{"id":4633,"date":"2025-04-23T11:07:06","date_gmt":"2025-04-23T08:07:06","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4633"},"modified":"2025-04-23T11:07:06","modified_gmt":"2025-04-23T08:07:06","slug":"abdullah-kahraman-cessas-el-fusul-fil-usul-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdullah-kahraman-cessas-el-fusul-fil-usul-6-seminer-ozeti\/","title":{"rendered":"ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Bu seminerde teyhiru\u2019l-bey\u00e2n (beyan a\u00e7\u0131klamas\u0131n\u0131n ertelenmesi) ve emir kavram\u0131 merkezli olarak Hanef\u00ee ve \u015e\u00e2fi\u00ee usul anlay\u0131\u015flar\u0131 aras\u0131ndaki temel farklar irdelenmi\u015f, ard\u0131ndan nesih teorisinin Hanef\u00ee gelenekte nas\u0131l ele al\u0131nd\u0131\u011f\u0131 ayr\u0131nt\u0131l\u0131 bi\u00e7imde analiz edilmi\u015ftir. Cess\u00e2s\u2019\u0131n metni \u00fczerinden \u015fekillenen tart\u0131\u015fmalar, us\u00fbl f\u0131kh\u0131n\u0131n dil-felsefi, h\u00fck\u00fcm teorik ve normatif yap\u0131s\u0131na dair detaylar i\u00e7ermektedir.<\/p>\n

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

    \n
  1. Beyan\u0131n Ertelenmesi (Teyhiru\u2019l-Bey\u00e2n) ve Uygulanabilirlik \u0130lkesi<\/strong>
    \nCess\u00e2s, lafz\u0131n zahir anlam\u0131n\u0131n d\u0131\u015f\u0131nda bir anlam kastediliyorsa, bunun geciktirilmeden a\u00e7\u0131klanmas\u0131n\u0131n zorunlu oldu\u011funu vurgular. \u00d6zellikle namaz gibi uygulamal\u0131 ibadetlerin mahiyetinin geciktirilmesi, muhatab\u0131n yanl\u0131\u015f anlamas\u0131na neden olaca\u011f\u0131 i\u00e7in caiz g\u00f6r\u00fclmez. Buna kar\u015f\u0131n m\u00fccmel (kapal\u0131) laf\u0131zlar\u0131n a\u00e7\u0131klanmas\u0131 ertelenebilir<\/strong>, zira h\u00fckm\u00fcn \u00f6z\u00fc anla\u015f\u0131l\u0131r durumdad\u0131r, yaln\u0131zca ayr\u0131nt\u0131 sonradan gelir.<\/li>\n
  2. Emir Kavram\u0131n\u0131n Tan\u0131m\u0131 ve Kullan\u0131m Alanlar\u0131<\/strong>
    \nEmir, \u00fcst konumdaki birinin alt konumda olana y\u00f6neltti\u011fi \u201cyap\u201d talebidir. Cess\u00e2s\u2019a g\u00f6re emir, temel olarak v\u00fcc\u00fbb (zorunluluk) ifade eder. Ancak kullan\u0131ld\u0131\u011f\u0131 ba\u011flama g\u00f6re nedd (tavsiye), ir\u015fad (yol g\u00f6sterme), ib\u00e2ha (mubah k\u0131lma), tehdit, tahadd\u00ee (meydan okuma) ve acziyet bildirme gibi anlamlara da gelebilir. Bu \u00e7e\u015fitlilik, emrin anlam\u0131n\u0131 belirlemede karineye (ba\u011flama) duyulan ihtiyac\u0131 ortaya koyar.<\/li>\n
  3. Emirde Tekrar, Kaza ve Vakit Ba\u011flam\u0131<\/strong>
    \nCess\u00e2s\u2019a g\u00f6re emir ilk etapta bir kez yerine getirilmesi gereken bir h\u00fck\u00fcm do\u011furur; tekrar, ancak ilgili sebep yeniden meydana gelirse g\u00fcndeme gelir. Namaz gibi ibadetlerin tekrar edilmesi, emrin de\u011fil, vaktin tekrar\u0131ndan kaynaklan\u0131r. Ayr\u0131ca emir verilen fiil yerine getirilmezse, bunun kazaya kal\u0131p kalmayaca\u011f\u0131 da tart\u0131\u015f\u0131l\u0131r. Hanef\u00eelere g\u00f6re kaza i\u00e7in ayr\u0131 bir delil gerekir; aksi takdirde emre yeni bir anlam eklenmi\u015f olur.<\/li>\n
  4. Nesih Teorisi: Ref mi, Beyan m\u0131?<\/strong>
    \nCess\u00e2s, neshi \u201cref\u201d (h\u00fckm\u00fc ortadan kald\u0131rma) de\u011fil, \u201cbeyan\u201d (h\u00fckm\u00fcn ge\u00e7erlilik s\u00fcresini a\u00e7\u0131klama) olarak yorumlar. Bu yakla\u015f\u0131m, Allah\u2019\u0131n ezel\u00ee ilmini ve kel\u00e2m\u0131n\u0131n tutarl\u0131l\u0131\u011f\u0131n\u0131 koruma amac\u0131 g\u00fcder. Ona g\u00f6re nesih, bizim ebed\u00ee sand\u0131\u011f\u0131m\u0131z bir h\u00fckm\u00fcn asl\u0131nda s\u0131n\u0131rl\u0131 oldu\u011funun sonradan beyan edilmesidir. Bu anlay\u0131\u015fla, \u201cbeda\u201d yani Allah\u2019\u0131n bir konuda sonradan fikir de\u011fi\u015ftirmesi anlam\u0131na gelebilecek ihtimaller bertaraf edilir.<\/li>\n
  5. S\u00fcnnet ve Kur\u2019an Aras\u0131ndaki Nesih \u0130li\u015fkisi<\/strong>
    \nCess\u00e2s, Kur\u2019an\u2019\u0131n s\u00fcnneti ve s\u00fcnnetin Kur\u2019an\u2019\u0131 neshedebilece\u011fini savunur, ancak bu ikinci durumda s\u00fcnnetin m\u00fctevatir veya me\u015fhur olmas\u0131 \u015fart\u0131n\u0131 ko\u015far. Ahad haberle nesih yap\u0131lamaz. \u00d6rnekler aras\u0131nda K\u0131ble de\u011fi\u015fimi, i\u00e7ki yasa\u011f\u0131 ve hicab ayeti gibi uygulamalar yer al\u0131r. Cess\u00e2s\u2019a g\u00f6re bu \u00f6rneklerdeki ilk uygulamalar s\u00fcnnettir ve sonradan gelen ayetlerle neshedilmi\u015ftir.<\/li>\n
  6. Tilaveti Mensuh, H\u00fckm\u00fc Baki Olan Deliller<\/strong>
    \nCess\u00e2s, metni Kur\u2019an\u2019dan \u00e7\u0131kar\u0131lm\u0131\u015f ancak h\u00fckm\u00fc ge\u00e7erli olan naslar\u0131 (\u00f6rne\u011fin recm hadisi) savunur. Ona g\u00f6re ayet unutulmu\u015f, yaz\u0131lmam\u0131\u015f ya da tilavetinden vazge\u00e7ilmi\u015f olsa da h\u00fckm\u00fc ge\u00e7erli olabilir. Bu g\u00f6r\u00fc\u015f, Kur\u2019an\u2019\u0131n dokunulmazl\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan baz\u0131 tart\u0131\u015fmalara yol a\u00e7sa da, Cess\u00e2s\u2019\u0131n usul teorisinde mant\u0131ksal bir yere sahiptir.<\/li>\n
  7. Nesihte Zamanlama, Sebep ve Maslahat \u0130li\u015fkisi<\/strong>
    \nHanef\u00eeler, neshi h\u00fckm\u00fcn vakti gelmeden m\u00fcmk\u00fcn g\u00f6rmez. Ayr\u0131ca, Cess\u00e2s\u2019a g\u00f6re nesih i\u015flemi ilahi irade ve maslahat g\u00f6zetilerek ger\u00e7ekle\u015ftirilir; yeni h\u00fck\u00fcm bazen daha hafif, bazen daha a\u011f\u0131r olabilir. Burada ama\u00e7, kullar\u0131n maslahat\u0131na en uygun olan\u0131 hayata ge\u00e7irmektir.<\/strong><\/li>\n<\/ol>\n

