MAKÂSID VE MASLAHAT MERKEZLİ BİR OKUMA: NECMETTİN ERBAKAN ÖRNEĞİ

Özet

İslam Hukuk Tarihinde, Şâtıbî'den sonra İslam hukukçularının büyük ölçüde Makâsıdu'ş- şeriâ teorisini uyguladıkları söylenebilir. Makâsıdu'ş-şeriâ naslarda yer alan dinî ve amelî hükümlerin gayeleri anlamına gelmektedir. Buna göre şâri, şer'î hükümlerin bütününde veya büyük çoğunluğunda çeşitli mâna ve hikmetleri göz önünde bulundurmaktadır. İslam yasaları, bireyin faydasına olacak çeşitli hikmetler, gayeler ve sebepler barındırmaktadır. Bu yönüyle İslam hukukunda hükümlerin illetleri tesbit edilmeye (ta'lîl) çalışılmıştır. Böylece karşılaşılan yeni fıkhî meselelerin çözümünde ta'lîl yöntemi uygulana gelmiştir. Bu uygulama kıyas olarak şekillenmiştir. Günümüze ulaşmış ilk usul eseri olan İmam Şâfiî'nin er-Risâle'sinden itibaren yazılan usul kitaplarının büyük çoğunluğunda ta'lîl düşüncesinin açık bir göstergesi olan kıyas, bir hüküm çıkarma metodu olarak yerini almıştır. Böylece her dönemde kıyas/ta'lîl yöntemi uygulanmıştır. Makâsıd teorisine göre şâri tüm insanlar için her hangi bir sınıfsal ayrıma gitmeden beş ana maksadı/ilkeyi/maslahatı gözetmiştir. Dolayısıyla çıkarılacak hükümlerin de bu beş maksadı ihlal etmemesi gerekir. Kur'an'da yer alan hükümlerde de bu esaslar görülmektedir. İslam yasaları bireyin korunması gereken haklarını zarûriyyât, tahsiniyyât ve haciyyât olarak üç sınıfta değerlendirmektedir. Zarûriyyât, en üst düzeydeki yararları, yani toplumun varlığı ve dirlik düzenliği için vazgeçilmez temel hak ve değerleri ifade eder. Bunlar hayat (can), nesil (nesep, ırz), akıl, mal ve dinin korunması olup literatürde "zarûriyyât-ı hamse, mak?sıd-ı hamse, külliyyât-ı hams" gibi adlarla anılır. Bir devlet adamı olan Prof. Dr. Necmettin Erbakan'ın yasama ve hukuk sisteminde bu beş esasa vurgu yaptığı ve uygulamalarında bu esaslara riayet ettiği anlaşılmaktadır. Bu çalışmada Erbakan'ın makâsıd anlayışı ele alınmaya çalışılacaktır

Abstract

It might be said that Şatıbi’s theory “Makâsıdu’sŞeria” mostly has been applied by scholars of Islamic Law. The meaning of “Makâsıdu’sŞeria” is purposes that are taking part in the rules that has to be obeyed that are religious and practical provisions. Accordingly Şâri has to take into account the different meanings and aphorisms in the complete or most of the Islamic provisions. Islamic provisions are containing some purposes and aphorisms that are helpful for the individuals. From this perspective the reasons and deductions of the provisions are tried to be determined in Islamic Law. Moreover the deduction method has been used to solve the new jurisprudence problems that have been met during the process. This application in Islamic taught has been shaped as comparison. From the first methodology book er-Risale of Imam Şafii, the written methodhology books have used comparison as a source of provision method. Therefore the comparison method has been applied in every term. According the purpose theory Şari has taken into account five main purposes-principalthe reason why something is for the good, without making a classification. In this case the provisions that will be made should not breach these five purposes. These essentials can be examined in the provisions that are held in Quran. Islamic law is classifying the protection of the rights of individuals from three different perspective such as zarûriyyât, tahsiniyyât and haciyyât. Zarûriyyât is the uppermost rights, which are containing of the rights that are necessary for the unification, protection and amity of the community. These are life, generation, mind, assets and religion. In literature they are called “zarûriyyât-ıhamse, makāsıd-ıhamse, külliyyât-ı hams” meaning that the necessary five. It is been proven that Prof. Necmettin Erbakan has been emphasizing these five essentials in the jurisdiction and legislation system and he has been taking care of these essentials in his applications / practices. Erbakan’s purpose understanding will be tried to hold in this study It might be said that Şatıbi’s theory “Makâsıdu’sŞeria” mostly has been applied by scholars of Islamic Law. The meaning of “Makâsıdu’sŞeria” is purposes that are taking part in the rules that has to be obeyed that are religious and practical provisions. Accordingly Şâri has to take into account the different meanings and aphorisms in the complete or most of the Islamic provisions. Islamic provisions are containing some purposes and aphorisms that are helpful for the individuals. From this perspective the reasons and deductions of the provisions are tried to be determined in Islamic Law. Moreover the deduction method has been used to solve the new jurisprudence problems that have been met during the process. This application in Islamic taught has been shaped as comparison. From the first methodology book er-Risale of Imam Şafii, the written methodhology books have used comparison as a source of provision method. Therefore the comparison method has been applied in every term. According the purpose theory Şari has taken into account five main purposes-principalthe reason why something is for the good, without making a classification. In this case the provisions that will be made should not breach these five purposes. These essentials can be examined in the provisions that are held in Quran. Islamic law is classifying the protection of the rights of individuals from three different perspective such as zarûriyyât, tahsiniyyât and haciyyât. Zarûriyyât is the uppermost rights, which are containing of the rights that are necessary for the unification, protection and amity of the community. These are life, generation, mind, assets and religion. In literatüre they are called “zarûriyyât-ıhamse, makāsıd-ıhamse, külliyyât-ı hams” meaning that the necessary five. It has been first held in the study of Gazzâlî (505/1111) that the law system has to protect five essentials, which are good, mind, generation, religion and life. Later Şâtıbî’nin (790/1388), Şah Veliyyullah ed-Dıhlevî (1176/1762) and Tâhir b. Âşûr (1394/1973) have added some value to the theory. It has been expressed that the zarûriyyât is containing these five essentials by some scholars. However there are some scholars who are adding some other essential principals. For instance, İbn Rüşd (595/1198) has added “justice” and Shah Veliyyullah ed-Dıhlevî has added “providing social security and social order” concepts to these five essentials. The reason that they have added these five essentials is to give solutions on the basis of the problems and the rights that are violated of their era. It has been proven that Prof. Necmettin Erbakan has been emphasizing these five essentials in the jurisdiction, legislation and in the executive system as well as he has been taking care of these essentials in his applications / practices as a statesman. In addition Erbakan has put a wide understanding that is covering all these rights on this topic that is studied by islamic scholars. “justice” “labor effort” and “right to contract” are the rights that are taken care but not written as specific articles by the Islamic scholars have been tried to protect as the essential rights by Prof. Erbakan. He founded his understanding of the concept of “right” on these issues because of being the most violated rights of these rights of his era. In this regard it can be said that Prof Erbakan has supported his ideas by the Islamic Thought before his era and he updated these rights accordingly the needs and the realities of new time period. Erbakan takes his essential principles under the title of “Right Understandings” According to Erbakan there are two types of “Right Understandings.” First; the “right understanding” that have been defensed by prophets. This understanding promotes “a new and livable World” without any discrimination on the basis of religion or race. These rights are valid for all human beings since their birth. This understandi