{"id":388,"date":"2026-08-01T08:00:00","date_gmt":"2026-08-01T05:00:00","guid":{"rendered":"https:\/\/ozgurcedergi.com\/?p=388"},"modified":"2026-08-01T09:46:03","modified_gmt":"2026-08-01T06:46:03","slug":"kuran-sunnet-isiginda-suc-ceza-uygunlugu","status":"publish","type":"post","link":"https:\/\/ozgurcedergi.com\/?p=388","title":{"rendered":"Kur\u2019an-S\u00fcnnet I\u015f\u0131\u011f\u0131nda Su\u00e7-Ceza Uygunlu\u011fu\u00a0"},"content":{"rendered":"\n

Prof. Dr. Suat ERDO\u011eAN (D\u00fczce \u00dcniversitesi \u0130l\u00e2hiyat Fak\u00fcltesi)<\/p>\n\n\n\n

Tarih\u00ee s\u00fcre\u00e7 i\u00e7erisinde \u00e7e\u015fitli d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131n\u0131n da etkisiyle \u015fekillenen farkl\u0131 yapt\u0131r\u0131m t\u00fcrleri, hakkaniyet ve adalet a\u00e7\u0131s\u0131ndan tart\u0131\u015fma konusu olmu\u015f ve sorgulanm\u0131\u015ft\u0131r. Ku\u015fkusuz bu sorgulamada cezalar\u0131n fail ve ma\u011fdurlar\u0131 a\u00e7\u0131s\u0131ndan \u00e7e\u015fitli mahrumiyetlere yol a\u00e7an niteli\u011finin pay\u0131 b\u00fcy\u00fckt\u00fcr. Avrupa\u2019da XVIII. y\u00fcz y\u0131l\u0131n sonlar\u0131na do\u011fru ba\u015flayan felsef\u00ee hareketlerle birlikte su\u00e7-ceza kar\u015f\u0131la\u015ft\u0131rmas\u0131 konusunda, d\u00f6nemin ayd\u0131nlar\u0131 taraf\u0131ndan \u00f6zellikle su\u00e7lar\u0131 \u00f6nleme ad\u0131na \u00f6nemli bir fikri birikim ortaya konulmu\u015ftur. Bu d\u00f6nemde h\u00fcmanist yakla\u015f\u0131mlar\u0131n da etkisiyle bedensel cezalar yerine su\u00e7lular\u0131n topluma yeniden kazand\u0131r\u0131lmas\u0131 ad\u0131na gelecek vadetti\u011fi d\u00fc\u015f\u00fcn\u00fclen hapis cezas\u0131 g\u00fcndeme gelmi\u015f ve s\u00fcre\u00e7 i\u00e7erisinde hemen her su\u00e7 i\u00e7in alternatifsiz bir uygulama olarak tarihteki yerini alm\u0131\u015ft\u0131r. Hapis cezas\u0131 daha insani olmas\u0131n\u0131n yan\u0131nda ayn\u0131 zamanda h\u00fck\u00fcml\u00fcn\u00fcn topluma yeniden kazand\u0131r\u0131lmas\u0131na hizmet edebilece\u011fi bak\u0131m\u0131ndan savunuluyordu. Ancak hapis cezas\u0131n\u0131n tam olarak su\u00e7lar\u0131 \u00f6nleme g\u00f6revini yerine getirmedi\u011fi gibi \u00f6zellikle su\u00e7lular\u0131 topluma yeniden kazand\u0131rma konusunda da bekleneni vermedi\u011fi tarihi tecr\u00fcbe ile anla\u015f\u0131lm\u0131\u015f oldu. <\/p>\n\n\n\n

