{"id":263,"date":"2021-05-20T18:45:28","date_gmt":"2021-05-20T15:45:28","guid":{"rendered":"http:\/\/demo.safirtema.com\/safirblog\/2018\/05\/03\/solaryum-facialari\/"},"modified":"2021-11-29T12:40:49","modified_gmt":"2021-11-29T09:40:49","slug":"islam-hukukunda-beyan-teorisi","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/islam-hukukunda-beyan-teorisi\/","title":{"rendered":"\u0130slam Hukukunda Beyan Teorisi"},"content":{"rendered":"\n<div id=\"toc_container\" class=\"toc_wrap_left no_bullets\"><p class=\"toc_title\">\u0130&ccedil;indekiler<\/p><ul class=\"toc_list\"><li><a href=\"#ISLAM_HUKUKUNDA_BEYAN_TEORISI\">\u0130SLAM HUKUKUNDA BEYAN TEOR\u0130S\u0130<\/a><ul><li><a href=\"#1-Beyan-i_Takrir_Guclendirici_Beyan\">1-Beyan-\u0131 Takrir: G\u00fc\u00e7lendirici Beyan<\/a><\/li><li><a href=\"#2-Beyan-i_Tefsir_Acikliga_Kavusturucu_Beyan\">2-Beyan-\u0131 Tefsir: A\u00e7\u0131kl\u0131\u011fa Kavu\u015fturucu Beyan<\/a><\/li><li><a href=\"#3-Beyan-i_Tagyir_Degistirici_Beyan\">3-Beyan-\u0131 Ta\u011fyir: De\u011fi\u015ftirici Beyan<\/a><\/li><li><a href=\"#4-Beyan-i_Zaruret_Beyan_Vasitasi_Olmayan_Bir_Seyle_Beyan\">4-Beyan-\u0131 Zaruret: Beyan Vas\u0131tas\u0131 Olmayan Bir \u015eeyle Beyan<\/a><\/li><li><a href=\"#5-Beyan-i_Tebdil_Alternatifini_Getirmek_Suretiyle_Beyan\">5-Beyan-\u0131 Tebdil: Alternatifini Getirmek Suretiyle Beyan <\/a><\/li><\/ul><\/li><li><a href=\"#Kaynaklar\">Kaynaklar<\/a><\/li><\/ul><\/div>\n<h2><span id=\"ISLAM_HUKUKUNDA_BEYAN_TEORISI\"><strong>\u0130SLAM HUKUKUNDA BEYAN TEOR\u0130S\u0130<\/strong><\/span><\/h2>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/beyan--fikih\" target=\"_blank\" rel=\"noopener\">Beyan, <\/a>s\u00f6zl\u00fckte genel olarak a\u00e7\u0131k olmak ve a\u00e7\u0131klamak anlamlar\u0131na gelir. Beyan\u0131n terim anlam\u0131n\u0131n bu s\u00f6zl\u00fck anlamlar\u0131ndan hangisi \u00fczerine oturtulaca\u011f\u0131 konusunda usulc\u00fcler aras\u0131nda farkl\u0131 yakla\u015f\u0131mlar vard\u0131r. \u015eafiilerin \u00e7o\u011funlu\u011fu ve Hanefilerden baz\u0131lar\u0131 <strong><em>\u201ca\u00e7\u0131k olmak\u201d<\/em><\/strong> anlam\u0131n\u0131 esas al\u0131rken Hanefilerin \u00e7o\u011funlu\u011fu <strong><em>\u201ca\u00e7\u0131klamak\u201d<\/em><\/strong> anlam\u0131n\u0131 esas alm\u0131\u015flard\u0131r.<\/p>\n\n\n\n<p>Beyan teorisinde \u00f6zellikle iki konu \u00f6nem kazanmaktad\u0131r. Bunlardan birincisi, beyan yetkisinin kime ait oldu\u011fu, ikincisi ise beyan\u0131n ne t\u00fcr laf\u0131zlar i\u00e7in s\u00f6z konusu oldu\u011fudur.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong><em>Beyan Yetkisi Kime Aittir? <\/em><\/strong><\/p><\/blockquote>\n\n\n\n<p>Kitap ve S\u00fcnnet metinlerine ili\u015fkin beyan, \u00f6zellikle Allah ve Hz. Peygamber taraf\u0131ndan yap\u0131lmaktad\u0131r. Metnin sahibi onlar oldu\u011fu i\u00e7in metnin anlam ve amac\u0131n\u0131n a\u00e7\u0131k ve net bir \u015fekilde ortaya \u00e7\u0131kar\u0131lmas\u0131 ba\u015fta onlar\u0131n yetkisindedir. Ancak m\u00fc\u00e7tehitler beyan i\u015finin b\u00fcsb\u00fct\u00fcn d\u0131\u015f\u0131nda olmay\u0131p bu iki otoritenin yetkilendirmesiyle onlar i\u00e7in daha a\u015fa\u011f\u0131 d\u00fczeyde bir beyan yetkisinden s\u00f6z edilebilmektedir.