{"id":6003,"date":"2025-06-03T13:18:30","date_gmt":"2025-06-03T10:18:30","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6003"},"modified":"2025-06-03T13:18:30","modified_gmt":"2025-06-03T10:18:30","slug":"abdurrahim-kozali-el-muvafakat-18-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-18-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 18. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 18. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

    \n
  1. Vaz\u2018\u00ee H\u00fckm\u00fcn Tan\u0131m\u0131 ve \u0130\u015flevi<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, vaz\u2018\u00ee h\u00fckm\u00fc klasik tan\u0131mlardan \u00e7ok \u00f6rnekler ve i\u015flevler \u00fczerinden a\u00e7\u0131klar. \u015e\u00e2ri\u2018in m\u00fckellefe hitab\u0131n\u0131n \u201ciktiza\u201d de\u011fil \u201cvaz\u201d i\u00e7ermesi bu h\u00fckm\u00fcn temel \u00f6zelli\u011fidir. Tekl\u00eef\u00ee h\u00fck\u00fcmle yak\u0131n ili\u015fkisi, illet-ma\u2018l\u00fbl benzetmesiyle a\u00e7\u0131klan\u0131r.<\/li>\n
  2. Sebep, \u015eart ve M\u00e2ni: Kudret Ba\u011flam\u0131nda Ayr\u0131m<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, m\u00fckellefin kudreti d\u0131\u015f\u0131ndaki (\u00f6rne\u011fin zeval vakti) ve kudreti i\u00e7indeki (\u00f6rne\u011fin nik\u00e2h akdi) sebepleri ay\u0131r\u0131r. Ayn\u0131 fiil farkl\u0131 a\u00e7\u0131lardan sebep, \u015fart veya m\u00e2ni olabilir; fakat ayn\u0131 anda \u00fc\u00e7\u00fc birden olamaz.<\/li>\n
  3. Sebep-M\u00fcsebbep \u0130li\u015fkisinde E\u015f\u2018ar\u00ee Etki<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re m\u00fckellef sebeple y\u00fck\u00fcml\u00fcd\u00fcr, ancak m\u00fcsebbep Allah\u2019\u0131n fiilidir. Sebep ile sonucu aras\u0131nda zorunlu bir ili\u015fki (tel\u00e2z\u00fcm) yoktur; yaln\u0131zca \u00e2dete dayal\u0131 bir uygunluk (tev\u00e2fuk) vard\u0131r.<\/li>\n
  4. M\u00fcsebbebin Hedeflenmesi: M\u00fcmk\u00fcn Ama Gerekli De\u011fil<\/strong>
    \nM\u00fckellefin sebebe y\u00f6nelmesi zorunludur; ancak sonucu (m\u00fcsebbep) hedeflemek zorunda de\u011fildir. Hatta baz\u0131 durumlarda m\u00fcsebbebi ama\u00e7lamamak daha erdemli g\u00f6r\u00fclebilir (\u00f6rne\u011fin suf\u00eelerin tercihleri).<\/li>\n
  5. \u015e\u00e2ri\u2018in Kast\u0131 ve M\u00fc\u015ftehidin Rol\u00fc<\/strong>
    \n\u015e\u00e2ri\u2018 a\u00e7\u0131s\u0131ndan sebepler, m\u00fcsebbepleri ger\u00e7ekle\u015ftirmek i\u00e7in vaz\u2018edilmi\u015ftir. Bu tel\u00e2z\u00fcm ili\u015fkisi normatif de\u011fildir ama maksat bak\u0131m\u0131ndan zorunludur. M\u00fc\u015ftehidin rol\u00fc, \u015f\u00e2ri\u2018in maksad\u0131n\u0131 tespit ederek h\u00fck\u00fcm \u00fcretmesidir.<\/li>\n<\/ol>\n

