{"id":8162,"date":"2025-11-30T15:35:18","date_gmt":"2025-11-30T12:35:18","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8162"},"modified":"2025-11-30T15:35:18","modified_gmt":"2025-11-30T12:35:18","slug":"ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-7-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 7. 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 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Yedinci seminerde ama\u00e7, Muhasibi\u2019nin akl\u0131 g\u00fcndelik i\u015flerden din\u00ee idrake y\u00fckseltme \u00e7abas\u0131n\u0131 a\u00e7\u0131klamak ve \u00f6zellikle \u201cel-akl\u00fc anill\u00e2h\u201d ifadesinin tasavvuf tarihindeki anlam\u0131n\u0131 tespit etmektir. Ekrem Demirli, bu ifadede yer alan edatlar\u0131n anlam\u0131ndan \u00f6znenin kim oldu\u011funa kadar bir\u00e7ok noktan\u0131n belirsiz oldu\u011funu vurgular. Seminer, tasavvufun Allah\u2019\u0131 yeniden \u00f6zne yapan diline ve bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn ak\u0131l merkezli epistemoloji \u00fczerindeki etkilerine odaklan\u0131r.<\/p>\n

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

    \n
  1. El-Akl\u00fc Anill\u00e2h \u0130fadesinin Anlamdaki Sorunlar<\/strong><\/li>\n<\/ol>\n

    Muhasibi\u2019nin \u201cAllah\u2019tan akletmek\u201d \u015feklinde ifade etti\u011fi mertebe hem \u00f6zne hem de edat a\u00e7\u0131s\u0131ndan belirsizlik i\u00e7erir. \u0130nsan m\u0131 Allah\u2019tan akleder yoksa Allah m\u0131 insana akl\u0131 \u00f6\u011fretir sorusu a\u00e7\u0131k de\u011fildir. Bu durum tasavvuf metinlerinde ciddi anlam kaymalar\u0131na yol a\u00e7ar ve akl\u0131n din\u00ee alandaki i\u015flevini mu\u011flakla\u015ft\u0131r\u0131r.<\/p>\n

      \n
    1. Normatif Gelene\u011fin Allah\u2019\u0131 Dilin \u00d6znesi Olmaktan \u00c7\u0131karmas\u0131<\/strong><\/li>\n<\/ol>\n

      Fiqh ve kelam merkezli din anlay\u0131\u015f\u0131nda Allah dilin \u00f6znesi olmaktan uzakla\u015fm\u0131\u015f, metin ve h\u00fck\u00fcm yorumlar\u0131 merkeze al\u0131nm\u0131\u015ft\u0131r. Tasavvuf bu tabloyu tersine \u00e7evirerek Allah\u2019\u0131 din dilinin \u00f6znesi h\u00e2line getirir. B\u00f6ylece din, sadece laf\u0131z \u00e7\u00f6z\u00fcmlemesi olmaktan \u00e7\u0131k\u0131p canl\u0131 bir tecr\u00fcbe alan\u0131na d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

        \n
      1. Tasavvufun Dini Hayat\u0131 Yeniden Canland\u0131rmas\u0131<\/strong><\/li>\n<\/ol>\n

        Tasavvuf, Tanr\u0131 ile kul aras\u0131ndaki do\u011frudanl\u0131k, peygamber \u00f6rnekli\u011fi ve insan\u0131n kemale a\u00e7\u0131kl\u0131\u011f\u0131n\u0131 vurgulayarak dini hayat\u0131 yeniden diri k\u0131lar. D\u00fcnya\u2013ahiret aras\u0131 mesafeyi k\u0131saltan tasavvuf\u00ee perspektif, ahiretin tecr\u00fcbesinin d\u00fcnyaya ta\u015f\u0131nabilece\u011fini anlat\u0131r. Bu nedenle akl\u0131n y\u00fckseli\u015fi sadece bili\u015fsel de\u011fil, varolu\u015fsal bir s\u00fcre\u00e7tir.<\/p>\n

          \n
        1. D\u00fcnya \u0130\u015flerinde Akl\u0131n Etkili Olup Din \u0130\u015flerinde Zay\u0131f Kalmas\u0131<\/strong><\/li>\n<\/ol>\n

