{"id":8579,"date":"2025-12-01T21:53:30","date_gmt":"2025-12-01T18:53:30","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8579"},"modified":"2025-12-01T21:53:30","modified_gmt":"2025-12-01T18:53:30","slug":"abdurrahim-kozali-es-safii-er-risale-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-es-safii-er-risale-5-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u015e\u00e2fi\u00ee\u2019nin beyan teorisini i\u015ftihad ve k\u0131yas ba\u011flam\u0131nda geni\u015fleterek nas\u0131l sistemle\u015ftirdi\u011fini, s\u00fcnnetin vahiy temelli konumunu, be\u015fer\u00ee yorumun hangi s\u0131n\u0131rlar i\u00e7inde me\u015fru kabul edildi\u011fini, \u015ei\u00ee ve Z\u00e2hir\u00ee yakla\u015f\u0131mlarla farklar\u0131, h\u00fck\u00fcmlerin gerek\u00e7eli olu\u015fu (illet), k\u0131yas\u0131n epistemolojik seviyesi, icma\u2013ihtilaf ayr\u0131m\u0131 ve Arap\u00e7an\u0131n beyan s\u00fcrecindeki zorunlu rol\u00fcn\u00fc a\u00e7\u0131klamay\u0131 ama\u00e7lar.<\/p>\n

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

    \n
  1. Beyan\u0131n Zarureti ve \u015e\u00e2fi\u00ee\u2019den Beklenen G\u00f6rev<\/strong><\/li>\n<\/ol>\n

    Nass\u0131n (NASTAR) beyana ihtiya\u00e7 duymas\u0131, \u015e\u00e2fi\u00ee\u2019ye y\u00f6neltilen talebin temelidir. Maliki ve Hanefi muhitlerinde \u00fcretilen y\u00f6ntemler beklentiyi kar\u015f\u0131lamad\u0131\u011f\u0131 i\u00e7in \u015e\u00e2fi\u00ee\u2019den sistematik bir teori istenmi\u015ftir. Bu talep, Ris\u00e2le\u2019nin yaz\u0131l\u0131\u015f zeminini olu\u015fturur.<\/p>\n

      \n
    1. S\u00fcnnetin Vahiy Temelli Olu\u015fu<\/strong><\/li>\n<\/ol>\n

      Beyan\u0131n 3. t\u00fcr\u00fcnde (Peygamber\u2019in do\u011frudan h\u00fck\u00fcm koymas\u0131) s\u00fcnnet, vahyin devam\u0131 niteli\u011findedir. Bu nedenle Peygamber\u2019in beyan\u0131 nassla ayn\u0131 k\u00f6kten gelir; ba\u011f\u0131ms\u0131z bir insan g\u00f6r\u00fc\u015f\u00fc de\u011fildir. Dolay\u0131s\u0131yla s\u00fcnnetin norm koyuculu\u011fu sistemik bir zorunluluktur.<\/p>\n

        \n
      1. \u0130\u015ftihad Problemi: Be\u015fer\u00ee Zannilik ve Ka\u00e7\u0131n\u0131lmazl\u0131k<\/strong><\/li>\n<\/ol>\n

        Peygamber vahiy desteklidir; m\u00fc\u00e7tehit ise be\u015ferdir. Bu durum i\u015ftihad\u0131n zann\u00ee sonu\u00e7lar \u00fcretmesini ka\u00e7\u0131n\u0131lmaz k\u0131lar. \u015ei\u00ee sistemde imamlara \u00f6zel bilgi nispet edilse de S\u00fcnn\u00ee us\u00fblde insan\u0131n kesb\u00ee \u00e7abas\u0131yla m\u00fc\u015ftehitlik konumu m\u00fcmk\u00fcnd\u00fcr. B\u00f6ylece i\u015ftihad demokratik bir imk\u00e2n alan\u0131 olu\u015fturur.<\/p>\n

          \n
        1. Z\u00e2hir\u00eelerin K\u0131yasa ve Be\u015fer\u00ee Yoruma Kar\u015f\u0131 \u00c7\u0131k\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          Z\u00e2hir\u00eeler, din\u00ee h\u00fck\u00fcmde zanna yer olmad\u0131\u011f\u0131n\u0131 savunur; k\u0131yas\u0131, reyi ve zann\u00ee beyan\u0131 reddederler. Onlara g\u00f6re ancak dil verileri ve t\u00fcmel\u2013tikel ili\u015fkisi \u00fczerinden kesin bilgi elde edilebilir. \u015e\u00e2fi\u00ee ise zannili\u011fe s\u0131n\u0131rl\u0131 bir alan a\u00e7arak Z\u00e2hir\u00ee yakla\u015f\u0131m\u0131n kat\u0131l\u0131\u011f\u0131n\u0131 k\u0131rar.<\/p>\n