Hemen her d\u00fc\u015f\u00fcnce sahibinin fikir beyan etti\u011fi su\u00e7-ceza konusunda, en \u00f6nemli vasf\u0131 adalet vurgusu olan Kur\u2019an\u2019\u0131n sessiz kalmas\u0131 elbette beklenemez. Kur\u2019an, su\u00e7-ceza uygunlu\u011fu olarak isimlendirdi\u011fimiz1<\/a><\/sup>\u00a0orijinal bir sistem sunmaktad\u0131r. Su\u00e7-ceza uygunlu\u011fu su\u00e7 ile ceza aras\u0131nda \u00e7ok y\u00f6nl\u00fc ili\u015fkiye dayal\u0131 bir sistem olarak ifade edilebilir. Bu sistemde tekd\u00fcze bir yap\u0131dan ziyade \u00e7ok say\u0131da farkl\u0131 cezaland\u0131rma \u00e7e\u015fitleri dikkat \u00e7ekmektedir. Cezalar\u0131n belirlenmesinde su\u00e7 esas al\u0131nmakta su\u00e7 ile ceza aras\u0131ndaki denklik sadece su\u00e7un a\u011f\u0131rl\u0131\u011f\u0131 ile s\u0131n\u0131rland\u0131r\u0131lmaks\u0131z\u0131n, cezan\u0131n belirlenmesine etki eden birden \u00e7ok kritere yer verilmektedir. Bu kriterler ayn\u0131 zamanda su\u00e7un i\u00e7erisinde bulunan \u00f6\u011feleri olu\u015fturmaktad\u0131r. Bu y\u00f6n\u00fcyle su\u00e7-ceza uygunlu\u011fu sistemini, her bir su\u00e7 i\u00e7in hatta bazen -su\u00e7un yap\u0131s\u0131ndan kaynakl\u0131- bir su\u00e7 i\u00e7in birden \u00e7ok yapt\u0131r\u0131m\u0131n s\u00f6z konusu olabildi\u011fi cezaland\u0131rma sistemi olarak tan\u0131mlamak m\u00fcmk\u00fcnd\u00fcr. Su\u00e7 ile ceza aras\u0131ndaki s\u00f6z\u00fc edilen \u00e7ok y\u00f6nl\u00fc ili\u015fkinin sonucu olarak, su\u00e7ta yer alan ihlal edilen haklar, failin amac\u0131, s\u0131fat\u0131, su\u00e7un i\u015fleni\u015f \u015fekli gibi \u00f6zellikler cezan\u0131n belirlenmesinde do\u011frudan rol oynamaktad\u0131r. Su\u00e7-ceza uygunlu\u011fu sisteminde su\u00e7 ile ceza aras\u0131nda yap\u0131lan kar\u015f\u0131la\u015ft\u0131rma sonucu en uygun cezay\u0131 tespit etme \u015feklindeki eylemin, hukuksuz fiilin su\u00e7un kanundaki tarifine uyup uymad\u0131\u011f\u0131n\u0131n ara\u015ft\u0131r\u0131lmas\u0131ndan farkl\u0131 oldu\u011funu belirtmeliyiz. Zira literat\u00fcrde su\u00e7un unsurlar\u0131ndan kabul edilen tipiklikte su\u00e7 say\u0131lan fiilin kanunlardaki tarife uygunlu\u011fu denetlenirken, su\u00e7 ceza uygunlu\u011fu sisteminde su\u00e7 say\u0131lan fiil kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6ng\u00f6r\u00fclen cezan\u0131n su\u00e7a uygunlu\u011fu, adalet ve hakkaniyet a\u00e7\u0131s\u0131ndan do\u011frulu\u011fu s\u00f6z konusu edilmektedir.<\/p>\n\n\n\n

Kur\u2019an\u2019da su\u00e7-ceza ba\u011flam\u0131nda yer alan ayetleri mahiyeti itibariyle genel ilkeler ve \u00f6rnek \u00e7\u00f6z\u00fcmler olarak iki k\u0131s\u0131mda de\u011ferlendirmek m\u00fcmk\u00fcnd\u00fcr. Genel ilkeler kapsam\u0131ndaki ayetlerin2<\/a><\/sup>\u00a0\u00e7o\u011funda yer alan \u0645\u062b\u0644\u00a0\u00a0<\/em>kelimesi su\u00e7 ile ceza aras\u0131ndaki ili\u015fkiyi benzerlik d\u00e2hil, onun \u00f6tesinde adeta biri di\u011ferinin yerine ge\u00e7en ve onun yerini tutan, ileri bir boyuta ta\u015f\u0131maktad\u0131r. Genel ilkler kapsam\u0131ndaki ayetlerin merkezinde yer alan \u015e\u00fbra, 42\/40. ayeti3<\/a><\/sup>\u00a0di\u011ferleriyle birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde s\u00f6z konusu ayetin \u0130slam ceza hukukunun esas\u0131n\u0131 te\u015fkil eden temel bir ilke oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Ayette ge\u00e7en birini su\u00e7 di\u011ferini ceza olarak de\u011ferlendirebilece\u011fimiz\u00a0\u0633\u064e\u064a\u0650\u0651\u0626\u064e\u0629\u064d\u00a0seyyie (k\u00f6t\u00fcl\u00fck) kelimesi, fail a\u00e7\u0131s\u0131ndan cezan\u0131n su\u00e7un misli bir k\u00f6t\u00fcl\u00fck olmas\u0131 gerekti\u011fini ilke olarak belirlemektedir. Zira su\u00e7 ma\u011fdur a\u00e7\u0131s\u0131ndan bir k\u00f6t\u00fcl\u00fck oldu\u011fu gibi, su\u00e7un kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6ng\u00f6r\u00fclen yapt\u0131r\u0131m da fail a\u00e7\u0131s\u0131ndan su\u00e7un kar\u015f\u0131l\u0131\u011f\u0131 olan bir k\u00f6t\u00fcl\u00fck olmal\u0131d\u0131r. Nitekim literat\u00fcrde de ac\u0131tmayan yapt\u0131r\u0131m\u0131n ceza olamayaca\u011f\u0131 genel kabuld\u00fcr. Bunun yan\u0131nda genel ilkeler grubunda yer alan ayetlerin \u00fc\u00e7\u00fcndeki yer alan\u00a0\u0627\u0650\u0644\u064e\u0651\u0627-\u0641\u064e\u0644\u064e\u0627\u00a0\/ fel\u00e2-ill\u00e2 kal\u0131b\u0131 su\u00e7a uygun olmayan cezaland\u0131rmalar\u0131n haks\u0131zl\u0131k ve zul\u00fcm olaca\u011f\u0131n\u0131 kayda ba\u011flamaktad\u0131r. Bu ayetlerden birisinin meali \u015fu \u015fekildedir:<\/p>\n\n\n\n

