M\u00fcellif abdestin r\u00fck\u00fcnlerinden olan ayaklar\u0131n y\u0131kanmas\u0131n\u0131 incelerken, yukar\u0131daki us\u00fcl k\u00e2idesini ayaklar\u0131n mesh edilmesi hususunda selef aras\u0131nda vaki olan ihtilaf i\u00e7in kullanmakta ve ihtilaf\u0131n daha sonra meydana gelen icma sebebiyla kalkt\u0131\u011f\u0131n\u0131 beyan etmektedir .<\/p>\n Yolculukta iken ramazan orucunu tutman\u0131n h\u00fckm\u00fcnde sahabenin genelinin g\u00f6r\u00fc\u015f\u00fcn\u00fcn bunun cevaz\u0131 y\u00f6n\u00fcnde, baz\u0131s\u0131n\u0131n ise aksi y\u00f6nde oldu\u011fu belirtildikten hemen sonra bu kurala yer verilmektedir. B\u00f6ylece m\u00fcellif sahabe devrinden sonra meydana gelmi\u015f bir icmay\u0131 kastetmekte ve icman\u0131n, icma d\u0131\u015f\u0131nda kalan di\u011fer sahabe g\u00f6r\u00fc\u015f\u00fcn\u00fc devre d\u0131\u015f\u0131 b\u0131rakt\u0131\u011f\u0131na i\u015faret etmektedir .<\/p>\n A\u011f\u0131z h\u00fckmen bedenin d\u0131\u015f organlar\u0131ndand\u0131r. Yani \u015e\u00e2ri\u2019 Te\u00e2l\u00e2 boy abdestinde a\u011f\u0131z ve burunu bedenin d\u0131\u015f y\u00fczeyi h\u00fckm\u00fcnde k\u0131lm\u0131\u015ft\u0131r. Bu nedenle mazmaza ve istin\u015fak gus\u00fclde farzd\u0131r .<\/p>\n M\u00fcellif hades kavram\u0131n\u0131 a\u00e7\u0131klarken onu, hakiki ve h\u00fckmi olarak ikiye ay\u0131rm\u0131\u015f ve hakiki hadesi canl\u0131 insan bedeninden pis \u015feylerin \u00e7\u0131kmas\u0131 olarak a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n A\u011f\u0131z dolusu kusmak abdesti bozan bir durum olarak kabul edilmi\u015ftir. \u00c7\u00fcnk\u00fc a\u011f\u0131z\u0131n konumu bedenin d\u0131\u015f\u0131 say\u0131lm\u0131\u015ft\u0131r. Mideden gelen her \u015fey a\u011f\u0131za ula\u015ft\u0131\u011f\u0131nda abdesti bozan bir durum olarak kabul edilmi\u015ftir ve necaset h\u00fckm\u00fcndedir .Bu nedenle de namaz i\u00e7in yeniden abdest al\u0131nmas\u0131 zorunlu k\u0131l\u0131nm\u0131\u015ft\u0131r.<\/p>\n Teyemm\u00fcm suyun kullanma imkan\u0131 bulunmad\u0131\u011f\u0131 durumlar i\u00e7in me\u015fru k\u0131l\u0131nm\u0131\u015ft\u0131r. Teyemm\u00fcm\u00fcn me\u015fru olabilmesi i\u00e7in suyun bulunmamas\u0131 \u015fart addedilmektedir. \u00c7\u00fcnk\u00fc teyemm\u00fcm su ile abdest alman\u0131n yerine kaim k\u0131l\u0131nm\u0131\u015ft\u0131r. As\u0131l varken, onun yerine kaim k\u0131l\u0131nan me\u015fru de\u011fildir .<\/p>\n Abdestli olan cemaatin teyemm\u00fcml\u00fc imama uymas\u0131 hususunda \u0130mam Muhammed, teyemm\u00fcm\u00fcn abdestin yerine kaim oldu\u011fu fikrinden hareketle abdestli cemaatin teyemm\u00fcml\u00fc imama uymas\u0131n\u0131n hi\u00e7bir \u015fekilde caiz olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedir. Ebu Hanife ve Ebu Yusuf ise teyemm\u00fcm konusunda topra\u011f\u0131n sudan bedel olu\u011fu fikrinden hareketle abdestli cemaatin, teyemm\u00fcml\u00fc imama uymas\u0131n\u0131n su bulunmamas\u0131 \u015fart\u0131yla caiz oldu\u011fu y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015f\u00fc de zikredildikten sonra, bu iki g\u00f6r\u00fc\u015fe de delil olarak \u201casl\u0131n oldu\u011fu yerde halef kalmaz\u201d<\/strong> k\u00e2idesi getirilmek suretiyle abdestin oldu\u011fu yerde teyemm\u00fcm\u00fcn kalmayaca\u011f\u0131 veya suyun oldu\u011fu yerde topra\u011f\u0131n temizleyici h\u00fckm\u00fcn\u00fc yitirdi\u011fi m\u00fcellif taraf\u0131ndan a\u00e7\u0131klanmaktad\u0131r .