{"id":3497,"date":"2025-02-28T17:08:22","date_gmt":"2025-02-28T14:08:22","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3497"},"modified":"2025-02-28T17:08:46","modified_gmt":"2025-02-28T14:08:46","slug":"abdurrahim-kozali-el-muvafakat-50","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-50\/","title":{"rendered":"Abdurrahim Kozal\u0131: el-Muv\u00e2fak\u00e2t 50"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 50. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde hakikat ve mecaz kavramlar\u0131 ele al\u0131nmakta, naslar\u0131n (ayet ve hadislerin) anlamland\u0131r\u0131lmas\u0131nda dilin rol\u00fc tart\u0131\u015f\u0131lmaktad\u0131r. Arap\u00e7a metinlerde bir kelimenin hakikat veya mecaz anlamda kullan\u0131l\u0131p kullan\u0131lmad\u0131\u011f\u0131 konusunun f\u0131k\u0131h usul\u00fc a\u00e7\u0131s\u0131ndan \u00f6nemi vurgulanmaktad\u0131r. M\u00fcellif, hakikat ve mecaz ayr\u0131m\u0131n\u0131n, \u015fer\u2019\u00ee delillerin yorumlanmas\u0131nda nas\u0131l bir metodoloji sundu\u011funu ve kelimenin asli anlam\u0131n\u0131n terk edilip mecaza gidilmesinin hangi ko\u015fullara ba\u011fl\u0131 oldu\u011funu detayland\u0131rmaktad\u0131r.<\/p>\n