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong><em>Beyan Ne T\u00fcr Laf\u0131zlar \u0130\u00e7in S\u00f6z Konusudur? <\/em><\/strong><\/p><\/blockquote>\n\n\n\n<div class=\"wp-block-image is-style-default\"><figure class=\"alignleft size-full is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Nasil-Arapca-Ogrenirim-edited.png\" alt=\"\" class=\"wp-image-2395\" width=\"226\" height=\"361\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Nasil-Arapca-Ogrenirim-edited.png 408w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Nasil-Arapca-Ogrenirim-edited-187x300.png 187w\" sizes=\"(max-width: 226px) 100vw, 226px\" \/><\/figure><\/div>\n\n\n\n<p>Beyan daha \u00e7ok <strong><em>m\u00fccmel<\/em><\/strong> ve <strong><em>m\u00fc\u015fterek <\/em><\/strong>gibi kapal\u0131 laf\u0131zlardaki kapal\u0131l\u0131\u011f\u0131 gidermekle ilgilidir. Ayr\u0131ca bir s\u00f6zdeki tahsis veya mecaz ihtimalini ortadan kald\u0131rmak, hatta akla gelebilecek bir ihtimal veya istifham\u0131 gidermek de beyan kapsam\u0131nda de\u011ferlendirilir. Beyan konusunun bir tasnife tabi tutulup kategorize edilmesi bildi\u011fimiz kadar\u0131yla Cessas ile ba\u015flam\u0131\u015f, Debusi taraf\u0131ndan daha sistematik hale getirilmi\u015ftir. Debusi\u2019nin yapt\u0131\u011f\u0131 sistematik tasnif, Pezdevi ve Serahsi taraf\u0131ndan geli\u015ftirilip k\u0131smi de\u011fi\u015fikliklerle devam ettirilmi\u015ftir. Pezdevi ve Serahsi be\u015fli taksimi benimsemekle birlikte <strong><em>beyan-\u0131 tebdilin<\/em><\/strong> i\u00e7eri\u011fi konusunda ayr\u0131lm\u0131\u015flard\u0131r. Pezdevi, beyan-\u0131 tebdili <strong><em>\u201cnesih\u201d <\/em><\/strong>olarak a\u00e7\u0131klarken, Serahsi <strong><em>\u201c\u015farta talik\u201d<\/em><\/strong> olarak a\u00e7\u0131klam\u0131\u015f, beyan ile neshin fark\u0131n\u0131 vurgulayarak neshi ayr\u0131 bir bahis \u015feklinde ele alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<h3><span id=\"1-Beyan-i_Takrir_Guclendirici_Beyan\">1-Beyan-\u0131 Takrir: G\u00fc\u00e7lendirici Beyan<\/span><\/h3>\n\n\n\n<p>Beyan-\u0131 takrir, bir s\u00f6z\u00fcn mevcut anlam\u0131n\u0131 tevil ve tahsis ihtimalini ortadan kald\u0131racak bir \u015feyle kuvvetlendirerek s\u00fcrd\u00fcrmek demektir. Beyan-\u0131 takrir, s\u00f6z\u00fcn hakikat olmas\u0131 durumunda o s\u00f6z\u00fcn mecaza \u00e7ekilme ihtimalini, s\u00f6z\u00fcn \u00e2mm olmas\u0131 durumunda ise tahsis ihtimalini ortadan kald\u0131rmaktad\u0131r. Buna g\u00f6re beyan-\u0131 takrir iki \u015fekilde ger\u00e7ekle\u015fmektedir. Birincisi, \u00e2mm lafza tahsis ihtimalini kald\u0131ran bir \u015feyin ili\u015fmesi, ikincisi ise h\u00e2ss lafza tevil ihtimalini kald\u0131ran bir \u015feyin ili\u015fmesidir. <strong><em>\u201cYery\u00fcz\u00fcnde y\u00fcr\u00fcyen canl\u0131lar ve kanatlar\u0131yla u\u00e7an ku\u015flar sizin gibi birer \u00fcmmettir<\/em><\/strong>.