Akraba evlili\u011fi, yani amca-k\u0131z\u0131, hala-o\u011flu gibi yak\u0131n akrabalar aras\u0131nda yap\u0131lan evlilikler, tarih boyunca bir\u00e7ok toplumda yayg\u0131n olmu\u015f, \u0130sl\u00e2m d\u00fcnyas\u0131nda da hem bireysel hem toplumsal boyutuyla uygulana gelmi\u015ftir. Bununla birlikte, zaman zaman bu evlilik t\u00fcr\u00fcn\u00fcn t\u0131bb\u00ee-sosyolojik sonu\u00e7lar\u0131, neslin kalitesi ve karakter aktar\u0131m\u0131 gibi gerek\u00e7elerle ele\u015ftiriye konu oldu\u011fu g\u00f6r\u00fcl\u00fcr.<\/p>\n
\u015eer\u2019\u00ee a\u00e7\u0131dan bu evliliklerin h\u00fckm\u00fc nedir? Ulema bu konuda ne demi\u015ftir? Bu yaz\u0131da ilgili sorulara ilm\u00ee ve kaynakl\u0131 \u015fekilde cevap vererek meseleyi hulasa etmeye gayret edelim:<\/p>\n
\u00d6ncelikle pe\u015finen ifade etmeliyiz ki, akraba evlili\u011fi Peygamber aleyhissalat\u00fc vessel\u00e2m d\u00f6neminde vard\u0131r ve me\u015frudur. Nitekim Hz. Peygamber (sallallahu aleyhi ve sellem), halas\u0131n\u0131n k\u0131z\u0131 Zeyneb bint\u00fc Cah\u015f (Rad\u0131yallahu anh\u00e2) ile evlenmi\u015ftir. Ashab\u0131n pek \u00e7o\u011fu da yak\u0131n akrabalar\u0131yla evlilik yapm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla, yak\u0131n akrabayla evlilik me\u015frudur ve sahabe d\u00f6neminde de bizzat tatbik edilmi\u015ftir. Hatta Nisa Suresi\u2019nin 23. ayetinde evlenilmesi haram olan kad\u0131nlar tek tek say\u0131l\u0131rken, amca, hala, day\u0131 ve teyze \u00e7ocuklar\u0131 bu say\u0131m\u0131n d\u0131\u015f\u0131nda b\u0131rak\u0131larak, evlenmeye uygun olduklar\u0131 a\u00e7\u0131k\u00e7a anla\u015f\u0131lm\u0131\u015ft\u0131r.<\/p><\/blockquote>\n
Bu konuda Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de yahut sahih hadislerde herhangi bir yasaklay\u0131c\u0131 ifade mevcut de\u011fildir. \u00a0Konuyla ilgili nakledilen, \u201cAkraba ile evlenmeyiniz. Zira \u00e7ocuk zay\u0131f olarak yarat\u0131l\u0131r\u201d <\/em>\u015feklindeki rivayetle ilgili \u0130bnu\u2019s-Salah, bu rivayetin mutemed bir asl\u0131n\u0131 bulamad\u0131\u011f\u0131n\u0131 kaydetmektedir.[1]<\/a> Haf\u0131z Ir\u00e2k\u00ee, bu ifadenin Hz. \u00d6mer (Rad\u0131yallahu anh)\u2019in \u00c2lu\u2019s-S\u00e2ib<\/strong> isimli aileye s\u00f6yledi\u011fi bir s\u00f6z oldu\u011funu belirtmektedir.[2]<\/a> \u0130bnu\u2019l-Mulakkin de, el-Bedru\u2019l-M\u00fcn\u00eer<\/em>\u2019inde, bu bapta herhangi bir hadis kayna\u011f\u0131nda itimat edilebilecek bir rivayete rastlamad\u0131\u011f\u0131n\u0131 ifade etmektedir.[3]<\/a><\/p>\n
\u0130bn Hacer et-Telh\u00ees<\/em>\u2019de \u015funlar\u0131 aktar\u0131r:<\/p>\n
\u0130bn Kuteybe, Gar\u00eebu\u2019l-Had\u00ees<\/em> adl\u0131 eserinde \u015fu rivayetin ge\u00e7ti\u011fini nakletmektedir:<\/p>\n