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

    \n
  1. Hakikat ve Mecaz\u0131n Tan\u0131m\u0131 ve \u00d6nemi<\/strong>
    \nHakikat, bir kelimenin temel ve ilk anlam\u0131n\u0131 ifade ederken, mecaz, ba\u011flama g\u00f6re ikinci bir anlam kazand\u0131\u011f\u0131 durumlard\u0131r. F\u0131k\u0131h usul\u00fc a\u00e7\u0131s\u0131ndan, kelimenin as\u0131l anlam\u0131 esas al\u0131nmal\u0131, ancak hakiki anlam verilemiyorsa mecaz ihtimali de\u011ferlendirilmelidir.<\/li>\n
  2. Arap Dili ve Naslar\u0131n Anla\u015f\u0131lmas\u0131<\/strong>
    \nNaslar\u0131n yorumlanmas\u0131 s\u00fcrecinde Arap dilinin kurallar\u0131 belirleyicidir. Bir kelimenin hakikat veya mecaz oldu\u011funun tespiti i\u00e7in Araplar\u0131n o kelimeyi hangi anlamda kulland\u0131klar\u0131 dikkate al\u0131nmal\u0131d\u0131r. E\u011fer bir kelimenin hakiki anlam\u0131 mevcutsa, mecazi anlam\u0131n tercih edilmesi i\u00e7in delil gerekmektedir.<\/li>\n
  3. Mecaz\u0131n Kullan\u0131m\u0131n\u0131 Belirleyen Prensipler<\/strong>
    \nM\u00fcellif, Mecelle\u2019de ge\u00e7en \u201cKelamda as\u0131l olan manay\u0131 hakikidir\u201d kaidesinin bu konuda temel bir prensip oldu\u011funu vurgulamaktad\u0131r. Bir metinde kelimenin hakiki anlam\u0131 m\u00fcmk\u00fcnse, mecaza gidilmez. Ancak hakikat anlam\u0131 mant\u0131ksal veya ba\u011flamsal olarak imkans\u0131zsa, mecaza ba\u015fvurulabilir.<\/li>\n
  4. Naslar ve Mecaz: Do\u011fru ve Yanl\u0131\u015f Kullan\u0131mlar<\/strong>
    \nM\u00fcellif, baz\u0131 ayet ve hadislerde mecaz kullan\u0131m\u0131n\u0131n caiz oldu\u011funu, ancak keyfi mecaz anlamlar y\u00fcklemenin yanl\u0131\u015f oldu\u011funu belirtmektedir. Kur\u2019an\u2019daki \u201c\u00d6l\u00fcden diriyi \u00e7\u0131kar\u0131r\u201d ayeti, mecaz anlam\u0131yla kabul edilebilir, \u00e7\u00fcnk\u00fc Araplar da bu t\u00fcr kullan\u0131mlara ve d\u00fcnya sevgisi olarak yorumlanmas\u0131 hatal\u0131d\u0131r, \u00e7\u00fcnk\u00fc b\u00f6yle bir mecazi kullan\u0131m Araplar sahiptir. Ancak \u201cSarho\u015fken namaza yakla\u015fmay\u0131n\u201d ayetinin mecazi anlamda gaflet aras\u0131nda mevcut de\u011fildir.<\/li>\n
  5. Sufilerin \u0130\u015fari Tefsiri \u00dczerine Ele\u015ftiriler<\/strong>
    \nM\u00fcellif, baz\u0131 mutasavv\u0131flar\u0131n i\u015fari (bat\u0131ni) tefsir anlay\u0131\u015f\u0131na ele\u015ftirel yakla\u015fmaktad\u0131r. Musa\u2019n\u0131n ayakkab\u0131lar\u0131n\u0131 \u00e7\u0131karmas\u0131 emrinin, “varl\u0131ktan soyutlanma” olarak yorumlanmas\u0131, mecaz\u0131n yanl\u0131\u015f kullan\u0131m\u0131 olarak de\u011ferlendirilmi\u015ftir. \u015earihin (Allah ve Peygamber\u2019in) a\u00e7\u0131k beyan\u0131 olmadan yap\u0131lan mecazi yorumlar, keyfi ve s\u00fcbjektif olabilir.<\/li>\n
  6. Umum\u00fcl-Mecaz Kavram\u0131 ve S\u0131n\u0131rlar\u0131<\/strong>
    \nBir kelimenin ayn\u0131 anda hem hakikat hem de mecaz anlam\u0131na gelebilece\u011fi d\u00fc\u015f\u00fcncesi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Hanefi usul\u00fcne g\u00f6re, bir kelime ya hakiki ya mecazi anlamda kullan\u0131l\u0131r. Ancak baz\u0131 istisnai durumlarda, mecazi anlam\u0131 da i\u00e7erecek \u015fekilde kullan\u0131m\u0131 m\u00fcmk\u00fcnd\u00fcr. \u00d6rne\u011fin, \u201cFilancan\u0131n evine aya\u011f\u0131m\u0131 basmayaca\u011f\u0131m\u201d ifadesi, hem ger\u00e7ek anlamda (aya\u011f\u0131n\u0131 fiziksel olarak yere basmak) hem de genel anlamda (eve hi\u00e7bir \u015fekilde girmemek) anla\u015f\u0131labilir.<\/li>\n
  7. Naslar\u0131n Yorumu ve \u0130htiyatl\u0131 Yakla\u015f\u0131m<\/strong>
    \nM\u00fcellif, naslar\u0131n anlamland\u0131r\u0131lmas\u0131nda dikkatli ve metodolojik bir yakla\u015f\u0131m benimsenmesi gerekti\u011fini vurgulamaktad\u0131r. Dil kurallar\u0131na uygun olmayan mecazi anlamlar, \u0130slam hukukunun tutarl\u0131l\u0131\u011f\u0131n\u0131 bozabilir. Selefin genel kabul\u00fcn\u00fc dikkate almayan bireysel yorumlar, mezheplerin ve f\u0131rkalar\u0131n do\u011fu\u015funa yol a\u00e7m\u0131\u015ft\u0131r.<\/li>\n
  8. Selefin Delil Kullan\u0131m\u0131 ve Uygulamalar\u0131<\/strong>
    \nM\u00fcellif, selefin (ilk d\u00f6nem \u0130slam \u00e2limlerinin) hangi delillerle amel etti\u011fini ve hangilerini terk etti\u011fini analiz etmektedir. Selefin genel olarak kabul etti\u011fi rivayetler esas al\u0131nmal\u0131, zay\u0131f veya kullan\u0131lmayan rivayetler ihtiyatla de\u011ferlendirilmelidir.<\/li>\n<\/ol>\n

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

    Bu seminerde, hakikat ve mecaz kavramlar\u0131n\u0131n \u0130slam hukukundaki rol\u00fc, naslar\u0131n anlamland\u0131r\u0131lmas\u0131nda Arap dilinin \u00f6nemi ve mecaz kullan\u0131m\u0131n\u0131n s\u0131n\u0131rlar\u0131 ele al\u0131nm\u0131\u015ft\u0131r. M\u00fcellif, Arap\u00e7a\u2019daki mecazi kullan\u0131mlar\u0131 dikkate alman\u0131n gereklili\u011fini vurgularken, keyfi yorumlar\u0131n sak\u0131ncalar\u0131n\u0131 da tart\u0131\u015fmaktad\u0131r. Ayr\u0131ca, mutasavv\u0131flar\u0131n baz\u0131 i\u015fari tefsirlerinin metodolojik sorunlar\u0131 oldu\u011fu belirtilmi\u015f ve \u0130slam hukukunda selefin tercih etti\u011fi y\u00f6ntemlerin esas al\u0131nmas\u0131 gerekti\u011fi ifade edilmi\u015ftir.<\/p>\n

