Prof. Dr. Mehmet G\u00f6rmez\u2019in bir konu\u015fmas\u0131nda dile getirdi\u011fi \u201cHer \u015fer\u2018\u00ee olan me\u015fru de\u011fildir; fakat her me\u015fru olan \u015fer\u2018\u00eedir\u201d s\u00f6z\u00fc son g\u00fcnlerde tart\u0131\u015fmalara sebep oldu. G\u00f6rmez, bu ayr\u0131m\u0131 biraz daha a\u00e7arak \u201c\u015eer\u2018\u00ee olan yasald\u0131r, me\u015fru olan adildir. \u015eer\u2018\u00ee olan tikel naslara dayan\u0131r; me\u015fru olan k\u00fcll\u00ee istikr\u00e2 y\u00f6ntemiyle vard\u0131\u011f\u0131m\u0131z b\u00fcy\u00fck ilkedir\u201d demekte; k\u00f6lelik, kad\u0131n\u0131n d\u00f6v\u00fclmesi, m\u00fcellefe-i kul\u00fbba zek\u00e2t verilmesi gibi baz\u0131 meseleleri buna \u00f6rnek g\u00f6stermektedir.<\/p>\n
Her ne kadar G\u00f6rmez, bu s\u00f6zlerle ifade etmek istenen \u015feyin, \u201cBir ayet veya hadisi g\u00f6r\u00fcp hemen h\u00fckm\u00fc tatbik edemezsiniz; nass\u0131 us\u00fbl\u00fc, \u015fartlar\u0131, ba\u011flam\u0131 ve \u015feriat\u0131n k\u00fcll\u00ee ilkeleri i\u00e7erisinde anlaman\u0131z gerekir\u201d \u015feklinde bir mana oldu\u011funu s\u00f6ylese de mesele bununla s\u0131n\u0131rl\u0131 kalacak kadar dar de\u011fildir. Aksine kullan\u0131lan kavramlar bunun \u00e7ok \u00f6tesinde bir \u015fey s\u00f6ylemektedir. Zira \u201cBir h\u00fckm\u00fcn uygulanabilmesi i\u00e7in \u015fartlar\u0131n\u0131n bulunmas\u0131 gerekir\u201d demek ba\u015fka; \u201cBir h\u00fck\u00fcm \u015fer\u2018\u00ee oldu\u011fu halde me\u015fru olmayabilir, yani adil olmayabilir\u201d demek tamamen ba\u015fka bir \u015feydir.<\/p>\n
\u00dcstelik bu ayr\u0131m, yaln\u0131zca Prof. G\u00f6rmez\u2019in o anda tercih etti\u011fi yeni bir ifade bi\u00e7imi de de\u011fildir. Arkas\u0131nda belirli bir \u00e7a\u011fda\u015f mak\u00e2s\u0131d ve ahlak felsefesi bulunmaktad\u0131r. \u0130mdi bu iddiay\u0131 belli ba\u015fl\u0131klar alt\u0131nda ana hatlar\u0131yla ele alal\u0131m:<\/p>\n
Fasl\u0131 filozof Taha Abdurrahman, et-Te\u2019s\u00ees\u00fc\u2019l-i\u2018tim\u00e2n\u00ee li-ilmi\u2019l-mak\u00e2s\u0131d<\/em> isimli kitab\u0131n\u0131n daha giri\u015finde \u015fu soruyu ortaya atmaktad\u0131r: \u201c\u0633\u0624\u0627\u0644 \u0627\u0644\u0645\u0634\u0631\u0648\u0639\u064a\u0629: \u0647\u0644 \u0639\u0644\u0645 \u0627\u0644\u0645\u0642\u0627\u0635\u062f \u0639\u0644\u0645 \u0645\u0634\u0631\u0648\u0639\u061f\u201d \u201cMe\u015fruiyet sorusu: Mak\u00e2s\u0131d ilmi me\u015fru bir ilim midir?\u201d<\/p>\n Taha Abdurrahman\u2019a g\u00f6re mak\u00e2s\u0131d \u00e2limi \u201c\u015e\u00e2ri\u2018in bu h\u00fck\u00fcmdeki maksad\u0131 \u015fudur\u201d dedi\u011fi anda yaln\u0131zca \u015e\u00e2ri\u2018in h\u00fckm\u00fcn\u00fc tespit etmi\u015f olmaz; bir bak\u0131ma \u201c\u015e\u00e2ri\u2018in h\u00fckm\u00fc \u00fczerine h\u00fck\u00fcm vermi\u015f\u201d olur. Bundan hareketle Taha Abdurrahman, \u201c\u015fer\u2018\u00eelik\u201d ile \u201cme\u015fruiyet\u201d aras\u0131nda yeni bir ayr\u0131m kurar. Bir h\u00fckm\u00fcn \u015feriata nispeti \u201c\u015fer\u2018\u00eelik\u201d alan\u0131na, bu h\u00fck\u00fcm \u00fczerine h\u00fck\u00fcm vermenin yetkilendirilmesi ise ayr\u0131ca \u201cme\u015fruiyet\u201d alan\u0131na girer.[1]<\/a><\/p>\n Fakat mesele burada bitmemektedir. Taha Abdurrahman, bu \u201cme\u015fruiyeti\u201d us\u00fbl-i f\u0131k\u0131h i\u00e7erisinde temellendirmemekte onu kendi felsef\u00ee projesi olan \u201ci\u2018tim\u00e2niyye\u201dye ba\u011flamaktad\u0131r. Bu ba\u011flamda da insan ile Allah aras\u0131nda nebev\u00ee tebli\u011fden \u00f6nce ger\u00e7ekle\u015fti\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u00fc\u00e7 temel misaktan s\u00f6z etmektedir: M\u00ees\u00e2ku\u2019l-i\u015fh\u00e2d, M\u00ees\u00e2ku\u2019l-isti\u2019m\u00e2n ve M\u00ees\u00e2ku\u2019l-irs\u00e2l. Bunlar\u0131 da s\u0131ras\u0131yla f\u0131trat, irade ve tezkiye ile irtibatland\u0131rarak mak\u00e2s\u0131d ilmini bu ahlak\u00ee-misak\u00ee zemin \u00fczerinde yeniden kurmaya \u00e7al\u0131\u015fmaktad\u0131r.