<\/p>\n Bir ki\u015fi, namaz k\u0131lmaya ehil olmak i\u00e7in niyet ederek teyemm\u00fcm yaparsa veya abdestli olmak i\u00e7in teyemm\u00fcm yaparsa, yapt\u0131\u011f\u0131 i\u015f ge\u00e7erlidir. Bu durumda olan ki\u015fi her t\u00fcrl\u00fc namaz\u0131 k\u0131lar ve mescide girmek gibi her t\u00fcrl\u00fc ibadeti yapar. \u00c7\u00fcnk\u00fc en temel ibadeti eda i\u00e7in yap\u0131lan teyemm\u00fcmle onun d\u0131\u015f\u0131ndaki t\u00fcm abdest gerektiren ibadetlerin yap\u0131lmas\u0131 m\u00fcbah olur. Buradan hareketle m\u00fcellif \u015fu kural\u0131 ifade etmi\u015ftir: \u201c\u00c2l\u00e2 olana niyet edn\u00e2 olan i\u00e7in de ge\u00e7erlidir\u201d.<\/strong><\/p>\n Bunun aksi olan bir \u015feyin birimlerinin cinsine niyet etmek, o birimlerden olu\u015fan b\u00fct\u00fcn i\u00e7in de niyettir Cenaze namaz\u0131, tilavet secdesi, Kur\u2019an okuma i\u00e7in niyet eden ki\u015fi, abdestsiz eda edilemeyen her ibadeti eda edebilir. \u00c7\u00fcnk\u00fc, zikrettiklerimizin her biri namaz\u0131n bir birimi olu\u015fturur. M\u00fcellif ana kural\u0131 zikretmekl\u015fe beraber misalleri ikinci kural \u00fczerinden vermi\u015ftir .<\/p>\n Yani ihtimalli var olu\u015f, yakinen veya zahiren var olu\u015fa kar\u015f\u0131 herhangi bir olumsuzluk te\u015fkil etmeyece\u011fi gibi, h\u00fckmi bir de\u011fer de ta\u015f\u0131maz.<\/p>\n Suyu bulma \u00fcmidi, hi\u00e7bir zaman ki\u015finin teyemm\u00fcm ederek namaz k\u0131lmas\u0131na engel te\u015fkil etmez. \u00c7\u00fcnk\u00fc o an i\u00e7in aslolan suyun yoklu\u011fudur. Suyun varl\u0131\u011f\u0131 ise sadecce bir ihtimaldir. Varl\u0131\u011f\u0131 ihitimale ba\u011fl\u0131 olan su, zahiren sabit olan suyun yoklu\u011fu ve buna ba\u011fl\u0131 ahkama engel olu\u015fturmamaktad\u0131r .<\/p>\n Ebu Hanife ve Ebu Yusuf\u2019a g\u00f6re taharetin dayand\u0131\u011f\u0131 nesne g\u00f6z \u00f6n\u00fcne al\u0131narak, kural olarak \u015fu ifade kullan\u0131lm\u0131\u015ft\u0131r: Suyun yoklu\u011funda onun yerine ge\u00e7en (halef) toprakt\u0131r .<\/p>\n \u0130mam Muhammed ise namaz k\u0131lacak ki\u015finin abdestsizli\u011fini gidermek i\u00e7in yapaca\u011f\u0131 eylemi esas alarak bunu \u015f\u00f6yle ifade etmi\u015ftir: Abdestin imkans\u0131zl\u0131\u011f\u0131nda onun yerine ge\u00e7en (halef) teyemm\u00fcmd\u00fcr .<\/p>\n Necasetler bab\u0131nda necislerin \u00e7e\u015fitlerini s\u0131ralayan m\u00fcellif ba\u015fa bu kural\u0131 koyarak, kan, irin, a\u011f\u0131z dolusu kusmuk, hay\u0131z, istihaza kan\u0131, idrari d\u0131\u015fk\u0131 vb.lerini bu kural kapsam\u0131nda s\u0131ralamaktad\u0131r .