{"id":6475,"date":"2021-12-05T22:00:00","date_gmt":"2021-12-05T22:00:00","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/2021\/12\/05\/islam-fikhinda-hukukunda-kaide-i-kulliye-genel-kural-sayilan-esaslar\/"},"modified":"2021-12-05T22:00:00","modified_gmt":"2021-12-05T22:00:00","slug":"islam-fikhinda-hukukunda-kaide-i-kulliye-genel-kural-sayilan-esaslar","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/islam-fikhinda-hukukunda-kaide-i-kulliye-genel-kural-sayilan-esaslar\/","title":{"rendered":"\u0130SLAM FIKHINDA (HUKUKUNDA) \u201cKA\u0130DE-\u0130 K\u00dcLL\u0130YE\u201d (GENEL KURAL) SAYILAN ESASLAR"},"content":{"rendered":"\n

\u00a0<\/p>\n

\u0130SLAM FIKHINDA (HUKUKUNDA) “KA\u0130DE-\u0130 K\u00dcLL\u0130YE”<\/span><\/strong><\/p>\n

(GENEL KURAL) SAYILAN ESASLAR:<\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/strong><\/p>\n

Bizim inanc\u0131m\u0131za ve anlay\u0131\u015f\u0131m\u0131za g\u00f6re<\/span><\/span>:<\/span> 1- Akl\u0131 selimin. 2- M\u00fcsbet bilimin. 3- Tarihi deneyim ve birikimin. (Akla, ahl\u00e2ka ve insan haklar\u0131na uygun \u00f6rf ve \u00e2detlerin.) 4- Vicdani kanaat ve tatminin. 5- \u0130lahi Dinin. (Kur’an-\u0131 Kerim’in sarih (a\u00e7\u0131k ve anla\u015f\u0131l\u0131r) ayetlerinin ve sahih (do\u011fru ve g\u00fcvenilir) Hadis-i \u015eeriflerin ve 6- Evrensel hukuk verilerinin: Hepsinin birden ittifakla (ortakla\u015fa); iyi, g\u00fczel, gerekli, hay\u0131rl\u0131 ve yararl\u0131 buldu\u011fu \u015feyler DO\u011eRU… Ve yine bu de\u011fer \u00f6l\u00e7\u00fclerinin ittifakla; k\u00f6t\u00fc, \u00e7irkin, gereksiz ve zararl\u0131 buldu\u011fu \u015feyler ise YANLI\u015e’t\u0131r. Bu kesin “DO\u011eRU”lara dayan\u0131larak ve yine kesin “YANLI\u015e”lardan sak\u0131n\u0131larak haz\u0131rlanacak; sosyal, siyasal ve ekonomik t\u00fcm kanun ve kurallar\u0131n “AD\u0130L ve \u0130SABETL\u0130” olmas\u0131 i\u00e7in de uyulmas\u0131 gereken ve “Kaide-i K\u00fclliye=Genel ve Temel Prensipler” denilen esaslar vard\u0131r.<\/span><\/strong><\/span><\/p>\n

1- Ayr\u0131 din ve d\u00fc\u015f\u00fcnceden, farkl\u0131 k\u00fclt\u00fcr ve k\u00f6kenden b\u00fct\u00fcn insanlar\u0131n; can, mal ve namus emniyeti, din ve d\u00fc\u015f\u00fcnce h\u00fcrriyeti gibi b\u00fct\u00fcn temel haklar\u0131 kutsald\u0131r ve koruma alt\u0131ndad\u0131r. Hatta, f\u0131tri (do\u011fal), hukuki ve mecburi durumlar d\u0131\u015f\u0131nda, tabiattaki b\u00fct\u00fcn canl\u0131lar\u0131n ya\u015fama haklar\u0131na sayg\u0131 duyulacak ve sahip \u00e7\u0131k\u0131lacakt\u0131r. Zul\u00fcm, zorbal\u0131k ve barbarl\u0131\u011f\u0131n her t\u00fcrl\u00fcs\u00fc yasaklanm\u0131\u015ft\u0131r.<\/span><\/strong><\/span><\/p>\n

Bu durum \u0130slam F\u0131k\u0131h (Hukuk) ve Us\u00fcl kitaplar\u0131nda: <\/span><\/strong><\/span>“Haklar muhteremdir ve korunmas\u0131 vaciptir.”<\/span><\/em><\/strong><\/span> <\/span><\/span>\u015feklinde yaz\u0131l\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

2- Zaman\u0131n De\u011fi\u015fmesiyle (\u0130\u00e7tihatla konulan baz\u0131) Ahk\u00e2m\u0131n (Kanun ve Kurumlar\u0131n) De\u011fi\u015fmesi de Ka\u00e7\u0131n\u0131lmazd\u0131r.<\/span><\/strong><\/span><\/p>\n

Bu durum i\u00e7tihadi tercihlere, \u00f6rf ve \u00e2detlere dayal\u0131 h\u00fck\u00fcmler hakk\u0131ndad\u0131r; yoksa ayet ve hadislerin de\u011fi\u015fmez emirleriyle ilgili san\u0131lmamal\u0131d\u0131r. Ancak; \u015fartlar, sorunlar, ihtiya\u00e7lar ve imk\u00e2nlar de\u011fi\u015fip geli\u015ftik\u00e7e, zaman i\u00e7inde art\u0131k yetersiz ve gereksiz kalan i\u00e7tihadi h\u00fck\u00fcmlerin ve fetva cinsinden kanaatlerin de\u011fi\u015fmesi… Eski kanun, kural ve kurumlar yerine yenilerinin yap\u0131l\u0131p y\u00fcr\u00fct\u00fclmesi do\u011fal ve sosyal bir kurald\u0131r.<\/span><\/strong><\/span><\/p>\n

Halk\u0131n inan\u00e7 d\u00fcnyas\u0131na, Milli duyarl\u0131l\u0131klar\u0131na ve asr\u0131m\u0131z\u0131n standartlar\u0131na uygun; Hukuki, Siyasi, Ahl\u00e2ki, Ekonomik ve Sosyal yeni yasalar ve nizamlar olu\u015fturmak… E\u011fitim, bilim ve teknoloji alan\u0131nda yeni ve yeterli d\u00fczenlemeler yapmak, zaten Devletin ve bilim ehlinin zorunlu g\u00f6revlerinin ba\u015f\u0131ndad\u0131r.<\/span><\/strong><\/span><\/p>\n

3- Hakk\u0131nda Nass (Kesin Emir ve Nehiy) Bulunan Bir Konuda, \u0130\u00e7tihada \u0130zin ve \u0130htiya\u00e7 Bulunmamaktad\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani; sarih (a\u00e7\u0131k ve net) ayetlerle ve sahih (do\u011fru ve g\u00fcvenilir) hadislerle buyrulan ya da yasaklanan bir konuda, art\u0131k i\u00e7tihada gerek kalmam\u0131\u015ft\u0131r; bize d\u00fc\u015fen bunlara t\u00e2bi olmak (uymak ve uygulamak) laz\u0131md\u0131r. Bu nedenle f\u0131k\u0131h ve us\u00fcl kitaplar\u0131m\u0131zda <\/span><\/strong><\/span>“Mevrid-i Nass’ta i\u00e7tihada mesa\u011f yoktur”<\/span><\/em><\/strong><\/span> <\/span><\/span>h\u00fckm\u00fc kay\u0131tl\u0131d\u0131r. Ve zaten sarih (a\u00e7\u0131k ve anla\u015f\u0131l\u0131r) s\u00f6zlerin ayr\u0131ca izaha ihtiya\u00e7lar\u0131 kalmam\u0131\u015ft\u0131r.<\/span><\/strong><\/span><\/p>\n

4- Yap\u0131lm\u0131\u015f Bir \u0130\u00e7tihada Dayan\u0131larak Yeni Bir \u0130\u00e7tihat Yap\u0131lamayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00c7\u00fcnk\u00fc i\u00e7tihatlarda <\/span><\/strong><\/span>“Mutlak Delil”<\/span><\/strong><\/span>ler esas al\u0131nmal\u0131d\u0131r. Yap\u0131lm\u0131\u015f bir i\u00e7tihat ise <\/span><\/strong><\/span>“\u0130lahi ve mutlak delil”<\/span><\/em><\/strong><\/span> <\/span><\/span>olmay\u0131p, sadece <\/span><\/strong><\/span>“Be\u015feri bir h\u00fck\u00fcm”<\/span><\/em><\/strong><\/span> <\/span><\/span>konumundad\u0131r. Bu nedenle bir i\u00e7tihat, ba\u015fka bir i\u00e7tihatla ge\u00e7ersiz say\u0131lamayacakt\u0131r. Ancak bir i\u00e7tihad\u0131n sarih ayetlere ve sahih hadislere ayk\u0131r\u0131l\u0131\u011f\u0131n\u0131n ortaya konulmas\u0131 durumunda, art\u0131k o b\u00e2t\u0131l (ge\u00e7ersiz) h\u00fckm\u00fcnde olacakt\u0131r. Bu y\u00fczden F\u0131k\u0131h ve Us\u00fcl kitaplar\u0131m\u0131zda <\/span><\/strong><\/span>“\u0130\u00e7tihatla i\u00e7tihat nakzolunmaz”<\/span><\/em><\/strong><\/span> <\/span><\/span>kaidesi yer alm\u0131\u015ft\u0131r.<\/span><\/strong><\/span><\/p>\n

5- Fesat Ortam\u0131n\u0131n, Haks\u0131zl\u0131k ve Ahl\u00e2ks\u0131zl\u0131k Nizam\u0131n\u0131n Ortadan Kald\u0131r\u0131lmas\u0131; Hay\u0131rl\u0131 ve Yararl\u0131 Kurum ve Kurallar\u0131n Olu\u015fturulmas\u0131ndan \u00d6nceye Al\u0131nmal\u0131d\u0131r. Bu kural f\u0131k\u0131h kitaplar\u0131m\u0131zda \u015f\u00f6yle kay\u0131tl\u0131d\u0131r, “Def’i Mef\u00e2sid, Celbi Menaf\u00eeden Evl\u00e2d\u0131r…”<\/em><\/span><\/strong><\/span><\/p>\n

Bir \u015feyde hem zarar, hem de fayda var ise, o fayda i\u00e7in mevcut zarara raz\u0131 olunmas\u0131 yanl\u0131\u015ft\u0131r. Bu bak\u0131mdan \u00f6nce zarar\u0131 def etmek gerekli ve \u00f6ncelikli say\u0131lm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc \u0130slam’\u0131n zul\u00fcm ve k\u00f6t\u00fcl\u00fckleri gidermede g\u00f6sterdi\u011fi hassasiyet ve itina, me\u015fru ve l\u00fczumlu \u015feylerin i\u015flenmesinden daha fazlad\u0131r. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) Bir b\u00f6lgede anar\u015fik olaylar\u0131n ve ahl\u00e2ks\u0131zl\u0131k kayna\u011f\u0131n\u0131n kurutulmas\u0131, oraya fabrika a\u00e7\u0131lmas\u0131ndan ve hay\u0131rl\u0131 yat\u0131r\u0131mlar yap\u0131lmas\u0131ndan daha \u00f6nemli ve \u00f6nceliklidir.<\/span><\/strong><\/span><\/p>\n

b) C\u00fcn\u00fcbl\u00fckten dolay\u0131 kad\u0131na gus\u00fcl gerekti\u011finde erkeklerin g\u00f6remeyece\u011fi bir yer bulamazsa y\u0131kanmak i\u00e7in gusl\u00fc geciktirir veya teyemm\u00fcmle yetinir. \u00c7\u00fcn\u00adk\u00fc y\u0131kanmak faydal\u0131ysa da erkeklerin bir kad\u0131n\u0131 \u00e7\u0131plak g\u00f6rmesi za\u00adrarl\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

c) Bir kimse m\u00fclk\u00fcnde istedi\u011fi gibi tasarruf edebilir, ba\u015fkas\u0131\u00adna zarar vermedi\u011fi m\u00fcddet\u00e7e… Ancak kendi m\u00fclk\u00fcnde tasarrufundan dolay\u0131 ba\u015fkas\u0131na a\u00e7\u0131ktan a\u00e7\u0131\u00ad\u011fa zarar verecek olursa, bu tasarruftan men’edilip yasaklan\u0131r. <\/span><\/strong><\/span><\/p>\n

6- Umumi ve Tehlikeli Zararlar\u0131 \u00d6nlemek \u0130\u00e7in, Gerekirse C\u00fcz’i ve Hususi Zararlar Mecburen Tercih Olunacakt\u0131r. Bu Durum F\u0131k\u0131h Kitaplar\u0131m\u0131zda \u015e\u00f6yle Yer Alm\u0131\u015ft\u0131r: “Zarar-\u0131 \u00c2mm\u0131 Defi’ \u0130\u00e7in Zarar-\u0131 Hass \u0130htiyar Olunacakt\u0131r!”<\/em><\/span><\/strong><\/span><\/p>\n

Yani, umuma zarar veren bir \u015feyi -birka\u00e7 \u015fahs\u0131n zarar\u0131na da olsa- gidermek laz\u0131md\u0131r. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) Ba\u015flayan ve yay\u0131lma riski ta\u015f\u0131yan bir orman yang\u0131n\u0131n\u0131 s\u00f6nd\u00fcrmek ve \u00f6nlemek i\u00e7in, bir ki\u015finin tarlas\u0131ndaki ekinler s\u00fcr\u00fclebilir, a\u011fa\u00e7lar kesilebilir. <\/span><\/strong><\/span><\/p>\n

b) Birinin evinin balkonu veya duvar\u0131 umuma ait yolu daralt\u0131yor, gelip ge\u00e7enlere zarar veriyorsa, onu y\u0131k\u0131p kald\u0131rmak -\u015fahs\u0131n zarar\u0131na da olsa- v\u00e2cibdir.<\/span><\/strong><\/span><\/p>\n

c) Fahi\u015f fiyatla sat\u0131lan bir mala rayi\u00e7 koymak, yani sat\u0131\u015f fiyat\u0131n\u0131 \u00f6rfe uygun s\u0131n\u0131rlamak -her ne kadar sat\u0131c\u0131n\u0131n zarar\u0131naysa da, umumun men\u00adfaatini dikkate almak bak\u0131m\u0131ndan- gerekli olabilir. <\/span><\/strong><\/span><\/p>\n

7- Aslolan “Hukuk Devleti” Mant\u0131\u011f\u0131, Hak ve \u00d6zg\u00fcrl\u00fcklerin Esas Al\u0131nmas\u0131d\u0131r. Liderin, Devlet Yetkililerinin ve Hakimlerin Halk \u00dczerindeki Tasarrufu, Maslahata Ba\u011fl\u0131d\u0131r; Yani, Anayasa ve Kanunlarla Kay\u0131tl\u0131 ve S\u0131n\u0131rl\u0131d\u0131r!<\/span><\/strong><\/span><\/p>\n

Bu bak\u0131mdan \u0130slam f\u0131kh\u0131na g\u00f6re Devlet Ba\u015fkan\u0131, kendi yetkisiyle bir insan\u0131n katilini affedip k\u0131sas olunmaktan ve cezaland\u0131r\u0131lmaktan kurtaramaz. \u00c7\u00fcnk\u00fc kul hakk\u0131d\u0131r. Ama siyasi su\u00e7lar\u0131 ba\u011f\u0131\u015flama yetkisi vard\u0131r.<\/span><\/strong><\/span><\/p>\n

8- \u00c7e\u015fitli \u0130tham ve \u0130ddialara Muhatap San\u0131klar \u0130\u00e7in Beraat-i Zimmet (Aksi \u0130spatlan\u0131ncaya Kadar Su\u00e7suz Say\u0131lma) As\u0131ld\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00c7\u00fcnk\u00fc, su\u00e7lar sonradan i\u015flenen sald\u0131r\u0131 ve haks\u0131zl\u0131klard\u0131r. \u0130nsanlar\u0131n \u00f6nceden ve pe\u015finen su\u00e7lu say\u0131lmalar\u0131 yanl\u0131\u015ft\u0131r. Ancak i\u015fledi\u011fi kan\u0131tlanan bir sebep ve fiilden dolay\u0131 su\u00e7lu olabilir. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) H\u0131rs\u0131zl\u0131k su\u00e7u iddias\u0131yla h\u00e2kimin huzuruna \u00e7\u0131kar\u0131lan kimse hakk\u0131nda ilk d\u00fc\u015f\u00fcn\u00fclen husus, h\u0131rs\u0131zl\u0131k yapmam\u0131\u015f olmas\u0131d\u0131r. H\u0131rs\u0131z oldu\u011fu beyyine (\u015fahitler ve deliller) ile ispat edilmedik\u00e7e su\u00e7suz oldu\u011fu kanaatine var\u0131larak ser\u00adbest b\u0131rak\u0131l\u0131r. \u00c7\u00fcnk\u00fc beraat-i zimmet as\u0131ld\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Bir kimse bir di\u011ferinin mal\u0131n\u0131 telef eder de o mal\u0131n mikta\u00adr\u0131 konusunda ihtil\u00e2fa d\u00fc\u015ferlerse, mal sahibi iddia etti\u011fi fazlal\u0131\u011f\u0131 ispat ede\u00admedi\u011fi takdirde, o mal\u0131 telef edenin itiraf\u0131 esas al\u0131n\u0131r. Yani onun s\u00f6z\u00fc kabul edilip, ona g\u00f6re h\u00fckme ba\u011flan\u0131r.\u00a0 <\/span><\/span><\/strong><\/span><\/p>\n

9- Bir \u0130\u015ften (Ki\u015finin G\u00fctt\u00fc\u011f\u00fc) Maksat Ne \u0130se H\u00fck\u00fcm Ona G\u00f6re Al\u0131n\u0131r!<\/span><\/strong><\/span><\/p>\n