” (\u0627\u064f\u063a\u0652\u0631\u064f\u0628\u064f\u0648\u0627 \u0644\u064e\u0627 \u062a\u064e\u0636\u0652\u0648\u064f\u0648\u0627), yani “yabanc\u0131larla evlenin, zay\u0131f (g\u00fc\u00e7s\u00fcz) d\u00fc\u015fmeyin.”[4]<\/a>
\nBu ifadeyi \u015f\u00f6yle a\u00e7\u0131klar: “\u0627\u0644\u0636\u0627\u0648\u064a” kelimesi, zay\u0131f yap\u0131l\u0131 kimse anlam\u0131na gelir. \u201cKad\u0131n, zay\u0131f yap\u0131l\u0131 bir \u00e7ocuk do\u011furdu\u011funda \u2018\u0623\u0636\u0648\u062a\u0652\u2019 denir.\u201d Buna g\u00f6re hadisin anlam\u0131: “Yabanc\u0131 ailelerden (akraba olmayanlardan) evlenin; yak\u0131n akrabayla evlenmeyin.”<\/p>\n\u0130bn Y\u00fbnus, T\u00e2r\u00eehu\u2019l-Gurab\u00e2<\/em> adl\u0131 eserinde, \u015e\u00e2fi\u00ee\u2019nin biyografisinde bir \u015feyhinden \u015f\u00f6yle rivayet eder: \u0130mam \u015e\u00e2fi\u00ee, M\u00fczen\u00ee\u2019ye \u015f\u00f6yle demi\u015ftir: “Bir aileden kad\u0131nlar ba\u015fka ailelerden erkeklerle evlenmezse (yani hep akraba i\u00e7inde kal\u0131rsa), \u00e7ocuklar\u0131nda ahmakl\u0131k (zek\u00e2 gerili\u011fi) olur.”<\/p>\n
\u0130br\u00e2him el-Harb\u00ee, Gar\u00eebu\u2019l-Had\u00ees<\/em>\u2019inde Abdullah b. Muemmel\u2019den, onun da \u0130bn Eb\u00ee Muleyke\u2019den rivayet etti\u011fine g\u00f6re \u015f\u00f6yle demi\u015ftir: \u201cHz. \u00d6mer, es-S\u00e2ib ailesine \u015f\u00f6yle dedi: “Siz zay\u0131f d\u00fc\u015ft\u00fcn\u00fcz; art\u0131k zeki, \u00fcst\u00fcn ailelerden evlenin.” \u0130br\u00e2him el-Harb\u00ee bu ifadeyi \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r: “Yani yabanc\u0131 ailelerden (akraba d\u0131\u015f\u0131ndan) evlenin.”[5]<\/a><\/p>\n
Buraya kadar meselenin daha ziyade rivayet taraf\u0131 \u00fczerinde durarak sahabe ve selefin meseleye nas\u0131l yakla\u015ft\u0131\u011f\u0131n\u0131 ortaya koymaya \u00e7al\u0131\u015ft\u0131k. Dikkat edilirse bu yakla\u015f\u0131mlar\u0131n hi\u00e7birinde mesele haraml\u0131k; yasakl\u0131k kapsam\u0131nda ele al\u0131nmamaktad\u0131r. Aksine tecr\u00fcb\u00ee oldu\u011funu s\u00f6yleyebilece\u011fimiz bir mahzur \u00fczerinde durularak \u015fu tespite var\u0131lmaktad\u0131r: Karakter, huy ve fiziksel \u00f6zellikler genetik olarak tekrar tekrar aktar\u0131ld\u0131\u011f\u0131nda nesil zay\u0131flayabilir, al\u0131\u015fkanl\u0131klar ve hastal\u0131klar birbirine eklenerek derinle\u015febilir. Bu da bir g\u00f6zlem ve sosyolojik tespittir, h\u00fck\u00fcm de\u011fildir.<\/p>\n
Meseleye uleman\u0131n nas\u0131l yakla\u015ft\u0131\u011f\u0131 k\u0131sm\u0131na gelecek olursak: \u0130bnu\u2019l-Melek \u015eerhu\u2019l-Mes\u00e2b\u00eeh<\/em>\u2019inde, akrabal\u0131k ba\u011f\u0131 olmayan bir evlili\u011fin evl\u00e2 oldu\u011funu kaydetmektedir.[6]<\/a><\/p>\n
