{"id":3493,"date":"2025-02-28T17:06:56","date_gmt":"2025-02-28T14:06:56","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3493"},"modified":"2025-02-28T17:06:56","modified_gmt":"2025-02-28T14:06:56","slug":"abdurrahim-kozali-el-muvafakat-38","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-38\/","title":{"rendered":"Abdurrahim Kozal\u0131: el-Muv\u00e2fak\u00e2t 38"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 38. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, el-Muv\u00e2fak\u00e2t<\/em> okumalar\u0131n\u0131n 38. oturumu olup \u015feriat\u0131n k\u00fcllili\u011fi, fizik\u00ee ve fizik \u00f6tesi bilgilerin de\u011ferlendirilmesi ve \u015feri h\u00fck\u00fcmlerin toplumsal d\u00fczenlemelerle ili\u015fkisi gibi konulara odaklanmaktad\u0131r. \u00d6nceki derslerde ele al\u0131nan meselelerin devam\u0131 niteli\u011findeki bu oturumda, \u00f6zellikle \u015feriat\u0131n yaln\u0131zca fizik\u00ee ger\u00e7ekli\u011fi de\u011fil, metafizik ger\u00e7ekli\u011fi de kapsad\u0131\u011f\u0131 fikri detayland\u0131r\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca, geleneksel adetlerin hukuki ve toplumsal d\u00fczenlemelerde nas\u0131l dikkate al\u0131nd\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. \u015eeriat\u0131n K\u00fcllili\u011fi ve Fizik \u00d6tesi Bilgilerin De\u011ferlendirilmesi<\/strong>
    \n\u015eeriat\u0131n yaln\u0131zca fizik\u00ee \u00e2lemle s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131, fizik \u00f6tesi bilgilerin de \u015feriat \u00f6l\u00e7\u00fctlerine g\u00f6re de\u011ferlendirilmesi gerekti\u011fi ifade edilmi\u015ftir. E\u011fer fizik \u00f6tesi bilgileri \u015feriat kriterlerine vurmazsak, \u015feriat\u0131n hakim de\u011fil, mahkum hale gelece\u011fi vurgulanm\u0131\u015ft\u0131r.<\/li>\n
  2. Ola\u011fan\u00fcst\u00fc Bilgilerin \u015eeriat \u00c7er\u00e7evesinde S\u0131n\u0131rland\u0131r\u0131lmas\u0131<\/strong>
    \nR\u00fcyalar, ke\u015fifler ve di\u011fer metafizik bilgilerin, \u015feriata uygunlu\u011fu \u00f6l\u00e7\u00fcs\u00fcnde dikkate al\u0131nabilece\u011fi belirtilmi\u015ftir. \u0130mam \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re, yaln\u0131zca peygamberlere \u00f6zg\u00fc ola\u011fan\u00fcst\u00fc durumlar \u015feri h\u00fck\u00fcmlerin d\u0131\u015f\u0131nda tutulabilir, ancak di\u011fer t\u00fcm ola\u011fan\u00fcst\u00fcl\u00fckler \u015feriat\u0131n \u00f6l\u00e7\u00fcs\u00fcne tabidir.<\/li>\n
  3. Adetler ile \u015eeri H\u00fck\u00fcmler Aras\u0131ndaki \u0130li\u015fki<\/strong>
    \nToplumsal adetlerin \u015feri h\u00fck\u00fcmlerle ili\u015fkisi incelenmi\u015f, \u015feriat\u0131n d\u00fczenlemeler yaparken adetleri tamamen g\u00f6z ard\u0131 etmedi\u011fi, ancak onlar\u0131 mutlak belirleyici olarak da kabul etmedi\u011fi ifade edilmi\u015ftir. \u015eeriat\u0131n esas ald\u0131\u011f\u0131 adetlerin, toplumlar\u0131n s\u00fcreklili\u011fini sa\u011flayan temel unsurlar oldu\u011fu belirtilmi\u015ftir.<\/li>\n
  4. \u015eeriat ve Toplumsal D\u00fczenlemeler<\/strong>
    \n\u015eeriat\u0131n, cezai h\u00fck\u00fcmlerden evlilik kurallar\u0131na kadar \u00e7e\u015fitli alanlarda toplumsal ger\u00e7eklikleri dikkate ald\u0131\u011f\u0131 ancak bunun dinin temel prensiplerini de\u011fi\u015ftirmeye y\u00f6nelik olmad\u0131\u011f\u0131 belirtilmi\u015ftir. Ceza hukukunda cayd\u0131r\u0131c\u0131l\u0131\u011f\u0131n g\u00f6z \u00f6n\u00fcne al\u0131nmas\u0131 veya evlilik m\u00fcessesesinin toplumsal d\u00fczen a\u00e7\u0131s\u0131ndan bir gereklilik olarak kabul edilmesi buna \u00f6rnek olarak verilmi\u015ftir.<\/li>\n
  5. \u015eeriat\u0131n De\u011fi\u015fmez ve De\u011fi\u015febilir Adetleri Dikkate Almas\u0131<\/strong>
