{"id":649,"date":"2020-10-12T18:29:51","date_gmt":"2020-10-12T18:29:51","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=649"},"modified":"2020-10-12T18:29:51","modified_gmt":"2020-10-12T18:29:51","slug":"erkeklerin-yuzuk-kullanmasi-ve-yuzugun-agirlik-miktari","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/erkeklerin-yuzuk-kullanmasi-ve-yuzugun-agirlik-miktari\/","title":{"rendered":"Erkeklerin Y\u00fcz\u00fck Kullanmas\u0131 ve Y\u00fcz\u00fc\u011f\u00fcn A\u011f\u0131rl\u0131k Miktar\u0131"},"content":{"rendered":"

\u00a0<\/strong>Efendimiz (Sallallahu Aleyhi ve Sellem) g\u00fcm\u00fc\u015f y\u00fcz\u00fck edinmi\u015ftir. Zira \u0130mam Buhari\u2019 nin \u0130bn \u00d6mer (Rad\u0131yallahu Anh)\u2019 den yapt\u0131\u011f\u0131 rivayette \u0130bn \u00d6mer, Peygamber (Aleyhisselam)\u2019 in, \u00a0nak\u015f\u0131 \u201cMuhammedun Resulullah\u201d\u00a0 olan g\u00fcm\u00fc\u015f bir y\u00fcz\u00fck edindi\u011fini ve daha sonra bu y\u00fcz\u00fc\u011f\u00fcn Ebu Bekir, \u00d6mer (Rad\u0131yallahu Anhuma) taraf\u0131ndan kullan\u0131ld\u0131\u011f\u0131n\u0131 ve Er\u00ees kuyusuna d\u00fc\u015f\u00fcp kayboluncaya kadar Hz. Osman (Rad\u0131yallahu Anh)\u2019\u0131n da bu y\u00fcz\u00fc\u011f\u00fc kulland\u0131\u011f\u0131n\u0131 nakletmektedir.[1]<\/a> Us\u00fbl-i Sitte ashab\u0131n\u0131n Enes b. Malik\u2019 den yapt\u0131klar\u0131 bir rivayette de o \u201cEfendimiz Aleyhissalat\u00fc vesselam\u2019\u0131n habe\u015f\u00ee ka\u015fl\u0131 Muhammedun Resulullah nak\u0131\u015fl\u0131 bir y\u00fcz\u00fck edindi\u011fini\u201d s\u00f6ylemektedir.[2]<\/a> Rivayetlerin tamam\u0131 incelendi\u011finde Efendimizin y\u00fcz\u00fck edindi\u011finin ink\u00e2r edilemez bir ger\u00e7ek oldu\u011fu g\u00f6r\u00fclecektir. Bu hususta m\u00fcstakillen yaz\u0131lm\u0131\u015f \u0130mam el- Beyhak\u00ee\u2019 nin \u201cel-Camiu\u00a0 fi\u2019l- Hatem[3]<\/strong><\/a>\u201d <\/em>i veya \u0130bn Recep el- Hanbel\u00ee\u2019 nin \u201cKitabu\u2019l- Havatim\u201d[4]<\/strong><\/a>\u2019 <\/em>\u00a0i gibi eserler Efendimizin y\u00fcz\u00fck kulland\u0131\u011f\u0131na dair yeterince rivayet serdetmektedirler.<\/p>\n

