{"id":8575,"date":"2025-12-01T21:52:03","date_gmt":"2025-12-01T18:52:03","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8575"},"modified":"2025-12-01T21:52:03","modified_gmt":"2025-12-01T18:52:03","slug":"abdurrahim-kozali-es-safii-er-risale-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-es-safii-er-risale-3-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, er-Ris\u00e2le\u2019nin ba\u015flang\u0131c\u0131nda \u015e\u00e2fi\u00ee\u2019nin ele ald\u0131\u011f\u0131 iki z\u00fcmreyi (ehl-i kitap ve m\u00fc\u015frikler) inceleyerek onun epistemolojik ve metodolojik konumlan\u0131\u015f\u0131n\u0131 ortaya koymay\u0131 ama\u00e7lar. Ayr\u0131ca Kur\u2019an\u2019\u0131n korunmu\u015flu\u011fu, vahyin anlam\u0131n\u0131n tespiti, s\u00fcnnetin epistemik rol\u00fc, \u00fcmmetin konumu, icma fikrinin temellendirilmesi, beyan teorisinin \u00e7\u0131k\u0131\u015f noktas\u0131 ve Arap dilinin beyan\u0131n ilk a\u015famas\u0131 olarak belirlenmesi konular\u0131 a\u00e7\u0131klan\u0131r.<\/p>\n

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

    \n
  1. Ehl-i Kitap ve M\u00fc\u015friklerin Konumland\u0131r\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

    \u015e\u00e2fi\u00ee, Ris\u00e2le\u2019nin ba\u015f\u0131nda Hz. Peygamber d\u00f6neminde mevcut iki z\u00fcmreyi ele al\u0131r: ehl-i kitap ve m\u00fc\u015frikler. Ehl-i kitab\u0131n vahye sahip olmakla m\u00fc\u015friklerden ileride oldu\u011funu, fakat vahyin tahrife u\u011fram\u0131\u015f olmas\u0131, laf\u0131zlar\u0131n otantikli\u011finin korunmamas\u0131 ve sahih anlam tespitine yard\u0131mc\u0131 s\u00fcnnet\u2013icma mekanizmalar\u0131ndan mahrum olmalar\u0131 nedeniyle M\u00fcsl\u00fcmanlardan geri oldu\u011funu belirtir. M\u00fc\u015friklerin ise b\u00fct\u00fcn\u00fcyle vahiyden kopuk olu\u015fu ve kendi hevalar\u0131na g\u00f6re uydurduklar\u0131 \u201cistihsan\u00ee\u201d inan\u00e7larla hareket etmeleri \u015e\u00e2fi\u00ee\u2019ye g\u00f6re vahiy merkezli d\u00fc\u015f\u00fcnmeye ayk\u0131r\u0131d\u0131r ve Hanef\u00eelerin istihsan\u0131na y\u00f6nelik z\u0131mn\u00ee ele\u015ftiri i\u00e7erir.<\/p>\n

      \n
    1. Kur\u2019an\u2019\u0131n Korunmu\u015flu\u011fu ve Anlam\u0131n Tespiti<\/strong><\/li>\n<\/ol>\n

      Kur\u2019an hem lafzen hem manen korunmu\u015ftur. Lafz\u0131n de\u011fi\u015fmeden intikali vahyin g\u00fcvenilirli\u011fini sa\u011flar; fakat anlamda ortaya \u00e7\u0131kabilecek kaymalar s\u00fcnnet ve icma ile giderilir. Kur\u2019an\u2019\u0131n her lettersiyle korunmu\u015f olu\u015fu M\u00fcsl\u00fcmanlar i\u00e7in hidayet kayna\u011f\u0131n\u0131n sa\u011flaml\u0131\u011f\u0131n\u0131 garanti eder. Buna kar\u015f\u0131l\u0131k Tevrat ve \u0130ncil\u2019in otantiklik problemi, \u015e\u00e2fi\u00ee\u2019nin lafza dayal\u0131 usul in\u015fas\u0131nda temel gerek\u00e7elerden biridir.<\/p>\n

        \n
      1. \u00dcmmetin \u201cHay\u0131rl\u0131 \u00dcmmet\u201d Olu\u015fu ve \u0130cman\u0131n Temeli<\/strong><\/li>\n<\/ol>\n

        \u015e\u00e2fi\u00ee, \u00fcmmetin \u201chay\u0131rl\u0131 \u00fcmmet\u201d olarak tan\u0131mlanmas\u0131n\u0131 ve mutedil bir topluluk olu\u015funu icma d\u00fc\u015f\u00fcncesinin zeminine yerle\u015ftirir. \u00dcmmetin b\u00fct\u00fcn\u00fcyle yanl\u0131\u015f \u00fczerinde birle\u015fmeyece\u011fini savunur; b\u00f6ylece icma delili vahyin anlam\u0131n\u0131n korunmas\u0131nda merkezi bir mekanizma olur.<\/p>\n

