{"id":5983,"date":"2025-06-03T13:10:10","date_gmt":"2025-06-03T10:10:10","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5983"},"modified":"2025-06-03T13:10:10","modified_gmt":"2025-06-03T10:10:10","slug":"abdurrahim-kozali-el-muvafakat-8-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-8-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 8. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 8. 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 8. seminerinde, 7. ve 8. mukaddimelerin detayl\u0131 incelenmesiyle \u015e\u00e2t\u0131b\u00ee\u2019nin ilim-amel ili\u015fkisi ve ilmin mertebeleri konusundaki yakla\u015f\u0131m\u0131 ele al\u0131n\u0131r. Seminerin temel amac\u0131, ilmin pratik boyutunun \u015e\u00e2t\u0131b\u00ee taraf\u0131ndan nas\u0131l tan\u0131mland\u0131\u011f\u0131n\u0131, ilmin ancak amel ile anlam kazand\u0131\u011f\u0131 y\u00f6n\u00fcndeki iddias\u0131n\u0131n teorik dayanaklar\u0131n\u0131 ve buna y\u00f6nelik ele\u015ftirel de\u011ferlendirmeleri ortaya koymakt\u0131r. Ayr\u0131ca bireysel ve kurumsal d\u00fczeyde alimlerin sorumluluklar\u0131, \u0130slami ilimlerin tan\u0131m\u0131 ve de\u011fer \u00f6l\u00e7\u00fctleri gibi konular da kapsaml\u0131 bi\u00e7imde tart\u0131\u015f\u0131l\u0131r.<\/li>\n
  2. Ana Temalar ve Tart\u0131\u015fmalar<\/strong><\/li>\n<\/ol>\n
      \n
    1. \u0130lmin Amelle Tamamlanmas\u0131 \u015eart\u0131<\/strong>
      \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re \u015fer\u2018\u00ee ilimler, yaln\u0131zca Allah\u2019a kullu\u011fa vesile olduklar\u0131 \u00f6l\u00e7\u00fcde muteberdir. \u0130lmin me\u015fruiyeti, onun pratik sonu\u00e7 \u00fcretip \u00fcretmedi\u011fine ba\u011fl\u0131d\u0131r. Bu ba\u011flamda spek\u00fclatif kelam, felsefe gibi disiplinler d\u0131\u015flan\u0131r. Kozal\u0131, bu tutumun teorik netlik ta\u015f\u0131sa da \u0130slam d\u00fc\u015f\u00fcncesi i\u00e7inde tart\u0131\u015fmal\u0131 bir konumda oldu\u011funu vurgular.<\/li>\n
    2. \u0130lmin Mertebeleri: Mukallitlikten Melekeye<\/strong>
      \n\u0130lim \u00fc\u00e7 mertebede de\u011ferlendirilir:<\/p>\n
        \n
      • Birinci mertebe<\/strong>: Taklit d\u00fczeyinde bilgi sahibi olanlar, amele ancak d\u0131\u015fsal te\u015fvik ve korkularla y\u00f6nelir.<\/li>\n
      • \u0130kinci mertebe<\/strong>: Burhan\u00ee delillere ula\u015fan, ancak bilgisi meleke haline gelmemi\u015f kimselerdir. Te\u015fvikle amele y\u00f6nelirler.<\/li>\n
      • \u00dc\u00e7\u00fcnc\u00fc mertebe<\/strong>: Bilgi meleke haline gelmi\u015ftir, ki\u015fi istese de istemese de bu bilgiye uygun davran\u0131r. Bu a\u015fama spontane itaati ifade eder.<\/li>\n<\/ul>\n<\/li>\n
      • Sokratik Yakla\u015f\u0131mla Parallelik<\/strong>
        \n\u00dc\u00e7\u00fcnc\u00fc mertebede bilgi ile amel aras\u0131nda zorunlu bir ba\u011f kurulmas\u0131, Kozal\u0131\u2019ya g\u00f6re Sokrates\u2019in \u201ckimse bilerek k\u00f6t\u00fcl\u00fck yapmaz\u201d anlay\u0131\u015f\u0131na yak\u0131nd\u0131r. Ancak \u015e\u00e2t\u0131b\u00ee, bunu tam anlam\u0131yla kabul etmez; bilgiye ra\u011fmen isyan edilebilece\u011fini, bunun da inat, gaflet veya ilmi yitirme gibi durumlarla a\u00e7\u0131klanabilece\u011fini belirtir.<\/li>\n
      • Alimlerin Rol\u00fc ve Amel Zorunlulu\u011fu<\/strong>
        \nKozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin bireysel d\u00fczlemde ilmin amelle tamamlanmas\u0131 gerekti\u011fi fikrine kat\u0131lsa da, uleman\u0131n kurumsal i\u015flevi a\u00e7\u0131s\u0131ndan bu \u015fart\u0131n ge\u00e7erli olmayabilece\u011fini savunur. Alimler, teknik bilgi \u00fcretimi ve normatif yap\u0131n\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131 olarak, bireysel zaaflar\u0131na ra\u011fmen \u00fcmmetin ilm\u00ee miras\u0131n\u0131 koruma g\u00f6revini ifa etmi\u015f olabilirler.<\/li>\n
      • Gayrim\u00fcslimlerin \u0130slam\u00ee \u0130limlerle Me\u015fguliyeti<\/strong>
