{"id":5993,"date":"2025-06-03T13:14:24","date_gmt":"2025-06-03T10:14:24","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5993"},"modified":"2025-06-03T13:14:24","modified_gmt":"2025-06-03T10:14:24","slug":"abdurrahim-kozali-el-muvafakat-13-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-13-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 13. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 13. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi:<\/strong>
\nBu seminerde, \u015e\u00e2t\u0131b\u00ee\u2019nin el-Muv\u00e2fak\u00e2t<\/em> adl\u0131 eserinde h\u00fck\u00fcm konusuna giri\u015f yapan birinci ve ikinci mesele ayr\u0131nt\u0131l\u0131 olarak i\u015flenmektedir. Abdurrahim Kozal\u0131, \u201cm\u00fcbah\u201d (serbest b\u0131rak\u0131lm\u0131\u015f fiil) kavram\u0131n\u0131 merkeze alarak, klasik us\u00fbl anlay\u0131\u015flar\u0131yla kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir analiz sunar. H\u00fck\u00fcmlerin tikellik (c\u00fcz\u2019\u00eelik) ve t\u00fcmellik (k\u00fcll\u00eelik) ba\u011flam\u0131nda de\u011fi\u015fkenli\u011fine dikkat \u00e7ekilerek \u015e\u00e2t\u0131b\u00ee\u2019nin h\u00fck\u00fcm nazariyesinde \u00f6zg\u00fcn bir yer tuttu\u011fu g\u00f6r\u00fc\u015f\u00fc savunulmaktad\u0131r.<\/p>\n

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

    \n
  1. M\u00fcbah Kavram\u0131 ve H\u00fckm\u00fcn Tan\u0131m\u0131<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, m\u00fcbah\u0131 \u201ci\u015flenmesi de terk edilmesi de istenmeyen fiil\u201d olarak tan\u0131mlar. Bu y\u00f6n\u00fcyle ne sevap ne de g\u00fcnah sebebi olur. Ancak baz\u0131 d\u00fc\u015f\u00fcn\u00fcrlerce m\u00fcbah\u0131n terk edilmesinin dindarl\u0131k g\u00f6stergesi oldu\u011fu iddias\u0131 \u015e\u00e2t\u0131b\u00ee taraf\u0131ndan ele\u015ftirilir. Dindarl\u0131k niyetiyle m\u00fcbah\u0131 terk etmek \u201cterk bid\u2018ati\u201d olarak g\u00f6r\u00fcl\u00fcr.<\/li>\n
  2. M\u00fcbah\u0131n Terk Edilmesi Tart\u0131\u015fmas\u0131 ve Ele\u015ftiriler<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, m\u00fcbah\u0131n terk edilmesini \u00f6ven anlay\u0131\u015f\u0131 \u00fc\u00e7 temelde ele\u015ftirir:<\/p>\n
      \n
    • M\u00fcbah\u0131n baz\u0131 durumlarda g\u00fcnah do\u011furabilece\u011fi gerek\u00e7esi (vesilelik arg\u00fcman\u0131),<\/li>\n
    • Selefin m\u00fcbahlardan ka\u00e7\u0131nma y\u00f6n\u00fcndeki tav\u0131rlar\u0131,<\/li>\n
    • Z\u00fchd\u00fcn fazilet olmas\u0131 nedeniyle m\u00fcbahlar\u0131n terk edilmesi gerekti\u011fi inanc\u0131.
      \nBunlara kar\u015f\u0131 m\u00fcellif, m\u00fcbah\u0131n neye vesile oldu\u011funun h\u00fckm\u00fc de\u011fi\u015ftirmeyece\u011fini ve bireysel davran\u0131\u015flar\u0131n delil say\u0131lmayaca\u011f\u0131n\u0131 savunur.<\/li>\n<\/ul>\n<\/li>\n
    • Z\u00fchd ve Dindarl\u0131k \u0130li\u015fkisi<\/strong>
      \nZ\u00fchd\u00fcn helallerden (m\u00fcbahlar dahil) ka\u00e7\u0131nmak oldu\u011fu g\u00f6r\u00fc\u015f\u00fc detayland\u0131r\u0131l\u0131r. Ancak \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re m\u00fcbah, mahiyeti gere\u011fi terk edilmesi matlup olmayan bir fiildir. Dolay\u0131s\u0131yla terkine de\u011fer atfetmek ya da ibadet haline getirmek, h\u00fckm\u00fcn do\u011fas\u0131n\u0131 ihlal eder.<\/li>\n
    • Tikel (C\u00fcz\u2019\u00ee) ve T\u00fcmel (K\u00fcll\u00ee) H\u00fck\u00fcm Ayr\u0131m\u0131<\/strong>
      \n\u015e\u00e2t\u0131b\u00ee, bir fiilin tikel (bireysel) olarak m\u00fcbah iken t\u00fcmel (genel\/toplumsal) d\u00fczeyde mendup, vacip, mekruh veya haram olabilece\u011fini belirtir. \u00d6rne\u011fin:<\/p>\n
        \n
      • Yeme-i\u00e7me tikel olarak m\u00fcbah olsa da t\u00fcmel d\u00fczeyde zarur\u00ee (vacip) olabilir.<\/li>\n
      • Bo\u015fama (talak) tikel olarak m\u00fcbahken, t\u00fcmel olarak neslin korunmas\u0131na zarar verdi\u011fi i\u00e7in menhi (yasaklanm\u0131\u015f) olabilir.<\/li>\n<\/ul>\n<\/li>\n
      • H\u00fck\u00fcmlerin Mutlakl\u0131\u011f\u0131na Kar\u015f\u0131 Ele\u015ftiri<\/strong>
        \n\u015e\u00e2t\u0131b\u00ee, h\u00fck\u00fcmlerin mutlak olmad\u0131\u011f\u0131n\u0131, ba\u011flamdan ba\u011f\u0131ms\u0131z olarak de\u011ferlendirilemeyece\u011fini savunur. H\u00fck\u00fcmlerin ki\u015fi, zaman ve niyete g\u00f6re anlam de\u011fi\u015ftirebilece\u011fini \u00f6ne s\u00fcrer. Vacip ve haram gibi kategorilerde tikel-t\u00fcmel fark\u0131 mahiyet de\u011fil, derece fark\u0131 olu\u015fturur.<\/li>\n
      • Maslahat, \u015eahitlik ve \u00c2limin Zellesi \u00d6rnekleri<\/strong>
        \nMaslahat, adetler, \u015fahitlik ve haberi vahid gibi kavramlar \u00fczerinden t\u00fcmelli\u011fin hukuki ve ahlaki ba\u011flamda belirleyici oldu\u011fu savunulur. \u00c2limin k\u00fc\u00e7\u00fck hatalar\u0131n\u0131n bile toplum \u00fczerinde etkili olmas\u0131, h\u00fckm\u00fcn t\u00fcmelle\u015ferek d\u00f6n\u00fc\u015febilece\u011fini g\u00f6sterir.<\/li>\n<\/ol>\n

