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CAFERİ MEZHEBİNDE ÖRF VE SĪRA ‘UQALĀİYYA ( AKLA DAYALI ÇIKARIM) DELİLLERİ ARASINDAKİ ETKİLEŞİMİN ZAMANSAL ANALİZİ

Year 2020, Volume: 7 Issue: 2, 719 - 744, 31.12.2020
https://doi.org/10.46353/k7auifd.793977

Abstract

Caferi mezhebinde hukuk anlayışı kanuni bir adalet uygulamasından daha ziyade, kaynağını teolojik temellerden ve ahiret inancından alan dini bir uygulama olarak kabul edilmektedir. İnsan toplumunun, her bir bireyin davranışlarının sınırları İslami hükümler tarafından belirlenmediği müddetçe doğru yola ve kurtuluşa ulaşamayacağı anlayışı alimlerin hâkim görüşü olarak diğer alanlarda olduğu gibi Caferi hukuk sisteminde de kendisini göstermektedir. Caferi mezhebince kabul edilen görüşe göre doğru olan dini hüküm ve uygulamalar ise hazreti peygamber ve masum imamlar tarafından inananlara açıklanarak öğretilmiştir. Dini hükümler Allah’ın emirlerine uygunluğuna göre kesinlikle yasaklanmış haram fiiller, yapılması açıkça emredilen vacip/farz fiiller, yapılmasında sakınca olmayan mubah fiiller, yapılması tavsiye edilen mendub/müstehab fiiller ve yapılmasında sakınca olan mekruh fiiller olmak üzere beş temel gruba ayrılır. Fıkhın asıl kaynak ve metotlarıyla geçerli bir hükme ulaşılamaması durumunda, örf ve örfle bağlantılı olan ikincil statüdeki deliller geçerli birer kaynak olarak fıkıh alanında kendini gösterir. Sosyal hayatta karşılaşılan sorunların sınırlandırılmasının imkansızlığına bir yanıt olarak, Caferi alimlerce kullanılan örf ve örfe bağlı deliller alimlerce verilen hükümlerin geçerliliği arttırılmış ve toplum içinde yaygın olan fiillerin fıkıh alanında mubah olarak kabul edilmesini sağlamıştır.
Sorunlu durumların ortaya çıkmasıyla örf veya örfle bağlantılı olarak verilen hükümlerin, örften daha ziyade İslam hukukunun ikincil kaynaklarıyla bağlantı kurularak açıklanması, fıkıhtaki yöntem ve metot eksikliğini gizleme çabası olarak anlaşılabilir. Caferi mezhebinde, örfle bağlantılı delillerin İslam hukuku alanında kullanılması, temel kaynakları Kur’an, sünnet, icmā ve akıl olan itikat yani temel inanç alanı dışındaki sosyal ilişkiler alanını kapsayan muāmalāt ile ilgili konularda kesinlik kazanmıştır. Sosyal alanla ilgili olarak verilen hükümlerin uygulanmasında örf doğrudan bir fıkhi delil olarak kullanılmakta ya da farklı fıkhi delillerin yorumlanmasında yardımcı ve tamamlayıcı bir faktör olarak başvurulan bir kaynak olmaktadır. Zaman ve mekâna göre değişim gösterme imkânı olan konularda, bölgesel faktörlerin yardımıyla çözüme ulaşma imkanının fıkıh tarafından alimlere verilmesi, İslam hukuk hükümlerinde değişmeleri de beraberinde getirmiştir. Hükümlerde meydana gelen değişim alimlerin mezhep içi görüşlere ve temel kaynak olarak kabul edilen eserlere yaklaşımlarına göre farklılık göstermektedir. İslam hukuku tarafından genel çerçevesi çizilen konularda değişim gösteren faktörlerin hüküm üzerindeki etkisi, çözüm dinin temel prensipleriyle aykırılık göstermediği sürece kabul görmektedir.
Fıkıh alanında hüküm vermek için kullanılacak delillerin şartlarıyla birlikte ayrıntılı olarak açıklanması, hakkında net hüküm bulunmayan konuların çözümünde temel prensipleri belirler. Caferi mezhebinin kuruluş devrinde ve ilk dönemlerinde, alimler bölgesel ve zamansal faktörleri içeren örfe doğrudan başvurma yöntemini benimserken, sonraki dönemlerde ve günümüz Caferi fıkhında alimler örfe doğrudan atıf yapmaktan çekinmişlerdir. Bu yaklaşımın benimsenmesine ek olarak, değişime açık problemlerin çözümünde başvurulan ikincil delillerin yorumlanması için örfle uyum gösteren bir fıkıh metodolojisi benimsenmiştir. Caferi mezhebinde kullanılan icmā‘, ‘aql, maṣlaḥa, aṣl al-barā’a, istiṣlāh, istiṣḥāb, sīra ‘uqalā’iyya, veya sīra mutasharri‘a gibi fıkıh metodolojisinde kullanılan delillerin tanımı ve kullanımı zaman içerisinde değişiklik göstermiş ve bu farklı kullanım metotları karşılaşılan sorunlar için verilen hükümlerin delillerinin açıklanmasında belirginleşmiştir. Bu fıkıh delilleri arasında özellikle sīra ‘uqalā’iyya prensibinin son zamanlarda Caferi alimler tarafından fıkhi bir delil olarak sıklıkla kullanılması, bu delile fıkıh alanında prestijli bir konum kazandırmış ve bu prensibin geçerlilik alanını mezhep metodolojisinde genişletmiştir. Fıkhi bir terim olarak sīra ‘uqalā’iyya toplum içerisinde görüşleri kabul edilen, söz sahibi, sağduyulu, liyakat vasfını barındıran kimselerin onay vermesi veya uygulaması sonucunda bir fiilin bir pratiğin toplumda yaygınlık kazanarak benimsenmesidir. Caferi mezhebinde sīra ‘uqalā’iyya prensibinin fıkhi bir delil olarak kabul edilmesinin temelinde, toplumda yaygınlaşan uygulamaların temelinde mezhebin dördüncü temel delili olan aklın bulunduğu ve akla dayanan fiillerin liyakatli insanlarca tekrarlanmasının bu uygulamalara fıkhi olarak geçerlilik kazandıracağı anlayışı hakimdir. Bu ön kabule birlikte, sīra ‘uqalā’iyya bölgenin yerel koşullarına önem vererek hem teori hem pratik alanlarda kullanılabilen yasal bir denetleme mekanizması olarak mezhep içerisindeki fıkhi geçerliliğini artırmıştır.

