{"id":6046,"date":"2025-06-03T16:52:26","date_gmt":"2025-06-03T13:52:26","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6046"},"modified":"2025-06-03T16:52:26","modified_gmt":"2025-06-03T13:52:26","slug":"abdurrahim-kozali-el-muvafakat-55-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-55-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 55. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 55. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

    \n
  1. Emir ve Nehiyin Ayn\u0131 Eylemde Birlikte Bulunmas\u0131<\/strong><\/span>
    \n\u015e\u00e2t\u0131b\u00ee, bir eylemde hem emir hem nehiy bulunabilece\u011fini ancak bunun ger\u00e7ek bir \u00e7eli\u015fki olmad\u0131\u011f\u0131n\u0131 savunur. Emir genellikle akdin asl\u0131na, nehiy ise onun bir s\u0131fat\u0131na y\u00f6neliktir.<\/span><\/li>\n
  2. As\u0131l ve Vas\u0131f Ayr\u0131m\u0131 ile H\u00fck\u00fcm \u00c7at\u0131\u015fmas\u0131n\u0131n A\u015f\u0131lmas\u0131<\/strong><\/span>
    \nAkitlerin ge\u00e7erlili\u011fi (s\u0131hhati) onlar\u0131n \u00f6z (as\u0131l) y\u00f6n\u00fcne; mekruhluk veya haraml\u0131k gibi h\u00fck\u00fcmler ise s\u0131fatlar\u0131na (vasf\u0131na) ba\u011fl\u0131d\u0131r. Bu ayr\u0131m, Hanef\u00ee f\u0131kh\u0131ndaki sahih\u2013fasid\u2013bat\u0131l s\u0131n\u0131flamas\u0131yla ili\u015fkilidir.<\/span><\/li>\n
  3. Menfaatin Akit Konusu Olup Olamayaca\u011f\u0131 Meselesi<\/strong><\/span>
    \nMenfaatlerin m\u00fclkiyet ve akit konusu olamayaca\u011f\u0131; yaln\u0131zca zatlar (e\u015fyan\u0131n kendisi) \u00fczerinden de\u011ferlendirilmesi gerekti\u011fi savunulur. \u015e\u00e2t\u0131b\u00ee\u2019ye g\u00f6re menfaat as\u0131l de\u011fil, onun t\u00fcrevidir.<\/span><\/li>\n
  4. Felsef\u00ee Kategorilerle A\u00e7\u0131klama: S\u0131fat-Mevsuf, Sebep-M\u00fcsebbep, K\u00fcll\u00ee-C\u00fcz\u2019\u00ee<\/strong><\/span>
    \n\u015e\u00e2t\u0131b\u00ee, akl\u00ee \u00e7\u00f6z\u00fcmlemelerle menfaat ve rakabe fark\u0131n\u0131 temellendirir. F\u0131kh\u00ee meseleler, varl\u0131k d\u00fczeylerindeki derece farklar\u0131yla kavranmaya \u00e7al\u0131\u015f\u0131l\u0131r.<\/span><\/li>\n
  5. \u0130\u00e7tihat Alan\u0131 Olarak Menfaatin De\u011ferlendirilmesi<\/strong><\/span>
    \nMenfaatler zatlara ba\u011fl\u0131l\u0131k derecesine g\u00f6re ayr\u0131l\u0131r. Asla ba\u011fl\u0131 ancak belirginle\u015fmi\u015f menfaatler, m\u00fc\u00e7tehidin i\u00e7tihad\u0131na a\u00e7\u0131k bir alan olarak g\u00f6r\u00fcl\u00fcr.<\/span><\/li>\n
  6. Zahir\u00ee \u00c7eli\u015fkilerin Kavramsal Ayr\u0131mlarla Giderilmesi<\/strong><\/span>
    \nAyn\u0131 i\u015flemde g\u00f6r\u00fclen emir\u2013nehiy \u00e7at\u0131\u015fmas\u0131 asl\u0131nda farkl\u0131 y\u00f6nlere ili\u015fkin h\u00fck\u00fcmlerin sonucudur. Bu, \u015e\u00e2t\u0131b\u00ee\u2019nin maksat odakl\u0131 f\u0131k\u0131h y\u00f6nteminin temelidir.<\/span><\/li>\n<\/ol>\n