        \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re gayrim\u00fcslimlerin \u0130slami ilimlere dair bilgileri amelsiz oldu\u011fu i\u00e7in faydas\u0131zd\u0131r. Kozal\u0131 ise \u00f6zellikle oryantalist \u00e7al\u0131\u015fmalar\u0131n modern \u0130slam ilim anlay\u0131\u015f\u0131ndaki \u00f6nemine dikkat \u00e7eker ve bu t\u00fcr mutlak d\u0131\u015flamalar\u0131n g\u00fcn\u00fcm\u00fczde ge\u00e7erli olmad\u0131\u011f\u0131n\u0131 belirtir.<\/li>\n
      • \u0130lim-Amel \u0130li\u015fkisi ve De\u011fer Tart\u0131\u015fmas\u0131<\/strong>
        \n\u015e\u00e2t\u0131b\u00ee\u2019nin ilmin de\u011ferini sadece amelle ba\u011flamas\u0131, klasik d\u00f6nemde yayg\u0131n olan \u201calimler \u015fehitlerden \u00fcst\u00fcnd\u00fcr\u201d anlay\u0131\u015f\u0131yla \u00e7eli\u015fiyor g\u00f6r\u00fcn\u00fcr. Kozal\u0131, bu \u00e7eli\u015fkiyi mutlak ve mukayyet de\u011fer anlay\u0131\u015flar\u0131yla yorumlamay\u0131 \u00f6nerir: \u0130lmin fazileti bireysel de\u011fil, kurumsal ba\u011flamda da de\u011ferlendirilmeli.<\/li>\n
      • \u0130lmin Bat\u0131n\u00ee Mertebesi ve Zahiri Alametleri<\/strong>
        \n\u00dc\u00e7\u00fcnc\u00fc mertebede olan \u00e2limin bilgiyle amel etmesi o kadar do\u011fal hale gelir ki, bu durum bir meleke ve i\u00e7sel y\u00f6nelim haline d\u00f6n\u00fc\u015f\u00fcr. Bu seviyedeki \u00e2limlerin d\u0131\u015fsal \u00f6zellikleri ise d\u00fcnyaya mesafe, ahirete y\u00f6neli\u015f ve z\u00fchd olarak tan\u0131mlan\u0131r.<\/li>\n<\/ol>\n
          \n
        1. Sonu\u00e7<\/strong>
          \nBu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131n\u0131n temelini olu\u015fturan \u201camel ile b\u00fct\u00fcnle\u015fen ilim\u201d tezini ayr\u0131nt\u0131l\u0131 bi\u00e7imde tart\u0131\u015f\u0131rken, bireysel ve kolektif d\u00fczeyde ilmin rol\u00fcn\u00fc yeniden de\u011ferlendirme imkan\u0131 sunar. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin bireysel ahlak ve dindarl\u0131k vurgusuna b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kat\u0131l\u0131rken, alimlerin kurumsal i\u015flevi a\u00e7\u0131s\u0131ndan bu yakla\u015f\u0131m\u0131n s\u0131n\u0131rlar\u0131n\u0131 g\u00f6sterir. Sonu\u00e7 olarak, \u015e\u00e2t\u0131b\u00ee\u2019nin ilmi ahlaki bir yap\u0131ya oturtma \u00e7abas\u0131, hem geleneksel \u0130slam d\u00fc\u015f\u00fcncesinde hem de modern hukuk ve e\u011fitim anlay\u0131\u015flar\u0131nda de\u011ferlendirilmeye de\u011fer \u00f6zg\u00fcn bir yakla\u015f\u0131md\u0131r.<\/li>\n<\/ol>\n

           <\/p>\n

            \n
          1. Purpose and Content of the Seminar<\/strong>
            \nIn the 8th seminar of Abdurrahim Kozal\u0131\u2019s al-Muw\u0101faq\u0101t<\/em> reading series, the 7th and 8th introductory chapters (muqaddim\u0101t<\/em>) of al-Sh\u0101\u1e6dib\u012b\u2019s work are closely examined. These chapters center on the relationship between knowledge and action, arguing that knowledge in Islam is only valid when it leads to practical application. The seminar investigates the theological foundations and consequences of this principle, including the hierarchy of knowledge levels, the responsibility of scholars, and the criteria for what qualifies as legitimate Islamic knowledge. It also raises broader questions about the place of non-Muslim scholars and the value of speculative disciplines.<\/li>\n
          2. Key Themes and Discussions<\/strong><\/li>\n<\/ol>\n
              \n
            1. Knowledge Is Only Valid When It Leads to Action<\/strong>
              \nAccording to Sh\u0101\u1e6dib\u012b, Islamic sciences are only legitimate to the extent that they serve worship and obedience to God. Knowledge must lead to practice (\u02bfamal<\/em>) to be religiously meaningful. This stance excludes speculative theology (kal\u0101m<\/em>) and philosophy. Kozal\u0131 notes the theoretical clarity of this view but also acknowledges its controversial place in the Islamic intellectual tradition.<\/li>\n