Hanef\u00ee mezhebinde g\u00fcm\u00fc\u015f haricinde her hangi bir y\u00fcz\u00fck tak\u0131lmas\u0131n\u0131n caiz olmad\u0131\u011f\u0131 mukarrerdir. Nitekim \u0130mam Muhammed \u201cel- Camiu\u2019s- Sa\u011fir\u201d<\/em> inde \u201c\u0648\u0644\u0627 \u064a\u062a\u062e\u062a\u0645 \u0627\u0644\u0627 \u0628\u0627\u0644\u0641\u0636\u0629<\/strong>\u201d <\/strong>\u201c<\/strong>G\u00fcm\u00fc\u015ften ba\u015fka y\u00fcz\u00fck tak\u0131lmaz\u201d[5]<\/a> \u015feklindeki s\u00f6z\u00fcyle s\u00f6yledi\u011fimizi a\u00e7\u0131k\u00e7a ifade etmektedir. Bu h\u00fck\u00fcm sonraki metinlere de aynen yans\u0131m\u0131\u015ft\u0131r.[6]<\/a> \u015eu kadar\u0131 var ki metinlerde buna ziyade olarak erkeklerin bir dirhem[7]<\/a> veya bir miskalden[8]<\/a> fazla g\u00fcm\u00fc\u015f y\u00fcz\u00fck edinmemeleri gerekti\u011fi yaz\u0131l\u0131d\u0131r. Ki, bir miskal g\u00fcn\u00fcm\u00fcz miktar\u0131na g\u00f6re 4. 52 gram\u2019a tekab\u00fcl etmektedir.[9]<\/a> \u00a0Buna da gerek\u00e7e olarak Peygamber Efendimizin sahabeden birisine \u201cY\u00fcz\u00fc\u011f\u00fcn g\u00fcm\u00fc\u015ften olsun ve bir miskali a\u015fmas\u0131n\u201d<\/em> \u015feklindeki s\u00f6z\u00fcn\u00fc g\u00f6stermektedirler.[10]<\/a> Ayr\u0131ca, y\u00fcz\u00fc\u011f\u00fcn bir miskali a\u015fmas\u0131 i\u015fi mutad olan s\u00fcslenmeden \u00e7\u0131kar\u0131p israfa d\u00f6n\u00fc\u015ft\u00fcrmektedir.[11]<\/a> Bu y\u00fczden y\u00fcz\u00fc\u011f\u00fcn bir miskali a\u015fmas\u0131 Hanefi mezhebince mekruh say\u0131lmaktad\u0131r.<\/p>\n

Yukar\u0131da yapt\u0131\u011f\u0131m\u0131z izahattan da anla\u015f\u0131laca\u011f\u0131 \u00fczere g\u00fcm\u00fc\u015f y\u00fcz\u00fc\u011f\u00fcn d\u0131\u015f\u0131nda demir, bak\u0131r, sar\u0131 bak\u0131r, tun\u00e7 gibi maddelerden y\u00fcz\u00fck edinmek de caiz de\u011fil[12]<\/a>, haramd\u0131r.[13]<\/a> \u00c7\u00fcnk\u00fc Nebi (Sallallahu Aleyhi ve Sellem) ba\u015fta demirden bir y\u00fcz\u00fck edinmi\u015f ve daha sonra kerih g\u00f6rerek bu y\u00fcz\u00fc\u011f\u00fcn\u00fc atm\u0131\u015ft\u0131r.[14]<\/a> Bir ba\u015fka rivayette Efendimiz parmaklar\u0131nda sar\u0131 bak\u0131rdan ve demirden y\u00fcz\u00fck g\u00f6rd\u00fc\u011f\u00fc sahab\u00eelere \u201cBana ne oluyor ki senden putlar\u0131n kokusunu al\u0131yorum\u201d[15]<\/strong><\/a>, \u201c Bana ne oluyor ki \u00fczerinde Cehennem ehlinin s\u00fcs\u00fcn\u00fc g\u00f6r\u00fcyorum\u201d[16]<\/strong><\/a><\/em> demi\u015ftir. \u00d6yleyse y\u00fcz\u00fck takma olay\u0131nda m\u00fcnhas\u0131ran g\u00fcm\u00fc\u015f\u00fcn cevaziyeti s\u00f6z konusudur, gayr\u0131s\u0131 de\u011fil.<\/p>\n

