{"id":303,"date":"2021-05-29T18:47:00","date_gmt":"2021-05-29T15:47:00","guid":{"rendered":"http:\/\/demo.safirtema.com\/safirblog\/2018\/05\/03\/yuzlerce-kisi-cadir-kurup-izledi\/"},"modified":"2021-11-29T12:41:34","modified_gmt":"2021-11-29T09:41:34","slug":"mutlakin-mukayyede-hamli","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/mutlakin-mukayyede-hamli\/","title":{"rendered":"Mutlak\u0131n Mukayyede Hamli"},"content":{"rendered":"\n
\"\"<\/figure><\/div>\n\n\n\n

\u00d6ncelikle \u015funu belirtelim: Mutlak olarak kullan\u0131lm\u0131\u015f bir lafz\u0131n mukayyet k\u0131l\u0131nd\u0131\u011f\u0131na dair herhangi bir delil bulunmad\u0131k\u00e7a, lafz\u0131n mutlak haliyle amel edilir ve ona g\u00f6re h\u00fck\u00fcm verilir. Mesela ayette nik\u00e2hlanmas\u0131 haram k\u0131l\u0131nan kad\u0131nlar aras\u0131nda e\u015flerin analar\u0131 da zikredilmi\u015ftir. Buradaki \u201ce\u015fler\u201d lafz\u0131 mutlak oldu\u011fu i\u00e7in zifafa girilmi\u015f olsun ya da olmas\u0131n, nik\u00e2h k\u0131y\u0131lm\u0131\u015f olan t\u00fcm e\u015flere delalet eder. Dolay\u0131s\u0131yla e\u015flerin analar\u0131 haram olmu\u015f olur.<\/p>\n\n\n\n

Nasslarda ayn\u0131 konuda hem mutlak hem mukayyet laf\u0131zlar kullan\u0131lm\u0131\u015f olabilir. Bu durumda birini di\u011ferine hamletmek zarureti yoksa, her iki laf\u0131z ile amel edilir. Hanefilere g\u00f6re her iki nasstaki h\u00fck\u00fcm ve sebep bir ise mutlak mukayyede hamledilir. Mesela teyemm\u00fcm ayetinde \u201cellerinizi mesh edin\u201d<\/em><\/strong> denilmi\u015f, hadiste ise ellerin dirseklerle beraber mesh edilece\u011fi belirtilerek \u201celler\u201d<\/em> lafz\u0131 mukayyet k\u0131l\u0131nm\u0131\u015ft\u0131r. Bu durumda eller, dirseklerle birlikte mesh edilir.<\/p>\n\n\n\n

Bir laf\u0131z<\/strong><\/a> bir ayette veya hadiste mutlak, <\/em><\/strong>ba\u015fka bir ayette veya hadiste mukayyet <\/em><\/strong>olarak ge\u00e7iyorsa mutlak\u0131n mukayyede hamledilip edilmeyece\u011fi konusunda \u00f6ncelikle h\u00fckm\u00fcn ayn\u0131 m\u0131 yoksa farkl\u0131 m\u0131 oldu\u011funa bak\u0131l\u0131r.<\/p><\/blockquote>\n\n\n\n

–<\/strong>Mutlak\u0131n getirdi\u011fi h\u00fck\u00fcm, mukayyedin getirdi\u011fi h\u00fck\u00fcmden farkl\u0131 ise mutlak mukayyede hamledilmez.<\/strong><\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

Bu hususta g\u00f6r\u00fc\u015f birli\u011fi vard\u0131r. Mesela h\u0131rs\u0131zl\u0131k su\u00e7unun cezas\u0131n\u0131 d\u00fczenleyen M\u00e2ide-38 ayetinde \u201celler\u201d<\/em><\/strong> lafz\u0131 mutlak olarak zikredilirken, abdesti a\u00e7\u0131klayan M\u00e2ide-6. ayetindeki \u201celler\u201d<\/em><\/strong> kelimesi ise bir s\u0131n\u0131r (gaye) ile kay\u0131tlanm\u0131\u015f olarak yani dirseklere kadar eller \u015feklinde zikredilmi\u015ftir. Dolay\u0131s\u0131yla h\u0131rs\u0131zl\u0131k ayetindeki mutlak ifade, abdest ayetindeki mukayyet ifadeye hamledilerek, h\u0131rs\u0131z\u0131n elinin dirseklerden kesilmesi gerekti\u011fi sonucuna ula\u015f\u0131lamaz.<\/p>\n\n\n\n

