{"id":3485,"date":"2025-02-28T16:55:14","date_gmt":"2025-02-28T13:55:14","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3485"},"modified":"2025-02-28T16:55:14","modified_gmt":"2025-02-28T13:55:14","slug":"abdurrahim-kozali-el-muvafakat-34","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-34\/","title":{"rendered":"Abdurrahim Kozal\u0131: el-Muv\u00e2fak\u00e2t 34"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 34. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde, el-Muv\u00e2fak\u00e2t<\/em> okumalar\u0131n\u0131n 34. oturumu ger\u00e7ekle\u015ftirilmi\u015f ve mak\u00e2s\u0131d<\/em> (\u015feriat\u0131n ama\u00e7lar\u0131) konusunun sekizinci dersine devam edilmi\u015ftir. \u00d6nceki derste, fiillerin asli veya tabi maksatlara g\u00f6re de\u011ferlendirilmesi konusu ele al\u0131nm\u0131\u015ft\u0131. Bu derste ise tabi maksatlar \u00fczerinde daha fazla durulmu\u015f, asli maksatlarla ili\u015fkisi a\u00e7\u0131klanm\u0131\u015f ve Teklif-i Malayutak<\/em> (bireyin g\u00fcc\u00fcn\u00fc a\u015fan y\u00fck\u00fcml\u00fcl\u00fcklerin \u0130slam hukukundaki yeri) konusunun teorik olarak m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ana temalar ve ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Fiillerin Asli ve Tabi Maksatlara G\u00f6re De\u011ferlendirilmesi<\/strong>
    \nBir amelin asli maksatlarla m\u0131 yoksa tabi maksatlarla m\u0131 ger\u00e7ekle\u015ftirildi\u011fi konusu ele al\u0131nm\u0131\u015ft\u0131r. Asli maksatlar, do\u011frudan ilahi emre uyma niyetiyle yap\u0131lan fiilleri kapsarken, tabi maksatlar ise bireyin fiilden elde etti\u011fi haz veya fayday\u0131 ifade eder. \u00d6zellikle ibadetlerde manevi haz, m\u00fcbah alan\u0131nda ise maddi hazlar dikkate al\u0131nm\u0131\u015ft\u0131r.<\/li>\n
  2. Teklif-i Malayutak\u2019\u0131n \u0130slam Hukukundaki Yeri<\/strong>
    \n\u0130slam hukukunda, bireyin g\u00fcc\u00fcn\u00fc a\u015fan bir y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn olmad\u0131\u011f\u0131 kabul edilmi\u015ftir. Ancak teorik olarak b\u00f6yle bir y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. E\u015f\u2018ar\u00ee d\u00fc\u015f\u00fcnceye g\u00f6re, Allah\u2019\u0131n bireye g\u00fcc\u00fcn\u00fc a\u015fan bir y\u00fck\u00fcml\u00fcl\u00fck vermesi teorik olarak m\u00fcmk\u00fcnd\u00fcr, fakat pratikte b\u00f6yle bir uygulaman\u0131n olmad\u0131\u011f\u0131 belirtilmi\u015ftir.<\/li>\n
  3. Me\u015fakkat ve Takati A\u015fan Zorluklar<\/strong>
    \nMe\u015fakkat (zorluk), dini y\u00fck\u00fcml\u00fcl\u00fcklerin do\u011fas\u0131nda bulunan bir olgu olarak ele al\u0131nm\u0131\u015ft\u0131r. Ancak \u0130slam hukukunun bireyin g\u00fcc\u00fcn\u00fc a\u015fan bir me\u015fakkati zorunlu k\u0131lmad\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. G\u00fcnl\u00fck hayat\u0131n kendisinde de \u00e7e\u015fitli zorluklar\u0131n bulundu\u011fu ve bu ba\u011flamda dini y\u00fck\u00fcml\u00fcl\u00fcklerin insan do\u011fas\u0131na uygun olarak belirlendi\u011fi ifade edilmi\u015ftir.<\/li>\n