[2]<\/a><\/p>\n Dolay\u0131s\u0131yla burada yaln\u0131zca \u201c\u015fer\u2018\u00ee ve me\u015fru kelimelerinin l\u00fcgat bak\u0131m\u0131ndan farkl\u0131 iki anlam\u0131 vard\u0131r\u201d denilmemektedir. Taha Abdurrahman, us\u00fbl\u00fcn d\u0131\u015f\u0131nda kurulmu\u015f felsef\u00ee bir ahlak teorisini mak\u00e2s\u0131d ilmine tatbik etmekte ve mak\u00e2s\u0131d\u0131 da bu teori \u00fczerinden yeniden in\u015fa etmektedir. B\u00f6ylelikle Taha Abdurrahman, mak\u00e2s\u0131d ilmini \u201cus\u00fbl\u00fcn topra\u011f\u0131ndan s\u00f6kerek i\u2018tim\u00e2n\u00ee felsefenin topra\u011f\u0131na dikmek\u201d faaliyetini icra etmi\u015f olmaktad\u0131r.<\/p>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 2. Problem nerede ba\u015fl\u0131yor?<\/strong><\/p>\n Buradaki temel problem \u201cmak\u00e2s\u0131d \u00f6nemlidir\u201d denilmesi de\u011fildir. Mak\u00e2s\u0131d, f\u0131k\u0131h us\u00fbl\u00fcn\u00fcn kendi b\u00fcnyesinde zaten vard\u0131r. Maslahat da vard\u0131r, hikmet de vard\u0131r, illet de vard\u0131r, tahk\u00eeku\u2019l-men\u00e2t da vard\u0131r.<\/p>\n O halde esas problem \u015fu c\u00fcmlede ba\u015flamaktad\u0131r: \u201cHer \u015fer\u2018\u00ee olan me\u015fru de\u011fildir.\u201d \u00c7\u00fcnk\u00fc \u201cme\u015fru\u201d kelimesine Prof. G\u00f6rmez\u2019in verdi\u011fi \u201cadil, ahlaka ve fazilete uygun\u201d anlam\u0131n\u0131 kabul etti\u011finizde c\u00fcmlenin zorunlu sonucu \u015fudur: Bir h\u00fck\u00fcm Allah\u2019\u0131n \u015feriat\u0131nda bulunabilir fakat adil olmayabilir. Bir nass\u0131n ortaya koydu\u011fu h\u00fck\u00fcm \u015fer\u2018\u00ee olabilir fakat ahlaken me\u015fru olmayabilir.<\/p>\n \u0130\u015fte burada art\u0131k mesele bir tatbik veya i\u00e7tihat tart\u0131\u015fmas\u0131 olmaktan \u00e7\u0131kmakta ve \u015eer\u2018\u00ee h\u00fckm\u00fcn \u00fczerinde onu ikinci defa de\u011ferlendiren ba\u015fka bir normatif merci zuhur etmektedir.<\/p>\n \u0130mdi, sorulmas\u0131 gereken soru son derece basittir: \u015eer\u2018\u00ee oldu\u011fu kabul edilen h\u00fckm\u00fcn adil olup olmad\u0131\u011f\u0131na kim karar verecek? Kur\u2019an ve S\u00fcnnet\u2019ten elde edildi\u011fi kabul edilen h\u00fck\u00fcm, daha sonra hangi \u00f6l\u00e7\u00fcye arz edilecektir?<\/p>\n Bu \u00f6l\u00e7\u00fc de \u015feriattan \u00e7\u0131kar\u0131l\u0131yorsa iki ayr\u0131 alana ni\u00e7in ihtiya\u00e7 vard\u0131r? Yok e\u011fer \u015feriat\u0131n d\u0131\u015f\u0131nda veya onun \u00fczerinde olu\u015fturulan bir \u201cadalet, ahlak, fazilet ve me\u015fruiyet\u201d anlay\u0131\u015f\u0131ysa bu kavramlar\u0131n i\u00e7eri\u011fini kim belirleyecektir? As\u0131l tehlike tam da buradad\u0131r.<\/p><\/blockquote>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a03. Us\u00fbl \u0130lminde B\u00f6yle Bir Bo\u015fluk Yoktur<\/strong><\/p>\n Bu ayr\u0131m\u0131n savunulmas\u0131 i\u00e7in bazen \u015f\u00f6yle denilebilir: \u201cHer nass\u0131 g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi uygulayamay\u0131z. \u015eartlar\u0131, zaman\u0131, zemini ve maksad\u0131 vard\u0131r.\u201d Do\u011frudur. Fakat bunun i\u00e7in \u201c\u015fer\u2018\u00ee ama me\u015fru de\u011fil\u201d \u015feklinde yeni bir kategori \u00fcretmeye ihtiya\u00e7 m\u0131 var?<\/p>\n Zira Us\u00fbl-i f\u0131k\u0131h zaten bunun i\u00e7in vard\u0131r. Bir h\u00fckm\u00fcn sebebi, \u015fart\u0131, vard\u0131r. M\u00e2nisi, Umum ve husus olmas\u0131, Mutlak\u0131 ve mukayyed olma halleri ve buna g\u00f6re tahsis veya takyid edilmesi gibi nice durumlar\u0131 vard\u0131r. \u00a0Elbette h\u00fckm\u00fcn s\u00fcb\u00fbtu ba\u015fka, belirli bir vak\u0131aya tatbiki ba\u015fka meseledir.<\/p>\n Ne var ki, bir h\u00fckm\u00fcn uygulanma \u015fartlar\u0131n\u0131n bulunmamas\u0131 o h\u00fckm\u00fc \u201cgayrime\u015fru\u201d yapmaz. H\u00fck\u00fcm \u015fer\u2018\u00ee ve me\u015frudur; fakat o somut olay onun tatbik mahalli de\u011fildir. Bunu s\u00f6yler ge\u00e7ersiniz, hepsi bu kadard\u0131r.