{"id":5995,"date":"2025-06-03T13:14:51","date_gmt":"2025-06-03T10:14:51","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5995"},"modified":"2025-06-03T13:14:51","modified_gmt":"2025-06-03T10:14:51","slug":"abdurrahim-kozali-el-muvafakat-14-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-14-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 14. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 14. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi:<\/strong>
\nBu seminerde \u015e\u00e2t\u0131b\u00ee\u2019nin \u201cm\u00fcbah\u201d kavram\u0131na yakla\u015f\u0131m\u0131 \u00e7er\u00e7evesinde \u00fc\u00e7\u00fcnc\u00fc, d\u00f6rd\u00fcnc\u00fc, be\u015finci ve alt\u0131nc\u0131 meseleler i\u015flenir. Abdurrahim Kozal\u0131, m\u00fcbah\u0131n yaln\u0131zca \u201cn\u00f6tr\u201d bir alan de\u011fil, niyet, ba\u011flam ve t\u00fcmel sonu\u00e7lar bak\u0131m\u0131ndan de\u011ferlendirilmesi gereken bir kategori oldu\u011funu vurgular. Bu \u00e7er\u00e7evede m\u00fcbah\u0131n t\u00fcrleri<\/em>, haz ili\u015fkisi<\/em>, \u015fer\u2018\u00eeli\u011fi<\/em> ve teklif\u00ee h\u00fck\u00fcm say\u0131l\u0131p say\u0131lmayaca\u011f\u0131<\/em> konular\u0131 tart\u0131\u015f\u0131l\u0131r.<\/p>\n

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

    \n
  1. M\u00fcbah\u0131n Tikel-T\u00fcmel Ayr\u0131m\u0131yla S\u0131n\u0131fland\u0131r\u0131lmas\u0131 (\u00dc\u00e7\u00fcnc\u00fc Mesele)<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re m\u00fcbah d\u00f6rt \u015fekilde g\u00f6r\u00fclebilir:<\/p>\n
      \n
    • Tikelde m\u00fcbah, t\u00fcmelde i\u015flenmesi istenen \u015feye hizmet eder (\u00f6rne\u011fin beslenme).<\/li>\n
    • Tikelde m\u00fcbah, t\u00fcmelde terk edilmesi gereken \u015feye hizmet eder (\u00f6rne\u011fin s\u00fcrekli e\u011flence).<\/li>\n
    • Tikelde m\u00fcbah, kendisi gibi m\u00fcbah olan ba\u015fka bir fiile hizmet eder.<\/li>\n
    • Ne olumlu ne olumsuz bir t\u00fcmel sonuca hizmet etmeyen; abesle i\u015ftigaldir.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

      Bu ayr\u0131m, m\u00fcbah\u0131n ba\u011flamdan ba\u011f\u0131ms\u0131z mutlak bir stat\u00fcye sahip olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

