Hz. Eb\u00fb Bekir\u2019in f\u0131kh\u00ee tefsire de katk\u0131lar\u0131 olmu\u015ftur. Kendisinden baz\u0131 \u00e2yetlerdeki f\u0131kh\u00ee h\u00fck\u00fcmlerle ilgili a\u00e7\u0131klamalar nakledilmi\u015ftir. \u015eimdi buna dair baz\u0131 \u00f6rnekler zikredelim:<\/p>\n
\n
– Hz. Eb\u00fb Bekir\u2019den besmeleyle ilgili g\u00f6r\u00fc\u015fler nakledilmi\u015ftir. Hat\u00eeb el-Ba\u011fd\u00e2d\u00ee, Besmele\u2019nin namazda a\u00e7\u0131ktan s\u00f6ylenece\u011fini D\u00f6rt Halife\u2019den nakletmi\u015ftir ama \u0130bn Kes\u00eer bu rivayeti gar\u00eeb g\u00f6r\u00fcr.[1]<\/a> Di\u011fer taraftan bunun aksine namazda Besmele\u2019nin a\u00e7\u0131ktan s\u00f6ylenmeyece\u011fi yine d\u00f6rt halife ve di\u011fer sahabilerden nakledilmi\u015ftir. Enes bin M\u00e2lik\u2019ten, Hz. Eb\u00fb Bekir, \u00d6mer ve Osman\u2019\u0131n namaz k\u0131larken k\u0131raate hi\u00e7 besmele \u00e7ekmeden do\u011frudan F\u00e2tiha ile ba\u015flad\u0131klar\u0131 nakledilir.[2]<\/a> \u0130m\u00e2m M\u00e2lik bu g\u00f6r\u00fc\u015f\u00fc kabul etmi\u015ftir. \u015e\u00e2fi\u00ee ve di\u011fer baz\u0131 fakihler Besmele\u2019nin a\u00e7\u0131k, bir k\u0131sm\u0131 da gizli s\u00f6ylenmesi gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcne varm\u0131\u015f, ancak iki halde de namaz\u0131n sahih olaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcnde icma etmi\u015flerdir.[3]<\/a><\/p>\n – Hz. Eb\u00fb Bekir\u2019den, Bakara s\u00fbresinin 187. \u00e2yetiyle ilgili olarak sahura dair bir g\u00f6r\u00fc\u015f nakledilmi\u015ftir. Taber\u00ee, S\u00e2lim\u2019den Hz. Eb\u00fb Bekir\u2019in sahuru son ana kadar geciktirdi\u011fini ifade eden bir rivayete yer verir ancak Ahmed Muhammed \u015e\u00e2kir isnad\u0131ndaki \u0131nk\u0131t\u00e2\u02bb sebebiyle bunun zay\u0131f oldu\u011funu s\u00f6yler.[4]<\/a> \u0130bn Kes\u00eer, sahuru geciktirmekten bahsederken \u201crivayet edildi\u201d diye temr\u00eez s\u00ee\u011fas\u0131yla Hz. Eb\u00fb Bekir, \u00d6mer, Ali ve di\u011fer baz\u0131 sahabilerden onlar\u0131n fecre yak\u0131n vakte kadar sahura m\u00fcsamaha ettiklerini nakleder.[5]<\/a> Hz. Eb\u00fb Bekir\u2019in; \u201cRamazanda (teravih) namaz\u0131ndan ayr\u0131l\u0131p, hizmet\u00e7ilerden alelacele sahur yeme\u011fi getirmelerini isterdik, \u00e7\u00fcnk\u00fc fecrin do\u011fmas\u0131ndan korkard\u0131k\u201d[6]<\/a> s\u00f6z\u00fc de bu g\u00f6r\u00fc\u015f\u00fc destekler mahiyettedir.<\/p>\n – Hz. Eb\u00fb Bekir, \u00d6mer, Osman ve Ali\u2019nin, el-Bakara 2\/228\u2019de ge\u00e7en \u0642\u064f\u0631\u064f\u0648\u0621\u064d kelimesini \u201chay\u0131z\u201d olarak anlad\u0131klar\u0131 rivayet edilmi\u015ftir. Eb\u00fb Han\u00eefe ve ashab\u0131n\u0131n mezhebi de budur.