{"id":4605,"date":"2025-04-23T10:32:20","date_gmt":"2025-04-23T07:32:20","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4605"},"modified":"2025-04-23T10:32:20","modified_gmt":"2025-04-23T07:32:20","slug":"abdullah-kahraman-cessas-el-fusul-fil-usul-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdullah-kahraman-cessas-el-fusul-fil-usul-7-seminer-ozeti\/","title":{"rendered":"ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde s\u00fcnnetin Kur\u2019an\u2019\u0131 nesh edip edemeyece\u011fi meselesi, Cess\u00e2s\u2019\u0131n g\u00f6r\u00fc\u015fleri \u00fczerinden detayl\u0131 bir \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r. Ders boyunca Cess\u00e2s\u2019\u0131n Hanef\u00ee us\u00fbl gelene\u011findeki \u201cnesih bir beyan t\u00fcr\u00fcd\u00fcr\u201d iddias\u0131n\u0131 temellendirme bi\u00e7imi, \u015e\u00e2fi\u00ee mezhebiyle olan farklar\u0131 ve klasik delil sistemati\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

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

    \n
  1. S\u00fcnnetin Kur\u2019an\u2019\u0131 Neshi ve Hanef\u00ee Gelene\u011fi<\/strong>
    \nCess\u00e2s, klasik Hanef\u00ee usul\u00fc \u00e7er\u00e7evesinde Kur\u2019an\u2019\u0131n Kur\u2019an\u2019la, s\u00fcnnetin s\u00fcnnetle, Kur\u2019an\u2019\u0131n s\u00fcnnetle ve s\u00fcnnetin de Kur\u2019an\u2019la neshedilebilece\u011fini kabul eder. Bu noktada \u015e\u00e2fi\u00ee\u2019den ayr\u0131l\u0131r \u00e7\u00fcnk\u00fc \u015e\u00e2fi\u00ee, s\u00fcnnetin Kur\u2019an\u2019\u0131 neshedemeyece\u011fini savunur. Cess\u00e2s\u2019a g\u00f6re, beyan g\u00f6revi verilen Hz. Peygamber\u2019in, Kur\u2019an ayetlerini neshetmesi m\u00fcmk\u00fcnd\u00fcr, \u00e7\u00fcnk\u00fc nesih de bir t\u00fcr beyand\u0131r.<\/li>\n
  2. M\u00fctevatir ve Me\u015fhur S\u00fcnnet \u00dczerinden Nesih<\/strong>
    \nCess\u00e2s, ahad haberlerin nesihte yeterli olmayaca\u011f\u0131n\u0131, ancak m\u00fctevatir ve me\u015fhur s\u00fcnnetlerin bilgi de\u011feri itibariyle Kur\u2019an\u2019\u0131 neshe yetebilece\u011fini belirtir. Me\u015fhur haber, zann\u00ee olmaktan s\u0131yr\u0131l\u0131p tatmin edici bilgi sa\u011fl\u0131yorsa, nesihte kullan\u0131labilir.<\/li>\n
  3. Kur\u2019an\u2019\u0131n Beyan Yetkisi ve Nahl 44. Ayet Yorumu<\/strong>
    \nKur\u2019an\u2019\u0131n Hz. Peygamber\u2019e beyan g\u00f6revi verdi\u011fini belirten Nahl 44. ayeti, Cess\u00e2s\u2019a g\u00f6re s\u00fcnnetin Kur\u2019an\u2019\u0131 neshedebilmesi i\u00e7in delildir. Hanef\u00eelerce nesih \u201ciptal\u201d de\u011fil, h\u00fckm\u00fcn s\u00fcresinin bildirilmesi \u015feklinde bir beyan olarak anla\u015f\u0131l\u0131r. Bu, Allah\u2019\u0131n kel\u00e2m\u0131nda de\u011fi\u015fiklik olmayaca\u011f\u0131 prensibiyle uyumludur.<\/li>\n
  4. Tahsis ve Nesih Aras\u0131ndaki \u0130li\u015fki<\/strong>
    \nCess\u00e2s, tahsis ile nesih aras\u0131nda teknik farklar oldu\u011funu kabul eder, fakat her ikisinin de h\u00fckm\u00fcn uygulanmas\u0131n\u0131 s\u0131n\u0131rlad\u0131\u011f\u0131 i\u00e7in ortak bir kategori i\u00e7inde de\u011ferlendirilebilece\u011fini savunur. Bu ba\u011flamda, s\u00fcnnetle yap\u0131lan tahsis gibi nesih de m\u00fcmk\u00fcnd\u00fcr.<\/li>\n
  5. Hadis \u00d6rnekleriyle Nesih<\/strong>
    \nCess\u00e2s, s\u00fcnnetin Kur\u2019an\u2019\u0131 nas\u0131l neshetti\u011fini a\u00e7\u0131klarken zina, vasiyet ve miras gibi konularda hadislerin h\u00fck\u00fcm de\u011fi\u015ftirici rol\u00fcn\u00fc \u00f6rneklerle izah eder. \u00d6rne\u011fin, zina edenler hakk\u0131ndaki Nisa 15. ayeti, hem Nur 2. ayetiyle hem de rejim h\u00fckm\u00fcn\u00fc getiren hadisle neshedilmi\u015ftir. Cess\u00e2s, bu durumda s\u00fcnnetin aktif olarak Kur\u2019an\u2019\u0131 neshetti\u011fini savunur.<\/li>\n
  6. \u015e\u00e2fi\u00eelerin Kar\u015f\u0131 G\u00f6r\u00fc\u015fleri ve Cess\u00e2s\u2019\u0131n Yan\u0131tlar\u0131<\/strong>
    \n\u015e\u00e2fi\u00eeler, s\u00fcnnetin Kur\u2019an\u2019\u0131 neshedemeyece\u011fini, \u00e7\u00fcnk\u00fc e\u015fit konumda olmad\u0131klar\u0131n\u0131 s\u00f6yler. Ayr\u0131ca Bakara 106. ayeti delil getirerek \u201cancak bir ayet ba\u015fka bir ayeti nesheder\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc savunurlar. Cess\u00e2s, bu ayetin lafz\u0131n\u0131n \u201cdaha hay\u0131rl\u0131s\u0131n\u0131 getiririz\u201d ifadesinden hareketle, h\u00fck\u00fcm a\u00e7\u0131s\u0131ndan s\u00fcnnetin daha faydal\u0131 bir alternatifi getirebilece\u011fini ve bunun da nesih say\u0131labilece\u011fini \u00f6ne s\u00fcrer.<\/li>\n
  7. Haber Teorisine Giri\u015f<\/strong>
    \nSeminerin son k\u0131sm\u0131nda Cess\u00e2s\u2019\u0131n haber teorisine giri\u015f yapt\u0131\u011f\u0131 belirtilir. \u0130sa bin Eb\u00e2n\u2019\u0131n g\u00f6r\u00fc\u015fleri temel al\u0131narak m\u00fctevatir, me\u015fhur ve ahad haberlerin tasnifi, bilgi de\u011feri ve nesihte kullan\u0131m\u0131 gibi konulara zemin haz\u0131rlan\u0131r.<\/li>\n<\/ol>\n

