{"id":8156,"date":"2025-11-30T15:32:46","date_gmt":"2025-11-30T12:32:46","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8156"},"modified":"2025-11-30T15:32:46","modified_gmt":"2025-11-30T12:32:46","slug":"ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-4-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 4. 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 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

D\u00f6rd\u00fcnc\u00fc seminer, ak\u0131l kavram\u0131n\u0131n \u0130slam ilimlerinde nas\u0131l \u015fekillendi\u011fini, tasavvufun \u201cnefs\u201d kavram\u0131yla akl\u0131 nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fcn\u00fc ve F\u00e2r\u00e2b\u00ee\u2019nin felsefi ak\u0131l doktriniyle bu yakla\u015f\u0131m aras\u0131ndaki fark\u0131 ortaya koymay\u0131 ama\u00e7lar. Ekrem Demirli bu seminerde \u00f6zellikle Muhasibi\u2019nin ak\u0131l tan\u0131m\u0131n\u0131, akl\u0131n i\u00e7sel bir \u201cgariza\u201d olarak nas\u0131l kavrand\u0131\u011f\u0131n\u0131, tasavvufta akl\u0131n neden nefis terbiyesinin kalbine yerle\u015ftirildi\u011fini ve \u0130slam d\u00fc\u015f\u00fcncesinde insan\u0131n tekli\u011fi\u2013ikili\u011fi (monizm\/dualizm) tart\u0131\u015fmalar\u0131n\u0131n ak\u0131l\u2013ruh\u2013beden ili\u015fkisine nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 sistematik bi\u00e7imde analiz eder. Seminerin genel amac\u0131, \u201cak\u0131l\u2013nefis ili\u015fkisinin yeniden do\u011fru zemine oturtulmas\u0131\u201d ve tasavvufun pop\u00fcler yorumlar\u0131nda kaybolan epistemik y\u00f6n\u00fcn\u00fcn geri kazan\u0131lmas\u0131d\u0131r.<\/p>\n

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

    \n
  1. Muhasibi\u2019ye D\u00f6n\u00fc\u015f: Tasavvufta Ak\u0131l\u2013Nefs Ekseninin Yeniden Kurulmas\u0131<\/strong><\/li>\n<\/ol>\n

    Seminer, birka\u00e7 haftad\u0131r F\u00e2r\u00e2b\u00ee \u00fczerinden y\u00fcr\u00fct\u00fclen tart\u0131\u015fmay\u0131 bu kez Muhasibi\u2019ye \u00e7evirerek ba\u015flar. Muhasibi\u2019de \u201cak\u0131l\u201d kavram\u0131, nefis terbiyesiyle i\u00e7 i\u00e7e ge\u00e7mi\u015f bir kavramd\u0131r. Nefs, tasavvuf gelene\u011finde \u00e7ok geni\u015f bir alan\u0131 yutmu\u015f; ruh, ak\u0131l ve di\u011fer epistemik melekelerin tamam\u0131 neredeyse \u201cnefs\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda toplanm\u0131\u015ft\u0131r. Demirli\u2019ye g\u00f6re nefs asl\u0131nda \u201cteorik + pratik ak\u0131l\u201dd\u0131r; dolay\u0131s\u0131yla nefis terbiyesi, d\u00fc\u015f\u00fcnceyi ve idraki ar\u0131tmaktan ba\u015fka bir \u015fey de\u011fildir. Tasavvufun pop\u00fclerle\u015fmesiyle bu epistemik anlam kaybolmu\u015f, nefs daha \u00e7ok psikolojik bir varl\u0131k gibi yorumlanm\u0131\u015ft\u0131r. Seminar, bu kaymay\u0131 d\u00fczeltmeyi ve nefsi yeniden ak\u0131lla irtibatland\u0131rmay\u0131 hedefler.<\/p>\n

      \n
    1. Nefis Terbiyesi = Ak\u0131l Terbiyesi: Tasavvufun Epistemik Amac\u0131<\/strong><\/li>\n<\/ol>\n

      Tasavvufun hedefi, hakikati \u201coldu\u011fu gibi idrak edebilecek\u201d bir zihin in\u015fa etmektir. Gazap, \u015fehvet ve nat\u0131k g\u00fc\u00e7lerinin a\u015f\u0131r\u0131l\u0131klar\u0131ndan ar\u0131nmas\u0131, ki\u015finin kavray\u0131\u015f\u0131n\u0131 engelleyen i\u00e7 ve d\u0131\u015f perdelerin kald\u0131r\u0131lmas\u0131d\u0131r. Z\u00fchd, kanaat, riyazet gibi kavramlar akl\u0131n ar\u0131nmas\u0131 i\u00e7indir. Pop\u00fcler tasavvufta nefs mertebeleri kozmolojik bir \u015femaya d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f olsa da Demirli bunun aslen zihinsel mertebeler oldu\u011funu vurgular. Tasavvufun gayesi \u201cm\u00fc\u015fahede, feraset, basiret ve marifet\u201d gibi epistemik sonu\u00e7lara ula\u015fmakt\u0131r; duygusal\u2013mistik bir h\u00e2l de\u011fil, saf idraktir.<\/p>\n

