{"id":8573,"date":"2025-12-01T21:51:20","date_gmt":"2025-12-01T18:51:20","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8573"},"modified":"2025-12-01T21:51:20","modified_gmt":"2025-12-01T18:51:20","slug":"abdurrahim-kozali-es-safii-er-risale-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-es-safii-er-risale-2-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminer, f\u0131k\u0131h us\u00fbl\u00fcn\u00fcn tarihsel s\u00fcre\u00e7te ortaya \u00e7\u0131k\u0131\u015f\u0131, \u015e\u00e2fi\u00ee\u2019nin ilmi konumu, ehl-i hadis\u2013ehl-i rey ayr\u0131m\u0131, Ris\u00e2le\u2019nin yaz\u0131l\u0131\u015f ba\u011flam\u0131, Abdurrahman b. Mehd\u00ee\u2019nin sorular\u0131 ve \u015e\u00e2fi\u00ee\u2019nin bu sorulara cevap verirken kurdu\u011fu metodolojik zemini a\u00e7\u0131klamay\u0131 ama\u00e7lar. Ayr\u0131ca f\u0131k\u0131h us\u00fbl\u00fcn\u00fcn deliller, h\u00fck\u00fcmler ve istinbat ili\u015fkisi \u00e7er\u00e7evesinde nas\u0131l \u015fekillendi\u011fi ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. F\u0131k\u0131h Us\u00fbl\u00fcn\u00fcn Tarihsel Ortaya \u00c7\u0131k\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

    F\u0131k\u0131h \u00f6nce fer\u2018\u00ee meselelerin \u00e7\u00f6z\u00fcm\u00fc olarak ortaya \u00e7\u0131km\u0131\u015f; iki as\u0131rl\u0131k bir birikimden sonra bu meseleleri sistemle\u015ftirme ihtiyac\u0131 do\u011fmu\u015ftur. F\u0131k\u0131h us\u00fbl\u00fc, fakihlerin zihninde mevcut bir formasyon olarak erken d\u00f6nemde var olsa da disiplinle\u015fmesi hicr\u00ee d\u00f6rd\u00fcnc\u00fc as\u0131rda ger\u00e7ekle\u015fmi\u015ftir. Bu s\u00fcre\u00e7, kavramlar\u0131n olgunla\u015fmas\u0131n\u0131 ve h\u00fckm\u00fcn delilden \u00e7\u0131kar\u0131lma y\u00f6ntemlerinin belirginle\u015fmesini sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

      \n
    1. Ris\u00e2le\u2019nin Neden Tipik Bir Us\u00fbl Kitab\u0131 Olmad\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

      El-Ris\u00e2le, us\u00fbl konular\u0131n\u0131 i\u00e7ermekle birlikte hen\u00fcz kavramlar\u0131 tam yerle\u015fmemi\u015f, sistematik tasnifi olu\u015fmam\u0131\u015f bir d\u00f6nemin \u00fcr\u00fcn\u00fcd\u00fcr. Bu nedenle us\u00fbl\u00fcn ilk \u00f6rne\u011fi olmaktan ziyade us\u00fbl d\u00fc\u015f\u00fcncesinin temel ta\u015flar\u0131n\u0131 bar\u0131nd\u0131ran bir metin niteli\u011findedir. Klasik us\u00fbl kitaplar\u0131n\u0131n sahip oldu\u011fu rafine kavramsal yap\u0131 Ris\u00e2le\u2019de hen\u00fcz bulunmamaktad\u0131r.<\/p>\n

        \n
      1. Ehl-i Hadis \u2013 Ehl-i Rey Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        Ehl-i hadis, senedi sahih olan bir rivayetle amel etmeyi yeterli g\u00f6r\u00fcrken; ehl-i rey metin de\u011ferlendirmesi ve \u00e7e\u015fitli kriterlere g\u00f6re eleme yapar. \u015e\u00e2fi\u00ee ba\u015flang\u0131\u00e7ta ehl-i hadis hassasiyetine yak\u0131n durur; fakat rivayetlerin metinleri aras\u0131ndaki tearuz, uygulamadaki farkl\u0131l\u0131klar ve mezheplerin kulland\u0131\u011f\u0131 y\u00f6ntemler onu daha dengeli bir yakla\u015f\u0131ma y\u00f6neltir. B\u00f6ylece s\u00fcnnetin korunmas\u0131yla h\u00fck\u00fcm \u00e7\u0131karma aras\u0131ndaki gerilimi \u00e7\u00f6zmeye \u00e7al\u0131\u015f\u0131r.<\/p>\n

          \n
        1. \u015e\u00e2fi\u00ee\u2019nin Tarihsel Konumu ve Bilimsel Ser\u00fcveni<\/strong><\/li>\n<\/ol>\n

