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İslâm yargılama hukukunda ilk devirlerden bu yana şahitlik bir ispat vasıtası olarak daima önemini korumuştur. Bunu Kur’an-ı Kerîm’de yer alan konu etrafındaki bazı âyetler yanında Hz. Peygamber’in bazı uygulamaları şekillendirmiştir. Şahitliğin İslâm hukukunda fıkıh ilminin çeşitli mevzularında olduğu gibi dini ve vicdani bir tarafının da varlığı dikkatleri üzerine çekmektedir. Buna göre insanlar tarafından şahitliğin yerine getirilmesinde gönüllü denetim sistemi ile orijinal bir özelliğe sahip olduğu görülür. Ayrıca şahitlerin taşımaları gereken bazı evsafın bulunup bulunmadığının tespiti yöntemleri ve bu konunun ele alınışı kaynaklarda tarihi bir gelişmenin varlığına işaret etmektedir. İslâm hukukçularının çoğunluğun kabulüne göre şahitlerin iyi hal sahibi oldukları tespit edilmelidir. Bu işleme, tadil veyahut tezkiye adı da verilmektedir. Tanık beyanı sonrasında, şahitte adalet sıfatının tespitine ilişkin bir soruşturma işlemi yapması, şahit hakkında zann-ı galib hasıl etmesi ve kararını ancak bundan sonra vermesi hakimin kendisinden beklenmektedir. Bu yöndeki uygulamaların ilk zamanlardan itibaren gelişme kaydederek Hz. Ömer’in uygulamalarında ve daha sonra Hanefî imamlarından İmam Ebû Yûsuf ile İmam Muhammed’in fetvalarında iyice teşekkül ettiği ve bu konuda kaynaklarda serpiştirilmiş vaziyette zengin bir bilginin bulunduğu gözlemlenir. Şahitlerin güvenilirliği hakkında yapılan araştırma ve tezkiye işleminin Hanefi Mezhebi ve Maliki mezhebi kaynaklarında daha güçlü şekilde savunulduğu ve zamanla da apayrı bir önem kazandığı görülür. Hanefiler genel manada fetvaya şahitlerin hallerinin araştırılması yönündeki imameynin / Ebu Yûsuf ile İmam Muhammed’in sözü edilen görüşünü kabul edip buna göre amel ettikleri ve yargıda işlettikleri gözlemlenir. Nihayet bunun Mecelle’de kanun haline getirildiği de herkesçe bilinmektedir. Medeni Kanunun kabulü ile Türk hukukunda şahitlere yemin verdirilmesi usulü ile yetinilmiş ve şahit soruşturulması usulü ilga olunmuştur. Burada kanun önünde herkesin tanık sıfatını haiz olduğu ön kabulünden yola çıkılmış tezkiye usulü askıya alınmıştır. Buna sebep olarak belli zorluk ve sıkıntılar gerekçe olarak gösterilmiştir. Buna mukabil günümüzde şahitlerin soruşturulmasının gereği ve bundan olumlu neticeler alınabileceği gerçeği basit bir bakışla öngörülebilmektedir. Mahkemelerde bilmeyerek ve istemeyerek yalancı şahitliklere dayalı kararlar verilmesinden böylece işin başında iken sakınmak mümkün gözükmektedir. İslâm hukukunda öz olarak denenmiş ve belli esaslara bağlanmış olan şahit soruşturulması usulü mevcuttur. Bilgisayar, internet ve yargı ağları gibi teknik iletişim araçlarından da yardım almak suretiyle mahkemelerin ve hakimlerin görevleri muhakeme usulü açısından daha verimli hale getirilebilir. Müslümanlıkta din, inanç, ibadet, hukuk, ahlak ve insan faktörü bütünleşmiş şekilde vazife görürler. Bu konunun / tezkiyenin, genel adaletin tahakkuk ettirilmesinde, mahkeme kararlarının doğru çıkmasında, yargı hatalarının asgariye indirilmesinde, kamu düzeninin tesisinde ve de toplumdaki bireyler arasında iyi ahlakın hakim olmasındaki rolü büyüktür. Ferdî anlamda dinî, ahlâkî, vicdanî otokontrol neticesinde; kamusal anlamda ise hakim tarafından bir gün soruşturulma endişesi neticesinde, toplumda suç, ceza ve kabahat oranlarında ister istemez istatistiksel açıdan düşüş meydana gelir.
