{"id":5985,"date":"2025-06-03T13:11:17","date_gmt":"2025-06-03T10:11:17","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5985"},"modified":"2025-06-03T13:11:17","modified_gmt":"2025-06-03T10:11:17","slug":"abdurrahim-kozali-el-muvafakat-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-9-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 9. 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 9. semineri, \u015e\u00e2t\u0131b\u00ee\u2019nin 9. mukaddimesini konu edinir. Bu b\u00f6l\u00fcm, \u015e\u00e2t\u0131b\u00ee\u2019nin epistemolojik sisteminde d\u00f6n\u00fcm noktas\u0131 niteli\u011findedir; \u00e7\u00fcnk\u00fc burada bilgi \u00fc\u00e7l\u00fc bir tasnife tabi tutulur: zorunlu bilgi, m\u00fcsamaha edilebilir bilgi ve zararl\u0131 bilgi. Seminerin temel amac\u0131, bu tasnifin teorik temellerini a\u00e7\u0131klamak ve \u015e\u00e2t\u0131b\u00ee\u2019nin bilgi\u2013amel\u2013maksat (mak\u0101s\u0131d) eksenli hukuk felsefesinin nas\u0131l \u015fekillendi\u011fini ortaya koymakt\u0131r. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin her bir bilgi t\u00fcr\u00fcne yakla\u015f\u0131m\u0131n\u0131 felsef\u00ee ve metodolojik y\u00f6nleriyle ele al\u0131r.<\/li>\n
  2. Ana Temalar ve Tart\u0131\u015fmalar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Bilginin Amel ile Anlam Kazanmas\u0131: Devam Eden \u0130lke
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee \u00f6nceki b\u00f6l\u00fcmlerde oldu\u011fu gibi bu mukaddimede de bilginin ancak prati\u011fe d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde de\u011fer ta\u015f\u0131d\u0131\u011f\u0131n\u0131 savunur. Kozal\u0131, bu d\u00fc\u015f\u00fcncenin bireysel d\u00f6n\u00fc\u015f\u00fcm (ahlaki\u2013manevi) ile normatif sistem (hukuki\u2013kurumsal) aras\u0131nda iki y\u00f6nl\u00fc okunabilece\u011fini vurgular.<\/li>\n
    2. \u015e\u00e2t\u0131b\u00ee\u2019ye G\u00f6re Bilgi \u00dc\u00e7 K\u0131s\u0131md\u0131r:<\/strong>\n
        \n
      • 1. K\u0131s\u0131m \u2013 Zorunlu Bilgi (\u1e62ulb al-<\/strong>\u02bfIlm):
        \n<\/strong>Mutlak ve g\u00fcvenilir bilgidir. Kat\u2018\u00eedir, evrenseldir, sabittir ve belirleyicidir. \u015eeriat\u0131n temel gayeleri olan zaruriyy\u00e2tla (din, can, ak\u0131l, mal, nesil) do\u011frudan ili\u015fkilidir. \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re bu t\u00fcr bilgi, mak\u0101s\u0131d eksenli ve kesinlik ta\u015f\u0131yan bilgilerdir.<\/li>\n
      • 2. K\u0131s\u0131m \u2013 M\u00fcsamaha Edilen, Fakat Gereksiz Bilgi (Mul\u0101<\/strong>\u1e25 al-<\/strong>\u02bfIlm):
        \n<\/strong>Amel a\u00e7\u0131s\u0131ndan do\u011frudan etkili olmayan, \u00e7o\u011funlukla s\u00fcsleyici, motivasyon sa\u011flay\u0131c\u0131 veya tart\u0131\u015fmal\u0131 bilgiler bu gruba girer. \u00d6rnekler:<\/p>\n
          \n
        • \u0130badetlerdeki sembollerin a\u015f\u0131r\u0131 yorumlar\u0131<\/strong><\/li>\n
        • Hadis isnad\u0131ndaki usl\u00fbbi abart\u0131lar<\/strong><\/li>\n
        • Evliya s\u00f6zlerinden h\u00fck\u00fcm \u00e7\u0131karma<\/strong><\/li>\n
        • R\u00fcya, \u015fiir veya zay\u0131f rivayetlerle fetva verme<\/strong><\/li>\n
        • Nahiv kurallar\u0131n\u0131n usulde \u00f6l\u00e7\u00fc al\u0131nmas\u0131<\/strong><\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

          Bu bilgiler zararl\u0131 de\u011fildir ancak esas al\u0131nmalar\u0131 do\u011fru de\u011fildir.<\/p>\n

