{"id":8160,"date":"2025-11-30T15:34:34","date_gmt":"2025-11-30T12:34:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8160"},"modified":"2025-11-30T15:34:34","modified_gmt":"2025-11-30T12:34:34","slug":"ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-6-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 6. 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 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Alt\u0131nc\u0131 seminerin amac\u0131, Muhasibi\u2019nin ak\u0131l anlay\u0131\u015f\u0131n\u0131 derinlemesine inceleyerek bu anlay\u0131\u015f\u0131n neden sistematik bir ak\u0131l teorisine d\u00f6n\u00fc\u015femedi\u011fini ve F\u00e2r\u00e2b\u00ee\u2019nin ak\u0131l teorisiyle hangi noktalarda uyu\u015fmad\u0131\u011f\u0131n\u0131 g\u00f6stermektir. Ekrem Demirli, \u00f6zellikle \u201cak\u0131l bir garizad\u0131r\u201d, \u201cak\u0131l bir h\u00fcccettir\u201d gibi ifadelerin kelam\u00ee ve tasavvuf\u00ee gelenekte ne t\u00fcr sorunlar yaratt\u0131\u011f\u0131n\u0131 a\u00e7\u0131kl\u0131\u011fa kavu\u015fturur. Seminer, Muhasibi\u2019nin akl\u0131 anlamak i\u00e7in kulland\u0131\u011f\u0131 dilin hem g\u00fc\u00e7l\u00fc hem problemli y\u00f6nlerini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131rken; ayn\u0131 zamanda erken tasavvufun ak\u0131l\u2013nefis\u2013ruh ili\u015fkisini hangi a\u00e7\u0131lardan \u00e7\u00f6z\u00fcms\u00fcz b\u0131rakt\u0131\u011f\u0131n\u0131 sergilemeyi hedefler.<\/p>\n

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

    \n
  1. Muhasibi\u2019nin Akl\u0131: Gariza Olarak Tan\u0131m ve Problemleri<\/strong><\/li>\n<\/ol>\n

    Seminerin ba\u015f\u0131nda Muhasibi\u2019nin akl\u0131 \u201cgariza\u201d yani Allah\u2019\u0131n insanda yaratt\u0131\u011f\u0131 bir tabiat olarak tan\u0131mlad\u0131\u011f\u0131 vurgulan\u0131r. Bu tan\u0131m, akl\u0131 ba\u011f\u0131ms\u0131z bir cevher ya da F\u00e2r\u00e2b\u00ee\u2019nin sistemindeki gibi ontolojik bir ak\u0131l mertebesi olmaktan \u00e7\u0131kar\u0131r. Ancak gariza kavram\u0131 netlik kazanmad\u0131\u011f\u0131 i\u00e7in b\u00fcy\u00fck bir bo\u015fluk do\u011far: Gariza nedir? Nerededir? Nefsin par\u00e7as\u0131 m\u0131d\u0131r? Bedenle ili\u015fkisi nedir? Muhasibi bunlar\u0131n hi\u00e7birini a\u00e7\u0131klayamaz. Demirli\u2019ye g\u00f6re bu, tasavvufun sistematik bir ak\u0131l teorisine sahip olamamas\u0131n\u0131n temel nedenidir. Gariza hem \u201cdo\u011fu\u015ftan yeti\u201d hem \u201cfiillerden anla\u015f\u0131lan bir i\u015flev\u201d gibi iki ucu birbirine kar\u0131\u015ft\u0131rarak belirsiz bir alanda b\u0131rak\u0131r.<\/p>\n

      \n
    1. H\u00fcccet Problemi: Akl\u0131n Y\u00fck\u00fcml\u00fcl\u00fck Sebebi Olu\u015fundaki \u00c7eli\u015fki<\/strong><\/li>\n<\/ol>\n

      Muhasibi akl\u0131n insanda yarat\u0131lmas\u0131n\u0131n sebebini \u201ch\u00fcccet\u201d olarak a\u00e7\u0131klar: Allah ak\u0131lla insana kar\u015f\u0131 delil ortaya koyar. Ancak bu ifade Ehl-i S\u00fcnnet a\u00e7\u0131s\u0131ndan sorunludur. \u00c7\u00fcnk\u00fc h\u00fcccetin ger\u00e7ekle\u015febilmesi i\u00e7in Mutezil\u00ee anlamda \u201cvaad ve vaid\u201d gerekir. Ehl-i S\u00fcnnet ise Allah\u2019\u0131n fiillerine kar\u015f\u0131 soru sorulamayaca\u011f\u0131n\u0131 s\u00f6yler; b\u00f6ylece h\u00fcccet mant\u0131\u011f\u0131 \u00e7\u00f6ker. Demirli bu \u00e7eli\u015fkinin Muhasibi\u2019nin kendi tasavvuf\u00ee ve kelam\u00ee zeminiyle uyu\u015fmad\u0131\u011f\u0131n\u0131, akl\u0131n neden h\u00fcccet oldu\u011fu sorusuna mant\u0131kl\u0131 bir cevap verilemedi\u011fini vurgular. Akl\u0131n h\u00fcccet olu\u015fu teorik olarak mutezil\u00ee, pratikte ise tasavvufidir; bu ikilik b\u00fcy\u00fck bir gerilim yarat\u0131r.<\/p>\n

