{"id":3948,"date":"2020-09-12T09:54:35","date_gmt":"2020-09-12T06:54:35","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3948"},"modified":"2022-10-17T17:00:43","modified_gmt":"2022-10-17T14:00:43","slug":"bes-soruda-icma","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/bes-soruda-icma\/","title":{"rendered":"Be\u015f Soruda \u0130cma"},"content":{"rendered":"\n

Adet oldu\u011fu vechiyle icman\u0131n tarifiyle ba\u015flayal\u0131m. \u0130cma nedir? Ard\u0131ndan icman\u0131n fonksiyonuna ge\u00e7ece\u011fiz.<\/strong><\/p>\n\n\n\n

Evet, icman\u0131n s\u00f6zl\u00fck anlam\u0131 bir \u015feye karar vermek ve ittifak olu\u015fturmak demek. \u0130lk anlam\u0131 \u201c\u0641\u064e\u0623\u064e\u062c\u0652\u0645\u0650\u0639\u064f\u0648\u0627 \u0623\u064e\u0645\u0652\u0631\u064e\u0643\u064f\u0645\u0652\u201d \u201cHadi ne yapaca\u011f\u0131n\u0131z\u0131 kararla\u015ft\u0131r\u0131n.\u201d (Yunus, 71) ayetinde g\u00f6r\u00fcyoruz. \u201c\u0645\u0646 \u0644\u0645 \u064a\u062c\u0645\u0639 \u0627\u0644\u0635\u064a\u0627\u0645 \u0642\u0628\u0644 \u0627\u0644\u0641\u062c\u0631 \u0641\u0644\u0627 \u0635\u064a\u0627\u0645 \u0644\u0647\u201d \u201c\u0130msaktan \u00f6nce karar vermeyenin orucu olmaz.\u201d (S\u00fcnen-i Erbaa) hadisi de kelimenin ayn\u0131 manas\u0131na vurgu yap\u0131yor. \u0130kinci ittifak anlam\u0131n\u0131 ise \u201c \u0623\u064e\u062c\u0652\u0645\u064e\u0639\u064e \u0627\u0644\u0652\u0642\u064e\u0648\u0652\u0645\u064f\u201d \u201cTopluluk birle\u015fti\u201d misalinde g\u00f6r\u00fcyoruz. \u0130cman\u0131n temelde iki manaya gelmesinin \u015f\u00f6yle bir tezah\u00fcr\u00fc var: \u0130lk manay\u0131 baz alanlar (Mutezile\u2019den Nazzam gibi) icman\u0131n bir ki\u015fi taraf\u0131ndan da ger\u00e7ekle\u015febilece\u011fini s\u00f6ylerler. \u0130kinci manaya g\u00f6re, ancak cemaat taraf\u0131ndan ger\u00e7ekle\u015fmesi m\u00fcmk\u00fcn olur. (el-Bahru\u2019l-Muh\u00eet, Bedreddin ez-Zerke\u015fi) Gazzali icmay\u0131 iki manada m\u00fc\u015fterek bir laf\u0131z g\u00f6r\u00fcr ve tek ki\u015finin karar\u0131nda m\u00fcfredin, toplulu\u011fun karar\u0131nda cemi sigan\u0131n kullan\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler. (el-M\u00fcstesf\u00e2 min Ilmi\u2019l-Us\u00fbl)<\/p>\n\n\n\n

Takdir edersiniz ki \u0131st\u0131lahi olarak da birbirine yak\u0131n bir\u00e7ok tarifi yap\u0131lm\u0131\u015f icman\u0131n. \u201cAyn\u0131 y\u00fczy\u0131lda ya\u015fayan \u00e2limlerin bir hadisenin h\u00fckm\u00fcnde ittifak etmesidir.\u201d (Kav\u00e2t\u0131u\u2019l-Edille, Ebu\u2019l Muzaffer es-Sem\u2019\u00e2n\u00ee) diyenler oldu\u011fu gibi, \u201c\u00fcmmeti Muhammed\u2019den bir as\u0131r m\u00fcctehidlerinin dini mesele \u00fczerine ittifak sa\u011flamas\u0131d\u0131r.\u201d (et-Tahr\u00eer, \u0130bni Humam) \u015feklinde tarif getirenler de olmu\u015f. Ist\u0131lahi farkl\u0131l\u0131\u011f\u0131n nedeni, asl\u0131nda icmada aranan \u015fartlar\u0131n tariflere yans\u0131mas\u0131d\u0131r. Mesela icman\u0131n olu\u015fmas\u0131 i\u00e7in asr\u0131n sonlanmas\u0131n\u0131, \u00f6ncesinde bir ihtilaf\u0131n sabit olmamas\u0131n\u0131 veya icma edenlerin tevat\u00fcr say\u0131s\u0131na ula\u015fmas\u0131 gerekti\u011fini \u015fart ko\u015fanlar ilgili kay\u0131tlar\u0131 tarife eklemi\u015fler. Bunda anla\u015f\u0131lmayacak bir taraf yok.<\/p>\n\n\n\n

