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M\u00dcSPET VE MENF\u0130 HAREKETL\u0130 SU\u00c7LAR<\/a><\/blockquote><\/iframe><script>\n\/*! This file is auto-generated *\/\n!function(d,l){\"use strict\";l.querySelector&&d.addEventListener&&\"undefined\"!=typeof URL&&(d.wp=d.wp||{},d.wp.receiveEmbedMessage||(d.wp.receiveEmbedMessage=function(e){var t=e.data;if((t||t.secret||t.message||t.value)&&!\/[^a-zA-Z0-9]\/.test(t.secret)){for(var s,r,n,a=l.querySelectorAll('iframe[data-secret=\"'+t.secret+'\"]'),o=l.querySelectorAll('blockquote[data-secret=\"'+t.secret+'\"]'),c=new RegExp(\"^https?:$\",\"i\"),i=0;i<o.length;i++)o[i].style.display=\"none\";for(i=0;i<a.length;i++)s=a[i],e.source===s.contentWindow&&(s.removeAttribute(\"style\"),\"height\"===t.message?(1e3<(r=parseInt(t.value,10))?r=1e3:~~r<200&&(r=200),s.height=r):\"link\"===t.message&&(r=new URL(s.getAttribute(\"src\")),n=new URL(t.value),c.test(n.protocol))&&n.host===r.host&&l.activeElement===s&&(d.top.location.href=t.value))}},d.addEventListener(\"message\",d.wp.receiveEmbedMessage,!1),l.addEventListener(\"DOMContentLoaded\",function(){for(var e,t,s=l.querySelectorAll(\"iframe.wp-embedded-content\"),r=0;r<s.length;r++)(t=(e=s[r]).getAttribute(\"data-secret\"))||(t=Math.random().toString(36).substring(2,12),e.src+=\"#?secret=\"+t,e.setAttribute(\"data-secret\",t)),e.contentWindow.postMessage({message:\"ready\",secret:t},\"*\")},!1)))}(window,document);\n<\/script>\n","thumbnail_url":"https:\/\/www.ebrarmedya.com\/wp-content\/uploads\/2020\/05\/ZAFER-G\u00dcVEN.jpg","thumbnail_width":730,"thumbnail_height":360,"description":"B\u0130SM\u0130LLAH\u0130RRAHMAN\u0130RRAH\u0130M Hamd kendisinden ba\u015fka ilah olmayan, mutlak manada tek g\u00fc\u00e7 ve kudret sahibi olan Allah\u2019a mahsustur. Salat ve selam t\u00fcm peygamberlerin ve onlar\u0131 takip eden tabilerinin \u00fczerine olsun.Filin olumlu yahut olumsuz bir \u015fekilde veya emredilerek yahut yasaklanarak isleni\u015fine g\u00f6re, su\u00e7lar; a) m\u00fcspet hareketli su\u00e7lar, b) menfi hareketli su\u00e7lar diye iki k\u0131sma ayr\u0131l\u0131r.a) M\u00fcspet hareketli su\u00e7lar:H\u0131rs\u0131zl\u0131k, zina, d\u00f6vmek gibi yasaklanm\u0131\u015f bir fiili i\u015flemekten ibarettirb) Menfi hareketli su\u00e7lar:Kanunen emrolunmu\u015f bir fiili ifadan ka\u00e7\u0131nmak gibi. ?ahidin \u015fahitlik g\u00f6revinden ka\u00e7\u0131nmas\u0131, zek\u00e2t m\u00fckellefinin zek\u00e2t borcunu \u00f6demekten ka\u00e7\u0131nmas\u0131 gibi.