\u201d ayeti <strong><em>\u201ctevil\u201d <\/em><\/strong>ihtimalini kald\u0131rmaya \u00f6rnektir.<\/p>\n\n\n\n<p>Bu ayette ge\u00e7en <strong><em>\u201ct\u00e2ir\u201d<\/em><\/strong> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn hakikat anlam\u0131 asl\u0131nda ku\u015f olsa da Arap dilinde bu s\u00f6zc\u00fck, s\u00fcratli hareket etmekten kinaye olarak <strong><em>\u201culak ve m\u00fcjdeci\u201d<\/em><\/strong> i\u00e7in kullan\u0131labildi\u011finden o anlamda kullan\u0131lm\u0131\u015f olmas\u0131 da ihtimal dahilindedir. <strong><em>\u201cKanatlar\u0131yla u\u00e7an\u201d <\/em><\/strong>ifadesi <strong><em>\u201ct\u00e2ir\u201d <\/em><\/strong>s\u00f6z\u00fcnden ulak ve m\u00fcjdecinin kastedilmi\u015f olma ihtimalini ortadan kald\u0131rm\u0131\u015f ve b\u00f6ylece bu s\u00f6z\u00fcn o anlamlara hamledilmesinin \u00f6n\u00fc kapanm\u0131\u015ft\u0131r. <strong><em>\u201cMeleklerin tamam\u0131 hep birlikte secde ettiler.\u201d<\/em><\/strong> ayeti <strong><em>\u201ctahsis\u201d <\/em><\/strong>ihtimalini kald\u0131rmaya \u00f6rnektir.<\/p>\n\n\n\n<p>Ayetteki <strong><em>\u201cmel\u00e2ike\u201d<\/em><\/strong> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, kendisinden hemen sonra gelen <strong><em>\u201ckulluhum\u201d<\/em><\/strong> lafz\u0131yla desteklenmesi tahsis ihtimalini ortadan kald\u0131rm\u0131\u015f ve b\u00fct\u00fcn meleklerin secde etti\u011fi anlam\u0131 kesinlik kazanm\u0131\u015ft\u0131r. \u0130\u015fte <strong><em>\u201ckulluhum\u201d<\/em><\/strong> lafz\u0131yla yap\u0131lan ve tahsis ihtimalini kald\u0131ran bu tekid,<strong><em> \u201cBeyan-\u0131 takrir\u201d<\/em><\/strong> olmaktad\u0131r. Yani <strong><em>\u201cmel\u00e2ike\u201d<\/em><\/strong> lafz\u0131n\u0131n, umumunu korumakta ve devam ettirmektedir.<\/p>\n\n\n\n<h3><span id=\"2-Beyan-i_Tefsir_Acikliga_Kavusturucu_Beyan\">2-Beyan-\u0131 Tefsir: A\u00e7\u0131kl\u0131\u011fa Kavu\u015fturucu Beyan<\/span><\/h3>\n\n\n\n<div class=\"wp-block-image is-style-rounded\"><figure class=\"alignright size-full is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Islam-Hukukunda-Beyan-Teorisi.jpg\" alt=\"\" class=\"wp-image-909\" width=\"282\" height=\"187\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Islam-Hukukunda-Beyan-Teorisi.jpg 626w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Islam-Hukukunda-Beyan-Teorisi-300x199.jpg 300w\" sizes=\"(max-width: 282px) 100vw, 282px\" \/><\/figure><\/div>\n\n\n\n<p>Beyan-\u0131 tefsir, \u00f6zellikle <strong><em>m\u00fccmel <\/em><\/strong>ve <strong><em>m\u00fc\u015fterek<\/em><\/strong> laf\u0131zlardaki kapal\u0131l\u0131\u011f\u0131 gidermeye y\u00f6nelik a\u00e7\u0131klamad\u0131r. <strong><em>\u201cBo\u015fanm\u0131\u015f kad\u0131nlar kendi kendilerine \u00fc\u00e7 kar\u2019 m\u00fcddeti beklesinler.