{"id":8589,"date":"2025-12-01T21:56:39","date_gmt":"2025-12-01T18:56:39","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8589"},"modified":"2025-12-01T21:56:39","modified_gmt":"2025-12-01T18:56:39","slug":"abdurrahim-kozali-es-safii-er-risale-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-es-safii-er-risale-10-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde \u0130mam \u015e\u00e2fi\u00ee\u2019nin er-Ris\u00e2le<\/em>\u2019de icm\u00e2, ihtilaf, i\u00e7tihad, k\u0131yas ve istihsan konular\u0131n\u0131 nas\u0131l temellendirdi\u011fi ele al\u0131nm\u0131\u015f; \u00f6zellikle icm\u00e2n\u0131n mahiyeti, me\u015fruiyeti, epistemik g\u00fcc\u00fc ve s\u00fcnn\u00ee d\u00fc\u015f\u00fcncedeki \u201c\u00fcmmetin yan\u0131lmazl\u0131\u011f\u0131\u201d ilkesinin ne anlama geldi\u011fi a\u00e7\u0131klanm\u0131\u015ft\u0131r. Ayr\u0131ca i\u00e7tihad\u0131n s\u0131n\u0131rlar\u0131, zann\u00ee bilginin h\u00fck\u00fcm \u00fcretimindeki yeri ve istihsan tart\u0131\u015fmalar\u0131n\u0131n \u015e\u00e2fi\u00ee taraf\u0131ndan nas\u0131l reddedildi\u011fi \u00fczerinde durulmu\u015ftur.<\/p>\n

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

    \n
  1. \u0130cm\u00e2n\u0131n mahiyeti ve me\u015fruiyeti<\/strong><\/li>\n<\/ol>\n

    \u0130cm\u00e2, M\u00fcsl\u00fcmanlar\u0131n belirli bir konuda ortak kanaate ula\u015fmas\u0131d\u0131r ve \u015e\u00e2fi\u00ee\u2019ye g\u00f6re me\u015fru bir delildir. Bu me\u015fruiyet, \u201c\u00fcmmetin yanl\u0131\u015f \u00fczerinde birle\u015fmeyece\u011fine\u201d dair sahih rivayetlere dayan\u0131r. Kur\u2019an ayetlerinden yap\u0131lan delillendirmeler ise tart\u0131\u015fmaya a\u00e7\u0131kt\u0131r; \u015e\u00e2fi\u00ee\u2019nin bu ayetleri daha \u00e7ok hadis ehline hitaben kulland\u0131\u011f\u0131 s\u00f6ylenir.<\/p>\n

      \n
    1. \u0130cm\u00e2n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 ve tespiti<\/strong><\/li>\n<\/ol>\n

      \u0130cm\u00e2 bir toplant\u0131yla de\u011fil, kendili\u011finden ve farkl\u0131 b\u00f6lgelerdeki \u00e2limlerin ayn\u0131 sonuca varmas\u0131yla olu\u015fur. Tespiti ise geriye d\u00f6n\u00fck yap\u0131l\u0131r: Bir konuda i\u00e7tihad etmeden \u00f6nce ge\u00e7mi\u015f alimlerin ayn\u0131 h\u00fckme ula\u015f\u0131p ula\u015fmad\u0131\u011f\u0131 kontrol edilir.<\/p>\n

        \n
      1. Zar\u00fbr\u00e2t-\u0131 diniyye ve icm\u00e2 ili\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Namaz\u0131n farziyeti, i\u00e7kinin haraml\u0131\u011f\u0131 gibi dini hayat\u0131n temel h\u00fck\u00fcmleri icm\u00e2 ile sabittir ve tart\u0131\u015fmaya kapal\u0131d\u0131r. Bu alan\u0131n d\u0131\u015f\u0131nda kalan her \u015fey ihtilaf ve i\u00e7tihad sahas\u0131d\u0131r.<\/p>\n

          \n
        1. \u00dcmmetin masumiyeti (yan\u0131lmazl\u0131\u011f\u0131)<\/strong><\/li>\n<\/ol>\n