Gelelim g\u00fcm\u00fc\u015f y\u00fcz\u00fck de olsa erkeklerin y\u00fcz\u00fck takmas\u0131n\u0131n h\u00fckm\u00fcne; bu hususta mezhep i\u00e7erisinde farkl\u0131 kaviller vard\u0131r. Ebu Reyhane\u2019den yap\u0131lan rivayette o \u201c Allah Res\u00fclu <\/em>(Sallallahu Aleyhi ve Sellem)<\/em> yetki sahibinin d\u0131\u015f\u0131ndaki kimseleri y\u00fcz\u00fck takmaktan nehyetmi\u015ftir\u201d <\/em>demektedir.[17]<\/a> \u00a0\u00a0\u0130mam et- Tahav\u00ee\u00a0 \u201c\u015eerhu Me\u00e2ni\u2019l- \u00c2s\u00e2r\u201d <\/em>\u0131nda bu hususta m\u00fcstakil bir bap a\u00e7arak bu hadisle istidlal eden baz\u0131lar\u0131n\u0131n yetki sahibi (halife vs.) d\u0131\u015f\u0131ndakilerin y\u00fcz\u00fck takmas\u0131n\u0131n mekruh olaca\u011f\u0131n\u0131 savunduklar\u0131n\u0131 zikretmektedir. Bu rivayete z\u0131tl\u0131k te\u015fkil eden Hz. Hasan ve H\u00fcseyin\u2019in sol ellerine y\u00fcz\u00fck takt\u0131klar\u0131n\u0131 ifade eden rivayetleri ve benzerlerini nakleden \u0130mam et- Tahavi, sahabe ve tabiinden yetki sahibi olmad\u0131klar\u0131 halde y\u00fcz\u00fck takanlar\u0131n bulundu\u011funu ispat etmektedir. \u0130\u015fin nakli boyutunu aktard\u0131ktan sonra akli boyutunu da izah eden \u0130mam et- Tahavi \u015funlar\u0131 s\u00f6yler: Sultan\u0131n y\u00fcz\u00fck takmas\u0131 zinet olmad\u0131\u011f\u0131ndan dolay\u0131 caiz ise sultan olmayan ki\u015finin de bu gerek\u00e7e ile y\u00fcz\u00fck kullanmas\u0131 caiz olmal\u0131d\u0131r. Geride de g\u00f6rd\u00fck ki; alt\u0131n\u0131n ve g\u00fcm\u00fc\u015f\u00fcn kullan\u0131lmas\u0131 hususunda sultan olanla olmayan e\u015fittir. Bu konunun da b\u00f6yle olmas\u0131 gerekir. (Yani g\u00fcm\u00fc\u015f y\u00fcz\u00fck kullanma hususunda) sultan i\u00e7in caiz olan \u015fey gayr\u0131s\u0131 i\u00e7in de caiz olmal\u0131d\u0131r. \u015eayet sultan\u0131n y\u00fcz\u00fck kullanmas\u0131 M\u00fcsl\u00fcmanlar\u0131n mallar\u0131n\u0131 m\u00fch\u00fcrlemesi i\u00e7in oldu\u011fundan caiz oluyorsa, sair insanlar\u0131n da kitaplar\u0131na ve mallar\u0131na m\u00fch\u00fcr vurmalar\u0131 sebebiyle bu fiilin onlar ad\u0131na caiz olmas\u0131 gerekir. Zira bu hususta sultan olanla olmayan aras\u0131nda herhangi bir fark yoktur.[18]<\/a><\/p>\n

