u0131lla benzerlik g\u00f6sterse de daha derin bir i\u00e7sel disipline dayan\u0131r. Tasavvufun akl\u0131 k\u00fc\u00e7\u00fcmsemedi\u011fi, aksine onu ahlaki bir zemine ba\u011flayarak \u00f6zel bir de\u011fer verdi\u011fi vurgulan\u0131r.<\/p>\n

            \n
          1. Felsefi Ak\u0131l, Nefis ve \u0130nsan Do\u011fas\u0131<\/strong><\/li>\n<\/ol>\n

            F\u00e2r\u00e2b\u00ee\u2019ye g\u00f6re akl\u0131n en saf h\u00e2li do\u011fu\u015ftan gelen ilkelerle \u00e7al\u0131\u015f\u0131r; insan bu ilkeleri geli\u015ftirerek \u201cfaal ak\u0131lla irtibat\u201d seviyesine ula\u015fabilir. Bu yakla\u015f\u0131m insan\u0131n do\u011fas\u0131nda hem potansiyel bir ak\u0131l hem de onu geli\u015ftirme zorunlulu\u011fu oldu\u011funu g\u00f6sterir. Seminer, insan\u0131n akl\u0131n\u0131 geli\u015ftirmesinin ahlaki de\u011fil varolu\u015fsal bir zorunluluk oldu\u011funu ortaya koyar. Nefis terbiyesi tasavvufta akl\u0131 g\u00fc\u00e7lendirirken, felsefede ak\u0131l nefsi y\u00f6nlendirir. B\u00f6ylece iki gelenek insan\u0131n hakikate ula\u015fmas\u0131nda akl\u0131n farkl\u0131 fakat tamamlay\u0131c\u0131 fonksiyonlara sahip oldu\u011funu g\u00f6stermi\u015f olur.<\/p>\n

              \n
            1. Hakiki Ak\u0131l ile Zann\u00ee Ak\u0131l Aras\u0131ndaki Gerilim<\/strong><\/li>\n<\/ol>\n

              Demirli, F\u00e2r\u00e2b\u00ee\u2019nin en \u00e7arp\u0131c\u0131 tespitlerinden birine dikkat \u00e7eker: \u0130slam co\u011frafyas\u0131nda \u00e7o\u011fu insan \u201czann\u00ee ak\u0131l\u201d ile hareket eder; yani kanaatlere, al\u0131\u015fkanl\u0131klara ve k\u00fclt\u00fcrel kodlara dayal\u0131 bir d\u00fc\u015f\u00fcnme bi\u00e7imiyle. Bu y\u00fczden hakiki felsefi ak\u0131l tarihte \u00e7o\u011fu kez anla\u015f\u0131lmam\u0131\u015f, hatta tehdit olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. F\u00e2r\u00e2b\u00ee\u2019nin akl\u0131 ile kelamc\u0131lar\u0131n akl\u0131 aras\u0131nda ya\u015fanan \u00e7at\u0131\u015fmalar, bu zann\u00ee\u2013hakiki ak\u0131l ayr\u0131m\u0131n\u0131n pratik sonu\u00e7lar\u0131d\u0131r. Seminer, bu gerilimin \u0130slam d\u00fc\u015f\u00fcncesinin pek \u00e7ok alan\u0131na yans\u0131yan temel bir kriz oldu\u011funu g\u00f6sterir.<\/p>\n

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

              \u00dc\u00e7\u00fcnc\u00fc seminer, ak\u0131l kavram\u0131n\u0131n \u0130slam d\u00fc\u015f\u00fcncesinde neden bu kadar tart\u0131\u015fmal\u0131 oldu\u011funu, kelamc\u0131lar\u0131n akl\u0131 toplumsal bir d\u00fczeye indirgemesinin ve felsefi akl\u0131n esas mahiyetinin kavranamamas\u0131n\u0131n tarihsel sebeplerini ortaya koyar. Muhasibi\u2019nin ahlaki akl\u0131 ile F\u00e2r\u00e2b\u00ee\u2019nin teorik akl\u0131 bir arada d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, akl\u0131n hem i\u00e7sel disiplin hem de ontolojik kavray\u0131\u015f i\u00e7in vazge\u00e7ilmez oldu\u011fu anla\u015f\u0131l\u0131r. Seminer, ak\u0131l kavram\u0131n\u0131n do\u011fru anla\u015f\u0131lmas\u0131n\u0131n hem tasavvuf hem kelam hem de felsefe i\u00e7in zorunlu oldu\u011funu vurgulayarak d\u00fc\u015f\u00fcncenin merkezine yeniden akl\u0131 yerle\u015ftirir.<\/p>\n