            \n
          1. M\u00fcbah Alan\u0131 ve H\u00fck\u00fcmlerin Kapsay\u0131c\u0131l\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

            \u201c\u0130nsan ba\u015f\u0131bo\u015f b\u0131rak\u0131lmad\u0131\u201d ilkesi gere\u011fi farz\u2013haram\u2013mendup\u2013mekruh ve m\u00fcbah alan\u0131 bir b\u00fct\u00fcn olarak \u015fer\u2018\u00ee h\u00fckm\u00fcn ku\u015fat\u0131c\u0131l\u0131\u011f\u0131 alt\u0131ndad\u0131r. M\u00fcbah bile \u015f\u00e2riin belirledi\u011fi bir izin oldu\u011fu i\u00e7in, h\u00fckm\u00fcn alan\u0131 d\u0131\u015f\u0131nda ba\u011f\u0131ms\u0131z bir bo\u015fluk d\u00fc\u015f\u00fcn\u00fclmez.<\/p>\n

              \n
            1. K\u0131yas\u0131 Reddetmenin Sonu\u00e7lar\u0131 ve Z\u00e2hir\u00ee \u00d6rnekler<\/strong><\/li>\n<\/ol>\n

              Z\u00e2hir\u00eeler k\u0131yas\u0131 reddeder; fakat hamr kelimesini \u201cakl\u0131 \u00f6rten her \u015fey\u201d anlam\u0131na \u00e7ekerek asl\u0131nda t\u00fcmelden tikele bir t\u00fcr k\u0131yas (mant\u0131k\u00ee k\u0131yas) yaparlar. \u015e\u00e2fi\u00ee\u2019nin k\u0131yas\u0131 ise illet esasl\u0131 analoji olup be\u015fer taraf\u0131ndan belirlenen gerek\u00e7e nedeniyle zann\u00eelik ta\u015f\u0131r.<\/p>\n

                \n
              1. \u015e\u00e2fi\u00ee\u2019nin Re\u2019ye Kap\u0131 Aralamas\u0131 ve \u00d6l\u00e7\u00fcl\u00fc Yakla\u015f\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

                K\u0131yas\u0131 kabul etmek zann\u00ee yoruma alan a\u00e7m\u0131\u015ft\u0131r. Ancak \u015e\u00e2fi\u00ee bu alan\u0131 s\u0131n\u0131rlamak i\u00e7in i\u015ftihad\u0131n mutlaka nasslarda verili bir \u00f6rne\u011fe dayanmas\u0131n\u0131 \u015fart ko\u015far. B\u00f6ylece hem Ehl-i Hadis\u2019in \u00e7ekincelerini hem de Hanef\u00eelerin istihsan\u0131na y\u00f6nelik ele\u015ftirisini dengeler.<\/p>\n

                  \n
                1. K\u0131ble, Adil \u015eahit ve Avlanma \u00d6rnekleri<\/strong><\/li>\n<\/ol>\n

                  Bu \u00fc\u00e7 \u00f6rnek, i\u015ftihad\u0131n zorunlulu\u011funu ve akl\u0131n ancak objektif i\u015faretlerle birlikte kullan\u0131labilece\u011fini g\u00f6sterir. \u015e\u00e2fi\u00ee\u2019ye g\u00f6re ak\u0131l ba\u015f\u0131bo\u015f b\u0131rak\u0131lmaz; nass\u0131n i\u015faretleriyle y\u00f6nlendirilir.<\/p>\n

                    \n
                  1. \u0130stihsan Ele\u015ftirisi ve \u201cKendini \u015e\u00e2ri Koymak\u201d Uyar\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

                    \u0130stiddal olmaks\u0131z\u0131n h\u00fck\u00fcm \u00fcretmek, \u015e\u00e2fi\u00ee\u2019ye g\u00f6re ki\u015finin kendini \u015f\u00e2ri yerine koymas\u0131d\u0131r. Bu nedenle istihsan\u0131 reddeder. Her h\u00fck\u00fcm mutlaka nass veya \u0219er\u2018\u00ee delillerden birinin deste\u011fini ta\u015f\u0131mal\u0131d\u0131r.<\/p>\n

