{"id":8583,"date":"2025-12-01T21:54:52","date_gmt":"2025-12-01T18:54:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8583"},"modified":"2025-12-01T21:54:52","modified_gmt":"2025-12-01T18:54:52","slug":"abdurrahim-kozali-es-safii-er-risale-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-es-safii-er-risale-7-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, s\u00fcnnetin beyan fonksiyonu i\u00e7indeki yerini a\u00e7\u0131klamak; dilsel verilerden elde edilen anlam ile \u015f\u00e2riin m\u00fcdahalesi sonucu ortaya \u00e7\u0131kan anlam aras\u0131ndaki fark\u0131 g\u00f6stermek; terimle\u015fme olgusunu ortaya koymak; s\u00fcnnetin Kur\u2019an\u2019daki h\u00fck\u00fcmleri nas\u0131l teyit, a\u00e7\u0131klama, daraltma veya geni\u015fletme i\u015flevi g\u00f6rd\u00fc\u011f\u00fcn\u00fc \u00f6rneklerle g\u00f6stermek; h\u0131rs\u0131zl\u0131k, miras, abdest ve ganimet gibi \u00f6rnekler \u00fczerinden s\u00fcnnet\u2013Kur\u2019an ili\u015fkisinin nas\u0131l i\u015fledi\u011fini a\u00e7\u0131klamak; nesih olgusunun neden zorunlu oldu\u011funu ve naslar aras\u0131ndaki g\u00f6r\u00fcn\u00fcr \u00e7eli\u015fkilerin nas\u0131l giderildi\u011fini temellendirmektir.<\/p>\n

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

    \n
  1. S\u00fcnnetin Beyan \u0130\u015flevi ve Dil\u2013\u015e\u00e2ri \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    Dilde mevcut olan anlam, ilk a\u015famada metni anlamaya imk\u00e2n sa\u011flar; fakat \u015f\u00e2riin m\u00fcdahalesiyle kelimeler yeni bir anlam kazanabilir. Terimle\u015fme olgusu bunun g\u00f6stergesidir: i\u00e7tihat, m\u00fcflis, sal\u00e2t gibi kelimeler lugav\u00ee anlamlar\u0131n\u0131n \u00f6tesinde \u015fer\u2018\u00ee bir anlam kazan\u0131r. Bu sebeple dil, beyan\u0131n ba\u015flang\u0131\u00e7 noktas\u0131d\u0131r; fakat nihai anlam \u015f\u00e2ri taraf\u0131ndan belirlenir.<\/p>\n

      \n
    1. S\u00fcnnetin Kur\u2019an\u2019daki A\u00e7\u0131k Olan\u0131 Teyit Etmesi<\/strong><\/li>\n<\/ol>\n

      Kur\u2019an\u2019da h\u00fckm\u00fc a\u00e7\u0131k olan bir nass\u0131n s\u00fcnnet taraf\u0131ndan tekrar edilmesi de bir beyan t\u00fcr\u00fcd\u00fcr. Bu, anlam\u0131n mecaz, tahsis veya ba\u015fka bir ihtimal ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 otorite taraf\u0131ndan onaylar. Hanef\u00eelerin \u201cbeyan-\u0131 takrir\u201d dedi\u011fi bu t\u00fcr, Kur\u2019an\u2019daki a\u00e7\u0131k anlam\u0131 peki\u015ftirir.<\/p>\n

        \n
      1. S\u00fcnnetin Kapal\u0131 Olan\u0131 A\u00e7mas\u0131 ve Ba\u011f\u0131ms\u0131z Tasarruflar\u0131<\/strong><\/li>\n<\/ol>\n

