{"id":4032,"date":"2020-09-12T10:50:20","date_gmt":"2020-09-12T07:50:20","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=4032"},"modified":"2022-09-29T20:56:01","modified_gmt":"2022-09-29T17:56:01","slug":"islami-ilimler-literaturune-giris-2","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/islami-ilimler-literaturune-giris-2\/","title":{"rendered":"\u0130slami \u0130limler Literat\u00fcr\u00fcne Giri\u015f -2-"},"content":{"rendered":"\n

F\u0131k\u0131h, Us\u00fbl\u00fc f\u0131k\u0131h<\/strong><\/h2>\n\n\n\n

L\u00fcgatta ilim ve bir \u015feyi idrak anlam\u0131na gelen f\u0131k\u0131h (Mak\u00e2y\u00ees\u00fc\u2019l Lu\u011fa, \u0130bn Faris) \u0131st\u0131lahta, tafsili delillerinden elde edilen \u015feri, ameli h\u00fck\u00fcmler ilmi, \u015feklinde tarif edilir. (el-Bahru\u2019l Muh\u00eet, Bedreddin ez-Zerke\u015f\u00ee) Buna g\u00f6re us\u00fbl\u00fc f\u0131k\u0131h, f\u0131khi h\u00fck\u00fcmlere ula\u015fma y\u00f6ntemi veya daha literal ifadesiyle, tafsili delillerinden feri, \u015feri h\u00fck\u00fcmleri \u00e7\u0131karma (istinbat) yolunu g\u00f6steren kaideler b\u00fct\u00fcn\u00fcd\u00fcr. (et-Tahb\u00eer \u015eerhu\u2019t Tahr\u00eer, Al\u00e2\u00fcddin el-Merd\u00e2vi. \u0130bni Hacip ve T\u00fbfi\u2019ye isnaden)<\/p>\n\n\n\n

F\u0131kh\u0131 \u015feri ilimlerin ahk\u00e2m boyutuna hasreden bu m\u00fcteahhirin d\u00f6nemi kabul\u00fcne kar\u015f\u0131n, selef asr\u0131ndakiler onun ahlak\u0131 ve ahk\u00e2m\u0131yla b\u00fct\u00fcn bir \u015feriyyat oldu\u011funa k\u00e2nidirler. \u0130mam Gazzali \u0130hya\u2019n\u0131n \u2018\u0628\u064a\u0627\u0646 \u0645\u0627 \u0628\u062f\u0644 \u0645\u0646 \u0627\u0644\u0641\u0627\u0638 \u0627\u0644\u0639\u0644\u0648\u0645\u2019 bahsinde f\u0131kh\u0131n ilim, tevhid, tezkir ve hikmetle beraber selefi salihindeki \u00f6z anlam\u0131 sapt\u0131r\u0131lan be\u015f kavramdan biri oldu\u011funu belirtir ve \u015fu izah\u0131 yapar: \u201cSonralar\u0131 f\u0131k\u0131h kavram\u0131nda nakil veya d\u00f6n\u00fc\u015ft\u00fcrme \u015feklinde de\u011fil belki, ama anlam\u0131n\u0131 daraltarak bir operasyon ger\u00e7ekle\u015ftirdiler. F\u0131k\u0131h art\u0131k sadece fetvalarda garip detaylar\u0131 bilmek, bunlardaki illetlerin inceliklerine vak\u0131f olmak, yo\u011fun \u015fekilde bunlar\u0131 konu\u015fmak ve ilgili makaleleri h\u0131fzetmek demekti. Kim bu noktayla daha hemhal ise ona daha fakih denir oldu. Oysa ilk as\u0131rda f\u0131k\u0131h denince genel olarak ahiret ilmi, nefsi afetlerin inceliklerini ve amelleri fesad eden \u015feyleri bilmek, d\u00fcnyan\u0131n al\u00e7akl\u0131\u011f\u0131n\u0131 iyice kavramak, ahiret nimetleri u\u011frunda \u00e7abalamak ve kalbe korkunun yerle\u015fmesi anla\u015f\u0131l\u0131rd\u0131. Zaten \u201c\u0641\u064e\u0644\u064e\u0648\u0652\u0644\u064e\u0627 \u0646\u064e\u0641\u064e\u0631\u064e \u0645\u0650\u0646\u0652 \u0643\u064f\u0644\u0650\u0651 \u0641\u0650\u0631\u0652\u0642\u064e\u0629\u064d \u0645\u0650\u0646\u0652\u0647\u064f\u0645\u0652 \u0637\u064e\u0627\u0626\u0650\u0641\u064e\u0629\u064c \u0644\u0650\u064a\u064e\u062a\u064e\u0641\u064e\u0642\u064e\u0651\u0647\u064f\u0648\u0627 \u0641\u0650\u064a \u0627\u0644\u062f\u0650\u0651\u064a\u0646\u0650 \u0648\u064e\u0644\u0650\u064a\u064f\u0646\u0652\u0630\u0650\u0631\u064f\u0648\u0627 \u0642\u064e\u0648\u0652\u0645\u064e\u0647\u064f\u0645\u0652 \u0625\u0650\u0630\u064e\u0627 \u0631\u064e\u062c\u064e\u0639\u064f\u0648\u0627 \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u0644\u064e\u0639\u064e\u0644\u064e\u0651\u0647\u064f\u0645\u0652 \u064a\u064e\u062d\u0652\u0630\u064e\u0631\u064f\u0648\u0646\u064e\u201d ayeti kerimesinden bunu anlayabilirsin.\u201d (Ebu Hamid el-Gazzali, \u0130hy\u00e2\u00fc Ul\u00fbmidd\u00een)<\/p>\n\n\n\n