-Mutlak\u0131n getirdi\u011fi h\u00fck\u00fcm, mukayyedin getirdi\u011fi h\u00fck\u00fcmle ayn\u0131 ise<\/strong> bu takdirde konunun ayn\u0131 m\u0131 yoksa farkl\u0131 m\u0131 oldu\u011funa bak\u0131l\u0131r. H\u00fck\u00fcm ayn\u0131, fakat konu farkl\u0131 ise<\/strong> yani mutlak lafz\u0131n yer ald\u0131\u011f\u0131 ayetin d\u00fczenledi\u011fi konu ile mukayyet lafz\u0131n yer ald\u0131\u011f\u0131 ayetin d\u00fczenledi\u011fi konu birbirinden farkl\u0131 ise Hanefilere g\u00f6re mutlak mukayyede hamledilmez.<\/strong><\/p>\n\n\n\n

Mesela biri yemin kefaretini di\u011feri hataen \u00f6ld\u00fcrme kefaretini d\u00fczenleyen iki ayet aras\u0131ndaki ili\u015fki b\u00f6yledir. Her iki ayette de kefaret olarak k\u00f6le azad\u0131<\/em><\/strong> h\u00fckm\u00fc yer almaktad\u0131r. Azat edilecek k\u00f6le, yemin kefaretini d\u00fczenleyen ayette \u201cherhangi bir k\u00f6le\u201d<\/em><\/strong> denilerek mutlak olarak zikredilmi\u015f, adam \u00f6ld\u00fcrme kefaretini d\u00fczenleyen ayette ise \u201cm\u00fcmin k\u00f6le\u201d<\/em><\/strong> denilerek mukayyet olarak zikredilmi\u015ftir.<\/p>\n\n\n\n

Her iki ayette de h\u00fck\u00fcm, k\u00f6le azat etme olup ayn\u0131d\u0131r. Ancak kefaretin sebebi olan konu birbirinden farkl\u0131d\u0131r. Yani biri yemin,<\/em><\/strong> di\u011feri adam \u00f6ld\u00fcrme<\/em><\/strong> konusudur. Dolay\u0131s\u0131yla adam \u00f6ld\u00fcrme kefaretinde azat edilecek k\u00f6lenin m\u00fcmin olmas\u0131 kayd\u0131 dikkate al\u0131narak yemin kefaretinde mutlak olarak gelen k\u00f6lenin de m\u00fcmin olmas\u0131 gerekti\u011fi sonucu \u00e7\u0131kar\u0131lamaz. \u015eafii mezhebine g\u00f6re bu durumda mutlak mukayyede hamledilir. Dolay\u0131s\u0131yla yemin kefaretinde azat edilecek k\u00f6lenin de m\u00fcmin olmas\u0131 gerekir.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

–<\/strong>Hem h\u00fck\u00fcm hem de konu ayn\u0131 ise<\/strong> bu takdirde mutlakl\u0131k ve mukayyetli\u011fin sebep<\/em><\/strong> hususunda m\u0131 yoksa h\u00fck\u00fcm<\/em><\/strong> hususunda m\u0131 oldu\u011funa bak\u0131l\u0131r. Mutlakl\u0131k ve mukayyetlik \u201csebep\u201d<\/em><\/strong> hususunda ise Hanefilere g\u00f6re mutlak mukayyede hamledilmez ve her iki nass ile ayr\u0131 ayr\u0131 amel etmek gerekir. \u00c7\u00fcnk\u00fc sebepler aras\u0131nda birinin di\u011ferini nefyetme durumu yoktur. Yani mutlak\u0131n bir sebep, mukayyedin ise ba\u015fka bir sebep olmas\u0131 m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n