        Kur\u2019an\u2019da m\u00fccmel olan veya a\u00e7\u0131klama gerektiren h\u00fck\u00fcmler s\u00fcnnet taraf\u0131ndan ayr\u0131nt\u0131land\u0131r\u0131l\u0131r. Ayn\u0131 zamanda s\u00fcnnet, Kur\u2019an\u2019da atf\u0131 olmayan baz\u0131 konularda da \u015fari olarak h\u00fck\u00fcm koyabilir. Bu durum, s\u00fcnnetin ba\u011f\u0131ms\u0131z te\u015fri g\u00fcc\u00fcn\u00fc g\u00f6sterir ve klasik literat\u00fcrde \u00fc\u00e7 beyan t\u00fcr\u00fcnden biri olarak kabul edilir.<\/p>\n

          \n
        1. Miras H\u00fck\u00fcmleri ve S\u00fcnnetin S\u0131n\u0131rlay\u0131c\u0131 Rol\u00fc<\/strong><\/li>\n<\/ol>\n

          Miras ayetlerinde vasiyetin \u00f6nce ayr\u0131laca\u011f\u0131 belirtilir. E\u011fer sadece bu ifadeye bak\u0131lsayd\u0131, ki\u015fi t\u00fcm mal\u0131n\u0131 vasiyet ederek varislere hi\u00e7bir \u015fey b\u0131rakmayabilirdi. Ancak s\u00fcnnet vasiyeti \u00fc\u00e7te birle s\u0131n\u0131rland\u0131r\u0131r ve borcun vasiyetten \u00f6nce \u00f6denece\u011fini a\u00e7\u0131klar. B\u00f6ylece miras h\u00fck\u00fcmleri ancak s\u00fcnnetle birlikte tam anlam kazan\u0131r.<\/p>\n

            \n
          1. Abdest Ayeti ve Mest \u00dczerine Mesh<\/strong><\/li>\n<\/ol>\n

            Maide 6. ayet y\u00fcz ve ayaklar\u0131n y\u0131kanmas\u0131n\u0131 emreder. Ancak mest \u00fczerine mesh uygulanabilece\u011fi bilgisi tamamen s\u00fcnnetten gelir. Bu \u00f6rnek, dil verilerinin tek ba\u015f\u0131na h\u00fckm\u00fc belirlemeye yetmedi\u011fini ve s\u00fcnnetin i\u015flevinin zorunlulu\u011funu g\u00f6sterir.<\/p>\n

              \n
            1. H\u0131rs\u0131zl\u0131k Cezas\u0131, Nisab ve Mezheplerin Yakla\u015f\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

              Kur\u2019an\u2019daki ifade mutlak olup miktar belirtmez; dilsel verilerle d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde yumurta \u00e7alan\u0131n bile eli kesilmelidir. Fakat s\u00fcnnet h\u0131rs\u0131zl\u0131k i\u00e7in nisab belirler ve h\u0131rs\u0131zl\u0131k kavram\u0131n\u0131 daralt\u0131r. Mezhepler nisab\u0131n miktar\u0131nda ayr\u0131\u015fm\u0131\u015f\u2014baz\u0131lar\u0131 kamu g\u00fcvenli\u011fini, baz\u0131lar\u0131 bireysel hakk\u0131 \u00f6ncelemi\u015ftir. B\u00f6ylece \u015f\u00e2ri m\u00fcdahalesi olmadan nass\u0131n uygulanamayaca\u011f\u0131 g\u00f6r\u00fcl\u00fcr.<\/p>\n

                \n
              1. S\u00fcnnetin Ganimetlerle \u0130lgili A\u00e7\u0131klay\u0131c\u0131l\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

                Ganimetin be\u015fte biri \u201cyak\u0131nlara\u201d ait olarak ge\u00e7er. E\u011fer s\u00fcnnet bu kavram\u0131 a\u00e7\u0131klamasayd\u0131, soy ba\u011f\u0131ndan dolay\u0131 t\u00fcm Araplar\u0131n bu paya ortak olmas\u0131 gerekirdi. S\u00fcnnet bunu Ha\u015fimo\u011fullar\u0131 ve Abd\u00fclmuttalipo\u011fullar\u0131na s\u0131n\u0131rland\u0131rarak h\u00fckm\u00fc daralt\u0131r.<\/p>\n