        \n
      1. M\u00fcbah\u0131n \u0130ki T\u00fcr\u00fc ve Naslardaki \u00dcslup Fark\u0131 (D\u00f6rd\u00fcnc\u00fc Mesele)<\/strong>
        \n\u015e\u00e2t\u0131b\u00ee, \u201cm\u00fcbah\u201d h\u00fckm\u00fcn\u00fcn Kur\u2019an\u2019daki iki ifade tarz\u0131yla ili\u015fkili oldu\u011funu belirtir:<\/p>\n
          \n
        • A\u00e7\u0131k\u00e7a serbestlik bildiren naslar (k\u00fbl\u00fb min <\/em>\u1e6dayyib\u0101t<\/em>, fenteshir\u00fb<\/em> gibi),<\/li>\n
        • Dolayl\u0131 olarak serbestlik ifade eden \u201cl\u00e2 <\/em>\u1e25araca f\u012bh\u00ee<\/em>\u201d gibi ifadeler.
          \n\u0130kinci t\u00fcr serbestiyet, asl\u0131nda affedilmi\u015f fiiller olup \u015f\u00e2ri\u2018in bu fiillere olumlu bakmad\u0131\u011f\u0131n\u0131 ima eder. Bu da m\u00fcbah\u0131n sek\u00fcler de\u011fil, ilah\u00ee bir ba\u011flamda de\u011ferlendirilmesi gerekti\u011fini ortaya koyar.<\/li>\n<\/ul>\n<\/li>\n
        • M\u00fcbah ile Haz Aras\u0131ndaki Telaz\u00fcm (Be\u015finci Mesele)<\/strong>
          \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re m\u00fcbah fiiller genellikle haz temellidir. Bu nedenle m\u00fcbah, haz y\u00f6n\u00fcnden yap\u0131lan fiildir. Ancak t\u00fcmel d\u00fczlemde bu fiiller daha y\u00fcksek bir maksada (zaruret, ihtiya\u00e7, g\u00fczellik) hizmet ediyorsa, m\u00fcbah olmaktan \u00e7\u0131kar.
          \n\u00d6rne\u011fin, yemek fiili hazla yap\u0131l\u0131r ama t\u00fcmel olarak can\u0131n korunmas\u0131na hizmet etti\u011fi i\u00e7in vacip olabilir. Bu yakla\u015f\u0131m, m\u00fcbah\u0131n e\u011fretili\u011fini ve s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/li>\n
        • Teklif\u00ee H\u00fck\u00fcm Olabilmek \u0130\u00e7in \u0130htiyar \u015eart\u0131 (Alt\u0131nc\u0131 Mesele)<\/strong>
          \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re bir fiile teklif\u00ee h\u00fck\u00fcm (vacip, haram, m\u00fcbah vs.) tahsis edebilmek i\u00e7in ihtiyar (se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc) \u015fartt\u0131r. Aksi h\u00e2lde h\u00fck\u00fcm taalluk etmez.
          \nBu \u00e7er\u00e7evede \u00fc\u00e7 delil sunulur:<\/p>\n
            \n
          • \u201cAmeller niyetlere g\u00f6redir\u201d hadisi (niyet = ihtiyar),<\/li>\n
          • Ak\u0131l sa\u011fl\u0131\u011f\u0131 yerinde olmayanlar\u0131n m\u00fckellef olmamas\u0131,<\/li>\n
          • Teklif-i m\u00e2 l\u00e2 yut\u00e2k\u2019\u0131n (g\u00fc\u00e7 yetirilemeyenin teklif edilemeyece\u011fi) kabul\u00fc.
            \nAncak m\u00fcbah\u0131n \u201cne yap\u0131lmas\u0131 ne de terk edilmesi talep edilmemi\u015ftir\u201d \u015feklindeki tan\u0131m\u0131, bu ihtiyar \u015fart\u0131yla \u00e7eli\u015fiyor gibi g\u00f6r\u00fcn\u00fcr. M\u00fcellif, bu \u00e7eli\u015fkiyi, \u201cserbest b\u0131rak\u0131lan \u015feyi tercih etmek de bir t\u00fcr ihtiyard\u0131r\u201d diyerek a\u015far.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

            Bu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin m\u00fcbah kavram\u0131n\u0131 yaln\u0131zca serbestlik de\u011fil; niyet, ba\u011flam, maslahat ve toplumsal sonu\u00e7lar \u0131\u015f\u0131\u011f\u0131nda dinamik bir \u015fekilde de\u011ferlendirdi\u011fini g\u00f6sterir. M\u00fcbah, ancak tikel d\u00fczeyde teklif\u00ee h\u00fck\u00fcm olarak anlaml\u0131d\u0131r; t\u00fcmel d\u00fczeyde ya ba\u015fka h\u00fck\u00fcmlere d\u00f6n\u00fc\u015f\u00fcr ya da sek\u00fcler g\u00f6r\u00fcnen ancak \u015fer\u2018\u00ee bir zemin \u00fczerinde \u015fekillenen bir stat\u00fc kazan\u0131r. Kozal\u0131\u2019n\u0131n vurgulad\u0131\u011f\u0131 \u00fczere, \u015e\u00e2t\u0131b\u00ee m\u00fcbah\u0131 teklifi h\u00fck\u00fcm s\u0131n\u0131f\u0131nda tutmakla birlikte, onu ba\u015fl\u0131 ba\u015f\u0131na s\u0131n\u0131rlar\u0131 belirsiz, s\u00fcrekli sorgulanabilir bir kategori olarak ele al\u0131r.<\/p>\n

             <\/p>\n

            Purpose and Content of the Seminar:<\/strong>
            \nThis seminar continues the detailed analysis of mub\u0101<\/em>\u1e25<\/em> (permissible actions) within Sh\u0101\u1e6dib\u012b\u2019s legal theory. Abdurrahim Kozal\u0131 presents the third through sixth discussions (mas\u0101<\/em>\u02beil<\/em>) of the chapter on legal rulings in al-Muw\u0101faq\u0101t<\/em>, focusing on the classification of mub\u0101<\/em>\u1e25<\/em> acts according to particular (juz<\/em>\u02be<\/em>\u012b<\/em>) and universal (kull\u012b<\/em>) dimensions, their normative status, and their implications for legal theory. Special attention is given to the differentiation between direct permissibility and permissibility derived from expressions like \u201cthere is no harm in it\u201d (l\u0101 <\/em>\u1e25araj f\u012bh<\/em>).<\/p>\n