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

      \n
    1. seminerde \u015e\u00e2t\u0131b\u00ee, vaz\u2018\u00ee h\u00fckm\u00fc tekl\u00eef\u00ee h\u00fck\u00fcmden ay\u0131r\u0131rken, onlar\u0131 birbirinden koparmam\u0131\u015f; \u00f6zellikle sebep-m\u00fcsebbep ili\u015fkisini e\u015f\u2018ar\u00ee d\u00fc\u015f\u00fcnce temelinde ele alm\u0131\u015ft\u0131r. M\u00fckellef a\u00e7\u0131s\u0131ndan sebep yeterlidir, sonu\u00e7tan sorumlu de\u011fildir. Ancak \u015f\u00e2ri\u2018 a\u00e7\u0131s\u0131ndan her sebep, bir ama\u00e7 (m\u00fcsebbep) i\u00e7indir. Bu \u00e7ifte bak\u0131\u015f, hem teolojik tevazuyu hem de f\u0131kh\u00ee i\u015flevselli\u011fi b\u00fcnyesinde bar\u0131nd\u0131r\u0131r. M\u00fc\u015ftehid ise, \u015f\u00e2ri\u2018in bu maksatlar\u0131n\u0131 ke\u015ffetmeye \u00e7al\u0131\u015fan aktif bir yorumcudur.<\/li>\n<\/ol>\n

      Formun Alt\u0131<\/p>\n

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

        \n
      1. Definition and Function of Wa<\/strong>\u1e0d<\/strong>\u02bf<\/strong>\u012b Rulings<\/strong>
        \nSh\u0101\u1e6dib\u012b approaches wa<\/em>\u1e0d<\/em>\u02bf<\/em>\u012b<\/em> rulings not through rigid definitions but by illustrating their functional logic. A wa<\/em>\u1e0d<\/em>\u02bf<\/em>\u012b<\/em> ruling is a divine address that does not command or prohibit but designates legal status. Its close relation to takl\u012bf\u012b<\/em> rulings is likened to the causal relationship between cause and effect.<\/li>\n
      2. Cause, Condition, and Preventer in Light of Human Agency<\/strong>
        \nSh\u0101\u1e6dib\u012b distinguishes between causes beyond human control (e.g., solar noon triggering \u1e93uhr prayer) and those within human capacity (e.g., contract of marriage). The same act may function as a cause, condition, or preventer\u2014but never simultaneously, preserving logical coherence.<\/li>\n
      3. The Ash<\/strong>\u02bfar<\/strong>\u012b View of Cause and Effect<\/strong>
        \nIn line with Ash\u02bfar\u012b theology, Sh\u0101\u1e6dib\u012b asserts there is no ontological necessity between cause and effect. Humans are accountable only for engaging the cause; the effect (or result) is created by God. The perceived connection is customary (\u02bf<\/em>\u0101d\u012b<\/em>), not metaphysical.<\/li>\n
      4. Targeting the Effect: Optional but Not Obligatory<\/strong>
        \nWhile a person must act on the cause, aiming for the result is not a legal obligation. In some spiritual contexts (e.g., Sufi ethics), avoiding the result may be preferable. This reflects a dimension of intentional restraint in legal action.<\/li>\n
      5. The Lawgiver\u2019s Intention and the Role of the Mujtahid<\/strong>
        \nFrom the Lawgiver\u2019s perspective, causes are always linked to intended outcomes. This purposive linkage guides the mujtahid in uncovering the maq\u0101\u1e63id<\/em> (objectives) of Shar\u012b\u02bfa. The mujtahid thus becomes a reflective participant in the divine legislative vision.<\/li>\n<\/ol>\n

         <\/p>\n

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

        In this seminar, Sh\u0101\u1e6dib\u012b articulates a complex yet coherent model distinguishing the perspectives of the mukallaf<\/em> and the Lawgiver. The mukallaf<\/em> is charged only with engaging causes, while effects rest with God. However, the Lawgiver\u2019s intention always encompasses the outcome. Sh\u0101\u1e6dib\u012b reconciles theological determinism with normative teleology, and frames the mujtahid as a key interpreter of divine purpose. This dual structure upholds both epistemic humility and legal rationality within Islamic jurisprudence.<\/p>\n

         <\/p>\n

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

        ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 18. 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-6003","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6003","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=6003"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6003\/revisions"}],"predecessor-version":[{"id":6004,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6003\/revisions\/6004"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6003"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}