    \n\u015eeriat\u0131n, t\u00fcm toplumlar i\u00e7in ge\u00e7erli olan adetleri dikkate ald\u0131\u011f\u0131, ancak toplumlara g\u00f6re de\u011fi\u015febilen unsurlar\u0131 mutlak bir kriter olarak kabul etmedi\u011fi ifade edilmi\u015ftir. De\u011fi\u015fmez adetler aras\u0131nda yeme, i\u00e7me, sevin\u00e7 ve \u00fcz\u00fcnt\u00fc gibi insani ger\u00e7eklikler say\u0131l\u0131rken, giyim ve bar\u0131nma gibi unsurlar\u0131n de\u011fi\u015febilir oldu\u011fu belirtilmi\u015ftir.<\/li>\n
  6. Cezai H\u00fck\u00fcmlerin Toplumsal Yap\u0131ya G\u00f6re \u015eekillenmesi<\/strong>
    \n\u015eeriat\u0131n, cezai h\u00fck\u00fcmlerde toplumun yap\u0131s\u0131n\u0131 dikkate ald\u0131\u011f\u0131, ancak adalet ilkesinden \u00f6d\u00fcn vermedi\u011fi ifade edilmi\u015ftir. Su\u00e7 ve ceza ili\u015fkisinde cayd\u0131r\u0131c\u0131l\u0131\u011f\u0131n dikkate al\u0131nmas\u0131n\u0131n, toplumsal d\u00fczenin sa\u011flanmas\u0131na y\u00f6nelik oldu\u011fu belirtilmi\u015ftir.<\/li>\n
  7. \u0130slam Hukuku ve Ekonomik D\u00fczenlemeler<\/strong>
    \n\u015eeriat\u0131n, ekonomik d\u00fczenlemelerde de toplumsal ger\u00e7eklikleri g\u00f6z \u00f6n\u00fcnde bulundurdu\u011fu, ancak temel ilkelerinden taviz vermedi\u011fi ifade edilmi\u015ftir. Ticaret, zek\u00e2t ve sadaka gibi ekonomik kavramlar\u0131n, toplumlar\u0131n s\u00fcrd\u00fcr\u00fclebilirli\u011fi a\u00e7\u0131s\u0131ndan \u00f6nemli oldu\u011fu belirtilmi\u015ftir.<\/li>\n
  8. \u015eeriat\u0131n Zaruriyat-\u0131 Hamseyi Koruma \u0130lkesi<\/strong>
    \n\u0130slam hukukunun temel ama\u00e7lar\u0131ndan biri olan zaruriyat-\u0131 hamse (can, mal, din, ak\u0131l ve neslin korunmas\u0131) ilkesinin, \u015feriat\u0131n b\u00fct\u00fcn d\u00fczenlemelerinde esas al\u0131nd\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. Bu be\u015f unsurun korunmas\u0131n\u0131n, toplumsal d\u00fczeni sa\u011flamada en temel hedef oldu\u011fu ifade edilmi\u015ftir.<\/li>\n
  9. \u0130badetler ile Muamelat Aras\u0131ndaki Ayr\u0131m<\/strong>
    \n\u0130badetlerin, ak\u0131l yoluyla kavranamayacak, tamamen Allah\u2019a kulluk i\u00e7in yap\u0131lan eylemler oldu\u011fu, muamelat\u0131n ise rasyonel gerek\u00e7elere dayal\u0131 d\u00fczenlemeler i\u00e7erdi\u011fi belirtilmi\u015ftir. Bu nedenle, ibadetlerin kesin kurallara ba\u011fl\u0131 oldu\u011fu, muamelatta ise maslahat ve toplumsal ihtiya\u00e7lar\u0131n dikkate al\u0131nabilece\u011fi ifade edilmi\u015ftir.<\/li>\n
  10. Muamelat Alan\u0131nda Taabbudi H\u00fck\u00fcmlerin Varl\u0131\u011f\u0131<\/strong>
    \nMuamelat sahas\u0131nda baz\u0131 h\u00fck\u00fcmlerin taabbudi nitelik ta\u015f\u0131d\u0131\u011f\u0131, yani ak\u0131lla izah edilemeyecek \u015fekilde sabit oldu\u011fu belirtilmi\u015ftir. Evlilikte mehir \u015fart\u0131, hayvanlar\u0131n belirli yollarla kesilmesi ve miras oranlar\u0131n\u0131n kesin bir \u015fekilde belirlenmesi buna \u00f6rnek olarak g\u00f6sterilmi\u015ftir.<\/li>\n
  11. \u015eeriat\u0131n De\u011fi\u015fmez \u0130lkeleri ve Uygulamada Esneklik<\/strong>
    \n\u015eeriat\u0131n temel ilkelerinin sabit oldu\u011fu, ancak uygulamada baz\u0131 alanlarda esneklik g\u00f6sterilebilece\u011fi belirtilmi\u015ftir. F\u0131khi g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131n\u0131n, bu esnekli\u011fin bir yans\u0131mas\u0131 oldu\u011fu vurgulanm\u0131\u015ft\u0131r.<\/li>\n
  12. \u015eeriat\u0131n \u0130nsanlar \u00dczerindeki Haklar\u0131<\/strong>
    \n\u015eeriat\u0131n yaln\u0131zca bireysel ibadetleri de\u011fil, toplumsal ili\u015fkileri de d\u00fczenledi\u011fi, adaletin sa\u011flanmas\u0131 i\u00e7in bireylerin hak ve sorumluluklar\u0131n\u0131n \u0130slam hukuku \u00e7er\u00e7evesinde ele al\u0131nd\u0131\u011f\u0131 ifade edilmi\u015ftir.<\/li>\n<\/ol>\n

