{"id":5970,"date":"2025-06-03T13:04:55","date_gmt":"2025-06-03T10:04:55","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5970"},"modified":"2025-06-03T13:05:04","modified_gmt":"2025-06-03T10:05:04","slug":"abdurrahim-kozali-el-muvafakat-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-3-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi
    \n<\/strong>Bu 3. seminer, Abdurrahim Kozal\u0131\u2019n\u0131n el-Muv\u00e2fak\u00e2t<\/em> okumalar\u0131nda art\u0131k giri\u015f k\u0131sm\u0131n\u0131n tamamlan\u0131p birinci ve ikinci mukaddimelere ge\u00e7ilmesiyle birlikte eserin asli yap\u0131s\u0131na girilen b\u00f6l\u00fcmd\u00fcr. Kozal\u0131 bu derste, el-Muv\u00e2fak\u00e2t<\/em>\u2019\u0131n klasik bir f\u0131k\u0131h usul\u00fc metni olarak de\u011fil, hukuk d\u00fc\u015f\u00fcncesini yeniden in\u015fa etmeyi ama\u00e7layan sistematik bir proje olarak ele al\u0131nmas\u0131 gerekti\u011fini vurgular. Seminerin ana oda\u011f\u0131nda, \u015e\u00e2t\u0131b\u00ee\u2019nin \u201cyak\u00een\u201d (kesinlik) ve \u201ck\u00fcll\u00ee\u201d (b\u00fct\u00fcnc\u00fcl ilke) temelli usul anlay\u0131\u015f\u0131, zahir\u00eeli\u011fin a\u015f\u0131lmas\u0131 ve farkl\u0131 mezhepler aras\u0131nda sentez aray\u0131\u015f\u0131 yer al\u0131r.<\/span><\/li>\n
  2. Ana Temalar ve Tart\u0131\u015fma Ba\u015fl\u0131klar\u0131<\/strong><\/span><\/li>\n<\/ol>\n
      \n
    1. Zahirin \u00d6tesine Ge\u00e7mek ve Ama\u00e7lara Y\u00f6nelmek
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee, naslar\u0131n zahiri anlamlar\u0131yla yetinmeyip, bunlar\u0131n arkas\u0131ndaki illeti ve gayeyi (makas\u0131d\u0131) kavramay\u0131 teklif eder. Kozal\u0131, bunun ne B\u00e2t\u0131n\u00eelik ne de mistik yorum oldu\u011funu, aksine fukahan\u0131n k\u0131yas gibi y\u00f6ntemlerle zaten zahirin \u00f6tesine ge\u00e7ti\u011fini g\u00f6sterir.<\/span><\/li>\n
    2. K\u0131yas, T\u00fcmelle\u015fme ve Evrensel \u0130lke Aray\u0131\u015f\u0131
      \n<\/strong>Klasik usul d\u00fc\u015f\u00fcncesi, k\u0131yas\u0131 hep \u00f6rnek olaylar \u00fczerinden t\u00fcmevar\u0131mla in\u015fa ederken; \u015e\u00e2t\u0131b\u00ee bu s\u00fcreci a\u00e7\u0131k ve sistemli hale getirerek, t\u00fcmel (k\u00fcll\u00ee) ilkelerin do\u011frudan ortaya konmas\u0131 gerekti\u011fini savunur. Bu yakla\u015f\u0131m onu felsefi ve do\u011fal hukuk d\u00fc\u015f\u00fcncesine yak\u0131nla\u015ft\u0131r\u0131r.<\/span><\/li>\n
    3. Par\u00e7adan B\u00fct\u00fcne: Amelden Sisteme
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee, sadece fer\u2019\u00ee meseleler \u00fczerinde durmak yerine, \u015feriat\u0131n tamam\u0131n\u0131 ku\u015fatan gayelere ula\u015fmay\u0131 hedefler. Kozal\u0131, bu y\u00f6nelimin usul\u00fc par\u00e7ac\u0131 bir teknikten \u00e7\u0131kar\u0131p, ama\u00e7 merkezli bir sistematik in\u015faya y\u00f6neltti\u011fini vurgular.<\/span><\/li>\n
    4. Eserin Ba\u015fl\u0131\u011f\u0131 ve Entellekt\u00fcel Vizyonu
