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İslam hukukunu diğer hukuk sistemlerinden ayıran önemli yönlerinden biri bireylerin ibadet hayatlarını düzenlemesidir. Bu kapsamda ibadetler Kitap, Sünnet ve İcma çerçevesinde şekillenmiş ayrıntılarındaki hükümler hariç olmak üzere bütünüyle akıl yürütme faaliyeti olan kıyasa (ta‘lile) kapalı olarak (taabbudî) kabul edilmiştir. İbadetlerin ayrıntılarında ise kıyas ile hüküm beyan edilmesi tabii olarak görülmüştür. Zira naslar ibadetlerin ana çerçevesini çizerken bireylerin ibadet hayatında karşılaştığı bazı durumları ictihad alanına bırakmıştır. Bu manada araştırmamızda ibadet esnasında gerçekleştirilen ziyadenin mahiyeti ister taabbudî olsun ister ta‘lilî olsun ibadetin sıhhatine etkisi müstakil başlıklar altında değerlendirilmiştir. Bilindiği üzere ibadetler, zorunluluk (ferâiz) veya gönüllülük (nevâfil) esaslı olarak kategorize edilmektedir. Örneğin farz olan namazlar olduğu gibi nafile namazlar da vardır. Bu kapsamda çalışmamız, züht hayatını benimseyen sûfîlerin bir terbiye metodu olarak öngördüğü “nafile ibadetleri çoğaltma hatta aşırıya gitme” konularını kapsamı içerisinde görmemektedir. Bu çalışmanın kapsamını “ibâbât-ı mersûme” denilen, yapılış zamanı, şekli ve biçimi Allah (c.c.) ve Rasûlü (s.a.) tarafından belirlenmiş olan ibadetlerde yapılan ziyadeler oluşturmaktadır. İbadetlerde ziyade konusu, İslam hukukunun kazuistik yapısı gereği klasik fıkıh eserlerinde dağınık olarak ele alınmıştır. Bu çalışmayla ilgili konular hem sistematik olarak ele alınmış hem de ibadetin sıhhatine etki etmesi yönüyle ortak kurallar dizgesi (zâbıt) denemesi yapılmıştır. Bilindiği üzere zâbıt kavramı kâide kavramının kapsam olarak bir alt kategorisinde yer almaktadır. Bu manada kâide, “Hukukun temel ilkelerini yansıtan, farklı alanlardaki fer‘î meselelerin hükümlerini tamamen veya büyük oranda kuşatan tümel önerme” olarak tanımlanırken zâbıt “sadece bir konuya dair meseleleri kuşatan tikel bir önerme” olarak tanımlanır. Örneğin “Bir işten maksat ne ise hüküm ona göredir” kâidesi borçlar hukukundaki birçok akit türüne uygulanabilirken, “İcârede ma‘kūdun aleyh menfaattir” önermesi zâbıt olarak sadece icâre akdine dair bir önermedir. Çalışma konumuzla ilgili literatür hususunda ise şunlar ifade edilebilir: Öncelikle ibadetlerdeki ziyadeler ve bunların ibadetin sıhhatine etkisini doğrudan ele alan müstakil çalışma ile karşılaşılmamıştır. Çalışmada ifade edilecek olan zâbıt denemeleri konusunda ise klasik ve modern literatürde kavâid ve zavâbıtla alakalı olarak müstakil bir literatürün mevcudiyeti araştırmacıların malumudur. Her ne kadar bu eserlerde ibadetler alanında zâbıtlara işaret edilmiş olsa da bunlar ziyadeler hususunda değildir. Modern çalışmalarda ise ibadetler alanında zâbıtlarla ilgili Vâil b. Ahmed b. Ramazân el-Hems tarafından yüksek lisans tezi olarak kaleme alınan Muhtasaru’d-davâbıtı’l-fıkhiyye li ahkâmı fıkhı’l-ibâdât fî kitâb Nihâyetu’l-matlab li’l-İmâmi’l-Cüveynî isimli çalışma bulunmaktadır. Bu çalışmanın hem ziyadeler konusunda müstakil olmaması hem de Şâfiî doktrinin önemli eserlerinden birine dayalı olarak hazırlanmış olması, çalışma konumuzun kapsamıyla doğrudan ilgili olmadığını göstermektedir. Neticede bu araştırmamızın yeni yapılacak çalışmalara kapı aralamasını ümit ediyoruz. Çalışmamız kapsamında ele alınan başlıklar abdest, teyemmüm, ezan ve kamet, namaz, zekât ve oruç şeklindedir. Söz konusu başlıklar dört fıkıh mezhebinin görüşleri bağlamında değerlendirilmiştir. Şayet konuyla ilgili görüşler arasında bir tercih yapılacaksa bu hususa da ilgili yerde işaret edilmiştir. Bireyin namaz, tilavet secdesi, tavaf, Kur'an-ı Kerim’e dokunma, eline alma vb. ibadetleri abdestli olarak ifa etmesi zorunluluk (farz) olarak görülmektedir. Bu çerçevede abdest bir diğer ibadetin şartı olması yönüyle başlıca bir ibadet olup şartları ve sınırları naslarda belirlenmiştir. Dolayısıyla abdestte yapılan ziyadeler üzerinde ayrıntılı olarak durulmuştur. Ayrıca teyemmüm, herhangi bir nedenle suya ulaşılamaması nedeniyle abdest veya gusül alınamaması durumunda abdest yahut gusül yerine kaim olan bir ibadettir. Naslarda teyemmümün yapılmasıyla ilgili hükümlere ayrıntılı olarak yer verilmiştir. Teyemmümde temiz toprak aracılığıyla hadesten temizlenilmesi murad edilmektedir. Bu kapsamda teyemmüm niyetiyle eller toprağa vurulur (darb) ve yüz ve kollar bu tozla mesh edilir. Buradan anlaşılmaktadır ki niyet ve darb teyemmümün farzıdır. Konumuz çerçevesinde ise ellerin toprağa vurulması ve bununla yüzün ve kolların mesh edilmesinin sayısında yapılan ziyadelerle ilgili konular açıklanmıştır. Ezan ve kamette yapılan fazlalıklar hakkındaki konular şunlardır: Mevcut lafızlara sayısal olarak yapılan ekler ve lafız olarak yapılan ekler.
