{"id":6448,"date":"2026-03-23T23:30:00","date_gmt":"2026-03-23T20:30:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=6448"},"modified":"2026-09-29T23:31:21","modified_gmt":"2026-09-29T20:31:21","slug":"islam-dusuncesinde-usul-ve-metodoloji-ders-18","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2026\/03\/23\/islam-dusuncesinde-usul-ve-metodoloji-ders-18\/","title":{"rendered":"\u0130slam D\u00fc\u015f\u00fcncesinde Us\u00fbl ve Metodoloji | Ders 18"},"content":{"rendered":"\n

\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019\u015f-\u015eeria\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti.<\/p>\n\n\n\n

Mak\u00e2s\u0131d meselesi modern zamanlarda alt\u0131 farkl\u0131 y\u00f6ntem ile ele al\u0131nmaktad\u0131r.<\/p>\n\n\n\n

    \n
  1. \u0130slam, f\u0131kh\u0131n kayna\u011f\u0131 olmakla birlikte, f\u0131kh\u0131n yenilenmesine imk\u00e2n tan\u0131yan bir gelenek sunar. Tahir b. \u00c2\u015f\u00fbr (1879\u20131973) ve All\u00e2l el-F\u00e2s\u00ee (1910\u20131974), mak\u00e2s\u0131d konusunu f\u0131kh\u0131n yenilenmesi amac\u0131yla yeniden ele alm\u0131\u015ft\u0131r. Bu \u00e2limler, f\u0131k\u0131h ve usul\u00fcn i\u00e7inde kalarak, mak\u00e2s\u0131d y\u00f6ntemini merkeze almak suretiyle bu ilimleri yenilemeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Temel iddialar\u0131, k\u00fclli mak\u00e2s\u0131d\u0131n be\u015f unsurdan ibaret olmad\u0131\u011f\u0131d\u0131r. Bu \u00e7er\u00e7evede, h\u00fcrriyet, \u00f6zg\u00fcrl\u00fck ve toplumsal adalet gibi unsurlar\u0131 da mak\u00e2s\u0131d kapsam\u0131na d\u00e2hil etmi\u015fler ve mak\u00e2s\u0131d\u0131 i\u00e7tihad\u0131n merkezine yerle\u015ftirmi\u015flerdir.<\/li>\n\n\n\n
  2. Bu y\u00f6ntemde, mak\u00e2s\u0131d\u0131 bir medeniyet kurman\u0131n merkezine yerle\u015ftiren bir bak\u0131\u015f a\u00e7\u0131s\u0131 s\u00f6z konusudur. Bu \u00e7er\u00e7evede, Yusuf el-Karad\u00e2v\u00ee (1926-2022) ve Ahmed er-Raysuni (d. 1953) mak\u00e2s\u0131d\u0131, bir medeniyet tasavvurunun temel unsuru olarak ele alm\u0131\u015flard\u0131r. Bu \u00e2limler, mak\u00e2s\u0131d\u0131 sadece F\u0131k\u0131h ve usul ilminin konusu olarak g\u00f6rmeyip, din\u00ee d\u00fc\u015f\u00fcncenin genel \u00e7er\u00e7evesini belirleyen bir ilke olarak de\u011ferlendirmi\u015flerdir. B\u00f6ylece mak\u00e2s\u0131d\u0131, dar anlamda bir f\u0131k\u0131h meselesi olmaktan \u00e7\u0131kararak daha evrensel ve meden\u00ee bir bak\u0131\u015f a\u00e7\u0131s\u0131na d\u00f6n\u00fc\u015ft\u00fcrmeyi ama\u00e7lam\u0131\u015flard\u0131r.<\/li>\n\n\n\n
  3. Bu y\u00f6ntemde mak\u00e2s\u0131d, insana, varl\u0131\u011fa, k\u00e2inata, dine ve vahye y\u00f6nelik b\u00fct\u00fcnc\u00fcl bir bak\u0131\u015f a\u00e7\u0131s\u0131 olarak ele al\u0131nmaktad\u0131r. Bu yakla\u015f\u0131m\u0131n en \u00f6nemli temsilcisi Casir Avde (d. 1966)\u2019dir. Bu y\u00f6ntemi benimseyenler, Makas\u0131d\u00fc\u2019\u015f-\u015eeria anlay\u0131\u015f\u0131n\u0131, \u0130slam \u015feriat\u0131n\u0131 yaln\u0131zca bir ahk\u00e2m sistemi olarak de\u011fil, k\u00e2mil bir nizam olarak de\u011ferlendiren bir \u00e7er\u00e7evede yeniden yorumlamaktad\u0131r. Bu ba\u011flamda, yorum \u00e7o\u011fullu\u011funu ve farkl\u0131 perspektifleri dikkate alan bir yakla\u015f\u0131m geli\u015ftirmi\u015flerdir. S\u00f6z konusu y\u00f6ntem, sistem teorisi ve \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcnceyi i\u00e7eren daha geni\u015f bir teorik ve felsef\u00ee perspektif bar\u0131nd\u0131rmaktad\u0131r.<\/li>\n\n\n\n
