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Geçmişten günümüze bazı güçlü devletler gerek ekonomik gerekse siyasî çıkarları için geri kalmış ya da gelişmekte olan ülkelerde savaş, kargaşa ve terörü desteklemektedir. Bunun sonucunda bütün dünyada yaşanan terör olaylarına karşın, İslâm dini, iman edenlere iyiliği yaygınlaştırma ve kötülükten alıkoyma (el-emru bi’l-ma’rüf ve’n-nehyu ani’l-münker) görevini vermiştir. İslam hukukunun “zarûriyyat-ı hamse” kapsamında korunmasını istediği değerleri (can, mal, nesil, akıl, din) düşmana karşı korumak için yapılan savaş, Allah yolunda savaştır. Bu değerlerle birlikte, millet ve vatanı korumak için tevhid uğrunda canlarını feda ederek ölümsüzleşenlere şehit, şehitlerin geride bıraktıkları birinci derecede yakınlarına ise şehit ailesi denilmiştir. İslâm hukukunun ekonomik, sosyal ve hukuk alanlarına dair koyduğu ilkeler ve aldığı tedbirlerle toplumun her kesimini kucaklama ve koruma amacı doğrultusunda koruyup gözettiği sosyal ve manevî risk kapsamında olan toplum kesimlerinden birisi de şehit aileleridir. Bu çalışmamızda, öncelikle İslâm hukukunda şehit ve şehitliğin kavramsal çerçevesi, önemi ve hukukî dayanakları ele alınmıştır. Peşinden de din ve maneviyat ilişkisi ve manevi temelli sosyal korumadan bahsedilmiştir. İslâm hukukuna göre şehit ailelerinin manevî temelli sosyal korumalarının tanımı, konusu, amacı, temel ilkelerine imkânlar nispetinde yer verilmeye çalışılmıştır. İslâm hukukuna göre manevi temelli sosyal koruma kapsamında şehit ailelerinin, Allah’la ve çevrelerindeki diğer insanlarla ilişkileri, yaşamları boyunca maneviyatla kurdukları ilişki ile doğru orantılıdır. Böylece, tevekkül, teslimiyet, sabır ve rıza boyutuyla manevi mesajları dikkate alan şehit yakınları, hem kaybettikleri şehidin yakını olmalarından dolayı gurur duyacaklar, hem de sosyal hayattan kopmadan, kendi ruh dünyalarıyla barışık, aslî görevlerine devam edebileceklerdir.
From the past to the present, some powerful states support war, confusion and terrorism in countries that are either behind or in development for their economic or political interests. Thus, despite the terror events that occur throughout the world, Islam has given the faithful the duty to spread the good and prevent from evil (el-emru bi'l-ma'ruf and n-nehyu ani'l-münker). The war made to protect against the enemy the values which the Islamic law wants to be protected within the framework of "zarûriyat-i hamse" is the war on the way of Allah. With these values, those who sacrificed their lives in order to protect the people and their hometown by sacrificing their lives by sacrificing their lives by sacrificing their lives by sacrificing their lives by sacrificing their lives by sacrificing their lives by sacrificing their lives by sacrificing their lives by sacrificing their lives by sacrificing their lives by sacrificing their lives. The principles and measures established by Islamic law on the economic, social and legal spheres and the measures taken by them are one of the social and spiritual risks under which they protect and observe each section of society in accordance with the purpose of covering and protecting. In this work, we first discussed the conceptual framework, importance and legal bases of martyrdom and martyrdom in Islamic law. It has also been discussed about the relationship between religion and spirituality and spiritual-based social protection. According to the Islamic law, the definition, subject, purpose, and basic principles of the spiritual-based social protection of the martyr families have been tried to be placed in proportion to the possibilities. According to the Islamic law, the relations of the martyr families, with God and other people around them, in the context of spiritual-based social protection, are properly proportionate to the relationship they have established with spirituality throughout their lives. Thus, the victims of the martyr who take into account the spiritual messages with the extent of confidence, surrender, patience and consciousness, will be proud of being close to the martyr they have lost, and will be able to continue their mission in peace with their own spiritual worlds, without breaking from social life.
Some developed countries had been supporting the wars, conflicts and terrors in backward or developing countries for their economic and political interests. Against these terror incidents all over the world, the religion of Islam has assigned the believers the duty of spreading the good and preventing the bad (al-amru bi’l-ma’ruf ve’nahyu ani’l-munkar). The war against the enemies to preserve the values that Islamic law demand in the context of “zaruyyat-ı hamse (life, property, intellect, lineage, religion)” is the in the path of Allah. Those who sacrificed their lives for these values as well as for their nation and homeland as required by Allah and became immortal are called martyr and, their first degree relatives are called martyr’s family. The family of martyr is one sect of the society under the social and moral risk that Islamic law targets in its broader principles and measures for economic, social and judicial fields to embrace and protect all society. In this paper, primarily, conceptual framework, importance and judicial bases of martyr and martyrdom are dealt with, followed by the religion-spirituality relation and spiritual based social protection. The definition, subject, aim and main principles of spiritual based social protection of martyr’ families are explored according to Islamic law. Accordingly, it is explained that relationships of martyr’s families under the social protection with Allah and other people around are parallel with their spiritual life. It is stressed that the relatives of martyr will increasingly feel the proud of being the victim’s relative along the lines of spiritual thoughts of consent, obedience, patience, and submission, and will also continue on their principal duties in peace with their spiritual world, without departing from social life.
Alan : Eğitim Bilimleri
Dergi Türü : Ulusal
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