{"id":5989,"date":"2025-06-03T13:13:27","date_gmt":"2025-06-03T10:13:27","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5989"},"modified":"2025-06-03T13:13:27","modified_gmt":"2025-06-03T10:13:27","slug":"abdurrahim-kozali-el-muvafakat-11-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-11-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 11. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 11. 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 11. semineri, \u015e\u00e2t\u0131b\u00ee\u2019nin mukaddim\u00e2t<\/em> (giri\u015f b\u00f6l\u00fcmleri) ba\u015fl\u0131\u011f\u0131 alt\u0131nda kaleme ald\u0131\u011f\u0131 10\u201313. mukaddimelerin genel bir de\u011ferlendirmesini sunar ve bu k\u0131s\u0131mlarla birlikte teorik-epistemolojik altyap\u0131n\u0131n tamamland\u0131\u011f\u0131n\u0131 ilan eder. Bu seminer, \u00f6zellikle ak\u0131l\u2013nakil ili\u015fkisi, ilmin de\u011ferinin amel edilebilirli\u011fiyle \u00f6l\u00e7\u00fclmesi, ilmin sahih kaynaklardan al\u0131nmas\u0131 ve prati\u011fe uygulanabilirlik kriteri gibi konular etraf\u0131nda \u015fekillenir. Kozal\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin bilgi teorisinin ula\u015ft\u0131\u011f\u0131 noktay\u0131 de\u011ferlendirerek, eserin bundan sonraki k\u0131sm\u0131nda i\u015flenecek uygulamal\u0131 f\u0131kh\u00ee meseleler i\u00e7in teorik zemin haz\u0131rland\u0131\u011f\u0131n\u0131 belirtir.<\/li>\n
  2. Ana Temalar ve Tart\u0131\u015fmalar<\/strong><\/li>\n<\/ol>\n
      \n
    1. 10. Mukaddime: Ak\u0131l T\u00e2bi midir, Matbu\u2018 mudur?
      \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re, \u015fer\u2018\u00ee meselelerde as\u0131l olan vahiydir (matbu\u2018), ak\u0131l ise ona t\u00e2bidir. Kozal\u0131 bu yakla\u015f\u0131m\u0131 \u015fu a\u00e7\u0131lardan sorgular:<\/p>\n
        \n
      • Ak\u0131l tamamen edilgen midir? \u00d6zellikle beyan\u00ee i\u00e7tihadda akl\u0131n aktif rol\u00fc ink\u00e2r edilemez.<\/strong><\/li>\n
      • Z\u00e2hir\u00eelik benzerli\u011fi: \u015e\u00e2t\u0131b\u00ee\u2019nin bu yakla\u015f\u0131m\u0131, akl\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde d\u0131\u015flayan Z\u00e2hir\u00ee mezhebine yak\u0131n bir tutum sergiler.<\/strong><\/li>\n
      • Kozal\u0131\u2019n\u0131n ele\u015ftirisi: \u015e\u00e2t\u0131b\u00ee akl\u0131 tamamen reddetmez, ancak onu olduk\u00e7a dar bir alana s\u0131k\u0131\u015ft\u0131r\u0131r ve genellikle vahyin s\u0131n\u0131rlar\u0131 i\u00e7inde tutar.<\/strong><\/li>\n<\/ul>\n<\/li>\n
      • K\u0131y\u00e2s ve Ak\u0131l Aras\u0131ndaki Epistemolojik Gerilim
        \n<\/strong>Kozal\u0131, k\u0131yas\u0131n f\u0131k\u0131hta akl\u00ee bir faaliyet oldu\u011funu, \u00e7\u00fcnk\u00fc illet belirleme s\u00fcrecinin rasyonel zeminde y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fcn\u00fc belirtir. Z\u00e2hir\u00eelerin ise k\u0131yas\u0131 de\u011fil, laf\u0131zlara dayal\u0131 anlam\u0131 esas ald\u0131klar\u0131n\u0131 hat\u0131rlat\u0131r. \u015e\u00e2t\u0131b\u00ee her ne kadar k\u0131yas\u0131 kabul etse de, bu s\u00fcreci s\u0131n\u0131rl\u0131 ve metne ba\u011fl\u0131 bir \u00e7er\u00e7evede tan\u0131mlar.<\/li>\n
      • 11. Mukaddime: Amelsiz Bilgi De\u011fersizdir
        \n<\/strong>Daha \u00f6nceki b\u00f6l\u00fcmlerde vurgulanan \u201cbilgi, amelle de\u011fer kazan\u0131r\u201d ilkesi bu mukaddimede tekrar edilir. Teorik fakat fiiliyatta kar\u015f\u0131l\u0131\u011f\u0131 olmayan bilgi, \u015fer\u2018\u00ee a\u00e7\u0131dan makbul g\u00f6r\u00fclmez.<\/li>\n
      • 12. Mukaddime: Ger\u00e7ek Bilgi Sahih Kaynaktan Al\u0131n\u0131r
        \n<\/strong>\u015e\u00e2t\u0131b\u00ee, tahkik edilmi\u015f ilmin ancak ehil ve yetkin \u00e2limlerden, sa\u011flam bir silsile i\u00e7inde al\u0131nabilece\u011fini savunur.<\/strong><\/p>\n
          \n
        • \u0130ki bilgi t\u00fcr\u00fc: <\/strong>Zaruri bilgi ve kesb\u00ee (edinilmi\u015f) bilgi.<\/li>\n
        • \u00d6\u011frenme y\u00f6ntemi: <\/strong>Metin okumaktan \u00e7ok, y\u00fcz y\u00fcze e\u011fitim ve \u00fcstad takibi esast\u0131r.<\/li>\n
        • Alim nitelikleri: <\/strong>G\u00fcvenilirlik, ilm\u00ee silsile ve ahlaki tutarl\u0131l\u0131k.
