{"id":4718,"date":"2025-04-23T17:53:45","date_gmt":"2025-04-23T14:53:45","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4718"},"modified":"2025-04-23T17:53:45","modified_gmt":"2025-04-23T14:53:45","slug":"irfan-ince-cessas-el-fusul-fil-usul-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/irfan-ince-cessas-el-fusul-fil-usul-7-seminer-ozeti\/","title":{"rendered":"\u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Ana Temalar:<\/strong><\/p>\n

    \n
  1. Vasiyet Ayetinin Neshi Tart\u0131\u015fmas\u0131 ve Vaciplik Meselesi<\/strong>
    \nBu seminerde, Bakara 180. ayette ge\u00e7en vasiyet emrinin Nisa 11-12. ayetlerdeki miras payla\u015f\u0131m\u0131 h\u00fck\u00fcmleriyle neshedilip edilmedi\u011fi tart\u0131\u015f\u0131l\u0131r. Cess\u00e2s\u2019a g\u00f6re bu ayetler, anne-baba ve yak\u0131n akrabaya vasiyetin vacipli\u011fini ortadan kald\u0131r\u0131r, ancak bu onlar\u0131n lehine yap\u0131lan vasiyetin caiz olmad\u0131\u011f\u0131 anlam\u0131na gelmez. Ayette vasiyet i\u00e7in bir s\u0131n\u0131r belirtilmemesi, ki\u015finin ba\u015fkalar\u0131na da vasiyet edebilece\u011fi sonucunu do\u011furur. B\u00f6ylece vaciplik kald\u0131r\u0131lm\u0131\u015f, cevaz ihtimali do\u011fmu\u015ftur, fakat bu cevaz h\u00fckm\u00fc do\u011frudan ayetle de\u011fil, ba\u015fka delillerle (\u00f6rne\u011fin hadis veya ibaha asliye) sabit olabilir.<\/li>\n
  2. Hadis ile Ayetin Neshi ve Delil \u0130li\u015fkisi<\/strong>
    \n\u201cVarise vasiyet yoktur\u201d hadisi ba\u011flam\u0131nda, ayetin neshedilmesi meselesi ele al\u0131n\u0131r. Cess\u00e2s, bu hadisin yaln\u0131zca ayetin tekrar\u0131n\u0131 de\u011fil, ayn\u0131 zamanda \u00f6nceki vacip h\u00fckm\u00fcn kald\u0131r\u0131l\u0131p yerine daha hay\u0131rl\u0131 bir payla\u015f\u0131m\u0131n getirildi\u011fini ifade etti\u011fini belirtir. \u0130mam \u015e\u00e2fi\u00ee\u2019nin yabanc\u0131ya vasiyetin cevaz\u0131 i\u00e7in hadisle delil getirmesi de tart\u0131\u015f\u0131l\u0131r. Cess\u00e2s, bu durumun \u015e\u00e2fi\u00ee\u2019nin dolayl\u0131 olarak ayetin h\u00fckm\u00fcn\u00fcn hadisle neshedilebilece\u011fini kabul etti\u011fini g\u00f6sterdi\u011fini savunur.<\/li>\n
  3. Cevaz H\u00fckm\u00fc ve Delil Problemi<\/strong>