\u201d<\/em><\/strong> ayeti m\u00fc\u015fterek laf\u0131zdaki kapal\u0131l\u0131\u011f\u0131n giderilmesine \u00f6rnektir. Bu ayette ge\u00e7en <strong><em>\u201ckuru\u2019\u201d<\/em><\/strong> lafz\u0131 Arap dilinde hem <strong><em>\u201ctemizlik\u201d<\/em><\/strong> hem de <strong><em>\u201chay\u0131z\u201d<\/em><\/strong> anlam\u0131na gelen m\u00fc\u015fterek bir laf\u0131zd\u0131r. Hz. Peygamber\u2019in <strong><em>\u201cHay\u0131z g\u00fcnlerinde namaz\u0131 b\u0131rak.\u201d<\/em><\/strong> ifadesinde ge\u00e7en <strong><em>\u201cakr\u00e2\u201d<\/em><\/strong> s\u00f6z\u00fcyle kastedilenin <strong><em>\u201chay\u0131z\u201d<\/em><\/strong> oldu\u011fu a\u00e7\u0131k\u00e7a anla\u015f\u0131ld\u0131\u011f\u0131 i\u00e7in ayette ge\u00e7en <strong><em>\u201ckuru\u2019\u201d<\/em><\/strong> lafz\u0131n\u0131n da <strong><em>\u201chay\u0131z\u201d<\/em><\/strong> anlam\u0131nda oldu\u011fu Hz. Peygamber\u2019in bu s\u00f6z\u00fcyle tefsir edilmi\u015f olur. Yine Kur\u2019an\u2019daki namaz ve zek\u00e2t laf\u0131zlar\u0131 da beyan-\u0131 tefsir yoluyla a\u00e7\u0131klanm\u0131\u015f m\u00fccmel laf\u0131zlard\u0131r.<\/p>\n\n\n\n<h3><span id=\"3-Beyan-i_Tagyir_Degistirici_Beyan\">3-Beyan-\u0131 Ta\u011fyir: De\u011fi\u015ftirici Beyan<\/span><\/h3>\n\n\n\n<p>Beyan-\u0131 ta\u011fyir, as\u0131l maksad\u0131n\u0131 sonda a\u00e7\u0131klamak suretiyle s\u00f6z\u00fcn mucebini baz\u0131 a\u00e7\u0131lardan de\u011fi\u015ftirmektir. S\u00f6z\u00fcn devam\u0131nda gelen ve as\u0131l maksad\u0131 a\u00e7\u0131klayan \u015fey m\u00fcstakil bir s\u00f6z olabilece\u011fi gibi \u015fart, istisna, s\u0131fat ve gaye gibi m\u00fcstakil olmayan bir s\u00f6z de olabilir.<\/p>\n\n\n\n<p><strong><em>a-M\u00fcstakil S\u00f6z ile Beyan <\/em><\/strong><\/p>\n\n\n\n<p>Bakara 183 ile 184 ayeti aras\u0131ndaki ili\u015fki b\u00f6yledir. Oru\u00e7, 183. ayetin umumu ile b\u00fct\u00fcn m\u00fcminlere emredilmi\u015f, fakat genel h\u00fck\u00fcm, bu ayetin hemen pe\u015finden gelen 184. ayet ile hasta ve yolcular hakk\u0131nda tahsis edilmi\u015f, yani bunlar\u0131n o esnada oru\u00e7 tutmayabilecekleri ve tutamad\u0131klar\u0131 orucu ba\u015fka g\u00fcnlerde tutabilecekleri belirtilmi\u015ftir.<\/p>\n\n\n\n<p><strong><em>b-M\u00fcstakil Olmayan S\u00f6z ile Beyan&nbsp; <\/em><\/strong><\/p>\n\n\n\n<p><strong><em>-\u0130stisna Getirme Yoluyla Beyan <\/em><\/strong><\/p>\n\n\n\n<p>S\u00f6ylenen s\u00f6ze, s\u00f6z\u00fcn sonunda bir istisna getirilmesi de bir beyand\u0131r. Bu durumda istisnan\u0131n mevsul olmas\u0131 yani araya bir fas\u0131la girmeden ilk s\u00f6z\u00fcn pe\u015finden s\u00f6ylenmi\u015f olmas\u0131 gerekir.&nbsp;&nbsp; <strong><em>\u201cFalan kimseye bin lira borcum var ama be\u015f y\u00fcz\u00fc m\u00fcstesna.