Kavram\u0131n s\u00f6zkonusu d\u00fcnya ve ukba birli\u011fine kavu\u015fmas\u0131 i\u00e7in \u0130mam Serahsi f\u0131kh\u0131n \u00fc\u00e7 maddeyi cemetmesi gerekti\u011fini kaydeder: \u015eeriyyat\u0131 bilmek, nasslar\u0131n mana arka planlar\u0131na, meselelerin tefri etti\u011fi us\u00fcle tam vak\u0131f olmak ve bunlarla bizzat amel etmek… Maksad\u0131n h\u00e2s\u0131l olmas\u0131 i\u00e7in ilimle amel etmek zaruridir. Bunun d\u0131\u015f\u0131nda \u015feri meselelere derinlemesine vak\u0131f olmadan h\u0131fzedenler, ancak ravi say\u0131l\u0131rlar. Vukufiyet kesbettikten sonra bildikleriyle amel etmeyen da ger\u00e7ekten fakih say\u0131lmaz. Mutlak fakih \u00fc\u00e7 \u015farta haiz kimsedir. (Ebubekir es-Serahsi, Us\u00fbl\u00fc\u2019s Serahs\u00ee)<\/p>\n\n\n\n

F\u0131kh\u0131n ikinci tahlildeki derin yap\u0131s\u0131n\u0131 dikkate ald\u0131\u011f\u0131m\u0131zda, onun tarihi s\u00fcre\u00e7 i\u00e7inde evrildi\u011fi merhaleleri b\u00fct\u00fcn bir \u0130slami ilimler tarihi olarak okuyabiliriz. Bu anlamda f\u0131k\u0131h demek, tasavvufu ve akaidiyle, tefsiri ve hadisiyle ul\u00fbm\u00fc \u015feriyye yek\u00fcn\u00fc demektir. Ne var ki, bu te\u015fr\u00ee veya \u015feriat\u0131n f\u0131k\u0131hla e\u015fanlaml\u0131 oldu\u011fu vehmini uyand\u0131rmamal\u0131d\u0131r. Mustafa Ahmet ez-Zerk\u00e2\u2019n\u0131n isabetle temyiz etti\u011fi \u00fczere, \u0130slam \u015feriat\u0131 Kuran ve S\u00fcnnet nasslar\u0131ndan olu\u015fan vahyi temsil ederken, \u0130slam f\u0131kh\u0131 fakihlerin bu nasslardan \u00e7\u0131kar\u0131mlar\u0131n\u0131 yans\u0131t\u0131r. Dolay\u0131s\u0131yla \u015feriat hatadan \u00e2ri iken, f\u0131k\u0131h bir fakihten di\u011ferine de\u011fi\u015febilen bir muhtevay\u0131 bar\u0131nd\u0131rd\u0131\u011f\u0131 i\u00e7in hatadan masun de\u011fildir. \u00c7\u00fcnk\u00fc f\u0131kh\u0131n bir vechesini Kuran ve S\u00fcnnet nasslar\u0131yla sabit h\u00fck\u00fcmler, di\u011ferini bunlardan istinbatla geli\u015ftirilen us\u00fbl ve fur\u00fb te\u015fkil eder. (Mustafa Ahmet ez-Zerk\u00e2, el-F\u0131khul \u0130slam\u00ee ve Med\u00e2ris\u00fch) <\/p>\n\n\n\n

