Taharrī in Classical Fiqh Doctrine
Abstract
The acquisition of a technical meaning by a concept often occurs through the narrowing of meaning in a word commonly used in its lexical sense. In such cases, where the term derives its technical meaning, the connection between the term's lexical and technical meanings generally continues. Moreover, to distinguish a term in terms of its content from similar concepts, it is essential to define it comprehensively and exclusively (inclusive of all its members and exclusive of non-members).
The term taharrī (investigation) used in Islamic jurisprudence (fiqh) is one of those terms that retains its connection to its lexical meaning. The technical meaning of the term is largely shaped within the framework of its lexical meaning. Lexically, taharrī means to intend, to turn toward, or to search for what is most appropriate and correct. As a technical term in fiqh, it is defined as "seeking the most likely conclusion about an issue when it is not possible to ascertain its reality." Taharrī, for example, applies in cases such as determining the direction of the qibla (the direction of prayer) when it is unknown. It involves forming an opinion when a person faces a situation of ambiguity and lacks other evidence to guide their actions.
With technological advancements, the increase in communication and transportation means has reduced the necessity of resorting to taharrī compared to earlier times when such facilities were absent. However, it has not become entirely obsolete. Therefore, it continues to exist as a method that individuals can turn to when needed.
Although taharrī is primarily a method applied in Islamic jurisprudence, it is also mentioned in Islamic legal theory (uṣūl al-fiqh) in certain contexts. For instance, it is referred to in matters of worship, such as when considering reports provided by an unreliable individual, the conflict between analogies or between a Companion’s statement and an analogy, or identifying a relevant attribute suitable for legal causation (ʿillah) when connecting the original case (aṣl) and the derived case (farʿ). The fact that taharrī is not regarded as an independent source of evidence in uṣūl al-fiqh is explained by its reliance on other sources of evidence.
The concept of taharrī, both in its theoretical aspect and practical application in fiqh, has been more extensively addressed in the Hanafi legal doctrine compared to others. In early Hanafi fiqh literature, topics related to taharrī were gathered under the title "Kitāb al-Taharrī" (The Book of Investigation). The first scholar to compile such topics under this title was Imam Muhammad al-Shaybani. Subsequent Hanafi jurists, such as Hakim al-Shahid, al-Sarakhsī, and Burhan al-Din al-Bukhari, also addressed issues related to taharrī under the same title in their works. However, in later literature, the title "Kitāb al-Taharrī" was abandoned, and related issues were distributed under various sections.
In fiqh, taharrī is particularly relevant in the domain of worship and has been used synonymously with the term tawahhī (estimation). Although some have distinguished between the two, suggesting that taharrī applies primarily to acts of worship while tawahhī pertains to transactions (muʿāmalāt), this distinction has not been universally accepted.
Due to its association with forming an opinion at the level of predominant conjecture (ẓann al-ghālib), taharrī has been linked to concepts such as ijtihād (independent reasoning), ilhām (inspiration), and ihtiyāṭ (caution). However, taharrī differs from these concepts in significant ways. Unlike ilhām, which is considered specific to righteous individuals, taharrī can be utilized by anyone, regardless of their moral character. Additionally, taharrī is not restricted to qualified jurists (mujtahids) as ijtihād is; it can be employed by any individual, irrespective of their level of expertise. Furthermore, while ihtiyāṭ refers to taking extra caution in implementing rulings, taharrī is distinct in its method and scope. Therefore, equating taharrī with ijtihād, ihtiyāṭ, or ilhām, or considering it a type of ijtihād, as some contemporary scholars have done, is an inaccurate assessment.
Setting aside some isolated views, taharrī has been legitimized as a valid method in the absence of stronger evidence based on the Qur’an, Sunnah, consensus (ijmāʿ), and reason. Taharrī is generally resorted to in situations of necessity arising from the lack of stronger evidence. For instance, in determining the qibla, if there are indicators such as landmarks or knowledge of the position of the sun and stars, or if someone is available to provide reliable guidance, resorting to taharrī is not considered permissible.
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Klasik Fıkıh Doktrininde Taharrî
Abstract
Fıkıh terimi olarak sözlük anlamı doğrultusunda “Bir şeyin hakikatine vakıf olmanın mümkün olmadığı durumlarda galip rey ile o şeyin araştırılması” şeklinde tarif edilen taharrî, kıble yönünün bilinmemesi meselesinde olduğu gibi mükellefin, karışıklığın bulunduğu bir olayla karşılaşması durumunda hükmü uygularken başka bir delil bulamaması halinde ne yapacağı konusunda bir kanaat oluşturmasıdır. Fıkıh usulünde müstakil bir delil olarak kabul edilmemekle birlikte bazı konularda taharrîye başvurulacağı belirtilmiştir. Taharrî konusu teorik boyutu ve fıkıhtaki uygulaması itibariyle diğerleriyle kıyaslandığında Hanefî fıkıh doktrininde daha fazla üzerinde durulan bir kavramdır. İmam Muhammed, taharrînin söz konusu olduğu konuları “Kitâbu’t-Taharrî” başlığı altında müstakil bir bölümde toplayan ilk fakihtir. Bu tutum, sonraki bazı Hanefî fakihler tarafından devam ettirilse de ilerleyen dönemlerde taharrî ile ilgili konular, fıkhın ilgili olduğu konulara dağıtılarak müstakil bir konu olmaktan çıkarılmıştır. Fıkıhta özellikle ibadet alanında uygulama alanına sahip olan taharrî, tevahhî kelimesiyle eşanlamlı olarak kullanılmıştır. Hanefîlerde taharrînin özellikle ibadetlerle ilgili, tevahhînin ise muamelâtla ilgili konularda kullanıldığı yönünde bir ayrım yapılmışsa da bu, genel geçer bir ayrım olarak kabul görmemiştir. Zann-ı galip derecesinde bir kanaat ifade etmesi sebebiyle literatürde zaman zaman içtihat, ilham ve ihtiyatla birlikte veya birbirleri yerine kullanılsa da taharrî içtihat ve ihtiyattan, yine benzer yönleri bulunsa da kalbe doğan ilhamdan da farklı bir kavramdır. Şâz sayılabilecek bazı görüşler bir tarafa bırakılacak olursa diğer delillerin bulunmaması halinde meşru bir yol olduğu Kitab, Sünnet, icmâ ve akıl deliliyle temellendirilen taharrîye hangi konularda ve hangi durumlarda başvurulacağı konusunda mezhebî bazı farklılıklar söz konusudur. Literatürde ilgili olduğu konular itibariyle taharrîye başvurulup başvurulmayacağı konusunda da bazı küllî kaideler oluşturulmuştur.
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