{"id":1866,"date":"2025-08-19T12:02:08","date_gmt":"2025-08-19T12:02:08","guid":{"rendered":"http:\/\/www.lopsssdoner.com\/?p=1866"},"modified":"2025-08-19T12:02:10","modified_gmt":"2025-08-19T12:02:10","slug":"islam-hukuk-ilmi-acisindan-makasid-ictihadinin-ya-da-teleolojik-yorum-yonteminin-ilkeleri-uzerine","status":"publish","type":"post","link":"https:\/\/www.abchukuk.com\/index.php\/2025\/08\/19\/islam-hukuk-ilmi-acisindan-makasid-ictihadinin-ya-da-teleolojik-yorum-yonteminin-ilkeleri-uzerine\/","title":{"rendered":"\u0130SLAM HUKUK \u0130LM\u0130 A\u00c7ISINDAN MAK\u00c2SID \u0130CT\u0130HADININ YA DA TELEOLOJ\u0130K YORUM Y\u00d6NTEM\u0130N\u0130N \u0130LKELER\u0130 \u00dcZER\u0130NE"},"content":{"rendered":"\n
Ahmet YAMAN<\/em><\/td><\/tr>
 \u0130ctihad ve mak\u00e2s\u0131d, biri di\u011ferini gerektiren iki vazge\u00e7ilmez f\u0131k\u0131h kavram\u0131d\u0131r. Geli\u015fen ve de\u011fi\u015fen toplumsal \u015fartlara ko\u015fut olarak hukukun canl\u0131l\u0131\u011f\u0131n\u0131 koruyarak geli\u015fmesi ictihada; bu canl\u0131 geli\u015fimin kanun koyucunun\/\u015f\u00e2riin murad\u0131 istikametinde olmas\u0131 mak\u00e2s\u0131da riayete ba\u011fl\u0131d\u0131r.Ula\u015f\u0131lmas\u0131 hedeflenen yer anlam\u0131ndaki maks\u0131d<\/em> kelimesinin \u00e7o\u011fulu olarak kullan\u0131lan mak\u00e2s\u0131d terimi, kanun koyucu olan Y\u00fcce Allah\u2019\u0131n norm koymadaki murad\u0131n\u0131 ve hukuk d\u00fczeninden bekledi\u011fi yararlar\u0131 ifade eder. Bu yararlar O\u2019nun vahyi, hidayeti ve \u00f6\u011fretisinden s\u00fcz\u00fcl\u00fcp \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 i\u00e7indir ki, literat\u00fcrde mak\u00e2s\u0131d\u00fc\u2019\u015f-\u015f\u00e2r\u00ee<\/em> veya mak\u00e2sid\u00fc\u2019\u015f-\u015fer\u00eea<\/em> ya da el-mak\u00e2sid\u00fc\u2019\u015f-\u015fer\u2019iyye<\/em> bi\u00e7imindeki tamlamalarla kullan\u0131lm\u0131\u015ft\u0131r.[1]<\/a>Mak\u00e2s\u0131d en genel bak\u0131\u015fla, yararlar\u0131n sa\u011flanmas\u0131 suretiyle maslahat\u0131n ger\u00e7ekle\u015ftirilmesi ve zararlar\u0131n giderilmesi suretiyle mefsedetin izalesi olunca, mak\u00e2s\u0131d ile mes\u00e2lih aras\u0131nda do\u011frusal bir ili\u015fkinin varl\u0131\u011f\u0131 g\u00f6ze \u00e7arpar. Hatta mak\u00e2s\u0131d, mes\u00e2lihi ku\u015fatt\u0131\u011f\u0131ndan dolay\u0131 bu iki kavram aras\u0131nda bir kaplam-i\u00e7lem\/umum-husus ili\u015fkisi vard\u0131r. Bu sebepledir ki her iki kavram da birbiri yerine kullan\u0131labilmektedir. Nitekim \u0130mamu\u2019l-Harameyn el-C\u00fcveyn\u00ee\u2019den (v. 478\/1085) sonra konuyla ilgili ilk derli toplu belirlemeyi yapan el-Gazz\u00e2l\u00ee\u2019nin (v. 505\/1111) \u015fu c\u00fcmlelerinde bu dogrusal ili\u015fkiyi g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr: \u201cEsas itibariyle maslahat, yarar\u0131 sa\u011flay\u0131p