<\/p>\n \u0130\u00e7ine necaset d\u00fc\u015fm\u00fc\u015f suyla al\u0131nan abdestle ilgili Hanef\u00ee fakihlerinin g\u00f6r\u00fc\u015flerini s\u0131ralayan m\u00fcellif, Kerh\u00ee\u2019nin g\u00f6r\u00fc\u015f\u00fcne delil olarak bu kural\u0131 zikredilmektedir. \u0130\u00e7ine pislik d\u00fc\u015fm\u00fc\u015f bir havuzdan abdest alan kimsenin kanaati pisli\u011fin etkisinin, havuzdan abdest ald\u0131\u011f\u0131 k\u0131sma ula\u015ft\u0131\u011f\u0131 \u015feklinde olu\u015fursa bu ki\u015finin bu oradan abdest almas\u0131 caiz de\u011fildir. \u015eayet kanaati pisli\u011fin etkisinin suyun bu k\u0131sm\u0131na ula\u015fmad\u0131 y\u00f6n\u00fcndeyse her iki durumda da ki\u015fide olu\u015fan zanna g\u00f6re h\u00fckmedilir. Kesin bilginin s\u00f6z konusu olmad\u0131\u011f\u0131\/olamayaca\u011f\u0131 durumlarda a\u011f\u0131rl\u0131kl\u0131 g\u00f6r\u00fc\u015f delil al\u0131n\u0131r .<\/p>\n Su hayvanlar\u0131, suda \u00f6lmeleri halinde necaset te\u015fkil etmemektedirler . Su d\u0131\u015f\u0131nda ba\u015fka bir s\u0131v\u0131 i\u00e7inde \u00f6lmeleri halinde ise Kerh\u00ee\u2019den nakledilen g\u00f6r\u00fc\u015fe g\u00f6re suyu necis etmeyen bu \u015feyler, suyun d\u0131\u015f\u0131nda ba\u015fka s\u0131v\u0131lar\u0131 da necis etmez .<\/p>\n Kuyular\u0131n necasetten ar\u0131nd\u0131r\u0131lmas\u0131nda, kuyudaki suyun tamam\u0131n\u0131n bo\u015falt\u0131lmas\u0131 icap eder de, su kayna\u011f\u0131n\u0131n kuvvetli olmas\u0131 sebebi ile suyun \u00e7\u0131k\u0131\u015f\u0131 kapat\u0131l\u0131p kuyu tam olarak bo\u015falt\u0131lamaz ise m\u00fcellifin tercih etti\u011fi g\u00f6r\u00fc\u015fe g\u00f6re, olu\u015fturulacak iki ki\u015filik bilirki\u015fi heyetinin kuyudaki mevcut su miktar\u0131n\u0131 belirleyen tahminleri do\u011frultusunda harfeket edilir ve verdikleri karara g\u00f6re yeterli miktarda su kuyudan \u00e7\u0131kart\u0131lmak suretiyle kuyu temizlenir. M\u00fcellif bilir ki\u015fiye ba\u015fvurma zorunlulu\u011funa delil olarak da bu k\u00e2ideyi kullanmaktad\u0131r .<\/p>\n Bu k\u00e2ide, sahabenin meshin cevaz\u0131na dair sahabe ittifak\u0131n\u0131 ve bu ittifak\u0131n icma oldu\u011funu, kesin delil h\u00fckm\u00fc ta\u015f\u0131d\u0131\u011f\u0131n\u0131 bildirmektedir.<\/p>\n M\u00fcellif namaz kitab\u0131nda ezan\u0131n h\u00fckm\u00fc konusunda Hanef\u00ee fakihlerinin ezan\u0131n m\u00fcekket s\u00fcnnet veya vacip olmas\u0131yla ilgili g\u00f6r\u00fc\u015flerini serdettikten sonra , m\u00fcekket s\u00fcnnetle vacibin yak\u0131n anlaml\u0131 kavramlar oldu\u011funu vurgulayan bu k\u00e2ideyi zikretmektedir .<\/p>\n M\u00fcellif namaza ba\u015flamak i\u00e7in niyetin \u015fart oldu\u011funu bildirmekte sonra da bu k\u00e2ideyi yazarak ibadetlerin niyetsiz sahih olmayaca\u011f\u0131n\u0131 net bir \u015fekilde ifade etmektedir .<\/p>\n M\u00fcellif namazda imam\u0131n Fatiha\u2019y\u0131 okumas\u0131ndan sonra imam ve cemaatin \u201camin\u201d duas\u0131n\u0131 a\u00e7\u0131ktan yap\u0131p yapmayacaklar\u0131 konusunu tart\u0131\u015ft\u0131ktan sonra sahih olan g\u00f6r\u00fc\u015f\u00fc beyan ederek sonu\u00e7ta bu k\u00e2ideyi bildirmektedir.<\/p>\n \u201cTa\u2019dil-i erk\u00e2n\u201d\u0131n h\u00fckm\u00fcne dair mezhep i\u00e7i ve di\u011fer g\u00f6r\u00fc\u015flerin serdedilmesinden sonra m\u00fcellif, Ebu Hanife ve \u0130mam Muhammed\u2019in ta\u2019dil-i erk\u00e2n\u0131n farz olmad\u0131\u011f\u0131 y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015flerini tercih etmektedir. Buna delil olarak \u00f6nce ilgili ayetlerdeki ruk\u00fb\u2019 ve secde laf\u0131zlar\u0131n\u0131n lugat manalar\u0131n\u0131, pe\u015finden de ta\u2019dil-i erk\u00e2n\u0131n a\u00e7\u0131l\u0131m\u0131 olarak g\u00f6r\u00fclen ruk\u00fb ve secdede tuma\u2019nine kavram\u0131n\u0131 bu fiillerde devam olarak a\u00e7\u0131klamaktad\u0131r. Halbuki emir, gere\u011fi tahakkuk ettikten sonra devam\u0131 gerektirmez. Ruk\u00fb ve secde emirleri de, ger\u00e7ekle\u015ftikten sonra devaml\u0131l\u0131k i\u00e7ermezler .