\u0130mam et- Tahavi\u2019nin tercihi bu y\u00f6ndeyse de Hanefi mezhebine ait kitaplar\u0131n g\u00f6rebildi\u011fimiz kadar\u0131yla bir\u00e7o\u011funda yetki sahibi olmayan ki\u015filerin y\u00fcz\u00fck takmamalar\u0131n\u0131n takmalar\u0131ndan daha faziletli olaca\u011f\u0131 zikredilmektedir. Hidaye sahibi Mer\u011finani, Sultan\u0131n y\u00fcz\u00fck takmas\u0131n\u0131n ihtiyaca mebni oldu\u011funu, sultan\u0131n d\u0131\u015f\u0131ndaki kimselerde as\u0131l olan\u0131n y\u00fcz\u00fck takmamak oldu\u011funu zikretmektedir.[19]<\/a> Nesefi, sultan\u0131n d\u0131\u015f\u0131ndakilerin y\u00fcz\u00fck takmay\u0131 terk etmelerinin daha faziletli oldu\u011funu s\u00f6ylemektedir.[20]<\/a> Mavsili de y\u00fcz\u00fc\u011fe ihtiyac\u0131 olmayan kimselerin y\u00fcz\u00fck takmay\u0131 terk etmelerinin daha faziletli olaca\u011f\u0131n\u0131 beyan etmektedir.[21]<\/a> Burhaneddin b. Maze\u2019 de y\u00fcz\u00fck takman\u0131n s\u00fcnnet oldu\u011funu, Efendimizin m\u00fchre ihtiya\u00e7 duydu\u011fu i\u00e7in y\u00fcz\u00fck kulland\u0131\u011f\u0131n\u0131 ve ihtiyac\u0131 olmayanlar\u0131n takmamalar\u0131n\u0131n efdal olaca\u011f\u0131n\u0131 s\u00f6ylemektedir.[22]<\/a><\/p>\n

G\u00f6zden ge\u00e7irdi\u011fimiz t\u00fcm nakiller ve fukaha kavillerine bakt\u0131\u011f\u0131m\u0131zda meselenin ihtilafl\u0131 bir mevzu oldu\u011fu a\u015fik\u00e2r olmaktad\u0131r. Yani ortada Efendimizin yapm\u0131\u015f oldu\u011fu bir fiilin illetini tespit etme noktas\u0131nda farkl\u0131 \u00e2limler taraf\u0131ndan \u00e7e\u015fitli m\u00fclahazar vard\u0131r. Allahu \u00a0A\u2019lem kitaplar\u0131n bir\u00e7o\u011fundaki \u201cterk etmenin efdal olmas\u0131\u201d \u015feklindeki h\u00fck\u00fcm de ulema aras\u0131ndaki bu ihtilaftan sak\u0131nmak i\u00e7indir. \u00d6yleyse y\u00fcz\u00fck takmaya fukaha taraf\u0131ndan gerek\u00e7e olarak tayin edilmi\u015f olan her hangi bir ihtiyac\u0131 bulunmayan ki\u015finin takmamas\u0131 takmas\u0131ndan daha faziletlidir. Vesselam\u2026<\/p>\n

\n

[1]<\/strong><\/a> Buhari, Sahih, Libas, No: 5866, et- Tehanevi, \u0130\u2019l\u00e2u\u2019s- S\u00fcnen<\/em><\/strong>, XVI\/ 8057 Daru\u2019l- Fikr, Beyrut- L\u00fcbnan 2001, B.I<\/p>\n

[2]<\/strong><\/a> Rivayetlerin tamam\u0131 i\u00e7in Bkz. ez- Zeyl\u00e2\u00ee, Nasbu\u2019r- Raye<\/strong>,<\/em> IV\/ 232 No: 7262 Daru\u2019l- K\u0131ble, Cidde<\/p>\n

[3]<\/strong><\/a> el- Beyhak\u00ee, el-Camiu\u00a0 fi\u2019l- Hatem<\/strong><\/em>, ed- Daru\u2019s- Selefiyye, Bombay, Hind, 1987, B.I<\/p>\n

[4]<\/strong><\/a> \u0130bn Recep el- Hanbel\u00ee, Ahkamu\u2019l- Havatim<\/em><\/strong>, Daru\u2019l- End\u00fcl\u00fcs, 2010,B.I<\/p>\n

