{"id":2542,"date":"2025-01-05T07:19:07","date_gmt":"2025-01-05T04:19:07","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=2542"},"modified":"2025-01-05T07:19:07","modified_gmt":"2025-01-05T04:19:07","slug":"abdurrahim-kozali-el-muvafakat-44","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-44\/","title":{"rendered":"Abdurrahim Kozal\u0131: el-Muv\u00e2fak\u00e2t 44"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 44. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu ders, \u015eat\u0131bi\u2019nin el-Muvafak\u00e2t<\/em> isimli eserinin deliller ve ahlaki-hukuki ili\u015fkiler \u00fczerine odaklanan bir incelemesidir. \u015eat\u0131bi\u2019nin temel amac\u0131, hukuk ile ahlak aras\u0131ndaki ili\u015fkiyi g\u00fc\u00e7lendirmek ve \u0130slam hukukunun temel prensiplerini bu \u00e7er\u00e7evede anlamland\u0131rmakt\u0131r. Ders, hem \u0130slam hukukunun hem de Bat\u0131 hukukunun kavramlar\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rarak, hukukun d\u00fczen, adalet ve toplumsal ihtiya\u00e7lar\u0131 kar\u015f\u0131lay\u0131c\u0131 bir sistem olmas\u0131 gerekti\u011fi fikrine vurgu yapar.<\/p>\n

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

    \n
  1. Hukuk ve Ahlak \u0130li\u015fkisi:<\/strong>\n
      \n
    • \u015eat\u0131bi, hukukun ahlakile\u015ftirilmesini savunurken, bunu dengeli bir \u015fekilde yapar. Ne tamamen ahlak merkezli ne de hukuki pozitivizme dayal\u0131 bir yakla\u015f\u0131m\u0131 benimser.<\/li>\n
    • Fuller ve Hart gibi modern hukuk felsefecilerinin yakla\u015f\u0131mlar\u0131 ile ba\u011flant\u0131lar kurulur; hukuk d\u00fczeninin mevcudiyeti i\u00e7in d\u00fczenin yeterli oldu\u011fu, ancak devaml\u0131l\u0131\u011f\u0131 i\u00e7in adalet ve toplumsal ihtiya\u00e7lar\u0131n kar\u015f\u0131lanmas\u0131 gerekti\u011fi savunulur.<\/li>\n<\/ul>\n<\/li>\n
    • H\u00fck\u00fcmlerin Hikmet ve \u0130llet Temelli Tan\u0131mlar\u0131:<\/strong>\n
        \n
      • \u015eat\u0131bi, h\u00fck\u00fcmlerin hikmet eksenli bir anlay\u0131\u015fla yeniden de\u011ferlendirilmesini \u00f6nerir. Ancak, bunun hukukun ontolojik yap\u0131s\u0131n\u0131 zedeleme riski ta\u015f\u0131d\u0131\u011f\u0131na dikkat \u00e7eker.<\/li>\n
      • Zimmet d\u0131\u015f\u0131 teklif anlay\u0131\u015f\u0131 ile yaln\u0131zca zorunlu dini y\u00fck\u00fcml\u00fcl\u00fcklerin de\u011fil, ahlaki sorumluluklar\u0131n da \u00f6nemine i\u015faret eder.<\/li>\n<\/ul>\n<\/li>\n
      • Makas\u0131d\u00fc\u2019\u015f-\u015eeria (\u015eeriat\u0131n Ama\u00e7lar\u0131):<\/strong>\n
          \n
        • \u015eeriat\u0131n maksatlar\u0131n\u0131n (zaruriyat, haciyat, tahsiniyat) korunmas\u0131 gerekti\u011fi vurgulan\u0131r. Bu maksatlar\u0131n yaln\u0131zca d\u00fcnyevi de\u011fil, ayn\u0131 zamanda uhrevi hedeflere hizmet etti\u011fi ifade edilir.<\/li>\n<\/ul>\n<\/li>\n
        • Delillerin Kullan\u0131m\u0131 ve T\u00fcmel-Tikel Dengesi:<\/strong>\n
            \n
          • \u015eat\u0131bi, naslar\u0131n t\u00fcmel ve tikel dengesi \u00fczerinde durur. T\u00fcmel ilkelerin \u00f6nemine vurgu yaparken, tikel durumlarda vahyin rehberli\u011fine ihtiya\u00e7 oldu\u011funu belirtir.<\/li>\n
          • \u0130stikra (t\u00fcmevar\u0131m) y\u00f6nteminin kullan\u0131m\u0131 ele al\u0131n\u0131r; ancak eksik t\u00fcmevar\u0131m ile kesin bilgi elde etmenin zorlu\u011funa dikkat \u00e7ekilir.<\/li>\n<\/ul>\n<\/li>\n
          • Fetret Ehli ve Ak\u0131l Selimi:<\/strong>\n
              \n
            • Fetret d\u00f6neminde ya\u015fayan toplumlar\u0131n ak\u0131l yoluyla do\u011fru normlara ula\u015fabilece\u011fi, ancak belirli konularda vahiy bilgisine ihtiya\u00e7 duydu\u011fu savunulur. Bu, \u00f6zellikle ibadet ve ahlaki konular i\u00e7in \u00f6nemlidir.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

