{"id":3042,"date":"2025-01-27T12:28:38","date_gmt":"2025-01-27T09:28:38","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3042"},"modified":"2025-01-27T12:28:45","modified_gmt":"2025-01-27T09:28:45","slug":"abdurrahim-kozali-el-muvafakat-42","status":"publish","type":"page","link":"http:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-42\/","title":{"rendered":"Abdurrahim Kozal\u0131: el-Muv\u00e2fak\u00e2t 42"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 42. SEM\u0130NER \u00d6ZET\u0130 <\/strong><\/p>\n

Bu seminer, \u0130mam \u015e\u00e2t\u0131b\u00ee\u2019nin el-Muv\u00e2fak\u00e2t<\/em> eserinde ele ald\u0131\u011f\u0131 iki \u00f6nemli konuyu incelemektedir: hile-i \u015fer\u2018iye<\/strong> ve mak\u00e2s\u0131d\u0131n bilinebilirli\u011fi<\/strong>. \u0130slam hukuku ve ahlak aras\u0131ndaki ili\u015fki ba\u011flam\u0131nda \u015e\u00e2t\u0131b\u00ee\u2019nin yakla\u015f\u0131m\u0131 analiz edilmi\u015ftir. Hukuki formalizmin s\u0131n\u0131rlar\u0131n\u0131 a\u015farak \u015fer\u2018\u00ee h\u00fck\u00fcmlerin arkas\u0131ndaki maksatlar\u0131 anlamaya y\u00f6nelik bir perspektif sunulmu\u015ftur.<\/p>\n

