Die Scharia
\n„Mit Scharia wird die Gesamtheit des islamischen Gesetzes bezeichnet, des Gesetzes also, das seine Quellen in Koran und Sunna findet und wegen seines g\u00f6ttlichen Ursprungs als unver\u00e4nderlich gilt. Die Scharia gliedert sich in zwei Grundkategorien: Der erste Bereich (al-ibadat) handelt von der Beziehung zwischen Mensch und Gott und befasst sich mit Fragen der Religionspraxis, wie etwa den Fastenregeln oder den rituellen Waschungen. Der zweite Bereich (al-mu\u2018amalat) regelt die Beziehungen zwischen Mensch und Mensch und behandelt dabei etwa Fragen des Ehe-, Erbschafts- und Strafrechtes. Da die Scharia in der Auslegung zuweilen gro\u00dfe Interpretationsspielr\u00e4ume offen l\u00e4sst, bildete sich in den ersten islamischen Jahrhunderten die Disziplin der islamischen Jurisprudenz (\u2192 s. fiqh) heraus, die das g\u00f6ttliche Gesetz in Form von Anleitungen und Rechtsgutachten praktikabel macht. Im islamistischen Spektrum wird diese klassische Form der vermittelnden Jurisprudenz zugunsten des direkten Rekurses auf die Altvorderen abgelehnt. W\u00e4hrend sich in allen islamischen Staatswesen seit den ersten Jahrhunderten parallel zur Scharia auch ein weltliches Gesetz (qanun) entwickelte, das auf dem Gewohnheitsrecht, Herrscherverordnungen oder in der Neuzeit auf der Grundlage europ\u00e4ischer Vorbilder fu\u00dfte und sich mit Fragen befasste, die in der Scharia nicht behandelt werden, lehnen islamistische Str\u00f6mungen die Notwendigkeit einer Erg\u00e4nzung zur Scharia ab, wird diese doch als allumfassend betrachtet.“<\/p>\n
\u2013 Dr. Christian Funke<\/p>\n
https:\/\/www.kas.de\/de\/web\/extremismus\/islamismus\/scharia#:~:text=Mit%20Scharia%20wird%20die%20Gesamtheit,g%C3%B6ttlichen%20Ursprungs%20als%20unver%C3%A4nderlich%20gilt.<\/p>\n
Die Konrad Adenauer.<\/p>\n
Machen wir weiter…
\nFurchtbar allumf\u00e4nglich UND DENNOCH sehr eingegrenzt…
\nIch m\u00fcsste ein Buch dr\u00fcber schreiben…
\nGeht aber nicht. Die Islamwissenschaften…
\nDie „Gesetzgebung“
\nEntspricht NICHT dem was man „so kennt“
\nAuch fehlt es mir an Zeit ABER diese Quelle ist nicht schlecht. F\u00fcr meine t\u00fcrkischen Leser;
\nWeil…
\nEs REICHT wie man was auslegt. Es reicht hier wie…
\nDort.<\/p>\n
„\u015eER\u0130AT
\n\u0627\u0644\u0634\u0631\u064a\u0639\u0629
\n\u0130sl\u00e2m\u2019a ait din\u00ee, ahl\u00e2k\u00ee ve hukuk\u00ee h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc anlam\u0131nda bir terim.<\/p>\n
„S\u00f6zl\u00fckte \u201cbir y\u00f6ne do\u011fru a\u00e7\u0131larak uzay\u0131p gitmek, a\u00e7\u0131k olmak; a\u00e7\u0131k hale getirmek\u201d anlamlar\u0131ndaki \u015fer\u2018 k\u00f6k\u00fcnden t\u00fcreyen \u015fer\u00eeat (\u00e7o\u011fulu \u015fer\u00e2i\u2018) ve \u015fir\u2018at kelimeleri \u201cinsanlar\u0131n ya da hayvanlar\u0131n su i\u00e7ti\u011fi, a\u00e7\u0131kta olan ve kesilmeyen akarsu; bu suya giden yollar\u201d m\u00e2nalar\u0131na gelmektedir. Zamanla \u201ca\u00e7\u0131k ve do\u011fru kurallar, yerle\u015fik davran\u0131\u015f bi\u00e7imi (\u00e2det)\u201d ve -yahudi \u015feriat\u0131, h\u0131ristiyan \u015feriat\u0131 tamlamalar\u0131nda oldu\u011fu gibi- \u201cbir semav\u00ee dine dayanan h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc\u201d anlamlar\u0131nda kullan\u0131lan bu kelimelerin \u0130sl\u00e2m kaynaklar\u0131nda kazand\u0131\u011f\u0131 terim anlam\u0131 hakk\u0131nda farkl\u0131 yakla\u015f\u0131m ve a\u00e7\u0131klamalar vard\u0131r (a\u015f.bk.). Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de biri \u015feriat olmak \u00fczere \u015fer\u2018 k\u00f6k\u00fcnden t\u00fcremi\u015f isim ve fiiller be\u015f yerde ge\u00e7er. Bunlardan, \u0130sr\u00e2ilo\u011fullar\u0131\u2019n\u0131n avlanma yasa\u011f\u0131yla ilgili olarak s\u0131nanmas\u0131na dair \u00e2yette ge\u00e7en ve bal\u0131klar\u0131n durumunu tasvir eden \u201c\u015furraan\u201d (su y\u00fcz\u00fcne \u00e7\u0131karak, ak\u0131n ak\u0131n) kelimesi (el-A\u2018r\u00e2f 7\/163) d\u0131\u015f\u0131ndakiler \u201cbireysel ve toplumsal hayat\u0131 d\u00fczenleyici din esasl\u0131 kurallar\u201d veya \u201cbu nitelikte kural koymak\u201d m\u00e2nas\u0131nda kullan\u0131lm\u0131\u015ft\u0131r (el-M\u00e2ide 5\/48; e\u015f-\u015e\u00fbr\u00e2 42\/13, 21; el-C\u00e2siye 45\/18; R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201c\u015fr\u02bfa\u201d md.). Bu anlamla kelimenin k\u00f6k\u00fcndeki \u201csu kayna\u011f\u0131na g\u00f6t\u00fcren yol\u201d anlam\u0131 aras\u0131nda semantik bir ili\u015fki vard\u0131r. \u015eeriat ve \u015fir\u2018at kelimelerinin \u201cyerle\u015fik davran\u0131\u015f bi\u00e7imi\u201d m\u00e2nas\u0131nda kullan\u0131m\u0131 da b\u00f6yle bir ili\u015fkinin varl\u0131\u011f\u0131n\u0131 teyit etmektedir. \u015eer\u2018 k\u00f6k\u00fcnden t\u00fcreyen isim ve fiiller hadislerde ve sah\u00e2be s\u00f6zlerinde k\u00f6k anlamlar\u0131na ba\u011fl\u0131 \u015fekilde s\u0131k\u00e7a ge\u00e7ti\u011fi gibi \u015feriat kelimesi ve \u00e7o\u011fulu \u0130sl\u00e2m\u2019\u0131n itikad\u00ee ve amel\u00ee h\u00fck\u00fcmlerini bazan tek tek, bazan da bir b\u00fct\u00fcn halinde ifade edecek bi\u00e7imde kullan\u0131lmaktad\u0131r (M\u00fcsned, III, 439; IV, 188; Buh\u00e2r\u00ee, \u201c\u1e62avm\u201d, 1; Eb\u00fb D\u00e2v\u00fbd, \u201cFiten\u201d, 6). \u201c\u015eeraa\u201d fiili \u201cAllah\u2019\u0131n h\u00fck\u00fcm koymas\u0131\u201d anlam\u0131nda Abdullah b. Mes\u2018\u00fbd\u2019un bir s\u00f6z\u00fcnde yer almakta (M\u00fcslim, \u201cMes\u00e2cid\u201d, 257), ancak temel hadis kaynaklar\u0131ndaki hadislerde ve sah\u00e2be s\u00f6zlerinde \u201c\u015fer\u2018\u00ee\u201d nitelemesi yer almamaktad\u0131r.<\/p>\n
\u0130sl\u00e2m\u00ee de\u011ferler b\u00fct\u00fcn\u00fcn\u00fc ifade eden ve \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde merkez\u00ee bir konuma sahip olan \u015feriat ve \u015fer\u2018 kavramlar\u0131 klasik kaynaklarda tarih boyunca din kavram\u0131ndan daha \u00e7ok vurgulanm\u0131\u015ft\u0131r. Ancak bunlar\u0131n \u0130sl\u00e2m\u00ee ilimler literat\u00fcr\u00fcnde yayg\u0131nl\u0131k kazan\u0131p terimle\u015fmesi II. (VIII.) y\u00fczy\u0131ldan sonra olmu\u015ftur. Bu y\u00fczy\u0131la ait kaynaklar incelendi\u011finde terim anlam\u0131nda \u015fer\u2018 ve \u015feriat\u0131n sonraki d\u00f6nemlere g\u00f6re olduk\u00e7a az kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Telifi II. (VIII.) y\u00fczy\u0131l\u0131n sonuna rastlayan \u015e\u00e2fi\u00ee\u2019nin er-Ris\u00e2le\u2019sinde (s. 92) \u015feriat kelimesi terim anlam\u0131nda bir defa \u00e7o\u011ful haliyle ge\u00e7mektedir. Belirtilen s\u00fcre\u00e7te telif edilen kaynaklar\u0131n \u015fer\u2018 ve \u015feriata ili\u015fkin kullan\u0131m bi\u00e7imi hadislerdeki kullan\u0131m bi\u00e7imi ile paralellik g\u00f6stermektedir. Mesel\u00e2 \u015e\u00e2fi\u00ee \u015feriat kelimesini genellikle tek bir h\u00fck\u00fcm anlam\u0131nda kullanmaktad\u0131r (el-\u00dcm, III, 457; IV, 359-360; XI, 25, 100; XIV, 412-413; XV, 79-80). Buna kar\u015f\u0131l\u0131k \u015feriat\u0131n klasik d\u00f6nemde neredeyse tamamen \u201c\u015fer\u2018\u00ee h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc\u201d m\u00e2nas\u0131na tahsis edildi\u011fi g\u00f6r\u00fclmektedir. Kelimenin \u00e7o\u011ful \u015feklinin \u201cilm\u00fc\u2019\u015f-\u015fer\u00e2i\u2018\u201d tabirinde oldu\u011fu gibi (Pezdev\u00ee, I, 29-32) \u201cahk\u00e2m\u201d (me\u015fr\u00fb\u00e2t) anlam\u0131nda kullan\u0131lmas\u0131 sonraki d\u00f6nemlerde de devam etmi\u015ftir. Bu kavramlar\u0131n \u0130sl\u00e2m\u00ee d\u00fc\u015f\u00fcnce bi\u00e7imine y\u00f6n veren niteli\u011fini, gerek itikad\u00ee gerekse amel\u00ee h\u00fck\u00fcmlerin kayna\u011f\u0131na ve nas\u0131l elde edilece\u011fine ili\u015fkin tart\u0131\u015fmalarla birlikte kazanmaya ba\u015flad\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Bu da kel\u00e2m ve sonras\u0131nda f\u0131k\u0131h usul\u00fc disiplinlerinin olu\u015fum s\u00fcrecine denk gelmektedir.<\/p>\n
