{"id":5997,"date":"2025-06-03T13:15:35","date_gmt":"2025-06-03T10:15:35","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5997"},"modified":"2025-06-03T13:15:35","modified_gmt":"2025-06-03T10:15:35","slug":"abdurrahim-kozali-el-muvafakat-15-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-15-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 15. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 15. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi:
\n<\/strong>Bu seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin el-Muv\u00e2fak\u00e2t<\/em> adl\u0131 eserinin \u201ch\u00fck\u00fcmler\u201d konusuna dair yedinci meseleyle devam eder. Abdurrahim Kozal\u0131, \u00f6zellikle teklif\u00ee h\u00fck\u00fcmlerin yap\u0131s\u0131n\u0131 analiz ederken, mendup\u2013vacip, mekruh\u2013haram ve m\u00fcbah kavramlar\u0131 aras\u0131nda i\u00e7erik ve ba\u011flam farkl\u0131l\u0131klar\u0131na dikkat \u00e7eker. Temel ama\u00e7, teklif sisteminin merkezinde yer alan h\u00fck\u00fcmleri, mahiyet (nitelik) ve derece a\u00e7\u0131s\u0131ndan \u00e7\u00f6z\u00fcmlemek ve bu ba\u011flamda \u015e\u00e2t\u0131b\u00ee\u2019nin \u00f6nceliklendirme sistemati\u011fini ortaya koymakt\u0131r.<\/p>\n

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

    \n
  1. Mendup ve Mekruh\u2019un Tikel\u2013T\u00fcmel Ayr\u0131m\u0131
    \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re mendup fiiller, \u00e7o\u011funlukla bir vaciple ili\u015fkili olup ondan ba\u011f\u0131ms\u0131z nadiren ortaya \u00e7\u0131kar. Ayn\u0131 \u015fekilde mekruh fiiller de haramla irtibatl\u0131d\u0131r. Bu ba\u011flamda, \u201cvaciple ili\u015fkisiz mendup neredeyse yok gibidir\u201d ifadesiyle teklifin as\u0131l yap\u0131s\u0131nda vacip ve haram\u0131n merkez\u00ee konumu vurgulan\u0131r.<\/li>\n
  2. Teklif\u00ee H\u00fck\u00fcmlerin Hiyerar\u015fisi
    \n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019nin teklif sisteminde vacip ve haram esas h\u00fck\u00fcmler olarak de\u011ferlendirilir. Mendup ve mekruh, bu iki kategorinin uzant\u0131lar\u0131 olup anlamlar\u0131 giderek zay\u0131flar; m\u00fcbah ise bu zincirin sonunda b\u00fct\u00fcn\u00fcyle n\u00f6trle\u015fir. B\u00f6ylece teklifin kemik yap\u0131s\u0131n\u0131 vacip ve haram olu\u015fturur.<\/li>\n
  3. Mak\u00e2s\u0131d ve Vesile Ay\u0131r\u0131m\u0131
    \n<\/strong>Vacip ve haram h\u00fck\u00fcmleri de kendi i\u00e7inde \u201cmak\u00e2s\u0131d\u201d (as\u0131l gaye) ve \u201cvesile\u201d (ara\u00e7) olmak \u00fczere ikiye ayr\u0131l\u0131r. Namaz mak\u00e2s\u0131d iken, k\u0131bleye y\u00f6nelme veya setr-i avret vesile h\u00fck\u00fcmleridir. Mak\u00e2s\u0131d nevinden h\u00fck\u00fcmler, vesilelere g\u00f6re daha \u00fcst d\u00fczeyde ve sabittir; vesileler ise tikel ve t\u00fcmel d\u00fczeyde de\u011fi\u015febilir.<\/li>\n
  4. M\u00fcbah\u0131n Tikel ve T\u00fcmel A\u015famalar\u0131
    \nM\u00fcbah fiiller d\u00f6rt kategoriye ayr\u0131l\u0131r:<\/strong><\/p>\n
      \n
    • Tikel olarak m\u00fcbah, t\u00fcmel olarak i\u015flenmesi matlub (istenen).<\/strong><\/li>\n
    • Tikel olarak m\u00fcbah, t\u00fcmel olarak terki matlub.<\/strong><\/li>\n
    • Tikel olarak m\u00fcbah, ba\u015fka bir m\u00fcbah fiile hizmet eden.<\/strong><\/li>\n
    • Hi\u00e7birine hizmet etmeyen ve abes addedilen fiiller.<\/strong><\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