\u00a0\u00a0\u00a0 Ceza hukukunda yer alan su\u00e7lar\u0131n b\u00fcy\u00fck bir \u00e7o\u011funlu\u011fu m\u00fcspet hareketli su\u00e7lard\u0131r. Menfi hareketli su\u00e7lar ise daha azd\u0131r.M\u00dcSPET HAREKETL\u0130 SU\u00c7 MENFI \u015eEK\u0130LDE DE MEYDANA GEL\u0130RM\u00fcspet hareketli su\u00e7un bazen olumsuz bir \u015fekilde meydana gelebilece\u011fi konusunda \u0130sl\u00e2m hukuk\u00e7ular\u0131 ittifak halindedirler. Bu \u015fekilde i\u015flenen su\u00e7un faili cezaya m\u00fcstehakt\u0131r. Bir kimse bir insan\u0131 hapsetse, yemek ve su vermese yahut so\u011fuk gecelerde \u00fc\u015f\u00fcmesine sebep olsa ve b\u00fct\u00fcn bunlar\u0131n sonunda \u00f6l\u00fcm\u00fcne sebebiyet verse, o zaman o ki\u015fiyi hapseden, a\u00e7 ve susuz b\u0131rakan, \u00fc\u015f\u00fcmesine sebep olan kimseler bu hareketleriyle onun \u00f6l\u00fcm\u00fcn\u00fc kastetmi\u015flerse kasten katildirler. Bu fikir Imam Malik, \u015e\u00e2fii ve Ahmed b. Hanbel'e aittir(12) Ebu Hanife ise (13), bu hapsetme fiilini \u00f6ld\u00fcrme olarak g\u00f6rm\u00fcyor. \u00c7\u00fcnk\u00fc ol\u00fcm hapsetmekle de\u011fil, a\u00e7l\u0131k, susuzluk ve so\u011fuktan ileri gelmi\u015ftir. A\u00e7l\u0131k, susuzluk ve so\u011fukta herhangi bir kimsenin yapti\u011fi bir \u015fey yoktur. O hallerin bizzat kendisi su\u00e7u meydana getirmi\u015ftir, \u00f6l\u00fcm\u00fc ortaya koymu\u015ftur. Fakat imameyn buralarda fili \u00f6ld\u00fcrme olarak g\u00f6r\u00fcyorlar. \u00c7\u00fcnk\u00fc insano\u011flunun hayat\u0131n\u0131 s\u00fcrd\u00fcrebilmesi yaln\u0131zca yemek, i\u00e7mek ve \u0131s\u0131nmakla m\u00fcmk\u00fcn olmaktad\u0131r. Bu a\u00e7\u0131klamaya g\u00f6re, birisini a\u00e7l\u0131k, susuzluk veya so\u011fu\u011fa terk etmek, onun yeme, i\u00e7me ve \u0131s\u0131nmas\u0131na engel olmak suretiyle \u00f6l\u00fcme terk, \u00f6l\u00fcmle ba\u015fba\u015fa b\u0131rakma demektir.\u00a0\u00a0 M\u00fcspet hareketli bir fil yapmasa da bir anne, \u00e7ocu\u011funu emzirmeyip onun \u00f6l\u00fcm\u00fcne sebebiyet verse, kasten k\u00e2til say\u0131l\u0131r(14),Yine bir kimse bir yolcuya, fazla suyunu vermezse, bu vermeyi\u015finin do\u011fru bir hareket olmad\u0131\u011f\u0131n\u0131, ona suyu vermedi\u011finde \u00f6lece\u011fini biliyorsa ve ger\u00e7ekten de yolcu, susuzluk sebebiyle \u00f6l\u00fcrse, su vermekten ka\u00e7\u0131nan ki\u015finin bizzat kendisi yolcuyu \u00f6ld\u00fcrmedi\u011fi halde, suyunu vermedi\u011finden kasden katil say\u0131l\u0131r. Bu fikir, Malik\u00ee mezhebinde bir g\u00f6r\u00fc\u015ft\u00fcr(15),Hanbeli