               <\/p>\n

               <\/p>\n

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

              The third seminar aims to explore why the concept of intellect in Islamic thought became fragmented and misunderstood, especially in the tension between philosophical, theological, and Sufi interpretations. Ekrem Demirli explains why F\u0101r\u0101b\u012b\u2019s philosophical conception of intellect was not properly understood by Muslim scholars, how theologians reduced intellect to common judgment, and how Sufism assigned a special inner function to it. The seminar highlights the deep gap between the “social use” of the intellect and its “philosophical ontological definition.”<\/p>\n

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

                \n
              1. The Gap Between Social and Philosophical Intellect<\/strong><\/li>\n<\/ol>\n

                Demirli notes that ordinary people understand intellect as the ability to think, reason, and judge, whereas F\u0101r\u0101b\u012b defines it as the faculty that grasps universals and innate principles. Social intellect is changeable and cultural; philosophical intellect is stable and universal. This gap is one of the key reasons why F\u0101r\u0101b\u012b\u2019s theory was historically misunderstood.<\/p>\n

                  \n
                1. The Limitations of the Theologians’ Concept of Intellect<\/strong><\/li>\n<\/ol>\n

                  Theologians frequently use the term \u201cintellect,\u201d yet do not define it. Their claims \u2014\u201cintellect accepts,\u201d \u201cintellect rejects\u201d\u2014 refer not to philosophical intellect but to shared public opinion. This turns intellect into a social convention rather than an epistemic principle. Demirli emphasizes that this reductionism created a major conceptual problem in early Islamic thought.<\/p>\n

                    \n
                  1. Historical Misreading of F\u0101r\u0101b\u012b\u2019s Intellect<\/strong><\/li>\n<\/ol>\n

                    A central part of the seminar explains why F\u0101r\u0101b\u012b\u2019s conception was interpreted only in a simplistic way. Instead of seeing intellect as a faculty that grasps necessary and universal truths, Muslim scholars often reduced it to practical reasoning or logical skill. This misreading deepened the philosophical\u2013theological divide.<\/p>\n

                      \n
                    1. The Role of Intellect in Sufism<\/strong><\/li>\n<\/ol>\n

                      Sufism interprets intellect not as a purely theoretical faculty but as a tool for moral purification and inner discipline. Muh\u0101sib\u012b\u2019s conception of intellect focuses on self-examination, sincerity of intention, and the governance of desire. This inner, practical dimension distinguishes the Sufi intellect from the philosophical one while still affirming its value.<\/p>\n

                        \n
                      1. Philosophical Intellect, Soul, and Human Nature<\/strong><\/li>\n<\/ol>\n

                        For F\u0101r\u0101b\u012b, intellect develops from potentiality to perfection and ultimately connects with the Active Intellect. This development is not merely moral but ontological. The human being is born with the capacity for universal understanding, and cultivating this capacity is essential for reaching perfection.<\/p>\n

                          \n
                        1. The Conflict Between True and Speculative Intellect<\/strong><\/li>\n<\/ol>\n

                          Demirli highlights F\u0101r\u0101b\u012b\u2019s view that much of the Islamic world operated with a \u201cspeculative\u201d intellect based on habits, customs, and inherited assumptions. This prevented the acceptance of true philosophical intellect and created long-term conflicts between religion and philosophy.<\/p>\n

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

                          The third seminar demonstrates that intellect in Islamic thought has two opposed yet complementary dimensions: the ethical-Sufi intellect and the philosophical-universal intellect. The historical conflict between \u201cpublic intellect\u201d and \u201cphilosophical intellect\u201d explains many of the major tensions in Islamic intellectual history. The seminar ultimately calls for recovering the true philosophical meaning of intellect while preserving its moral dimension.<\/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 3. […]<\/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-8154","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8154","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=8154"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8154\/revisions"}],"predecessor-version":[{"id":8155,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8154\/revisions\/8155"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8154"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}