\u201cKim de bir su\u00e7 i\u015flerse, sadece o su\u00e7un misliyle cezaland\u0131r\u0131l\u0131r ve onlara zulmedilmez.\u201d<\/em>4<\/a><\/sup><\/p>\n\n\n\n

\u0130sl\u00e2m hukuk literat\u00fcr\u00fcnde k\u0131sas ve had su\u00e7lar\u0131 i\u00e7in \u00f6ng\u00f6r\u00fclen d\u00fcnyev\u00ee cezalar\u0131n yan\u0131nda \u00f6nceki \u00fcmmetlerin cezaland\u0131r\u0131lmas\u0131 ve \u00f6l\u00fcm \u00f6tesi cezalarda da tek tip bir yap\u0131dan ziyade, farkl\u0131 ceza t\u00fcrlerinin varl\u0131\u011f\u0131, su\u00e7a g\u00f6re ceza siyaseti ile a\u00e7\u0131klanabilir. Kur\u2019an\u2019da yer verilen \u00e7ok saydaki cezada ayn\u0131 ilkelerin ge\u00e7erli ve \u00e7o\u011fu zaman her bir cezan\u0131n farkl\u0131 bir t\u00fcr\u00fc temsil eden, \u00f6rnek \u00e7\u00f6z\u00fcmler oldu\u011fu anla\u015f\u0131lmaktad\u0131r.5<\/a><\/sup>\u00a0Bu ba\u011flamda Kur\u2019an\u2019da k\u0131sas su\u00e7lar\u0131nda oldu\u011fu gibi su\u00e7un ayn\u0131s\u0131yla veya \u00e7o\u011fu zaman su\u00e7a iten saikleri g\u00f6z \u00f6n\u00fcnde bulundurman\u0131n sonucu olarak, su\u00e7un z\u0131dd\u0131 ile kar\u015f\u0131l\u0131k verme \u015feklinde \u00e7ok say\u0131da farkl\u0131 \u00f6rnek bulunmaktad\u0131r. Ayr\u0131ca su\u00e7un ayn\u0131s\u0131 ya da z\u0131dd\u0131n\u0131n d\u0131\u015f\u0131nda, bir ba\u015fkas\u0131na su\u00e7 isnad\u0131nda bulunan ki\u015finin, iddias\u0131n\u0131 ispat edemedi\u011fi durumda ma\u011fdur i\u00e7in \u00f6nerdi\u011fi ceza ile kar\u015f\u0131 kar\u015f\u0131ya kalmas\u0131nda oldu\u011fu gibi farkl\u0131 bir ceza t\u00fcr\u00fc ile de kar\u015f\u0131la\u015fmaktay\u0131z. Kur\u2019an\u2019da ad\u0131 ge\u00e7en \u00fc\u00e7 farkl\u0131 ceza t\u00fcr\u00fcyle ilgili \u00e7ok say\u0131da \u00f6rnek bulunmaktad\u0131r. Bu \u00f6rneklerden birka\u00e7\u0131 vermek yerinde olacakt\u0131r.<\/p>\n\n\n\n

\u00c2dem (a.s.) ve Havva\u2019n\u0131n ebed\u00eeli\u011fe ve sonsuz m\u00fclkiyete kavu\u015fmak6<\/a><\/sup>\u00a0saikiyle yasak a\u011fa\u00e7tan yemeleri sonucunda i\u015fledikleri su\u00e7a kar\u015f\u0131l\u0131k,\u00a0sonsuzluk arzusu s\u00fcreli bir ya\u015fam, yok olmayan m\u00fclkiyet iste\u011fi ise s\u0131n\u0131rl\u0131 m\u00fclkiyet ile sonu\u00e7lanmaktad\u0131r. K\u0131ssada \u00f6nemli bir fig\u00fcr olan \u015eeytan ise k\u0131skan\u00e7l\u0131k ve kibrinin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 su\u00e7una uygun olarak almaktad\u0131r.7<\/a><\/sup><\/p>\n\n\n\n

