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Erkeğin kadına vereceği belirli bir bedel karşılığında belirli bir süre bir erkekle bir kadının karı-koca hayatı yaşamaları hususunda anlaşmaları şeklinde tanımlanan müt‘a nikâhı, İslâm öncesi Arap toplumlarında var olduğu bilinen bir evlilik çeşididir. İslam’ın ilk yıllarında müt‘a nikâhının Hz. Peygamber’in izniyle yapıldığı hususunda gerek Sünnî gerekse Şiî mezheplerin ittifakı bulunmaktadır. Konu hakkında yapılan ihtilaf ise Hz. Peygamber’in müt‘a nikâhının sonradan yasaklayıp yasaklamadığı hususunda ortaya çıkmaktadır. Sünnî fıkıh mezhepleri yanı sıra Şiî Zeydîyye ve İsmâilîyye fıkıh mezheplerine göre de İslâm’ın ilk yıllarında zaruret hallerinde geçici olarak izin verilen müt‘a nikâhı daha sonra yine bizzat Hz. Peygamber tarafından yasaklanmıştır. Ca’ferîler’e göre ise Hz. Peygamber, verdiği bu izni hiçbir zaman yasaklamamıştır. Müt‘a nikâhını meşru gören Ca’ferîler’in konu hakkında ileri sürdüğü delillerin başında Nisâ sûresi 24. ayeti yer almaktadır. Bu ayetin yanı sıra başvurdukları deliller arasında Hz. Peygamber ve imamlardan gelen rivayetler de bulunmaktadır. Müt‘a nikâhının kabul edenlerle reddedenler arasında tartışma konularının başında Ca’ferîler’in dile getirdiği müt‘a nikâhının gerek ayet gerekse hadislerle meşru kılınmasına karşın Hz. Ömer’in bu nikâhı yasaklaması ile Hz. Peygamber döneminde yapılan müt‘a nikâhı ile Ca’ferîler’in kabul ettiği müt‘a nikâhı arasındaki farklılıktır. Sünnî mezheplerin yanı sıra Zeydîyye mezhebi de Hz. Peygamber zamanında yapılan müt‘a nikâhının velinin gözetiminde iki şahidin huzurunda yapıldığı yönündeyken Ca’ferîler, müt‘a nikâhında veli ve şahitleri gerekli görmemektedirler. Onlara göre küçükler dışındaki kadınlar velilerinin izin veya icazetine ihtiyaç duymaksızın müt‘a nikâhında taraf olabilirler. Bu çalışmamızda Şiî fıkıh mezheplerinden Ca’feriyye, Zeydiyye ve İsmâiliyye’nin müt‘a nikâhı hakkındaki görüşleri ele alınarak incelenecektir.
The marriage of a man, defined as the agreements between a man and a woman for a certain period of time in respect of the marriage life, is a known form of marriage that exists in pre-Islamic Arab communities. In the first years of Islam, he was married. 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). The dispute on the subject is HZ. The Prophet (peace and blessings of Allah be upon him) said that the marriage was prohibited or not. In the first verse of the Qur’an, the Qur’an was revealed in the first verse of the Qur’an, and the Qur’an was revealed in the first verse of the Qur’an, and the Qur’an was revealed in the first verse of the Qur’an, and the Qur’an was revealed in the first verse of the Qur’an. Prohibited by the Prophet. According to Ca’ferîl, Hz. The Prophet has never prohibited that permission he has given. In the first verse of the Qur’an, the Qur’an says that the Qur’an is the Qur’an, and the Qur’an is the Qur’an, and the Qur’an is the Qur’an, and the Qur’an is the Qur’an, and the Qur’an is the Qur’an. In addition to the signs of the Qur’an, the Qur’an is The Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him). In the words of the Prophet (peace and blessings of Allah be upon him) and the words of the Prophet (peace and blessings of Allah be upon him) in the words of the Prophet (peace and blessings of Allah be upon him) in the words of the Prophet (peace and blessings of Allah be upon him) in the words of the Prophet (peace and blessings of Allah be upon him). The prohibition of this marriage is prohibited. The Prophet (peace and blessings of Allah be upon him) was the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace be upon him). In addition to the worship of the worship of the worship of the worship of the worship. The Prophet (peace and blessings of Allah be upon him) said that the two men who had been married to the Prophet (peace and blessings of Allah be upon him) had not seen the two men who had been married to the Prophet (peace and blessings of Allah be upon him) and had not seen the two men who had been married to the Prophet (peace and blessings of Allah be upon him). They say that women, except the little ones, may be part of the marriage without the permission or permission of their parents. In this work we will be examining the views of the Shi'i fighters from Ca'feriyye, Zeydiye and Ismailiye about the marriage of the Muth.
Muta (temporary) marriage, which is defined as a man and a woman agreeing to live a husband-and-wife life for a certain period of time for a certain price to be given to the woman, is a type of marriage known to exist in pre-Islamic Arab societies. It is accepted by both Sunni and Shiite sects that muta marriage was legalized with the permission of the Prophet Muhammad (peace be upon Him) in the first years of Islam. The dispute over the subject arises as to whether the muta marriage was later banned by Prophet Muhammad. According to the Sunni fiqh sects as well as the Shiite Zaydiyye (Zaidi) and Ismaili fiqh sects, muta marriage, which was temporarily allowed in the first years of Islam in case of necessity, was later banned by Prophet Muhammad himself. According to the Jafarites, the Prophet never banned this permission. The 24th verse of the An-Nisa surah (meaning: The Women) is one of the evidences put forward by the Jafarites, who consider muta marriage is permissible. In addition to this verse, among the evidences they use are the rumors from the Prophet and Imams. The most important issues of discussion between those who accept and refuse muta marriage is that -which is expressed by the Jafarites- despite the fact that the muta marriage is legitimized by both verses and hadiths, Umar ibn al-Khattab's prohibition of this marriage, and the difference between muta marriage performed in the time of the Prophet and the muta marriage accepted by the Jafarites. In addition to the Sunni sects, the Zaydiyye sect agrees that the muta marriage should be performed in the presence of two witnesses and under the supervision of the parental guardian during Prophet Muhammad’s era, while the Jafarites did not consider the parental guardians and witnesses are necessary for muta marriage. According to them, women who are not minors can be parties to the muta marriage without the permission or ratification of their parents. In this study, the views of Jafarite, Zaydiyye and Ismaili sects of Shiite fiqh about the muta marriage will be examined.
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