{"id":5991,"date":"2025-06-03T13:13:59","date_gmt":"2025-06-03T10:13:59","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5991"},"modified":"2025-06-03T13:13:59","modified_gmt":"2025-06-03T10:13:59","slug":"abdurrahim-kozali-el-muvafakat-12-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-12-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 12. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 12. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi:<\/strong>
\nBu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin el-Muv\u00e2fak\u00e2t<\/em> adl\u0131 eserinde \u201ch\u00fck\u00fcm\u201d konusunun ele al\u0131nmaya ba\u015fland\u0131\u011f\u0131 ilk derstir. Daha \u00f6nceki 13 mukaddime ile sunulan epistemolojik \u00e7er\u00e7evenin ard\u0131ndan, art\u0131k bu teorik altyap\u0131n\u0131n pratik uygulamalar\u0131na ge\u00e7ilir. Abdurrahim Kozal\u0131, bu derste el-Muv\u00e2fak\u00e2t<\/em> ile Gaz\u00e2l\u00ee\u2019nin el-Musta\u1e63f\u00e2<\/em> adl\u0131 eserini kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak de\u011ferlendirerek, klasik us\u00fbl sistemati\u011fi i\u00e7inde \u015e\u00e2t\u0131b\u00ee\u2019nin \u00f6zg\u00fcn katk\u0131lar\u0131n\u0131 analiz eder.<\/p>\n