        \n
      1. Ak\u0131l: Fiilimizde G\u00f6r\u00fcnen Bir \u015eey midir, Yoksa \u0130\u00e7sel Bir Cevher mi?<\/strong><\/li>\n<\/ol>\n

        Muhasibi\u2019ye g\u00f6re akl\u0131 do\u011frudan g\u00f6rmek m\u00fcmk\u00fcn de\u011fildir; onu fiillerimizden tan\u0131r\u0131z. Bir insan zarardan ka\u00e7\u0131yorsa ak\u0131ll\u0131d\u0131r; zarara ko\u015fuyorsa ak\u0131ls\u0131zd\u0131r. Bu yakla\u015f\u0131m akl\u0131 \u201cfiillerde ortaya \u00e7\u0131kan pratik bir y\u00f6nelim\u201d olarak konumland\u0131r\u0131r. Ancak Demirli\u2019nin vurgusu \u015fudur: E\u011fer ak\u0131l sadece davran\u0131\u015flarla biliniyorsa, \u201cak\u0131l nedir?\u201d sorusuna metafizik bir cevap verilemez. F\u00e2r\u00e2b\u00ee\u2019de oldu\u011fu gibi akl\u0131n ontolojik bir a\u00e7\u0131klamas\u0131na ula\u015f\u0131lamaz. Tasavvuf bu noktada s\u00fcrekli pratik alana ka\u00e7ar ve teorik sorunlar\u0131 \u00e7\u00f6zmeden b\u0131rak\u0131r.<\/p>\n

          \n
        1. Tasavvufta Ruh\u2013Nefs\u2013Ak\u0131l Ayr\u0131m\u0131 ve Sistemsizlik<\/strong><\/li>\n<\/ol>\n

          Seminerde en \u00e7ok \u00fczerinde durulan konulardan biri, tasavvuf gelene\u011finin ruh\u2013nefis\u2013ak\u0131l ayr\u0131m\u0131n\u0131 netle\u015ftirememi\u015f olmas\u0131d\u0131r. Tasavvuf Ehl-i S\u00fcnnet \u00e7er\u00e7evesinden \u00e7\u0131kamad\u0131\u011f\u0131 i\u00e7in ruhu ba\u011f\u0131ms\u0131z bir cevher olarak a\u00e7\u0131klayamaz; nefsi tamamen ahlak\u00ee bir alan olarak ele al\u0131r; akl\u0131 ise gariza gibi belirsiz terimlerle ifade eder. Sud\u00fbr teorisine benzeyen bir yap\u0131 kabul edilmedi\u011fi i\u00e7in akl\u0131n ontolojik yeri bo\u015f kal\u0131r. Demirli\u2019ye g\u00f6re bu nedenle tasavvufun i\u00e7indeki ak\u0131l anlat\u0131lar\u0131 hayal\u00ee ve mecaz\u00ee bir dil i\u00e7erisinde s\u0131k\u0131\u015fm\u0131\u015f, sistem kurma imk\u00e2n\u0131 ortadan kalkm\u0131\u015ft\u0131r.<\/p>\n

            \n
          1. Dilin Rol\u00fc: Kur\u2019an, S\u00fcnnet ve Arap Dilinin Ak\u0131l Kullan\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

            Muhasibi, akl\u0131n ne oldu\u011funu anlamak i\u00e7in dil kullan\u0131m\u0131na ba\u015fvurur: \u201cDuydun mu?\u201d = \u201cAnlad\u0131n m\u0131?\u201d, \u201cG\u00f6rd\u00fcn m\u00fc?\u201d = \u201cFark ettin mi?\u201d. Bu yakla\u015f\u0131m, duyularla ak\u0131l aras\u0131ndaki ili\u015fkiyi dil \u00fczerinden kurar. Ancak Demirli bunun zay\u0131f bir y\u00f6ntem oldu\u011funu s\u00f6yler; \u00e7\u00fcnk\u00fc duyuda ger\u00e7ekle\u015fen fiille ak\u0131l aras\u0131nda zorunlu bir ba\u011f kurulamaz. \u0130stidlal yani akl\u0131n \u00e7\u0131kar\u0131m s\u00fcreci ihmal edilir. B\u00f6ylece ak\u0131l, fehim (anlama) ile neredeyse \u00f6zde\u015f h\u00e2le gelir ve kavram\u0131n derinli\u011fi kaybolur.<\/p>\n