zarar\u0131 gidermeden (celb-i menfaat ve def-i madarrat) ibarettir. Fakat biz bu anlam\u0131 kastetmiyoruz…Maslahat <\/em>teriminden bizim kastetti\u011fimiz anlam, dinin amac\u0131n\u0131 (maks\u00fbd\u00fc\u2019\u015f-\u015fer\u2019<\/em>) korumakt\u0131r. Dinin insanlara ili\u015fkin amac\u0131 ise \u015fu be\u015f noktada toplanabilir: onlar\u0131n din, can, ak\u0131l, nesil ve mallar\u0131n\u0131 korumak…\u201d[2]<\/a>Keza, naslar\u0131n g\u00e2\u00ee\/teleolojik yorumu konusundaki radikal fikirleriyle tan\u0131nan hanbel\u00ee hukuk\u00e7u Necmedd\u00een et-T\u00fbf\u00ee de (v. 716\/1316) maslahat\u0131 tarif ederken onun \u201ckanun koyucunun ula\u015filmasini istedigi hedeflere (maks\u00fbd\u00fc\u2019\u015f-\u015f\u00e2ri\u2019) ileten sebepler\u201d oldu\u011funu belirtmi\u015ftir.[3]<\/a>Hukukun, kendisinden beklenen geli\u015fmeyi sa\u011flamas\u0131 ve canl\u0131l\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmesi i\u00e7in, hukuku olu\u015fturan m\u00fcctehitlerin ve uygulayan yarg\u0131\u00e7lar\u0131n, i\u015fte bu finalist karakteri yani kanunun konulu\u015f sebebini (ratio legis) merkeze almalar\u0131 icap etmektedir. Bilindi\u011fi kadar\u0131yla konuyu literat\u00fcrde ilk defa bu kavramlarla ele alan el-C\u00fcveyn\u00ee\u2019nin diliyle konu\u015fursak \u201cemir ve nehiylerin maksad\u0131n\u0131 tam anlam\u0131yla kavrayamayan kimse, din konusunda ger\u00e7e\u011fi yakalayamaz\u201d.[4]<\/a> \u00dcnl\u00fc Alman hukuk\u00e7u Rudolf v Jhering\u2019in \u201cgaye, b\u00fct\u00fcn hukukun yarat\u0131c\u0131s\u0131d\u0131r\u201d c\u00fcmlesi de[5]<\/a> bu hususun bir ba\u015fka dilden teyididir.I\u015fte bu fevkalade i\u015flevinden dolayidir ki, hukukun gayelerini bilmek, bir m\u00fcctehit i\u00e7in vazge\u00e7ilmez bir ictihad niteligi olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Imam M\u00e2lik (v. 179\/795), mak\u00e2sid merkezli bir yorum t\u00fcr\u00fc olan istihs\u00e2ni ilmin onda dokuzu olarak nitelerken[6]<\/a>; bir\u00e7ok \u00e2lim, sinirli olan h\u00fck\u00fcm kaynaklarinin sinirsiz sayidaki olaylara yetmeyeceginden[7]<\/a> dolayi dinin genel tutum ve t\u00fcmel hedeflerine istinad eden bir baki\u015fin zorunlu oldugunu belirtmi\u015flerdir.[8]<\/a> Bu noktada daha vurgulu bir uslup kullanan e\u015f-\u015e\u00e2tib\u00ee (v. 790\/1388), ictihad derecesine ula\u015fmanin ilk \u015fartinin, dinin ve hukuk d\u00fczeninin hedeflerini tam anlamiyla kavramak oldugunu s\u00f6ylemi\u015ftir.