{"id":5999,"date":"2025-06-03T13:16:03","date_gmt":"2025-06-03T10:16:03","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5999"},"modified":"2025-06-03T13:16:03","modified_gmt":"2025-06-03T10:16:03","slug":"abdurrahim-kozali-el-muvafakat-16-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-16-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 16. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 16. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Ana Ba\u015fl\u0131klar ve Temalar:<\/strong><\/p>\n

    \n
  1. Af Mertebesi: Be\u015f Teklifi H\u00fckm\u00fcn \u00d6tesi<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, klasik f\u0131k\u0131hta temel kabul edilen be\u015f teklifi h\u00fckm\u00fcn (farz, haram, mendup, mekruh, m\u00fcbah) d\u0131\u015f\u0131nda kalan fiilleri \u201caf mertebesi\u201d ad\u0131yla ayr\u0131 bir kategoriye yerle\u015ftirir. Bu yakla\u015f\u0131m, \u015feri h\u00fck\u00fcmlerin mutlak ku\u015fat\u0131c\u0131l\u0131\u011f\u0131na ele\u015ftirel bir alternatif sunar.<\/li>\n
  2. Bilgi, Delil ve Teklif \u0130li\u015fkisi<\/strong>
    \nBir fiilin h\u00fck\u00fcmle ili\u015fkilendirilebilmesi i\u00e7in delilin ve kast\u0131n mevcut olmas\u0131 gerekir. \u015earap yasa\u011f\u0131n\u0131 bilmeyen kimsenin i\u00e7mesi gibi \u00f6rneklerde, bilgi eksikli\u011fi nedeniyle \u201charam\u201d h\u00fckm\u00fc uygulanamaz. Bu t\u00fcr fiiller, ne m\u00fcbah ne de haram say\u0131labilir; af kapsam\u0131ndad\u0131r.<\/li>\n
  3. Akl\u00ee ve Nakl\u00ee Dayanaklar<\/strong>
    \nAf mertebesi fikri, \u201cAllah baz\u0131 \u015feyleri affetmi\u015ftir\u201d hadisi ve \u0130bn Abbas\u2019tan gelen rivayetlerle temellendirilir. Ayr\u0131ca sahabenin az soru sormaya y\u00f6nelik tutumu ve Hz. Peygamber\u2019in te\u015fr\u00ee kar\u015f\u0131s\u0131nda ihtiyatl\u0131 yakla\u015f\u0131m\u0131, af alan\u0131n\u0131n varl\u0131\u011f\u0131na delil kabul edilir.<\/li>\n
  4. Af Mertebesine D\u00e2hil Olan Durumlar<\/strong>
    \nHata, unutma, ikrah gibi durumlar; i\u00e7tihatta hata, ruhsat ve azimet ili\u015fkisi; hatta delillerin tearuzu gibi f\u0131kh\u00ee problemler, af mertebesi i\u00e7inde de\u011ferlendirilir. \u00d6zellikle tearuz durumunda tercih edilmeyen delil de h\u00fck\u00fcm de\u011feri ta\u015f\u0131maya devam eder.<\/li>\n
  5. Ele\u015ftiriler ve Alternatif Yakla\u015f\u0131mlar<\/strong>
    \nAf mertebesine kar\u015f\u0131 \u00e7\u0131kanlar, \u015feriat\u0131n h\u00fck\u00fcm ku\u015fat\u0131c\u0131l\u0131\u011f\u0131n\u0131n zedelenece\u011fi, teklifin mutlakl\u0131\u011f\u0131na g\u00f6lge d\u00fc\u015fece\u011fi ve af kavram\u0131n\u0131n m\u00fcbah veya uhrev\u00ee meselelerle s\u0131n\u0131rl\u0131 kalmas\u0131 gerekti\u011fi y\u00f6n\u00fcnde itirazlar geli\u015ftirir. Bu g\u00f6r\u00fc\u015fler, klasik h\u00fck\u00fcm anlay\u0131\u015f\u0131n\u0131 muhafaza etmeyi ama\u00e7lar.<\/li>\n
  6. M\u00fcellifin Savunusu ve Teorik Derinlik<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, azimet ve ruhsat\u0131n temel ald\u0131\u011f\u0131 k\u00fclli ilkelerin (teklif ve ref\u2018u\u2019l-harac) denkli\u011fini savunarak, af mertebesini \u015feriat\u0131n tamamlay\u0131c\u0131 (m\u00fckemmil) bir boyutu olarak g\u00f6r\u00fcr. \u015eeriatta kasten h\u00fck\u00fcm konmayan, s\u00fckutla ge\u00e7ilen alanlar\u0131n da bilin\u00e7li \u015fekilde var edildi\u011fini \u00f6ne s\u00fcrer.<\/li>\n<\/ol>\n