<\/p>\n M\u00fcellif bu k\u00e2ideyi cemaatin saf d\u00fczeninin keyfiyetini a\u00e7\u0131larken, \u00f6n safta bo\u015fluk olmad\u0131\u011f\u0131nda tek ki\u015fi olarak en arka safa namaza durulmas\u0131n\u0131n mekruh olmayaca\u011f\u0131n\u0131 ifade sadedinde zikretmi\u015ftir. \u00c7\u00fcnk\u00fc, bu durumdaki ki\u015fi yan\u0131na duracak bir \u015fah\u0131s bulamayaca\u011f\u0131 gibi, \u00f6nden birini \u00e7ekmek de Hanef\u00ee mezhebinde \u201camel-i kesir\u201de girece\u011finden, bu ki\u015finin \u201cmazur\u201d say\u0131larak tek ba\u015f\u0131na safa durmas\u0131nda bir beis g\u00f6r\u00fclmemi\u015ftir .<\/p>\n Ki\u015finin seferilik h\u00fckm\u00fcn\u00fc kazanmas\u0131 i\u00e7in sadece yolculu\u011fa niyet etmesi yetmemekte, ayn\u0131 zamanda bulundu\u011fu yerle\u015fim biriminden ayr\u0131lmas\u0131 da \u015fart ko\u015fulmaktad\u0131r. Mezk\u00fbr k\u00fcll\u00ee k\u00e2ide de bu durumu teyit eder mahiyette zikredilmi\u015ftir .<\/p>\n M\u00fcellif, seferi olan bir ki\u015finin, vaktinde eda edemedi\u011fi bir namaz\u0131n kazas\u0131 i\u00e7in yine namaz\u0131n\u0131 zaman\u0131nda k\u0131lamam\u0131\u015f mukim bir imama uyarak seferi namaz\u0131n kazas\u0131n\u0131 k\u0131lamayaca\u011f\u0131n\u0131 belirtmektedir. \u00c7\u00fcnk\u00fc vakit i\u00e7erisinde mukim bir imama uyarak k\u0131ld\u0131\u011f\u0131 namaz, mukime iktida ile d\u00f6rt rekata ge\u00e7i\u015fi sahih g\u00f6r\u00fclerek, imam\u0131n namaz\u0131 gibi sahih g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Ancak vakit \u00e7\u0131kt\u0131ktan sonra k\u0131l\u0131nacak olan namaz ki\u015finin zimmetinde iki rekat olarak sabit oldu\u011fundan d\u00f6rt rekata ge\u00e7i\u015fi caiz g\u00f6r\u00fclmemi\u015ftir. Buradan hareketle de bu k\u00e2ide bildirilmi\u015ftir.<\/p>\n Binek \u00fczerinde namaz fasl\u0131nda, ya\u011fmur ve \u00e7amur hallerinde binek seyir halindeyken, binek \u00fczerinde farz namaz\u0131n caiz olmad\u0131\u011f\u0131n\u0131 belirten m\u00fcellif; e\u011fer binekten inmek m\u00fcmk\u00fcn de oturmak (ku\u2019\u00fbd) m\u00fcmk\u00fcn de\u011filse, ayakta imayla; oturmak m\u00fcmk\u00fcn de secde m\u00fcmk\u00fcn de\u011filse bu takdirde oturarak ima ile namaz\u0131n eda edilmesi gerekti\u011fini beyan etmekte buna delil olarak da \u201cy\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn sak\u0131t olmas\u0131 zaruret miktar\u0131ncad\u0131r\u201d k\u00e2idesini zikretmektedir .<\/p>\n Bu k\u00e2ide, demir alm\u0131\u015f olan bir gemide k\u0131l\u0131nan namazla ilgilidir. Namaz\u0131 k\u0131yam, ruk\u00fb ve secde erkan\u0131 ile k\u0131bleye y\u00f6nelerek k\u0131lmal\u0131d\u0131r. Seyir esnas\u0131nda k\u0131ble y\u00f6n\u00fc de\u011fi\u015ftik\u00e7e, namaz k\u0131lan \u015fah\u0131s da y\u00f6n\u00fcn\u00fc k\u0131bleye \u00e7evirmelidir. M\u00fcellif bu durumu \u015fu k\u00e2ideye bina etmektedir: \u201cGemi kara h\u00fckm\u00fcndedir .