{"id":5975,"date":"2025-06-03T13:06:48","date_gmt":"2025-06-03T10:06:48","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5975"},"modified":"2025-06-03T13:06:48","modified_gmt":"2025-06-03T10:06:48","slug":"abdurrahim-kozali-el-muvafakat-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-5-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nAbdurrahim Kozal\u0131\u2019n\u0131n el-Muv\u00e2fak\u00e2t<\/em> okumalar\u0131n\u0131n 5. semineri, \u00fc\u00e7\u00fcnc\u00fc mukaddimenin detayl\u0131 analiziyle devam eder. Bu seminerin temel amac\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin hukuk teorisini in\u015fa etti\u011fi epistemolojik temelleri daha da derinlemesine irdelemektir. \u00d6zellikle \u201ckat\u2018\u00ee bilgi\u201d aray\u0131\u015f\u0131n\u0131n f\u0131k\u0131h usul\u00fcnde nas\u0131l ger\u00e7ekle\u015ftirilebilece\u011fi ve bunun ak\u0131l\u2013nakil dengesindeki yeri tart\u0131\u015f\u0131l\u0131r. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin \u00f6nerdi\u011fi t\u00fcmevar\u0131m (istikr\u00e2<\/em>) y\u00f6nteminin icm\u00e2 ve m\u00fctev\u00e2tir haberle ili\u015fkisini sorgularken, bunun modern hukuk felsefesiyle benze\u015fen y\u00f6nlerini ve s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131 da ele al\u0131r.<\/li>\n
  2. Ana Temalar ve Tart\u0131\u015fma Ba\u015fl\u0131klar\u0131<\/strong><\/li>\n<\/ol>\n
      \n
    1. Mukaddimelerin \u00d6nemi ve Kat\u2018\u00ee Bilgi \u0130htiyac\u0131<\/strong>
      \n\u015e\u00e2t\u0131b\u00ee\u2019nin projesinin sa\u011flam bir zemine oturmas\u0131 i\u00e7in kat\u2018\u00ee bilgi aray\u0131\u015f\u0131na y\u00f6neldi\u011fi belirtilir. Bu ba\u011flamda klasik usulde kullan\u0131lan icm\u00e2 ve m\u00fctev\u00e2tir bilginin yetersizli\u011fine i\u015faret edilir ve yeni bir y\u00f6ntem olarak istikr\u00e2 (t\u00fcmevar\u0131m) \u00f6nerilir.<\/li>\n
    2. \u0130stikr\u00e2 Y\u00f6ntemi: Alternatif Bir Bilgi Kuram\u0131<\/strong>
      \n\u015e\u00e2t\u0131b\u00ee, \u00e7ok say\u0131da nass\u0131n (ayet ve hadis) toplam\u0131ndan hareketle genel ve kesin h\u00fck\u00fcmlere ula\u015fman\u0131n m\u00fcmk\u00fcn oldu\u011funu savunur. Bu yakla\u015f\u0131m, manevi m\u00fctev\u00e2tir ve icm\u00e2 ile benzerlik kurularak temellendirilir. Ancak Kozal\u0131, t\u00fcmevar\u0131m\u0131n rasyonel bir y\u00f6ntem oldu\u011funu; icm\u00e2\u2019n\u0131n ise dogmatik y\u00f6nler ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgular.<\/li>\n
    3. Ak\u0131l Kaynak m\u0131, Ara\u00e7 m\u0131?<\/strong>
      \nAk\u0131l tek ba\u015f\u0131na yeterli bir kaynak olamaz, ancak vazge\u00e7ilmez bir ara\u00e7t\u0131r. Kozal\u0131, akl\u0131n ara\u00e7 olarak kullan\u0131lmas\u0131n\u0131n reycili\u011fe (ak\u0131lc\u0131 f\u0131k\u0131h anlay\u0131\u015f\u0131) ilk ad\u0131m oldu\u011funu belirtir. Bu ba\u011flamda Hanef\u00ee ve \u015e\u00e2fi\u00ee yakla\u015f\u0131mlar kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r.<\/li>\n
    4. \u0130cm\u00e2\u2019n\u0131n Me\u015fruiyeti ve Rasyonel Temeli<\/strong>
      \n\u0130cm\u00e2\u2019n\u0131n me\u015fruiyetinin yaln\u0131zca Kur\u2019\u00e2n\u2019dan al\u0131nan delillere dayand\u0131r\u0131lamayaca\u011f\u0131, rasyonel bir gereklilik olarak g\u00f6r\u00fclmesi gerekti\u011fi ifade edilir. Ancak bu da tam anlam\u0131yla tatmin edici bulunmaz; \u00e7\u00fcnk\u00fc burada inanca dayal\u0131, dogmatik unsurlar\u0131n devreye girdi\u011fi belirtilir.<\/li>\n
    5. T\u00fcmevar\u0131m\u0131n S\u0131n\u0131rlar\u0131: Nicelik ve Nitelik Sorunu<\/strong>
      \nT\u00fcm naslar\u0131n say\u0131ca ve anlamca ihatas\u0131n\u0131n zorlu\u011fu nedeniyle, tam t\u00fcmevar\u0131m\u0131n m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131 sorgulan\u0131r. E\u011fer t\u00fcmevar\u0131m tam de\u011filse, elde edilen bilgi zann\u00ee (kesin olmayan) kalacakt\u0131r. Bu, \u015e\u00e2t\u0131b\u00ee\u2019nin sisteminin en zay\u0131f noktas\u0131 olarak sunulur.<\/li>\n