  4. Bu yakla\u015f\u0131mda mak\u00e2s\u0131d, ahlak merkezli bir y\u00f6ntem olarak ele al\u0131nmaktad\u0131r. Bu \u00e7er\u00e7evenin en \u00f6nemli temsilcisi Taha Abdurrahman (d. 1944)\u2019d\u0131r. Bu y\u00f6ntemde mak\u00e2s\u0131d, dinin nihai gayesi olarak ahlak\u0131 merkeze alan bir perspektifle yeniden yorumlanmaktad\u0131r. Ahlak, sadece fayda ve vazife temelli bir yap\u0131 olarak de\u011fil; mak\u00e2s\u0131d yoluyla \u0130slam ahlak\u0131n\u0131n, rahmet, emanet ve haya gibi temel de\u011ferler etraf\u0131nda in\u015fa edilebilece\u011fi bir alan olarak de\u011ferlendirilmektedir.<\/li>\n\n\n\n
  5. Be\u015finci yakla\u015f\u0131m, mak\u00e2s\u0131d\u0131 hukuk ve insan haklar\u0131 perspektifi \u00e7er\u00e7evesinde ele alan bir bak\u0131\u015f a\u00e7\u0131s\u0131d\u0131r. Bu yakla\u015f\u0131m\u0131n \u00f6nde gelen temsilcileri aras\u0131nda Tar\u0131k Ramazan (d. 1962) ve Abdullahi Ahmed en-Naim (d. 1946) yer almaktad\u0131r. Bu d\u00fc\u015f\u00fcn\u00fcrler, mak\u00e2s\u0131d y\u00f6ntemini kullanarak \u0130slam\u2019\u0131 insan haklar\u0131, \u00f6zg\u00fcrl\u00fck ve modern hukuk ba\u011flam\u0131nda yeniden yorumlamaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/li>\n\n\n\n
  6. Son yakla\u015f\u0131m ise umran merkezli bir okumad\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, \u0130bn Hald\u00fbn (1332-1406)\u2019un geli\u015ftirdi\u011fi umran teorisine dayanmaktad\u0131r. Bu \u00e7er\u00e7evede mak\u00e2s\u0131d, bireysel h\u00fck\u00fcmlerin \u00f6tesinde, toplumsal d\u00fczenin ve medeniyetin i\u015fleyi\u015fini a\u00e7\u0131klayan bir ilke olarak ele al\u0131nmaktad\u0131r. B\u00f6ylece mak\u00e2s\u0131d, be\u015fer\u00ee umran\u0131n olu\u015fumu ve devaml\u0131l\u0131\u011f\u0131 ba\u011flam\u0131nda yorumlanmaktad\u0131r.
    Hocam\u0131z \u015feriattan s\u00f6z ederken Kur\u2019an\u2019da en \u00e7ok ba\u015fvurulan metaforlardan birisi olan \u201cyol\u201dmetaforu \u00fczerinde durdu. Tarik, s\u0131rat, sebil, s\u00fcnnet ve \u015feriat kavramlar\u0131 yolu ifade eder. Yolu kaybetmeye dalalet, yolu tekrar bulmaya ise hidayet denilmektedir. Yol ve yola dair kavramlar iyi anla\u015f\u0131ld\u0131\u011f\u0131 takdirde \u0130slam da iyi anla\u015f\u0131l\u0131r. Hadler yolla ilgilidir; \u00e7\u00fcnk\u00fc yolun s\u0131n\u0131rlar\u0131n\u0131 g\u00f6sterir. Cihad yolla ilgilidir; yoldaki \u00e7abam\u0131z\u0131 g\u00f6sterir. \u0130ctihad yolla ilgilidir; yoldaki zihinsel eylemlerimizi g\u00f6sterir. \u0130sr\u00e2 yolla ilgilidir; yatay bir yolculuktur. Mira\u00e7 yolla ilgilidir; dikey bir yolculuktur.
    Bir yola \u015feriat denilebilmesi i\u00e7in iki \u015fey laz\u0131md\u0131r: Birincisi, o yolu olu\u015fturan bir kaynak su; ikincisi ise o suyun akmas\u0131d\u0131r. Akarken de kendisine bir yol bulmas\u0131 gerekir. \u015eeriat dedi\u011fimiz \u015fey tam olarak budur. \u015eeriat\u0131n yolu ifade eden di\u011fer t\u00fcm kavramlardan ayr\u0131lan y\u00f6n\u00fc; bir kayna\u011fa dayanmas\u0131, kaynaktan suyun \u00e7\u0131kmas\u0131, suyun kendisine bir yol bulmas\u0131 ve bu ak\u0131\u015f\u0131n s\u00fcreklilik arz etmesidir.<\/li>\n<\/ol>\n\n\n\n

