El-Hurûc Mine'l-Hilâf Kâidesi ve Şâfiî Mezhebinde Uygulanması

Abstract

“Fakihin, şer’î bir meselenin hükmünde kendinden farklı bir sonuca ulaşan bir diğer fakihin görüşüyle -kendi benimsediği hükmü ihlal etmeden- amel etmesi” şeklinde tanımlanabilecek el-hurûc mine’l hilâf, fıkıh geleneğinde farklı fikirlere karşı hoşgörüyü ifade eden önemli kâidelerden biridir. Bu çalışmada el-hurûc mine’l hilâf hakkında bilgi sunulması ve Şirbînî’nin Muğnî’l-Muhtâc adlı eserinde söz konusu kâidenin uygulandığı meselelerin tespit ve tahlîli amaçlanmaktadır. Bu bağlamda hurûc mine’l hilâfın mahiyeti, ilgili kavramlar, hîlaf çeşitleri ve kâidenin uygulanması için gereken şartlar irdelenmiştir. İlkenin pratiğini yansıtması için Muğnî’l-Muhtâc’da hurûc mine’l-hilâfın uygulandığı konulardan temsil gücü yüksek olduğuna inanılan başlıca meseleler tahlil edilmiştir. Muğnî’l-Muhtâc’da hurûc mine’l-hilâfın tatbik edildiği meseleler ibâdât, muâmelât ve ?ukûbât başlıkları altında incelenmiştir. İbâdet konusunda bu kâidenin daha fazla uygulandığı ve hurûc mine’l-hilâfın uygulanmasına “efdal/daha faziletli”, “evlâ”, “müstehap”, “mendûp” ve “sünnet”; terkedilmesine ise “hilâf-ı evlâ” ve “mekruh” hükümlerinin verildiği görülmüştür. Nitekim bazı meselelerde hilâfa riâyet edilmemesi durumunda hilâfın söz konusu olduğu fiilin tekrar yapılması gerektiği belirtilmiştir. Ancak bunu yapmak vacip değil; müstehap görülmüştür. Bununla birlikte müçtehidin zannına göre sahih sünnete ters düşen ve yine onun mezhebine göre mekruh ya da haram olan bir fiilin yapılmasına neden olması halinde hilâfa riâyet edilmediği tespit edilmiştir.

Al-khuruj minal khilaf which can be defined as "the faqih’s acting with the view of another faqih who has reached a conclusion different from his in the hukm of a shariah issue" -without violating the hukm he himself has adopted-” is one of the important kaidahs that express tolerance towards different ideas in the fiqh tradition. In the study, it is aimed to present information about al-khuruj minal khilaf and to identify and analyze the issues in which the aforesaid kaidah is applied in Şirbînî's work Mughnî'l-Muhtâc. In this context, the nature of khuruj minal khilaf, the types of the khilaf, the concepts it is related to and the conditions required for the practice of the principle are examined. To reflect the practice of the principle in Muğnî'l-Muhtâc, the main issues that are believed to be highly representative of the subjects in which khuruj minal khilaf is applied have been analyzed. In Mughnî'l-Muhtâc, the issues in which khuruj minal khilaf is applied are examined under the titles of ibadat, muamalat and uqubat. It has been observed that this kaidah is applied more in the subject of ibadah and the ahkam of "aftal/ more virtuous", "awla", "mustahabb", “mandub” and "sunnah" were given on the practice of khuruj minal khilaf while the ahkam on its being abandoned are "khilaf al awla" and "makruh". As a matter of fact, it has been stated that if the khilaf is not obeyed in some issues, the act in which the khilaf is in question must be repeated. However, it is not wajib to do this; it is considered “mustahabb”. Moreover, it has been determined that if it causes causes an act contrary to the sound sunnah in accordance with the zan of the mujtahid and which is makruh or haram according to his madhhab, the khilaf is not followed.In Muğnî'l-Muhtâc, the issues in which khuruj minal khilaf is applied are examined under the titles of ibadat, muamalat and uqubat. It has been observed that this kaidah is applied more in the subject of ibadah and the ahkam of "aftal/ more virtuous", "awla", "mustahabb", “mandub” and "sunnah" were given on the practice of khuruj minal khilaf while the ahkam on its being abandoned are "khilaf al awla" and "makruh". As a matter of fact, it has been stated that if the khilaf is not obeyed in some issues, the act in which the khilaf is in question must be repeated. However, it is not wajib to do this; it is considered “mustahabb”. Moreover, it has been determined that if it causes causes an act contrary to the sound sunnah in accordance with the zan of the mujtahid and which is makruh or haram according to his madhhab, the khilaf is not followed.