\u201d<\/em><\/strong> c\u00fcmlesindeki <strong><em>\u201cAma be\u015f y\u00fcz\u00fc m\u00fcstesna\u201d <\/em><\/strong>s\u00f6z\u00fc bir istisnad\u0131r.<\/p>\n\n\n\n<p><strong><em>-\u015earta Ba\u011flama Yoluyla Beyan&nbsp; <\/em><\/strong><\/p>\n\n\n\n<p>Bir s\u00f6z\u00fcn gere\u011finin \u015farta ba\u011flanmas\u0131 da bir beyand\u0131r. Ancak ne t\u00fcr bir beyan oldu\u011fu konusunda farkl\u0131 yakla\u015f\u0131mlar vard\u0131r. \u015earta ba\u011flama Hanefi usulc\u00fclerinin \u00e7o\u011funlu\u011funa g\u00f6re <strong><em>beyan-\u0131 ta\u011fyir<\/em><\/strong> iken Serahsi\u2019ye g\u00f6re <strong><em>beyan-\u0131 tebdildir. \u201cE\u011fer bu hizmet\u00e7i evinizden bir \u015fey \u00e7alarsa ben tazmin ederim.\u201d s\u00f6z\u00fcnde <\/em><\/strong>tazmin i\u015finin ger\u00e7ekle\u015fmesi \u00e7alma i\u015finin ger\u00e7ekle\u015fmesine ba\u011flanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<h3><span id=\"4-Beyan-i_Zaruret_Beyan_Vasitasi_Olmayan_Bir_Seyle_Beyan\">4-Beyan-\u0131 Zaruret: Beyan Vas\u0131tas\u0131 Olmayan Bir \u015eeyle Beyan<\/span><\/h3>\n\n\n\n<p>Bu beyan s\u00f6ylenmi\u015f olan s\u00f6z\u00fcn d\u0131\u015f\u0131ndaki bir \u015feyle veya s\u00fck\u00fbt sebebiyle murad\u0131n a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131d\u0131r. Bu bak\u0131mdan beyan-\u0131 zaruret, mevcut bir s\u00f6ze ili\u015fkin beyan de\u011fildir. Bir \u015feyin bizatihi varl\u0131\u011f\u0131n\u0131n beyan say\u0131lmas\u0131d\u0131r. Usul kitaplar\u0131nda beyan-\u0131 zaruretin \u00fc\u00e7 k\u0131sm\u0131ndan bahsedilir.<\/p>\n\n\n\n<p><strong><em>a-Mantuk H\u00fckm\u00fcnde Olan Beyan <\/em><\/strong><\/p>\n\n\n\n<p>Mantuk h\u00fckm\u00fcnde beyan, s\u00f6ylenen s\u00f6z\u00fcn i\u00e7erisinde yer almad\u0131\u011f\u0131 halde bir hususun adeta a\u00e7\u0131k\u00e7a s\u00f6ylenmi\u015f\u00e7esine net bir \u015fekilde anla\u015f\u0131lmas\u0131d\u0131r. <strong><em>\u201cE\u011fer \u00f6lenin \u00e7ocu\u011fu yoksa ve sadece ana-babas\u0131 ona varis olmu\u015fsa anas\u0131n\u0131n pay\u0131 \u00fc\u00e7te birdir.\u201d<\/em><\/strong> ayeti, bir kimsenin varisi sadece anas\u0131 ve babas\u0131 ise terekenin \u00fc\u00e7te birinin anneye ait oldu\u011funu belirtmektedir. Ayette baban\u0131n pay\u0131 a\u00e7\u0131k\u00e7a s\u00f6ylenmemi\u015f olmas\u0131na ra\u011fmen biz terekenin \u00fc\u00e7te ikisinin de babaya ait oldu\u011funu a\u00e7\u0131k\u00e7a s\u00f6ylenmi\u015f\u00e7esine net bir \u015fekilde anlar\u0131z.<\/p>\n\n\n\n<p><strong><em>b-Ki\u015finin Halinin Delaletiyle Sabit Olan Beyan <\/em><\/strong><\/p>\n\n\n\n<p>Asl\u0131nda beyan-\u0131 zaruretin bu t\u00fcr\u00fc b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, <strong><em>\u201cMaraz-\u0131 h\u00e2cette s\u00fck\u00fbt beyand\u0131r.