hukuk\u00e7ular\u0131n baz\u0131s\u0131, bunun kas\u0131t benzeriyle adam \u00f6ld\u00fcrme oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedirler(19)Do\u011fumda haz\u0131r bulunan kad\u0131nlardan biri, do\u011fan \u00e7ocu\u011fun g\u00f6bek ba\u011f\u0131n\u0131 keser, fakat \u00e7ocu\u011fun g\u00f6bek ba\u011f\u0131n\u0131 ba\u011flamaktan bile bile ka\u00e7\u0131n\u0131r ve \u00e7ocuk bu sebepten \u00f6l\u00fcrse, kesen kad\u0131n o \u00e7ocu\u011fun katilidir. Orada haz\u0131r bulunan di\u011fer kad\u0131nlar da g\u00f6bek ba\u011f\u0131n\u0131n ba\u011flanmam\u0131\u015f oldu\u011funu fark ederlerse, onlar\u0131n da k\u00e2til say\u0131lmalar\u0131 m\u00fcmk\u00fcnd\u00fcr. \u00c7\u00fcnk\u00fc yaln\u0131zca kesmek \u00f6ld\u00fcr\u00fcc\u00fc de\u011fildir. Ba\u011flamay\u0131terketme fili \u00f6l\u00fcm\u00fc ortaya \u00e7\u0131karmaktad\u0131r. Kad\u0131nlar\u0131n hepsi birden ba\u011flamay\u0131 terkettiklerinden, \u00f6ld\u00fcrme fili hepsine birden isnat edilir (17).B\u0130R FiiLi YAPMAKTAN KA\u00c7INAN \u00ceNSAN NE ZAMAN SORUMLUDUR?\u0130slam hukuk\u00e7ular\u0131n\u0131n verdi\u011fi misallerden, ka\u00e7\u0131nman\u0131n sebep oldu\u011fu her su\u00e7tan, ka\u00e7\u0131nan\u0131n sorumlu olmad\u0131\u011f\u0131, ancak dinen veya \u00f6rfen ka\u00e7\u0131nmamas\u0131 gerekti\u011fi bir \u015feyden ki\u015fi ka\u00e7\u0131nd\u0131\u011f\u0131nda sorumlu oldu\u011fu neticesine var\u0131lmaktad\u0131r. Bu genel bir kural olmakla beraber, dinin ve \u00f6rf\u00fcn gerekli gerekli g\u00f6rd\u00fc\u011f\u00fc \u015feylerde ayr\u0131l\u0131k vard\u0131r. G\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131 mevcut oldu\u011fu s\u00fcrece bu ihtilaflar\u0131n varl\u0131\u011f\u0131 tabi\u00eedir. Faraza baz\u0131 hanbeliler, bir insan\u0131 bo\u011fulmaktan, yanmaktan veya vah\u015fi hayvanlar\u0131n h\u00fcc\u00fbmundan kurtarma imk\u00e2n\u0131na sahip bir ki\u015fi, o insan\u0131 kurtarmazsa, neticeden sorumlu olmad\u0131\u011f\u0131 (18), baz\u0131 hanbeliler ise, sorumlu oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedirler(19), Bu ihtilaf, o durumdaki ki\u015fiyi kurtarmak bir vecibe midir, yoksa de\u011fil midir? sorusunun cevapland\u0131r\u0131lmas\u0131na dayan\u0131r. Su vermekten ka\u00e7\u0131nma \u015feklinde (yukar\u0131da) verdi\u011fimiz mis\u00e2l de bu c\u00fcmledendir .