              \n
            1. \u00dc\u00e7 Y\u00f6nl\u00fc Ak\u0131l Tan\u0131m\u0131: Gariza \u2013 Beyan \u2013 Basiret<\/strong><\/li>\n<\/ol>\n

              Muhasibi akl\u0131 \u00fc\u00e7 anlamda kullan\u0131r:<\/p>\n

                \n
              1. Gariza:<\/strong> \u0130\u00e7sel yarat\u0131l\u0131\u015f tabiat\u0131.<\/li>\n
              2. Beyan\/Fehm:<\/strong> Anlama ve a\u00e7\u0131klama yetisi.<\/li>\n
              3. Basiret\/Marifet:<\/strong> E\u015fyan\u0131n de\u011ferini, fayda\u2013zarar dengesini kavrama.<\/li>\n<\/ol>\n

                Demirli\u2019ye g\u00f6re bu \u00fc\u00e7 tan\u0131m asl\u0131nda tek bir \u015feyin varyasyonlar\u0131d\u0131r; Muhasibi akl\u0131 tarif edebilmek i\u00e7in par\u00e7al\u0131 bir dil kullan\u0131r, fakat temelde iki kavramdan \u00f6teye ge\u00e7emez: do\u011fu\u015ftan gelen yeti + anlamaya dayal\u0131 fiil.<\/p>\n

                  \n
                1. Hidayetin Akl\u0131 A\u015fmas\u0131: Teorik Krizin Zirvesi<\/strong><\/li>\n<\/ol>\n

                  Muhasibi\u2019ye g\u00f6re akl\u0131n Allah\u2019a y\u00f6nelmesi, tazimi bilmesi, hay\u00e2 etmesi, ibadete ko\u015fmas\u0131 ve basiret kazanmas\u0131 akl\u0131n mertebeleridir. Ancak bu mertebelere eri\u015fim tamamen ilah\u00ee tevfike ba\u011fl\u0131d\u0131r. Yani ak\u0131l kendi kendine y\u00fckselmez; Allah hidayet ederse y\u00fckselir. B\u00f6ylece ak\u0131l y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn sebebi olurken ayn\u0131 anda kendi fiilini ger\u00e7ekle\u015ftiremeyen bir varl\u0131\u011fa d\u00f6n\u00fc\u015f\u00fcr. Demirli bu noktay\u0131 seminerin en \u00f6nemli paradoksu olarak tan\u0131mlar: Ak\u0131l hem sorumluluk y\u00fcklenir hem de sorumlulu\u011funu yerine getirmek i\u00e7in ilah\u00ee yard\u0131ma muhta\u00e7t\u0131r.<\/p>\n

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

                  Alt\u0131nc\u0131 seminer, Muhasibi\u2019nin ak\u0131l anlay\u0131\u015f\u0131n\u0131n kelam, tasavvuf ve felsefe aras\u0131nda s\u0131k\u0131\u015fm\u0131\u015f bir yap\u0131 sergiledi\u011fini; gariza ve h\u00fcccet kavramlar\u0131n\u0131n ise sistematik bir ak\u0131l teorisi kurmaya yetmedi\u011fini ortaya koyar. Muhasibi akl\u0131 pratik bir i\u015flev olarak tan\u0131mlarken F\u00e2r\u00e2b\u00ee akl\u0131 ontolojik bir hakikat olarak tan\u0131mlar. Bu iki yakla\u015f\u0131m\u0131n birle\u015fmesi imk\u00e2ns\u0131zd\u0131r. Seminerin sonunda g\u00f6r\u00fclen \u015fey \u015fudur: Tasavvufun g\u00fc\u00e7l\u00fc ahlak\u00ee yap\u0131s\u0131, ak\u0131l teorisi s\u00f6z konusu olunca sistemsizlik ve da\u011f\u0131n\u0131kl\u0131k \u00fcretir. Ak\u0131l \u201cgariza\u2013fiil\u2013hidayet\u201d \u00fc\u00e7geninde a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131l\u0131r, fakat hi\u00e7bir a\u00e7\u0131klama tam bir teoriye d\u00f6n\u00fc\u015fmez.<\/p>\n