     <\/p>\n

    This seminar focuses on the concepts of literal and metaphorical meanings in Islamic legal hermeneutics, examining how linguistic interpretation affects the understanding of scriptural texts (Qur’anic verses and hadiths). The discussion highlights the role of language in determining the meaning of texts, the distinction between literal (\u1e25aq\u012bqah<\/em>) and metaphorical (maj\u0101z<\/em>) meanings, and the conditions under which metaphorical interpretations can be accepted. The seminar also explores the methodological principles used in Islamic jurisprudence to determine whether a word should be interpreted literally or metaphorically.<\/p>\n

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

      \n
    1. Definition and Importance of Literal and Metaphorical Meaning<\/strong>
      \nLiteral meaning (\u1e25aq\u012bqah) refers to the primary and original meaning of a word, while metaphorical meaning (maj\u0101z) occurs when a word is used in a secondary sense based on contextual necessity. In Islamic jurisprudence, the literal meaning is always prioritized, unless it becomes logically or contextually impossible to apply.<\/li>\n
    2. The Role of Arabic Language in Understanding the Texts<\/strong>
      \nThe structure and rules of the Arabic language are fundamental in interpreting scriptural texts. Determining whether a word should be understood literally or metaphorically depends on how the Arabs historically used the term. If a literal meaning is possible, metaphorical interpretation requires supporting evidence.<\/li>\n
    3. Principles Governing the Use of Metaphor<\/strong>
      \nThe legal maxim \u201cthe default meaning of speech is its literal interpretation\u201d, found in works like al-Majallah<\/em>, establishes a fundamental principle: when a literal meaning is clear, metaphor should not be applied. However, if the literal meaning is logically or contextually impossible, a metaphorical meaning may be considered.<\/li>\n
    4. The Use of Metaphor in Religious Texts: Correct and Incorrect Applications<\/strong>
      \nThe seminar discusses instances where metaphorical interpretation is acceptable and where it is not. For example:<\/p>\n
        \n
      • The Qur’anic phrase \u201cHe brings forth the living from the dead\u201d is often understood metaphorically, as it aligns with established linguistic usage.<\/li>\n
      • However, the verse \u201cDo not approach prayer while intoxicated\u201d should not be metaphorically interpreted to mean \u201cavoid heedlessness,\u201d because such an interpretation lacks historical linguistic support.<\/li>\n<\/ul>\n<\/li>\n
      • Criticism of Sufi Interpretations (Ish\u0101r\u012b Tafs\u012br)<\/strong>
        \nThe seminar critiques Sufi esoteric interpretations (ish\u0101r\u012b tafs\u012br), which apply metaphorical meanings beyond linguistic norms. An example discussed is the command to Moses to remove his sandals, which some interpret as \u201cdetaching from worldly attachments.\u201d The seminar argues that without explicit evidence from revelation, such interpretations risk being subjective and unfounded.<\/li>\n
      • The Concept of Generalized Metaphor (\u02bfUm\u016bm al-Maj\u0101z) and Its Limits<\/strong>
        \nThe seminar examines whether a word can simultaneously carry both literal and metaphorical meanings. According to the Hanafi legal tradition, a word can either have a literal or metaphorical meaning, but not both at the same time. However, in specific cases, both meanings may be implied, such as in the statement:<\/p>\n
          \n
        • “I will never set foot in his house.” This can mean both literally not stepping inside and metaphorically refusing to visit in any way.<\/li>\n<\/ul>\n<\/li>\n
        • Cautious Interpretation of Scriptural Texts<\/strong>
          \nThe seminar emphasizes the necessity of a methodical approach when interpreting religious texts. Unregulated metaphorical interpretations can distort Islamic legal consistency. The discussion highlights how individual subjective interpretations, if not aligned with early scholarly consensus, contributed to sectarian divisions in Islamic history.<\/li>\n
        • The Use of Evidence by Early Scholars (Salaf) and Their Methodology<\/strong>
          \nThe seminar examines which types of evidence early Islamic scholars (salaf) relied upon and which they avoided. It stresses that accepted interpretations should be based on strong historical precedent, and weak or unused reports should be treated with caution.<\/li>\n<\/ol>\n

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

          This seminar provides an in-depth analysis of the role of literal and metaphorical meanings in Islamic jurisprudence, emphasizing the importance of linguistic precision in interpreting religious texts. The seminar critiques arbitrary metaphorical interpretations, particularly in Sufi esoteric tafs\u012br, and highlights the methodological rigor required in legal hermeneutics. Finally, the discussion reinforces the necessity of adhering to the interpretative principles of early scholars (salaf) to maintain consistency and reliability in Islamic legal thought.<\/p>\n

           <\/p>\n

           <\/p>\n

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

          ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 50. SEM\u0130NER \u00d6ZET\u0130 Bu seminerde hakikat ve […]<\/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-3497","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3497","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=3497"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3497\/revisions"}],"predecessor-version":[{"id":3499,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3497\/revisions\/3499"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3497"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}