{"id":8158,"date":"2025-11-30T15:33:49","date_gmt":"2025-11-30T12:33:49","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8158"},"modified":"2025-11-30T15:33:49","modified_gmt":"2025-11-30T12:33:49","slug":"ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-5-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 5. 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 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Be\u015finci seminerin amac\u0131, F\u00e2r\u00e2b\u00ee\u2019nin ak\u0131l ele\u015ftirisi ile Muhasibi\u2019nin ak\u0131l anlay\u0131\u015f\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rarak \u0130slam d\u00fc\u015f\u00fcncesinde akl\u0131n ne anlamda kullan\u0131ld\u0131\u011f\u0131n\u0131 ortaya \u00e7\u0131karmakt\u0131r. Bu derste Demirli, \u00f6zellikle F\u00e2r\u00e2b\u00ee\u2019nin \u201chakiki ak\u0131l\u201d ile \u201czannedilen ak\u0131l\u201d ayr\u0131m\u0131n\u0131 vurgular ve bunun din\u2013felsefe \u00e7at\u0131\u015fmas\u0131n\u0131 nas\u0131l a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Muhasibi\u2019nin metinlerinde ise ak\u0131l, do\u011frudan bilgi \u00fcreten bir ilke olarak de\u011fil, insana y\u00fck\u00fcml\u00fcl\u00fck getiren bir yeti olarak ele al\u0131n\u0131r. Seminer boyunca bu iki farkl\u0131 y\u00f6nelimin hangi noktalarda ayr\u0131ld\u0131\u011f\u0131n\u0131 ve hangi noktalarda ayn\u0131 zeminde bulu\u015ftu\u011funu belirginle\u015ftirmek ama\u00e7lan\u0131r.<\/p>\n

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

    \n
  1. F\u00e2r\u00e2b\u00ee\u2019nin Ele\u015ftirisi: Din ile Ak\u0131l Aras\u0131ndaki \u00c7at\u0131\u015fma De\u011fildir<\/strong><\/li>\n<\/ol>\n

    Seminerin ilk b\u00f6l\u00fcm\u00fc F\u00e2r\u00e2b\u00ee\u2019nin sert ele\u015ftirisinin alt\u0131n\u0131 \u00e7izer:
    \nDin ile akl\u0131n \u00e7at\u0131\u015fmas\u0131 yoktur; \u00e7at\u0131\u015fma, ak\u0131l zannedilen bozuk d\u00fc\u015f\u00fcncenin hakiki ak\u0131lla \u00e7at\u0131\u015fmas\u0131d\u0131r. F\u00e2r\u00e2b\u00ee\u2019nin Kit\u00e2b\u00fc\u2019l-Hur\u00fbf ve Med\u00eenet\u00fc\u2019l-F\u00e2z\u0131la\u2019da savundu\u011fu temel fikir, dinin \u015fehirde ger\u00e7ek felsefeyle birle\u015fmesi gerekti\u011fidir. Fakat \u00e7o\u011fu zaman din, hakiki felsefe yerine \u201cfelsefet\u00fc\u2019l-m\u00fcvehheme\u201d ile kar\u015f\u0131la\u015f\u0131r. B\u00f6yle olunca yeni bir \u00e7arp\u0131k tasavvur meydana gelir ve bu tasavvur hakiki akla d\u00fc\u015fman olur. Demirli burada F\u00e2r\u00e2b\u00ee\u2019nin ele\u015ftirisini \u201cak\u0131l diye sunulan faaliyetlerin b\u00fcy\u00fck k\u0131sm\u0131 ak\u0131l de\u011fildir\u201d \u015feklinde \u00f6zetler.<\/p>\n

      \n
    1. Muhasibi\u2019nin Yakla\u015f\u0131m\u0131: Akl\u0131n As\u0131l \u0130\u015flevi Y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn Temellendirilmesidir<\/strong><\/li>\n<\/ol>\n