\u015eer\u2018 (\u015feriat koymak) kelimesi masdar olmakla birlikte Arap\u00e7a\u2019da masdarlar ism-i f\u00e2il ve ism-i mef\u2018\u00fbl anlam\u0131 ta\u015f\u0131yabildi\u011finden klasik d\u00f6neme ait eserlerde \u015fer\u2018 bazan \u201c\u015f\u00e2ri\u2018\u201d veya \u201cme\u015fr\u00fb\u2018\u201d m\u00e2nas\u0131na gelecek bi\u00e7imde kullan\u0131lm\u0131\u015ft\u0131r. Mesel\u00e2 \u201cceale\u2019\u015f-\u015fer\u2018u\u201d (\u015fer\u2018 \u015f\u00f6yle h\u00fckmetti) gibi anlat\u0131mlarda (Serahs\u00ee, el-Mebs\u00fb\u1e6d, IV, 205; V, 207; VI, 6) \u015fer\u2018 \u201c\u015f\u00e2ri\u2018\u201d anlam\u0131ndad\u0131r. Nitekim L\u00e2mi\u015f\u00ee (VI.\/XII. y\u00fczy\u0131l), fukaha terminolojisinde \u015fer\u2018 kelimesinin \u201c\u015fer\u2018\u00ee h\u00fck\u00fcmlerin koyucusu\u201d anlam\u0131na geldi\u011fini belirtmektedir (Kit\u00e2b f\u00ee U\u1e63\u00fbli\u2019l-f\u0131\u1e33h, s. 53). \u0130l\u00e2h\u00ee irade taraf\u0131ndan konulan h\u00fck\u00fcmler b\u00fct\u00fcn\u00fcn\u00fc ifade etmek \u00fczere (me\u015fr\u00fb\u2018 m\u00e2nas\u0131nda) kullan\u0131ld\u0131\u011f\u0131nda ise \u015fer\u2018 \u015feriat kavram\u0131yla e\u015f anlaml\u0131 olmaktad\u0131r (Cess\u00e2s, I, 164, 392). Ayn\u0131 \u015fekilde \u201ceb\u00e2hath\u00fc\u2019\u015f-\u015fer\u00eeat\u00fc\u201d (\u015feriat mubah k\u0131lm\u0131\u015ft\u0131r) gibi anlat\u0131mlarda oldu\u011fu gibi (\u0130m\u00e2m\u00fc\u2019l-Haremeyn el-C\u00fcveyn\u00ee, s. 367) \u015feriat da bazan \u201c\u015f\u00e2ri\u2018\u201d m\u00e2nas\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Wilfred Smith, masdar olan \u015fer\u2018 kelimesinin ba\u011flama g\u00f6re anlam\u0131n\u0131n de\u011fi\u015febildi\u011fi ger\u00e7e\u011fini g\u00f6zden ka\u00e7\u0131rd\u0131\u011f\u0131 i\u00e7in \u015fer\u2018 ve \u015feriat terimlerinin kavramsal i\u00e7erikleri aras\u0131nda farkl\u0131l\u0131k bulundu\u011funu ve birinin di\u011ferinin yerine kullan\u0131lamayaca\u011f\u0131n\u0131 ileri s\u00fcrer (On Understanding Islam, s. 96-97, 98). Ancak ba\u015fta f\u0131k\u0131h usul\u00fc eserleri olmak \u00fczere klasik literat\u00fcrde bu kavramlar\u0131n kullan\u0131lma bi\u00e7imi onun s\u0131n\u0131rl\u0131 say\u0131da kel\u00e2m kayna\u011f\u0131n\u0131 inceleyerek ula\u015ft\u0131\u011f\u0131 bu sonucu desteklememektedir.<\/p>\n
\u015e\u00e2ri\u2018 denildi\u011finde, \u201cAllah\u2019tan ba\u015fka h\u00fck\u00fcm koyucu yoktur\u201d ilkesi gere\u011fi (Seyfeddin el-\u00c2mid\u00ee, I, 72) hakikatte yaln\u0131zca Allah kastedilmekle birlikte Hz. Peygamber de \u015fer\u2018\u00ee h\u00fck\u00fcmleri tebli\u011f etmesi sebebiyle mecazen \u015f\u00e2ri\u2018 diye nitelenebilmektedir. \u015e\u00e2ri\u2018 kelimesiyle fukahan\u0131n kastedilmesi ise s\u00f6z konusu de\u011fildir. Ancak \u0130br\u00e2him b. M\u00fbs\u00e2 e\u015f-\u015e\u00e2t\u0131b\u00ee, m\u00fcft\u00fcn\u00fcn de (m\u00fcctehid\/fakih) Peygamber gibi il\u00e2h\u00ee iradeyi tebli\u011f etmesi ve kendi ictihad\u0131na g\u00f6re m\u00fckelleflerin fiilleri hakk\u0131nda h\u00fck\u00fcm vermesi dolay\u0131s\u0131yla bir bak\u0131ma \u015f\u00e2ri\u2018 say\u0131ld\u0131\u011f\u0131n\u0131 ifade etmektedir. Ona g\u00f6re m\u00fcft\u00fcn\u00fcn \u015feriat olarak bildirdi\u011fi hususlar ya nas \u015feklinde bir nakildir ya da naslardan istinbat edilmi\u015ftir. M\u00fcft\u00fcn\u00fcn kendi g\u00f6r\u00fc\u015f ve ictihad\u0131na g\u00f6re h\u00fck\u00fcm verme yetkisinin bulunmas\u0131, \u00e2deta onun kendisine t\u00e2bi olunmas\u0131 ve s\u00f6z\u00fcne uyulmas\u0131 v\u00e2cip olan (gereken) bir \u015f\u00e2ri\u2018 makam\u0131nda bulundu\u011funu g\u00f6sterir. As\u0131l hil\u00e2fet yani Peygamber\u2019in yerini tutma budur; \u00e7\u00fcnk\u00fc h\u00fck\u00fcm koymak ancak \u015f\u00e2rie ait bir yetkidir. Hatta nassa dayal\u0131 h\u00fck\u00fcmlerin ve gerek\u00e7elerinin anla\u015f\u0131l\u0131p somut olaylara uygulanmas\u0131nda da m\u00fcft\u00fc \u015f\u00e2ri\u2018 gibi hareket etmektedir. Bu sebeple m\u00fcctehidlerin fetvalar\u0131 mukallitler (avam) i\u00e7in \u015fer\u2018\u00ee deliller konumundad\u0131r (el-Muv\u00e2fa\u1e33\u0101t, IV, 244-246, 292-293). Norman Calder, \u015e\u00e2t\u0131b\u00ee\u2019nin bu yakla\u015f\u0131m\u0131ndan hareketle yorum faaliyetlerinin yarat\u0131c\u0131 y\u00f6n\u00fcn\u00fc vurgulamak amac\u0131yla ve n\u00e2diren g\u00f6r\u00fclen bir anlam geni\u015flemesiyle fakihlerin de \u015f\u00e2ri\u2018 diye nitelendirildi\u011fi tesbitini yapmaktad\u0131r (EI2 [\u0130ng.], IX, 322).<\/p>\n
\u015eeriat\/\u015fer\u2018 kelimesi klasik d\u00f6neme ait literat\u00fcrde kapsam bak\u0131m\u0131ndan biri geni\u015f, di\u011feri dar olmak \u00fczere iki anlam\u0131 belirtmek i\u00e7in kullan\u0131lmaktad\u0131r. Geni\u015f anlamda \u015feriatla Allah taraf\u0131ndan insanlar i\u00e7in din olarak \u00f6ng\u00f6r\u00fclen h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc kastedilmektedir (Kurtub\u00ee, XVI, 163). \u00d6ng\u00f6r\u00fclen h\u00fck\u00fcmlerin asl\u00ee\/itikad\u00ee ya da fer\u2018\u00ee\/amel\u00ee nitelikte olmas\u0131 aras\u0131nda \u015feriat\u0131n kapsam\u0131na girme bak\u0131m\u0131ndan bir fark bulunmamaktad\u0131r. Belirtilen kavramsal i\u00e7eri\u011fiyle \u015feriat \u201cdin\u201d ve \u201cmillet\u201d kar\u015f\u0131l\u0131\u011f\u0131d\u0131r; \u015feriat, din ve millet kelimeleri ayn\u0131 h\u00fck\u00fcmler b\u00fct\u00fcn\u00fcn\u00fc g\u00f6stermektedir. Adland\u0131rmada ortaya \u00e7\u0131kan farkl\u0131l\u0131k kavram\u0131n niteli\u011fine ili\u015fkin olmay\u0131p itibar\u00eedir. \u0130l\u00e2h\u00ee irade taraf\u0131ndan \u00f6ng\u00f6r\u00fclen h\u00fck\u00fcmler b\u00fct\u00fcn\u00fcne konulmu\u015f olmalar\u0131 y\u00f6n\u00fcyle \u015fer\u2018\/\u015feriat, kendilerine uyulmas\u0131 y\u00f6n\u00fcyle din ve yaz\u0131lmalar\u0131 y\u00f6n\u00fcyle de millet denilmektedir. \u015eeriat teriminin din\u00ee h\u00fck\u00fcmleri ifade edecek geni\u015flikte kullan\u0131m\u0131na, f\u0131kh\u0131n tan\u0131m\u0131nda ba\u015fvurulan \u201c\u015fer\u2018\u00ee amel\u00ee h\u00fck\u00fcmler\u201d tamlamas\u0131nda yer alan \u015fer\u2018\u00ee nitelemesi \u00f6rnek g\u00f6sterilebilir. F\u0131k\u0131h usulc\u00fclerinin b\u00fcy\u00fck \u00e7o\u011funlu\u011funa g\u00f6re \u015fer\u2018\u00ee nitelemesi, tan\u0131mda il\u00e2h\u00ee iradeye nisbet edilen itikad\u00ee ve amel\u00ee h\u00fck\u00fcmlerin tamam\u0131n\u0131 ifade etmekte, amel\u00ee nitelemesi de s\u00f6z konusu h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc i\u00e7inde f\u0131kh\u0131n alan\u0131n\u0131 belirlemektedir. Benzer \u015fekilde baz\u0131 Hanef\u00ee usulc\u00fcleri Kur\u2019an, s\u00fcnnet ve icm\u00e2\u0131 ifade etmek amac\u0131yla us\u00fbl\u00fc\u2019l-f\u0131kh yerine us\u00fbl\u00fc\u2019\u015f-\u015fer\u2018 tamlamas\u0131n\u0131 tercih etmekte (Pezdev\u00ee, I, 62; Eb\u00fc\u2019l-Berek\u00e2t en-Nesef\u00ee, I, 8) ve \u015fer\u2018 terimiyle yaln\u0131z f\u0131kh\u00ee h\u00fck\u00fcmlerin de\u011fil itikad\u00ee h\u00fck\u00fcmlerin de kastedildi\u011fine i\u015faret etmektedir; \u00e7\u00fcnk\u00fc Kur\u2019an, s\u00fcnnet ve icm\u00e2 f\u0131kh\u0131n yan\u0131 s\u0131ra us\u00fbl\u00fc\u2019d-d\u00eeni te\u015fkil eden h\u00fck\u00fcmlerin de kayna\u011f\u0131d\u0131r. Terimin geni\u015f anlamda kullan\u0131m\u0131na bir di\u011fer \u00f6rnek \u201cf\u00fcr\u00fbu\u2019\u015f-\u015fer\u2018\u201d tabiridir. Mesel\u00e2 Fahreddin er-R\u00e2z\u00ee, taklidin itikad\u00ee de\u011fil amel\u00ee h\u00fck\u00fcmler alan\u0131nda c\u00e2iz oldu\u011funu belirtmek i\u00e7in bu tabire ba\u015fvurmaktad\u0131r (el-Ma\u1e25\u1e63\u00fbl, II, 527, 529, ayr\u0131ca bk. t\u00fcr.yer.). Burada geni\u015f anlam\u0131yla kullan\u0131ld\u0131\u011f\u0131nda ve, \u201cH\u00fck\u00fcm koyucu Allah, h\u00fckm\u00fc a\u00e7\u0131\u011fa \u00e7\u0131karan ise \u015feriatt\u0131r\u201d ifadesinde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi (Bahr\u00fclul\u00fbm el-Leknev\u00ee, I, 25) il\u00e2h\u00ee iradenin bir tezah\u00fcr\u00fc olmas\u0131 a\u00e7\u0131s\u0131ndan ele al\u0131nd\u0131\u011f\u0131nda \u015feriat teriminin Allah\u2019\u0131n hitab\u0131 (hit\u00e2bullah) kavram\u0131yla \u00f6rt\u00fc\u015fmedi\u011fini belirtmek gerekir; \u00e7\u00fcnk\u00fc hit\u00e2bullah tabiri, yaln\u0131zca \u015fer\u2018\u00ee (itikad\u00ee ve amel\u00ee) h\u00fck\u00fcmler \u015feklinde tezah\u00fcr eden il\u00e2h\u00ee iradeyi de\u011fil onun yan\u0131 s\u0131ra Allah\u2019\u0131n z\u00e2t\u0131na, insanlar\u0131n bizzat kendilerine ve e\u015fyaya y\u00f6nelik bildirmelerini i\u00e7ermektedir. Bu sebeple \u015feriat ve hit\u00e2bullah kavramlar\u0131 aras\u0131nda bir \u00f6rt\u00fc\u015fme de\u011fil tam giri\u015fimlilik s\u00f6z konusudur.<\/p>\n
