{"id":8166,"date":"2025-11-30T15:36:17","date_gmt":"2025-11-30T12:36:17","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8166"},"modified":"2025-11-30T15:36:17","modified_gmt":"2025-11-30T12:36:17","slug":"ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-muhasibi-ve-farabi-akil-uzerine-mukayeseli-metinler-9-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, MUHAS\u0130B\u0130 VE F\u00c2R\u00c2B\u00ce, AKIL \u00dcZER\u0130NE MUKAYESEL\u0130 MET\u0130NLER 9. 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 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Dokuzuncu seminerin temel amac\u0131, Farabi\u2019nin ak\u0131l-ele\u015ftirisi \u00fczerinden ortaya \u00e7\u0131kan \u201cak\u0131l \/ ak\u0131ls\u0131 (m\u00fcvehhem) ak\u0131l\u201d ayr\u0131m\u0131n\u0131 daha geni\u015f bir \u00e7er\u00e7eveye ta\u015f\u0131yarak din\u2013felsefe\u2013tasavvuf ili\u015fkisinin yeniden konumland\u0131r\u0131lmas\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Seminer, \u0130slam\u2019\u0131n Do\u011fu Akdeniz d\u00fcnyas\u0131na girerken kar\u015f\u0131la\u015ft\u0131\u011f\u0131 epistemik yap\u0131lar\u0131, geleneklerin ve k\u00fclt\u00fcrlerin din \u00fczerindeki etkisini ve Farabi\u2019nin neden hakiki felsefeyi dinin do\u011frulu\u011funun \u015fart\u0131 olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc analiz eder. Ayr\u0131ca tasavvufun hakikat aray\u0131\u015f\u0131, dilin s\u0131n\u0131rlar\u0131, \u015feriat\u2013hakikat ayr\u0131m\u0131, velayet\u2013n\u00fcb\u00fcvvet ili\u015fkisi ve metafizi\u011fin toplumsal yap\u0131lara etkisi gibi meseleler de derin \u015fekilde ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Farabi\u2019nin Ak\u0131l Ele\u015ftirisi: Ak\u0131l ile Ak\u0131l\u0131ms\u0131 Olan\u0131n Ayr\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

    Farabi\u2019ye g\u00f6re \u0130slam d\u00fcnyas\u0131nda ak\u0131l ad\u0131yla kullan\u0131lan kavramlar\u0131n \u00e7o\u011fu ger\u00e7ek ak\u0131l de\u011fildir; daha \u00e7ok k\u00fclt\u00fcr\u00fcn, \u00f6rf\u00fcn ve geleneksel de\u011ferlerin \u015fekillendirdi\u011fi \u201cak\u0131ls\u0131\u201d yap\u0131lard\u0131r. Filozoflar\u0131n ak\u0131l olarak kulland\u0131\u011f\u0131 kavramla kelamc\u0131lar\u0131n, s\u00fbf\u00eelerin ve f\u0131k\u0131h\u00e7\u0131lar\u0131n kulland\u0131\u011f\u0131 ak\u0131l birbirinden farkl\u0131d\u0131r. Bu nedenle din\u00ee tart\u0131\u015fmalar zemin kaymas\u0131na u\u011frar ve uzla\u015fma m\u00fcmk\u00fcn olmaz. Bu ayr\u0131m, dini d\u00fc\u015f\u00fcncenin epistemik temellerini sarsan k\u00f6kl\u00fc bir gerilim ortaya \u00e7\u0131kar\u0131r.<\/p>\n

      \n
    1. Ak\u0131l Ayr\u0131m\u0131n\u0131n Dini Kavramlara Yans\u0131mas\u0131<\/strong><\/li>\n<\/ol>\n

      Farabi\u2019nin ayr\u0131m\u0131 sadece ak\u0131l-a\u011f\u0131rl\u0131kl\u0131 meseleleri de\u011fil, adalet, g\u00fczellik, cesaret, hikmet ve ahlak gibi b\u00fct\u00fcn dini kavramlar\u0131 etkiler. E\u011fer dinin kulland\u0131\u011f\u0131 ak\u0131l hakiki ak\u0131l de\u011filse, o zaman bu akl\u0131n tan\u0131mlad\u0131\u011f\u0131 t\u00fcm kavramlar da ak\u0131ls\u0131 bir zeminde kal\u0131r. B\u00f6ylece M\u00fcsl\u00fcmanlar\u0131n \u00fcretti\u011fi kavramlar hakiki anlamlar\u0131n\u0131 yitirir; adalet adaletsiye, g\u00fczellik g\u00fczelli\u011fimsiyeye, hikmet hikmetsiye d\u00f6n\u00fc\u015f\u00fcr. Bu durum dini kavramlar\u0131n ontolojik temelsizli\u011fine i\u015faret eder.<\/p>\n

