{"id":3038,"date":"2025-01-27T12:26:50","date_gmt":"2025-01-27T09:26:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3038"},"modified":"2025-01-27T12:27:14","modified_gmt":"2025-01-27T09:27:14","slug":"abdurrahim-kozali-er-risale-10","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-er-risale-10\/","title":{"rendered":"Abdurrahim Kozal\u0131: er-Ris\u00e2le 10"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: er-R\u0130S\u00c2LE 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, \u0130mam \u015e\u00e2fi\u00ee\u2019nin er-Ris\u00e2le<\/em> eserindeki icma, ihtilaf, i\u00e7tihat ve istihsan kavramlar\u0131n\u0131 ele al\u0131r. \u0130slam hukukunun temel dinamiklerini belirleyen bu kavramlar, \u015e\u00e2fi\u00ee\u2019nin yakla\u015f\u0131m\u0131yla derinlemesine incelenmi\u015ftir. Seminer, hem teorik hem de pratik d\u00fczeyde \u0130slam hukukunun geli\u015fimine \u0131\u015f\u0131k tutan temel arg\u00fcmanlar\u0131 ele al\u0131r.<\/p>\n

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

    \n
  1. \u0130cman\u0131n Me\u015fruiyeti ve Fonksiyonu<\/strong>\n
      \n
    • \u0130cma, M\u00fcsl\u00fcmanlar\u0131n bir meselede birle\u015fmesini ifade eder ve \u0130slam hukukunda ba\u011flay\u0131c\u0131 bir delil olarak kabul edilir.<\/li>\n
    • \u015e\u00e2fi\u00ee, icman\u0131n me\u015fruiyetini Peygamber\u2019in \u201c\u00dcmmetim hata \u00fczerinde birle\u015fmez\u201d<\/em> hadisine dayand\u0131r\u0131r ve bu anlay\u0131\u015f\u0131n teolojik temellerini a\u00e7\u0131klar.<\/li>\n
    • \u0130cma, dinin temel ilkelerini (zarurat-\u0131 diniye<\/em>), \u00f6rne\u011fin namaz\u0131n farz olmas\u0131 veya faizin haraml\u0131\u011f\u0131 gibi, muhafaza eden bir mekanizma olarak i\u015flev g\u00f6r\u00fcr.<\/li>\n<\/ul>\n<\/li>\n
    • \u0130htilaf\u0131n S\u0131n\u0131rlar\u0131 ve \u0130\u00e7tihat Alan\u0131<\/strong>\n
        \n
      • \u0130cma ile sabit olan alanlar, i\u00e7tihat ve ihtilafa kapal\u0131d\u0131r. Ancak icma d\u0131\u015f\u0131ndaki konular fakihlerin yorumlar\u0131na ve farkl\u0131 i\u00e7tihatlar\u0131na a\u00e7\u0131kt\u0131r.<\/li>\n
      • \u015e\u00e2fi\u00ee, ihtilaf\u0131, \u0130slam hukukunun esnekli\u011fini ve geli\u015fimini sa\u011flayan bir unsur olarak g\u00f6r\u00fcr. Ancak bu esnekli\u011fin dinin temel ilkelerini tehlikeye atmamas\u0131 gerekti\u011fini vurgular.<\/li>\n<\/ul>\n<\/li>\n
      • \u0130\u00e7tihat ve K\u0131yas<\/strong>\n
          \n
        • \u0130\u00e7tihat, \u015e\u00e2fi\u00ee\u2019ye g\u00f6re k\u0131yasla s\u0131n\u0131rl\u0131d\u0131r. Yani bir meselede h\u00fck\u00fcm bulunmad\u0131\u011f\u0131nda, mevcut bir h\u00fckm\u00fc benzer bir meseleye k\u0131yas ederek yeni bir h\u00fck\u00fcm \u00e7\u0131kar\u0131l\u0131r.<\/li>\n
        • \u015e\u00e2fi\u00ee, k\u0131yas\u0131n do\u011fru bir \u015fekilde yap\u0131labilmesi i\u00e7in m\u00fc\u015ftehitlerin sa\u011flam bir bilgi birikimine, \u00f6zellikle Kur\u2019an, S\u00fcnnet, Arap dili ve f\u0131k\u0131h usul\u00fcne h\u00e2kim olmalar\u0131 gerekti\u011fini belirtir.<\/li>\n<\/ul>\n<\/li>\n
        • \u0130stihsan ve Ele\u015ftirisi<\/strong>\n
            \n
          • \u015e\u00e2fi\u00ee, istihsan\u0131 (hukuki tercih y\u00f6ntemi<\/em>), Nas\u2019a (ayet ve hadis<\/em>) dayanmaks\u0131z\u0131n yap\u0131lan keyfi bir y\u00f6ntem olarak ele\u015ftirir.<\/li>\n
          • Ona g\u00f6re, istihsan, hukuk\u00e7unun ki\u015fisel yorumlar\u0131na dayan\u0131rsa, hukukun keyfile\u015fmesine neden olabilir. \u015e\u00e2fi\u00ee, istihsan yerine k\u0131yas gibi daha sistematik y\u00f6ntemlerin kullan\u0131lmas\u0131n\u0131 savunur.<\/li>\n<\/ul>\n<\/li>\n
          • \u00dcmmetin Masumiyeti ve Teolojik Boyut<\/strong>\n
              \n
            • \u015e\u00e2fi\u00ee, \u00fcmmetin, temel dini meselelerde yan\u0131lmayaca\u011f\u0131n\u0131 savunur ve bu g\u00f6r\u00fc\u015f\u00fc \u00fcmmetin masumiyeti (ismet\u00fc\u2019l-\u00fcmmet<\/em>) anlay\u0131\u015f\u0131yla ili\u015fkilendirir.<\/li>\n
            • Bu teolojik arg\u00fcman, \u0130slam\u2019\u0131n temel kaynaklar\u0131n\u0131n do\u011fru bir \u015fekilde yorumlanmas\u0131n\u0131 ve muhafaza edilmesini sa\u011flayan bir g\u00fcvence olarak g\u00f6r\u00fcl\u00fcr.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