Peki, icma dinde nas\u0131l bir fonksiyona sahip? Do\u011fu\u015fundan g\u00fcn\u00fcm\u00fcze te\u015fr\u00eein hangi y\u00f6n\u00fcn\u00fc ifa etmi\u015ftir?<\/strong><\/p>\n\n\n\n

Usuli f\u0131k\u0131h kitaplar\u0131m\u0131z genelde \u00fcmmetin masumiyetini \u015fu ayetlere refere eder: \u201c\u0648\u064e\u0643\u064e\u0630\u064e\u0644\u0650\u0643\u064e \u062c\u064e\u0639\u064e\u0644\u0652\u0646\u064e\u0627\u0643\u064f\u0645\u0652 \u0623\u064f\u0645\u064e\u0651\u0629\u064b \u0648\u064e\u0633\u064e\u0637\u064b\u0627 \u0644\u0650\u062a\u064e\u0643\u064f\u0648\u0646\u064f\u0648\u0627 \u0634\u064f\u0647\u064e\u062f\u064e\u0627\u0621\u064e \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u0650\u201d (Bakara, 143) \u201c \u0648\u064e\u0627\u0639\u0652\u062a\u064e\u0635\u0650\u0645\u064f\u0648\u0627 \u0628\u0650\u062d\u064e\u0628\u0652\u0644\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u062c\u064e\u0645\u0650\u064a\u0639\u064b\u0627 \u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0641\u064e\u0631\u064e\u0651\u0642\u064f\u0648\u0627\u201d (\u00c2li Imr\u00e2n, 103) \u201c \u0643\u064f\u0646\u0652\u062a\u064f\u0645\u0652 \u062e\u064e\u064a\u0652\u0631\u064e \u0623\u064f\u0645\u064e\u0651\u0629\u064d \u0623\u064f\u062e\u0652\u0631\u0650\u062c\u064e\u062a\u0652 \u0644\u0650\u0644\u0646\u064e\u0651\u0627\u0633\u0650\u201d (\u00c2li Imr\u00e2n, 110) \u201c\u0648\u064e\u0645\u064e\u0646\u0652 \u064a\u064f\u0634\u064e\u0627\u0642\u0650\u0642\u0652 \u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e \u0645\u0650\u0646\u0652 \u0628\u064e\u0639\u0652\u062f\u0650 \u0645\u064e\u0627 \u062a\u064e\u0628\u064e\u064a\u064e\u0651\u0646\u064e \u0644\u064e\u0647\u064f \u0627\u0644\u0652\u0647\u064f\u062f\u064e\u0649 \u0648\u064e\u064a\u064e\u062a\u064e\u0651\u0628\u0650\u0639\u0652 \u063a\u064e\u064a\u0652\u0631\u064e \u0633\u064e\u0628\u0650\u064a\u0644\u0650 \u0627\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u0650\u064a\u0646\u064e \u0646\u064f\u0648\u064e\u0644\u0650\u0651\u0647\u0650 \u0645\u064e\u0627 \u062a\u064e\u0648\u064e\u0644\u064e\u0651\u0649 \u0648\u064e\u0646\u064f\u0635\u0652\u0644\u0650\u0647\u0650 \u062c\u064e\u0647\u064e\u0646\u064e\u0651\u0645\u064e \u0648\u064e\u0633\u064e\u0627\u0621\u064e\u062a\u0652 \u0645\u064e\u0635\u0650\u064a\u0631\u064b\u0627 \u201d (Nisa, 115) Cemaat b\u00fct\u00fcnl\u00fc\u011f\u00fcne \u00e7a\u011f\u0131ran, \u015faz duru\u015fu zemmeden bu ayetler gibi hadisler de ayn\u0131 ictimaya, ictiman\u0131n safiyetine at\u0131f yapm\u0131\u015ft\u0131r: \u201c\u0644\u064e\u0646\u0652 \u064a\u064e\u0632\u064e\u0627\u0644\u064e \u0642\u064e\u0648\u0652\u0645\u064c \u0645\u0650\u0646\u0652 \u0623\u064f\u0645\u064e\u0651\u062a\u0650\u064a \u0638\u064e\u0627\u0647\u0650\u0631\u0650\u064a\u0646\u064e \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u0650 \u062d\u064e\u062a\u064e\u0651\u0649 \u064a\u064e\u0623\u0652\u062a\u0650\u064a\u064e\u0647\u064f\u0645\u0652 \u0623\u064e\u0645\u0652\u0631\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0648\u064e\u0647\u064f\u0645\u0652 \u0638\u064e\u0627\u0647\u0650\u0631\u064f\u0648\u0646\u064e\u201d (Buhari, M\u00fcslim) \u201c\u0625\u0646 \u0627\u0644\u0644\u0647 \u0644\u0627 \u064a\u062c\u0645\u0639 \u0623\u0645\u062a\u064a \u0639\u0644\u0649 \u0636\u0644\u0627\u0644\u0629\u060c \u0648\u064a\u062f \u0627\u0644\u0644\u0647 \u0639\u0644\u0649 \u0627\u0644\u062c\u0645\u0627\u0639\u0629\u201d (Tirmizi, H\u00e2kim) \u201c\u0641\u0645\u0646 \u062e\u0631\u062c \u0639\u0646 \u0627\u0644\u062c\u0645\u0627\u0639\u0629 \u0642\u064a\u062f \u0634\u0628\u0631 \u0641\u0642\u062f \u062e\u0644\u0639 \u0631\u0628\u0642\u0629 \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0645\u0646 \u0639\u0646\u0642\u0647 \u0625\u0644\u0627 \u0623\u0646 \u064a\u0631\u062c\u0639\u201d (Ebu Davud, Tirmizi, Ahmed b. Hanbel)<\/p>\n\n\n\n