Yani; bir konu \u00fczerine verilecek h\u00fck\u00fcm, o i\u015ften maksat (as\u0131l ama\u00e7) ne ise ona g\u00f6re olacakt\u0131r. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) A\u011fa\u00e7taki \u00e7ocu\u011fu fark etmeyip, daldaki ku\u015fa ok veya kur\u015fun s\u0131karken, onun \u00f6l\u00fcm\u00fcne yol a\u00e7ana “kasten katil” muamelesi yap\u0131lmaz. Ancak tazir (uyar\u0131) cezas\u0131na ve tazminata u\u011frat\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Bir \u015fey hem hel\u00e2llik, hem haraml\u0131k vasf\u0131n\u0131 ta\u015f\u0131yorsa bunlar\u00addan hangisi kastedilerek i\u015flenmi\u015fse ona g\u00f6re h\u00fck\u00fcm al\u0131r. Yerde bu\u00adlunan bir e\u015fyay\u0131, sahibini bulup vermek i\u00e7in almak hel\u00e2ldir. Ama kendi\u00adne mal etmek i\u00e7in almak haramd\u0131r.<\/span><\/strong><\/span><\/p>\n

c) Kurulan \u00e7ad\u0131ra bir av hayvan\u0131 tak\u0131l\u0131p kal\u0131rsa, bak\u0131l\u0131r: E\u011fer \u00e7ad\u0131r bu maksatla kurulmu\u015fsa, tak\u0131lan hayvan \u00e7ad\u0131r sahibinin olur; bu maksatla de\u011filse ona sahip olamaz. O hayvan, avlamak iste\u00adyip onu izleyen kimsenin hakk\u0131d\u0131r. <\/span><\/strong><\/span><\/p>\n

• Akidlerde (S\u00f6zle\u015fme ve Senetlerde) \u0130tibar; Maksad ve Manayad\u0131r, Elfaz ve Meb\u00e2niye (Kullan\u0131lan Laf\u0131zlara ve S\u00f6z Oyunlar\u0131na) Bak\u0131lmayacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

Yap\u0131lan bir akidde kastedilen mana ba\u015fka, l\u00e2f\u0131z da ba\u015fka olur\u00adsa, itibar manayad\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Be\u015f gram alt\u0131n\u0131 4,5 gram alt\u0131nla de\u011fi\u015ftirme muamelesi “Bey’i = al\u0131m-sat\u0131m” ismi alt\u0131nda cereyan etse bile bu, mana y\u00f6n\u00fcnden faiz muamelesine girer ve caiz de\u011fildir.<\/span><\/strong><\/span><\/p>\n

b) Vefaen bey’ide (belirli bir s\u00fcre i\u00e7inde sat\u0131lan mal\u0131 geri almak \u015fart\u0131yla yap\u0131lan sat\u0131\u015f s\u00f6zle\u015fmesinde), sanki “rehin b\u0131rak\u0131lm\u0131\u015f” h\u00fckm\u00fc uygulan\u0131r. \u00c7\u00fcnk\u00fc bir mal\u0131 ka\u00adrarla\u015ft\u0131r\u0131lan \u015fartlara g\u00f6re semen ve mebi’ (mal\u0131n de\u011feri olan para ve sat\u0131\u015f\u0131 yap\u0131lan mal) tekrar iade edilmek \u00fczere sat\u0131\u015f\u0131n\u0131 yapmaya, her ne kadar l\u00e2f\u0131z y\u00f6n\u00fcnden “bey’i bi’l-vef\u00e2” deniliyorsa da, mana y\u00f6\u00adn\u00fcnden “rehin” muamelesine girdi\u011fi i\u00e7in bunda rehin h\u00fckm\u00fc uygulan\u0131r. Bir nev’i ipotek olup borcu teminata ba\u011flamakt\u0131r. <\/span><\/strong><\/span><\/p>\n

10- Yak\u00een (Kesinlik \u0130fade Eden \u015eey) \u015e\u00fcphe ile Zail Olmayacak (Ortadan Kalkmayacak)t\u0131r!<\/span><\/strong><\/span><\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: (A)’n\u0131n (B) \u00fczerinde 1000 lira alaca\u011f\u0131 var. (B) bu borcu (A)’ya \u00f6dedi\u011fine dair h\u00fcccet ve delil g\u00f6steriyor. (A) da h\u00e2l\u00e2 1000 lira (B)’de alaca\u011f\u0131 oldu\u011funa h\u00fcccet ve delil g\u00f6steriyor. Bu durumda (A)’n\u0131n delili, bu alaca\u011f\u0131n\u0131n di\u011fer 1000 lira alaca\u011f\u0131n\u0131 (B) \u00f6dedikten son\u00adra yenilendi\u011fini beyyine ile ispat etmedik\u00e7e kabul olunmaz. \u00c7\u00fcnk\u00fc beyyine h\u00fcccet-i kaviye demektir ki, \u015fehadet ikrar ve yeminden n\u00fck\u00fble \u015f\u00e2mildir. (B)’nin bu borcu \u00f6dedi\u011fini delile dayanarak s\u00f6ylemesi yak\u00een (kesin bilgi) ifade eder. (A)’n\u0131n iddias\u0131 ise, her ne kadar deli\u00adle dayansa da \u015f\u00fcphe ifade eder. <\/span><\/strong><\/span><\/p>\n

• Sarahat (A\u00e7\u0131k ve Anla\u015f\u0131l\u0131r Durumlar) Kar\u015f\u0131s\u0131nda, Del\u00e2lete (\u0130\u015faret ve \u0130htimallere) \u0130tibar Olunmayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

S\u00f6zle bir \u015feyi ir\u00e2de etmek sarahattir. Fiil veya s\u00fck\u00fbt ile irade et\u00admek ise del\u00e2lettir. Bir hususun yap\u0131lmas\u0131nda sarahatle del\u00e2let aras\u0131n\u00adda ihtil\u00e2f vuku bulursa, sarahatle amel edilir. \u00c7\u00fcnk\u00fc del\u00e2let sarahat gibi kesinlik ifade etmez. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Bir evde misafir olarak bulunan topluluktan biri bulundu\u011fu evin aynas\u0131n\u0131 al\u0131r bakar, sonra di\u011fer birine verir, derken ara yerde ayna d\u00fc\u015f\u00fcp k\u0131r\u0131l\u0131rsa, hi\u00e7birisi bunu tazmine (bedelini \u00f6demeye) mecbur tutulmaz. \u00c7\u00fcnk\u00fc bu gibi hallerde evdeki e\u015fyay\u0131 kullanmaya del\u00e2leten m\u00fcsaade vard\u0131r. Ama ev sahibi “Mevcut hi\u00e7bir e\u015fyaya dokun\u00admay\u0131n”<\/em> veya “Aynaya falan dokunmay\u0131n” <\/em>demi\u015f olsayd\u0131, o zaman del\u00e2letin h\u00fckm\u00fc kalmaz, sarih beyanla amel edilir ve aynay\u0131 k\u0131ranlar \u00f6demeye mecbur olurlard\u0131.<\/span><\/strong><\/span><\/p>\n

b) \u00dc\u00e7\u00fcnc\u00fc bu \u015fah\u0131s (B)’nin nam-u hesab\u0131na fuz\u00fbli olarak bir mal sat\u0131n al\u0131r, (B) de bu mal\u0131n kendisine teslimini arzu ederse, bu akde (al\u0131m-sat\u0131ma) del\u00e2leten izin vermi\u015f say\u0131l\u0131r. Ama (B) kendi nam\u0131na sat\u0131n al\u0131nan mal\u0131 reddettikten sonra, tekrar o mal\u0131n kendisine tes\u00adlimini isterse, \u00f6nceki red beyan\u0131 sarahat, tekrar teslim alma iste\u011fi ise del\u00e2let ifade etti\u011finden, red karar\u0131 ge\u00e7erli say\u0131l\u0131r. <\/span><\/strong><\/span><\/p>\n

11- K\u0131yasa Ayk\u0131r\u0131 Olarak Sabit Olan \u0130stisnai \u015eeyler, Ba\u015fka \u015eeye Mak\u00ees\u00fcn Aleyh (Benzetilme, \u00d6rnek Te\u015fkil Etme) Olamayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Genel kaideye ayk\u0131r\u0131 olarak sabit olan \u015fey, istisna te\u015fkil edece\u00ad\u011finden ba\u015fka \u015feye mak\u00ees\u00fcn aleyh olamaz. Yani ba\u015fka \u015fey ona k\u0131yas edilemez. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Hazret-i Peygamber (AS)’\u0131n, yaln\u0131z olarak Huzeyme’nin (RA) \u015fehadetini kabul buyurmas\u0131 ve: “Huzeyme kime \u015fahit olursa bu ona k\u00e2fidir!”<\/em> il\u00e2ve etmesi gibi. \u00c7\u00fcnk\u00fc genel kaide “\u0130ki erkek \u015fahit”<\/em> din\u00adletmektir. Kur’an’da sar\u00eeh bey\u00e2n vard\u0131r. O halde Huzeyme’nin yap\u00adt\u0131\u011f\u0131 \u015fahitli\u011fin kabul edilmesi istisna te\u015fkil eder; ba\u015fkas\u0131 ona k\u0131yas edilemez.<\/span><\/strong><\/span><\/p>\n

b) Ve yine, Hz. Peygamber’in 9 kad\u0131nla evlenmesi istisna te\u015fkil eder, ba\u015fkas\u0131 ona k\u0131yasla (mazeret ve mecburiyet durumlar\u0131 d\u0131\u015f\u0131nda) fazla kad\u0131nla evlenemez. <\/span><\/strong><\/span><\/p>\n

12- Bir \u015eeyin Bulundu\u011fu Hal \u00dczere Kalmas\u0131 As\u0131ld\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) Bir \u015fah\u0131s uzun m\u00fcddet kaybolur; sa\u011f veya \u00f6l\u00fc oldu\u011funa dair kesin bir bilgi elde edilmezse, -Hanefilere g\u00f6re 90 ya\u015f\u0131n\u0131 bitirinceye kadar- onun sa\u011f bulundu\u011funa h\u00fckmedilir ve buna g\u00f6re miras ve baz\u0131 hususlar da dikkate al\u0131n\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Evin, arazinin veya i\u015fyerinin bir k\u0131sm\u0131 sat\u0131ld\u0131ktan sonra, biri o k\u0131sma \u015fer\u00eek (ortak) oldu\u011funu iddia ederek \u015fuf’a (sat\u0131n almada \u00f6ncelik hakk\u0131) talebinde bulunur, m\u00fc\u015fteri de elinde sa\u00adt\u0131n ald\u0131\u011f\u0131 k\u0131s\u0131m hakk\u0131ndaki bu iddiay\u0131 ink\u00e2r ve reddederse, m\u00fc\u015fteri\u00adnin s\u00f6z\u00fc as\u0131l olarak kabul olunur; \u015fuf’a iddias\u0131 (o mala ortakl\u0131\u011f\u0131 bulunup sat\u0131n almada tercih olunmas\u0131) ise ancak delil ve h\u00fcc\u00adcet ile s\u00fcbut bulur. \u00c7\u00fcnk\u00fc burada as\u0131l olan sat\u0131lan k\u0131sm\u0131nda ba\u015fka\u00ads\u0131n\u0131n \u015fuf’adar olmas\u0131d\u0131r ve b\u00f6ylece o, bulundu\u011fu hal \u00fczere kal\u0131r. <\/span><\/strong><\/span><\/p>\n

• Kad\u00eem K\u0131demi \u00dczere Terk Olunmal\u0131d\u0131r! Her \u015eey \u00d6nceden Bilindi\u011fi ve Y\u00fcr\u00fct\u00fclegeldi\u011fi \u015eekilde B\u0131rak\u0131lmal\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) Vak\u0131f oldu\u011fu bilinen, fakat vakfiyesi ve vak\u0131f \u015fart\u0131 tespit edilmeyen bir vakf\u0131n gailesi (geliri) \u00f6teden beri nereye sarf ediliyor ve nas\u0131l kullan\u0131l\u0131yorsa \u00f6ylece dokunulmadan devam eder; dokunulmaz.<\/span><\/strong><\/span><\/p>\n

b) Tarla sahibi \u00f6teden beri tarlas\u0131n\u0131n i\u00e7inden ge\u00e7en yol veya suyu kald\u0131rmak istese veya yoldan ve sudan istifade edenlere m\u00e2ni’ olmak istese, bak\u0131l\u0131r: E\u011fer \u00f6teden beri bunun b\u00f6yle devam edip gel\u00addi\u011fi ispat edilirse, kademi \u00fczere kal\u0131r; tarla sahibinin m\u00fcdahalesi men’edilir. <\/span><\/strong><\/span><\/p>\n

13- Bir Zarar\u0131n Uzun Zamand\u0131r \u0130\u015fleniyor Olmas\u0131, Onu Ge\u00e7erli K\u0131lmayacakt\u0131r. Bu Durum F\u0131k\u0131h Kitaplar\u0131m\u0131zda: “Zarar; Kad\u00eem Say\u0131lmayacakt\u0131r!” \u015eeklinde Yaz\u0131l\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

Genel olarak zararl\u0131 bilinen \u015feylerin i\u015flenip yap\u0131lmas\u0131na cevaz verilmez. Bu, hemen hemen her devir ve idare sisteminde b\u00f6yledir. M\u00fcstesna olarak, b\u00f6yle bir \u015feye \u00f6nceden m\u00fcsamaha edilmi\u015f veya yap\u0131l\u0131rken g\u00f6r\u00fclmemi\u015fse, umum\u00ee kaideyi bozmayaca\u011f\u0131ndan, bir zaman tekrarlanmas\u0131na bak\u0131lmak\u00ads\u0131z\u0131n kald\u0131r\u0131l\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Birine ait a\u011fa\u00e7 yola sarkm\u0131\u015f, gelip ge\u00e7enlere zarar veriyor\u00adsa, bu a\u011fa\u00e7 bir as\u0131r \u00f6nce bile buraya dikildi\u011fi ispat edilse bile, ke\u00adsilip kald\u0131r\u0131l\u0131r. \u00c7\u00fcnk\u00fc zarar kadim say\u0131lmayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Bir evin la\u011f\u0131m veya mutfak suyu soka\u011fa a\u00e7\u0131ktan ak\u0131yor; ge\u00adlip ge\u00e7enlere zarar veriyor ve kom\u015fular\u0131n sa\u011fl\u0131k ve huzurunu bozuyorsa, ev ya\u00adp\u0131ld\u0131 yap\u0131lal\u0131 bu suyun soka\u011fa akt\u0131\u011f\u0131 ispat edilse bile, derhal kald\u0131\u00adr\u0131l\u0131r. <\/span><\/strong><\/span><\/p>\n

14-<\/span><\/strong><\/span> Ar\u0131z\u00ee (Ge\u00e7ici) S\u0131fatlarda Aslolan Yok Say\u0131lmas\u0131d\u0131r!<\/strong><\/span><\/span><\/span><\/span><\/p>\n

Genel olarak s\u0131fat ikiye ayr\u0131l\u0131r: Biri asl\u00ee, di\u011feri ar\u0131z\u00ee s\u0131fatlard\u0131r. Asl\u00ee olan s\u0131fat hayat, bek\u00e2ret gibi mevsufla (vas\u0131flanan \u015fah\u0131sla) birlikte var olan durumlard\u0131r. Ar\u0131z\u00ee olan s\u0131fat ise; mevsufla (ilgili \u015fah\u0131sla) birlikte var olmay\u0131p sonradan -\u00f6l\u00fcm, hastal\u0131k ve dulluk gibi- \u00e2r\u0131z olan durumlard\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Bir taraf\u0131n sermayesini, di\u011fer taraf\u0131n emek ve maharetini koyarak kurulan m\u00fcdarabe \u015firketinde k\u00e2r sa\u011flan\u0131p sa\u011flanmad\u0131\u011f\u0131 ihtilaf ko\u00adnusu olursa, ademi (k\u00e2r sa\u011flanmad\u0131\u011f\u0131) as\u0131l oldu\u011funa g\u00f6re s\u00f6z m\u00fcdaribindir; sermaye sahibi ise k\u00e2r sa\u011fland\u0131\u011f\u0131n\u0131 ispata muhta\u00e7 olur.<\/span><\/strong><\/span><\/p>\n

b) \u00d6len kimsenin v\u00e2risleri, (mesela o\u011fullar\u0131) babam\u0131z \u015fu yer\u00addeki tarlay\u0131, (A)’ya, “\u015fuuruna sahip olmad\u0131\u011f\u0131 bir zamanda satm\u0131\u015ft\u0131r”,<\/em> diye davac\u0131 olsalar, (A) da bunun aksini (yani, \u015fuuru yerindeyken satt\u0131<\/em>) iddia etse, beyyine (delil getirmek) davac\u0131ya aittir. \u00c7\u00fcnk\u00fc as\u0131l olan \u015fuurlu bir halde sat\u0131\u015f\u0131n yap\u0131lmas\u0131d\u0131r. Oysa bunama ve \u015fuurunu yitirmi\u015f olma gibi hal, hareket ve s\u00f6zler ar\u0131zi (sonradan olma) durumlard\u0131r. <\/span><\/strong><\/span><\/p>\n

15-<\/span><\/strong><\/span> <\/span><\/span><\/span>Bir Zamanda Sabit Olan \u015eeyin Hil\u00e2f\u0131na Delil Olmad\u0131k\u00e7a Onun Bekas\u0131yla (Eski Halinin Devam\u0131yla) H\u00fckmolunacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

Az yukar\u0131da da belirtildi\u011fi gibi “Kad\u00eem k\u0131demi \u00fczere terk olunur.”<\/em> \u00c7\u00fcnk\u00fc bu hususta aslolan, bir \u015feyi bulundu\u011fu hal \u00fczere b\u0131rakmak\u00adt\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Bir zamanda bir yerin (A)’ya ait oldu\u011fu, onun m\u00fclkiyeti al\u00adt\u0131nda bulundu\u011fu sabit oldu\u011fu takdirde, bu m\u00fclkiyeti ge\u00e7ersiz sayacak (bir sat\u0131\u015f senedi veya Noter S\u00f6zle\u015fmesi) ortaya konulmad\u0131k\u00e7a o yerin \u00f6teden beri m\u00fclkiyeti alt\u0131nda bulunduran (A)’ya ait oldu\u011fuyla h\u00fckmolunur.<\/span><\/strong><\/span><\/p>\n

b) Bir kad\u0131n\u0131n \u00f6len (B)’ye v\u00e2ris oldu\u011funu iddia edip davac\u0131 ol\u00admas\u0131 halinde bak\u0131l\u0131r:<\/span><\/strong><\/span><\/p>\n