            \n
          1. \n
              \n
            • 3. K\u0131s\u0131m \u2013 Zararl\u0131 Bilgi:
              \nGer\u00e7e\u011fe ula\u015fmay\u0131 engelleyen, b\u00e2t\u0131n\u00ee (gizil anlamc\u0131) yorumlarla \u015feriat\u0131n lafz\u00ee yap\u0131s\u0131n\u0131 a\u015fan, ak\u0131l ve nakle dayanmayan bilgidir. \u015e\u00e2t\u0131b\u00ee, bu bilgi t\u00fcr\u00fcn\u00fc \u00f6zellikle felsefi ve tasavvufi a\u015f\u0131r\u0131l\u0131klar ba\u011flam\u0131nda ele\u015ftirir.<\/strong><\/li>\n<\/ul>\n<\/li>\n
            • Zorunlu Bilginin Mak\u0101s\u0131d ile \u0130li\u015fkisi
              \n<\/strong>Zorunlu bilgi, sadece i\u00e7erdi\u011fi konularla de\u011fil, \u015feriat\u0131n korumay\u0131 hedefledi\u011fi be\u015f temel de\u011fer (zaruriyy\u00e2t) \u00fczerinden me\u015fruiyet kazan\u0131r. \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re bu be\u015fli kategori kat\u2018iyetin mihenk ta\u015f\u0131d\u0131r. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin bu yap\u0131y\u0131 akl\u00ee \u00f6nc\u00fcllere (mant\u0131ksal k\u0131yas) benzetti\u011fini belirtir.<\/li>\n
            • M\u00fcsamaha Edilen Bilginin S\u0131n\u0131rlar\u0131 ve Tehlikesi
              \n<\/strong>Bu t\u00fcr bilgi bazen motive edici olabilir, ancak delil olarak kullan\u0131lamaz. Yanl\u0131\u015f uyguland\u0131\u011f\u0131nda zararl\u0131 bilgiye d\u00f6n\u00fc\u015fme riski ta\u015f\u0131r. \u00d6zellikle halk d\u00fczeyine bu bilgilerle hitap edilmesi, yanl\u0131\u015f y\u00f6nlendirme do\u011furabilir.<\/li>\n
            • Zararl\u0131 Bilginin \u00d6zellikleri ve Ele\u015ftirisi
              \n<\/strong>B\u00e2t\u0131n\u00ee yorumlar, hikmet aray\u0131\u015f\u0131 kisvesi alt\u0131nda Kur\u2019an ve s\u00fcnnetin zahirini a\u015fan, neredeyse ki\u015fisel sezgiye indirgenen bilgilerdir. \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re bu t\u00fcr bilgi, f\u0131k\u0131h sistemini tahrip eder.<\/li>\n
            • Epistemolojik Problem: \u015eer\u2018\u00ee Bilgi Ger\u00e7ekten Kat\u2018\u00ee mi?
              \n<\/strong>\u015e\u00e2t\u0131b\u00ee, zarur\u00ee bilginin kat\u2018\u00ee oldu\u011funu savunsa da, bunun akl\u00ee de\u011fil, \u015fer\u2018\u00ee temelli oldu\u011funu belirtir. Bu durum, \u015fer\u2018\u00ee bilginin akl\u00ee bilgi gibi kesin olup olamayaca\u011f\u0131 tart\u0131\u015fmas\u0131n\u0131 do\u011furur. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin bu sorunu istikra (t\u00fcmevar\u0131m) ile \u00e7\u00f6zmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131, ancak bunun da ele\u015ftiriye a\u00e7\u0131k oldu\u011funu ifade eder.<\/li>\n
            • Bilgi T\u00fcrleri Aras\u0131nda Ge\u00e7i\u015f Riski
              \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re ilk t\u00fcrden (zorunlu) bilgi, yanl\u0131\u015f aktar\u0131m veya ba\u011flam kayb\u0131 sonucu ikinci hatta \u00fc\u00e7\u00fcnc\u00fc t\u00fcr bilgiye d\u00f6n\u00fc\u015febilir. Bu da \u015feriat ilimlerinde \u201cifsad\u201d (bozma) tehlikesini do\u011furur. Bu nedenle bilgi aktar\u0131m\u0131 b\u00fcy\u00fck sorumluluk ta\u015f\u0131r.<\/li>\n
            • Sonu\u00e7
              \n<\/strong>Bu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin bilgi tasnifi \u00fczerinden \u0130slam hukukunun epistemolojik yap\u0131s\u0131n\u0131 yeniden kurma \u00e7abas\u0131n\u0131 ortaya koyar. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin bilgiyi mak\u0101s\u0131d temelinde s\u0131n\u0131fland\u0131rmas\u0131n\u0131n g\u00fc\u00e7l\u00fc bir metodolojik zemin sundu\u011funu belirtirken, bu yakla\u015f\u0131m\u0131n bilgi \u00e7e\u015fitlili\u011fi ve ilimlerin me\u015fruiyeti a\u00e7\u0131s\u0131ndan s\u0131n\u0131rlar\u0131 oldu\u011funu da g\u00f6sterir. Neticede 9. mukaddime, \u015e\u00e2t\u0131b\u00ee\u2019nin hukuk anlay\u0131\u015f\u0131nda \u201cpratik fayda\u2013kesinlik\u2013mak\u0101s\u0131d\u201d \u00fc\u00e7l\u00fcs\u00fcyle \u015fekillenen \u00f6zg\u00fcn bir bilgi felsefesine kap\u0131 aralar.<\/li>\n<\/ol>\n