                      \n
                    1. \u0130lmin \u0130ki T\u00fcr\u00fc: \u0130cma ve \u0130htilaf<\/strong><\/li>\n<\/ol>\n

                      \u015e\u00e2fi\u00ee, ilmi ikiye ay\u0131r\u0131r:<\/p>\n

                        \n
                      • \u0130cma:<\/strong> Kesin bilgi; en y\u00fcksek epistemik de\u011fer.<\/li>\n
                      • \u0130htilaf:<\/strong> Zann\u00ee bilgi; m\u00fc\u00e7tehit faaliyetinin ka\u00e7\u0131n\u0131lmaz alan\u0131.
                        \nB\u00f6ylece din\u00ee-hukuk\u00ee bilginin tek bir kesinlik derecesinde olmad\u0131\u011f\u0131 ortaya konur.<\/li>\n<\/ul>\n
                          \n
                        1. Nasslar\u0131n Dilsel Tahlili ve Emir\u2013Nehiy<\/strong><\/li>\n<\/ol>\n

                          Emir kipinin her zaman v\u00fcc\u00fbb ifade etmemesi, umum\u2013husus ili\u015fkilerinin karma\u015f\u0131kl\u0131\u011f\u0131 ve m\u00fccmel ifadelerin a\u00e7\u0131klama ihtiyac\u0131; t\u00fcm\u00fc beyan\u0131n dilsel aya\u011f\u0131n\u0131 zorunlu k\u0131lar. Arap\u00e7a bilmeden h\u00fck\u00fcm \u00fcretmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

                            \n
                          1. Arap\u00e7an\u0131n Beyandaki Zorunlu Rol\u00fc<\/strong><\/li>\n<\/ol>\n

                            Kur\u2019an Arap\u00e7a\u2019d\u0131r ve beyan Arap\u00e7an\u0131n t\u00fcm katmanlar\u0131n\u0131 bilmeye ba\u011fl\u0131d\u0131r. \u015e\u00e2fi\u00ee, Arap\u00e7an\u0131n tamam\u0131na bir tek Peygamber\u2019in v\u00e2k\u0131f olabilece\u011fini, alimlerin ise ancak \u00fcmmet \u00e7ap\u0131ndaki birikimle dili b\u00fct\u00fcn\u00fcyle tamamlad\u0131\u011f\u0131n\u0131 belirtir. Bu d\u00fc\u015f\u00fcnce icma doktrinini de destekler.<\/p>\n

                              \n
                            1. Kur\u2019an\u2019da Yabanc\u0131 Kelime Oldu\u011fu \u0130ddias\u0131n\u0131n Reddi<\/strong><\/li>\n<\/ol>\n

                              \u015e\u00e2fi\u00ee\u2019ye g\u00f6re Kur\u2019an tamamen Arap\u00e7ad\u0131r; aksi, peygamber\u00ee beyan\u0131n eksik kalmas\u0131na yol a\u00e7aca\u011f\u0131 i\u00e7in sistemik olarak imk\u00e2ns\u0131zd\u0131r. Dilin d\u0131\u015f kaynakl\u0131 unsurlardan ar\u0131nd\u0131r\u0131lmas\u0131 teolojik ve metodolojik bir zorunluluktur.<\/p>\n

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

                              Bu seminer, \u015e\u00e2fi\u00ee\u2019nin beyan teorisini i\u015ftihad\u2013k\u0131yas\u2013illet ekseninde nas\u0131l kurdu\u011funu, norm \u00fcretiminin hem zann\u00ee hem de s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015f bir alan oldu\u011funu, s\u00fcnnetin vahiy k\u00f6kenli i\u015flevini, Arap\u00e7an\u0131n belirleyici rol\u00fcn\u00fc ve icma ile ihtilaf\u0131n epistemolojik konumunu a\u00e7\u0131klamaktad\u0131r. B\u00f6ylece Ris\u00e2le\u2019nin merkezindeki metodolojik yap\u0131 b\u00fct\u00fcnl\u00fckl\u00fc h\u00e2le gelir.<\/p>\n

                               <\/p>\n

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

                              This seminar explores how al-Sh\u0101fi\u02bf\u012b expands his theory of beyan through ijtih\u0101d and qiy\u0101s, how he justifies the prophetic authority of the Sunnah, why human reasoning is allowed but restricted, how the concepts of \u02bfilla, consensus, linguistic analysis, and epistemic hierarchy shape his legal theory.<\/p>\n