            2. The Three Levels of Knowledge: From Imitation to Internalization<\/strong>
              \nSh\u0101\u1e6dib\u012b outlines a three-tiered model:<\/p>\n
                \n
              • First Level<\/strong>: The imitator (muqallid<\/em>) who acts only under fear or external motivation.<\/li>\n
              • Second Level<\/strong>: The rational knower whose understanding hasn’t yet become a habit (malaka<\/em>); action requires motivation.<\/li>\n
              • Third Level<\/strong>: The internalized knower whose knowledge spontaneously leads to practice, as if by instinct.<\/li>\n<\/ul>\n<\/li>\n
              • Parallel to Socratic Ethics<\/strong>
                \nThe third level resembles the Socratic idea that \u201cno one knowingly does evil.\u201d However, Sh\u0101\u1e6dib\u012b allows for the possibility of deliberate sin despite knowledge, attributing such disobedience to arrogance, heedlessness, or a loss of insight.<\/li>\n
              • The Scholar\u2019s Role and the Obligation to Act<\/strong>
                \nWhile Sh\u0101\u1e6dib\u012b insists that knowledge must lead to action on an individual level, Kozal\u0131 argues that at the institutional level, scholars may still have value despite personal shortcomings. Their role in preserving and transmitting religious knowledge remains critical, even if they fail to fully embody it.<\/li>\n
              • Non-Muslims Studying Islamic Sciences<\/strong>
                \nSh\u0101\u1e6dib\u012b dismisses the validity of non-Muslims engaging in Islamic sciences due to the lack of corresponding practice. Kozal\u0131 challenges this position, noting the valuable contributions of modern orientalist scholars and arguing that such exclusions are less tenable today.<\/li>\n
              • The Value of Knowledge and Its Connection to Practice<\/strong>
                \nThe idea that knowledge\u2019s worth depends entirely on action seems to conflict with traditional views, such as the belief that scholars are superior even to martyrs. Kozal\u0131 proposes resolving this tension by distinguishing between absolute value (individual piety) and functional value (institutional continuity).<\/li>\n
              • The Inward Dimension of Knowledge and Its Outward Signs<\/strong>
                \nAt the highest level, knowledge becomes second nature, seamlessly guiding behavior. Outward indicators of such scholars include detachment from worldly concerns, a focus on the afterlife, and asceticism.<\/li>\n<\/ol>\n
                  \n
                1. Conclusion<\/strong>
                  \nThis seminar provides a comprehensive look at Sh\u0101\u1e6dib\u012b\u2019s insistence that true knowledge must be integrated with action. While Kozal\u0131 affirms this view at the personal level, he also critiques its limitations when applied to the institutional role of scholars and the broader academic context. Ultimately, Sh\u0101\u1e6dib\u012b\u2019s effort to moralize knowledge remains a distinctive and thought-provoking contribution, with relevance both in traditional Islamic discourse and in contemporary debates around ethics, education, and legal theory.<\/li>\n<\/ol>\n

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

                  ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 8. 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-5983","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5983","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=5983"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5983\/revisions"}],"predecessor-version":[{"id":5984,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5983\/revisions\/5984"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5983"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}