One of the important aspects that distinguish Islamic law from other legal systems is the regulation of individual worship lives. In this context, the worship is formed in the framework of the Book, the Sunnah and the Iqma; it has been accepted as closed (tabbudî), which is the activity of mindfulness, except for the provisions in its details. The judgment of the judgment is clearly revealed in the details. And when the people were to be worshipped, the people were to be worshipped, and when the people were to be worshipped, the people were to be worshipped. This is the reason why we do not have the right to do so, and that we do not have the right to do so, and that we do not have the right to do so, and that we do not have the right to do so, and that we do not have the right to do so. The worship of the worship of the worship of the worship of the worship of the worship of the worship of the worship of the worship. For example, there are prayers like the prayers of the farz. Our work in this scope does not see within the scope of the subjects that the Sufis who adopt the Züht life as an educational method foresee as "replicating the Naphile worship or even exaggerating". This work is covered by the time, the form and the form of God (c.c.) which is called "Ibbât-i mersûme". and the worship of the worship of the worship of the worship of the worship. The subject in the worship, due to the casuistic structure of Islamic law, has been discontinuously addressed in the classical fighters. This study has been discussed in a systematic manner and has been tested by the common rule of law in order to influence the health of the worship. As it is known, the concept of Zâbât is included in a subcategory as the cover of the Qur’an. In this sense, the paragraph is defined as "a general proposal that reflects the fundamental principles of law, which encompasses the provisions of fair matters in different fields in full or largely"; the paragraph is defined as "a simple proposal that encompasses matters concerning only one subject." For instance, "What is the purpose of a business is the judgment of it" can be applied to many kinds of acts in the law of debts, while the proposal "in the Icâre ma'kūdun is against interest" is just a proposal about the execution acts. As for the literature concerning the subject of our work, it can be expressed as follows: First of all, it has not been encountered with the special work that addresses the effects on the health of the worship. As for the trials that will be expressed in the study, the presence of a particular literature in the classical and modern literature in relation to cowardness and poverty is the knowledge of the researchers. And even if they are in this place, they are not in this place, they are not in this place. In the modern studies, there is a work called the Muhtasaru'd-Davabiti'l-Fikhiyye li ahkâmı fıkhı'l-Ibadât fî Kitab Nihâyetu'l-matlab li'l-Imâmi'l-Cüveynî by Vâil b. Ahmed b. Ramazân el-Hems as a master's thesis. The fact that this study is not both relevant to the facts and is prepared on the basis of one of the important works of the Shafi doctrine shows that it is not directly related to the scope of our work subject. We are hoping that this research will open the door to the new work. Our work is in the form of abdest, teyemm, ezan and kamet, prayer, zakat and fasting. Thus, the signs of the four-thirds are the signs of the four-thirds of the signs. If there is a choice between the topics on the subject, the subject is also marked on the subject. Do not touch the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, the Qur’an, and the Qur’an. Their prayer is forgiven, and they are forgiven. In this context, the abdomen is a condition of another worship, and its conditions and limits are determined. Therefore, it has been detailed on the grounds made in Abdest. In addition, the prayer is a prayer in place of prayer or prayer in case of no access to the water for any reason or because of no access to the water. I have given the details of the proceedings of my appointment. The cleansing is made through the clean soil. In this scope, my intention is to shoot the hands on the ground (darb) and the face and arms are melted with this powder. It is clear that the intention and depression are the presence of my tate. In the framework of our topic, the issues related to the shooting of the hands on the ground and with this the number of faces and arms are measured. Those who are in the midst and in the midst and in the midst and in the midst and in the midst and in the midst and in the midst and in the midst and in the midst and in the midst and in the midst.