\u0130SL\u00c2M HUKUKU \u0130LE VE MODERN HUKUK ARASINDA MUKAYESEFiili terk sebebiyle \u00f6ld\u00fcrmede \u0130sl\u00e2m hukuk\u00e7ular\u0131n\u0131n tutumu, 19. y\u00fczy\u0131ldan sonra, modern hukuk\u00e7ular\u0131n \u00e7o\u011funun izledi\u011fi tutumun ayn\u0131d\u0131r. Daha \u00f6nce modern hukuk\u00e7ular menfi hareket, terk sebebiyle su\u00e7 i\u015flemenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 fikrindeydiler. \u00c7\u00fcnk\u00fc terk, yokluk demektir, yokluktan ise, herhangi bir varl\u0131k do\u011fmaz. Modern hukuk\u00e7ular\u0131n az bir k\u0131sm\u0131, tamamen bir fil gibi, terkin de t\u0131pk\u0131 m\u00fcspet hareketli bir fil gibi su\u00e7 sebebi olabilece\u011fi g\u00f6r\u00fc\u015f\u00fcndeydiler; \u00e7\u00fcnk\u00fc her ikisi de insan iradesine ba\u011fl\u0131, irad\u00ee olarak cereyan etmektedir. Neticede hukuk\u00e7ular\u0131n \u00e7o\u011funlu\u011fu, terkin su\u00e7 sebebi olabilece\u011fini kabul etmi\u015ftir. Fakat bu ilkeyi mutlak ve genel kural olarak kabul etmemi\u015flerdir. As\u0131l kural, bir ki\u015finin herhangi bir i\u015fle m\u00fckellef tutulmas\u0131d\u0131r. \u015eayet ka\u00e7\u0131nma veya terk bu m\u00fckellefiyete ayk\u0131r\u0131 bir durum ta\u015f\u0131yorsa, o zaman menfi hareket (terk) su\u00e7undan s\u00f6z ederler. Onlara g\u00f6re, bir fark yoktur. Modern hukuk\u00e7ular\u0131n terkle \u00f6ld\u00fcrmeye verdikleri misaller aras\u0131nda bunlar belirtilebilir: Bir ki\u015fiyi haks\u0131z olarak hapsedip \u00f6ld\u00fcrme kast\u0131yla kendisine yemek vermemek; annenin, \u00f6ld\u00fcrme kast\u0131yla \u00e7ocu\u011funu emzirmekten ka\u00e7\u0131nmas\u0131. Modern hukuk\u00e7ular, sorumlulu\u011fu gerektirmeyen duruma da bu misali verirler: Bo\u011fulmak \u00fczere olan insan\u0131 kurtarmaktan veya etraf\u0131 ate\u015fle \u00e7evrili ki\u015fiyi yanmaktan kurtarmaktan ka\u00e7\u0131nmak veya vah\u015fi bir hayvan\u0131n birisinin \u00fczerine par\u00e7alamak \u00fczere ko\u015fmas\u0131 durumunda onu kurtarmaktan ka\u00e7\u0131nmak. Bu iki gruba verilen mis\u00e2ller \u0130slam hukuk\u00e7ular\u0131n\u0131n verdikleri misallerin hemen hemen ayn\u0131s\u0131d\u0131r(20),\u0130SL\u00c2M HUKUKU \u00ceLE MODERN HUKUK ARADINDA BU KONUDA FARKModern hukuk\u00e7ular\u0131n, i\u015fin kanun veya s\u00f6zle\u015fme gere\u011fi olmas\u0131n\u0131 ?art koymalar\u0131yla, \u0130sl\u00e2m hukuk\u00e7ular\u0131n\u0131n, i\u015fin \u0130slam hukuku gere\u011fi olarak ?art ko\u015fmalar\u0131 birbirine tamamen uymaktad\u0131r. \u00c7\u00fcnku Isl\u00e2m hukuku, \"Ey inanmi\u015f olanlar! Akidlere sad\u0131k kal\u0131n'(21) \u00e2yetine g\u00f6re, s\u00f6zle\u015fme ve anla\u015fmalar\u0131 yerine getirmeyi gerekli k\u0131lmaktad\u0131r. Bir anla\u015fmaya g\u00f6re g\u00f6rev olan \u015fey Islam'\u0131n h\u00fck\u00fcmve ruhuna ayk\u0131r\u0131 olmad\u0131\u011f\u0131nda da yine bir g\u00f6revdir. Bu konuda Isl\u00e2m fikhi ile modern hukuk tamamen ittifak halindedir.