{"id":3487,"date":"2025-02-28T16:56:03","date_gmt":"2025-02-28T13:56:03","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3487"},"modified":"2025-02-28T16:56:03","modified_gmt":"2025-02-28T13:56:03","slug":"abdurrahim-kozali-el-muvafakat-35","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-35\/","title":{"rendered":"Abdurrahim Kozal\u0131: el-Muv\u00e2fak\u00e2t 35"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 35. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, el-Muv\u00e2fak\u00e2t<\/em> derslerinin 35. oturumu olup mak\u00e2s\u0131d<\/em> (\u015feriat\u0131n ama\u00e7lar\u0131) cildinin 9. dersi ve 7. meselesinin ele al\u0131nd\u0131\u011f\u0131 bir oturumdur. Seminerde, \u0130slam hukukunda niyabet (bir ibadetin veya hukuki fiilin bir ba\u015fkas\u0131 ad\u0131na yerine getirilmesi) konusu detayland\u0131r\u0131lm\u0131\u015ft\u0131r. Muamelat sahas\u0131nda niyabetin ge\u00e7erli, ibadet sahas\u0131nda ise prensip olarak ge\u00e7ersiz oldu\u011fu fikri tart\u0131\u015f\u0131lm\u0131\u015f, istisna\u00ee durumlar (hac, oru\u00e7 gibi ibadetlerde niyabetin m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131) \u00fczerinde durulmu\u015ftur. Ayr\u0131ca, \u015feriat\u0131n evrenselli\u011fi ve k\u00fcllili\u011fi meselesi ele al\u0131nm\u0131\u015f, \u015feriat\u0131n sadece belli bir z\u00fcmreyi de\u011fil t\u00fcm insanl\u0131\u011f\u0131 kapsad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc savunulmu\u015ftur.<\/p>\n

