{"id":3794,"date":"2020-09-09T12:20:32","date_gmt":"2020-09-09T09:20:32","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3794"},"modified":"2022-09-21T12:36:52","modified_gmt":"2022-09-21T09:36:52","slug":"safii-mezhebi-kisa-literaturu-ve-bazi-usul-anlayislari","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/safii-mezhebi-kisa-literaturu-ve-bazi-usul-anlayislari\/","title":{"rendered":"\u015eafii Mezhebi K\u0131sa Literat\u00fcr\u00fc ve Baz\u0131 Usul Anlay\u0131\u015flar\u0131"},"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=\"#Mezhebin_Kurulus_Safhasi_ve_Ilk_Telif_Hareketi\">Mezhebin Kurulu\u015f Safhas\u0131 ve \u0130lk Telif Hareketi<\/a><\/li><li><a href=\"#nbspIbn_Sureyc_ve_Safii_Mezhebine_Katkisi\">&nbsp;\u0130bn S\u00fcreyc ve \u015eafi\u00ee Mezhebine Katk\u0131s\u0131<\/a><\/li><li><a href=\"#Safiinin_Usul_Anlayisi_ve_er-_Risale_Adli_Usul_Eseri\">\u015eafi\u00ee\u2019nin Usul Anlay\u0131\u015f\u0131 ve er- Ris\u00e2le Adl\u0131 Usul Eseri<\/a><\/li><li><a href=\"#Imam_Safiinin_Sunnet_Anlayisi_ve_Safiilerde_Haber-i_Vahid\">\u0130mam \u015eafi\u00ee\u2019nin S\u00fcnnet Anlay\u0131\u015f\u0131 ve \u015eafi\u00eelerde Haber-i Vahid<\/a><\/li><li><a href=\"#Imam_Safiide_Istihsanin_Ibtali_ve_Mesalih-i_Mursele\">\u0130mam \u015eafi\u00ee\u2019de \u0130stihsan\u2019\u0131n \u0130btali ve Mes\u00e2lih-i M\u00fcrsele<\/a><\/li><\/ul><\/div>\n<h3><span id=\"Mezhebin_Kurulus_Safhasi_ve_Ilk_Telif_Hareketi\"><strong>Mezhebin Kurulu\u015f Safhas\u0131 ve \u0130lk Telif Hareketi<\/strong><\/span><\/h3>\n\n\n\n<p>Mezhep ad\u0131n\u0131 kurucu imam\u0131 Muhammed bin \u0130dris e\u015f- \u015eafi\u00ee (\u00f6.204\/)\u2019den alm\u0131\u015ft\u0131r. \u0130mam \u015eafi\u00ee\u2019nin ilim hayat\u0131 ser\u00fcveninde en esasl\u0131 \u00fc\u00e7 mek\u00e2n s\u00f6z konusudur: Mekke, Ba\u011fdat ve M\u0131s\u0131r. \u00c7ocukluk evresini \u00e7\u00f6lde, b\u00e2diyede ge\u00e7iren \u0130mam, menak\u0131p kitaplar\u0131ndan \u00f6\u011frendi\u011fimize g\u00f6re Arap dilinde derinle\u015fmi\u015fti.<a href=\"#_edn1\" id=\"_ednref1\"><sup>[i]<\/sup><\/a> Gen\u00e7lik y\u0131llar\u0131n\u0131 Mekke\u2019de hadis Kur\u2019an \u00f6\u011frenimiyle s\u00fcrd\u00fcrm\u00fc\u015f, \u0130mam Malik\u2019in (\u00f6.179\/) \u015f\u00f6hretini duymas\u0131yla gitti\u011fi Medine\u2019de kendisinden Muvatta\u2019y\u0131 okumu\u015ftur. Ve \u0130mam Malik\u2019le tan\u0131\u015fmas\u0131yla art\u0131k f\u0131kha ilgi duymaya ba\u015flam\u0131\u015ft\u0131r. Sonralar\u0131 Ba\u011fdat\u2019a s\u00fcrg\u00fcn giden \u0130mam\u0131n Irak\/K\u00fbfe f\u0131kh\u0131yla tan\u0131\u015f\u0131kl\u0131\u011f\u0131 ba\u015flar. O d\u00f6nemin ve Irak f\u0131kh\u0131n\u0131n \u00f6nc\u00fc imam\u0131 Muhammed bin e\u015f- \u015eeyb\u00e2ni (\u00f6.189\/)\u2019den ehli rey ekol\u00fcne vak\u0131f olur. Mekke-Medine\u2019deki hadis tahsiline Irak f\u0131k\u0131h bilgisini