{"id":6014,"date":"2025-06-03T13:23:55","date_gmt":"2025-06-03T10:23:55","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6014"},"modified":"2025-06-03T13:23:55","modified_gmt":"2025-06-03T10:23:55","slug":"abdurrahim-kozali-el-muvafakat-23-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-23-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 23. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 23. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

    \n
  1. Mani Kavram\u0131n\u0131n Tan\u0131m\u0131 ve T\u00fcrleri<\/strong>
    \nKlasik us\u00fblde mani, ya sebebin ortaya \u00e7\u0131kmas\u0131n\u0131 engelleyen (sebebin mani) ya da h\u00fckm\u00fcn do\u011fmas\u0131na engel olan (h\u00fckm\u00fcn mani) bir unsurdur. \u015e\u00e2t\u0131b\u00ee ise maniyi, kendisi bir hikmeti gerektiren, fakat bu hikmetin ba\u015fka bir hikmete (sebep-hikmet) ayk\u0131r\u0131 oldu\u011fu durumlarda ortaya \u00e7\u0131kan engelleyici neden olarak tan\u0131mlar.<\/li>\n
  2. Hikmetlerin \u00c7at\u0131\u015fmas\u0131 ve \u00d6ncelik \u0130li\u015fkisi<\/strong>
    \nZek\u00e2t \u00f6rne\u011finde oldu\u011fu gibi, zenginlik hikmeti bor\u00e7luluk hikmetiyle \u00e7at\u0131\u015f\u0131r; \u015f\u00e2ri\u2018, bor\u00e7lular\u0131n hakk\u0131n\u0131 \u00f6nceledi\u011finden zek\u00e2t m\u00fckellefiyeti d\u00fc\u015fer. Burada maninin etkisi, daha \u00fcst\u00fcn bir hikmetin varl\u0131\u011f\u0131yla a\u00e7\u0131klan\u0131r.<\/li>\n
  3. Manilerin D\u00f6rt Kategorisi<\/strong><\/li>\n<\/ol>\n
      \n
    • (1) Aklen teklifin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 maniler (ak\u0131l hastal\u0131\u011f\u0131, uyku).<\/li>\n
    • (2) \u015eer\u2018an teklifin kald\u0131r\u0131ld\u0131\u011f\u0131 maniler (hay\u0131z hali).<\/li>\n
    • (3) Teklifin devam etti\u011fi ama yap\u0131lmas\u0131 zorunlu olmayan haller (k\u00f6lelik, kad\u0131nlar i\u00e7in cuma\/cihad).<\/li>\n
    • (4) Ruhsatla ili\u015fkilendirilen maniler (teklif devam eder ama alternatifler m\u00fcmk\u00fcnd\u00fcr).<\/li>\n<\/ul>\n
        \n
      1. \u015e\u00e2ri\u2018in ve M\u00fckellefin Kast\u0131<\/strong>
        \nVaz\u2018\u00ee h\u00fck\u00fcmlerde do\u011frudan bir kast isnad\u0131 yap\u0131lmaz; \u015f\u00e2ri\u2018 sebep, \u015fart ve mani’yi vazeder, fakat bunlar\u0131n do\u011frudan ifa ya da terki i\u00e7in bir niyeti oldu\u011funa h\u00fckmedilmez. M\u00fckellefin maniyi kasten \u00fcretmesi, \u00f6zellikle hileli yollarla bunu yapmas\u0131 ele\u015ftirilir (\u00f6rnek: zek\u00e2t vermemek i\u00e7in bor\u00e7 alma).<\/li>\n
      2. S\u0131hhat ve B\u00e2t\u0131l Kavramlar\u0131: D\u00fcnyev\u00ee ve Uhrevi Ayr\u0131m<\/strong>
        \n\u015e\u00e2t\u0131b\u00ee, sahih ve b\u00e2t\u0131l kavramlar\u0131n\u0131 yaln\u0131zca hukuki sonu\u00e7 do\u011furup do\u011furmama a\u00e7\u0131s\u0131ndan de\u011fil, ayn\u0131 zamanda uhrevi anlamda sevap do\u011furma ba\u011flam\u0131nda da ele al\u0131r. \u00d6zellikle niyetin bu ayr\u0131m\u0131 etkiledi\u011fi vurgulan\u0131r. \u00d6rne\u011fin, riyak\u00e2rane bir ibadet d\u00fcnyev\u00ee olarak sahih, uhrev\u00ee olarak b\u00e2t\u0131l olabilir.<\/li>\n
      3. Muamel\u00e2t\u0131n Sek\u00fcler ve Taabbud\u00ee Boyutu<\/strong>
        \nMuamel\u00e2t\u0131n d\u00fcnyevi maslahat eksenli do\u011fas\u0131, \u015f\u00e2ri\u2018in r\u0131zas\u0131n\u0131 dikkate alarak yap\u0131lan i\u015flemlerde bile sevap kazan\u0131labilece\u011fini ortaya koyar. Bu y\u00f6n\u00fcyle \u015e\u00e2t\u0131b\u00ee, Gaz\u00e2l\u00ee\u2019nin f\u0131k\u0131h-ahlak sentezini sistematik bi\u00e7imde hukuk alan\u0131na ta\u015f\u0131r.<\/li>\n
      4. Hanef\u00eelerde Fesat Kavram\u0131 ve Maliki Yakla\u015f\u0131m\u0131<\/strong>
        \nHanef\u00eelerdeki “fasid” kavram\u0131, \u015e\u00e2t\u0131b\u00ee taraf\u0131ndan f\u0131kh\u00ee pragmatizmin ifadesi olarak de\u011ferlendirilir. Baz\u0131 i\u015flemlerin (\u00f6rne\u011fin \u015fig\u00e2r nik\u00e2h\u0131) d\u00fczeltilebilir olmas\u0131, bu ara kategorinin \u00f6nemini g\u00f6sterir.<\/li>\n<\/ol>\n