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

    \n
  1. Muamelat ve \u0130badetlerde Niyabetin Ge\u00e7erlili\u011fi<\/strong>
    \n\u0130slam hukukunda i\u015flemler (muamelat<\/em>) ve ibadetler (ibadat<\/em>) aras\u0131nda temel bir ayr\u0131m yap\u0131lmaktad\u0131r. Muamelatta niyabet m\u00fcmk\u00fcnd\u00fcr \u00e7\u00fcnk\u00fc s\u00f6zle\u015fmeler ve hukuki i\u015flemler toplumsal d\u00fczenin devaml\u0131l\u0131\u011f\u0131n\u0131 sa\u011flamak i\u00e7in yap\u0131lmaktad\u0131r. Ancak ibadetlerde, ki\u015finin bireysel olarak y\u00fck\u00fcml\u00fc oldu\u011fu d\u00fc\u015f\u00fcn\u00fclerek niyabetin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 kabul edilmektedir.<\/li>\n
  2. Hac ve Oru\u00e7ta Niyabet Meselesi<\/strong>
    \nHac ve oru\u00e7, niyabetin m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131 konusunda tart\u0131\u015fmal\u0131 iki ibadet olarak ele al\u0131nm\u0131\u015ft\u0131r. Hac, mali y\u00f6n\u00fc oldu\u011fu i\u00e7in niyabetin m\u00fcmk\u00fcn oldu\u011fu tek ibadet olarak kabul edilmi\u015ftir. Ancak oru\u00e7 konusunda farkl\u0131 rivayetler bulunmaktad\u0131r. \u201cKim oru\u00e7 borcu oldu\u011fu halde \u00f6l\u00fcrse, velisi onun yerine oru\u00e7 tutsun\u201d hadisi tart\u0131\u015f\u0131lm\u0131\u015f ve bunun metodolojik a\u00e7\u0131dan zay\u0131f oldu\u011fu de\u011ferlendirilmi\u015ftir.<\/li>\n
  3. \u0130badetlerin Ki\u015fiye \u00d6zg\u00fc Olmas\u0131 ve Kulluk Anlay\u0131\u015f\u0131<\/strong>
    \n\u0130badetler, bireyin do\u011frudan Allah\u2019a kar\u015f\u0131 sorumlulu\u011funu ifade etti\u011fi i\u00e7in ki\u015fiye \u00f6zg\u00fcd\u00fcr. Bu nedenle, bir ba\u015fkas\u0131n\u0131n yerine ibadet yapman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 savunulmu\u015ftur. Mekki ayetlerde kulluk kavram\u0131n\u0131n vurguland\u0131\u011f\u0131 ve bu ayetlerin genel ge\u00e7er oldu\u011fu belirtilmi\u015ftir.<\/li>\n
  4. Sevap ve G\u00fcnah\u0131n Ba\u015fkalar\u0131na Ge\u00e7mesi<\/strong>
    \n\u201cKim iyi bir \u00e7\u0131\u011f\u0131r a\u00e7arsa onun ecrinden pay al\u0131r\u201d hadisi ve ba\u015fkas\u0131n\u0131n fiilleri nedeniyle sevap veya g\u00fcnah kazanman\u0131n m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131 konusu tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. M\u00fcellif, ki\u015finin do\u011frudan etki etti\u011fi fiillerden sevap veya g\u00fcnah alabilece\u011fini, ancak tamamen ba\u015fkas\u0131n\u0131n yapt\u0131\u011f\u0131 bir fiilden dolay\u0131 sorumlu tutulamayaca\u011f\u0131n\u0131 belirtmi\u015ftir.<\/li>\n
  5. Sadaka ve Zek\u00e2t Ba\u011f\u0131\u015flama Meselesi<\/strong>
    \nSadaka ve zek\u00e2t\u0131n ba\u015fkas\u0131 ad\u0131na verilebilmesi, mali y\u00f6n\u00fc olan ibadetlerin niyabet kapsam\u0131na girebilece\u011fini g\u00f6stermektedir. Ancak namaz ve oru\u00e7 gibi do\u011frudan bedensel ibadetlerde bu m\u00fcmk\u00fcn g\u00f6r\u00fclmemektedir.<\/li>\n
  6. \u015eeriat\u0131n Evrenselli\u011fi ve Kapsay\u0131c\u0131l\u0131\u011f\u0131<\/strong>
    \nM\u00fcellif, \u015feriat\u0131n yaln\u0131zca M\u00fcsl\u00fcmanlar\u0131 de\u011fil, t\u00fcm insanlar\u0131 kapsad\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. \u015eeriat\u0131n t\u00fcm insanlar\u0131 muhatap almas\u0131, k\u0131yas\u0131n me\u015fruiyetini ve \u0130slam hukukunun evrensel ge\u00e7erlili\u011fini destekleyen \u00f6nemli bir ilke olarak ele al\u0131nm\u0131\u015ft\u0131r.<\/li>\n
  7. \u015eeriat ve Sufilik: Herkes \u0130\u00e7in Ayn\u0131 \u015eeriat m\u0131 Ge\u00e7erli?<\/strong>
    \nSufilerin farkl\u0131 bir \u015feriata tabi olup olmad\u0131\u011f\u0131 konusu ele al\u0131nm\u0131\u015f, \u015feriat\u0131n herkes i\u00e7in ge\u00e7erli oldu\u011fu savunulmu\u015ftur. Halk aras\u0131nda yayg\u0131n olan, baz\u0131 sufilerin \u015feriattan muaf oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fcn yanl\u0131\u015f oldu\u011fu belirtilmi\u015f, sufilerin de t\u0131pk\u0131 di\u011fer insanlar gibi \u015feriat\u0131n t\u00fcm h\u00fck\u00fcmlerine tabi oldu\u011fu ifade edilmi\u015ftir.<\/li>\n
  8. Hz. Peygamber\u2019in Meziyetleri ve \u00dcmmetteki Yans\u0131malar\u0131<\/strong>
    \nM\u00fcellif, Hz. Peygamber’e verilen meziyetlerin \u00fcmmet i\u00e7inde de bir kar\u015f\u0131l\u0131\u011f\u0131 oldu\u011funu savunmu\u015ftur. \u00d6rne\u011fin, istinbat yetkisi (h\u00fck\u00fcm \u00e7\u0131karma), sadece Hz. Peygamber’e de\u011fil \u00fcmmete de verilmi\u015ftir. Ayn\u0131 \u015fekilde, Hz. Peygamber\u2019e gelen vahyin \u00fcmmete de r\u00fcya yoluyla a\u00e7\u0131k oldu\u011fu fikri \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/li>\n
  9. \u015eeriat\u0131n K\u00fcllili\u011fi ve K\u0131yas\u0131n Me\u015fruiyeti<\/strong>
    \nM\u00fcellif, \u015feriat\u0131n evrenselli\u011finden hareketle k\u0131yas\u0131n me\u015fruiyetini destekledi\u011fini savunmu\u015ftur. \u015eeriat\u0131n belli olaylar ve ki\u015filerle s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131, bu y\u00fczden k\u0131yas y\u00f6ntemiyle h\u00fck\u00fcmlerinin geni\u015fletilebilece\u011fi vurgulanm\u0131\u015ft\u0131r.<\/li>\n
  10. Velilerin Kerametleri ve Peygamberlerin Mucizeleri<\/strong>
    \nPeygamberlerin mucizelerine benzer \u015fekilde, velilerin de keramet g\u00f6stermesinin m\u00fcmk\u00fcn oldu\u011fu savunulmu\u015ftur. Kerametlerin, velayet makam\u0131nda olan ki\u015filer i\u00e7in ge\u00e7erli oldu\u011fu ve bunun \u0130slam d\u00fc\u015f\u00fcncesinde bir kabul g\u00f6rd\u00fc\u011f\u00fc ifade edilmi\u015ftir.<\/li>\n
  11. Hz. Peygamber\u2019in \u0130smet S\u0131fat\u0131 ve \u00dcmmete Ge\u00e7i\u015fi<\/strong>
    \nPeygamberin ismet s\u0131fat\u0131n\u0131n (g\u00fcnahs\u0131zl\u0131k) \u00fcmmete nas\u0131l ge\u00e7ti\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. S\u00fcnni d\u00fc\u015f\u00fcncede, peygamberlik sona erdi\u011fi i\u00e7in ismet s\u0131fat\u0131n\u0131n \u00fcmmetin geneline yay\u0131ld\u0131\u011f\u0131, bu y\u00fczden icma kavram\u0131n\u0131n (\u00fcmmetin ortak g\u00f6r\u00fc\u015f\u00fc) ba\u011flay\u0131c\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fc desteklenmi\u015ftir.<\/li>\n<\/ol>\n