                  \n
                1. S\u00fcnnet Olmasayd\u0131 Kur\u2019an\u2019\u0131n Sadece Zahiriyle H\u00fck\u00fcm Verilecekti<\/strong><\/li>\n<\/ol>\n

                  S\u00fcnnet devre d\u0131\u015f\u0131 b\u0131rak\u0131lsayd\u0131:
                  \n\u2013 H\u0131rs\u0131zl\u0131kta k\u00fc\u00e7\u00fck-b\u00fcy\u00fck ayr\u0131m\u0131 olmadan herkesin eli kesilirdi,
                  \n\u2013 Evli-bek\u00e2r ayr\u0131m\u0131 olmadan zina cezas\u0131 sadece sopa olurdu,
                  \n\u2013 \u201cYak\u0131nlar\u201d ifadesi t\u00fcm Araplara uygulan\u0131rd\u0131.
                  \nBu sonu\u00e7lar s\u00fcnnetin zorunlu a\u00e7\u0131klama i\u015flevini ortaya koyar.<\/p>\n

                    \n
                  1. S\u00fcnnetin Otoritesi ve Hikmet Kavram\u0131<\/strong><\/li>\n<\/ol>\n

                    Kur\u2019an\u2019daki \u201chikmet\u201d kelimesinin s\u00fcnnet anlam\u0131na geldi\u011fi \u015e\u00e2fi\u00ee taraf\u0131ndan \u00e7e\u015fitli delillerle savunulur. Kur\u2019an\u2019\u0131n \u00f6\u011fretilmesi gibi hikmetin de \u00f6\u011fretilmesinin istenmesi, hikmetin ba\u011flay\u0131c\u0131 bir bilgi kayna\u011f\u0131 oldu\u011funu g\u00f6sterir. Bu yakla\u015f\u0131m, s\u00fcnnetin normatif g\u00fcc\u00fcn\u00fc temellendirir.<\/p>\n

                      \n
                    1. Peygamberin Ba\u011f\u0131ms\u0131z Te\u015fri Yetkisi ve D\u00f6rt A\u00e7\u0131klama Tarz\u0131<\/strong><\/li>\n<\/ol>\n

                      Peygamberin, Kur\u2019an\u2019a ba\u011fl\u0131 olmaks\u0131z\u0131n h\u00fck\u00fcm koyabilmesinin nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi d\u00f6rt g\u00f6r\u00fc\u015fle a\u00e7\u0131klan\u0131r:
                      \n\u2013 Allah\u2019\u0131n Peygamberi do\u011frultuda muvaffak k\u0131lmas\u0131,
                      \n\u2013 Bu h\u00fck\u00fcmlerin asl\u0131nda Kur\u2019an\u2019a ba\u011fl\u0131 olmas\u0131,
                      \n\u2013 Peygambere itaati emreden vahyin b\u00fct\u00fcnc\u00fc niteli\u011fi,
                      \n\u2013 Allah\u2019\u0131n baz\u0131 h\u00fck\u00fcmleri Peygamberin kalbine ilka etmesi.
                      \nBu a\u00e7\u0131klamalar s\u00fcnnetin vahiy kaynakl\u0131 oldu\u011fu anlay\u0131\u015f\u0131n\u0131 g\u00fc\u00e7lendirir.<\/p>\n

                        \n
                      1. Nesih Olgusunun Zorunlulu\u011fu ve \u00c7eli\u015fkilerin \u00c7\u00f6z\u00fcm\u00fc<\/strong><\/li>\n<\/ol>\n

                        Naslar aras\u0131nda g\u00f6r\u00fcn\u00fcr \u00e7eli\u015fkiler (tearuz) oldu\u011funda bunlar\u0131 \u00e7\u00f6zmenin yollar\u0131ndan biri nesih teorisidir. \u0130\u00e7kinin haram k\u0131l\u0131nmas\u0131nda g\u00f6r\u00fclen d\u00f6rt a\u015famal\u0131 s\u00fcre\u00e7 bunun tipik \u00f6rne\u011fidir. \u0130lk ayetlerde i\u00e7kinin nimet olarak an\u0131lmas\u0131, en son a\u015famada haram k\u0131l\u0131nmas\u0131yla neshedilir; b\u00f6ylece h\u00fck\u00fcm de\u011fi\u015fikli\u011finin tedric\u00ee olu\u015fu anla\u015f\u0131l\u0131r.<\/p>\n