Dar anlamda kullan\u0131ld\u0131\u011f\u0131nda \u015feriat tabiriyle yaln\u0131z de\u011fi\u015fime konu olabilen h\u00fck\u00fcmler, yani her peygambere ve onun tebli\u011f d\u00f6nemine g\u00f6re farkl\u0131la\u015fabilen h\u00fck\u00fcmlerin yan\u0131 s\u0131ra Kur\u2019an ve S\u00fcnnet\u2019teki neshe a\u00e7\u0131k h\u00fck\u00fcmlerle ictihad\u00ee h\u00fck\u00fcmler de kastedilmektedir. \u015eeriat kavram\u0131 dar anlam\u0131nda al\u0131nd\u0131\u011f\u0131nda din kavram\u0131, ba\u015fta tevhid olmak \u00fczere nebev\u00ee gelenek boyunca b\u00fct\u00fcn toplumlara tebli\u011f edilmi\u015f itikada ili\u015fkin h\u00fck\u00fcmlerle s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015f olmaktad\u0131r ki bu t\u00fcr h\u00fck\u00fcmlerin zaman i\u00e7inde de\u011fi\u015fmesi d\u00fc\u015f\u00fcn\u00fclemez; \u00e7\u00fcnk\u00fc itikad\u00ee h\u00fck\u00fcmler olmas\u0131 gerekeni de\u011fil olan\u0131 belirtir ve ger\u00e7eklik \u00fczerine kuruludur. \u015eu halde dar anlam\u0131yla \u015feriat \u201camel\u00ee h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc\u201d diye tan\u0131mlanabilir; hatta baz\u0131 kel\u00e2mc\u0131 ve usulc\u00fclere g\u00f6re bu anlam \u015feriat\u0131n tek ve asl\u00ee anlam\u0131n\u0131 temsil etmektedir. Bu yakla\u015f\u0131mda din\u00ee h\u00fck\u00fcmler \u015fer\u2018\u00ee ve gayri \u015fer\u2018\u00ee k\u0131s\u0131mlar\u0131na ayr\u0131l\u0131r. \u015eer\u2018\u00ee h\u00fck\u00fcmler sadece \u015feriat yoluyla bilinebilen h\u00fck\u00fcmlerdir ki bunlar da nazar\u00ee (usul\u00ee) ve amel\u00ee h\u00fck\u00fcmler bi\u00e7iminde tasnif edilir. \u015eer\u2018\u00ee amel\u00ee ahk\u00e2m denildi\u011finde amel\u00ee kayd\u0131 itikad\u00ee h\u00fck\u00fcmleri de\u011fil nazar\u00ee h\u00fck\u00fcmleri kapsam d\u0131\u015f\u0131nda tutmaktad\u0131r. Zira, \u201cAllah\u2019a iman etmek v\u00e2ciptir\u201d ya da, \u201cPeygamber\u2019i tasdik etmek v\u00e2ciptir\u201d gibi itikad\u00ee h\u00fck\u00fcmler, \u015fer\u2018\u00ee delillerle de\u011fil \u201cak\u0131l yoluyla bilinmesi gereken h\u00fck\u00fcmler\u201d m\u00e2nas\u0131nda \u015fer\u2018\u00ee h\u00fck\u00fcm kapsam\u0131na girmez. Burada nazar\u00ee h\u00fck\u00fcmle kastedilen icm\u00e2\u0131n h\u00fcccet olmas\u0131 gibi h\u00fck\u00fcmlerdir. Ancak nazar\u00ee h\u00fck\u00fcm tabiri baz\u0131lar\u0131na g\u00f6re hem itikad\u00ee hem usul\u00ee h\u00fck\u00fcmleri i\u00e7erecek geni\u015fliktedir (Sadr\u00fc\u015f\u015fer\u00eea, I, 22-23). \u015eeriat teriminin dar anlamda kullan\u0131m\u0131 geni\u015f anlam\u0131 gibi erken d\u00f6neme aittir. Nitekim Kat\u00e2de b. Di\u00e2me (\u00f6. 117\/735) dinin tek, \u015feriat\u0131n ise muhtelif oldu\u011funu s\u00f6yleyerek iki kavram\u0131 birbirinden ay\u0131rmakta ve \u015feriat\u0131 \u201cfarzlar, hadler, emir ve nehiyler\u201d bi\u00e7iminde tan\u0131mlamaktad\u0131r (Taber\u00ee, VI, 365; XXV, 191). Yine onun, \u201cTevrat\u2019\u0131n bir \u015feriat\u0131, \u0130ncil\u2019in bir \u015feriat\u0131 ve Kur\u2019an\u2019\u0131n bir \u015feriat\u0131 vard\u0131r … Buna kar\u015f\u0131l\u0131k kendisinden ba\u015fkas\u0131n\u0131n kabul g\u00f6rmeyece\u011fi tek din peygamberlerin getirdikleri tevhid ve ihl\u00e2st\u0131r\u201d \u015feklindeki ifadelerinden (a.g.e., VI, 365) \u015feriat\u0131 neshe a\u00e7\u0131k amel\u00ee h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc halinde g\u00f6rd\u00fc\u011f\u00fc anla\u015f\u0131lmaktad\u0131r. Benzer \u015fekilde Eb\u00fb Han\u00eefe de peygamberlerin getirdikleri dinin tek, \u015feriatlar\u0131n ise muhtelif oldu\u011funu s\u00f6ylemektedir (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim, s. 13-14). Bu ifadelerde ictihad\u00ee h\u00fck\u00fcmlere de\u011finilmi\u015f olmamakla birlikte \u015feriat\u0131n de\u011fi\u015fime konu olabilen h\u00fck\u00fcmler anlam\u0131na vurgu yap\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Eb\u00fb Han\u00eefe\u2019nin, \u201cDinde f\u0131k\u0131h ahk\u00e2mda f\u0131k\u0131htan daha \u00fcst\u00fcnd\u00fcr\u201d bi\u00e7imindeki s\u00f6z\u00fcnden din kelimesini itikad\u00ee h\u00fck\u00fcmleri belirtmek i\u00e7in kulland\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r (el-F\u0131\u1e33h\u00fc\u2019l-ebsa\u1e6d, s. 36).<\/p>\n
\u0130sl\u00e2m\u00ee ilimler alan\u0131ndaki \u00e7a\u011fda\u015f eserlerde \u015feriat terimini sadece nas yoluyla bildirilen h\u00fck\u00fcmlerle s\u0131n\u0131rlayan yayg\u0131n yakla\u015f\u0131m\u0131n aksine usul\u00fcne uygun bi\u00e7imde yap\u0131lm\u0131\u015f bir istinbat (ictihad) i\u015flemi sonucunda elde edilmi\u015f olmas\u0131 da h\u00fckm\u00fcn \u015fer\u2018\u00eelik niteli\u011fini kazanmas\u0131 bak\u0131m\u0131ndan yeterlidir. \u00c7\u00fcnk\u00fc \u015feriat il\u00e2h\u00ee iradenin h\u00fck\u00fcm \u015feklinde tezah\u00fcr\u00fcnden ibarettir. \u0130l\u00e2h\u00ee irade, Kur\u2019an ve S\u00fcnnet naslar\u0131 ile sabit olan h\u00fck\u00fcmler bi\u00e7iminde a\u00e7\u0131\u011fa \u00e7\u0131kabilece\u011fi gibi istinbat y\u00f6ntemleriyle elde edilen h\u00fck\u00fcmler olarak da tezah\u00fcr edebilir. \u0130stinbat il\u00e2h\u00ee iradenin ke\u015ffine y\u00f6nelik bir i\u015flemdir. Bu a\u00e7\u0131dan istinbat yoluyla elde edilen h\u00fck\u00fcmler de naslarla sabit olanlar gibi \u015fer\u2018\u00eedir. Nitekim Tak\u0131yy\u00fcddin \u0130bn Teymiyye, gerek nassa gerekse istinbata dayanan h\u00fck\u00fcmlerin \u015fer\u2018\u00eeli\u011finde bir ku\u015fku bulunmad\u0131\u011f\u0131 i\u00e7in onlar\u0131n s\u0131rf elde edili\u015f tarzlar\u0131n\u0131 ve ba\u011flay\u0131c\u0131l\u0131k d\u00fczeylerini dikkate alan bir yakla\u015f\u0131mla \u201c\u015fer\u2018-i m\u00fcnezzel\u201d ve \u201c\u015fer\u2018-i m\u00fcevvel\u201d bi\u00e7iminde bir ay\u0131r\u0131m yapmaktad\u0131r (el-Fur\u1e33\u0101n, s. 73-75). Her ne kadar \u0130bn Teymiyye, \u015fer\u2018-i m\u00fcnezzele t\u00e2bi olman\u0131n herkesin \u00fczerine v\u00e2cip olmas\u0131na kar\u015f\u0131l\u0131k \u015fer\u2018-i m\u00fcevvele t\u00e2bi olman\u0131n v\u00e2cip olmad\u0131\u011f\u0131n\u0131 belirterek bunlar\u0131n ba\u011flay\u0131c\u0131l\u0131k d\u00fczeylerinin farkl\u0131l\u0131\u011f\u0131na dikkat \u00e7ekse ve \u0130sl\u00e2m hukuk biliminde nasla sabit h\u00fck\u00fcmlerin di\u011ferlerine g\u00f6re bir \u00f6nceli\u011fi ve \u00fcst\u00fcnl\u00fc\u011f\u00fc bulunsa da ba\u011flay\u0131c\u0131l\u0131\u011f\u0131n, ilke olarak \u015fer\u2018\u00ee h\u00fckm\u00fcn nassa ya da ictihada dayan\u0131p dayanmamas\u0131yla ilgili de\u011fil onun il\u00e2h\u00ee iradeye aidiyetindeki (\u015fer\u2018\u00eeli\u011findeki) kesinlik derecesiyle ilgili oldu\u011fu kabul edilmektedir. Ayr\u0131ca ictihad\u00ee bir h\u00fck\u00fcm mutlak \u015fekilde ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 bulunmayan h\u00fck\u00fcm demek de\u011fildir. \u0130ctihad\u00ee h\u00fck\u00fcm onu istinbat eden m\u00fcctehidi ve ona uyan kimseleri ba\u011flar. \u015eer\u2018-i m\u00fcevvel niteli\u011findeki bir h\u00fckm\u00fcn yarg\u0131 yetkisine dayanmas\u0131 halinde ise ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 hukuk\u00ee bak\u0131mdan (kaz\u00e2en) \u015fer\u2018-i m\u00fcnezzel niteli\u011findeki h\u00fck\u00fcmlere benzetilmi\u015ftir. Nitekim \u015eeh\u00e2beddin el-Kar\u00e2f\u00ee, yarg\u0131 karar\u0131n\u0131n hem \u015fer\u2018\u00ee niteli\u011fine hem de ba\u011flay\u0131c\u0131l\u0131k d\u00fczeyine dikkat \u00e7ekmek \u00fczere onun Allah\u2019tan v\u00e2rit olan bir nas gibi oldu\u011funu belirtmektedir (el-\u0130\u1e25k\u00e2m, s. 129). Bu tesbitler \u0131\u015f\u0131\u011f\u0131nda h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc olarak tan\u0131mland\u0131\u011f\u0131nda f\u0131k\u0131hla \u015feriat kavramlar\u0131 aras\u0131nda \u015fer\u2018\u00eelik a\u00e7\u0131s\u0131ndan bir ay\u0131r\u0131ma gidilmesinin isabetli olmad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/p>\n
Klasik literat\u00fcrde \u015fer\u2018\u00ee nitelemesinin \u00fc\u00e7 temel i\u015fleve sahip bulundu\u011fu tesbit edilmektedir. \u0130lki bir meseleyle ilgili yarg\u0131 ya da de\u011ferlendirmenin kayna\u011f\u0131na ili\u015fkin vurgudur. Mesel\u00e2 \u015fer\u2018\u00ee delil ya da \u015fer\u2018\u00ee h\u00fck\u00fcm tabirlerinde \u015fer\u2018\u00ee nitelemesi nitelenen hususun il\u00e2h\u00ee iradeyle al\u00e2kas\u0131n\u0131 belirtmektedir. \u015eer\u2018\u00ee nitelemesinin bu i\u015flevi ne olmad\u0131\u011f\u0131ndan hareketle \u201cakl\u00ee olmayan\u201d bi\u00e7iminde a\u00e7\u0131klanmaktad\u0131r. Akl\u00ee olmayan denildi\u011finde s\u0131rf ak\u0131l yoluyla bilinemeyecek bir nitelik ya da ak\u0131l yoluyla ula\u015f\u0131lmayacak bir yarg\u0131 kastedilmektedir. Buna g\u00f6re bir niteleme ya da de\u011ferlendirmenin akl\u00ee olmad\u0131\u011f\u0131 s\u00f6ylendi\u011finde onun akla ayk\u0131r\u0131 veya ak\u0131l d\u0131\u015f\u0131 olmas\u0131 de\u011fil ak\u0131ldan do\u011fmad\u0131\u011f\u0131 ve akl\u0131n yetki alan\u0131 d\u0131\u015f\u0131nda bulundu\u011fu anlat\u0131lmak istenmektedir. \u015eer\u2018\u00ee nitelemesinin bu anlam\u0131nda g\u00f6r\u00fc\u015f birli\u011fi bulunmakla beraber Hanef\u00ee f\u0131k\u0131h usul\u00fcnde benimsenen g\u00f6r\u00fc\u015f e\u015fyaya ili\u015fkin iyilik ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn ak\u0131l yoluyla kavranabilece\u011fi, fakat buna ba\u011fl\u0131 olarak elde edilecek h\u00fckm\u00fcn \u015fer\u2018\u00ee k\u0131ymetinin bulunmad\u0131\u011f\u0131 do\u011frultusundad\u0131r (bk. H\u00c2K\u0130M; H\u00dcS\u00dcN ve KUBUH).<\/p>\n