Kad\u0131n (B)’nin resmi ve aleni nik\u00e2hl\u0131 kar\u0131s\u0131 ise, onu bo\u015fad\u0131\u011f\u0131na dair beyyine (bir resmi kay\u0131t ve belge) ol\u00admad\u0131k\u00e7a, iddias\u0131 kabul edilip (B)’ye varis olaca\u011f\u0131na h\u00fckmedilir. <\/span><\/strong><\/span><\/p>\n

16- Yeni Meydana Gelen Bir Olay\u0131n Mevcut H\u00e2le (\u015eimdiki Zamana) En Yak\u0131n Vakte \u0130zafesi (Ona Ba\u011fl\u0131 De\u011ferlendirilmesi) As\u0131ld\u0131r.<\/span><\/strong><\/span><\/p>\n

Sonradan meydana gelen bir olay\u0131n ne zaman meydana geldi\u00ad\u011finde ihtil\u00e2f edilirse, uzak bir zamanda vuku’ buldu\u011fu ispat edilmez\u00adse, \u015fimdiki zamana en yak\u0131n olan vakte izafe olunarak h\u00fckme ba\u011f\u00adlan\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Al\u0131m-sat\u0131mda akid yap\u0131l\u0131rken al\u0131c\u0131 i\u00e7in “hiy\u00e2r-i \u015farta” (pi\u015f\u00adman olma m\u00fcddeti) yer verilir ve sonra bu akdi al\u0131c\u0131 bozmak ister de anla\u015fma m\u00fcddetinin bitip bitmedi\u011finde ihtil\u00e2fa d\u00fc\u015ferlerse, fesh zaman\u0131 h\u00e2le en yak\u0131n olan vakte izafe edilir ve muhayyer olan al\u0131c\u0131ya (ki bunun muayyen m\u00fcddeti i\u00e7inde feshetti\u011fini iddia ediyor\u00addu) beyyine (delil g\u00f6stermek) d\u00fc\u015fer.<\/span><\/strong><\/span><\/p>\n

b) (A) \u00f6lmeden \u00f6nce “(B) benim v\u00e2risimdir”<\/em> diye ikrarda bulu\u00adnur ve sonra \u00f6l\u00fcrse, (B) ile (A)’n\u0131n v\u00e2risleri bu ikrar\u0131n s\u0131hhatli iken mi, yoksa \u00f6l\u00fcm hastal\u0131\u011f\u0131nda m\u0131 edildi\u011fi \u00fczerinde ihtilafa d\u00fc\u015ferlerse, burada v\u00e2rislerin s\u00f6z\u00fcne itibar edilir; beyyine (delil ve ispat ise) (B)’ye d\u00fc\u015fer. <\/span><\/strong><\/span><\/p>\n

• Kel\u00e2mda (Konu\u015fulanlarda) Aslolan Hakiki ve \u00d6rfi Manad\u0131r!<\/span><\/strong><\/span><\/p>\n

Kelimenin del\u00e2let etti\u011fi hakiki manaya g\u00f6re h\u00fckme var\u0131l\u0131r; ka\u00adrine olmad\u0131k\u00e7a mec\u00e2z-i manaya veya ta\u011fl\u00eeb kaidesine g\u00f6re mana \u00e7\u0131\u00adkarmaya gidilmez. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Bir kimse o\u011flu i\u00e7in bir \u015feyler vasiyet ederse, o\u011flunun o\u011flu buna girmez. \u00c7\u00fcnk\u00fc kelimenin hakiki manas\u0131 o\u011flu ifade ediyor; to\u00adrunu de\u011fil.<\/span><\/strong><\/span><\/p>\n

b) (A) “\u015eu kadar mal\u0131m\u0131 evl\u00e2d\u0131ma vakfettim” <\/em>dedikten sonra \u00f6l\u00fcrse, (A)’n\u0131n erkek ve k\u0131z b\u00fct\u00fcn \u00e7ocuklar\u0131 buna girer; \u00e7\u00fcnk\u00fc \u00f6rfen “evl\u00e2d” kelimesi umumiyetle erkek ve k\u0131z \u00e7ocuklar\u0131na del\u00e2let eder; yani manay-i hakikisi budur. <\/span><\/strong><\/span><\/p>\n

17- Bir \u0130\u015fte Me\u015fakkat (\u00d6zel Zahmet, K\u00fclfet ve Mihnet) Varsa, (Ona Mahsus) Kolayl\u0131k Yolu A\u00e7\u0131lmal\u0131d\u0131r.<\/span><\/strong><\/span><\/span><\/span><\/p>\n

G\u00fc\u00e7l\u00fck kolayl\u0131\u011fa, s\u0131k\u0131nt\u0131 geni\u015fli\u011fe yol a\u00e7ar: Darl\u0131k vaktinde ge\u00adni\u015flik g\u00f6stermek gerekir. Faizsiz \u00f6deme, havale, hicir gibi bir\u00e7ok f\u0131kh\u00ee meseleler bu as\u0131l kaideye g\u00f6re h\u00fckme ba\u011flan\u0131r.<\/span><\/strong><\/span><\/p>\n

Kolayl\u0131\u011f\u0131 celbeden me\u015fakkatin tahlil sebepleri yedidir:<\/span><\/strong><\/span><\/p>\n

1- Yolculuk… 2- Hastal\u0131k… 3- \u0130krah (Zorlama)… 4- Bilgisizlik… 5- G\u00fc\u00e7l\u00fck… 6- Umum\u00ee bel\u00e2… 7- Nak\u0131z (Bozmaya mecbur kalma).<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Selem Senedi usul\u00fcnde Mebiin=sat\u0131lacak \u015feylerin (Al\u0131m-Sat\u0131ma konu olan mal cinslerinin; belirlenen vakitte mevcut olmas\u0131 gerekirken, para s\u0131k\u0131nt\u0131s\u0131 \u00e7eken kimsenin ileride elde edece\u011fi mal\u0131 \u015fim\u00addiden sat\u0131p bedeli olan paray\u0131 almas\u0131 caiz g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.) Bu bir nevi ihtiya\u00e7 kar\u015f\u0131s\u0131nda verilen ruhsat olmaktad\u0131r. Unutulmas\u0131n ki \u0130slam zorla\u015ft\u0131rmay\u0131 de\u011fil, kolayla\u015ft\u0131rmay\u0131 esas al\u0131r.<\/span><\/strong><\/span><\/p>\n

• Bir \u0130\u015f Daral\u0131nca, Maslahat \u0130cab\u0131 Geni\u015fletmeye Bakmal\u0131d\u0131r!<\/span><\/strong><\/span><\/p>\n

\u015e\u00f6yle ki; bir i\u015fte darl\u0131k ve me\u015fakkat g\u00f6r\u00fcl\u00fcnce, geni\u015flik ve ruh\u00adsat g\u00f6sterilmeye bak\u0131l\u0131r. \u00c2limler bu hususta \u015f\u00f6yle bir kaide ortaya koymu\u015flard\u0131r: “Bir i\u015f daral\u0131p s\u0131k\u0131\u015f\u0131nca geni\u015fletilip rahatlat\u0131l\u0131r… Bir i\u015f fazla geni\u015fleyince de daralt\u0131l\u0131p kontrol alt\u0131na al\u0131n\u0131r!” <\/em>\u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Bor\u00e7lu belirtilen vakitte borcunu \u00f6deyemez de s\u0131k\u0131nt\u0131ya d\u00fc\u00ad\u015ferse, ona borcu \u00f6deyebilecek kadar geni\u015f bir m\u00fcddet vakit sa\u011flan\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Nafaka vermekle y\u00fck\u00fcml\u00fc tutulan kimsenin mali durumu bozulur; tayin edilen miktar\u0131 \u00f6demekten \u00e2ciz kal\u0131rsa, kudretine g\u00f6\u00adre yeni bir imk\u00e2n tan\u0131n\u0131r. <\/span><\/strong><\/span><\/p>\n

18- Ba\u015fkalar\u0131n\u0131 Zarara U\u011fratmaya veya U\u011frad\u0131\u011f\u0131 Zararlara \u015eahsen Kar\u015f\u0131l\u0131kta Bulunmaya \u0130zin \u00c7\u0131kmayacakt\u0131r. \u00c7\u00fcnk\u00fc Bu Anar\u015fi ve Karga\u015fay\u0131 Do\u011furacakt\u0131r. U\u011fran\u0131lan Zararlar\u0131n Kar\u015f\u0131lanmas\u0131 Devlete ve Adalete B\u0131rak\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

Hi\u00e7bir gerek\u00e7e ile ba\u015fkas\u0131na zarar verilmeyece\u011fi gibi, u\u011fran\u0131lan bir zarara yine zararla kar\u015f\u0131l\u0131kta bulunmak da yasakt\u0131r. O halde zarar; zarar vermeyecek bir \u015fekilde giderilmeye \u00e7al\u0131\u015f\u0131l\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Ev kom\u015fusu, kendi evinin \u00e7at\u0131s\u0131n\u0131 tamir ederken biti\u015fi\u011finde\u00adki ba\u015fkas\u0131na ait evin \u00e7at\u0131s\u0131n\u0131 tahrip eder veya kiremitlerini k\u0131racak olursa, bu bir zarard\u0131r; yap\u0131lmamal\u0131yd\u0131. Ama kazara veya cehaleten oldu\u011funa g\u00f6re bu zarara zararla mukabele edilmesi yanl\u0131\u015ft\u0131r ve yasakt\u0131r. Ancak mevcut zarar\u0131n tel\u00e2fisi cihetine gidilmeli ve kar\u015f\u0131lanmal\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Umuma ait yoldan herkesin ge\u00e7mesi sa\u011flan\u0131r. Ama birisinin ba\u015fkas\u0131\u00adn\u0131n ge\u00e7ece\u011fine engel olacak \u015fekilde bir y\u00fckl\u00fc arabay\u0131 getirip yolun ortas\u0131na b\u0131rakmas\u0131 yasakt\u0131r. Bu vaziyette bir ba\u015fkas\u0131 da kar\u015f\u0131l\u0131k olsun diye onun yolunu kapatamaz. Bu nedenle Usuli F\u0131k\u0131h kitaplar\u0131m\u0131zda;<\/span><\/strong><\/span> “Hem zarar, hem Mukabele-i Bizzarar kald\u0131r\u0131lm\u0131\u015ft\u0131r”<\/em> <\/span><\/strong><\/span>h\u00fckm\u00fc yaz\u0131l\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

• Her T\u00fcrl\u00fc Zarar \u0130z\u00e2le Olunmal\u0131 ve Yapanlarca Kar\u015f\u0131lanmal\u0131d\u0131r! B\u00f6ylece Zarara ve Haks\u0131zl\u0131\u011fa U\u011frayan Ma\u011fdurlar Korunmal\u0131d\u0131r.<\/span><\/strong><\/span><\/span><\/span><\/p>\n

Bu kaide yukar\u0131daki kaidenin sonucu mahiyetindedir. \u00c7\u00fcnk\u00fc zarara zarar ile mukabele edilmeyece\u011fine g\u00f6re, mevcut zarar\u0131 gider\u00admek gerektirir. Hz. Peygamber (AS); <\/span><\/strong><\/span>“\u0130slam’da, zarar ve mukabele-i bizzarar yoktur” <\/span><\/em><\/strong><\/span>buyurmu\u015ftur, yani ki\u015fi karde\u015fine ne kendisi za\u00adrar verir, ne de onun zarar\u0131na kar\u015f\u0131l\u0131k bir zarar vermeye y\u00f6nelir… \u00d6rne\u011fin: Zararlar m\u00fcmk\u00fcnse aynen, de\u011filse kar\u015f\u0131l\u0131\u011f\u0131 \u00f6dettirilerek giderilmeye \u00e7al\u0131\u015f\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

a) Zor ve zul\u00fcmle al\u0131nan bir mal\u0131n, ayn\u0131 muhafaza ediliyorsa aynen sahibine iade ettirilir; bu surette, o mal\u0131 zorla zimmetine ge\u00ad\u00e7iren, “Ben onun k\u0131ymetini vereyim.” <\/em>diyemez. Ayn\u0131 muhafaza edilmiyorsa yani telef olmu\u015f veya itlaf edilmi\u015f ise, misli varsa misliyle, de\u011filse k\u0131ymetiyle \u00f6denir.<\/span><\/strong><\/span><\/p>\n

b) \u00dczerine su b\u0131rakmak suretiyle tahrip edilip kullan\u0131lmaz ha\u00adle getirilen bir tarlada, zarar\u0131 misliyle \u00f6demek m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u00adda bedeli cihetine gidilir. <\/span><\/strong><\/span><\/p>\n

• Bir Zarar Kendi Misliyle \u0130z\u00e2le Olunmayacak (Giderilmeye \u00c7al\u0131\u015f\u0131lmayacak)t\u0131r!<\/span><\/strong><\/span><\/p>\n

Verilen bir zarar\u0131n ne kendisinden b\u00fcy\u00fck bir zararla ne de kendisine m\u00fcsavi olacak bir zararla giderilmesi uygun olmayacakt\u0131r. Belki, kendisinden hafif bir zararla giderilmeye \u00e7al\u0131\u015f\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

“\u0130ki \u015ferden en hafif olan\u0131 ihtiyar olunur.” “B\u00fcy\u00fck zarar, hafif bir zararla giderilir.” <\/span><\/em><\/strong><\/span>kaideleri de bunu a\u00e7\u0131klamaktad\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Mevcut bir d\u00fckk\u00e2n\u0131n yan\u0131nda veya kar\u015f\u0131s\u0131nda ayn\u0131 i\u015fi yapan ba\u015fka bir d\u00fckk\u00e2n a\u00e7\u0131l\u0131r ve bu sebeple ilk d\u00fckk\u00e2n\u0131n al\u0131\u015f-veri\u015finde bir azalma ba\u015flar da sahibi zarara girdi\u011fini s\u00f6yleyip yeni a\u00e7\u0131lan d\u00fckk\u00e2n\u0131n kapat\u0131lmas\u0131n\u0131 isterse, bu dava reddolunur ve ikinci d\u00fckk\u00e2n kapat\u0131l\u00admaz.<\/span><\/strong><\/span><\/p>\n

b) A\u00e7l\u0131ktan \u00f6l\u00fcm derecesine gelen bir ki\u015fi, yan\u0131ndaki kimseyi ancak \u00f6l\u00fcmden kurtaracak kadar bulunan yiyece\u011fini al\u0131p yemesine ruhsat tan\u0131nmayacakt\u0131r. \u00c7\u00fcnk\u00fc zarar\u0131n, ken\u00addi misliyle iz\u00e2le olunmas\u0131 yanl\u0131\u015ft\u0131r, haks\u0131zl\u0131kt\u0131r. <\/span><\/strong><\/span><\/p>\n

19- Baz\u0131 Mecburiyetlerle Hukuken Ge\u00e7erli Say\u0131lan Zaruretler; Mahzurlu \u015eeyleri (Ge\u00e7ici olarak) Mubah K\u0131lacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

\u0130slam’da zaruretler (mecburi mazeretler) belirtilmi\u015ftir. Haramla kar\u015f\u0131 kar\u015f\u0131ya ge\u00adlen bir kimse baz\u0131 mecburiyetler kar\u015f\u0131s\u0131nda, onlar\u0131 ihtiya\u00e7 nispetinde kul\u00adlanabilir; aksi halde caiz de\u011fildir. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) K\u0131tl\u0131k y\u0131llar\u0131nda; \u00f6lm\u00fc\u015f bir hayvan\u0131n etinden ba\u015fka yiyecek bir \u015fey bulunmaz da bir adam a\u00e7l\u0131ktan \u00f6lmek tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131rsa, \u00f6lmeyecek kadar kendisi ve ailesi o etten yiyebilir. Bunun gibi susuzluktan \u00f6l\u00fcm tehlikesiyle kar\u015f\u0131la\u015f\u0131rsa, \u00f6lmeyecek kadar \u015farap i\u00e7ebilir.<\/span><\/strong><\/span><\/p>\n

b) Silahla yaralanma, sakatlanma ve \u00f6l\u00fcm tehdidiyle, k\u00fcfre zorlanan kimse, kal\u00adben m\u00fc’min oldu\u011fu halde elfaz-\u0131 k\u00fcf\u00fcrden birini s\u00f6yleyip kurtulmaya bakmal\u0131d\u0131r. Veya bir kimse, tehdit ve cebir ile di\u011fer bir kimsenin mal\u0131n\u0131 almaya veya zarara u\u011fratmaya mecbur b\u0131rak\u0131lsa, bu i\u015fe zorlanan kimse mes’\u00fbl tutulmayacakt\u0131r. \u00c7\u00fcnk\u00fc arada cebir vard\u0131r; zaruri olarak bu yola tevess\u00fcl edilmi\u015f durumdad\u0131r.<\/span><\/strong><\/span><\/p>\n

c) A\u00e7l\u0131ktan \u00f6l\u00fcm tehlikesi ge\u00e7iren kimse, ba\u015fkas\u0131na ait olup sa\u00adhibinin m\u00fcsaadesini almadan -ileride bedelini \u00f6demek niyetiyle- ma\u00adl\u0131ndan \u00f6lmeyecek kadar al\u0131p yiyebilir. <\/span><\/strong><\/span><\/p>\n

• Ancak Bu Zaruretler Kendi Miktar\u0131nca Takdir ve Tayin Olunacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Bu kaide yukar\u0131daki kaidenin tamamlay\u0131c\u0131s\u0131 mahiyetindedir. \u0130\u015faret edildi\u011fi gibi, zaruri bir sebeple mubah olan \u015fey ancak zaruret miktar\u0131nca mubah olur; fazlas\u0131 mubah olmaz. \u00c7\u00fcnk\u00fc haram\u0131 mu\u00adbah k\u0131lan cevaz illeti, zaruret miktar\u0131yla kalkm\u0131\u015f olur; fazlas\u0131 ise zaruretsiz al\u0131nm\u0131\u015f olur. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) So\u011fuktan donmak \u00fczere bulunan bir kimse, tehlikeyi atlatacak miktarda ba\u015fkas\u0131na ait odun veya yak\u0131ttan -ileride bedelini \u00f6demek niyetiyle- kullanabilir; fazlas\u0131 ise haramd\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Yukar\u0131daki kaidede ge\u00e7en misallerden ikisi buna da \u00f6rnek say\u0131l\u0131r. <\/span><\/strong><\/span><\/p>\n