Bir di\u011fer k\u0131ssada Yusuf (a.s.)\u2019un k\u00f6le olmas\u0131 d\u00fc\u015f\u00fcncesiyle kuyuya at\u0131lmas\u0131 \u015feklinde i\u015flenen su\u00e7a kar\u015f\u0131l\u0131k vezir olmas\u0131, karde\u015flerin plan\u0131na kar\u015f\u0131 Yusuf\u2019un plan\u0131, her iki tarafta yer alan g\u00f6mlek, karde\u015flerin babalar\u0131na verdikleri biri samimi, di\u011feri sahte iki s\u00f6z hesaba kat\u0131ld\u0131\u011f\u0131nda, su\u00e7-ceza konusunda biri di\u011ferine denk gelen, izd\u00fc\u015f\u00fcm\u00fc olarak yorumlayabilece\u011fimiz ileri d\u00fczeyde bir uyumun varl\u0131\u011f\u0131ndan s\u00f6z etmek gerekir. K\u0131ssadan \u00f6\u011frendi\u011fimiz bir di\u011fer ders de Yakup (a.s.)\u2019un Yusuf\u2019a olan tutkunlu\u011funun ac\u0131s\u0131n\u0131 yeterince \u00e7ekmesidir.8<\/a><\/sup><\/p>\n\n\n\n

Yahudilerin faiz almalar\u0131 ve insanlar\u0131n mallar\u0131n\u0131 haks\u0131z yere yemeleri dolay\u0131s\u0131yla s\u0131n\u0131r\u0131 a\u015fmalar\u0131 sebebiyle i\u015fledikleri su\u00e7a uygun olarak, yeme konusunda s\u0131n\u0131rland\u0131r\u0131lmalar\u0131,\u00a0\u201chakk\u0131n olmayan\u0131 yersen, kendi hakk\u0131ndan da mahrum olursun\u201d,<\/em>\u00a0anlam\u0131nda \u00f6nemli bir di\u011fer \u00f6rnektir.9<\/a><\/sup><\/p>\n\n\n\n

\u0130slam ceza hukukunda k\u0131sas ve had olarak a\u00e7\u0131klanan cezalarda da yukar\u0131da s\u00f6z konusu edilen su\u00e7-ceza genel ilkeleri ile uyumlu bir yap\u0131n\u0131n varl\u0131\u011f\u0131 s\u00f6z konusudur. Kasten adam \u00f6ld\u00fcrme su\u00e7unda failin, hayat\u0131n\u0131n sonland\u0131r\u0131lmas\u0131 su\u00e7-ceza uygunlu\u011fu a\u00e7\u0131s\u0131ndan yerinde bir yapt\u0131r\u0131md\u0131r. Zira fail i\u015fledi\u011fi fiilin ayn\u0131s\u0131yla cezaland\u0131r\u0131lmakta, su\u00e7 ile ceza birbiriyle tam anlam\u0131yla \u00f6rt\u00fc\u015fmektedir. <\/p>\n\n\n\n

Zina su\u00e7unda gayri me\u015fru bedensel haz ve zevkin kar\u015f\u0131l\u0131\u011f\u0131nda, failin amac\u0131n\u0131n z\u0131dd\u0131na elem ve ac\u0131 muhteval\u0131 bedensel sopa cezas\u0131, ayr\u0131ca \u00e7o\u011funlukla gizli kalmas\u0131 arzu edilen su\u00e7un infaz\u0131n alenili\u011fi, ayr\u0131ca evlilik konusunda s\u0131n\u0131r\u0131 a\u015fman\u0131n kar\u015f\u0131l\u0131\u011f\u0131nda ancak kendi dengiyle evlenebilme \u015feklindeki evlilik konusundaki stat\u00fc kayb\u0131, yine su\u00e7-ceza uygunlu\u011funun bir di\u011fer sonucudur.10<\/a><\/sup><\/p>\n\n\n\n

\u0130ffete iftira (kazif) su\u00e7unda failin ispat edemedi\u011fi ve sonu\u00e7 itibariyle ma\u011fdur i\u00e7in \u00f6nerdi\u011fi zina su\u00e7unun cezas\u0131 olan sopa cezas\u0131yla tecziye edilmesi, as\u0131ls\u0131z beyanlar\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131nda\u00a0\u201cfas\u0131k\u201d<\/em>\u00a0olarak nitelendirilmesi, toplumda itibar kayb\u0131 anlam\u0131na gelen\u00a0\u201c\u015fahitli\u011fin kabul edilmemesi\u201d\u00a0<\/em>su\u00e7a g\u00f6re ceza anlay\u0131\u015f\u0131n\u0131n bir sonucudur.11<\/a><\/sup><\/p>\n\n\n\n

H\u0131rs\u0131zl\u0131k su\u00e7unun belli \u015fartlar d\u00e2hilinde ger\u00e7ekle\u015ftirilmesi durumunda ba\u015fkas\u0131n\u0131n m\u00fclkiyet hakk\u0131n\u0131 ihlal etmenin kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6ng\u00f6r\u00fclen el kesme cezas\u0131n\u0131 temsil\u00ee olarak failin m\u00fclkiyet hakk\u0131n\u0131n yok edilmesi anlam\u0131nda, su\u00e7a uygun bir ceza olarak de\u011ferlendirmek m\u00fcmk\u00fcnd\u00fcr. Zira el insan bedeninde m\u00fclkiyeti temsil eden bir organd\u0131r. <\/p>\n\n\n\n