              \u015eat\u0131bi\u2019nin yakla\u015f\u0131m\u0131, \u0130slam hukukunun geleneksel kodlar\u0131ndan uzakla\u015fmadan, modern hukukun baz\u0131 prensipleri ile paralellikler kurar. Hukukun ahlaki boyutunun dikkate al\u0131nmas\u0131 gerekti\u011fi vurgulan\u0131rken, bunun dengeli bir \u015fekilde yap\u0131lmas\u0131 gerekti\u011fi ifade edilir. Ders, delillerin yorumlanmas\u0131nda t\u00fcmel ve tikel dengesinin sa\u011flanmas\u0131n\u0131n \u00f6nemine dikkat \u00e7ekerek sona erer.<\/p>\n

               <\/p>\n

              This lesson focuses on the exploration of Shatibi’s El-Muwafaqat<\/em>, particularly its discussion on evidence and the relationship between law and morality. Shatibi\u2019s primary aim is to strengthen the connection between law and ethics, framing the principles of Islamic jurisprudence within this perspective. The lesson juxtaposes concepts from both Islamic and Western legal traditions, emphasizing that law should serve as a system of order, justice, and societal needs.<\/p>\n

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

                \n
              1. The Relationship Between Law and Morality:<\/strong>\n
                  \n
                • Shatibi advocates for a balanced approach to moralizing the law, rejecting both purely moral-centric and strict legal positivist perspectives.<\/li>\n
                • Connections are drawn to modern legal theorists like Fuller and Hart, with a focus on how law requires order for existence but justice and societal needs for continuity.<\/li>\n<\/ul>\n<\/li>\n
                • Hikmah (Wisdom) and Illah (Cause) in Rulings:<\/strong>\n
                    \n
                  • Shatibi suggests reinterpreting legal rulings based on wisdom rather than strict causality. However, he warns against the potential risk of undermining the ontological structure of law.<\/li>\n
                  • The concept of obligations beyond legal liabilities (zimmet) emphasizes moral responsibilities alongside obligatory religious duties.<\/li>\n<\/ul>\n<\/li>\n
                  • Maqasid al-Shariah (Objectives of Sharia):<\/strong>\n
                      \n
                    • The preservation of Sharia\u2019s objectives (necessities, needs, and embellishments) is highlighted. These objectives are shown to serve not only worldly but also spiritual aims.<\/li>\n<\/ul>\n<\/li>\n
                    • Use of Evidence and the General-Particular Balance:<\/strong>\n
                        \n
                      • Shatibi discusses the balance between general principles (universalities) and specific cases (particularities) in textual interpretation. While stressing the importance of universal principles, he underscores the necessity of divine guidance in specific cases.<\/li>\n
                      • The use of the inductive method (istiqra<\/em>) is examined, but Shatibi notes the challenges of attaining certainty through incomplete induction.<\/li>\n<\/ul>\n<\/li>\n
                      • Fetret People and Common Sense:<\/strong>\n
                          \n
                        • The lesson explores how societies in the fetret (inter-revelation) period could arrive at sound norms through reason, though certain aspects\u2014particularly moral and worship-related\u2014require divine guidance.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                          Shatibi’s approach integrates traditional Islamic jurisprudence with parallels to modern legal principles. It emphasizes the importance of considering the moral dimension of law in a balanced manner. The lesson concludes with a focus on maintaining the delicate balance between general and specific principles in interpreting evidence, underscoring the need for divine guidance in navigating exceptional cases.<\/p>\n

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

                          ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 44. SEM\u0130NER \u00d6ZET\u0130 Bu ders, \u015eat\u0131bi\u2019nin el-Muvafak\u00e2t […]<\/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-2542","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2542","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=2542"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2542\/revisions"}],"predecessor-version":[{"id":2543,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2542\/revisions\/2543"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=2542"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}