{"id":5966,"date":"2025-06-03T13:03:34","date_gmt":"2025-06-03T10:03:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5966"},"modified":"2025-06-03T13:03:34","modified_gmt":"2025-06-03T10:03:34","slug":"abdurrahim-kozali-el-muvafakat-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-1-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/span>
    \nBu ilk seminer, Abdurrahim Kozal\u0131\u2019n\u0131n el-Muv\u00e2fak\u00e2t<\/em> adl\u0131 eseri merkeze alarak ba\u015flatt\u0131\u011f\u0131 uzun soluklu bir d\u00fc\u015f\u00fcnce faaliyetine giri\u015f niteli\u011findedir. Dersin temel amac\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemin ilm\u00ee ve entelekt\u00fcel atmosferi ile birlikte onun d\u00fc\u015f\u00fcnsel projesini, \u00f6zellikle ahlak\u2013hukuk ili\u015fkisi temelinde de\u011ferlendirmek ve eserini bu ba\u011flamda okumakt\u0131r. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin selef\u00ee e\u011filimli, bidat kar\u015f\u0131t\u0131 duru\u015funu ve bunun el-Muv\u00e2fak\u00e2t<\/em>\u2019ta nas\u0131l sistematik bir proje haline geldi\u011fini tahlil ederken, onu modern \u0130slami d\u00fc\u015f\u00fcnce i\u00e7indeki yeriyle birlikte yorumlamay\u0131 da hedefler.<\/span><\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/span><\/li>\n<\/ol>\n
      \n
    1. \u015e\u00e2t\u0131b\u00ee\u2019nin Hayat\u0131 ve D\u00f6nemi<\/strong><\/span><\/li>\n
    2. y\u00fczy\u0131l\u0131n sonlar\u0131nda End\u00fcl\u00fcs\u2019te ya\u015fayan \u015e\u00e2t\u0131b\u00ee, Maliki mezhebine mensup bir fakih olup Beni Ahmer d\u00f6neminin istikrarl\u0131 y\u0131llar\u0131nda ya\u015fam\u0131\u015ft\u0131r. Do\u011fu\u2019ya seyahat etmeksizin ilim tahsil etmi\u015f olmas\u0131, End\u00fcl\u00fcs\u2019\u00fcn kendi ba\u015f\u0131na bir ilm\u00ee merkez haline geldi\u011fini g\u00f6stermektedir.<\/span><\/li>\n
    3. \u015e\u00e2t\u0131b\u00ee\u2019nin Selef\u00ee Temay\u00fcl\u00fc ve Bidat Kar\u015f\u0131tl\u0131\u011f\u0131<\/strong><\/span>
      \n\u015e\u00e2t\u0131b\u00ee, d\u00f6nemin din\u00ee uygulamalar\u0131ndaki bidatlere kar\u015f\u0131 sert bir duru\u015f sergilemi\u015f ve bu m\u00fccadeleyi el-\u0130<\/em>\u02bfti\u1e63\u0101m<\/em> adl\u0131 eserinde toplam\u0131\u015ft\u0131r. Selef\u00ee duru\u015fu, gelene\u011fi paranteze alma ve dinde saf kayna\u011fa y\u00f6nelme e\u011filimiyle \u015fekillenir.<\/span><\/li>\n
    4. Amel ve Maliki Mezhebi Ele\u015ftirisi<\/strong><\/span>
      \nMaliki mezhebinde yerel uygulamalar\u0131n me\u015fruiyetine dair genel kabul, \u015e\u00e2t\u0131b\u00ee taraf\u0131ndan ele\u015ftirilmi\u015ftir. O, m\u00fctekaddim Maliki fakihlerin g\u00f6r\u00fc\u015flerine d\u00f6n\u00fclmesi gerekti\u011fini savunur ve \u00e7a\u011fda\u015f Maliki fakihlerin yerel amel vurgusuna kar\u015f\u0131 \u00e7\u0131kar.<\/span><\/li>\n
    5. El-Muv\u00e2fak\u00e2t\u2019\u0131n Epistemolojik \u00c7er\u00e7evesi ve Razi\u2019yle Polemik<\/strong><\/span>
      \nEserin temel problematiklerinden biri, R\u00e2z\u00ee\u2019nin temsil etti\u011fi rasyonalist gelenekle kurulan polemiktir. \u015e\u00e2t\u0131b\u00ee, Gazali\u2019yi \u0130hy\u00e2<\/em> ba\u011flam\u0131nda olumlay\u0131p R\u00e2z\u00ee\u2019nin epistemolojisine kar\u015f\u0131 mesafeli bir duru\u015f sergiler.<\/span><\/li>\n
    6. Ahlak\u2013Hukuk \u0130li\u015fkisi ve Gazali\u2019nin Projesinin Devam\u0131<\/strong><\/span>
      \n\u015e\u00e2t\u0131b\u00ee\u2019nin el-Muv\u00e2fak\u00e2t<\/em>\u2019ta ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 ana proje, hukuku ahlaka yakla\u015ft\u0131rmak ve f\u0131kh\u0131 sadece fetva d\u00fczeyinden \u00e7\u0131kararak daha b\u00fct\u00fcnc\u00fcl bir i\u00e7erik kazand\u0131rmakt\u0131r. Bu y\u00f6n\u00fcyle Gazali\u2019nin \u0130hy\u00e2<\/em> projesinin f\u0131k\u0131h usul\u00fc d\u00fczlemindeki bir devam\u0131 olarak g\u00f6r\u00fcl\u00fcr.<\/span><\/li>\n