          \n
        1. Hz. Peygamber\u2019in Konumu ve S\u00fcnnetin Otoritesi<\/strong><\/li>\n<\/ol>\n

          Peygamber, vahyin se\u00e7ilmi\u015f muhatab\u0131 ve s\u00fcnnetin kayna\u011f\u0131d\u0131r. Onun s\u00f6z ve fiilleri Kur\u2019an\u2019\u0131n a\u00e7\u0131klay\u0131c\u0131s\u0131d\u0131r. Malik\u00ee ve Hanef\u00ee \u00e7evrelerinin baz\u0131 rivayetleri \u00e7e\u015fitli gerek\u00e7elerle devre d\u0131\u015f\u0131 b\u0131rakmas\u0131na kar\u015f\u0131 \u015e\u00e2fi\u00ee, s\u00fcnnetin de\u011ferinin Peygamber\u2019in konumundan geldi\u011fini vurgular. S\u00fcnnet, Kur\u2019an\u2019\u0131n anlam\u0131n\u0131 belirleyen asli delildir.<\/p>\n

            \n
          1. \u0130lmin Tan\u0131m\u0131: Nassen ve \u0130stinbaten Bilgi<\/strong><\/li>\n<\/ol>\n

            \u015e\u00e2fi\u00ee\u2019ye g\u00f6re ilim, Kur\u2019an ve s\u00fcnnetten ya do\u011frudan (nassen) ya da istinbat yoluyla \u00e7\u0131kar\u0131lan bilgidir. Bu, ilmi yaln\u0131zca ezbere indirgemeyen; rivayeti f\u0131kh\u00ee kavray\u0131\u015fla b\u00fct\u00fcnle\u015ftiren bir tan\u0131md\u0131r. F\u0131k\u0131h, sadece nakil de\u011fil zihinsel \u00fcretimdir. Bu tan\u0131m, ehl-i hadisin \u201cilim = rivayet ezberi\u201d anlay\u0131\u015f\u0131na kar\u015f\u0131 dengeli bir konumdur.<\/p>\n

              \n
            1. Kur\u2019an\u2019da Her Meselenin \u00c7\u00f6z\u00fcm\u00fc Vard\u0131r \u0130lkesi<\/strong><\/li>\n<\/ol>\n

              \u015e\u00e2fi\u00ee, Kur\u2019an\u2019da her meselenin h\u00fckm\u00fcn\u00fcn bulundu\u011funu s\u00f6yler; bununla do\u011frudan nas veya dolayl\u0131 delalet (istinbat) yoluyla h\u00fckme ula\u015f\u0131labilece\u011fini kasteder. Bu ifade, h\u00fck\u00fcm \u00fcretme faaliyetinin mutlaka Kur\u2019an\u2019a ba\u011fl\u0131 kalmas\u0131 gerekti\u011fini vurgular ve rey ekol\u00fcn\u00fcn nasla irtibat\u0131 zay\u0131flatan y\u00f6ntemlerine mesafeyi ortaya koyar.<\/p>\n

                \n
              1. Beyan Teorisine Giri\u015f ve D\u00f6rt T\u00fcr Beyan<\/strong><\/li>\n<\/ol>\n

                \u015e\u00e2fi\u00ee, Kur\u2019an\u2019\u0131n \u201ct\u00fcbeyyine\u201d ayetleri \u00fczerinden beyan teorisini kurar. Beyan, \u015f\u00e2riin murad\u0131n\u0131n anla\u015f\u0131lma yollar\u0131d\u0131r ve d\u00f6rt t\u00fcrd\u00fcr: Kur\u2019an\u2019\u0131n kendi kendini a\u00e7\u0131klamas\u0131; Kur\u2019an\u2019da m\u00fccmel b\u0131rak\u0131l\u0131p s\u00fcnnetle a\u00e7\u0131klanan h\u00fck\u00fcmler; Kur\u2019an\u2019da hi\u00e7 bulunmay\u0131p tamamen s\u00fcnnetle sabit olan h\u00fck\u00fcmler; k\u0131yas yoluyla ula\u015f\u0131lan h\u00fck\u00fcmler. \u201cAs\u0131llar\u0131 bir, ferleri farkl\u0131\u201d tan\u0131m\u0131 bu \u00e7e\u015fitlili\u011fi kar\u015f\u0131lar.<\/p>\n

                  \n
                1. Beyan\u0131n \u0130lk Ad\u0131m\u0131 Olarak Dil ve Arap\u00e7a<\/strong><\/li>\n<\/ol>\n

