{"id":6005,"date":"2025-06-03T13:19:24","date_gmt":"2025-06-03T10:19:24","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6005"},"modified":"2025-06-03T13:19:24","modified_gmt":"2025-06-03T10:19:24","slug":"abdurrahim-kozali-el-muvafakat-19-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-19-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 19. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 19. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

    \n
  1. Sebep-M\u00fcsebbep \u0130li\u015fkisinin Kuramsal \u00c7er\u00e7evesi<\/strong>
    \nSeminerde, sebep-m\u00fcsebbep ili\u015fkisi e\u015f\u2018ar\u00ee d\u00fc\u015f\u00fcnceyle temellendirilerek \u201czorunlu de\u011fil, adete dayal\u0131\u201d bir ili\u015fki olarak tan\u0131mlan\u0131r. \u015e\u00e2ri\u2018in sebepler \u00fczerinden h\u00fck\u00fcm in\u015fas\u0131nda maksatlara y\u00f6neldi\u011fi, m\u00fckellefin ise yaln\u0131zca sebebe y\u00f6nelmekle sorumlu oldu\u011fu vurgulan\u0131r.<\/li>\n
  2. Sebeplerin Me\u015fruiyeti ile M\u00fcsebbeplerin H\u00fckm\u00fc Aras\u0131ndaki Farkl\u0131l\u0131k<\/strong>
    \nSebebin me\u015fru olmas\u0131 m\u00fcsebbebin de me\u015fru olaca\u011f\u0131 anlam\u0131na gelmez. \u00d6rnek olarak, eti yenmeyen bir hayvan\u0131n kesilmesi m\u00fcbahken, etinin yenmesi haramd\u0131r. Bu, sebep-m\u00fcsebbep aras\u0131ndaki h\u00fckm\u00ee tel\u00e2z\u00fcm\u00fcn reddedildi\u011fini g\u00f6sterir.<\/li>\n
  3. Sebebe Sar\u0131lman\u0131n Mertebeleri<\/strong>
    \nSebebe sar\u0131lmak d\u00f6rt d\u00fczeyde de\u011ferlendirilir:<\/li>\n<\/ol>\n
      \n
    • A1:<\/strong> Sebebi m\u00fcsebbebin faili saymak (yanl\u0131\u015f\/\u015firk);<\/li>\n
    • A2:<\/strong> Adete dayal\u0131 ili\u015fkiyi kabul etmek (me\u015fru ve yayg\u0131n g\u00f6r\u00fc\u015f);<\/li>\n
    • A3:<\/strong> Sebebi dahi g\u00f6rmezden gelerek do\u011frudan Allah\u2019\u0131n kudretine y\u00f6nelmek (tasavvuf\u00ee bak\u0131\u015f);<\/li>\n
    • B1-B3:<\/strong> M\u00fcsebbebi dikkate almadan sadece imtihan, edep veya \u015fer\u2018\u00ee izin ba\u011flam\u0131nda sebebe y\u00f6nelmek.<\/li>\n<\/ul>\n
        \n
      1. M\u00fc\u015ftehidin Konumu ve K\u0131yas\u0131n Me\u015fruiyeti<\/strong>
        \n\u015e\u00e2ri\u2018 m\u00fcsebbebi kasteder; m\u00fc\u015ftehid ise k\u0131yas yapabilmek i\u00e7in bu maksatlar\u0131 anlamaya \u00e7al\u0131\u015f\u0131r. B\u00f6ylece m\u00fcsebbep, m\u00fc\u015ftehidin nazar\u0131nda da merkezi bir yere oturur. Bu, m\u00fc\u015ftehidin \u015f\u00e2ri\u2018in maksad\u0131na yakla\u015fmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lar.<\/li>\n
      2. Sebeplere Sar\u0131lman\u0131n Zorunlulu\u011fu ve Efdaliyet Meselesi<\/strong>
        \nSebebe sar\u0131lman\u0131n efdal olup olmad\u0131\u011f\u0131, ki\u015finin manev\u00ee mertebesine ba\u011fl\u0131d\u0131r. S\u00fbf\u00ee gelenekteki tevekk\u00fcl anlay\u0131\u015f\u0131yla baz\u0131 kimselerin sebeplere tutunmadan ya\u015famas\u0131 m\u00fcmk\u00fcnd\u00fcr; fakat sahabe \u00f6rne\u011finde oldu\u011fu gibi sebebe sar\u0131lmak genel ilke olarak korunur.<\/li>\n
      3. \u015eer\u2018\u00ee H\u00fck\u00fcmlerin Maslahat ve Mevsedetle \u0130li\u015fkisi<\/strong>
        \nSeminerin sonunda, emir ve nehiylerin, i\u00e7erdi\u011fi maslahat ve zarar oran\u0131na g\u00f6re r\u00fckun, mendup, haram ve mekruh gibi h\u00fck\u00fcm kategorilerine ayr\u0131ld\u0131\u011f\u0131 belirtilir. B\u00f6ylece teklif\u00ee h\u00fck\u00fcmlerin dereceleri, fayda-zarar eksenine oturtularak a\u00e7\u0131klan\u0131r.<\/li>\n<\/ol>\n