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee esere \u00f6nce \u201cel-Ta\u02bfr\u00eef bi-Esr\u00e2ri\u2019t-Tekl\u00eef\u201d ad\u0131n\u0131 vermek isterken, g\u00f6rd\u00fc\u011f\u00fc bir r\u00fcyadan sonra \u201cel-Muv\u00e2fak\u00e2t\u201d ad\u0131n\u0131 tercih eder. Kozal\u0131, bu tercihin Eb\u00fb Han\u00eefe ile \u0130bn K\u00e2s\u0131m\u2019\u0131n g\u00f6r\u00fc\u015flerini uzla\u015ft\u0131rma idealini sembolize etti\u011fini ve eserin mezhepler \u00fcst\u00fc bir etik sistem kurma \u00e7abas\u0131 oldu\u011funu belirtir.<\/span><\/li>\n
    5. \u201cUsul-i F\u0131k\u0131h Kat\u2019\u00eedir\u201d Ne Demektir?
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019nin \u201cusul-i f\u0131k\u0131h kat\u2019\u00eedir\u201d ifadesi, klasik usul\u00fcn tamam\u0131n\u0131n kat\u2019\u00ee oldu\u011fu anlam\u0131na gelmez. Aksine, \u015e\u00e2t\u0131b\u00ee, sadece dinin kat\u2019\u00ee ilkeleriyle kurulacak yeni bir usul anlay\u0131\u015f\u0131n\u0131 kasteder: akl\u00ee, zarur\u00ee, ve istikr\u00e2 ile sabit ilkeler.<\/span><\/li>\n
    6. Bilginin T\u00fcrleri: Akl\u00ee \u2013 \u00c2d\u00ee \u2013 Nakl\u00ee
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re bilgi \u00fc\u00e7 kaynaktan gelir: ak\u0131l, al\u0131\u015fkanl\u0131k (tecr\u00fcbe) ve nakil (vahiy). Bu bilgilerden elde edilen h\u00fck\u00fcmler de zorunluluk (v\u00fcc\u00fbb<\/em>), imk\u00e2ns\u0131zl\u0131k (imtina<\/em>\u02bf<\/em>) ve cevaz \u015feklinde kategorize edilir. Kozal\u0131 bu ayr\u0131m\u0131, hukuk sistemati\u011finin bilgi temeli olarak analiz eder.<\/span><\/li>\n
    7. \u0130stikr\u00e2 (T\u00fcmevar\u0131m) ile Kesinlik Aray\u0131\u015f\u0131
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019nin mak\u00e2s\u0131d anlay\u0131\u015f\u0131nda s\u0131k\u00e7a ba\u015fvurdu\u011fu istikr\u00e2 y\u00f6ntemi, yani \u00e7oklu \u00f6rnekten genel sonuca ula\u015fma, \u201cbe\u015f temel gaye\u201d gibi ilkelerin elde edilmesini sa\u011flar. Ancak Kozal\u0131, bu y\u00f6ntemin ger\u00e7ekten kesin bilgi \u00fcretip \u00fcretmedi\u011fini sorgular ve \u015e\u00e2t\u0131b\u00ee\u2019nin Kur\u2019an\u2019\u0131n kapal\u0131 (s\u0131n\u0131rl\u0131) metin yap\u0131s\u0131ndan hareketle mutlak istikr\u00e2 iddias\u0131n\u0131 problematize eder.<\/span><\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7
        \n<\/strong>Bu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin el-Muv\u00e2fak\u00e2t<\/em> adl\u0131 eserinde kurmak istedi\u011fi hukuk d\u00fc\u015f\u00fcncesinin sadece usul kurallar\u0131na dayanmad\u0131\u011f\u0131n\u0131; ayn\u0131 zamanda ahlaki, rasyonel ve sistemli bir in\u015fa \u00e7abas\u0131 oldu\u011funu ortaya koyar. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin \u00e7abas\u0131n\u0131 f\u0131kh\u0131 bir metodoloji olmaktan \u00e7\u0131kar\u0131p, bir hukuk felsefesine d\u00f6n\u00fc\u015ft\u00fcren \u00f6nc\u00fc bir yakla\u015f\u0131m olarak de\u011ferlendirir. Bu \u00e7er\u00e7evede el-Muv\u00e2fak\u00e2t<\/em>, hem klasik gelene\u011fe yaslanan hem de onu a\u015farak yeni bir teorik \u00e7er\u00e7eve \u00f6neren \u00f6zg\u00fcn bir \u00e7al\u0131\u015fmad\u0131r.<\/span><\/li>\n<\/ol>\n

         <\/p>\n

         <\/p>\n

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

          \n
        1. Purpose and Content of the Seminar<\/strong><\/span>