[9]<\/a>M\u00fcctehitlerin, Islam hukukuyla ilgili olarak be\u015f noktada gayret g\u00f6sterdiklerini s\u00f6yleyen Muhammed T\u00e2hir b. \u00c2\u015f\u00fbr (v. 1973), fakihin bu be\u015f noktanin herbirinde ama \u00f6zellikle de d\u00f6rd\u00fcnc\u00fcs\u00fcnde hukukun gayelerini bilmeye muhta\u00e7 oldugunu belirtir:a. Lafz\u00ee kaideler yardimiyla \u015fer\u2019\u00ee naslar\u0131n s\u00f6zl\u00fck ve \u0131st\u0131lah anlamlar\u0131n\u0131 kavray\u0131p i\u00e7erdikleri manay\u0131 ortaya \u00e7\u0131karmak,b. Delilleraras\u0131 \u00e7at\u0131\u015fmalar\u0131 gidermek,c. \u0130lleti tesbit yollar\u0131ndan biriyle sabit olan illeti g\u00f6z\u00f6n\u00fcne alarak naslarda h\u00fckm\u00fc belirtilmeyeni belirtilene k\u0131yas etmek,d. Naslarda h\u00fckm\u00fc a\u00e7\u0131klanmayan ve kendisine k\u0131yas yap\u0131labilecek bir benzeri de bulunmayan olaylar\u0131 \u00e7\u00f6z\u00fcmlemek,e. \u0130nceleyip de illet ve hikmetini tam olarak belirleyemedi\u011fi konularda yetersizli\u011fini kavramak.\u0130slam hukuku normlar\u0131n\u0131n as\u0131rlar ve nesiller boyunca s\u00fcreklili\u011fini sa\u011flama g\u00f6revini alan fakih, i\u015fte bunun i\u00e7in kanun koyucunun esas maksad\u0131n\u0131 ve ula\u015fmak istedi\u011fi hedefleri bilmek durumundad\u0131r.[10]<\/a> \u201cS\u00f6ylemeye l\u00fczum yoktur ki, bir kanunun ihtiva etti\u011fi h\u00fck\u00fcmler birer illete ba\u011fl\u0131d\u0131r ve bunlar\u0131 birer asla irca m\u00fcmkindir. O as\u0131llar ki bir silsilei k\u00fclliyat halinde o kanunun mant\u0131\u011f\u0131n\u0131 te\u015fkil eder\u201d[11]<\/a> diyen Ali Himmet Berki (v. 1976), i\u015fbu hukuk mantiginin g\u00f6zardi edilmesi durumunda bekleyen tehlikeye de \u015fu c\u00fcmleleriyle dikkat \u00e7eker: \u201cHukuk\u00ee muamele ve m\u00fcnasebetleri kuru ve m\u00fccerred nazariyelerle y\u00fcr\u00fctmek m\u00fcmkin de\u011fildir. Tatbikat\u0131n g\u00f6zle g\u00f6r\u00fclecek kadar bariz ilhamlar\u0131 vard\u0131r. Kanun koyucular, hakimler bunlar\u0131 nazara almak zorundad\u0131rlar. Bu icablar\u0131 ihmal eden kanunlar, sahifeler \u00fczerinde kalma\u011fa, ve bunlar\u0131 muhakeme ve h\u00fck\u00fcmlerinde g\u00f6z\u00f6n\u00fcne almayan hakimler muvaffakiyetsizli\u011fe mahkumdurlar.\u201d[12]<\/a>Mak\u00e2s\u0131d\/mes\u00e2lih eksenli \u00e7\u00f6z\u00fcmleme biraz da, soruna, somut hukuk\u00ee olay veya i\u015flemin ya\u015fand\u0131\u011f\u0131 yer ve ba\u011flamda muhatap olan bir faal \u0130slam\u00ee \u015fuurun \u00e7\u00f6z\u00fcm bulabilmede gayret sarfetmesi demektir. Nitekim el-C\u00fcveyn\u00ee, \u201c\u0130st\u0131sl\u00e2h ilkesinin son tahlildeki hedefi, meseleyi \u00e7\u00f6z\u00fcmleme g\u00f6revini, o meselenin sahibine havale etmektir ki bu, \u015fer\u00eeat\u0131n g\u00fczel y\u00f6nlerinden biridir\u201d demektedir.[13]<\/a> Hz.Ali\u2019nin (r.a) Yemen\u2019e g\u00f6nderilmesi s\u0131ras\u0131nda Hz.Peygamber (s.a) ile aralar\u0131nda ge\u00e7en \u015fu konu\u015fma, bu ger\u00e7e\u011fin ilk a\u011f\u0131zdan teyidi anlam\u0131n\u0131 ta\u015f\u0131maktad\u0131r:- \u201cEy Allah\u2019\u0131n El\u00e7isi! Beni g\u00f6nderdi\u011fin o yerde \u00e7\u00f6z\u00fcmlenmesi gereken bir olayla kar\u015f\u0131la\u015ft\u0131\u011f\u0131mda basma kal\u0131p gibi mi (kessikketi\u2019l-muhamm\u00e2t) olay\u0131m, yoksa olaya \u015fahit olan, orada haz\u0131r bulunmayan\u0131n g\u00f6rmedi\u011fini g\u00f6r\u00fcr m\u00fc?