{"id":728,"date":"2020-12-05T13:48:02","date_gmt":"2020-12-05T13:48:02","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=728"},"modified":"2020-12-05T13:48:02","modified_gmt":"2020-12-05T13:48:02","slug":"lafzin-umumiligi-ve-sebebin-hususiligi-konusundan-tarihselcilige-yol-cikar-mi","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/lafzin-umumiligi-ve-sebebin-hususiligi-konusundan-tarihselcilige-yol-cikar-mi\/","title":{"rendered":"Lafz\u0131n Um\u00fbm\u00eeli\u011fi ve Sebebin Hus\u00fbs\u00eeli\u011fi Konusundan Tarihselcili\u011fe Yol \u00c7\u0131kar M\u0131?"},"content":{"rendered":"

Lafz\u0131n umumiyeti ve sebebin hususiyeti meselesi konumuz a\u00e7\u0131s\u0131ndan son derece \u00f6nemlidir. Nitekim, ulemam\u0131z bu meseleyi belli ba\u015fl\u0131klar alt\u0131nda tasnif ederek incelemi\u015flerdir.[1]<\/a> Meselenin t\u00fcm boyutlar\u0131yla serdedilmesini s\u00f6z\u00fc uzatmak kabul etti\u011fimizden dolay\u0131 bu mevzu sadedinde \u00f6zetle \u015funlar\u0131 s\u00f6ylemek isteriz:<\/p>\n

Sebebin hususili\u011finin lafz\u0131n umumili\u011fine her zaman mani olmad\u0131\u011f\u0131 usul ulemas\u0131 taraf\u0131ndan tasrih edilmektedir. Bunun yan\u0131 s\u0131ra lafz\u0131n sadece sebebe tahsis edildi\u011fi ayetler oldu\u011fu gibi hem lafz\u0131n hem de sebebin umumi oldu\u011fu ayetler de vard\u0131r. \u0130htilaf olan nokta ise sebebin hususi lafz\u0131n umumi oldu\u011fu durumlarda lafz\u0131n umumuna m\u0131 yoksa sebebin hususuna m\u0131 itibar edilmesi gerekti\u011fidir. Bu noktada cumhur uleman\u0131n g\u00f6r\u00fc\u015f\u00fc lafz\u0131n umumuna itibar edilmesi gerekti\u011fi y\u00f6n\u00fcndedir. Nitekim \u00d6zt\u00fcrk de bunu \u201cBinaenaleyh Kur’an’daki y\u00fczlerce ayet her ne kadar \u00f6zel bir sebep \u00fczerine vahyedilmi\u015f olsa da sebebin tarihselli\u011fi\/yerelli\u011fi h\u00fckm\u00fcn evrenselli\u011fine engel de\u011fildir\u201d[2]<\/a> s\u00f6zleriyle dile getirmektedir.<\/p>\n

Ancak meselenin hemen buras\u0131nda \u015fu noktaya dikkat \u00e7ekmemiz gerekmektedir: Kur\u2019an\u2019a tarihselci d\u00fc\u015f\u00fcnceyle yakla\u015farak bu bat\u0131l d\u00fc\u015f\u00fcnceye de uleman\u0131n vaz etti\u011fi usul ve kaidelerden mesnet bulma \u00e7abas\u0131na girenler b\u00fcy\u00fck bir sahtek\u00e2rl\u0131k sergilemektedirler. Nitekim, bu ba\u011flamda tarihselci d\u00fc\u015f\u00fcncenin istismar etti\u011fi kaidelerden biri de baz\u0131 alimlerin \u2013velev ki mercuh olsa da- lafz\u0131n umumiyetine de\u011fil de sebebin hususili\u011fine itibar edilmesi gerekti\u011fi \u015feklindeki g\u00f6r\u00fc\u015flerdir. Bir k\u0131s\u0131m tarihselciler bu kaideyi alarak kendilerinin de bunu savundu\u011funu yahut uleman\u0131n da kendilerinden \u00f6nce ayn\u0131 \u015feyi s\u00f6ylediklerini iddia etmektedirler. Oysa bu tam manas\u0131yla bir aldatmacadan ibarettir.<\/p>\n