• <\/span><\/strong><\/span>Bir \u00d6z\u00fcr \u0130\u00e7in Caiz Olan \u015eey, O \u00d6zr\u00fcn Zev\u00e2liyle (Sona Ermesiyle) Art\u0131k B\u00e2t\u0131l Olacak<\/span><\/strong><\/span> (H\u00fck\u00fcms\u00fcz Kalacak)t\u0131r.<\/span><\/strong><\/span><\/span><\/strong><\/span><\/p>\n

\u00d6nce caiz olmayan, fakat bir \u00f6z\u00fcrden dolay\u0131 caiz olan \u015fey, mev\u00adcut \u00f6zr\u00fcn ortadan kalkmas\u0131yla h\u00fck\u00fcms\u00fcz kal\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) V\u00fccudundaki bir hastal\u0131ktan dolay\u0131 su kullanamayan kim\u00adse, bu \u00f6zr\u00fcnden dolay\u0131 toprakla teyemm\u00fcm yapacakt\u0131r. Ama mevcut hastal\u0131\u011f\u0131n gi\u00adderilmesiyle \u00f6z\u00fcr kalkm\u0131\u015f olaca\u011f\u0131ndan art\u0131k su ile abdest al\u0131n\u0131r; te\u00adyemm\u00fcmle yetinmesi yanl\u0131\u015ft\u0131r.<\/span><\/strong><\/span><\/p>\n

Bunun gibi suyu kullanmaya s\u0131hhati m\u00fcsait olmakla beraber, bir kimse su bulamad\u0131\u011f\u0131 veya suyun \u00e7ok pahal\u0131ya sat\u0131ld\u0131\u011f\u0131 durumda bu \u00f6zr\u00fcnden dolay\u0131 teyemm\u00fcm hakk\u0131 vard\u0131r. Su bulunun\u00adca da teyemm\u00fcm h\u00fck\u00fcms\u00fcz kal\u0131r.<\/span><\/strong><\/span><\/p>\n

b) \u015eahitlik \u00fczerine \u015fahitlik… As\u0131l \u015fahit hasta olur veya seferde bulunursa, bir \u00f6zre binaen, kendi bildi\u011fini-g\u00f6rd\u00fcklerini \u00f6\u011fretip yerine tayin etti\u011fi ki\u015finin \u015fehadet \u00fczerine \u015fehadeti caiz say\u0131lm\u0131\u015ft\u0131r. Ama as\u0131l olan \u015fahit iyile\u015fir veya seferden d\u00f6nerse, o zaman fer’in yani as\u0131l olmayan vekil \u015fahidin \u015fehadeti b\u00e2t\u0131l olacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

20- M\u00e2ni’ (Bir \u015eeye Engel Say\u0131lan Durum) Zail Olunca, Memnu’ (Yasakl\u0131k) Ortadan Kalkacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Bir \u015feyin s\u0131hhat ve cevaz\u0131na m\u00e2ni (engel) te\u015fkil eden \u015fey giderilip zail oldukta, memnu’ (men’olunup yasaklanan \u015fey) kald\u0131r\u0131l\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) \u0130ki k\u0131z karde\u015fi bir ki\u015fi nik\u00e2h\u0131 alt\u0131nda bulunduramaz. \u015e\u00f6yle ki: (A) ile (B) k\u0131z karde\u015ftirler. (C), (A) ile (B)’den birisiyle evlene\u00adbilir. Bu caizdir… Fakat hangisiyle evlenirse, di\u011feri muvakkaten ken\u00addisine haram olur. Farz edelim ki (C), (A) ile evlendi, bu takdirde, (A), (C)’nin (B) ile evlenmesine m\u00e2ni te\u015fkil eder. (A) \u00f6lecek olur\u00adsa (C), (B) ile evlenebilir. \u00c7\u00fcnk\u00fc m\u00e2ni zail olmu\u015ftur.<\/span><\/strong><\/span><\/p>\n

b) Sat\u0131n al\u0131nan bir malda eski ay\u0131b\u0131ndan ba\u015fka yeni bir ay\u0131p meydana gelirse art\u0131k o mal\u0131 eski ay\u0131b\u0131ndan dolay\u0131 reddetmek caiz olmaz. Ancak yeni ay\u0131p kendili\u011finden veya bir m\u00fcdahale ile gideri\u00adlirse, o takdirde “m\u00e2ni’ kalkt\u0131\u011f\u0131 i\u00e7in memnu avdet eder”<\/em> kaidesince iadesi caiz olur. <\/span><\/strong><\/span><\/p>\n

21- Zarar-\u0131 E\u015fed, Zarar-\u0131 Ahaf ile \u0130z\u00e2le Olunacakt\u0131r. (\u015eiddetli ve K\u00fclfetli Bir Zarar, Daha Hafif Bir Zararla \u00d6nlenmeye ve Giderilmeye \u00c7al\u0131\u015f\u0131l\u0131r.)<\/span><\/strong><\/span><\/p>\n

Yani; b\u00fc\u00ady\u00fck ve daha tehlikeli zararlar, daha hafif olan zararlarla giderilmeye \u00e7a\u00adl\u0131\u015f\u0131l\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Borcunu \u00f6demeyen veya v\u00e2cib olan nafakay\u0131 vermeyen kim\u00adse, -\u00f6deme imk\u00e2n\u0131na sahipse- \u00f6demesi i\u00e7in icbar edilir. Baba, k\u00fc\u00e7\u00fck \u00e7ocu\u011funun nafakas\u0131n\u0131 vermekten imtina ederse hapsolunur.<\/span><\/strong><\/span><\/p>\n

b) Bir tavuk k\u0131ymetli bir ta\u015f yutacak olursa bak\u0131l\u0131r; hangisinin k\u0131ymeti yani tavuktan ve ta\u015ftan hangisinin k\u0131ymeti fazlaysa, fazla k\u0131ymette olan\u0131n sahibi, az k\u0131ymette olana zarar nisbetini \u00f6der. <\/span><\/strong><\/span><\/p>\n

• Ayn\u0131 Anda, Birka\u00e7 Haks\u0131zl\u0131k ve Yanl\u0131\u015fl\u0131ktan Birini Yapma Mecburiyeti Do\u011fsa, Zarar\u0131 En Hafif, C\u00fcz’i ve \u015eahsi Olan\u0131 Tercih Etmek Laz\u0131md\u0131r! Bu Kaide F\u0131k\u0131h Kitaplar\u0131m\u0131zda: “\u0130ki Fes\u00e2d Taar\u00fcz Ettikde Ahaffini \u0130rtik\u00e2b ile Azab\u0131n\u0131n \u00c7aresine Bak\u0131l\u0131r!” <\/em>\u015eeklinde Yer Alm\u0131\u015ft\u0131r.<\/span><\/strong><\/span><\/p>\n

Fesad\u0131 gerektiren iki \u015fey gelip \u00e7att\u0131\u011f\u0131nda, zarar\u0131 daha az olan tercih olunmal\u0131, bela en hafif \u015fekilde atlat\u0131lmaya \u00e7al\u0131\u015f\u0131lmal\u0131d\u0131r. Mesela birbirine e\u015fit iki be\u00adl\u00e2 ile kar\u015f\u0131 kar\u015f\u0131ya gelen kimse bu ikisinden diledi\u011fini se\u00e7ip kabullenir. Ama e\u015fit olmad\u0131\u011f\u0131 takdirde ise en hafif olan\u0131n\u0131 al\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Ba\u015f\u0131nda yara bulunan kimse bu vaziyette secde edecek olur\u00adsa, yaras\u0131 ak\u0131nt\u0131 yap\u0131p tehlike arz ederse, ba\u015f i\u015faretiyle secdeleri yerine getirir; fakat namaz\u0131 terk etmez. \u00c7\u00fcnk\u00fc secdeyi terk etmek na\u00admaz\u0131 terk etmekten daha hafiftir. Nitekim hayvan ve binekler \u00fczerinde i\u015faretle secde edilip namaz k\u0131l\u0131n\u0131r; ama abdestsiz namaz k\u0131l\u0131nmas\u0131 haramd\u0131r.<\/span><\/strong><\/span><\/p>\n

• Mecburiyet Durumunda \u0130ki \u015eerden Daha Ehven ve Zarar\u0131 Daha Hafif Olan\u0131 \u0130htiyar<\/span><\/strong><\/span> (Tercih) Olunacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Bu kaide, yukar\u0131daki prensiplerin izah\u0131d\u0131r. Zarar ve \u015ferri gerekti\u00adren iki h\u00e2dise birden gelip \u00e7atarsa en kolay ve zarar\u0131 az olan\u0131n tercih edilmesi laz\u0131md\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Bir ko\u00e7un ba\u015f\u0131 kazara bir k\u00fcpe girip, \u00e7\u0131kmas\u0131 m\u00fcmk\u00fcn ol\u00admazsa bak\u0131l\u0131r: Hangisinin k\u0131ymet ve zarar\u0131 daha azsa o tercih olunacakt\u0131r: Koyunun k\u0131ymeti k\u00fcp\u00fcnk\u00fcnden daha fazlaysa, k\u00fcp k\u0131r\u0131l\u0131r ve k\u0131y\u00admeti sahibine \u00f6denir. K\u00fcp\u00fcn k\u0131ymeti daha fazlaysa ko\u00e7 bo\u011fazlan\u0131r ve k\u0131ymeti sahibine \u00f6denir.<\/span><\/strong><\/span><\/p>\n

22- Bir Zarar \u0130mk\u00e2n Nispetinde Giderilmeye \u00c7al\u0131\u015f\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) \u0130mk\u00e2n\u0131 oldu\u011fu halde \u00e7ocu\u011funa nafaka vermeyen bir baba hapsolunur,<\/span><\/strong><\/span><\/p>\n

b) Hz. Peygamber (AS), “M\u00fcsl\u00fcmanlara kar\u015f\u0131 k\u0131l\u0131\u00e7 \u00e7eken kim\u00adsenin kan\u0131 hel\u00e2l olur.” <\/em>buyurmu\u015flard\u0131r. \u00c7\u00fcnk\u00fc o kimse tu\u011fyan edip m\u00fctec\u00e2viz hale gelmi\u015f oldu\u011fundan bu zarar\u0131 ancak v\u00fccudunu ortadan kald\u0131rmak ve ba\u015fkalar\u0131n\u0131n b\u00f6yle bir tu\u011fyana tevess\u00fcl etmemesini sa\u011flamak laz\u0131md\u0131r. Devlete isyana kalk\u0131\u015fanlar\u0131n ve anar\u015fi \u00e7\u0131karanlar\u0131n def ve telef edilmesi ka\u00e7\u0131n\u0131lmazd\u0131r.<\/span><\/strong><\/span><\/p>\n

23- Hacetler (Zaruret ve Mecburiyetler) Umum\u00ee Olsun, Husus\u00ee Olsun; Zaruret Menzilesine Tenz\u00eel Olunur. (Genel \u0130htiya\u00e7 Miktar\u0131na G\u00f6re Karar Al\u0131n\u0131r.)<\/span><\/strong><\/span><\/p>\n

Fert ve cemiyetin birtak\u0131m ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak gere\u011fi ortaya \u00e7\u0131ksa; bu ihtiya\u00e7lar zaruret gibi kabul edilip baz\u0131 memnuiyetler (yasaklar) kalkar ve b\u00f6yle bir ihtiya\u00e7 kar\u00ad\u015f\u0131s\u0131nda k\u0131yas terk edilir;<\/span><\/strong><\/span><\/p>\n

a) Selem Senedi al\u0131\u015fveri\u015finde “Bey’\u00fcn bi’l-vef\u00e2”ya (bir mal\u0131n belirli bir m\u00fcddet kullan\u0131ld\u0131ktan sonra, ayn\u0131 fiyata geri sat\u0131lmas\u0131 \u015fart\u0131na) cevaz verilmesi bu cinstendir. Tarihte; Buha\u00adra halk\u0131ndan, bor\u00e7 al\u0131p verme muamelesi \u00e7o\u011fal\u0131nca g\u00f6r\u00fclen ihtiya\u00e7 \u00fczerine bu muameleye cevaz verilmi\u015ftir…<\/span><\/strong><\/span><\/p>\n

b) Bunun gibi k\u0131yas hilaf\u0131na seleme de cevaz vermi\u015ftir… \u00c7\u00fcn\u00adk\u00fc al\u0131m-sat\u0131mda, m\u00e2dumun (hen\u00fcz mevcut olmayan \u015feyin) bey’i ya\u00adp\u0131lamaz. Fakat ihtiya\u00e7 bu k\u0131yas\u0131n hilaf\u0131na cevaz vermeyi gerektir\u00admi\u015ftir. Ve bu Selem Senedi al\u0131\u015fveri\u015fi, Peygamberimizin ekonomik mucizesidir.<\/span><\/strong><\/span><\/p>\n

c) Genel olarak orada kalma vakti ve yararlanma nispeti belli olmamakla beraber hamamda y\u0131kanmak, halk\u0131n ihtiyac\u0131na binaen caiz kar\u015f\u0131lanm\u0131\u015ft\u0131r. Ama bu k\u0131\u00adyasa ayk\u0131r\u0131d\u0131r. \u00c7\u00fcnk\u00fc \u00fccret belli olmakla beraber menfaat belli de\u00ad\u011fildir. Hamama giren kimsenin ne kadar kalaca\u011f\u0131 ne kadar su sarf edece\u011fi bilinmemektedir. Selem Senedi; normalinden biraz d\u00fc\u015f\u00fck fiyatla, ama peynir, zeytin, kuma\u015f, tuhafiye ve k\u0131rtasiye gibi mevsimlik mallar\u0131n ise birka\u00e7 ay sonras\u0131nda teslim al\u0131nmas\u0131 \u015fart\u0131yla yap\u0131lan; t\u00fcketiciye ucuz mal, \u00fcreticiye ise faizsiz kredi imk\u00e2n\u0131 sa\u011flayan, ve sadece \u0130slam’da bulunan mucize bir ekonomik y\u00f6ntemdir.<\/span><\/strong><\/span><\/p>\n

• \u0130ztirar (Zaruret Durumlar\u0131) Ba\u015fkas\u0131n\u0131n Hakk\u0131n\u0131 \u0130bt\u00e2l Etme Gerek\u00e7esi Say\u0131lamayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Bu prensip;<\/span><\/strong><\/span> “Zarur\u00e2t, mahzurat\u0131 mubah k\u0131lar”<\/span><\/em><\/strong><\/span> kaidesindeki sorunlar\u0131 ve sorular\u0131 yan\u0131tlar mahiyettedir… A\u00e7 kal\u0131p \u00f6l\u00fcm derecesine gelen bir kimse ba\u015fkas\u0131na ait ekmek\u00adten yiyecek olursa, bil\u00e2hare onun k\u0131ymetini \u00f6demesi gerekir. \u00c7\u00fcnk\u00fc o ekmekten yemesi her ne kadar zarur\u00ee ise de, bu zaruret ba\u015fkas\u0131\u00adn\u0131n hakk\u0131n\u0131 iptal etmez. Bu bak\u0131mdan zaruret miktar\u0131 yer ve fakat sonradan bedelini \u00f6der. <\/span><\/strong><\/span><\/p>\n

24- Al\u0131nmas\u0131 Yasak (Haram) Olan \u015eeyin, Verilmesi de Yasakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Bir \u015feyin al\u0131nmas\u0131 haram k\u0131l\u0131nm\u0131\u015fsa, o takdirde verilmesi de ha\u00adramd\u0131r. <\/span><\/strong><\/span><\/p>\n

a) R\u00fc\u015fvet (bunu almak haramd\u0131r; o halde vermek de haram\u00add\u0131r. Ancak mecbur b\u0131rak\u0131lan bunun d\u0131\u015f\u0131ndad\u0131r.)<\/span><\/strong><\/span><\/p>\n

b) Riba-Faiz: (Bunu almak haramd\u0131r; o halde vermek de haramd\u0131r.) Bunlar gibi daha bir\u00e7ok misaller vard\u0131r.<\/span><\/strong><\/span><\/p>\n

• \u0130\u015flenmesi<\/span><\/strong><\/span> Yasak Olan \u015eeyin \u0130stenmesi (Te\u015fvik ve Tahrik Edilmesi) de Ya\u00adsakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Bu “\u0130\u015flenmesi haram olan \u015feyin, istenmesi de haramd\u0131r” <\/em>kaidesi\u00adne yak\u0131nd\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Her t\u00fcrl\u00fc uyu\u015fturucu madde kullanmak haramd\u0131r. O halde bu maddenin kullan\u0131lmas\u0131n\u0131 istemek de haramd\u0131r. \u00dcstelik insanlar\u0131n uyu\u015fturucuya al\u0131\u015ft\u0131r\u0131lmas\u0131 b\u00fcy\u00fck bir zul\u00fcmd\u00fcr ve kul haklar\u0131na tecav\u00fcz say\u0131l\u0131r. Uyu\u015fturucular\u0131n k\u00e2firlere ve gayri m\u00fcslimlere sat\u0131\u015f\u0131n\u0131 m\u00fcbah g\u00f6renler \u015feytan\u0131n avukatlar\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Adam \u00f6ld\u00fcrme fiili haramd\u0131r; ba\u015fkas\u0131n\u0131n bunu i\u015flemesini is\u00adtemek de haramd\u0131r.<\/span><\/strong><\/span><\/p>\n

c) Zina etmek haramd\u0131r; o halde ba\u015fkas\u0131n\u0131n zina i\u015flemesini istemek de haramd\u0131r. \u00d6yle ise zinay\u0131 ve her t\u00fcrl\u00fc fuh\u015fiyat\u0131 azd\u0131ran ve yayg\u0131nla\u015ft\u0131ran yasalar ve yay\u0131nlar da haramd\u0131r.<\/span><\/strong><\/span><\/p>\n