ekler. Sonras\u0131nda Mekke\u2019ye d\u00f6ner ve ilmi hayat\u0131n\u0131n en verimli d\u00f6nemlerini ya\u015far. Irak f\u0131kh\u0131yla, hadis m\u00fcktesebat\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131r ve f\u0131kh\u00ee konular \u00fczerinde karar k\u0131lar. \u015eafi\u00ee\u2019nin, eserlerinden baz\u0131s\u0131n\u0131 bu d\u00f6nemde yazd\u0131\u011f\u0131 aktar\u0131l\u0131r. 195 y\u0131l\u0131nda ikinci kez Ba\u011fdat\u2019a giden imam \u00fc\u00e7 y\u0131l\u0131n\u0131 orada, ard\u0131ndan bereketli \u00f6mr\u00fcn\u00fcn son be\u015f y\u0131l\u0131n\u0131 (199-204) da M\u0131s\u0131r\u2019da ge\u00e7irir ve orada vefat eder. Ba\u011fdat, Mekke ve M\u0131s\u0131r\u2019da ya\u015fad\u0131\u011f\u0131 d\u00f6nemlerde kendisinden bir\u00e7ok talebe istifade etmi\u015ftir. Mekke\u2019de Eb\u00fb Bekir Humeyd\u00ee (\u00f6.219\/834), Ba\u011fdat\u2019ta Eb\u00fb Hasan Sabbah Za\u2019fer\u00e2n\u00ee (\u00f6.260\/873), M\u0131s\u0131r\u2019da Harmele (\u00f6.266\/879), B\u00fcveyt\u00ee (\u00f6.231\/845), M\u00fczen\u00ee (\u00d6.264\/877) ve Rebi\u2019 bin S\u00fcleyman el- Mur\u00e2d\u00ee (\u00d6.270\/884) \u015eafi\u00ee\u2019den sonra kitaplar\u0131n\u0131 ve ilmini ne\u015freden talebelerinin en \u00f6nde gelen simalar\u0131d\u0131r. M\u0131s\u0131r\u2019a gelene kadar verdi\u011fi fetvalar <em>mezhebi kadim<\/em>, M\u0131s\u0131r\u2019da verdi\u011fi fetvalar ise <em>mezhebi cedit<\/em> olarak isimlendirilmi\u015ftir. \u00c7\u00fcnk\u00fc \u015eafi\u00ee M\u0131s\u0131r\u2019da \u00f6nceden verdi\u011fi bir\u00e7ok g\u00f6r\u00fc\u015f\u00fcnden d\u00f6nm\u00fc\u015ft\u00fcr. Bu f\u0131khi ruc\u00fblar\u0131nda M\u0131s\u0131r\u2019\u0131n medeni, k\u00fclt\u00fcrel \u00f6rf ve adetlerinin bir derece etkin oldu\u011funu s\u00f6ylesek de bir ilim adam\u0131n\u0131n ruc\u00fblar\u0131nda kanaatimizce esas olan \u015fey kazand\u0131\u011f\u0131 g\u00fcncel ilmi birikimi, tefekk\u00fcr ve i\u00e7tihad\u0131ndaki geli\u015fimidir. Bu y\u00fczden \u015eafi\u00ee, f\u0131kh\u00ee kemaline M\u0131s\u0131r\u2019da eri\u015fmi\u015ftir. Yan\u0131 s\u0131ra yazd\u0131klar\u0131yla mezhepte ilk telif hareketini ba\u015flatm\u0131\u015ft\u0131r. Ard\u0131ndaki f\u0131k\u0131h malzemesini talebeleri kaleme alm\u0131\u015ft\u0131r. Mesela M\u00fczeni (\u00f6.264\/878) mezhebin ilk <em>muhtasar<\/em> yazar\u0131d\u0131r. \u0130bn S\u00fcreyc ise mezhebin en m\u00fcessir simalar\u0131ndand\u0131r.<\/p>\n\n\n\n<h3><span id=\"nbspIbn_Sureyc_ve_Safii_Mezhebine_Katkisi\"><strong>&nbsp;\u0130bn S\u00fcreyc ve \u015eafi\u00ee Mezhebine Katk\u0131s\u0131<\/strong><\/span><\/h3>\n\n\n\n<p>\u0130mam \u015eaf\u00ee\u00ee\u2019nin talebelerinden ve sonraki neslin f\u0131k\u0131h\u00e7\u0131lar\u0131ndan 249\/863\u2019de Ba\u011fdat\u2019ta do\u011fan \u0130bn S\u00fcreyc yazd\u0131klar\u0131yla \u015eafi\u00ee mezhebine dair adeta bir k\u00fclliyat b\u0131rakm\u0131\u015ft\u0131r. Bu