Zira, sebebin hususili\u011fine itibar edilmesi gerekti\u011fini savunan alimler bu meseleyi us\u00fbli bir zeminde ele alma derdindedirler. Onlar, bir sebep \u00fczerine nazil olmu\u015f bir nass\u0131n illetinin onun gibi olan di\u011fer vak\u0131alara \u015famil olup olamayaca\u011f\u0131yla ilgili bir tart\u0131\u015fma y\u00fcr\u00fctmektedirler. Buna g\u00f6re sebeb-i n\u00fczul\u00fcn illetinin kendisinde bulundu\u011fu bir vak\u0131ada h\u00fckm\u00fcn illetinin bulunmas\u0131 evl\u00e2 tarikiyledir. O halde, nass\u0131n illetiyle, ayn\u0131 illeti ta\u015f\u0131yan hadiseye nass\u0131n \u015f\u00e2mil olmas\u0131, nassta bulunan umum ile mi yoksa k\u0131yas yoluyla m\u0131 olmal\u0131d\u0131r? Mercuh\/tercih edilmeyen g\u00f6r\u00fc\u015f\u00fc savunan alimler bu i\u015fin k\u0131yas yoluyla olmas\u0131 gerekti\u011fini savunmaktad\u0131rlar. Dikkat edilirse burada nass d\u0131\u015f\u0131nda kalan hadisenin nass\u0131n umumuna girmedi\u011fiyle ilgili bir mesele yoktur. Bunu kimse tart\u0131\u015fmamaktad\u0131r. Bilakis tart\u0131\u015f\u0131lan nokta, di\u011fer hadisenin nass\u0131n umumuna nas\u0131l girece\u011fi (keyfiyetu\u2019d-d\u00fch\u00fbl) dir.[3]<\/a><\/p>\n

Tarihselciler ise bu kaide \u00fczerinden hususi bir sebebe binaen nazil olmu\u015f olan ayetin o sebebe m\u00fcnhas\u0131r kalmas\u0131 ve ona benzer di\u011fer hi\u00e7bir hadisede h\u00fck\u00fcm ifade edememesi manas\u0131n\u0131 istihra\u00e7 etmek niyetindedirler. Bunun bir yans\u0131mas\u0131 olarak, z\u0131har \u00f6rne\u011finde \u00d6zt\u00fcrk ve benzerleri bu uygulaman\u0131n tarihsel ve yerel oldu\u011funu iddia etmektedir. Ulema ise bu hadisenin, ilgili ayetlerin kendileri hakk\u0131nda nazil oldu\u011fu Evs b. S\u00e2mit ve Havle bint\u00fc Hak\u00eem\u2019e mahsus oldu\u011funu, ba\u015fkalar\u0131 hakk\u0131nda ge\u00e7erli olabilmesi i\u00e7in de k\u0131yas vb. delile ihtiya\u00e7 oldu\u011funu s\u00f6ylemektedir.[4]<\/a> Bu iki ayr\u0131 m\u00fclahazay\u0131 hi\u00e7bir \u015fekilde birbirine kar\u0131\u015ft\u0131rmamak gerekti\u011fi gibi ulemam\u0131z\u0131n us\u00fbl\u00ee ba\u011flamda tart\u0131\u015ft\u0131\u011f\u0131 bumeseleyi istismar etmek isteyenlere de f\u0131rsat verilmemesi icap etmektedir.<\/p>\n

Cumhur\u2019un, sebebin hususili\u011fine de\u011fil de lafz\u0131n umumili\u011fine itibar edilmesi gerekti\u011fi \u015feklindeki g\u00f6r\u00fc\u015f\u00fcn\u00fcn b\u00fct\u00fcn bir \u00fcmmet taraf\u0131ndan kabulle telakki edilip, tefsir \u00e7al\u0131\u015fmalar\u0131nda esas kabul edilmesi tarihselci d\u00fc\u015f\u00fcncenin bu \u00fcmmetin kodlar\u0131yla asla ba\u011fda\u015fmayaca\u011f\u0131n\u0131n da bir ba\u015fka delilidir. Cumhurun bu g\u00f6r\u00fc\u015f\u00fcn teyidine y\u00f6nelik\u00a0 gerek akl\u00ee ve gerekse nakl\u00ee delilleri varsa da burada birka\u00e7 tanesini zikretmek yeterli olacakt\u0131r. Lafz\u0131n umumili\u011fini savunan alimler elbette bunu Kur\u2019an ayetleri taraf\u0131ndan m\u00fceyyed olan bir hakikat olarak g\u00f6rd\u00fckleri i\u00e7in savunmu\u015flard\u0131r. Her \u015feyden \u00f6nce\u00a0 Kur\u2019an ayetlerinde \u015f\u00fcmul\/ kapsay\u0131c\u0131l\u0131\u011f\u0131n esas olmas\u0131 Hz. Peygamber \ufdfa\u2019in risaletinin t\u00fcm insanl\u0131\u011f\u0131 kapsay\u0131c\u0131 olmas\u0131n\u0131n bir fer\u2019idir.[5]<\/a> Nitekim Cenab-\u0131 Hak \ufdfb , De ki: Ey insanlar! Ger\u00e7ekten ben sizin hepinize, g\u00f6klerin ve yerin sahibi olan Allah’\u0131n el\u00e7isiyim\u201d<\/em>[6]<\/a>, \u201cBiz seni b\u00fct\u00fcn insanlara ancak m\u00fcjdeleyici ve uyar\u0131c\u0131 olarak g\u00f6nderdik; fakat insanlar\u0131n \u00e7o\u011fu bunu bilmezler\u201d[7]<\/strong><\/a><\/em> gibi ayetlerde Hz. Peygamber \ufdfa\u2019in k\u0131yamete dek ya\u015fayacak t\u00fcm insanl\u0131\u011fa g\u00f6nderildi\u011fini beyan buyurarak risaletin umumuna vurgu yapmaktad\u0131r.[8]<\/a><\/p>\n