[7]<\/a><\/p>\n – en-Nis\u00e2 4\/43 \u00e2yetinin tefsirinde Hz. Eb\u00fb Bekir\u2019den teyemm\u00fcm yaparken kollar\u0131 koltuk altlar\u0131na kadar meshetmek gerekti\u011fi y\u00f6n\u00fcnde bir g\u00f6r\u00fc\u015f rivayet edilmi\u015ftir.[8]<\/a><\/p>\n – Eb\u00fb H\u00fcreyre, \u0130n\u015fik\u00e2k ve Al\u00e2k s\u00fbrelerini okuyunca Hz. Eb\u00fb Bekir\u2019in, Hz. \u00d6mer\u2019in ve onlardan daha hay\u0131rl\u0131 olan Nebiyy-i Ekrem\u2019in secde etti\u011fini bildirmi\u015ftir.[9]<\/a><\/p>\n \n Fer\u00e2iz, \u0130sl\u00e2m miras hukukunu inceleyen bir ilim dal\u0131d\u0131r. \u201cFer\u00e2iz\u201d farz k\u00f6k\u00fcnden t\u00fcremi\u015f far\u00eeza kelimesinin \u00e7o\u011fuludur. \u201cFarz\u201d masdar olarak \u201cbir \u015feyi belirlemek, takdir etmek, kesinle\u015ftirmek, a\u00e7\u0131klamak\u201d m\u00e2nas\u0131na gelir. \u0130sim olarak farz ve far\u00eeza kelimeleri \u201ctakdir ve tayin edilmi\u015f \u015fey, belirlenmi\u015f pay\u201d anlam\u0131ndad\u0131r.\u00a0Farz ile e\u015f anlaml\u0131 olan far\u00eeza, \u0130sl\u00e2m literat\u00fcr\u00fcnde m\u00fckelleften yap\u0131lmas\u0131 kesin ve ba\u011flay\u0131c\u0131 bir \u015fekilde istenen din\u00ee g\u00f6revleri ifade etti\u011fi gibi, evlenme akdi gere\u011fi kad\u0131na \u00f6denmesi gereken mehir ve miras\u00e7\u0131lar\u0131n terikedeki paylar\u0131 da \u00f6nceden belirlenmi\u015f oldu\u011fu i\u00e7in far\u00eeza olarak an\u0131l\u0131r. Kur\u2019\u00e2n\u2019da far\u00eeza kelimesinin son iki anlamda kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.[10]<\/a> Bununla birlikte her din\u00ee g\u00f6revin literat\u00fcrde ayr\u0131 bir isimle an\u0131lmas\u0131 sebebiyle olmal\u0131d\u0131r ki fer\u00e2iz giderek miras\u00e7\u0131lar\u0131n terikedeki paylar\u0131n\u0131 ifade eden bir terim halini alm\u0131\u015ft\u0131r. Bu makt\u00fb paylar \u0130sl\u00e2m miras hukukunun en \u00f6nemli k\u0131sm\u0131n\u0131 olu\u015fturdu\u011fundan miras hukukuna \u201cpaylar ilmi\u201d anlam\u0131ndaki ilm\u00fc\u2019l-fer\u00e2iz denmeye ve konu klasik f\u0131k\u0131h kitaplar\u0131nda \u201ckit\u00e2b\u00fc\u2019l-fer\u00e2iz\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda ele al\u0131nmaya ba\u015flanm\u0131\u015ft\u0131r.