\u0130mam\u0131 Gazali\u2019nin de ifade etti\u011fi gibi, asl\u0131nda bunlar\u0131n do\u011frudan icmayla alakas\u0131 yok. Hatta ilk usul\u00fc f\u0131k\u0131h kitab\u0131 olma \u00f6zelli\u011fi ta\u015f\u0131yan \u0130mam\u0131 \u015eafii\u2019nin er-Risale\u2019sinde bu konuyu \u00f6zel olarak ele ald\u0131\u011f\u0131 b\u00f6l\u00fcmde icmay\u0131 delillendirirken herhangi bir Kuran ayeti zikredilmemi\u015ftir. Daha \u00e7ok siyasi b\u00f6l\u00fcnmeyi hedef alan, \u00fcmmetin g\u00fc\u00e7 birli\u011fini bozan marjinalli\u011fe ge\u00e7it vermeyen ayet ve hadis bunlar. Sorun da burada ba\u015fl\u0131yor zaten. \u015e\u00f6yle taksim herhalde en do\u011frusu: \u0130cmay\u0131 bir sahabe d\u00f6nemi kabul\u00fc, iki \u0130slami ilimler gelene\u011fi i\u00e7indeki yeri, \u00fc\u00e7 g\u00fcn\u00fcm\u00fcz akademisyen alg\u0131s\u0131ndaki konumu \u015feklinde \u00fc\u00e7 evreye, \u00fc\u00e7 anlam safhas\u0131na ay\u0131rmak gerek. B\u00f6yle bir ay\u0131rma gitmezsek, problem ya\u015far\u0131z. Bug\u00fcn bir\u00e7ok ilahiyat\u00e7\u0131n\u0131n icma konusundaki kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131 buradan kaynaklan\u0131yor.  <\/p>\n\n\n\n

Sahabe d\u00f6neminde icma nas\u0131ld\u0131? \u0130cman\u0131n o g\u00fcn i\u00e7in anlam\u0131, Kuran veya s\u00fcnnette a\u00e7\u0131k\u00e7a referans bulamayacak mevzularda \u00fcmmetin lideri veya \u00f6nc\u00fc kadrosunun yine \u00fcmmetin maslahat\u0131 ad\u0131na karar verip, insanlar taraf\u0131ndan bunun h\u00fcsn\u00fc kabulle kar\u015f\u0131lanmas\u0131d\u0131r. \u0130cma tek tek fertlerin i\u015ftirakiyle de\u011fil, halifenin \u00e7evresindeki s\u00f6z sahibi M\u00fcsl\u00fcmanlar\u0131n ittifak\u0131yla sa\u011flan\u0131rd\u0131. Hz. Ebubekir zek\u00e2t vermeyenlerle sava\u015fma karar\u0131n\u0131 \u015feriat\u0131n ruhunu \u00f6z\u00fcmsemesi neticesi alm\u0131\u015f ve \u00fcmmet k\u0131sa zamanda onun bu g\u00f6r\u00fc\u015f\u00fcn\u00fc payla\u015fm\u0131\u015ft\u0131r. Yine Hz. \u00d6mer\u2019in teravihi toplu k\u0131ld\u0131rmas\u0131, Kuran\u2019\u0131n cem ve istinsah\u0131 ayn\u0131 maslahata d\u00f6n\u00fck ve do\u011frudan kar\u015f\u0131l\u0131\u011f\u0131n\u0131 Kuran veya s\u00fcnnette bulamayaca\u011f\u0131m\u0131z icmalard\u0131r. \u0130mam Malik\u2019in el-Muvatta\u2019\u0131nda cemaatle teravih uygulamas\u0131 rivayet edildikten sonra \u0130mam Muhammed \u201cinsanlar bunda icma ettiler, bunu g\u00fczel kar\u015f\u0131lad\u0131lar\u201d der. Bak\u0131n, o d\u00f6nem i\u00e7in icma bu kadar do\u011fal geli\u015fen bir \u015feydir.<\/p>\n\n\n\n

