{"id":5611,"date":"2025-05-13T17:13:37","date_gmt":"2025-05-13T14:13:37","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5611"},"modified":"2025-05-13T17:13:37","modified_gmt":"2025-05-13T14:13:37","slug":"ekrem-demirli-fususul-hikem-okumalari-74-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-74-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 74. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 74. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Muhammed Fasl\u0131 \u00fczerinden kad\u0131na dair metafizik bir yakla\u015f\u0131m\u0131 in\u015fa etti\u011fi \u201cilahi di\u015filik\u201d kavram\u0131n\u0131 tart\u0131\u015f\u0131r. Ekrem Demirli, Hz. Peygamber\u2019in \u201ckad\u0131nlar bana sevdirildi\u201d hadisini merkez alarak, fiil\u2013infial bilgisi, kelime k\u00f6kenlerinin cinsiyeti ve k\u00f6t\u00fcl\u00fck problemine dair detayl\u0131 metafizik a\u00e7\u0131klamalar sunar. Dilbilgisel bir farkl\u0131l\u0131ktan hareketle kad\u0131n ve do\u011furganl\u0131\u011f\u0131n Tanr\u0131sal ilkelerle olan ba\u011f\u0131n\u0131 kurarak, kad\u0131n kar\u015f\u0131tl\u0131\u011f\u0131na kar\u015f\u0131 g\u00fc\u00e7l\u00fc bir metafizik ele\u015ftiri getirir.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. \u0130lahi Di\u015filik ve Zat\u2013S\u0131fat \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee, \u201czat\u201d, \u201cs\u0131fat\u201d ve \u201cillet\u201d gibi yarat\u0131c\u0131 ilkelere ait kavramlar\u0131n Arap\u00e7a’da di\u015fil olmas\u0131 \u00fczerinden Tanr\u0131\u2019n\u0131n yarat\u0131c\u0131 do\u011fas\u0131n\u0131n metafizik bir di\u015filik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. Bu, kad\u0131nl\u0131\u011f\u0131n evrensel do\u011furganl\u0131kla ve yarat\u0131l\u0131\u015f\u0131n ilksel yap\u0131s\u0131yla \u00f6zde\u015fle\u015fti\u011fi bir ilke haline gelir.<\/p>\n

      \n
    1. Kad\u0131n Sevgisi ve Metafizik Yorumu<\/strong><\/li>\n<\/ol>\n

      Hz. Peygamber\u2019in hadisi ba\u011flam\u0131nda kad\u0131n\u2013g\u00fczel koku\u2013namaz \u00fc\u00e7l\u00fcs\u00fc, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de varl\u0131\u011f\u0131n metafizik yap\u0131s\u0131n\u0131 temsil eder. Kad\u0131n ve namaz di\u015fil varl\u0131klar\u0131, g\u00fczel koku ise Peygamber\u2019in kendisini temsil eder. Bu dizilimde insan\u2013Tanr\u0131 ili\u015fkisi, berzah\u00ee varl\u0131k anlay\u0131\u015f\u0131yla a\u00e7\u0131klan\u0131r.<\/p>\n

        \n
      1. Z\u00fchd Ele\u015ftirisi ve Kad\u0131n Kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n A\u015f\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

        Tasavvuftaki kad\u0131n kar\u015f\u0131tl\u0131\u011f\u0131, beden ve d\u00fcnya kar\u015f\u0131tl\u0131\u011f\u0131yla birlikte \u0130bn\u00fc\u2019l-Arab\u00ee taraf\u0131ndan ele\u015ftirilir. O, s\u00fcnn\u00ee z\u00fchd anlay\u0131\u015f\u0131n\u0131n \u00f6tesine ge\u00e7erek kad\u0131n\u0131n kemale ula\u015fma kapasitesini metafizik d\u00fczeyde temellendirir ve kad\u0131nl\u0131\u011fa ontolojik bir de\u011fer atfeder.<\/p>\n

          \n
        1. K\u00f6t\u00fcl\u00fck Problemi ve Hayr\u0131n Esasl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re k\u00f6t\u00fcl\u00fck asli de\u011fil, ar\u0131z\u00eedir; Tanr\u0131\u2019n\u0131n yaratmas\u0131nda mutlak hay\u0131r esast\u0131r. Mutezile’nin zati h\u00fcsn\u2013kubuh anlay\u0131\u015f\u0131n\u0131 ele\u015ftirerek, k\u00f6t\u00fcl\u00fc\u011f\u00fcn \u015feriat, \u00f6rf ve mizaca g\u00f6re g\u00f6reli bir de\u011ferlendirme oldu\u011funu vurgular.<\/p>\n

