{"id":6001,"date":"2025-06-03T13:17:42","date_gmt":"2025-06-03T10:17:42","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6001"},"modified":"2025-06-03T13:17:42","modified_gmt":"2025-06-03T10:17:42","slug":"abdurrahim-kozali-el-muvafakat-17-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-17-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 17. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 17. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

    \n
  1. Af Mertebesine Y\u00f6neltilen Ele\u015ftiriler ve \u015e\u00e2t\u0131b\u00ee\u2019nin Cevab\u0131<\/strong>
    \nAf mertebesinin varl\u0131\u011f\u0131na dair ele\u015ftiriler, \u015fer\u2018\u00ee h\u00fck\u00fcmlerin ku\u015fat\u0131c\u0131l\u0131\u011f\u0131n\u0131 ihlal etti\u011fi gerek\u00e7esiyle yap\u0131l\u0131r. \u015e\u00e2t\u0131b\u00ee, bu itirazlara kar\u015f\u0131, af mertebesinin hem teorik hem pratik gerek\u00e7elerle savunulabilece\u011fini, \u00f6zellikle azimet-ruhsat ve tearuz deliller gibi durumlarda bu kavram\u0131n zorunlu hale geldi\u011fini savunur.<\/li>\n
  2. Af Mertebesi ve Ruhsat-Azimet Dengesi<\/strong>
    \nAzimet ve ruhsat aras\u0131nda bir tercih yap\u0131ld\u0131\u011f\u0131nda, her iki yolun da g\u00fc\u00e7l\u00fc \u015fer\u2018\u00ee temellere dayand\u0131\u011f\u0131 belirtilir. Bu ba\u011flamda yap\u0131lan tercih, di\u011ferini d\u0131\u015flamaz; dolay\u0131s\u0131yla af kategorisi i\u00e7inde de\u011ferlendirilmelidir. Bu, tearuzun fiil\u00ee \u00f6rne\u011fi olarak sunulur.<\/li>\n
  3. Hata, Unutma ve \u0130krah Durumlar\u0131<\/strong>
    \nHata ve unutma gibi kast\u0131n bulunmad\u0131\u011f\u0131 fiiller, m\u00fckellefin hitaptan d\u00fc\u015fmesiyle sonu\u00e7lan\u0131r. \u015e\u00e2t\u0131b\u00ee, bu t\u00fcr durumlarda da teklifi h\u00fckm\u00fcn ge\u00e7erli olmayaca\u011f\u0131n\u0131, dolay\u0131s\u0131yla af mertebesinin devreye girece\u011fini belirtir. \u0130krah alt\u0131nda i\u015flenen fiiller de benzer bir \u015fekilde de\u011ferlendirilir.<\/li>\n
  4. Tevil ve \u015e\u00fcphe ile H\u00fckm\u00fcn Ask\u0131ya Al\u0131nmas\u0131<\/strong>
    \nDelilin zahirine ayk\u0131r\u0131 tevil veya \u015f\u00fcphe sebebiyle had cezalar\u0131n\u0131n uygulanmamas\u0131, af mertebesinin yarg\u0131 ve ceza hukuku ba\u011flam\u0131nda da ge\u00e7erli oldu\u011funu g\u00f6sterir. Kud\u00e2me b. Maz\u2019un \u00f6rne\u011fi, tevilin af kapsam\u0131na girdi\u011fi klasik bir vakad\u0131r.<\/li>\n
  5. S\u00fck\u00fbtla Ge\u00e7ilen Alanlar ve Asli M\u00fcbahl\u0131k<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, Allah\u2019\u0131n baz\u0131 konularda kas\u0131tl\u0131 olarak s\u00fck\u00fbt etti\u011fini ve bu alanlar\u0131n af kapsam\u0131na dahil edilmesi gerekti\u011fini ifade eder. Bu durum, asli m\u00fcbahl\u0131k ya da ge\u00e7ici izin ba\u011flam\u0131nda yorumlanarak teklifi h\u00fckm\u00fcn d\u0131\u015f\u0131nda kalan bo\u015fluklar\u0131 a\u00e7\u0131klar.<\/li>\n
  6. Kifai Taleplerin Ehliyetle S\u0131n\u0131rlanmas\u0131<\/strong>
    \nFarz-\u0131 kifaye veya menduplar gibi taleplerin toplumun her bireyine de\u011fil, ehliyet sahibi olanlara y\u00f6neldi\u011fi belirtilir. \u015e\u00e2t\u0131b\u00ee, bu yakla\u015f\u0131m\u0131yla \u015fer\u2018\u00ee teklifin bireysel kapasiteler do\u011frultusunda y\u00f6nlendirildi\u011fini vurgular.<\/li>\n<\/ol>\n