- Elbette ki haz\u0131r bulunan, bulunmayan\u0131n g\u00f6rmedi\u011fini g\u00f6r\u00fcr.\u201d[14]<\/a>Buraya kadar anlat\u0131lanlar benimsendikten sonra geriye \u015fu sorulara cevap aramak kalmaktad\u0131r: \u0130yi g\u00fczel de \u015f\u00e2riin maksatlar\u0131, emir ve nehiylerin hedefleri, k\u0131sacas\u0131 hukukun teleolojik de\u011feri nas\u0131l bilinecek? Bu belirlemeyi yaparken elimizde hangi \u00f6l\u00e7\u00fctler bulunmaktad\u0131r? Bu arada izaf\u00eelik tehlikesi ne oranda vard\u0131r?\u015eunu hemen belirtelim ki, m\u00fcsl\u00fcman m\u00fcctehitlerin eliyle ger\u00e7ekle\u015fen mak\u00e2s\u0131d yorumu, belli ilke ve \u00f6l\u00e7\u00fclere ba\u011fl\u0131 olmu\u015ftur.[15]<\/a> Mezkur ilke ve \u00f6l\u00e7\u00fcler, hem maslahat-mefsedetin belirlenmesinde hem de bunlara i\u015flerlik kazand\u0131rmada m\u00fcctehidi s\u0131n\u0131rland\u0131rm\u0131\u015ft\u0131r. B\u00fcy\u00fck \u00f6l\u00e7\u00fcde hukuk d\u00fczeninin bir b\u00fct\u00fcn halinde tek tek incelenmesinden\/istikr\u00e2s\u0131ndan elde edildi\u011fi i\u00e7indir ki bu k\u0131staslar, hukuk d\u00fczenine hakim t\u00fcmel \u00f6nkabuller\/k\u00fcll\u00ee m\u00fcsellem\u00e2t konumundad\u0131r. Dolay\u0131s\u0131yla benimsenmemeleri de bir\u00e7ok tikel \u00e7\u00f6z\u00fcmlemenin benimsenmemesi anlam\u0131na gelir; t\u0131pk\u0131 verilere dayal\u0131 bir istatistiksel sonucu benimsememek gibi.Maslahat\u0131 dolay\u0131s\u0131yla mak\u00e2s\u0131d\u0131 \u00f6l\u00e7\u00fc alan ictihad\u0131n ba\u011fl\u0131 oldu\u011fu ilkeleri tek tek ele almadan \u00f6nce alt\u0131n\u0131 \u00e7izelim ki, hukukta \u015fekil ve nizam\u0131 korumak, bir hukuk d\u00fczeninden bahsedebilmek i\u00e7in son derece \u00f6nemlidir. Hukuk normunun laf\u0131z dizgesini zorlayan yorumlar, bizzat o hukukun ba\u015fta emniyeti sa\u011flama olmak \u00fczere fonksiyonlar\u0131n\u0131 i\u015flevsiz hale getirir. Bilindi\u011fi \u00fczere hukuk, \u00f6l\u00e7\u00fcs\u00fczl\u00fcklerin ve keyf\u00eeliklerin tam kar\u015f\u0131s\u0131nda yer al\u0131r. \u201cBinaenaleyh belirli bir y\u00f6ntem ve felsefeye g\u00f6re v\u00fccut bulan normlar olmaks\u0131z\u0131n, b\u00fcy\u00fck bir \u00f6zenle d\u00fczenlenmi\u015f bir hukuk\u00ee prosed\u00fcr olmaks\u0131z\u0131n, hukuk\u00ee i\u015flemlerde \u015fekil mecburiyeti kabul edilmeksizin lay\u0131k\u0131 vechile herhangi bir \u2018hukuk d\u00fczeni\u2019 tasavvur edilemez. Dolay\u0131s\u0131yla hukuka s\u0131k s\u0131k y\u00f6neltilen formalizm=\u015fekilperestlik su\u00e7lamas\u0131 kar\u015f\u0131s\u0131nda bir kere daha d\u00fc\u015f\u00fcn\u00fclmelidir. \u015eekillerden ba\u011f\u0131ms\u0131z bir pozitif hukuk olamaz; fakat \u015fekilperestlikte de a\u015f\u0131r\u0131l\u0131\u011fa izin verilemez.