{"id":6020,"date":"2025-06-03T13:49:38","date_gmt":"2025-06-03T10:49:38","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6020"},"modified":"2025-06-03T13:49:38","modified_gmt":"2025-06-03T10:49:38","slug":"abdurrahim-kozali-el-muvafakat-26-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-26-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 26. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 26. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

    \n
  1. H\u00fck\u00fcm Bahsinin De\u011ferlendirilmesi ve Tekrar Gereklili\u011fi<\/strong>
    \nBu seminer, h\u00fck\u00fcm bahsinin tamamlanmas\u0131n\u0131n ard\u0131ndan, \u015e\u00e2t\u0131b\u00ee’nin eserinde savundu\u011fu genel tezi tekrar hat\u0131rlatmaya odaklan\u0131r. A\u011fa\u00e7lar aras\u0131nda kaybolmamak i\u00e7in, eserin amac\u0131 olan f\u0131k\u0131h ile ahlak aras\u0131nda kurulan ili\u015fki, merkeze al\u0131n\u0131r.<\/li>\n
  2. F\u0131k\u0131h-Usul Disiplini: Gelenekten Kopmadan D\u00f6n\u00fc\u015ft\u00fcrme<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, klasik f\u0131k\u0131h usul\u00fc miras\u0131n\u0131 reddetmeden, onu ahlaki hassasiyetler do\u011frultusunda yeniden yap\u0131land\u0131r\u0131r. Geleneksel usuldeki mezhep merkezli yap\u0131y\u0131 a\u015farak, mezhep \u00fcst\u00fc bir usul anlay\u0131\u015f\u0131 geli\u015ftirmeye \u00e7al\u0131\u015f\u0131r.<\/li>\n
  3. H\u00fck\u00fcm Tipolojileri ve Teklifin Tikel-T\u00fcmel Ayr\u0131m\u0131<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, h\u00fck\u00fcm kategorilerini tikel ve t\u00fcmel d\u00fczlemde de\u011ferlendirir. \u00d6zellikle m\u00fcbah, mekruh ve mendup gibi kategorilerin t\u00fcmel anlamda ortadan kalkabilece\u011fini; teklifin esas omurgas\u0131n\u0131 vacip ve haram\u0131n olu\u015fturdu\u011funu savunur.<\/li>\n
  4. M\u00fcbah Tart\u0131\u015fmalar\u0131: N\u00f6trl\u00fck, Terk Bid\u2019ati ve Z\u00fchd<\/strong>
    \nM\u00fcbah\u0131n tan\u0131m\u0131 \u00fczerinden, tasavvuf\u00ee anlay\u0131\u015fla gelen \u201cm\u00fcbah\u0131 terk etmenin dindarl\u0131k oldu\u011fu\u201d g\u00f6r\u00fc\u015f\u00fc ele\u015ftirilir. \u015e\u00e2t\u0131b\u00ee, bu g\u00f6r\u00fc\u015f\u00fcn asl\u0131nda azimet-merkezli teklif anlay\u0131\u015f\u0131na dayand\u0131\u011f\u0131n\u0131 ve ruhsata ayk\u0131r\u0131 oldu\u011funu belirtir.<\/li>\n
  5. Sebep-M\u00fcsebbep Ayr\u0131m\u0131 ve M\u00fc\u015ftehidin Rol\u00fc<\/strong>
    \nM\u00fckellef sadece sebebe odaklanmal\u0131d\u0131r; m\u00fcsebbep Allah\u2019\u0131n yaratmas\u0131yla ili\u015fkilidir. M\u00fc\u015ftehid ise m\u00fcsebbebi ve illeti dikkate alarak h\u00fck\u00fcm \u00fcretir; bu y\u00f6n\u00fcyle bir nevi \u015f\u00e2ri\u2019 rol\u00fc \u00fcstlenir.<\/li>\n
  6. Zimmetli ve Zimmetten Ba\u011f\u0131ms\u0131z M\u00fckellefiyetler<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, zimmette sabit m\u00fckellefiyetlerle (namaz, zek\u00e2t) zimmet d\u0131\u015f\u0131 sorumluluklar\u0131 (sadaka, yard\u0131m) ay\u0131r\u0131r. \u00d6zellikle zimmet d\u0131\u015f\u0131 y\u00fck\u00fcml\u00fcl\u00fckler, ahlak\u00ee sorumlulu\u011fun ve f\u0131k\u0131h-ahlak b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn \u00f6rnekleridir.<\/li>\n
  7. H\u00fck\u00fcmlerin Hikmetle Kurulan Ba\u011f\u0131 ve Ahlak\u00ee Yorum<\/strong>
    \nSebep, \u015fart, mani gibi kavramlar sadece teknik de\u011fil, hikmete dayal\u0131 olarak yeniden tan\u0131mlan\u0131r. \u015e\u00e2t\u0131b\u00ee, h\u00fckm\u00fcn sadece d\u00fcnyev\u00ee neticeleriyle de\u011fil, uhrev\u00ee boyutuyla da de\u011ferlendirilece\u011fini ifade eder.<\/li>\n<\/ol>\n