                  Beyan s\u00fcrecinin ilk d\u00fczeyi Arap dilini bilen herkesin asgari d\u00fczeyde anlad\u0131\u011f\u0131 anlamd\u0131r. S\u00f6zl\u00fck, kelime yap\u0131s\u0131 ve c\u00fcmle bilgisi beyan\u0131n ba\u015flang\u0131\u00e7 noktas\u0131d\u0131r. B\u00f6ylece bat\u0131n\u00ee yorumlara kap\u0131 kapat\u0131l\u0131r; anlam\u0131n kap\u0131s\u0131 herkese a\u00e7\u0131k tutulur; ileri d\u00fczey kavray\u0131\u015f kesb\u00ee \u00e7aba ile m\u00fcmk\u00fcnd\u00fcr. F\u0131kh\u00ee derinlik ise bu asgari d\u00fczey \u00fczerine bina edilir.<\/p>\n

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

                  Bu seminer, \u015e\u00e2fi\u00ee\u2019nin epistemolojik d\u00fczenini temellendiren unsurlar\u0131 \u2014vahyin korunmu\u015flu\u011fu, s\u00fcnnetin otoritesi, \u00fcmmetin konumu, icman\u0131n zemini, rey ekol\u00fcne mesafe, beyan teorisinin \u00e7\u0131k\u0131\u015f\u0131 ve Arap dilinin belirleyici rol\u00fc\u2014 b\u00fct\u00fcnl\u00fckl\u00fc \u015fekilde ortaya koyar. B\u00f6ylece Ris\u00e2le\u2019nin ilk b\u00f6l\u00fcmlerinde \u015e\u00e2fi\u00ee\u2019nin nas\u0131l metodik bir \u00e7er\u00e7eve kurdu\u011fu anla\u015f\u0131l\u0131r.<\/p>\n

                   <\/p>\n

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

                  This seminar explains why al-Sh\u0101fi\u02bf\u012b begins al-Ris\u0101la with an examination of the People of the Book and the pagans, and how this serves his epistemological project. It also explores Qur\u2019anic preservation, the role of the Sunnah, the basis of consensus, the emergence of the beyan theory, and the linguistic foundations required for interpreting revelation.<\/p>\n

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

                    \n
                  1. The Position of the People of the Book and Pagans<\/strong><\/li>\n<\/ol>\n

                    Al-Sh\u0101fi\u02bf\u012b contrasts revealed but corrupted scripture (People of the Book) with complete absence of revelation (pagans). Their shortcomings highlight the need for preserved revelation, the Sunnah, and consensus.<\/p>\n

                      \n
                    1. Qur\u2019anic Preservation and Meaning<\/strong><\/li>\n<\/ol>\n

                      The Qur\u2019an is preserved both textually and conceptually. Its wording is intact; its meaning is secured through Sunnah and consensus. This distinguishes it from the Torah and Gospel.<\/p>\n

                        \n
                      1. The Muslim Community as \u201cthe Best Nation\u201d<\/strong><\/li>\n<\/ol>\n

                        This Qur\u2019anic designation underpins the validity of consensus, since the community as a whole cannot unite upon misguidance.<\/p>\n

                          \n
                        1. The Status of the Prophet and the Authority of the Sunnah<\/strong><\/li>\n<\/ol>\n

                          Because the Prophet is the chosen recipient of revelation, his sayings and actions serve as the primary interpreter of the Qur\u2019an. Rejecting authentic reports undermines the very source of divine explanation.<\/p>\n

                            \n
                          1. Knowledge as \u201cNassen or Istinbaten\u201d<\/strong><\/li>\n<\/ol>\n

                            True knowledge is either directly from revelation or extracted through valid legal reasoning. This elevates fiqh above mere memorization.<\/p>\n

                              \n
                            1. \u201cEvery Ruling Exists in the Qur\u2019an\u201d<\/strong><\/li>\n<\/ol>\n

                              This indicates that all legal rulings are either explicitly stated or derivable through legitimate inference, keeping legal reasoning tied to revelation.<\/p>\n

                                \n
                              1. The Four Types of Bayan<\/strong><\/li>\n<\/ol>\n

                                Bayan includes: explicit Qur\u2019anic rulings; Qur\u2019anic statements clarified by the Sunnah; Sunnah-based rulings independent of Qur\u2019anic wording; and rulings derived through analogy.<\/p>\n

                                  \n
                                1. Language as the First Level of Bayan<\/strong><\/li>\n<\/ol>\n

                                  The initial step in understanding revelation is the shared meaning accessible to anyone proficient in Arabic. Deeper understanding comes with scholarly training, not esoteric privilege.<\/p>\n

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

                                  The seminar shows how al-Sh\u0101fi\u02bf\u012b constructs a coherent epistemic system grounded in revelation, prophetic explanation, communal integrity and linguistic discipline. His beyan theory becomes the foundation of his legal methodology.<\/p>\n

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

                                  ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 3. 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-8575","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8575","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=8575"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8575\/revisions"}],"predecessor-version":[{"id":8576,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8575\/revisions\/8576"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8575"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}