Mesela f\u0131t\u0131r sadakas\u0131n\u0131n kimler i\u00e7in verilece\u011fi konusunda biri mutlak, di\u011feri mukayyet iki hadis bulunmaktad\u0131r. Mutlak<\/em><\/strong> olan rivayet \u015f\u00f6yledir: \u201cHer h\u00fcr ve k\u00f6le i\u00e7in yar\u0131m sa\u2019 f\u0131t\u0131r sadakas\u0131 verin!\u201d<\/em><\/strong> Mukayyet <\/em><\/strong>olan rivavet ise \u015f\u00f6yledir: \u201cM\u00fcsl\u00fcman her h\u00fcr ve k\u00f6le i\u00e7in f\u0131t\u0131r sadakas\u0131 verin!\u201d<\/em><\/strong><\/p>\n\n\n\n

Hadislerden birinde ba\u015f, h\u00fcr veya k\u00f6le denilerek mutlak olarak zikredilmekte, di\u011ferinde ise M\u00fcsl\u00fcman h\u00fcr veya k\u00f6le denilerek mukayyet olarak zikredilmektedir. Hanefilere g\u00f6re ikisiyle de ayr\u0131 ayr\u0131 amel etmek gerekir. Bu durumda ki\u015fi, bakmakla y\u00fck\u00fcml\u00fc oldu\u011fu -M\u00fcsl\u00fcman olsun olmas\u0131n- herkesin f\u0131t\u0131r sadakas\u0131n\u0131 vermek durumundad\u0131r. \u0130mam \u015eafii ise burada mutlak\u0131 mukayyede hamletmi\u015f ve M\u00fcsl\u00fcman olmayan ki\u015finin f\u0131t\u0131r sadakas\u0131n\u0131n verilmesinin gerekli olmad\u0131\u011f\u0131 sonucuna ula\u015fm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

–<\/strong>Mutlakl\u0131k ve mukayyetlik \u201ch\u00fck\u00fcm\u201d<\/em> hususunda ise<\/strong> yani ayn\u0131 h\u00fck\u00fcm, biri mutlak di\u011feri mukayyet olarak gelmi\u015fse, bu durumda iki h\u00fckm\u00fcn aras\u0131n\u0131 cemetmek, yani her biriyle ayr\u0131 ayr\u0131 amel etmek m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 i\u00e7in mutlak mukayyede hamledilir. Bu durumun \u00f6rne\u011fi yemin kefareti ile ilgili ayettir. Ayetteki h\u00fck\u00fcm, pe\u015f pe\u015felik kayd\u0131 olmaks\u0131z\u0131n \u00fc\u00e7 g\u00fcn oru\u00e7 tutmak iken, \u0130bni Mesud\u2019un k\u0131raatindeki h\u00fck\u00fcm pe\u015f pe\u015fe \u00fc\u00e7 g\u00fcn oru\u00e7<\/em><\/strong> tutmakt\u0131r. Bu durumda mutlak mukayyede hamledilir.<\/p>\n\n\n\n

S\u00f6z\u00fc edilen durumlarda mutlak\u0131n mukayyede hamledilece\u011fini savunanlar\u0131n temel gerek\u00e7esi \u015fudur: \u201cMutlak s\u00e2kit, mukayyet n\u00e2t\u0131kt\u0131r. Yani mutlak susmakta, mukayyet ise bir \u015fey s\u00f6ylemektedir. Bir \u015fey s\u00f6yleyen mukayyet evlad\u0131r.\u201d<\/em><\/strong><\/p><\/blockquote>\n\n\n\n

Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131: “\u00c2mm Laf\u0131z \u0130le \u0130lgili Meseleler<\/a>“<\/strong><\/p><\/blockquote>\n\n\n\n

Kaynaklar<\/h2>\n\n\n\n

Koca, Ferhat. \u201cMutlak\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><\/p>\n","protected":false},"excerpt":{"rendered":"

Mutlak\u0131n Mukayyede Hamli<\/p>\n","protected":false},"author":2,"featured_media":943,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[10],"tags":[297,299,296,298],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/303"}],"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=303"}],"version-history":[{"count":9,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/303\/revisions"}],"predecessor-version":[{"id":2411,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/303\/revisions\/2411"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/943"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=303"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=303"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=303"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}