Fıkıh usulü terminolojisinde şer‘î delillerin ikincisi olan Sünnet, Hz. Peygamber’den sâdır olan söz, fiil ve takrirleri ifade eden bir hüküm kaynağıdır. Hz. Peygamber’in bizler için güzel örnek olduğuna dikkatleri çeken, ona uymayı ve itaati emreden ayetler ile birlikte kendisine Kur’ân’ı açıklama görevinin verildiğini ifade eden ayetlerden Hz. Peygamber’e uymanın gerekliliği anlaşılmaktadır. İslâm hukukçuları belirli şartlar dâhilinde tespiti yapılan ve kaynağı risâlet olan sünnetin Müslümanlar için bağlayıcılık arz ettiği hususunda icma etmiştir. Bununla birlikte Hz. Peygamber’in yeme, içme, uyuma, giyinme ve oturup kalkma gibi insan tabiatının bir gereği olarak sergilediği davranışların yanı sıra ticaret, ziraat, ordu tanzimi ve savaşa dair kanaatleri, bir hastalığa ilaç tavsiye etmesi gibi teşrî nitelikli olmayan kişisel tecrübeleri de söz konusu olmuştur. İşte bu çalışmada, Kur’ân-ı Kerim’de Müslümanlar için en güzel örnek olduğu vurgulanan Hz. Peygamber’in teşrî nitelikli olmayıp insan tabiatının bir gereği olarak ya da kişisel tecrübe ve kanaatleri şeklinde kendisinden sâdır olan fiillerin sünnet kapsamında değerlendirilip değerlendirilemeyeceği ve bu tür fiillerin bağlayıcılık arz edip etmeyeceği konusu izah edilecektir.
Thus, in the second term of the word, the word of the word, the word of the word. The Prophet (peace and blessings of Allah be upon him) is the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace be upon him). by Hz. The Prophet (peace and blessings of Allah be upon him) said that the Qur’an is a good example for us, and that the Qur’an is a good example for us, and that the Qur’an is a good example for us, and that the Qur’an is a good example for us. The need to follow the Prophet is understandable. The Islamic law enforced the fact that the Sunnah, which was identified under certain conditions and the source of the righteousness, is obligatory for the Muslims. However, the Hz. As well as the behaviors that the Prophet shows as a necessity of human nature, such as eating, drinking, sleeping, dressing and sitting up, the trade, ziraat, army dancing, and war-related behaviors, the personal experiences that are unqualified, such as advising medication for a disease, have also been discussed. This is the best example of the Qur’an in the Qur’an for Muslims. The Prophet (peace and blessings of Allah be upon him) is not a prophet, but a prophet (peace and blessings of Allah be upon him) is a prophet (peace and blessings of Allah be upon him) and a prophet (peace and blessings of Allah be upon him).
In the terminology of Islamic legal theory (usûl al-fıqh), the Sunnah that is the Prophet’s words, acts and approvals, is the second source of legal provisions. The necessity of following the Prophet as a role model is deduced from the verses that remark his exemplary role for Muslims and command to obey and follow him as well as the verses, which indicate that he has duty of explaining the Qur’an. Islamic legists agreed (ijma) on that if the Sunnah is identified in certain conditions and if its source is prophethood, it is binding all Muslims. However, there are the Prophet’s humanely behaviours, such as eating, drinking, sleeping, dressing and sitting, as well as there are His experiential and non-legislative behaviours, such as trading, farming, military arrangements, opinions on war and advising a medicine for a disease. The Prophet was pointed out in the Qur’an as a good exemplary for all people. This study explains whether or not his non-legislative acts, humanly behaviours and personal experiential opinions is regarded as Sunnah and whether or not such acts would be binding all Muslims.
Alan : İlahiyat
Dergi Türü : Ulusal
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