Buna paralel olarak da \u201cKur’an, \u00e2lemler i\u00e7in ancak bir \u00f6\u011f\u00fctt\u00fcr\u201d[9]<\/a> ayetiyle \u201cBu Kur’an bana, kendisiyle sizi ve ula\u015ft\u0131\u011f\u0131 herkesi uyarmam i\u00e7in vahyolundu\u201d ayet-i kerimesi de Kur\u2019an nazm\u0131n\u0131n \u2013lafz\u0131n\u0131n kesinkes hususi oldu\u011fu yerler d\u0131\u015f\u0131nda-[10]<\/a> b\u00fct\u00fcn\u00fcyle evrensel oldu\u011funu net bir \u015fekilde ispat etmektedir.<\/p>\n

Lafz\u0131n umumuna itibar edilmesi gerekti\u011fine y\u00f6nelik bir \u00e7ok akl\u00ee delil varsa da konumuz a\u00e7\u0131s\u0131ndan ehemmiyet arz eden birini zikretmekle iktifa edelim:<\/p>\n

\u201cS\u00f6zgelimi, bir an i\u00e7in Hil\u00e2l b. \u00dcmeyye (rad\u0131yallahu anh)\u00a0 hakk\u0131nda nazil olan ayetin sebebinin hususili\u011fini m\u00fclahaza etmi\u015f olsak kar\u015f\u0131m\u0131za baz\u0131 i\u015fk\u00e2ller \u00e7\u0131kmaktad\u0131r.<\/p>\n

    \n
  1. Hilal (rad\u0131yallahu anh)\u00a0 \u2019in kazf yapmas\u0131na binaen gelen ayet;[11]<\/a> \u0130sm-i mevs\u00fbl gibi umum ifade eden[12]<\/a> bir lafz\u0131 ihtiva etmektedir. B\u00f6yle bir durumda sebebin hususili\u011fine bakarak lafz\u0131n hususi oldu\u011fu kanaatine varmak nas\u0131l m\u00fcmk\u00fcn olacakt\u0131r?<\/li>\n
  2. Ayetin bar\u0131nd\u0131rd\u0131\u011f\u0131 m\u00fcl\u00e2\u2019ane\/lanetle\u015fme h\u00fckm\u00fc Hilal (rad\u0131yallahu anh)\u2019e tahsis edilmeksizin anlat\u0131lm\u0131\u015ft\u0131r. \u015eu halde, Hilal (rad\u0131yallahu anh)\u2019 den ba\u015fka, han\u0131m\u0131na zina su\u00e7u at\u0131p da d\u00f6rt \u015fahit bulamayan kimseleri kapsamas\u0131na ne gibi bir engel vard\u0131r?[13]<\/a><\/li>\n<\/ol>\n

    Ez c\u00fcmle, sebebin hususili\u011fine itibar edilmesi gerekir diyen alimlerin tart\u0131\u015fma zemini ve maksatlar\u0131 tamamen farkl\u0131 oldu\u011fundan dolay\u0131 bu nokta \u00fczerinden tarihselcili\u011fe ekmek \u00e7\u0131kmayaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Cumhura g\u00f6re zaten sebep ne kadar hususi olursa olsun \u2013\u00f6zel bir durum olmad\u0131\u011f\u0131 s\u00fcrece- lafz\u0131n umumuna itibar etmenin \u00f6n\u00fcnde ne akli ne de nakli hi\u00e7bir engel yoktur. \u00d6yleyse ayetleri ideolojik bat\u0131l yakla\u015f\u0131mlar\u0131na kurban ederek tarihin fi zamanlar\u0131na hapsetmek isteyenlerin \u00e7abas\u0131n\u0131n her t\u00fcrl\u00fc bo\u015fa \u00e7\u0131kaca\u011f\u0131 a\u015fik\u00e2rd\u0131r.<\/p>\n