<\/p>\n Yal\u0131n ve gayet basit bir \u00f6rnek olarak bir doktorun \u201cBu ila\u00e7 tedavi edicidir ama \u015fu hastaya mevcut \u015fartlarda verilmez\u201d demesi, ilac\u0131 \u201ctedavi edici fakat t\u0131bben gayrime\u015fru\u201d hale getirmez. Sadece kullan\u0131m \u015fartlar\u0131n\u0131n olu\u015fmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. F\u0131k\u0131hta da durum budur.<\/p>\n Us\u00fbl-i f\u0131k\u0131h a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda da b\u00f6yle ikinci bir \u201cme\u015fruiyet\u201d mertebesine ihtiya\u00e7 yoktur. Zira us\u00fblc\u00fcler bir h\u00fckm\u00fcn \u015fer\u2018an sabit olmas\u0131yla, o h\u00fckm\u00fcn belirli bir \u015fah\u0131s veya h\u00e2dise hakk\u0131nda fiilen tahakkuk etmesini zaten birbirinden ay\u0131rm\u0131\u015flard\u0131r. Bunun i\u00e7in sebep, \u015fart ve m\u00e2ni\u2018 gibi kavramlar\u0131 vaz\u2018 etmi\u015flerdir.<\/p>\n Hanef\u00ee us\u00fbl\u00fcnde de mesele ayn\u0131 sistem i\u00e7erisinde ele al\u0131n\u0131r. Abd\u00fclaz\u00eez el-Buh\u00e2r\u00ee, emrin h\u00fckm\u00fcn\u00fc a\u00e7\u0131klarken \u015fer\u2018\u00ee emir ile \u201cme\u015fru\u201d olu\u015f aras\u0131nda do\u011frudan irtibat kurmaktad\u0131r. \u00d6rne\u011fin Cuma namaz\u0131 meselesinde \u015f\u00f6yle der:<\/p>\n \u00ab\u062f\u0644 \u0647\u0630\u0627 \u0627\u0644\u0623\u0645\u0631 \u0639\u0644\u0649 \u062d\u0633\u0646\u0647\u060c \u0623\u064a \u0639\u0644\u0649 \u0643\u0648\u0646 \u0627\u0644\u0645\u0623\u0645\u0648\u0631 \u0628\u0647 \u0648\u0647\u0648 \u0627\u0644\u062c\u0645\u0639\u0629 \u062d\u0633\u0646\u064b\u0627\u060c \u0648\u0639\u0644\u0649 \u0623\u0646\u0647 \u0623\u064a \u0627\u0644\u0645\u0623\u0645\u0648\u0631 \u0628\u0647 \u0647\u0648 \u0627\u0644\u0645\u0634\u0631\u0648\u0639 \u0641\u064a \u062d\u0642 \u0645\u0646 \u062a\u0646\u0627\u0648\u0644\u0647 \u0627\u0644\u0623\u0645\u0631 \u062f\u0648\u0646 \u063a\u064a\u0631\u0647\u00bb<\/p>\n \u201cBu emir, emredilen \u015feyin yani cuma namaz\u0131n\u0131n g\u00fczel oldu\u011funa ve gayr\u0131s\u0131 de\u011fil, emrin kendisine y\u00f6neldi\u011fi kimse hakk\u0131nda me\u015fru oldu\u011funa delalet eder.\u201d<\/p>\n Ard\u0131ndan hasta, k\u00f6le ve yolcunun durumunu anlat\u0131rken: \u00ab\u0635\u0627\u0631 \u0627\u0644\u0638\u0647\u0631 \u062d\u0633\u0646\u064b\u0627 \u0645\u0634\u0631\u0648\u0639\u064b\u0627 \u0641\u064a \u062d\u0642\u0647\u0645\u00bb \u201c\u00d6\u011fle namaz\u0131 onlar hakk\u0131nda g\u00fczel ve me\u015fru olmu\u015ftur\u201d der. [3]<\/a><\/p>\n Bu ibare konumuzu anlamak a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Zira Abd\u00fclaz\u00eez el-Buh\u00e2r\u00ee\u2019de \u201cme\u015fru\u201d h\u00fckm\u00fcn \u00fczerinde bulunan ve h\u00fckm\u00fc ayr\u0131ca adalet testine t\u00e2bi tutan ikinci bir kategori de\u011fildir. Bilakis bizzat \u015e\u00e2ri\u2018in hitab\u0131n\u0131n kime, hangi \u015fartlarda y\u00f6neldi\u011fi i\u00e7erisinde belirlenen bir vas\u0131ft\u0131r.<\/p>\n Hatta ayn\u0131 yerde Hanef\u00ee us\u00fbl\u00fcn\u00fcn daha temel bir kaidesini daha nakletmektedir:<\/p>\n \u0648\u064e\u0644\u064e\u0643\u0650\u0646\u0651\u064e\u0627 \u0646\u064e\u0642\u064f\u0648\u0644\u064f \u064a\u064e\u062b\u0652\u0628\u064f\u062a\u064f \u0628\u0650\u0645\u064f\u0637\u0652\u0644\u064e\u0642\u0650 \u0627\u0644\u0652\u0623\u064e\u0645\u0652\u0631\u0650 \u0623\u064e\u0642\u0652\u0648\u064e\u0649 \u0623\u064e\u0646\u0652\u0648\u064e\u0627\u0639\u0650 \u0627\u0644\u0637\u0651\u064e\u0644\u064e\u0628\u0650 \u0648\u064e\u0647\u064f\u0648\u064e \u0627\u0644\u0652\u0625\u0650\u064a\u062c\u064e\u0627\u0628\u064f \u0641\u064e\u064a\u064e\u0642\u0652\u062a\u064e\u0636\u0650\u064a \u0630\u064e\u0644\u0650\u0643\u064e \u0643\u064e\u0645\u064e\u0627\u0644\u064e \u0635\u0650\u0641\u064e\u0629\u0650 \u0627\u0644\u0652\u062d\u064f\u0633\u0652\u0646\u0650 \u0641\u0650\u064a \u0627\u0644\u0652\u0645\u064e\u0623\u0652\u0645\u064f\u0648\u0631\u0650 \u0628\u0650\u0647\u0650\u061b \u0644\u0650\u0623\u064e\u0646\u0651\u064e \u0646\u064e\u0641\u0652\u0633\u064e \u0627\u0644\u0637\u0651\u064e\u0644\u064e\u0628\u0650 \u0645\u0650\u0646\u0652 \u0627\u0644\u0652\u062d\u064e\u0643\u0650\u064a\u0645\u0650 \u0644\u064e\u0645\u0651\u064e\u0627 \u0627\u0642\u0652\u062a\u064e\u0636\u064e\u0649 \u0646\u064e\u0641\u0652\u0633\u064e \u0627\u0644\u0652\u062d\u064f\u0633\u0652\u0646\u0650 \u0641\u064e\u0643\u064e\u0645\u064e\u0627\u0644\u064f\u0647\u064f \u064a\u064e\u0642\u0652\u062a\u064e\u0636\u0650\u064a \u0643\u064e\u0645\u064e\u0627\u0644\u064e \u0627\u0644\u0652\u062d\u064f\u0633\u0652\u0646\u0650 \u0623\u064e\u064a\u0652\u0636\u064b\u0627<\/p>\n \u201cFakat biz \u015f\u00f6yle deriz: Mutlak emirle talebin en g\u00fc\u00e7l\u00fc t\u00fcr\u00fc olan \u00eec\u00e2b sabit olur. Bu da emredilen \u015feyde h\u00fcsn vasf\u0131n\u0131n kemal derecesinde bulunmas\u0131n\u0131 gerektirir. Zira Hak\u00eem olan \u015e\u00e2ri\u2018den s\u00e2d\u0131r olan talebin bizzat kendisi, emredilen \u015feyin g\u00fczel olmas\u0131n\u0131 gerektirdi\u011fine g\u00f6re, bu talebin kemal derecesinde olmas\u0131 da ondaki h\u00fcsn\u00fcn kemal derecesinde bulunmas\u0131n\u0131 gerektirir.\u201d[4]<\/a><\/p>\n Bu ifadeler, \u201c\u015fer\u2018\u00ee olan yasald\u0131r, me\u015fru olan ise adildir\u201d \u015feklindeki ayr\u0131m\u0131n us\u00fblc\u00fclerin h\u00fck\u00fcm tasavvuruyla neden ba\u011fda\u015fmad\u0131\u011f\u0131n\u0131 g\u00f6stermesi bak\u0131m\u0131ndan \u00a0sarihtir. Zira burada \u015e\u00e2ri\u2018in emri, \u00f6nce yaln\u0131zca hukuk\u00ee ge\u00e7erlili\u011fi bulunan bir h\u00fck\u00fcm meydana getirip daha sonra adalet, h\u00fcsn veya me\u015fruiyet bak\u0131m\u0131ndan ayr\u0131ca de\u011ferlendirilmesi gereken n\u00f6tr bir d\u00fczenleme olarak g\u00f6r\u00fclmemektedir. Bilakis Hak\u00eem olan \u015e\u00e2ri\u2018in talebinin bizzat kendisi, emredilen \u015feyin h\u00fcsn\u00fcn\u00fc\/g\u00fczelli\u011fini gerektirmektedir. Hatta talep \u00eec\u00e2b derecesine ula\u015ft\u0131\u011f\u0131nda Abd\u00fclaz\u00eez el-Buh\u00e2r\u00ee bunun \u201ckem\u00e2l\u00fc s\u0131fati\u2019l-h\u00fcsn\u201d\u00fc gerektirdi\u011fini de a\u00e7\u0131k\u00e7a belirtmektedir. \u015eu h\u00e2lde \u015fer\u2018\u00eeli\u011fi \u015e\u00e2ri\u2018in h\u00fckm\u00fcne, me\u015fruiyeti ise daha sonra ger\u00e7ekle\u015ftirilecek ayr\u0131 bir adalet de\u011ferlendirmesine ba\u011flamak, us\u00fblc\u00fclerin kurdu\u011fu bu ili\u015fkiyi tersine \u00e7evirmektedir.<\/p>\n<\/blockquote>\n Burada ayr\u0131ca sorulmas\u0131 gereken \u015fey \u015fudur: Hak\u00eem olan \u015e\u00e2ri\u2018in emrinin bizzat kendisi h\u00fckm\u00fcn h\u00fcsn\u00fcn\u00fc gerektiriyorsa, sabit olmu\u015f \u015fer\u2018\u00ee bir h\u00fckm\u00fcn adil ve me\u015fru olup olmad\u0131\u011f\u0131na bundan sonra hangi merci, hangi \u00f6l\u00e7\u00fcyle karar verecektir?<\/p>\n <\/p>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a04. \u201c\u015eer\u2018\u00ee olan yasald\u0131r, me\u015fru olan adildir\u201d s\u00f6z\u00fc ni\u00e7in daha problemlidir?<\/strong><\/p>\n Bak\u0131n\u0131z bu t\u00fcr bir tasnif meseleyi daha da problemli bir hale getirmektedir. Zira \u015eeriat, \u0130slam d\u00fc\u015f\u00fcncesinde yaln\u0131zca \u201chukuk\u00ee\/yasal d\u00fczenlemeler\u201d demek de\u011fildir. \u015eeriat\u0131n kendisi adalet, hikmet, rahmet ve maslahat \u00fczerine kuruludur. Bir h\u00fck\u00fcm Allah Te\u2018\u00e2l\u00e2\u2019n\u0131n h\u00fckm\u00fcyse \u201cBu yasald\u0131r fakat adil midir?\u201d sorusu, -h\u00fckm\u00fcn uygulanma bi\u00e7iminden de\u011fil de- h\u00fckm\u00fcn kendisinden s\u00f6z ediyorsak, olduk\u00e7a problemli bir sorudur.<\/p>\n Bak\u0131n\u0131z! F\u0131kh\u00ee a\u00e7\u0131dan bir fakihin bir nass\u0131 tam anlayamad\u0131\u011f\u0131, bir h\u00fckm\u00fcn yanl\u0131\u015f istinbat edildi\u011fi, \u00f6rne\u011fin \u015fart\u0131 bulunmadan tatbik edildi\u011fi, hikmetinin yanl\u0131\u015f te\u015fh\u0131s edildi\u011fi ehli taraf\u0131ndan tart\u0131\u015f\u0131labilir. Nitekim fukaham\u0131z as\u0131rlarca bu gibi tart\u0131\u015fmalar\u0131 yapm\u0131\u015ft\u0131r.