Menn\u00e2 el-Katt\u00e2n, Abdulkerim ez-Zeydan, Muhammed Ali es-S\u00e2yis gibi te\u015fri veya f\u0131k\u0131h tarihi sadedinde yazan muas\u0131r m\u00fcellifler f\u0131kh\u0131n ge\u00e7irdi\u011fi merhaleleri genelde alt\u0131 devirde incelerler: Nebi aleyhisselam asr\u0131, h\u00fclef\u00e2-i ra\u015fidin asr\u0131, buradan hicri ikinci asr\u0131n ba\u015flar\u0131na kadarki d\u00f6nem; buradan d\u00f6rd\u00fcnc\u00fc asr\u0131n ortas\u0131na, oradan Ba\u011fdat\u2019\u0131n d\u00fc\u015fmesine, oradan g\u00fcn\u00fcm\u00fcze uzanan s\u00fcre\u00e7\u2026 \u0130lk d\u00f6rt d\u00f6nemin foto\u011fraf\u0131 f\u0131kh\u0131n do\u011fu\u015fu ve geli\u015fimine dair k\u00e2fi malumat verecektir.<\/p>\n\n\n\n

Hazreti Peygamber aleyhisselam d\u00f6neminde te\u015fr\u00ee, metluv vahiy olan Kuran-\u0131 Kerim\u2019den ve gayri metluv vahiy S\u00fcnnet\u2019ten olu\u015fuyordu. Belli m\u00fcnasebetlere veya sorulara paralel \u015fekilde inen ayeti kerimeler, Peygamberimizin tebyin-tefsir, tahsis-takyid, \u015ferh ve tatbiki e\u015fli\u011finde sahabenin ya\u015fam pratiklerine d\u00f6n\u00fc\u015f\u00fcyordu. Bedir Sava\u015f\u0131n\u0131n yeri ve esirlerin durumu, \u00f6z\u00fcr beyan eden m\u00fcnaf\u0131klara Teb\u00fck Gazvesine kat\u0131lmama izni ve han\u0131mlar\u0131yla ya\u015fanan bir hadiseden \u00f6t\u00fcr\u00fc kendisine baz\u0131 \u015feyleri haram k\u0131lmas\u0131 gibi Peygamber aleyhisselam\u0131n vahiy d\u0131\u015f\u0131nda ictihad\u0131yla hareket etti\u011fi noktalar, hemen akabinde bizzat vahiyle destek veya red buldu\u011fu i\u00e7in bu devirde m\u00fcstakil bir k\u0131yas nosyonundan, ictihattan s\u00f6z edemiyoruz. Neticede bunlar ba\u015flang\u0131\u00e7ta olmasa bile k\u0131sa s\u00fcrede vahiyle sabit hususlara d\u00f6n\u00fc\u015fm\u00fc\u015flerdir. (Muhammed Ali es-Sayis, Tar\u00eehu\u2019l f\u0131khi\u2019l \u00eeslami) <\/p>\n\n\n\n

