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İslâm dini insanların kendisinde huzur bulacakları bir aile kurmalarına ve bunu mümkün mertebe devam ettirmelerine önem vermiştir. Bununla birlikte tarafların istediklerinde evlilik birlikteliğine son vermeleri de imkân dâhilindedir. Evlilik akdine son verme şekillerinden birisi de muhâle‘adır. Muhâle‘a tarafların anlaşarak boşanmalarına verilen isim olup Hz. Peygamber (s.a) döneminden itibaren Müslüman toplumlarda uygulanagelen bir boşanma şekli olmuştur. Hatta muhâle‘a o derece yaygın bir şekilde uygulanmıştır ki konuyla ilgili yapılan bazı çalışmalarda, görülen en sık boşanma şeklinin muhâle‘a olduğu söylenmiştir. Yine bazı araştırmacılara göre muhâle‘a davaları standart boşanma şeklinin bu olduğunu düşündürecek kadar yaygındır. Adana mahkeme kayıtlarında muhâle‘a akdini ifade etmek için hul‘ ve muhâle‘a lafızlarının kullanıldığı görülmektedir. Bu lafızlar kullanılırken tarafların muhâle‘a-i sahîha-i şer‘iyye ile hul‘ oldukları özellikle belirtilerek gerçekleşen akdin sahih ve hukuka uygun olduğu ifade edilmektedir. Nitekim mahkemeye müracaat eden kişilerin davalarının mahkeme tarafından dinlenerek muhatap alınmış olması aralarındaki nikâhın sahih olduğuna işaret etmektedir. Ayrıca kayıtlarda zevc-i dâhili, zevc-i nâkihi ya da zevc-i muhâli‘i şeklinde kullanılan zevc (koca) kelimesinin fasid bir evliliği îmâ edecek herhangi bir sıfattan ârî olarak kullanılması da bu birlikteliğin sahih olduğunu göstermektedir. Şer‘iyye sicillerinde talâktan daha çok muhâle‘a kayıtlarının mevcut olması kadının istemediği evlilikleri bu yolla sonlandırabildiğini göstermektedir. Ancak kocanın mehir, nafaka vb. sorumluluklardan kaçma düşüncesiyle karısını muhâle‘aya zorlama ihtimali de mevcuttur. Bununla beraber sosyal çevrenin kadın tarafından gelen bir boşanma talebinin kabulü için kocaya manevî baskı yaptığını ve neticede kocanın muhâle‘aya razı olduğunu söylemek daha doğru olur. Muhâle‘a kayıtlarının geçerli olması için hâkimin hükmüne ihtiyaç yoktur. Bununla birlikte muhâle‘a akitleri bazı saiklerle mahkeme defterlerine tescil ettirilmiştir. Hatta muhâle‘a akitlerinin talâk hükümlerine nispetle daha titiz bir biçimde kaydedildiği söylenebilir. Nitekim şer‘iyye sicillerinde yer alan muhâle‘a kayıtlarının talâk kayıtlarından çok daha fazla olması bunun bir göstergesi olarak kabul edilebilir. Muhâle‘a akitlerinin mahkemede tesbit ve kaydedilmesinin belki de en başat sebebi kocanın muhâle‘a yapıldığını tescil ettirerek ileride doğacak maddi ihtilafların önüne geçmek istemesidir. Böylece koca eski karısının daha sonra mehir, iddet nafakası ve varsa birikmiş evlilik nafakası borcunu talep etmesine engel olmaktadır. Çünkü mahkeme kaydının olmaması ya da ispat edilememesi durumunda kadınların muhâle‘a yaptıkları halde kocalarından mehir ve nafaka istemelerine mani bir durum bulunmamaktadır. Çalışma dâhilinde incelenen dönemde, Adana şer‘iyye sicillerine yansımış boşanma şekilleri arasında en yaygın olanı muhâle‘a akdidir. Öyle ki incelediğimiz defterler içerisindeki muhâle‘a kayıtları kocanın tek taraflı bir irade beyanıyla karısını boşamasına (talâk) ait kayıtlarının neredeyse iki katını teşkil etmektedir. Bu başlık altında Osmanlı hukuk tarihi boyunca bu denli yaygın olan muhâle‘a akdinin kuruluşu ve sonuçları ele alınmıştır.