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

                \n
              1. Purpose and Content of the Seminar<\/strong>
                \nThe 9th seminar in Abdurrahim Kozal\u0131\u2019s al-Muw\u0101faq\u0101t<\/em> reading series analyzes the 9th muqaddima<\/em> of al-Sh\u0101\u1e6dib\u012b\u2019s work. This chapter marks a turning point in Sh\u0101\u1e6dib\u012b\u2019s epistemological framework by classifying Islamic knowledge into three types based on their practical value, certainty, and alignment with the objectives of the Shar\u012b\u02bfa (maq\u0101\u1e63id al-shar\u012b<\/em>\u02bfa<\/em>). The seminar revisits previous muqaddim\u0101t<\/em>, especially the connection between knowledge and practice, before delving into this tripartite division of knowledge. Kozal\u0131 examines each category critically, drawing attention to methodological and philosophical tensions in Sh\u0101\u1e6dib\u012b\u2019s system.<\/li>\n
              2. Key Themes and Discussions<\/strong><\/li>\n<\/ol>\n
                  \n
                1. Knowledge Must Be Practical: A Continuing Principle<\/strong>
                  \nSh\u0101\u1e6dib\u012b builds on earlier chapters by reiterating that knowledge is only valuable when it leads to practice (\u02bfamal<\/em>). Kozal\u0131 distinguishes between two views: a personal, spiritual model (focusing on individual transformation) and a normative, institutional model (concerned with law and policy). The seminar critiques the overly individualistic focus in Sh\u0101\u1e6dib\u012b\u2019s examples.<\/li>\n
                2. Three Types of Knowledge According to Sh\u0101<\/strong>\u1e6dib\u012b<\/strong>
                  \nSh\u0101\u1e6dib\u012b categorizes knowledge into:<\/p>\n
                    \n
                  • 1st Type \u2013 Essential Knowledge (\u1e62ulb al-<\/strong>\u02bfIlm):<\/strong> The only true and reliable form of knowledge. It is certain (qa<\/em>\u1e6d<\/em>\u02bf<\/em>\u012b<\/em>), universal, fixed, and determinant. This corresponds to the maq\u0101\u1e63id<\/em> of the Shar\u012b\u02bfa.<\/li>\n
                  • 2nd Type \u2013 Auxiliary Knowledge (Mul\u0101<\/strong>\u1e25 al-<\/strong>\u02bfIlm):<\/strong> Not harmful but unnecessary. It lacks certainty and may be speculative. Includes overemphasized symbolism in rituals, poetry, dream interpretation, and rhetorical excesses in hadith transmission.<\/li>\n
                  • 3rd Type \u2013 Harmful Knowledge:<\/strong> Knowledge that actively undermines the truth, such as esoteric or B\u0101\u1e6din\u012b interpretations that claim secret, inaccessible meanings behind scriptures.<\/li>\n<\/ul>\n<\/li>\n
                  • First Type: Essential Knowledge and Its Connection to Maq\u0101\u1e63id<\/strong>
                    \nEssential knowledge is tied to the preservation of religion, life, intellect, lineage, and property (\u1e0dar\u016briyy\u0101t<\/em>), and secondarily to \u1e25\u0101jiyy\u0101t<\/em> and ta<\/em>\u1e25s\u012bniyy\u0101t<\/em>. Kozal\u0131 notes that Sh\u0101\u1e6dib\u012b views these categories<\/em>\u2014not their individual elements\u2014as the certain foundations of the Shar\u012b\u02bfa. The comparison with logical axioms (akl\u012b kulliyy\u0101t<\/em>) reflects an effort to assert their universal, fixed, and authoritative nature.<\/li>\n
                  • Second Type: Tolerable but Unnecessary Knowledge<\/strong>
                    \nIncludes:<\/p>\n
                      \n
                    • Speculative wisdom in devotional acts<\/strong> (e.g., interpreting the rationale behind prohibitions).<\/li>\n
                    • Ritualistic excess in hadith narration<\/strong> (e.g., exaggerated isn\u0101d performance).<\/li>\n
                    • Relying on pious figures\u2019 actions as legal justification<\/strong>.<\/li>\n
                    • Relying on dreams or poetry for rulings<\/strong>.<\/li>\n
                    • Using rules from one science (e.g., grammar) in another (e.g., law) without proper basis<\/strong>.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