<\/p>\n Fakat b\u00f6yle bir durum \u201c\u015feriat\u0131n h\u00fckm\u00fc adil de\u011fildir\u201d \u015feklinde asla ifadeye d\u00f6k\u00fclemez. Bu durum i\u00e7tihat farkl\u0131l\u0131\u011f\u0131na g\u00f6re meselenin \u015fer\u2018\u00ee veya gayr-\u0131 me\u015fru olmas\u0131 veya do\u011fru h\u00fckm\u00fcn yanl\u0131\u015f yere uygulanmas\u0131 gibi durumlard\u0131r.<\/p>\n O halde f\u0131k\u0131h ehli kimseler, i\u00e7tihat farkl\u0131l\u0131\u011f\u0131na g\u00f6re \u201cBu ger\u00e7ekten \u015fer\u2018\u00ee h\u00fck\u00fcm m\u00fcd\u00fcr?\u201d diye tart\u0131\u015fabilirler.\u00a0 \u201cBu h\u00fckm\u00fcn burada tatbik \u015fartlar\u0131 ger\u00e7ekle\u015fmi\u015f midir?\u201d diye sorgulayabilirler. \u201cFakih nass\u0131 do\u011fru anlam\u0131\u015f m\u0131d\u0131r?\u201d diye meselenin ard\u0131na d\u00fc\u015febilirler. Bunlar ki\u015finin i\u00e7tihat seviyesine g\u00f6re icra edece\u011fi faaliyetler olarak da usul-i ifta ilminde izah edilegelmi\u015ftir.<\/p>\n Ancak, \u201cBu h\u00fck\u00fcm Allah\u2019\u0131n \u015fer\u2018\u00ee h\u00fckm\u00fcd\u00fcr; fakat me\u015fru, yani adil de\u011fildir\u201d denildi\u011fi anda son derece a\u011f\u0131r bir netice ortaya \u00e7\u0131kmaktad\u0131r. \u00c7\u00fcnk\u00fc bu c\u00fcmlede h\u00fckm\u00fcn Allah\u2019a nispeti kabul edildikten sonra onun adaleti ayr\u0131ca tart\u0131\u015fmaya a\u00e7\u0131lmaktad\u0131r. Ba\u015fka bir ifadeyle \u015e\u00e2ri\u2018in h\u00fckm\u00fc, kendisinin d\u0131\u015f\u0131nda ve kendisinin \u00fczerinde bulunan ikinci bir adalet \u00f6l\u00e7\u00fcs\u00fcn\u00fcn \u00f6n\u00fcne \u00e7\u0131kar\u0131lmakta; bu \u00f6l\u00e7\u00fc h\u00fckm\u00fc uygun bulursa \u201cme\u015fru\u201d, uygun bulmazsa \u201cgayrime\u015fru\u201d say\u0131lmaktad\u0131r. O h\u00e2lde ka\u00e7\u0131n\u0131lmaz olarak \u015fu soru ortaya \u00e7\u0131kar: Allah\u2019\u0131n h\u00fckm\u00fcn\u00fcn adil olup olmad\u0131\u011f\u0131na kim karar verecek? Hangi ak\u0131l, hangi ahlak anlay\u0131\u015f\u0131, hangi \u00e7a\u011f\u0131n de\u011ferleri ve hangi insan tasavvuru Allah\u2019\u0131n h\u00fckm\u00fcn\u00fc yeniden yarg\u0131layacak? B\u00f6yle bir kap\u0131 a\u00e7\u0131ld\u0131\u011f\u0131nda mak\u00e2s\u0131d art\u0131k \u015feriat\u0131 anlaman\u0131n vas\u0131tas\u0131 olmaktan \u00e7\u0131kar, \u015feriat\u0131n h\u00fck\u00fcmlerini onaylayan veya reddeden bir \u00fcst mahkemeye d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n <\/p>\n \u00c7a\u011fda\u015f mak\u00e2s\u0131d \u00e7al\u0131\u015fmalar\u0131nda ya\u015fanan daha b\u00fcy\u00fck problem de budur. Mak\u00e2s\u0131d, naslardan ke\u015ffedilen \u015feriat\u0131n maksatlar\u0131 olmaktan \u00e7\u0131k\u0131p, naslar\u0131n kendisine arz edildi\u011fi \u00fcst ilkeler haline getirilmektedir.<\/p>\n Yap\u0131lan \u015fudur: \u00d6nce \u201cadalet\u201d, \u201c\u00f6zg\u00fcrl\u00fck\u201d, \u201cinsan haklar\u0131\u201d, \u201ce\u015fitlik\u201d, \u201cahlak\u201d, \u201conur\u201d, \u201cme\u015fruiyet\u201d gibi kavramlar\u0131n i\u00e7eri\u011fi \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcnce i\u00e7erisinde belirlenmekte; daha sonra c\u00fcz\u2019\u00ee \u015fer\u2018\u00ee h\u00fck\u00fcmler bunlara arz edilmektedir. Dikkat ediniz! Bu durumda art\u0131k mak\u00e2s\u0131d naslardan \u00e7\u0131kar\u0131lm\u0131yor aksine \u00f6nceden belirlenen mak\u00e2s\u0131dla naslara yeniden bi\u00e7im veriliyor. Ne kadar tehlikeli bir alana yelken a\u00e7\u0131ld\u0131\u011f\u0131n\u0131n fark\u0131na var\u0131yor musunuz?<\/p>\n \u00c7a\u011fda\u015f mak\u00e2s\u0131d s\u00f6ylemi hakk\u0131nda yaz\u0131lan el-Had\u00e2se ve tahavv\u00fcl\u00e2t\u00fc\u2019l-hit\u00e2bi\u2019l-mak\u00e2s\u0131d\u00ee: nahve f\u0131khin s\u00e2il?<\/em> isimli \u00e7al\u0131\u015fman\u0131n dikkat \u00e7ekti\u011fi \u201cak\u0131\u015fkan f\u0131k\u0131h\u201d tehlikesi tam burada ortaya \u00e7\u0131kmaktad\u0131r.