{"id":4714,"date":"2025-04-23T12:46:27","date_gmt":"2025-04-23T09:46:27","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4714"},"modified":"2025-04-23T12:46:27","modified_gmt":"2025-04-23T09:46:27","slug":"irfan-ince-cessas-el-fusul-fil-usul-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/irfan-ince-cessas-el-fusul-fil-usul-5-seminer-ozeti\/","title":{"rendered":"\u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

    \n
  1. Beyan Kavram\u0131 ve T\u00fcrleri<\/strong>
    \nCess\u00e2s, beyan\u0131 \u201cmanan\u0131n belirgin hale getirilmesi\u201d olarak tan\u0131mlar ve bu anlamda \u0130mam \u015e\u00e2fi\u00ee\u2019nin tan\u0131m\u0131n\u0131 ele\u015ftirir. \u015e\u00e2fi\u00ee\u2019nin beyan\u0131 be\u015f t\u00fcrde ele ald\u0131\u011f\u0131n\u0131, ancak tan\u0131m\u0131n\u0131n teknik olarak yetersiz oldu\u011funu belirtir. Cess\u00e2s\u2019a g\u00f6re beyan sadece kapal\u0131l\u0131\u011f\u0131n giderilmesi de\u011fil, en ba\u015ftan a\u00e7\u0131k olan h\u00fckm\u00fcn de bildirilmesidir. Umum laf\u0131zlar\u0131n tahsisi, mecaz-hakikat ayr\u0131m\u0131, emrin ibaha veya nedbe d\u00f6n\u00fc\u015fmesi, haberin emir anlam\u0131nda kullan\u0131lmas\u0131, m\u00fccmelin a\u00e7\u0131klanmas\u0131 ve nihayetinde nesih, beyan\u0131n farkl\u0131 t\u00fcrleri aras\u0131nda yer al\u0131r.<\/li>\n
  2. Beyan\u0131n Ger\u00e7ekle\u015fti\u011fi Durumlar ve Delil Kaynaklar\u0131<\/strong>
    \nBeyana ihtiya\u00e7 olan \u00fc\u00e7 temel durum belirlenir: (1) lafz\u0131n kapsam\u0131ndaki \u015feylerin sadece bir k\u0131sm\u0131n\u0131n kast edilmesi (tahsis), (2) lafz\u0131n hakiki anlam\u0131 d\u0131\u015f\u0131nda bir anlam\u0131n murat edilmesi, (3) lafz\u0131n m\u00fccmel olu\u015fu veya h\u00fckm\u00fcn tatbikine engel olacak kapal\u0131l\u0131klar ta\u015f\u0131mas\u0131. Cess\u00e2s\u2019a g\u00f6re beyan kitap, s\u00fcnnet, icm\u00e2 ve k\u0131yas yoluyla ger\u00e7ekle\u015febilir. Bu \u00e7er\u00e7evede daha \u00f6nceki tahsis ve m\u00fccmel tart\u0131\u015fmalar\u0131 beyan\u0131n alt ba\u015fl\u0131klar\u0131 olarak de\u011ferlendirilir.<\/li>\n
  3. Nesih Kavram\u0131n\u0131n Tan\u0131m\u0131 ve Ele\u015ftirisi<\/strong>