Ana Temalar:<\/strong><\/p>\n

    \n
  1. H\u00fck\u00fcm Kavram\u0131na Giri\u015f ve Us\u00fbl Eserlerinin Sistemati\u011fi<\/strong>
    \nSeminer, el-Muv\u00e2fak\u00e2t<\/em>\u2019\u0131n sistemati\u011fi ile el-Musta\u1e63f\u00e2<\/em>\u2019n\u0131n sistemati\u011fini kar\u015f\u0131la\u015ft\u0131rarak ba\u015flar. Her iki eser de \u201cmukaddime\u201d ile ba\u015flar; ancak Musta\u1e63f\u00e2<\/em>\u2019da mant\u0131kla ba\u015flayan giri\u015fin aksine, el-Muv\u00e2fak\u00e2t<\/em>\u2019ta istikr\u00e2 temelli bir epistemoloji in\u015fa edilmi\u015ftir. Gaz\u00e2l\u00ee\u2019nin Aristocu mant\u0131\u011f\u0131 esas almas\u0131na kar\u015f\u0131n \u015e\u00e2t\u0131b\u00ee, g\u00f6zleme dayal\u0131 bilgiye ve ahl\u00e2k\u00ee\/sosyolojik dengeye vurgu yapar.<\/li>\n
  2. H\u00fckm\u00fcn Tan\u0131m\u0131: E\u015far\u00ee ve Hanef\u00ee Perspektifler<\/strong>
    \nGaz\u00e2l\u00ee\u2019ye g\u00f6re h\u00fck\u00fcm, \u201c\u015f\u00e2ri\u2018in m\u00fckellefin fiillerine y\u00f6nelik hitab\u0131d\u0131r.\u201d E\u015far\u00ee anlay\u0131\u015fta hitab\u0131n kendisi h\u00fck\u00fcm iken, Hanef\u00ee anlay\u0131\u015fta \u201chitab\u0131n sonucu\u201d yani eseri h\u00fck\u00fcmd\u00fcr. Bu ayr\u0131m, \u015fer\u2018\u00ee h\u00fckm\u00fcn do\u011fas\u0131n\u0131 belirleme a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/li>\n
  3. Akl\u0131n H\u00fck\u00fcm Koyma Yetisi \u00dczerine Tart\u0131\u015fma<\/strong>
    \nGaz\u00e2l\u00ee\u2019nin e\u015far\u00ee \u00e7izgisini s\u00fcrd\u00fcren \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re, ak\u0131l bir fiilin iyi ya da k\u00f6t\u00fc oldu\u011funa h\u00fckmedemez; bu yaln\u0131zca vahiy yoluyla belirlenebilir. Mutezile\u2019nin \u201ch\u00fcsn-kubuh akl\u00eedir\u201d anlay\u0131\u015f\u0131na kar\u015f\u0131 \u00e7\u0131karak, \u201chitap yoksa h\u00fck\u00fcm de yoktur\u201d prensibi \u00f6ne s\u00fcr\u00fcl\u00fcr. \u00d6zellikle \u015f\u00fck\u00fcr\/nank\u00f6rl\u00fck \u00f6rne\u011fi \u00fczerinden Gaz\u00e2l\u00ee\u2019nin akla s\u0131n\u0131r \u00e7izen yakla\u015f\u0131m\u0131 vurgulan\u0131r.<\/li>\n
  4. M\u00fcbah Kavram\u0131n\u0131n Tahlili ve S\u0131n\u0131rlar\u0131<\/strong>
    \nM\u00fcbah\u0131n, yani \u015feriat taraf\u0131ndan yap\u0131lmas\u0131 ya da terk edilmesi serbest b\u0131rak\u0131lan fiillerin, \u201c\u015fer\u2018\u00ee h\u00fck\u00fcm\u201d say\u0131l\u0131p say\u0131lamayaca\u011f\u0131 meselesi detayl\u0131ca incelenir. Mutezile\u2019ye g\u00f6re m\u00fcbah asl\u0131nda \u201casli nefiy\u201d yani \u015feriat \u00f6ncesi durumun devam\u0131 olup h\u00fck\u00fcm say\u0131lmazken, Gaz\u00e2l\u00ee ve \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re bu da \u015fer\u2018\u00ee delile dayan\u0131r ve h\u00fck\u00fcm kategorisine girer.<\/li>\n
  5. Terk-i M\u00fcbah (M\u00fcbah\u0131 Terk Etmek) ve Bidat Tart\u0131\u015fmas\u0131<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee\u2019nin el-\u0130<\/em>\u02bfti\u1e63\u0101m<\/em> adl\u0131 eserinden hareketle, \u00f6zellikle ibadet niyetiyle m\u00fcbah fiillerin terk edilmesi “bidat” olarak de\u011ferlendirilir. Terk-i m\u00fcbah\u0131n dindarl\u0131k g\u00f6stergesi say\u0131lmas\u0131na itiraz eden \u015e\u00e2t\u0131b\u00ee, m\u00fcbah\u0131n \u201cterk edilmesi gerekti\u011fi\u201d fikrine kar\u015f\u0131 \u00e7\u0131kar. Ona g\u00f6re m\u00fcbah, ne terk ne de fiil y\u00f6n\u00fcyle talep edilmi\u015f de\u011fildir.<\/li>\n
  6. M\u00fcbah\u0131n F\u0131k\u0131h ve Ahl\u00e2k A\u00e7\u0131s\u0131ndan Anlam\u0131<\/strong>
    \nSeminerde, klasik fakihlerin m\u00fcbah\u0131 \u201cn\u00f6tr alan\u201d olarak tan\u0131mlad\u0131\u011f\u0131 ve bunun, ahl\u00e2k\u00ee\/ruhan\u00ee tek\u00e2m\u00fcl\u00fc engelleyebilece\u011fi ele\u015ftirisine yer verilir. Ancak \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re, m\u00fcbah\u0131 terk etmenin dindarl\u0131kla do\u011frudan bir ili\u015fkisi yoktur. Bu da onun \u201ctikel m\u00fcbah\u201d anlay\u0131\u015f\u0131 ile \u201ct\u00fcmel m\u00fcbah\u201d ayr\u0131m\u0131na dayal\u0131 yakla\u015f\u0131m\u0131na i\u015faret eder.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \nBu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin \u201ch\u00fck\u00fcm\u201d anlay\u0131\u015f\u0131n\u0131 hem klasik us\u00fbl eserleriyle kar\u015f\u0131la\u015ft\u0131rmal\u0131 hem de metodolojik bak\u0131mdan \u00f6zg\u00fcn bir \u015fekilde ortaya koyar. Ak\u0131l ve vahiy, hitap ve h\u00fck\u00fcm, m\u00fcbah ve ahl\u00e2k ili\u015fkileri etraf\u0131nda \u015fekillenen tart\u0131\u015fmalar, \u015e\u00e2t\u0131b\u00ee\u2019nin f\u0131k\u0131h us\u00fbl\u00fcne getirdi\u011fi yenilik\u00e7i ve ele\u015ftirel yakla\u015f\u0131m\u0131 g\u00f6sterir. M\u00fcbah\u0131n ahl\u00e2k\u00ee de\u011fil, epistemolojik bir mesele olarak temellendirilmesi seminerin temel sonu\u00e7lar\u0131ndand\u0131r.<\/p>\n

     <\/p>\n

    Purpose and Content of the Seminar:<\/strong>
    \nThis seminar initiates the formal discussion of \u201clegal rulings\u201d (a<\/em>\u1e25k\u0101m<\/em>) in al-Sh\u0101\u1e6dib\u012b\u2019s al-Muw\u0101faq\u0101t<\/em>. After establishing a robust epistemological foundation through the previous thirteen introductory sections (muqaddim\u0101t<\/em>), this session marks the transition into the practical dimensions of legal theory. Abdurrahim Kozal\u0131 engages in a comparative analysis between Sh\u0101\u1e6dib\u012b\u2019s work and al-Ghaz\u0101l\u012b\u2019s al-Musta\u1e63f\u0101<\/em>, highlighting the structural and methodological differences between the two classical u\u1e63\u016bl (legal theory) frameworks.<\/p>\n

