{"id":5973,"date":"2025-06-03T13:06:19","date_gmt":"2025-06-03T10:06:19","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5973"},"modified":"2025-06-03T13:06:19","modified_gmt":"2025-06-03T10:06:19","slug":"abdurrahim-kozali-el-muvafakat-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-4-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 4<\/strong>. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi
    \n<\/strong>Abdurrahim Kozal\u0131\u2019n\u0131n el-Muv\u00e2fak\u00e2t<\/em> okumalar\u0131n\u0131n 4. seminerinde, eserin \u00fc\u00e7\u00fcnc\u00fc mukaddimesine ge\u00e7ilir ve bu b\u00f6l\u00fcmde akl\u0131n f\u0131k\u0131h metodolojisindeki epistemolojik ve i\u015flevsel stat\u00fcs\u00fc tart\u0131\u015f\u0131l\u0131r. \u201cAk\u0131l, ba\u011f\u0131ms\u0131z bir \u015fer\u2018\u00ee kaynak olabilir mi, yoksa yaln\u0131zca bir ara\u00e7 m\u0131d\u0131r?\u201d sorusu etraf\u0131nda \u015fekillenen bu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin akl\u0131 ne \u00f6l\u00e7\u00fcde merkeze ald\u0131\u011f\u0131 ve onu vahiy kar\u015f\u0131s\u0131nda nas\u0131l konumland\u0131rd\u0131\u011f\u0131 \u00fczerine derinlemesine bir \u00e7\u00f6z\u00fcmleme sunar. Kozal\u0131, \u00f6zellikle \u201ckat\u2018iyet\u201d (kesin bilgi) meselesi \u00fczerinden \u015e\u00e2t\u0131b\u00ee\u2019nin hukuk teorisini yeniden kurma \u00e7abas\u0131n\u0131 yorumlar.<\/li>\n
  2. Ana Temalar ve Tart\u0131\u015fma Ba\u015fl\u0131klar\u0131<\/strong><\/li>\n<\/ol>\n
      \n
    1. F\u0131k\u0131h Usul\u00fcnde Akl\u0131n S\u0131n\u0131rlar\u0131
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re akl\u00ee deliller (del\u00eel-i akl\u00ee<\/em>), ba\u011f\u0131ms\u0131z bir \u015fer\u2018\u00ee delil olamaz; ancak nakille birlikte veya onun y\u00f6nlendirmesiyle anlaml\u0131 h\u00e2le gelir. Kozal\u0131 bu yakla\u015f\u0131m\u0131n, akl\u0131 yaln\u0131zca bir \u201cara\u00e7\u201d (ves\u00eele<\/em>) d\u00fczeyine indirgedi\u011fini, bunun ise hukuk\u00ee d\u00fc\u015f\u00fcncenin dinamizmini s\u0131n\u0131rlay\u0131p s\u0131n\u0131rlamad\u0131\u011f\u0131n\u0131 sorgular.<\/li>\n
    2. Akl\u00ee \u0130lkelerin \u015eer\u2018\u00eeli\u011fi Meselesi
      \n<\/strong>\u201c\u0130yilik yapan birine te\u015fekk\u00fcr etmek zorunludur\u201d gibi ak\u0131l temelli ahlak\u00ee \u00f6nermelerin, vahye dayanmadan da \u015fer\u2018\u00ee h\u00fck\u00fcm ta\u015f\u0131y\u0131p ta\u015f\u0131yamayaca\u011f\u0131 tart\u0131\u015f\u0131l\u0131r. Kozal\u0131, bu konuyu \u00f6zellikle Mu\u2018tezile\u2019nin h\u00fcsn-kubuh<\/em> anlay\u0131\u015f\u0131 ve M\u00e2t\u00fcr\u00eed\u00ee gelenekteki k\u0131smi kabul \u00e7er\u00e7evesinde ele al\u0131r.<\/li>\n
    3. Ak\u0131l \u015e\u00e2ri\u2018 Olabilir mi?
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee, akl\u0131n \u015f\u00e2ri\u2018 (hukuk koyucu) olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a belirtir. Kozal\u0131 ise bu d\u00fc\u015f\u00fcnceyi, akl\u0131n baz\u0131 alanlarda \u2013\u00f6zellikle nass\u0131n olmad\u0131\u011f\u0131 durumlarda\u2013 yasa koyucu gibi i\u015fledi\u011fi \u00f6rneklerle ele\u015ftirir ve sorgular.<\/li>\n