k\u00fclliyatla 200-250 y\u0131llar\u0131 aras\u0131nda telif edilen muhtasarlardan sonra mezhebin telifte s\u00f6z konusu edilen ink\u0131tas\u0131n\u0131 &#8211;<em>Nail Okuyucu\u2019nun ifadesiyle ikinci telif hareketini ba\u015flatarak-<\/em> sonland\u0131rm\u0131\u015ft\u0131r. M\u00fczen\u00ee\u2019nin (\u00f6.264\/878), Muhtasar\u0131nda \u0130mam \u015eafi\u00ee\u2019ye y\u00f6neltti\u011fi ele\u015ftirilere kendisi de bu Muhtasar\u2019a bir \u015ferh yaparak cevap vermi\u015ftir.<a href=\"#_edn2\" id=\"_ednref2\"><sup>[ii]<\/sup><\/a> \u015eafi\u00ee mezhebinin \u00fc\u00e7\u00fcnc\u00fc neslinden say\u0131lan \u0130bn S\u00fcreyc f\u0131k\u0131hta muhtasar yazm\u0131\u015f<a href=\"#_edn3\" id=\"_ednref3\"><sup>[iii]<\/sup><\/a>, rey ekol\u00fc temsilcilerinden Muhammed e\u015f-\u015eeybani<a href=\"#_edn4\" id=\"_ednref4\"><sup>[iv]<\/sup><\/a> ve \u0130sa bin Eban\u2019a<a href=\"#_edn5\" id=\"_ednref5\"><sup>[v]<\/sup><\/a> reddiyelerde bulunmu\u015f, zahirilere de k\u0131yas konusunda ele\u015ftirel metinler yazm\u0131\u015ft\u0131r<a href=\"#_edn6\" id=\"_ednref6\"><sup>[vi]<\/sup><\/a>. \u0130bn S\u00fcreyc, \u015eafi\u00ee f\u0131khi mes\u00e2ilini yeniden ifadelendirerek f\u0131k\u0131h edebiyat\u0131nda tesirini kal\u0131c\u0131 k\u0131lm\u0131\u015ft\u0131r. Hen\u00fcz sistemle\u015fmemi\u015f olan mezhep \u0130bn S\u00fcreyc\u2019in katk\u0131lar\u0131yla olu\u015fumunda b\u00fcy\u00fck mesafe kat etmi\u015ftir. Belki de bu sebeplerden mezhepte \u015eafi\u00ee\u2019nin talebesi olan M\u00fczen\u00ee\u2019den dah\u00ee \u00fcst\u00fcn tutulmu\u015ftur.<a href=\"#_edn7\" id=\"_ednref7\"><sup>[vii]<\/sup><\/a><\/p>\n\n\n\n<h3><span id=\"Safiinin_Usul_Anlayisi_ve_er-_Risale_Adli_Usul_Eseri\"><strong>\u015eafi\u00ee\u2019nin Usul Anlay\u0131\u015f\u0131 ve er- Ris\u00e2le Adl\u0131 Usul Eseri<\/strong><\/span><\/h3>\n\n\n\n<p>er-Ris\u00e2le usul alan\u0131nda yaz\u0131lm\u0131\u015f ilk eser, eserin m\u00fcellifi de usulde ilk m\u00fcdevvin olarak kabul edilir. \u015eafi\u00ee, usulde ayr\u0131ca \u0130bt\u00e2l\u00fc\u2019l istihsan ve Cim\u00e2\u00fc\u2019l ilim eserlerini yazm\u0131\u015ft\u0131r.&nbsp; Bu eserlerinden anl\u0131yoruz ki fur\u00fb\u2019 meseleleri tetebbu etti\u011fi gibi muas\u0131rlardan ayr\u0131cal\u0131kl\u0131 bir \u015fekilde usul alan\u0131nda da bir hayli incelemelerde bulunmu\u015ftur. er-Ris\u00e2le\u2019si T\u00fcrk\u00e7eye de kazand\u0131r\u0131lm\u0131\u015ft\u0131r. M\u00fctercimlerin izahatlar\u0131nda verdikleri beyana g\u00f6re eserin en eski yazma n\u00fcshas\u0131 Rebi\u2019 bin S\u00fcleyman\u2019\u0131n (\u00f6.270\/884) el yaz\u0131s\u0131 olan n\u00fcshad\u0131r. M\u00fcellif bu n\u00fcshay\u0131 bizzat talebesi Rebi\u2019e imla etmi\u015ftir. Soru cevapl\u0131 bir uslupla kaleme al\u0131nan eserde m\u00fcellif a\u011f\u0131rl\u0131kla s\u00fcnneti konu edinmi\u015f, haberin de\u011feri \u00fczerine sorulan sorulara cevap verilmi\u015ftir.