Toplumsal bar\u0131\u015f\u0131 tehdit eden, kanun, kural tan\u0131mayan, \u015fahs\u00ee h\u00fck\u00fcmranl\u0131k gayesi ile i\u015flenen h\u0131r\u00e2be (ter\u00f6r) su\u00e7unda, hak ihl\u00e2linin can kayb\u0131 ile sonu\u00e7lanmas\u0131 durumunda fail i\u00e7in \u00f6l\u00fcm cezas\u0131 \u00f6ng\u00f6r\u00fclmesi, mal ile s\u0131n\u0131rl\u0131 kalmas\u0131 durumunda el-ayak \u00e7apraz kesilmesi, bu iki hak ihl\u00e2li olmaks\u0131z\u0131n su\u00e7un sadece toplumu korkutma d\u00fczeyinde tedhi\u015f eylemi olarak kalmas\u0131 durumunda s\u00fcrg\u00fcn cezas\u0131, su\u00e7a g\u00f6re de\u011fi\u015fen farkl\u0131 yapt\u0131r\u0131mlar olarak tezah\u00fcr etmektedir. Bu su\u00e7 ba\u011flam\u0131nda \u00f6ld\u00fcrenin can\u0131ndan olmas\u0131, ya\u011fma ve talan yapan ki\u015finin mal varl\u0131\u011f\u0131na y\u00f6nelik su\u00e7un niteli\u011finin de\u011fi\u015fmesi, zul\u00fcm boyutundan fesat kapsam\u0131na y\u00fckselmesi sebebiyle, elinin yan\u0131nda aya\u011f\u0131n\u0131n da kesilmesi su\u00e7 ceza uygunlu\u011funun bir sonucudur. Zira ayak insan bedeninde h\u00fck\u00fcmranl\u0131k anlam\u0131 ta\u015f\u0131maktad\u0131r. Haks\u0131z yere h\u00fck\u00fcmran olmak isteyenin el ve aya\u011f\u0131 \u00e7apraz kesilerek etkisizle\u015ftirilmekte h\u00fck\u00fcmranl\u0131\u011f\u0131na son verilmektedir. Ayn\u0131 su\u00e7 kapsam\u0131nda can ve mala y\u00f6nelik hak ihl\u00e2li olmaks\u0131z\u0131n eylemin huzur bozma ve tedhi\u015f ile s\u0131n\u0131rl\u0131 kalmas\u0131 durumunda, toplumsal huzuru bozarak ba\u015fkalar\u0131na bulundu\u011fu yeri ya\u015fanmaz hale getirenin su\u00e7a konu olan yerde ya\u015fama hakk\u0131ndan mahrum b\u0131rak\u0131lmas\u0131, yani s\u00fcrg\u00fcn edilmesi su\u00e7un cinsinden bir yapt\u0131r\u0131md\u0131r.12<\/a><\/sup><\/p>\n\n\n\n

Peygamber (a.s.)\u2019\u0131n s\u00f6z ve uygulamalar\u0131nda da \u00e7ok say\u0131da su\u00e7-ceza uygunlu\u011fu konusunda \u00f6rnekler bulunmaktad\u0131r. El kesme cezas\u0131n\u0131 gerektiren \u015fartlar\u0131n olu\u015fmad\u0131\u011f\u0131 h\u0131rs\u0131zl\u0131k su\u00e7unda ekonomik su\u00e7a ekonomik ceza olarak niteleyebilece\u011fimiz misli ile \u00f6detme uygulamas\u0131 bunu en \u00f6nemli \u00f6rneklerinden birisidir.13<\/a><\/sup>\u00a0Ayn\u0131 \u015fekilde Peygamber (a.s.)\u2019dan rivayet edilen\u00a0\u201cKim karde\u015fine\u201d ey k\u00e2fir! derse bu s\u00f6z ikisinden birisini ba\u011flar, dedi\u011fi do\u011fru de\u011filse bu s\u00f6z kendisine geri d\u00f6ner.\u201d<\/em>14<\/a><\/sup> ifadelerinde de yukar\u0131da kazif su\u00e7u kapsam\u0131nda belirtilen as\u0131ls\u0131z isnad\u0131n sahibine geri d\u00f6nmesi, ki\u015finin kazd\u0131\u011f\u0131 kuyuya d\u00fc\u015fmesi anlam\u0131nda ayn\u0131 ilkelerin ge\u00e7erli oldu\u011fu g\u00f6r\u00fclmektedir.\u00a0\u00a0<\/p>\n\n\n\n