     <\/p>\n

    Sonu\u00e7<\/strong><\/span>
    \n55. seminer, \u015e\u00e2t\u0131b\u00ee\u2019nin us\u00fbl anlay\u0131\u015f\u0131nda yer alan derin kavramsal ayr\u0131mlar\u0131 ve metodolojik tutarl\u0131l\u0131\u011f\u0131 g\u00f6zler \u00f6n\u00fcne serer. Emir ve nehiy gibi temel din\u00ee h\u00fck\u00fcmler aras\u0131nda ortaya \u00e7\u0131kan zahir\u00ee \u00e7eli\u015fkiler, eylemin asl\u0131 ile vasf\u0131 aras\u0131ndaki fark esas al\u0131narak \u00e7\u00f6z\u00fcmlenebilir. Bu yakla\u015f\u0131m, \u00f6zellikle Hanef\u00ee us\u00fbl\u00fcndeki sahih\u2013fasid ayr\u0131m\u0131yla uyum i\u00e7indedir.<\/span><\/p>\n

    \u015e\u00e2t\u0131b\u00ee\u2019nin menfaatin as\u0131l de\u011fil, t\u00fcrev oldu\u011funu vurgulamas\u0131; akitlerin ve tasarruflar\u0131n sadece faydaya de\u011fil, zatlara dayanmas\u0131 gerekti\u011fi fikrini \u00f6ne \u00e7\u0131kar\u0131r. Bu d\u00fc\u015f\u00fcnce, sadece f\u0131kh\u00ee de\u011fil, ayn\u0131 zamanda metafizik bir tercihin \u00fcr\u00fcn\u00fcd\u00fcr. S\u0131fat-mevsuf, sebep-m\u00fcsebbep ve k\u00fcll\u00ee-c\u00fcz\u2019\u00ee gibi felsef\u00ee kavramlarla geli\u015ftirilen bu sistem, \u0130slam hukuk metodolojisinin hem akl\u00ee hem nakl\u00ee temellere dayand\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/span><\/p>\n

    Ayr\u0131ca, menfaatlerin belirginle\u015fti\u011fi fakat h\u00e2l\u00e2 asla ba\u011fl\u0131 oldu\u011fu durumlarda i\u00e7tihada a\u00e7\u0131k bir alan\u0131n varl\u0131\u011f\u0131, \u015e\u00e2t\u0131b\u00ee\u2019nin dinamik ve ba\u011flamsal d\u00fc\u015f\u00fcnce tarz\u0131n\u0131 yans\u0131t\u0131r. Onun maksat odakl\u0131 f\u0131k\u0131h anlay\u0131\u015f\u0131, sabit kurallarla de\u011fi\u015fken sosyal ve ahlak\u00ee ger\u00e7eklikler aras\u0131nda bir k\u00f6pr\u00fc kurmay\u0131 hedefler.<\/span><\/p>\n

    Sonu\u00e7 olarak, seminerde ele al\u0131nan meseleler; \u015fer\u2018\u00ee h\u00fck\u00fcmlerin sadece lafz\u00ee de\u011fil, anlam temelli, gayeye y\u00f6nelik bir yorumla ele al\u0131nmas\u0131 gerekti\u011fini ortaya koyar. Bu yakla\u015f\u0131m, \u015e\u00e2t\u0131b\u00ee\u2019nin f\u0131k\u0131h d\u00fc\u015f\u00fcncesinde ak\u0131l, maslahat ve maksat \u00fc\u00e7geninde \u015fekillenen \u00f6zg\u00fcn metodunu a\u00e7\u0131k bi\u00e7imde yans\u0131t\u0131r.<\/span><\/p>\n