    7. F\u0131k\u0131h Usul\u00fc De\u011fil, F\u0131k\u0131h \u00dczerine Bir D\u00fc\u015f\u00fcnce Projesi<\/strong><\/span>
      \nEl-Muv\u00e2fak\u00e2t<\/em>, klasik anlamda bir f\u0131k\u0131h usul\u00fc kitab\u0131 de\u011fildir; ancak f\u0131k\u0131h usul\u00fcn\u00fcn kavram ve sistemati\u011fini ahlaki bir proje i\u00e7in ara\u00e7 olarak kullan\u0131r. Bu, hukuku d\u00f6n\u00fc\u015ft\u00fcrme ve ahlaki zeminle b\u00fct\u00fcnle\u015ftirme \u00e7abas\u0131d\u0131r.<\/span><\/li>\n
    8. Modern Ke\u015ffi ve \u015e\u00f6hretin Yeniden \u0130n\u015fas\u0131<\/strong><\/span>
      \nEser, yakla\u015f\u0131k be\u015f y\u00fczy\u0131l boyunca b\u00fcy\u00fck \u00f6l\u00e7\u00fcde g\u00f6zden uzak kalm\u0131\u015f, 19. y\u00fczy\u0131lda Muhammed Abduh ve onun \u00e7evresi taraf\u0131ndan yeniden ke\u015ffedilmi\u015ftir. Bu yeniden ke\u015fif, modern \u0130slam d\u00fc\u015f\u00fcncesinin i\u00e7tihat, maslahat ve mak\u00e2s\u0131d gibi kavramlara y\u00f6nelimiyle yak\u0131ndan ili\u015fkilidir.<\/span><\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong><\/span>
        \nBu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin d\u00fc\u015f\u00fcncesini tarihsel ba\u011flamda ve \u00e7a\u011fda\u015f etkileriyle birlikte ele alarak, onun el-Muv\u00e2fak\u00e2t<\/em> adl\u0131 eserini bir hukuk-ahlak reformu olarak okuma \u00e7abas\u0131n\u0131n ilk ad\u0131m\u0131n\u0131 atar. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin modern hukuk d\u00fc\u015f\u00fcncesinde adalet ve d\u00fczen aras\u0131ndaki gerilimle paralel bir bi\u00e7imde, \u0130slam hukukunun ahlaki temellerini yeniden kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Bu \u00e7er\u00e7evede el-Muv\u00e2fak\u00e2t<\/em>, sadece bir f\u0131k\u0131h usul\u00fc metni de\u011fil, \u0130slam d\u00fc\u015f\u00fcnce tarihinde \u00f6zg\u00fcn bir hukuk felsefesi \u00f6rne\u011fi olarak ele al\u0131n\u0131r.<\/span><\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong><\/span>
          \nThis first seminar, led by Abdurrahim Kozal\u0131, introduces a long-term intellectual engagement with al-Sh\u0101\u1e6dib\u012b\u2019s seminal work al-Muw\u0101faq\u0101t<\/em>. The primary aim is to situate al-Sh\u0101\u1e6dib\u012b\u2019s thought within his historical and intellectual context\u201414th-century al-Andalus\u2014and to read al-Muw\u0101faq\u0101t<\/em> as a project that seeks to reconcile law and ethics. Kozal\u0131 frames the work not merely as a manual of legal theory, but as an ethical-legal reform that challenges established jurisprudential norms, particularly through a critique of bid\u02bfa (innovation), local legal customs, and rationalist epistemologies represented by thinkers like Fakhr al-D\u012bn al-R\u0101z\u012b.<\/span><\/li>\n
        2. Main Themes and Topics<\/strong><\/span><\/li>\n<\/ol>\n
            \n
          1. The Life and Era of al-Sh\u0101<\/strong>\u1e6dib\u012b<\/strong><\/span>
            \nAl-Sh\u0101\u1e6dib\u012b lived during the relatively stable Nasrid period in 14th-century Granada. As a M\u0101lik\u012b jurist, he pursued his entire education in al-Andalus without traveling to the eastern Islamic world, signaling the intellectual independence of the Western Islamic lands at the time.<\/span><\/li>\n
          2. Salaf\u012b Tendencies and Opposition to Innovation<\/strong><\/span>