\u0130kinci evrede, \u0130slami ilimlerin usul\u00fc ve kavramsal \u00f6rg\u00fcs\u00fc i\u00e7erisinde bu tabiili\u011fin zorla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131, kimi mezheplerce sahabe nesline hasredilerek belki de donukla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Usul kitaplar\u0131nda icman\u0131n d\u00f6rt as\u0131ldan biri oldu\u011fu d\u0131\u015f\u0131nda neredeyse ittifak edilen konunun bulunmamas\u0131 bir yana, icman\u0131n inikad\u0131 i\u00e7in \u00f6ng\u00f6r\u00fclen \u015fartlar, sahabe d\u00f6neminde sorunsuz i\u015fleyen bu mekanizmay\u0131 kitaplarda teberr\u00fcken okunan bir fuzleye d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f g\u00f6z\u00fck\u00fcyor. Hatta M\u0131s\u0131r\u2019\u0131n muas\u0131r fakihlerinden Abdulvehhap Hallaf usul literat\u00fcr\u00fcnde \u00e7er\u00e7evesi \u00e7izildi\u011fi \u015fekliyle, sahabe d\u00f6neminde bile icma tahakkuk etmedi\u011fini s\u00f6yler. \u0130cma diye \u00f6rnek g\u00f6sterilen uygulamalar, asl\u0131nda cihad i\u00e7in \u00e7e\u015fitli b\u00f6lgelere da\u011f\u0131lan sahabe kadrosu d\u0131\u015f\u0131nda halifenin \u00e7evresindeki \u015fura heyetini olu\u015fturan yak\u0131n M\u00fcsl\u00fcman cemaat taraf\u0131ndan al\u0131nm\u0131\u015f kararlard\u0131r. (Us\u00fbl\u00fc\u2019l-F\u0131kh, Abdulvehhap Hallaf) Bu, dikkate al\u0131nmas\u0131 gereken bir tesbit.<\/p>\n\n\n\n

Konunun g\u00fcn\u00fcm\u00fczdeki foto\u011fraf\u0131 ise, siyasi sulta, M\u00fcsl\u00fcmanlar\u0131n vahdeti, ortak ak\u0131l, \u015furan\u0131n, ittifak\u0131n g\u00fcc\u00fc gibi son derece demokrat ve k\u00fclt\u00fcrel s\u00f6ylemler i\u00e7eriyor. Hatta icma\u0131n olu\u015fum s\u00fcrecini devlet y\u00f6neticilerinin din adamlar\u0131n\u0131n olu\u015fturdu\u011fu konsens\u00fcs\u00fc kullanarak sosyal yap\u0131y\u0131 kontrol alt\u0131nda tutma ve y\u00f6netime kar\u015f\u0131 olu\u015fabilecek muhtemel toplumsal tepkiyi bertaraf etmek veya ictihad\u0131n \u00e7ok yayg\u0131n oldu\u011fu bir ortamda bireysel ictihat giri\u015fimleriyle naslar\u0131n semantik bir tahrife maruz kalmas\u0131n\u0131 \u00f6nlemek i\u00e7in siyasi irade taraf\u0131ndan olu\u015fturuldu\u011funu s\u00f6yleyecek kadar hadiseyi sosyo-politik sebeplerle izah edenler bile var. Son d\u00f6nem icma konferanslar\u0131nda \u201cbiz icma\u0131n klasik anlamdaki y\u00f6n\u00fcn\u00fc de\u011fil, sek\u00e2fet icmas\u0131n\u0131 [k\u00fclt\u00fcrel icma], avam\u0131 havass\u0131yla herkesi ku\u015fatan bir icmay\u0131 kastediyoruz\u201d \u015feklinde dillendirilenler bunun a\u00e7\u0131k g\u00f6stergesidir.<\/p>\n\n\n\n

