Publication: Helâl ve Haramlarla İlgili Kaide ve İlkeler
Abstract
İslâm’da, şer’î hükümlerin önemli bir kısmını helâl ve haramlar oluşturur. Zira inanç ve ahlâka dair mevzuların yanında fıkhın alt bölümlerini oluşturan ibadetler, muameleler ve cezalara dair pek çok yasak getirilmiştir. Dolayısıyla helâl ve haramın temel mantığı kavranmadan ve bu konuda geçerli olan ilke ve prensipler bilinmeden, şeriatın doğru bilinip anlaşılması mümkün olmadığı gibi, ortaya çıkan güncel problemler hakkında isabetli hükümlerin verilmesi de mümkün olmayacaktır. Bunun önemli bir sebebi, helâl ve haramlarla ilgili kâidelerin, kanuna karşı hile, hükümlerin kaynakları, vesile ve maksatlar, ihti-yat, şüphe, niyet, zarar, maslahat, zaruret ve taabbudîlik gibi fıkhın temel ko-nularıyla olan yakın ilişkisidir. Bu makalede, helâl ve haram hükümlerine hâkim olan başlıca küllî kâide ve prensipler ele alınmıştır. Bu makalede ele alınan kâide ve prensipler şunlardır: Helâl ve haram kılma yetkisi Allah’a aittir; eşyada asıl olan ibahadır; menfaatlerde helâllik, zararlarda ise haramlık asıl-dır; haramı meşru göstermek için hileye başvurmak da haramdır; harama götüren vesileler de haramdır; harama düşmemek için şüpheli şeyler terke-dilmelidir; helal ve haram bir arada bulunduğunda haramlık yönü tercih edilir; iyi niyet haramları mubah kılmaz; zaruretler haramları mubah kılar; haramlar-da taabbudilik (haram kılınan fiillerin sırf Allah emrettiği için terkedilmesi) esastır; helal dairesi harama ihtiyaç bırakmayacak kadar geniştir. Helâl ve haramlarla ilgili kâide ve prensipler istikra yöntemiyle, yani bu konudaki hü-kümlere bütüncül bir bakışla çıkarılmıştır. Dolayısıyla söz konusu kâide ve prensipleri burada sayılanlarla sınırlı görmek doğru değildir. Bu konuda yapı-lacak daha geniş ve derin çalışmalarla elbette yeni bir kısım kâidelerin çıka-rılması mümkün olacaktır. Fakat görebildiğimiz kadarıyla kavaid kitaplarının konuyla ilgili ele aldıkları başlıca kâideler bunlardan ibarettir.
Halals and harams form a substantial part of Islamic Sha-ri’a. Accordingly, Islamic Shari’a has introduced a whole host of obli-gations and prohibitions not only about issues regarding belief and morality but also about subsections of Islamic jurisprudence such as worship, proper conduct, and punishments. As a result, without grasping the underlying logic about halal and haram and knowing fundamental tenets and principles regarding this issue, it would be impossible to have a proper understanding of current issues and reach at verdicts about them. This can be attributed to the close relationship between principles regarding halal and haram, infringe-ment of the law, the sources of verdicts, motives and purposes, pru-dence, doubt, intent, loss, beneficence (maslahah), necessity, doing what God commands (taabbudî). Given all these, this article deals with the essential principles concerning halal and haram. The bases and principles that are addressed in this article are: Halal (lawful-ness) and haram (illicit) power belongs to Allah; the default position on things are that it is lawful; in the benefits, lawfulness: in harms, unlawful (forbidden by religion, haram) is the norm; it is also forbid-den to resort to cheating to legitimize the haram; opportunities that lead to haram are also haram; suspicious things must be abandoned to avoid haram; when halal and haram are together the illicit side of it is preferred; good intentions don't make the harams allowable; necessities do make the harams allowable; in harams, belonging to (the abandonment of forbidden acts just because Allah has ordered them) is the norm; halal circle is wide enough to leave no need for haram. The rules and principles regarding halal and haram were taken with a totalitarian approach, meaning the provisions in this regard have been taken in a holistic view. So it is not right to see that the rules and principles are limited to the ones listed here. With wider and deeper work to be done in this regard, it is of course pos-sible to come up with new assumptions. But, as far as we can see, these are the main assumptions that the regulation books deal with.
Halals and harams form a substantial part of Islamic Sha-ri’a. Accordingly, Islamic Shari’a has introduced a whole host of obli-gations and prohibitions not only about issues regarding belief and morality but also about subsections of Islamic jurisprudence such as worship, proper conduct, and punishments. As a result, without grasping the underlying logic about halal and haram and knowing fundamental tenets and principles regarding this issue, it would be impossible to have a proper understanding of current issues and reach at verdicts about them. This can be attributed to the close relationship between principles regarding halal and haram, infringe-ment of the law, the sources of verdicts, motives and purposes, pru-dence, doubt, intent, loss, beneficence (maslahah), necessity, doing what God commands (taabbudî). Given all these, this article deals with the essential principles concerning halal and haram. The bases and principles that are addressed in this article are: Halal (lawful-ness) and haram (illicit) power belongs to Allah; the default position on things are that it is lawful; in the benefits, lawfulness: in harms, unlawful (forbidden by religion, haram) is the norm; it is also forbid-den to resort to cheating to legitimize the haram; opportunities that lead to haram are also haram; suspicious things must be abandoned to avoid haram; when halal and haram are together the illicit side of it is preferred; good intentions don't make the harams allowable; necessities do make the harams allowable; in harams, belonging to (the abandonment of forbidden acts just because Allah has ordered them) is the norm; halal circle is wide enough to leave no need for haram. The rules and principles regarding halal and haram were taken with a totalitarian approach, meaning the provisions in this regard have been taken in a holistic view. So it is not right to see that the rules and principles are limited to the ones listed here. With wider and deeper work to be done in this regard, it is of course pos-sible to come up with new assumptions. But, as far as we can see, these are the main assumptions that the regulation books deal with.