      Bu tasnif m\u00fcbah\u0131n sadece tikel d\u00fczlemde varl\u0131\u011f\u0131n\u0131 koruyabildi\u011fini, t\u00fcmel d\u00fczleme ge\u00e7ti\u011finde ise ya vacip\/haram h\u00fckm\u00fcne d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ya da anlam\u0131n\u0131 yitirdi\u011fini g\u00f6sterir.<\/p>\n

        \n
      1. La <\/strong>\u1e25arac f\u012bh ve Serbestiyet Ayr\u0131m\u0131
        \n<\/strong>\u015e\u00e2t\u0131b\u00ee, \u201cla \u1e25arac f\u012bh\u201d (onda bir beis\/g\u00fcnah yoktur) gibi naslardaki ifadelerin do\u011frudan de\u011fil, dolayl\u0131 bir m\u00fcbahl\u0131k bildirdi\u011fini, bu ifadelere konu olan fiillerin asl\u0131nda ho\u015fnutlukla onaylanmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Ger\u00e7ek serbestiyet \u201cfente\u015fir\u00fb\u201d gibi a\u00e7\u0131k serbest b\u0131rakma ifadeleriyle gelir. Bu da m\u00fcbahl\u0131\u011f\u0131n farkl\u0131 tonlara sahip oldu\u011funu g\u00f6sterir.<\/li>\n<\/ol>\n

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

        Bu seminer, teklif\u00ee h\u00fck\u00fcmlerin yap\u0131s\u0131n\u0131 yeniden de\u011ferlendiren bir epistemolojik \u00e7er\u00e7eve sunar. \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re teklif sisteminin esas unsurlar\u0131 vacip ve haramd\u0131r; di\u011fer h\u00fck\u00fcmler bunlar\u0131n t\u00fcrevleridir. Mendup ve mekruh h\u00fck\u00fcmler zay\u0131flarken, m\u00fcbah yaln\u0131zca tikelde anlam ta\u015f\u0131r. B\u00f6ylece, \u015e\u00e2t\u0131b\u00ee teklifin de\u011fer skalas\u0131n\u0131 yeniden d\u00fczenlerken, ama\u00e7 (mak\u00e2s\u0131d) odakl\u0131 bir hukuk anlay\u0131\u015f\u0131n\u0131 temellendirir.<\/p>\n

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

        Purpose and Content of the Seminar:<\/strong>
        \nThis seminar focuses on the 7th issue in Sh\u0101\u1e6dib\u012b\u2019s discussion on legal rulings (a<\/em>\u1e25k\u0101m<\/em>) in al-Muw\u0101faq\u0101t<\/em>, examining the relationship between different types of rulings\u2014particularly mend\u016bb<\/em> (recommended), makr\u016bh<\/em> (discouraged), w\u0101jib<\/em> (obligatory), and \u1e25ar\u0101m<\/em> (prohibited)\u2014and their classification in terms of particulars (juz<\/em>\u02be<\/em>\u012b<\/em>) and universals (kull\u012b<\/em>). The seminar also analyzes the division of w\u0101jib<\/em> and \u1e25ar\u0101m<\/em> into maq\u0101\u1e63id<\/em> (ultimate purposes) and was\u0101<\/em>\u02beil<\/em> (means), proposing that the essence of divine legislation centers around w\u0101jib<\/em> and \u1e25ar\u0101m<\/em> rooted in maq\u0101\u1e63id<\/em>.<\/p>\n