The Islamic religion has promised people to establish a family in which they will find peace and keep it up to the possible level. If they wish, they will be able to end their marriage. One of the ways to terminate marriage is the Mahala. The name is given to the parties by agreement to divorce. The Prophet (peace and blessings of Allah be upon him) was the Muslim community’s most common form of divorce. It was even so widely applied to Mahala that in some studies on the subject, the most frequently seen form of divorce was to Mahala. Again, according to some researchers, the cases against Mahala are quite common enough to think that this is the standard form of divorce. The judgment of Adana is used in the records of the judgment to express his accords to Muhâle and Muhâle. These words are used to be stated that the parties are in accordance with the provisions of the law, and that they are in accordance with the provisions of the law, and that they are in accordance with the law. In fact, those who appeal to the court indicate that the cases of the court have been interrogated by the court and that the marriage between them is true. In the record, the use of the word “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc” or “zebc” in the form of “zebc”. The fact that there are more records in the sheriff records than in the talks to the muhaleh shows that the woman can end marriages that she does not want in this way. But the husband’s wrath, wrath, etc. It is also possible that the intention of escaping from responsibilities forced his wife to Muhaleh. However, it is better to say that the social environment has done spiritual pressure on the husband to accept a divorce request from the woman and that the husband is eventually satisfied with the Mahal. The judge does not need a judgment to be valid for his records. However, the judges of Mahal have been recorded in court records with a number of facts. It can even be said that the judgments of Muhammad were recorded more rigorously than the talks of Talk. In fact, it can be seen as an indicator that the records of the sher’s in the records of the Muhâle are much more than the talak records. The most important reason for the judgment and recording of the judges to Muhâle is that the husband is registered to Muhâle and wants to move forward to any material disputes that will arise in the future. So the former husband will prevent his wife from demanding the debt of the ex-wife, and if there is an accumulated marriage debt. For if there is no court record or no proof, there is no proof that the women do to the Mahala while they ask their spouses for mercy and refuge. In the study period, the most common of the forms of divorce reflected in the records of Adana Sheriff is the acts to Muhâle. So that the records in the book we study are almost twice the records of the husband’s unilateral will declaration of his wife’s divorce (talâk). Under this title, the establishment and results of the Act to the Mahal, which has been so widespread throughout the Ottoman law history, have been discussed.
Islam has given importance to the establishment of a family where people can find peace in themselves and to continue this as much as possible. However, it is also possible for the parties to terminate the marriage together if they wish. One of the ways to end the marriage contract is divorce by agreement. Negotiated divorce has been a form of divorce in Muslim societies since the time of the Prophet. Even divorce was so widespread that some of the studies on this issue were the most common form of divorce. According to some researchers, contract divorce cases are common enough to suggest that this is the standard form of divorce. In the Adana court records, it is seen that muhala‘a and hul‘ words are used to express the contracted divorce. When using these concepts, specifically determined that the couples dıvıded wıth “muhâla‘a-i sahîha-i şer‘iyye” and expressed that the agreement is valid and legal. As a matter of fact that the cases of the people who applied to the court were heard by the court and addressed to them indicates that the marriage between them is valid. Furthermore, the fact that the word zevc (koca), which is used as “Zevc-i dâhili”, “Zevc-i nâkihi” or “Zevc-i muhâli‘i” in records, does not include any adjustment implying an incorrect marriage, indicates that this marriage is valid. The fact that there are more mukhâla‘ah records than talâq in the qadi registers, shows that the woman can end up unwanted marriages in this way. However, there is also the possibility that the husband may force his wife to mukhâla‘ah with the idea of evading responsibility like nafaka, mehir, etc. However, it is more accurate to say that the social environment puts moral pressure on the acceptance of a mukhâla‘ah request from the woman and that the husband is willing to divorce. There is no need for the judgment of the judge to be valid for mukhâla‘ah acts. However, divorce acts were registered in court books with some motives. In fact, it can be said that mukhâla‘ah contracts are recorded more meticulously than the provisions of talâq. As a matter of fact that the muhâle‘a records are more than the records of talaq in the qadi registry (Sharia registers) can be accepted as an indicator of this. Perhaps the most important reason for the determination and recording of mukhâla‘ah contracts in the court is that the husband wishes to avoid future financial disputes by registering that the mukhâla‘ah was made. Thus, the husband prevents his ex-wife from demanding the debt of child support and accumulated marriage support. Because, if there is no court record or cannot be proved, there is no obstacle for women to ask for their mehir and nafaka from their husbands even though they are divorced. In the period examined in the study, the most common of divorce forms reflected in the kadi registers of Adana is contractual. So much so that the records of the mukhâla‘ah in the books we examined constitute almost twice the records of the husband's divorce (talâq) with a unilateral declaration of will. Under this title, the establishment and results of mukhâla‘ah contract, which is so widespread throughout the history of Ottoman law, will be discussed.
Field : İlahiyat
Journal Type : Ulusal
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