    6. K\u00fcll\u00ee (Evrensel) \u0130lkelerin Me\u015fruiyeti<\/strong>
      \nBe\u015f zarur\u00ee maslahat\u0131n (din, can, mal, ak\u0131l, nesil) korunmas\u0131 gibi k\u00fclli ilkelerin herkes\u00e7e kabul edildi\u011fi iddia edilir. Ancak bu evrensellik iddias\u0131, \u015e\u00e2fi\u00ee gibi tikel nasslardan yola \u00e7\u0131kan bir gelenek a\u00e7\u0131s\u0131ndan sorgulanabilir.<\/li>\n
    7. Reycilik ve Mezhepler Aras\u0131 Farkl\u0131l\u0131klar<\/strong>
      \nSeminer, Abdullah b. \u00d6mer \u00f6rne\u011fi \u00fczerinden sahabe d\u00f6neminden itibaren reycili\u011fin nas\u0131l do\u011fdu\u011funu ve mezheplerin naslar kar\u015f\u0131s\u0131ndaki tutum farklar\u0131n\u0131 inceler. Hanef\u00eelerin reycili\u011fi ve \u015e\u00e2fi\u00eelerin literalizmi, kar\u015f\u0131la\u015ft\u0131rmal\u0131 \u015fekilde de\u011ferlendirilir.<\/li>\n
    8. F\u0131k\u0131h Usul\u00fcnde Kat\u2018iyet ve K\u00fclliyet Aras\u0131ndaki \u0130li\u015fki<\/strong>
      \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re kat\u2018\u00ee bilgi ancak k\u00fcll\u00eelik \u00fczerinden elde edilebilir. Bu ba\u011flamda, f\u0131k\u0131h usul\u00fc t\u00fcmel esaslara dayanmal\u0131; tikel delillerle yetinmek, zann\u00eelikten kurtulmay\u0131 engeller.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, el-Muv\u00e2fak\u00e2t<\/em>\u2019\u0131n en yo\u011fun epistemolojik tart\u0131\u015fmalar\u0131ndan birini merkeze al\u0131r. \u015e\u00e2t\u0131b\u00ee\u2019nin t\u00fcmevar\u0131ma dayal\u0131 kat\u2018\u00ee bilgi aray\u0131\u015f\u0131, geleneksel usul anlay\u0131\u015f\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kma \u00e7abas\u0131n\u0131n bir par\u00e7as\u0131 olarak g\u00f6r\u00fcl\u00fcr. Kozal\u0131, bu y\u00f6ntemin imkanlar\u0131n\u0131 ve s\u0131n\u0131rlar\u0131n\u0131 dikkatle analiz ederek, hem \u015e\u00e2t\u0131b\u00ee\u2019ye dair ele\u015ftirel bir okuma sunar hem de \u00e7a\u011fda\u015f hukuk felsefesiyle ba\u011flant\u0131 kurar. Seminer, ak\u0131l, nakil, kesinlik ve y\u00f6ntem \u00fczerine yap\u0131lan bu tart\u0131\u015fmalarla, \u015e\u00e2t\u0131b\u00ee\u2019nin sistemini anlamak i\u00e7in temel bir zemin sa\u011flar.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThe fifth seminar in Abdurrahim Kozal\u0131\u2019s reading series on al-Muw\u0101faq\u0101t<\/em> continues the detailed analysis of the third introductory chapter (muqaddima<\/em>), focusing on the epistemological foundations of Sh\u0101\u1e6dib\u012b\u2019s legal theory. The core aim is to explore how certainty (qa<\/em>\u1e6d<\/em>\u02bf<\/em>\u012b knowledge<\/em>) can be achieved in legal methodology and how this relates to the balance between reason (\u02bfaql<\/em>) and revelation (naql<\/em>). Kozal\u0131 critically examines Sh\u0101\u1e6dib\u012b\u2019s proposed use of inductive reasoning (istiqr\u0101<\/em>\u02be<\/em>) as an alternative to classical tools like consensus (ijm\u0101<\/em>\u02bf<\/em>) and mass-transmitted reports (mutaw\u0101tir<\/em>), analyzing both its modern philosophical parallels and its limitations.<\/li>\n
        2. Key Themes and Discussion Points<\/strong><\/li>\n<\/ol>\n
            \n
          1. The Need for Certainty and the Role of the Introductions<\/strong>
            \nSh\u0101\u1e6dib\u012b seeks to rebuild legal theory on the basis of epistemological certainty. Kozal\u0131 explains that the traditional reliance on ijm\u0101<\/em>\u02bf<\/em> and mutaw\u0101tir<\/em> reports is seen as insufficient, leading Sh\u0101\u1e6dib\u012b to propose a new epistemic model grounded in inductive reasoning.<\/li>\n
          2. Induction as an Alternative Epistemology<\/strong>
            \nSh\u0101\u1e6dib\u012b argues that general, definitive rulings can be derived from the cumulative weight of numerous textual evidences (verses and hadiths). This resembles the concept of ma<\/em>\u02bfnaw<\/em>\u012b taw<\/em>\u0101tur<\/em> (conceptual consensus). Kozal\u0131 points out that while induction is a rational process, ijm\u0101<\/em>\u02bf<\/em> often carries a more dogmatic character.<\/li>\n