<\/p>\n\n\n\n<p>\u015eafi\u00ee dini h\u00fck\u00fcmlerin kaynaklar\u0131yla ilgili be\u015fli bir taksim yapar. \u0130lk s\u0131rada Kitap ve m\u00fctevatir olan s\u00fcnneti bir alt mertebede icmay\u0131 ard\u0131ndan sahabe kavlini sonra ihtilaf ettilerse onlar\u0131n kavillerinden \u00e7\u0131kmamay\u0131 son olarak da k\u0131yas\u0131 serdeder.<a href=\"#_edn8\" id=\"_ednref8\"><sup>[viii]<\/sup><\/a> \u0130mam\u0131n h\u00fck\u00fcm kaynaklar\u0131n\u0131 bu be\u015f delilin olu\u015fturdu\u011funu s\u00f6yleyebiliriz. Burada dikkatleri \u00e7eken husus s\u00fcnnetin Kur\u2019an ile ayn\u0131 mertebeyi payla\u015fmas\u0131d\u0131r. Fakat \u015eafi\u00ee buradaki s\u00fcnneti \u201cs\u00fcnneti s\u00e2bite\u201d olarak isimlendirir. Eb\u00fb Zehr\u00e2 ise, \u201chaber-i vahid olan s\u00fcnnetin bu mertebede g\u00f6r\u00fclmesi do\u011fru de\u011fildir\u201d der.<a href=\"#_edn9\" id=\"_ednref9\"><sup>[ix]<\/sup><\/a><\/p>\n\n\n\n<h3><span id=\"Imam_Safiinin_Sunnet_Anlayisi_ve_Safiilerde_Haber-i_Vahid\"><strong>\u0130mam \u015eafi\u00ee\u2019nin S\u00fcnnet Anlay\u0131\u015f\u0131 ve \u015eafi\u00eelerde Haber-i Vahid<\/strong><\/span><\/h3>\n\n\n\n<p>\u0130mam \u015eafi\u00ee er-Ris\u00e2le\u2019sinin yar\u0131s\u0131ndan fazlas\u0131nda s\u00fcnnete yer vermi\u015ftir. D\u00f6neminde \u00e7ok yo\u011fun bir \u015fekilde s\u00fcnnet-rey tart\u0131\u015fmalar\u0131 ya\u015fanm\u0131\u015ft\u0131r. Zaten er-Ris\u00e2le de kendisine Abdurrahman el- Mehdi\u2019nin (\u00f6.198\/813-14) s\u00fcnnet ile ilgili sordu\u011fu sorulara cevaben Ba\u011fdat\u2019ta yaz\u0131lm\u0131\u015f ve M\u0131s\u0131r\u2019da \u00fczerinde de\u011fi\u015fiklikler yap\u0131larak g\u00fcncellenmi\u015ftir. \u0130\u00e7eri\u011fi haber-i vahid a\u011f\u0131rl\u0131kl\u0131d\u0131r. Haberi vahidin me\u015fruiyeti, Kur\u2019an kar\u015f\u0131s\u0131ndaki konumu ve deliller hiyerar\u015fisinde k\u0131yas\u0131n m\u0131 haber-i vahidin mi \u00f6nceli\u011fi gibi meseleler teferruat\u0131yla soru cevap tarz\u0131nda incelenmi\u015ftir.<a href=\"#_edn10\" id=\"_ednref10\"><sup>[x]<\/sup><\/a><\/p>\n\n\n\n<p>Haber-i vahidin ifade etti\u011fi bilgi de\u011feri hususunda Hanef\u00ee, \u015eafi\u00ee, Malik\u00ee mezhepleriyle M\u00fb\u2019tezile ve H\u00e2riciler ilim ifade etmedi\u011fini, Z\u00e2hir\u00eeler ile bir k\u0131s\u0131m hadis\u00e7iler ise baz\u0131 haber-i vahidlerin ilim ifade etti\u011fini s\u00f6ylemi\u015flerdir.