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

    \n
  1. Hile-i \u015eer\u2018iye: \u015eer\u2018\u00ee H\u00fck\u00fcmlerin \u0130hlali<\/strong>\n
      \n
    • Hile-i \u015fer\u2018iye<\/strong>, zahiren \u015fer\u2018\u00ee h\u00fck\u00fcmlere uygun g\u00f6r\u00fcnen i\u015flemlerin, yasa koyucunun (\u015f\u00e2ri\u2018in<\/em>) murad\u0131na ayk\u0131r\u0131 bir \u015fekilde ger\u00e7ekle\u015ftirilmesi olarak tan\u0131mlanm\u0131\u015ft\u0131r.<\/li>\n
    • \u015e\u00e2t\u0131b\u00ee, bu t\u00fcr i\u015flemleri genellikle olumsuz de\u011ferlendirse de, baz\u0131 durumlarda hile-i \u015fer\u2018iyenin me\u015fru olabilece\u011fini ifade eder. Ancak bu, i\u015flemin \u015f\u00e2ri\u2018in maksad\u0131na uygun oldu\u011fu \u00f6zel durumlarla s\u0131n\u0131rl\u0131d\u0131r.<\/li>\n<\/ul>\n<\/li>\n
    • \u00d6rnek Olaylar ve Tart\u0131\u015fmalar<\/strong>\n
        \n
      • H\u00fclle nik\u00e2h\u0131<\/strong>: Bo\u015fanm\u0131\u015f bir kad\u0131n\u0131n eski e\u015fine d\u00f6nmesi i\u00e7in anla\u015fmal\u0131 evlilik yapmas\u0131, \u015f\u00e2ri\u2018in maksad\u0131yla \u00e7eli\u015fen bir uygulama olarak ele al\u0131nm\u0131\u015ft\u0131r.<\/li>\n
      • Zek\u00e2t y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcnden ka\u00e7\u0131nma<\/strong>: Malvarl\u0131\u011f\u0131n\u0131 b\u00f6lerek veya devrederek zek\u00e2t y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcnden ka\u00e7ma, zahiren hukuka uygun olsa da \u015f\u00e2ri\u2018in ahlaki hedefleriyle ba\u011fda\u015fmaz.<\/li>\n
      • Yahudi ve Hristiyan toplumlar\u0131ndaki benzer \u00f6rnekler<\/strong>: Haram\u0131 helal k\u0131lmaya y\u00f6nelik uygulamalar \u00fczerinden hile-i \u015fer\u2018iye kavram\u0131n\u0131n tarihsel k\u00f6kenleri tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/li>\n<\/ul>\n<\/li>\n
      • Mak\u00e2s\u0131d\u0131n Bilinebilirli\u011fi<\/strong>\n
          \n
        • \u015e\u00e2t\u0131b\u00ee, \u015fer\u2018\u00ee h\u00fck\u00fcmlerin arkas\u0131ndaki maksatlar\u0131n (mak\u00e2s\u0131d<\/em>) bilinmesinin m\u00fcmk\u00fcn oldu\u011funu savunur ve bunu \u00fc\u00e7 kategoriye ay\u0131r\u0131r:\n
            \n
          • Zar\u00fbriyat<\/strong> (temel ihtiya\u00e7lar): Dinin, akl\u0131n, can\u0131n, mal\u0131n ve neslin korunmas\u0131.<\/li>\n
          • H\u00e2ciyat<\/strong> (ihtiya\u00e7lar): \u0130nsan\u0131n ya\u015fam\u0131n\u0131 kolayla\u015ft\u0131ran h\u00fck\u00fcmler.<\/li>\n
          • Tahsinat<\/strong> (g\u00fczelle\u015ftirmeler): Ahlaki ve estetik d\u00fczenlemeler.<\/li>\n<\/ul>\n<\/li>\n
          • \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re, \u015f\u00e2ri\u2018in maksad\u0131na ula\u015fmak i\u00e7in k\u0131yas<\/em> ve istidl\u00e2l<\/em> gibi y\u00f6ntemler kullan\u0131labilir. Ancak z\u00e2hir\u00ee<\/em> ve b\u00e2t\u0131n\u00ee<\/em> yakla\u015f\u0131mlar\u0131n u\u00e7 noktalar\u0131na dikkat edilmesi gerekti\u011fini belirtir.<\/li>\n<\/ul>\n<\/li>\n
          • Hukuk ve Ahlak \u0130li\u015fkisi<\/strong>\n
              \n
            • \u015e\u00e2t\u0131b\u00ee, \u015fer\u2018\u00ee h\u00fck\u00fcmlerin yaln\u0131zca hukuki formalite olmad\u0131\u011f\u0131n\u0131, ahlaki ve toplumsal maslahatlar\u0131 g\u00f6zeten d\u00fczenlemeler oldu\u011funu vurgular.<\/li>\n
            • Hile-i \u015fer\u2018iye yoluyla \u015f\u00e2ri\u2018in maksatlar\u0131n\u0131 ihlal eden i\u015flemlerin d\u00fcnyevi olarak ge\u00e7erli olsa bile, uhrevi sorumluluk do\u011furaca\u011f\u0131 belirtilmi\u015ftir.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

              Seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin hile-i \u015fer\u2018iye konusundaki ele\u015ftirel duru\u015funu ve mak\u00e2s\u0131d anlay\u0131\u015f\u0131n\u0131 detayland\u0131r\u0131r. \u015eer\u2018\u00ee h\u00fck\u00fcmlerin ard\u0131ndaki maksatlar\u0131 anlamak, yaln\u0131zca hukuki de\u011fil, ahlaki bir gereklilik olarak sunulmu\u015ftur. Hile-i \u015fer\u2018iyenin kapsaml\u0131 ele\u015ftirisi, \u0130slam hukukunun ahlaki boyutunu \u00f6ne \u00e7\u0131kararak bu alandaki tart\u0131\u015fmalara \u00f6nemli katk\u0131lar sa\u011flar.<\/p>\n

              This seminar explores two key themes in Im\u0101m al-Sh\u0101\u1e6dib\u012b\u2019s al-Muw\u0101faq\u0101t<\/em>: legal stratagems (\u1e25\u012bla shar\u02bfiyya)<\/strong> and the comprehensibility of maq\u0101\u1e63id<\/strong> (objectives of Islamic law). Al-Sh\u0101\u1e6dib\u012b\u2019s perspective bridges Islamic jurisprudence (fiqh) with its ethical underpinnings, offering an approach that transcends legal formalism to focus on the objectives behind divine rulings.<\/p>\n