\u0130bn Kudame el-Mu\u011fn\u00ee<\/em>\u2019sinde \u015f\u00f6yle der: \u201cYabanc\u0131 (akraba olmayan) kad\u0131n tercih edilir; \u00e7\u00fcnk\u00fc onun \u00e7ocu\u011fu daha zeki olur. Bu sebeple denilmi\u015ftir ki: \u2018Yabanc\u0131 ailelerden evlenin, \u00e7ocuklar\u0131n\u0131z\u0131 zay\u0131f d\u00fc\u015f\u00fcrmeyin.\u2019 Yani, \u2018Yabanc\u0131 kad\u0131nlarla evlenin ki \u00e7ocuklar\u0131n\u0131z zay\u0131f olmas\u0131n.\u2019<\/p>\n
Baz\u0131lar\u0131 \u015f\u00f6yle demi\u015ftir: \u2018Yabanc\u0131lar (akraba olmayan kad\u0131nlar) daha zeki \u00e7ocuklar do\u011furur; amca k\u0131zlar\u0131 ise daha sab\u0131rl\u0131d\u0131r.\u2019 Ayr\u0131ca, evlilikte d\u00fc\u015fmanl\u0131\u011f\u0131n ortaya \u00e7\u0131kmas\u0131 ve bunun bo\u015fanmaya kadar varmas\u0131 ihtimali vard\u0131r. E\u011fer bu evlilik bir akrabayla yap\u0131lm\u0131\u015fsa, bo\u015fanma durumu s\u0131la-i rahmin (akrabal\u0131k ba\u011f\u0131n\u0131 s\u00fcrd\u00fcrmenin) emredildi\u011fi bir dine g\u00f6re akrabal\u0131k ba\u011f\u0131n\u0131n kopmas\u0131na sebep olur.\u201d[7]<\/a><\/p>\n
Tekrardan ifade edelim: Uleman\u0131n bu ba\u011flamdaki s\u00f6zleri, akraba evlili\u011finin \u015fer\u2018an yasak oldu\u011fu veya mahzurlu oldu\u011fu anlam\u0131n\u0131 ta\u015f\u0131mamaktad\u0131r. Bilakis bu husustaki h\u00fck\u00fcmler, baz\u0131 tecr\u00fcb\u00ee ve t\u0131bb\u00ee neticeler dikkate al\u0131narak verilmi\u015f olan h\u00fck\u00fcmlerdir. Bu sebeple \u0130mam S\u00fcbk\u00ee, bu meyanda zikredilen deliller ile h\u00fck\u00fcm sabit olmayaca\u011f\u0131n\u0131 zira Hz. Peygamber (aleyhissal\u00e2t\u00fc vessel\u00e2m)\u2019in bizzat k\u0131z\u0131 Hz. Fat\u0131ma\u2019y\u0131 Hz. Ali ile evlendirdi\u011fini s\u00f6ylemektedir.[8]<\/a><\/p><\/blockquote>\n
\u0130mam Gazz\u00e2l\u00ee de akraba evlili\u011finin baz\u0131 durumlara mahsus olarak ni\u00e7in tavsiye edilmedi\u011fine \u015f\u00f6yle bir izah getirmektedir:<\/p>\n
\u201cYabanc\u0131 (akraba olmayan) kimselerle evlenin, zira yak\u0131n akrabayla evlilik, \u015fehveti zay\u0131flat\u0131r. \u015eehvet duygusu, bak\u0131\u015f ve dokunu\u015fla uyar\u0131lan bir histir. Bu his de en \u00e7ok yeni ve al\u0131\u015f\u0131lmad\u0131k \u015feylerle kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131nda harekete ge\u00e7er. Oysa s\u00fcrekli g\u00f6r\u00fclen, al\u0131\u015f\u0131lm\u0131\u015f bir beden \u00fczerinde bu hissiyat zay\u0131flar; ki\u015fi art\u0131k onu tam anlam\u0131yla alg\u0131layamaz ve ondan etkilenemez. B\u00f6ylece \u015fehvet duygusu da harekete ge\u00e7mez. (Bu da \u00e7ocu\u011fun zay\u0131f olmas\u0131na sebebiyet verebilir.) \u0130\u015fte kad\u0131nlarda arzu uyand\u0131ran \u00f6zellikler bu t\u00fcr yenilik ve farkl\u0131l\u0131klarda gizlidir\u201d[9]<\/a><\/p>\n
