Mâlikîlerin Hadesten Tahâret Konusunda Cumhura Muhalefet Ettiği Bazı Görüşler ve Gerekçeleri
Some Opinions and Reasons Which Mâlikîs Opposed to Majority of the Fuqahâ on the Regard to Prufication From the Hades
Yazar: Tekin, Abdülkadir; Şahin, Osman
Dergi: Dinbilimleri Akademik Araştırma Dergisi, Vol. 25 No. 1, 2024
Anahtar kelimeler: Islamic Law ; İslam Hukuku ; İslam Hukuku,Cumhur,Mâlikîler,Teferrüt,Hadesten Taharet ; Islamıc Law,Majority of Fuqahâ,Those who belong to the Mâlik sect,Disagreement with the majority mujtahid,Lustration section

Bu çalışmada Mâlikîlerin hadesten taharet konusuyla ilgili üç sünni mezhep başta olmak üzere cumhur fukahadan farklı görüşte olduğu ve bu mezhebin karakteristiği haline gelen bazı temel meseleler gerekçeleri ile birlikte ele alınmıştır. Ele alınan örneklerde Mâlikîlerin görüşleri şöyledir: Ön ve arka yoldan devamlı idrar gelmesi, istihâze kanı gelmesi, nadiren çıkan mezi, taş, kıl kurdu, solucan vb. şeyler abdesti bozmaz. Abdest ve gusülde yıkama işlemi ancak suyun döküldüğü şeyin üzerini el ile ovalayarak (delk) gerçekleşir. Abdestte farz olan başı mesh etmenin miktarı, sarkan saçlar ve şakaklardaki tüylere varıncaya kadar başın tamamını kaplayacak şekilde olmalıdır. Temiz toprak ve türevleri üzerinde teyemmüm edilebilmesinin yanında ayrıca kar üzerinde de teyemmüm edilebilir. Abdest ve teyemmüm için su ve toprak vb. şeyler bulamayan kimse namazdan ve kazasından muaf tutulur. Yolcu ve mukim için mest üzerine meshin belli bir süresi bulunmamaktadır. Söz konusu örneklerde Mâlikîler’in hüküm istinbâtında nakil ve reyi dengeli bir şekilde kullandıkları, lafzın delalet/kapsam alanını geniş, genel ve esnek tutarak kolaylık prensibini önceledikleri, kıyas, istishab vb. delilleri kullanmak suretiyle reful haraç/zorluğun ortadan kaldırılması genel ilkesinden hareket ettikleri görülmüştür. Hadesten tahâret konusunda -sınırlı sayıda da olsa- bir takım temel fıkhî meselelerden hareketle Mâlikîlerin görüşlerinin gerekçeleri ile birlikte ortaya konulması günümüzde birtakım zorluk ve zaruret durumlarında bu kolaylaştırıcı hükümlerden faydalanılabilmesine imkân sağlayacaktır.

The subject of this research is to identify and analyze the original views of Imam Mâlik/Mâlikâs in opposition to the majority of the fuqaha, especially in three sects, through several selected examples regarding purification from hadath,. It aims to identify and analyze the views that direct the method of decree of this sect, albeit on a limited number of examples. It is to present the reasons. At this point, the evidence and justifications of these views are included by referring to the reliable classical sources of the Mâlikîs and other sects and works of the Ikhtilāf al-fuqahāʼ type. Fiqh issues discussed in the article; “Some Things Rarely Leaving the Body Do Not Invalidate Ablution”, “The Necessity of Washing During Ablution and Ghusl by Rubbing the Parts (Tedlîk)”, “The Necessity of Covered Wipe During Ablution”, “It is possible to Perform Tayammum on Snow”, “A Person Who Can’t Perform Ablution and Tayammum is Exempted from Prayer and not making up for the prayer", " No Time Limit on Mesh Upon Mest”. Accordingly, the views and justifications of both Imam Mâlik and the Mâlikîs who followed him on these five issues were determined as follows: Constant urination from the anterior and posterior tract, istihadah blood, rarely passing urine, stones, pinworms, worms, etc. Contrary to the majority of fıqh scholars, these things do not invalidate ablution. In the ablution and ghusl washing process, according to the majority of fuqahâ, washing is done by running water over the place to be washed. In contrast, according to the Mâlikîs, washing can only be done by rubbing the thing on which the water is poured with your hand. Regarding the amount of wiping the head that is obligatory during ablution, according to Hanafî and Shafî'i, it is obligatory/wajib to wipe a part of the head - even though the amounts are different - while in Hanbalî, there are two views: wiping a part of the head and, according to the preferred view, the whole head. Mâlikîs, on the other hand, think it is obligatory to wipe the entire head down to the hanging hair and the hairs on the temples. In fact, according to Imam Mâlik, if part of the head is wiped, the prayer must be repeated. Regarding the things on which tayammum can be performed, the majority of fuqahâ - with some differences - have agreed that tayammum can be performed on clean soil and its derivatives. At the same time, Imam Mâlik and the Mâlikîs have argued that tayammum can be performed on clean soil and its derivatives and snow. Water is used for ablution; soil is used for tayammum, etc. With some disagreements among the majority of fuqahâ about the responsibility of prayer of a person who can’t find the necessary things, the opinion that that person can perform the obligatory prayer without ablution has become dominant. The opinion that he will repeat the prayer in time if possible, and if he can’t find the opportunity to do this, he will make up for it later, has also gained weight. Imam Mâlik's view, which is accepted in the sect, is that the person in this situation is exempt from prayer and its accident. Regarding the duration of wiping on the socks, according to the majority of fuqahâ, the duration of wiping on the socks is accepted as one day and one night for a resident and three days and three nights for a traveler, while the view is received in the Mâlikî sect is that there is no specific duration for wiping on the socks for a traveler and a resident. When the opinions and justifications regarding the mentioned issues are examined, it is seen that Imam Mâlik and the Mâlikî jurists who agree with his views and justify them don’t act purely from rationality in the matter of purity; they generally act from the generality or absoluteness of the texts, they interpret the specific texts that contradict their views with a procedural method, and they don’t use prejudice and interpretation. On the points where there is no definitive text on which they resort to language and which are open to ijtihad, they are more open to it. It has been concluded that they made decisions in this direction by taking the principles of necessity and convenience as their principles. Presenting the rulings given by the Malikis, based on several fundamental fiqh issues -albeit limited- on the subject of purification from Hades, together with their justifications, will enable us to benefit from these views in some difficult and necessary situations today.