{"id":4722,"date":"2025-04-23T17:57:59","date_gmt":"2025-04-23T14:57:59","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4722"},"modified":"2025-04-23T17:57:59","modified_gmt":"2025-04-23T14:57:59","slug":"irfan-ince-cessas-el-fusul-fil-usul-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/irfan-ince-cessas-el-fusul-fil-usul-9-seminer-ozeti\/","title":{"rendered":"\u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

    \n
  1. Akl\u0131n Delaletiyle Vaciplik ve Mahzurluk Ayr\u0131m\u0131<\/strong>
    \nBu seminerin temelinde, \u015feriat \u00f6ncesi d\u00f6nemde bir fiilin ahlaki niteli\u011fini belirlemede akl\u0131n rol\u00fc tart\u0131\u015f\u0131lmaktad\u0131r. Cess\u00e2s\u2019a g\u00f6re, ak\u0131l Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ispat etmeye yeterlidir ve dolay\u0131s\u0131yla Allah\u2019a iman vaciptir. Ayn\u0131 \u015fekilde, ak\u0131l bir fiilin gereklili\u011fini (v\u00fcc\u00fbb<\/em>) veya zararl\u0131l\u0131\u011f\u0131n\u0131 (kubh<\/em>) kesin bi\u00e7imde belirliyorsa, bu fiiller s\u0131ras\u0131yla vacip ya da mahzur kabul edilir. Bu yakla\u015f\u0131m, insan\u0131n ak\u0131lla m\u00fckellef k\u0131l\u0131nabilece\u011fi fikrini temellendirir.<\/li>\n
  2. E\u015fyada \u0130baha, Hazr ve Fayda-Zarar \u0130li\u015fkisi<\/strong>
    \nCess\u00e2s, e\u015fyan\u0131n yarat\u0131l\u0131\u015f gayesi \u00fczerinden bir ahlaki \u00e7er\u00e7eve kurar. E\u011fer e\u015fya insanlar\u0131n istifadesine sunulmu\u015fsa, ondan faydalanmak mubaht\u0131r. Ancak faydalanman\u0131n zarara yol a\u00e7mas\u0131 durumunda, bu fiil mahzur haline gelir. Cess\u00e2s burada, ahlaki de\u011ferlendirmeyi \u201cba\u015fkas\u0131na zarar vermeme\u201d ilkesine dayand\u0131r\u0131r. T\u0131p eti\u011findeki gibi, zarar veriliyorsa bu zarar\u0131n kar\u015f\u0131l\u0131\u011f\u0131nda daha b\u00fcy\u00fck bir fayda tahsil edilmelidir. Bu da ahlaki bir denge modeli \u00f6nerir.<\/li>\n
  3. Mubah Alan\u0131n Tan\u0131m\u0131 ve Akl\u0131n Rol\u00fc<\/strong>
    \n\u015eeriat gelmeden \u00f6nce, ak\u0131l vacip ve mahzur olan\u0131 belirleyebilir; ancak bunun d\u0131\u015f\u0131ndaki fiiller i\u00e7in kesin bir h\u00fckme varamaz. Bu alan, \u201cd\u00e2irun beyne\u2019l-\u1e25azr ve\u2019l-ib\u00e2ha\u201d olarak tan\u0131mlan\u0131r. Cess\u00e2s, bu durumda insan\u0131n fayda-zarar dengesine g\u00f6re davranabilece\u011fini, fakat bu de\u011ferlendirmenin de\u011fi\u015fken ve s\u00fcbjektif oldu\u011funu vurgular. Yani, bir fiil ne tamamen mubah ne de tamamen mahzur olabilir; de\u011ferlendirme ba\u011flama g\u00f6re yap\u0131lmal\u0131d\u0131r.<\/li>\n
  4. \u015eeriat\u0131n L\u00fctuftan \u0130baret Olmas\u0131<\/strong>
    \nCess\u00e2s\u2019a g\u00f6re, Allah\u2019\u0131n bir \u015feyi vacip veya haram k\u0131lmas\u0131 bir l\u00fctuftur. \u00c7\u00fcnk\u00fc insan, mubah alanda hangi fiilin zararl\u0131 veya faydal\u0131 oldu\u011funu tam bilemez. E\u011fer bir fiil zararl\u0131ysa ve ki\u015fi bundan dolay\u0131 sorumlu tutulacaksa, bu fiilin haram oldu\u011funun Allah taraf\u0131ndan bildirilmesi gerekir. Bu g\u00f6r\u00fc\u015f, \u015feriat\u0131n emir ve nehiylerinin teyit edici ve y\u00f6nlendirici rol\u00fcn\u00fc \u00f6ne \u00e7\u0131kar\u0131r.<\/li>\n
  5. E\u015far\u00ee G\u00f6r\u00fc\u015fe Ele\u015ftiri ve Mutezile ile Kar\u015f\u0131la\u015ft\u0131rma<\/strong>
    \nSeminer boyunca E\u015far\u00ee yakla\u015f\u0131m\u0131n, akl\u0131n vaciplik veya mahzurluk belirleme g\u00fcc\u00fcn\u00fc reddetmesi ele\u015ftirilir. Cess\u00e2s, bu yakla\u015f\u0131m\u0131n Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131n aklen ispat\u0131 gibi temel bir \u00f6nermeyi \u00e7\u00f6kertti\u011fini ileri s\u00fcrer. Di\u011fer yandan Mutezil\u00ee g\u00f6r\u00fc\u015fe daha yak\u0131n bir tutumla, akl\u0131n vacibi ve mahzuru belirleyebilece\u011fini savunur; ancak bu belirlemenin s\u0131n\u0131rlar\u0131n\u0131 da tart\u0131\u015fmaya a\u00e7ar.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \nBu ders, ahlak\u0131n akli temelleri, f\u0131kh\u00ee sorumluluk \u00f6ncesi insan\u0131n konumu ve e\u015fya ile insan aras\u0131ndaki ili\u015fki gibi kavramlar\u0131, Cess\u00e2s\u2019\u0131n kel\u00e2m\u00ee \u00e7er\u00e7evesi i\u00e7inde yorumlamaktad\u0131r. Akl\u0131n ba\u011flay\u0131c\u0131l\u0131\u011f\u0131, \u015feriat\u0131n tamamlay\u0131c\u0131 l\u00fctfu ve fayda-zarar ilkesi aras\u0131ndaki \u00fc\u00e7l\u00fc denge, hem us\u00fbl-i f\u0131k\u0131h hem ahlak felsefesi a\u00e7\u0131s\u0131ndan derinlikli bir tart\u0131\u015fma zemini sunar. Bir sonraki oturumda bu tart\u0131\u015fmalar\u0131n ictihad ve icm\u00e2a etkileri ele al\u0131nacakt\u0131r.<\/p>\n

