{"id":203,"date":"2022-01-11T15:00:44","date_gmt":"2022-01-11T12:00:44","guid":{"rendered":"http:\/\/demo.safirtema.com\/safirblog\/2018\/05\/03\/iphone-6dan-dakika-1-hata-1\/"},"modified":"2022-01-11T15:08:29","modified_gmt":"2022-01-11T12:08:29","slug":"islam-hukukunda-tearuz-ve-tercih-teorisi","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/islam-hukukunda-tearuz-ve-tercih-teorisi\/","title":{"rendered":"\u0130slam Hukukunda Tearuz ve Tercih Teorisi"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n

\u0130SLAM HUKUKUNDA TEARUZ VE TERC\u0130H TEOR\u0130S\u0130<\/strong><\/h3>\n\n\n\n

Tearuz<\/a>,<\/strong> iki delilin e\u015fit bir \u015fekilde kar\u015f\u0131 kar\u015f\u0131ya gelmesidir. Tearuzun iki de \u015fart\u0131 vard\u0131r. Tearuzun birinci \u015fart\u0131, birbirine z\u0131t h\u00fck\u00fcmler i\u00e7eren iki delilin kar\u015f\u0131 kar\u015f\u0131ya geli\u015finin ayn\u0131 konuda ve ayn\u0131 vakitte olmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc delillerden birisi bir konuya, di\u011feri ba\u015fka bir konuya ili\u015fkin ise aralar\u0131nda tearuz olmaz. \u0130kinci \u015fart\u0131 ise kar\u015f\u0131 kar\u015f\u0131ya gelen iki delilin, aralar\u0131nda nesih ili\u015fkisi s\u00f6z konusu olabilecek t\u00fcrden olmas\u0131d\u0131r.<\/p>\n\n\n\n

Tercih,<\/a><\/strong> ayn\u0131 konuyu d\u00fczenleyen iki delilin tearuz etmesi durumunda birinin harici bir delille a\u011f\u0131r bast\u0131r\u0131lmas\u0131d\u0131r. \u0130ki ayet aras\u0131nda tearuz olmas\u0131 durumunda d\u0131\u015far\u0131dan destekle tercih imkans\u0131zd\u0131r. Bu durumda tarih biliniyorsa sonraki \u00f6ncekini nesh eder, tarih bilinmiyorsa tevakkuf edilir ve ba\u015fka bir delil ara\u015ft\u0131r\u0131l\u0131r. Kuvvet bak\u0131m\u0131ndan e\u015fit olan iki delilin kar\u015f\u0131 kar\u015f\u0131ya gelmesi durumunda tearuzun giderilmesinde \u015f\u00f6yle bir yol izlenir:<\/p>\n\n\n\n

1-Delillerin n\u00fczul\/v\u00fcrud tarihi biliniyorsa sonraki delilin \u00f6nceki delili nesh etti\u011fi kabul edilir.  <\/em><\/strong>
2-Delillerin n\u00fczul\/v\u00fcrud tarihi bilinmiyor ama aralar\u0131n\u0131 uzla\u015ft\u0131rmak m\u00fcmk\u00fcnse, aralar\u0131 uzla\u015ft\u0131r\u0131lmak suretiyle her ikisiyle birden amel edilmesi sa\u011flan\u0131r.  <\/em><\/strong>
3-Tarih bilinmiyor ve aralar\u0131n\u0131 uzla\u015ft\u0131rmak da m\u00fcmk\u00fcn olmuyorsa bu takdirde;  <\/em><\/strong><\/p>\n\n\n\n

a-\u0130ki ayetin tearuz etmesi durumunda s\u00fcnnete gidilir.<\/strong><\/p>\n\n\n\n

S\u00fcnnete gidilmesi iki ayet aras\u0131nda tercihte bulunmak i\u00e7in de\u011fil, olay\u0131n h\u00fckm\u00fcn\u00fc orada aramak i\u00e7indir.<\/p>\n\n\n\n

\u00d6rnek: <\/strong>\u0130mama uyan ki\u015finin k\u0131raat yap\u0131p yapmayaca\u011f\u0131 meselesi. Bir ayette \u201cKur\u2019an\u2019dan kolay\u0131n\u0131za geleni okuyun!\u201d<\/em><\/strong> ba\u015fka bir ayette ise \u201cOkundu\u011funda kulak kesilin ve susun!\u201d<\/em><\/strong> denilmektedir. Birinci ayetin namaz durumuna, ikincisinin namaz harici durumlara ili\u015fkin d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde, her iki ayet farkl\u0131 alanlara ili\u015fkin d\u00fczenleme getirdi\u011finden aralar\u0131nda \u00e7at\u0131\u015fma olmaz. Ancak imama uymu\u015f olan ki\u015fi a\u00e7\u0131s\u0131ndan bu ayetler nas\u0131l anla\u015f\u0131lacakt\u0131r? S\u00fcnnette Hz. Peygamber\u2019in konuyla ilgili \u201cBir imama uyuldu\u011funda, imam\u0131n k\u0131raati muktedi i\u00e7in de k\u0131raat olur<\/em><\/strong>.\u201d hadisi imama uyan ki\u015finin ne yapaca\u011f\u0131na ili\u015fkin a\u00e7\u0131k d\u00fczenleme getirmektedir.<\/p>\n\n\n\n

