Kesb,
her devirde daima gündemde olan ve önemini asla yitirmeyen mühim kavramlardan
biridir. Hem Kelâm’ın hem İslâm Hukuku’nun hem de Tasavvuf’un en mühim mevzu
olan kesb, köken olarak Kur’ân’a ait bir kavramdır. Söz konusu İslâmî
disiplinler konuyu her ne kadar imân, ahlâk ve ibâdet çerçevesinde
değerlendirmiş olsalar da kesb’in Kur’ân’da hangi boyutlarıyla
değerlendirildiği noktasında elimizde henüz derli toplu ve yeterli bir ilmî
veri mevcut değildir. Konunun Kur’ân eksenli olarak çalışılması, hem mevzu
etrafında dönen birtakım görüş ve tartışmaların çok daha sağlıklı bir zemine
oturtulmasına, hem de geçmişte meydana gelen tartışmaların daha sağlıklı bir
şekilde değerlendirilmesine önemli katkılar sağlayacağı kanaatindeyiz.
Dolayısıyla bu makalede kesb konusunun Kur’ânî boyutları, çeşitli yönleriyle
ele alınıp değerlendirilmiş ve sistematik olarak takdim edilmeye çalışılmıştır.
Mevzu, özü itibariyle tartışmaları da beraberinde getirmektedir. Daha çok Kelâm
ilminde meydana gelen ilgili tartışmalar, zamanla kesb’in bir doktrine
dönüşmesine yol açmıştır. Burada söz konusu tartışmaların hiçbirine değinmemiş
ve kesb doğrudan Kur’ân ekseninde ele alınmıştır.
The order of the world has been constructed on acquisition. Supreme
Creator has resolved acquisition a reason for creatures to work and earn in
order continuity and order of the world. Negligence and abandonment of this
reality has been banned to the people because it ruins the order of the world.
The reality which was stated by Imam Muhammed as “there is a system of the
world in acquisition” has importance since we comprehend the importance of the
matter. Islamic disciplines have approached this matter with the aspects about
which their fields concern. The difference in the statements of the disciplines
of Kalam, Islamic Law and Islamic Mysticism about acquisition is a usual matter
because these disciplines have different interests as belief, practice and morals.
The discipline of Kalam discusses acquisition in terms of belief, Islamic Law
discusses it in terms of practice and Islamic Mysticism deals with it in terms
of morality. Accordingly, approaching of the notion of the acquisition as a
topic in Quran has become essential, so the matter of this articles have become
this topic.
In Quran, the meaning of effort
is “sa’y” and the meaning of action is “amel”.
In the discipline of economy from aforesaid notions, the meaning of sa’y
is effort and the meaning of amel is work. In this case it is named as
acquisition or acquirement if it comes up after work and effort or it is
remained gain. Acquisition that is a piece of one’s life reserves an important
place in Quran. The notion that is mentioned in plenty of verses in Quran
because it has close link with material and nonmaterial acquisitions has two
sides as material and nonmaterial in respect of its content. Quran considers
those who built the society by way of acquisition big responsibilities. For as
much as the thing that is asked from man is obtaining the acquisition by way of
lawful and legitimate means and purifying regularly in terms of spiritual
aspect after acquiring. If charity which is a way of purifying is not conducted
even the acquisition is from lawful ways, it confers more responsibility to its
owner. The most beautiful example of this is zakat because the acquisition that
is not given zakat on it makes its owner or itself problematical or faulty. To
perform responsibility of acquisition it must be good, beautiful, and being
from earnings that were gotten by way of lawful means. Quran removes the
material acquisition that takes place in people’s beliefs and minds from being
divine value and instead of this, it considers this as a divine value for attaining
faith and good deed by way of it.
The results that Allah consents in terms of validity in general includes
all details that take people to happiness of the world and afterlife and
withhold them from all prohibition that give harm to them. The word of
“beneficence” that we all use in daily life means all suitable acquisitions. We
see this notion in some verses by means of it is used with some words like
“seyyiat”, “ism” and “hatie” which means negative things, and this means that
it underlines some results or acquisitions that Allah does not consent. The
acquisition that comes true in worldly life has some results naturally with
respect to its characteristic feature. If the actions and acquisitions are
positive, the results become positive. Similarly, if the actions and
acquisitions are negative, the results also become negative.
The most important result of the acquisition that generates in positive
way is to activate mechanism of punishment and reward and to awake awareness of
responsibility in people. The notion also gives meaning to what people have
earned in this life by means of emphasizing to fairness of Allah, and it saves
him from despair, and preventing him from inclining to error. The acquisition
also has led up to stability and liveliness of belief in hereafter, and with
gathering people with respect to their occupation, it has directed them to
corporate movement.
The acquisitions that have taken place can result in several negative
situations in societies and people. These results are stated as “fesad”,
“istizlal”, “irkas”, “ibsal” and “ibak”. Quran also refers existence of a
relation between acquisition and some nature events and emphasizes that some
negative acquisitions can lead to some nature events which process to the
detriment of people. These situations have been emphasized inherently in
several verses, and it has been stated in dialogues of some prophets like Noah
and Hud clearly.
Primary Language | Turkish |
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Subjects | Religious Studies |
Journal Section | Research Articles |
Authors | |
Publication Date | December 30, 2019 |
Published in Issue | Year 2019 |
Amasya İlahiyat Dergisi-Amasya Theology Journal Creative Commons Alıntı-GayriTicari-Türetilemez 4.0 Uluslararası Lisansı ile lisanslanmıştır.