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

    Bu ders, Cess\u00e2s\u2019\u0131n usul anlay\u0131\u015f\u0131nda beyan\u0131n \u00f6nceli\u011fini, emrin normatif \u00e7er\u00e7evesini ve nesih teorisinin Hanef\u00ee yorumunu b\u00fct\u00fcnl\u00fckl\u00fc bir \u015fekilde sunmu\u015ftur. \u00d6zellikle neshi bir t\u00fcr beyan olarak yorumlamas\u0131, Hanef\u00ee gelene\u011fin Kur\u2019an\u2019\u0131n de\u011fi\u015fmezli\u011fi ve ilahi kel\u00e2m\u0131n hikmetine dair hassasiyetini g\u00f6zler \u00f6n\u00fcne sermektedir. Bir sonraki derslerde, nesih tart\u0131\u015fmalar\u0131n\u0131n pratik-tefsir\u00ee sonu\u00e7lar\u0131 ve \u015feriat\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde h\u00fck\u00fcm s\u00fcreklili\u011fi meselesi i\u015flenecektir.<\/p>\n

    This seminar focused on t<\/strong>he concept of ta<\/em>\u02bekh<\/em>\u012br al-bay<\/em>\u0101n<\/em> (postponement of clarification) and the nature of command (amr<\/em>), comparing \u1e24anaf\u012b and Sh\u0101fi\u02bf\u012b approaches, and delving into the doctrine of abrogation (naskh) in the \u1e24anaf\u012b tradition. Based on al-Ja\u1e63\u1e63\u0101\u1e63\u2019s analysis, the discussion revealed detailed intersections between legal theory, linguistic philosophy, and normative reasoning in Islamic jurisprudence.<\/p>\n