\u201d<\/p>\n M\u00fcellif, bayram namazlar\u0131n\u0131n vucup \u015fartlar\u0131n\u0131n, Cuma namaz\u0131n\u0131n \u015fartlar\u0131yla bir oldu\u011funu belirtmektedir. Ancak bir \u015feyin, bir \u015feye \u015fart olmas\u0131, o \u015feyin ondan \u00f6nce var olmas\u0131 veya onunla beraber ayn\u0131 anda var olmas\u0131n\u0131 gerektirmektedir. Bu sebeple bayram namazlar\u0131nda hutbe \u015fart de\u011fil s\u00fcnnettir. \u00c7\u00fcnk\u00fc bayram hutbesi namaz\u0131n \u015fart\u0131 de\u011fildir ve namazdan sonra eda edilir. Cuma hutbesi ise cuman\u0131n \u015fart\u0131ndan oldu\u011fu i\u00e7in namazdan \u00f6nce eda edilmektedir .<\/p>\n Bayram namazlar\u0131na giderken tekbir getirmenin h\u00fckm\u00fc s\u00fcnnet olarak a\u00e7\u0131klanmaktad\u0131r. Ancak bu tekbirlerin sesli mi yoksa sessiz mi yap\u0131lacva\u011f\u0131 hususunda mezhep i\u00e7inde ihtilaf bulunmaktad\u0131r. Kurban bayram\u0131 hari\u00e7 bu tekbirlerin sessiz yap\u0131lmas\u0131 y\u00f6n\u00fcndeki Ebu Hanife\u2019nin g\u00f6r\u00fc\u015f\u00fcn\u00fc tercih eden m\u00fcellif Kurban Bayram namaz\u0131na giderken ise tekbirlerin sesli olmas\u0131 gerekti\u011fini belirtmektedir. Zira zikirde as\u0131l olan a\u00e7\u0131ktan de\u011fil sessizlik k\u00e2idesidir. Ancak art\u0131 bir delil varsa sesli zikir yap\u0131l\u0131r.<\/p>\n Yani, bir \u015feyden aciz olan ki\u015fi o \u015feyle m\u00fckellef k\u0131l\u0131nmaz. Hastan\u0131n namaz\u0131 bab\u0131n\u0131n hemen ba\u015f\u0131nda m\u00fckellefin edaya g\u00fc\u00e7 yetirebildi\u011fi takdirde namaz\u0131n m\u00fckelleften asla d\u00fc\u015fmeyece\u011fi belirtilmektedir. Ne zaman ki m\u00fckellef, hastal\u0131k sebebiyle namaz\u0131n baz\u0131 ruk\u00fcnlerini eda edemez olur, o zaman bu ruk\u00fcnler m\u00fckelleften acizli\u011fi miktar\u0131nca d\u00fc\u015fer .<\/p>\n Ayn\u0131 k\u00fcll\u00ee k\u00e2ide, yolculukta iken yolcunun ve iyile\u015fmeden \u00f6nce hastan\u0131n \u00f6lmesi durumunda, bu ki\u015filere yolculuk ve hastal\u0131k sebebiyle tutamad\u0131klar\u0131 orucun kazas\u0131yla o anda m\u00fckellef olmad\u0131\u011f\u0131na delil olarak, orucu terketmeye sebep olan \u00f6z\u00fcr kalkmad\u0131k\u00e7a ki\u015fiye terk etti\u011fi oru\u00e7lar\u0131n kazas\u0131 gerekmez h\u00fckm\u00fcn\u00fc desteklemek i\u00e7in kullan\u0131lmaktad\u0131r .<\/p>\n Ruku ve secdeye g\u00fc\u00e7 yetiremeyen ki\u015finin, namaz\u0131n\u0131 oturarak \u00eem\u00e2 ile k\u0131lmas\u0131 gerekti\u011fi Hanef\u00ee mezhebi g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Buna kar\u015f\u0131n, \u0130mam-\u0131 \u015eafii\u2019nin ki\u015finin, namaz\u0131 \u00eem\u00e2 ile ayakta k\u0131lmas\u0131 gerekti\u011fi y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015f\u00fcne yer verilmi\u015f olup, k\u0131yam\u0131n bir ruk\u00fcn oldu\u011fu ve \u00f6z\u00fcrs\u00fcz sak\u0131t olamayaca\u011f\u0131 esas\u0131na dayand\u0131r\u0131lm\u0131\u015ft\u0131r. M\u00fcellif Hanef\u00ee anlay\u0131\u015f\u0131na g\u00f6re, ruk\u00fbya g\u00fc\u00e7 yetiremeyenin genelde k\u0131yama da g\u00fc\u00e7 yetiremeyece\u011fi varsay\u0131m\u0131ndan hareketle bu k\u00e2ideyi serdetmi\u015ftir .