Yukar\u0131da genel ilkeler ve \u00f6rnek \u00e7\u00f6z\u00fcmler olarak a\u00e7\u0131klanan su\u00e7-ceza uygunlu\u011funu di\u011ferlerinden ay\u0131ran en temel \u00f6zelli\u011fi su\u00e7a endeksli cezan\u0131n olmas\u0131, cayd\u0131r\u0131c\u0131l\u0131\u011f\u0131n\u0131n yap\u0131sal ve ger\u00e7ek anlamda hukukun \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc esas\u0131na dayanmas\u0131d\u0131r. Su\u00e7-ceza uygunlu\u011funda su\u00e7 i\u015flemeyi tasarlayan ki\u015fi do\u011fal olarak kar\u015f\u0131la\u015faca\u011f\u0131 cezay\u0131 kavrayaca\u011f\u0131 ve cezan\u0131n su\u00e7tan elde edece\u011fi yarardan fazla olaca\u011f\u0131n\u0131 do\u011fal kavrayaca\u011f\u0131 i\u00e7in su\u00e7 i\u015flemekten ka\u00e7\u0131nacakt\u0131r. Bu durumu \u00e7ivi \u00e7iviyi s\u00f6ker \u015feklinde izah etmek m\u00fcmk\u00fcn oldu\u011fu gibi zehir\/panzehir ili\u015fkisiyle de a\u00e7\u0131klamak m\u00fcmk\u00fcnd\u00fcr. Ayr\u0131ca su\u00e7a uygun ceza, \u201colaca\u011f\u0131 buydu yapt\u0131\u011f\u0131m\u0131n kar\u015f\u0131l\u0131\u011f\u0131n\u0131n buldum\u201d<\/em> \u015feklinde kabullenilecek, toplum da teskin olacakt\u0131r. Toplumun haf\u0131zas\u0131nda \u00f6nemli bir yeri olan \u201c<\/em>\u015feriat\u0131n kesti\u011fi parmak ac\u0131maz\u201d <\/em>s\u00f6z\u00fcn\u00fcn anlam\u0131 da yerini bulacakt\u0131r. \u0130lke olarak cezalar\u0131n belirlenmesinde su\u00e7un esas al\u0131nmas\u0131 ki\u015fileri keyfi uygulamalara kar\u015f\u0131 bir g\u00fcvence anlam\u0131na gelecektir. Hi\u00e7 kimse yapt\u0131\u011f\u0131n\u0131n d\u0131\u015f\u0131nda i\u015fledi\u011fi su\u00e7a ayk\u0131r\u0131 bir yapt\u0131r\u0131mla kar\u015f\u0131 kar\u015f\u0131ya kalmayacakt\u0131r. Bu durum ger\u00e7ek anlamda hukukun \u00fcst\u00fcnl\u00fc\u011f\u00fc anlam\u0131 ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n

 Su\u00e7-ceza uygunlu\u011funun varl\u0131\u011f\u0131n\u0131 Kur\u2019an ve S\u00fcnnet ile s\u0131n\u0131rland\u0131rmak da do\u011fru de\u011fildir. Adalet ve hakkaniyet a\u00e7\u0131s\u0131ndan en do\u011fruyu bulma ad\u0131na yap\u0131lan aray\u0131\u015flar\u0131n\u0131 kayna\u011f\u0131 insan\u0131n d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda var olan tabii hukuk\/ideal hukuk beklentilerinde aramak gerekir. Toplumun zihin d\u00fcnyas\u0131nda yer eden su testisi su yolunda k\u0131r\u0131l\u0131r, g\u00fclme kom\u015funa, gelir ba\u015f\u0131na, ne ekersen onu bi\u00e7ersin, b\u00fcy\u00fck lokma yut fakat b\u00fcy\u00fck konu\u015fma, etme bulma d\u00fcnyas\u0131, ya\u015fatt\u0131\u011f\u0131n\u0131 ya\u015famadan \u00f6lmeme, ben ne yapt\u0131m ki ba\u015f\u0131ma bu geldi gibi ifadelerin, su\u00e7 ceza kar\u015f\u0131la\u015ft\u0131rmas\u0131n\u0131n insan\u0131n do\u011fas\u0131nda var oldu\u011funun bir kan\u0131t\u0131d\u0131r.Konunun ki\u015fisel taraf\u0131n\u0131n yan\u0131n da toplumsal bir boyutunun da oldu\u011funu s\u00f6ylemek gerekir. Nitekim toplumu haks\u0131z m\u00fcdahalelerle dizayn etme, rakiplerini \u00e7e\u015fitli plan ve desiselerle saf d\u0131\u015f\u0131 etme vb. uygulamalar\u0131n ters tepti\u011fi de tecr\u00fcbe ile sabittir. Hukuksuz olarak, b\u00fcrokrasinin en alt kademesi olan muhtarl\u0131k vazifesi dahi \u00e7ok g\u00f6r\u00fclen bir siyasinin g\u00fcn\u00fcm\u00fczde devlet y\u00f6netiminde en y\u00fcksek makama ula\u015fmas\u0131 ile k\u00f6le olsun diye kuyuya at\u0131lan Yusuf\u2019un vezir olmas\u0131 gibi \u00e7arp\u0131c\u0131 \u00f6rnekler, tabiattaki kanunlar\u0131n fizik kanunlar\u0131 ile s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131, Kur\u2019an\u2019\u0131n ifadesiyle de\u011fi\u015fmez yasa anlam\u0131nda s\u00fcnnetullah\u0131n her alanda ge\u00e7erli oldu\u011funu ortaya koymaktad\u0131r.<\/p>\n\n\n\n