        Sonu\u00e7:<\/strong><\/p>\n

        Bu seminerde \u015e\u00e2t\u0131b\u00ee\u2019nin h\u00fck\u00fcm anlay\u0131\u015f\u0131; klasik kel\u00e2m\u00ee ve f\u0131kh\u00ee geleneklerle ele\u015ftirel diyalog i\u00e7inde geli\u015ftirilmi\u015f, \u00f6zellikle m\u00fcbah kavram\u0131 \u00e7er\u00e7evesinde h\u00fckm\u00fcn ba\u011flama, niyete ve toplumsal etkiye g\u00f6re de\u011fi\u015fkenli\u011fi savunulmu\u015ftur. \u201cTikel-t\u00fcmel ayr\u0131m\u0131\u201d ise yaln\u0131zca m\u00fcbah de\u011fil, mendup, mekruh gibi t\u00fcm h\u00fck\u00fcmler i\u00e7in i\u015flevsel bir y\u00f6ntem olarak ortaya konmu\u015ftur. B\u00f6ylece h\u00fckm\u00fcn statik de\u011fil, dinamik ve ba\u011flama duyarl\u0131 bir yap\u0131 oldu\u011fu iddia edilmi\u015ftir.<\/p>\n

         <\/p>\n

        Purpose and Content of the Seminar:<\/strong>
        \nThis seminar continues the exploration of legal rulings (a<\/em>\u1e25k\u0101m<\/em>) in al-Sh\u0101\u1e6dib\u012b\u2019s al-Muw\u0101faq\u0101t<\/em>, with a focus on the notion of mub\u0101<\/em>\u1e25<\/em> (permissible acts). Abdurrahim Kozal\u0131 analyzes the classification and functional dynamics of rulings through the distinction between particular (juz<\/em>\u02be<\/em>\u012b<\/em>) and universal (kull\u012b<\/em>) judgments. The session critically assesses previous scholarly views and defends Sh\u0101\u1e6dib\u012b\u2019s unique contribution to legal theory, especially regarding the ethical neutrality and variable contextual impact of mub\u0101<\/em>\u1e25<\/em>.<\/p>\n