\u201d[16]<\/a> Ruhun bekas\u0131 i\u00e7in nas\u0131l ki bedenin korunmas\u0131na ihtiya\u00e7 varsa, nass\u0131n ruhuna itibar i\u00e7in de lafz\u0131n korunmas\u0131na ihtiya\u00e7 vard\u0131r.[17]<\/a> Kur\u2019\u00e2n\u2019\u0131n do\u011fru anla\u015f\u0131lmas\u0131n\u0131n onun lafz\u0131yla yak\u0131ndan ilgili oldu\u011funa \u015e\u00e2t\u0131b\u00ee de bir \u00e7ok yerde dikkat \u00e7eker.[18]<\/a>Bu ba\u015fat ilkeden hareketle; neyin maslahat\/yarar, hangi \u015feyin de mefsedet\/zarar oldu\u011funa, hikmet sahibi kanun koyucu de\u011fil de kanunu uygulamakla y\u00fck\u00fcml\u00fc olan birey[19]<\/a> tek ba\u015f\u0131na karar verecek olursa, zikri ge\u00e7en maslahat-mefsedet kavramlar\u0131n\u0131n i\u00e7eriklerinin izaf\u00eeli\u011finden dolay\u0131[20]<\/a> kanun koyucunun murad\u0131, buharla\u015fma tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r. Bu durumda be\u015fer\u00ee belirlemeler, hukuk d\u00fczenine, belirleyenlerin hevalar\u0131n\u0131n ve ge\u00e7ici arzular\u0131n\u0131n hakim olmas\u0131 sonucunu do\u011furur[21]<\/a>. Tam da bu noktayla ilgili olarak \u015e\u00e2t\u0131b\u00ee \u015fu tesbitlerde bulunur: \u201cD\u00een\u00ee a\u00e7\u0131dan celbedilen maslahatlarla defedilen mefsedetlerdeki ama\u00e7, \u00e2hiret hayat\u0131 i\u00e7in d\u00fcnya hayat\u0131n\u0131n gereklerini temin etmektir. Yoksa bireylerin kendi basit nefs\u00e2n\u00ee yararlar\u0131n\u0131 temin veya nefs\u00e2n\u00ee zararlar\u0131n\u0131 gidermek de\u011fildir. Din, ba\u015fka bir \u015fey i\u00e7in de\u011fil, sadece m\u00fckellefleri hevalar\u0131na kap\u0131l\u0131p gitmekten korumak ve dolay\u0131s\u0131yla Allah\u2019\u0131n kullar\u0131 olmalar\u0131n\u0131 temin i\u00e7in gelmi\u015ftir. Hal b\u00f6yle olunca dinin, bireylerin nefs\u00ee heva ve arzular\u0131na uygun, nas\u0131l olursa olsun onlar\u0131n akt\u00fcel menfaatlerini kar\u015f\u0131layan bir do\u011frultuda geldi\u011fini varsaymak, bu ger\u00e7ekle ba\u011fda\u015fmaz. Y\u00fcce Rabbimizin \u015fu buyru\u011fu bu meyanda \u00e7ok a\u00e7\u0131kt\u0131r: \u2018E\u011fer ger\u00e7ek, onlar\u0131n arzu ve emellerine uyacak olsayd\u0131, \u015f\u00fcphesiz g\u00f6kler ve yer i\u00e7indekilerle beraber y\u0131k\u0131l\u0131r giderdi<\/em>\u2019 (el-M\u00fc\u2019min\u00fbn 23\/71).\u201d[22]<\/a>Bu noktada durup f\u0131k\u0131h tarihine d\u00f6n\u00fcp bakt\u0131\u011f\u0131m\u0131zda, normatif naslar\u0131n anla\u015f\u0131lmas\u0131 konusunda, hadd-i vasat\u0131 temsil eden b\u00fcy\u00fck \u00e7o\u011funluk yan\u0131nda iki ucun olu\u015ftu\u011funu g\u00f6r\u00fcyoruz. Bunlardan birincisi, daha \u00e7ok klasik d\u00f6nemlerde kendisini g\u00f6stermi\u015f olan radikal z\u00e2hiriyye ak\u0131m\u0131; ikincisi ise daha \u00e7ok modern zamanlarda