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

          \n
        1. seminer, sebep-m\u00fcsebbep ili\u015fkisinin yaln\u0131zca akl\u00ee veya f\u0131kh\u00ee de\u011fil, ayn\u0131 zamanda kel\u00e2m\u00ee ve tasavvuf\u00ee boyutlar\u0131n\u0131 da ortaya koyar. \u015e\u00e2ri\u2018in maksatlar\u0131na y\u00f6nelik vurgular, m\u00fckellefin s\u0131n\u0131rl\u0131 sorumlulu\u011fu ile dengelenir. Bu yakla\u015f\u0131m, klasik teklif teorisini derinle\u015ftirirken, \u00f6zellikle m\u00fc\u015ftehidin konumunu ve h\u00fckm\u00fcn maksatla ili\u015fkiselli\u011fini teorik d\u00fczlemde yeniden in\u015fa eder.<\/li>\n<\/ol>\n

           <\/p>\n

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

            \n
          1. Theoretical Framework of the Cause-Effect (Sabab-Musabbab) Relationship<\/strong>
            \nThe seminar reaffirms the Ash\u02bfar\u012b view that the link between cause and effect is conventional, not necessary. The Lawgiver (sh\u0101ri<\/em>\u02bf<\/em>) assigns causes in view of intended outcomes, while the moral agent (mukallaf<\/em>) is only required to act upon causes, without obligation regarding outcomes.<\/li>\n
          2. Distinction Between Legitimacy of Cause and Legal Status of Effect<\/strong>
            \nA legitimate cause does not necessarily entail a legitimate outcome. For instance, slaughtering an inedible animal is permissible, but eating it remains prohibited. This underlines the absence of a fixed legal correlation between causes and outcomes.<\/li>\n
          3. Degrees of Commitment to Causes<\/strong>
            \nThe seminar outlines six levels of engagement with causes:<\/li>\n<\/ol>\n
              \n
            • A1:<\/strong> Attributing causality to the cause itself\u2014deemed erroneous or even polytheistic.<\/li>\n
            • A2:<\/strong> Recognizing a conventional connection between cause and effect\u2014considered valid and common.<\/li>\n
            • A3:<\/strong> Disregarding the cause entirely, focusing only on divine will\u2014a mystical or Sufi orientation.<\/li>\n
            • B1\u2013B3:<\/strong> Avoiding outcomes, viewing causes as a test, adhering out of etiquette, or merely because Shar\u012b\u02bfa permits it.<\/li>\n<\/ul>\n
                \n
              1. Role of the Mujtahid and the Legitimacy of Analogical Reasoning (Qiy\u0101s)<\/strong>
                \nWhile the average moral agent follows causes, the mujtahid<\/em> must account for outcomes (musabbab<\/em>) to identify effective legal reasoning (\u02bfillah<\/em>). Without engaging outcomes, analogical deduction would be invalid, undermining the core structure of u\u1e63\u016bl al-fiqh<\/em>.<\/li>\n
              2. Obligation and Superiority of Acting on Causes<\/strong>
                \nWhether acting on causes is superior depends on spiritual rank. Sufi traditions allow for full reliance on God without intermediary means, but even high-ranking companions (e.g., the Prophet\u2019s companions) were instructed to observe causes\u2014indicating its normative priority.<\/li>\n
              3. Connection Between Legal Rulings and Maslaha (Benefit) or Mafsada (Harm)<\/strong>
                \nThe seminar concludes by linking degrees of legal rulings (obligatory, recommended, prohibited, etc.) to the intensity of benefit or harm they address. Thus, Shar\u012b\u02bfa\u2019s rulings are structured along a utility-harm spectrum, revealing their ethical and purposive foundation.<\/li>\n<\/ol>\n

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

                The 19th seminar offers a multi-dimensional exploration of the sabab-musabbab relationship across legal, theological, and spiritual axes. It affirms that while the mukallaf adheres to causes, the sh\u0101ri\u02bf always aims at effects. Through this, Sh\u0101\u1e6dib\u012b blends Ash\u02bfar\u012b ontology with purposive legal methodology, anchoring the mujtahid\u2019s interpretive role in a teleological vision of Shar\u012b\u02bfa.<\/p>\n

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

                ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 19. 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-6005","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6005","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=6005"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6005\/revisions"}],"predecessor-version":[{"id":6007,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6005\/revisions\/6007"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6005"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}