\n\n\n
  1. Bu isimlendirme \u015fu ayetten m\u00fclhemdir. \u201cYapt\u0131klar\u0131na uygun bir kar\u015f\u0131l\u0131k olarak\u2026\u201d, en-Nebe, 78\/26. \u21a9\ufe0e<\/a><\/li>
  2. el-En\u00e2m 6\/160; Y\u00fbnus 10\/27; en-Nahl 16\/126; el-Hac, 22\/60; en-Neml 27\/90; el-Kasas, 28\/84; el-M\u00fc\u2019min 40\/40;\u00a0e\u015f-\u015e\u00fbr\u00e2 42\/40.<\/span> \u21a9\ufe0e<\/a><\/li>
  3. \u201cBir su\u00e7un kar\u015f\u0131l\u0131\u011f\u0131, ona uygun (misl) bir cezad\u0131r…\u201d, \u015e\u00fbra, 42\/40. \u21a9\ufe0e<\/a><\/li>
  4. el-En\u00e2m 6\/160. \u21a9\ufe0e<\/a><\/li>
  5. Konu hakk\u0131nda geni\u015f bilgi i\u00e7in bk.\u00a0Suat Erdo\u011fan, Kur\u2019an ve S\u00fcnnet I\u015f\u0131\u011f\u0131nda Su\u00e7-Ceza Uygunlu\u011fu (S\u00fcleymaniye Vakf\u0131 Yay\u0131nlar\u0131, 2021). \u21a9\ufe0e<\/a><\/li>
  6. et-T\u00e2h\u00e2, 20\/120. \u21a9\ufe0e<\/a><\/li>
  7. el-Bakara, 2\/36 Ayr\u0131ca bkz. el-A\u2019r\u00e2f, 7\/25. \u21a9\ufe0e<\/a><\/li>
  8. Y\u00fbsuf, 12\/12-93. \u21a9\ufe0e<\/a><\/li>
  9. el-En\u2019\u00e2m, 6\/146; en-Nis\u00e2, 4\/160, 161. Konuyla ilgili di\u011fer \u00f6rnekler i\u00e7in bk.\u00a0Erdo\u011fan, Kur\u2019an ve S\u00fcnnet I\u015f\u0131\u011f\u0131nda Su\u00e7-Ceza Uygunlu\u011fu. \u21a9\ufe0e<\/a><\/li>
  10. en-N\u00fbr, 24\/2-3. \u21a9\ufe0e<\/a><\/li>
  11. en-N\u00fbr, 24\/4. \u21a9\ufe0e<\/a><\/li>
  12. el-M\u00e2ide, 5\/33. \u21a9\ufe0e<\/a><\/li>
  13. Eb\u00fb Davud, \u201cHud\u00fbd\u201d, 12, \u201cLukata\u201d, 1; Nes\u00e2\u00ee, \u201cS\u00e2r\u0131k\u201d, 11, 12. \u21a9\ufe0e<\/a><\/li>
  14. Buhari, \u201cEdeb\u201d, 73; M\u00fcslim, \u201c\u0130man\u201d, 26, 111. \u21a9\ufe0e<\/a><\/li><\/ol>\n\n\n

    <\/p>\n","protected":false},"excerpt":{"rendered":"

