{"id":6034,"date":"2025-06-03T15:03:48","date_gmt":"2025-06-03T12:03:48","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6034"},"modified":"2025-06-03T15:03:48","modified_gmt":"2025-06-03T12:03:48","slug":"abdurrahim-kozali-el-muvafakat-48-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-48-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 48. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 48. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

    \n
  1. T\u00e2lil \u0130lkesine Dayal\u0131 H\u00fck\u00fcm \u0130n\u015fas\u0131<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee, \u015fer\u2018\u00ee h\u00fck\u00fcmlerin sadece lafz\u00ee ve literal yakla\u015f\u0131mlarla de\u011fil, ayn\u0131 zamanda mak\u0101s\u0131d (ama\u00e7lar)<\/strong> temelli yorumlanmas\u0131 gerekti\u011fini savunur. T\u00e2lil (hikmet aray\u0131\u015f\u0131), naslar\u0131n arkas\u0131ndaki illeti ve gayeyi anlama \u00e7abas\u0131d\u0131r. Bu y\u00f6ntem, hukukun dondurulmas\u0131n\u0131 \u00f6nleyerek onu dinamik ve toplumsal ger\u00e7eklikle uyumlu k\u0131lar.<\/li>\n
  2. Maksatlar\u0131n Farkl\u0131 D\u00fczeyleri: Zar\u00fbriyy\u00e2t, H\u00e2ciyy\u00e2t, Tahs\u00eeniyy\u00e2t<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re \u015fer\u2018\u00ee maksatlar \u00fc\u00e7 d\u00fczeyde s\u0131n\u0131flan\u0131r: zar\u00fbr\u00ee (hayati), h\u00e2c\u00ee (kolayla\u015ft\u0131r\u0131c\u0131) ve tahs\u00een\u00ee (tamamlay\u0131c\u0131). Bu mertebeler, h\u00fck\u00fcm verirken hangi maslahat\u0131n ne derece ba\u011flay\u0131c\u0131 oldu\u011funa dair bir hiyerar\u015fi sunar. Zar\u00fbr\u00ee maslahatlar\u0131n terk edilmesi mefsedete (zarara) yol a\u00e7ar.<\/li>\n
  3. Delil ve Maslahat Aras\u0131ndaki Uyumluluk<\/strong>
    \nDeliller (ayet, hadis, icm\u00e2, k\u0131yas vb.), maslahat ile \u00e7eli\u015fmez; bilakis onu destekler. \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re e\u011fer bir delil maslahatla a\u00e7\u0131k\u00e7a \u00e7eli\u015fiyorsa, ya yanl\u0131\u015f yorumlanm\u0131\u015f ya da maslahat do\u011fru tespit edilmemi\u015ftir. Bu yakla\u015f\u0131m, nass-merkezli literalizme kar\u015f\u0131 daha us\u00fbl\u00ee ve maksat odakl\u0131 bir f\u0131k\u0131h anlay\u0131\u015f\u0131<\/strong> geli\u015ftirir.<\/li>\n
  4. Me\u015fakkat ve Ruhsat \u0130li\u015fkisi<\/strong>
    \n\u0130slam hukukunda me\u015fakkat (g\u00fc\u00e7l\u00fck)<\/strong>, baz\u0131 h\u00fck\u00fcmlerde ruhsat (kolayl\u0131k) gerek\u00e7esidir. \u015e\u00e2t\u0131b\u00ee bu noktada a\u015f\u0131r\u0131 zorluklar\u0131n, maslahat\u0131n z\u0131dd\u0131 bir durum olu\u015fturdu\u011funu vurgular. Me\u015fakkat i\u00e7eren durumlar, ruhsatlar\u0131n de\u011fil, yeni ictih\u00e2d\u00ee h\u00fck\u00fcmlerin zeminini olu\u015fturmal\u0131d\u0131r.<\/li>\n
  5. T\u00e2lilin Reddi, Anlam\u0131n \u0130ptali Demektir<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re h\u00fck\u00fcmlerin illetleri (gerek\u00e7eleri) yok say\u0131l\u0131rsa, f\u0131kh\u0131n anlam\u0131<\/strong> da ortadan kalkar. \u0130lletin izini s\u00fcrmek, \u015feriat\u0131n maksad\u0131na ula\u015fman\u0131n en temel yoludur. Bu nedenle t\u00e2lil, sadece y\u00f6ntem de\u011fil, ayn\u0131 zamanda \u015feriat\u0131n anla\u015f\u0131labilirli\u011fini sa\u011flayan epistemolojik bir ilkedir.<\/strong><\/li>\n<\/ol>\n