\u00d6rf ve \u00e2det, bir \u015fahs\u0131n bir ?ey yapmas\u0131n\u0131 veya ka\u00e7\u0131nmas\u0131n\u0131 icab ettiriyorsa \u0130sl\u00e2m hukuku, su\u00e7luyu terk veya ka\u00e7\u0131nma filinden dolay\u0131 sorumlu tutmaktad\u0131r. B\u00f6ylece modern hukuktan ayr\u0131lmaktad\u0131r. Hi\u00e7 ?\u00fcphesiz \u0130sl\u00e2m hukuku menfi hareketle su\u00e7 i\u015flemeyi bu kadar geni\u015f tutmakta gayet mant\u0131k\u00ee bir yol tutmu\u015ftur. \u00c7\u00fcnk\u00fc hukuk sistemleri ve kanunlar\u0131n hepsine, hatta insanlar\u0131n ittifak\u0131na g\u00f6re, \u00f6rf ve \u00e2detle sabit h\u00fckm\u00fcn, herkesi ba\u011flay\u0131c\u0131 oldu\u011fu ve takibi gerekti\u011finifarz ve kabul etmektedir. Anla\u015fmalar\u0131n da bu \u00f6rflere uymas\u0131 gerekir. Anla\u015fmalarda herkes\u00e7e bilinmekte olan \u00f4rf ve \u00e2dete uymayan h\u00fck\u00fcmler var ise bu h\u00fck\u00fcmler ge\u00e7ersizdir, Bir anlam\u0131 yoktur. Anla?man\u0131n gerektirdigi bir g\u00f6revle sorumlu tutulan \u015fahs\u0131n herkes\u00e7e benimsenen geleneklerle sorumlu tutulmas\u0131 evveliyetle m\u00fcmk\u00fcnd\u00fcr. \u00c7\u00fcnk\u00fc bir s\u00f6zle\u015fme veya isbata gerek kalmadan herkes\u00e7e benimsenen bir h\u00fck\u00fcmd\u00fcr.\u0130sl\u00e2m hukuku bu nazariyeyi, 7. as\u0131rda ortaya koymakla modern hukuktan farkli y\u00f6n\u00fcn\u00fc de ortaya koymu\u015ftur. Modern hukuk bu nazariyeyi, ilkeyi, ancak 19. as\u0131rda tanimaya ba\u015flam\u0131\u015ft\u0131r. B\u00f6ylece modern hukuk, \u0130slam hukukunun kendisinden \u00f6nce ortaya koydu\u011fu bir ?ey getirmekten ba\u015fka bir ii yapmam\u0131\u015ft\u0131r.12) ed-Dirdir, es-\u015eerhu'l-Keb\u00eer, c.4\/215, Bulak 1340. Nihayet\u00fc\"-Muhtac, c.7\/239. el-Mu\u011fni, c.9\/327.13) Bed\u00e1iu's-San\u00e2i, c.7\/234. Ibn-N\u00fcceym, el-Bahr\u00fc'r-R\u00e1ik, c.8\/295, Kahire 1334,14) es-Serhu'l-Kebir, c.4\/215.15) Mevahibu'1-Cell, c.6\/240.16) el-Mu\u011fni, c.9\/581.17) Ibn Hacer, el-Fet\u00e2va'1-K\u00fcbr\u00e2, c.4\/220, 221.18) el-lkn\u00e1, c.4\/205.19) el-Mugni, c.9\/581.20) Menfi hareketli veya ihmal suretiyle icra su\u00e7lar\u0131 i\u00e7in bak, D\u00f6nmezer-Erman, a.g.e. c.1\/450 vd.,c.2\/460-462, 2. bask\u0131 Istanbul 1961 (m).21)\u00a0 M\u00e2ide 5\/1."}