DR. CEMÝL PASLI

EVLÝLÝK YAÞI ÝÇÝN 5 N 1 K (HZ. AÝÞE ÖRNEÐÝ ÜZERÝNDEN)

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• 05 Temmuz 2024
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EVLÝLÝK YAÞI ÝÇÝN 5 N 1 K

(HZ. AÝÞE ÖRNEÐÝ ÜZERÝNDEN)

Ýslam, ilk insan ve Peygamber Hz. Âdem (a.s.) ile baþlamýþ, son resul Hz. Muhammed (s.a.v.) ile tamamlanmýþ[1] bir saadet sistemidir.

Ýslam’ýn makasýd diye ifade ettiðimiz akaide dair esaslarý bütün dönemlerde asla deðiþmemiþ, hep sabit kalmýþtýr.

Makasýda baðlý geliþen onlarýn uygulama biçimi olan vesail ise zamanýn þeraitine baðlý bir biçimde deðiþimler gösterebilmiþtir.

Akaidin, makasýdýn insan ve toplumlara uygulama esaslarýna “þeriat” ismi uygun görülmüþtür.

Akaid anayasa maddeleri, þeriat esaslarý ise anayasa hükümleri çerçevesinde onlara uygun ve aykýrý olmayan kanunlar gibidir.

Allah tevhid/ahret/nübüvvet gibi makasýdý muhafaza etmekler birlikte þeraiti teþkil eden kanunlarýnda deðiþiklikler yaptýðýný þöyle ifade eder:

“Biz yürürlükten kaldýrdýðýmýz veya unutturduðumuz herhangi bir mesajý mutlaka daha iyisi veya benzeri ile deðiþtiririz. Allah'ýn her þeye kadir olduðunu bilmez misin?”[2]

Doktora tezim olan kelamda yenilenme çalýþmalarýnda sabit makasýda baðlý vesailin güncellenmesinin zaruretini M. Þerefeddin Yaltkaya’nýn “Ýctimai Kelam Projesi”[3]  üzerinden dile getirmeye çalýþtým.

Makasýdýn sabit vesailin deðiþimi zarureti kýymetli hukuk metinlerinden olan Meselle’de þöyle dile getirilmiþtir:

“Ezmânýn tagayyürü ile ahkâmýn tagayyürü inkâr olunamaz” yani “Zamanýn deðiþmesiyle hükümlerin deðiþmesi inkâr olunamaz.”

Ebu Hanife “istihsan” ismini verdiði usulle ayet ve sahih hadislerdeki manayý kumaþ gibi deðerlendirmiþ o mananýn farklý coðrafya, kültür, iklim ve zamanlarda kiþiye ve topluma özel yorumlanabileceðini ifade etmiþtir.

Hac her daim farzdýr, dün deve ile gidilirken bugün uçakla gidiliyor.

Erkek ve kadýnýn birbirinde sekinet bulmasý için[4] nikâhla bir araya gelerek kurduklarý aile neslin devamý için tavsiye edilmiþtir.

Aile kurumunun tesisi zaman ve kültürlere göre deðiþiklik göstermiþtir.

Evlilik yaþý ve aile kurumuna yönelik deðerlendirmelerde gazeteciliðin meþhur kuralý devreye sokulmalýdýr.

Evlilik yaþý için 5N 1 K olarak ele aldýðýnýzda olaya bakýþ ufkunuz açýlýr.

Allah’ýn bütün Peygamberleri üzerinden bize verdiði makasýda dair olan kesin mesaj: Neslin devamý ve erkek kadýnýn birbirinde sekinet bulmasýnýn yaratýlýþa uygun yolu nikâhla bir araya gelip aile kurmalarýdýr.

Bu ailenin kurulmasý ve olamamasý durumunda bozulmasýnýn yol ve yöntemleri yüzlerce ayetle izah edilmiþtir.

Allah birden fazla evliliðe ruhsat olarak kapýyý açmýþ[5] ancak adalet ilkesi üzerinden çok özel þartlarý iþaret ederek, kiþinin eþler arasýnda adalete güç yetiremeyeceðini zikrederek tek evliliði önermiþtir.[6]

Dolayýsýyla Ýslam’ýn aile ve evliliðe dair hükümleri -tek evliliðin tavsiyesi gibi-tedricilikle ileri hedefleri koyan ilkeler içermektedir.

Sosyal olaylarla ilgili hükümlerde o ana ve güne deðil hedeflenen ve ideal gösterilen nihai noktaya odaklanmak iþimizi kolaylaþtýracaktýr.