        \n
      1. Toplumsal Ak\u0131l ile Hakiki Ak\u0131l Aras\u0131ndaki U\u00e7urum<\/strong><\/li>\n<\/ol>\n

        Seminerde akl\u0131n toplumsal kullan\u0131m\u0131 ile ontolojik anlam\u0131 aras\u0131ndaki fark \u00fczerinde durulur. Halk d\u00fczeyinde ak\u0131l, g\u00fcndelik karar verme yetisi olarak g\u00f6r\u00fcl\u00fcr. Oysa Muhasibi akl\u0131 do\u011fu\u015ftan yerle\u015ftirilmi\u015f bir \u201cgariza\u201d olarak tan\u0131mlar. Bu ak\u0131l, duyularla alg\u0131lanamaz; insan bunu kendisinde yaln\u0131z \u201cfayda\u2013zarar bilinci\u201d \u00fczerinden fark eder. F\u00e2r\u00e2b\u00ee\u2019nin tan\u0131mlad\u0131\u011f\u0131 t\u00fcmel ilkelerle \u00e7al\u0131\u015fan akl\u0131n aksine, toplumsal ak\u0131l y\u00fczeysel ve de\u011fi\u015fkendir. Bu fark\u0131n anla\u015f\u0131lmamas\u0131, \u0130slam d\u00fc\u015f\u00fcncesinde ak\u0131l tart\u0131\u015fmalar\u0131n\u0131 s\u00fcrekli belirsiz b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n

          \n
        1. Akl\u0131n Mahiyeti: \u0130\u00e7sel Bir Gariza Olarak Tan\u0131m<\/strong><\/li>\n<\/ol>\n

          Muhasibi akl\u0131, Allah\u2019\u0131n insanlara yerle\u015ftirdi\u011fi fakat duyular arac\u0131l\u0131\u011f\u0131yla fark edilemeyen bir \u201ctabiat\u201d olarak tan\u0131mlar. \u0130nsan ba\u015fkas\u0131n\u0131n akl\u0131n\u0131 g\u00f6remez, kendi akl\u0131n\u0131 da duyu yoluyla alg\u0131layamaz. Ancak ak\u0131l kendini \u201cfayda\u2013zarar ay\u0131r\u0131m\u0131\u201d \u00fczerinden g\u00f6sterir. Bu belirleme, akl\u0131n hem i\u00e7sel hem de ba\u015flang\u0131\u00e7ta tecr\u00fcbe \u00f6ncesi bir kapasite oldu\u011funa i\u015faret eder. Seminerde bu tan\u0131m\u0131n felsefi riskleri de tart\u0131\u015f\u0131l\u0131r: E\u011fer ak\u0131l do\u011fu\u015ftan ba\u011f\u0131ms\u0131z bir cevher gibi kabul edilirse, bu insan\u0131n ruhunun ezeli oldu\u011fu gibi tehlikeli sonu\u00e7lara yol a\u00e7ar. Bu y\u00fczden \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri akl\u0131 genellikle bedenle irtibatl\u0131, fakat duyulara indirgenemeyen bir meleke olarak anlamaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n

            \n
          1. Ruh\u2013Nefs\u2013Beden \u0130li\u015fkisi: Monizm ve Dualizm Tart\u0131\u015fmalar\u0131<\/strong><\/li>\n<\/ol>\n

            Demirli, \u0130slam d\u00fc\u015f\u00fcncesindeki en zor problemlerden birinin ruh\u2013beden ayr\u0131m\u0131 oldu\u011funu belirtir. Baz\u0131 kelamc\u0131lar insan\u0131 b\u00fct\u00fcn\u00fcyle fiziksel bir varl\u0131k (heyekel-i mahsus) olarak tan\u0131mlarken, tasavvuf ve felsefe insan\u0131n beden d\u0131\u015f\u0131 bir y\u00f6n\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131 savunur. Dualizmin kabul\u00fc hem bireysellik hem de tenas\u00fch (ruh g\u00f6\u00e7\u00fc) gibi itikad\u00ee sorunlara yol a\u00e7t\u0131\u011f\u0131 i\u00e7in M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler \u00e7o\u011funlukla monizme y\u00f6nelmi\u015ftir. Tasavvuf ise insan\u0131n \u201clatife-i insaniye\u201d gibi daha kapsay\u0131c\u0131 kavramlarla fiziksel varl\u0131\u011f\u0131 a\u015fmas\u0131n\u0131 a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131r; fakat bunu insan\u0131n ezelili\u011fine kap\u0131 a\u00e7madan yapmal\u0131d\u0131r. Seminer bu dengenin ne kadar k\u0131r\u0131lgan oldu\u011funu g\u00f6sterir.<\/p>\n