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

          \n
        1. From Particular to Universal: Transformation of Rulings<\/strong>
          \nSh\u0101\u1e6dib\u012b argues that certain actions classified as mend\u016bb<\/em> or makr\u016bh<\/em> at the particular level may transform into w\u0101jib<\/em> or \u1e25ar\u0101m<\/em> at the universal level. For example:<\/p>\n
            \n
          • A mend\u016bb<\/em> action (e.g., optional prayer) may become w\u0101jib<\/em> when seen in relation to collective benefit.<\/li>\n
          • A makr\u016bh<\/em> act may be deemed \u1e25ar\u0101m<\/em> in its broader societal impact.<\/li>\n<\/ul>\n<\/li>\n
          • Interdependence of Rulings: Mend\u016bb<\/em> and W\u0101jib<\/em><\/strong>
            \nAccording to Sh\u0101\u1e6dib\u012b, mend\u016bb<\/em> actions do not exist in isolation; they are often connected to a w\u0101jib<\/em>. Whether of the same type (e.g., optional vs. obligatory prayer) or complementary (e.g., using a misw\u0101k before prayer), these recommended actions support an obligatory framework. This logic extends to makr\u016bh<\/em> and \u1e25ar\u0101m<\/em>, suggesting that legal judgments derive their legitimacy from their relation to central obligations or prohibitions.<\/li>\n
          • Core of Legal Obligation: W\u0101jib<\/em> and <\/strong>\u1e24ar\u0101m<\/em><\/strong>
            \nThe seminar emphasizes that the real substance of legal responsibility lies in w\u0101jib<\/em> and \u1e25ar\u0101m<\/em> derived from maq\u0101\u1e63id<\/em>. Sh\u0101\u1e6dib\u012b distinguishes between:<\/p>\n
              \n
            • Maq\u0101\u1e63id<\/em>-based w\u0101jib<\/em>\/\u1e25ar\u0101m<\/em> (e.g., prayer, prohibitions for preserving life)<\/li>\n
            • Was\u0101<\/em>\u02beil<\/em>-based w\u0101jib<\/em>\/\u1e25ar\u0101m<\/em> (e.g., conditions or means of fulfilling duties)
              \nHe contends that maq\u0101\u1e63id<\/em>-based rulings are central and more significant.<\/li>\n<\/ul>\n<\/li>\n
            • Decreasing Normative Force: From W\u0101jib<\/em> to Mub\u0101<\/em><\/strong>\u1e25<\/em><\/strong>
              \nAs one moves from w\u0101jib<\/em> to mend\u016bb<\/em>, and from \u1e25ar\u0101m<\/em> to makr\u016bh<\/em>, the normative force of divine command weakens. By the time one reaches mub\u0101<\/em>\u1e25<\/em> (permissible), this force essentially vanishes. Sh\u0101\u1e6dib\u012b thus frames mub\u0101<\/em>\u1e25<\/em> not as a positive command but as an area of legal neutrality\u2014void of divine demand or prohibition.<\/li>\n
            • Epistemological Foundations and Debates<\/strong>
              \nSh\u0101\u1e6dib\u012b partially follows the Ash\u02bfar\u012b view (e.g., Ghaz\u0101l\u012b), which insists that nothing lies outside the purview of divine speech (khi<\/em>\u1e6d\u0101b<\/em>). However, he also questions whether the category of mub\u0101<\/em>\u1e25<\/em> truly aligns with revealed speech, hinting at unresolved tensions in the theory of divine law.<\/li>\n<\/ol>\n

              Conclusion:<\/strong>
              \nThis seminar deepens Sh\u0101\u1e6dib\u012b\u2019s theory of legal rulings by distinguishing between foundational obligations (maq\u0101\u1e63id<\/em>) and their supportive means (was\u0101<\/em>\u02beil<\/em>). It proposes that only w\u0101jib<\/em> and \u1e25ar\u0101m<\/em> rooted in maq\u0101\u1e63id<\/em> represent the core of legal obligation, while mend\u016bb<\/em>, makr\u016bh<\/em>, and mub\u0101<\/em>\u1e25<\/em> have a derivative or diminishing normative role. Through this framework, Sh\u0101\u1e6dib\u012b offers a layered, purpose-oriented understanding of Islamic law that balances the logic of divine command with practical ethical considerations.<\/p>\n

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

              ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 15. 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-5997","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5997","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=5997"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5997\/revisions"}],"predecessor-version":[{"id":5998,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5997\/revisions\/5998"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5997"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}