          \u015e\u00e2fi\u00ee\u2019nin Mekke\u2019de ba\u015flayan ilim hayat\u0131, Medine\u2019de M\u00e2lik\u2019ten ald\u0131\u011f\u0131 derslerle g\u00fc\u00e7lenmi\u015f, Ba\u011fdat\u2019ta Hanef\u00ee fakihlerle kar\u015f\u0131la\u015fmas\u0131yla geni\u015flemi\u015ftir. Arap\u00e7aya vuk\u00fbfiyeti, \u015fiir ve dil otoritesi olmas\u0131, onu erken d\u00f6nem \u0130slam ilimleri i\u00e7inde farkl\u0131 bir konuma yerle\u015ftirir. Hanef\u00ee metinlerini inceleyerek tekrar Ba\u011fdat\u2019a d\u00f6n\u00fc\u015f\u00fc, ard\u0131ndan M\u0131s\u0131r\u2019da yeni d\u00f6nem g\u00f6r\u00fc\u015flerini geli\u015ftiri\u015fi (kavl-i ced\u00eed), mezhebin kurumsalla\u015fmas\u0131nda belirleyici rol oynar.<\/p>\n

            \n
          1. Abdurrahman b. Mehd\u00ee\u2019nin Sorular\u0131 ve Ris\u00e2le\u2019nin Yaz\u0131l\u0131\u015f Sebebi<\/strong><\/li>\n<\/ol>\n

            Abdurrahman b. Mehd\u00ee’nin sorular\u0131 Kur\u2019an\u2019\u0131n anla\u015f\u0131lmas\u0131, haberlerin kabul \u00f6l\u00e7\u00fctleri, icman\u0131n tan\u0131m\u0131 ve nesih mekanizmas\u0131 \u00fczerinedir. Bu sorular, erken d\u00f6nemde rivayet fazlal\u0131\u011f\u0131, tearuz, h\u00fckme ula\u015fma y\u00f6ntemlerindeki da\u011f\u0131n\u0131kl\u0131k ve mezhepler aras\u0131 farkl\u0131l\u0131klar\u0131n olu\u015fturdu\u011fu gerilimi g\u00f6sterir. \u015e\u00e2fi\u00ee bu sorulara cevap verirken s\u00fcnneti temellendirir, deliller hiyerar\u015fisini kurar ve haber-i vahidin h\u00fcccet olu\u015funu savunur.<\/p>\n

              \n
            1. Mahallenin D\u0131\u015f\u0131na \u00c7\u0131kmak: \u0130lmi Diyalog ve Teolojik Etkile\u015fim<\/strong><\/li>\n<\/ol>\n

              \u0130slam toplumunun Hristiyan teolojisi, farkl\u0131 mezhepler ve felsefi tart\u0131\u015fmalarla kar\u015f\u0131la\u015fmas\u0131 yeni kavramsal ihtiya\u00e7lar do\u011furmu\u015ftur. Bu etkile\u015fim, Mutezile\u2019nin g\u00fc\u00e7 kazanmas\u0131na, kelam\u00ee tart\u0131\u015fmalar\u0131n yo\u011funla\u015fmas\u0131na ve M\u00fcsl\u00fcmanlar\u0131n evrensel bir s\u00f6ylem geli\u015ftirme zorunlulu\u011funa yol a\u00e7m\u0131\u015ft\u0131r. \u015e\u00e2fi\u00ee, bu geni\u015fleyen entelekt\u00fcel ortamda hem s\u00fcnneti koruma hem de delilleri anlamland\u0131rma \u00e7abas\u0131n\u0131n merkezinde yer al\u0131r.<\/p>\n

                \n
              1. Ris\u00e2le\u2019nin Ba\u015flang\u0131\u00e7 Mesaj\u0131 ve Teolojik \u00c7er\u00e7evesi<\/strong><\/li>\n<\/ol>\n

                \u015e\u00e2fi\u00ee eserine En\u2018\u00e2m 1 ile ba\u015flar; karanl\u0131klar ve nur vurgusuyla do\u011fru y\u00f6ntemin belirsizlikleri ayd\u0131nlataca\u011f\u0131n\u0131 ima eder. \u015e\u00fckr\u00fcn Allah\u2019\u0131n l\u00fctfuyla m\u00fcmk\u00fcn olu\u015fu, insan\u0131n kad\u00eem olan Allah\u2019\u0131 tam idrakten aciz olu\u015fu gibi ifadeler, Mutezile d\u00fc\u015f\u00fcncesine kar\u015f\u0131 do\u011frudan bir duru\u015f sergiler. B\u00f6ylece Ris\u00e2le\u2019nin daha ilk sat\u0131rlar\u0131nda metodun kayna\u011f\u0131n\u0131n vahiy oldu\u011fu a\u00e7\u0131k\u00e7a ortaya konur.<\/p>\n