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THE DIACHRONIC ANALYSIS OF INTERACTIVE RELATION BETWEEN ‘URF AND SĪRA ‘UQALĀIYYA IN THE JA‘FARĪ SCHOOL OF LAW

Year 2020, Volume: 7 Issue: 2, 719 - 744, 31.12.2020
https://doi.org/10.46353/k7auifd.793977

Abstract

In the Ja‘farī school of law, jurisprudence is not conceived as a civil act, but is instead held to be a religious practice that orientates towards eschatology and theology. The scholarly focus has converged upon the proposition that human society would not reach the true path and salvation unless limitations on the actions and appetites of each individual were first put in place by Islamic ideology (that is explained by the Prophet and Imams). From the point of Ja‘farī scholars, God has sought to impose boundaries upon human activity by putting in place five categories which encompass positive law in its entirety: absolutely forbidden actions (ḥarām), indispensable or expressly commanded actions (wājib or farḍ), admissible or permitted actions (mubāḥ), recommended or desired actions (mustaḥabb or mandūb) and reprehensible or offensive actions (makrūh). In the absence of solutions or rulings that can be achieved through the application of legal texts and methods, the principle of custom (‘urf) emerges as a valid source in response to the impossibility of restricting social issues that pertain to the jurisprudence. At this point, the resort to ‘urf which is applied as a legal principle in urgent circumstances may become an indispensable part of Islamic law that helps to validate the given solution or to categorise the permissible acts within the Ja‘farī school of law.
The application of ‘urf might be considered as an affirmation of the position which holds that primary issues of faith (i‘tikād) should be determined with reference to the original Islamic sources including the Qur’an, the Sunna, icmā’ (consensus), ‘aql (reason) according to Ja‘farī school of law. However, here, it should be remembered that the scholars frequently advocate flexible and pragmatic approaches in the sphere of social relations (mu‘āmalāt). The implementation process of rules for cases pertaining to social relations can be said to have given credence to ‘urf being applied directly as a legal principle or as a subsidiary factor that relates to the interpretation of various legal principles. It is quite conceivable that the application of ‘urf will result in changes to legal methodologies and temporary legal rulings that had previously given by the early scholars of Ja‘farī school of law. The flexible nature of Islamic law in the scope of mu‘āmalāt authorises the scholars to interpret the legal sources (in harmony with the necessities of time and place) by using various legal methodologies. It is in fact the case that scholars are required to acknowledge the changing needs and habits of contemporary time during the jurisdiction process by preserving the formal framework of religious sanctity.
The scholars have sought to set out the principles in more detail along with the conditions of their implementation. These principles relate to cases in which the true ordinance of God is not clear or deduced from the main sources of Islamic law. At the initial and foundational periods of the school, the classical Ja‘farī scholars openly referred to ‘urf as an independent source of ruling. However, the scholars of later and contemporary period have avoided to address ‘urf directly but prepared a substructure with ‘urf in order to use it during the interpretation of procedural and secondary sources. Among these sources, especially the principle of sīra ‘uqalā’iyya has gained a prestigious position and expanded the range of its validity in legal area according to explanations of recent Ja‘farī scholars. The principle of sīra ‘uqalā’iyya in operating as a legal constraint, prioritises the local conditions of the region and simultaneously operates at the level of theory and practice. The analogical and etymological comparison between the principles of ‘urf and sīra ‘uqalā’iyya clarifies that ‘urf (which finds its origin in the daily practices of people) is considered more vulnerable than and sīra ‘uqalā’iyya (which finds its roots in the rational practices of people).

References

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There are 49 citations in total.

Details

Primary Language English
Subjects Religious Studies
Journal Section RESEARCH ARTICLES
Authors

Sumeyra Yakar 0000-0001-8335-6819

Publication Date December 31, 2020
Published in Issue Year 2020 Volume: 7 Issue: 2

Cite

ISNAD Yakar, Sumeyra. “THE DIACHRONIC ANALYSIS OF INTERACTIVE RELATION BETWEEN ‘URF AND SĪRA ‘UQALĀIYYA IN THE JA‘FARĪ SCHOOL OF LAW”. Kilis 7 Aralık Üniversitesi İlahiyat Fakültesi Dergisi 7/2 (December 2020), 719-744. https://doi.org/10.46353/k7auifd.793977.