[5]<\/a> Yeni mak\u00e2s\u0131d s\u00f6yleminde taabb\u00fcd\u00ee alan daralt\u0131lmakta, h\u00fck\u00fcmler b\u00fct\u00fcn\u00fcyle rasyonelle\u015ftirilmeye \u00e7al\u0131\u015f\u0131lmakta, ard\u0131ndan mak\u00e2s\u0131d\u0131n hem say\u0131s\u0131 hem i\u00e7eri\u011fi s\u00fcrekli geni\u015fletilmektedir. Neticede mak\u00e2s\u0131d bazen fakihin ideolojik, sosyal ve psikolojik \u00f6n kabullerinin yans\u0131mas\u0131na d\u00f6n\u00fc\u015febilmektedir.<\/p>\n \u015e\u00e2t\u0131b\u00ee merhumun \u015fu s\u00f6z\u00fc meselenin \u00f6z\u00fcn\u00fc anlatmaktad\u0131r:<\/p>\n \u0625\u0646 \u0627\u0644\u0645\u0635\u0627\u0644\u062d \u0625\u0646\u0645\u0627 \u0627\u0639\u062a\u0628\u0631\u062a \u0645\u0646 \u062d\u064a\u062b \u0648\u0636\u0639\u0647\u0627 \u0627\u0644\u0634\u0631\u0639 \u0643\u0630\u0644\u0643\u060c \u0644\u0627 \u0645\u0646 \u062d\u064a\u062b \u0625\u062f\u0631\u0627\u0643 \u0627\u0644\u0645\u0643\u0644\u0641\u061b \u0625\u0630 \u0627\u0644\u0645\u0642\u0627\u0635\u062f \u062a\u062e\u062a\u0644\u0641 \u0639\u0646\u062f \u0630\u0644\u0643 \u0628\u0627\u0644\u0646\u0633\u0628 \u0648\u0627\u0644\u0625\u0636\u0627\u0641\u0627\u062a<\/p>\n \u201cMaslahatlar, m\u00fckellefin onlar\u0131 maslahat olarak g\u00f6rmesi bak\u0131m\u0131ndan de\u011fil, \u015feriat\u0131n onlar\u0131 maslahat olarak vazetmesi bak\u0131m\u0131ndan muteberdir. Aksi halde maksatlar nispetlere ve izaf\u00ee de\u011ferlendirmelere g\u00f6re de\u011fi\u015fir.\u201d[6]<\/a><\/p>\n Yani \u00f6nce benim adalet anlay\u0131\u015f\u0131m, benim maslahat anlay\u0131\u015f\u0131m, benim ahlak tasavvurum; ard\u0131ndan nass\u0131n bunlara uygunlu\u011funu ara\u015ft\u0131rmak \u015feklinde bir us\u00fbl kurulamaz. \u00c7\u00fcnk\u00fc o zaman ka\u00e7\u0131n\u0131lmaz soru gelir: Hangi adalet? Kimin ahlak\u0131? Hangi d\u00f6nemin insan haklar\u0131 anlay\u0131\u015f\u0131? Hangi toplumun maslahat tasavvuru?<\/p>\n Bug\u00fcn\u00fcn \u201cme\u015fru\u201d g\u00f6rd\u00fc\u011f\u00fcn\u00fc yar\u0131n\u0131n d\u00fcnyas\u0131 gayrime\u015fru g\u00f6r\u00fcrse \u015feriat yeniden mi yorumlanacak?<\/p>\n \u0130\u015fte mak\u00e2s\u0131d\u0131 f\u0131kh\u0131n i\u00e7erisindeki istinbat ve anlama vas\u0131tas\u0131ndan \u00e7\u0131kar\u0131p f\u0131kh\u0131n \u00fczerine yerle\u015ftirmenin meydana getirdi\u011fi \u00e7ok b\u00fcy\u00fck tehlike budur.<\/p>\n Bu ayr\u0131m\u0131n do\u011furabilece\u011fi en tehlikeli sonu\u00e7lardan biri de tarihselci okumaya son derece m\u00fcsait bir zemin haz\u0131rlamas\u0131d\u0131r. Zira bir h\u00fckm\u00fcn Allah taraf\u0131ndan vazedildi\u011fi ve dolay\u0131s\u0131yla \u015fer\u2018\u00ee oldu\u011fu kabul edildikten sonra, onun ayr\u0131ca \u2018adalet\u2019, \u2018maslahat\u2019 veya \u2018k\u00fcll\u00ee maksatlar\u2019 ad\u0131na ikinci bir me\u015fruiyet de\u011ferlendirmesine t\u00e2bi tutulabilece\u011fi kabul edilirse, nasla sabit h\u00fck\u00fcmlerin bug\u00fcnk\u00fc ba\u011flay\u0131c\u0131l\u0131\u011f\u0131n\u0131 a\u015f\u0131nd\u0131rman\u0131n yolu a\u00e7\u0131lm\u0131\u015f olur. Bundan sonra bir h\u00fckm\u00fc reddetmek i\u00e7in \u2018Bu Allah\u2019\u0131n h\u00fckm\u00fc de\u011fildir\u2019 demeye de ihtiya\u00e7 kalmaz; \u2018Bu h\u00fck\u00fcm kendi tarihsel \u015fartlar\u0131nda \u015fer\u2018\u00ee idi, fakat bug\u00fcn adaleti yahut \u015e\u00e2ri\u2018in k\u00fcll\u00ee maksatlar\u0131n\u0131 ger\u00e7ekle\u015ftirmedi\u011fi i\u00e7in me\u015fru de\u011fildir\u2019 demek yeterli h\u00e2le gelir. B\u00f6ylece laf\u0131z muhafaza edilirken h\u00fckm\u00fcn ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 ortadan kald\u0131r\u0131labilir. \u00dcstelik \u2018adalet\u2019, \u2018maslahat\u2019 ve \u2018me\u015fruiyet\u2019in i\u00e7eri\u011fini kimin ve hangi \u00f6l\u00e7\u00fclere g\u00f6re tayin edece\u011fi de belirsizle\u015fti\u011finde, \u00e7a\u011f\u0131n h\u00e2kim \u2018de\u011fer\u2019lerinin \u015fer\u2018\u00ee h\u00fck\u00fcmler \u00fczerinde fiilen hakem h\u00e2line gelmesi tehlikesi ortaya \u00e7\u0131kar. Taha Abdurrahman\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fc -bana g\u00f6re, bence- gibi ifadelerle takdim eden Prof. Mehmet G\u00f6rmez savundu\u011fu ayr\u0131m\u0131n nelere yol a\u00e7aca\u011f\u0131n\u0131n fark\u0131nda m\u0131d\u0131r?