[5]<\/strong><\/a> Muhammed b. Hasen e\u015f- \u015eeyb\u00e2n\u00ee, el- Camiu\u2019s- Sa\u011fir<\/strong><\/em>, s. 477 Alemu\u2019l- k\u00fct\u00fcb, Beyrut, 1986, B.I<\/p>\n

[6]<\/strong><\/a>\u00a0 Mesela Bkz. Kuduri, Muhtasar, s. 240, Daru\u2019l- k\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut- L\u00fcbnan 1997, B.I, \u0130bn Saat\u00ee, Mecmau\u2019l- Bahreyn<\/strong><\/em>, s. 822, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2005, B.I\u00a0 vd.<\/p>\n

[7]<\/strong><\/a> Kad\u0131 \u011eaznevi, el- H\u00e2vi\u2019l- Kuds\u00ee<\/strong><\/em>, II\/ 313, Daru\u2019n- Nevadir, L\u00fcbnan 2011, B.I<\/p>\n

[8]<\/strong><\/a> Abd\u00fcl\u011fani el- \u011euneym\u00ee el- Meyd\u00e2n\u00ee, el- L\u00fcbab<\/strong><\/em>, IV\/ 158 el- Mektebetu\u2019l- \u0130lmiyye, Beyrut-L\u00fcbnan<\/p>\n

[9]<\/strong><\/a> H\u00fcseyin Muhammed Rebabia, Tahv\u00eelu\u2019l- Mevazin ve\u2019l \u2013Mekayili\u2019\u015f-\u015eer\u2019iyyeti ile\u2019l- Mekadiri\u2019l- Muas\u0131ra<\/em><\/strong>, (\u0130slam Hukuku dergisi i\u00e7erisinde Say\u0131 15, Nisan 2010) S.296<\/p>\n

[10]<\/strong><\/a> \u0130bn N\u00fcceym, el- Bahru\u2019r- R\u00e2ik<\/strong><\/em>, VIII\/ 350 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut- L\u00fcbnan, 1997, B.I<\/p>\n

[11]<\/strong><\/a> \u0130bn Recep el- Hanbeli, Ahkamu\u2019l- Havatim<\/strong><\/em>, S. 100, Daru\u2019l- End\u00fcl\u00fcs, 2010,B.I<\/p>\n

[12]<\/strong><\/a> Burada \u00e7ift ifade kullanmam\u0131z\u0131n sebebi mezhebe ait baz\u0131 kaynaklarda bu gibi maddelerden edinilen y\u00fcz\u00fc\u011f\u00fcn h\u00fckm\u00fcn\u00fcn \u201c\u064a\u0643\u0631\u0647<\/strong>\u201d \u015feklindeki ibare ile yaz\u0131lm\u0131\u015f olmas\u0131d\u0131r. Mesela bkz. el- Mavs\u00eel\u00ee, el-\u0130htiyar<\/strong><\/em>, IV\/ 126 er- Risaletu\u2019l-\u00c2lemiyye, Beyrut- L\u00fcbnan, 2009, B.I, Ebu Cafer et- Tahavi, Muhtasar<\/strong><\/em>, (Cessas \u015ferhi ile)VIII\/ 541 Daru\u2019l-Be\u015fairi\u2019l-\u0130sl\u00e2miyye,1995, B.I<\/p>\n

12 Sadru\u2019\u015f-\u015eehid, \u015eerhu\u2019l- Camii\u2019s- Sa\u011fir<\/strong><\/em>, S. 550 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut- L\u00fcbnan, 2006, B.I<\/p>\n

<\/a>13 \u00a0Ebu\u2019l-Berek\u00e2t\u00a0 en- Nesef\u00ee, Kenzu\u2019d- Dek\u00e2ik<\/strong><\/em>, s. 337, Daru\u2019l- Beyr\u00fbt\u00ee, 2009, B.I<\/p>\n

<\/a>14\u00a0 et- Tahavi, a.g.e<\/strong><\/em>., a.y<\/p>\n

[15]<\/strong><\/a> Ebu Davud, S\u00fcnen<\/em><\/strong>, No: 4223, Tirmizi, S\u00fcnen, No: 1785<\/p>\n