          \u015ei\u00ee d\u00fc\u015f\u00fcncede masumiyet tek bir ki\u015fiye (imam) verilirken, S\u00fcnn\u00ee d\u00fc\u015f\u00fcnce bu vasf\u0131 \u00fcmmete kolektif olarak verir. Bu yakla\u015f\u0131m, dinin anlam bak\u0131m\u0131ndan tahrif olmas\u0131n\u0131 engelleyen mekanizma olarak g\u00f6r\u00fcl\u00fcr.<\/p>\n

            \n
          1. S\u00fcnnet ve Arap dili bilgisinin \u00fcmmette korunmas\u0131<\/strong><\/li>\n<\/ol>\n

            \u015e\u00e2fi\u00ee\u2019ye g\u00f6re \u00fcmmet s\u00fcnnetin tamam\u0131na ve Arap dilinin b\u00fct\u00fcn\u00fcne vak\u0131ft\u0131r. Bu nedenle \u00fcmmet b\u00fct\u00fcn\u00fcyle hata \u00fczerinde birle\u015fmez.<\/p>\n

              \n
            1. K\u0131yas\u0131n gereklili\u011fi ve zann\u00ee bilgiyle amel<\/strong><\/li>\n<\/ol>\n

              K\u0131yas, yeni meselelerde h\u00fck\u00fcm \u00e7\u0131karma y\u00f6ntemidir ve ka\u00e7\u0131n\u0131lmazd\u0131r. K\u0131yas zann\u00ee sonu\u00e7lar \u00fcretse de \u015e\u00e2fi\u00ee\u2019nin k\u0131ble benzetmesiyle a\u00e7\u0131klanan \u015fekilde hem caiz hem gereklidir.<\/p>\n

                \n
              1. \u0130\u00e7tihad\u0131n epistemik konumu<\/strong><\/li>\n<\/ol>\n

                Bilgi ikiye ayr\u0131l\u0131r:<\/p>\n

                  \n
                • Hem zahirde hem bat\u0131nda hak olan bilgi:<\/strong> Tevat\u00fcrle sabit olan kesin bilgiler (zar\u00fbr\u00e2t-\u0131 diniyye).<\/li>\n
                • Sadece zahirde hak olan bilgi:<\/strong> M\u00fc\u00e7tehidin i\u00e7tihad\u0131yla ula\u015ft\u0131\u011f\u0131 zann\u00ee bilgiler.
                  \n\u0130\u00e7tihat bu ikinci kategoriye girer ve hata ihtimali olsa da ge\u00e7erlidir.<\/li>\n<\/ul>\n
                    \n
                  1. M\u00fc\u00e7tehidin nitelikleri<\/strong><\/li>\n<\/ol>\n

                    M\u00fc\u00e7tehidin Arap\u00e7a, Kur’an, s\u00fcnnet, icm\u00e2, ihtilaf bilgisine; sahih ak\u0131l y\u00fcr\u00fctme yetisine ve rivayet-dirayet dengesine sahip olmas\u0131 gerekir.<\/p>\n

                      \n
                    1. \u0130stihsan ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

                      \u015e\u00e2fi\u00ee istihsan\u0131 be\u015finci bir delil olarak kabul etmez ve bunun keyf\u00ee h\u00fck\u00fcm verme riskini do\u011furdu\u011funu s\u00f6yler. E\u011fer istihsan kabul edilirse, \u015fer\u2019\u00ee h\u00fckm\u00fcn kayna\u011f\u0131 be\u015ferin akl\u0131na indirgenmi\u015f olur. Ona g\u00f6re istihsan, ki\u015fiyi \u201c\u015f\u00e2ri gibi davranmaya\u201d g\u00f6t\u00fcren bir y\u00f6ntemdir.<\/p>\n

                       <\/p>\n

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

                      This seminar examines how Im\u0101m al-Sh\u0101fi\u02bf\u012b grounds the concepts of consensus (ijm\u0101\u02bf), disagreement, ijtih\u0101d, qiy\u0101s, and isti\u1e25s\u0101n in al-Ris\u0101lah<\/em>. It explains the nature and legitimacy of ijm\u0101\u02bf, its epistemic force, and the meaning of the principle \u201cthe ummah will not unite upon error\u201d in Sunn\u012b thought. It also discusses the limits of ijtih\u0101d, the role of probabilistic knowledge in deriving rulings, and how Sh\u0101fi\u02bf\u012b rejects isti\u1e25s\u0101n.<\/p>\n