            \nAl-Sh\u0101\u1e6dib\u012b maintained a strong stance against religious innovations (bid<\/em>\u02bfa<\/em>), as evidenced in his work al-I<\/em>\u02bfti\u1e63\u0101m<\/em>. His Salaf\u012b orientation reflected a desire to return to the pristine sources of Islam, critically re-evaluating centuries of accumulated jurisprudential tradition.<\/span><\/li>\n
          3. Critique of Local Practice within the M\u0101lik\u012b School<\/strong><\/span>
            \nWhile the M\u0101lik\u012b madhhab traditionally validated local Medinese practices, al-Sh\u0101\u1e6dib\u012b criticized contemporary reliance on regional customs. He advocated a return to the early M\u0101lik\u012b jurists\u2019 principles, opposing excessive dependence on \u02bfamal ahl al-Mad\u012bna<\/em> in legal argumentation.<\/span><\/li>\n
          4. Epistemological Framework and Polemic with R\u0101z\u012b<\/strong><\/span>
            \nAl-Muw\u0101faq\u0101t<\/em> directly engages with the rationalist tradition represented by Fakhr al-D\u012bn al-R\u0101z\u012b, while offering more favorable treatment of al-Ghaz\u0101l\u012b, particularly his I<\/em>\u1e25y\u0101<\/em>\u02be <\/em>\u02bfUl<\/em>\u016bm al-D<\/em>\u012bn<\/em>. Al-Sh\u0101\u1e6dib\u012b critiques speculative rationalism and emphasizes ethical and practical reasoning.<\/span><\/li>\n
          5. Law and Ethics: A Continuation of al-Ghaz\u0101l\u012b\u2019s Project<\/strong><\/span>
            \nAl-Sh\u0101\u1e6dib\u012b seeks to draw law closer to ethics, transforming jurisprudence into a more holistic and morally grounded discipline. In doing so, he extends al-Ghaz\u0101l\u012b\u2019s project by embedding ethical concerns within legal theory itself.<\/span><\/li>\n
          6. Beyond Legal Theory: A Moral Vision of Law<\/strong><\/span>
            \nAl-Muw\u0101faq\u0101t<\/em> is not a conventional u\u1e63\u016bl al-fiqh<\/em> (legal theory) text. Rather, it uses the concepts and methods of legal theory to advance a broader moral-philosophical vision of law. It represents a transformative approach aimed at reconciling law with ethical objectives.<\/span><\/li>\n
          7. Rediscovery and Modern Reception<\/strong><\/span>
            \nThe work remained largely unnoticed for nearly five centuries until its rediscovery by reformist thinkers like Mu\u1e25ammad \u02bfAbduh in the 19th century. Its revival aligns with modern Islamic thought\u2019s focus on ijtih\u0101d, ma\u1e63la\u1e25a (public interest), and maq\u0101\u1e63id (objectives of the Shar\u012b\u02bfa).<\/span><\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong><\/span>
              \nThis seminar sets the stage for reading al-Muw\u0101faq\u0101t<\/em> not just as a theoretical treatise on law, but as a reformist project grounded in ethical reorientation. Kozal\u0131 suggests that al-Sh\u0101\u1e6dib\u012b\u2019s efforts parallel modern legal thought in seeking to balance justice with order, and positions al-Muw\u0101faq\u0101t<\/em> as a unique philosophical contribution to the Islamic tradition\u2014an early example of an Islamic philosophy of law rooted in both normative authenticity and moral vision.<\/span><\/li>\n<\/ol>\n

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

              ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 1. SEM\u0130NER \u00d6ZET\u0130 Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi […]<\/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-5966","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5966","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=5966"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5966\/revisions"}],"predecessor-version":[{"id":5967,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5966\/revisions\/5967"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5966"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}