                   <\/p>\n

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

                  The sixth seminar aims to uncover why Muh\u0101sib\u012b\u2019s understanding of intellect fails to form a systematic theory and how it contrasts with F\u0101r\u0101b\u012b\u2019s ontological framework. Demirli highlights the conceptual tension created by calling intellect both a \u201cgar\u012bza\u201d (innate disposition) and a \u201c\u1e25ujja\u201d (divine proof), and explains how early Sufism\u2014restricted by Sunni theology\u2014remains unable to construct a coherent model of intellect, soul, and self.<\/p>\n

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

                    \n
                  1. Intellect as Gar\u012bza: An Undefined Inner Disposition<\/strong><\/li>\n<\/ol>\n

                    Muh\u0101sib\u012b describes intellect as a divine \u201cgar\u012bza,\u201d but never clarifies what this disposition truly is. Is it part of the soul? The self? A bodily faculty? Because these questions remain unanswered, the concept becomes vague and lacks the metaphysical grounding found in F\u0101r\u0101b\u012b\u2019s theory. The result is an unstable and ambiguous definition of intellect.<\/p>\n

                      \n
                    1. The Problem of <\/strong>\u1e24ujja: Intellect as the Basis of Responsibility<\/strong><\/li>\n<\/ol>\n

                      Muh\u0101sib\u012b argues that God created intellect to establish a \u201c\u1e25ujja\u201d against humans\u2014yet this notion is incompatible with Sunni theology, which denies the Mu\u2018tazilite principle of reward-and-threat (wa\u02bfd\u2013wa\u02bf\u012bd). Thus the idea that intellect is a divine proof cannot be justified within the theological framework to which Muh\u0101sib\u012b belongs. This creates a deep contradiction at the core of his thought.<\/p>\n

                        \n
                      1. Intellect Known Only Through Actions<\/strong><\/li>\n<\/ol>\n

                        For Muh\u0101sib\u012b, intellect is not a metaphysical entity but something recognized through behavior. Rational people avoid harm; irrational people pursue it. But this behavioral criterion does not explain what intellect is<\/em>. Demirli stresses that this approach collapses the distinction between intellect and action, leaving no room for a theoretical account.<\/p>\n

                          \n
                        1. The Unresolved Soul\u2013Self\u2013Intellect Triad in Sufism<\/strong><\/li>\n<\/ol>\n

                          Sufism does not provide a clear metaphysical distinction between soul, self, and intellect. Because Sunni theology rejects an independent, pre-existent soul, Sufi authors cannot construct the kind of ontological hierarchy that philosophers use. Concepts multiply\u2014soul, self, nafs, heart, light, bas\u012bra\u2014but none are systematically defined. This prevents a coherent theory of intellect from emerging.<\/p>\n

                            \n
                          1. Language as Evidence: A Weak Methodology<\/strong><\/li>\n<\/ol>\n

                            Muh\u0101sib\u012b frequently relies on linguistic observations such as \u201chearing means understanding.\u201d Demirli criticizes this approach because it ignores the inferential process (istidl\u0101l) that connects sensory perception to rational judgment. Thus intellect is reduced to fehm (understanding) and loses its structural depth.<\/p>\n

                              \n
                            1. The Threefold Definition: Disposition, Explanation, Insight<\/strong><\/li>\n<\/ol>\n

                              Muh\u0101sib\u012b presents intellect in three ways\u2014gar\u012bza, beyan, bas\u012bra\u2014but these distinctions ultimately collapse. All three derive from the same incomplete core: intellect as an innate capacity that manifests through understanding. F\u0101r\u0101b\u012b\u2019s rigorous metaphysical distinctions are absent.<\/p>\n

                                \n
                              1. Hidaya and the Collapse of Autonomy<\/strong><\/li>\n<\/ol>\n

                                Muh\u0101sib\u012b describes the stages through which intellect becomes fear, reverence, modesty, worship, and insight. Yet these stages can only be achieved through divine guidance (tawf\u012bq). Thus intellect is both the basis of obligation and yet incapable of functioning without divine intervention. This paradox forms the heart of the seminar.<\/p>\n

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

                                Seminar 6 shows that Muh\u0101sib\u012b\u2019s conception of intellect is suspended between theology and spirituality. It is neither a metaphysical faculty nor a purely practical tool; instead, it oscillates between innate nature, understanding, and divine guidance. F\u0101r\u0101b\u012b\u2019s systematic theory of intellect cannot be reconciled with this framework. Ultimately, early Sufi thought remains ethically powerful but theoretically fragmented, especially regarding the nature and role of intellect.<\/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 6. […]<\/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-8160","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8160","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=8160"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8160\/revisions"}],"predecessor-version":[{"id":8161,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8160\/revisions\/8161"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8160"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}