Oysa klasik ve k\u00fclt\u00fcrel icma diye bir ayr\u0131m olmaz. \u0130slam zaten temelde tefrikay\u0131 zemmeder, her ko\u015fulda vahdete \u00e7a\u011f\u0131r\u0131r. Kavramlar\u0131 yerlerinden oynatarak i\u00e7lerini bo\u015falt\u0131yoruz. \u0130cma\u0131 az \u00f6nceki sebeplerle izah edip onu toplumsal iradenin temsilcisi olarak g\u00f6rmek yerine, usuli f\u0131kh\u0131n geli\u015fim s\u00fcrecinin do\u011fal seyri i\u00e7erisinde \u015feri deliller hiyerar\u015fisinin Kitap ve s\u00fcnnetten sonra \u00fc\u00e7\u00fcnc\u00fc kayna\u011f\u0131 kabul etmek daha do\u011fru olmaz m\u0131? \u0130slami ilimler gelene\u011finde zorla\u015ft\u0131r\u0131larak orijinalli\u011fi bozulan icma, g\u00fcn\u00fcm\u00fcz entelekt\u00fcel zihninde melezle\u015ftirilerek ayn\u0131 elim ak\u0131bete du\u00e7ar edilmi\u015ftir.     <\/p>\n\n\n\n

M\u00fcctehitlerin a\u00e7\u0131k\u00e7a fikir birli\u011fi yapt\u0131\u011f\u0131 meseleler cayd\u0131r\u0131c\u0131 bir delil olarak icma kapsam\u0131na girdi\u011fi gibi, bir m\u00fcctehidin g\u00f6r\u00fc\u015f ileri s\u00fcr\u00fcp di\u011ferlerinin muhalefetinin bilinmedi\u011fi meseleler de g\u00fc\u00e7l\u00fc delil say\u0131larak bu kapsama girer mi?<\/strong><\/p>\n\n\n\n

Us\u00fbl-i Pezdevi gibi klasik metinlerde \u201cruhsat\u201d diye ge\u00e7en, yayg\u0131n kullan\u0131mda \u201cs\u00fck\u00fbt\u00ee icma\u201d kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulan icma t\u00fcr\u00fcn\u00fcn ne ifade etti\u011fi tart\u0131\u015f\u0131lm\u0131\u015f. Hanefilerin \u00e7o\u011funa g\u00f6re ictihad\u0131 duyan ve destek veya muhalefet g\u00f6stermeyen di\u011fer m\u00fcctehidler e\u011fer yeterli d\u00fc\u015f\u00fcnme imk\u00e2n\u0131n\u0131 bulduysa ve kar\u015f\u0131 \u00e7\u0131kmamalar\u0131 takiyye amac\u0131n\u0131 ta\u015f\u0131m\u0131yorsa (bunu Mizan sahibi ekler) bu kat\u2019\u00ee bir huccettir. (Ke\u015ff\u00fc\u2019l-Esr\u00e2r, Abdulaziz el-Buhari) \u0130mam\u00fcl Harameyn, Raz\u00ee ve Amid\u00ee gibi \u015eafi\u00ee \u00e2limler \u0130mam \u015eafi\u00ee\u2019nin son kavlinde icma-\u0131 s\u00fck\u00fbtiyi huccet kabul etmedi\u011fini naklederler. Malik\u00ee ve \u015eafi\u00eelerden \u00e7o\u011fu \u00e2limin de kanaati bu t\u00fcr icman\u0131n huccet oldu\u011fu y\u00f6n\u00fcndedir. (el-Bahru\u2019l-Muh\u00eet, Bedreddin ez-Zerke\u015f\u00ee) Asl\u0131nda \u0130mam Nevev\u00ee \u015eerhu\u2019l Vas\u00eet\u2019de \u0130mam \u015eafi\u00ee\u2019nin icma-i s\u00fck\u00fbtiyi delil addetmedi\u011fi y\u00f6n\u00fcndeki kanaati \u015fiddetle reddeder ve er-Risale\u2019den \u00f6rnekle \u015eafi\u00ee\u2019nin aksi y\u00f6nde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc kan\u0131tlar. Di\u011fer bir g\u00f6r\u00fc\u015f ise ebu Ali el-C\u00fcbba\u00ee\u2019ye, iki g\u00f6r\u00fc\u015f\u00fcnden birinde Ahmed b. Hanbel\u2019e ve baz\u0131 \u015eafi\u00ee \u00e2limlere ait olup ancak as\u0131r kapand\u0131\u011f\u0131nda icman\u0131n bu k\u0131sm\u0131n\u0131n huccet say\u0131laca\u011f\u0131d\u0131r.<\/p>\n\n\n\n