    \nCess\u00e2s, neshi \u201cbir h\u00fckm\u00fcn s\u00fcresinin sona erdi\u011finin a\u00e7\u0131klanmas\u0131\u201d \u015feklinde tan\u0131mlar ve bu tan\u0131m\u0131, klasik literat\u00fcrdeki \u201cref\u02bfu\u2019l-\u1e25ukm\u201d yakla\u015f\u0131m\u0131na kar\u015f\u0131 geli\u015ftirir. Nakil, iptal ve iz\u00e2le gibi s\u00f6zl\u00fck anlamlar\u0131n\u0131n \u015fer\u2018\u00ee anlamda yeterli olmad\u0131\u011f\u0131n\u0131, nesih kelimesinin ancak mecaz yoluyla kullan\u0131labilece\u011fini savunur. Bu mecaz, h\u00fck\u00fcmdeki bir de\u011fi\u015fikli\u011fi ifade eder. B\u00f6ylelikle nesih, Allah\u2019\u0131n bilgisinde bir de\u011fi\u015fiklik ima etmeden a\u00e7\u0131klanabilir hale gelir.<\/li>\n
  4. Yahudilerin ve Baz\u0131 M\u00fcsl\u00fcmanlar\u0131n Nesih \u0130nkar\u0131<\/strong>
    \nYahudilerin neshi ink\u00e2r gerek\u00e7eleri (Tanr\u0131’n\u0131n bilgisindeki de\u011fi\u015fiklik, hikmete ayk\u0131r\u0131l\u0131k) detayl\u0131 bi\u00e7imde ele al\u0131n\u0131r. Cess\u00e2s, baz\u0131 M\u00fcsl\u00fcmanlar\u0131n da benzer g\u00f6r\u00fc\u015fleri savundu\u011funu belirtir ve bu yakla\u015f\u0131m\u0131 hem aklen hem naklen reddeder. Adem\u2019den itibaren gelen \u015feriat de\u011fi\u015fimleri ve Kur\u2019an\u2019da a\u00e7\u0131k\u00e7a g\u00f6r\u00fclen h\u00fck\u00fcm de\u011fi\u015fiklikleri neshi me\u015fru ve zaruri k\u0131lar.<\/li>\n
  5. Kur\u2019an\u2019\u0131n S\u00fcnneti Neshetmesi Meselesi<\/strong>
    \nSeminerin sonunda Cess\u00e2s\u2019\u0131n, Kur\u2019an ile s\u00fcnnetin birbirini neshedebilece\u011fi y\u00f6n\u00fcndeki Hanef\u00ee g\u00f6r\u00fc\u015f\u00fc detayland\u0131r\u0131l\u0131r. Hem Kur\u2019an hem s\u00fcnnetin vahiy oldu\u011fu kabul edilerek, aralar\u0131ndaki hiyerar\u015fik fark\u0131n neshi engellemedi\u011fi belirtilir. \u0130mam \u015e\u00e2fi\u00ee\u2019nin bu g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131, Ris\u00e2le’den al\u0131nt\u0131larla ele\u015ftirilir. Bu b\u00f6l\u00fcmde Kur\u2019an k\u0131raatinin neshedilmesiyle ilgili arg\u00fcmanlar da tart\u0131\u015f\u0131larak h\u00fckm\u00fcn de\u011fil, lafz\u0131n neshedilmesinin bile hukuk\u00ee anlamlar ta\u015f\u0131yabilece\u011fi savunulur.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \nBu ders, beyan kavram\u0131n\u0131n \u00e7ok katmanl\u0131 yap\u0131s\u0131n\u0131, nesih anlay\u0131\u015f\u0131n\u0131n metodolojik temellerini ve f\u0131kh\u00ee tart\u0131\u015fmalardaki us\u00fbl\u00ee derinli\u011fi g\u00f6zler \u00f6n\u00fcne serer. Cess\u00e2s\u2019\u0131n tan\u0131m ve \u00f6rneklendirmeleri, hem kelam\u00ee hem de us\u00fbl\u00ee meselelerde a\u00e7\u0131kl\u0131k sa\u011flamakta ve Hanef\u00ee gelene\u011fin tutarl\u0131 yap\u0131s\u0131n\u0131 vurgulamaktad\u0131r. Bir sonraki seminerde, bu \u00e7er\u00e7evenin f\u0131kh\u00ee uygulamalara yans\u0131malar\u0131 ele al\u0131nacakt\u0131r.<\/p>\n