Nebi aleyhisselam\u0131n irtihalinin ard\u0131ndan kesilen canl\u0131 vahiy, \u0130slam f\u00fct\u00fch\u00e2t\u0131n\u0131n Irak, \u015eam ve \u0130ran topraklar\u0131na yay\u0131lmas\u0131yla \u00e7e\u015fitlenen g\u00fcndelik problemler h\u00fclefa-i ra\u015fidin i\u00e7in Kuran ve S\u00fcnnet\u2019in yan\u0131nda k\u0131yas ve icma gibi iki \u015fer\u00ee asl\u0131n eklenmesini zorunlu k\u0131ld\u0131. F\u0131kh\u0131n bu ikinci devrinde k\u0131yas, m\u00fcteahhirin kab\u00fcl\u00fcnden daha umumi dairede istihsan, maslahat-\u0131 m\u00fcrsele, seddi zer\u00e2i ve ber\u00e2et-i asliyye gibi s\u00e2ikleri i\u00e7eren re\u2019y anlam\u0131na geliyordu. \u0130cma\u0131n vuk\u00fbu da Hazreti \u00d6mer\u2019in zaruret d\u0131\u015f\u0131nda sahabenin Medine d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131na m\u00fcsaade etmemesini dikkate ald\u0131\u011f\u0131m\u0131zda, \u00e7e\u015fitli \u015fehirlere da\u011f\u0131lman\u0131n ya\u015fand\u0131\u011f\u0131 sonraki d\u00f6nemlere g\u00f6re daha kolayd\u0131. A\u015fa\u011f\u0131daki nakil bu devrin f\u0131k\u0131h metodolojisini yans\u0131tmaktad\u0131r.<\/p>\n\n\n\n

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 \u201cHazreti Ebubekir\u2019e bir davac\u0131 geldi\u011finde, Kuran\u2019da bir \u00e7\u00f6z\u00fcm bulursa, aralar\u0131nda bununla h\u00fckmederdi. E\u011fer Kuran\u2019da de\u011fil de Ras\u00fbl\u00fcllah sallallah\u00fc aleyhi vesellemin s\u00fcnnetinde bir \u00e7\u00f6z\u00fcm bulursa, yine onunla h\u00fckmederdi. Yok, e\u011fer bu iki kaynak da onu \u00e7\u00f6z\u00fcms\u00fcz b\u0131rak\u0131rsa, \u00e7\u0131k\u0131p M\u00fcsl\u00fcmanlara sorar, \u201cfilan konu kar\u015f\u0131ma \u00e7\u0131kt\u0131. Ras\u00fbl\u00fcllah sallallah\u00fc aleyhi vesellemin bu konuda h\u00fckmetti\u011fi bir \u015fey biliyor musunuz?\u201d derdi. Bazen bir grup hep bir a\u011f\u0131zdan Ras\u00fbl\u00fcllah sallallah\u00fc aleyhi vesellemin bu konudaki h\u00fckm\u00fcn\u00fc aktar\u0131r, bunun \u00fczerine Hazreti Ebubekir \u201caram\u0131zda Peygamberimizin s\u00fcnnetini kaydedenler bulunduran Allah\u2019a hamdolsun\u201d diye \u015f\u00fckran duyard\u0131. E\u011fer bu konuda da yan\u0131ts\u0131z kal\u0131rsa, se\u00e7kin \u015fahsiyetleri toplar, isti\u015fare sonucunda \u00e7\u0131kan g\u00f6r\u00fc\u015f do\u011frultusunda h\u00fckmederdi.\u201d (\u0130bni Mace, Darim\u00ee)<\/p>\n\n\n\n