  4. Haz ve \u015eeriat\u0131n H\u00fck\u00fcmleri Aras\u0131ndaki \u0130li\u015fki<\/strong>
    \n\u015eeriat\u0131n h\u00fck\u00fcmlerinin sadece bireye y\u00fck\u00fcml\u00fcl\u00fck getiren bir sistem olmad\u0131\u011f\u0131, ayn\u0131 zamanda bireyin d\u00fcnyevi ve uhrevi faydas\u0131n\u0131 g\u00f6zetti\u011fi belirtilmi\u015ftir. M\u00fcbah alan\u0131nda d\u00fcnyevi hazlar\u0131n, ibadet sahas\u0131nda ise manevi hazlar\u0131n bulundu\u011fu ifade edilerek, bireyin haz almas\u0131n\u0131n dini \u00e7er\u00e7evede m\u00fcmk\u00fcn oldu\u011fu vurgulanm\u0131\u015ft\u0131r.<\/li>\n
  5. M\u00fcbah Fiiller ve Haz Kavram\u0131<\/strong>
    \nM\u00fcbah (serbest b\u0131rak\u0131lm\u0131\u015f) fiillerin de teklif (y\u00fck\u00fcml\u00fcl\u00fck) kapsam\u0131na girdi\u011fi ifade edilmi\u015ftir. Bu nedenle, bireyin bu t\u00fcr fiilleri i\u015flerken haz almas\u0131 do\u011fal kar\u015f\u0131lanm\u0131\u015ft\u0131r. Ancak asli maksatlar\u0131n bilfiil veya bilkuvve (potansiyel olarak) bu fiile e\u015flik edip etmedi\u011fi dikkate al\u0131narak de\u011ferlendirme yap\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  6. Haz ve \u0130hl\u00e2s \u0130li\u015fkisi<\/strong>
    \nHaz ile ihlas aras\u0131nda do\u011frudan bir \u00e7eli\u015fki olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle ibadetlerde haz fakt\u00f6r\u00fcn\u00fcn tamamen d\u0131\u015flanmas\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 ifade edilmi\u015ftir. Gaz\u00e2l\u00ee\u2019nin g\u00f6r\u00fc\u015flerine referans verilerek, insan\u0131n tamamen hazdan ba\u011f\u0131ms\u0131z bir amel ger\u00e7ekle\u015ftirmesinin zor oldu\u011fu vurgulanm\u0131\u015ft\u0131r.<\/li>\n
  7. Muamelat Alan\u0131nda Haz ve Me\u015fruiyet<\/strong>
    \nMuamelat (g\u00fcnl\u00fck ili\u015fkiler ve s\u00f6zle\u015fmeler) kapsam\u0131nda haz kavram\u0131n\u0131n nas\u0131l ele al\u0131naca\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Evlilik, ticaret gibi akitlerde bireyin haz almas\u0131n\u0131n \u015feriat taraf\u0131ndan me\u015fru g\u00f6r\u00fcld\u00fc\u011f\u00fc belirtilmi\u015ftir. Bu ba\u011flamda, haz niyetiyle yap\u0131lan bir fiilin, e\u011fer \u015fer\u2018\u00ee h\u00fck\u00fcmlere uygun \u015fekilde ger\u00e7ekle\u015ftirilmi\u015fse, ge\u00e7erlili\u011fini korudu\u011fu ifade edilmi\u015ftir.<\/li>\n
  8. Cennet, Cehennem ve Ahirete Dair Haz Kavram\u0131<\/strong>
    \nCennet vaatlerinin ve cehennem tehdidinin, birey i\u00e7in bir te\u015fvik unsuru oldu\u011fu ve bunun haz fakt\u00f6r\u00fcyle ba\u011flant\u0131l\u0131 oldu\u011fu belirtilmi\u015ftir. E\u011fer ahiret hazz\u0131 me\u015fru kabul ediliyorsa, d\u00fcnyevi hazlar\u0131n da belirli s\u0131n\u0131rlar i\u00e7inde me\u015fru kabul edilmesi gerekti\u011fi ifade edilmi\u015ftir.<\/li>\n<\/ol>\n