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

              \n
            1. Fourfold Classification of Mub\u0101<\/em><\/strong>\u1e25<\/em> Acts (Third Discussion)<\/strong>
              \nSh\u0101\u1e6dib\u012b classifies mub\u0101<\/em>\u1e25<\/em> actions into four types:<\/p>\n
                \n
              • Particular actions that contribute to a universally required good (e.g., eating for survival),<\/li>\n
              • Particular actions that, if universalized, lead to harm (e.g., excessive recreation),<\/li>\n
              • Actions that serve other permissible acts and take on their normative status,<\/li>\n
              • Acts with no clear universal consequence, which may amount to frivolous engagement and thus lean toward disapproval.
                \nThis typology shows how the permissibility of an act can shift depending on its broader impact.<\/li>\n<\/ul>\n<\/li>\n
              • The Nature of Mub\u0101<\/em><\/strong>\u1e25<\/em> in Legal Terminology<\/strong>
                \nSh\u0101\u1e6dib\u012b maintains that mub\u0101<\/em>\u1e25<\/em> is not absolutely neutral when considered on a universal scale. While a particular instance of an act may be mub\u0101<\/em>\u1e25<\/em>, its cumulative societal effects can render it obligatory (w\u0101jib<\/em>) or forbidden (\u1e25ar\u0101m<\/em>). Hence, mub\u0101<\/em>\u1e25<\/em> status is primarily valid on the individual, situational level.<\/li>\n
              • Two Types of Mub\u0101<\/em><\/strong>\u1e25<\/em>: Express Permission vs. Tacit Tolerance (Fourth Discussion)<\/strong>
                \nA major distinction is drawn between:<\/p>\n
                  \n
                • Explicit permissibility conveyed through commands or clear declarations (e.g., \u201cDisperse after prayer\u201d [Q 62:10]),<\/li>\n
                • Permissibility inferred from phrases like \u201cthere is no harm\u201d (l\u0101 <\/em>\u1e25araj f\u012bh<\/em>), which may imply divine tolerance rather than approval.
                  \nSh\u0101\u1e6dib\u012b argues that the second category often signals divine concession or leniency rather than positive endorsement.<\/li>\n<\/ul>\n<\/li>\n
                • The Role of Sensual Enjoyment (<\/strong>\u1e25azz<\/em>) and Desire (haw\u0101<\/em><\/strong>\u02be<\/em>) (Fifth Discussion)<\/strong>
                  \nThe seminar highlights Sh\u0101\u1e6dib\u012b\u2019s view that mub\u0101<\/em>\u1e25<\/em> actions are generally linked to fulfilling personal pleasure. These acts are permissible precisely because they address individual human inclinations within lawful bounds. However, when such actions are connected to broader legal objectives (maq\u0101\u1e63id<\/em>), their status can change from mub\u0101<\/em>\u1e25<\/em> to morally or legally significant (e.g., nourishing food for survival becomes w\u0101jib<\/em>).<\/li>\n
                • The Requirement of Intentionality and Free Choice (Sixth Discussion)<\/strong>
                  \nFor a legal ruling to apply to an action, it must be performed voluntarily. Sh\u0101\u1e6dib\u012b supports this claim using:<\/p>\n
                    \n
                  • The hadith \u201cActions are judged by intentions,\u201d<\/li>\n
                  • Legal exemptions for the mentally ill and coerced,<\/li>\n
                  • The consensus (ijm\u0101<\/em>\u02bf<\/em>) that legal obligations do not apply to the impossible (takl\u012bf m\u0101 l\u0101 yu<\/em>\u1e6d\u0101q<\/em>).
                    \nAn objection arises: if mub\u0101<\/em>\u1e25<\/em> entails no divine command or prohibition, why is voluntary intention required? Sh\u0101\u1e6dib\u012b responds that even in freely chosen actions, a form of deliberation (takhy\u012br<\/em>) is involved, warranting the application of legal categorization.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

                    Conclusion:<\/strong>
                    \nThis seminar deepens the exploration of mub\u0101<\/em>\u1e25<\/em> by contextualizing it within both legal hermeneutics and ethical theory. Sh\u0101\u1e6dib\u012b distinguishes between types of permissibility, challenges the notion of absolute neutrality, and insists that legal rulings are contingent on the interplay between individual intention and broader social impact. Ultimately, the discussion reveals that mub\u0101<\/em>\u1e25<\/em> is not a passive category, but an active component of the moral and legal order in Islamic jurisprudence.<\/p>\n

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

                    ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 14. 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-5995","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5995","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=5995"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5995\/revisions"}],"predecessor-version":[{"id":5996,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5995\/revisions\/5996"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5995"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}