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

      \n
    1. seminerde \u015e\u00e2t\u0131b\u00ee\u2019nin, af mertebesini sadece nas ve rivayetlerle de\u011fil; ruhsat-azimet dengesi, delil tearuzu, hata ve unutma gibi f\u0131kh\u00ee kategorilerle temellendirdi\u011fi g\u00f6r\u00fcl\u00fcr. Af mertebesi, teklifin s\u00fcreklili\u011fine zarar vermeyen, bilakis onu insan\u00ee \u015fartlara uygun hale getiren bir esneklik noktas\u0131 olarak sunulur. Ayr\u0131ca kifai taleplerin t\u00fcm topluma de\u011fil, ehil bireylere y\u00f6nelik oldu\u011fu tezi, teklifin muhataplar\u0131n\u0131 ehliyet ba\u011flam\u0131nda s\u0131n\u0131rlayan dikkat \u00e7ekici bir yorumdur.<\/li>\n<\/ol>\n

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

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

        \n
      1. Criticism of the Rank of Pardon and Sh\u0101<\/strong>\u1e6dib\u012b\u2019s Response<\/strong>
        \nObjections to the concept of the rank of pardon<\/em> claim that it undermines the comprehensiveness of legal rulings. Sh\u0101\u1e6dib\u012b counters that such a category is necessary, especially in cases involving conflicting evidence, or when rulings emerge from the balance between strictness (\u02bfaz\u012bma<\/em>) and concession (ruk\u1e63a<\/em>).<\/li>\n
      2. Balancing Strictness and Concession<\/strong>
        \nWhen both \u02bfaz\u012bma<\/em> and ruk\u1e63a<\/em> are grounded in strong legal principles, choosing one over the other does not invalidate the unchosen. This mutual validity justifies treating the unselected option within the framework of pardon, especially when both are rooted in equally valid u\u1e63\u016bl<\/em>.<\/li>\n
      3. Error, Forgetfulness, and Coercion<\/strong>
        \nActions performed out of mistake or forgetfulness lack intention, and therefore legal liability. Sh\u0101\u1e6dib\u012b places such actions within the realm of pardon. Acts under coercion are likewise considered legally excused due to the absence of full volition.<\/li>\n
      4. Interpretation, Doubt, and Suspension of Punishment<\/strong>
        \nCases where legal texts are interpreted differently or where doubt prevents the application of fixed penalties (\u1e25ud\u016bd)\u2014such as the example of Kud\u0101mah b. Ma\u1e93\u02bf\u016bn\u2014demonstrate that pardon applies when legal certainty is compromised by ambiguity or subjectivity.<\/li>\n
      5. Legislative Silence and Original Permissibility<\/strong>
        \nSh\u0101\u1e6dib\u012b argues that divine silence on certain matters is intentional and rooted in mercy, not omission. These areas, left without explicit rulings, are part of the rank of pardon<\/em> and often revert to original permissibility (bar\u0101<\/em>\u02beat a\u1e63liyya<\/em>).<\/li>\n
      6. Conditionality of Collective Duties (Far<\/strong>\u1e0d al-Kif\u0101ya)<\/strong>
        \nSh\u0101\u1e6dib\u012b redefines collective obligations as duties addressed not to all members of society, but only to those qualified. The notion that everyone shares equal responsibility is rejected in favor of a competence-based ethical-legal model.<\/li>\n<\/ol>\n

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

        In the 17th seminar, Sh\u0101\u1e6dib\u012b refines his theory of the rank of pardon<\/em>, demonstrating its necessity across domains such as conflicting rulings, error, legislative silence, and judicial discretion. Far from negating the integrity of divine law, this concept introduces a layer of mercy and flexibility into legal reasoning. His reinterpretation of far<\/em>\u1e0d al-kif\u0101ya<\/em> further emphasizes that legal obligation must align with capacity and qualification, revealing a nuanced view of moral responsibility in Islamic legal theory.<\/p>\n

         <\/p>\n

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

        ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 17. 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-6001","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6001","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=6001"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6001\/revisions"}],"predecessor-version":[{"id":6002,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6001\/revisions\/6002"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6001"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}