Serahsi’de ilim-zan bakımından şer’i deliller ve yoruma yansımaları

Serahsî delilleri, içerdiği bilginin karşı ihtimali bütünüyle bertaraf edip etmemesi ölçütünden hareketle ilim gerektirenler, zan gerektirenler şeklinde tasnif eder. Kitap, mütevatir sünnet, Hz. Peygamber'den (s.a.s.) bizzat işitilen bilgi ve icmâ, ilim gerektiren delillerdir. Haber-i Vâhidler, zan gerektirmekle birlikte gereğiyle amelde bulunmak vâciptir. Delillerin yorumlanması ve hüküm istinbadında zan gerektiren deliller, ilim gerektiren delillerin denetimine tabi kılınır. Bu metodik tavır, teâruzu'l-edille, tahsis, nesih ve nassa ziyâde gibi yorum şekillerinin tamamında belirleyicidir.

Sarakhsi classifies Islamic legal sources as either ‘certainty-bearing’ or ‘doubt-bearing’ based on Whether the information it contains eliminates the opposite possibility or not. The Qur’an, collective memory of prophetic practice (sunna mutawatira), knowledge obtained directly from the Prophet (pbuh) and concensus (ijma) are legal sources that bear certainty (‘ilm). However, single reports (Khabar al-Wahid) need to be treated with doubt (zann) and it is compulsory (vajib) to act accordingly. During the interpretation of legal sources and extraction of legal rulings, legal sources that bear doubt are being Sarakhsi classifies Islamic legal sources as either ‘certaintybearing’ or ‘doubt-bearing’ based on Whether the information it contains eliminates the opposite possibility or not. The Qur’an, collective memory of prophetic practice (sunna mutawatira), knowledge obtained directly from the Prophet (pbuh) and concensus (ijma) are legal sources that bear certainty (‘ilm). However, single reports (Khabar al-Wahid) need to be treated with doubt (zann) and it is compulsory (vajib) to act accordingly. During the interpretation of legal sources and extraction of legal rulings, legal sources that bear doubt are being supervised and dominated by the sources that have certainty in their nature. The methodological approach is characteristic in classical issues like mutual contradiction of proof-texts (taarudh al-adillah), takhsis, abrogation (naskh), in addition to the text (ziyada ala al-nass).