    \n

    [1]<\/a> Bu mevzuda tafsil i\u00e7in bkz. Cel\u00e2leddin es-Suy\u00fbt\u00ee, el-\u0130tk\u00e2n f\u00ee Ul\u00fbmi\u2019l-Kur\u2019\u00e2n<\/em>, el-Hey\u2019etu\u2019l-M\u0131sriyyetu\u2019l-\u00e2mme li\u2019l-Kit\u00e2b, 1394, I\/110;\u00a0 Subh\u00ee Salih, Meb\u00e2his f\u00ee Ul\u00fbmi\u2019l-Kur\u2019\u00e2n<\/em>, Daru\u2019l-\u0130lm, 2000, Bask\u0131: 24, s. 324; Menn\u00e2\u2018 b. Halil el-Katt\u00e2n, Meb\u00e2his f\u00ee Ul\u00fbmi\u2019l-Kur\u2019\u00e2n<\/em>, Mektebetu\u2019l-Me\u2018\u00e2rif, 142, Bask\u0131: III, s. 82; Muhammed Bekr \u0130sm\u00e2\u2018\u00eel, Dir\u00e2s\u00e2t f\u00ee ul\u00fbmi\u2019l-Kur\u2019\u00e2n<\/em>, 1419, Bask\u0131: II, s. 170; Fehd er-R\u00fbm\u00ee, Dir\u00e2s\u00e2t f\u00ee Ul\u00fbmi\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem<\/em>, 1424, Bask\u0131: 12, s. 432;\u00a0 Bu ba\u011flamda M\u00fcfessirler, \u015fah\u0131slar hakk\u0131nda nazil olmu\u015f ayetleri dahi umumi manaya hamlederek tefsir etmi\u015flerdir. Muhammed b. Ka\u2018b\u2019\u0131n \u201c\u00c2yet, bir adam hakk\u0131nda nazil olur, sonra umumile\u015fir\u201d \u015feklindeki s\u00f6z\u00fc m\u00fcfessirlerin bu noktadaki tutumunu \u00f6zetlemektedir. Bkz. \u0130bn Hacer el-Askal\u00e2n\u00ee, el-Uc\u00e2b f\u00ee bey\u00e2ni\u2019l-Esb\u00e2b<\/em>, Thk: Abd\u00fclhak\u00eem Muhammed el- En\u00ees, D\u00e2ru \u0130bni\u2019l-Cevz\u00ee, s. 174<\/p>\n

    [2]<\/a> Mustafa \u00d6zt\u00fcrk, Kur\u2019an ve Tefsir K\u00fclt\u00fcr\u00fcm\u00fcz<\/em>, s. 11<\/p>\n

    [3]<\/a> Abd\u00fc\u2019l-M\u00fchsin b. Zebn b. Mut\u2018ib el-Matar\u00ee, Da\u2018\u00e2v\u00ee\u2019t-T\u00e2\u2018in\u00een fi\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem fi\u2019l-Karni\u2019r-Rabi\u2018a a\u015fara \u2018l-hicr\u00ee ve\u2019r-Reddu aleyh\u00e2<\/em>, Daru\u2019l-Be\u015f\u00e2iri\u2019l-\u0130sl\u00e2miyye, Beyrut-L\u00fcbnan, 1427, Bask\u0131: I, s. 254<\/p>\n

    [4]<\/a> Abd\u00fclazim ez-Z\u00fcrk\u00e2n\u00ee, Men\u00e2hilu\u2019l-\u0130rf\u00e2n<\/em>,D\u00e2ru\u2019l-Ma\u2018rife, Beyrut-L\u00fcbnan, 2005, Bask\u0131: III, I\/112<\/p>\n

    [5]<\/a> Fehd b. Abdurrahman er-R\u00fbm\u00ee, \u0130ttic\u00e2c\u00e2tu\u2019t-Tefs\u00eer fi\u2019l-karni\u2019r-r\u00e2bi\u2018a a\u015far<\/em>, \u0130d\u00e2r\u00e2tu\u2019l-Buh\u00fbsi\u2019l-\u0130lmiyye, Suud, 1407, Bask\u0131: I, I\/90<\/p>\n

    [6]<\/a> A\u2018r\u00e2f, 158<\/p>\n

    [7]<\/a> Sebe, 28<\/p>\n

    [8]<\/a> \u00d6zt\u00fcrk\u2019\u00fcn risaletin umumiyetini ispat eden bu gibi ayetler ba\u011flam\u0131nda ortaya att\u0131\u011f\u0131 \u015f\u00fcpheler de ileri de cevapland\u0131r\u0131lacakt\u0131r.<\/p>\n