<\/p>\n \u201cY\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn sak\u0131t olmas\u0131 zaruret miktar\u0131ncad\u0131r \u201d kural\u0131yla da bu kuraldaki manaya, aciz kelimesi yerine zaruret kelimesi ile ba\u015fvurulmaktad\u0131r.<\/p>\n Hasta olan ki\u015fi g\u00fcc\u00fc yetti\u011fi s\u00fcrece namazdaki t\u00fcm zikirleri yerine getirmek zorundad\u0131r. Zira ruk\u00fb ve k\u0131yamdan acizlik hali zikre mani de\u011fildir.<\/p>\n Namaz\u0131n acizlik sebebiyle hastadan tamamen d\u00fc\u015fmesi durumunda, hastan\u0131n ge\u00e7en namazlar\u0131 kaza edip etmeyece\u011fi meselesi bu kural \u00e7er\u00e7evesinde cevapland\u0131r\u0131lmaktad\u0131r. Kaza namazlar\u0131 i\u00e7in kuralda zikredilen zorlu\u011fun, \u00e7okluk kavram\u0131yla a\u00e7\u0131kland\u0131\u011f\u0131 da g\u00f6r\u00fclmektedir. Zorlu\u011fa g\u00f6t\u00fcren, alt\u0131 namazl\u0131k \u00e7okluk s\u0131n\u0131r\u0131n\u0131n da sahabenin icmas\u0131 ile tesbit edildi\u011fi ayr\u0131ca m\u00fcellif taraf\u0131ndan belirtilmektedir .<\/p>\n M\u00fckellefin, ibadetini eda hususunda acziyeti varsa, miktar\u0131nca sak\u0131t olur. Bir acziyet s\u00f6z konusu de\u011fil ise ibadetin kamilen yap\u0131lmas\u0131 gerekir ki kazalarda da durum b\u00f6yledir: Kazaya kalma an\u0131ndaki acziyete itibar olunmaz, m\u00fckellefin ibadete ba\u015flama an\u0131ndaki durumu esas al\u0131n\u0131r.<\/p>\n M\u00fcellife g\u00f6re cemaatin farza ba\u015flamas\u0131 beklenirken, bir ki\u015finin nafile namaza durmas\u0131 halinde o ki\u015finin iki rekattan fazla bir namaz\u0131 eda etmekle m\u00fckellefiyeti olamaz.<\/p>\n Farz namaz\u0131n\u0131 tek ba\u015f\u0131na k\u0131lmakta olan bir ki\u015finin, bu namaz\u0131 cemaatle k\u0131lmak i\u00e7in bozmas\u0131 caizdir.<\/p>\n M\u00fckellef, ba\u015flad\u0131\u011f\u0131 namaz\u0131n e\u011fer \u00e7o\u011funu k\u0131ld\u0131ysa namaz\u0131n\u0131 bozmaz; namaz\u0131n\u0131 tamamlar. \u00c7\u00fcnk\u00fc bir \u015feyin \u00e7o\u011funu eda eden tamam\u0131n\u0131 eda etmi\u015f gibidir. Bu durumda da namaz\u0131 bozma ihtimali kalmam\u0131\u015ft\u0131r .\u201d<\/p>\n M\u00fcellifin verdi\u011fi misallerde de g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, \u201c\u00c7ok b\u00fct\u00fcn h\u00fckm\u00fcndedir\u201d k\u00fcll\u00ee k\u00e2idesi do\u011frultusunda namaz\u0131n yar\u0131s\u0131ndan fazlas\u0131, namaz\u0131n tamam\u0131 kabul edilmekte ve birden fazla mesele bu kurala g\u00f6re cevapland\u0131r\u0131lmaktad\u0131r.<\/p>\n Bu kural \u201cGenelde \u00e7o\u011funluk b\u00fct\u00fcn h\u00fckm\u00fcndedir\u201d ifadesiyle de yer almaktad\u0131r.<\/p>\n Hakimin, li’\u00e2n yapan taraflar hen\u00fcz lian\u0131 tamamlamadan, bo\u015fanmaya h\u00fckmetmesi durumunda bak\u0131l\u0131r; e\u011fer taraflar li’\u00e2n\u0131n \u00e7o\u011funu ifa etmi\u015flerse bu li’\u00e2n tam kabul edilir ve bo\u015fanma ge\u00e7erli k\u0131l\u0131n\u0131r. Semerkand\u00ee, serdetti\u011fi bu g\u00f6r\u00fc\u015fe delil olarak, i\u00e7tihadi meselelerde mezkur k\u00fcll\u00ee k\u00e2idenin cari oldu\u011funu beirtmektedir .<\/p>\n M\u00fcellif, Peygamber Efendimiz\u2019in (sallallahu aleyhi vesellem) vitr namaz\u0131 ile ilgili buyurdu\u011fu emrinden hareketle, vitr namaz\u0131n\u0131n k\u0131l\u0131nmas\u0131n\u0131n vacip oldu\u011funu bildirerek, bu k\u00e2ideyi zikretmi\u015ftir.