The Relationship of Sadd al-Dharāi’ with Maqāsid İn Mālikīs

Ümmügülsüm Dakkak

Makale detayları

The Relationship of Sadd al-Dharāi’ with Maqāsid İn Mālikīs

Yazarlar:

Ümmügülsüm Dakkak

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Tokat İlmiyat Dergisi Vol.11 Issue 1, pp.221-248

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Arapça

Document ID (Org No.):

2001292551

pISSN:

2717-610X

Anahtar kelimeler:

Özet:

 This article, by explaining the issue of Sadd al-dharāi being evidence according to the scholars of the Mālikī Sect, it is aimed to show that the Sadd al-dharāi is related to the maqāsidu al-Sharīah bets and that it serves the maqāsidu al-Sharīah while adjudicating. For this purpose, firstly the lexicon and term meanings of the maqāsid and then the lexical meaning of Sadd al-dharāi and the term meanings according to the Mālikī Sect -by taking into account the historical sequence of the sectarian scholars- have been tried to be declared. Continuing scholars did not explain the concepts related to maqāsid and maqāsid, but were content with pointing out these terms. Ibn ʽĀshūr d. 1973 is the first to define maqāsid among contractor scholars. This study, on the other hand, is based on the definitions of maqāsid; the aims, the goals that the Sharīah put forward as concise and detailed, and the realization of the interests that are necessary for human beings both in this world and in the hereafter. While revealing the meaning and scope of the Sadd al-dharāi, the Mālikī scholars drew on the narrations from Imam Mālik and they disagreed among themselves. In this study, the concept of Sadd al-dharāi among Mālikīs has been tried to be formulated as everything is permissible outwardly and it allows to reach those who are forbidden by al-Sharīah.. In addition, it is stated in the article that Sadd al-dharāi is accepted as a ḥujjat from the Mālikī originals and this original is proven by the Qurʾān, Sunnah, ijmā and reason. Then, the rukns of Sadd al-dharāi as mentioned by the scholars of the Mālikī Sect were emphasized. These rukns are three: the means, the result that determines the decision of the means, and the way that brings the power of doubt to the decisive result. The sects have expressed different views regarding the division of the Sadd al-dharāi evidence. As a result, this division; can be summarized in four parts as means whose result is definitely mafsadah, which is presumed to lead to mafsadah, who rarely leads to mafsadah, and lastly, the means that often or rarely lead to mafsadah, but generally result in mafsadah. The main topic of discussion is the fourth one. Mālikī Sect mentions that this fourth part should be prevented and used it more as Sadd al-dharāi than other sects. Then, the extent of the deep relationship between the issues of maqāsidu al-Sharīah and the original Sadd al-dharāi was expressed. The basis on which the Sadd al-dharāi is based ensures the balance between maslahah and mafsadah, that is, the prohibition of maslahah that leads to mafsadah Likewise, the relationship between Sadd al-dharāi and maqāsid emerges in the mentions of means. Because the al-dharāi rule is a real part of the mean rules. The prevention and opening of al-dharāi depends on knowing the purpose and means, as well as knowing the degree and consequences of these means, and balancing the interests and vices until the sharīʿ rule of each means is reached. Thus, it is decided to prevent or open the dharāi. The mentions of maqāsidu al-mukallaf can also be shown as evidence for the existence of the relationship between Sadd al-dharāi and maqāsid The Mālikī Sect has been ahead of the other sects in terms of the purposes of the mukallaf and has prevented many occasions for the purposes of the mukallaf. Another issue between the manifestations of the Sadd al-dharāi and the maqāsid connection is the issue of results. The blocking or opening of al-dharāi can only be understood by looking at the fate of the permissible means and what led to it. Finally, some explanatory examples are given from the Mālikī Sect furū al-fiqh, presenting the relationship between maqāsidu al-Sharīah and Sadd al-dharāi. As a result of the article, after manātul-āmm on a person or an event, it does not cause the Sadd al-dharāi to intervene during the manātul-hass investigation, causing the judgment to lose its purpose in the general context demanded by Sharī and al-Sharīah.

