Görüntüleme
33
İndirme
12
Buhârî başta olmak üzere Kütüb-i Sitte müellifleri eserlerinde “Ölünün yerine oruç kazası” ve “Üzerinde nezr olduğu halde ölen kişi” meâlinde bâblar oluşturmuşlardır. Bu bâblarda, oruç borcu olduğu halde vefat etmiş bir kişinin yerine velisinin oruç tutmasını ifade eden merfû hadîsler nakledilmiştir. Bu rivâyetlerin bazısı Ramazân’ın kazası ve keffâreti ile sınırlandırılmadan mutlak bir ifade ile söylenmiştir. Bazısında ise bu orucun nezr olduğu geçmektedir. Bu rivâyetlere Hanefî Mezhebi’nin hicrî 2. asır İmâmları, İmâm Mâlik ve İmâm Şâfiî kitaplarında yer vermemişlerdir. Ahmed b. Hanbel ise bunları hem nakletmiş hem de hangi oruçlarda vefat edenin yerine tutulabileceğini beyân etmiştir. Bu çalışmamızda bu merfû hadîslerin nasıl ortaya çıktıkları ve sıhhat dereceleri incelenerek neden mezhep imâmlarının bu rivâyetleri delil olarak kullanmadıkları anlaşılmaya çalışılacaktır.
In the Book of the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, and the Holy Spirit. Those who have died in the place of the worship of the worship of the worship of the worship of the worship of God. Some of these rivages have been said with an absolute expression without limitation to Ramadan’s accident and keffari. But some of them have this post. There is no such thing as the book, the book, the book, the book, the book, the book, the book. Ahmed B. Hanbel said that he had both transmitted them and in which post he could be replaced by the dead. In this study we will try to understand how these merfue hadiths appear and how the health degrees are studied and why the religious imams do not use these rivages as evidence.
Sections with the meaning of “law fasting on behalf of a decedent” and “deceased person with an unkept vow” was composed in Kutub al-Sittah, notably that of Bukhari. In these section marfu hadiths stating a parent’s fasting for a person having died with fasting obligation was transferred. Some of these narratives was expressed unconditionally with any restriction like jurispuridence or penance of the Ramadan. In others, this fasting is mentioned as an obligation. H. 2nd century Hanafi’s Imam, Malik and Shafi was not stated these narratives. As to Ahmed b. Hanbel, he has both transferred these narratives and expressed opinion about which fasting is possible to fast on behalf of a deceased person. In this study, how these marfu hadiths appeared and what their validity level is will be examined and the reason why sect imams have not used these narratives as evidence will be tried to be understood.
Alan : İlahiyat
Dergi Türü : Ulusal
Makale Detay 
Benzer Makaleler
PDF Görüntüle
Dergi Bilgisi
Eseri Dinleyin
Alıntı Yap
Bu Sayfayı Yazdırın
Paylaş
Mendeley