          \n<\/strong>Kozal\u0131, \u00f6zellikle \u201cm\u00fcteahhir\u00fbn \u00e2limlerinin muteqaddim\u00fbna g\u00f6re daha eksik oldu\u011fu\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fcn mutlak al\u0131namayaca\u011f\u0131n\u0131, nitelik fark\u0131n\u0131n zamanla de\u011fil ki\u015fiyle ilgili oldu\u011funu belirtir.<\/li>\n<\/ul>\n<\/li>\n
        • 13. Mukaddime: Prati\u011fe Uygulanmayan Bilgi Ge\u00e7ersizdir
          \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re, \u015fer\u2018\u00ee bilgi ancak uygulanabilir oldu\u011funda de\u011ferlidir.<\/p>\n
            \n
          • \u00d6rnek<\/strong>: Ayetlerde ge\u00e7en \u201cM\u00fcsl\u00fcmanlar\u0131n \u00fcst\u00fcn\u00fcktedir\u201d gibi ifadeler mecaz\u00ee anlamda yorumlanmal\u0131, reel hayattaki z\u0131tl\u0131klar dikkate al\u0131nmal\u0131d\u0131r.<\/li>\n
          • \u0130dealist yakla\u015f\u0131mlara ele\u015ftiri:<\/strong> Halk\u0131n mal varl\u0131\u011f\u0131yla ilgilenmesinin ibadete zarar verece\u011fi iddias\u0131yla m\u00fclk terkine zorlamak, uygulanabilirlikten uzakt\u0131r ve sapmaya yol a\u00e7ar.<\/li>\n<\/ul>\n<\/li>\n
          • Sonu\u00e7
            \n<\/strong>Bu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin mukaddim\u00e2t<\/em> ba\u015fl\u0131\u011f\u0131 alt\u0131nda kurdu\u011fu teorik temelin son halkas\u0131n\u0131 olu\u015fturur. Kozal\u0131\u2019ya g\u00f6re, bilgi ancak amele d\u00f6n\u00fc\u015f\u00fcrse anlaml\u0131d\u0131r, kaynak olarak vahiy \u00f6nceliklidir ve her bilgi mutlaka sahih bir gelenekten devral\u0131nmal\u0131d\u0131r. Ak\u0131l ise \u00f6nemli ama s\u0131n\u0131rl\u0131 bir i\u015fleve sahiptir. Bu b\u00fct\u00fcnl\u00fck i\u00e7inde \u015e\u00e2t\u0131b\u00ee\u2019nin metodolojisi, ahlak\u2013hukuk uyumu ve pratiklik vurgusuyla klasik f\u0131k\u0131h gelene\u011finde yeni bir a\u00e7\u0131l\u0131m sunar. Ancak \u00f6zellikle akl\u0131n konumu ve bilgiye dair kat\u0131 tasnifler, \u00e7a\u011fda\u015f yorum a\u00e7\u0131s\u0131ndan ele\u015ftiriye a\u00e7\u0131k y\u00f6nler olarak dikkat \u00e7eker. Seminer, sonraki f\u0131kh\u00ee b\u00f6l\u00fcmlere ge\u00e7i\u015f i\u00e7in sa\u011flam bir teorik zemin haz\u0131rlar.<\/li>\n<\/ol>\n

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

              \n
            1. Purpose and Content of the Seminar<\/strong>
              \nThe 11th seminar in Abdurrahim Kozal\u0131\u2019s al-Muw\u0101faq\u0101t<\/em> reading series concludes the review of the Muqaddim\u0101t<\/em> (introductory chapters) of al-Sh\u0101\u1e6dib\u012b\u2019s work. In this seminar, particular focus is given to the 10th through 13th muqaddim\u0101t<\/em>, especially al-Sh\u0101\u1e6dib\u012b\u2019s arguments on the relationship between intellect (\u02bfaql<\/em>) and revelation (naql<\/em>), the criteria of valid religious knowledge, and the necessity for knowledge to be actionable. Kozal\u0131 presents these final muqaddim\u0101t<\/em> as the culmination of Sh\u0101\u1e6dib\u012b\u2019s epistemological framework and a transition into the practical legal discussions to follow.<\/li>\n
            2. Key Themes and Discussions<\/strong><\/li>\n<\/ol>\n
                \n
              1. 10th Muqaddima: The Role of Reason \u2013 Passive or Active?<\/strong>
                \nSh\u0101\u1e6dib\u012b asserts that in any matter of Shar\u012b\u02bfa, revelation is dominant (matb\u016b<\/em>\u02bf<\/em>), and reason is subordinate (t\u0101bi<\/em>\u02bf<\/em>). Kozal\u0131 scrutinizes this claim by examining objections posed against this thesis:<\/p>\n
                  \n
                • Is reason truly passive in jurisprudence?<\/strong> Even in cases of textual interpretation (bay\u0101n\u012b ijtih\u0101d<\/em>), reason seems involved.<\/li>\n
                • Comparison with Z\u0101hir\u012bs:<\/strong> If Sh\u0101\u1e6dib\u012b denies an active role to reason, he might resemble Z\u0101hir\u012b literalism, which rejects analogical reasoning (qiy\u0101s<\/em>).<\/li>\n
                • Kozal\u0131\u2019s critique:<\/strong> Although Sh\u0101\u1e6dib\u012b allows for some rational activity, he consistently reduces its authority in favor of textual primacy, showing a reluctant acceptance of reason within strict boundaries.<\/li>\n<\/ul>\n<\/li>\n
                • K\u0131y\u0101s and the Epistemology of Reason<\/strong>
