{"id":4637,"date":"2025-04-23T11:12:29","date_gmt":"2025-04-23T08:12:29","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4637"},"modified":"2025-04-23T11:12:29","modified_gmt":"2025-04-23T08:12:29","slug":"abdullah-kahraman-cessas-el-fusul-fil-usul-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdullah-kahraman-cessas-el-fusul-fil-usul-9-seminer-ozeti\/","title":{"rendered":"ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Bu derste \u00fc\u00e7 ana tema ele al\u0131nm\u0131\u015ft\u0131r: \u015fer\u2018\u00ee h\u00fck\u00fcm \u00f6ncesinde e\u015fyan\u0131n stat\u00fcs\u00fc, icm\u00e2 kavram\u0131 ve \u00e7e\u015fitleri, ak\u0131l y\u00fcr\u00fctmenin me\u015fruiyeti ile taklidin ele\u015ftirisi. Cess\u00e2s, Hanef\u00ee us\u00fbl d\u00fc\u015f\u00fcncesinin temel ilkelerini derinlikli bi\u00e7imde i\u015fleyerek hem klasik tart\u0131\u015fmalara hem de g\u00fcncel yorumlara a\u00e7\u0131kl\u0131k kazand\u0131rmaktad\u0131r.<\/p>\n

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

    \n
  1. \u015eer\u2018\u00ee Bildirim \u00d6ncesinde E\u015fyan\u0131n H\u00fckm\u00fc<\/strong>
    \nCess\u00e2s\u2019a g\u00f6re, \u015feriat bildirimi gelmeden \u00f6nce fiillerin h\u00fckm\u00fc \u00fc\u00e7e ayr\u0131l\u0131r: vacip, haram ve mubah. Ak\u0131l, baz\u0131 fiillerin zorunlulu\u011funu (\u00f6rne\u011fin Allah\u2019a inanmak), baz\u0131lar\u0131n\u0131n \u00e7irkinli\u011fini (\u00f6rne\u011fin zul\u00fcm, nank\u00f6rl\u00fck) tespit edebilir. Geriye kalan fiillerde ise, ak\u0131l zarar\u0131 faydadan fazla olmayan \u015feyleri mubah kabul edebilir. Bu ba\u011flamda e\u015fya \u00fczerine akl\u00ee de\u011ferlendirme yap\u0131labilir; \u015fer\u2018\u00ee bildirim olmadan \u00f6nce e\u015fyan\u0131n asl\u0131 mubahl\u0131kt\u0131r. Cess\u00e2s, bu ilkeyi Allah\u2019\u0131n e\u015fyay\u0131 fayda i\u00e7in yaratmas\u0131 ve zarar\u0131n \u015fer\u2018an yasakl\u0131\u011fa yol a\u00e7mas\u0131 ilkeleriyle temellendirir.<\/li>\n
  2. \u0130cm\u00e2: Kavr<\/strong>amsal \u00c7er\u00e7eve ve T\u00fcrleri
    \nCess\u00e2s, icm\u00e2y\u0131 do\u011frudan vahye (tevkif), \u00e7\u0131kar\u0131ma (istihra\u00e7) ve re\u2019y-ictihad temelli olu\u015fumlara g\u00f6re \u00fc\u00e7e ay\u0131r\u0131r. \u0130cm\u00e2n\u0131n dayana\u011f\u0131 Allah ve Resul\u00fc olabilece\u011fi gibi sahab\u00eelerin istinbat\u0131yla da olabilir. \u0130cm\u00e2n\u0131n ba\u011flay\u0131c\u0131l\u0131\u011f\u0131, \u00fcmmetin masumiyet ilkesi ile a\u00e7\u0131klan\u0131r. Toplanma ya da s\u00f6zl\u00fc beyan zorunlu de\u011fildir; ses \u00e7\u0131karmama (s\u00fck\u00fbt) da icm\u00e2ya delalet edebilir, yeter ki muhalif bir g\u00f6r\u00fc\u015f yayg\u0131nla\u015fmas\u0131n. Bu ba\u011flamda, s\u00fck\u00fbt\u00ee icm\u00e2 da ge\u00e7erli kabul edilir. Cess\u00e2s\u2019a g\u00f6re sahabe sonras\u0131 d\u00f6nemlerde de icm\u00e2 m\u00fcmk\u00fcnd\u00fcr ve ink\u0131raz-\u0131 asr \u015fart\u0131 aranmaz.<\/li>\n
  3. Ak\u0131l Y\u00fcr\u00fctme (Nazar) ve Takl\u00eedin Ele\u015ftirisi<\/strong>
    \nCess\u00e2s, ak\u0131l y\u00fcr\u00fctmenin din\u00ee bilgiye ula\u015fmada zorunlu oldu\u011funu vurgular. Ak\u0131l, do\u011fru mezhebi yanl\u0131\u015f\u0131ndan ay\u0131rmak, h\u00fckm\u00fcn illetini anlamak ve \u015fer\u2018\u00ee h\u00fck\u00fcmleri kavramak i\u00e7in gereklidir. Aksi takdirde taklidin k\u00f6rl\u00fc\u011f\u00fcne d\u00fc\u015f\u00fcl\u00fcr. Davud el-\u0130sfah\u00e2n\u00ee\u2019nin “ukullere bevlet” s\u00f6z\u00fcne at\u0131fla, akl\u0131 d\u0131\u015flayan yakla\u015f\u0131mlar\u0131 ele\u015ftirir. Ak\u0131l, vahyin anlamland\u0131r\u0131lmas\u0131nda fonksiyoneldir; bu, Hanef\u00ee us\u00fbl\u00fcn temel ilkelerindendir.<\/li>\n<\/ol>\n

