{"id":6042,"date":"2025-06-03T15:53:40","date_gmt":"2025-06-03T12:53:40","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6042"},"modified":"2025-06-03T15:53:40","modified_gmt":"2025-06-03T12:53:40","slug":"abdurrahim-kozali-el-muvafakat-53-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-53-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 53. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 53. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Z\u00e2hir\u00ee ve Hakik\u00ee Nesh Ayr\u0131m\u0131
\n<\/strong>Bu seminerde \u015e\u00e2t\u0131b\u00ee, \u00f6nceki ve sonraki fakihlerin nesh (h\u00fck\u00fcm kald\u0131rma) anlay\u0131\u015flar\u0131 aras\u0131ndaki fark\u0131 tart\u0131\u015f\u0131r. \u00d6nceki \u00e2limlerin nesh olarak niteledi\u011fi bir\u00e7ok \u00f6rne\u011fin asl\u0131nda sadece g\u00f6r\u00fcn\u00fcrdeki (z\u00e2hir\u00ee) bir de\u011fi\u015fiklik oldu\u011funu, ger\u00e7ek anlamda hakik\u00ee neshin olduk\u00e7a s\u0131n\u0131rl\u0131 oldu\u011funu savunur. Ger\u00e7ek nesh, ancak iki h\u00fck\u00fcm aras\u0131nda a\u00e7\u0131k ve giderilemeyen bir \u00e7eli\u015fki varsa m\u00fcmk\u00fcnd\u00fcr.<\/span><\/p>\n

Neshin Uygulama Alan\u0131n\u0131 Daraltmak
\n<\/strong>\u015e\u00e2t\u0131b\u00ee, nas\u0131l ki daha \u00f6nce Kur\u2019an\u2019daki m\u00fcte\u015f\u00e2bihli\u011fin s\u0131n\u0131rl\u0131 oldu\u011funu savunduysa, burada da neshin kapsam\u0131n\u0131 daralt\u0131r. Bir\u00e7ok h\u00fckm\u00fcn asl\u0131nda tahsis (\u00f6zelle\u015ftirme), beyan (a\u00e7\u0131klama) veya yorum fark\u0131 oldu\u011funu belirtir. Ama\u00e7, naslar aras\u0131nda kopukluk varsaymadan, i\u00e7 tutarl\u0131l\u0131\u011f\u0131 koruyan bir okuma teklif etmektir.<\/span><\/p>\n

\u00c7eli\u015fki ve Neshin Mant\u0131ksal Temeli
\n<\/strong>\u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re neshin temelinde, \u00e7eli\u015fki (ta\u00e2ruz) ilkesine dayal\u0131 mant\u0131ksal bir zemin vard\u0131r. \u0130ki h\u00fck\u00fcm birbirini mant\u0131ken d\u0131\u015fl\u0131yorsa ve uzla\u015ft\u0131r\u0131lam\u0131yorsa, biri di\u011ferini nesh edebilir. Ancak bu son \u00e7aredir. Bir\u00e7ok durumda farkl\u0131 yorum ve ba\u011flamsal okumalarla \u00e7eli\u015fki a\u015f\u0131labilir.<\/span><\/p>\n

\u0130lk D\u00f6nem Fakihlerinde Nesh Kavram\u0131n\u0131n Geni\u015fli\u011fi
\n<\/strong>\u0130bn Abbas gibi ilk d\u00f6nem \u00e2limlerinin nesh kavram\u0131n\u0131 \u00e7ok geni\u015f kulland\u0131\u011f\u0131n\u0131 belirten \u015e\u00e2t\u0131b\u00ee, bu kullan\u0131m\u0131n bir\u00e7ok durumda yanl\u0131\u015f anla\u015f\u0131lmaya yol a\u00e7t\u0131\u011f\u0131n\u0131 savunur. Sonraki fakihlerin ise neshi, iki h\u00fck\u00fcm aras\u0131nda mutlak \u00e7eli\u015fki bulunmas\u0131 durumuyla s\u0131n\u0131rl\u0131 tutarak daha isabetli bir tan\u0131m geli\u015ftirdiklerini vurgular.<\/span><\/p>\n

K\u00fcll\u00ee ve C\u00fcz\u2019\u00ee H\u00fck\u00fcmler Ba\u011flam\u0131nda Neshin S\u0131n\u0131r\u0131
\n<\/strong>\u015e\u00e2t\u0131b\u00ee, k\u00fcll\u00ee (genel-evrensel) ve c\u00fcz\u2019\u00ee (\u00f6zel-uygulamal\u0131) h\u00fck\u00fcmler aras\u0131nda ayr\u0131m yapar. Mekke d\u00f6neminde inen adalet, merhamet gibi temel de\u011ferleri i\u00e7eren k\u00fcll\u00ee h\u00fck\u00fcmler nesh edilmez. Nesh yaln\u0131zca c\u00fcz\u2019\u00ee, ba\u011flama ba\u011fl\u0131 pratik h\u00fck\u00fcmler i\u00e7in s\u00f6z konusu olabilir.<\/span><\/p>\n