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

      \n
    1. seminer, el-Muv\u00e2fak\u00e2t<\/em>\u2019\u0131n \u201ch\u00fck\u00fcm\u201d b\u00f6l\u00fcm\u00fcn\u00fc genel bir \u00e7er\u00e7eveyle tekrar ederken, \u015e\u00e2t\u0131b\u00ee\u2019nin metodolojik tavr\u0131n\u0131 berrakla\u015ft\u0131r\u0131r. Onun f\u0131k\u0131h ile ahlak\u0131 birle\u015ftirme \u00e7abas\u0131; teklifin yap\u0131s\u0131n\u0131 tikel\/t\u00fcmel, sebep\/m\u00fcsebbep, zahir\/niyet gibi ikilikler \u00fczerinden sorgulamas\u0131, \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesi a\u00e7\u0131s\u0131ndan \u00f6nemli a\u00e7\u0131l\u0131mlar sunar.<\/li>\n<\/ol>\n

       <\/p>\n

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

        \n
      1. Revisiting the Concept of Legal Rulings (A<\/strong>\u1e25k\u0101m)<\/strong>
        \nThis seminar reflects on the completed section of legal rulings in al-Muw\u0101faq\u0101t<\/em>, with an emphasis on Sh\u0101\u1e6dib\u012b\u2019s overarching aim: the integration of law (fiqh<\/em>) and ethics. The discussion warns against getting lost in details without recognizing the ethical structure underpinning the system.<\/li>\n
      2. Transforming Us\u016bl Without Breaking from Tradition<\/strong>
        \nRather than rejecting classical u\u1e63\u016bl al-fiqh, Sh\u0101\u1e6dib\u012b reinterprets it in light of ethical concerns. His aim is to develop a meta-madhhab approach\u2014moving beyond rigid school-based jurisprudence to a more universal legal theory centered on moral responsibility.<\/li>\n
      3. Ruling Categories and the Universal-Particular Distinction<\/strong>
        \nSh\u0101\u1e6dib\u012b reclassifies legal rulings through a lens of universality. He suggests that the core of divine obligation rests on w\u0101jib<\/em> and \u1e25ar\u0101m<\/em>, while mand\u016bb<\/em>, makr\u016bh<\/em>, and mub\u0101<\/em>\u1e25<\/em> function at a secondary level and may not be universally binding.<\/li>\n
      4. Rethinking Mub\u0101<\/strong>\u1e25: Neutrality, Asceticism, and Legal Bid<\/strong>\u02bfa<\/strong>
        \nThe notion that abandoning permissible (mub\u0101\u1e25) acts is a form of piety\u2014common in some Sufi circles\u2014is criticized. Sh\u0101\u1e6dib\u012b argues that this view reflects a misunderstanding of legal dispensation (rukh\u1e63a<\/em>) and risks elevating optional asceticism to unwarranted obligation.<\/li>\n
      5. Cause\u2013Effect and the Mujtahid\u2019s Role<\/strong>
        \nThe agent (mukallaf) is only responsible for engaging the cause (sabab<\/em>), while outcomes (musabbab<\/em>) belong to God\u2019s creative will. The mujtahid<\/em>, by contrast, must consider the outcome and the rationale (\u02bfillah<\/em>) in formulating rulings, making him an interpreter of divine intention.<\/li>\n
      6. Duties Based on Liability and Moral Conscience<\/strong>
        \nSh\u0101\u1e6dib\u012b distinguishes between obligations established through formal legal liability (dhimma<\/em>)\u2014like prayer and zak\u0101t\u2014and those emerging from conscience and ethics, such as voluntary charity. The latter exemplifies the fusion of law and virtue.<\/li>\n
      7. Wisdom-Driven Redefinition of Legal Concepts<\/strong>
        \nCore concepts like cause, condition, and preventer are not merely formal; they are redefined through wisdom (\u1e25ikma<\/em>). Legal rulings are evaluated not only by worldly effects but also by their moral and eschatological implications.<\/li>\n<\/ol>\n

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

        The 26th seminar revisits the structure of legal rulings while reaffirming Sh\u0101\u1e6dib\u012b\u2019s broader methodological vision. His goal is to bridge fiqh<\/em> and ethics by reformulating key concepts\u2014universal vs. particular, legal form vs. moral purpose\u2014into a coherent, spiritually aware jurisprudence. This offers valuable insights for contemporary Islamic legal theory.<\/p>\n

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

        ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 26. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar ve Ba\u015fl\u0131klar: […]<\/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-6020","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6020","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=6020"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6020\/revisions"}],"predecessor-version":[{"id":6021,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6020\/revisions\/6021"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6020"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}