Bununla beraber, iki manaya muhtemel laf\u0131zlardan veya muar\u0131z g\u00f6z\u00fcken ayetlerde maksudun tesbitine g\u00f6re farkl\u0131 yoruma varmadan sebep Kuran\u00ee nasslar kar\u015f\u0131s\u0131nda, ikinci olarak sonradan neshedilen h\u00fck\u00fcmleri bilmeme veya konuyla alakal\u0131 b\u00fct\u00fcn rivayetlere ula\u015famama gibi sebeplerden \u00f6t\u00fcr\u00fc S\u00fcnnet kar\u015f\u0131s\u0131nda, \u00fc\u00e7\u00fcnc\u00fc olarak hakk\u0131nda ayet, hadis ve icma bulunmayan mevzularda farkl\u0131 maslahat m\u00fclahazalar\u0131 dolay\u0131s\u0131yla sahabenin kendi aras\u0131nda ihtilaf etti\u011fi tabii bir ger\u00e7ektir. E\u015fi vefaat eden gebe kad\u0131n\u0131n iddeti konusunda \u0130bni Mesud ve Hazreti \u00d6mer ile Hazreti Ali ve \u0130bni Abbas\u2019\u0131n, mirasta dedeyle karde\u015flerin ili\u015fkisi konusunda Hazreti Ebubekir ve \u0130bni Abbas ile Hazreti \u00d6mer ve Zeyd bin Sabit\u2019in ya\u015fad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f farkl\u0131l\u0131\u011f\u0131 ve benzeri onlarca muhtelef\u00fcn f\u00eeh mesele, mezk\u00fcr fakt\u00f6rlerin bir sonucudur.<\/p>\n\n\n\n

H\u00fclef\u00e2-i ra\u015fidinden hicri ikinci asr\u0131n ortas\u0131na dek uzanan f\u0131kh\u0131n \u00fc\u00e7\u00fcnc\u00fc devresine geldi\u011fimizde d\u00f6rt as\u0131ldan icma veya \u015f\u00fbran\u0131n \u00f6nceki kadar kolay ger\u00e7ekle\u015fmedi\u011fini g\u00f6r\u00fcyoruz. Bunun nedeni art\u0131k sahabenin farkl\u0131 \u015fehirlere da\u011f\u0131lm\u0131\u015f olmas\u0131d\u0131r. Bu durum ayn\u0131 zamanda ilmi ekollerin do\u011fmas\u0131na zemin haz\u0131rlam\u0131\u015f, bir tarafta Hicaz ehlinin temsil etti\u011fi ehl-i hadis, di\u011fer tarafta Irak ehlinin temsil etti\u011fi ehl-i re\u2019ye; iki ayr\u0131 f\u0131k\u0131h mektebine \u00f6nc\u00fcl\u00fck etmi\u015ftir. Abdullah \u0130bni \u00d6mer, N\u00e2fi\u2019 ve Said bin M\u00fcseyyip yoluyla \u0130mam Malik\u2019in \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131 ehl-i hadis, nass ve eser yo\u011funlu\u011fuyla, Abdullah \u0130bni Mesud, Alkame bin Kays ve \u0130brahim en-Neha\u00ee yoluyla \u0130mam Ebu Hanife\u2019nin \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131 ehl-i re\u2019y, k\u0131yas\u00e7\u0131 yan\u0131yla temeyy\u00fcz eder. Bu ayr\u0131l\u0131\u011f\u0131 co\u011frafyalar\u0131n ilmi ve k\u00fclt\u00fcrel farkl\u0131l\u0131\u011f\u0131na irca edenler a\u011f\u0131rl\u0131ktad\u0131r. \u015eia ve Haricilerin merkezi halindeki Irak, artan fitnelerin ivme kazand\u0131rd\u0131\u011f\u0131 hadis uydurma ar\u0131zas\u0131 kar\u015f\u0131s\u0131nda rivayetlerin kab\u00fcl\u00fcnde daha s\u0131k\u0131 kriterler vazedecek, bunun sonucunda daha \u00e7ok re\u2019ye ba\u015fvuracakt\u0131r. Yine co\u011frafyas\u0131 itibariyle Hicaz fitnelerden uzakta durulu\u011funu korumu\u015f, \u00e7alkant\u0131l\u0131 atmosferin do\u011furdu\u011fu yeni meselelerle daha az y\u00fczle\u015fmek durumunda kalm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Hen\u00fcz ne s\u00fcnnet, ne f\u0131k\u0131h i\u00e7in tedvinin s\u00f6zkonusu olmad\u0131\u011f\u0131 bu kesitte sahabe yerini tabi\u00eene b\u0131rakm\u0131\u015f, Said bin M\u00fcseyyip, Urve bin Z\u00fcbeyr, N\u00e2fi\u2019, \u0130krime, At\u00e2 bin Ebi Rebah, Z\u00fchr\u00ee, Hasen-i Basr\u00ee, T\u00e2vus bin Keysan, Alkame bin Kays, \u0130brahim en-Neha\u00ee, Yahya bin Said, Mekh\u00fbl, Rab\u00eea bin Abdurrahman gibi fakihler sonraki devirde mezheplerin n\u00fcvesini te\u015fkil edecek ilmi halkalar olu\u015fturmu\u015flard\u0131r.<\/p>\n\n\n\n