        \n
      1. G\u00fczellik\u2013H\u00fcs\u00fcn Problemi ve Estetik Krizi<\/strong><\/li>\n<\/ol>\n

        G\u00fczellik kavram\u0131 \u0130slam d\u00fc\u015f\u00fcncesinde \u00e7o\u011fu zaman ahlak \u00fczerinden yorumlanm\u0131\u015f, estetik anlam\u0131 geri planda kalm\u0131\u015ft\u0131r. H\u00fcs\u00fcn kelimesi tarihsel olarak ahlaki iyilik anlam\u0131na geldi\u011finden esteti\u011fi kar\u015f\u0131lamaz. Farabi\u2019nin yakla\u015f\u0131m\u0131na g\u00f6re M\u00fcsl\u00fcmanlar\u0131n g\u00fczellik anlay\u0131\u015f\u0131 da m\u00fcvehhem bir zemindedir. Cemal\u2013Celal isimleri \u00fczerinden yap\u0131lan a\u00e7\u0131klamalar ise ilahi isimlerin tecellisi ba\u011flam\u0131nda bir metafizik estetik perspektifi sunar. Ne var ki gelenek g\u00fczellikten s\u00f6z ederken \u00e7o\u011funlukla ahlaka kayar ve estetik temelden uzakla\u015f\u0131r.<\/p>\n

          \n
        1. Din\u2013Felsefe \u0130li\u015fkisinde Hakiki ve M\u00fcvehhem Felsefe Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

          Farabi, dinin hakiki felsefeye tabi olmas\u0131 h\u00e2linde sahih bir dine d\u00f6n\u00fc\u015fece\u011fini; fakat hatabi, cedeli veya sofistik felsefeye tabi olursa dinin bozulaca\u011f\u0131n\u0131 s\u00f6yler. M\u00fcsl\u00fcmanlar\u0131n dini, kendi k\u00fclt\u00fcrel gelenekleriyle ve \u00f6rf\u00ee ak\u0131lla yorumlamalar\u0131 sonucunda m\u00fcvehhem bir felsefe ortaya \u00e7\u0131km\u0131\u015ft\u0131r. B\u00f6ylece din, toplumu d\u00f6n\u00fc\u015ft\u00fcren de\u011fil, toplumun mevcut yap\u0131s\u0131na eklemlenen bir unsura d\u00f6n\u00fc\u015f\u00fcr. Bu \u00e7er\u00e7eve, \u0130slam\u2019\u0131n farkl\u0131 k\u00fclt\u00fcrlerle temas\u0131nda ya\u015fanan gerilimleri a\u00e7\u0131klayan \u00f6nemli bir model sunar.<\/p>\n

            \n
          1. Dinin K\u00fclt\u00fcrle Kar\u015f\u0131la\u015fmas\u0131 ve Yap\u0131sal Sorunlar<\/strong><\/li>\n<\/ol>\n

            Din bo\u015f bir alana gelmemi\u015ftir; her zaman g\u00fc\u00e7l\u00fc k\u00fclt\u00fcrel miraslar\u0131n, devlet geleneklerinin, toplumsal yap\u0131lar\u0131n\u0131n i\u00e7ine do\u011fmu\u015ftur. Bu nedenle \u0130slam sahsanilik, Roma veya modern ulus devlet gibi yap\u0131larla kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda \u00e7o\u011funlukla onlar\u0131n i\u00e7inde bir yer bulmu\u015f, d\u00f6n\u00fc\u015ft\u00fcrmek yerine uyum sa\u011flam\u0131\u015ft\u0131r. Farabi\u2019nin yakla\u015f\u0131m\u0131na g\u00f6re din hakiki felsefeye tabi olmad\u0131\u011f\u0131nda mevcut k\u00fclt\u00fcr\u00fcn kavramlar\u0131n\u0131 tekrar eden bir \u015fekle b\u00fcr\u00fcn\u00fcr.<\/p>\n

              \n
            1. Tasavvufun Hakikat Aray\u0131\u015f\u0131 ve Dilin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

              Tasavvufun hakikat aray\u0131\u015f\u0131, dilin s\u0131n\u0131rlar\u0131n\u0131 a\u015fma \u00e7abas\u0131na dayan\u0131r. Dil ma\u011farad\u0131r; s\u00fbf\u00ee ma\u011faran\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmak i\u00e7in \u00e7\u00f6le, yaln\u0131zl\u0131\u011fa veya s\u00fck\u00fbta y\u00f6nelir. Dilde verilen anlamlar\u0131n \u00f6tesine ge\u00e7erek varl\u0131\u011f\u0131n do\u011frudan hakikatine ula\u015fmay\u0131 ama\u00e7lar. Burada \u015feriat (r\u00fcsum) ile hakikat aras\u0131ndaki gerilim ortaya \u00e7\u0131kar: \u015feriat kavramsal dilin s\u0131n\u0131rlar\u0131n\u0131 temsil ederken hakikat tecr\u00fcbesi bu s\u0131n\u0131rlar\u0131 a\u015fmay\u0131 hedefler.<\/p>\n