<a href=\"#_edn11\" id=\"_ednref11\"><sup>[xi]<\/sup><\/a> L\u00e2kin d\u00fcnyevi i\u015fler, fetva ve \u015feh\u00e2det konular\u0131nda haber-i vahidle amel etmenin c\u00e2iz oldu\u011funda ittifak vard\u0131r. \u015eafi\u00eeler, Sened ve metinden m\u00fcte\u015fekkil haberlerde inkit\u00e2-i z\u00e2hir bulunmad\u0131k\u00e7a haberlerin reddedilemeyece\u011fi, inkit\u00e2-i z\u00e2hir bulundu\u011funda da kabul edilmesinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 s\u00f6ylerler. Hanef\u00eeler ise kendisinde inkit\u00e2-i z\u00e2hirin bulundu\u011fu M\u00fcrsel hadislerin baz\u0131s\u0131n\u0131 kabul etmekle asl\u0131nda sened kopuklu\u011funun her zaman haber\/hadisin s\u0131hhatine engel te\u015fkil etmeyece\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmu\u015flard\u0131r. Ziy\u00e2de ale\u2019n nas meselesi de \u015eafi\u00eelerle Hanef\u00eelerin ihtilaf etti\u011fi hususlar\u0131ndand\u0131r. Hanefiler haber-i vahidle menkul bir hadisin Kur\u2019an nass\u0131 \u00fczerine ziyadesinin bir nesh olaca\u011f\u0131n\u0131 ve neshinde iki e\u015fit delil aras\u0131nda cereyan edebilece\u011fini ifade ederler. H\u00e2lbuki haberi vahidin zanni bilgi ifade etmesi hasebiyle Kur\u2019\u00e2n nass\u0131n\u0131n bildirdi\u011fi katiyete kar\u015f\u0131l\u0131k olamayaca\u011f\u0131n\u0131 bu sebeple haber-i vahid ile ziy\u00e2de ale\u2019n nas\u2019s\u0131n caiz olmayaca\u011f\u0131 kanaatindedirler.<a href=\"#_edn12\" id=\"_ednref12\"><sup>[xii]<\/sup><\/a> Buna kar\u015f\u0131l\u0131k \u015eafi\u00eeler haber-i vahidle ziy\u00e2de ale\u2019n nass\u0131n caiz oldu\u011funu ve bunun da nesh olmayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedirler.<a href=\"#_edn13\" id=\"_ednref13\"><sup>[xiii]<\/sup><\/a><\/p>\n\n\n\n<h3><span id=\"Imam_Safiide_Istihsanin_Ibtali_ve_Mesalih-i_Mursele\"><strong>\u0130mam \u015eafi\u00ee\u2019de \u0130stihsan\u2019\u0131n \u0130btali ve Mes\u00e2lih-i M\u00fcrsele<\/strong><\/span><\/h3>\n\n\n\n<p>\u0130stihsan f\u0131k\u0131h terminolojisinde ilk defa Eb\u00fb Han\u00eefe ile yerini alm\u0131\u015ft\u0131r. Kaynaklar\u0131n verdi\u011fi bilgiye g\u00f6re ilk defa yap\u0131lan ve Eb\u00fb\u2019l Hasen el-Kerhi\u2019ye (\u00f6.340\/951) ait olan tarif \u015fudur: <em>bir meselede daha kuvvetli bir sebebi g\u00f6z \u00f6n\u00fcne alarak benzeri meselelerde kabul edilen h\u00fckm\u00fc vermekten vazge\u00e7mektir<\/em>.<a href=\"#_edn14\" id=\"_ednref14\"><sup>[xiv]<\/sup><\/a> \u0130stihsan konusunda Hanef\u00ee, Malik\u00ee, Hanbel\u00ee ve Zeyd\u00eelerin genel tavr\u0131 olumlu, \u015eafi\u00ee, Zahir\u00ee ve Ca\u2019fer\u00ee\u2019lerin yakla\u015f\u0131mlar\u0131 ise olumsuzdur.<a href=\"#_edn15\" id=\"_ednref15\"><sup>[xv]<\/sup><\/a> \u0130stihsan konusuna \u0130mam \u015eafi\u00ee\u2019nin itirazlar\u0131 malumdur. Belki de ilk defa istihsan\u2019a kar\u015f\u0131 duran da \u015eafi\u00ee\u2019dir. Yan\u0131 s\u0131ra Malikilerin Mes\u00e2lih-i m\u00fcrsele delilini de ele\u015ftirdi\u011fi de bilinir. \u0130stihsan konusunda \u015eafi\u00ee\u2019nin Hanefilere y\u00f6neltti\u011fi ele\u015ftirilerin \u00f6zetinin<a href=\"#_edn16\" id=\"_ednref16\"><sup>[xvi]<\/sup><\/a> \u00f6zetini sunmak amac\u0131yla \u015fu maddeleri g\u00fcndeme getirebiliriz:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Allah Te\u00e2l\u00e2 M\u00fcsl\u00fcmanlar\u0131 ihtiyac\u0131 olan \u015feyleri ya nas ya da i\u015faret yoluyla beyan buyurmu\u015ftur. Dolay\u0131s\u0131yla nas haricinde i\u00e7tihada gitmek do\u011fru de\u011fildir.