    \nCess\u00e2s, anne babaya vasiyetin caizli\u011fi h\u00fckm\u00fcn\u00fcn ayette a\u00e7\u0131k\u00e7a yer almad\u0131\u011f\u0131n\u0131, bu nedenle cevaz\u0131n ba\u015fka bir delille sabit olmas\u0131 gerekti\u011fini vurgular. E\u011fer ayet do\u011frudan \u201canne babaya vasiyet edin\u201d demiyor, yaln\u0131zca genel bir vasiyet emri varsa, burada cevaz h\u00fckm\u00fc yaln\u0131zca ibaha asliye ya da s\u00fcnnetle sabit olabilir. Aksi takdirde ayetten t\u00fcretilen h\u00fck\u00fcm \u015fer\u2019\u00ee bir ba\u011flay\u0131c\u0131l\u0131k ta\u015f\u0131maz.<\/li>\n
  4. Mezhepler Aras\u0131 G\u00f6r\u00fc\u015fler ve F\u0131kh\u00ee \u00c7e\u015fitlilik<\/strong>
    \nCess\u00e2s\u2019\u0131n tart\u0131\u015fmalar\u0131, \u015ei\u00eelerin vasiyeti caiz ve ba\u011flay\u0131c\u0131 kabul etmesi, Hanef\u00ee, \u015e\u00e2fi\u00ee, M\u00e2lik\u00ee ve Hanbel\u00eelerin vasiyetin caiz ancak ba\u011flay\u0131c\u0131 olmad\u0131\u011f\u0131 y\u00f6n\u00fcndeki ortak g\u00f6r\u00fc\u015f\u00fc ve M\u00fczen\u00ee ile Z\u00e2hir\u00eelerin vasiyetin ge\u00e7ersiz oldu\u011fu g\u00f6r\u00fc\u015f\u00fcyle kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r. D\u00f6rd\u00fcnc\u00fc bir g\u00f6r\u00fc\u015f olarak ise, anne baba ve akraba miras\u00e7\u0131 de\u011filse vasiyet vaciptir iddias\u0131 de\u011ferlendirilir. Bu g\u00f6r\u00fc\u015f, \u00f6zellikle \u00e7a\u011fda\u015f baz\u0131 f\u0131kh\u00ee d\u00fczenlemelerde (\u00f6rne\u011fin \u201cel-vasiyet\u00fc\u2019l-v\u00e2cibe\u201d) etkili olmu\u015ftur.<\/li>\n
  5. F\u0131kh\u00ee Detayland\u0131rma ve Kavramsal A\u00e7\u0131kl\u0131k<\/strong>
    \nMetin boyunca Cess\u00e2s, nesih, tahsis, delalet, ibaha, vaciplik ve cevaz gibi us\u00fbl kavramlar\u0131n\u0131 titizlikle ay\u0131r\u0131r. Her h\u00fckm\u00fcn hangi delille sabit olabilece\u011fi, deliller aras\u0131 \u00e7at\u0131\u015fman\u0131n nas\u0131l \u00e7\u00f6z\u00fclece\u011fi ve hangi noktada nesih, tahsis veya istihsan\u0131n devreye girece\u011fi \u00fczerinde durulur. Metin, ayn\u0131 zamanda \u015e\u00e2fi\u00ee ve Hanef\u00ee istidlal yap\u0131lar\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131rmal\u0131 analizine imk\u00e2n sunar.<\/li>\n<\/ol>\n

