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Fıkıh düşüncesinde maslahat, “def’i mefâsid ve celbi menâfi’” şeklinde özetlenebilecek bir prensiptir. Teamül haline gelmiş belli nitelikteki sosyal davranış biçimlerini ifade eden örf ise fıkhın çok geniş bir alanında hukuki sonucun belirlenmesinde fakîhin kendisinden faydalandığı bir kaynaktır. Fıkhi hükümlerin uygulanmasında önemli bir yeri bulunmakla birlikte örfün bulunduğu konum ve fıkhi faaliyetlerdeki rolü, diğer delil ve metotlara oranla daha geç dönemlerde müstakil olarak incelenmeye başlanmıştır. Örf ve maslahat arasındaki ilişki ise insanlar arasında örf haline gelmiş işlerin, nasslara aykırılık taşımadıkça ve taraflardan biri lehine haksız bir menfaat meydana getirmedikçe hukuk nazarında da geçerli kabul edilmesi ve buna göre hüküm verilmesi sürecinde ortaya çıkar. Bu çalışmada Serahsî’nin usûl alanındaki Temhîdü’l-fusûl fi’l-usûl ile fürû‘ alanındaki el-Mebsût adlı iki önemli eseri üzerinden istihsan, örf ve maslahat kavramları arasındaki ilişki ele alınmıştır. Böylelikle Hanefî fıkıh usulünün erken döneminde müstakil bir başlık altında incelenmeyen maslahat ve örfün, ictihadi faaliyetlerdeki konumu ve işlevi ortaya konmaya çalışılmıştır.
In the mind of Fikih, maslahat is a principle that can be summarized in the form of "def'i mefâsid and celbi menâfi". The form of social behavior of a certain quality which has become Teamul is a source that the poor benefits from himself in determining the legal outcome in a very broad field of fiction. Although it has played an important role in the implementation of the provisions, the position and role in the activities of the fiction in which the fiction is located has begun to be examined in the later period than other evidence and methods. The relationship between orf and maslahat occurs in the process of the acceptance and judgment of things that have become orf between people, unless it is contrary to the nasses and unless one of the parties has an unfair interest in the benefit of one of the parties. In this study we discuss the relationship between the two important works of the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, and the Qur’an. Thus, in the early stages of the Hanefî fıkıh procedure, the location and function of the maslahat and arphin, which were not studied under a specific title, were attempted to reveal.
In Islamic law thought, the maslahah is a principle that can be summarized as bringing benefits or eliminating harms in all aspects. The urf, which means certain forms of social behavior that have become customary, is a source that the lawyer makes use of in determining the legal result in a wide range of fiqh. Although it has an important place in the application of the fiqh provisions, the position of the urf and its role in the fiqh activities started to be analyzed as detached later than the other evidence and methods. The relationship between urf and maslahah occurs in the process of accepting the works that have become custom among people, as long as they are not contrary to what they do and do not cause harm, and in the judgment accordingly. This study, the works of Sarakhsi were mainly based on his two works named al-Mabsūt and Tamhīdu'l-fuṣūl fi'l-uṣūl. The relationship between the concepts of istihsan, urf and maslahah will be discussed. Thus, the position and function of the maslahah and urf, which were not handled and examined under a separate title in the early period of Hanafi fiqh procedure, will be tried to be revealed.
Field : İlahiyat
Journal Type : Uluslararası
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