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

      \n
    1. Postponement of Clarification (Ta<\/em><\/strong>\u02bekh<\/em><\/strong>\u012br al-Bay<\/em><\/strong>\u0101n<\/em>) and Its Limits<\/strong>
      \nAl-Ja\u1e63\u1e63\u0101\u1e63 argues that if the intended meaning of a legal text differs from its apparent meaning, then clarification must not be delayed. In cases such as prayer rituals, delayed clarification would mislead the audience, hence it is impermissible. However, in the case of ambiguous (mujmal<\/em>) expressions, postponement is permitted, as the core legal intent is already understood, and only its details are disclosed later.<\/li>\n
    2. Definition of Command (Amr<\/em>) and Its Modalities<\/strong>
      \nA command (amr<\/em>) is defined as a request from a superior to a subordinate to perform an act. Al-Ja\u1e63\u1e63\u0101\u1e63 holds that the default implication of a command is obligation (wuj\u016bb<\/em>), but depending on context, it may also denote recommendation (nadb<\/em>), guidance (irsh\u0101d<\/em>), permissibility (ib\u0101<\/em>\u1e25a<\/em>), threat, challenge, or demonstration of incapacity. Thus, context (qar\u012bna<\/em>) plays a key role in interpreting commands.<\/li>\n
    3. Command, Repetition, and Performance Timing<\/strong>
      \nAccording to al-Ja\u1e63\u1e63\u0101\u1e63, a command implies a one-time action unless there is evidence for repetition. Acts such as prayer are repeated not because of the command itself, but due to the recurring nature of time-bound obligations. Additionally, the issue of whether missed obligations require make-up (qa<\/em>\u1e0d\u0101<\/em>\u02be<\/em>) is raised. In the \u1e24anaf\u012b view, qa\u1e0d\u0101\u02be requires a separate proof, otherwise the original command would be extended unjustifiably.<\/li>\n
    4. The Nature of Abrogation (Naskh<\/em>): Removal or Clarification?<\/strong>
      \nAl-Ja\u1e63\u1e63\u0101\u1e63 interprets abrogation not as a removal (raf<\/em>\u02bf<\/em>) of a ruling, but as a clarification (bay\u0101n<\/em>) of its temporal limitation. This perspective preserves the consistency of God\u2019s eternal knowledge and speech. What appears as an abrogation is actually the later revelation clarifying the time-bound nature of a ruling previously thought to be perpetual, thereby excluding any notion of divine retraction (bad\u0101<\/em>\u02be<\/em>).<\/li>\n
    5. Abrogation Between Qur\u2019an and Sunnah<\/strong>
      \nAl-Ja\u1e63\u1e63\u0101\u1e63 accepts both Qur\u2019an abrogating Sunnah and vice versa, with the condition that abrogating Sunnah must be mutaw\u0101tir<\/em> (mass-transmitted) or mashh\u016br<\/em> (widely known). \u0100<\/em>\u1e25\u0101d<\/em> (solitary) reports cannot abrogate Qur\u2019anic rulings. Examples such as the change of qibla, the prohibition of alcohol, and the hijab verse demonstrate such instances where initial practices from the Sunnah were abrogated by later Qur\u2019anic revelations.<\/li>\n
    6. Abrogation of Recitation but Continuation of Legal Ruling<\/strong>
      \nAl-Ja\u1e63\u1e63\u0101\u1e63 defends the validity of texts whose recitation was abrogated but whose legal ruling remains, such as the stoning (rajm) punishment. In his view, even if a verse was forgotten or removed from recitation, its legal authority can persist. While this view has raised theological concerns, it is logically consistent within al-Ja\u1e63\u1e63\u0101\u1e63\u2019s framework.<\/li>\n
    7. Timing, Cause, and Welfare (Ma\u1e63la<\/em><\/strong>\u1e25a<\/em>) in Abrogation<\/strong>
      \nThe \u1e24anaf\u012b school maintains that abrogation is not permissible before a ruling\u2019s implementation period begins. Moreover, abrogation is enacted in light of divine wisdom and human welfare (ma\u1e63la<\/em>\u1e25a<\/em>)\u2014sometimes replacing a law with a lighter or heavier one to best suit the community\u2019s needs.<\/li>\n<\/ol>\n

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

      This seminar offered a comprehensive view of al-Ja\u1e63\u1e63\u0101\u1e63\u2019s legal theory, highlighting the primacy of bay\u0101n<\/em>, the interpretive complexity of amr<\/em>, and the \u1e24anaf\u012b conception of abrogation as clarification rather than cancellation. His approach aims to protect the coherence of divine speech and avoid theological inconsistencies. Upcoming sessions will explore the practical and exegetical consequences of this theory, including its impact on continuity and change within Islamic law.<\/p>\n

       <\/p>\n

       <\/p>\n

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

      ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 6. 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-4633","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4633","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=4633"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4633\/revisions"}],"predecessor-version":[{"id":4634,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4633\/revisions\/4634"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4633"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}