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

          \n
        1. Definition of Mub\u0101<\/em><\/strong>\u1e25<\/em> and Its Legal Status<\/strong>
          \nSh\u0101\u1e6dib\u012b defines mub\u0101<\/em>\u1e25<\/em> as an act for which neither performance nor avoidance is demanded\u2014it is morally neutral. While some scholars view abstention from mub\u0101<\/em>\u1e25<\/em> acts as a sign of piety, Sh\u0101\u1e6dib\u012b challenges this, warning against the bid\u02bfa (innovation) of abstention piety<\/em> (tark al-mub\u0101<\/em>\u1e25<\/em> as worship).<\/li>\n
        2. Critique of Asceticism-Based Abstention<\/strong>
          \nSh\u0101\u1e6dib\u012b critiques three main arguments used to promote abstaining from mub\u0101<\/em>\u1e25<\/em>:<\/p>\n
            \n
          • That it may lead to prohibited actions (causality\/was\u012bla logic),<\/li>\n
          • That the early generations (salaf) avoided mub\u0101<\/em>\u1e25<\/em>,<\/li>\n
          • That asceticism (zuhd<\/em>) itself necessitates abstaining from permissible pleasures.
            \nHe counters these by arguing that permissibility is not conditioned by indirect consequences, individual practices are not legal proofs, and mub\u0101<\/em>\u1e25<\/em> inherently lacks divine commendation or condemnation.<\/li>\n<\/ul>\n<\/li>\n
          • Asceticism and Religious Behavior<\/strong>
            \nThe seminar discusses the notion that zuhd<\/em> involves avoiding the permissible. Sh\u0101\u1e6dib\u012b rejects this, affirming that the nature of mub\u0101<\/em>\u1e25<\/em> forbids assigning religious value to its omission or performance. Turning it into a form of worship distorts the framework of divine law.<\/li>\n
          • Particular vs. Universal Judgments<\/strong>
            \nSh\u0101\u1e6dib\u012b emphasizes that an act may be mub\u0101<\/em>\u1e25<\/em> at the individual level but assume a different legal value (e.g., w\u0101jib<\/em>, mand\u016bb<\/em>, makr\u016bh<\/em>, or \u1e25ar\u0101m<\/em>) at the societal or universal level.
            \nExamples:<\/p>\n
              \n
            • Eating is mub\u0101<\/em>\u1e25<\/em> individually, but universally it may be w\u0101jib<\/em> for survival.<\/li>\n
            • Divorce is mub\u0101<\/em>\u1e25<\/em> individually, but universally makr\u016bh<\/em> due to social harm.<\/li>\n<\/ul>\n<\/li>\n
            • Challenging the Absoluteness of Legal Categories<\/strong>
              \nSh\u0101\u1e6dib\u012b argues that rulings are not absolute; they shift based on intention, context, and broader social implications. He introduces a scale of evaluation where the same act can take different legal statuses depending on its scope and outcomes.<\/li>\n
            • Masla<\/strong>\u1e25a, Custom, and Authority as Normative Forces<\/strong>
              \nThe seminar concludes by linking the universal dimension of rulings to broader legal-ethical concepts such as ma\u1e63la<\/em>\u1e25a<\/em> (public interest), customary practices, and the influence of authoritative figures. A scholar\u2019s minor deviation, for instance, can create communal misunderstanding and therefore become legally significant at the universal level.<\/li>\n<\/ol>\n

              Conclusion:<\/strong>
              \nThis seminar demonstrates how Sh\u0101\u1e6dib\u012b\u2019s theory of rulings breaks from rigid, static classifications and adopts a dynamic, context-sensitive model. The concept of mub\u0101<\/em>\u1e25<\/em> is not dismissed as irrelevant but is reframed through a dual-level analysis\u2014individual and collective. By doing so, Sh\u0101\u1e6dib\u012b presents a nuanced, functional legal philosophy grounded in social reality, intention, and ethical coherence.<\/p>\n

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

              ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 13. 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-5993","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5993","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=5993"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5993\/revisions"}],"predecessor-version":[{"id":5994,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5993\/revisions\/5994"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5993"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}