              Seminer, \u0130mam \u015e\u00e2fi\u00ee\u2019nin icma, ihtilaf ve istihsan konusundaki ele\u015ftirel ve sistematik yakla\u015f\u0131m\u0131n\u0131 ortaya koyar. \u015e\u00e2fi\u00ee\u2019nin metodolojisi, \u0130slam hukukunun teorik \u00e7er\u00e7evesini belirlerken, \u00fcmmetin kolektif bilincinin \u0130slam\u2019\u0131n temel ilkelerini korumadaki rol\u00fcn\u00fc vurgular.<\/p>\n

               <\/p>\n

              This seminar examines key concepts in Im\u0101m al-Sh\u0101fi\u02bf\u012b\u2019s al-Ris\u0101la<\/em>, including consensus (ijm\u0101\u02bf<\/em>), disagreement (ikhtil\u0101f<\/em>), independent reasoning (ijtih\u0101d<\/em>), and juridical preference (isti\u1e25s\u0101n<\/em>). These principles are central to the framework of Islamic jurisprudence, and al-Sh\u0101fi\u02bf\u012b\u2019s methodological approach provides insights into their theoretical and practical applications.<\/p>\n

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

                \n
              1. The Legitimacy and Function of Consensus (Ijm\u0101\u02bf<\/em>)<\/strong>\n
                  \n
                • Ijm\u0101\u02bf refers to the unanimous agreement of Muslims on a particular matter, considered binding in Islamic law.<\/li>\n
                • Al-Sh\u0101fi\u02bf\u012b grounds the legitimacy of ijm\u0101\u02bf in the Prophet\u2019s saying, \u201cMy ummah will not agree on an error,\u201d<\/em> explaining its theological foundation.<\/li>\n
                • Ijm\u0101\u02bf functions as a mechanism to preserve the fundamental principles of Islam (\u1e0dar\u016briyy\u0101t al-d\u012bn<\/em>), such as the obligation of prayer or the prohibition of usury.<\/li>\n<\/ul>\n<\/li>\n
                • The Boundaries of Disagreement and the Scope of Ijtih\u0101d<\/strong>\n
                    \n
                  • Areas established by ijm\u0101\u02bf are closed to interpretation and disagreement. However, issues outside this scope remain open to scholarly reasoning and differing opinions.<\/li>\n
                  • Al-Sh\u0101fi\u02bf\u012b views disagreement as a source of flexibility and dynamism in Islamic law, provided it does not compromise the essential principles of religion.<\/li>\n<\/ul>\n<\/li>\n
                  • Ijtih\u0101d and Analogy (Qiy\u0101s<\/em>)<\/strong>\n
                      \n
                    • For al-Sh\u0101fi\u02bf\u012b, ijtih\u0101d is primarily limited to qiy\u0101s, where rulings for new cases are derived by analogy to existing ones.<\/li>\n
                    • He emphasizes that qualified jurists must possess extensive knowledge of the Qur\u2019an, Sunnah, Arabic language, and legal theory to ensure accurate qiy\u0101s.<\/li>\n<\/ul>\n<\/li>\n
                    • Critique of Juridical Preference (Isti\u1e25s\u0101n<\/em>)<\/strong>\n
                        \n
                      • Al-Sh\u0101fi\u02bf\u012b criticizes isti\u1e25s\u0101n, or juridical preference, as a method that relies on subjective reasoning without firm textual evidence (Na\u1e63<\/em>).<\/li>\n
                      • He argues that isti\u1e25s\u0101n can lead to arbitrary judgments and prefers systematic methods like qiy\u0101s for legal derivation.<\/li>\n<\/ul>\n<\/li>\n
                      • Theological Underpinning of Consensus<\/strong>\n
                          \n
                        • Al-Sh\u0101fi\u02bf\u012b asserts the infallibility of the ummah in fundamental matters, linking this belief to the concept of \u02bfi\u1e63mat al-ummah<\/em> (the ummah\u2019s protection from error).<\/li>\n
                        • This theological principle ensures the accurate interpretation and preservation of Islamic sources and doctrines.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                          This seminar highlights al-Sh\u0101fi\u02bf\u012b\u2019s critical and systematic approach to ijm\u0101\u02bf, ikhtil\u0101f, and isti\u1e25s\u0101n. His methodology defines the theoretical framework of Islamic jurisprudence while emphasizing the role of the ummah\u2019s collective consciousness in safeguarding the foundational principles of Islam.<\/p>\n

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

                          ABDURRAH\u0130M KOZALI: er-R\u0130S\u00c2LE 10. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, \u0130mam \u015e\u00e2fi\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-3038","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3038","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=3038"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3038\/revisions"}],"predecessor-version":[{"id":3039,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3038\/revisions\/3039"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3038"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}