    Key Themes:<\/strong><\/p>\n

      \n
    1. Thematic Structure: Sh\u0101<\/strong>\u1e6dib\u012b vs. Ghaz\u0101l\u012b<\/strong>
      \nThe seminar begins by contrasting the methodological organization of al-Muw\u0101faq\u0101t<\/em> and al-Musta\u1e63f\u0101<\/em>. While both works begin with introductory sections, Ghaz\u0101l\u012b starts with Aristotelian logic, whereas Sh\u0101\u1e6dib\u012b grounds his theory in istiqr\u0101\u2019<\/em> (inductive reasoning), emphasizing empirical observation and sociological balance over formal logic.<\/li>\n
    2. Definition of Legal Rulings: Ash<\/strong>\u02bfar<\/strong>\u012b vs. <\/strong>\u1e24anaf\u012b Views<\/strong>
      \nFor Ghaz\u0101l\u012b (and the Ash\u02bfar\u012b school), a legal ruling is defined as \u201cthe address of the Lawgiver concerning the acts of the legally responsible.\u201d Ash\u02bfar\u012bs consider the divine address itself as the ruling, whereas \u1e24anaf\u012bs understand the ruling as the consequence or effect of the address. This distinction has significant implications for how rulings are identified and categorized.<\/li>\n
    3. The Role of Reason in Determining Moral Judgments<\/strong>
      \nSh\u0101\u1e6dib\u012b, following the Ash\u02bfar\u012b line, asserts that reason alone cannot determine the moral value of actions\u2014this can only be known through divine revelation. He opposes the Mu\u02bftazilite view that reason independently discerns good and evil. The principle \u201cthere is no ruling without a divine address\u201d is emphasized using examples like gratitude and ingratitude.<\/li>\n
    4. The Status and Scope of the Mub\u0101<\/strong>\u1e25 (Permissible) Category<\/strong>
      \nA central debate addressed is whether mub\u0101<\/em>\u1e25<\/em> (permitted actions) constitute legal rulings. While Mu\u02bftazilites argue that mub\u0101<\/em>\u1e25<\/em> reflects a legal vacuum or original non-command (a\u1e63l al-<\/em>\u02bfadam<\/em>), Ghaz\u0101l\u012b and Sh\u0101\u1e6dib\u012b claim that even permissibility is established through divine indication and therefore qualifies as a ruling.<\/li>\n
    5. Tark al-Mub\u0101<\/strong>\u1e25 (Abstaining from the Permissible) and the Bid<\/strong>\u02bfa Debate<\/strong>
      \nDrawing on Sh\u0101\u1e6dib\u012b\u2019s al-I<\/em>\u02bfti\u1e63\u0101m<\/em>, the seminar explores whether abstaining from permissible actions with a devotional intent constitutes religious innovation (bid<\/em>\u02bfa<\/em>). Sh\u0101\u1e6dib\u012b argues that treating permissible actions as acts of worship through abstention is impermissible, as it implies a normative religious value where none has been assigned.<\/li>\n
    6. Mub\u0101<\/strong>\u1e25 in Legal and Ethical Perspective<\/strong>
      \nThe session addresses the classical view of mub\u0101<\/em>\u1e25<\/em> as a \u201cneutral zone\u201d and questions whether this undermines ethical or spiritual growth. Sh\u0101\u1e6dib\u012b, however, distinguishes between individual and universal permissibility, suggesting that the mub\u0101<\/em>\u1e25<\/em> category has epistemological, rather than moral, significance.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nThis seminar introduces Sh\u0101\u1e6dib\u012b\u2019s understanding of legal rulings as both methodologically distinct and critically engaged with earlier frameworks. By contrasting Ghaz\u0101l\u012b\u2019s rationalism with Sh\u0101\u1e6dib\u012b\u2019s inductive, experience-based approach, the seminar shows how al-Muw\u0101faq\u0101t<\/em> repositions the foundations of legal theory. Sh\u0101\u1e6dib\u012b\u2019s treatment of mub\u0101<\/em>\u1e25<\/em>\u2014as a function of revealed knowledge rather than a site of moral cultivation\u2014underscores his commitment to a rigorously epistemic understanding of Islamic law.<\/p>\n

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

      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 12. 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-5991","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5991","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=5991"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5991\/revisions"}],"predecessor-version":[{"id":5992,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5991\/revisions\/5992"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5991"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}