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

    \u015e\u00e2t\u0131b\u00ee\u2019nin \u201caf mertebesi\u201d teorisi, klasik teklif anlay\u0131\u015f\u0131na meydan okuyan orijinal bir yorumdur. Be\u015f teklifi h\u00fckm\u00fcn d\u0131\u015f\u0131na ta\u015fan bu yakla\u015f\u0131m, bilgi, kast ve delil yoklu\u011funda olu\u015fan bo\u015flu\u011fu sistematik \u015fekilde tan\u0131mlar. B\u00f6ylece hem teklifin esnekli\u011fini hem de \u015feriat\u0131n rahmet boyutunu vurgular. Af mertebesi, \u00f6zellikle i\u00e7tihatta hata ve delil yetersizli\u011fi gibi gri alanlar\u0131 a\u00e7\u0131klamada i\u015flevsel bir kavramsal \u00e7er\u00e7eve sunar.<\/p>\n

     <\/p>\n

     <\/p>\n

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

    Main Themes and Headings:<\/strong><\/p>\n

      \n
    1. The Rank of Pardon: Beyond the Five Legal Rulings<\/strong>
      \nSh\u0101\u1e6dib\u012b challenges the comprehensiveness of the five well-established legal rulings (obligatory, prohibited, recommended, disliked, and permissible) by introducing a sixth category: the rank of pardon<\/em> (martabat al-<\/em>\u02bfafw<\/em>). This concept addresses acts that fall outside the scope of divine command and legal responsibility.<\/li>\n
    2. Knowledge, Evidence, and Legal Accountability<\/strong>
      \nLegal accountability requires awareness and intent. Actions committed without access to the relevant evidence\u2014such as someone drinking wine before knowing its prohibition\u2014cannot be classified as sinful or even permissible. These acts, Sh\u0101\u1e6dib\u012b argues, belong to the category of pardon, not to any of the five traditional rulings.<\/li>\n
    3. Rational and Scriptural Foundations<\/strong>
      \nSh\u0101\u1e6dib\u012b supports his theory through both rational arguments and textual sources. The famous hadith stating, \u201cGod has pardoned certain things, not out of forgetfulness, but out of mercy,\u201d alongside Qur\u2019anic verses (e.g., Q 5:101, Q 9:43) and statements of Ibn \u02bfAbb\u0101s, affirm the existence of deliberate legislative silence (suk\u016bt<\/em>).<\/li>\n
    4. Situations Falling Under the Pardon Category<\/strong>
      \nCases involving error (kha<\/em>\u1e6da<\/em>\u02be<\/em>), forgetfulness (nisy\u0101n<\/em>), coercion (ikr\u0101h<\/em>), or conflicting legal evidence (ta<\/em>\u02bf<\/em>\u0101ru<\/em>\u1e0d<\/em>) are included within the domain of pardon. Sh\u0101\u1e6dib\u012b highlights that not all acts can be definitively ruled upon, and in such cases, divine pardon prevails.<\/li>\n
    5. Critiques and Alternative Views<\/strong>
      \nOpponents of the concept argue that it undermines the totalizing nature of Shar\u012b\u02bfa and creates a \u201clegal vacuum.\u201d They claim all human acts fall under some divine judgment and that the idea of pardon is either reducible to permissibility or only applies in the Hereafter.<\/li>\n
    6. Sh\u0101<\/strong>\u1e6dib\u012b\u2019s Defense and Theoretical Framework<\/strong>
      \nBy comparing \u02bfaz\u012bma<\/em> (strictness) and ruk\u1e63a<\/em> (leniency), Sh\u0101\u1e6dib\u012b asserts both rest on equally strong universal principles: obligation and the removal of hardship (raf<\/em>\u02bf al-<\/em>\u1e25araj<\/em>). He treats the pardon rank as a deliberate design in Shar\u012b\u02bfa, not a deficiency, and emphasizes its role in preserving legal mercy and flexibility.<\/li>\n<\/ol>\n

      Conclusion:<\/strong><\/p>\n

      Sh\u0101\u1e6dib\u012b\u2019s concept of the rank of pardon<\/em> offers an innovative legal framework that expands beyond the classical five rulings. It acknowledges human epistemic limitations and protects individuals from unjust liability where knowledge or intent is absent. By introducing this category, Sh\u0101\u1e6dib\u012b not only reconfigures the scope of divine law but also underscores its compassionate and adaptable nature within legal theory.<\/p>\n

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

      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 16. SEM\u0130NER \u00d6ZET\u0130 Ana Ba\u015fl\u0131klar ve Temalar: […]<\/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-5999","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5999","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=5999"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5999\/revisions"}],"predecessor-version":[{"id":6000,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5999\/revisions\/6000"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5999"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}