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

                        Bu seminer, dilin sa\u011flad\u0131\u011f\u0131 anlam\u0131n \u015f\u00e2ri taraf\u0131ndan yeniden bi\u00e7imlendirildi\u011fini; s\u00fcnnet olmaks\u0131z\u0131n Kur\u2019an\u2019\u0131n bir\u00e7ok h\u00fckm\u00fcn\u00fcn uygulanamaz veya eksik kalaca\u011f\u0131n\u0131; peygamber\u00ee otoritenin hem teyit hem a\u00e7\u0131klama hem tahsis hem de ba\u011f\u0131ms\u0131z te\u015fri g\u00f6revleri bulundu\u011funu; ayr\u0131ca naslar aras\u0131ndaki g\u00f6r\u00fcn\u00fcr \u00e7eli\u015fkilerin nesih gibi mekanizmalarla \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fcn\u00fc ortaya koyar. B\u00f6ylece beyan teorisinin s\u00fcnnetsiz d\u00fc\u015f\u00fcn\u00fclemeyece\u011fi bir kez daha vurgulanm\u0131\u015ft\u0131r.<\/p>\n

                         <\/p>\n

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

                        The purpose of this seminar is to explain the place of the Sunnah within the function of beyan; to show the difference between the meaning obtained from linguistic data and the meaning formed through the intervention of the Lawgiver; to demonstrate the phenomenon of technicalization; to show, through examples, how the Sunnah confirms, explains, restricts, or expands the rulings in the Qur\u2019an; to explain how the Sunnah\u2013Qur\u2019an relationship functions through examples such as theft, inheritance, ablution, and spoils; and finally to establish why the phenomenon of abrogation is necessary and how apparent contradictions between the texts are resolved.<\/p>\n

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

                          \n
                        1. The Function of the Sunnah in Beyan and the Language\u2013Lawgiver Relationship<\/strong><\/li>\n<\/ol>\n

                          The meaning present in language initially enables understanding the text; yet through the intervention of the Lawgiver, words gain new meanings. The phenomenon of technicalization shows this: words such as ijtih\u0101d, muflis, and \u1e63al\u0101t gain legal meanings beyond their lexical meanings. Thus, language is the starting point of beyan, but its final determination belongs to the Lawgiver.<\/p>\n

                            \n
                          1. The Sunnah Confirming What Is Already Clear in the Qur\u2019an<\/strong><\/li>\n<\/ol>\n

                            When a ruling that is already explicit in the Qur\u2019an is repeated by the Sunnah, this is also a type of beyan. It confirms that the meaning carries no possibility of metaphor, specification, or other interpretations. This type\u2014called \u201cbeyond-of-approval\u201d by the Hanafis\u2014reinforces the explicit meaning in the Qur\u2019an.<\/p>\n

                              \n
                            1. The Sunnah Clarifying What Is Obscure and Its Independent Acts<\/strong><\/li>\n<\/ol>\n

                              Rulings that are concise or require explanation in the Qur\u2019an are clarified by the Sunnah. At the same time, the Sunnah can legislate independently in matters not directly referenced in the Qur\u2019an. This shows its independent normative role.<\/p>\n

                                \n
                              1. Inheritance Rulings and the Restrictive Role of the Sunnah<\/strong><\/li>\n<\/ol>\n

                                Inheritance verses state that a bequest must first be deducted. Without further clarification, this would allow a person to allocate all their wealth as a bequest. However, the Sunnah limits bequests to one-third and clarifies that debts are to be paid before the bequest. Thus, the inheritance system gains full meaning only with the Sunnah.<\/p>\n