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

    Bu seminerde, niyabet kavram\u0131, ibadetlerde ve muamelatta ge\u00e7erlili\u011fi, sevap ve g\u00fcnah\u0131n ba\u015fkalar\u0131na intikali, \u015feriat\u0131n evrenselli\u011fi ve k\u00fcllili\u011fi, k\u0131yas\u0131n me\u015fruiyeti, sufilerin \u015feriatla ili\u015fkisi ve Hz. Peygamber\u2019in meziyetlerinin \u00fcmmetteki yans\u0131malar\u0131 ele al\u0131nm\u0131\u015ft\u0131r. M\u00fcellif, \u015feriat\u0131n t\u00fcm insanlar\u0131 kapsad\u0131\u011f\u0131, ibadetlerin ki\u015fiye \u00f6zg\u00fc oldu\u011fu ve k\u0131yas\u0131n \u0130slam hukukunun temel prensiplerinden biri oldu\u011funu vurgulamaktad\u0131r. Son olarak, peygamberlik makam\u0131n\u0131n \u00fcmmete aktar\u0131lan y\u00f6nleri incelenmi\u015f ve icma kavram\u0131n\u0131n ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 \u00f6ne \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r.<\/p>\n

    Formun Alt\u0131<\/p>\n

    This seminar marks the 35th session of al-Muw\u0101faq\u0101t<\/em> readings, covering the ninth lesson on maq\u0101\u1e63id<\/em> (the objectives of Sharia) and the seventh issue under discussion. The session focuses on niy\u0101bah (proxy worship or legal representation in Islamic law), exploring its validity in different legal contexts. It examines the principle that proxy is permissible in transactions (mu\u02bf\u0101mal\u0101t<\/em>) but generally not allowed in acts of worship (\u02bfib\u0101d\u0101t<\/em>), with exceptions such as \u1e24ajj<\/em> and \u1e62awm<\/em> (fasting) being analyzed. Additionally, the seminar discusses the universality and comprehensiveness (kulliyyah<\/em>) of Sharia, arguing that divine law applies not only to specific communities but to all of humanity.<\/p>\n