Herhalde bu konuda bir ayr\u0131ma gidilmesi gerekti\u011fini s\u00f6ylemek en do\u011frusu. Buna g\u00f6re, suskunluk onay verme i\u015faretleri ta\u015f\u0131yorsa, bu durumda huccettir. Aksi y\u00f6nde i\u015faretler ta\u015f\u0131yorsa huccet de\u011feri yoktur. Bunun i\u00e7in yarg\u0131dan \u00f6nce taraflar\u0131n ve ortam\u0131n ara\u015ft\u0131r\u0131lmas\u0131 gerekir. Hz. \u00d6mer\u2019e ganimet mallar\u0131ndan kalan k\u0131s\u0131m hakk\u0131nda yan\u0131ndakiler \u201cihtiya\u00e7 an\u0131na kadar bekletmelisin\u201d, \u00f6nerisini sunarken halife, bu s\u0131rada bir \u015fey demeyen Hz. Ali\u2019nin suskunlu\u011funu onay saymam\u0131\u015f ve a\u00e7\u0131k\u00e7a \u201cey Ebu\u2019l Hasen, sen ne d\u00fc\u015f\u00fcn\u00fcyorsun?\u201d diye sormu\u015ftur. Ayn\u0131 durum kad\u0131n\u0131n cenini d\u00fc\u015f\u00fcrmesi meselesi i\u00e7in ge\u00e7erli. \u0130bni Abbas\u2019\u0131n mirasta hesaplama usul\u00fc avl meselesiyle alakal\u0131 neden Halife \u00d6mer\u2019e hayat\u0131nda de\u011fil de, vefat\u0131ndan sonra muhalefetini a\u00e7\u0131klad\u0131\u011f\u0131 soruldu\u011funda \u201conun sopas\u0131 beni engelledi\u201d dedi\u011fi nakledilir. Bunlar sessiz kalman\u0131n her ko\u015fulda destek anlam\u0131 ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 g\u00f6steren a\u00e7\u0131k deliller. <\/p>\n\n\n\n

Sahabe d\u00f6neminden nenenin mirastan alt\u0131da bir alaca\u011f\u0131, mehri m\u00fcsemma olmadan nik\u00e2h\u0131n sahihli\u011fi ve cumaya eklenen ezan gibi bir\u00e7ok mevzuda icma bize nakledilmi\u015fken, sahabe sonras\u0131 d\u00f6nemde pek \u00f6rnek g\u00f6remiyoruz. Bu icman\u0131n sahabe asr\u0131na ait oldu\u011funu mu g\u00f6sterir ya da ba\u015fka nas\u0131l anlamal\u0131y\u0131z?<\/strong><\/p>\n\n\n\n

Bu soruya usul kitaplar\u0131n\u0131n \u00e7o\u011fu sahabenin hicaz b\u00f6lgesinde bulunmas\u0131 dolay\u0131s\u0131yla icma\u0131n kolay oldu\u011fu, sonraki d\u00f6nemlerde m\u00fcctehidlerin uzak b\u00f6lgelere da\u011f\u0131lmas\u0131yla bunun zorla\u015ft\u0131\u011f\u0131 \u015feklinde cevap verir. Bu, sahabe sonras\u0131 icma azl\u0131\u011f\u0131n\u0131 (daha do\u011fru tabirle yoklu\u011funu) sadece co\u011frafi \u015fartlara ba\u011flamak demek. H\u00e2lbuki meselenin en az bu fakt\u00f6r kadar \u00f6nemli ba\u015fka iki nedeni daha var: Birincisi, siyasi iradeyle ilmi dirayetin ayr\u0131\u015fmas\u0131. \u0130kincisi, ictihad m\u00fcessesesinin akimle\u015ftirilmesi. Cuma namaz\u0131nda fazladan ezan\u0131n eklenmesi, Mushaf\u2019\u0131n tertibi ve istinsah\u0131, zekat vermeyenlerle sava\u015f, tek ki\u015fiyi katleden toplulu\u011fa toptan k\u0131sas uygulanmas\u0131…, B\u00fct\u00fcn bunlar, dikkat edilirse siyasi iradenin ilmi dirayetle etle t\u0131rnak misali b\u00fct\u00fcnle\u015ferek ald\u0131\u011f\u0131 kararlard\u0131r. Bu ayr\u0131ca icma\u0131n tenfizinde m\u00fcctehidlerin tek ba\u015f\u0131na yeterli olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Daha sonra Emevilerle ba\u015flayan ve gitgide derinle\u015fen umera ve ulema ayr\u0131m\u0131 ilmi kanad\u0131 icmada yaln\u0131z b\u0131rakm\u0131\u015f ve haliyle icma ya\u015fayamaz hale gelmi\u015ftir. Birinci neden b\u00f6yle.<\/p>\n\n\n\n