Emev\u00eeler\u2019den itibaren \u0130sl\u00e2m devletlerindeki ikili hukuk yap\u0131s\u0131n\u0131 ifade etmek \u00fczere ba\u015fvurulan \u015fer\u2018\u00ee hukuk ve \u00f6rf\u00ee hukuk tabirleri hukuku koyan kaynak iradeye ili\u015fkin birer vurgu anlam\u0131 ta\u015f\u0131maktad\u0131r. \u00d6rf\u00ee hukuk, \u00f6zellikle kamu hukuku alan\u0131nda olmak \u00fczere \u015feriat\u0131n aksini \u00f6ng\u00f6rmedi\u011fi ve kamu yarar\u0131n\u0131n gerekli k\u0131ld\u0131\u011f\u0131 konularda devlet ba\u015fkanlar\u0131nca yap\u0131lan d\u00fczenlemelerden ibarettir. Bu hukuk, kayna\u011f\u0131n\u0131 \u00f6rf ve \u00e2detten alabilece\u011fi gibi devlet ba\u015fkan\u0131n\u0131n ortaya \u00e7\u0131kan yasama ihtiyac\u0131n\u0131 bizzat takdir etmesine de dayanabilir. Kamu otoritesinin, \u00f6zellikle kamu hukuku alan\u0131nda dinin (\u015fer\u2018) genel ilkelerine ters d\u00fc\u015fmeyecek d\u00fczenlemeler ve uygulamalar yapma yetkisi anlam\u0131nda kullan\u0131lan \u201csiyaset\u201d kavram\u0131, devlet y\u00f6netimi ve yarg\u0131yla ilgili d\u00fczenlemelerin \u015fer\u2018in \u201cinsanlar\u0131n yarar\u0131n\u0131 (maslahat) ger\u00e7ekle\u015ftirme\u201d \u015feklinde form\u00fcle edilen temel amac\u0131n\u0131n d\u0131\u015f\u0131nda olmad\u0131\u011f\u0131n\u0131 belirtmek i\u00e7in \u201c\u015fer\u2018iyye\u201d nitelemesiyle birlikte an\u0131lagelmi\u015ftir (bk. S\u0130Y\u00c2SET-i \u015eER\u2018\u0130YYE). Fakat tarih\u00ee s\u00fcre\u00e7te ortaya \u00e7\u0131kan bir k\u0131s\u0131m d\u00fczenlemelerin etkisiyle klasik literat\u00fcrde bazan kanun ve yasa tabirlerinin \u015feriata ayk\u0131r\u0131 tasarruflar\u0131 belirtmek \u00fczere kullan\u0131ld\u0131\u011f\u0131 da g\u00f6r\u00fclmektedir. \u015eer\u2018\u00ee nitelemesinin ikinci i\u015flevi, olan\u0131n bildirilmesi veya betimlenmesinin de\u011fil olmas\u0131 gerekene ili\u015fkin bir yarg\u0131n\u0131n s\u00f6z konusu oldu\u011funu vurgulamakt\u0131r. Buna g\u00f6re mesel\u00e2, f\u0131kh\u0131n tan\u0131mlanmas\u0131nda ba\u015fvurulan \u015fer\u2018\u00ee amel\u00ee ahk\u00e2m tamlamas\u0131ndaki \u015fer\u2018\u00ee nitelemesine, \u201c\u00c2lem h\u00e2distir\u201d veya, \u201cB\u00fct\u00fcn par\u00e7adan b\u00fcy\u00fckt\u00fcr\u201d gibi akl\u00ee ve, \u201cAte\u015f yak\u0131c\u0131d\u0131r\u201d gibi hiss\u00ee h\u00fck\u00fcmleri f\u0131kh\u0131n kapsam\u0131 d\u0131\u015f\u0131nda b\u0131rakmak amac\u0131yla yer verilmi\u015ftir. Akl\u00ee ve hiss\u00ee h\u00fck\u00fcm tabirleri do\u011frulanmaya ve yanl\u0131\u015f say\u0131lmaya a\u00e7\u0131k \u00f6nermeleri, \u015fer\u2018\u00ee h\u00fck\u00fcm tabiri ise olmas\u0131 gerekeni \u00f6ng\u00f6ren yapt\u0131rmal\u0131 (normatif) \u00f6nermeleri temsil etmektedir. \u015eer\u2018\u00ee nitelemesinin \u00fc\u00e7\u00fcnc\u00fc i\u015flevi nitelenen hususun kaynak iradeye uygunlu\u011funu g\u00f6stermektir. \u015eer\u2018\u00ee nitelemesi, ilke olarak ayn\u0131 anda \u201chem uhrev\u00ee (diy\u00e2n\u00ee) hem d\u00fcnyev\u00ee (kaz\u00e2\u00ee\/hukuk\u00ee) ge\u00e7erlilik\u201d anlam\u0131nda bir me\u015fruiyeti ifade eder. Mesel\u00e2 \u015fer\u2018\u00ee bo\u015fama denildi\u011finde Kur\u2019an ve S\u00fcnnet\u2019te \u00f6ng\u00f6r\u00fclen bi\u00e7ime uygun \u015fekilde ger\u00e7ekle\u015ftirilen bo\u015fama i\u015flemi kastedilir ki bu, hukuk\u00ee bak\u0131mdan ge\u00e7erli bir i\u015flem olman\u0131n yan\u0131nda uhrev\u00ee sorumlulu\u011fu da kald\u0131r\u0131c\u0131 niteliktedir. Fakat klasik doktrinde Kur\u2019an ve S\u00fcnnet\u2019te \u00f6ng\u00f6r\u00fclen bi\u00e7ime uyulmadan yap\u0131lan bo\u015fama i\u015fleminin (et-tal\u00e2ku\u2019l-bid\u2018\u00ee), \u00e7o\u011funlu\u011fa g\u00f6re uhrev\u00ee bak\u0131mdan sorumluluk gerektirmesine ra\u011fmen d\u00fcnyada hukuk\u00ee sonu\u00e7lar\u0131n\u0131 do\u011furaca\u011f\u0131 kabul edilmektedir. Bu durumda bid\u2018\u00ee bo\u015faman\u0131n mukabili olarak kullan\u0131lan \u015fer\u2018\u00ee bo\u015fama tabiri din\u00ee bo\u015fama kavram\u0131na denk d\u00fc\u015fmektedir. \u015eer\u2018\u00ee nitelemesi yaln\u0131zca d\u00fcnyev\u00ee ge\u00e7erlili\u011fi belirtmek i\u00e7in de kullan\u0131labilmektedir. Mesel\u00e2 \u015fer\u2018\u00ee bor\u00e7 denilince uhrev\u00ee bak\u0131mdan olmasa bile hukuk\u00ee bak\u0131mdan talep edilebilir bor\u00e7 kastedilir. \u015eu halde \u015fer\u2018\u00ee nitelemesi de\u011ferlendirme \u00f6l\u00e7\u00fctlerine g\u00f6re de\u011fi\u015febilen bir me\u015fruiyeti g\u00f6stermektedir ve s\u00f6z konusu me\u015fruiyet il\u00e2h\u00ee iradeye uygunlu\u011fu temsil etmektedir. Bu hem diy\u00e2neten hem de kaz\u00e2en olabilece\u011fi gibi bazan yaln\u0131z diy\u00e2neten, bazan da yaln\u0131z kaz\u00e2en bir uygunluk bi\u00e7iminde ger\u00e7ekle\u015febilir. Bu sebeple \u015fer\u2018\u00ee nitelemesindeki vurgunun hukuk\u00ee de\u011fil \u00f6ncelikle din\u00ee-ahl\u00e2k\u00ee oldu\u011funu mutlak \u015fekilde ileri s\u00fcren yakla\u015f\u0131m (Smith, s. 99), kelimenin sadece d\u00fcnyev\u00ee me\u015fruiyeti ifade edecek bi\u00e7imde kullan\u0131labildi\u011fi dikkate al\u0131n\u0131nca ge\u00e7erlili\u011fini k\u0131smen yitirmektedir. Bir h\u00fck\u00fcmler b\u00fct\u00fcn\u00fc olarak \u015feriat\u0131n be\u015fer\u00ee davran\u0131\u015flar\u0131 \u00f6ncelikle uhrev\u00ee sorumluluk a\u00e7\u0131s\u0131ndan de\u011ferlendirdi\u011fi ve d\u00fcnyev\u00ee de\u011ferlendirmenin de buna uygun d\u00fc\u015fmesi gerekti\u011fi a\u00e7\u0131kt\u0131r. Nitekim \u015fer\u2018\u00ee h\u00fck\u00fcmlerin tasnifinde dikkate al\u0131nan be\u015f h\u00fck\u00fcm kategorisi din\u00ee niteliklidir. Fakat menfaat \u00e7at\u0131\u015fmalar\u0131 \u00fczerine kurulu be\u015fer\u00ee ili\u015fkileri d\u00fczenleyen \u015fer\u2018\u00ee h\u00fck\u00fcmlerin uhrev\u00ee ve d\u00fcnyev\u00ee me\u015fruiyeti ayn\u0131 anda temsil etmesi her zaman m\u00fcmk\u00fcn olmamaktad\u0131r. Yarg\u0131 kararlar\u0131 bunun en a\u00e7\u0131k \u00f6rnekleridir. \u00c7\u00fcnk\u00fc uhrev\u00ee de\u011ferlendirme ki\u015filerin i\u00e7sel tutumlar\u0131n\u0131 esas ald\u0131\u011f\u0131 halde d\u00fcnyev\u00ee de\u011ferlendirme nesnel olmak zorundad\u0131r ve bu sebeple de bi\u00e7imseldir. \u015eu halde \u015feriat\u0131 olu\u015fturan h\u00fck\u00fcmlerin her biri uhrev\u00ee sorumlulu\u011fu kald\u0131r\u0131c\u0131 bir me\u015fruiyeti garanti etmedi\u011fi gibi \u015fer\u2018\u00ee nitelemesi de her zaman uhrev\u00ee ge\u00e7erlilik anlam\u0131nda bir din\u00eelik-ahl\u00e2k\u00eelik vurgusu ta\u015f\u0131mamaktad\u0131r.<\/p>\n
B\u0130BL\u0130YOGRAFYA
\n\u0130bn D\u00fcreyd, Cemheret\u00fc\u2019l-lu\u0121a (n\u015fr. Remz\u00ee M\u00fcn\u00eer el-Ba\u2018lebekk\u00ee), Beyrut 1987-88, II, 727, 728.<\/p>\n
Lis\u00e2n\u00fc\u2019l-\u02bfArab, \u201c\u015fr\u02bfa\u201d md.<\/p>\n
Teh\u00e2nev\u00ee, Ke\u015f\u015f\u00e2f (Dahr\u00fbc), I, 1018-1020.<\/p>\n
T\u00e2c\u00fc\u2019l-\u02bfar\u00fbs, \u201c\u015fr\u02bfa\u201d md.<\/p>\n
M\u00fcsned, III, 439; IV, 188.<\/p>\n
Eb\u00fb Han\u00eefe, el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim (n\u015fr. M. Z\u00e2hid Kevser\u00ee, trc. Mustafa \u00d6z, \u0130m\u00e2m-\u0131 Azam\u2019\u0131n Be\u015f Eseri i\u00e7inde), \u0130stanbul 1981, s. 13-14.<\/p>\n
a.mlf., el-F\u0131\u1e33h\u00fc\u2019l-ebsa\u1e6d (a.e. i\u00e7inde), s. 36.<\/p>\n
\u015e\u00e2fi\u00ee, el-\u00dcm (n\u015fr. Ahmed Bedreddin Hass\u00fbn), [bask\u0131 yeri yok] 1416\/1996 (D\u00e2ru Kuteybe), III, 457; IV, 359-360; XI, 25, 100; XIII, 18-19; XIV, 412-413; XV, 79-80.<\/p>\n
a.mlf., er-Ris\u00e2le (n\u015fr. Ahmed M. \u015e\u00e2kir), Kahire 1399\/1979, s. 21-25, 92, 471-476, 477.<\/p>\n
Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n (n\u015fr. S\u0131dk\u012b Cem\u00eel el-Att\u00e2r), Beyrut 1415\/1995, VI, 364-368; XXV, 191.<\/p>\n
Cess\u00e2s, el-Fu\u1e63\u00fbl fi\u2019l-u\u1e63\u00fbl (n\u015fr. Uceyl C\u00e2sim en-Ne\u015fem\u00ee), K\u00fcveyt 1414\/1994, I, 149-150, 164, 392.<\/p>\n
K\u0101d\u00ee Abd\u00fclcebb\u00e2r, el-Mu\u0121n\u00ee, VI\/1, s. 58, 64; XVII, 95-103, 144.<\/p>\n
Eb\u00fc\u2019l-H\u00fcseyin el-Basr\u00ee, el-Mu\u02bftemed (n\u015fr. Hal\u00eel el-Meys), Beyrut 1403\/1983, I, 6-7, 341.<\/p>\n
\u0130m\u00e2m\u00fc\u2019l-Haremeyn el-C\u00fcveyn\u00ee, el-Vara\u1e33\u0101t (Mahall\u00ee, Tav\u017c\u00ee\u1e25u\u2019l-m\u00fc\u015fkil\u00e2t min kit\u00e2bi\u2019l-Vara\u1e33\u0101t i\u00e7inde, n\u015fr. \u0130zzeddin Hi\u015f\u00e2m b. Abd\u00fclker\u00eem el-Bedr\u00e2n\u00ee), \u0130rbid 1423\/2003, s. 367.<\/p>\n
Pezdev\u00ee, Kenz\u00fc\u2019l-v\u00fc\u1e63\u00fbl (Abd\u00fclaz\u00eez el-Buh\u00e2r\u00ee, Ke\u015ff\u00fc\u2019l-esr\u00e2r i\u00e7inde, n\u015fr. Muhammed el-Mu\u2018tas\u0131m-Bill\u00e2h el-Ba\u011fd\u00e2d\u00ee), Beyrut 1414\/1994, I, 29-32, 62.<\/p>\n
Serahs\u00ee, el-Mebs\u00fb\u1e6d, IV, 205; V, 207; VI, 6.<\/p>\n
a.mlf., el-U\u1e63\u00fbl (n\u015fr. Eb\u00fc\u2019l-Vef\u00e2 el-Efg\u0101n\u00ee), \u0130stanbul 1990, I, 60.<\/p>\n
Gazz\u00e2l\u00ee, el-M\u00fcsta\u1e63f\u00e2, II, 354, 363.<\/p>\n
L\u00e2mi\u015f\u00ee, Kit\u00e2b f\u00ee U\u1e63\u00fbli\u2019l-f\u0131\u1e33h (n\u015fr. Abd\u00fclmec\u00eed T\u00fcrk\u00ee), Beyrut 1995, s. 53.<\/p>\n
\u0130bn R\u00fc\u015fd, Bid\u00e2yet\u00fc\u2019l-m\u00fcctehid, \u0130stanbul 1985, II, 52-53.<\/p>\n
Fahreddin er-R\u00e2z\u00ee, el-Ma\u1e25\u1e63\u00fbl, Beyrut 1408\/1988, I, 10-11, 51; II, 527, 529; ayr\u0131ca bk. t\u00fcr.yer.<\/p>\n
Seyfeddin el-\u00c2mid\u00ee, el-\u0130\u1e25k\u00e2m f\u00ee u\u1e63\u00fbli\u2019l-a\u1e25k\u00e2m (n\u015fr. \u0130br\u00e2him el-Ac\u00fbz), Beyrut 1405\/1985, I, 8, 72; IV, 413.<\/p>\n