          \u0130nsan d\u00fcnya i\u015flerinde becerikli olabilir, fakat ayn\u0131 zihinsel yetenek Allah\u2019a dair hakikatleri anlamada yetersiz kalabilir. Muhasibi\u2019ye g\u00f6re bunun nedeni ki\u015finin nefsi, kibri, be\u011fenisi ve taklidi a\u015famamas\u0131d\u0131r. Temel gariz\u00ee ak\u0131l herkeste bulunur fakat beyan ve basiret gibi derin idrak kapasiteleri herkes i\u00e7in ayn\u0131 d\u00fczeyde de\u011fildir.<\/p>\n

            \n
          1. Hidayetin Engel ve \u015eart Olu\u015fu<\/strong><\/li>\n<\/ol>\n

            Akl\u0131n Allah\u2019tan anlama seviyesine y\u00fckselmesinin \u00f6n\u00fcnde kibir, hev\u00e2 ve taklid gibi engeller vard\u0131r. Bu engeller a\u015f\u0131lmadan ak\u0131l ilah\u00ee hakikati idrak edemez. Ayn\u0131 zamanda bu mertebeye ula\u015fmak hidayete ba\u011fl\u0131d\u0131r. Akl\u0131n y\u00fckseli\u015fi hem insan \u00e7abas\u0131n\u0131 hem de ilah\u00ee y\u00f6nlendirmeyi gerektirir.<\/p>\n

              \n
            1. Akl\u0131n Kullan\u0131m\u0131na G\u00f6re \u0130nsan S\u0131n\u0131flar\u0131<\/strong><\/li>\n<\/ol>\n

              Muhasibi insanlar aras\u0131nda d\u00f6rt farkl\u0131 tav\u0131r g\u00f6r\u00fcr. Baz\u0131lar\u0131 anlar ve itaat eder. Baz\u0131lar\u0131 anlar ancak kibir sebebiyle reddeder. Baz\u0131lar\u0131 hi\u00e7 anlamaz ve taklidi s\u00fcrd\u00fcr\u00fcr. Baz\u0131lar\u0131 ise anlad\u0131\u011f\u0131 h\u00e2lde hevas\u0131 y\u00fcz\u00fcnden g\u00fcnaha y\u00f6nelir. Bu s\u0131n\u0131flama tasavvufun ahlaki psikolojisinin temelini olu\u015fturur.<\/p>\n

                \n
              1. Allah\u2019tan Anlaman\u0131n T\u00fcm M\u00fcminlere A\u00e7\u0131k Olu\u015fu<\/strong><\/li>\n<\/ol>\n

                Muhasibi\u2019ye g\u00f6re Allah\u2019tan anlamak \u00f6zel bir velayet makam\u0131 de\u011fildir. B\u00fct\u00fcn m\u00fcminler bu imk\u00e2na sahiptir ve kemal s\u00fcre\u00e7 i\u00e7inde artar. Ancak hi\u00e7bir kul Allah\u2019\u0131 b\u00fct\u00fcn\u00fcyle ku\u015fatamaz. Bu yakla\u015f\u0131m tasavvufta z\u00fchd\u00fcn ve e\u015fitlik\u00e7i ahlaki tutumun devam\u0131d\u0131r.<\/p>\n

                  \n
                1. Kemalin S\u0131n\u0131r\u0131n\u0131n Olmay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

                  Muhasibi, kemalin bir nihayeti olmad\u0131\u011f\u0131n\u0131 belirtir. \u0130nsan akl\u0131n\u0131 s\u00fcrekli art\u0131rabilir fakat ilah\u00ee hakikati tam anlam\u0131yla ku\u015fatamaz. Bu anlay\u0131\u015f, erken tasavvufun ihtiyatl\u0131, ahlaki ve sade karakterini ortaya koyar. Akl\u0131n Allah\u2019tan anlama mertebesi s\u00fcrekli bir ilerleyi\u015f olarak g\u00f6r\u00fcl\u00fcr.<\/p>\n

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

                  Yedinci seminer, \u201cAllah\u2019tan akletme\u201d kavram\u0131n\u0131n tasavvufi epistemolojide nas\u0131l bir rol oynad\u0131\u011f\u0131n\u0131 ortaya koyar. Ak\u0131l g\u00fcndelik i\u015flerden din\u00ee idrake y\u00fckseldi\u011finde hem hidayet hem de i\u00e7sel ar\u0131nma devreye girer. Bu mertebe t\u00fcm m\u00fcminlere a\u00e7\u0131kt\u0131r, fakat nihai bir tamamlanma ta\u015f\u0131maz. Tasavvufun ba\u015flang\u0131\u00e7taki z\u00fchd\u00ee ve ahlaki y\u00f6n\u00fc bu yakla\u015f\u0131mda belirginle\u015fir.<\/p>\n