Hz. Aiþe (r.anha) ile Hz. Peygamber (s.a.v.)’in evliliðini o günün dünya ve arap toplumunun genel þartlarý çerçevesinden koparýp olduðu gibi olayý bugünün þartlarýnda deðerlendirmek bizi hakikate ulaþtýrmaz.

Hz. Peygamber (s.a.v)’in Hz. Zeynep (r.anha) ile evliliði de ayný kapsamda deðerlendirilmelidir.

Kýyamete kadar sürecek, bütün zaman ve mekânlarý kucaklayan evrensel bir din olan Ýslam’ýn sabit makasýdýný “bilgisayar kodu” veya “kök hücre” olarak görüp deðiþen/dönüþen vesaile uyarlamak konusunda âlimlere büyük görevler düþmektedir.

5 N 1 F for Marriage Age
(Based on the Example of Hazrat Aisha)

Islam, the first man and the Prophet Muhammad. It started with Adam (a.s.), the last messenger Hz. It is a system of happiness completed by Muhammad (pbuh).[7]

The principles of Islam, which we call its purpose, have never changed in all periods and have always remained constant.

Vesail, which is their form of practice that developed depending on the makas, was able to change depending on the conditions of the time.

The name "Sharia" has been deemed appropriate for the principles of application of belief and purpose to people and societies.

Akaid constitutional articles and sharia principles are like laws that are in accordance with and not contrary to the provisions of the constitution.

Allah states that He has made changes in the laws that constitute the conditions while preserving the purpose such as tawhid/afterlife/nubuwwa as follows:

“Any message that we abolish or cause to be forgotten, we will always replace it with a better or similar one. Don't you know that Allah has power over everything?[8]

In my doctoral thesis, the renewal studies in theology, I tried to express the necessity of updating the means connected to the fixed scissors through M. Þerefeddin Yaltkaya's "Social Theology Project".[9]

The necessity of changing the fixed means of the purpose is expressed in Meselle, one of the valuable legal texts:

“It cannot be denied that the prayers are tagayyüz and the rules are changing”, that is, “It is undeniable that the provisions change with the change of time.”

Abu Hanife evaluated the meaning in the verses and authentic hadiths like a fabric with the method he called "istihsan" and stated that that meaning could be interpreted specifically for the person and society in different geographies, cultures, climates and times.

Hajj is always obligatory; yesterday it was done by camel, today it is done by plane.

In order for men and women to find peace in each other,[10] it is recommended that they come together in marriage and establish a family for the continuation of the generation.

The establishment of the family institution has varied over time and cultures.

The famous rule of journalism should be put into effect when evaluating the age of marriage and the family institution.

When you consider the age of marriage as 5N 1K, your horizons of perspective expand.

The definitive message about the purpose that Allah gave us through all His prophets: The continuation of the generation and the creationally appropriate way for men and women to find peace in each other is for them to come together through marriage and establish a family.

The ways and methods of establishing this family and, if not, destroying it are explained in hundreds of verses.

Allah opened the door to multiple marriages as a license,[11] but pointed out very special conditions based on the principle of justice and recommended single marriage, stating that a person cannot afford justice between spouses.[12]

Therefore, Islam's provisions regarding family and marriage contain principles that gradually set forward goals, such as the recommendation of monogamy.

It will make our job easier to focus on the targeted and ideal final point in judgments about social events, rather than on the moment and day.

Hz. Aisha (r.anha) and Hz. Separating the marriage of the Prophet (pbuh) from the general conditions of the world and Arab society of that day and evaluating the event in today's conditions does not lead us to the truth.

Hz. The Prophet (pbuh)'s Hz. His marriage with Zeynep (r.anha) should also be evaluated in the same context.

Scholars have a great responsibility in adapting the fixed purpose of Islam, which is a universal religion that will last until the Doomsday and embrace all times and places, as a "computer code" or "stem cell" and adapt it to changing/transforming occasions.

 

 

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[1]Maide, 5/3.
[2]Bakara, 2/106.
[3]Bkz. Cemil Paslý, Kelamda Yenilik Arayýþlarýnda Arayýþlarýnda Farklý Bir Parantez: M.Þerefeddin Yalkaya’nýn Ýctimai Kelam Projesi, Konya: Çimke Yayýnevi, 2024.
[4]Rum, 30/21.
[5]Nisa, 4/3.
[6]Nisa, 4/129.
[7]Maide, 5/3.
[8]Baccarat, 2/106.
[9]See Cemil Paslý, A Different Bracket in Their Search for Innovation in Kalam: M. Þerefeddin Yalkaya's Social Kalam Project, Konya: Çimke Publishing House, 2024.
[10]Rum, 30/21.
[11]Nisa, 4/3.
[12]Nisa, 4/129.