            \n
          1. Namaz, Zikir ve Ger\u00e7eklik<\/strong><\/li>\n<\/ol>\n

            Seminerin son k\u0131sm\u0131nda namaz, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde Tanr\u0131\u2019n\u0131n huzurunda durmak, zikirle m\u00fc\u015fahede etmek ve kar\u015f\u0131l\u0131kl\u0131 konu\u015fma olarak tan\u0131mlan\u0131r. Namaz\u0131n \u00f6z\u00fc, fiziksel hareketten ziyade ruhani duru\u015fa ve tahayy\u00fcl\u00ee ger\u00e7ekli\u011fe dayan\u0131r.<\/p>\n

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

            Bu seminer, klasik tasavvuftaki kad\u0131n kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 metafizik d\u00fczeyde ele\u015ftiren g\u00fc\u00e7l\u00fc bir d\u00fc\u015f\u00fcnsel \u00e7er\u00e7eve sunar. \u0130bn\u00fc\u2019l-Arab\u00ee, dildeki di\u015fil kavramlar\u0131 Tanr\u0131sal do\u011furganl\u0131kla ili\u015fkilendirerek kad\u0131n\u0131 sadece be\u015fer\u00ee de\u011fil, kozmik ve ilahi bir ilkeye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Ayn\u0131 zamanda k\u00f6t\u00fcl\u00fck ve ibadet anlay\u0131\u015f\u0131nda da yepyeni bir felsefi temellendirme sunar.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar explores Ibn al-\u02bfArab\u012b\u2019s metaphysical construction of the concept of divine femininity (al-unth\u0101 al-il\u0101hiyya) through the final chapter on the Prophet Muhammad. Centered around the \u1e25ad\u012bth \u201cWomen were made beloved to me,\u201d Ekrem Demirli offers a philosophical interpretation of female nature, grammatical gender, receptivity, and the problem of evil. He develops a metaphysical defense of femininity that challenges ascetic and patriarchal biases within traditional Sufism.<\/p>\n

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

              \n
            1. Divine Femininity and the Essence\u2013Attribute Relation<\/strong><\/li>\n<\/ol>\n

              Ibn al-\u02bfArab\u012b notes that Arabic terms for foundational metaphysical principles\u2014such as dh\u0101t (essence), \u1e63ifa (attribute), and \u02bfilla (cause)\u2014are grammatically feminine. This becomes the basis for understanding God\u2019s creative nature as symbolically feminine, linking womanhood with cosmic fertility and ontological primacy.<\/p>\n

                \n
              1. Love of Women and a Metaphysical Reading<\/strong><\/li>\n<\/ol>\n

                The triad \u201cwomen, perfume, and prayer,\u201d cited in the prophetic \u1e25ad\u012bth, reflects a metaphysical hierarchy. Women and prayer represent receptive, feminine dimensions of being, while perfume symbolizes the Prophet\u2019s self. This triad models the human\u2013divine relationship through a barzakh (intermediary) framework.<\/p>\n

                  \n
                1. Critique of Asceticism and Rejection of Misogyny<\/strong><\/li>\n<\/ol>\n

                  Ibn al-\u02bfArab\u012b challenges the ascetic legacy within Sunni mysticism that equates women with bodily temptation. He elevates womanhood as a metaphysical and existential category, asserting that women possess the same capacity for spiritual perfection as men.<\/p>\n

                    \n
                  1. The Problem of Evil and the Primacy of Good<\/strong><\/li>\n<\/ol>\n

                    For Ibn al-\u02bfArab\u012b, evil is not essential but accidental. God creates only goodness; what appears as evil arises from subjective, contextual judgments based on custom, temperament, or law. He critiques Mu\u02bftazilite theories of intrinsic good and evil (\u1e25usn\u2013qub\u1e25).<\/p>\n

                      \n
                    1. Prayer, Remembrance, and Reality<\/strong><\/li>\n<\/ol>\n

                      In the final section, prayer is redefined as standing before God, engaging in remembrance (dhikr), and mutual witnessing. It is not the physical act that defines prayer, but the spiritual posture and imaginal presence it enables.<\/p>\n

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

                      This seminar offers a bold metaphysical reevaluation of femininity, where Ibn al-\u02bfArab\u012b transforms womanhood from a social category into a cosmic principle of divine creativity. He also redefines evil and worship through ontological and epistemological lenses, proposing a spiritually expansive and inclusive vision of reality rooted in divine love and presence.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 74. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve […]<\/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-5611","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5611","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=5611"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5611\/revisions"}],"predecessor-version":[{"id":5612,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5611\/revisions\/5612"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5611"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}