      F\u00e2r\u00e2b\u00ee akl\u0131 teorik yetkinlik olarak ele al\u0131rken, Muhasibi akl\u0131 tamamen y\u00fck\u00fcml\u00fcl\u00fck<\/strong> zemini \u00fczerinden konu\u015fur. Muhasibi\u2019ye g\u00f6re ak\u0131l, insana sorumluluk y\u00fckleyen bir ilke olarak verilmi\u015ftir. Bu nedenle akl\u0131n mahiyetini ara\u015ft\u0131rmak de\u011fil, eylemler \u00fczerinden ak\u0131ll\u0131l\u0131\u011f\u0131 tespit etmek \u00f6nemlidir. Muhasibi akl\u0131 \u201cbir gariza\u201d olarak adland\u0131rsa da bu felsef\u00ee anlamda bir do\u011fa de\u011fildir; insan\u0131n fayda\u2013zarar de\u011ferlendirmesini m\u00fcmk\u00fcn k\u0131lan i\u00e7sel bir i\u015flevdir. Demirli\u2019ye g\u00f6re Muhasibi akl\u0131 analiz etmeye de\u011fil, y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc temellendirmeye odaklan\u0131r.<\/p>\n

        \n
      1. Akl\u0131n Temel \u00c7al\u0131\u015fma Y\u00f6ntemi: Fayda\u2013Zarar \u0130lkesi<\/strong><\/li>\n<\/ol>\n

        Muhasibi\u2019ye g\u00f6re insan\u0131n akl\u00ee eylemleri fayda (nef\u2018) ve zarar (darar) ilkesine dayan\u0131r. \u0130nsan menfaatini celbetmek, zarar\u0131n\u0131 bertaraf etmek \u00fczere hareket eder. Bu nedenle akl\u0131n ilk tezah\u00fcr\u00fc kar\u2013zarar hesab\u0131d\u0131r. Bu hesap zaman zaman k\u0131sa vadeli menfaat\u2013uzun vadeli zarar \u015feklinde \u00e7eli\u015fkiler do\u011furabilir. Tasavvufi ya\u015fam\u0131n temeli de bu ayr\u0131m \u00fczerine kurulur: \u015fu anda ho\u015f g\u00f6r\u00fcnen bir \u015fey uzun vadede zarar do\u011furabilir. Bu nedenle b\u00fcy\u00fck ak\u0131l, gelecekteki fayday\u0131 \u00f6nceleyen ak\u0131ld\u0131r.<\/p>\n

          \n
        1. Muhasibi\u2019de Akl\u0131n G\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fc: Eylemler \u00dczerinden Tan\u0131n\u0131r<\/strong><\/li>\n<\/ol>\n

          Muhasibi, akl\u0131 do\u011frudan tan\u0131mlaman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131, ancak eylemlerine bakarak ak\u0131ll\u0131l\u0131\u011f\u0131 tespit edebilece\u011fimizi s\u00f6yler. Bir ki\u015finin tehlikeden ka\u00e7\u0131nmas\u0131, kendi yarar\u0131n\u0131 g\u00f6zetmesi akl\u0131n\u0131n yerinde oldu\u011funa i\u015farettir. E\u011fer ki\u015fi a\u00e7\u0131k zarar veren davran\u0131\u015flar sergiliyorsa bu \u201cak\u0131l zaaf\u0131\u201d olarak de\u011ferlendirilir. Bu anlay\u0131\u015f felsefi ak\u0131l teorisinin aksine b\u00fct\u00fcn\u00fcyle pratik ve g\u00f6zleme dayal\u0131d\u0131r.<\/p>\n

            \n
          1. Tasavvufun Erken D\u00f6neminde Nefs\u2013Ruh Teorisi Sorunu<\/strong><\/li>\n<\/ol>\n

            Seminerin \u00f6nemli bir k\u0131sm\u0131 erken d\u00f6nem \u0130slam d\u00fc\u015f\u00fcncesinde ba\u011f\u0131ms\u0131z bir ruh\/nefs teorisinin bulunmay\u0131\u015f\u0131n\u0131 tart\u0131\u015f\u0131r. M\u00fcsl\u00fcmanlar, Helenistik d\u00fcnyan\u0131n ruh\u00e7u geleneklerine kar\u015f\u0131 temkinli davranm\u0131\u015f, tenas\u00fch fikrinin din\u00ee yap\u0131y\u0131 tehdit edece\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015flerdir. Bu nedenle ruhun ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131na dayal\u0131 bir teori geli\u015fmeyip, beden merkezli bir anlay\u0131\u015f yerle\u015fmi\u015ftir. Tasavvuf ise teorik olarak ba\u011f\u0131ms\u0131z bir nefs kavram\u0131 gerektirse de ehl-i s\u00fcnnet inan\u00e7lar\u0131 sebebiyle bunu sistemle\u015ftirememi\u015ftir.<\/p>\n