25- \u00c2detler Muhakkem[1] <\/span><\/span><\/strong><\/span>(H\u00fckme Esas) ve Muteber Say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rf ve \u00e2det, temel ve genel kurallara uygun ve umumun yarar\u0131na ise, muteberdir… \u00c7\u00fcnk\u00fc Hz. Pey\u00adgamber (AS), “M\u00fc’minlerin (ve akl\u0131 selim kimselerin) iyi ve g\u00fczel g\u00f6r\u00fcp kabul etti\u011fi \u015fey, Al\u00adlah kat\u0131nda da iyidir.”<\/em> buyurmu\u015ftur. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) Birisi: “Vallahi aya\u011f\u0131m\u0131 falan adam\u0131n evine koymam”<\/em> diye yemin ederse, bundan eve girmeyece\u011fi manas\u0131 anla\u015f\u0131l\u0131r. \u00c7\u00fcnk\u00fc bu tabir \u00e2det halini alm\u0131\u015ft\u0131r. Sadece “aya\u011f\u0131n\u0131 koymak” manas\u0131 ise \u00e2dete uygun de\u011fildir, bir mecazd\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Bir i\u015fte \u00e7al\u0131\u015ft\u0131rmak \u00fczere tutulan amele, aralar\u0131nda hususi bir anla\u015fma yap\u0131lmam\u0131\u015fsa o beldede i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n ka\u00e7 saat \u00e7al\u0131\u015fma\u00ads\u0131 \u00e2det ise (veya ilgili kanun ve kurallar ne ise) o da o kadar \u00e7al\u0131\u015f\u0131r. <\/span><\/strong><\/span><\/p>\n

• N\u00e2s\u0131n<\/span><\/strong><\/span> \u0130sti’mali (\u0130nsanlar\u0131n Bir Konuda Uygulayageldikleri \u00c2detler) Bir H\u00fcccettir ki; Onunla Amel V\u00e2cib ve Caiz Olacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

Bu kaide, yukar\u0131daki kaidenin a\u00e7\u0131klamas\u0131 veyahut m\u00fctemmimi mahiyetindedir. Halk\u0131n bir mesele hakk\u0131ndaki \u00f6rf ve \u00e2deti -\u0130slam’\u0131n zahir h\u00fck\u00fcmlerine muhalif de\u011filse- delil olarak kabul edilir. \u00c7\u00fcnk\u00fc f\u0131k\u0131hta bir\u00e7ok meselelerde \u00f6rf ve \u00e2dete g\u00f6re h\u00fckmedilir. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Hz. \u00d6mer (RA) fethedilen Irak topraklar\u0131n\u0131, ora halk\u0131na b\u0131rak\u0131p, ge\u00e7erli olan \u00f6rfe g\u00f6re yararlan\u0131lmas\u0131na karar vermi\u015ftir.<\/span><\/strong><\/span><\/p>\n

b) Bir kuyuya d\u00fc\u015fen koyun d\u0131\u015fk\u0131s\u0131n\u0131n azl\u0131k ve \u00e7okluk miktar\u0131, bu hu\u00adsusla ilgili ve bilgili \u015fah\u0131slar\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re takdir edilir… \u00c7\u00fcnk\u00fc az bir \u015fey kabul edilirse suyu necis etmez; \u00e7ok olarak kabul edilirse suyu necis eder. Bunun gibi g\u00fcn\u00fcm\u00fczdeki i\u00e7me suyu barajlar\u0131na kat\u0131lan zararl\u0131 ve kirli at\u0131klar\u0131n oran\u0131 ve temizlenme \u015fartlar\u0131 bilimsel tetkiklerle belirlenmelidir.<\/span><\/strong><\/span><\/p>\n

Ama bir \u015feyin \u00f6l\u00e7\u00fcye ve tart\u0131ya girdi\u011fi nass ile sabit ol\u00admu\u015fsa art\u0131k o \u015fey hakk\u0131nda halk\u0131n \u00f6rf ve \u00e2detine itibar edilmez. \u015e\u00f6yle ki: Bu\u011fday ve arpa \u00f6l\u00e7e\u011fe, alt\u0131n ve g\u00fcm\u00fc\u015f\u00fcn tart\u0131ya girdi\u011fi me\u015f\u00adhur Hadis-i \u015eeriflerle sabit olmu\u015ftur. O halde halk\u0131n bu nass\u0131n hil\u00e2f\u0131na olan \u00f6rf ve \u00e2detine itibar edilmez. <\/span><\/strong><\/span><\/p>\n

• \u00c2deten<\/span><\/strong><\/span> M\u00fcmteni (\u00c7ok Zor, \u0130mk\u00e2ns\u0131z) Olan \u015eey, Hakikaten de M\u00fcmteni Konumundad\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) (A)’n\u0131n (B)’ye 1000 lira bor\u00e7lu oldu\u011funu ikrar etmesi, yalan bile olsa hakikat olarak kabul edilir. \u00c7\u00fcnk\u00fc bir kimsenin yalan yere bir ba\u015fkas\u0131na bor\u00e7lu oldu\u011funu ikrar etmesi \u00e2deten m\u00fcmteni’dir. \u00d6y\u00adle ise b\u00f6yle bir ikrar hakikat gibi kabul edilir.<\/span><\/strong><\/span><\/p>\n

b) Nesebi belli olan (A) i\u00e7in, (B) kalk\u0131p da; “Bu benim o\u011flumdur”<\/em>, derse bu \u00e2deten m\u00fcmteni’ (sak\u0131n\u0131lan ve uzak durulan bir \u015fey) oldu\u011fundan hakikaten de m\u00fcmteni’ (as\u0131ls\u0131z) say\u0131l\u0131r. Ama kar\u015f\u0131 taraf isterse DNA testine bak\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

c) \u00c7ok fakir olan (A)’n\u0131n (B)’ye senetsiz ve \u015fahitsiz bir milyon \u00f6d\u00fcn\u00e7 para veya mal verdi\u011fini iddia etmesi de \u00e2deten m\u00fcmteni’ (ola\u011fan d\u0131\u015f\u0131d\u0131r) ve itibara al\u0131nmayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

• \u00c2detin<\/span><\/strong><\/span> Del\u00e2letiyle Hakiki Mana Terk Olunacakt\u0131r! (S\u00f6zlerdeki Zahiri Mana De\u011fil, \u00d6rf ve Geleneklerle Yayg\u0131n Anla\u015f\u0131lan Mana Esas Al\u0131nacakt\u0131r!)<\/span><\/strong><\/span><\/p>\n

Bir c\u00fcmleden anla\u015f\u0131lan hakiki ve zahiri mana, bazen \u00e2detin del\u00e2letiyle terk edilip, \u00e2detler do\u011frultusunda anla\u015f\u0131lan manaya g\u00f6re h\u00fckme ba\u011flanacakt\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Bir kimse et yemeyece\u011fine dair yemin ederse, \u0131zt\u0131rar halin\u00adde domuz veya insan eti yiyecek olursa yeminini bozmu\u015f say\u0131lmaz; \u00e7\u00fcnk\u00fc \u00e2det ve team\u00fcle g\u00f6re bunlar yenilen et grubuna girmemektedir. \u00c2deten bu ikisi de yenilmez… (Bu, \u0130mameyne g\u00f6redir).<\/span><\/strong><\/span><\/p>\n

b) Bir kimse “Vallahi falan adam\u0131n e\u015fi\u011fine ayak basmayaca\u011f\u0131m”<\/em> derse ve e\u015fi\u011fe ayak basmadan i\u00e7eri girerse yine de yeminini bozmu\u015f olacakt\u0131r. \u00c7\u00fcnk\u00fc her ne kadar hakiki mana “e\u015fi\u011fe ayak basmamaksa da” \u00f6rf ve \u00e2dete g\u00f6re bununla o adam\u0131n evine girmeyece\u011fi manas\u0131 kastedildi\u011fi a\u00e7\u0131kt\u0131r. <\/span><\/strong><\/span><\/p>\n

• \u00c2det<\/span><\/strong><\/span>; Ancak Muttarid Bulunuyorsa (Uzun Zaman Aynen Devam Ediyorsa); Yahut Gaalip Oldukta (Yani \u00c7o\u011funluk Taraf\u0131ndan Hep Ayn\u0131 \u015eekilde Anla\u015f\u0131l\u0131yorsa) Muteber Say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

Ancak, her \u00e2det muteber say\u0131lmaz; ancak devam edegelip genellikle uygulanan, veya gaalip durumda olan (\u00e7o\u011funluk taraf\u0131ndan \u00f6yle anla\u015f\u0131lan) \u00e2detler muteber say\u0131l\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Al\u0131m-sat\u0131mda alt\u0131n lira \u00fczerine pazarl\u0131k yap\u0131l\u0131rsa ve o beldede devam edegelen yahut ekseri kullan\u0131lan alt\u0131n lira hangisiyse o dikkate al\u0131n\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Bir pazarda iki ki\u015fi al\u0131m-sat\u0131m yaparken pe\u015fin-veresiye di\u00adye bir \u015fey beyan edilmezse, o beldede o mal hakk\u0131nda c\u00e2ri olan \u00f6rf ve \u00e2dete g\u00f6re muamele yap\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

c) Tanesi bir liradan bir miktar yumurta \u0131smarlan\u0131r ama yumur\u00adtan\u0131n gramaj\u0131 (b\u00fcy\u00fckl\u00fck oran\u0131) belirtilmezse, o beldenin c\u00e2ri yahut galip olan \u00e2detine itibar olunacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

• \u00d6rf<\/span><\/strong><\/span> ve \u00c2detlerle \u0130tibar Olunma; (De\u011ferli ve Ge\u00e7erli Say\u0131lma) Galib-i \u015eayiad\u0131r (Yayg\u0131n Olan Mana Esas Al\u0131n\u0131r); N\u00e2dirata (Ara S\u0131ra Olana) \u0130tibar Olunmayacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

Bu prensip, yukar\u0131daki kaidenin tamamlay\u0131c\u0131s\u0131 mahiyetindedir. M\u00fcstesna olan (\u00e7ok seyrek rastlanan durumlar) umum\u00ee kaideyi bozmayaca\u011f\u0131 gibi, vukuu nadir olan \u015feyler de galib-i \u015fayi’ olan (fiilen ya\u015fanan ve \u00f6yle anla\u015f\u0131lan) \u015feyler hakk\u0131ndaki h\u00fckm\u00fc bozmayacakt\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Fazla geri zek\u00e2l\u0131 olup kendisini kontrol edemeyen (sefih) kimseler r\u00fc\u015fde ermedik\u00e7e mal\u0131nda tasarruf etmesi yasaklan\u0131r. \u00c7\u00fcnk\u00fc ek\u00adseri sefih olanlar 15 ya\u015f\u0131na girdikten sonra az-\u00e7ok kendilerini kontrol etmeye, k\u00e2r\u0131n\u0131 zarar\u0131n\u0131 bilmeye ba\u015flayacakt\u0131r. Ama bir sefih nadiren 15 ya\u015f\u0131na varmadan kendini kontrol edebilse de buna k\u0131yasla h\u00fck\u00fcm verilmesi yanl\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc bu nadirattand\u0131r, yok h\u00fckm\u00fcnde say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Uzun y\u0131llar kaybolan, ve nerede oldu\u011fu anla\u015f\u0131lmayan bir kimse\u00adnin miras\u0131 i\u00e7in; baz\u0131 fuk\u00e2haya g\u00f6re 90 ya\u015f\u0131na kadar beklenir. Bu ya\u015fa eri\u015fti\u011fi sa\u00adbit olunca \u00f6ld\u00fc\u011f\u00fcne h\u00fckmedilir. Ama nadiren baz\u0131lar\u0131 100-110 ya\u015f da ya\u00ad\u015fam\u0131\u015f olabilir; ama bu durum galib-i \u015fayi’ olan (yani genel olarak bilinip duran) \u00f6mre tesir etmeyecektir. <\/span><\/strong><\/span><\/p>\n

• \u00d6rfen<\/span><\/strong><\/span> M\u00e2ruf Olan (\u00c2det ve Geleneklerle Uyguland\u0131\u011f\u0131 Anla\u015f\u0131lan) \u015eey; \u015eart K\u0131l\u0131nm\u0131\u015f ve Ge\u00e7erli Say\u0131lm\u0131\u015f Makam\u0131ndad\u0131r!<\/span><\/strong><\/span><\/p>\n

Bir belde halk\u0131 aras\u0131nda mutad olagelen (genellikle uygulan\u0131veren) \u015feyler \u00f6rfen m\u00e2ruf oldu\u011fundan \u015fart k\u0131l\u0131nm\u0131\u015f gibi h\u00fckme medar olur. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) K\u0131z\u0131n\u0131 kocaya veren bir baba, onun i\u00e7in haz\u0131rlay\u0131p verdi\u011fi \u00e7eyizi, bilahare emaneten verdi\u011fini iddia edecek olursa, bu hususta beldenin \u00f6rf\u00fcne g\u00f6re h\u00fckmedilir. O belde k\u0131za verilen \u00e7eyizi emanet olarak de\u011fil, m\u00fclk olarak veriyorsa, baban\u0131n bu husustaki iddias\u0131 reddedilir.<\/span><\/strong><\/span><\/p>\n

b) Bah\u00e7e veya tarlas\u0131na tuttu\u011fu i\u015f\u00e7iye, yemek de verilip verilmeyece\u011fi, s\u00f6z konusu edilmemi\u015fse de i\u015f\u00e7iler yemek de isteyecek olurlar\u00adsa bu hususta da o beldenin m\u00e2ruf olan \u00f6rf\u00fcne g\u00f6re hareket edilir.<\/span><\/strong><\/span><\/p>\n

• Ticaret<\/span><\/strong><\/span> Erbab\u0131 Aras\u0131nda M\u00e2ruf Olan (\u00d6teden Beri Bilinip Uygulanan) \u015eey, Onlar Aras\u0131nda \u015eart K\u0131l\u0131nm\u0131\u015f ve Uygunlu\u011funda \u0130ttifak Sa\u011flanm\u0131\u015f Gibi Alg\u0131lan\u0131r!<\/span><\/strong><\/span><\/p>\n

Bu kaide, yukar\u0131daki kaidenin tamamlay\u0131c\u0131s\u0131 ve a\u00e7\u0131klamas\u0131 ma\u00adhiyetindedir. <\/span><\/strong><\/span><\/p>\n

• \u00d6rf<\/span><\/strong><\/span> ile Tayin, Nass ile Tayin Konumundad\u0131r! (Halk Aras\u0131nda Yayg\u0131n Uygulanan, Akla ve \u0130nanca da Uygun Bulunan \u015eeyler; Muteber \u00d6rf ve \u00c2det Olarak \u00d6l\u00e7\u00fc Al\u0131n\u0131r.)<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) Hakk\u0131nda nass bulunmayan bir \u015feyde \u00f6rfe g\u00f6re karar al\u0131n\u0131r. \u00d6l\u00ad\u00e7\u00fc veya tart\u0131ya girdi\u011fi hakk\u0131nda nass bulunmayan bir \u015fey hakk\u0131nda \u00f6rfe g\u00f6re muamele yap\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

b) \u00c7ar\u015f\u0131daki esnaf\u0131n \u00e7o\u011fu, \u00e7ar\u015f\u0131y\u0131 korumak i\u00e7in \u00fccretle bek\u00e7i tu\u00adtacak olurlarsa, -esnaftan bir k\u0131sm\u0131 buna muhalif kalsa bile- bek\u00e7i \u00fccretini hepsi de bil\u00e2 istisna \u00f6demek mecburiyetindedir. <\/span><\/strong><\/span><\/p>\n

26- M\u00e2ni’ ve Muktazi Taarruz Ettikte M\u00e2ni’ Takdim Olunacak (\u00d6ne Al\u0131nacakt\u0131r). (Bir \u015eeye ENGEL Olanla GEREKL\u0130 Olan \u00c7at\u0131\u015ft\u0131kta, Engel \u00d6ncelikli Say\u0131l\u0131r.)<\/span><\/strong><\/span><\/p>\n

a) Bu kaideye g\u00f6re bir adam alacakl\u0131s\u0131 bulunan kimse eline rehin b\u0131rakm\u0131\u015f oldu\u011fu mal\u0131n\u0131 ba\u015fkas\u0131na satamaz. \u00c7\u00fcnk\u00fc buna m\u00e2ni’ olan bor\u00e7tur. Onu \u00f6demedik\u00e7e veya m\u00fcrtehin icazet vermedik\u00e7e sa\u00adt\u0131lmas\u0131 iktiza eden merhunu satamaz.<\/span><\/strong><\/span><\/p>\n

b) M\u00fc\u015fterek (ortak) bir mal\u0131n hisse-i \u015fayias\u0131n\u0131n (m\u00fc\u015fterek pay\u0131n\u0131n, talip ise) ortaktan ba\u015f\u00adkas\u0131na icar\u0131 do\u011fru de\u011fildir. <\/span><\/strong><\/span><\/p>\n

27- V\u00fccutta Bir \u015eeye T\u00e2bi Olan, H\u00fck\u00fcmde Dahi Ona T\u00e2bi K\u0131l\u0131n\u0131r!<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) Gebe bulunan bir hayvan sat\u0131ld\u0131\u011f\u0131nda karn\u0131ndaki yavrusu da ona t\u00e2bi olarak sat\u0131lm\u0131\u015f olur. \u00c7\u00fcnk\u00fc rahimdeki yavru v\u00fccutta anas\u0131na t\u00e2bidir; o halde sat\u0131\u015f h\u00fckm\u00fcnde de ona t\u00e2bi olur.<\/span><\/strong><\/span><\/p>\n

b) Tarla, bah\u00e7e ve arsa gibi bir arazi sat\u0131ld\u0131\u011f\u0131nda, i\u00e7inde bulunan a\u011fa\u00e7, akarsu ve kuyu da ona t\u00e2bi olarak sat\u0131lm\u0131\u015f olur. Bunun gibi, rehin olarak verilen gebe bir hay\u00advana veya a\u011fa\u00e7l\u0131 bir araziye, do\u011fan yavru ile mevcut a\u011fa\u00e7lar da dahil say\u0131l\u0131r; ayn\u0131 h\u00fckme kat\u0131l\u0131r. <\/span><\/strong><\/span><\/p>\n