                \n
              1. Velayet\u2013N\u00fcb\u00fcvvet \u0130li\u015fkisi ve Metafizik \u00c7at\u0131\u015fmalar<\/strong><\/li>\n<\/ol>\n

                Tasavvufta velayet (hakikati do\u011frudan idrak) ile n\u00fcb\u00fcvvet (\u015feriat getiren yap\u0131) aras\u0131nda gerilimli bir ili\u015fki vard\u0131r. Hakikati do\u011frudan tecr\u00fcbe eden velinin dini kavramlar\u0131 yeniden yorumlamas\u0131 m\u00fcmk\u00fcn oldu\u011fundan, gelenekle \u00e7at\u0131\u015fma ortaya \u00e7\u0131kar. Farabi\u2019nin filozof\u2013peygamber ili\u015fkisiyle tasavvuftaki veli\u2013peygamber ili\u015fkisi yap\u0131sal olarak ayn\u0131 tart\u0131\u015fman\u0131n iki y\u00fcz\u00fcn\u00fc olu\u015fturur.<\/p>\n

                  \n
                1. Dini Dil, Hakikat ve Tikel Kavramlar\u0131n D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong><\/li>\n<\/ol>\n

                  Din pek \u00e7ok tikel kavramla konu\u015fur: cennet, cehennem, melek, ibadet, sevap, g\u00fcnah vb. Farabi\u2019ye g\u00f6re bu kavramlar sembolik niteli\u011fe sahiptir ve hakiki felsefenin zeminine ta\u015f\u0131nd\u0131\u011f\u0131nda anlamlar\u0131 ba\u015ftan sona de\u011fi\u015fir. Cennet nehirlerinden ibaret de\u011fildir; melekler do\u011fa kuvvetleri olabilir; y\u00fck\u00fcml\u00fcl\u00fck kavram\u0131 metafiziksel d\u00f6n\u00fc\u015f\u00fcm ge\u00e7irir. Ayn\u0131 d\u00f6n\u00fc\u015f\u00fcm tasavvufta da g\u00f6r\u00fcl\u00fcr: s\u00fbf\u00ee \u015fehrin d\u0131\u015f\u0131na \u00e7\u0131kar, dilin \u00f6tesine ge\u00e7er ve anlamlar\u0131 ba\u015fka bir d\u00fczleme ta\u015f\u0131r.<\/p>\n

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

                  Dokuzuncu seminer, Farabi\u2019nin ortaya koydu\u011fu ak\u0131l\u2013ak\u0131ls\u0131 ayr\u0131m\u0131n\u0131n, dini d\u00fc\u015f\u00fcncenin t\u00fcm yap\u0131 ta\u015flar\u0131n\u0131 nas\u0131l sarst\u0131\u011f\u0131n\u0131; adalet, g\u00fczellik, ahlak ve tevhid gibi temel kavramlar\u0131n ontolojik zeminini nas\u0131l de\u011fi\u015ftirdi\u011fini ve tasavvufun hakikat aray\u0131\u015f\u0131n\u0131n bu tart\u0131\u015fmay\u0131 nas\u0131l derinle\u015ftirdi\u011fini a\u00e7\u0131klamaktad\u0131r. Din ile felsefenin ili\u015fkisi yaln\u0131z teorik bir tart\u0131\u015fma de\u011fil, k\u00fclt\u00fcr, devlet, gelenek, dil ve insan anlay\u0131\u015f\u0131n\u0131 belirleyen k\u00f6kl\u00fc bir yap\u0131sal meseledir. Bu seminer, dini d\u00fc\u015f\u00fcncenin hakiki bir temele oturtulmas\u0131 i\u00e7in hem Farabi\u2019nin hem de tasavvufun sundu\u011fu yakla\u015f\u0131mlar\u0131 birlikte de\u011ferlendirme imk\u00e2n\u0131 sa\u011flar.<\/p>\n

                   <\/p>\n

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

                  The ninth seminar aims to reinterpret the tension between \u201cintellect\u201d and \u201cpseudo-intellect\u201d (al-\u2018aql al-muwahham) within Farabi\u2019s philosophical framework and to extend this tension to the broader relationship between religion, philosophy, and Sufism. The lecture examines how Islam encountered the established intellectual and cultural structures of the Eastern Mediterranean, why conflicts arose, and why Farabi insists that religion must be subordinated to true philosophy in order to avoid corruption. In addition, the seminar explores Sufism\u2019s pursuit of truth, the limits of language, the distinction between shari\u2018a and haq\u012bqa, and how metaphysics reshapes religious concepts.<\/p>\n