<\/p><\/blockquote>\n \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 7. Teoriye y\u00f6neltilen esasl\u0131 itiraz<\/strong><\/p>\n As\u0131l problemlerden bir di\u011feri de Taha Abdurrahman\u2019\u0131n mak\u00e2s\u0131d ilmine baz\u0131 yeni kavramlar kazand\u0131rmas\u0131ndan \u00e7ok daha ileridedir. Zira onun kurdu\u011fu sistem kabul edildi\u011finde, \u015e\u00e2ri\u2018in h\u00fckm\u00fcn\u00fc tespit etmek ile bu h\u00fck\u00fcm hakk\u0131nda maksat tayininde bulunmak aras\u0131nda yeni bir yetki mertebesi ortaya \u00e7\u0131kmakta ve bu ikinci mertebenin ayr\u0131ca \u201cme\u015fruiyet\u201d kazanmas\u0131 gerekmektedir. H\u00e2lbuki fakihin naslardan h\u00fck\u00fcm \u00e7\u0131karmas\u0131n\u0131n, umum-husus, mutlak-mukayyed, emir-nehiy, illet, maslahat veya mak\u00e2s\u0131d \u00fczerinden istidlalde bulunmas\u0131n\u0131n hangi \u015fartlarda muteber olaca\u011f\u0131 us\u00fbl-i f\u0131kh\u0131n zaten temel meselelerindendir. M\u00fcctehidin hangi delilden, hangi menhecle ve ne \u00f6l\u00e7\u00fcde \u015e\u00e2ri\u2018in murad\u0131na ula\u015fmaya \u00e7al\u0131\u015faca\u011f\u0131 ba\u015fl\u0131 ba\u015f\u0131na bu ilmin konusudur. Bunun \u00fczerine bir de \u201cBu faaliyetin me\u015fruiyetini nereden al\u0131yoruz?\u201d diyerek us\u00fbl\u00fcn d\u0131\u015f\u0131nda yeni bir yetkilendirme zemini aramak, \u00e7\u00f6z\u00fclmemi\u015f bir problemi \u00e7\u00f6zmekten ziyade yeni bir problem meydana getirmek demektir.<\/p>\n \u00dcstelik bu me\u015fruiyetin nebev\u00ee tebli\u011fden \u00f6nceki i\u015fh\u00e2d, isti\u2019m\u00e2n ve irs\u00e2l misaklar\u0131na dayand\u0131r\u0131lmas\u0131 meseleyi daha da g\u00fc\u00e7le\u015ftirmektedir. \u00c7\u00fcnk\u00fc s\u00f6z konusu misaklar\u0131n varl\u0131\u011f\u0131n\u0131 ve mahiyetini de nihayetinde vahyin haber vermesi sayesinde bilmekteyiz. \u015eu h\u00e2lde vahiyden \u00f6\u011frendi\u011fimiz birtak\u0131m hakikatleri al\u0131p, daha sonra ayn\u0131 vahyi anlamaya \u00e7al\u0131\u015fan m\u00fcctehidin bu faaliyetinin me\u015fruiyetini temellendiren daha \u00fcst bir merci gibi kullanmak ayn\u0131 kayna\u011f\u0131 farkl\u0131 kavramlarla yeniden dola\u015f\u0131ma sokmaktan ba\u015fka nedir? Allah\u2019\u0131n hitab\u0131n\u0131n h\u00fccciyeti ve Res\u00fblullah\u2019\u0131n tebli\u011finin ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 sabit olduktan sonra yap\u0131lmas\u0131 gereken, bunun \u00f6ncesinde yeni bir me\u015fruiyet kayna\u011f\u0131 aramak de\u011fil; bu hitab\u0131n nas\u0131l anla\u015f\u0131laca\u011f\u0131n\u0131, deliller aras\u0131ndaki ili\u015fkinin nas\u0131l kurulaca\u011f\u0131n\u0131 ve h\u00fckm\u00fcn h\u00e2diselere nas\u0131l tatbik edilece\u011fini belirlemektir. Bunun ilmi de zaten us\u00fbl-i f\u0131k\u0131ht\u0131r.<\/p>\n Dolay\u0131s\u0131yla burada kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fumuz \u015fey, mak\u00e2s\u0131d ilminin mevcut meselelerinin farkl\u0131 kavramlarla yeniden anlat\u0131lmas\u0131ndan ibaret san\u0131lmamal\u0131d\u0131r Bunun \u00f6tesinde Taha Abdurrahman ve ona teb\u2019an G\u00f6rmez, kendi i\u2018tim\u00e2n\u00ee d\u00fc\u015f\u00fcncesinin merkezinde bulunan misak, emanet, ahlak ve tezkiye kavramlar\u0131n\u0131 mak\u00e2s\u0131d\u0131n i\u00e7erisine ta\u015f\u0131yarak ona yeni bir temellendirme zemini kurmaya \u00e7al\u0131\u015fmaktad\u0131r. Nitekim eserine et-Te\u2019s\u00ees\u00fc\u2019l-i\u2018tim\u00e2n\u00ee li-ilmi\u2019l-mak\u00e2<\/em>s\u0131d ad\u0131n\u0131 vermesi de bunun a\u00e7\u0131k bir g\u00f6stergesidir. Bu sebeple onun \u015fer\u2018\u00eelik-me\u015fruiyet ayr\u0131m\u0131n\u0131 tek ba\u015f\u0131na ele almak