{"id":6032,"date":"2025-06-03T14:54:34","date_gmt":"2025-06-03T11:54:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6032"},"modified":"2025-06-03T14:54:34","modified_gmt":"2025-06-03T11:54:34","slug":"abdurrahim-kozali-el-muvafakat-41-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-41-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 41. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 41. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Ana Temalar:<\/strong><\/p>\n

    \n
  1. Be\u015finci Mesele \u2013 Maslahat ve Mefsedet Dengesi<\/strong>
    \nHi\u00e7bir maslahat tamamen saf, hi\u00e7bir mefsedet ise b\u00fct\u00fcn\u00fcyle zararl\u0131 de\u011fildir. H\u00fck\u00fcm verilirken bu iki unsurdan bask\u0131n olan dikkate al\u0131n\u0131r<\/strong>. \u015e\u00e2t\u0131b\u00ee bu ba\u011flamda sekiz temel durum belirler:<\/li>\n<\/ol>\n
      \n
    • Zarar vermeden maslahat elde etmek<\/strong> \u2013 Me\u015frudur.<\/li>\n
    • Bilin\u00e7li zarar verme niyetiyle yap\u0131lan i\u015f<\/strong> (\u00f6rne\u011fin fiyat k\u0131rarak rakibi zora sokmak) \u2013 Gayri me\u015frudur.<\/li>\n
    • Genel zarara yol a\u00e7an, ancak niyetinde zarar olmayan i\u015fler<\/strong> (\u00f6rne\u011fin tekelle\u015fme) \u2013 Ho\u015f kar\u015f\u0131lanmaz.<\/li>\n
    • Zarar\u0131 ba\u015fka tarafa y\u00f6nlendirerek maslahat sa\u011flamak<\/strong> \u2013 Zorunluluk durumunda me\u015fru kabul edilir.<\/li>\n
    • Zarar\u0131 kesin olan fiiller<\/strong> \u2013 Caiz de\u011fildir.<\/li>\n
    • Zarar \u00e7ok nadir ise<\/strong> \u2013 Fiil caizdir (\u00f6rne\u011fin tek ravi hadisiyle amel).<\/li>\n
    • Zarar\u0131n g\u00fc\u00e7l\u00fc ihtimal olmas\u0131<\/strong> \u2013 \u0130htiyat gerektirir.<\/li>\n
    • Zarar orta d\u00fczeyde muhtemelse<\/strong> \u2013 \u0130htilafl\u0131d\u0131r (\u00f6rne\u011fin \u015e\u00e2fi\u00ee mezhebi hiyel konusunda daha toleransl\u0131d\u0131r).<\/li>\n<\/ul>\n
        \n
      1. Alt\u0131nc\u0131 ve Yedinci Mesele \u2013 Maslahat ve Mefsedetle \u0130lgili Y\u00fck\u00fcml\u00fcl\u00fck Kime Aittir?<\/strong><\/li>\n<\/ol>\n
          \n
        • Ki\u015fi kendi ihtiyac\u0131n\u0131 kar\u015f\u0131layabiliyorsa sorumluluk ba\u015fkas\u0131na ge\u00e7mez.<\/li>\n
        • Kendi ihtiyac\u0131n\u0131 kar\u015f\u0131layam\u0131yorsa toplum veya devlet y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc devral\u0131r<\/strong>.<\/li>\n
        • Kamusal g\u00f6revler<\/strong> nedeniyle ge\u00e7inemeyenlere toplum yard\u0131m etmek zorundad\u0131r (\u00f6rne\u011fin devlet memurlar\u0131na maa\u015f verilmesi bu ba\u011flamda a\u00e7\u0131klan\u0131r).<\/li>\n<\/ul>\n
            \n
          1. Sekizinci Mesele \u2013 \u0130badetle Fayda Aray\u0131\u015f\u0131 Aras\u0131ndaki Niyet Meselesi<\/strong>
            \n\u0130nsan fiillerinin de\u011feri niyete ba\u011fl\u0131d\u0131r. \u00dc\u00e7 niyet d\u00fczeyi vard\u0131r:<\/li>\n<\/ol>\n
              \n
            • Hem maslahat hem ibadet amac\u0131 ta\u015f\u0131yan niyet<\/strong> \u2013 Kabul edilebilir ama eksiktir.<\/li>\n
            • Sadece fayday\u0131 g\u00f6zeten niyet<\/strong> \u2013 Niyet problemi vard\u0131r.<\/li>\n
            • Sadece Allah\u2019\u0131n emrine itaat niyeti<\/strong> \u2013 En \u00fcst d\u00fczeyde niyettir, ihlasa ula\u015f\u0131r.<\/li>\n<\/ul>\n
                \n
              1. Dokuzuncu Mesele \u2013 Ki\u015fi Hakk\u0131ndan Vazge\u00e7ebilir mi?<\/strong><\/li>\n<\/ol>\n
                  \n
                • Allah\u2019a ait haklar<\/strong> (namaz, oru\u00e7 vs.) feragat edilemez.<\/li>\n
                • Ki\u015fisel haklar<\/strong> zarar vermiyorsa terk edilebilir.<\/li>\n
                • Karma haklar<\/strong>da (hem ki\u015fisel hem ilahi), ilahi hak zedelenirse vazge\u00e7ilemez.<\/li>\n
                • Bedenin korunmas\u0131<\/strong> gibi haklar ki\u015finin de\u011fil, Allah\u2019\u0131n m\u00fclk\u00fc say\u0131l\u0131r; bu nedenle \u00f6tanazi gibi uygulamalar caiz de\u011fildir<\/strong>.<\/li>\n
                • Do\u011fal haklar<\/strong>dan ki\u015fi vazge\u00e7ebilir ama \u015fer\u2018\u00ee haklardan<\/strong> feragat edemez.<\/li>\n<\/ul>\n