sahne alan radikal tevilciler ve tarihselcilerdir. \u00d6ncekiler, naslar\u0131n belirledi\u011fi hukuk \u00e7\u00f6z\u00fcmlemelerinin makul gerek\u00e7elere ve mak\u00e2s\u0131d merkezli a\u00e7\u0131l\u0131mlara sahip oldu\u011funu reddettikleri i\u00e7in bu naslar\u0131n literal anlam\u0131yla yetinip k\u0131yas ve ist\u0131sl\u00e2h ictihad\u0131na[23]<\/a> s\u0131rt \u00e7evirmi\u015flerdir. \u0130kinciler yani radikal tevilciler ise tam tersi bir tav\u0131rla, naslar\u0131n literal anlam \u00f6rg\u00fcs\u00fcn\u00fc hi\u00e7e say\u0131p, o naslardan kendilerinin g\u00f6receli olarak \u00e7\u0131kard\u0131\u011f\u0131 i\u00e7i bo\u015f iz\u00e2f\u00ee genel yakla\u015f\u0131mlarla h\u00fck\u00fcm vermeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.
 [1]<\/a> Bazen benzer bir muhtevada ama daha \u00e7ok illetle irtibatl\u0131 olarak kullan\u0131lan hikmet ve hikmet-i te\u015fri gibi kavramlar, bilin\u00e7li olarak bu \u00e7al\u0131\u015fman\u0131n ilgi alan\u0131na dahil edilmemi\u015ftir.[2]<\/a> Gazz\u00e2l\u00ee, el<\/em>–Mustasf\u00e2 min ilmi\u2019l-us\u00fbl<\/em>, Beyrut 1993, s. 174, 179[3]<\/a> T\u00fbf\u00ee, et-Ta\u2019y\u00een f\u00ee <\/em>\u200f\u015ferhi\u2019l-erba\u00een<\/em>, thk. A. H\u00e2c, Beyrut-Mekke 1998, s. 239[4]<\/a> C\u00fcveyn\u00ee, el-Burh\u00e2n f\u00ee us\u00fbli\u2019l-f<\/em>\u0131kh,<\/em> thk. A.D\u00eeb, Kahire 1400, 1\/295[5]<\/a> \u00c7obano\u011flu Rahmi, Hukukta Gaye Problemi<\/em>, \u0130stanbul 1964, s. 39[6]<\/a> \u015e\u00e2t\u0131b\u00ee, el-Muv\u00e2fak\u00e2t f\u00ee us\u00fbli\u2019\u015f-\u015fer\u00eea<\/em>, thk. A.Draz, Beyrut 1991, 2\/ 233 (\u015e\u00e2tib\u00ee\u2019nin mak\u00e2s\u0131d teorisi \u00fczerine g\u00fczel bir eser veren Fasl\u0131 ara\u015ft\u0131rmac\u0131 Ahmed Rays\u00fbn\u00ee, el-Muv\u00e2fak\u00e2t hakk\u0131nda \u015fu tesbitte bulunmaktad\u0131r: el-Muv\u00e2fak\u00e2t ismindeki \u201cf\u00ee us\u00fbli\u2019\u015f-\u015fer\u00eea\u201d uzant\u0131s\u0131na, ne m\u00fcellifte ne de ondan bahseden ilk kaynaklarda rastlayabilmi\u015f de\u011filim, bkz Nazariyyet\u00fc\u2019l-mak\u00e2s<\/em>\u0131d inde\u2019l-\u0130mam e\u015f-\u015e\u00e2t\u0131b\u00ee, Maryland<\/em> 1995, s.351) ; \u015e\u00e2t\u0131b\u00ee, el<\/em>–\u0130\u2019tis\u00e2m<\/em>, Beyrut 1991, s. 371; Zerk\u00e2 Mustafa A., el-Ist<\/em>\u0131sl\u00e2h ve\u2019l-mes\u00e2lihu\u2019l-m\u00fcrsele fi\u2019\u015f-\u015fer\u00eeati\u2019l-\u0130slamiyye ve us\u00fbl\u00fc f\u0131khih\u00e2,<\/em> D\u0131ma\u015fk 1988 , s. 59[7]<\/a> Bu iddian\u0131n tart\u0131\u015fmas\u0131 i\u00e7in bkz., C\u00fcveyn\u00ee, el-Burh\u00e2n<\/em>, 2\/1348 vd.; Serahs\u00ee, Us\u00fbl<\/em>, thk. E Ef\u011f\u00e2n\u00ee., Beyrut 1993, 2\/138 vd.