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

                \n
              1. Legal Stratagems: Breaching the Objectives of Divine Rulings<\/strong>\n
                  \n
                • \u1e24\u012bla shar\u02bfiyya<\/strong> is defined as actions that outwardly conform to Islamic legal rulings but contradict the intent (maq\u1e63ad<\/em>) of the Lawgiver (sh\u0101ri\u02bf<\/em>).<\/li>\n
                • While al-Sh\u0101\u1e6dib\u012b generally criticizes such practices, he acknowledges that legal stratagems may be permissible in rare cases where they align with the overarching objectives of Islamic law.<\/li>\n<\/ul>\n<\/li>\n
                • Case Studies and Discussions<\/strong>\n
                    \n
                  • Temporary Marriage (\u1e24illa Marriage):<\/strong> A woman remarrying to circumvent a waiting period before returning to her former husband is critiqued as violating the sh\u0101ri\u02bf’s intent.<\/li>\n
                  • Avoiding Zak\u0101t Obligations:<\/strong> Splitting wealth or transferring assets to evade zak\u0101t payments adheres to legal formality but undermines the ethical purpose of wealth redistribution.<\/li>\n
                  • Historical Parallels:<\/strong> Similar practices in Jewish and Christian traditions, such as attempts to render prohibited acts permissible, are used to contextualize the concept of legal stratagems.<\/li>\n<\/ul>\n<\/li>\n
                  • The Comprehensibility of Maq\u0101\u1e63id<\/strong>\n
                      \n
                    • Al-Sh\u0101\u1e6dib\u012b argues that the objectives of Islamic law can be comprehended and categorizes them into three levels:\n
                        \n
                      • Necessities (\u1e0car\u016briyy\u0101t):<\/strong> Preserving religion, intellect, life, property, and lineage.<\/li>\n
                      • Needs (\u1e24\u0101jiyy\u0101t):<\/strong> Provisions that ease human life without compromising essentials.<\/li>\n
                      • Enhancements (Ta\u1e25s\u012bniyy\u0101t):<\/strong> Moral and aesthetic considerations that enhance societal order.<\/li>\n<\/ul>\n<\/li>\n
                      • He emphasizes the use of analogical reasoning (qiy\u0101s<\/em>) and inference (istidl\u0101l<\/em>) to uncover maq\u0101\u1e63id but warns against extremes in literal (\u1e93\u0101hir\u012b<\/em>) and esoteric (b\u0101\u1e6din\u012b<\/em>) interpretations.<\/li>\n<\/ul>\n<\/li>\n
                      • The Relationship Between Law and Ethics<\/strong>\n
                          \n
                        • Al-Sh\u0101\u1e6dib\u012b asserts that Islamic legal rulings are not mere formalities but are deeply rooted in ethical and social considerations.<\/li>\n
                        • Actions that exploit legal loopholes to subvert maq\u0101\u1e63id may be valid in a worldly sense but carry spiritual consequences in the afterlife.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                          The seminar provides an in-depth analysis of al-Sh\u0101\u1e6dib\u012b\u2019s critique of legal stratagems and his framework for understanding maq\u0101\u1e63id. By emphasizing the ethical objectives behind Islamic rulings, al-Sh\u0101\u1e6dib\u012b underscores the need for a jurisprudence that integrates legal and moral imperatives. His critique of \u1e25\u012bla shar\u02bfiyya highlights the significance of maq\u0101\u1e63id in bridging legal practices with broader ethical and social goals.<\/p>\n

                           <\/p>\n","protected":false},"excerpt":{"rendered":"

                          ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 42. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, \u0130mam \u015e\u00e2t\u0131b\u00ee\u2019nin […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-3042","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3042","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=3042"}],"version-history":[{"count":2,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3042\/revisions"}],"predecessor-version":[{"id":3044,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3042\/revisions\/3044"}],"wp:attachment":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3042"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}