    \u015eeriat\u0131 \u2018yol\u2019 anlam\u0131ndaki di\u011fer kelimelerden ay\u0131ran bir di\u011fer \u00f6zellik, \u015e\u00e2ri\u2019, te\u015fr\u00ee\u2019 ve \u015feriat kavramlar\u0131yla olan ili\u015fkisidir. Suyu ortaya \u00e7\u0131karan kudrete \u015e\u00e2ri\u2019, suyun ak\u0131\u015f\u0131na \u015eeriat, suyu akar h\u00e2le getirme eylemine de Te\u015fri\u2019 denilmektedir.<\/p>\n\n\n\n

    Bununla birlikte, \u015feriat kavram\u0131 tarihsel s\u00fcre\u00e7 i\u00e7erisinde \u00e7e\u015fitli anlam daralmalar\u0131na u\u011fram\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta geni\u015f bir anlam alan\u0131na sahip olan \u015feriat, zamanla daha \u00e7ok ahk\u00e2m merkezli bir yap\u0131ya indirgenmi\u015ftir. Bu s\u00fcre\u00e7te F\u0131k\u0131h ilminin geli\u015fimi, \u015feriat\u0131n belirli bir uzmanl\u0131k alan\u0131 \u00e7er\u00e7evesinde ele al\u0131nmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. B\u00f6ylece \u015eari\u2019 h\u00e2kim, \u015feriat ahk\u00e2mve dolay\u0131s\u0131yla kullar da mahk\u00fbm olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Asl\u0131nda her \u015fey \u015feriat\u0131n ta kendisi olmas\u0131na ra\u011fmen f\u0131k\u0131h, \u015feriat kavram\u0131n\u0131 kendi ihtisas alan\u0131na \u00e7ekerek belli ba\u015fl\u0131 kaidelere ait kabul edilmesine neden olmu\u015ftur. Modern zamanlarda ise \u015feriat kavram\u0131 sadece kol kesmeye, recmetmeye ve sopa cezas\u0131 vermeye indirgenerek ikinci kez daralmaya u\u011frat\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

    \u0130lk as\u0131rlardan itibaren baz\u0131 alimler din ve \u015feriat aras\u0131nda bir ayr\u0131m yapm\u0131\u015f ve \u201cDin Adem\u2019den Hatem\u2019e kadar b\u00fct\u00fcn peygamberlere gelen nizam\u0131n ad\u0131d\u0131r, sabit ve de\u011fi\u015fmezdir; tevhid,uluhiyet, rububiyet ve ubudiyet gibi esaslar\u0131 kapsar. \u015eeriat ise peygamberden peygambere de\u011fi\u015fen h\u00fck\u00fcmlerdir\u201d demi\u015flerdir.<\/p>\n\n\n\n