 This article, by explaining the issue of Sadd al-dharāi being evidence according to the scholars of the Mālikī Sect, it is aimed to show that the Sadd al-dharāi is related to the maqāsidu al-Sharīah bets and that it serves the maqāsidu al-Sharīah while adjudicating. For this purpose, firstly the lexicon and term meanings of the maqāsid and then the lexical meaning of Sadd al-dharāi and the term meanings according to the Mālikī Sect -by taking into account the historical sequence of the sectarian scholars- have been tried to be declared. Continuing scholars did not explain the concepts related to maqāsid and maqāsid, but were content with pointing out these terms. Ibn ʽĀshūr d. 1973 is the first to define maqāsid among contractor scholars. This study, on the other hand, is based on the definitions of maqāsid; the aims, the goals that the Sharīah put forward as concise and detailed, and the realization of the interests that are necessary for human beings both in this world and in the hereafter. While revealing the meaning and scope of the Sadd al-dharāi, the Mālikī scholars drew on the narrations from Imam Mālik and they disagreed among themselves. In this study, the concept of Sadd al-dharāi among Mālikīs has been tried to be formulated as everything is permissible outwardly and it allows to reach those who are forbidden by al-Sharīah.. In addition, it is stated in the article that Sadd al-dharāi is accepted as a ḥujjat from the Mālikī originals and this original is proven by the Qurʾān, Sunnah, ijmā and reason. Then, the rukns of Sadd al-dharāi as mentioned by the scholars of the Mālikī Sect were emphasized. These rukns are three: the means, the result that determines the decision of the means, and the way that brings the power of doubt to the decisive result. The sects have expressed different views regarding the division of the Sadd al-dharāi evidence. As a result, this division; can be summarized in four parts as means whose result is definitely mafsadah, which is presumed to lead to mafsadah, who rarely leads to mafsadah, and lastly, the means that often or rarely lead to mafsadah, but generally result in mafsadah. The main topic of discussion is the fourth one. Mālikī Sect mentions that this fourth part should be prevented and used it more as Sadd al-dharāi than other sects. Then, the extent of the deep relationship between the issues of maqāsidu al-Sharīah and the original Sadd al-dharāi was expressed. The basis on which the Sadd al-dharāi is based ensures the balance between maslahah and mafsadah, that is, the prohibition of maslahah that leads to mafsadah Likewise, the relationship between Sadd al-dharāi and maqāsid emerges in the mentions of means. Because the al-dharāi rule is a real part of the mean rules. The prevention and opening of al-dharāi depends on knowing the purpose and means, as well as knowing the degree and consequences of these means, and balancing the interests and vices until the sharīʿ rule of each means is reached. Thus, it is decided to prevent or open the dharāi. The mentions of maqāsidu al-mukallaf can also be shown as evidence for the existence of the relationship between Sadd al-dharāi and maqāsid The Mālikī Sect has been ahead of the other sects in terms of the purposes of the mukallaf and has prevented many occasions for the purposes of the mukallaf. Another issue between the manifestations of the Sadd al-dharāi and the maqāsid connection is the issue of results. The blocking or opening of al-dharāi can only be understood by looking at the fate of the permissible means and what led to it. Finally, some explanatory examples are given from the Mālikī Sect furū al-fiqh, presenting the relationship between maqāsidu al-Sharīah and Sadd al-dharāi. As a result of the article, after manātul-āmm on a person or an event, it does not cause the Sadd al-dharāi to intervene during the manātul-hass investigation, causing the judgment to lose its purpose in the general context demanded by Sharī and al-Sharīah.