[11]<\/a><\/p>\n Hz. Eb\u00fb Bekir\u2019den bu ilmin sahas\u0131na giren baz\u0131 a\u00e7\u0131klamalar rivayet edilmi\u015ftir. Bunlar\u0131n bir k\u0131sm\u0131 \u015funlard\u0131r:<\/p>\n – en-Nis\u00e2 4\/11\u2019de miras taksiminden bahsedilir. Bir k\u0131s\u0131m \u00e2limlere g\u00f6re fer\u00e2izde karde\u015flerin hepsi dedeyle d\u00fc\u015ferler, t\u0131pk\u0131 baba ile d\u00fc\u015ft\u00fckleri gibi. Bu, Eb\u00fb Bekir es-S\u0131dd\u00eek\u2019\u0131n da g\u00f6r\u00fc\u015f\u00fcd\u00fcr.[12]<\/a><\/p>\n – Eb\u00fb Bekir (r.a), en-Nis\u00e2 4\/12\u2019de ge\u00e7en \u201cKel\u00e2le\u201d <\/b>kelimesinin m\u00e2nas\u0131 hakk\u0131nda ictihad ederek; \u201c\u00c7ocu\u011fu ve babas\u0131 olmayan (mevt\u00e2)d\u0131r\u201d demi\u015fti. \u00d6mer (r.a) halife olunca \u201cKel\u00e2le, \u00e7ocu\u011fu olmayan (mevt\u00e2)d\u0131r\u201d dedi. Daha sonra da; \u201cHz. Eb\u00fb Bekir\u2019e muh\u00e2lefet edersem Allah\u2019tan hay\u00e2 ederim. Kel\u00e2le \u00e7ocu\u011fu ve babas\u0131 olmayan ki\u015fidir\u201d dedi.[13]<\/a><\/p>\n Daha sonra \u00d6mer (r.a), Hz. Eb\u00fb Bekir ile kel\u00e2le hususunda ihtilaf ettiklerini, do\u011fru olan\u0131n kendi g\u00f6r\u00fc\u015f\u00fc oldu\u011funu s\u00f6ylemi\u015ftir.[14]<\/a> Bir de Hz. \u00d6mer, ana-baba bir karde\u015flerle ana bir karde\u015fleri ayn\u0131 anda bulunduklar\u0131nda \u201c\u00fc\u00e7te bir\u201dde ortak yapm\u0131\u015ft\u0131r. Eb\u00fb Bekir (r.a) ise ona muh\u00e2lefet etmi\u015ftir.[15]<\/a><\/p>\n – Yine en-Nis\u00e2 4\/12 \u00e2yetinin \u201cbir erkek yahut bir k\u0131z karde\u015fi varsa\u201d<\/b> k\u0131sm\u0131n\u0131 Eb\u00fb Bekir (r.a) \u201cbir anneden\u201d \u015feklinde tefsir etmi\u015ftir.[16]<\/a><\/p>\n – Eb\u00fb Bekir (r.a) bir hutbesinde \u015f\u00f6yle demi\u015ftir: \u201cDikkat edin Fer\u00e2iz ile al\u00e2kal\u0131 Nis\u00e2 s\u00fbresinin ba\u015f\u0131ndaki \u00e2yeti Allah (c.c) o\u011ful ve baba hakk\u0131nda indirmi\u015ftir. \u0130kinci \u00e2yeti koca, kar\u0131 ve anabir karde\u015fler hakk\u0131nda, son \u00e2yetini ana-baba bir erkek ve k\u0131z karde\u015fler hakk\u0131nda, Enf\u00e2l s\u00fbresinin son \u00e2yetini \u00fcl\u00fc\u2019l-erh\u00e2m hakk\u0131nda indirmi\u015ftir. Onlar Allah\u2019\u0131n kit\u00e2b\u0131na g\u00f6re, birbirlerine miras\u00e7\u0131 olmaya, asabeden akrabal\u0131\u011f\u0131n hak sahibi k\u0131ld\u0131\u011f\u0131 kimselerden daha l\u00e2y\u0131kt\u0131rlar.\u201d[17]<\/a><\/p>\n \n \u201cHad\u201d, Kur\u2019\u00e2n ve S\u00fcnnet\u2019te belirlenmi\u015f, k\u0131sas ve diyet d\u0131\u015f\u0131ndaki ceza\u00ee m\u00fceyyideleri ifade eden bir f\u0131k\u0131h terimidir. \u00c7o\u011fulu \u201chud\u00fbd\u201d olan had kelimesi, s\u00f6zl\u00fckte masdar olarak \u201cengel olmak, iki \u015feyin aras\u0131n\u0131 ay\u0131rmak\u201d; isim olarak \u201ciki \u015feyin birbirine kar\u0131\u015fmas\u0131n\u0131 \u00f6nleyen \u015fey, bir nesnenin u\u00e7 ve kenar k\u0131sm\u0131, s\u0131n\u0131r, tan\u0131m\u201d gibi anlamlara gelir. F\u0131k\u0131hta, Allah hakk\u0131 olarak yerine getirilmesi gereken, miktar ve keyfiyeti nasla belirlenmi\u015f ceza\u00ee m\u00fceyyideleri ifade eder.