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

    Bu derste, Cess\u00e2s\u2019\u0131n s\u00fcnnetin Kur\u2019an\u2019\u0131 neshedebilece\u011fi y\u00f6n\u00fcndeki Hanef\u00ee iddias\u0131, hem akl\u00ee hem de nakl\u00ee delillerle temellendirilmi\u015f; \u015e\u00e2fi\u00ee ekol\u00fcne ait ele\u015ftiriler detayl\u0131 bi\u00e7imde yan\u0131tlanm\u0131\u015ft\u0131r. Nesih, iptal de\u011fil beyan olarak tan\u0131mland\u0131\u011f\u0131 i\u00e7in, s\u00fcnnetin Kur\u2019an\u2019a m\u00fcdahalesi, beyan\u0131n bir t\u00fcr\u00fc olarak me\u015frula\u015ft\u0131r\u0131l\u0131r. Bir sonraki derste, haber teorisinin ayr\u0131nt\u0131lar\u0131na ge\u00e7ilerek bu g\u00f6r\u00fc\u015flerin epistemolojik temelleri tart\u0131\u015f\u0131lacakt\u0131r.<\/p>\n

    This seminar delved into the issue of whether the Sunnah can abrogate the Qur\u2019an, focusing on al-Ja\u1e63\u1e63\u0101\u1e63\u2019s arguments within the \u1e24anaf\u012b framework. The discussion explored his claim that abrogation (naskh<\/em>) is a form of clarification (bay\u0101n<\/em>), and examined the differences between \u1e24anaf\u012b and Sh\u0101fi\u02bf\u012b methodologies, supported by classical textual evidence.<\/p>\n