    Prof. Dr. Suat ERDO\u011eAN (D\u00fczce \u00dcniversitesi \u0130l\u00e2hiyat Fak\u00fcltesi) Tarih\u00ee s\u00fcre\u00e7 i\u00e7erisinde \u00e7e\u015fitli d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131n\u0131n da etkisiyle \u015fekillenen farkl\u0131 yapt\u0131r\u0131m t\u00fcrleri, hakkaniyet ve adalet a\u00e7\u0131s\u0131ndan tart\u0131\u015fma konusu olmu\u015f ve sorgulanm\u0131\u015ft\u0131r. Ku\u015fkusuz bu sorgulamada cezalar\u0131n fail ve ma\u011fdurlar\u0131 a\u00e7\u0131s\u0131ndan \u00e7e\u015fitli mahrumiyetlere yol a\u00e7an niteli\u011finin pay\u0131 b\u00fcy\u00fckt\u00fcr. Avrupa\u2019da XVIII. y\u00fcz y\u0131l\u0131n sonlar\u0131na do\u011fru ba\u015flayan felsef\u00ee hareketlerle birlikte su\u00e7-ceza […]<\/p>\n","protected":false},"author":45,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"[{\"content\":\"Bu isimlendirme \u015fu ayetten m\u00fclhemdir. \u201cYapt\u0131klar\u0131na uygun bir kar\u015f\u0131l\u0131k olarak\u2026\u201d, en-Nebe, 78\/26.\",\"id\":\"43fe0685-2c32-4699-a8e2-00c915278e0c\"},{\"content\":\"el-En\u00e2m 6\/160; Y\u00fbnus 10\/27; en-Nahl 16\/126; el-Hac, 22\/60; en-Neml 27\/90; el-Kasas, 28\/84; el-M\u00fc\u2019min 40\/40;\u00a0e\u015f-\u015e\u00fbr\u00e2 42\/40.<\/span>\",\"id\":\"89df46ac-d088-4510-93f4-9fb53cf8f8cb\"},{\"content\":\"\u201cBir su\u00e7un kar\u015f\u0131l\u0131\u011f\u0131, ona uygun (misl) bir cezad\u0131r...\u201d, \u015e\u00fbra, 42\/40.\",\"id\":\"78591d67-60be-4594-bb80-0ba8a1b4b893\"},{\"content\":\"el-En\u00e2m 6\/160.\",\"id\":\"b9cb6f39-57ce-431c-a8a5-eb8f0e107fed\"},{\"content\":\"Konu hakk\u0131nda geni\u015f bilgi i\u00e7in bk.\u00a0Suat Erdo\u011fan, Kur\u2019an ve S\u00fcnnet I\u015f\u0131\u011f\u0131nda Su\u00e7-Ceza Uygunlu\u011fu (S\u00fcleymaniye Vakf\u0131 Yay\u0131nlar\u0131, 2021).\",\"id\":\"6de4f2ac-adcd-4859-afc8-4d2cd749cd22\"},{\"content\":\"et-T\u00e2h\u00e2, 20\/120.\",\"id\":\"d0670519-62fe-41c0-992d-645f9fd2a993\"},{\"content\":\"el-Bakara, 2\/36 Ayr\u0131ca bkz. el-A\u2019r\u00e2f, 7\/25.\",\"id\":\"68d6ad2b-1202-4392-be50-7fcf8bcf11aa\"},{\"content\":\"Y\u00fbsuf, 12\/12-93.\",\"id\":\"92df859f-7d45-4048-bd4b-65605eb97370\"},{\"content\":\"el-En\u2019\u00e2m, 6\/146; en-Nis\u00e2, 4\/160, 161. Konuyla ilgili di\u011fer \u00f6rnekler i\u00e7in bk.\u00a0Erdo\u011fan, Kur\u2019an ve S\u00fcnnet I\u015f\u0131\u011f\u0131nda Su\u00e7-Ceza Uygunlu\u011fu.\",\"id\":\"c8f689b3-dae7-4103-a34e-8e542e324ae3\"},{\"content\":\"en-N\u00fbr, 24\/2-3.\",\"id\":\"a0c49d31-0308-42c1-ad15-30af435a78dc\"},{\"content\":\"en-N\u00fbr, 24\/4.\",\"id\":\"280b29c7-a6f0-4922-beb2-56150bf86b8a\"},{\"content\":\"el-M\u00e2ide, 5\/33.\",\"id\":\"a31ff656-88c3-4dd8-bf61-dff14adbffc3\"},{\"content\":\"Eb\u00fb Davud, \u201cHud\u00fbd\u201d, 12, \u201cLukata\u201d, 1; Nes\u00e2\u00ee, \u201cS\u00e2r\u0131k\u201d, 11, 12.\",\"id\":\"b0c7f905-7375-474e-9593-bc394c53d063\"},{\"content\":\"Buhari, \u201cEdeb\u201d, 73; M\u00fcslim, \u201c\u0130man\u201d, 26, 111.\",\"id\":\"b0d666f2-bb63-4123-8b55-d7678bef0989\"}]"},"categories":[76],"tags":[59],"issue":[75],"class_list":["post-388","post","type-post","status-publish","format-standard","hentry","category-202608_1","tag-suat-erdogan","issue-agustos-2026"],"_links":{"self":[{"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=\/wp\/v2\/posts\/388","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=\/wp\/v2\/users\/45"}],"replies":[{"embeddable":true,"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=388"}],"version-history":[{"count":1,"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=\/wp\/v2\/posts\/388\/revisions"}],"predecessor-version":[{"id":389,"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=\/wp\/v2\/posts\/388\/revisions\/389"}],"wp:attachment":[{"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=388"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=388"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=388"},{"taxonomy":"issue","embeddable":true,"href":"https:\/\/ozgurcedergi.com\/index.php?rest_route=%2Fwp%2Fv2%2Fissue&post=388"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}