                  \nKozal\u0131 elaborates on the distinction between logical syllogism and legal analogy. He emphasizes that:<\/p>\n
                    \n
                  • Qiy\u0101s<\/em> presumes the existence of a legal rationale (\u02bfilla<\/em>), which is discovered and justified by human reason.<\/li>\n
                  • Z\u0101hir\u012bs<\/em> may use etymological reasoning but avoid speculative \u02bfilla<\/em> formulation.<\/li>\n
                  • Sh\u0101\u1e6dib\u012b, while accepting qiy\u0101s<\/em>, still minimizes the role of reason, suggesting it merely operates within pre-defined textual limits.<\/li>\n<\/ul>\n<\/li>\n
                  • 11th Muqaddima: Only Actionable Knowledge Is Valid<\/strong>
                    \nReinforcing earlier claims, Sh\u0101\u1e6dib\u012b argues that knowledge is only religiously valid if it leads to practice. This view dismisses speculative knowledge without actionable outcomes.<\/li>\n
                  • 12th Muqaddima: True Knowledge Is Acquired Through Authentic Transmission<\/strong>
                    \nAl-Sh\u0101\u1e6dib\u012b holds that true and refined religious knowledge (ta<\/em>\u1e25q\u012bq<\/em>) can only be acquired through qualified scholars:<\/p>\n
                      \n
                    • Two forms of knowledge:<\/strong> Innate (\u1e0dar\u016br\u012b<\/em>) and acquired (kasb\u012b<\/em>).<\/li>\n
                    • Learning methods:<\/strong> Direct oral transmission (mush\u0101faha<\/em>) is preferred; reading texts is only legitimate after attaining foundational training from scholars.<\/li>\n
                    • Attributes of qualified scholars:<\/strong> Integrity, lineage of learning, and adoption of their teachers\u2019 ethical discipline.<\/li>\n
                    • Kozal\u0131 questions whether prioritizing early scholars (mutaqaddim\u016bn<\/em>) over later ones (muta<\/em>\u02beakhkhir<\/em>\u016bn<\/em>) always results in better knowledge.<\/li>\n<\/ul>\n<\/li>\n
                    • 13th Muqaddima: The Criterion of Applicability<\/strong>
                      \nSh\u0101\u1e6dib\u012b proposes that any knowledge which does not lead to a feasible practical outcome is invalid or flawed (f\u0101sid<\/em>):<\/p>\n
                        \n
                      • Examples:<\/strong> Interpretations or rulings that cannot realistically be implemented are rejected.<\/li>\n
                      • Scriptural exegesis:<\/strong> Verses must be interpreted in ways that align with practical reality (e.g., reinterpreting metaphysical superiority of believers in a legal context).<\/li>\n
                      • Contemporary critiques:<\/strong> Sh\u0101\u1e6dib\u012b critiques practices in his time that promoted impractical standards of piety (e.g., rejecting valuable property to avoid distraction in prayer).<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n
                          \n
                        1. Conclusion<\/strong>
                          \nThis seminar wraps up Sh\u0101\u1e6dib\u012b\u2019s epistemological foundation for Islamic legal theory, as articulated in the 13 muqaddim\u0101t<\/em>. His consistent emphasis on practical, applicable, and morally grounded knowledge distinguishes his approach. Kozal\u0131 points out that while Sh\u0101\u1e6dib\u012b\u2019s theory is internally coherent, its restrictive view of reason and its idealization of early scholars may present limitations. Nevertheless, the muqaddim\u0101t<\/em> collectively form a compelling prologue to the legal content that follows, offering a unique integration of ethics, practicality, and scriptural fidelity within Islamic jurisprudence.<\/li>\n<\/ol>\n

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

                          ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 11. 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-5989","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5989","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=5989"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5989\/revisions"}],"predecessor-version":[{"id":5990,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5989\/revisions\/5990"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5989"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}