[8]<\/a> bkz., Cass\u00e2s, el-Fus\u00fbl fi\u2019l-us\u00fbl<\/em>, thk. A.C.Ne\u015fem\u00ee, Kuveyt 1985-89, 4\/10-11, 217; C\u00fcveyn\u00ee, el-Burh\u00e2n<\/em>, 1\/295; 2\/1349; Gazz\u00e2l\u00ee, el-Mustasf\u00e2<\/em>, s. 174; Zenc\u00e2n\u00ee, Tahr\u00eec\u00fc\u2019l-fur\u00fb ale\u2019l-us\u00fbl<\/em>, thk.M.E.Salih, Beyrut 1987, s. 322; Kar\u00e2f\u00ee, el-Fur\u00fbk<\/em>, Beyrut ty., 2\/130-131; \u0130bn\u00fc\u2019l-Kayy\u0131m, \u0130\u2019l\u00e2mu\u2019l-muvakk\u0131\u00een<\/em>, Beyrut 1991, 1\/251; \u015e\u00e2t\u0131b\u00ee, el-Muv\u00e2fak\u00e2t,<\/em> 4\/66; Berki Ali H., Hukuk Mant<\/em>\u0131\u011f\u0131 ve Tefsir<\/em>, Ankara 1948, s. 234; Karaman H., \u0130slam Hukukunda \u0130ctihat<\/em>, Ankara ty., s. 25-27[9]<\/a> \u015e\u00e2t\u0131b\u00ee, el-Muv\u00e2fak\u00e2t<\/em>, 4\/76[10]<\/a> \u0130bn \u00c2\u015f\u00fbr, Mak\u00e2s<\/em>\u0131d\u00fc\u2019\u015f-\u015fer\u00eeati\u2019l-\u0130slamiyye<\/em>, Tunus 1978, s. 15; bkz. \u00c2lim Y.H., el-Mak\u00e2s<\/em>\u0131d\u00fc\u2019l-\u00e2mme li\u2019\u015f-\u015fer\u00eeati\u2019l-\u0130slamiyye<\/em>, Riyad 1994, s. 107[11]<\/a> Berki, Hukuk Mant<\/em>\u0131\u011f\u0131 ve Tefsir,<\/em> s. 73[12]<\/a> Berki, age., s. 157-158[13]<\/a> C\u00fcveyn\u00ee, el-Burh\u00e2n<\/em>, 2\/934; bkz. \u0130z b. Abdisselam, el-Fev\u00e2id fi ihtis\u00e2ri\u2019l-kav\u00e2id ( el-Kav\u00e2id\u00fc\u2019s-su\u011fr\u00e2<\/em>), thk. C.Abdurrahman, Kahire 1988, s. 91[14]<\/a> Ahmed b. Hanbel, M\u00fcsned<\/em>, \u0130stanbul 1981, 1\/83; bkz., Serahs\u00ee, Us\u00fbl, 2\/137; Buh\u00e2r\u00ee\u2019nin Tarih\u2019inden naklen \u015eeleb\u00ee Muhammed M., Ta\u2019l\u00eel\u00fc\u2019l-ahk\u00e2m<\/em>, Beyrut 1981, s. 289; Erdo\u011fan M., \u0130slam Hukukunda Ahkam\u0131n De\u011fi\u015fmesi<\/em>, \u0130stanbul 1990, s. 83[15]<\/a> Genel ilkesel bir s\u0131ralama i\u00e7in bkz. Gazz\u00e2l\u00ee, el-Mustasf\u00e2<\/em>, s. 179; B\u00fbt\u00ee S.R., Dav\u00e2b<\/em>\u0131tu\u2019l-maslaha fi\u2019\u015f-\u015fer\u00eeati\u2019l-\u0130slamiyye, <\/em>Beyrut 1986, s. 115-118; H\u00e2dim\u00ee Nureddin M., el–<\/em>\u0130ctihad\u00fc\u2019l-mak\u00e2s\u0131d\u00ee hucciyyet\u00fch dav\u00e2b\u0131tuh mec\u00e2l\u00e2t\u00fch<\/em> 2, Katar 1998, s. 23-24[16]<\/a> \u00c7a\u011f\u0131l Orhan M., Hukuk Ba\u015flang\u0131c\u0131 Dersleri<\/em>, \u0130stanbul 1963, s. 24-25; bkz. \u00c7obano\u011flu, Hukukta Gaye Problemi, s. 31; Tu\u011f Adnan, Hukukta \u015eekil,<\/em> Trabzon 1981[17]<\/a> B\u00fbt\u00ee, Dav\u00e2b<\/em>\u0131tu\u2019l-maslaha<\/em>, s. 138; F\u00e2s\u00ee All\u00e2l, Mak\u00e2s<\/em>\u0131d\u00fc\u2019\u015f-\u015fer\u00eeati\u2019l-\u0130slamiyye ve mek\u00e2rim\u00fch\u00e2<\/em>, Beyrut 1993, s. 93; Erdo\u011fan, \u0130slam Hukukunda Ahkam\u0131n De\u011fi\u015fmesi<\/em>, s. 86[18]<\/a> mesela bkz. el-Muv\u00e2fak\u00e2t<\/em>, 2\/65-66, 4\/115, 289, 324;[19]<\/a> el-Bakara 2\/187, 227, 229-230; en-Nis\u00e2 4\/13-14; en-N\u00fbr 24\/51; el-Ahz\u00e2b 