 This article, by explaining the issue of Sadd al-dharāi being evidence according to the scholars of the Mālikī Sect, it is aimed to show that the Sadd al-dharāi is related to the maqāsidu al-Sharīah bets and that it serves the maqāsidu al-Sharīah while adjudicating. For this purpose, firstly the lexicon and term meanings of the maqāsid and then the lexical meaning of Sadd al-dharāi and the term meanings according to the Mālikī Sect -by taking into account the historical sequence of the sectarian scholars- have been tried to be declared. Continuing scholars did not explain the concepts related to maqāsid and maqāsid, but were content with pointing out these terms. Ibn ʽĀshūr d. 1973 is the first to define maqāsid among contractor scholars. This study, on the other hand, is based on the definitions of maqāsid; the aims, the goals that the Sharīah put forward as concise and detailed, and the realization of the interests that are necessary for human beings both in this world and in the hereafter. While revealing the meaning and scope of the Sadd al-dharāi, the Mālikī scholars drew on the narrations from Imam Mālik and they disagreed among themselves. In this study, the concept of Sadd al-dharāi among Mālikīs has been tried to be formulated as everything is permissible outwardly and it allows to reach those who are forbidden by al-Sharīah.. In addition, it is stated in the article that Sadd al-dharāi is accepted as a ḥujjat from the Mālikī originals and this original is proven by the Qurʾān, Sunnah, ijmā and reason. Then, the rukns of Sadd al-dharāi as mentioned by the scholars of the Mālikī Sect were emphasized. These rukns are three: the means, the result that determines the decision of the means, and the way that brings the power of doubt to the decisive result. The sects have expressed different views regarding the division of the Sadd al-dharāi evidence. As a result, this division; can be summarized in four parts as means whose result is definitely mafsadah, which is presumed to lead to mafsadah, who rarely leads to mafsadah, and lastly, the means that often or rarely lead to mafsadah, but generally result in mafsadah. The main topic of discussion is the fourth one. Mālikī Sect mentions that this fourth part should be prevented and used it more as Sadd al-dharāi than other sects. Then, the extent of the deep relationship between the issues of maqāsidu al-Sharīah and the original Sadd al-dharāi was expressed. The basis on which the Sadd al-dharāi is based ensures the balance between maslahah and mafsadah, that is, the prohibition of maslahah that leads to mafsadah Likewise, the relationship between Sadd al-dharāi and maqāsid emerges in the mentions of means. Because the al-dharāi rule is a real part of the mean rules. The prevention and opening of al-dharāi depends on knowing the purpose and means, as well as knowing the degree and consequences of these means, and balancing the interests and vices until the sharīʿ rule of each means is reached. Thus, it is decided to prevent or open the dharāi. The mentions of maqāsidu al-mukallaf can also be shown as evidence for the existence of the relationship between Sadd al-dharāi and maqāsid The Mālikī Sect has been ahead of the other sects in terms of the purposes of the mukallaf and has prevented many occasions for the purposes of the mukallaf. Another issue between the manifestations of the Sadd al-dharāi and the maqāsid connection is the issue of results. The blocking or opening of al-dharāi can only be understood by looking at the fate of the permissible means and what led to it. Finally, some explanatory examples are given from the Mālikī Sect furū al-fiqh, presenting the relationship between maqāsidu al-Sharīah and Sadd al-dharāi. As a result of the article, after manātul-āmm on a person or an event, it does not cause the Sadd al-dharāi to intervene during the manātul-hass investigation, causing the judgment to lose its purpose in the general context demanded by Sharī and al-Sharīah.