[18]<\/a><\/p>\n Hz. Eb\u00fb Bekir\u2019den hadlerle ilgili baz\u0131 g\u00f6r\u00fc\u015fler nakledilmi\u015ftir. Bunlar\u0131n bir k\u0131sm\u0131 \u015f\u00f6yledir:<\/p>\n – Hz. Eb\u00fb Bekir ve \u00d6mer\u2019in k\u00f6le kar\u015f\u0131l\u0131\u011f\u0131nda h\u00fcr bir kimseyi k\u0131sasen \u00f6ld\u00fcrmedikleri nakledilir (el-Bakara 2\/178-179).[19]<\/a><\/p>\n – en-Nis\u00e2 4\/15\u2019de zina eden kad\u0131nlar\u0131n cezas\u0131ndan bahsedilir. \u0130bn \u00d6mer\u2019e g\u00f6re Neb\u00ee (s.a.v), Eb\u00fb Bekir ve \u00d6mer bek\u00e2r z\u00e2niye y\u00fcz sopa vurmu\u015flar ve bir sene s\u00fcrg\u00fcn etmi\u015flerdir.[20]<\/a><\/p>\n – en-Nis\u00e2 4\/92\u2019de hata ile \u00f6ld\u00fcr\u00fclen kimselerin diyetlerinden bahsedilir. Z\u00fchr\u00ee, Hz. Eb\u00fb Bekir ile \u00d6mer\u2019in, ehl-i zimmetin diyetini, M\u00fcsl\u00fcman\u0131n diyeti gibi kabul ettiklerini s\u00f6yler.[21]<\/a><\/i><\/p>\n – H\u0131rs\u0131z\u0131n elinin, ne kadar mal \u00e7ald\u0131\u011f\u0131nda kesilece\u011fi hususunda ihtilaf edilmi\u015ftir: \u00c7o\u011fu \u00e2lim, dinar\u0131n d\u00f6rtte birinden az miktarda mal kar\u015f\u0131l\u0131\u011f\u0131nda h\u0131rs\u0131z\u0131n elinin kesilmeyece\u011fi g\u00f6r\u00fc\u015f\u00fcndedir. Dinar\u0131n d\u00f6rtte birini veya o k\u0131ymette bir mal \u00e7alarsa eli kesilir. Eb\u00fb Bekir, \u00d6mer, Osman ve Ali bu g\u00f6r\u00fc\u015ftedir (el-M\u00e2ide 5\/38).[22]<\/a> Di\u011fer taraftan Hz. Eb\u00fb Bekir\u2019in be\u015f dirhem k\u0131ymetindeki bir kalkan sebebiyle h\u0131rs\u0131z\u0131n elini kesti\u011fi nakledilir.[23]<\/a> H\u0131rs\u0131z ilk \u00e7ald\u0131\u011f\u0131nda sa\u011f eli bile\u011finden kesilir. \u0130kinci kez \u00e7alarsa ayak ekleminden sol aya\u011f\u0131 kesilir. \u00dc\u00e7\u00fcnc\u00fc kez \u00e7ald\u0131\u011f\u0131nda ne yap\u0131laca\u011f\u0131 hususunda ihtilaf edilmi\u015ftir. \u00c7o\u011funluk sol elinin kesilece\u011fi g\u00f6r\u00fc\u015f\u00fcndedir. D\u00f6rd\u00fcnc\u00fc kez \u00e7alarsa sa\u011f aya\u011f\u0131 kesilir. Bundan sonra bir \u015fey daha \u00e7alarsa tazir cezas\u0131 verilir ve tevbe etti\u011fi ortaya \u00e7\u0131k\u0131ncaya kadar hapsedilir. Bu g\u00f6r\u00fc\u015f Eb\u00fb Bekir es-S\u0131dd\u00eek\u2019dan rivayet edilmi\u015ftir.