{"id":4635,"date":"2025-04-23T11:10:43","date_gmt":"2025-04-23T08:10:43","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4635"},"modified":"2025-04-23T11:10:43","modified_gmt":"2025-04-23T08:10:43","slug":"abdullah-kahraman-cessas-el-fusul-fil-usul-8-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdullah-kahraman-cessas-el-fusul-fil-usul-8-seminer-ozeti\/","title":{"rendered":"ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 8. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 8. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/span>
    \nBu ders, Cess\u00e2s\u2019\u0131n haber teorisini merkeze alarak ahad haberin bilgi de\u011feri ve din\u00ee delil olup olamayaca\u011f\u0131 tart\u0131\u015fmas\u0131n\u0131 i\u015flemektedir. Ders, \u0130sa bin Eban\u2019\u0131n taksimat\u0131na dayanarak haberlerin tasnifini ele almakta ve ahad haberin s\u00fcbutu, g\u00fcvenilirli\u011fi, bilgi \u00fcretme kapasitesi ve amel\u2013akaid alan\u0131ndaki ge\u00e7erlili\u011fini detayl\u0131 bi\u00e7imde tart\u0131\u015fmaktad\u0131r.<\/span><\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/span><\/li>\n<\/ol>\n
      \n
    1. Haber T\u00fcrleri ve Epistemolojik Stat\u00fcleri<\/strong><\/span>
      \nHaberler \u00fc\u00e7 ana grupta ele al\u0131n\u0131r: zorunlu bilgi ifade eden (m\u00fctevatir), yalan oldu\u011fu kesin olan, do\u011frulu\u011fu-yanl\u0131\u015fl\u0131\u011f\u0131 muhtemel olan haberler. M\u00fctevatir haberin temel \u00f6l\u00e7\u00fct\u00fc say\u0131 de\u011fil, yalan \u00fczere ittifak\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131d\u0131r. Cess\u00e2s, bilgi t\u00fcrlerini epistemolojik olarak kelam ve f\u0131k\u0131h ba\u011flam\u0131nda konumland\u0131r\u0131r.<\/span><\/li>\n
    2. Ahad Haber ve Delil Olma \u015eartlar\u0131<\/strong><\/span>
      \nAhad haber, s\u00fcnnetin b\u00fcy\u00fck k\u0131sm\u0131n\u0131 olu\u015fturdu\u011fu i\u00e7in \u00f6nemlidir. Cess\u00e2s\u2019a g\u00f6re s\u00fcnn\u00ee us\u00fblc\u00fcler aras\u0131nda ahad haberin kabul\u00fc konusunda ittifak olsa da \u015fartlar\u0131 konusunda ayr\u0131l\u0131klar vard\u0131r: Hanef\u00eeler ve Malik\u00eeler metin merkezli yakla\u015f\u0131rken \u015e\u00e2fi\u00ee ve Hanbel\u00eeler senet odakl\u0131d\u0131r. Hanef\u00eeler ayr\u0131ca k\u0131yasa ayk\u0131r\u0131l\u0131\u011f\u0131 ahad haberin reddi i\u00e7in yeterli g\u00f6r\u00fcr.<\/span><\/li>\n
    3. Ahad Haber ve \u0130nan\u00e7-Amel Ayr\u0131m\u0131<\/strong><\/span>
      \nAhad haber zann\u00ee bilgi ifade etti\u011fi i\u00e7in akaid alan\u0131nda delil say\u0131lmaz; yaln\u0131zca amel\u00ee alanlarda ge\u00e7erlidir. \u015eahitlik, haklar ve muamelat gibi alanlarda \u015fartlara ba\u011fl\u0131 olarak delil olabilir. \u0130nan\u00e7ta ise yaln\u0131zca m\u00fctevatir haber delil kabul edilir.<\/span><\/li>\n
    4. Haberin Sahihli\u011finde Metin ve Ravi \u00d6nceli\u011fi<\/strong><\/span>
      \nCess\u00e2s, haberin sahihli\u011fi de\u011ferlendirilirken sadece r\u00e2v\u00eeye de\u011fil, metne de bak\u0131lmas\u0131 gerekti\u011fini vurgular. \u00d6zellikle k\u0131yasa veya Kur\u2019an\u2019a ayk\u0131r\u0131 metinlerin reddi gerekti\u011fi belirtilir. Bu ba\u011flamda \u0130sa bin Eban\u2019dan ayr\u0131l\u0131r.<\/span><\/li>\n
    5. Delil Olabilen Ahad Haber T\u00fcrleri<\/strong><\/span>
      \nBe\u015f tip ahad haber bilgi ifade eder: (1) Peygamber\u2019in bizzat verdi\u011fi, mucizeyle desteklenmi\u015f haberler; (2) Peygamber\u2019in bir ba\u015fkas\u0131n\u0131n haberini tasdik etmesi; (3) Kur\u2019an taraf\u0131ndan do\u011frulanan haberler; (4) \u00dczerinde icma olu\u015fmu\u015f ahad haberler; (5) Tek ki\u015finin anlatt\u0131\u011f\u0131 olay\u0131 bilen \u00e7ok say\u0131da ki\u015finin sessizce onaylad\u0131\u011f\u0131 haberler.<\/span><\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong><\/span>
        \nBu ders, Cess\u00e2s\u2019\u0131n haber anlay\u0131\u015f\u0131n\u0131 yaln\u0131zca rivayet de\u011ferleri a\u00e7\u0131s\u0131ndan de\u011fil, epistemik ba\u011flamda da analiz eder. Ahad haberin amel alan\u0131yla s\u0131n\u0131rland\u0131r\u0131lmas\u0131, s\u00fcnnetin bilgi kayna\u011f\u0131 olarak temellendirilmesini sa\u011flar. Cess\u00e2s, m\u00fctevatir haberin zorunlu bilgi verdi\u011fini, ahad haberin ise ancak \u015fartl\u0131 olarak bilgi ve delil olabilece\u011fini belirtir; b\u00f6ylece haber teorisini kelam\u00ee-f\u0131kh\u00ee gelenekle irtibatland\u0131rarak sistematikle\u015ftirir.<\/span><\/li>\n<\/ol>\n