Son olarak f\u0131kh\u0131n d\u00f6rd\u00fcnc\u00fc merhalesinde, hicri ikinci asr\u0131n ortas\u0131ndan d\u00f6rd\u00fcnc\u00fc asr\u0131n ortas\u0131na kadar mezheplerin te\u015fekk\u00fcl\u00fcn\u00fc, ilimlerin tedvinini g\u00f6zlemliyoruz. Mekke\u2019de S\u00fcfyan bin Uyeyne, Medine\u2019de Malik bin Enes, Basra\u2019da Hasen-i Basr\u00ee, K\u00fcfe\u2019de Ebu Hanife ve S\u00fcfyan Sevri; \u015eam\u2019da Evza\u00ee, M\u0131s\u0131r\u2019da \u015eafi\u00ee ve Leys bin Sad, Nisabur\u2019da \u0130shak bin Rahuveyh, Ba\u011fdat\u2019ta Ebu Sevr, Ahmed bin Hanbel ve Davud Zahiri ve \u0130bni Cerir olmak \u00fczere, mezhepleri te\u015fekk\u00fcl eden toplam on \u00fc\u00e7 m\u00fcctehid \u00e7\u0131km\u0131\u015ft\u0131r bu devirde. Ne var ki, mukallidlerinin ve tahric \u00e7al\u0131\u015fmalar\u0131n\u0131n azl\u0131\u011f\u0131 zamanla d\u00f6rt mezhep d\u0131\u015f\u0131ndakileri yaln\u0131zca kitaplar plan\u0131nda s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n

F\u0131kh\u0131n bu k\u0131sa kronolojisi sahaya dair ilk m\u00fcstakil eser addedilen \u0130mam \u015eafi\u00ee\u2019nin (h.204) er-Risale\u2019sine kadar us\u00fbl\u00fc f\u0131kha da \u015famildir. \u0130mam \u015eafi\u00ee\u2019den sonra geni\u015fleyip m\u00fcstakille\u015fen sahada be\u015f us\u00fbli y\u00f6nelimle kar\u015f\u0131la\u015f\u0131yoruz: M\u00fctekellim\u00een metodu, fukah\u00e2 veya Hanefi metodu, ikisini cemeden metod; us\u00fblden fur\u00fbu tahric metodu, us\u00fbl kaidelerini mak\u00e2s\u0131d\u00fc\u2019\u015f \u015fer\u00eeaya bina eden metod\u2026<\/p>\n\n\n\n

Fur\u00fbu f\u0131kh\u0131n s\u00f6zkonusu kaidelerden intac\u0131na bakmaks\u0131z\u0131n akl\u00ee ve nazar\u00ee d\u00fczlemde laf\u0131zlar\u0131n delaletlerinden elde ettikleri us\u00fbli kaideleri merkeze alan kelamc\u0131lar metodu \u00f6nce Mutezil\u00ee damar\u0131n, ard\u0131ndan E\u015far\u00ee ve \u015eafi\u00eelerin bayraktarl\u0131\u011f\u0131nda geli\u015fir. Ebu\u2019l Me\u00e2l\u00ee el-C\u00fcveyn\u00ee\u2019nin (h.413) el-Burhan\u2019\u0131, Ebu Hamid el-Gazzal\u00ee\u2019nin el-Mustesf\u00e2\u2019s\u0131 (h.505) ve Eb\u00fc\u2019l H\u00fcseyn Ali al-Basr\u00ee\u2019nin (h. 413) el-Mutemed\u2019i bu itticah\u0131n k\u00f6\u015feta\u015flar\u0131d\u0131r. Fur\u00fbu f\u0131k\u0131h muktezas\u0131nca us\u00fbli kaideleri vazederek us\u00fbl ve fur\u00fbu birbirine ba\u011flayan Hanefi veya fukah\u00e2 metodunun en \u00f6nemli kitaplar\u0131ysa Ebubekir Cessas\u2019\u0131n (h.370), Fahru\u2019l \u0130slam Pezdev\u00ee\u2019nin (h.430) ve \u0130mam Serahs\u00ee\u2019nin (h.490) us\u00fclleridir.<\/p>\n\n\n\n