• T\u00e2bi<\/span><\/strong><\/span> Olan \u015eeye Ayr\u0131ca H\u00fck\u00fcm Verilmeye Gerek Kalmam\u0131\u015ft\u0131r!<\/span><\/strong><\/span><\/p>\n

a) Bu kaide yukar\u0131daki kaideyi a\u00e7\u0131klamaktad\u0131r. Mesel\u00e2: Bir hayvan\u0131n karn\u0131ndaki yavrusu ayr\u0131ca sat\u0131lamayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Bir evin kap\u0131 ve penceresi tak\u0131l\u0131 oldu\u011fu halde sat\u0131l\u0131rsa, ayr\u0131ca bunlar i\u00e7in para al\u0131namayacakt\u0131r. \u00c7\u00fcnk\u00fc sat\u0131lan ev ile birlikte onlar da sat\u0131lm\u0131\u015f say\u0131l\u0131r. Ama yavru do\u011fduktan, evdeki kap\u0131 ve pencere \u00e7\u0131kar\u0131ld\u0131ktan sonra o vaziyette kabul edilip sat\u0131lm\u0131\u015fsa; art\u0131k yav\u00adrusu annesine, kap\u0131 pencere de eve t\u00e2bi ve ba\u011fl\u0131 olmaktan \u00e7\u0131kacakt\u0131r. <\/span><\/strong><\/span><\/p>\n

28- Bir \u015eeye M\u00e2lik (ve Sahip) Olan Kimse, Onun Zaruriyat\u0131ndan (Gerekli K\u0131s\u0131mlar\u0131ndan) Olan \u015eeye de M\u00e2lik Say\u0131l\u0131r!<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) Bir evi sat\u0131n alan kimse o eve giden yola da m\u00e2lik ve sahip olacakt\u0131r. \u00c7\u00fcn\u00adk\u00fc, yol evin zarurat\u0131ndan (yani mecburi ihtiyac\u0131ndan) say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Yine bir evi sat\u0131n alan kimse o evin \u00f6n\u00fcnde bulunan k\u00fcmes, odunluk ve a\u011fa\u00e7lara da m\u00e2lik ve sahip olur. <\/span><\/strong><\/span><\/p>\n

• As\u0131l<\/span><\/strong><\/span> S\u00e2k\u0131t Oldukta (Ger\u00e7ek Sorumlu Serbest Kald\u0131kta) Fer’i Dahi S\u00e2k\u0131t Olacak (ve Serbest Kalacak)t\u0131r!<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) As\u0131l bor\u00e7lu bulunan kimse borcunu \u00f6deyip kurtulunca, art\u0131k onun kefili olan kimse de o bor\u00e7tan kurtulmu\u015f olacakt\u0131r. \u00c7\u00fcnk\u00fc bor\u00e7lu as\u0131ld\u0131r; kefil onun fer’i=yedek vekili konumundad\u0131r. As\u0131l sorumluluktan \u00e7\u0131k\u0131nca, fer’i ve vekili de kurtulacakt\u0131r. <\/span><\/strong><\/span><\/p>\n

b) Alacakl\u0131 alaca\u011f\u0131n\u0131 tamamen alsa, yan\u0131nda rehin bulunan \u015feyi elinde tutma hakk\u0131 kalkacakt\u0131r. \u00c7\u00fcnk\u00fc rehin, alaca\u011fa ba\u011fl\u0131d\u0131r ve onun fer’i yani emanet garantisi say\u0131l\u0131r. <\/span><\/strong><\/span><\/p>\n

29- S\u00e2k\u0131t Olan \u015eeyin D\u00f6nmesi, Yani Gidenin H\u00fckmen Geri Gelmesi \u0130mk\u00e2ns\u0131zd\u0131r!<\/span><\/strong><\/span><\/p>\n

Hukuken varl\u0131\u011f\u0131 kalmayan bir \u015fey tekrar v\u00fccud bulamayacakt\u0131r. Ancak benzeri meydana getirilebilir. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) V\u00e2risler, murisin (miras b\u0131rakan ki\u015finin) yapm\u0131\u015f oldu\u011fu “\u00fc\u00e7te birlik b\u00f6l\u00fcmden” fazla vasiyeti\u00adne r\u0131za g\u00f6sterdikten sonra, bir daha geri d\u00f6nemezler.<\/span><\/strong><\/span><\/p>\n

b) Kirli say\u0131lan ve necis olan az suyun \u00fczerine akarsu b\u0131rak\u0131l\u0131r da \u00e7o\u011fal\u0131p ta\u00ad\u015far ve tekrar azal\u0131rsa, art\u0131k bu su yine “necis oldu, necisli\u011fe d\u00f6nd\u00fc”<\/em> denilmez. \u00c7\u00fcnk\u00fc \u00e7ok suyun ona kar\u0131\u015f\u0131p ta\u015f\u0131rmas\u0131yla temiz olmu\u015ftu; azalmas\u0131yla ayn\u0131 temizlik devam eder; tekrar necisli\u011fe d\u00f6nm\u00fc\u015f say\u0131lmaz.\u00a0 <\/span><\/span><\/strong><\/span><\/p>\n

30- Bir \u015eey B\u00e2t\u0131l Oldukta (H\u00fck\u00fcms\u00fcz Kald\u0131kta), Onun Z\u0131mm\u0131ndaki (Kapsam\u0131ndaki, Ba\u011flam\u0131ndaki) \u015eey de B\u00e2t\u0131l Olacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

Bir \u015fey ister aslen, ister vasfen gayr-i sahih bir durum al\u0131rsa onun z\u0131mm\u0131ndaki \u015fey de gayr-i sahih olur. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) (A), (B)’ye, “Ben kan\u0131m\u0131 sana bin liraya satt\u0131m”, “Beni \u00f6ld\u00fcrmeni helal k\u0131ld\u0131m”<\/em> dese, (B) de bu sebeple vurup onu \u00f6ld\u00fcrse, yine de k\u0131sas laz\u0131m gelir ve elbette cezaland\u0131r\u0131l\u0131r. \u00c7\u00fcnk\u00fc insan\u0131n can\u0131n\u0131 ba\u011f\u0131\u015flamas\u0131 ve kan\u0131n\u0131 sat\u00admas\u0131 gayr-\u0131 sahih ve ge\u00e7ersiz oldu\u011funa g\u00f6re bu do\u011frultudaki r\u0131za ve teklif de ge\u00e7ersiz say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Birisi nik\u00e2h\u0131n\u0131 mehir ile yenileyecek olursa, bu da ge\u00e7ersiz say\u0131l\u0131r. \u00c7\u00fcnk\u00fc birinci nik\u00e2h zaten bozulmam\u0131\u015ft\u0131r, o halde ikinci nik\u00e2h b\u00e2t\u0131l oldu\u011fu i\u00e7in yeni mehir de h\u00fck\u00fcms\u00fcz kal\u0131r.<\/span><\/strong><\/span><\/p>\n

31- Asl\u0131n \u0130f\u00e2s\u0131 (Yerine Getirilmesi) M\u00fcmk\u00fcn Olmad\u0131\u011f\u0131 Durumda, Onun Bedeli \u0130f\u00e2 Olunacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

Bir \u015feyin asl\u0131n\u0131 \u00f6demek ed\u00e2 say\u0131l\u0131rsa, bedelini \u00f6demek kaza olur. Bu bak\u0131mdan asl\u0131n\u0131 \u00f6demek m\u00fcmk\u00fcn oldu\u011fu m\u00fcddet\u00e7e bedelini \u00f6de\u00adme cihetine gidilemez. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Gasp olunan bir mal aynen duruyorsa sahibine oldu\u011fu gibi iadesi laz\u0131m gelir. Ama asl\u0131 telef olmu\u015fsa, o takdirde varsa misli yoksa bedeli \u00f6denecektir.<\/span><\/strong><\/span><\/p>\n

b) Bir evin bir ayl\u0131k kiraya tutulmas\u0131nda hil\u00e2l as\u0131ld\u0131r. \u0130sterse hil\u00e2l 28 g\u00fcnde tamamlanm\u0131\u015f olsun, ona uyulacakt\u0131r. Ama ay\u0131n ortalar\u0131nda icar edilirse, o zaman ay 30 g\u00fcn itibar edilerek \u00f6denir.<\/span><\/strong><\/span><\/p>\n

32- Bizzat Tecviz Olunmayan (Caiz ve Ge\u00e7erli Say\u0131lmayan) \u015eeyler, Bazen B\u00eet-teba’ (Dolay\u0131s\u0131yla) Caiz Say\u0131l\u0131r!<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) Al\u0131c\u0131, sat\u0131n ald\u0131\u011f\u0131 \u015feyi, teslim almak \u00fczere sat\u0131c\u0131y\u0131 vekil edecek olursa, bu caiz olmaz. Ama sat\u0131n ald\u0131\u011f\u0131 zahireyi \u00f6l\u00e7\u00fcp koymak i\u00e7in sat\u0131c\u0131ya \u00e7uval\u0131 verse, o da zahireyi \u00e7uvala koyacak olursa, bu z\u0131m\u00adnen ve teb’an teslim al\u0131nm\u0131\u015f say\u0131laca\u011f\u0131ndan caiz olur. \u00c7\u00fcnk\u00fc sat\u0131\u00adc\u0131n\u0131n mal\u0131 teslim almada al\u0131c\u0131ya vekil olmas\u0131 do\u011fru olmaz; ancak z\u0131m\u00adnen ve h\u00fckmen caiz olabilir.<\/span><\/strong><\/span><\/p>\n

b) Bir ki\u015fi, g\u00f6rmedi\u011fi bir \u015feyi sat\u0131n al\u0131p teslim al\u0131nmas\u0131na birisini ve\u00adkil edecek olur; vekil de hen\u00fcz mal\u0131 g\u00f6rmeden “ben o mal\u0131 g\u00f6rme muhay\u00adyerli\u011fini iskat ettim”<\/em> derse, (mal\u0131 alan) m\u00fcvekkilinin g\u00f6rme muhayyerli\u011fi s\u00e2k\u0131t olmaz, yani d\u00fc\u015fm\u00fc\u015f-h\u00fck\u00fcms\u00fcz say\u0131lmaz. Ama vekil g\u00f6r\u00fcp de mal\u0131 teslim alacak olursa, art\u0131k m\u00fcvekkilinin g\u00f6rme muhayyerli\u011fi s\u00e2k\u0131t olacakt\u0131r. (Bu \u0130mam Eb\u00fb H\u00e2nife’ye g\u00f6\u00adredir, \u0130mameyn bu hususta muhalif kalm\u0131\u015flard\u0131r.)<\/span><\/strong><\/span><\/p>\n

33- Genellikle, \u00d6nceleri Caiz ve Uygun G\u00f6r\u00fclmeyen Baz\u0131 \u015eeylere, Sonralar\u0131 G\u00f6r\u00fclen L\u00fczum \u00dczerine Fetva (\u0130zin) Verilmesi \u0130htimali Vard\u0131r.<\/span><\/strong><\/span><\/p>\n

Umumun hak ve d\u00fczeniyle ilgili olmayan mesele ve muameleler\u00adde, ba\u015flang\u0131\u00e7ta caiz olmad\u0131\u011f\u0131 halde, -bir mahzur yoksa- sonu\u00e7 itiba\u00adriyle caiz olabilir. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Hisse-i \u015fayiah olan bir mal\u0131n (m\u00fc\u015fterek bir mal\u0131n her hissesine d\u00fc\u015fen pay\u0131n) bu \u015fekliyle ba\u015flang\u0131\u00e7ta hibe edilmesi caiz say\u0131lmam\u0131\u015ft\u0131r. Fakat hibe olunan bu mal\u0131n \u015fayi’ (m\u00fc\u015fterek olan) hissesini m\u00fcstahak olan kimse (ortaklardan birisi) zapt edecek olursa, geri kalan k\u0131sm\u0131nda hibe h\u00fck\u00fcms\u00fcz olmaz; kendisine hibe edilenin mal\u0131 olarak kal\u0131r.<\/span><\/strong><\/span><\/p>\n

b) (A), (B)’ye bir ev hibe ettikten sonra d\u00f6n\u00fcp yar\u0131s\u0131na r\u00fcc\u00fb eder, yani yar\u0131s\u0131n\u0131n hibesinden vazge\u00e7er de ev ikisi aras\u0131nda \u015fayial\u0131 olur\u00adsa, bu daha \u00f6nce yap\u0131lan hibenin devam\u0131na ve bekas\u0131na engel say\u0131lmayacakt\u0131r. Bu durum f\u0131k\u0131h kitaplar\u0131m\u0131zda: “\u0130btid\u00e2en (en ba\u015f\u0131nda) tecv\u00eez olunmayan \u015feyin, bakaan (sonradan) tecviz olunma ihtimali vard\u0131r!” \u015feklinde kay\u0131tl\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

• Teberru’ (Her T\u00fcrl\u00fc Ba\u011f\u0131\u015f); Ancak Kabz (Teslim Almakla) Tamam Olacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: (A), (B)’ye bir \u015fey hibe etse, teslim al\u0131nmadan \u00f6nce hibe tamam olmaz. \u00c7\u00fcnk\u00fc hibe de ic\u00e2b kabul ve kabz\u0131 gerektiren bir akittir. Sa\u00addaka da b\u00f6yledir.<\/span><\/strong><\/span><\/p>\n

34- \u00d6zel Velayet ve Vekalet, Genel Velayet ve Vekaletten Daha Kuvvetli ve \u00d6nemli Say\u0131l\u0131r. Bu Durum F\u0131k\u0131h Kitaplar\u0131m\u0131zda: “Vel\u00e2yet-i Hasse, Vel\u00e2yet-i Ammeden Akvad\u0131r.” \u015eeklinde Kay\u0131tl\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

Bir vakfe m\u00fctevelli olan \u015fahs\u0131n \u00f6zel velayeti, ilgili h\u00e2kimin genel velayetinden daha kuvvetlidir; \u00e7\u00fcnk\u00fc m\u00fctevellinin velayeti husus\u00eedir, h\u00e2kimin ise umumidir,<\/span><\/strong><\/span><\/p>\n

Bu itibarla: a) Vali, Kaymakam, H\u00e2kim ve Milletvekilleri, velisi bulunan bir yetimi evlendiremezler. Ancak o yetimin velisi olmad\u0131\u011f\u0131 zaman vel\u00e2yet-i amme yetkisiyle evlendirebilirler.<\/span><\/strong><\/span><\/p>\n

b) Maktul\u00fcn (\u00f6ld\u00fcr\u00fclen ki\u015finin) ailesi ve velisi dilerse k\u0131sas talep eder, dilerse sulha gidip diyet isteyerek affede\u00adbilir. Fakat Devlet ve Cumhur Reisi, o katili affetmeye yetkili de\u011fildir. \u00c7\u00fcnk\u00fc liderin vekalet yetkisi vel\u00e2yeti ammedir, ailesinin ve velisinin ise hususi ve \u00f6zeldir. <\/span><\/strong><\/span><\/p>\n

35- Bir Senet, Vasiyet ve \u015eahitlikte, S\u00f6zlere Makul ve Uygun Bir Mana Vermek, O S\u00f6z\u00fc \u00d6nemsememekten Daha Yararl\u0131d\u0131r. Bu Durum F\u0131k\u0131h Kitaplar\u0131m\u0131zda: “S\u00f6z\u00fcn \u0130’m\u00e2li \u0130hm\u00e2linden Evl\u00e2d\u0131r.”<\/em> \u015eeklinde Yer Alm\u0131\u015ft\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani bir s\u00f6z, bir manaya hamli m\u00fcmk\u00fcn olduk\u00e7a ihm\u00e2l olunmamal\u0131d\u0131r. \u0130’mali m\u00fcmk\u00fcn olmad\u0131\u011f\u0131nda ise ihm\u00e2l (manas\u0131z itibar) edi\u00adlir. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) (A) Mal\u0131n\u0131 evl\u00e2d\u0131na vakfeder ve fakat (A)’n\u0131n kendi evl\u00e2d\u0131 olma\u00ady\u0131p torunlar\u0131 oldu\u011fu tespit edilirse, evl\u00e2d kelimesini torunlara hamle\u00adderek “\u0130’m\u00e2l etmek ihm\u00e2linden evl\u00e2d\u0131r”<\/em>; \u00e7\u00fcnk\u00fc mecaz yollu ifadelerle amel edilir.<\/span><\/strong><\/span><\/p>\n

b) (B), “Ben o\u011flumu o\u011fulluktan \u00e7\u0131kard\u0131m” <\/em>derse, bu s\u00f6z\u00fc manaland\u0131rmak m\u00fcmk\u00fcn olmad\u0131\u011f\u0131nda ihm\u00e2l (manas\u0131z itibar) edilir. \u00c7\u00fcnk\u00fc babal\u0131k ve o\u011fulluk tabii bir olayd\u0131r; manas\u0131z k\u0131l\u0131namaz.<\/span><\/strong><\/span><\/p>\n

• Hakiki Mana M\u00fcmk\u00fcn ve M\u00fcnasip Olmad\u0131\u011f\u0131nda Mecaze Bak\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) (B) \u015eu undan yemeyece\u011fine yemin edecek olur ve undan yap\u0131lan ekmek ve herhangi bir \u015feyden yiyecek olursa, yeminini boz\u00admu\u015f olur. Ama o undan yiyecek olursa yeminini bozmu\u015f olmaz. \u00c7\u00fcn\u00adk\u00fc burada hakiki mana m\u00fcmk\u00fcn olmad\u0131\u011f\u0131ndan mecazi manaya gi\u00addilmi\u015ftir.<\/span><\/strong><\/span><\/p>\n

b) (C) Babas\u0131n\u0131n kim oldu\u011fu bilinen kar\u0131s\u0131n\u0131 kastederek: “Bu benim k\u0131z\u0131md\u0131r” derse, (C)’nin bu s\u00f6z\u00fcyle kar\u0131s\u0131 kendisine haram ol\u00admaz. \u00c7\u00fcnk\u00fc kelimeyi burada hakiki manas\u0131na almak m\u00fcmk\u00fcn de\u011fildir.<\/span><\/strong><\/span><\/p>\n

• Bir Kel\u00e2m\u0131n \u0130’m\u00e2li M\u00fcmk\u00fcn De\u011filse \u0130hm\u00e2l Olunur.<\/span><\/strong><\/span><\/p>\n

Yani bir s\u00f6z\u00fcn hakiki ve mecazi bir manaya hamli m\u00fcmk\u00fcn olmazsa, o halde m\u00fchmel, yani manas\u0131z b\u0131rak\u0131l\u0131r. <\/span><\/strong><\/span><\/p>\n