Kurtub\u00ee, el-C\u00e2mi\u02bf, VI, 211; XVI, 163-164.<\/p>\n
\u015eeh\u00e2beddin el-Kar\u00e2f\u00ee, el-\u0130\u1e25k\u00e2m (n\u015fr. Abd\u00fclfett\u00e2h Eb\u00fb Gudde), Beyrut 1416\/1995, s. 43-45, 80-81, 129.<\/p>\n
Eb\u00fc\u2019l-Berek\u00e2t en-Nesef\u00ee, Ke\u015ff\u00fc\u2019l-esr\u00e2r, \u0130stanbul 1406\/1986, I, 6, 8.<\/p>\n
Tak\u0131yy\u00fcddin \u0130bn Teymiyye, el-Fur\u1e33\u0101n, Ba\u011fdad 1389\/1969, s. 73-75.<\/p>\n
Sadr\u00fc\u015f\u015fer\u00eea, et-Tav\u017c\u00ee\u1e25 f\u00ee \u1e25alli \u0121av\u00e2mi\u017ci\u2019t-Ten\u1e33\u012b\u1e25 (Teft\u00e2z\u00e2n\u00ee, et-Telv\u00ee\u1e25 i\u00e7inde), \u0130stanbul 1310, I, 19-21, 22-23, 24, 29.<\/p>\n
\u0130bn Kayyim el-Cevziyye, \u0130\u02bfl\u00e2m\u00fc\u2019l-muva\u1e33\u1e33\u0131\u02bf\u00een (n\u015fr. M. Abd\u00fcssel\u00e2m \u0130br\u00e2him), Beyrut 1414\/1993, IV, 283-285.<\/p>\n
Tak\u0131yy\u00fcddin es-S\u00fcbk\u00ee \u2013 T\u00e2ceddin es-S\u00fcbk\u00ee, el-\u0130bh\u00e2c f\u00ee \u015fer\u1e25i\u2019l-Minh\u00e2c, Beyrut 1416\/1995, I, 28-38.<\/p>\n
\u015e\u00e2t\u0131b\u00ee, el-Muv\u00e2fa\u1e33\u0101t, IV, 244-246, 292-293.<\/p>\n
\u0130bn\u00fc\u2019n-Necc\u00e2r, \u015eer\u1e25u\u2019l-Kevkebi\u2019l-m\u00fcn\u00eer (n\u015fr. Muhammed ez-Z\u00fchayl\u00ee \u2013 Nez\u00eeh Hamm\u00e2d), D\u0131ma\u015fk 1400\/1980, I, 41-43, 333, 335-336.<\/p>\n
Bahr\u00fclul\u00fbm el-Leknev\u00ee, Fev\u00e2ti\u1e25u\u2019r-ra\u1e25am\u00fbt (Gazz\u00e2l\u00ee, el-M\u00fcsta\u1e63f\u00e2 i\u00e7inde), Bulak 1324, I, 25; II, 380.<\/p>\n
\u00c2l\u00fbs\u00ee, R\u00fb\u1e25u\u2019l-me\u02bf\u00e2n\u00ee (n\u015fr. M. H\u00fcseyin el-Arab), Beyrut 1417\/1997, VI, 223-225; XXV, 227-228; XXVIII, 28-29.<\/p>\n
Seyyid Bey, Us\u00fbl-i F\u0131k\u0131h: Medhal, \u0130stanbul 1333, s. 94-105.<\/p>\n
Abd\u00fclvehh\u00e2b Hall\u00e2f, es-Siy\u00e2set\u00fc\u2019\u015f-\u015fer\u02bfiyye, Kahire 1350, s. 3-4.<\/p>\n
Eb\u00fcl\u2019ul\u00e2 Mardin, \u201cDevelopment of the Shar\u012b\u2019a Under the Ottoman Empire\u201d, Law in The Middle East (ed. Majid Khadduri \u2013 Herbert J. Liebesny), Washington 1955, I, 279-291.<\/p>\n
J. Schacht, An Introduction to Islamic Law, Oxford 1971, s. 23-27, 49-56, 89-93.<\/p>\n
a.mlf., \u201c\u015eer\u00ee\u2019at\u201d, \u0130A, XI, 429-435.<\/p>\n
Subh\u00ee el-Mahmes\u00e2n\u00ee, Felsefet\u00fc\u2019t-te\u015fr\u00ee\u02bf fi\u2019l-\u0130sl\u00e2m, Beyrut 1980, s. 255-260.<\/p>\n
W. C. Smith, On Understanding Islam: Selected Studies, The Hague 1981, s. 87-109, 305-310.<\/p>\n
Fazlurrahman, \u0130sl\u00e2m (trc. Mehmet Da\u011f \u2013 Mehmet Ayd\u0131n), Ankara 1992, s. 111-114, 140-163.<\/p>\n
Talip T\u00fcrcan, Devletin Egemenlik Unsuru ve Egemenlikten Kaynaklanan Yetkileri, Ankara 2001, s. 181-184.<\/p>\n
a.mlf., \u0130sl\u00e2m Hukuk Biliminde Hukuk Normu, Ankara 2003, s. 19-20, 36-47.<\/p>\n
a.mlf., \u201c\u0130sl\u00e2m Hukuk Biliminde \u015eer\u2019\u00eelik Kavram\u0131\u201d, Aray\u0131\u015flar -\u0130nsan Bilimleri Ara\u015ft\u0131rmalar\u0131-, III\/5-6, Isparta 2001, s. 69-88.<\/p>\n
a.mlf., \u201cS\u00fcnn\u00ee ve Mu\u2019tezil\u00ee F\u0131k\u0131h Us\u00fbl\u00fcn\u00fcn Tan\u0131mlanmas\u0131nda Bir Kriter Olarak \u015eer\u2019\u00eelik Alg\u0131s\u0131 ve \u0130b\u00e2ha Alan\u0131n\u0131n \u015eer\u2019\u00eeli\u011fi Sorunu Ba\u011flam\u0131nda Bir \u00d6rnekleme\u201d, Marife, V\/3, Konya 2005, s. 195-211.<\/p>\n
\u0130smail \u00c7al\u0131\u015fkan, Kur\u2019an\u2019da Din Kavram\u0131, Ankara 2002, s. 92-103.<\/p>\n
\u00d6mer Lutfi Barkan, \u201cOsmanl\u0131 \u0130mparatorlu\u011fu Te\u015fkil\u00e2t ve M\u00fcesseselerinin \u015eer\u2019ili\u011fi Meselesi\u201d, \u0130\u00dc Hukuk Fak\u00fcltesi Mecmuas\u0131, XI, \u0130stanbul 1945, s. 203-224.<\/p>\n
U. Heyd, \u201cEski Osmanl\u0131 Ceza Hukukunda Kanun ve \u015eeriat\u201d (trc. Sel\u00e2haddin Ero\u011flu), A\u00dc\u0130FD, XXVI (1983), s. 633-652.<\/p>\n
\u0130lhami G\u00fcler, \u201cDin, \u0130sl\u00e2m ve \u015eeriat: Ayn\u00eelikler, Farkl\u0131l\u0131klar ve Tarih\u00ee D\u00f6n\u00fc\u015f\u00fcmler\u201d, \u0130sl\u00e2miy\u00e2t, I\/4, Ankara 1998, s. 53-76.<\/p>\n
Halil \u0130nalc\u0131k, \u201c\u015eeriat ve Kanun, Din ve Devlet\u201d, a.e., I\/4 (1998), s. 135-142.<\/p>\n
Ali Bardako\u011flu, \u201cOsmanl\u0131 Hukukunun \u015eer\u2019\u00eeli\u011fi \u00dczerine\u201d, Yeni T\u00fcrkiye, sy. 31, Ankara 2000, s. 709-714.<\/p>\n
N. Calder, \u201cS\u0332h\u0332ar\u012b\u02bfa\u201d, EI2 (\u0130ng.), IX, 321-326.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2010 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 38. cildinde, 571-574 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
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\nM\u00fcellif:
\nMAHMUT AYDIN
\nDi\u011fer Dinlerde. Hint Dinlerinde. \u015eeriat ve din aras\u0131nda bir ay\u0131r\u0131m\u0131n yap\u0131lmad\u0131\u011f\u0131 Hindu gelene\u011finde din\u00ee hukuku ifade etmek i\u00e7in dharma ve vyavahara terimleri kullan\u0131l\u0131r. \u201cKanun, hakikat, \u00f6\u011freti, s\u00e2lih amel\u201d gibi anlamlara gelen dharma kavram\u0131 hem dinin hem de hukukun temelidir. Hindu gelene\u011finde dharma, i\u00e7inde evrenin ideal, ahl\u00e2k\u00ee ve ezel\u00ee d\u00fczeninden ortaya \u00e7\u0131kan spesifik kurallar\u0131n yer ald\u0131\u011f\u0131 do\u011fal bir yasalar sistemidir. Bu do\u011fal yasalar\u0131n evrenin ezel\u00ee ve ebed\u00ee d\u00fczenine dayanmas\u0131 onlara ge\u00e7erlilik ve ba\u011flay\u0131c\u0131l\u0131k kazand\u0131rmaktad\u0131r. Bir Hindu\u2019nun hayat\u0131ndaki her eylemin bu do\u011fal ve ahl\u00e2k\u00ee d\u00fczene g\u00f6re yap\u0131lmas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n
Dharman\u0131n veciz ifadeleri olan \u201cdharmasastra\u201d ve \u201cdharmasutra\u201dlar\u0131n i\u00e7erdi\u011fi kurallar \u00fc\u00e7 gruba ayr\u0131labilir: \u0130yi davran\u0131\u015f (acara) i\u00e7in kurallar, yasal prosed\u00fcr (vyavahara) i\u00e7in kurallar, t\u00f6vbeye ili\u015fkin kurallar. Bu kurallar\u0131n uygun \u015fekilde d\u00fczenlenmesi, olabildi\u011fince dharmaya g\u00f6re ya\u015fama hususunda toplumun her bireyine rehberlik etmektedir. Her birey farkl\u0131 yetenek ve kapasiteye sahip oldu\u011fundan herkesin kendi g\u00f6rev ve sorumluluklar\u0131n\u0131 i\u00e7eren kendine ait dharmas\u0131 vard\u0131r. Bireylerin kapasitesini onlar\u0131n do\u011fumu, do\u011fumunu da karmas\u0131 belirler. Mesel\u00e2 din adam\u0131 s\u0131n\u0131f\u0131ndan olan bir brahman ile en alt s\u0131n\u0131ftan olan bir sudran\u0131n sosyal, din\u00ee ve hukuk\u00ee y\u00fck\u00fcml\u00fcl\u00fckleri, aralar\u0131ndaki stat\u00fc ve nitelik farkl\u0131l\u0131\u011f\u0131na g\u00f6re de\u011fi\u015fir. Dharman\u0131n bu \u00f6neminden dolay\u0131 kurallar\u0131n\u0131 form\u00fcle etmek, vyavahara arac\u0131l\u0131\u011f\u0131yla onlar\u0131 desteklemek bir zorunluluk olmu\u015ftur. Buna g\u00f6re vyavahara dharmay\u0131 g\u00fc\u00e7lendirmek i\u00e7in bir vas\u0131tad\u0131r. Baz\u0131 Hindu metinlerinde ifade edildi\u011fi \u00fczere, Hindu toplumunun ahl\u00e2k\u00ee standartlar\u0131n\u0131n giderek bozulmas\u0131 dharman\u0131n g\u00fc\u00e7lendirilmesi yolunda yasal s\u00fcrecin olu\u015fturulmas\u0131n\u0131 gerekli k\u0131lm\u0131\u015ft\u0131r. Hindu gelene\u011fine g\u00f6re ahl\u00e2k\u00ee standartlar\u0131n en \u00e7ok bozuldu\u011fu g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda vyavahara d\u00fczeni korumak ve s\u00fcrd\u00fcrmek i\u00e7in temel unsur haline gelmi\u015ftir. Vyavahara, ihtiyaca g\u00f6re m\u00fceyyideler koymas\u0131 bak\u0131m\u0131ndan modern hukuktaki yasalarla benzerlik g\u00f6stermektedir. Din\u00ee kurallar\u0131n yer ald\u0131\u011f\u0131 en \u00f6nemli Hindu hukuk kitab\u0131 mil\u00e2ttan sonra I. y\u00fczy\u0131lda derlenen Manu\u2019nun Kanunlar\u2019\u0131d\u0131r.<\/p>\n
Dharma kavram\u0131 Hinduizm gibi Budizm\u2019de de son derece \u00f6nemlidir. Budist gelene\u011finde ideal ve mutlak hakikati temsil eden din\u00ee hukuk, ki\u015fiye e\u015fyay\u0131 tan\u0131man\u0131n yollar\u0131n\u0131 ve idealin prati\u011fe d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesini \u00f6\u011fretir. Bu anlamda dharma bir hayat tarz\u0131d\u0131r. Nitekim Buda\u2019n\u0131n \u00f6\u011fretisinin bir ad\u0131 da Buda dharmad\u0131r. Buda\u2019n\u0131n ilk vaaz\u0131 \u201c\u015feriat \u00e7ark\u0131n\u0131n d\u00f6n\u00fc\u015f\u00fc\u201d olarak adland\u0131r\u0131r. Budist gelene\u011finde dharma iyili\u011fi ya\u015fatma g\u00fcc\u00fcn\u00fc temsil eder. Budistler \u00e2dil idarecinin \u201chayat\u0131n niha\u00ee ideali\u201d anlam\u0131nda \u015feriat\u0131 destekledi\u011fine inan\u0131rlar. Bu idareci veya h\u00fck\u00fcmet \u201cdharma-raja\u201d (erdemli kral yahut idare) diye isimlendirilir. Budistler\u2019e ait kutsal kitab\u0131n b\u00f6l\u00fcmlerinden Vinaya Pitaka i\u00e7erisinde yer alan Pratimok\u015fa (emirler kitab\u0131) erkekler ve kad\u0131nlar i\u00e7in ge\u00e7erli olan yakla\u015f\u0131k 227 kural\u0131 i\u00e7ermektedir. Adam \u00f6ld\u00fcrmeme, yalandan sak\u0131nma, sarho\u015fluk veren maddelerden uzak durma gibi s\u0131radan insanlar\u0131 ilgilendiren kurallar\u0131n yan\u0131nda rahat yatakta yatmama, zamans\u0131z yemekten ka\u00e7\u0131nma gibi \u00f6zellikle rahiplere y\u00f6nelik kurallardan da s\u00f6z edilir. Kutsal kitab\u0131n bir di\u011fer b\u00f6l\u00fcm\u00fc Sutta Pitaka\u2019da ise \u015fefkati, ahl\u00e2k\u0131 ve sosyal adaleti g\u00f6zeterek kural koyan liderlerin se\u00e7iminden \u00f6vg\u00fcyle s\u00f6z eden Buda\u2019n\u0131n ifadeleri bulunmaktad\u0131r.<\/p>\n
