Hiyel meselesi ve hadis edebiyatındaki yeri: Buhârî örneği
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Tarih
2024
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Hitit Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Müslümanların karşılaştıkları sorunları çözmek için başvurdukları alternatif yollar anlamına gelen hiyel, İslam düşünce tarihinde çok erken dönemlerden itibaren var olmuştur. Bu bağlamda Hz. Âdem'in oğulları Hâbil ve Kâbil arasında Allah Teâlâ'ya kurban takdim meselesiyle gündeme gelmiş olan bu usul, İslam öncesi Yahudilik ve Hıristiyanlıkta bazı mezvularda uygulandığı gibi Cahiliye Dönemi'nde de kimi meselelerde tatbik edilmiştir. Ayrıca Kur'an-ı Kerim'de bazı ayetlerde, Hz. Peygamber'in kimi yönlendirmelerinde ve sahâbenin de birtakım problemlere çözüm üretmelerinde hile-i şer'iyye örneklerine rastlanılmıştır. Bu usul, ilk defa çıkış yeri anlamındaki "mehâric" ismiyle Hanefîler tarafından kullanılmakla birlikte diğer mezhepler zaman zaman da olsa bu yönteme müracaat etmişlerdir. Dolayısıyla her ne kadar mezkûr yöntem Hanefîler'e nispet edilse de onlar bu durumu mutlak kabul etme yoluna gitmemişler, haramların helal yapıldığı ve bir hakkın zayi edilmesine sebep teşkil eden hileleri uygulama safhasına almamışlardır. el-Camiu's-sahîh'in bazı bölümlerini çeşitli gruplara cevap olsun diye telif eden Buhârî, eserinin hiyel kısmını da bu usulü kullanan Hanefîler'e yönelik rivayetler bağlamında kaleme almış bu doğrultuda o, hukukî tasarruflarda şekli esas alan ve bu şekilde de hileli işlemlerin geçerli olduğunu söyleyenlere karşılık teklifte niyetin dikkate alınması gerektiğini belirterek aykırı bir duruş sergilemiştir. Böylece mezkûr yaklaşımı ile hilenin sünnete muhalefet etmek manasına geldiğini belirtmiş ve bu hususun Müslüman ahlakına yakışmayacağını beyan etmiştir. İşte Buhârî tüm bu anlatılanlar çerçevesinde namaz, zekât gibi ibadetler; ihtiyaç fazlası suyun kullanımına engel olmak, hibeden dönmek, neceş, gasp edilen malın durumu, şüf'a hakkı, yetim kızların mehri, nikâhta yalancı şahitlik ve eşlerin birbirleri haklarına riayet etmeleri gibi muâmelat konularında başvurulan hilelerin dine aykırılığını göstermek üzere, ilgili konularda bâb başlıkları tertip etmiş ve tahric etmiş olduğu rivayetlerle de düşüncesini desteklemiştir.
In the history of Islamic thought, hiyel, which means alternative ways that Muslims resort to in order to solve the problems they face, has existed from very early periods. In this context, this method, which came to the agenda with the issue of offering sacrifices to Allaah between the sons of Hz Adam's sons Hâbil and Kâbil, was applied in some issues in the pre-Islamic Judaism and Christianity, as well as in some issues in the Jahiliyya Period. Moreover, in some verses in the Holy Qur'an, some of the Prophet's instructions and the Companions' solutions to some problems, examples of cheating-i shar'iyya have been encountered. Although this method was first used by the Hanafis with the name 'meh?ric' meaning the place of origin, other madhhabs also resorted to this method from time to time. Therefore, even though the aforementioned method is attributed to the Hanafis, they did not accept it as absolute, and they did not include in their practice the tricks that make the haram halal and cause the loss of a right. Al-Bukhari, who wrote some parts of al-Jami al-sah?h as a response to various groups, wrote the hiyel part of his work in the context of narrations against the Hanaf?s who used this method, and in this direction, he took a contrary stance by stating that the intention should be taken into account in the offer against those who based legal dispositions on form and thus said that fraudulent transactions were valid. Thus, with his aforementioned approach, he stated that cheating means opposing the Sunnah and that this is unworthy of Muslim morality. Within the framework of all this, al-Bukhari organised chapters on the related subjects and supported his opinion with the narrations he had narrated in order to show the unbelief of the tricks used in matters of worship such as prayer, zakat, preventing the use of surplus water, returning from the grant, necesh, the status of usurped property, the right of shuf'a, the mahr of orphan girls, perjury in marriage, and the respect of the rights of spouses to each other.
In the history of Islamic thought, hiyel, which means alternative ways that Muslims resort to in order to solve the problems they face, has existed from very early periods. In this context, this method, which came to the agenda with the issue of offering sacrifices to Allaah between the sons of Hz Adam's sons Hâbil and Kâbil, was applied in some issues in the pre-Islamic Judaism and Christianity, as well as in some issues in the Jahiliyya Period. Moreover, in some verses in the Holy Qur'an, some of the Prophet's instructions and the Companions' solutions to some problems, examples of cheating-i shar'iyya have been encountered. Although this method was first used by the Hanafis with the name 'meh?ric' meaning the place of origin, other madhhabs also resorted to this method from time to time. Therefore, even though the aforementioned method is attributed to the Hanafis, they did not accept it as absolute, and they did not include in their practice the tricks that make the haram halal and cause the loss of a right. Al-Bukhari, who wrote some parts of al-Jami al-sah?h as a response to various groups, wrote the hiyel part of his work in the context of narrations against the Hanaf?s who used this method, and in this direction, he took a contrary stance by stating that the intention should be taken into account in the offer against those who based legal dispositions on form and thus said that fraudulent transactions were valid. Thus, with his aforementioned approach, he stated that cheating means opposing the Sunnah and that this is unworthy of Muslim morality. Within the framework of all this, al-Bukhari organised chapters on the related subjects and supported his opinion with the narrations he had narrated in order to show the unbelief of the tricks used in matters of worship such as prayer, zakat, preventing the use of surplus water, returning from the grant, necesh, the status of usurped property, the right of shuf'a, the mahr of orphan girls, perjury in marriage, and the respect of the rights of spouses to each other.
Açıklama
Hitit Üniversitesi, Lisansüstü Eğitim Enstitüsü