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

                    \n
                  1. Farabi\u2019s Critique of Intellect and the Separation of True vs. Pseudo Intellect<\/strong><\/li>\n<\/ol>\n

                    For Farabi, the intellect used in theology, Sufism, and jurisprudence is not the true intellect but a culturally shaped pseudo-intellect. This means Muslims often debate religious issues on an unstable epistemic foundation. As a result, genuine agreement or synthesis becomes impossible, since the epistemological ground itself differs fundamentally.<\/p>\n

                      \n
                    1. How the Intellect Distinction Affects All Religious Concepts<\/strong><\/li>\n<\/ol>\n

                      Farabi\u2019s distinction extends beyond the concept of intellect to all ethical and religious notions: justice, beauty, virtue, courage, and wisdom. If the operative intellect is pseudo-intellect, then the concepts derived from it also become pseudo-concepts. This leads to ontological weakness within the entire religious vocabulary and shows that many Islamic moral concepts lack philosophical grounding.<\/p>\n

                        \n
                      1. The Problem of Beauty and the Aesthetic Deficiency<\/strong><\/li>\n<\/ol>\n

                        The Islamic tradition often interprets beauty through moral goodness rather than aesthetics. The term husn<\/em> historically signifies moral goodness, not esthetic beauty. According to Farabi\u2019s perspective, Muslim discussions on beauty rest on a pseudo-intellectual foundation. Through the concepts of jal\u0101l<\/em> and jam\u0101l<\/em>, a metaphysical-aesthetic model emerges, but the tradition generally fails to articulate a coherent aesthetic theory.<\/p>\n

                          \n
                        1. The Relation Between Religion and Philosophy: True vs. Corrupted Philosophy<\/strong><\/li>\n<\/ol>\n

                          Farabi maintains that when religion follows true philosophy, it becomes a sound and complete religion; but when it follows rhetorical or sophistic philosophy, it inevitably becomes corrupted. Most Islamic theological traditions, shaped by cultural norms and inherited values, represent this corrupted form. Thus, the tension between theology and philosophy originates not from revelation but from conflicting epistemic grounds.<\/p>\n

                            \n
                          1. Religion\u2019s Encounter with Culture and Structural Constraints<\/strong><\/li>\n<\/ol>\n

                            Religion never enters a cultural vacuum; it always meets strong preexisting structures\u2014empires, traditions, symbolic systems. Islam encountered Sasanian, Roman, and later modern structures and often adapted to them instead of transforming them. Farabi\u2019s model explains this adaptation: without true philosophy, religion cannot provide structural transformation.<\/p>\n

                              \n
                            1. Sufism\u2019s Quest for Truth and the Limits of Language<\/strong><\/li>\n<\/ol>\n

                              Sufism attempts to transcend linguistic and conceptual boundaries. Language is the \u201ccave,\u201d and the Sufi departs from the city to discover what religious terms mean in their existential reality. This act creates the shari\u2018a\u2013haq\u012bqa tension: shari\u2018a is tied to linguistic forms, while haq\u012bqa aims at direct ontological disclosure.<\/p>\n

                                \n
                              1. The Velayat\u2013Nubuwwa Debate and Metaphysical Conflicts<\/strong><\/li>\n<\/ol>\n

                                The Sufi distinction between wal\u0101ya (intimate knowledge of God) and nubuwwa (prophetic legislation) parallels Farabi\u2019s philosopher\u2013prophet dichotomy. Both debates question how immediate knowledge relates to revealed law. This structural parallel illustrates how metaphysics reshapes religious authority.<\/p>\n

                                  \n
                                1. Transformation of Religious Language and Particular Concepts<\/strong><\/li>\n<\/ol>\n

                                  Religious discourse uses symbolic concepts such as paradise, hell, angels, reward, and punishment. Farabi argues that these are allegorical and must be reinterpreted when transferred to the domain of true philosophy. The same occurs in Sufism, where concepts undergo existential transformation outside linguistic constraints.<\/p>\n

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

                                  The ninth seminar demonstrates that Farabi\u2019s critique destabilizes the entire intellectual foundation of religious discourse. It reveals that many Islamic concepts\u2014justice, beauty, virtue, and worship\u2014depend on the quality of the intellectual framework interpreting them. The seminar also shows how Sufism\u2019s search for truth interacts with this philosophical tension, making the religion\u2013philosophy relationship a decisive structural issue for 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 9. […]<\/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-8166","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8166","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=8166"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8166\/revisions"}],"predecessor-version":[{"id":8167,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8166\/revisions\/8167"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8166"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}