                      While this knowledge may aid motivation or understanding, it should not be treated as legal evidence.<\/p>\n

                        \n
                      1. Third Type: Illegitimate and Dangerous Knowledge<\/strong>
                        \nThis includes knowledge that:<\/p>\n
                          \n
                        • Undermines the truth.<\/li>\n
                        • Lacks rational or textual basis.<\/li>\n
                        • Relies on esoteric interpretation and hidden meanings, like those of the B\u0101\u1e6din\u012bs.<\/li>\n
                        • Bypasses the normative traditions (madhhabs<\/em>) and scholarly consensus.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

                          Kozal\u0131 underlines that in Sh\u0101\u1e6dib\u012b\u2019s view, knowledge not traceable through valid epistemic systems (like the madhhabs) is invalid.<\/p>\n

                            \n
                          1. Epistemological Problem: Are Shar\u012b<\/strong>\u02bfa Sciences <\/strong>\u201cCertain<\/strong>\u201d?<\/strong>
                            \nA critical tension emerges: Sh\u0101\u1e6dib\u012b claims that essential Islamic knowledge is certain, like rational axioms, even though it is not \u02bfaql\u012b<\/em> but wa<\/em>\u1e0d<\/em>\u02bf<\/em>\u012b<\/em> (conventional or revealed). Kozal\u0131 notes Sh\u0101\u1e6dib\u012b\u2019s attempt to resolve this by:<\/p>\n
                              \n
                            • Asserting that inductive reasoning (istiqr\u0101<\/em>\u02be<\/em>) can produce certainty.<\/li>\n
                            • Claiming that wa<\/em>\u1e0d<\/em>\u02bf<\/em>\u012b<\/em> knowledge can still be universal, fixed, and authoritative\u2014like logical laws.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

                              Kozal\u0131 finds this problematic, especially in the claim that even logical axioms are wa<\/em>\u1e0d<\/em>\u02bf<\/em>\u012b<\/em>.<\/p>\n

                                \n
                              1. Blurring the Boundaries: Risk of Downgrading or Misusing Knowledge<\/strong>
                                \nSh\u0101\u1e6dib\u012b warns that:<\/p>\n
                                  \n
                                • First-type knowledge can degenerate into second- or third-type knowledge if misapplied (e.g., using advanced legal knowledge with an unqualified audience).<\/li>\n
                                • This creates risk of distortion (ifs\u0101d<\/em>) and loss of benefit.<\/li>\n
                                • The interpreter\u2019s responsibility is high\u2014improper transmission can corrupt even valid knowledge.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n
                                    \n
                                  1. Conclusion<\/strong>
                                    \nThis seminar provides a comprehensive framework for understanding Sh\u0101\u1e6dib\u012b\u2019s classification of knowledge. Kozal\u0131 critically unpacks the philosophical and methodological assumptions behind Sh\u0101\u1e6dib\u012b\u2019s scheme, highlighting both its coherence and internal tensions. The emphasis on practicality, certainty, and alignment with the maq\u0101\u1e63id reflects a powerful moral and legal vision, but it also raises questions about epistemic inclusivity, authority, and the role of auxiliary disciplines. The 9th muqaddima<\/em> thus serves as a pivotal chapter in Sh\u0101\u1e6dib\u012b\u2019s project to redefine Islamic knowledge through the lens of purposeful, actionable, and protected truth.<\/li>\n<\/ol>\n

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

                                    ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 9. 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-5985","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5985","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=5985"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5985\/revisions"}],"predecessor-version":[{"id":5986,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5985\/revisions\/5986"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5985"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}