[24]<\/a><\/p>\n – Bir adam ba\u015fka birinin elini \u0131s\u0131rm\u0131\u015ft\u0131, o da elini \u00e7ekerek onun \u00f6n di\u015fini k\u0131rd\u0131. Eb\u00fb Bekir (r.a) ona k\u0131sas veya diyetle h\u00fckmetmedi, \u0131s\u0131ran\u0131 su\u00e7lu buldu (el-M\u00e2ide 5\/45).[25]<\/a> Yine Eb\u00fb Bekir (r.a) kulak i\u00e7in 15 deve diyet verilmesine h\u00fckmederek; \u201cBu, i\u015fitmeye zarar vermez ve kuvveti azaltmaz. Sa\u00e7 ve sar\u0131k onun ay\u0131b\u0131n\u0131 \u00f6rter\u201d demi\u015ftir.[26]<\/a><\/p>\n – \u00c2yetlerde Allah Ras\u00fbl\u00fc\u2019n\u00fc incitenlerin cezas\u0131 \u015f\u00f6yle dile getirilir: \u201cAllah\u2019\u0131n Ras\u00fbl\u00fc\u2019ne eziyet edenler i\u00e7in mutlaka elem verici bir azap vard\u0131r\u201d<\/b>[27]<\/a>, \u201cAllah ve Ras\u00fbl\u00fc\u2019n\u00fc incitenlere Allah, d\u00fcnyada ve ahirette l\u00e2net etmi\u015f ve onlar i\u00e7in horlay\u0131c\u0131 bir azap haz\u0131rlam\u0131\u015ft\u0131r.\u201d<\/b>[28]<\/a> Burada bahsedilen elim ve al\u00e7alt\u0131c\u0131 azab\u0131n ne oldu\u011funu Hz. Eb\u00fb Bekir \u015fu olay vesilesiyle a\u00e7\u0131klam\u0131\u015ft\u0131r: Yemame emiri Muhacir b. Eb\u00ee \u00dcmeyye, Ras\u00fbl-i Ekrem\u2019e s\u00f6ven ve m\u00fcsl\u00fcmanlar\u0131 hicveden iki \u015fark\u0131c\u0131 kad\u0131n\u0131n birer elini kesip \u00f6n di\u015flerini s\u00f6kt\u00fcrm\u00fc\u015ft\u00fc. Bu durumu haber alan Eb\u00fb Bekir (r.a) ona bir mektup yazarak; \u201cAcele edip benden \u00f6nce h\u00fck\u00fcm vermeseydin Allah Ras\u00fbl\u00fc\u2019ne s\u00f6ven kad\u0131n\u0131 \u00f6ld\u00fcrmeni emrederdim. Zira enbiyan\u0131n haddi di\u011fer hadlere benzemez. Bu \u015fenaeti bir m\u00fc\u2019min i\u015flerse m\u00fcrted olur, anla\u015fmal\u0131 biri i\u015flerse o da muharip ve anla\u015fmay\u0131 bozan durumuna d\u00fc\u015fer. M\u00fcsl\u00fcmanlar\u0131 hicveden kimseye gelince e\u011fer o M\u00fcsl\u00fcman oldu\u011funu iddia eden biriyse onu tedip etmek, ikazda bulunmak gerekir, ona m\u00fcsle yap\u0131lmaz. Zimm\u00ee ise \u00f6mr\u00fcme yemin olsun ki (kendisiyle anla\u015fma yaparak) devam\u0131na m\u00fcsaade etti\u011fimiz \u015firk hali, bu s\u00f6ylediklerinden daha b\u00fcy\u00fckt\u00fcr\u201d demi\u015f, m\u00fcsleden sak\u0131nmas\u0131n\u0131 emretmi\u015f, bunun ancak k\u0131sasta yap\u0131labilece\u011fini, bunun d\u0131\u015f\u0131nda g\u00fcnah oldu\u011funu ve nefret duygular\u0131n\u0131 uyand\u0131raca\u011f\u0131n\u0131 ifade etmi\u015ftir.