     <\/p>\n

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

      \n
    1. The Concept of Clarification (Bay\u0101n<\/em>) and Its Types<\/strong>
      \nCess\u00e2s defines bay\u0101n<\/em> as \u201cthe act of making meaning manifest\u201d and criticizes Im\u0101m al-Sh\u0101fi\u02bf\u012b\u2019s technical definition for being insufficient. According to Cess\u00e2s, bay\u0101n<\/em> is not merely the removal of ambiguity but also includes the initial communication of a ruling. He outlines several types of bay\u0101n<\/em>: specification (ta<\/em>\u1e2b<\/em>\u1e63\u012b\u1e63<\/em>) of general terms, distinction between literal and metaphorical meaning, commands indicating permissibility or recommendation, narrative forms functioning as imperatives, clarification of ambiguous expressions (mujmal<\/em>), and ultimately, abrogation (naskh<\/em>).<\/li>\n
    2. Contexts Requiring Clarification and Sources of Evidence<\/strong>
      \nCess\u00e2s identifies three primary contexts in which clarification is needed: (1) when a general term is intended to apply only partially (i.e., specification), (2) when a term is used in a metaphorical sense rather than literally, and (3) when the term is ambiguous or obstructed in its legal application. He holds that bay\u0101n<\/em> can be established through the Qur\u2019an, Sunnah, consensus (ijm\u0101<\/em>\u02bf<\/em>), or analogical reasoning (qiy\u0101s<\/em>), subsuming previous discussions on ta<\/em>\u1e2b<\/em>\u1e63\u012b\u1e63<\/em> and mujmal<\/em> under the broader category of clarification.<\/li>\n
    3. Redefining Abrogation (Naskh<\/em>)<\/strong>
      \nCess\u00e2s reinterprets naskh<\/em> as \u201cclarification of the expiry of a ruling\u2019s duration,\u201d opposing the classical view of it as a \u201cremoval\u201d (raf<\/em>\u02bf<\/em>) of the ruling. He argues that linguistic meanings such as \u201ctransfer\u201d or \u201cremoval\u201d are metaphorical and that naskh<\/em> is better understood as an unfolding of divine will without implying change in God\u2019s knowledge. This shift preserves theological consistency and maintains God’s omniscience.<\/li>\n
    4. Jewish Denial of Abrogation and Internal Muslim Debates<\/strong>
      \nCess\u00e2s addresses Jewish objections to naskh<\/em>, which claim that it implies divine ignorance or inconsistency. He rebuts these arguments with references to changes in religious laws across prophetic traditions, such as dietary or worship laws. He also notes that some Muslims adopt similar denials of naskh<\/em> and systematically refutes them through both rational and textual evidence.<\/li>\n
    5. Qur\u2019an Abrogating Sunnah and Vice Versa<\/strong>
      \nIn closing, Cess\u00e2s discusses the \u1e24anaf\u012b view that the Qur\u2019an and the Sunnah can abrogate each other, since both originate from revelation. He argues that there is no essential hierarchy that prevents mutual abrogation, refuting Sh\u0101fi\u02bf\u012b opposition through direct engagement with al-Ris\u0101la<\/em>. Additionally, he introduces the notion that even abrogation of Qur\u2019anic recitation (without legal ruling) can carry legal implications.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nThis session elaborates on the multifaceted nature of bay\u0101n<\/em> and the theoretical foundations of naskh<\/em> within Cess\u00e2s\u2019 framework. His definitions and methodological clarity emphasize the structured coherence of the \u1e24anaf\u012b school. Cess\u00e2s offers a nuanced, theologically consistent, and rationally grounded understanding of how divine law evolves and is clarified through revelation. Future sessions will explore the practical applications of these theoretical principles.<\/p>\n

       <\/p>\n

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

      \u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 5. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar: […]<\/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-4714","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4714","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=4714"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4714\/revisions"}],"predecessor-version":[{"id":4715,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4714\/revisions\/4715"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4714"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}