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

    Seminerde, fiillerin asli ve tabi maksatlar\u0131 \u00fczerinden de\u011ferlendirilmesi konusu ele al\u0131nm\u0131\u015f, bireyin haz alma motivasyonunun dini a\u00e7\u0131dan nas\u0131l de\u011ferlendirilece\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Teklif-i Malayutak<\/em> kavram\u0131n\u0131n pratikte bulunmad\u0131\u011f\u0131, ancak teorik olarak m\u00fcmk\u00fcn oldu\u011fu g\u00f6r\u00fc\u015f\u00fc de\u011ferlendirilmi\u015ftir. Ayr\u0131ca, ibadetlerde ve g\u00fcnl\u00fck fiillerde haz fakt\u00f6r\u00fcn\u00fcn varl\u0131\u011f\u0131 kabul edilmi\u015f, bunun ihlas\u0131 zedeleyip zedelemedi\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Sonu\u00e7 olarak, \u0130slam hukukunun bireyin y\u00fck\u00fcml\u00fcl\u00fcklerini belirlerken hem d\u00fcnyevi hem de uhrevi maslahatlar\u0131 g\u00f6zetti\u011fi ortaya konmu\u015ftur.<\/p>\n

     <\/p>\n

    This seminar is the 34th session of al-Muw\u0101faq\u0101t<\/em> readings, continuing the eighth lesson on maq\u0101\u1e63id<\/em> (the objectives of Sharia). The previous session discussed evaluating actions based on primary or secondary objectives. This session further explores secondary objectives, their relationship with primary objectives, and the theoretical possibility of Takl\u012bf m\u0101 l\u0101 yut\u0101q<\/em> (imposing obligations beyond human capacity) in Islamic law.<\/p>\n

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

      \n
    1. Evaluating Actions Based on Primary and Secondary Objectives<\/strong>
      \nThe discussion revolves around whether an action is performed for primary objectives (directly fulfilling divine command) or secondary objectives (seeking personal benefit or pleasure). While spiritual satisfaction is emphasized in acts of worship, material benefits are acknowledged in permissible (mub\u0101\u1e25<\/em>) actions.<\/li>\n
    2. The Place of Takl\u012bf m\u0101 l\u0101 yut\u0101q<\/em> in Islamic Law<\/strong>
      \nIslamic law generally rejects the imposition of obligations beyond human capacity. However, the theoretical possibility of such an obligation is debated. Ash\u2018ar\u012b thought argues that while it is theoretically possible for God to impose such burdens, in practice, divine legislation does not do so.<\/li>\n
    3. Hardship (Mashaqqah<\/em>) and the Limits of Human Capacity<\/strong>
      \nHardship is an inherent aspect of religious duties, yet Islamic law ensures that no obligation exceeds human capacity. The discussion highlights that everyday life itself contains difficulties and that religious obligations are structured in accordance with human nature.<\/li>\n
    4. Pleasure and the Legal Rulings of Sharia<\/strong>
      \nSharia is not solely a system of obligations but also considers human well-being in both worldly and afterlife contexts. The seminar emphasizes that while material pleasures exist in the permissible sphere, spiritual satisfaction is inherent in worship. Therefore, experiencing pleasure within the boundaries of Sharia is deemed legitimate.<\/li>\n
    5. The Concept of Pleasure in Permissible Actions<\/strong>
      \nPermissible actions (mub\u0101\u1e25<\/em>) are also included within the framework of divine legislation. The discussion examines how seeking pleasure in these actions is natural, provided they align with Sharia\u2019s ethical framework. The presence of primary objectives in an action\u2014whether explicitly or implicitly\u2014determines its spiritual significance.<\/li>\n
    6. The Relationship Between Pleasure and Sincerity (Ikhl\u0101\u1e63<\/em>)<\/strong>
      \nThe seminar debates whether pleasure contradicts sincerity. It is acknowledged that, particularly in worship, the exclusion of all forms of pleasure is nearly impossible. Referring to al-Ghaz\u0101l\u012b\u2019s views, the discussion highlights that complete detachment from pleasure in one\u2019s actions is unrealistic.<\/li>\n
    7. Pleasure and Legitimacy in Transactions (Mu\u2018\u0101mal\u0101t<\/em>)<\/strong>
      \nThe role of pleasure in daily transactions, such as marriage and trade, is analyzed. Islamic law does not oppose seeking pleasure in lawful contracts, as long as these transactions adhere to ethical and legal principles. This reinforces the idea that pleasure, when aligned with divine commands, does not invalidate an action.<\/li>\n
    8. The Concept of Pleasure in the Afterlife: Paradise and Hell<\/strong>
      \nThe discussion extends to eschatological themes, arguing that divine incentives, such as the rewards of paradise and the punishments of hell, are based on human motivation through pleasure and pain. If afterlife pleasures are deemed legitimate, then worldly pleasures, within certain limits, should also be considered lawful.<\/li>\n<\/ol>\n

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

      The seminar explores the distinction between primary and secondary objectives in evaluating human actions and discusses the role of pleasure within religious and legal contexts. The theoretical debate on Takl\u012bf m\u0101 l\u0101 yut\u0101q<\/em> concludes that, while possible in principle, it is not a practical reality in Islamic law. Additionally, the presence of pleasure in both worship and daily life is acknowledged, with the discussion focusing on whether it undermines sincerity. Ultimately, Islamic law is presented as a system that balances human obligations with both worldly and spiritual benefits.<\/p>\n","protected":false},"excerpt":{"rendered":"

      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 34. SEM\u0130NER \u00d6ZET\u0130 Bu seminerde, el-Muv\u00e2fak\u00e2t okumalar\u0131n\u0131n […]<\/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-3485","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3485","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=3485"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3485\/revisions"}],"predecessor-version":[{"id":3486,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3485\/revisions\/3486"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3485"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}