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

                    \n
                  1. seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin maslahat merkezli d\u00fc\u015f\u00fcncesini derinle\u015ftirerek, hukuki ve ahlaki h\u00fck\u00fcmlerin niyet, fayda, zarar ve ilahi irade<\/strong> temelinde nas\u0131l \u015fekillendi\u011fini g\u00f6sterir. Bu ba\u011flamda ki\u015finin niyeti, hakk\u0131ndan vazge\u00e7me s\u0131n\u0131rlar\u0131 ve toplumun sorumluluk alan\u0131 gibi kritik meseleler \u00fczerinden \u015fer\u2018\u00ee d\u00fc\u015f\u00fcncenin sistematik yap\u0131s\u0131 ortaya konur. \u015e\u00e2t\u0131b\u00ee\u2019nin yakla\u015f\u0131m\u0131, f\u0131kh\u0131 sadece kurallar b\u00fct\u00fcn\u00fc olarak de\u011fil, ahlaki ve metafizik temellere dayanan bir sistem<\/strong> olarak ele al\u0131r.<\/li>\n<\/ol>\n

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

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

                      \n
                    1. Issue Five \u2013 Balancing Ma\u1e63la<\/strong>\u1e25a (Benefit) and Mafsada (Harm)<\/strong>
                      \nNo benefit is entirely pure, and no harm is absolutely devoid of value. Legal judgments must prioritize the dominant factor<\/strong>\u2014either benefit or harm. Sh\u0101\u1e6dib\u012b outlines eight key scenarios:<\/li>\n<\/ol>\n
                        \n
                      • Benefit without causing harm<\/strong> \u2013 Permissible.<\/li>\n
                      • Intentional harm for personal gain<\/strong> (e.g., undercutting prices to hurt competitors) \u2013 Unethical.<\/li>\n
                      • Unintended but general harm<\/strong> (e.g., monopolization) \u2013 Discouraged.<\/li>\n
                      • Shifting harm to another for self-preservation<\/strong> \u2013 Permissible in necessity.<\/li>\n
                      • Certain harm to others<\/strong> \u2013 Prohibited.<\/li>\n
                      • Rare harm<\/strong> \u2013 Permissible (e.g., acting on solitary \u1e25ad\u012bths).<\/li>\n
                      • Likely harm<\/strong> \u2013 Requires caution.<\/li>\n
                      • Moderately probable harm<\/strong> \u2013 Disputed; varies among legal schools (e.g., Sh\u0101fi\u02bf\u012b vs. M\u0101lik\u012b on legal stratagems).<\/li>\n<\/ul>\n
                          \n
                        1. Issues Six & Seven \u2013 Who Bears the Duty of Preventing Harm or Securing Benefit?<\/strong><\/li>\n<\/ol>\n
                            \n
                          • If a person can meet their own needs, no external obligation exists.<\/li>\n
                          • If they cannot<\/strong>, the community or the state must intervene<\/strong>.<\/li>\n
                          • For public servants<\/strong>, who may be unable to provide for themselves due to their duties, society must support them\u2014providing a basis for state-funded salaries.<\/li>\n<\/ul>\n
                              \n
                            1. Issue Eight \u2013 Intention Between Worship and Utility<\/strong>
                              \nHuman actions are judged by intention, and Sh\u0101\u1e6dib\u012b describes three levels:<\/li>\n<\/ol>\n
                                \n
                              • Mixed intention<\/strong> (for both benefit and obedience) \u2013 Acceptable but not ideal.<\/li>\n
                              • Purely utilitarian intention<\/strong> \u2013 Intention is defective.<\/li>\n
                              • Sole intention of obeying God\u2019s command<\/strong> \u2013 Highest level, embodying sincerity (ikhl\u0101\u1e63<\/em>).<\/li>\n<\/ul>\n
                                  \n
                                1. Issue Nine \u2013 Can One Renounce Their Rights?<\/strong><\/li>\n<\/ol>\n
                                    \n
                                  • Divine rights<\/strong> (e.g., prayer, fasting) cannot be relinquished.<\/li>\n
                                  • Personal rights<\/strong> may be waived if no divine objective is harmed<\/strong>.<\/li>\n
                                  • Combined rights<\/strong> (divine + personal): if divine purpose is compromised, renunciation is not allowed.<\/li>\n
                                  • Rights over one\u2019s body<\/strong> (life, health, property) are not purely personal\u2014these are entrusted by God. Thus, acts like euthanasia are impermissible<\/strong>.<\/li>\n
                                  • A person may relinquish natural rights<\/strong>, but not those legally defined by Shar\u012b<\/strong>\u02bfa<\/strong>.<\/li>\n<\/ul>\n

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

                                    The 41st seminar elaborates on Sh\u0101\u1e6dib\u012b\u2019s purposive (ma\u1e63la\u1e25a-based) legal theory, showing how intentions, benefits, harms, and divine will shape Islamic rulings. Key legal-ethical debates\u2014such as the limits of personal autonomy, the moral dimension of public roles, and the boundaries of intention\u2014are treated with nuance. For Sh\u0101\u1e6dib\u012b, law is not a static set of rules but a comprehensive system anchored in ethics, metaphysics, and divine purpose.<\/p>\n

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

                                    ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 41. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar: Be\u015finci Mesele […]<\/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-6032","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6032","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=6032"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6032\/revisions"}],"predecessor-version":[{"id":6033,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6032\/revisions\/6033"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6032"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}