36- M\u00fctecezzi Olmayan (Par\u00e7alanmas\u0131 M\u00fcmk\u00fcn Bulunmayan) Bir \u015eeyin Bir K\u0131sm\u0131n\u0131 Zikret\u00admek T\u00fcm\u00fcn\u00fc Zikretmek Anlam\u0131ndad\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani par\u00e7alanmayan bir \u015feyin bir k\u0131sm\u0131n\u0131 anmak, t\u00fcm\u00fcn\u00fc anmak say\u0131l\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Maktul\u00fcn velilerinden bir k\u0131sm\u0131 katile k\u0131sas yap\u0131lmamas\u0131\u00adn\u0131 isterse b\u00fct\u00fcn velilerin iste\u011fi gibi dikkate al\u0131n\u0131r. \u00c7\u00fcnk\u00fc k\u0131sas b\u00f6\u00adl\u00fcnmez bir uygulamad\u0131r.<\/span><\/strong><\/span><\/p>\n

b) (D) Mahkeme huzurunda “Ben kar\u0131m\u0131 yar\u0131m talakla bo\u015fad\u0131m”<\/em> derse talak b\u00f6l\u00fcnme kabul etmeyece\u011fi i\u00e7in bir talakla bo\u015fam\u0131\u015f h\u00fckm\u00fc uygulan\u0131r.<\/span><\/strong><\/span><\/p>\n

37- Ticaret ve S\u00f6zle\u015fmelerde; Mallar ve E\u015fyalar Konusunda “Mutlak \u0130tl\u00e2k\u0131 \u00dczere C\u00e2ri Olunacakt\u0131r”<\/em>; Yani Uygulamada Genel Ge\u00e7er Anlam\u0131 Esas Al\u0131nacakt\u0131r; Me\u011fer ki Nassen (Ayet ve Hadisle) veya Del\u00e2letten Takyidi Delil (\u00d6zel Kay\u0131t ve Tan\u0131m) Buluna; (O Zaman Farkl\u0131d\u0131r.)<\/span><\/strong><\/span><\/p>\n

Yani nass ile veya del\u00e2let ile bir kay\u0131t ile mukayyed olmad\u0131\u011f\u0131 tak\u00addirde, laf\u0131zlar genel anlay\u0131\u015fa g\u00f6re yorumlan\u0131r.<\/span><\/strong><\/span><\/p>\n

Mutlak: Cinsinde \u015fayi’ olan; \u015f\u00fcmul ve tayin olmaks\u0131z\u0131n bir\u00e7ok hisseleri ihtimal edinen laf\u0131zd\u0131r.<\/span><\/strong><\/span><\/p>\n

Takyid: Herhangi bir sebeple \u015fuy\u00fb’dan \u00e7\u0131kan laf\u0131zd\u0131r. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) (A) kendisine ait tarlay\u0131 (B)’ye hi\u00e7bir kay\u0131t koymaks\u0131z\u0131n ic\u00e2re verse, (B) bu tarlay\u0131 istedi\u011fi \u015fekilde kullanabilir; \u0130sterse bu\u011f\u00adday eker, isterse sebze i\u015finde kullan\u0131r.<\/span><\/strong><\/span><\/p>\n

b) (A) Kendisine ait han\u0131 (B)’ye \u00e2riyet olarak verse ve hi\u00e7bir kay\u0131t ve k\u0131s\u0131tlamada bulunmazsa, (B) bu han\u0131 isterse depo olarak, isterse otur\u00admak i\u00e7in kullanabilme hakk\u0131 kazan\u0131r. Ancak bu hususlarda \u00f6rf ve \u00e2dete uymayan \u015feyleri yapamaz. Yani \u00f6rf ve \u00e2dete uymayan i\u015fi o handa yapmas\u0131na engel olunma hakk\u0131 vard\u0131r. Ancak, del\u00e2leten bir kay\u0131tlama bulursa o ba\u015fkad\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: (A), Kurban Bayram\u0131’na takadd\u00fcm eden g\u00fcnlerde (B)’yi, kendisine bir koyun almak \u00fczere vekil etse, her ne kadar buradaki laf\u0131z mutlaksa da del\u00e2leten bir kay\u0131t mevcuttur; o da Kurban Bay\u00adram\u0131’n\u0131n yakla\u015ft\u0131\u011f\u0131, bu itibarla (B)’nin koyunu istedi\u011fi vakit de\u011fil de Kurban g\u00fcnlerinden \u00f6nce sat\u0131n al\u0131p getirmesi gerekir.<\/span><\/strong><\/span><\/p>\n

• Ticarette; Haz\u0131rdaki (G\u00f6r\u00fcnen) E\u015fyay\u0131 Vas\u0131f (Tan\u0131t\u0131m) Bo\u015f \u00c7abad\u0131r; Ama G\u00e2ibdeki (Haz\u0131rda G\u00f6r\u00fcnmeyen) Mal\u0131 Vasfetmek (Tan\u0131tmak) Laz\u0131md\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani al\u0131m-sat\u0131m esnas\u0131nda, meydanda olan bir mal\u0131 vasfetmek bo\u015funad\u0131r; bir de\u011fer ta\u015f\u0131maz. \u00c7\u00fcnk\u00fc g\u00f6rmek, tariften de tavsiften de kuvvetli say\u0131l\u0131r. Ancak meydanda g\u00f6zle g\u00f6r\u00fclmeyen bir mal\u0131n vas\u0131flar\u0131na itibar olunacakt\u0131r. \u00c7\u00fcnk\u00fc g\u00f6r\u00fcp muayene imk\u00e2n\u0131 bulunmamaktad\u0131r. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) (A) kendisine ait haz\u0131r bir k\u0131r at\u0131 (B)’ye, “Bu ya\u011f\u0131z, at\u0131 \u015fu kadar liraya sana satt\u0131m” <\/em>derse, (B) at\u0131 g\u00f6rd\u00fc\u011f\u00fc halde al\u0131rsa (A)’n\u0131n “ya\u011f\u0131z” diye vasfetmesi bo\u015ftur, bir mana ta\u015f\u0131maz ve (B) de sat\u0131n al\u00add\u0131ktan sonra “Sen ya\u011f\u0131z dedin, halbuki at k\u0131rd\u0131r, ben kabul etmem”<\/em> deme \u015fans\u0131 kalmam\u0131\u015ft\u0131r.<\/span><\/strong><\/span><\/p>\n

b) (A) Ba\u011fdaki \u00fcz\u00fcm\u00fc g\u00f6r\u00fcp be\u011fendikten sonra ba\u011f sahibine “Bana \u015fu ba\u011f\u0131n \u00fcz\u00fcm\u00fcnden \u015fu kadar sat” <\/em>derse, ba\u011f sahibi de, \u00fcz\u00fcm siyah oldu\u011fu halde, “\u015eu beyaz \u00fcz\u00fcmden sana \u015fu kadar satt\u0131m”<\/em> derse; akit bittikten sonra (A) “Sen beyaz \u00fcz\u00fcm dedin, halbuki bana ver\u00addi\u011fin siyah \u00e7\u0131kt\u0131, bu bak\u0131mdan iade edip akdi bozaca\u011f\u0131m”<\/em> diyemez.<\/span><\/strong><\/span><\/p>\n

• Al\u0131\u015fveri\u015fte Sual, Verilen Olumlu Cevapla \u0130ade Olunmu\u015f Say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani bir soruda sorulan ne ise, ona verilen cevapta ayn\u0131 s\u00f6z tek\u00adrar etmi\u015f say\u0131l\u0131r. “\u015eu at\u0131n\u0131 bana \u015fu kadar liraya satt\u0131n m\u0131?”<\/em> diye sor\u00adsa, at sahibi de “evet” dese, bundan “\u015eu at\u0131m\u0131 sana \u015fu kadar liraya satt\u0131m”<\/em> manas\u0131 \u00e7\u0131kar; b\u00f6ylece sual cevapta iade olunmu\u015f olur.<\/span><\/strong><\/span><\/p>\n

38- Susan Kimseye Bir S\u00f6z \u0130snad Edilmesi \u015earta Ba\u011fl\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani (A)’n\u0131n s\u00f6ylemedi\u011fi bir s\u00f6z\u00fc “S\u00f6ylemi\u015f olabilir veya s\u00f6ylemi\u015ftir!”<\/em>, denilmesi itibara al\u0131nmayacakt\u0131r. Ancak s\u00f6z s\u00f6ylenmesi ihtiya\u00e7 hissedilen yerde susmak bey\u00e2n say\u0131l\u0131r. Zira “S\u00fck\u00fbt ikrardand\u0131r.” <\/span><\/strong><\/span><\/p>\n

39- Yaz\u0131 ile Bey\u00e2n, S\u00f6zle Bey\u00e2n Konumundad\u0131r: (M\u00fck\u00e2tebe Muhatebe Say\u0131l\u0131r.)<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) Bor\u00e7lu, alacakl\u0131n\u0131n kendi el yaz\u0131s\u0131yla “falan kimsede bulunan \u015fu kadar alaca\u011f\u0131m\u0131 ald\u0131m.” Veya “bor\u00e7lum ad\u0131 ge\u00e7en borcunu tamamen kapatm\u0131\u015ft\u0131r” yaz\u0131l\u0131 oldu\u011funu iddia eder ve yaz\u0131l\u0131 k\u00e2\u011f\u0131d\u0131 \u00e7\u0131kar\u0131p ispat ederse, iddias\u0131 kabul edilir. \u00c7\u00fcnk\u00fc yaz\u0131 ile bey\u00e2n s\u00f6zle bey\u00e2n gibidir.<\/span><\/strong><\/span><\/p>\n

b) (A) \u00f6lmeden \u00f6nce haz\u0131rlad\u0131\u011f\u0131 vasiyetnamesine “falan ada\u00adma \u015fu kadar borcum var” diye yazarsa bu, s\u00f6zle bey\u00e2n yerine ge\u00e7e\u00adce\u011finden muteber say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

• Dilsizin Bilinen \u0130\u015fareti, Dil ile Bey\u00e2n Makam\u0131ndad\u0131r.<\/span><\/strong><\/span><\/p>\n

Konu\u015fma melekesi yerinde olan veya bir \u00e2n i\u00e7in dili tutulan kim\u00adsenin i\u015faretine itibar edilmez. Ancak dilsizin i\u015fareti al\u0131m-sat\u0131mda, ic\u00e2re ve hibede rehin ve nik\u00e2hta, tal\u00e2k ve ibrada, ikrar ve k\u0131sasta muteberdir; hududda de\u011fil… Bu hu\u00adsuslarda yaz\u0131 yazma kudreti de olsa yine i\u015faretine itibar edilir.<\/span><\/strong><\/span><\/p>\n

40- (Yeminli ve Resmi G\u00f6revli) Terc\u00fcman\u0131n S\u00f6z\u00fc Her Hususta Kabule \u015eayand\u0131r.<\/span><\/strong><\/span><\/p>\n

Terc\u00fcman, bir dili ba\u015fka bir dile \u00e7eviren kimseye denilir. M\u00fcter\u00adcimin ibaresi, sahibinin ibaresi gibidir. \u0130mam Eb\u00fb Han\u00eefe ile \u0130mam Eb\u00fb Yusuf’a g\u00f6re m\u00fctercimin bir ki\u015fi olmas\u0131 da yeter.<\/span><\/strong><\/span><\/p>\n

41- Hatas\u0131 Zahir Olan ve Yanl\u0131\u015fl\u0131\u011f\u0131 Ortaya \u00c7\u0131kan Hususlarda, Art\u0131k Zanna \u0130tibar Olunmayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Bir \u015feyin vukuu zannedilir; sonra da \u00f6yle olmad\u0131\u011f\u0131 tespit edilir\u00adse, o zanna itibar edilmez. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) (A), (B)’ye bor\u00e7lu oldu\u011funu zan\u00adnederek bir miktar para ona verdikten sonra bor\u00e7lu olmad\u0131\u011f\u0131 anla\u00ad\u015f\u0131l\u0131rsa, zanna itibar edilmeyece\u011finden verdi\u011fi paray\u0131 geri al\u0131r.<\/span><\/strong><\/span><\/p>\n

b) Kendisine ait oldu\u011funu zannederek bir koyun kesip yer ve\u00adya satar, sonra ba\u015fkas\u0131na ait oldu\u011fu anla\u015f\u0131l\u0131rsa onu \u00f6demesi gerekir.<\/span><\/strong><\/span><\/p>\n

• Delilden Meydana Gelen \u0130htimal (Olas\u0131l\u0131k ve Kanaat) Kar\u015f\u0131s\u0131nda Art\u0131k, H\u00fcccete (Yeni Gerek\u00e7elere) \u0130tibar Kalmaz.<\/span><\/strong><\/span><\/p>\n

Yani delil ve emareden ne\u015f’et eden ihtimal muteber tutulur ve buna mukabil h\u00fcccet olan \u015feye itibar edilmez. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) \u00d6l\u00fcm hastal\u0131\u011f\u0131 i\u00e7inde iken varislerinden birine \u015fu kadar bor\u00e7lu oldu\u011funu ikrar eder; fakat di\u011fer v\u00e2risler bunu tasdik etmezse, bu ikrar muteber de\u011fildir. \u00c7\u00fcnk\u00fc di\u011fer v\u00e2rislerden mal ka\u00e7\u0131rma ihtimali daha kuvvetlidir.<\/span><\/strong><\/span><\/p>\n

b) (C) 70 ya\u015f\u0131nda oldu\u011funu iddia edip bunu \u015fahitlerle ispat eder ve fakat g\u00f6r\u00fcn\u00fc\u015f\u00fc bunun do\u011fru olmad\u0131\u011f\u0131n\u0131 g\u00f6steriyorsa, iddia\u00ads\u0131 ve \u015fahitlerin \u015fehadeti kabul olunmaz…<\/span><\/strong><\/span><\/p>\n

42- Bir Konuda, Bo\u015f Kuruntu ve Tahminlerden Olu\u015fan Tevehh\u00fcme \u0130tibar Yoktur.<\/span><\/strong><\/span><\/p>\n

Tevehh\u00fcm, sadece kalbe \u00e2r\u0131z olan hakikatten uzak bir vehimler ve tahminlerdir. \u015e\u00fcphe derecesinden bile zay\u0131ft\u0131r. O halde m\u00fccerred tevehh\u00fcmle h\u00fc\u00adk\u00fcm sabit olmaz. \u00d6rne\u011fin:<\/span><\/strong><\/span><\/p>\n

a) Elinde kanl\u0131 b\u0131\u00e7ak ile heyecanl\u0131 bir vaziyette bir evden \u00e7\u0131kan (A)’dan hemen sonra o eve girilir ve i\u00e7eride bir adam\u0131n b\u0131\u00e7akla \u00f6l\u00add\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00f6r\u00fcl\u00fcrse katilin (A) oldu\u011funa h\u00fckmedilir; \u00f6ld\u00fcr\u00fclen adam\u0131n intihar etti\u011fine itibar edilmez. \u00c7\u00fcnk\u00fc bu olayda intihar bir vehimden ibaret kal\u0131r.<\/span><\/strong><\/span><\/p>\n

b) (A) ile (B)’nin evleri aras\u0131nda f\u00e2s\u0131l olarak bulunan (A)’ya ait duvarda (A) hava almak i\u00e7in bir insan boyu y\u00fcksekli\u011finde bir de\u00adlik a\u00e7ar; delik de insan boyunu a\u015ft\u0131\u011f\u0131 i\u00e7in oradan (B)’nin evinin ve\u00adya avlusunun i\u00e7ini g\u00f6rmek m\u00fcmk\u00fcn olmaz, fakat (B) bu vehme kap\u0131l\u0131rsa, (A) bu deli\u011fi a\u00e7maktan men’edilir mi, hay\u0131r, edilmez.<\/span><\/strong><\/span><\/p>\n

43- Burhan ile Sabit Olan \u015eey Aynen Sabit (\u0130spat Edilmi\u015f) Konumdad\u0131r.<\/span><\/strong><\/span><\/p>\n

Kesinlik ifade eden al\u00e2met ve geli\u015fmelerden meydana gelen veya “beyyine-i \u00e2dile” ile sabit olan \u015feye “burhan” denilir. Buna kuvvetli ve ke\u00adsin delil de denilebilir. Burhan ile sabit olan \u015fey, ilm-i istidlalidir (yani delile var\u0131lan do\u011fru bir neticedir); ger\u00e7e\u011fe dayanmak hususunda ilm-i zaruriye benzer. Bu itibarla burhan ile sabit olan \u015fey, bir muayene ve m\u00fc\u015fahede ile sabit olan \u015fey gibi kesinlik ifade eder.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Daval\u0131 olan (A) h\u00e2kim huzurunda aleyhinde iddia edilen dava\u00ady\u0131 kendisi itiraf ve ikrar edecek olursa, h\u00e2kim beyyine ara\u015ft\u0131rmadan davay\u0131 h\u00fckme ba\u011flar. \u00c7\u00fcnk\u00fc ki\u015finin kendi aleyhindeki iddiay\u0131 ikrar etmesi, muayene ve m\u00fc\u015fahede derecesinde do\u011fru say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

• Beyyine (\u0130spat Edici Delil Getirmek) M\u00fcddei (\u0130ddia Sahipleri) \u0130\u00e7in (Gereklidir); Yemin ise \u0130nk\u00e2r Eden \u00dczerine\u00ad Laz\u0131md\u0131r.<\/span><\/strong><\/span><\/p>\n

Hazret-i Peygamber (AS): “Beyyine m\u00fcdde\u00ee \u00fczerine, yemin de ink\u00e2r eden \u00fczerine d\u00fc\u015fer”,<\/em> buyurmu\u015ftur. Hukukta bu hadis esas ola\u00adrak kabul edilmi\u015ftir. \u00c7\u00fcnk\u00fc beyyine hilaf-i zahiri ispat i\u00e7in, yemin ise asl\u0131 ibka i\u00e7indir. Beyyine, m\u00fcddean\u0131n do\u011frulu\u011funu, gizli ve kapal\u0131 olan \u015feyin ispat\u0131n\u0131 meydana koyacak kuvvetli delil demektir. \u015eehadet, ikrar, sened gibi…<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: (A), (B)’den alacak dava eder, (B) ise bor\u00e7lu oldu\u011funu ink\u00e2r eder\u00adse, burada bor\u00e7lu olmamak <\/em>as\u0131ld\u0131r ve a\u00e7\u0131kt\u0131r. Bor\u00e7lu olmak<\/em> ise, ar\u0131zi olaca\u011f\u0131ndan gizli ve kapal\u0131d\u0131r, O halde (A)’dan beyyine talep edilir. (A) beyyine getirmezse (B)’ye yemin gerekir.<\/span><\/strong><\/span><\/p>\n