                                  \n
                                1. The Ablution Verse and Wiping Over Footgear<\/strong><\/li>\n<\/ol>\n

                                  Qur\u2019an 5:6 commands washing the face and feet. But the permissibility of wiping over footgear is known solely through the Sunnah. This shows that linguistic data alone cannot determine the ruling; the Sunnah is indispensable.<\/p>\n

                                    \n
                                  1. The Punishment for Theft, Nisab, and the Approaches of the Schools<\/strong><\/li>\n<\/ol>\n

                                    The Qur\u2019anic expression is absolute and mentions no amount; linguistically, even someone who steals an egg would deserve the cutting of the hand. Yet the Sunnah specifies a nisab amount and restricts the application of the ruling. Schools differ in the amount based on whether they prioritize public welfare or individual rights. Without the Sunnah, the verse could not be applied.<\/p>\n

                                      \n
                                    1. The Sunnah\u2019s Clarification Concerning Spoils of War<\/strong><\/li>\n<\/ol>\n

                                      The Qur\u2019an states that one-fifth of the spoils is for \u201cthe relatives.\u201d Without the Sunnah, this could include all Arabs by lineage. The Sunnah restricts this category to the clans of H\u0101shim and \u02bfAbd al-Mu\u1e6d\u1e6dalib.<\/p>\n

                                        \n
                                      1. Without the Sunnah, the Qur\u2019an Would Be Applied Only Literally<\/strong><\/li>\n<\/ol>\n

                                        If the Sunnah were removed:
                                        \n\u2013 every thief, big or small, would have their hand cut;
                                        \n\u2013 all adulterers would receive only the flogging penalty regardless of marital status;
                                        \n\u2013 \u201crelatives\u201d would encompass all Arabs.
                                        \nThus, the Sunnah is the unavoidable interpreter of the Qur\u2019an.<\/p>\n

                                          \n
                                        1. The Authority of the Sunnah and the Concept of <\/strong>\u1e24ikmah<\/strong><\/li>\n<\/ol>\n

                                          Sh\u0101fi\u02bf\u012b argues that the term \u1e25ikmah in the Qur\u2019an means the Sunnah. Since the Qur\u2019an commands that \u1e25ikmah be taught just as the Qur\u2019an is taught, it must be a binding source. This establishes the normative force of the Sunnah.<\/p>\n

                                            \n
                                          1. The Prophet\u2019s Independent Legislative Authority and Four Modes of Explanation<\/strong><\/li>\n<\/ol>\n

                                            How the Prophet can legislate independently of the Qur\u2019an is explained through four approaches:
                                            \n\u2013 God grants him success in issuing correct rulings;
                                            \n\u2013 such rulings ultimately relate to the Qur\u2019an;
                                            \n\u2013 the Qur\u2019an\u2019s command to obey the Prophet gives binding force to his rulings;
                                            \n\u2013 God casts such rulings into the Prophet\u2019s heart.
                                            \nThese explanations reinforce that the Sunnah is revelation-based.<\/p>\n

                                              \n
                                            1. The Necessity of Abrogation and the Resolution of Contradictions<\/strong><\/li>\n<\/ol>\n

                                              When there appear contradictions between texts, abrogation is one method of resolving them. The four-stage process of prohibiting intoxicants is a typical example. Early verses mention intoxicants as blessings, while the last verse prohibits them definitively; the earlier ruling is thus abrogated.<\/p>\n

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

                                              This seminar demonstrates that meaning provided by language is reshaped by the Lawgiver; many Qur\u2019anic rulings cannot be applied or understood without the Sunnah; the Prophet holds confirming, clarifying, restricting, expanding, and independently legislative authority; and apparent contradictions between texts are resolved through mechanisms such as abrogation. Thus, the theory of beyan cannot be conceived without the Sunnah.<\/p>\n

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

                                              ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 7. 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-8583","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8583","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=8583"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8583\/revisions"}],"predecessor-version":[{"id":8584,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8583\/revisions\/8584"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8583"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}