    [9]<\/a> Yusuf, 104<\/p>\n

    [10]<\/a> Nitekim bu mevzuyla ilgili yukar\u0131da verdi\u011fimiz referansalara bak\u0131lacak olursa, ulema baz\u0131 ayetlerin sebebine mahsus oldu\u011funu ba\u015fkalar\u0131na \u015famil olmayaca\u011f\u0131n\u0131 da s\u00f6ylemi\u015ftir. Fakat bu kaide delilsiz bir \u015fekilde olup olmad\u0131k her mevzuda kullan\u0131lamaz.<\/p>\n

    [11]<\/a>\u00a0 Kuran, en- N\u00fbr 6<\/p>\n

    [12]<\/a>\u00a0 Ali b. Muhammed Ebu\u2019l-Usr el-Bezdev\u00ee, Kenzu\u2019l-Vus\u00fbl il\u00e2 Ma\u2018rifeti\u2019l-Us\u00fbl<\/em>, Kara\u00e7i, Pakistan, Yay\u0131nevi, Tarih: Yok,\u00a0 s.69<\/p>\n

    [13]<\/a>\u00a0 Abd\u00fclazim ez-Z\u00fcrk\u00e2n\u00ee, Men\u00e2hilu\u2019l-\u0130rf\u00e2n f\u00ee Ul\u00fbmi\u2019l-Kur\u2019\u00e2n, I\/<\/em>118<\/p>\n","protected":false},"excerpt":{"rendered":"

    Lafz\u0131n umumiyeti ve sebebin hususiyeti meselesi konumuz a\u00e7\u0131s\u0131ndan son derece \u00f6nemlidir. Nitekim, ulemam\u0131z bu meseleyi belli ba\u015fl\u0131klar alt\u0131nda tasnif ederek incelemi\u015flerdir.[1] Meselenin t\u00fcm boyutlar\u0131yla serdedilmesini s\u00f6z\u00fc uzatmak kabul etti\u011fimizden dolay\u0131 bu mevzu sadedinde \u00f6zetle \u015funlar\u0131 s\u00f6ylemek isteriz: Sebebin hususili\u011finin lafz\u0131n umumili\u011fine her zaman mani olmad\u0131\u011f\u0131 usul ulemas\u0131 taraf\u0131ndan tasrih edilmektedir. Bunun yan\u0131 s\u0131ra lafz\u0131n sadece […]<\/p>\n","protected":false},"author":3,"featured_media":729,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[2,3,5],"tags":[303,421,491,585,642,643,681],"class_list":{"0":"post-728","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-gundeme-dair","8":"category-makaleler","9":"category-modernizm","10":"tag-ilahiyat","11":"tag-lafiz","12":"tag-mustafa-ozturk","13":"tag-sebebin-hususiligi","14":"tag-tarihselciler","15":"tag-tarihselcilik","16":"tag-umumilik"},"yoast_head":"\nLafz\u0131n Um\u00fbm\u00eeli\u011fi ve Sebebin Hus\u00fbs\u00eeli\u011fi Konusundan Tarihselcili\u011fe Yol \u00c7\u0131kar M\u0131? - \u00d6mer Faruk Korkmaz Hocaefendi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/omerfarukkorkmaz.com.tr\/tr\/lafzin-umumiligi-ve-sebebin-hususiligi-konusundan-tarihselcilige-yol-cikar-mi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Lafz\u0131n Um\u00fbm\u00eeli\u011fi ve Sebebin Hus\u00fbs\u00eeli\u011fi Konusundan Tarihselcili\u011fe Yol \u00c7\u0131kar M\u0131? - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"Lafz\u0131n umumiyeti ve sebebin hususiyeti meselesi konumuz a\u00e7\u0131s\u0131ndan son derece \u00f6nemlidir. Nitekim, ulemam\u0131z bu meseleyi belli ba\u015fl\u0131klar alt\u0131nda tasnif ederek incelemi\u015flerdir.[1] Meselenin t\u00fcm boyutlar\u0131yla serdedilmesini s\u00f6z\u00fc uzatmak kabul etti\u011fimizden dolay\u0131 bu mevzu sadedinde \u00f6zetle \u015funlar\u0131 s\u00f6ylemek isteriz: Sebebin hususili\u011finin lafz\u0131n umumili\u011fine her zaman mani olmad\u0131\u011f\u0131 usul ulemas\u0131 taraf\u0131ndan tasrih edilmektedir. 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