[16]<\/a> Ebu Davud, S\u00fcnen<\/em><\/strong>, No: 4223, Tirmizi, S\u00fcnen, No: 1785<\/p>\n

[17]<\/strong><\/a> Ebu Davud, S\u00fcnen,<\/strong><\/em> Libas VIII, Nesa\u00ee, Zinet XX<\/p>\n

[18]<\/strong><\/a> Ebu Cafer et- Tahavi, \u015eerhu\u00a0 Meani\u2019l-<\/strong> \u00c2s\u00e2r<\/strong><\/em> \u00a0IV\/ 72-73 Daru\u2019l- K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2006, B.II<\/p>\n

[19]<\/strong><\/a> Burhaneddin el- Mer\u011finani, el- Hidaye<\/em><\/strong>, III\/ 367 Daru \u0130hyai\u2019t- T\u00fcrasi\u2019l- Arabi, Beyrut- L\u00fcbnan 2004, B.I<\/p>\n

[20]<\/a> en- Nesef\u00ee, a.g.e<\/em><\/strong>., a.y.<\/p>\n

[21]<\/a> el- Mavs\u00eel\u00ee, a.g.e<\/strong><\/em>. a.y.<\/p>\n

[22]<\/strong><\/a> Burhaneddin b. Maze, el- Muhitu\u2019l- Burhani<\/strong><\/em>, VIII\/ 50 \u0130daretu\u2019l-Kuran ve\u2019l- Ulumi\u2019l-\u0130slamiyye, Pakistan 2004<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0Efendimiz (Sallallahu Aleyhi ve Sellem) g\u00fcm\u00fc\u015f y\u00fcz\u00fck edinmi\u015ftir. Zira \u0130mam Buhari\u2019 nin \u0130bn \u00d6mer (Rad\u0131yallahu Anh)\u2019 den yapt\u0131\u011f\u0131 rivayette \u0130bn \u00d6mer, Peygamber (Aleyhisselam)\u2019 in, \u00a0nak\u015f\u0131 \u201cMuhammedun Resulullah\u201d\u00a0 olan g\u00fcm\u00fc\u015f bir y\u00fcz\u00fck edindi\u011fini ve daha sonra bu y\u00fcz\u00fc\u011f\u00fcn Ebu Bekir, \u00d6mer (Rad\u0131yallahu Anhuma) taraf\u0131ndan kullan\u0131ld\u0131\u011f\u0131n\u0131 ve Er\u00ees kuyusuna d\u00fc\u015f\u00fcp kayboluncaya kadar Hz. Osman (Rad\u0131yallahu Anh)\u2019\u0131n da […]<\/p>\n","protected":false},"author":3,"featured_media":651,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[16,8],"tags":[44,120,185,710,711],"class_list":{"0":"post-649","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-diger-meseleler","8":"category-sual-cevap","9":"tag-agirlik","10":"tag-caiz","11":"tag-erkek","12":"tag-yuzuk","13":"tag-yuzuk-miktari"},"yoast_head":"\nErkeklerin Y\u00fcz\u00fck Kullanmas\u0131 ve Y\u00fcz\u00fc\u011f\u00fcn A\u011f\u0131rl\u0131k Miktar\u0131 - \u00d6mer Faruk Korkmaz Hocaefendi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/omerfarukkorkmaz.com.tr\/tr\/erkeklerin-yuzuk-kullanmasi-ve-yuzugun-agirlik-miktari\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Erkeklerin Y\u00fcz\u00fck Kullanmas\u0131 ve Y\u00fcz\u00fc\u011f\u00fcn A\u011f\u0131rl\u0131k Miktar\u0131 - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"\u00a0Efendimiz (Sallallahu Aleyhi ve Sellem) g\u00fcm\u00fc\u015f y\u00fcz\u00fck edinmi\u015ftir. 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