    4. Ara\u00e7 Olarak Ak\u0131l m\u0131, Kaynak Olarak Ak\u0131l m\u0131?
      \n<\/strong>Seminerde, akl\u0131n \u201cyorumlama ve k\u0131yas yapma arac\u0131\u201d m\u0131, yoksa \u201cdo\u011frudan kaynak\u201d m\u0131 oldu\u011fu ayr\u0131m\u0131 \u00f6ne \u00e7\u0131kar. Kozal\u0131, en literalist (laf\u0131zc\u0131) geleneklerde bile akl\u0131n mutlaka devrede oldu\u011funu ve bunun ehl-i had\u00ees<\/em> ile ehl-i rey<\/em> ayr\u0131m\u0131na nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 tart\u0131\u015f\u0131r.<\/li>\n
    5. Nasslarda Kat\u2018iyet Sorunu ve Dilin Belirsizli\u011fi
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee, lafzen kat\u2018\u00ee (kesin) olan nasslar\u0131n bile dilsel belirsizlik (mecaz, umum\u2013husus, ibare farklar\u0131) gibi nedenlerle zihinlerde \u015f\u00fcphe do\u011furabilece\u011fini kabul eder. Bu durum, metne dayal\u0131 bilgiyle mutlak kesinli\u011fe ula\u015fman\u0131n g\u00fc\u00e7l\u00fc\u011f\u00fcn\u00fc ortaya koyar.<\/li>\n
    6. Kat\u2018iyet: Nass m\u0131, \u0130stikr\u00e2 m\u0131?
      \n<\/strong>Dilsel belirsizlik nedeniyle \u015e\u00e2t\u0131b\u00ee, metinlerden de\u011fil; \u00e7ok say\u0131da metinden t\u00fcmevar\u0131mla (istikr\u00e2) elde edilen k\u00fcll\u00ee<\/em> anlamlar\u0131n daha sa\u011flam bilgi sa\u011flayabilece\u011fini savunur. Ona g\u00f6re bu y\u00f6ntem, ma\u2018n\u00e2v\u00ee tev\u00e2t\u00fcr<\/em> (mana d\u00fczeyinde ortakl\u0131k) yoluyla kesinli\u011fe ula\u015fmay\u0131 sa\u011flar. Kozal\u0131 ise bu yakla\u015f\u0131m\u0131n, ger\u00e7ekten kat\u2018iyet sa\u011flay\u0131p sa\u011flayamayaca\u011f\u0131 sorusunu g\u00fcndeme getirir.<\/li>\n
    7. Do\u011fal Hukuk ve Bilgi Felsefesiyle Kar\u015f\u0131la\u015ft\u0131rma
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019nin bir\u00e7ok metinden genel ilkeye ula\u015fma y\u00f6ntemi, klasik do\u011fal hukuk d\u00fc\u015f\u00fcncesine benzetilir. Kozal\u0131, bu y\u00f6ntemi Aristoteles\u00e7i bilgi teorileriyle kar\u015f\u0131la\u015ft\u0131rarak, evrensel do\u011frular\u0131n tekil g\u00f6zlemlerden nas\u0131l elde edilebilece\u011fi sorusunu tart\u0131\u015fmaya a\u00e7ar.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7
        \n<\/strong>Bu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin f\u0131k\u0131h epistemolojisini yeniden in\u015fa etme \u00e7abas\u0131n\u0131, ak\u0131l ve vahiy aras\u0131nda kurdu\u011fu denge \u00fczerinden yorumlar. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin projesinin metne de\u011fil, t\u00fcmevar\u0131ma dayal\u0131 evrensel ilkelerle kat\u2018iyet sa\u011flamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 belirtirken, bunun dilsel \u00e7ok anlaml\u0131l\u0131k ve farkl\u0131 i\u00e7tihatlar kar\u015f\u0131s\u0131nda ne kadar m\u00fcmk\u00fcn oldu\u011fu sorusunu a\u00e7\u0131k b\u0131rak\u0131r. Bu ba\u011flamda seminer, \u0130slam hukukunun bilgi temellerine dair derinlemesine bir sorgulama niteli\u011fi ta\u015f\u0131r.<\/li>\n<\/ol>\n

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

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThe 4th seminar in Abdurrahim Kozal\u0131\u2019s al-Muw\u0101faq\u0101t<\/em> reading series explores the third introductory chapter (muqaddima<\/em>) of al-Sh\u0101\u1e6dib\u012b\u2019s work, focusing on the epistemological and methodological status of reason (\u02bfaql<\/em>) in Islamic legal theory. It revisits the question: Can reason operate independently as a source of legal rulings, or must it always be subordinate to revelation (naql<\/em>)? Kozal\u0131 unpacks this issue by examining how al-Sh\u0101\u1e6dib\u012b attempts to harmonize rational and textual sources while emphasizing the necessity of epistemic certainty (qa<\/em>\u1e6d<\/em>\u02bf<\/em>) in legal theory.<\/li>\n
        2. Key Themes and Discussions<\/strong><\/li>\n<\/ol>\n
            \n
          1. The Limits of Reason in Legal Methodology<\/strong>
            \nAl-Sh\u0101\u1e6dib\u012b insists that rational arguments (dal\u012bl <\/em>\u02bfaql<\/em>\u012b<\/em>) cannot serve as independent legal proofs. Instead, they must always be subordinated to or derived in conjunction with scriptural sources. Kozal\u0131 explores whether this renders reason merely instrumental (was\u012bla<\/em>) and asks whether excluding reason as a principal (ma\u1e63dar<\/em>) undermines the dynamic scope of Islamic legal reasoning.<\/li>\n