\u0130kincisi, ictihad\u0131n akamete u\u011framas\u0131 dedik. \u0130cma\u0131n bolca \u00fcr\u00fcn verdi\u011fi sahabe neslinde bu yap\u0131n\u0131n hayli i\u015flevsel oldu\u011funu g\u00f6r\u00fcyoruz. Onlar m\u00fcellefe-i kul\u00fbb, atlar\u0131n zek\u00e2t\u0131 veya h\u0131rs\u0131z cezas\u0131n\u0131n k\u0131tl\u0131k zaman\u0131 ask\u0131ya al\u0131nmas\u0131 meselelerinde oldu\u011fu gibi, \u00f6nce mek\u00e2s\u0131d-\u0131 \u015fer\u2019iyyeyi iyi anlam\u0131\u015f, ard\u0131ndan dirayetli olup ayetin veya s\u00fcnnetin h\u00fckm\u00fcn\u00fc takyid etmi\u015fler, yer yer naslar\u0131n ko\u015fullara ba\u011fl\u0131 h\u00fckm\u00fcn\u00fc yine ko\u015fullara ba\u011fl\u0131 olarak dondurmu\u015flard\u0131r. Daha sonraki d\u00f6nemlerde bunlar\u0131 g\u00f6remiyoruz. Ayn\u0131 o g\u00fcn oldu\u011fu gibi, bug\u00fcn de nass\u0131n zahiri h\u00fckm\u00fc, yine maslahat\u0131na binaen farkl\u0131 bir prati\u011fe d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek sonunda icma sa\u011flanabilir. K\u00f6lelerin azad\u0131 gibi pek \u00e7ok g\u00fcncelli\u011fini yitirmi\u015f \u015feri tekliflerin yerine yeni tatbikler geli\u015ftirilip, bunlar \u00fczerinde icma olu\u015fabilir. \u0130ki neden herhalde k\u0131saca anla\u015f\u0131ld\u0131.<\/p>\n\n\n\n

Tabii buradan sonraki d\u00f6nemlerde veya bug\u00fcn ger\u00e7ekle\u015fecek icmalar\u0131n sahabe icmas\u0131 de\u011ferinde olaca\u011f\u0131 anla\u015f\u0131lmamal\u0131. Ge\u00e7mi\u015fte \u201cmer\u00e2tib\u00fc\u2019l-icma\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda sahabenin icma\u0131 ilk s\u0131raya konmu\u015f ve ayetle, m\u00fctevatir haberle e\u015fde\u011fer bir kat\u2019\u0131yyete sahip oldu\u011fu, onu ink\u00e2r edenin -di\u011fer icmalar\u0131n aksine- k\u00fcfre d\u00fc\u015fece\u011fi kaydedilmi\u015f. (Us\u00fbl\u00fc\u2019s-Serahs\u00ee; Us\u00fbl\u00fc Fahri\u2019l-\u0130slam el-Bezdev\u00ee)  <\/p>\n\n\n\n

Son olarak, bug\u00fcn i\u00e7in icman\u0131n tatbiki m\u00fcmk\u00fcn m\u00fc? Kimilerince f\u0131k\u0131h konseylerinin veya parlamenter sistemin icmay\u0131 kar\u015f\u0131layabilece\u011fi ileri s\u00fcr\u00fcl\u00fcyor. Siz bu \u00f6nerileri nas\u0131l de\u011ferlendiriyorsunuz?<\/strong><\/p>\n\n\n\n

Y\u00fcz elli y\u0131ld\u0131r g\u00fc\u00e7lenerek devam eden dini d\u00fc\u015f\u00fcncenin yenilenmesi \u00e7al\u0131\u015fmalar\u0131na paralel bi\u00e7imde Muhammed Abduh, Re\u015fid R\u0131za ve Muhammed \u0130kbal\u2019den itibaren icma\u0131n g\u00fcncellenmesi y\u00f6n\u00fcnde \u00e7e\u015fitli \u00f6neriler ortaya at\u0131ld\u0131\u011f\u0131n\u0131 biliyoruz. Kimileri demokratik team\u00fcllere uygun bi\u00e7imde temsili millet meclislerinin, kimileri h\u00fck\u00fcmetin \u00fcl\u00fc\u2019l emr kadrosunun, kimileri halk referandumunun veya dedi\u011finiz gibi konsey kararlar\u0131n\u0131n icma yerine ikame edilebilece\u011fini ileri s\u00fcr\u00fcyor. Kendi i\u00e7lerinde az \u00e7ok farkl\u0131l\u0131k arzetseler de geneline d\u00f6n\u00fck bir saptama olarak, \u00e7a\u011fda\u015f icma tezlerinde ictihad, \u015fura ve \u00f6rf \u00fc\u00e7l\u00fcs\u00fcyle yo\u011fun irtibat kuruldu\u011funu g\u00f6r\u00fcyoruz. Oysa ta\u015f\u0131d\u0131klar\u0131 benzerliklere ra\u011fmen icma bunlardan k\u00f6kende farkl\u0131d\u0131r. Daha da garip olan\u0131, ikinci sorunun cevab\u0131nda k\u0131smen de\u011findi\u011fimiz \u00fczere, icma\u0131n \u00fcmmetin da\u011f\u0131lan b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc sa\u011flamada, k\u00fclt\u00fcrler hatta dinler aras\u0131 geni\u015f \u00e7apl\u0131 mutabakatlar\u0131n olu\u015fmas\u0131nda etkin bir ara\u00e7 olarak alg\u0131lanmas\u0131.<\/p>\n\n\n\n