<\/p><p>Baz\u0131 ayetler a\u00e7\u0131k\u00e7a belirtir ki m\u00fcmine d\u00fc\u015fen g\u00f6rev naslarda mevcut h\u00fck\u00fcmlerdir. Bunlar\u0131n haricindeki h\u00fck\u00fcmlerle y\u00fck\u00fcml\u00fcl\u00fck h\u00e2s\u0131l olamaz.<\/p><p>Kur\u2019an\u2019da h\u00fckm\u00fc bulunmayan meselelerde Hz. Peygamber s.a.v istihsanla h\u00fck\u00fcm vermezdi.<\/p><p>Efendimiz s.a.v sahabeden istihsan\u0131 kullanarak h\u00fck\u00fcm verenlerin h\u00fck\u00fcmlerine r\u0131za g\u00f6stermezdi.<\/p><p>\u0130stihsan\u0131n kay\u0131t alt\u0131na al\u0131nm\u0131\u015f munzab\u0131t bir kaidesi yoktur. Dolay\u0131s\u0131yla keyfilik i\u00e7erir.<\/p><p>\u0130stihsan\u0131n medar\u0131 ak\u0131ld\u0131r. Dolay\u0131s\u0131yla kitap-s\u00fcnneti bilmeyen biri de istihsan yapabilir.<\/p><\/blockquote>\n\n\n\n<p>Bu ele\u015ftirilere verilen cevaplar ve cevaplar\u0131n cevaplar\u0131ndan m\u00fcte\u015fekkil literat\u00fcre girmek niyetinde de\u011filiz.<a href=\"#_edn17\" id=\"_ednref17\"><sup>[xvii]<\/sup><\/a> Fakat \u015fu kadar\u0131n\u0131 belirtelim ki istihsan\u2019a gidilmesi zaruretle kay\u0131tl\u0131d\u0131r. Medar\u0131n\u0131n ak\u0131l olmas\u0131 i\u00e7tihada ehil olmayan\u0131n yapabilmesi anlam\u0131n\u0131 ta\u015f\u0131maz. Kendisine vahiy inen biri olarak Efendimiz a.s\u2019\u0131n istihsan yapmas\u0131 beklenemez. \u00dcstelik k\u0131yas\u0131 kabul eden birinin istihsan\u2019\u0131 kabul etmesi gerekir. Zira istihsan\u2019\u0131n bir \u00e7e\u015fidi de hafi k\u0131yast\u0131r. Bunlarla birlikte istihsan\u2019\u0131n nassa, icm\u00e2ya, \u00f6rfe, k\u0131yasa, maslahata ve nihayet zarurete dayand\u0131\u011f\u0131 \u015feri mesnetleri de vard\u0131r. \u015eafi\u00ee\u2019nin istihsan\u2019\u0131 kabul edenlere ele\u015ftiriler y\u00f6neltmesine ra\u011fmen kendisinin de istihsan\u2019\u0131 kulland\u0131\u011f\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Baz\u0131 \u00f6rnekleri \u015funlard\u0131r:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>\u0130mam \u015eafi\u00ee \u015fuf\u2019a konusunda istihsan\u2019da bulunmu\u015f ve \u00fc\u00e7 g\u00fcn ertelenmesini istemi\u015ftir. Kendisi de \u201cbu benim istihsan\u2019a dayanarak verdi\u011fim h\u00fck\u00fcmd\u00fcr. As\u0131l de\u011fildir\u201d demi\u015ftir.<\/p><p>Mushaf \u00fczerine el basarak yemin edilmesi konusunda da, yalandan uzakla\u015f\u0131laca\u011f\u0131 ve insanlar\u0131n korkarak \u00e7ekinece\u011fi d\u00fc\u015f\u00fcncesiyle istihs\u00e2nen kabul etmi\u015f ve \u015f\u00f6yle demi\u015ftir: \u201cBaz\u0131 h\u00e2kimlerin mushafa el basarak yemin ettirdiklerini g\u00f6rd\u00fcm ki, bu bana g\u00f6re g\u00fczel bir \u015feydir.