\u201d<\/em><\/strong> genel kural\u0131nda ifade edilen mant\u0131k \u00fczerine oturur. Buna g\u00f6re bir kimsenin konu\u015fmas\u0131 gereken yerde konu\u015fmay\u0131p susmas\u0131, o \u015feye r\u0131za g\u00f6sterdi\u011fi veya kabullendi\u011fi anlam\u0131nda yorumlan\u0131r. Kabul edenlerce s\u00fck\u00fbti icm\u00e2 da ayn\u0131 mant\u0131k \u00fczerine temellenmektedir.<\/p>\n\n\n\n<p><strong><em>c-Aldanmay\u0131 Def\u2019 Zarureti Sebebiyle Sabit Olan Beyan <\/em><\/strong><\/p>\n\n\n\n<p>Bu t\u00fcr beyan, verilen \u00f6rneklerden de anla\u015f\u0131laca\u011f\u0131 \u00fczere esasen \u00fc\u00e7\u00fcnc\u00fc \u015fah\u0131slar\u0131n haklar\u0131n\u0131n korunmas\u0131 esprisine dayan\u0131r. Mesela velisinin sat\u0131m yaparken g\u00f6rd\u00fc\u011f\u00fc m\u00fcmeyyiz \u00e7ocu\u011fa ses \u00e7\u0131karmamas\u0131, yapt\u0131\u011f\u0131 sat\u0131m hususunda ona izin verdi\u011fi anlam\u0131na gelir. Velinin susmas\u0131, akdin di\u011fer taraf\u0131 i\u00e7in velinin itiraz\u0131n savu\u015fturmaya yarayan beyan anlam\u0131 ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n<h3><span id=\"5-Beyan-i_Tebdil_Alternatifini_Getirmek_Suretiyle_Beyan\"><strong>5-Beyan-\u0131 Tebdil: Alternatifini Getirmek Suretiyle Beyan <\/strong><\/span><\/h3>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Hanefiler genel olarak beyan-\u0131 tebdil ba\u015fl\u0131\u011f\u0131 alt\u0131nda <strong><em>nesih<\/em><\/strong> konusunu ele al\u0131rlar. Konunun detay\u0131 i\u00e7in \u015fu yaz\u0131y\u0131 mutlaka okuman\u0131z\u0131 tavsiye ederiz: &#8220;<strong><a href=\"https:\/\/www.emedrese.com.tr\/islam-hukukunda-nesih-teorisi\/\" target=\"_blank\" rel=\"noopener\">\u0130slam Hukukunda Nesih Teorisi<\/a><\/strong>&#8220;<\/p><\/blockquote>\n\n\n\n<h2><span id=\"Kaynaklar\">Kaynaklar<\/span><\/h2>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/beyan--fikih\" target=\"_blank\" rel=\"noopener\">D\u00f6nmez, \u0130brahim K\u00e2fi. \u201cBeyan\u201d, D\u0130A<\/a><br><u>\u0130slam Hukuk Usul\u00fc, Yunus Apayd\u0131n, Bilay Yay\u0131nlar\u0131, 2018.<\/u><br><u>F\u0131k\u0131h Usul\u00fc, Abdullah Kahraman, Ra\u011fbet Yay\u0131nc\u0131l\u0131k, 2016.<\/u><a name=\"_ftn1\" href=\"#_ftnref1\"><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0130slam Hukukunda Beyan Teorisi<\/p>\n","protected":false},"author":2,"featured_media":909,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[10],"tags":[310,308,309],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/263"}],"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=263"}],"version-history":[{"count":6,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/263\/revisions"}],"predecessor-version":[{"id":2396,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/263\/revisions\/2396"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/909"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=263"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=263"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=263"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}