Hicri yedinci as\u0131rdan itibaren Muzafferuddin Sa\u00e2t\u00ee\u2019nin (h.694) Bed\u00eeu\u2019n niz\u00e2m kitab\u0131yla iki metodu sentezleme \u00e7al\u0131\u015fmalar\u0131 ba\u015flar. Ayn\u0131 as\u0131rda ba\u015flayan di\u011fer bir \u00e7al\u0131\u015fma, ya muayyen bir mezhep ya da mezhepler aras\u0131 muk\u00e2rane esas\u0131nda belli us\u00fbli kaidelerden \u00e7e\u015fitli konularda f\u0131kh\u00ee fer\u2019ler tahricidir. \u015eih\u00e2b\u00fcddin Zencan\u00ee\u2019nin (h.656) Tahricu\u2019l fur\u00fb ale\u2019l us\u00fbl\u2019\u00fc ile \u015eerif Tilmesan\u00ee\u2019nin (h.771) Miftahu\u2019l vus\u00fbl il\u00e2 bin\u00e2i\u2019l fur\u00fbi ale\u2019l us\u00fbl kitaplar\u0131 bu metoda \u00f6nc\u00fcl\u00fck ederler.<\/p>\n\n\n\n

Be\u015f metodun sonuncusu olan mak\u00e2s\u0131d\u00fc\u2019\u015f \u015fer\u00eea \u00fczerine us\u00fcl kaidelerini bina etme y\u00f6nelimi zaruriyy\u00e2t, haciyy\u00e2t ve tahsiniyy\u00e2t s\u0131ras\u0131na g\u00f6re kullar\u0131n maddi-manevi, ferdi ve ictima\u00ee maslahatlar\u0131n\u0131 dikkate al\u0131r. Ge\u00e7mi\u015f usulc\u00fclerin pek nazar-\u0131 dikkate almad\u0131klar\u0131 bir nokta, Ebu \u0130shak \u015eat\u0131b\u00ee\u2019nin (h.790) el-Muv\u00e2fak\u00e2t\u2019la a\u00e7t\u0131\u011f\u0131 \u00e7\u0131\u011f\u0131rda ilerler.  <\/p>\n","protected":false},"excerpt":{"rendered":"

F\u0131k\u0131h, Us\u00fbl\u00fc f\u0131k\u0131h L\u00fcgatta ilim ve bir \u015feyi idrak anlam\u0131na gelen f\u0131k\u0131h (Mak\u00e2y\u00ees\u00fc\u2019l Lu\u011fa, \u0130bn Faris) \u0131st\u0131lahta, tafsili delillerinden elde edilen \u015feri, ameli h\u00fck\u00fcmler ilmi, \u015feklinde tarif edilir. (el-Bahru\u2019l Muh\u00eet, Bedreddin ez-Zerke\u015f\u00ee) Buna g\u00f6re us\u00fbl\u00fc f\u0131k\u0131h, f\u0131khi h\u00fck\u00fcmlere ula\u015fma y\u00f6ntemi veya daha literal ifadesiyle, tafsili delillerinden feri, \u015feri h\u00fck\u00fcmleri \u00e7\u0131karma (istinbat) yolunu g\u00f6steren kaideler b\u00fct\u00fcn\u00fcd\u00fcr. […]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[964],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4032"}],"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\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=4032"}],"version-history":[{"count":3,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4032\/revisions"}],"predecessor-version":[{"id":4856,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4032\/revisions\/4856"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=4032"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=4032"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=4032"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}