          3. Is Reason a Source or Merely a Tool?<\/strong>
            \nWhile Sh\u0101\u1e6dib\u012b denies reason the status of an independent legal source, he still affirms its indispensable role as a tool. Kozal\u0131 notes that such functional use of reason marks the first step toward legal rationalism (ra<\/em>\u02bey<\/em>). The Hanaf\u012b and Sh\u0101fi\u02bf\u012b approaches are contrasted to highlight this tension.<\/li>\n
          4. The Legitimacy and Limits of Ijm\u0101<\/strong>\u02bf<\/strong>
            \nThe seminar emphasizes that the legitimacy of ijm\u0101<\/em>\u02bf<\/em> cannot be derived solely from scriptural sources and must rest on rational necessity. However, Kozal\u0131 questions this as well, highlighting the dogmatic assumptions embedded in ijm\u0101<\/em>\u02bf<\/em> as a source of law.<\/li>\n
          5. The Limits of Induction: Quantity vs. Comprehensiveness<\/strong>
            \nKozal\u0131 questions whether it is practically possible to account for all relevant texts (verses and hadiths) to achieve complete induction. If the inductive set is incomplete, the resulting ruling remains speculative (\u1e93ann\u012b<\/em>) rather than certain\u2014posing a challenge to Sh\u0101\u1e6dib\u012b\u2019s system.<\/li>\n
          6. The Universality of Legal-Moral Maxims (Kulliyy\u0101t)<\/strong>
            \nPrinciples such as the preservation of religion, life, property, intellect, and lineage (al-<\/em>\u1e0dar\u016briyy\u0101t al-khams<\/em>) are presented as universal. However, Kozal\u0131 argues that from a textualist perspective (e.g., that of the Sh\u0101fi\u02bf\u012bs), such generalizations may not be accepted as binding or certain.<\/li>\n
          7. Rationalism and Sectarian Differences in Legal Reasoning<\/strong>
            \nUsing the example of Ibn \u02bfUmar, the seminar traces the roots of rationalist reasoning (ra<\/em>\u02bey<\/em>) back to the early Companions. The differences between the \u1e24anaf\u012bs\u2019 rationalism and the Sh\u0101fi\u02bf\u012bs\u2019 textual literalism are compared, illustrating deeper epistemological divergences.<\/li>\n
          8. The Relationship Between Certainty and Universality in U\u1e63\u016bl al-Fiqh<\/strong>
            \nSh\u0101\u1e6dib\u012b maintains that certainty can only be achieved through universals (kulliyy\u0101t<\/em>). Thus, a legal theory based on particular texts alone remains speculative. Kozal\u0131 emphasizes that foundational legal theory must rest on universally agreed principles to achieve epistemic stability.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar engages deeply with one of the most sophisticated epistemological debates in al-Muw\u0101faq\u0101t<\/em>. Sh\u0101\u1e6dib\u012b\u2019s attempt to ground legal certainty in inductive reasoning rather than traditional sources reflects a critical break from classical legal theory. Kozal\u0131 evaluates both the promise and the limitations of this method, offering a philosophical lens that connects Sh\u0101\u1e6dib\u012b\u2019s ideas to broader concerns in legal epistemology. The seminar ultimately frames al-Muw\u0101faq\u0101t<\/em> as a pioneering work in Islamic legal philosophy, one that seeks to harmonize reason, revelation, and ethical universals within a coherent legal framework.<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

              ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 5. 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-5975","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5975","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=5975"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5975\/revisions"}],"predecessor-version":[{"id":5976,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5975\/revisions\/5976"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5975"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}