Oruç Keffâretinin hükmü ve Şer‘î Vasfı
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Tarih
2024
Yazarlar
Dergi Başlığı
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Yayıncı
Aksaray Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Başlanan Ramazan orucunun bir mazeret bulunmaksızın bozulması haramdır ve böyle orucu bozan kişi günahkâr olur. Bu durumda oruç bozan kişinin günahtan kurtulabilmesi için keffâret meşru kılınmıştır. Hanefî ve Mâlikîlere göre bilerek ve isteyerek, bir mazeret bulunmaksızın herhangi bir şeyle; Şâfiî ve Hanbelîlere göre ise cinsel ilişkiyle Ramazan orucunun bozulması durumunda, orucu bozan kişi keffâretle yükümlü olur. Keffâret, Hanefîlere göre ceza yönü ağır basan bir müeyyide iken, Mâlikî, Şâfiî ve Hanbelî fıkhında hem ceza olduğuna hem de telafi için meşru kılındığına dair görüşler bulunmaktadır. İslâm bilginlerinin büyük çoğunluğuna göre keffâret vacip iken, çok az da olsa, oruç bozmaktan dolayı keffâret gerekmediğini savunan bilginler de bulunmaktadır. Oruç keffâreti, bozulan orucun günahını telafi etmek üzere meşru kılınan mendup bir ibadet olup, yapılması zorunlu bir ceza değildir. Çünkü hüküm koyma yetkisi, son tahlilde Yüce Allah’a ait olup, peygamberin bir farzı/vacibi kaldırma yetkisi bulunmamaktadır. Dolayısıyla Hz. Peygamber’in (s.a.s) bedeviye hurmayı ailesiyle birlikte yemesine izin vermesi, keffâret ile ilgili emrin bağlayıcı olmadığını göstermektedir. Diğer taraftan, keffâret mükellefin kendi fiili olması ve pek çok dünyevi ve uhrevi faydaları barındırması sebebiyle oruç keffâretini ceza olarak kabul etmek de uygun değildir. Aksine keffâret, orucu bozmaktan kaynaklanan günahı telafi etmek için verilen bir fırsat ve ikramdır.
Without an excuse, it is har?m to break fast untimely and the person who commits this deed becomes a sinner. Kaff?rah (compensation) is offered so that the person who breaks the fast without an excuse can be saved from the sin. The person who broke the fast due to intake and sexual intercourse according to Hanaf? and M?lik? School, and only sexual intercourse for Shafi?? and Hanbal? School is responsible for compensation. While compensation is a sanction predominantly a punishment according to ?anafis, in M?lik?, Shafi?? and Hanbal? Schools some hold jurisprudential opinions for it being both a punishment and a justification for compensation. While compensation is obligatory according to the majority of Islamic scholars, there are also those, albeit very few, who argue that compensation is not required for breaking the fast untimely. Compensation is not a mandatory punishment but legitimized as something mand?b once it is practiced. For example, that the Prophet (pbuh) allowed a badaw? to eat dates with his family shows the order regarding compensation is not binding. This is because, the authority to make judgment belongs to Almighty Allah, and the Prophet does not hold the right to abolish a fard/w?jib. Thus, it is not appropriate to accept the compensation of fasting as a punishment because it is the mukallaf’s own act and it contains many benefits for this and hereafter world. Additionally, it is an opportunity and a treat given for the sin caused by breaking the fast untimely.
Without an excuse, it is har?m to break fast untimely and the person who commits this deed becomes a sinner. Kaff?rah (compensation) is offered so that the person who breaks the fast without an excuse can be saved from the sin. The person who broke the fast due to intake and sexual intercourse according to Hanaf? and M?lik? School, and only sexual intercourse for Shafi?? and Hanbal? School is responsible for compensation. While compensation is a sanction predominantly a punishment according to ?anafis, in M?lik?, Shafi?? and Hanbal? Schools some hold jurisprudential opinions for it being both a punishment and a justification for compensation. While compensation is obligatory according to the majority of Islamic scholars, there are also those, albeit very few, who argue that compensation is not required for breaking the fast untimely. Compensation is not a mandatory punishment but legitimized as something mand?b once it is practiced. For example, that the Prophet (pbuh) allowed a badaw? to eat dates with his family shows the order regarding compensation is not binding. This is because, the authority to make judgment belongs to Almighty Allah, and the Prophet does not hold the right to abolish a fard/w?jib. Thus, it is not appropriate to accept the compensation of fasting as a punishment because it is the mukallaf’s own act and it contains many benefits for this and hereafter world. Additionally, it is an opportunity and a treat given for the sin caused by breaking the fast untimely.
Açıklama
Anahtar Kelimeler
İslam Hukuku, Oruç, Keffâret, Hüküm, Farz, Islamic Law, Fasting, Kaff?rah (Compensation), Judgment, Obligation
Kaynak
Mütefekkir
WoS Q Değeri
Scopus Q Değeri
Cilt
11
Sayı
21
