{"id":5987,"date":"2025-06-03T13:11:49","date_gmt":"2025-06-03T10:11:49","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5987"},"modified":"2025-06-03T13:11:49","modified_gmt":"2025-06-03T10:11:49","slug":"abdurrahim-kozali-el-muvafakat-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-10-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 10. 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 10. semineri, \u00f6nceki derslerde ele al\u0131nan 9 mukaddimenin genel bir tekrar\u0131n\u0131 yaparak, m\u00fcellifin temel projesini ve yakla\u015f\u0131m\u0131n\u0131 yeniden yap\u0131land\u0131rmay\u0131 ama\u00e7lar. Bu seminerde, \u015e\u00e2t\u0131b\u00ee\u2019nin eserinin klasik f\u0131k\u0131h usul\u00fc gelene\u011finden ne \u015fekilde ayr\u0131ld\u0131\u011f\u0131, nas\u0131l bir hukuk-ahlak ili\u015fkisi kurdu\u011fu ve bilgiye dair epistemolojik \u00f6nerisinin dayand\u0131\u011f\u0131 y\u00f6ntemler yeniden analiz edilir. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin d\u00fc\u015f\u00fcnce sistemini bir \u201ctez\u201d \u00e7er\u00e7evesinde de\u011ferlendirerek, geleneksel usul anlay\u0131\u015f\u0131yla aras\u0131ndaki \u00fc\u00e7 temel fark\u0131 tart\u0131\u015f\u0131r.<\/li>\n
  2. Ana Temalar ve Tart\u0131\u015fmalar<\/strong><\/li>\n<\/ol>\n
      \n
    1. \u015e\u00e2t\u0131b\u00ee\u2019nin Projesi: Hukuku Ahlakla Bulu\u015fturmak<\/strong>
      \nSeminerin temel hipotezi, klasik f\u0131kh\u0131n teknikle\u015ferek ahlaktan uzakla\u015fma tehlikesi ta\u015f\u0131d\u0131\u011f\u0131; \u015e\u00e2t\u0131b\u00ee\u2019nin ise bu mesafeyi kapatmak i\u00e7in \u201cf\u0131k\u0131h usul\u00fc\u201d adl\u0131 yeni bir disiplin \u00f6nerdi\u011fidir. Bu disiplin, yaln\u0131zca amele y\u00f6nelik h\u00fck\u00fcmleri i\u00e7erir ve ahlaki bir \u00e7er\u00e7eveye oturtulmu\u015ftur.<\/li>\n
    2. Geleneksel Usulden Ayr\u0131lan \u00dc\u00e7 Temel Nokta<\/strong><\/li>\n<\/ol>\n
        \n
      • Kesinlik (Kat\u2019iyet):<\/strong> \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re f\u0131k\u0131h usul\u00fc kesin bilgi \u00fcretmelidir. Oysa klasik usulde ekseriyetle zann\u00ee h\u00fck\u00fcmler makbuld\u00fcr.<\/li>\n
      • Mezhepler\u00fcst\u00fc Yap\u0131:<\/strong> Geleneksel usul mezhebe ba\u011fl\u0131d\u0131r; \u015e\u00e2t\u0131b\u00ee\u2019nin sistemi ise mezhepler\u00fcst\u00fcd\u00fcr.<\/li>\n
      • Pratik Odakl\u0131l\u0131k:<\/strong> Sadece amele dair konular usul i\u00e7erisinde yer al\u0131r. Spek\u00fclatif meseleler (\u00f6rne\u011fin kelam\u00ee tart\u0131\u015fmalar) d\u0131\u015flanmal\u0131d\u0131r.<\/li>\n<\/ul>\n
          \n
        1. Epistemoloji: \u0130stikr\u00e2 Temelli Bir Bilgi Teorisi<\/strong>
          \n\u015e\u00e2t\u0131b\u00ee, \u015fer\u2018\u00ee k\u00fcll\u00eeler<\/em>e ula\u015fmak i\u00e7in t\u00fcmevar\u0131m\u0131 (istikr\u00e2) merkeze al\u0131r. Ona g\u00f6re bu k\u00fcll\u00eeler, naslar\u0131n tekrar\u0131 ve ortak mesajlar\u0131ndan elde edilir ve bu k\u00fcll\u00eeler \u00fczerinden h\u00fck\u00fcm verilmelidir. Ancak Kozal\u0131, bu y\u00f6ntemin tevat\u00fcr veya k\u0131yasla e\u015fde\u011fer g\u00f6r\u00fclmesinin metodolojik olarak sorunlu oldu\u011funu vurgular.<\/li>\n
        2. Do\u011fal Hukuk \u2013 \u015e\u00e2t\u0131b\u00ee Benzerli\u011fi<\/strong>
          \n\u015e\u00e2t\u0131b\u00ee\u2019nin yakla\u015f\u0131m\u0131, klasik felsefedeki do\u011fal hukuk anlay\u0131\u015f\u0131na benzer \u015fekilde, hukukun \u201colmas\u0131 gereken\u201d bir y\u00f6n\u00fc oldu\u011funu savunur. Bu, sadece ge\u00e7erli olan\u0131n de\u011fil, ayn\u0131 zamanda adil olan\u0131n da \u00f6l\u00e7\u00fctlerle test edilmesi gerekti\u011fini ima eder.<\/li>\n
        3. Takr\u00eeb\u00ee ve Tahkik\u00ee Y\u00f6ntemler: Mant\u0131k Ele\u015ftirisi<\/strong>
          \n\u015e\u00e2t\u0131b\u00ee, Araplar\u0131n a\u015fina oldu\u011fu basit ve do\u011frudan y\u00f6ntemi (takr\u00eeb\u00ee) benimser, mant\u0131ksal ve teknik analize (tahkik\u00ee) kar\u015f\u0131 mesafelidir. Kozal\u0131, bu yakla\u015f\u0131m\u0131n halk d\u00fczeyinde anla\u015f\u0131l\u0131r olsa da, ilim \u00fcretimi ve kurumsal yap\u0131lar i\u00e7in yetersiz oldu\u011funu belirtir.<\/li>\n