yan\u0131lt\u0131c\u0131 olur. Bu ayr\u0131m, daha geni\u015f bir felsef\u00ee sistemin mak\u00e2s\u0131d alan\u0131ndaki sonucudur. As\u0131l tart\u0131\u015f\u0131lmas\u0131 gereken de tam buras\u0131d\u0131r: Mak\u00e2s\u0131d, naslardan hareketle \u015e\u00e2ri\u2018in murad\u0131n\u0131 ke\u015ffetmeye yarayan bir istidlal alan\u0131 olarak m\u0131 kalacakt\u0131r; yoksa \u00f6nceden kurulmu\u015f bir ahlak felsefesinin kavramlar\u0131yla \u015fer\u2018\u00ee h\u00fck\u00fcmlerin yeniden de\u011ferlendirildi\u011fi ayr\u0131 bir normatif zemine mi d\u00f6n\u00fc\u015ft\u00fcr\u00fclecektir?<\/p>\n \n Son S\u00f6z Yerine<\/strong><\/p>\n B\u00fct\u00fcn tart\u0131\u015fman\u0131n \u00f6z\u00fcn\u00fc \u015f\u00f6yle ifade edebiliriz: Bir \u015fey ger\u00e7ekten Allah\u2019\u0131n h\u00fckm\u00fcyse onun ayr\u0131ca \u201cAcaba adil mi?\u201d diye insan\u0131n kurdu\u011fu ba\u015fka bir mahkemeye \u00e7\u0131kar\u0131lmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez. Fakihin vazifesi Allah\u2019\u0131n h\u00fckm\u00fcn\u00fcn ne oldu\u011funu do\u011fru anlamakt\u0131r. Yanl\u0131\u015f anlam\u0131\u015f olabiliri, d\u00fczeltilir. Yanl\u0131\u015f tatbik etmi\u015f olabilir yine d\u00fczeltilir. F\u0131k\u0131h bunun i\u00e7in vard\u0131r.<\/p>\n Fakat \u201cH\u00fck\u00fcm \u015fer\u2018\u00eedir ama hen\u00fcz me\u015fru de\u011fildir\u201d dedi\u011finiz anda iki ayr\u0131 mahkeme kurmu\u015f olursunuz: \u00d6nce nass\u0131n mahkemesi bir h\u00fckme \u201c\u015fer\u2018\u00ee\u201d diyecek; ard\u0131ndan mak\u00e2s\u0131d, ahlak veya \u00e7a\u011fda\u015f adalet telakkisi onu ikinci defa yarg\u0131layarak \u201cme\u015fru\u201d olup olmad\u0131\u011f\u0131na karar verecektir.<\/p>\n As\u0131l itiraz edilmesi gereken nokta da budur.<\/p>\n Mak\u00e2s\u0131d \u015feriat\u0131n kar\u015f\u0131s\u0131na konulmaz; \u015feriat\u0131n i\u00e7inden ke\u015ffedilir. Maslahat nass\u0131n rakibi de\u011fildir; nass\u0131n ve \u015feriat\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7erisinde anla\u015f\u0131l\u0131r. Ahlak \u015feriat\u0131n \u00fczerinde ona me\u015fruiyet kazand\u0131ran ayr\u0131 bir merci de\u011fildir; \u015feriat\u0131n bizzat kendisi ahlak\u00ee de\u011ferlerin de kayna\u011f\u0131d\u0131r.<\/p>\n Ve nihayet f\u0131k\u0131h, d\u0131\u015far\u0131dan al\u0131nan felsef\u00ee kategorilerle yeniden yarg\u0131lanacak bir kurallar manzumesi de\u011fil; kendi us\u00fbl\u00fc, kavramlar\u0131, sistemati\u011fi ve i\u00e7 tutarl\u0131l\u0131\u011f\u0131 bulunan bir ilimdir.<\/p>\n Bu sebeple \u201cHer \u015fer\u2018\u00ee olan me\u015fru de\u011fildir\u201d yerine s\u00f6ylenmesi gereken s\u00f6z \u015fudur:<\/p>\n Her \u015fer\u2018\u00ee h\u00fck\u00fcm me\u015frudur. Fakat \u015fer\u2018\u00ee h\u00fck\u00fcmlerin bir tatbik mahalli, \u015fartlar\u0131, sebepleri ve m\u00e2nileri vard\u0131r. Bunlar\u0131 tayin etmek de keyf\u00ee bir \u201cme\u015fruiyet\u201d teorisinin de\u011fil, yine f\u0131kh\u0131n ve us\u00fbl-i f\u0131kh\u0131n vazifesidir.<\/p><\/blockquote>\n <\/p>\n <\/p>\n Dipnotlar:<\/strong><\/p>\n [1]<\/a> T\u00e2h\u00e2 Abdurrahman, et-Te\u2019s\u00eesu\u2019l-\u0130\u2019tim\u00e2n\u00ee li \u0130lmi\u2019l-Mak\u00e2s\u0131d<\/em>, (Beyrut: Merkezu Nuh\u00fbd, 1. Bas\u0131m, 2022,) 13,14 vd.<\/p>\n [2]<\/a> T\u00e2h\u00e2 Abdurrahman, et-Te\u2019s\u00eesu\u2019l-\u0130\u2019tim\u00e2n\u00ee li \u0130lmi\u2019l-Mak\u00e2s\u0131d, <\/em>23 vd.<\/p>\n [3]<\/a> Abd\u00fclaziz el-Buh\u00e2r\u00ee, Ke\u015ffu\u2019l-Esr\u00e2r \u015eerhu Us\u00fbli\u2019l-Bezdev\u00ee<\/em>, (D\u00e2ru\u2019l-Kit\u00e2bi\u2019l-\u0130sl\u00e2m\u00ee, t,s,) 1\/197-198.<\/p>\n [4]<\/a> Abd\u00fclaziz el-Buh\u00e2r\u00ee, Ke\u015ffu\u2019l-Esr\u00e2r \u015eerhu Us\u00fbli\u2019l-Bezdev\u00ee<\/em>, (D\u00e2ru\u2019l-Kit\u00e2bi\u2019l-\u0130sl\u00e2m\u00ee, t,s,) 1\/197.<\/p>\n [5]<\/a> https:\/\/brill.com\/view\/journals\/jie\/3\/1-2\/article-p9_2.xml<\/p>\n\n
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