    \u015e\u00e2t\u0131b\u00ee (\u00f6. 790\/1388)\u2019nin \u201ch\u00fck\u00fcmlerin maksat, uygulama \u015fartlar\u0131 ve maslahat\u0131 bak\u0131m\u0131ndan birbirinden farkl\u0131 oldu\u011fu\u201d g\u00f6r\u00fc\u015f\u00fcne g\u00f6re \u201cher h\u00fckm\u00fcn bir \u015fer\u2019iyyeti ve bir me\u015fruiyeti vard\u0131r\u201ddiyebiliriz. \u015eer\u2019iyyet, h\u00fckm\u00fcn \u015feriattaki varl\u0131\u011f\u0131d\u0131r. Me\u015fruiyyet ise \u015feriatta var olan bir h\u00fckm\u00fcn tatbik edilebilirli\u011fidir. Nice \u015fer\u2019\u00ee h\u00fck\u00fcmler tatbik edilemez h\u00e2le gelebilmektedir. \u00c7\u00fcnk\u00fc \u015eer\u2019iyyet i\u00e7in sadece \u015feriata dayanmas\u0131 yeterlidir; me\u015fruiyyet i\u00e7inse sadece \u015feriata dayanmas\u0131 yetmez, pek \u00e7ok sebep gereklidir. \u00d6rne\u011fin Hz. Ebu Bekir d\u00f6neminde, M\u00fcellefe-i kul\u00fbba zek\u00e2t vermek \u015fer\u2019\u00ee olarak gerekliydi. Ancak Hz. \u00d6mer, bu gruba zek\u00e2t\u0131n art\u0131k verilmeyece\u011fini s\u00f6yleyerek uygulamay\u0131 y\u00fcr\u00fcrl\u00fckten kald\u0131rm\u0131\u015ft\u0131r. Hz. \u00d6mer bunu, o h\u00fckm\u00fcn\u015fer\u2019iyyetini reddetti\u011fi i\u00e7in de\u011fil, mevcut h\u00fckm\u00fcn me\u015fruiyyetini kaybetti\u011fi i\u00e7in yapm\u0131\u015ft\u0131r. H\u00fckm\u00fcn \u015fer\u2019iyyeti ne kadar \u00f6nemliyse, h\u00fckm\u00fcn me\u015fruiyeti de o kadar \u00f6nemlidir. Bu nedenleh\u00fck\u00fcmlerin \u015fer\u2019iyyet ve me\u015fruiyyet \u015fartlar\u0131 mutlaka dikkate al\u0131nmal\u0131d\u0131r.<\/p>\n\n\n\n

    <\/p>\n","protected":false},"excerpt":{"rendered":"

    \u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019\u015f-\u015eeria\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti. Mak\u00e2s\u0131d meselesi modern zamanlarda alt\u0131 farkl\u0131 y\u00f6ntem ile ele al\u0131nmaktad\u0131r. \u015eeriat\u0131 \u2018yol\u2019 anlam\u0131ndaki di\u011fer kelimelerden ay\u0131ran bir di\u011fer \u00f6zellik, \u015e\u00e2ri\u2019, te\u015fr\u00ee\u2019 ve \u015feriat kavramlar\u0131yla olan ili\u015fkisidir. Suyu ortaya \u00e7\u0131karan kudrete \u015e\u00e2ri\u2019, suyun ak\u0131\u015f\u0131na \u015eeriat, suyu akar h\u00e2le getirme eylemine … <\/p>\n

    “\u0130slam D\u00fc\u015f\u00fcncesinde Us\u00fbl ve Metodoloji | Ders 18”<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":6443,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[9,15],"tags":[],"class_list":["post-6448","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ders-ozetleri","category-islam-dusuncesinde-usul-ve-metodoloji"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6448","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/comments?post=6448"}],"version-history":[{"count":1,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6448\/revisions"}],"predecessor-version":[{"id":6449,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6448\/revisions\/6449"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/6443"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=6448"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=6448"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=6448"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}