Yahudilik\u2019te. \u015eer\u2018\u00ee h\u00fck\u00fcmlere verdi\u011fi \u00f6nemden dolay\u0131 Yahudilik \u015feriat dini \u015feklinde nitelendirilir. Yahudi \u015feriat\u0131 i\u00e7in halakha (gidilecek yol) terimi kullan\u0131lmaktad\u0131r. Bu terim Tevrat (Tora) yasalar\u0131, sonraki d\u00f6nemlerin \u00fcr\u00fcn\u00fc olan Talmud ve Rabb\u00e2n\u00ee yasalarla yahudi gelenek ve g\u00f6renekleri dahil b\u00fct\u00fcn yahudi din\u00ee hukuk k\u00fclliyat\u0131n\u0131 ifade eder. Yahudilik, din\u00ee hayatla g\u00f6r\u00fcn\u00fc\u015fte din\u00ee olmayan hayat aras\u0131nda \u015feriat yasalar\u0131 a\u00e7\u0131s\u0131ndan hi\u00e7bir ay\u0131r\u0131m yapmaz. Bu sebeple halakha sadece din\u00ee pratikler ve inan\u00e7 konular\u0131nda yahudilere rehberlik etmekle kalmaz, ayn\u0131 zamanda onlar\u0131n g\u00fcnl\u00fck hayatlar\u0131na hem fizik\u00ee hem m\u00e2nev\u00ee y\u00f6nden katk\u0131 sa\u011flar. Halakha, temelde Rabb\u00e2n\u00ee gelenek yoluyla Tevrat\u2019a dayand\u0131r\u0131lan 248 emir ve 365 yasaktan ibaret 613 kural\u0131 ihtiva eder. Tevrat kurallar\u0131n\u0131n say\u0131ca eksilip \u00e7o\u011falmas\u0131 teoride s\u00f6z konusu olmamas\u0131na ra\u011fmen gerek Rabb\u00e2n\u00ee literat\u00fcrde gerekse sonraki d\u00f6nemlerde bir\u00e7ok kurala yeni alt kurallar eklenmi\u015f, baz\u0131lar\u0131 te\u2019vil edilmek suretiyle hafifletilmi\u015f ya da de\u011fi\u015ftirilmi\u015ftir. 613 emrin b\u00fcy\u00fck bir k\u0131sm\u0131 amel\u00ee ve hukuk\u00ee anlamda \u015fer\u2018\u00ee konularla ilgilidir. Ayr\u0131ca -on emirde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere- Tanr\u0131\u2019n\u0131n birli\u011fine inan\u0131p O\u2019na itaat etmek gibi teolojik ve ki\u015finin kom\u015fusunu sevmesi gibi ahl\u00e2k\u00ee kurallar da bu \u015feriat i\u00e7inde yer almaktad\u0131r. Yahudi hayat\u0131n\u0131 her y\u00f6n\u00fcyle ku\u015fatan bu din\u00ee kurallar\u0131n konulu\u015f sebebi genellikle, kutsal topluluk durumundaki yahudilerin farkl\u0131l\u0131klar\u0131n\u0131 ya\u015fatmalar\u0131na ve kutsall\u0131k (Tanr\u0131 gibi olma) yolunda terbiye edilmelerine at\u0131fla a\u00e7\u0131klanmaktad\u0131r. Nitekim yahudi \u015feriat\u0131 tarih boyunca yahudilerle yahudi olmayanlar\u0131 birbirinden ay\u0131rma g\u00f6revi icra etmi\u015ftir. Halakha, \u00e7e\u015fitli \u015feriat otoriteleri taraf\u0131ndan geli\u015ftirilip uyguland\u0131\u011f\u0131 i\u00e7in farkl\u0131 bireyler ve topluluklar\u0131n \u015feriatla ilgili sorular\u0131na farkl\u0131 cevaplar bulmas\u0131 m\u00fcmk\u00fcnd\u00fcr. Birka\u00e7 istisna d\u0131\u015f\u0131nda \u015feriatla ilgili tart\u0131\u015fmalar\u0131n yetkili kurumlarca \u00e7\u00f6z\u00fcmlenmesi s\u00f6z konusu de\u011fildir. \u00c7\u00fcnk\u00fc Yahudilik\u2019te \u015feriat hususunda niha\u00ee karar mercii olan tek bir otorite yoktur. Bundan dolay\u0131 \u015feriat\u0131n h\u00fck\u00fcmlerini yerine getirmek isteyen yahudiler belirli din adamlar\u0131n\u0131 (rabbiler) izleyebilir veya daha s\u0131k\u0131 bir \u015fekilde yap\u0131lanm\u0131\u015f bir cemaate intisap edebilirler.<\/p>\n
Yahudi \u015feriat\u0131n\u0131n s\u0131n\u0131rlar\u0131, hukuk\u00ee muhakemeyle al\u00e2kal\u0131 bir sistem olan \u201chalakhik\u201d s\u00fcre\u00e7ler vas\u0131tas\u0131yla belirlenmektedir. Yahudi din adamlar\u0131 g\u00f6r\u00fc\u015flerini halakhan\u0131n \u015fu temel kaynaklar\u0131na dayand\u0131rmak zorundad\u0131r: Tefsirleriyle birlikte Talmud literat\u00fcr\u00fc, \u0130bn Meym\u00fbn\u2019un Mi\u015fna Tora ve Yosef Karo\u2019nun \u015eulhan Aruh adl\u0131 hukuk\u00ee eserleriyle bunlara dair tefsirler, din adamlar\u0131 ve di\u011fer yetkili merciler taraf\u0131ndan yap\u0131lan d\u00fczenlemeler ve yasal kararn\u00e2meler, yahudi din bilginlerine ve \u015feriata dair konularda karar verme mercii olan h\u00e2kimlere y\u00f6neltilen sorularla bu sorulara verilen cevaplar\u0131 bir araya getiren ve genel ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 olmayan h\u00fck\u00fcmler, yerel uygulama ve \u00e2detleri ihtiva eden eserler. Yahudi olmayanlarca d\u00fczenlenmi\u015f olup yahudi \u015feriat\u0131na tezat te\u015fkil etmeyen kanunlar yahudiler i\u00e7in ba\u011flay\u0131c\u0131 say\u0131ld\u0131\u011f\u0131ndan bunlar da \u015feriat\u0131n kaynaklar\u0131 aras\u0131nda yer al\u0131r. Sanhedrin adl\u0131 yahudi mahkemesi, M\u00e2bed\u2019in y\u0131k\u0131lmas\u0131yla birlikte (m.s. 70) fonksiyonunu kaybedinceye kadar en y\u00fcksek hukuk\u00ee merci olarak b\u00fct\u00fcn yahudiler i\u00e7in ba\u011flay\u0131c\u0131 kanunlar koyma g\u00fcc\u00fcne sahipti. G\u00fcn\u00fcm\u00fczde yahudi \u015feriat\u0131n\u0131n uygulanmas\u0131 hususunda yetkili merci mahall\u00ee din adamlar\u0131 ve mahall\u00ee rabb\u00e2n\u00ee mahkemelerdir. Yahudi din adamlar\u0131n\u0131n ve \u015feriat otoritelerinin halakhada yapabilecekleri de\u011fi\u015fiklikler konusunda ciddi g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131 vard\u0131r. Yahudi h\u00e2kimleri bir yasan\u0131n uygulanmas\u0131n\u0131 yeni durumlara te\u015fmil eder, ancak bu uygulamalar halakhada yap\u0131lm\u0131\u015f ba\u011flay\u0131c\u0131 bir de\u011fi\u015fiklik \u015feklinde g\u00f6r\u00fclmez.<\/p>\n
Ortodoks yahudiler, g\u00fcn\u00fcm\u00fczde mevcut oldu\u011fu \u015fekliyle yahudi \u015feriat\u0131n\u0131 Tanr\u0131\u2019n\u0131n M\u00fbs\u00e2\u2019ya dikte etti\u011fine inanmaktad\u0131r. Ancak ultra-Ortodoks (Haredi) grupla modern Ortodoks grup aras\u0131nda S\u00een\u00e2\u2019da vahyedilen \u015feriat\u0131n alan\u0131 ile daha sonra bu \u015feriata yap\u0131lan il\u00e2veler hususunda g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131 vard\u0131r. Halakha konusunda muhafazak\u00e2r yahudiler aras\u0131nda \u00e7ok farkl\u0131 g\u00f6r\u00fc\u015fler bulunmas\u0131na ra\u011fmen ortak kanaat, halakhan\u0131n her d\u00f6nemde rabbiler taraf\u0131ndan yorumlanabilen dinamik bir s\u00fcre\u00e7 oldu\u011fudur. Reformcu ve yeniden yap\u0131lanmac\u0131 Yahudilik ise yahudi \u015feriat\u0131n\u0131n bug\u00fcn yahudiler i\u00e7in ba\u011flay\u0131c\u0131 olup olmad\u0131\u011f\u0131n\u0131 sorgular. Bu iki grubun muhafazak\u00e2r kanad\u0131n\u0131 meydana getirenler, halakhan\u0131n ki\u015fisel bir ba\u015flang\u0131\u00e7 noktas\u0131n\u0131 temsil etti\u011fine ve her yahudinin Tevrat\u2019\u0131, Talmud\u2019u ve di\u011fer yahudi eserlerini kendisi i\u00e7in yorumlayabilece\u011fine inanmaktad\u0131r. Liberal kanatta yer alanlar ise g\u00fcn\u00fcm\u00fczde bir\u00e7ok din kural\u0131n\u0131 uygulaman\u0131n art\u0131k gerekli say\u0131lmad\u0131\u011f\u0131na inanmakta, hatta bunlar\u0131 uygulaman\u0131n zararl\u0131 oldu\u011funu savunmaktad\u0131r.<\/p>\n
H\u0131ristiyanl\u0131k\u2019ta. \u015eeriat\/hukuk terimi kanonik \u0130nciller aras\u0131nda tarih\u00ee a\u00e7\u0131dan ilk \u0130ncil olan Markos\u2019ta ge\u00e7mez; Matta\u2019da sekiz, Luka\u2019da ise on yerde kullan\u0131l\u0131r. Bu \u0130nciller\u2019de \u015feriat teriminin genellikle Ahd-i At\u00eek\u2019in ilk be\u015f kitab\u0131 olan Tevrat\u2019\u0131 ifade etti\u011fi g\u00f6r\u00fcl\u00fcr (Matta, 5\/18-19). \u0130nciller\u2019de yer alan \u015feriat ve peygamberler ifadesiyle genel olarak Ahd-i At\u00eek kastedilmi\u015ftir (Matta, 5\/17; 7\/12; 22\/40; Luka, 16\/16; 22\/44). S\u00f6zl\u00fc yahudi din\u00ee hukuku olan Talmud, \u0130ncil derleyicileri taraf\u0131ndan eskilerin gelene\u011fi diye nitelendirilmektedir (Markos, 7\/8). Yuhanna \u0130ncili\u2019nde \u015feriat baz\u0131 \u00f6zel emirler (Yuhanna, 7\/19, 23), yahudiler aras\u0131nda adaleti sa\u011flamaya y\u00f6nelik idar\u00ee bir sistem (Yuhanna, 7\/51; 8\/17; 19\/7) ve Tevrat, M\u00fbs\u00e2 \u015feriat\u0131 ve Ahd-i At\u00eek (Yuhanna, 1\/17) hakk\u0131nda olmak \u00fczere \u00fc\u00e7 ba\u011flamda kullan\u0131l\u0131r. Yuhanna \u0130ncili sinoptik \u0130nciller\u2019in aksine \u015feriat\u0131 toplumla ilgili bir \u00f6l\u00e7\u00fct \u015feklinde nitelendirmez. \u00c7\u00fcnk\u00fc bu \u0130ncil\u2019e g\u00f6re yeg\u00e2ne \u00f6dev inananlar\u0131n birbirlerini sevmesidir (Yuhanna, 13\/34). Genelde b\u00fct\u00fcn din\u00ee hukukun ve \u00f6zelde M\u00fbs\u00e2 \u015feriat\u0131n\u0131n fonksiyonu \u00ces\u00e2 Mes\u00eeh\u2019in \u015fahs\u0131nda ger\u00e7ekle\u015fen vaadlerin m\u00fcjdelenmesi oldu\u011fundan \u00ces\u00e2\u2019n\u0131n gelip s\u00f6z konusu vaadleri ger\u00e7ekle\u015ftirmesiyle \u015feriat\u0131n ge\u00e7erlili\u011fi ortadan kalkm\u0131\u015ft\u0131r. Sinoptik \u0130nciller a\u00e7\u0131s\u0131ndan \u00ces\u00e2\u2019n\u0131n \u00f6\u011fretisi Yahudilik taraf\u0131ndan alg\u0131land\u0131\u011f\u0131 bi\u00e7imiyle \u015feriat\u0131 insanlar\u0131n Tanr\u0131\u2019yla ili\u015fkilerini belirleyen bir yol kabul etmez. Bu \u0130nciller\u2019e g\u00f6re kutsal yasa \/ \u015feriat ve peygamberlerin devri Yahy\u00e2\u2019n\u0131n zaman\u0131na kadar s\u00fcrm\u00fc\u015f, \u00ces\u00e2\u2019n\u0131n geli\u015fiyle M\u00fbs\u00e2 \u015feriat\u0131n\u0131n h\u00fck\u00fcmleri ba\u011flay\u0131c\u0131 olmaktan \u00e7\u0131km\u0131\u015f, yeni bir d\u00f6nem ba\u015flam\u0131\u015ft\u0131r (mesel\u00e2 bk. Markos, 2\/22).<\/p>\n