     <\/p>\n

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

      \n
    1. seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin maksat merkezli f\u0131k\u0131h teorisini t\u00e2lil kavram\u0131 \u00fczerinden sistemle\u015ftirir. H\u00fck\u00fcmlerin dayand\u0131\u011f\u0131 illetleri ve gayeleri ara\u015ft\u0131rmak, f\u0131kh\u0131 donuk laf\u0131zc\u0131l\u0131ktan kurtar\u0131p ya\u015fayan bir hukuk sistemine<\/strong> d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Zar\u00fbri maslahatlar ile delillerin ahenkli ili\u015fkisinin sa\u011flanmas\u0131, \u015fer\u2018\u00ee h\u00fck\u00fcmlerin hem bireysel hem toplumsal d\u00fczlemde hikmetle bulu\u015fmas\u0131n\u0131<\/strong> sa\u011flar.<\/li>\n<\/ol>\n

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

        \n
      1. Constructing Legal Rulings Based on the Principle of Ta<\/strong>\u02bfl<\/strong>\u012bl (Rationalization)<\/strong>
        \nAl-Sh\u0101\u1e6dib\u012b argues that Islamic legal rulings should not be derived solely through literal interpretations but rather through a purposive approach that seeks out the underlying \u02bfilla<\/em> (cause) and maq\u1e63ad<\/em> (objective). The method of ta<\/em>\u02bfl<\/em>\u012bl<\/em> ensures the law remains dynamic and in harmony with social realities, preventing legal stagnation.<\/li>\n
      2. Hierarchy of Maq\u0101\u1e63id: <\/strong>\u1e0car\u016briyy\u0101t, <\/strong>\u1e24\u0101jiyy\u0101t, Ta<\/strong>\u1e25s\u012bniyy\u0101t<\/strong>
        \nSh\u0101\u1e6dib\u012b classifies the objectives of Islamic law into three tiers:<\/li>\n<\/ol>\n
          \n
        • \u1e0car\u016briyy\u0101t<\/em> (essentials for survival),<\/li>\n
        • \u1e24\u0101jiyy\u0101t<\/em> (needs for ease), and<\/li>\n
        • Ta<\/em>\u1e25s\u012bniyy\u0101t<\/em> (complementary refinements).
          \nThis hierarchy helps determine the degree of legal obligation and identifies which types of benefit are non-negotiable, particularly when legal rulings affect public interest.<\/li>\n<\/ul>\n
            \n
          1. Harmony Between Textual Evidence and Public Interest<\/strong>
            \nSh\u0101\u1e6dib\u012b contends that legal evidences (Qur\u02be\u0101n, \u1e25ad\u012bth, ijm\u0101\u02bf, qiy\u0101s) inherently support ma\u1e63la<\/em>\u1e25a<\/em> (public good). Any apparent contradiction between text and benefit stems either from a misinterpretation of the source or a misjudgment of the benefit. This perspective promotes a jurisprudence that is not rigidly text-centered but purpose-driven and context-aware.<\/li>\n
          2. Hardship and Legal Leniency (Rukhsah)<\/strong>
            \nIn Sh\u0101\u1e6dib\u012b\u2019s framework, mashaqa<\/em> (hardship) serves as grounds for introducing legal facilitation or re-evaluation. He emphasizes that excessive hardship contradicts the very aims of the Shar\u012b\u02bfa and that such cases should prompt new ijtih\u0101d<\/em>-based rulings rather than merely invoking existing exemptions.<\/li>\n
          3. Denying Ta<\/strong>\u02bfl<\/strong>\u012bl is Denying Meaning<\/strong>
            \nTo reject the idea that rulings have rational causes is, for Sh\u0101\u1e6dib\u012b, to empty the law of meaning. Tracing the \u02bfilla<\/em> behind rulings is essential for understanding the divine intent. Hence, ta<\/em>\u02bfl<\/em>\u012bl<\/em> is not just a methodological tool, but an epistemological foundation<\/strong> that safeguards the intelligibility of the Shar\u012b\u02bfa.<\/li>\n<\/ol>\n

             <\/p>\n

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

            The 48th seminar articulates al-Sh\u0101\u1e6dib\u012b\u2019s maq\u0101\u1e63id-based legal theory through the lens of ta<\/em>\u02bfl<\/em>\u012bl<\/em>. This approach repositions Islamic jurisprudence as a living, wisdom-centered system rather than a rigid set of texts. By aligning essential human interests with divine directives, Sh\u0101\u1e6dib\u012b provides a legal framework that is both adaptable and anchored in higher moral objectives. The seminar affirms that only through the pursuit of purpose (maq\u1e63ad<\/em>) and cause (\u02bfilla<\/em>) can the law fulfill its transformative and just potential.<\/p>\n

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

            ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 48. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar: T\u00e2lil \u0130lkesine […]<\/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-6034","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6034","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=6034"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6034\/revisions"}],"predecessor-version":[{"id":6035,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6034\/revisions\/6035"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6034"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}