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42
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15
Bu yazı nikâhta zikredilen denklik/kefâet şartları ve bunların fıkhî tesiri hakkındadır. Bu çerçevede denklik şartlarının ne olduğu ve bunların hukukî açıdan tesiri olup olmadığı ele alınmıştır. Yazının metaryallerini toplamak için ilgili klasik fıkhî ve diğer eserler derinlemesine araştırılmıştır. Tabiatıyla yeni çalışmalardan da istifade edilmiştir. Elde edilen bulgular sistemli bir şekilde tasnif edilerek yorumlamaya tabi tutulmuştur. Evklilikte denklik meselesine genellikle lüzûm şartı çerçevesinde temas edilmiştir. Buna göre evlilik akdinin bağlayıcı olabilmesi için denklik gerekli olmaktadır. İslam fakihleri evlilik akdinin bağlayıcı olabilmesi, diğer bir ifadeyle veli veya kıza fesih yetkisi vermekten hali olması için bazı vasıflar sıralamışlardır. Her bir şartta olmasa da genel olarak denkliğin nikâh akdinde şart olduğu hususunda çoğunluk görüş birliğine varmıştır. Bir fıkıh terimi olarak denkliğin evlilik akdi bağlamında, “erkeğin evlenmek istediği kadına çeşitli açılardan denk olması” şeklinde tanımlandığı söylenebilir. Denkliğin aslî tarafları erkek ve kızdır, ama akit esnasında kızın erkeğe değil, erkeğin kıza denk olması gerekli görülmüştür. Bu sebeple erkek, kendine denk olsun olmasın istediği herhangi bir kıza talip olup, kızın muvafakat etmesi halinde onunla evlilik akdi yapabilir. Öte yandan erkeğin kıza denk olmadığı bir durumda cari olan akdin feshi söz konusu olabilir. Nikâh akdinin feshini bizzat kadının kendisi talep edebildiği gibi veliler de talep edebilir. Fakihler feshe imkân veren vasıfları din, neseb, haseb, hürriyet, meslek, mal, yaş farkı ve kusurlardan hali olmak şeklinde sekiz mesele olarak zikretmiştir. Bu vasıflardan en önemlisi olarak zikredilen dinde dahi ihtilaf çıkmıştır. Nitekim az sayıda âlim nikâh akdinde kuruluş ve bağlayıcılık cihetinden denkliği hiçbir şekilde şart olarak muteber görmemiştir. Söz konusu âlimlerin denkliği kabul etmeyen görüşleri din kıstasının mahiyeti cihetinde bir sorun teşkil edebilidir. Din kıstası inanç farkı veya dindarlık yahut da her ikisini birlikte ihtiva etmektedir. Şu kadar var ki din farkından ötürü kadının erkeğe veya erkeğin kadına haram olduğu muhtelif durumlar nikâhın şartları arasında açıklanarak neticede Müslüman kadının kâfir bir erkeğe haram olduğunda âlimler ittifak etmiştir. Bu nedenle din kıstasını din farkı değil de dindarlık açısından ele almak daha isabetli bir yaklaşım olacaktır. Zikredilen deliller bağlamında denkliği kabul etmeyen fakihlerin görüşlerinin tercihe şayan olduğu söylenebilir. Buna göre denkliğe konu vasıfların fıkhî yönden bir tesiri olmadığı, bununla birlikte doğru eş seçiminde yol gösterici bir rol üstlendiği düşünülebilir.
This book is about the equality of the marriage and its famous assembly. This is a matter of what the legal conditions are and whether they are legal. Classical fiction and other works are thoroughly studied to collect the metals of the text. It has also been created by new works. The findings obtained are subject to systematic interpretation. The question of equality in household is often addressed in the framework of the luxury condition. It is necessary that the marriage act be compulsory. The Islamic Faiths have ranked some qualities for the condition that the marriage act may be binding, in other words, to give the wife or girl the authority of dissolution. Not in any case, but in general, the equality is required in the marriage agreement by the majority. As a fictional term, equality can be defined in the context of the marriage agreement as "equal to the woman the man wants to marry in various ways." The original sides of the equality are men and girls, but during the act the girl was considered to be equal not to the man, but to the girl. For this reason, the man may seek any girl that he wishes to be equal to himself, and if the girl agrees, he may make a marriage agreement with him. In other words, if a man does not have a girl, it may be the case with a man who does not have a girl. The marriage may be solved by the female, as it may be requested by the parent. There are eight kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds of kinds. This is the most important thing that has been revealed in the religion. Therefore, a small number of worshippers have not seen the worshippers and the worshippers of the worshippers. Those who do not accept the equality of the allies may be a problem in the mindfulness of the religion. It is believed or believed, or believed, or believed, or believed. As far as religious differences have led to the fact that a woman is prohibited to a man or a man is prohibited to a woman, the conditions of marriage are explained in the end of the Muslim woman is prohibited to a disbeliever. Therefore, it will be a better approach to addressing religious shortness rather than religious differences in terms of religion. It can be said that the opinions of the poor who do not accept equality in the context of the recorded evidence are preferred. According to the equality, it may be thought that the subject of the qualities is not a fictional approach, but that it takes a guidance role in the right choice of the spouse.
This article is about the conditions of equivalence in marriage and their fiqhi effect. In this context, it is discussed what the equivalence requirements are and whether they have legal effect. To collect the material of the manuscript, related classical fiqhi and other works have been investigated in depth. Naturally, new studies have also been utilized. The findings have been systematically classified and interpreted. The issue of equivalence in marriage is often addressed within the framework of the requirement. Accordingly, the equivalence is necessary for the marriage contract to be binding. The Islamic faqihs listed some qualifications for the marriage contract to be binding, which implies the parent or his/her doughter is not authorised the power of termination. They agreed that, even if not in every condition, the equivalence is a condition in the marriage contract. As a fiqhi term, it can be said that equivalence is defined as the man being equivalent to the woman he wants to marry in various respects, in the context of marriage contract. The main parties of the equivalence are man and woman, but during the contract it was deemed necessary that the man is equivalent to the woman, not the woman is equivalent to the man. For this reason, whether he is equivalent to the woman or not, the man can aspire to the woman and make a marriage contraction with her, if she is consent. On the other hand, if the man is not equivalent to the woman, the termination of the current contract may be in question. The termination of the marriage contract can be requested by the woman herself or by her parents. The faqihs have cited the qualifications that allow for termination as eight issues: religion, lineage, nobility, liberty, profession, property, age difference and state of imperfection. There has been no alliance of the scholars in any of these qualifications. On the contrary, there is a conflict even in the religion that is mentioned as the most important condition. As a matter of fact, a group of scholars who could be considered as minorities did not regard the equivalence as a condition of marriage in terms of establishment and binding. The opinions of these scholars who do not accept the equivalence may constitute a problem in the nature of the religious criterion. The criterion of religion includes the difference of religion or religiosity, or both. However, various situations are mentioned among the conditions of marriage, in which woman is forbidden to man or man is forbidden to woman because of the difference in religion, and eventually, the scholars agree that the a muslim woman is forbidden to a non-muslim (disbeliever) man. Therefore, it would be more appropriate to take the criterion of religion in terms of religiosity rather than religion difference. It can be said that the opinions of the faqihs who do not accept the equivalence in the context of the mentioned evidence are preferred. Accordingly, it can be considered that qualifications that are subject of equivalence have no fiqhi effect, however play a guiding role in choosing the right spouse.
Alan : İlahiyat
Dergi Türü : Ulusal
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