b-Tearuzun iki s\u00fcnnet aras\u0131nda olmas\u0131 durumunda sahabi s\u00f6z\u00fcne veya k\u0131yasa<\/a> gidilir. <\/strong><\/p>\n\n\n\n

\u00d6rnek: <\/strong>Numan bin Be\u015fir\u2019in rivayetine g\u00f6re Hz. Peygamber, g\u00fcne\u015f tutulmas\u0131 namaz\u0131n\u0131 t\u0131pk\u0131 \u00f6\u011fle namaz\u0131 gibi d\u00f6rt rek\u00e2t olarak k\u0131lm\u0131\u015ft\u0131r. Hz. Ai\u015fe\u2019nin rivayetine g\u00f6re ise Hz. Peygamber, her rek\u00e2tta d\u00f6rt r\u00fck\u00fb ve d\u00f6rt secde yapmak suretiyle iki rek\u00e2t olarak k\u0131lm\u0131\u015ft\u0131r. Bu durumda k\u0131yasa uygun olan Numan bin Be\u015fir\u2019in rivayeti ile amel edilmi\u015ftir. Zira Hz. Ai\u015fe\u2019nin rivayet etti\u011fi hadis di\u011fer namazlara benzememektedir.<\/p>\n\n\n\n

\u0130ki ayet tearuz etti\u011finde s\u00fcnnete gidilmesi durumu tercih ama\u00e7l\u0131 de\u011filken iki s\u00fcnnet aras\u0131nda tearuz oldu\u011funda k\u0131yasa veya sahabi s\u00f6z\u00fcne gidilmesi tercih ama\u00e7l\u0131d\u0131r. Bu farkl\u0131l\u0131\u011f\u0131n sebebi tearuz eden iki haberin niteli\u011fidir. <\/em><\/p><\/blockquote>\n\n\n\n

c-Tearuz eden iki delilden birini tercih etmek i\u00e7in sahabi s\u00f6z\u00fcne veya k\u0131yasa gitmek m\u00fcmk\u00fcn de\u011filse bu takdirde as\u0131l yani ibaha-i asliyye ile amel edilir. <\/strong><\/p>\n\n\n\n

\u00d6rnek: <\/strong>E\u015fe\u011fin art\u0131\u011f\u0131 olan su ile abdest al\u0131nabilir mi? Hz. Peygamber\u2019den gelen rivayetler aras\u0131ndaki tearuz sahabe s\u00f6z\u00fcyle giderilemeyince ve k\u0131yas da \u015fahitlik i\u00e7in elveri\u015fli olmay\u0131nca bu durumda as\u0131l yani \u0131st\u0131shab ilkesi ile amel edilir. Ist\u0131shab<\/a><\/strong> ilkesi olan\u0131 oldu\u011fu hal \u00fczere b\u0131rakmak demek oldu\u011funa g\u00f6re e\u015fe\u011fin art\u0131\u011f\u0131 olan suyun h\u00fckm\u00fc konusunda rivayetler tearuz edince, \u0131st\u0131shab ilkesi gere\u011fi bu suyun temiz oldu\u011funa h\u00fckmetmek gerekir.<\/p>\n\n\n\n

Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131: “\u0130slam Hukukunda Tevil Teorisi<\/a><\/strong>“<\/p><\/blockquote>\n\n\n\n

Kaynaklar<\/strong><\/h3>\n\n\n\n

\u00d6zen, \u015e\u00fckr\u00fc. \u201cTercih\u201d, D\u0130A<\/a>
\u00d6zen, \u015e\u00fckr\u00fc. \u201cTearuz\u201d, D\u0130A<\/a>
\u0130slam Hukuk Usul\u00fc, Yunus Apayd\u0131n, Bilay Yay\u0131nlar\u0131, 2018.<\/u>
F\u0131k\u0131h Usul\u00fc, Abdullah Kahraman, Ra\u011fbet Yay\u0131nc\u0131l\u0131k, 2016.<\/u><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam Hukukunda Tearuz ve Tercih Teorisi<\/p>\n","protected":false},"author":2,"featured_media":820,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[10],"tags":[317,315,316],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/203"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=203"}],"version-history":[{"count":7,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/203\/revisions"}],"predecessor-version":[{"id":2389,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/203\/revisions\/2389"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/820"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=203"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=203"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=203"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}