          \nThis third seminar in Abdurrahim Kozal\u0131\u2019s al-Muw\u0101faq\u0101t<\/em> reading series marks the transition from the preface (dib\u0101ja<\/em>) to the beginning of the core content, particularly the first and second introductory chapters (muqaddim\u0101t<\/em>). Kozal\u0131 emphasizes that al-Muw\u0101faq\u0101t<\/em> should not be read merely as a classical work of legal theory, but as a systematic and philosophical attempt by al-Sh\u0101\u1e6dib\u012b to reformulate Islamic legal reasoning by rooting it in certainty (qa<\/em>\u1e6d<\/em>\u02bfiyyah<\/em>) and comprehensive principles (kulliyy\u0101t<\/em>). The seminar explores the epistemological foundations of this system, the concept of going beyond the literal meaning of texts, and the ambition to reconcile major schools of thought within an overarching framework.<\/span><\/li>\n
        2. Main Themes and Key Discussions<\/strong><\/span><\/li>\n<\/ol>\n
            \n
          1. Going Beyond the Literal Text<\/strong><\/span>
            \nAl-Sh\u0101\u1e6dib\u012b invites readers to move beyond the apparent meanings (\u1e93aw\u0101hir<\/em>) of religious texts and explore their deeper purposes (maq\u0101\u1e63id<\/em>). Kozal\u0131 situates this within a broader intellectual tradition, distinguishing it from B\u0101\u1e6din\u012b and mystical readings, and shows how even jurists (fuqah\u0101<\/em>\u02be<\/em>) engage in such interpretive extensions through analogical reasoning (qiy\u0101s<\/em>).<\/span><\/li>\n
          2. Analogy, Generalization, and the Search for Universals<\/strong><\/span>
            \nWhile classical legal theory privileges analogical deduction from specific cases, Kozal\u0131 shows that every analogy (qiy\u0101s<\/em>) contains an implicit generalization. Al-Sh\u0101\u1e6dib\u012b seeks to make these generalizations explicit, transforming isolated rulings into universal legal and ethical principles. This aligns his thought more closely with philosophical and natural law traditions.<\/span><\/li>\n
          3. Intent Behind the Work: From Particulars to Universals<\/strong><\/span>
            \nSh\u0101\u1e6dib\u012b\u2019s aim is not only to analyze specific rulings but to uncover the maq\u0101\u1e63id<\/em>\u2014the overarching purposes behind Islamic law. Kozal\u0131 explains this intellectual move as a transition from dealing with scattered particulars to constructing a coherent and universal framework that governs all legal rulings.<\/span><\/li>\n
          4. Title and Intellectual Vision: From \u201cSecrets of Takl\u012bf\u201d to \u201cal-Muw\u0101faq\u0101t\u201d<\/strong><\/span>
            \nOriginally intending to title the work al-Ta<\/em>\u02bfr<\/em>\u012bf bi-Asr<\/em>\u0101r al-Takl<\/em>\u012bf<\/em> (\u201cIntroducing the Secrets of Moral Responsibility\u201d), Sh\u0101\u1e6dib\u012b eventually adopted the name al-Muw\u0101faq\u0101t<\/em> based on a dream in which the reconciling of Ab\u016b \u1e24an\u012bfa\u2019s and Ibn Q\u0101sim\u2019s views was symbolically confirmed. Kozal\u0131 interprets this as Sh\u0101\u1e6dib\u012b\u2019s attempt to create a meta-system transcending both the M\u0101lik\u012b and \u1e24anaf\u012b schools\u2014one that is ethical in nature rather than strictly legal.<\/span><\/li>\n