              \n
            1. Akl\u0131n \u0130lk Tezah\u00fcr\u00fc: Fayda ve Zarar\u0131 Ay\u0131rt Etme<\/strong><\/li>\n<\/ol>\n

              Muhasibi\u2019ye g\u00f6re akl\u0131n d\u0131\u015f d\u00fcnyada ilk g\u00f6r\u00fcn\u00fcr i\u015fareti, faydal\u0131 olanla zararl\u0131 olan\u0131 ay\u0131rt etmektir. Bu, ahlaki bir yarg\u0131ya de\u011fil do\u011frudan do\u011fal bir bilince dayan\u0131r. \u0130nsan bu ay\u0131r\u0131m\u0131 yapabildi\u011fi i\u00e7in sorumluluk sahibi olur; n\u00fcb\u00fcvvet de bu do\u011fal bilinci daha geni\u015f bir \u00e7er\u00e7eveye ta\u015f\u0131r. Din akl\u0131 ortadan kald\u0131rmaz, aksine akl\u0131n belirledi\u011fi fayda\u2013zarar \u00e7er\u00e7evesini d\u00fczeltir, geni\u015fletir ve y\u00f6nlendirir. Bu ba\u011flamda ak\u0131l, hem bireyin hem de vahyin ilk muhatab\u0131d\u0131r.<\/p>\n

                \n
              1. N\u00fcb\u00fcvvet\u2013Hidayet\u2013Akl\u0131n \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

                Seminerin \u00f6nemli bir k\u0131sm\u0131 Mutezile ve Ehl-i S\u00fcnnet aras\u0131ndaki \u201cLa ilahe illallah\u2013Muhammed\u00fcn Resulullah\u201d s\u0131ralamas\u0131 tart\u0131\u015fmas\u0131na ayr\u0131l\u0131r. Mutezile Tanr\u0131 bilgisinin ak\u0131lla zorunlu oldu\u011funu; n\u00fcb\u00fcvvet bilgisinin ise ikinci a\u015fama oldu\u011funu s\u00f6yler. Ehl-i S\u00fcnnet ise n\u00fcb\u00fcvvetsiz hidayetin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 savunur. Bu fark\u0131n temelinde akla ve vahye verilen konumun de\u011fi\u015fmesi vard\u0131r. Muhasibi\u2019nin yakla\u015f\u0131m\u0131 akl\u0131 kabul eder; fakat akl\u0131n kendini bile tan\u0131mas\u0131n\u0131n ancak Allah\u2019\u0131n bildirmesiyle tamamland\u0131\u011f\u0131n\u0131 s\u00f6yleyerek Mutezile ile S\u00fcnn\u00ee \u00e7izgi aras\u0131nda \u00f6zg\u00fcn bir konum kurar.<\/p>\n

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

                D\u00f6rd\u00fcnc\u00fc seminer, tasavvuf ve felsefede ak\u0131l kavram\u0131n\u0131n nas\u0131l ayr\u0131\u015ft\u0131\u011f\u0131n\u0131, nefis\u2013ak\u0131l ili\u015fkisinin yanl\u0131\u015f yorumlanmas\u0131n\u0131n d\u00fc\u015f\u00fcnce tarihindeki b\u00fcy\u00fck sorunlara nas\u0131l yol a\u00e7t\u0131\u011f\u0131n\u0131 ve Muhasibi\u2019nin ak\u0131l tan\u0131m\u0131n\u0131n hem epistemik hem ahlaki boyutlar\u0131yla ne kadar derin bir perspektif sundu\u011funu ortaya koyar. Ak\u0131l, Muhasibi\u2019de do\u011fu\u015ftan yerle\u015ftirilmi\u015f bir gariza; tasavvufta nefis terbiyesinin \u00e7ekirde\u011fi; felsefede ise t\u00fcmel hakikati kavrayan bir meleke olarak \u00fc\u00e7 ayr\u0131 d\u00fczlemde incelenir. Seminer, bu farkl\u0131 ak\u0131l anlay\u0131\u015flar\u0131n\u0131 bir arada d\u00fc\u015f\u00fcnerek \u0130slam d\u00fc\u015f\u00fcncesinde akl\u0131n merkezi \u00f6nemini yeniden g\u00f6r\u00fcn\u00fcr k\u0131lar.<\/p>\n