44- Ki\u015fi Kendi \u00d6zg\u00fcr \u0130krar\u0131yla \u0130lzam Olunup (Su\u00e7lan\u0131p), Sorumlu Tutulacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

\u0130krar, l\u00fcgat olarak: Bir \u015feyi dil veya kalp ile veyahut her iki\u00adsiyle itiraf ve ispat etmektir; \u0130nk\u00e2r\u0131n z\u0131dd\u0131 olan bir kabullenmedir. \u0130slam hukuk lisan\u0131nda ise ikrar: Kendi \u00fczerinde bulunan ba\u015fkas\u0131na ait hakk\u0131 kabul edip haber vermektir. Bu ba\u00adk\u0131mdan ikrar, sahibini ikrar etti\u011fi \u015feyle ilzam eder (ba\u011flay\u0131verir). Ama (B) kendi lehinde (A)’n\u0131n yapm\u0131\u015f oldu\u011fu ikrar\u0131 reddederse art\u0131k (A) ikrar\u0131yla ilzam olunmaz. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) (A), (B)’ye 1000 lira bor\u00e7lu oldu\u011funu ikrar eder, (B) de bu\u00adnu reddetmezse, (A) \u00fczerine 1000 lira bor\u00e7 gerekli olur.<\/span><\/strong><\/span><\/p>\n

b) (A)’n\u0131n, evinden \u00e7al\u0131nan bir mal\u0131, (B) “ben \u00e7ald\u0131m” diye ik\u00adrar ederse, tazmin ve tecziyesi gerekli olur.<\/span><\/strong><\/span><\/p>\n

• Davac\u0131 Ki\u015finin Kendi \u0130ddias\u0131 Hilaf\u0131na Olan \u0130tiraflar\u0131 Kar\u015f\u0131s\u0131nda, Di\u011fer Delil ve H\u00fcccetlerinin Bir De\u011feri Kalmayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Davac\u0131<\/span><\/strong><\/span> <\/span><\/span>olan ki\u015fi, \u015fayet<\/span><\/strong><\/span> <\/span><\/span>getirdi\u011fi h\u00fcccet hil\u00e2f\u0131na bir ikrarda bulunmu\u015fsa, art\u0131k o h\u00fcccetin bir de\u011feri kalmaz. \u015eahitler \u015fehadette bulunduktan sonra, bundan d\u00f6necek olurlarsa, \u015fehadetleri h\u00fcccet olmaz. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) (B), “(C)’de olan alaca\u011f\u0131m\u0131n hepsini ald\u0131m”<\/em> diye ikrarda bu\u00adlunduktan sonra, (C)’de \u015fu kadar daha alaca\u011f\u0131m kald\u0131 diye dava ederse, davas\u0131 dinlenmez, reddedilir.<\/span><\/strong><\/span><\/p>\n

b) (A), (B)’ye \u00f6d\u00fcn\u00e7 para verdi\u011fini iddia eder, (B) de bunu reddederse; bunun \u00fczerine (A) davas\u0131n\u0131 h\u00fcccetle ispat ettikten sonra (B) ise “Ben ona olan borcumu \u00f6demi\u015ftim”<\/em> derse davas\u0131 dinlenmez.<\/span><\/strong><\/span><\/p>\n

45- As\u0131l Sabit Olmad\u0131\u011f\u0131 Halde Fer’in (\u0130kinci Derece Sorumlu Ki\u015finin) Sabit Oldu\u011fu Durumlar Vard\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Bir kimse “Falan\u0131n falana \u015fu kadar lira borcu vard\u0131r; ben ona kefilim” <\/em>dese ve asl\u0131n (bor\u00e7lu oldu\u011fu iddia edilen \u015fahs\u0131n) ink\u00e2r\u0131 \u00fczerine alacakl\u0131 alaca\u011f\u0131n\u0131 iddia et\u00adse, bu borcu kefilin vermesi laz\u0131m gelir.<\/span><\/strong><\/span><\/p>\n

“As\u0131l s\u00e2kit oldukta fer’ dahi s\u00e2k\u0131t olur”<\/span><\/em><\/strong><\/span> kaidesi muttarid (uyulagelen bir prensip) olmak\u00adla beraber; bazen as\u0131l sabit olmad\u0131\u011f\u0131 halde fer’ sabit oluyor; Yukar\u0131\u00addaki misalde oldu\u011fu gibi…<\/span><\/strong><\/span><\/p>\n

46- \u0130mk\u00e2n Nisbetinde \u015earta Ri\u00e2yet Olunacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Buradaki akidlerde ile\u00adri s\u00fcr\u00fclen birtak\u0131m kay\u0131t ve \u015fartlard\u0131r. \u00d6rne\u011fin: <\/span><\/strong><\/span><\/p>\n

a) Vakfedilen bir gayr-\u0131 menkul\u00fcn gallesinin (gelirlerinin) o semtteki ca\u00admiye veya medreseye sarf edilmesi \u015fart k\u0131l\u0131nm\u0131\u015fsa, buna m\u00fcmk\u00fcn ol\u00addu\u011fu m\u00fcddet\u00e7e riayet olunmal\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

b) (A), (B)’den sat\u0131n alaca\u011f\u0131 bir mal\u0131 <\/em>\u015fayet; “24 saate kadar geri ve\u00adrebilir”<\/em> \u015fart\u0131yla alacak olursa, o takdirde bu m\u00fcddet i\u00e7inde (B) mal\u0131 geri verebilir; (A) da bu \u015farta riayet etmek zorundad\u0131r.<\/span><\/strong><\/span><\/p>\n

47- Va’adler, Baz\u0131 \u015eartlara Ba\u011flan\u0131rsa, Uyulmas\u0131 Laz\u0131md\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) (B), (C)’ye, “Sen bu mal\u0131 (D)’ye sat, e\u011fer paras\u0131n\u0131 vermezse ben sana veririm”<\/em> derse, o mal\u0131 sat\u0131n alan (D) de paray\u0131 vermezse, va’adde bulunan (B)’nin mal\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olan paray\u0131 \u00f6demesi \u015fartt\u0131r.<\/span><\/strong><\/span><\/p>\n

b) (A), (B)’ye “\u015eu i\u015fimi yaparsan, (C)’ye olan borcunu ben \u00f6de\u00adrim”<\/em> der, (B) de o i\u015fi yapacak olursa, (A)’n\u0131n o borcu \u00f6demesi laz\u0131md\u0131r.<\/span><\/strong><\/span><\/p>\n

Ve yine: “Kusurlu \u00e7\u0131kmas\u0131 durumunda geri verilmesi \u015fart\u0131yla”<\/em> al\u0131nan bir hayvan\u0131 veya arabay\u0131 (e\u015fyay\u0131), al\u0131c\u0131n\u0131n bir m\u00fcddet kullanm\u0131\u015f olma\u00ads\u0131ndan dolay\u0131 sat\u0131c\u0131 herhangi bir \u00fccret alamaz. Zira geri almadan \u00f6nce telef olsay\u00add\u0131 zarar\u0131 al\u0131c\u0131ya ait olacakt\u0131.<\/span><\/strong><\/span><\/p>\n

48- \u00dccret ile Zaman Cem’ Olmaz.<\/span><\/strong><\/span><\/p>\n

Yani bir \u015fey tazmin edilince, (zarar\u0131 veya kar\u015f\u0131l\u0131\u011f\u0131 \u00f6denince) art\u0131k o \u015feyin kullan\u0131lma \u00fccreti al\u0131nmaz.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: (A), (B)’nin at\u0131n\u0131, arabas\u0131n\u0131 veya binas\u0131n\u0131 gasbedip kulland\u0131ktan sonra, (A)’n\u0131n bu mal\u0131 ondan tazmin edilince (kendisi veya de\u011feri ona \u00f6dettirilince), art\u0131k kulland\u0131\u011f\u0131 g\u00fcnlerin \u00fccreti kendisinden al\u0131nmaz.<\/span><\/strong><\/span><\/p>\n

49- Bir \u015eeyin \u00c7\u0131kar\u0131na ve Yarar\u0131na Nail Olan Kimse, O \u015eeyin Zararlar\u0131na ve Sonu\u00e7lar\u0131na da Katlan\u0131r. <\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: a) M\u00fc\u015fterek bir araban\u0131n sa\u011flad\u0131\u011f\u0131 menfaat ve gelir, ortaklara ait oldu\u00ad\u011fu gibi, o araban\u0131n tamirine sarf edilenler de yine onlara aittir.<\/span><\/strong><\/span><\/p>\n

b) M\u00fc\u015fterek bir m\u00fclk\u00fcn h\u00e2s\u0131lat ve menfaati, ortaklar\u0131n\u0131n his\u00adselerine g\u00f6re olaca\u011f\u0131 gibi, onar\u0131m ve \u0131slah\u0131 i\u00e7in yap\u0131lan masraf da yi\u00adne onlar\u0131n i\u015ftirak hisseleri nispetine g\u00f6re olacakt\u0131r. Bu durum f\u0131k\u0131h kitaplar\u0131m\u0131zda: “Mazarrat menfaat kar\u015f\u0131l\u0131\u011f\u0131ndad\u0131r” \u015feklinde kay\u0131tl\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

50- K\u00fclfet Nimetin, Nimet de K\u00fclfetin Oran\u0131ndad\u0131r.<\/span><\/strong><\/span><\/p>\n

Bu kaide, yukar\u0131daki kaideyi a\u00e7\u0131klar mahiyetteki bir kurald\u0131r.<\/span><\/strong><\/span><\/p>\n

51- Bir Fiilin H\u00fckm\u00fc Failini de, Onu Zorlayan \u00c2mirini de Sorumlu K\u0131lacakt\u0131r!<\/span><\/strong><\/span><\/p>\n

• Bizzat Fiili \u0130\u015fleyen Fail ile O Fiile Dolayl\u0131 Sebep Olan Birle\u015fti\u011finde, H\u00fck\u00fcm O Failin \u00dczerine Kal\u0131r. <\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Birinin umuma ait yolda kazm\u0131\u015f oldu\u011fu kuyuya, ba\u015f\u00adkas\u0131, birinin hayvan\u0131n\u0131 at\u0131p itlaf etse, o z\u00e2min (mislini veya bedelini \u00f6demekle y\u00fck\u00fcml\u00fc) olur. Kuyuyu kaz\u0131yan kimseye tazmin gerekmez.<\/span><\/strong><\/span><\/p>\n

52- \u015eer’\u00ee (Hukuki) Cevaz Tazmine Ayk\u0131r\u0131d\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani bir \u015feye \u015fer’an (hukuken) cevaz verilmi\u015fse, o \u015fey sebebiyle vuku bulacak bir zarar durumunda, o \u015feyin sahibi tazmine mecbur tutulamayacakt\u0131r. <\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Bir adama, kendi m\u00fclk\u00fcnde kazm\u0131\u015f oldu\u011fu kuyuya birinin hay\u00advan\u0131 d\u00fc\u015f\u00fcp telef olsa, tazmin gerekmez. \u00c7\u00fcnk\u00fc \u015fahs\u0131n kendi m\u00fclkin\u00adde tasarruf hakk\u0131 vard\u0131r…<\/span><\/strong><\/span><\/p>\n

53- Bir Fiili Bizzat \u0130\u015fleyen, Bunu Kasden Yapmasa Bile, Yine de Tazminata (Yol A\u00e7t\u0131\u011f\u0131 Zarar\u0131 Kar\u015f\u0131lamaya) Mecbur B\u0131rak\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00c7\u00fcnk\u00fc o fiile bizzat ve bile-isteye ba\u015flamas\u0131, isim, mana ve h\u00fck\u00fcm y\u00f6n\u00fcnden bir illet (sorumluluk sebebi) say\u0131l\u0131r.<\/span><\/strong><\/span><\/p>\n

54- M\u00fctesebbip (Bir Fiile Sebeb Olan Kimse), Kasden O Fiili \u0130\u015flemedik\u00e7e Kendisine Tazmin Gerekmez.<\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Kasden olmaks\u0131z\u0131n h\u0131rs\u0131zl\u0131k yapana sordu\u011fu adresi veren, ve yine adam \u00f6ld\u00fcrmeye gidene, bilmeden yol ve hedef g\u00f6steren kimseye tazmin gerekmez; ancak muahaza edilir (k\u0131na\u00adn\u0131r ve dikkatli olmas\u0131 y\u00f6n\u00fcnde uyar\u0131l\u0131r). \u00c7\u00fcnk\u00fc ara yerde fail-i muhtar (kendi istek ve iradesiyle su\u00e7 i\u015fleyen) mevcuttur.<\/span><\/strong><\/span><\/p>\n

55- Evcil Hayvanlar\u0131n Kendili\u011finden Olarak Yapt\u0131\u011f\u0131 Cina\u00adyet ve Zararlar\u0131 Kar\u015f\u0131lanmayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani sahibinin ihmal ve kasd\u0131 olmaks\u0131z\u0131n bir hayvan bulundu\u011fu mer’ada bir zarar yapacak olursa, o zarar hederdir; hayvan\u0131n sahi\u00adbinden tazmin edilmez. Ancak zarar verdi\u011fi konusunda uyar\u0131lm\u0131\u015f da ihmalk\u00e2r davranm\u0131\u015fsa o ba\u015fkad\u0131r.<\/span><\/strong><\/span><\/p>\n

56- Ba\u015fkas\u0131n\u0131n M\u00fclk\u00fcnde Tasarrufla Emretmek B\u00e2\u00adt\u0131ld\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00c7\u00fcnk\u00fc ba\u015fkas\u0131n\u0131n m\u00fclk\u00fcnde onun izni ve haberi olmad\u0131k\u00e7a tasarrufa kimsenin hakk\u0131 yoktur.<\/span><\/strong><\/span><\/p>\n

57- Me\u015fru Bir Sebep Olmaks\u0131z\u0131n Ba\u015fkas\u0131n\u0131n Mal\u0131n\u0131 Almak ve Kullanmak Asla Caiz Olmayacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

58- Bir \u015eeyde Temell\u00fck (Bir Mala Sahip Olma) Sebebinin De\u011fi\u015fmesi, O \u015eeyin De\u011fi\u015fmesi Anlam\u0131n\u0131 Ta\u015f\u0131r.<\/span><\/strong><\/span><\/p>\n

Yani bir \u015fey asl\u0131nda (nefs\u00fcl-emrde) de\u011fi\u015fmedi\u011fi halde, temell\u00fck sebebi de\u011fi\u015fince, o \u015fey de de\u011fi\u015fmi\u015f say\u0131l\u0131r. \u00d6rne\u011fin: Zek\u00e2t, zengine verilmez. Fakat zek\u00e2t alan fakir ona sahip olduk\u00adtan sonra onu bir zengine hibe edebilir.<\/span><\/strong><\/span><\/p>\n

59- Mubah Olan ve Kamuya Ait Bulunan Yerlerden Herkese Yararlanma Hakk\u0131 Tan\u0131n\u0131r. <\/span><\/strong><\/span><\/p>\n

\u00d6rne\u011fin: Denizlerden, g\u00f6llerden, nehirlerden herkesin yararlanma hakk\u0131 vard\u0131r.<\/span><\/strong><\/span><\/p>\n

60- Herkesin Kendi Me\u015fru M\u00fclk\u00fcnde \u0130stedi\u011fi Gibi Tasarruf Hakk\u0131 Bulunmaktad\u0131r.<\/span><\/strong><\/span><\/p>\n

61- Vefatla Zimmet (Sorumluluk) Zail Olacakt\u0131r.<\/span><\/strong><\/span><\/p>\n

Ancak; ba\u015fkas\u0131n\u0131n, vefat eden \u00fczerindeki haklar\u0131 ve onun da ba\u015fkas\u0131 \u00fcze\u00adrindeki alacaklar\u0131 bunlar\u0131n d\u0131\u015f\u0131ndad\u0131r.<\/span><\/strong><\/span><\/span><\/span><\/p>\n

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[1]<\/span><\/span><\/span><\/span><\/span><\/a> \u00d6rfle \u00e2det aras\u0131nda fark vard\u0131r. \u00d6rf aklen ve dinen iyi bilinen \u015feyler demek\u00adtir. \u00c2det ise i\u015flenegelen ve al\u0131\u015fkanl\u0131k edinilen haller demektir. \u00d6rf denilince sadece aklen ve dinen iyi olan \u015feyler hat\u0131ra gelir; “K\u00f6t\u00fc \u00f6rf” olmaz. \u00c2det ise b\u00f6yle de\u011fildir. Bunun iyisi de olabilir, k\u00f6t\u00fcs\u00fc de. Bu bak\u0131mdan bu “Umumun yarar\u0131na” ise tercih edilir.<\/span><\/p>\n<\/p><\/div>\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"

\u00a0 \u0130SLAM FIKHINDA (HUKUKUNDA) “KA\u0130DE-\u0130 K\u00dcLL\u0130YE” (GENEL KURAL) SAYILAN ESASLAR: \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bizim inanc\u0131m\u0131za ve anlay\u0131\u015f\u0131m\u0131za g\u00f6re: 1- Akl\u0131 selimin. 2- M\u00fcsbet bilimin. 3- Tarihi deneyim ve birikimin. (Akla, ahl\u00e2ka ve insan haklar\u0131na uygun \u00f6rf ve \u00e2detlerin.) 4- Vicdani kanaat ve tatminin. 5- \u0130lahi Dinin. (Kur’an-\u0131 Kerim’in sarih (a\u00e7\u0131k ve anla\u015f\u0131l\u0131r) ayetlerinin ve sahih (do\u011fru ve […]<\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-6475","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/6475","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=6475"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/6475\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=6475"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=6475"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=6475"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}