\u201d<\/p><p>Ezan okurken m\u00fcezzinlerin seslerini daha uza\u011fa duyurabilmek i\u00e7in parmaklar\u0131n\u0131 kulaklar\u0131na t\u0131kamas\u0131n\u0131n caiz oldu\u011funa da -Bilal-i Habe\u015f\u00ee\u2019nin de b\u00f6yle yapmas\u0131 sebebiyle- istihs\u00e2nen h\u00fckmetmi\u015ftir<a id=\"_ednref18\" href=\"#_edn18\"><sup>[xviii]<\/sup><\/a><\/p><\/blockquote>\n\n\n\n<p>\u0130stihsan\u2019\u0131 kullananlar\u0131n savunular\u0131 sayesinde, istihsan\u0131 kabul etmeyenler ile aralar\u0131ndaki niza neredeyse kalkma derecesine eri\u015fmi\u015ftir. Nitekim m\u00fcteahhir \u015eafi\u00eelerden baz\u0131s\u0131 da \u0130mam \u015eafi\u00ee\u2019nin kastetti\u011fi istihsan\u2019\u0131n, \u201c\u015feri bir mesnede dayanmaks\u0131z\u0131n keyif ve arzuya g\u00f6re h\u00fck\u00fcm verme\u201d manas\u0131na geldi\u011fini, (Hanefi imamlar\u0131n\u0131n ise bundan ber\u00ee oldu\u011funu kabul eder ve A.K) istihsan\u2019\u0131 kullananlarla ihtilaflar\u0131n\u0131n adland\u0131rmadan ibaret oldu\u011funu s\u00f6ylerler.<a href=\"#_edn19\" id=\"_ednref19\"><sup>[xix]<\/sup><\/a><\/p>\n\n\n\n<p>Maslahat konusuna dair ise \u0130snevi, \u0130bn Hacib\u2019ten ve C\u00fcveyni\u2019den naklen \u015eafi\u00ee\u2019nin mesalih-i m\u00fcrseleyi kulland\u0131\u011f\u0131n\u0131 s\u00f6yler.<a id=\"_ednref20\" href=\"#_edn20\"><sup>[xx]<\/sup><\/a> Ayr\u0131ca \u015eafi\u00ee\u2019nin er-Ris\u00e2le\u2019sinde k\u0131yas\u0131n ikinci t\u00fcr\u00fc olarak kaydetti\u011fi \u015feyin de maslahat olarak anla\u015f\u0131ld\u0131\u011f\u0131 belirtilmi\u015ftir.<a id=\"_ednref21\" href=\"#_edn21\"><sup>[xxi]<\/sup><\/a><\/p>\n\n\n\n<p><strong>Kaynak\u00e7a<\/strong><\/p>\n\n\n\n<p><a id=\"_edn1\" href=\"#_ednref1\">[i]<\/a> Ebu Zehr\u00e2, \u0130mam \u015eafi\u00ee, 23.<br><a id=\"_edn2\" href=\"#_ednref2\">[ii]<\/a> \u015eerh\u00fc Muhtasari\u2019l M\u00fczen\u00ee.<br><a id=\"_edn3\" href=\"#_ednref3\">[iii]<\/a> el- Muhtasar fi\u2019l F\u0131kh.<br><a id=\"_edn4\" href=\"#_ednref4\">[iv]<\/a> er-Red al\u00e2 Muhammed bin el-Hasen.<br><a id=\"_edn5\" href=\"#_ednref5\">[v]<\/a> er-Red al\u00e2 \u0130s\u00e2 bin Eb\u00e2n.<br><a id=\"_edn6\" href=\"#_ednref6\">[vi]<\/a> er-Red al\u00e2 D\u00e2vud fi \u0130nk\u00e2rihi\u2019l K\u0131yas.<br><a id=\"_edn7\" href=\"#_ednref7\">[vii]<\/a> \u0130bn S\u00fcreyc\u2019in eserleri ve mezhepteki tesirini daha geni\u015f incelemek i\u00e7in bak\u0131n\u0131z bu b\u00f6l\u00fcm\u00fcn kendisinden \u00f6zetlendi\u011fi, \u015eafi\u00ee Mezhebinin Te\u015fekk\u00fcl S\u00fcreci, Nail Okuyucu, 407-507.<br><a id=\"_edn8\" href=\"#_ednref8\">[viii]<\/a> Ebu Zehr\u00e2, 183.<br><a id=\"_edn9\" href=\"#_ednref9\">[ix]<\/a> Ebu Zehr\u00e2, \u0130mam \u015eafi\u00ee, 183.<br><a id=\"_edn10\" href=\"#_ednref10\">[x]<\/a> Murteza Bedir, er-Ris\u00e2le, Dia.<br><a id=\"_edn11\" href=\"#_ednref11\">[xi]<\/a> H. Yunus Apayd\u0131n, Haberi Vahid, D\u0130A.