 Bu makalede, Mâlikî Mezhebi âlimlerine göre sedd-i zerâinin delil olması konusu açıklanarak, sedd-i zerâinin makâsıduş-şerîa ile ilgili olduğu ve hüküm verirken makâsıduş-şerîaya hizmet ettiğinin gösterilmesi amaçlanmıştır. Bu amaçla öncelikle makâsıdın lugat ve ıstılah manaları ele alınmıştır. Mütekaddim usulculer makâsıd ve makâsıd ile alakalı kavramları açıklamayarak, bu terimlere işaret etmekle yetinmişlerdir. Müteahhir usulculerden de lakabî olarak makâsıdı ilk kez tanımlayan İbn Âşûr ö. 1973dur. Bu çalışma ise makâsıd tariflerinden yola çıkarak makâsıdı; gayeler, Şerîatin icmalî ve tafsili olarak ortaya koyduğu hedefleri ve hem dünyada hem de ahirette insan için gerekli olan maslahatlarının gerçekleştirilmesi olarak tanımlamıştır. Makâsıd tanımlarının ardından aynı şekilde sedd-i zerâinin lugat manası ve Mâlikî Mezhebine göre -mezhep alimlerinin tarihi silselisi de göz önünde bulundurularak- terim manaları beyan edilmeye çalışılmıştır. Mâlikî uleması sedd-i zerâinin manasını ve kapsamını ortaya koyarken İmam Mâlikten gelen rivayetlerden istinbât etmişler ve kendi içlerinde ihtilafa düşmüşlerdir. Bu çalışmada Mâlikîlerde sedd-i zerâi kavramı, her işin zâhiri mübahtır ve bu mübah ile de Şeran yasak olanlara ulaşılmasına imkân sağlar şeklinde formüle edilmeye çalışılmıştır. Ayrıca makalede sedd-i zerâinin Mâlikî asıllarından bir asıl olarak huccet kabul edildiği ve bu aslın Kitap, sünnet, icma, ameli selef ve akıl ile delillendirildiği beyan edilmiştir. Ardından Mâlikî Mezhebi alimlerinin zikrettiği şekli ile sedd-i zerâinin rukunları üzerinde durulmuştur. Bu rukunler vesile, vesilenin hükmünü belirleyen sonuç ve şüphenin gücünü belirleyici sonuca ulaştıran yol olmak üzere üç tanedir. Sedd-i zerâi delilinin taksimine ilişkin mezhepler farklı görüşler belirtmişlerdir. Netice olarak bu taksimat; sonucu kesin olarak mefsedet olan, mefsedete götüreceği konusunda zann-ı gâlib bulunan, nadiren mefsede götüren ve son olarak çoğu zaman veya nadiren mefsede götüren gurubuna dahil olmayıp fakat genellikle mefsedetle sonuçlanan vasıtalar olmak üzere dört kısımda özetlenebilir. Asıl tartışma konusu olan taksim ise dördüncüsüdür. Mâlikî mezhebi bu dördüncü kısmın önlenmesinin gerektiğini zikreder ve diğer mezheplere göre sedd-i zerâi olarak bu kısıma giren vesileleri daha fazla kullanmıştır. Daha sonra makalenin temel konusu olan makâsıduş-Şerîa konuları ile sedd-i zerâi aslı arasındaki derin ilişkinin boyutu ifade edilmiştir. Sedd-i zerâinin dayandığı esas, maslahat ve mefsedet arasındaki dengeyi yani mefsete götüren maslahatın menedilmesini sağlar. Aynı şekilde sedd-i zerâi ve makâsıd arasındaki ilişki, vasıtalar vesâil bahislerinde ortaya çıkmaktadır. Çünkü zerâi kaidesi vesâil kaidelerinden asıl bir cüzdür. Zerâinin seddi ve açılması, makâsıd ve vesaillerin bilinmesine ve aynı zamanda bu veseilelerin derecesinin ve sonuçlarının bilinmesine ve de her bir vesilenin şerî hükmüne ulaşılıncaya kadar da maslahat ve mefsedetleri dengelemeye bağlıdır. Böylece zerîanın seddine veya açılmasına karar verilir. Makâsıdul-mükellefîn bahisleri de aynı şekilde sedd-i zerâi ve makâsıd arasındaki ilişkinin varlığına delil olarak gösterilebilir. Mükellefin maksatları bahislerinde Mâlikî mezhebi diğer mezheplere göre daha önde gelmiş ve mükelleflerin amaçları doğrultusunda birçok vesileye mani olmuşlardır. Sedd-i zerâi ve makâsıd bağlantısının tecellileri arasında olan bir diğer konu ise meelsonuçlar bahisleridir. Zerîanin seddi veya açılması ancak mübah olan vesilenin akıbetine ve ona götüren şeyin ne olduğuna bakmakla anlaşılabilmektedir. Son olarak, Mâlikî Mezhebi fürûfıkhından, makâsıduş-Şerîa ile sedd-i zerâi arasındaki ilişkiyi ibraz eden açıklayıcı bazı örnekler verilmiştir. Makale, bir kişi veya bir olay üzerinde manâtul-âmmdan sonra manâtul-hassı tahkik esnasında sedd-i zerâinin müdahale ederek, hükmün kendisinden Şârînin ve Şerin istediği genel bağlamın maksadını kaybetmesine yol açmadığı sonucuna ulaşmıştır.

Makale detayları

The Relationship of Sadd al-Dharāi’ with Maqāsid İn Mālikīs

Yazarlar:

Ümmügülsüm Dakkak

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Tokat İlmiyat Dergisi Vol.11 Issue 1, pp.221-248

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Arapça

Document ID (Org No.):

2001292551

pISSN:

2717-610X

Fiqh

Sadd al-Dharāi’

Maqāsidu al-Sharīah

Mālikī Sect

Furū al-FiqhFıkıh

Sedd-i Zerâi

Makâsıdu’ş-Şerîa

Mâlikî Mezhebi

Fürû‘ Fıkıh.

Sayı

Makale detayları

Yazarlar: Ümmügülsüm Dakkak

Yayıncı: Tokat Gaziosmanpasa University

Ana Başlıklar: Din Araştırmaları

Dergi: Tokat İlmiyat Dergisi Vol.11 Issue 1, pp.221-248

Belge Tipi: Makale

Yayın Tarihi: 6/2023

Belge Dili: Arapça

Document ID (Org No.): 2001292551

pISSN: 2717-610X

Sayı

Yazarlar:

Ümmügülsüm Dakkak

Yayıncı:

Tokat Gaziosmanpasa University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Tokat İlmiyat Dergisi Vol.11 Issue 1, pp.221-248

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Arapça

Document ID (Org No.):

2001292551

pISSN:

2717-610X