              \n
            1. D\u00fc\u015f\u00fcnce ile Dil Aras\u0131ndaki Fark: Felsef\u00ee Kavramlar\u0131n \u00c7eviri Meselesi<\/strong><\/li>\n<\/ol>\n

              Demirli, \u00e7eviri faaliyetinin yaln\u0131zca kelime aktarmak olmad\u0131\u011f\u0131n\u0131, kavram\u0131n i\u00e7inde bulundu\u011fu paradigmay\u0131 da ta\u015f\u0131mas\u0131 gerekti\u011fini vurgular. E\u015f\u2019ari bir metnin Mutezili bir dille \u00e7evrilmesinin, metni tamamen ba\u015fka bir anlam d\u00fcnyas\u0131na s\u00fcr\u00fckledi\u011fini belirtir. Bu ba\u011flamda Muhasibi\u2019de ge\u00e7en \u201cgariza\u201d gibi kavramlar\u0131n felsefi teknik anlamda de\u011fil, ba\u011flama g\u00f6re yorumlanmas\u0131 gerekti\u011fini ifade eder.<\/p>\n

                \n
              1. Ak\u0131l ve Y\u00fck\u00fcml\u00fcl\u00fck: B\u00fct\u00fcn Tart\u0131\u015fman\u0131n Sonucu<\/strong><\/li>\n<\/ol>\n

                Seminer \u015fu temel sonuca ba\u011flan\u0131r:
                \nMuhasibi\u2019nin derdi akl\u0131 a\u00e7\u0131klamak de\u011fil, y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc temellendirmektir.
                \nAllah, insana ak\u0131l verdi\u011fi i\u00e7in ona hitap eder ve onu sorumlu k\u0131lar. B\u00f6ylece ak\u0131l, bilgi \u00fcreten bir yetiden \u00e7ok, ilah\u00ee hitab\u0131n muhatab\u0131n\u0131 belirleyen bir \u00f6l\u00e7\u00fc h\u00e2line gelir. Demirli, bu sonucu F\u00e2r\u00e2b\u00ee\u2019nin ele\u015ftirisiyle ili\u015fkilendirerek \u015f\u00f6yle der: F\u00e2r\u00e2b\u00ee\u2019nin anlad\u0131\u011f\u0131 anlamda ak\u0131l, Muhasibi\u2019de yoktur; Muhasibi\u2019nin akl\u0131 teklifle ilgilidir.<\/p>\n

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

                Bu seminer, ak\u0131l kavram\u0131n\u0131n \u0130slam d\u00fc\u015f\u00fcncesinde iki farkl\u0131 d\u00fcnyay\u0131 temsil etti\u011fini ortaya koyar: F\u00e2r\u00e2b\u00ee i\u00e7in ak\u0131l, hakikati kavrayan teorik bir ilkedir; Muhasibi i\u00e7in ak\u0131l, insan\u0131 ilah\u00ee hitaba muhatap k\u0131lan bir y\u00fck\u00fcml\u00fcl\u00fck mekanizmas\u0131d\u0131r. Aralar\u0131ndaki ayr\u0131m, din\u2013felsefe ili\u015fkisinin temel gerilimini olu\u015fturur. Seminerin sonunda Demirli, Muhasibi\u2019nin ak\u0131l anlay\u0131\u015f\u0131n\u0131n F\u00e2r\u00e2b\u00ee\u2019nin felsef\u00ee \u00e7er\u00e7evesini kar\u015f\u0131lamad\u0131\u011f\u0131n\u0131, \u00e7\u00fcnk\u00fc amac\u0131n\u0131n teorik bilgi \u00fcretimi de\u011fil, sorumluluk bilinci olu\u015fturmak oldu\u011funu vurgular.<\/p>\n