    Sonu\u00e7:
    \nBu ders, vasiyetin farziyeti, cevaz\u0131 ve ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 gibi temel meseleleri, ayet ve hadis ili\u015fkisi \u00e7er\u00e7evesinde tart\u0131\u015f\u0131r. Cess\u00e2s\u2019\u0131n yakla\u015f\u0131m\u0131, naslar aras\u0131 dengeyi koruyan, ancak yorum imk\u00e2nlar\u0131n\u0131 a\u00e7\u0131k tutan bir us\u00fbl anlay\u0131\u015f\u0131 ortaya koyar. \u0130mam \u015e\u00e2fi\u00ee ile girilen tart\u0131\u015fmalar, delilsel me\u015fruiyetin s\u0131n\u0131rlar\u0131n\u0131 ve yorumun dayanaklar\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne serer. Sonraki derste bu tart\u0131\u015fmalar\u0131n k\u0131yasa ve icm\u00e2a etkileri de\u011ferlendirilecektir.<\/p>\n

    Main Themes:<\/strong><\/p>\n

      \n
    1. Abrogation of the Bequest Verse and the Issue of Obligation<\/strong>
      \nThe central discussion in this session concerns whether the verse in Baqara 180, which commands bequests to parents and relatives, has been abrogated by the inheritance rulings in S\u016brat al-Nis\u0101\u02be. According to Cess\u00e2s, these later verses eliminate the obligation (wuj\u016bb<\/em>) of such bequests but do not prohibit them altogether. Since the verse does not specify a maximum or limit for bequests, permissibility (jaw\u0101z<\/em>) is still possible. However, this permissibility must be established by other proofs\u2014not by the verse itself, but rather through hadith or the principle of original permissibility (ib\u0101<\/em>\u1e25a a\u1e63liyya<\/em>).<\/li>\n
    2. Hadith-Based Abrogation and Evidentiary Relationships<\/strong>
      \nThe hadith “No bequest for an heir” is examined as a possible instance of abrogating the Qur\u2019anic command. Cess\u00e2s argues that this hadith does more than echo the verse\u2014it introduces a new and preferable legal structure that overrides the earlier obligation. He further critiques Im\u0101m al-Sh\u0101fi\u02bf\u012b\u2019s use of the hadith to establish permissibility for non-heirs, claiming that such usage implicitly acknowledges the possibility of hadith abrogating Qur\u2019anic rulings.<\/li>\n
    3. Permissibility and the Problem of Legal Proof<\/strong>
      \nCess\u00e2s emphasizes that the permissibility of bequests to parents cannot be directly derived from the verse, since it merely implies general instruction. Thus, another source is needed to establish legal permissibility, such as a Prophetic tradition or the presumption of permissibility in the absence of prohibition. If such sources are lacking, the verse alone does not constitute binding evidence for permissibility.<\/li>\n
    4. Comparative Views and Legal Diversity Among Schools<\/strong>
      \nCess\u00e2s situates his position within a broader spectrum of jurisprudential views. While Sh\u012b\u02bf\u012b scholars regard such bequests as obligatory, the major Sunni schools (\u1e24anaf\u012b, M\u0101lik\u012b, Sh\u0101fi\u02bf\u012b, \u1e24anbal\u012b) treat them as permissible but non-binding. Opposing views, such as those of Muzan\u012b and the \u1e92\u0101hir\u012bs, even consider the bequest invalid. A fourth perspective maintains that bequests to non-heirs are obligatory, a position influential in contemporary inheritance legislation (e.g., al-wa\u1e63iyya al-w\u0101jiba<\/em>).<\/li>\n
    5. Conceptual Clarifications in Legal Reasoning<\/strong>
      \nThroughout the text, Cess\u00e2s pays careful attention to us\u016bl concepts such as abrogation (naskh<\/em>), specification (takhs\u012b\u1e63<\/em>), indication (dal\u0101la<\/em>), permissibility (ib\u0101<\/em>\u1e25a<\/em>), obligation (wuj\u016bb<\/em>), and permissive ruling (jaw\u0101z<\/em>). He meticulously distinguishes between these terms, demonstrating how each ruling must rest on a specific type of proof and explaining how conflicts between evidences can be resolved\u2014whether by appeal to naskh<\/em>, istihs\u0101n<\/em>, or other methods. This reflects a rigorous methodological contrast between \u1e24anaf\u012b and Sh\u0101fi\u02bf\u012b legal reasoning.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nThis seminar offers an in-depth examination of the obligation, permissibility, and legal status of bequests, using the interplay of Qur\u2019anic verses and hadiths to illustrate how jurists balance textual coherence with interpretive flexibility. Cess\u00e2s challenges al-Sh\u0101fi\u02bf\u012b\u2019s approach by showing how evidentiary reasoning and abrogation theory support the evolving nature of legal norms. The next session will explore how these debates influence qiy\u0101s<\/em> and ijm\u0101<\/em>\u02bf<\/em>.Formun Alt\u0131<\/p>\n

       <\/p>\n","protected":false},"excerpt":{"rendered":"

      \u0130RFAN \u0130NCE: CESS\u00c2S, el-FUS\u00dbl F\u0130’L-US\u00dbL 7. SEM\u0130NER \u00d6ZET\u0130 Ana Temalar: […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-4718","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4718","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=4718"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4718\/revisions"}],"predecessor-version":[{"id":4719,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4718\/revisions\/4719"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4718"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}