Nebevi Sünnet’teki Fıkhu’l-Cevâbirle İlgili Hadislerin Tahlili
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2024-06-26
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info:eu-repo/semantics/openAccess
Özet
Allah Teâlâ’nın hikmeti ve yarattıklarına olan merhameti, mucizelerin ve ilahi kudretin tecelli ettiği bir varlık olan insanın tabiatı itibariyle zayıf ve noksan yaratılmasını gerektirmiştir. İslam hukukundaki “Cevâbir ve Zevâcir” fıkhı meşruiyetindeki hikmet işte bu husustan kaynaklanmaktadır. Cenab-ı Hakk'ın veya kullarının haklarından ihmal edilenlerin telafisi için tesis edilmiş olan bu fıkhın “cevâbir” yönü eksiği tamamlamayı ve noksanı kemale erdirmeyi; hadlerde, keffaretlerde ve olası kötülükleri bertaraf etmek için konulmuş benzeri uygulamalarda karşılaştığımız “zevâcir” yönü ise yasaklama ve alıkoymayı gaye edinmiştir. Bu araştırma, “Cevâbir ve Zevâcir” fıkhını tanıtmayı ve onun meşruiyetinin ve hikmetinin çeşitli yönlerini açıklamayı hedeflemektedir. Araştırmamız aynı zamanda, bu fıkıh alanının kaidelerinin açıklanmasını ve bu alanın temellendirilmesinde başvurulan hadislerin incelenmesini, onların sened ve metin bakımından tenkit ve analizinin yapılmasını, onlardan çıkarılan sonuçların ortaya konmasını amaçlamaktadır. Araştırmacı, “Cevâbir ve Zevâcir” fıkhı kapsamında çeşitli hadis kaynaklarında yer alan ilgili delillerin incelenmesinde tam ve eksik tümevarım yöntemini izlemiştir. Ayrıca, delil hükmündeki sözkonusu rivayetlerin senet ve metinlerinin incelenmesi, tahriçlerinin yapılması ve sahihlik açısından derecelerini beyan edilmesi süreçlerinde tenkit ve tahlil yöntemini benimsemiştir. Araştırmacı şu sonuçlara ulaşmıştır: i) Kaçırılan ibadet, bir câbir (onarıcı amel) sayesinde telafi edilir. ii) Sözleşme şartlarına aykırılık, taksir veya sınırı aşmaktan kaynaklanan hasarların telafisi gereklidir. iii) Câbir, bedenî olabileceği gibi maddî veya manevî bir ibadet de olabilir. iv) Gerek ibadetlerde olsun gerekse de muamelâtta olsun; fıkıhta her bir câbirin aynı zamanda zecr (caydırma) yönü vardır. Nitekim, her zâcirin (caydırıcı amel) de bir cebr (onarma) yönü mevcuttur. v) “Cevâbir ve Zevâcir” fıkhının başlıca amaçları arasında kolaylaştırma, uzlaşma (tesâluh), zararların tazmini ve günahların bağışlanması sayılabilir. vi) “Cevâbir ve Zevâcir” alanıyla alakalı hadislerin sahihlik ve zayıflık bakımından dereceleri farklılık göstermektedir. vii) Bu alandaki bir hükmün delili, sahabeden veya tabiînden bir zâtın fetvasına kıyas olabilir.
The wisdom and mercy of Allah the Almighty towards his creations necessitated that human, a being in which miracles and divine power are manifested, is a creature in a weak and deficient nature. The wisdom in the legitimacy of Jawabir and Zawajir (Compensative and Preventive Acts), a field of Islamic law stems from this point. Jawabir side of this field, which is set to compensate for what is neglected from the rights of Allah or the persons, aims to complete the deficiency while Zawajir side, found in hudud, penances and similar practices to eliminate possible evils, aims at prohibition and forbiding. This research aims to introduce the Jawabir and Zawajir field of fiqh and explain various aspects of its legitimacy and wisdom. Our research also endeavours to explain the principles of this field of fiqh, to examine the hadiths, on which this field is based, to criticize and analyse them in terms of the sanad (chain of narrators) and the text, and to reveal the conclusions drawn from those analyses. The researcher followed the complete and incomplete induction method in examining the relevant proofs in various hadith sources within the scope of the field of Jawabir and Zawajir. In addition, he adopted the method of criticism and analysis in the processes of examining the sanads and texts of the narrations, which are deemed proof, conducting takhrij (verification) of the hadiths and ascertaining their degree of authenticity. The researcher has attained at the following conclusions: i) Missed acts of worship are made amends by a jabir (reparative act). ii) Making amends is required for damages arising from violation of the terms of the contract, any negligence or infringement. iii) Jabir can be physical, material, or spiritual act of worship. iv) Whether in worship or in social conducts; In fiqh, each jabir also has a zajr (prevention) aspect. As a matter of fact, every zajir (preventive act) also has a jabr (reparation) aspect. v) The main purposes of the Jawabir and Zawajir field of fiqh include facilitation, reconciliation (tasaluh), compensation for damages, and forgiveness of sins. vi) The hadiths related to the topic of Jawabir and Zawajir vary in the degree of authenticity and weakness. vii) The proof for a ruling in this field may be analogical reasoning (qiyas) based on a fatwa by a (sahabi) or (tabii)."
The wisdom and mercy of Allah the Almighty towards his creations necessitated that human, a being in which miracles and divine power are manifested, is a creature in a weak and deficient nature. The wisdom in the legitimacy of Jawabir and Zawajir (Compensative and Preventive Acts), a field of Islamic law stems from this point. Jawabir side of this field, which is set to compensate for what is neglected from the rights of Allah or the persons, aims to complete the deficiency while Zawajir side, found in hudud, penances and similar practices to eliminate possible evils, aims at prohibition and forbiding. This research aims to introduce the Jawabir and Zawajir field of fiqh and explain various aspects of its legitimacy and wisdom. Our research also endeavours to explain the principles of this field of fiqh, to examine the hadiths, on which this field is based, to criticize and analyse them in terms of the sanad (chain of narrators) and the text, and to reveal the conclusions drawn from those analyses. The researcher followed the complete and incomplete induction method in examining the relevant proofs in various hadith sources within the scope of the field of Jawabir and Zawajir. In addition, he adopted the method of criticism and analysis in the processes of examining the sanads and texts of the narrations, which are deemed proof, conducting takhrij (verification) of the hadiths and ascertaining their degree of authenticity. The researcher has attained at the following conclusions: i) Missed acts of worship are made amends by a jabir (reparative act). ii) Making amends is required for damages arising from violation of the terms of the contract, any negligence or infringement. iii) Jabir can be physical, material, or spiritual act of worship. iv) Whether in worship or in social conducts; In fiqh, each jabir also has a zajr (prevention) aspect. As a matter of fact, every zajir (preventive act) also has a jabr (reparation) aspect. v) The main purposes of the Jawabir and Zawajir field of fiqh include facilitation, reconciliation (tasaluh), compensation for damages, and forgiveness of sins. vi) The hadiths related to the topic of Jawabir and Zawajir vary in the degree of authenticity and weakness. vii) The proof for a ruling in this field may be analogical reasoning (qiyas) based on a fatwa by a (sahabi) or (tabii)."
Açıklama
Anahtar Kelimeler
Al-Sunnah Al-Nabawiyyah, Al-Fiqh, Al-jawabir, Al-Zawajir, Tâsil, Critique, Analyzing., Al-Sunnah Al-Nabawiyyah, Al-Fiqh, Al-jawabir, Al-Zawajir, Tâsil, Critique, Analyzing.