                   <\/p>\n

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

                  The seventh seminar aims to clarify how Muhasibi used the expression \u201cunderstanding from God\u201d and to explain how this shaped the early Sufi conception of intellect. Ekrem Demirli emphasizes that the phrase is ambiguous in terms of subject, linguistic structure, and theological positioning. The seminar focuses on how this ambiguity influenced the development of Sufi epistemology and how Sufism attempted to restore God as the active subject of religious language.<\/p>\n

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

                    \n
                  1. The Semantic Ambiguity of the Expression \u201cal-<\/strong>\u02bfaqlu <\/strong>\u02bfan All<\/strong>\u0101h<\/strong>\u201d<\/strong><\/li>\n<\/ol>\n

                    Muhasibi states that the intellect can rise to the level of \u201cunderstanding from God,\u201d yet this expression is unclear regarding who understands, how the preposition functions, and what \u201cGod\u201d signifies in this context. This ambiguity created interpretive shifts in Sufi texts and left the epistemic function of intellect in the religious sphere uncertain.<\/p>\n

                      \n
                    1. The Normative Tradition\u2019s Removal of God as Linguistic Subject<\/strong><\/li>\n<\/ol>\n

                      In the fiqh- and kal\u0101m-centered structure of later Islamic thought, God no longer appears as the subject of religious language; instead, textual interpretation becomes central. Sufism attempts to reverse this by restoring God as the direct subject of religious discourse. Thus, religion transforms from a linguistic-legal analysis into a lived spiritual experience.<\/p>\n

                        \n
                      1. Sufism\u2019s Revival of Religious Life<\/strong><\/li>\n<\/ol>\n

                        Sufism seeks to revive religious life by restoring divine immediacy, the prophetic model, and the openness of the human being to perfection. It narrows the distance between this world and the next and presents the possibility of experiencing the Hereafter within worldly life. In this view, the ascent of intellect is not merely cognitive but existential.<\/p>\n

                          \n
                        1. Strength of Intellect in Worldly Matters and Weakness in Religious Understanding<\/strong><\/li>\n<\/ol>\n

                          A person may excel in worldly tasks yet struggle to understand divine truths. According to Muhasibi, this is due to the inability to overcome ego, self-admiration, and imitation. The basic innate intellect is present in everyone, but deeper capacities such as understanding and insight depend on spiritual purification.<\/p>\n

                            \n
                          1. Hidaya as Both Condition and Obstacle<\/strong><\/li>\n<\/ol>\n

                            The ascent of the intellect to \u201cunderstanding from God\u201d is obstructed by pride, desire, and blind imitation. These must be removed for the intellect to perceive divine truth. At the same time, such ascent requires divine guidance. Thus, the elevation of the intellect demands both human effort and divine support.<\/p>\n

                              \n
                            1. Human Types According to Their Use of Intellect<\/strong><\/li>\n<\/ol>\n

                              Muhasibi identifies four types of people: those who understand and obey, those who understand but reject out of pride, those who never attempt to understand and remain in imitation, and those who understand yet act according to desire. This typology forms the basis of early Sufi moral psychology.<\/p>\n

                                \n
                              1. Understanding From God as Accessible to All Believers<\/strong><\/li>\n<\/ol>\n

                                Muhasibi affirms that understanding from God is not exclusive to a select group of saints. All believers can reach this level to varying degrees. This prevents spiritual elitism and emphasizes that perfection increases gradually without ever reaching completion.<\/p>\n

                                  \n
                                1. The Endless Nature of Perfection<\/strong><\/li>\n<\/ol>\n

                                  For Muhasibi, perfection has no ultimate end. A person may constantly increase in knowledge, yet can never fully encompass divine truth. This reflects the cautious, ethical, and ascetic nature of early Sufism, where intellectual ascent is understood as continuous progression rather than absolute achievement.<\/p>\n

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

                                  The seventh seminar shows that the concept of \u201cunderstanding from God\u201d plays a central role in Sufi epistemology. The intellect rises from basic perception to deeper comprehension through purification and divine guidance. This ascent is open to all believers but is never fully completed. Early Sufism thus maintains a moral, ascetic, and humble intellectual approach.<\/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 7. […]<\/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-8162","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8162","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=8162"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8162\/revisions"}],"predecessor-version":[{"id":8163,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8162\/revisions\/8163"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8162"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}