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

                        \n
                      1. The nature and legitimacy of ijm\u0101<\/strong>\u02bf<\/strong><\/li>\n<\/ol>\n

                        Ijm\u0101\u02bf is the agreement of Muslims on a particular issue and is considered a legitimate proof by Sh\u0101fi\u02bf\u012b. Its legitimacy primarily rests on prophetic reports stating that the ummah will not unite upon error. Qur\u2019anic arguments exist but are considered debatable; Sh\u0101fi\u02bf\u012b uses them largely to address the hadith-oriented scholars.<\/p>\n

                          \n
                        1. How ijm\u0101<\/strong>\u02bf forms and how it is identified<\/strong><\/li>\n<\/ol>\n

                          Ijm\u0101\u02bf does not arise from formal meetings but occurs spontaneously when scholars in various regions arrive at the same ruling. Its identification is retrospective: Before performing ijtih\u0101d, one checks whether earlier scholars had already agreed upon a ruling.<\/p>\n

                            \n
                          1. The relationship between ijm\u0101<\/strong>\u02bf and fundamental religious principles<\/strong><\/li>\n<\/ol>\n

                            Core religious practices\u2014such as the obligation of prayer or the prohibition of wine\u2014are fixed through ijm\u0101\u02bf and are not open to dispute. All other areas remain open to disagreement and ijtih\u0101d.<\/p>\n

                              \n
                            1. The infallibility of the ummah<\/strong><\/li>\n<\/ol>\n

                              Whereas Sh\u012b\u02bf\u012b thought assigns infallibility to a single imam, Sunn\u012b thought attributes it collectively to the ummah. This prevents the religion from being distorted in meaning.<\/p>\n

                                \n
                              1. Preservation of Sunnah and Arabic linguistic knowledge<\/strong><\/li>\n<\/ol>\n

                                According to Sh\u0101fi\u02bf\u012b, the ummah collectively preserves both the entire Sunnah and the full structure of the Arabic language. For this reason, the community as a whole cannot unite upon misguidance.<\/p>\n

                                  \n
                                1. The necessity of qiy\u0101s and acting on probabilistic knowledge<\/strong><\/li>\n<\/ol>\n

                                  Qiy\u0101s is essential for deriving rulings in new situations. Although qiy\u0101s produces probabilistic outcomes, Sh\u0101fi\u02bf\u012b\u2019s qiblah analogy demonstrates that such knowledge is both permissible and necessary.<\/p>\n

                                    \n
                                  1. The epistemic status of ijtih\u0101d<\/strong><\/li>\n<\/ol>\n

                                    Knowledge is divided into:<\/p>\n

                                      \n
                                    • What is true both outwardly and inwardly:<\/strong> Certain knowledge established by taw\u0101tur (fundamental religious truths).<\/li>\n
                                    • What is true only outwardly:<\/strong> Probabilistic judgments reached by a mujtahid.
                                      \nIjtih\u0101d belongs to the second category and remains valid despite the possibility of error.<\/li>\n<\/ul>\n
                                        \n
                                      1. The qualifications of a mujtahid<\/strong><\/li>\n<\/ol>\n

                                        A mujtahid must possess mastery of Arabic, the Qur\u2019an, Sunnah, ijm\u0101\u02bf, disagreement, sound reasoning, and the ability to balance transmission and interpretation.<\/p>\n

                                          \n
                                        1. The critique of isti<\/strong>\u1e25s\u0101n<\/strong><\/li>\n<\/ol>\n

                                          Sh\u0101fi\u02bf\u012b rejects isti\u1e25s\u0101n as a fifth legal proof because it opens the door to subjective rulings. If accepted, it would reduce the source of legal norms to human preference. In Sh\u0101fi\u02bf\u012b\u2019s view, isti\u1e25s\u0101n resembles placing oneself in the position of the Lawgiver.<\/p>\n

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

                                          ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 10. 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-8589","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8589","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=8589"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8589\/revisions"}],"predecessor-version":[{"id":8590,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8589\/revisions\/8590"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8589"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}