33\/36[20]<\/a> \u201cHi\u00e7 ku\u015fkusuz ve her zaman \u2018d\u00fcr\u00fcst\u00e7e ya\u015famak\u2019, \u2018herkese hakk\u0131n\u0131 vermek\u2019 vb. buyurulur; ama bunlar \u00e7ok genel ve hukukun dikkate alamayaca\u011f\u0131 ahlak\u00ee kurallardan ba\u015fka bir \u015fey de\u011fildir. Her toplumun d\u00fcr\u00fcstl\u00fck anlay\u0131\u015f\u0131 farkl\u0131d\u0131r…Anne-baba cinayeti en i\u011fren\u00e7 gelen al\u00e7ak\u00e7a bir cinayet gibi g\u00f6r\u00fcn\u00fcrken kimi toplumsal gruplarda buna izin verilir\u201d , H. Levy-Bruhl, Hukuk Sosyolojisi<\/em>, \u00e7ev.H. Dilli, \u0130stanbul 1991, s. 32; bkz. \u00c7obano\u011flu, Hukukta Gaye Problemi<\/em>, s. 32,41[21]<\/a> bkz. el-M\u00e2ide 5\/48,49; Yunus10\/15[22]<\/a> \u015e\u00e2t\u0131b\u00ee, el<\/em>-Muv\u00e2fak\u00e2t<\/em>, 2\/29-30, ayr\u0131ca bkz. 4\/95, 97; bkz. C\u00fcveyn\u00ee, el-Burh\u00e2n<\/em>, 2\/1348 vd.[23]<\/a> \u0130ctihad t\u00fcrleri i\u00e7in bkz. Dev\u00e2lib\u00ee Muhammed M., el-Medhal il\u00e2 ilmi us\u00fbli\u2019l-f<\/em>\u0131kh<\/em>, D\u0131ma\u015fk 1959, s. 402, 413, 422; Apayd\u0131n Yunus, \u201c\u0130ctihad\u201d, D\u0130A., 21\/436-437<\/td><\/tr><\/tbody><\/table><\/figure>\n","protected":false},"excerpt":{"rendered":"

Ahmet YAMAN  \u0130ctihad ve mak\u00e2s\u0131d, biri di\u011ferini gerektiren iki vazge\u00e7ilmez f\u0131k\u0131h kavram\u0131d\u0131r. Geli\u015fen ve de\u011fi\u015fen toplumsal \u015fartlara ko\u015fut olarak hukukun canl\u0131l\u0131\u011f\u0131n\u0131 koruyarak geli\u015fmesi ictihada; bu canl\u0131 geli\u015fimin kanun koyucunun\/\u015f\u00e2riin murad\u0131 istikametinde olmas\u0131 mak\u00e2s\u0131da riayete ba\u011fl\u0131d\u0131r.Ula\u015f\u0131lmas\u0131 hedeflenen yer anlam\u0131ndaki maks\u0131d kelimesinin \u00e7o\u011fulu olarak kullan\u0131lan mak\u00e2s\u0131d terimi, kanun koyucu olan Y\u00fcce Allah\u2019\u0131n norm koymadaki murad\u0131n\u0131 ve hukuk d\u00fczeninden bekledi\u011fi […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_links_to":"","_links_to_target":""},"categories":[20],"tags":[],"class_list":["post-1866","post","type-post","status-publish","format-standard","hentry","category-makalelink"],"_links":{"self":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1866","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/comments?post=1866"}],"version-history":[{"count":1,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1866\/revisions"}],"predecessor-version":[{"id":1867,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1866\/revisions\/1867"}],"wp:attachment":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/media?parent=1866"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/categories?post=1866"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/tags?post=1866"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}