        4. \u00dc\u00e7\u00fcnc\u00fc Mertebe ve Bat\u0131n\u00eelik Riski<\/strong>
          \n\u0130lmin en \u00fcst\u00fcn seviyesi olarak tarif edilen \u00fc\u00e7\u00fcnc\u00fc mertebe, amel ile bilginin i\u00e7 i\u00e7e ge\u00e7ti\u011fi bir meleke d\u00fczeyidir. Ancak bu t\u00fcr bir tasnifin, hal ve sezgiye dayal\u0131 olmas\u0131 sebebiyle bat\u0131n\u00ee yorumlarla kar\u0131\u015ft\u0131r\u0131lma riski vard\u0131r. Kozal\u0131, bilgi otoritesinin nesnel \u00f6l\u00e7\u00fctlerle belirlenmesi gerekti\u011fini vurgular.<\/li>\n
        5. \u015eeriat\u0131n K\u00fcll\u00eeleri ve Normatif Otorite<\/strong>
          \nM\u00fcellif, k\u00fcll\u00eelerin (zar\u00fbriyy\u00e2t, h\u00e2ciyy\u00e2t, tahs\u00eeniyy\u00e2t) sadece de\u011fer kategorileri de\u011fil, ayn\u0131 zamanda normatif kriterler oldu\u011funu savunur. Bu k\u00fcll\u00eeler, hem yeni h\u00fck\u00fcmler i\u00e7in referans hem de mevcut f\u0131k\u0131h miras\u0131n\u0131n denetimi i\u00e7in \u00f6l\u00e7\u00fct niteli\u011fi ta\u015f\u0131r.<\/li>\n<\/ol>\n
            \n
          1. Sonu\u00e7<\/strong>
            \n10. seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin el-Muv\u00e2fak\u00e2t<\/em> adl\u0131 eserinin b\u00fct\u00fcn\u00fcne dair genel bir de\u011ferlendirme ve teorik \u00e7er\u00e7eve olu\u015fturur. Kozal\u0131, m\u00fcellifin temel gayesinin f\u0131kh\u0131 ahlaki bir sistem i\u00e7inde yeniden kurmak oldu\u011funu ve bu gayeye ula\u015fmak i\u00e7in us\u00fbl ilminde bir reform \u00f6nerdi\u011fini savunur. Ancak bu reformun dayand\u0131\u011f\u0131 t\u00fcmevar\u0131msal kesinlik iddias\u0131, klasik bilgi anlay\u0131\u015f\u0131yla ciddi gerilimler bar\u0131nd\u0131r\u0131r. Seminer, bu gerilimi teorik a\u00e7\u0131kl\u0131kla ortaya koyarken, \u015e\u00e2t\u0131b\u00ee\u2019nin teklif etti\u011fi yeni usul\u00fcn s\u0131n\u0131rlar\u0131n\u0131 ve imkanlar\u0131n\u0131 de\u011ferlendirmek a\u00e7\u0131s\u0131ndan temel bir kav\u015fak niteli\u011findedir.<\/li>\n<\/ol>\n

             <\/p>\n

              \n
            1. Purpose and Content of the Seminar<\/strong>
              \nThe 10th seminar in Abdurrahim Kozal\u0131\u2019s al-Muw\u0101faq\u0101t<\/em> reading series serves as a reflective summary and analytical reassessment of the previous nine muqaddim\u0101t<\/em> (introductory chapters). Kozal\u0131\u2019s aim is to recontextualize al-Sh\u0101\u1e6dib\u012b\u2019s broader intellectual project by identifying how his approach departs from classical u\u1e63\u016bl al-fiqh<\/em>, particularly in terms of its moral orientation, epistemology, and structural method. The session frames al-Sh\u0101\u1e6dib\u012b\u2019s theory as a reformist thesis and highlights three major points where it diverges from traditional legal theory.<\/li>\n
            2. Key Themes and Discussions<\/strong><\/li>\n<\/ol>\n
                \n
              1. Sh\u0101<\/strong>\u1e6dib\u012b\u2019s Central Project: Reuniting Law and Morality<\/strong>
                \nThe seminar\u2019s core thesis is that classical jurisprudence had become overly technical and detached from moral purpose. Sh\u0101\u1e6dib\u012b sought to overcome this disconnection by redefining u\u1e63\u016bl al-fiqh<\/em> as a discipline centered on action and ethical purpose (\u02bfamal<\/em> and akhl\u0101q<\/em>), not just legal validity.<\/li>\n
              2. Three Major Departures from Classical U\u1e63\u016bl<\/strong><\/li>\n<\/ol>\n
                  \n
                • Certainty (Qa<\/strong>\u1e6d<\/strong>\u02bfiyyah):<\/strong> While classical u\u1e63\u016bl<\/em> often tolerated probabilistic reasoning (\u1e93ann\u012b<\/em>), Sh\u0101\u1e6dib\u012b demands that u\u1e63\u016bl<\/em> produce certain knowledge.<\/li>\n
                • Trans-School Methodology:<\/strong> Classical legal theory is rooted in particular schools of law; Sh\u0101\u1e6dib\u012b\u2019s approach is deliberately madhhab<\/em>-transcendent.<\/li>\n