\u00ces\u00e2\u2019n\u0131n M\u00fbs\u00e2 \u015feriat\u0131ndaki sebt g\u00fcn\u00fc uygulamas\u0131, temiz olan ve olmayan \u015feylere ve bo\u015fanmayla ilgili h\u00fck\u00fcmlere y\u00f6nelik tutumu hakk\u0131nda sinoptik \u0130nciller\u2019de yer alan bilgiler (Markos, 2\/23; 3\/6; 7\/1-24; 10\/2) dikkate al\u0131nd\u0131\u011f\u0131nda \u015fu hususlar ortaya \u00e7\u0131kar: a) \u00ces\u00e2, Tevrat\u2019ta mevcut h\u00fck\u00fcmleri de\u011fil s\u00f6zl\u00fc hukuk olan Talmud\u2019u reddetmi\u015ftir. b) \u00ces\u00e2, birbirleriyle ba\u011fda\u015ft\u0131rmak i\u00e7in de\u011fil biriyle di\u011ferini ge\u00e7ersiz k\u0131lmak i\u00e7in kutsal kitab\u0131n bir pasaj\u0131n\u0131 di\u011ferine tercih etmi\u015ftir (Markos, 2\/23-28; 10\/5-9). c) \u00ces\u00e2, \u015fer\u2018\u00ee h\u00fck\u00fcmlerin rit\u00fcel boyutlar\u0131ndan ziyade ama\u00e7lar\u0131na dikkat \u00e7ekerek onlara ahl\u00e2k\u00ee bir i\u00e7erik kazand\u0131rmak istemi\u015ftir (Markos, 12\/28-33). \u0130nciller\u2019de \u00ces\u00e2 insanlar\u0131 iyi olup olmad\u0131klar\u0131 konusunda nefis muhasebesi yapmaya \u00e7a\u011f\u0131rm\u0131\u015f (Luka, 12\/57) ve kendisinin Tanr\u0131\u2019n\u0131n iradesini yeniden yorumlama hakk\u0131na sahip oldu\u011funu belirtmi\u015ftir (Matta, 5\/17-48).<\/p>\n
Sinoptik \u0130nciller\u2019de \u00ces\u00e2\u2019n\u0131n \u015feriat\u0131 ilga etmek gibi bir ama\u00e7 ta\u015f\u0131mad\u0131\u011f\u0131 ifade edilir. Bu \u00e7er\u00e7evede \u00ces\u00e2\u2019n\u0131n \u015feriat\u0131n h\u00fck\u00fcmlerine ve yahudi gelene\u011fine ba\u011fl\u0131l\u0131\u011f\u0131 olduk\u00e7a dikkat \u00e7ekicidir. Nitekim o sebt g\u00fcn\u00fc kutlamas\u0131 i\u00e7in sinagoga gitmi\u015f (Markos, 1\/21; Luka, 4\/16; 13\/10), din\u00ee bayramlarda Kud\u00fcs\u2019e gelmi\u015f (Luka, 2\/41; Markos, 11\/1), sinagog ve m\u00e2bedde t\u00e2limde bulunmu\u015f (Markos, 1\/29; 14\/49), F\u0131s\u0131h (Pesah) bayram\u0131n\u0131 kutlam\u0131\u015ft\u0131r (Markos, 14\/12; Luka, 22\/15-16). Oru\u00e7, zek\u00e2t\/sadaka ve dua gibi din\u00ee uygulamalar\u0131 te\u015fvik etmi\u015ftir (Matta, 5\/23-24; 6\/1-18). Fakat bu te\u015fvikleri yaparken taraftarlar\u0131na ibadetleri yahudi din adamlar\u0131 gibi g\u00f6steri\u015f i\u00e7in de\u011fil Tanr\u0131 r\u0131zas\u0131 i\u00e7in yapmalar\u0131n\u0131 tavsiye etmi\u015ftir (bk. Matta, 6\/16-18). Yine \u00ces\u00e2, yahudi \u015feriat\u0131nda yer alan ceza hukukuyla ilgili h\u00fck\u00fcmleri ilga etmek \u015f\u00f6yle dursun onlar\u0131 daha kat\u0131 hale getirmi\u015f, ancak bunu yaparken s\u00f6z konusu h\u00fck\u00fcmleri \u015fekilcilikten kurtararak onlara ahl\u00e2k\u00ee bir yap\u0131 kazand\u0131rm\u0131\u015ft\u0131r (Matta, 5\/21-48). Me\u015fhur da\u011f vaaz\u0131nda \u00ces\u00e2 toplumda birli\u011fi ve karde\u015fli\u011fi sa\u011flamaya y\u00f6nelik ahl\u00e2k\u00ee \u00f6\u011f\u00fctlerde bulunmu\u015f, taraftarlar\u0131na m\u00e2neviyat pe\u015finde ko\u015fmalar\u0131n\u0131, yumu\u015fak huylu olmalar\u0131n\u0131, kalplerini ar\u0131nd\u0131rmalar\u0131n\u0131, bar\u0131\u015f\u00e7\u0131l davranmalar\u0131n\u0131, bask\u0131 ve zul\u00fcm g\u00f6rme pahas\u0131na da olsa d\u00fcr\u00fcstl\u00fckten ayr\u0131lmamalar\u0131n\u0131 s\u00f6ylemi\u015ftir (Matta, 5\/1-10; Luka, 6\/20-23). K\u0131saca sinoptik \u0130nciller\u2019e g\u00f6re Hz. \u00ces\u00e2 ve hav\u00e2riler \u015feriat terimini dar anlamda Tevrat, geni\u015f anlamda b\u00fct\u00fcn Ahd-i At\u00eek\u2019i i\u00e7ine alacak \u015fekilde kullanm\u0131\u015ft\u0131r.<\/p>\n
\u00ces\u00e2 sonras\u0131 d\u00f6nemde Pavlus\u2019un \u015eam yolunda ge\u00e7irdi\u011fi vizyon sonucu Mes\u00eeh taraf\u0131ndan milletler (gentileler) hav\u00e2risi olarak tayin edildi\u011fini ileri s\u00fcrmesine kadar ne Hz. \u00ces\u00e2 i\u00e7in ne de onun hav\u00e2rileri i\u00e7in M\u00fbs\u00e2 \u015feriat\u0131 sorun te\u015fkil etmi\u015ftir. \u00ces\u00e2 \u015feriat\u0131 benimseyip emir ve yasaklar\u0131na uymu\u015f, taraftarlar\u0131n\u0131 da uymaya \u00e7a\u011f\u0131rm\u0131\u015ft\u0131r. Hatta baz\u0131 taraftarlar\u0131n\u0131n M\u00fbs\u00e2 \u015feriat\u0131n\u0131n emirlerine uyma konusunda g\u00f6n\u00fcls\u00fcz davrand\u0131klar\u0131n\u0131 g\u00f6r\u00fcnce onlar\u0131 uyarm\u0131\u015ft\u0131r: \u201c\u015eeriat\u0131 yahut peygamberleri y\u0131kmak i\u00e7in geldi\u011fimi sanmay\u0131n; ben y\u0131kmaya de\u011fil tamamlamaya geldim\u201d (Matta, 5\/17). Ayr\u0131ca \u015feriat\u0131n h\u00fck\u00fcmleriyle ilgili yahudi toplumunda mevcut tutars\u0131zl\u0131klara ve yahudi din adamlar\u0131n\u0131n \u015feriat\u0131 istismar etmelerine kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. \u00ces\u00e2\u2019n\u0131n b\u00fct\u00fcn din\u00ee hukuka ve \u00f6zellikle M\u00fbs\u00e2 \u015feriat\u0131na y\u00f6nelik bu tutumu Kur\u2019an\u2019\u0131n \u00ces\u00e2\u2019y\u0131, Tevrat\u2019ta hakikat ad\u0131na ne varsa onlar\u0131n tasdik edicisi ve yahudilere haram k\u0131l\u0131nan baz\u0131 \u015feyleri hel\u00e2l k\u0131larak \u015feriat\u0131 toplumda yeniden uygulanabilir hale getirmeye \u00e7al\u0131\u015fan bir reformcu \u015feklinde nitelemesiyle de paralellik g\u00f6stermektedir (\u00c2l-i \u0130mr\u00e2n 3\/50; es-Saf 61\/6).<\/p>\n
H\u0131ristiyanl\u0131\u011f\u0131 yeniden \u015fekillendiren Pavlus \u015feriat\u0131 Yunanca nomos kelimesiyle ifade etmi\u015f, bu terimle Tanr\u0131 taraf\u0131ndan S\u00een\u00e2\u2019da M\u00fbs\u00e2\u2019ya verilen il\u00e2h\u00ee emir ve yasaklar\u0131 kastetmi\u015ftir. Bu anlamda \u015feriat Pavlus\u2019un yaz\u0131lar\u0131nda hem \u201cTanr\u0131\u2019n\u0131n \u015feriat\u0131\u201d hem \u201cM\u00fbs\u00e2\u2019n\u0131n \u015feriat\u0131\u201d anlam\u0131na gelmektedir. Daha geni\u015f m\u00e2nada ise Pavlus \u015feriat\u0131 \u0130sr\u00e2il kavmine verilen il\u00e2h\u00ee emir ve yasaklar b\u00fct\u00fcn\u00fc \u015feklinde anlam\u0131\u015ft\u0131r. Bu emir ve yasaklar\u0131n i\u00e7inde \u0130sr\u00e2il d\u0131\u015f\u0131ndaki milletlerin benimsemedi\u011fi, onlarda bulunmayan vaadler ve m\u00e2bed hizmetleriyle ilgili h\u00fck\u00fcmler de yer almaktad\u0131r. Pavlus, nomos terimiyle S\u00een\u00e2\u2019da M\u00fbs\u00e2\u2019ya verilen \u015feriat\u0131 kastetmekle onun sadece yahudileri al\u00e2kadar etti\u011fini, yahudi olmayanlar\u0131n (gentileler) ondan istisna k\u0131l\u0131nd\u0131\u011f\u0131n\u0131 ima etmi\u015ftir. Aslen yahudi olan ve yahudi hukukuna g\u00f6re e\u011fitilen Pavlus, \u015eam yolunda ge\u00e7irdi\u011fi vizyon \u00f6ncesinde \u015feriat\u0131n emir ve yasaklar\u0131na son derece ba\u011fl\u0131 bir ki\u015fiyken vizyon sonras\u0131nda \u015feriat kar\u015f\u0131t\u0131 bir anlay\u0131\u015f geli\u015ftirmi\u015ftir (Galatyal\u0131lar, 1\/14). Buna g\u00f6re M\u00fbs\u00e2 \u015feriat\u0131 g\u00fcnah\u0131n insano\u011flu taraf\u0131ndan tan\u0131n\u0131p bilinmesine, b\u00f6ylece yery\u00fcz\u00fcne girmesine yol a\u00e7arak \u00f6l\u00fcme vesile olmu\u015ftur. Ayr\u0131ca bu \u015feriat, insano\u011fluna Tanr\u0131\u2019n\u0131n iradesini yerine getirecek g\u00fc\u00e7 ve kuvveti tamamen vermedi\u011finden insan, Tanr\u0131\u2019n\u0131n iradesini hakk\u0131yla yerine getirme ve O\u2019nunla ileti\u015fim kurma konular\u0131nda yetersiz kalm\u0131\u015ft\u0131r. Pavlus\u2019un M\u00fbs\u00e2 \u015feriat\u0131yla ilgili olumsuz tutumunun bir sebebi de \u015feriat\u0131n insano\u011flunu boyunduru\u011fu alt\u0131na al\u0131p tutsak haline getirdi\u011fine inanmas\u0131d\u0131r. Nitekim ona g\u00f6re bu \u015feriat gelmeden \u00f6nce insano\u011flu yarat\u0131l\u0131\u015f\u0131 gere\u011fi g\u00fcnahk\u00e2r olmas\u0131na ra\u011fmen g\u00fcnah\u0131n bilinmesini sa\u011flayan kapsaml\u0131 bir yasa bulunmad\u0131\u011f\u0131ndan tamamen g\u00fcnah\u0131n boyunduru\u011fu alt\u0131nda de\u011fildi. \u00c7\u00fcnk\u00fc \u015feriattan \u00f6nce sorumluluk ve ceza\u00ee m\u00fceyyide yoktu. \u015eeriat, sadece g\u00fcnah\u0131n tan\u0131n\u0131p bilinmesini ve onun d\u00fcnyada daha da artmas\u0131n\u0131 sa\u011flamakla kalmam\u0131\u015f, insano\u011fluna sorumluluk duygusu y\u00fckleyerek onu k\u00f6lele\u015ftirmi\u015ftir (Romal\u0131lar\u2019a Mektup, 7\/9-10). Pavlus\u2019un bu olumsuz g\u00f6r\u00fc\u015flerinin alt\u0131nda yatan en temel etken \u015feriat\u0131n, ilk insan \u00c2dem\u2019in Tanr\u0131\u2019ya itaatsizli\u011fi y\u00fcz\u00fcnden i\u015fledi\u011fi ve nesilden nesle \u00ces\u00e2\u2019ya kadar gelen g\u00fcnahtan insano\u011flunu kurtaraca\u011f\u0131 yerde getirdi\u011fi yasaklamalarla onu daha da g\u00fcnahk\u00e2r hale getirip Tanr\u0131\u2019dan iyice uzakla\u015ft\u0131rm\u0131\u015f olmas\u0131d\u0131r. Pavlus, \u00ces\u00e2\u2019n\u0131n geli\u015fiyle M\u00fbs\u00e2 \u015feriat\u0131n\u0131n art\u0131k ni\u00e7in ge\u00e7ersiz oldu\u011fu y\u00f6n\u00fcndeki bu delillerini daha da g\u00fc\u00e7lendirmek i\u00e7in \u00ces\u00e2\u2019n\u0131n b\u00fct\u00fcn din\u00ee hukukun ifa edicisi olarak sevgi yasas\u0131n\u0131 tesis etti\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr. Pavlus\u2019a g\u00f6re sevgi yasas\u0131n\u0131n gereklerinin yerine getirilmesi \u015feriat\u0131n b\u00fct\u00fcn kurallar\u0131n\u0131n ifa edilmesi demektir (Romal\u0131lar\u2019a Mektup, 13\/8-10; Galatyal\u0131lar\u2019a Mektup, 5\/14).<\/p>\n