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

      \n
    1. Can the Sunnah Abrogate the Qur\u2019an?<\/strong>
      \nAccording to al-Ja\u1e63\u1e63\u0101\u1e63, in line with classical \u1e24anaf\u012b legal theory, the Qur\u2019an may abrogate the Qur\u2019an, the Sunnah may abrogate the Sunnah, and both can abrogate each other. He opposes the Sh\u0101fi\u02bf\u012b view that the Sunnah cannot abrogate the Qur\u2019an, arguing that the Prophet, as the recipient of divine guidance, holds the authority to clarify or limit Qur\u2019anic rulings, and that abrogation is itself a form of bay\u0101n.<\/li>\n
    2. Mutaw\u0101tir and Mashh\u016br Reports in Abrogation<\/strong>
      \nAl-Ja\u1e63\u1e63\u0101\u1e63 emphasizes that solitary reports (\u0101<\/em>\u1e25\u0101d<\/em>) are insufficient for abrogation. However, mutaw\u0101tir (mass-transmitted) and mashh\u016br<\/em> (well-known) reports, due to their epistemic strength, can effectively serve as grounds for abrogation, provided they produce certitude.<\/li>\n
    3. Qur\u2019anic Authority and Interpretation of S\u016brat al-Na<\/strong>\u1e25l 16:44<\/strong>
      \nAl-Ja\u1e63\u1e63\u0101\u1e63 cites Qur\u2019an 16:44 (\u201cso that you may clarify for the people what has been sent down to them\u201d) to argue that the Prophet\u2019s clarifications, including abrogations, are divinely sanctioned. Since \u1e24anaf\u012bs view abrogation not as annulment but as specification of a ruling\u2019s timeframe, this harmonizes with the belief in the unchanging nature of God\u2019s speech.<\/li>\n
    4. Relationship Between Specification (Takhs\u012bs<\/em>) and Abrogation<\/strong>
      \nWhile acknowledging technical differences, al-Ja\u1e63\u1e63\u0101\u1e63 notes that both takhs\u012bs (specification) and naskh (abrogation) function to limit the application of a legal ruling. Therefore, if specification by Sunnah is accepted, so too should abrogation be.<\/li>\n
    5. Hadith-Based Examples of Abrogation<\/strong>
      \nCiting legal cases such as zina (adultery), inheritance, and bequests, al-Ja\u1e63\u1e63\u0101\u1e63 shows how hadith reports modified or replaced Qur\u2019anic rulings. For example, Qur\u2019an 4:15 on the punishment for fornication was later replaced by Qur\u2019an 24:2 and the hadith on stoning (rajm). In such cases, he affirms that the Sunnah actively abrogated the Qur\u2019an.<\/li>\n
    6. Sh\u0101fi<\/strong>\u02bf<\/strong>\u012b Objections and al-Ja\u1e63\u1e63\u0101\u1e63\u2019s Responses<\/strong>
      \nThe Sh\u0101fi\u02bf\u012bs argue that the Sunnah cannot override the Qur\u2019an due to its lesser authority and cite Qur\u2019an 2:106 (\u201cWe do not abrogate a verse except with one better or similar to it\u201d). Al-Ja\u1e63\u1e63\u0101\u1e63 responds by focusing on the phrase \u201cbetter or similar\u201d, arguing that a ruling from the Sunnah may serve a greater legal benefit, thereby justifying abrogation.<\/li>\n
    7. Introduction to the Theory of <\/strong>\u1e24ad\u012bth Transmission<\/strong>
      \nThe seminar concluded with a transition into al-Ja\u1e63\u1e63\u0101\u1e63\u2019s classification of hadith reports, laying the groundwork for future discussions. Drawing on the views of \u02bf\u012as\u0101 ibn Ab\u0101n, it introduced the distinctions between mutaw\u0101tir, mashh\u016br, and \u0101\u1e25\u0101d reports, and their respective epistemological weight in the context of abrogation.<\/li>\n<\/ol>\n

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

      This seminar demonstrated that al-Ja\u1e63\u1e63\u0101\u1e63\u2019s defense of the Sunnah\u2019s capacity to abrogate the Qur\u2019an is rooted in both rational and scriptural arguments. By defining abrogation as a type of divine clarification rather than cancellation, he affirms the legitimacy of prophetic intervention in Qur\u2019anic legislation. The next seminar will deepen the exploration of hadith theory and its epistemological foundations within legal methodology.<\/p>\n

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

      ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 7. SEM\u0130NER \u00d6ZET\u0130 Bu seminerde […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-4605","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4605","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=4605"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4605\/revisions"}],"predecessor-version":[{"id":4606,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4605\/revisions\/4606"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4605"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}