          5. What Does It Mean to Say \u201cU\u1e63\u016bl al-Fiqh Is Certain\u201d?<\/strong><\/span>
            \nSh\u0101\u1e6dib\u012b famously claims that u\u1e63\u016bl al-fiqh<\/em> is certain (qa<\/em>\u1e6d<\/em>\u02bf<\/em>\u012b<\/em>). Kozal\u0131 critically examines this statement, arguing that Sh\u0101\u1e6dib\u012b is not referring to the traditional discipline of u\u1e63\u016bl al-fiqh<\/em> but rather to a new science constructed from only the certain principles of the Shar\u012b\u02bfa. This includes rational axioms, definitive scriptural universals, and axioms derived via thorough induction (istiqr\u0101<\/em>\u02be<\/em>).<\/span><\/li>\n
          6. Epistemological Foundations: Rational, Habitual, and Revealed Premises<\/strong><\/span>
            \nSh\u0101\u1e6dib\u012b classifies knowledge into three types of premises: rational (\u02bfaql\u012b<\/em>), customary or empirical (\u02bf<\/em>\u0101d\u012b<\/em>), and revealed (naql\u012b<\/em>). Kozal\u0131 unpacks how each type leads to judgments of necessity (wuj\u016bb<\/em>), impossibility (imtin\u0101<\/em>\u02bf<\/em>), or permissibility (jaw\u0101z<\/em>), and how they contribute to building a coherent, rationally grounded framework for Islamic legal thought.<\/span><\/li>\n
          7. The Challenge of Certainty and the Role of Induction (Istiqr\u0101<\/strong>\u02be)<\/strong><\/span>
            \nKozal\u0131 points out the difficulty of claiming that inductively derived principles (e.g., the five universal maq\u0101\u1e63id: protection of religion, life, intellect, lineage, and property) are absolutely certain. While Sh\u0101\u1e6dib\u012b argues that the limited and closed nature of the scriptural corpus makes complete induction possible, Kozal\u0131 critiques this assumption by highlighting the complexity of scriptural interpretation and variation in legal derivation.<\/span><\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong><\/span>
              \nThis seminar offers an in-depth exploration of Sh\u0101\u1e6dib\u012b\u2019s vision to reconstruct Islamic legal theory around universal, rational, and ethically grounded principles. Abdurrahim Kozal\u0131 shows how al-Muw\u0101faq\u0101t<\/em> attempts to move beyond traditional jurisprudence, constructing a legal-ethical system rooted in certainty, rationality, and purposiveness. The discussion of epistemological categories, legal methodology, and the reinterpretation of classical legal discourse reveals Sh\u0101\u1e6dib\u012b\u2019s work as a foundational contribution to an Islamic philosophy of law.<\/span><\/li>\n<\/ol>\n

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

              ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 3. 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-5970","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5970","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=5970"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5970\/revisions"}],"predecessor-version":[{"id":5972,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5970\/revisions\/5972"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5970"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}