                 <\/p>\n

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

                The fifth seminar aims to compare F\u0101r\u0101b\u012b\u2019s critique of distorted rationality with Muh\u0101sib\u012b\u2019s practical and ethical understanding of intellect. Demirli explores how F\u0101r\u0101b\u012b distinguishes between true intellect and the pseudo-intellect that often dominates religious discourse, and how Muh\u0101sib\u012b treats intellect as the basis of responsibility rather than a theoretical faculty. The goal is to reveal how these two figures conceptualize intellect within different intellectual frameworks.<\/p>\n

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

                  \n
                1. F\u0101r\u0101b\u012b: The Conflict Is Not Between Religion and Intellect<\/strong><\/li>\n<\/ol>\n

                  F\u0101r\u0101b\u012b argues that the real conflict is not between religion and authentic intellect, but between true intellect and a corrupted, imagined form of reasoning. When religion meets false philosophy instead of genuine philosophy, it produces a distorted worldview. This distorted worldview later appears as a conflict between religion and rationality, whereas the problem lies in the misuse of intellect.<\/p>\n

                    \n
                  1. Muh\u0101sib\u012b: Intellect as the Ground of Moral Responsibility<\/strong><\/li>\n<\/ol>\n

                    Unlike F\u0101r\u0101b\u012b, Muh\u0101sib\u012b is not concerned with defining intellect but with explaining how intellect grounds human obligation. For him, intellect is a \u201cnatural disposition\u201d that enables human beings to recognize benefit and harm. It is not a philosophical nature or metaphysical principle, but the inner capacity by which humans become responsible before God.<\/p>\n

                      \n
                    1. The Principle of Benefit and Harm<\/strong><\/li>\n<\/ol>\n

                      Muh\u0101sib\u012b reduces the workings of intellect to the principle of benefit (naf\u02bf) and harm (\u1e0darar). Humans act to obtain benefit and avoid harm. Greater intellect belongs to the one who can prioritize long-term benefit over short-term pleasure. This principle forms the foundation of Sufi ethical psychology.<\/p>\n

                        \n
                      1. Recognizing Intellect Through Behavior<\/strong><\/li>\n<\/ol>\n

                        Since intellect cannot be observed directly, Muh\u0101sib\u012b claims we recognize it through actions. A person who avoids danger and seeks what benefits him is deemed rational; someone who repeatedly harms himself is not. This behavioral model contrasts sharply with F\u0101r\u0101b\u012b\u2019s ontological account of intellect.<\/p>\n

                          \n
                        1. The Absence of a Systematic Soul Theory in Early Islamic Thought<\/strong><\/li>\n<\/ol>\n

                          The seminar highlights that early Islam did not produce an independent soul theory, largely due to its resistance to Hellenistic doctrines of metempsychosis. Sufism later needed such a theory but could not fully construct one within the boundaries of Sunni theology. This created long-term tensions in Sufi anthropology.<\/p>\n

                            \n
                          1. The Challenge of Translation and Conceptual Accuracy<\/strong><\/li>\n<\/ol>\n

                            Demirli stresses that translating Islamic texts requires transferring concepts along with the frameworks that shape them. A term like \u201cgariza\u201d cannot be rendered with philosophical precision unless one understands its place in Muh\u0101sib\u012b\u2019s thought. Otherwise, the translator risks turning an ethical concept into a metaphysical one.<\/p>\n

                              \n
                            1. Intellect and Obligation<\/strong><\/li>\n<\/ol>\n

                              The seminar concludes that Muh\u0101sib\u012b\u2019s main aim is to ground moral responsibility. God addresses humans because they possess intellect; thus intellect defines accountability. This stands in contrast to F\u0101r\u0101b\u012b\u2019s philosophically robust notion of intellect, and the divergence illustrates why reconciliation between the two frameworks is difficult.<\/p>\n

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

                              Seminar 5 demonstrates that while F\u0101r\u0101b\u012b treats intellect as the foundation of metaphysical knowledge, Muh\u0101sib\u012b treats it as the basis of divine responsibility. Their conceptions operate within different paradigms, explaining why the same word\u2014\u02bfaql<\/em>\u2014produces two distinct intellectual worlds. Demirli shows that understanding this difference is essential for understanding the broader intellectual tensions within 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 5. […]<\/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-8158","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8158","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=8158"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8158\/revisions"}],"predecessor-version":[{"id":8159,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8158\/revisions\/8159"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8158"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}