<\/p>\n M\u00fcellif vitr namaz\u0131n\u0131n vacip olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcnde olan fakihlerin ictihad\u0131n\u0131 serdederken bu kural\u0131 \u00f6ne s\u00fcrerek vitr namaz\u0131n\u0131n s\u00fcnnet oldu\u011funun akli delilini ortaya koymaktad\u0131r. \u00c7\u00fcnk\u00fc, varit olan hadisler aras\u0131nda tearuz oldu\u011fu bildirilmektedir .<\/p>\n M\u00fcellif namazda vacibin edas\u0131 i\u00e7in farz\u0131n bozulmas\u0131n\u0131n caiz olmad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. Uygulamada, kunutu unutarak ruk\u00fbya giden kimsenin, bunu ruk\u00fbda iken hat\u0131rlamas\u0131 durumunda, ruk\u00fbyu iptal ederek k\u0131yama kalk\u0131p kunut duas\u0131n\u0131 okumas\u0131 caiz de\u011fildir. \u00c7\u00fcnk\u00fc vacibin edas\u0131 i\u00e7in farz\u0131n edas\u0131 iptal edilemez<\/p>\n Sehiv secdesinin s\u00fcnnet mi yoksa vacip mi oldu\u011fu hususunda, \u0130mam Muhammed\u2019in el- Asl\u2019da zikretti\u011fi g\u00f6r\u00fc\u015f\u00fc tercih etti\u011fini belirten Semerkand\u00ee, bu g\u00f6r\u00fc\u015f\u00fc dayand\u0131rd\u0131\u011f\u0131 s\u00fcnnet delilinden sonra ikinci olarak, bir \u015feyde devaml\u0131l\u0131k, onun vacip oldu\u011funa delildir, k\u00fcll\u00ee us\u00fcl k\u00e2idesini serdetmektedir .<\/p>\n \u0130badetin edas\u0131 esnas\u0131nda vaki olan ilk teredd\u00fctte yanl\u0131\u015fl\u0131\u011f\u0131n vukuu konusunda me\u015fakkat do\u011furan bir durum yoktur. \u00c7\u00fcnk\u00fc ki\u015finin ibadetinin her hangi bir rukn\u00fcn\u00fc edada meydana gelen ilk teredd\u00fct bir ger\u00e7e\u011fin tezah\u00fcr\u00fcd\u00fcr. Onun i\u00e7in ibadete ba\u015ftan ba\u015flan\u0131lacakt\u0131r. Ancak teredd\u00fctler s\u0131k s\u0131k vaki olursa o zaman ara\u015ft\u0131rma yap\u0131l\u0131r, ara\u015ft\u0131rma sonucunda ula\u015f\u0131lan kanaat her ne kadar zan ta\u015f\u0131sa da delil say\u0131lmaktad\u0131r. \u00c7\u00fcnk\u00fc me\u015fakkatin izalesi ancak ara\u015ft\u0131rma ile m\u00fcmk\u00fcnd\u00fcr<\/p>\n \u0130mam\u0131n sehiv secdesinin v\u00fccup sebebi, sehiv olarak tespit edildikten sonra, imama tabi olan cemaata sehiv secdesinin vacip olmas\u0131 i\u00e7in bir sebebe ihtiya\u00e7 duyulmaz.<\/p>\n Bu h\u00fckm\u00fcn l\u00e2hik\u00a0 ve mesb\u00fbk\u00a0 i\u00e7in de ge\u00e7erli oldu\u011fu, mezkur k\u00e2ide \u0131\u015f\u0131\u011f\u0131nda beyan edilmektedir .<\/p>\n Bunun anlam\u0131, imam namaz k\u0131ld\u0131r\u0131rken abdesti bozulursa, yerine ba\u015fkas\u0131 ge\u00e7er ve namaza kald\u0131\u011f\u0131 yerden devam eder. Muktedi olan cemaatin namaz\u0131 burada sa\u011fl\u0131kl\u0131d\u0131r ve ba\u015ftan sona kadar da imam tektir. Abdesti bozulan imam\u0131n yerine bir ba\u015fkas\u0131n\u0131n ge\u00e7mesiyle, mescidi terketmi\u015f olsun veya olmas\u0131n abdesti bozulan imam\u0131n imaml\u0131\u011f\u0131 da d\u00fc\u015fm\u00fc\u015f olur.