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

53. seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin nesh teorisini daralt\u0131c\u0131, sistemle\u015ftirici ve yorum merkezli bir anlay\u0131\u015fla yeniden ele ald\u0131\u011f\u0131n\u0131 ortaya koyar. Ona g\u00f6re nesh, naslar aras\u0131nda ba\u011f koparmak i\u00e7in de\u011fil, ger\u00e7ek ve giderilemeyen \u00e7eli\u015fki h\u00e2linde ba\u015fvurulacak son bir \u00e7\u00f6z\u00fcmd\u00fcr. B\u00f6ylece \u0130slam hukuk d\u00fc\u015f\u00fcncesi, tutarl\u0131 ve anlaml\u0131 bir b\u00fct\u00fcn olarak korunmu\u015f olur.<\/span><\/p>\n

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

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

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

Apparent vs. Real Abrogation<\/strong><\/span>
\nThe seminar centers on Sh\u0101\u1e6dib\u012b\u2019s distinction between early and later understandings of naskh<\/em> (abrogation). While earlier scholars labeled many textual shifts as abrogation, Sh\u0101\u1e6dib\u012b argues that most of these cases represent only apparent<\/em> (\u1e93\u0101hir\u012b) changes, not real<\/em> (\u1e25aq\u012bq\u012b) abrogation. True abrogation, in his view, is rare and occurs only in cases of direct, irresolvable contradiction between two rulings.<\/span><\/p>\n

Minimizing the Scope of Naskh in Islamic Legal Theory<\/strong><\/span>
\nJust as Sh\u0101\u1e6dib\u012b previously minimized the presence of mutash\u0101bih<\/em> (ambiguous) content in revelation, he now limits the scope of abrogation. He emphasizes that many cases traditionally considered naskh<\/em> are better understood as takhs\u012b\u1e63<\/em> (specification), bay\u0101n<\/em> (clarification), or reinterpretation. The goal is to preserve consistency within the scriptural canon and to avoid unnecessarily assuming legal discontinuity.<\/span><\/p>\n

Contradiction and the Logic of Abrogation<\/strong><\/span>
\nThe juristic concept of contradiction (ta<\/em>\u02bf<\/em>\u0101ru<\/em>\u1e0d<\/em>) forms the logical basis for abrogation. If two rulings are in direct opposition, and no reconciliation is possible, then naskh<\/em> may apply. Sh\u0101\u1e6dib\u012b insists that this standard must be met before any ruling is considered abrogated. In most cases, interpretive tools allow scholars to harmonize seemingly conflicting texts.<\/span><\/p>\n

Historical Usage of Naskh by Early Jurists<\/strong><\/span>
\nFigures like Ibn \u02bfAbb\u0101s often used the term naskh<\/em> broadly, encompassing many forms of textual development. Sh\u0101\u1e6dib\u012b critiques this usage, asserting that it led to overextension of the abrogation concept. Later jurists, he argues, correctly restricted naskh<\/em> to the legal replacement of one ruling with another due to definitive contradiction.<\/span><\/p>\n

Kull\u012b vs. Juz<\/strong>\u02be<\/strong>\u012b Rulings and the Limits of Abrogation<\/strong><\/span>
\nSh\u0101\u1e6dib\u012b introduces a critical distinction between kull\u012b<\/em> (universal) and juz<\/em>\u02be<\/em>\u012b<\/em> (particular) rulings. He contends that universal ethical principles revealed during the Meccan period\u2014such as justice, mercy, and truth\u2014are not subject to abrogation. Only particular, circumstantial rulings may be revised or overridden in light of new contexts.<\/span><\/p>\n

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

The 53rd seminar presents Sh\u0101\u1e6dib\u012b\u2019s nuanced theory of abrogation, emphasizing clarity, precision, and restraint in its application. By narrowing the scope of naskh<\/em> and elevating interpretive reconciliation, he contributes to a more coherent and systematic understanding of Islamic legal development. Abrogation becomes a last resort\u2014used only when reconciliation through context, specification, or analogy is truly impossible.<\/span><\/p>\n

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

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 53. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar: Z\u00e2hir\u00ee ve […]<\/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-6042","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6042","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=6042"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6042\/revisions"}],"predecessor-version":[{"id":6043,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6042\/revisions\/6043"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6042"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}