<br><a id=\"_edn12\" href=\"#_ednref12\">[xii]<\/a> Murat \u015eim\u015fek, \u0130slam Hukuku Ara\u015ft\u0131rmalar\u0131 Dergisi Say\u0131 13,\u00a0 Hanefi Fakihlerin Haber Anlay\u0131\u015flar\u0131n\u0131n Bir G\u00f6stergesi 0larak Nass \u00dczerine Ziyade Meselesi, 104.<br><a id=\"_edn13\" href=\"#_ednref13\">[xiii]<\/a> H. Yunus Apayd\u0131n, Haberi Vahid, D\u0130A.<br><a id=\"_edn14\" href=\"#_ednref14\">[xiv]<\/a> Ali Bardako\u011flu, \u0130stihsan, D\u0130A.<br><a id=\"_edn15\" href=\"#_ednref15\">[xv]<\/a> Ali Bardako\u011flu, \u0130stihsan, D\u0130A.<br><a id=\"_edn16\" href=\"#_ednref16\">[xvi]<\/a> Ebu Zehra 5 maddede \u015eafi\u00ee\u2019nin g\u00f6r\u00fc\u015flerini \u00f6zetlemi\u015ftir. Bknz. Age, 286.<br><a id=\"_edn17\" href=\"#_ednref17\">[xvii]<\/a> Dileyen bu tart\u0131\u015fman\u0131n \u00f6zetini, \u0130brahim \u00c7al\u0131\u015fkan\u2019\u0131n \u0130stihsan adl\u0131 makalesinde bulabilir.<br><a id=\"_edn18\" href=\"#_ednref18\">[xviii]<\/a> \u0130sl\u00e2mi ilimlerde metodoloji\/usul meselesi, \u0130brahim \u00c7al\u0131\u015fkan, \u0130stihsan, II.\/154.<br><a id=\"_edn19\" href=\"#_ednref19\">[xix]<\/a> Ali Bardako\u011flu, \u0130stihsan, D\u0130A.<br><a id=\"_edn20\" href=\"#_ednref20\">[xx]<\/a> Eb\u00fb Zehra, 295. Tahrir Hami\u015fi, 2\/113.<br><a id=\"_edn21\" href=\"#_ednref21\">[xxi]<\/a> er-Ris\u00e2le, 258. Ebu Zehra, ayn\u0131 yer.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0130&ccedil;indekilerMezhebin Kurulu\u015f Safhas\u0131 ve \u0130lk Telif Hareketi&nbsp;\u0130bn S\u00fcreyc ve \u015eafi\u00ee Mezhebine Katk\u0131s\u0131\u015eafi\u00ee\u2019nin Usul Anlay\u0131\u015f\u0131 ve er- Ris\u00e2le Adl\u0131 Usul Eseri\u0130mam \u015eafi\u00ee\u2019nin S\u00fcnnet Anlay\u0131\u015f\u0131 ve \u015eafi\u00eelerde Haber-i Vahid\u0130mam \u015eafi\u00ee\u2019de \u0130stihsan\u2019\u0131n \u0130btali ve Mes\u00e2lih-i M\u00fcrsele Mezhebin Kurulu\u015f Safhas\u0131 ve \u0130lk Telif Hareketi Mezhep ad\u0131n\u0131 kurucu imam\u0131 Muhammed bin \u0130dris e\u015f- \u015eafi\u00ee (\u00f6.204\/)\u2019den alm\u0131\u015ft\u0131r. \u0130mam \u015eafi\u00ee\u2019nin ilim hayat\u0131 [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":4218,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[10],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3794"}],"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\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3794"}],"version-history":[{"count":2,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3794\/revisions"}],"predecessor-version":[{"id":4544,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3794\/revisions\/4544"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4218"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3794"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3794"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3794"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}