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

                                \n
                              1. The Necessity of Beyan and the Expectation from al-Sh\u0101fi<\/strong>\u02bf<\/strong>\u012b<\/strong><\/li>\n<\/ol>\n

                                Because the revealed texts require clarification, al-Sh\u0101fi\u02bf\u012b was expected to articulate a coherent theory that earlier schools had not yet systematized.<\/p>\n

                                  \n
                                1. The Prophetic Nature of Sunnah<\/strong><\/li>\n<\/ol>\n

                                  Sunnah is rooted in revelation; therefore, prophetic legislation functions as an extension of divine speech.<\/p>\n

                                    \n
                                  1. The Problem of Ijtih\u0101d and Human Fallibility<\/strong><\/li>\n<\/ol>\n

                                    While the Prophet is divinely guided, the mujtahid is a fallible human. Ijtih\u0101d thus produces probabilistic (zann\u012b) knowledge, yet remains indispensable.<\/p>\n

                                      \n
                                    1. The Z\u0101hir\u012b Rejection of Qiy\u0101s<\/strong><\/li>\n<\/ol>\n

                                      Z\u0101hir\u012bs reject analogical reasoning because it involves human inference, yet often rely on a different kind of syllogistic reasoning. Their critique helps clarify the distinctiveness of Sh\u0101fi\u02bf\u012b\u2019s approach.<\/p>\n

                                        \n
                                      1. The Scope of Legal Rulings<\/strong><\/li>\n<\/ol>\n

                                        No human act lies outside the reach of divine norms; even permissibility (mub\u0101\u1e25) is a legally assigned category.<\/p>\n

                                          \n
                                        1. The Dilemma of Rejecting Qiy\u0101s<\/strong><\/li>\n<\/ol>\n

                                          Rejecting qiy\u0101s leads to inconsistencies. Sh\u0101fi\u02bf\u012b\u2019s model affirms qiy\u0101s but keeps it tethered to textual indicators.<\/p>\n

                                            \n
                                          1. Sh\u0101fi<\/strong>\u02bf<\/strong>\u012b\u2019s Balanced Approach to Reasoning<\/strong><\/li>\n<\/ol>\n

                                            He grants space for reason yet forbids arbitrary judgment (isti\u1e25s\u0101n), requiring every ruling to rest on textual grounding.<\/p>\n

                                              \n
                                            1. Illustrative Cases: Qibla, Witnesses, Hunting in Ihr\u0101m<\/strong><\/li>\n<\/ol>\n

                                              These examples show that objective signs guide reasoning and prevent purely subjective judgments.<\/p>\n

                                                \n
                                              1. The Critique of Isti<\/strong>\u1e25s\u0101n<\/strong><\/li>\n<\/ol>\n

                                                Any ruling lacking textual justification amounts to assuming divine legislative authority.<\/p>\n

                                                  \n
                                                1. Two Types of Knowledge: Consensus and Disagreement<\/strong><\/li>\n<\/ol>\n

                                                  Consensus yields certainty; disagreement yields probabilistic knowledge. Legal epistemology is therefore layered.<\/p>\n

                                                    \n
                                                  1. Linguistic Foundations of Interpretation<\/strong><\/li>\n<\/ol>\n

                                                    Imperatives, prohibitions, general and specific expressions, and ambiguous forms require expert linguistic analysis.<\/p>\n

                                                      \n
                                                    1. Arabic as the Necessary Medium of Beyan<\/strong><\/li>\n<\/ol>\n

                                                      Only the Prophet fully mastered the language; scholars rely on collective linguistic memory, which grounds the idea of consensus.<\/p>\n

                                                        \n
                                                      1. The Rejection of Non-Arabic Vocabulary in the Qur\u2019an<\/strong><\/li>\n<\/ol>\n

                                                        For al-Sh\u0101fi\u02bf\u012b, the Qur\u2019an must be entirely Arabic to preserve the integrity of prophetic explanation.<\/p>\n

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

                                                        This seminar articulates Sh\u0101fi\u02bf\u012b\u2019s calibrated synthesis of revelation, language, reasoning, and epistemology. It shows why beyan, ijtih\u0101d, and qiy\u0101s form the essential architecture of Islamic legal interpretation.<\/p>\n

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

                                                        ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 5. 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-8579","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8579","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=8579"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8579\/revisions"}],"predecessor-version":[{"id":8580,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8579\/revisions\/8580"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8579"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}