                 <\/p>\n

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

                The fourth seminar aims to examine how the concept of intellect was shaped in Islamic thought, how Sufism reinterpreted it through the notion of the nafs<\/em>, and why F\u0101r\u0101b\u012b\u2019s philosophical theory of the intellect diverged from the Sufi tradition. Ekrem Demirli analyzes Muh\u0101sib\u012b\u2019s definition of intellect as an innate disposition, the epistemic purpose of Sufi discipline, and the tension between monistic and dualistic conceptions of the human being. The broader objective is to restore the epistemological dimension of Sufism and to re-establish the correct relationship between intellect and the nafs<\/em>.<\/p>\n

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

                  \n
                1. Returning to Muh\u0101sib\u012b: Rebuilding the Intellect\u2013Nafs Framework<\/strong><\/li>\n<\/ol>\n

                  After earlier sessions focusing on F\u0101r\u0101b\u012b, the seminar shifts toward Muh\u0101sib\u012b\u2019s conception of the intellect. In the Sufi tradition, the nafs<\/em> expanded to such an extent that it absorbed almost all epistemic faculties. Demirli argues that the nafs<\/em> should be understood as \u201ctheoretical + practical intellect.\u201d Thus, disciplining the nafs<\/em> is fundamentally disciplining thought and perception. The seminar seeks to correct later popular interpretations that detached the nafs<\/em> from its intellectual foundations.<\/p>\n

                    \n
                  1. Nafs Training as Intellect Training: The Epistemic Goal of Sufism<\/strong><\/li>\n<\/ol>\n

                    Sufism aims to produce a mind capable of perceiving reality as it truly is. Purification of anger, desire, and the rational faculty ensures clarity of perception. Practices such as asceticism serve the refinement of intellect. The goal is not emotional mysticism but mush\u0101hada<\/em>, bas\u012bra<\/em>, and ma\u2018rifa<\/em>\u2014all epistemic achievements.<\/p>\n

                      \n
                    1. Social Intellect vs. True Intellect<\/strong><\/li>\n<\/ol>\n

                      Muh\u0101sib\u012b distinguishes between the common social use of intellect and its ontological reality. While ordinary people understand intellect as practical reasoning, Muh\u0101sib\u012b defines it as an innate disposition granted by God. It cannot be seen, sensed, or detected directly; it reveals itself only through the ability to discern benefit and harm. This differs sharply from F\u0101r\u0101b\u012b\u2019s universal, principle-based intellect and helps explain historical misunderstandings of the concept.<\/p>\n

                        \n
                      1. The Nature of Intellect as an Innate Disposition<\/strong><\/li>\n<\/ol>\n

                        According to Muh\u0101sib\u012b, intellect is a divinely placed ghar\u012bza<\/em> (innate faculty). It is not accessible to sensory perception, yet it governs human judgment. Demirli notes that interpreting intellect as an independent entity risks opening the door to dangerous theological implications\u2014such as the eternal pre-existence of the soul. Therefore, Islamic thought sought a balanced view: intellect is innate but not ontologically separate from the human composite.<\/p>\n

                          \n
                        1. The Soul\u2013Body Problem: Monism and Dualism<\/strong><\/li>\n<\/ol>\n

                          The seminar explores the tension between defining the human being as a purely physical entity and as a dual composite of body and soul. Full dualism risks affirming ideas such as reincarnation and personal eternality, which contradict Islamic theology. Sufism attempts to navigate between these extremes by using concepts like \u201clat\u012bfa-i ins\u0101n\u012bye.\u201d These distinctions profoundly shaped debates on intellect, perception, and responsibility.<\/p>\n

                            \n
                          1. The First Manifestation of Intellect: Distinguishing Benefit from Harm<\/strong><\/li>\n<\/ol>\n

                            The earliest sign of intellect is the ability to identify benefit and harm. This forms the basis of responsibility. Revelation does not replace this natural awareness; rather, it expands and corrects it. Thus, human intellect and divine guidance work together in establishing moral and practical judgment.<\/p>\n

                              \n
                            1. Prophethood, Guidance, and the Order of Knowledge<\/strong><\/li>\n<\/ol>\n

                              The seminar discusses the well-known theological debate between Mu\u2018tazila and Ahl al-Sunna regarding whether knowledge of God precedes knowledge of prophethood. This disagreement reflects differing conceptions of intellect\u2019s role in recognizing divine truths. Muh\u0101sib\u012b adopts a middle position by affirming intellect\u2019s natural ability while emphasizing that its full recognition comes only through divine instruction.<\/p>\n

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

                              The fourth seminar reveals the deep complexity of the intellect\u2013nafs relationship in Islamic intellectual history. By comparing Sufi, philosophical, and theological approaches, Ekrem Demirli demonstrates that intellect is simultaneously an innate disposition, an ethical discipline, and a metaphysical faculty. Understanding this multilayered structure is essential for restoring the coherence of Islamic thought.<\/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 4. […]<\/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-8156","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8156","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=8156"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8156\/revisions"}],"predecessor-version":[{"id":8157,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8156\/revisions\/8157"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8156"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}