Ancak h\u0131ristiyan toplumlar\u0131nda sevgi kanunu d\u0131\u015f\u0131nda baz\u0131 kanun ve d\u00fczenlemelerin de bulundu\u011fu ger\u00e7e\u011finden hareketle e\u011fer sevgi kanunu yasan\u0131n b\u00fct\u00fcn gereklerini yerine getiriyorsa di\u011fer hukuk\u00ee d\u00fczenlemelere neden ihtiya\u00e7 duyuldu\u011fu sorusu g\u00fcndeme gelmektedir. Pavlus, sevgi kanunu d\u0131\u015f\u0131nda h\u0131ristiyan toplumunda ge\u00e7erli olacak kanun ve d\u00fczenlemelerin b\u00fct\u00fcn h\u0131ristiyanlar i\u00e7in de\u011fil sadece adaletsizlik yapan ve sevgi kanununun gere\u011fini yerine getirmeyenler i\u00e7in oldu\u011funu vurgulamaktad\u0131r (I. Timoteos\u2019a Mektup, 1\/9-10). Ona g\u00f6re \u00ces\u00e2 Mes\u00eeh\u2019e iman eden, sevgi yasas\u0131n\u0131n gere\u011fini yerine getiren ve k\u00f6t\u00fcl\u00fck i\u015flemeyenler i\u00e7in h\u0131ristiyan toplumunda mevcut olan kanun ve d\u00fczenlemeler ba\u011flay\u0131c\u0131 de\u011fildir. \u00c7\u00fcnk\u00fc bu ki\u015filer sevgi kanununun gere\u011fini yapmakla b\u00fct\u00fcn kanunlar\u0131n gereklerini ifa etmi\u015f olmaktad\u0131r. Pavlus\u2019un bu d\u00fc\u015f\u00fcncelerine g\u00f6re Tanr\u0131 ile ili\u015fkileri ve toplum hayat\u0131n\u0131 d\u00fczenleyici din\u00ee kurallar\u0131n H\u0131ristiyanl\u0131k\u2019ta yer almad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilirse de H\u0131ristiyanl\u0131\u011f\u0131n kurumsalla\u015fmas\u0131 s\u00fcrecine bak\u0131ld\u0131\u011f\u0131nda durumun b\u00f6yle olmad\u0131\u011f\u0131, hatta bizzat Pavlus\u2019un kendi d\u00f6neminde toplumda h\u00fck\u00fcm s\u00fcren ahl\u00e2ks\u0131zl\u0131k ve olumsuzluklar\u0131 ortadan kald\u0131rmak i\u00e7in yasal d\u00fczenlemeler yap\u0131lmas\u0131n\u0131n zorunlu hale geldi\u011fi g\u00f6r\u00fcl\u00fcr (mesel\u00e2 bk. I. Korintoslular\u2019a Mektup, 5\/1-13; 7\/8-16). Bu \u00e7er\u00e7evede h\u0131ristiyan kiliseleri, pozitif ve sivil hukuk alan\u0131nda olmasa da kilise hukuku ad\u0131 alt\u0131nda kendi i\u00e7 d\u00fczeniyle ilgili birtak\u0131m din\u00ee i\u00e7erikli yasalar d\u00fczenleme yoluna gitmi\u015ftir.<\/p>\n
Roma Katolik Kilisesi Hukuku. Bu hukuk iki ana b\u00f6l\u00fcme ayr\u0131lmaktad\u0131r. 1. Bir yetkili taraf\u0131ndan resmen kanunla\u015ft\u0131r\u0131lan ve otantik bir dok\u00fcmanda ifade edilen kanunlar. 2. Resm\u00ee bir kanunla\u015ft\u0131rma olmaks\u0131z\u0131n toplumda ortaya \u00e7\u0131kan kurallar. Roma Katolik kilisesi hukukunun \u00fc\u00e7 temel kayna\u011f\u0131 vard\u0131r. a) Ahd-i Ced\u00eed. H\u0131ristiyanlar, Ahd-i At\u00eek\u2019i kutsal kitap k\u00fclliyat\u0131na dahil etmekle birlikte hi\u00e7bir \u015fekilde kilise hukukunun bir kayna\u011f\u0131 \u015feklinde kabul etmezler. Onlara g\u00f6re kilise hukukunun temelini Ahd-i Ced\u00eed meydana getirmektedir. Ahd-i Ced\u00eed ba\u011flam\u0131nda \u00ces\u00e2 taraf\u0131ndan kiliseye verilen yasa yapma g\u00fcc\u00fc, hiyerar\u015fik bir m\u00fcessese olarak kilisenin sahip bulundu\u011fu konum ve H\u0131ristiyanl\u0131\u011f\u0131n sosyal karakteri kilise hukukunun ilk kayna\u011f\u0131n\u0131 olu\u015fturmaktad\u0131r. b) Sinod ve konsil kararlar\u0131. Trent Konsili\u2019nden (1545-1563) \u00f6nce inan\u00e7 konusuyla ilgili sinod kararlar\u0131 \u201cdogma\u201d, pozitif hukukla al\u00e2kal\u0131 olanlar ise \u201ckanon\u201d diye adland\u0131r\u0131l\u0131yordu. Trent Konsili bu nitelendirmeyi de\u011fi\u015ftirerek inan\u00e7la ilgili olanlar\u0131 \u201ckanon\u201d, kilisenin i\u015fleyi\u015fi ve disipliniyle ilgili olanlar\u0131 \u201cdecrete\u201d \u015feklinde isimlendirmi\u015ftir. En son yap\u0131lan II. Vatikan Konsili de (1962-1965) bu tan\u0131mlamay\u0131 benimseyip s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Ek\u00fcmenik konsillerin kararlar\u0131 b\u00fct\u00fcn Katolikler i\u00e7in ba\u011flay\u0131c\u0131d\u0131r. Bu kararlar evrensel bir otorite taraf\u0131ndan, yani ba\u015fka bir ek\u00fcmenik konsil veya papa taraf\u0131ndan ilga edilinceye kadar ge\u00e7erlidir. Yerel konsillerin kararlar\u0131 ise sadece s\u00f6z konusu konsile kat\u0131l\u0131p ilgili kararlar\u0131 alanlar a\u00e7\u0131s\u0131ndan ba\u011flay\u0131c\u0131d\u0131r. Roma Katolik kilisesi kilise hukukunun mevcut kanunlar\u0131n\u0131 ilga etme veya de\u011fi\u015ftirme yetkisine sahiptir. c) Papalar\u0131n emirn\u00e2meleri Papalar, tamam\u0131yla din\u00ee i\u00e7erikli beyan veya genelgelerle ve daha az din\u00ee i\u00e7erikli mektuplarla b\u00fct\u00fcn kilise i\u00e7in ba\u011flay\u0131c\u0131 kanun koyma yetkisine sahiptir. Bu \u00fc\u00e7 kayna\u011f\u0131n d\u0131\u015f\u0131nda g\u00fcn\u00fcm\u00fczde pek \u00e7ok sivil yasa kilise hukuku kategorisi i\u00e7inde de\u011ferlendirilip kanona dahil edilmektedir. Bu yasalar\u0131n kilise hukuku kanonuna dahil edilmesi, kilisenin sivil otoriteyi kiliseyle ilgili konularda yasa yap\u0131c\u0131 olarak kabul etmesinden dolay\u0131 de\u011fil, onlar\u0131n h\u00e2lihaz\u0131rdaki kilise hukuku yasalar\u0131n\u0131n sivil m\u00fceyyideleri olmas\u0131 ya da kilise yetkililerinin onlara kilise hukuku yasalar\u0131n\u0131n ta\u015f\u0131d\u0131\u011f\u0131 g\u00fcc\u00fc vermeleri sebebiyledir. Din\u00ee ve sivil otoriteler aras\u0131nda mal m\u00fclk edinme, evlilik, sosyal yard\u0131mlar\u0131n da\u011f\u0131t\u0131m\u0131 gibi her iki taraf\u0131 da ilgilendiren sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fc hususunda var\u0131lan mutabakatlar da (konkortant) kilise hukukunu olu\u015fturan kaynaklardand\u0131r. B\u00f6yle durumlarda mutabakat metnini kilise ad\u0131na sadece papa, sivil otorite ad\u0131na ise ilgili h\u00fck\u00fcmet imzalar.<\/p>\n
Ortodoks Kilisesi Hukuku. Kilise hukuku konusunda Do\u011fu Ortodoks kiliseleri Roma Katolik kilisesiyle b\u00fcy\u00fck \u00f6l\u00e7\u00fcde uyu\u015fmaktad\u0131r. Bu ba\u011flamda onlar da Ahd-i Ced\u00eed\u2019i, h\u0131ristiyan gelene\u011fini ve din\u00ee yasalar\u0131 Ortodoks kilise hukukunun kaynaklar\u0131 olarak kabul ederler. Ortodoks kilisesi hukukunun Roma Katolik kilisesi hukukundan en belirgin fark\u0131 sivil hukuka verilen \u00f6nemdir. Ortodoks kilisesi Bizans \u0130mparatorlu\u011fu\u2019na ba\u011fl\u0131 bir devlet kilisesi oldu\u011fundan kilisenin yasalar\u0131n\u0131 imparatorlar koymu\u015ftur. Ortodoks kilisesi de kendi yasalar\u0131yla a\u00e7\u0131k\u00e7a tezat te\u015fkil etmeyen b\u00fct\u00fcn sivil hukuk yasalar\u0131n\u0131 ba\u011flay\u0131c\u0131 kabul ederek onlar\u0131 kanonize etmektedir.<\/p>\n
Anglikan Kilisesi Hukuku. Anglikan kilisesi otonom kiliselerden meydana gelen bir birlik oldu\u011fundan kilise hukukuyla ilgili yasalar \u00fclkeden \u00fclkeye de\u011fi\u015fiklik g\u00f6stermektedir. Anglikan kilisesi hukuku, y\u00fcr\u00fcrl\u00fc\u011f\u00fc b\u00fct\u00fcn \u00fcye kiliseler taraf\u0131ndan kabul ve tasdik edilmi\u015f yaz\u0131l\u0131 hukukla b\u00fcy\u00fck oranda Bat\u0131 H\u0131ristiyanl\u0131\u011f\u0131\u2019n\u0131n Eski ve Orta\u00e7a\u011f kanonlar\u0131na dayanan gelenekten olu\u015fmaktad\u0131r. \u0130ngiltere ve Galler\u2019de kilise ile devlet aras\u0131ndaki yak\u0131n ili\u015fkiden dolay\u0131 baz\u0131 g\u00fc\u00e7l\u00fckler ortaya \u00e7\u0131kmakta, bu \u00fclkelerde devlet resmen onaylamad\u0131k\u00e7a kilise hukuku ba\u011flay\u0131c\u0131l\u0131k kazanamamaktad\u0131r. Devlet ve kilisenin i\u00e7 i\u00e7e oldu\u011fu Hindistan\u2019da durum \u0130ngiltere ve Galler\u2019de g\u00f6r\u00fcld\u00fc\u011f\u00fc gibidir. Anglikan kilisesine ba\u011fl\u0131 di\u011fer kiliselerde ise kilise kurumlar\u0131 kendi yasalar\u0131n\u0131 yapma konusunda serbesttir.<\/p>\n
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https:\/\/islamansiklopedisi.org.tr\/seriat<\/p>\n