        \u00a0<\/strong><\/span><\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong><\/span>
          \nThis session centers on Cess\u00e2s\u2019s theory of transmission (khabar<\/em>), specifically addressing the epistemic status and probative value of solitary reports (akhb\u0101r \u0101<\/em>\u1e25\u0101d<\/em>) within Islamic legal and theological discourse. Drawing from the classification proposed by \u02bf\u012as\u0101 b. Ab\u0101n, the lecture discusses the categorization of reports, the epistemic implications of solitary narration, and its authority in both legal rulings and theological matters.<\/span><\/li>\n
        2. Main Themes and Topics<\/strong><\/span><\/li>\n<\/ol>\n
            \n
          1. Types of Reports and Their Epistemological Status<\/strong><\/span>
            \nReports are divided into three main categories: (1) those that convey necessary knowledge (mutaw\u0101tir), (2) those known to be false, and (3) those that are probabilistically true or false. For Cess\u00e2s, the decisive factor in mutaw\u0101tir<\/em> transmission is not quantity, but the impossibility of collective fabrication. He situates these categories within theological and jurisprudential epistemology.<\/span><\/li>\n
          2. Conditions for the Probative Validity of Solitary Reports<\/strong><\/span>
            \nSolitary reports (\u0101<\/em>\u1e25\u0101d<\/em>) form the majority of the transmitted Sunnah. While Sunni scholars generally accept their authority, they differ over the conditions. \u1e24anaf\u012bs and M\u0101lik\u012bs focus on textual coherence, whereas Sh\u0101fi\u02bf\u012bs and \u1e24anbal\u012bs emphasize the isn\u0101d. \u1e24anaf\u012bs additionally reject solitary reports that contradict analogy (qiy\u0101s<\/em>).<\/span><\/li>\n
          3. Differentiating Between Doctrinal and Legal Authority<\/strong><\/span>
            \nSince solitary reports generate only probabilistic knowledge, they cannot serve as proof in matters of creed. They are, however, acceptable in practical-legal domains such as testimony, transactions, and judicial rulings\u2014provided certain criteria are met. Only mutaw\u0101tir<\/em> reports are admissible in creedal matters.<\/span><\/li>\n
          4. Evaluating Both the Text and the Transmitter<\/strong><\/span>
            \nCess\u00e2s argues that the reliability of a report must be assessed not only based on the transmitter but also in relation to its content. If the report contradicts analogy or the Qur\u2019an, it must be rejected. In this view, he diverges from \u02bf\u012as\u0101 b. Ab\u0101n, who prioritized chain analysis.<\/span><\/li>\n
          5. Types of Solitary Reports That Can Convey Knowledge<\/strong><\/span>
            \nCess\u00e2s identifies five types of \u0101<\/em>\u1e25\u0101d<\/em> reports that can yield valid knowledge: (1) reports from the Prophet supported by miracles, (2) reports he explicitly endorsed, (3) reports confirmed by the Qur\u2019an, (4) those that have been accepted by consensus (ijm\u0101<\/em>\u02bf<\/em>), and (5) individual reports silently affirmed by many contemporaries with knowledge of the event.<\/span><\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong><\/span>
              \nThis lecture analyzes Cess\u00e2s\u2019s theory of report transmission not merely as a mechanism of narration but within an epistemological framework. His restriction of solitary reports to the practical domain preserves the integrity of Sunnah as a source of law. For Cess\u00e2s, mutaw\u0101tir<\/em> reports produce necessary knowledge, while \u0101<\/em>\u1e25\u0101d<\/em> reports can only yield conditional knowledge or proof, thereby systematizing his report theory in alignment with both theological and legal traditions.<\/span><\/li>\n<\/ol>\n

               <\/p>\n

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

              ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 8. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/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-4635","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4635","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=4635"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4635\/revisions"}],"predecessor-version":[{"id":4636,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4635\/revisions\/4636"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4635"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}