Islam has always preserved its importance as a proof of testimony since the first periods of judgment law. The Qur’an says that the Qur’an is a part of the Qur’an, and the Qur’an is a part of the Qur’an. The Prophet has made some of his practices. The existence of a religious and conscientious side, as well as the existence of a religious and conscientious side in the Islamic law, attracts attention. According to this, it appears that people have an original feature with a voluntary control system in the performance of the testimony. Also, the methods of determining whether there are some cases to be carried by witnesses and the address of this issue indicate the existence of a historic development in the sources. The majority of Islamic lawyers have to accept that the witnesses are in good condition. This process is also referred to as a repair or repair. After the witness declaration, the judge is expected to conduct an investigation on the identification of the status of justice in the witness, to gain the assumption of the witness and to make its decision only after that. The development of these practices has been recorded in the early days of Hz. In the practices of Omar and then Hanefî imam Imam Abû Yusuf and Imam Muhammad had a rich knowledge in the facts of this, and in the sources of this had a rich knowledge. The research and the process of testimony on the reliability of witnesses appears to be stronger defended in the Hanefi Mezhebi and Maliki religious sources and has gained a minor importance over time. The judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment of the judgment. It is also known that it was finally made the law in Mecelle. According to the Turkish law, the approval of the Civil Law and the procedure of swearing to witnesses in the Turkish law have been satisfied and the procedure of investigation of witnesses has been challenged. Therefore, the law has been suspended by the proceedings of the proceedings of the proceedings of the proceedings of the proceedings of the law. This is due to some difficulties and difficulties. It is possible to predict the fact that the witnesses are being investigated and the positive outcomes can be taken from it with a simple look. It seems possible to avoid judgments based on false witnesses without knowing and without desire in the courts while in the beginning of the matter. In the Islamic law, the testimony of the testimony of the testimony of the testimony of the testimony of the testimony of the testimony of the testimony of the testimony of the testimony. By receiving assistance from technical means of communication, such as computer, internet and judicial networks, the tasks of courts and judges can be made more efficient in terms of judgment. In Islam, religion, faith, worship, law, morality and human factors are integrated. The role of this subject/thesis is great in the implementation of general justice, in the correct outcome of court decisions, in the minimization of judicial errors, in the establishment of public order and in the domination of good morality among individuals in society. As a result of religious, moral, conscientious self-control; as a result of public concern for the investigation by the judge, the rate of crime, punishment and misconduct in society is statistically decreased, whether or not.
Since the earliest times in Islamic jurisprudence, witness has always maintained its importance as a means of proof. In addition to some verses around the subject in the Qur'an, it was shaped by some practices of the Prophet Muhammad. As in various positions of Islamic law in fiqh, the existence of a religious and conscientious side of witnesses attracts attention. According to this, it is seen that the fulfillment of the witness by people has an original characteristic with the voluntary control system. Besides the determining methods of the presence of certain possessions that witnesses must cary and the handling of this issue in the sources points out an existence of historical developments. According to the acceptance of the majority of Islamic lawyers, witnesses should be found to have good morals. This process is also referred to as amendment or cleansing. After the witness declaration, the judge himself is expected to make an inquiry regarding the determination of the title of justice, to produce prevailing presumption about the witness and make his decision only after that. The practices in this direction have progressed from the earliest times, in the practice of Khalifa Omar and later in the fatwas of Imam Abu Yusuf and Imam Muhammad from Hanafi imams, and it is observed that there is a wealth of information scattered in the sources. It is seen that the investigation and cleansing about the credibility of the witnesses is defended more strongly in the sources of Hanafi Mezhebi and Maliki sect and has gained a distinct importance in time. In general, the Hanafi’s have observed the view of two imams / Abu Yûsuf and Imam Muhammad, and accept their mentioned view and operate it in the judiciary, when giving fatwa in the process of investigating the state of the witnesses. Finally this is also known by everybody that it is made law in Mecelle. With the adoption of the Civil Code, Turkish law was satisfied with the oath of witnesses and the procedure of witness investigation was dismissed. Here by pre-acceptance idea that in front of the law everyone has the title of being witnesses, the way of cleansing was suspended As a reason, certain difficulties and complaints are cited as justifications. Wheras, the fact that the requirement of the investigation of witnesses today and the fact that positive results can be obtained can simply be predicted. It is therefore seen possible in courts to avoid making decisions based on false witness statements unknowingly and unintentionally and thus being cautious at the beginning of the work. There is a procedure of witness investigation which is tried out in Islamic law and is connected to certain principles. With the help of technical communication tools such as computer, internet and judicial networks, the tasks of courts and judges can be made more efficient in terms of reasoning. In Islam, religion, faith, worship, law, morality and human factor perform an integrated task. The role of this issue is great in cleansing, in the realization of general justice, in the correctness of court decisions, in the reduction of judicial mistakes, in the establishment of public order, and in the well-being of good morals among individuals in society. A statistical decline occur willingly or unwillingly in the crime, punishment and misdemeanor rates in the society as a result of religious, moral and conscientious autocontrol in individual sense, and, as a result of fear of an investigation by the judge one day, in the public sense.
Alan : Eğitim Bilimleri; Filoloji; Güzel Sanatlar; Hukuk; İlahiyat; Sosyal, Beşeri ve İdari Bilimler; Spor Bilimleri
Dergi Türü : Uluslararası
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