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

                Bu seminer \u015e\u00e2fi\u00ee\u2019nin Ris\u00e2le\u2019yi hangi ilm\u00ee ve tarihsel ba\u011flam i\u00e7inde kaleme ald\u0131\u011f\u0131n\u0131, us\u00fbl ilminin te\u015fekk\u00fcl s\u00fcrecini ve erken d\u00f6nem s\u00fcnnet\u2013rey geriliminde \u015e\u00e2fi\u00ee\u2019nin oynad\u0131\u011f\u0131 merkezi rol\u00fc ortaya koyar. Ayr\u0131ca Abdurrahman b. Mehd\u00ee\u2019nin sorular\u0131yla \u015fekillenen Ris\u00e2le\u2019nin, Kur\u2019an, s\u00fcnnet, icma, haber ve nesih konular\u0131nda a\u00e7t\u0131\u011f\u0131 metodolojik yolun f\u0131k\u0131h us\u00fbl\u00fc gelene\u011finin temelini olu\u015fturdu\u011fu vurgulan\u0131r.<\/p>\n

                 <\/p>\n

                Purpose of the Seminar<\/strong><\/p>\n

                This seminar explains the historical emergence of usul al-fiqh, the intellectual position of al-Sh\u0101fi\u02bf\u012b, the dynamics between the hadith-oriented and reason-oriented schools, the context in which al-Ris\u0101la was written, and the methodological framework shaped by the questions of \u02bfAbd al-Ra\u1e25m\u0101n b. Mahd\u012b. It also discusses how legal sources, rulings and the process of derivation relate to each other in early Islamic scholarship.<\/p>\n

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

                  \n
                1. Historical Emergence of Usul al-Fiqh<\/strong><\/li>\n<\/ol>\n

                  Fiqh first developed through case-based rulings; only later did jurists attempt to systematize the accumulated material. Usul became a discipline in the 4th century AH when concepts matured and methods for deriving rulings were formalized.<\/p>\n

                    \n
                  1. Why al-Ris\u0101la Is Not Yet a Fully Systematic Usul Work<\/strong><\/li>\n<\/ol>\n

                    Although it addresses many usul issues, the conceptual vocabulary and systematic arrangement characteristic of later works are not yet present. Al-Ris\u0101la represents foundational thinking rather than a completed framework.<\/p>\n

                      \n
                    1. The Hadith School and the Reasoning School<\/strong><\/li>\n<\/ol>\n

                      Ahl al-hadith accepts a sound report as sufficient for practice, whereas ahl al-ra\u2019y evaluates and filters reports through additional criteria. Al-Sh\u0101fi\u02bf\u012b initially shares the concerns of ahl al-hadith but moves toward a balanced method that protects the Sunnah while allowing structured reasoning.<\/p>\n

                        \n
                      1. Al-Sh\u0101fi<\/strong>\u02bf<\/strong>\u012b\u2019s Intellectual Path<\/strong><\/li>\n<\/ol>\n

                        From Mecca to Medina, Baghdad and finally Egypt, al-Sh\u0101fi\u02bf\u012b encounters linguistic scholars, hadith experts and jurists. His mastery of Arabic and his exposure to different legal cultures shape his unique synthesis. His old (Baghdad) and new (Egypt) positions form the basis of the Sh\u0101fi\u02bf\u012b school.<\/p>\n

                          \n
                        1. The Questions of <\/strong>\u02bfAbd al-Ra<\/strong>\u1e25m\u0101n b. Mahd\u012b<\/strong><\/li>\n<\/ol>\n

                          His inquiries concern Qur\u2019anic interpretation, criteria for accepting reports, the meaning of consensus and the mechanism of abrogation. These questions reflect the early community\u2019s struggle with the abundance of reports, textual contradictions and methodological uncertainty. Al-Sh\u0101fi\u02bf\u012b responds by grounding the authority of the Sunnah and establishing a hierarchical structure of evidence.<\/p>\n

                            \n
                          1. Leaving the \u201cNeighborhood\u201d: Intellectual Expansion<\/strong><\/li>\n<\/ol>\n

                            Muslim engagement with Christian theology, philosophy and diverse sects created new discursive needs. This environment produced theological tensions and methodological challenges. Al-Sh\u0101fi\u02bf\u012b stands at the intersection of these developments as he articulates a cohesive legal theory.<\/p>\n

                              \n
                            1. The Opening of al-Ris\u0101la and Its Theological Implications<\/strong><\/li>\n<\/ol>\n

                              By opening with Qur\u2019an 6:1, al-Sh\u0101fi\u02bf\u012b signals the contrast between misguiding paths and the illumination of correct method. His emphasis on divine grace, human limitation and prophetic guidance directly counters Mu\u02bftazilite assumptions and frames the epistemic foundations of the treatise.<\/p>\n

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

                              The seminar demonstrates how al-Sh\u0101fi\u02bf\u012b constructed a methodological foundation responding to early doctrinal tensions and practical needs. Al-Ris\u0101la\u2019s treatment of Qur\u2019an, Sunnah, consensus, reports and abrogation became the cornerstone of the usul al-fiqh tradition.<\/p>\n

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

                              ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 2. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/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-8573","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8573","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=8573"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8573\/revisions"}],"predecessor-version":[{"id":8574,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8573\/revisions\/8574"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8573"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}