One of the important aspects that distinguishes Islamic law from other legal systems is that it regulates individuals' lives of worship. Good servitude is possible by spending a whole life in the form of worship, in line with the Creator's orders. For this reason, moderation, not excess, was accepted as the basis in prayers. Therefore, a person who wants to be a good servant will reach this level by staying within the boundaries drawn by nass (the certain sources). In other words, a believer can be a good servant by staying within the limits declared by the Shari (God) in his life of worship. Here, in this study, the situation of worshiping of those who knowingly or unknowingly exceeded the limits determined by the Shari were evaluated. One of the important aspects that distinguishes Islamic law from other legal systems is that it regulates the worship life of individuals. In this context, prayers are shaped within the framework of the Book, Sunnah and Idjma; Except for the provisions in the details, the analogy (ta‘lil), which is an activity of reasoning completely, has been accepted as closed (ta'abbudī). It is considered normal to judge by analogy in the details of worship. Because while the nass (the certain sources) draws the main frame of worship; it has left some situations in individuals’ life to the field of idjtihād. In this study, the effect of the excess performed during prayer on the health of worship, whether determined by the nass or based on analogy, was evaluated under separate headings. The issue of excess in prayers has been scattered in classical fiqh works due to the casuistic nature of Islamic law. The issues related to this study were dealt with both systematically and a common system of rules (dhabit) was tried in terms of affecting the health of worship. As it is known, the concept of dhabit is in a sub-category of the concept of pedestal. In this sense, while it is defined as "the universal proposition that reflects the basic principles of the law and encompasses the provisions of individual issues in different fields to a large extent"; dhabit is defined as "a particular proposition encompassing matters of only one subject." For example, the principle "Decision is given according to a purpose" can be applied to many types of contracts in the law of obligations. However, the proposition "the subject is the interest in the lease contract” is a dhabit on the lease contract. The following can be stated regarding the literature on our subject: First of all, there has been no independent study directly addressing the excesses in prayers and their effects on the health of worship. On the subject of dhabit trials that will be expressed in the study, it is known by the researchers that there is a special literature related to kawāid and dhabit in the classical and modern literature. Although in these works habit are pointed out in the field of worship, they are not about excesses. In modern studies, there is a work titled Muhtasar al-dawāb al-fiqhiya li ahkām fiqh al-ibādāt fī kitāb Nihāya al-matlab li al-Imām al-Cuwaynī, written by Vāil b. Ahmad b. Ramazān al-Hams as a master's thesis on prayers in the field of worship. . This study is not exclusive to the subject of excesses and is based on one of the important works of Shafii doctrine. This situation excludes him from our subject. As a result, we hope that our research will facilitate further studies. The topics covered in our study; wudū, tayammum, adhān and iqāmah, prayer, zakāh and fasting. These headings were evaluated in the context of the views of four fiqh schools. If there is a choice between different views, this issue is also pointed out in the relevant place. It is seen as an obligation (fardh) for an individual to perform prayers, recitation, prostration, circumambulation, touching the Qur’an, and taking it in hand no breaking wudū. In this context, ablution is a major form of worship as it is a condition for another prayer, and its conditions and limits are determined in the nass. Therefore, the excesses in ablution are discussed in detail. In addition, tayammum is a worship to replace ablution or ghusl in the event that wudū or ghusl cannot be performed because water is not accessible for any reason. The provisions regarding tayammum are given in detail in the nass. It is intended in the act of tayammum to clean the dirt off oneself by clean soil. In this context, with the intention of tayammum, hands are hit on the ground (blow) and the face and arms are wiped with these dusty hands. It is understood here that it is fardh for tayammum to be valid to have started with intention in heart, and to have hit the hands on the ground. Within the framework of our topic, the excesses (ziyādah) in the number of hitting the hands and wiping the face and arms with the hands are explained.
Alan : İlahiyat
Dergi Türü : Uluslararası
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