<\/p>\n \u0130mam\u0131n namazdayken yerine birini ge\u00e7irmeden mescit d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131 durumunda cemaatin imams\u0131z kalmas\u0131 sebebiyle cemaatin namaz\u0131n\u0131n bozulaca\u011f\u0131 tek g\u00f6r\u00fc\u015f olarak nakledilirken, ayn\u0131 durumda imam\u0131n namaz\u0131n\u0131n bozulup bozulmayaca\u011f\u0131nda iki ayr\u0131 g\u00f6r\u00fc\u015ften bahsedilmektedir . Semerkand\u00ee, nakletti\u011fi iki g\u00f6r\u00fc\u015ften, me\u015fh\u00fbr olan\u0131; bozulmaz g\u00f6r\u00fc\u015f\u00fcn\u00fc tercih ettikten sonra buna dayanak olarak da bu k\u00fcll\u00ee kural\u0131 zikretmektedir .<\/p>\n M\u00fcellif bu k\u00e2ideyi, \u0130mam Muhammed\u2019in, imam namaz\u0131 terk etse, mescitten de \u00e7\u0131ksa ama saflar\u0131n olu\u015fturuldu\u011fu yeri hen\u00fcz terk etmemi\u015f olsa, cemaatin namaz\u0131 bozulmaz g\u00f6r\u00fc\u015f\u00fcn\u00fcn delili olarak bildirmektedir . Her ne kadar Semerkand\u00ee bu g\u00f6r\u00fc\u015f\u00fc tercih etmese de bu k\u00e2ideyle, imam mescidi terk etse dahi cemaatin saf tuttu\u011fu mekan\u0131 a\u015fmamas\u0131 durumunda cemaatin namaz\u0131n\u0131n bozulmayaca\u011f\u0131 sonucu ortaya \u00e7\u0131kmaktad\u0131r. M\u00fcellif ise bu kural\u0131n mescit d\u0131\u015f\u0131nda, a\u00e7\u0131k arazide ge\u00e7erli oldu\u011funu, ancak mescitin olmad\u0131\u011f\u0131 yerde saf tutulan mekan\u0131n mescit h\u00fckm\u00fcn\u00fc ald\u0131\u011f\u0131n\u0131, mescidin s\u00f6z konusu oldu\u011fu yerlerde ise bu kural\u0131n tatbik edilemeyece\u011fini beyan etmektedir .<\/p>\n \u0130mam, abdesti bozuldu\u011funda yerine biri kaim olursa cemaatin namaz\u0131 sahih olur. Ancak istihlaf, imam s\u00fctreyi a\u015ft\u0131ktan sonra olursa, o zaman cemaatin namaz\u0131 fasit olur.<\/p>\n Muhammed M\u00fccteba Emre, \u201cHanefi F\u0131k\u0131h Bilgini Semerkand\u00ee\u2019nin Tuhfet\u00fc\u2019l-Fukah\u00e2 Adl\u0131 Eserinde K\u00fcll\u00ee Kaideler\u201d adl\u0131 Y\u00fcksek Lisans Tezinden al\u0131nm\u0131\u015ft\u0131r.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Tuhfetu\u2019l-Fukah\u00e2\u2019 da k\u00fcll\u00ee k\u00e2idelerin kullan\u0131m \u015fekli ba\u015fl\u0131\u011f\u0131 alt\u0131nda a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z \u00fczere Semerkand\u00ee Tuhfe\u2019de pek \u00e7ok k\u00fclli kaideye yer vermektedir. M\u00fcellif abdestin r\u00fck\u00fcnlerinden olan ayaklar\u0131n y\u0131kanmas\u0131n\u0131 incelerken, yukar\u0131daki us\u00fcl k\u00e2idesini ayaklar\u0131n mesh edilmesi hususunda selef aras\u0131nda vaki olan ihtilaf i\u00e7in kullanmakta ve ihtilaf\u0131n daha sonra meydana gelen icma sebebiyla kalkt\u0131\u011f\u0131n\u0131 beyan etmektedir . Yolculukta iken ramazan orucunu …<\/p>\n","protected":false},"author":1,"featured_media":2694,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,410],"tags":[792,550,794,789,65,790,793,795,791],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2693"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2693"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2693\/revisions"}],"predecessor-version":[{"id":2696,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2693\/revisions\/2696"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2694"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2693"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2693"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2693"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}