          2. The \u201cShar<\/strong>\u02bf<\/strong>\u012b Status<\/strong>\u201d of Rational Principles<\/strong>
            \nA central issue is whether rationally derived moral judgments (e.g., \u201cshowing gratitude to a benefactor is obligatory\u201d) can have shar\u02bf\u012b status without explicit scriptural backing. The example of the Mu\u02bftazilite notion of \u1e25usn wa qub<\/em>\u1e25<\/em> (moral good and evil) is discussed in detail, particularly how the Hanaf\u012b\u2013M\u0101tur\u012bd\u012b school partially adopts it without fully granting rationality legislative authority.<\/li>\n
          3. Can Reason Be a Lawgiver?<\/strong>
            \nAl-Sh\u0101\u1e6dib\u012b holds that reason is not a sh\u0101ri<\/em>\u02bf<\/em> (lawgiver). Kozal\u0131 challenges this with examples from Islamic theology and jurisprudence that suggest reason plays a quasi-legislative role in determining ethical norms and legal obligations\u2014especially in the absence of scriptural evidence.<\/li>\n
          4. Reason as Tool vs. Source: A Functional Distinction<\/strong>
            \nKozal\u0131 highlights a critical distinction: using reason as a tool (to interpret, analogize, or reconcile texts) vs. using it as an independent source of law. He argues that even in the most literalist traditions (e.g., \u1e24anbalism), some form of reason is necessarily in play. This leads to a discussion of ahl al-<\/em>\u1e25ad\u012bth<\/em> vs. ahl al-ra<\/em>\u02bey<\/em> methodologies.<\/li>\n
          5. Textual Certainty and the Problem of Ambiguity<\/strong>
            \nSh\u0101\u1e6dib\u012b acknowledges that even mutaw\u0101tir<\/em> (mass-transmitted) texts may be uncertain due to issues of linguistic ambiguity, general vs. specific wording, or metaphorical language. This raises doubts about the very possibility of achieving epistemic certainty from texts alone.<\/li>\n
          6. The Dilemma: Certainty via Text or Induction?<\/strong>
            \nFaced with the unreliability of linguistic forms, al-Sh\u0101\u1e6dib\u012b proposes istiqr\u0101<\/em>\u02be<\/em> (inductive reasoning) from a large number of texts to derive overarching principles. He likens this to a form of ma<\/em>\u02bfnaw<\/em>\u012b taw<\/em>\u0101tur<\/em> (conceptual mass transmission). Kozal\u0131, however, critiques this approach, questioning whether induction can ever provide true certainty in the legal-ethical domain.<\/li>\n
          7. Analogy to Natural Law and Epistemic Foundations<\/strong>
            \nAl-Sh\u0101\u1e6dib\u012b\u2019s method of generalizing from many scriptural instances to derive legal universals echoes natural law thinking. Kozal\u0131 compares this to Aristotelian and post-classical theories of knowledge, particularly in how universal truths are derived from empirical particulars.<\/li>\n
          8. Conclusion<\/strong>
            \nThis seminar presents a sophisticated and critical engagement with al-Sh\u0101\u1e6dib\u012b\u2019s epistemology of Islamic law. Kozal\u0131 explores the balance between reason and revelation, emphasizing that al-Sh\u0101\u1e6dib\u012b\u2019s project depends on achieving certainty not from isolated texts, but through inductive generalization of legal universals. However, the tension between this epistemic ambition and the linguistic-legal complexity of the Shar\u012b\u02bfa remains unresolved\u2014raising the question: Can a legal system truly be grounded in certainty if both reason and text are, in different ways, epistemically limited<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

            ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 4. 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-5973","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5973","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=5973"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5973\/revisions"}],"predecessor-version":[{"id":5974,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5973\/revisions\/5974"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5973"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}