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

      \n
    1. Rational Foundations of Obligation and Prohibition<\/strong>
      \nThis seminar centers on the role of human reason in determining moral and legal values before revelation. Cess\u00e2s argues that reason is sufficient to affirm the existence of God, and consequently, belief in God becomes obligatory (w\u0101jib<\/em>). Likewise, when reason definitively recognizes a necessity or harm in an act, that act becomes respectively obligatory or prohibited. This lays a foundation for the view that rational accountability is valid even prior to revelation.<\/li>\n
    2. Permissibility, Harm, and the Purpose of Creation<\/strong>
      \nCess\u00e2s constructs an ethical framework based on the assumption that created things serve human benefit. Thus, utilizing these things is presumed permissible (mub\u0101<\/em>\u1e25<\/em>) unless harm arises. When harm outweighs benefit, the action becomes prohibited (ma<\/em>\u1e25\u1e93\u016br<\/em>). This reflects a model of ethical reasoning grounded in the avoidance of harm, much like medical ethics. An act is justifiable only when its benefit surpasses its harm, establishing a balance-based moral principle.<\/li>\n
    3. Defining the Permissible Sphere and the Role of Reason<\/strong>
      \nBefore the advent of revelation, reason can only identify what is clearly obligatory or harmful; all other actions fall into a zone of indeterminacy, termed \u201cd\u0101<\/em>\u02beir bayn al-<\/em>\u1e25azr wa\u2019l-ib\u0101<\/em>\u1e25a<\/em>\u201d (between prohibition and permissibility). In this sphere, humans may act according to benefit-harm assessments, but these judgments are contextual and subjective. Thus, actions in this zone are neither absolutely lawful nor unlawful.<\/li>\n
    4. Revelation as Divine Favor<\/strong>
      \nCess\u00e2s considers divine legislation\u2014commands and prohibitions\u2014as a form of divine grace (lu\u1e6df). Since reason alone may not reliably identify harmful outcomes in ambiguous situations, God\u2019s commands serve to clarify and protect human welfare. If a person were to be punished for something inherently harmful, it would only be just if that harm was explicitly prohibited by revelation. Thus, shar\u012b\u02bfah affirms and completes reason\u2019s limitations.<\/li>\n
    5. Critique of Ash<\/strong>\u02bfarism and Comparison with Mu<\/strong>\u02bftazilah<\/strong>
      \nCess\u00e2s critiques the Ash\u02bfar\u012b denial of reason\u2019s authority in identifying obligation or prohibition, arguing that it undermines even the rational proof for God\u2019s existence. In contrast, his position aligns more closely with Mu\u02bftazil\u012b views, which assert that reason can discern moral values. However, he also qualifies this stance by acknowledging limits to rational discernment, particularly in ambiguous matters.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nThis seminar presents a rich engagement with the rational basis of morality, pre-revelation responsibility, and the ethical use of created things, all within Cess\u00e2s\u2019 theological-legal framework. By exploring the interplay between reason, divine guidance, and utility-based ethics, the discussion deepens both u\u1e63\u016bl al-fiqh<\/em> and moral philosophy. The next session will address how these principles influence ijtih\u0101d and consensus (ijm\u0101<\/em>\u02bf<\/em>) in legal theory.<\/p>\n

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

      \u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 9. 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-4722","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4722","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=4722"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4722\/revisions"}],"predecessor-version":[{"id":4723,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4722\/revisions\/4723"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4722"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}