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

    Bu seminerde, \u015feriat\u0131n k\u00fcllili\u011fi, toplumsal ve fizik \u00f6tesi bilgilerin hukuki de\u011ferlendirilmesi, \u015feri h\u00fck\u00fcmlerin adetlerle ili\u015fkisi ve cezai d\u00fczenlemelerde dikkate al\u0131nan toplumsal unsurlar ele al\u0131nm\u0131\u015ft\u0131r. M\u00fcellif, \u015feriat\u0131n yaln\u0131zca fizik\u00ee de\u011fil, metafizik \u00e2leme de y\u00f6neldi\u011fini, ancak ola\u011fan\u00fcst\u00fc bilgilerin mutlaka \u015feriat \u00f6l\u00e7\u00fctlerine tabi olmas\u0131 gerekti\u011fini savunmaktad\u0131r. Ayr\u0131ca, \u015feri h\u00fck\u00fcmlerin belirlenmesinde toplumsal d\u00fczenlemelerin g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011fu ancak \u015feriat\u0131n temel ilkelerinin de\u011fi\u015fmez oldu\u011fu vurgulanm\u0131\u015ft\u0131r.<\/p>\n

     <\/p>\n

    This seminar, the 38th session of al-Muw\u0101faq\u0101t<\/em> readings, focuses on the comprehensiveness of Sharia, the evaluation of physical and metaphysical knowledge, and the relationship between Sharia rulings and social regulations. As a continuation of previous discussions, this session further elaborates on the idea that Sharia governs not only physical reality but also metaphysical aspects. Additionally, it examines how customary practices are considered in legal and societal regulations.<\/p>\n