Bunun d\u0131\u015f\u0131nda, g\u00fcn\u00fcm\u00fcz icma tezlerini de\u011ferlendirmede iki noktan\u0131n alt\u0131 \u00e7izilmeli: \u0130cma asl\u0131nda bir ictihad ya da ictihadlar toplam\u0131 de\u011fil, bunlar\u0131n sonucudur. \u0130cma Kuran, s\u00fcnnet ve k\u0131yas gibi h\u00fck\u00fcm \u00fcretmez; di\u011fer \u00fc\u00e7 (hakikatte iki) kayna\u011f\u0131n \u00fcretti\u011fi h\u00fck\u00fcmlerin toplumsal kabul d\u00fczeyini bildirir. Daha a\u00e7\u0131k ifadeyle, i\u015fin ehli insanlar bir araya gelip hadi icma olu\u015ftural\u0131m, demezler. Onlar\u0131n \u00f6zg\u00fcrce, birbirlerinden ba\u011f\u0131ms\u0131z te\u015fr\u00ee ve maslahat ufkuyla vard\u0131klar\u0131 ictihadlar, sonunda ya ferdi ictihad ya ekserin kavli ya da icma olur. G\u00fcn\u00fcm\u00fczde burada bir yanl\u0131\u015f anla\u015f\u0131lma s\u00f6z konusu.<\/p>\n\n\n\n

\u0130kinci husus, ictihadla ulema ve \u00fcmera kanad\u0131n\u0131n fikir ve amel birli\u011fine kavu\u015fmas\u0131. Sahabedeki icma\u00ee \u00fcretkenli\u011fi bu iki erkin ahenkli uyumunda aramak gerekir. Burada f\u0131k\u0131h konseylerinin bu \u015fartlara haiz oldu\u011fu d\u00fc\u015f\u00fcncesi akla gelebilir. Bu do\u011frudur, lakin konseylerin geni\u015f tabanl\u0131 \u00e2limler birli\u011fini sa\u011flamas\u0131 ve herhangi bir siyasi erkin bask\u0131s\u0131 alt\u0131nda olmamas\u0131 gibi iki \u015fart\u0131 ifa etmesi gerekiyor. Son olarak, bug\u00fcn icma\u0131n olu\u015fabilece\u011fi ku\u015fkusuzdur. Sahabe ve g\u00fcn\u00fcm\u00fcz aras\u0131nda teorik imk\u00e2n a\u00e7\u0131s\u0131ndan hi\u00e7bir farkl\u0131l\u0131k yok. \u0130\u015fin pratik imk\u00e2n k\u0131sm\u0131 ise az \u00f6nce de\u011findi\u011fimiz sisler da\u011f\u0131ld\u0131ktan sonra daha net konu\u015fulabilecektir.  <\/p>\n","protected":false},"excerpt":{"rendered":"

Adet oldu\u011fu vechiyle icman\u0131n tarifiyle ba\u015flayal\u0131m. \u0130cma nedir? Ard\u0131ndan icman\u0131n fonksiyonuna ge\u00e7ece\u011fiz. Evet, icman\u0131n s\u00f6zl\u00fck anlam\u0131 bir \u015feye karar vermek ve ittifak olu\u015fturmak demek. \u0130lk anlam\u0131 \u201c\u0641\u064e\u0623\u064e\u062c\u0652\u0645\u0650\u0639\u064f\u0648\u0627 \u0623\u064e\u0645\u0652\u0631\u064e\u0643\u064f\u0645\u0652\u201d \u201cHadi ne yapaca\u011f\u0131n\u0131z\u0131 kararla\u015ft\u0131r\u0131n.\u201d (Yunus, 71) ayetinde g\u00f6r\u00fcyoruz. \u201c\u0645\u0646 \u0644\u0645 \u064a\u062c\u0645\u0639 \u0627\u0644\u0635\u064a\u0627\u0645 \u0642\u0628\u0644 \u0627\u0644\u0641\u062c\u0631 \u0641\u0644\u0627 \u0635\u064a\u0627\u0645 \u0644\u0647\u201d \u201c\u0130msaktan \u00f6nce karar vermeyenin orucu olmaz.\u201d (S\u00fcnen-i Erbaa) hadisi de […]<\/p>\n","protected":false},"author":13,"featured_media":4323,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[963],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3948"}],"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\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3948"}],"version-history":[{"count":4,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3948\/revisions"}],"predecessor-version":[{"id":5165,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3948\/revisions\/5165"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4323"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3948"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3948"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3948"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}