     <\/p>\n

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

      \n
    1. The Coexistence of Command and Prohibition in a Single Act<\/strong><\/span>
      \nSh\u0101\u1e6dib\u012b argues that a single act can simultaneously be subject to both command and prohibition, but this does not represent a real contradiction. Typically, the command pertains to the essence (asl) of the act, while the prohibition targets a specific attribute (wa\u1e63f).<\/span><\/li>\n
    2. Resolving Legal Conflict through the Asl\u2013Wa\u1e63f Distinction<\/strong><\/span>
      \nThe validity of contracts (\u1e63a\u1e25\u012b\u1e25) is linked to their essential structure, whereas judgments like reprehensibility or prohibition relate to incidental qualities. This distinction parallels the \u1e24anaf\u012b classification of valid (\u1e63a\u1e25\u012b\u1e25), defective (f\u0101sid), and null (b\u0101\u1e6dil) contracts.<\/span><\/li>\n
    3. Whether Benefit (Manfa<\/strong>\u02bfa) Can Be the Object of a Contract<\/strong><\/span>
      \nSh\u0101\u1e6dib\u012b maintains that benefits cannot independently serve as the object of ownership or contract. Only substantial entities (e.g., physical objects or persons) can be directly transacted. Benefits are secondary and dependent on substantive things.<\/span><\/li>\n
    4. Philosophical Distinctions: Quality\u2013Substance, Cause\u2013Effect, Universal\u2013Particular<\/strong><\/span>
      \nDrawing on philosophical categories, Sh\u0101\u1e6dib\u012b emphasizes that benefits derive from substances in the same way that a quality depends on its bearer, or a particular derives from a universal. Legal reasoning, therefore, must consider ontological hierarchies.<\/span><\/li>\n
    5. Benefit as a Domain for Ijtih\u0101d (Independent Legal Reasoning)<\/strong><\/span>
      \nSh\u0101\u1e6dib\u012b classifies benefits according to their level of attachment to their underlying substances. Benefits that are manifest but still dependent on a substance are open to juristic discretion (ijtih\u0101d), offering room for interpretive engagement.<\/span><\/li>\n
    6. Resolving Apparent Contradictions through Conceptual Distinctions<\/strong><\/span>
      \nApparent contradictions between command and prohibition are resolved by analyzing whether the ruling targets the core act or one of its qualities. This reflects Sh\u0101\u1e6dib\u012b\u2019s broader purposive approach (maq\u0101\u1e63id al-shar\u012b\u02bfa) in legal theory.<\/span><\/li>\n<\/ol>\n

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

      The 55th seminar showcases Sh\u0101\u1e6dib\u012b\u2019s method of resolving legal tensions through conceptual precision. By distinguishing between the core and incidental aspects of acts, he eliminates what seem to be contradictions between divine commands and prohibitions. This aligns closely with \u1e24anaf\u012b classifications and reveals a legal methodology grounded not only in textual exegesis but in ontological and philosophical clarity.<\/span><\/p>\n

      Sh\u0101\u1e6dib\u012b\u2019s insistence that benefits are not primary legal subjects, but secondary to substantive entities, reflects a metaphysical orientation that prioritizes essence over utility. His use of philosophical distinctions such as quality\u2013substance and universal\u2013particular further solidifies the intellectual rigor of his approach.<\/span><\/p>\n

      Moreover, his allowance for ijtih\u0101d in the evaluation of certain types of benefits demonstrates a balance between fixed principles and situational flexibility. The seminar, therefore, articulates a vision of Islamic jurisprudence that is both deeply rational and normatively purposeful\u2014bridging the gap between revealed law and ethical reason.<\/span><\/p>\n

       <\/p>\n

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

      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 55. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar Emir 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-6046","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6046","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=6046"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6046\/revisions"}],"predecessor-version":[{"id":6049,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6046\/revisions\/6049"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6046"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}