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

      \n
    1. The Validity of Proxy in Transactions and Worship<\/strong>
      \nA key distinction in Islamic law is made between mu\u02bf\u0101mal\u0101t<\/em> (legal and financial transactions) and \u02bfib\u0101d\u0101t<\/em> (acts of worship). Proxy (niy\u0101bah<\/em>) is permissible in mu\u02bf\u0101mal\u0101t<\/em> because contracts and financial dealings ensure social continuity. However, in \u02bfib\u0101d\u0101t<\/em>, worship is considered a direct obligation between the individual and God, making proxy generally impermissible.<\/li>\n
    2. The Issue of Proxy in \u1e24ajj and \u1e62awm<\/strong>
      \n\u1e24ajj<\/em> is recognized as the only act of worship where proxy is explicitly permitted, due to its financial component. However, the permissibility of proxy in fasting (\u1e63awm<\/em>) remains debated. The hadith stating, “Whoever dies with a fasting obligation, his guardian should fast on his behalf,” is critically analyzed, with scholars questioning its methodological strength.<\/li>\n
    3. Personal Responsibility in Worship and the Concept of Servitude<\/strong>
      \nWorship is a direct responsibility of the individual toward God, reinforcing the principle that one cannot perform \u02bfib\u0101d\u0101t<\/em> on behalf of another. The discussion highlights how Meccan verses emphasize the universality of servitude, reinforcing the idea that obligations in worship cannot be transferred.<\/li>\n
    4. The Transferability of Reward and Sin<\/strong>
      \nThe hadith stating, “Whoever establishes a good practice will have its reward,” is examined to determine whether rewards or sins can be transferred between individuals. The scholar argues that while a person may gain reward for influencing good deeds, direct transference of rewards or sins without personal involvement is not possible.<\/li>\n
    5. The Legitimacy of Donating Charity and Zak\u0101t on Behalf of Others<\/strong>
      \nThe permissibility of giving charity and zak\u0101t<\/em> on behalf of someone else is discussed, showing that financial acts of devotion allow for proxy. However, \u1e63al\u0101h<\/em> (prayer) and \u1e63awm<\/em> (fasting) remain strictly personal, reinforcing the broader principle that physical worship cannot be delegated.<\/li>\n
    6. The Universality and Inclusivity of Sharia<\/strong>
      \nThe seminar emphasizes that Sharia is not exclusive to Muslims but applies to all of humanity. The scholar argues that this universality legitimizes qiy\u0101s<\/em> (analogical reasoning) and supports the idea that Islamic legal principles are meant to be expansive and adaptable across different societies and times.<\/li>\n
    7. Sufism and Sharia: Is There a Different Law for Mystics?<\/strong>
      \nA widespread misconception that some Sufis are exempt from Sharia is addressed. The discussion reaffirms that Sharia applies equally to all individuals, including mystics. The claim that Sufis operate under a separate legal framework is rejected, emphasizing that spiritual and legal commitments are inseparable.<\/li>\n
    8. The Privileges of the Prophet and Their Reflection in the Ummah<\/strong>
      \nThe scholar argues that certain privileges given to the Prophet Muhammad also manifest within his community. For example, the ability to derive legal rulings (istinb\u0101\u1e6d<\/em>) is not exclusive to the Prophet but extends to the ummah<\/em>. Similarly, the concept of revelation being accessible through dreams in the ummah is explored as an extension of prophetic guidance.<\/li>\n
    9. The Comprehensiveness of Sharia and the Legitimacy of Qiy\u0101s<\/strong>
      \nThe universality of Sharia supports the legitimacy of qiy\u0101s<\/em> (analogical reasoning). The discussion emphasizes that divine law is not limited to specific events or individuals, and therefore, qiy\u0101s<\/em> serves as a valid mechanism for expanding and applying Islamic legal principles beyond their immediate historical context.<\/li>\n
    10. The Relationship Between Miracles of Prophets and Karam\u0101t of Saints<\/strong>
      \nThe seminar examines the belief that miracles (mu\u02bfjiz\u0101t<\/em>) granted to prophets have counterparts in the supernatural abilities (karam\u0101t<\/em>) of saints. It is argued that karam\u0101t<\/em> are possible for righteous individuals (awliy\u0101\u02be<\/em>), reinforcing the theological distinction between prophetic miracles and saintly wonders.<\/li>\n
    11. The Prophet\u2019s Infallibility (\u02bfI\u1e63mah<\/em>) and Its Extension to the Ummah<\/strong>
      \nThe seminar discusses how the Prophet\u2019s \u02bfi\u1e63mah<\/em> (infallibility) is reflected in the broader ummah. Since prophecy has ended, \u02bfi\u1e63mah<\/em> is collectively upheld by the community, supporting the doctrine of ijm\u0101\u02bf<\/em> (scholarly consensus) as a binding source of law.<\/li>\n<\/ol>\n

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

      This seminar explores proxy in worship and legal transactions, the transferability of reward and sin, the universality of Sharia, the legitimacy of qiy\u0101s<\/em>, the role of Sufis in Islamic law, and the Prophet\u2019s special attributes and their relevance to the ummah. The scholar argues that Sharia applies to all people, worship remains a personal obligation, and qiy\u0101s<\/em> is a key principle in expanding Islamic jurisprudence. Lastly, the seminar discusses how prophetic characteristics, such as legal deduction and divine communication through dreams, continue within the Muslim community.<\/p>\n

       <\/p>\n

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

      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 35. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, el-Muv\u00e2fak\u00e2t derslerinin […]<\/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-3487","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3487","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=3487"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3487\/revisions"}],"predecessor-version":[{"id":3488,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3487\/revisions\/3488"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3487"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}