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

      \n
    1. The Comprehensiveness of Sharia and the Evaluation of Metaphysical Knowledge<\/strong>
      \nIt is emphasized that Sharia is not limited to the physical world; rather, metaphysical knowledge must also be assessed based on Sharia principles. If metaphysical knowledge is not measured against Sharia, it risks making Sharia subordinate rather than authoritative.<\/li>\n
    2. Limiting Extraordinary Knowledge Within the Framework of Sharia<\/strong>
      \nDreams, mystical unveilings, and other metaphysical insights are considered valid only if they conform to Sharia. According to Imam Sh\u0101\u1e6dib\u012b, extraordinary occurrences are exclusive to prophets in certain cases, whereas all other supernatural claims must be evaluated based on Sharia criteria.<\/li>\n
    3. The Relationship Between Customary Practices and Sharia Rulings<\/strong>
      \nThe seminar examines how social customs interact with Sharia laws. It is asserted that while Sharia does not completely ignore traditions, it does not take them as absolute determinants. Only those customs that contribute to societal continuity are acknowledged within the legal framework.<\/li>\n
    4. Sharia and Social Regulations<\/strong>
      \nSharia takes social realities into account in various areas, from criminal law to marriage regulations, but this does not imply that religious principles can be altered based on societal changes. The deterrence factor in criminal law and the institutionalization of marriage for social order are presented as examples.<\/li>\n
    5. The Consideration of Immutable and Mutable Customs in Sharia<\/strong>
      \nSharia recognizes universal customs applicable to all societies while distinguishing them from those that vary across cultures. Immutable customs include fundamental human experiences such as eating, drinking, joy, and sorrow, whereas aspects like clothing and housing are subject to change based on societal context.<\/li>\n
    6. The Role of Social Structure in Criminal Punishments<\/strong>
      \nThe seminar discusses how Sharia considers social structure when determining criminal penalties without compromising the principle of justice. The role of deterrence in crime and punishment is highlighted as a key factor in maintaining public order.<\/li>\n
    7. Islamic Law and Economic Regulations<\/strong>
      \nSharia incorporates social realities into economic regulations while maintaining its fundamental principles. Practices such as trade, zak\u0101t, and charity are discussed as essential mechanisms for sustaining societal balance.<\/li>\n
    8. The Principle of Protecting the Five Essential Values (\u1e0car\u016briyy\u0101t al-Khams)<\/strong>
      \nThe preservation of religion, life, intellect, lineage, and property is identified as a core objective of Islamic law, forming the foundation for all legal rulings. Ensuring the protection of these five essential values is described as Sharia\u2019s fundamental aim in establishing social harmony.<\/li>\n
    9. The Distinction Between Acts of Worship and Transactions<\/strong>
      \nWorship (\u02bfib\u0101d\u0101t) is characterized as an act of devotion to God that cannot be rationalized, whereas transactions (mu\u02bf\u0101mal\u0101t) involve regulations based on logical reasoning and social necessity. Consequently, acts of worship remain fixed, while transactional rulings may be adjusted according to circumstances.<\/li>\n
    10. The Presence of Ritualistic (Ta\u02bfabbud\u012b) Rulings in Transactions<\/strong>
      \nAlthough transactions generally accommodate reasoning and societal considerations, some aspects of Islamic law remain beyond rational analysis. Examples include the obligation of dowry in marriage, specific methods of animal slaughter, and fixed inheritance shares.<\/li>\n
    11. The Fixed Principles of Sharia and Flexibility in Implementation<\/strong>
      \nWhile the core principles of Sharia remain unchanged, flexibility is allowed in certain applications. The existence of differing legal opinions (ikhtil\u0101f) among scholars is presented as evidence of this adaptability within the broader framework of Islamic law.<\/li>\n
    12. The Rights of Sharia Over Individuals<\/strong>
      \nSharia governs not only personal acts of worship but also social relationships, ensuring justice by defining individual rights and responsibilities within an Islamic legal framework.<\/li>\n<\/ol>\n

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

      This seminar explores the comprehensiveness of Sharia, the legal evaluation of social and metaphysical knowledge, the interaction between customary practices and legal rulings, and the consideration of social realities in criminal law and economic regulations. The author argues that Sharia applies to both the physical and metaphysical realms and that any extraordinary knowledge must be judged against its principles. Additionally, it is emphasized that subjective mystical experiences cannot serve as independent sources of religious or legal authority.<\/p>\n

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

      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 38. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, 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-3493","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3493","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=3493"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3493\/revisions"}],"predecessor-version":[{"id":3494,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3493\/revisions\/3494"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3493"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}