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

          \n
        1. seminerde \u015e\u00e2t\u0131b\u00ee, mani, s\u0131hhat ve b\u00e2t\u0131l kavramlar\u0131n\u0131 klasik f\u0131k\u0131htan farkl\u0131 bi\u00e7imde hikmet, niyet ve ahlak temelli bir yakla\u015f\u0131mla yeniden yorumlar. Zahiren me\u015fru g\u00f6r\u00fcnen ama maksatla \u00e7at\u0131\u015fan i\u015flemleri b\u00e2t\u0131l sayma y\u00f6nelimi, onun hukuk-ahlak b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc esas alan us\u00fbl anlay\u0131\u015f\u0131n\u0131n g\u00fc\u00e7l\u00fc bir yans\u0131mas\u0131d\u0131r.<\/li>\n<\/ol>\n

           <\/p>\n

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

            \n
          1. The Concept and Types of Preventers (Maw\u0101ni<\/strong>\u02bf)<\/strong>
            \nIn classical u\u1e63\u016bl al-fiqh, a preventer either obstructs the operation of the cause (sabab<\/em>) or the emergence of the ruling (\u1e25ukm<\/em>). Sh\u0101\u1e6dib\u012b redefines the m\u0101ni<\/em>\u02bf<\/em> as a wisdom-based element that conflicts with the intended purpose of the ruling, thus inhibiting its application.<\/li>\n
          2. Conflict of Legal Wisdoms and Hierarchy of Values<\/strong>
            \nUsing the example of zak\u0101t, Sh\u0101\u1e6dib\u012b explains how the wisdom of wealth is overridden by the wisdom of debt\u2014therefore a debtor is exempt from paying zak\u0101t. This shows that preventers operate by prioritizing superior legislative aims.<\/li>\n
          3. Four Categories of Preventers<\/strong><\/li>\n<\/ol>\n
              \n
            • (1) Rationally impossible obligations (e.g., insanity, sleep).<\/li>\n
            • (2) Scripturally lifted duties (e.g., menstruation).<\/li>\n
            • (3) Obligations that remain but are not mandatory for all (e.g., Friday prayer for women).<\/li>\n
            • (4) Cases involving dispensations where the ruling is softened but not annulled.<\/li>\n<\/ul>\n
                \n
              1. Intention in Legal Causality: The Lawgiver vs. the Agent<\/strong>
                \nPreventers are established by the Lawgiver, but not necessarily with the intention of producing or nullifying rulings. However, if the agent manipulates preventers\u2014such as incurring debt to avoid zak\u0101t\u2014it constitutes a misuse of legal form and intent.<\/li>\n
              2. Validity and Invalidity: Worldly and Spiritual Dimensions<\/strong>
                \nSh\u0101\u1e6dib\u012b distinguishes between juridical validity (sufficient for worldly effects) and spiritual validity (required for reward in the Hereafter). An act done for show may be valid in court but invalid before God. Thus, \u1e63a<\/em>\u1e25\u012b<\/em>\u1e25<\/em> and b\u0101<\/em>\u1e6dil<\/em> are not purely legal categories.<\/li>\n
              3. Legal Transactions: Between Utility and Worship<\/strong>
                \nAlthough transactional law (mu<\/em>\u02bf<\/em>\u0101mal<\/em>\u0101t<\/em>) is rooted in worldly benefit, actions performed with sincere intent toward divine approval can gain spiritual reward. Sh\u0101\u1e6dib\u012b develops al-Ghaz\u0101l\u012b\u2019s fusion of law and ethics into a systematic framework within legal theory.<\/li>\n
              4. \u1e24anaf\u012b \u201cF\u0101sid\u201d Contracts and M\u0101lik\u012b Normativity<\/strong>
                \nSh\u0101\u1e6dib\u012b examines the \u1e24anaf\u012b category of f\u0101sid<\/em> (corrupt but not void) contracts and views it as a pragmatic solution. Contracts such as shigh\u0101r<\/em> (exchange marriages) may be rectified rather than annulled, demonstrating the nuanced flexibility in Islamic law.<\/li>\n<\/ol>\n

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

                In the 23rd seminar, Sh\u0101\u1e6dib\u012b revisits key legal categories\u2014preventers, validity, and invalidity\u2014through a lens of ethical intentionality and purposive reasoning. By aligning legal form with inner purpose, he offers a comprehensive framework that unites jurisprudence with morality, reaffirming the centrality of wisdom and sincerity in Islamic legal theory.<\/p>\n

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

                ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 23. 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-6014","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6014","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=6014"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6014\/revisions"}],"predecessor-version":[{"id":6015,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6014\/revisions\/6015"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6014"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}