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

    Cess\u00e2s\u2019\u0131n bu dersteki yakla\u015f\u0131m\u0131, \u015fer\u2018\u00ee bildirimin \u00f6ncesinde akl\u0131n rol\u00fcn\u00fc ve e\u015fyan\u0131n asli stat\u00fcs\u00fcn\u00fc, icm\u00e2n\u0131n tarihsel ve teorik boyutlar\u0131n\u0131, ak\u0131l y\u00fcr\u00fctmenin epistemolojik gereklili\u011fini derinlikli bi\u00e7imde tart\u0131\u015farak Hanef\u00ee us\u00fbl\u00fcn\u00fcn esaslar\u0131n\u0131 netle\u015ftirmi\u015ftir. Bir sonraki ders, nazar\u0131n f\u0131k\u0131h usul\u00fcndeki yerine ve mezheplerin akl\u00ee temellendirilmesine odaklanacakt\u0131r.<\/p>\n

     <\/p>\n

    This lesson focused on three core themes: the legal status of actions before the advent of revelation, the concept and varieties of consensus (ijm\u0101<\/em>\u02bf<\/em>), and the legitimacy of rational inquiry (na<\/em>\u1e93ar<\/em>) versus the critique of blind imitation (taql\u012bd<\/em>). Al-Ja\u1e63\u1e63\u0101\u1e63 presents foundational \u1e24anaf\u012b principles with both classical depth and theoretical clarity.<\/p>\n

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

      \n
    1. The Legal Status of Actions Before Revelation<\/strong>
      \nAccording to al-Ja\u1e63\u1e63\u0101\u1e63, actions prior to divine legislation fall into three categories: obligatory, prohibited, and permissible. The intellect can independently recognize the necessity of some acts (e.g., belief in God) and the reprehensibility of others (e.g., injustice, ingratitude). For other acts, if their harm is not greater than their benefit, the intellect may deem them permissible. Thus, in the absence of divine command, the default legal status of things is permissibility (ib\u0101<\/em>\u1e25a<\/em>). This principle is grounded in the beliefs that God created things for human benefit, and harm is indicative of prohibition.<\/li>\n
    2. Ijm\u0101<\/strong>\u02bf: Conceptual Framework and Classifications<\/strong>
      \nAl-Ja\u1e63\u1e63\u0101\u1e63 classifies consensus (ijm\u0101<\/em>\u02bf<\/em>) into three types:<\/li>\n<\/ol>\n
        \n
      • Based on direct revelation (tawq\u012bf\u012b<\/em>),<\/li>\n
      • Based on derived understanding (istinb\u0101<\/em>\u1e6d<\/em>),<\/li>\n
      • Based on personal judgment (ra<\/em>\u02bey<\/em> and ijtih\u0101d<\/em>).
        \nThe basis for consensus can be the Qur\u2019an and Sunnah or the juristic reasoning of the Companions. Consensus is binding due to the principle of the Ummah\u2019s protection from error. Interestingly, explicit verbal agreement is not necessary; silence in the face of a prevailing view (suk\u016bt\u012b ijm\u0101<\/em>\u02bf<\/em>) can also constitute valid consensus, provided no widespread opposition exists. Furthermore, post-Companion consensus is accepted, and the \u201cend of the age\u201d (inqir\u0101<\/em>\u1e0d al-<\/em>\u02bfa\u1e63r<\/em>) condition is not required in his view.<\/li>\n<\/ul>\n
          \n
        1. Rational Inquiry (Na<\/em><\/strong>\u1e93ar<\/em>) and the Critique of Taql\u012bd<\/strong>
          \nAl-Ja\u1e63\u1e63\u0101\u1e63 emphasizes that rational investigation is essential for accessing religious knowledge. Reason is needed to distinguish between truth and falsehood, identify the causes of rulings, and comprehend the structure of divine law. Without this, one falls into the blindness of taql\u012bd<\/em>. Referring critically to D\u0101w\u016bd al-I\u1e63fah\u0101n\u012b\u2019s statement about the dismissal of intellects, al-Ja\u1e63\u1e63\u0101\u1e63 rejects anti-rational approaches. Reason, for him, is instrumental in interpreting revelation, a hallmark of \u1e24anaf\u012b methodology.<\/li>\n<\/ol>\n

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

          In this lesson, al-Ja\u1e63\u1e63\u0101\u1e63 clearly articulates the role of reason before revelation, the epistemological and historical dimensions of ijm\u0101<\/em>\u02bf<\/em>, and the necessity of rational inquiry for legal and theological clarity. This reflects core \u1e24anaf\u012b principles that emphasize both textual and rational engagement. The next session will further examine the role of na<\/em>\u1e93ar<\/em> in legal theory and its application in establishing sound jurisprudential reasoning.<\/p>\n

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

          ABDULLAH KAHRAMAN: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 9. SEM\u0130NER \u00d6ZET\u0130 Bu derste […]<\/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-4637","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4637","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=4637"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4637\/revisions"}],"predecessor-version":[{"id":4638,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4637\/revisions\/4638"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4637"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}