Bug\u00fcnk\u00fc t\u0131p da yak\u0131n akraba evliliklerinde genetik hastal\u0131k risklerinin artabilece\u011fini belirtmektedir.[10]<\/a> Bu durum, f\u0131k\u0131h us\u00fbl\u00fcnde \u201czarar\u0131n def\u2019i\u201d prensibiyle yorumlanabilir. Ancak haram k\u0131lmaz, sadece maslahat y\u00f6n\u00fcnden tercih edilebilirli\u011fi azalt\u0131r.<\/p>\n
En netice, akraba evlili\u011fi \u015fer\u2019\u00ee a\u00e7\u0131dan c\u00e2izdir, Efendimiz aleyhissal\u00e2t\u00fc vessel\u00e2m ve sahabe taraf\u0131ndan uygulanm\u0131\u015ft\u0131r. Baz\u0131 sah\u00e2b\u00ee ve t\u00e2bi\u00een s\u00f6zleri, \u00f6rf\u00ee\/t\u0131bb\u00ee gerek\u00e7elerle bu t\u00fcr evliliklerin azalt\u0131lmas\u0131 gerekti\u011fini ifade eder. F\u0131k\u0131h \u00e2limleri bu meselede, \u015fer\u2019\u00ee h\u00fck\u00fcmle \u00f6rf\u00ee maslahat\u0131n ayr\u0131m\u0131n\u0131 yapm\u0131\u015flard\u0131r.<\/p>\n
——————————————————————————<\/p>\n
[1]<\/a> \u0130bn Hacer el-Askal\u00e2n\u00ee, et-Telh\u00eesu\u2019l-Hab\u00eer<\/em>, Daru\u2019l-K\u00fctubi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 1989, Bask\u0131: I, III\/304. \u00a0\u0130fadenin arap\u00e7as\u0131 \u015f\u00f6yledir: \u201c”\u0644\u064e\u0627 \u062a\u064e\u0646\u0652\u0643\u0650\u062d\u064f\u0648\u0627 \u0627\u0644\u0652\u0642\u064e\u0631\u064e\u0627\u0628\u064e\u0629\u064e \u0627\u0644\u0652\u0642\u064e\u0631\u0650\u064a\u0628\u064e\u0629\u064e \u0641\u064e\u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0652\u0648\u064e\u0644\u064e\u062f\u064e \u064a\u062d\u0644\u0642 \u0636\u064e\u0627\u0648\u0650\u064a\u064b\u0627<\/p>\n
[2]<\/a> Ebu\u2019l-Fadl Zeynuddin el-Ir\u00e2k\u00ee, el-Mu\u011fn\u00ee<\/em>, Riy\u00e2d, 1995, I\/387.<\/p>\n
[3]<\/a> \u0130bnu\u2019l-Mulakkin, el-Bedru\u2019l-M\u00fcn\u00eer<\/em>, D\u00e2ru\u2019l-Hicre, Riy\u00e2d, 2004, Bask\u0131: I, VII\/500.<\/p>\n
[4]<\/a> Buradaki \u201czay\u0131f d\u00fc\u015fmek\u201dten kas\u0131t, hem fiziksel hem ahlak\u00ee a\u00e7\u0131dan neslin bozulabilece\u011fi y\u00f6n\u00fcndeki bir tespittir. Ancak bu s\u00f6z, \u015fer\u2019\u00ee bir h\u00fck\u00fcm de\u011fil, \u00f6rf\u00ee ve tecr\u00fcb\u00ee bir tavsiyedir.<\/p>\n
[5]<\/a> \u0130bn Hacer el-Askal\u00e2n\u00ee, et-Telh\u00eesu\u2019l-Hab\u00eer, <\/em>III\/304.<\/p>\n
[6]<\/a> Bkz. \u0130bnu\u2019l-Melek, \u015eerhu Mes\u00e2b\u00eehi\u2019s-S\u00fcnne<\/em>, \u0130d\u00e2retu\u2019s-Sek\u00e2feti\u2019l-\u0130sl\u00e2miyye, 2012, Bask\u0131: 1, 7\/467.<\/p>\n
[7]<\/a> \u0130bn Kud\u00e2me, el-Mu\u011fn\u00ee<\/em>, Mektebetu\u2019l-K\u00e2hire, 1968, 7\/109.<\/p>\n
[8]<\/a> Hat\u00eeb e\u015f-\u015eirb\u00een\u00ee, Mu\u011fni\u2019l-Muht\u00e2c<\/em>, D\u00e2ru\u2019l-K\u00fctubi\u2019l-\u0130lmiyye, Beyrut, L\u00fcbnan, 1994, Bask\u0131: I, 4\/206.<\/p>\n