                • Action-Oriented Focus:<\/strong> Only knowledge that leads to practical, religious action is included in his conception of u\u1e63\u016bl<\/em>. Theological speculation is excluded.<\/li>\n<\/ul>\n
                    \n
                  1. Epistemology: Inductive Method as the Basis for Knowledge<\/strong>
                    \nSh\u0101\u1e6dib\u012b centers his epistemology on istiqr\u0101<\/em>\u02be<\/em> (inductive reasoning) to derive universal principles (kulliyy\u0101t<\/em>) from repeated themes in scripture and practice. Kozal\u0131 critiques this by questioning whether inductive conclusions can genuinely function like analogical reasoning or mass transmission (taw\u0101tur<\/em>).<\/li>\n
                  2. Parallel with Natural Law<\/strong>
                    \nSh\u0101\u1e6dib\u012b\u2019s approach bears resemblance to natural law theories in classical philosophy, where the law is not just about what is enacted, but what ought<\/em> to be. His maq\u0101\u1e63id-based ethics introduces a value-based test of legal validity alongside formal legality.<\/li>\n
                  3. Takr\u012bb\u012b vs. Ta<\/strong>\u1e25q\u012bq\u012b Methods: Critique of Logic<\/strong>
                    \nSh\u0101\u1e6dib\u012b privileges takr\u012bb\u012b<\/em> (approximative, familiar) reasoning over ta<\/em>\u1e25q\u012bq\u012b<\/em> (rigorous, logical) methods, arguing that the latter are too abstract and inaccessible. Kozal\u0131 points out that while this simplifies religion for the masses, it may hinder systematic scholarly knowledge.<\/li>\n
                  4. Third Level of Knowledge and the Risk of B\u0101<\/strong>\u1e6dinism<\/strong>
                    \nSh\u0101\u1e6dib\u012b\u2019s concept of the \u201cthird level\u201d of knowledge\u2014where knowledge and action merge into habit\u2014risks being confused with intuitive or esoteric approaches. Kozal\u0131 warns that such experiential knowledge must be framed by objective standards to avoid spiritual elitism or secrecy.<\/li>\n
                  5. Shar\u012b<\/strong>\u02bfa<\/strong>\u2019s Universals as Normative Authority<\/strong>
                    \nSh\u0101\u1e6dib\u012b treats the major categories of maq\u0101\u1e63id<\/em> (\u1e0dar\u016briyy\u0101t, \u1e25\u0101jiyy\u0101t, ta\u1e25s\u012bniyy\u0101t) not only as evaluative goals but as normative benchmarks for validating or critiquing existing legal rulings. These kulliyy\u0101t<\/em> become tools for both legal innovation and reform.<\/li>\n<\/ol>\n
                      \n
                    1. Conclusion<\/strong>
                      \nThis seminar synthesizes Sh\u0101\u1e6dib\u012b\u2019s intellectual project as a comprehensive reform of Islamic legal methodology. Kozal\u0131 argues that Sh\u0101\u1e6dib\u012b\u2019s goal was to construct a morally grounded legal philosophy that balances practical action, ethical purpose, and epistemological certainty. However, the claim that inductive reasoning alone can yield the certainty required for u\u1e63\u016bl al-fiqh<\/em> introduces tension with classical theories of knowledge. The seminar thus marks a pivotal point for evaluating both the potential and the limits of Sh\u0101\u1e6dib\u012b\u2019s maq\u0101\u1e63id-centered legal philosophy in the context of contemporary Islamic thought.Formun Alt\u0131<\/li>\n<\/ol>\n

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

                      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 10. 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-5987","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5987","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=5987"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5987\/revisions"}],"predecessor-version":[{"id":5988,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5987\/revisions\/5988"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5987"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}