[29]<\/a><\/p>\n – Bir ki\u015fi bakire bir k\u0131za tecav\u00fcz etmi\u015f ve bu yapt\u0131\u011f\u0131n\u0131 ikrar etmi\u015fti. Eb\u00fb Bekir (r.a) onun bek\u00e2r m\u0131 yoksa ba\u015f\u0131ndan evlilik ge\u00e7mi\u015f biri mi oldu\u011funu sordu. Bek\u00e2r oldu\u011funu \u00f6\u011frenince ona y\u00fcz celde vurdu ve Fedek\u2019e s\u00fcrg\u00fcn etti. Sonra bu adam o kad\u0131nla evlendi ve Yemame g\u00fcn\u00fc \u015fehit oldu (en-N\u00fbr 24\/2).[30]<\/a><\/p>\n – Bir kimse bir kad\u0131nla zina eder, sonra da onunla evlenmek isterse Eb\u00fb Bekir S\u0131dd\u00eek bunu caiz g\u00f6rm\u00fc\u015ft\u00fcr (en-N\u00fbr 24\/3).[31]<\/a><\/p>\n \n – Cen\u00e2b-\u0131 Hak, \u00c2l-i \u0130mr\u00e2n 3\/161\u2019de emanete ve ganimet mal\u0131na hainlik etmeyi yasaklamaktad\u0131r. Abdullah b. Amr b. \u00c2s\u2019tan rivayet edildi\u011fine g\u00f6re; Ras\u00fblullah (s.a.v) ile Eb\u00fb Bekir ve \u00d6mer ganimetten mal \u00e7alan bir kimsenin e\u015fyas\u0131n\u0131 yak\u00adm\u0131\u015flar, ganimetteki pay\u0131n\u0131 iptal etmi\u015fler ve onu d\u00f6vm\u00fc\u015flerdir.[32]<\/a> Yine Eb\u00fb Bekir, Ziy\u00e2d b. Leb\u00eed\u2019e (v. 41\/661) mektup yazarak; \u201cGanimet sava\u015fta bulunana verilir\u201d demi\u015ftir.[33]<\/a><\/p>\n – el-Enf\u00e2l 8\/41\u2019de humustan (Ganimetlerden devlet b\u00fct\u00e7esine ayr\u0131lan be\u015fte birlik paydan) bahsedilir. Ras\u00fblullah\u2019\u0131n humus\u2019tan ald\u0131\u011f\u0131 hisseyi, vefat\u0131ndan sonra yerine ge\u00e7en halifenin M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131na sarfedece\u011fi Hz. Eb\u00fb Bekir, Ali, Kat\u00e2de ve bir grup \u00e2limden rivayet edilmi\u015ftir.[34]<\/a> Nitekim Allah\u2019\u0131n ve Ras\u00fbl\u00fc\u2019n\u00fcn humustaki hakk\u0131, Hz. Eb\u00fb Bekir ve \u00d6mer\u2019in hilafetinde Allah yolunda cihad i\u00e7in at sat\u0131n almak ve benzeri haz\u0131rl\u0131klar i\u00e7in harcanm\u0131\u015ft\u0131r. Hz. Ali de ayn\u0131 h\u00fckm\u00fc tatbik etmi\u015ftir.[35]<\/a><\/p>\n \n – Hz. Eb\u00fb Bekir faizle ilgili bir h\u00fck\u00fcm vermi\u015ftir. O, \u015eam\u2019a geldi\u011finde Ecn\u00e2d em\u00eerlerine \u015fu mektubu yazm\u0131\u015ft\u0131r: \u201cSiz faizin \u00e7ok yayg\u0131n oldu\u011fu topraklara indiniz. Alt\u0131n\u0131 alt\u0131nla, g\u00fcm\u00fc\u015f\u00fc g\u00fcm\u00fc\u015fle ancak ayn\u0131 gramda, yiyece\u011fi de yiyecekle ancak ayn\u0131 \u00f6l\u00e7\u00fcde al\u0131p-sat\u0131n!\u201d[36]<\/a> Eb\u00fb Bekir (r.a) bu mektubuyla el-Bakara 2\/275-279 \u00e2yetlerinde bahsedilen faiz hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fcn\u00fc ortaya koymu\u015f, bu konuda ittih\u00e2d\u00fc\u2019l-cins ile keyl ve vezni, di\u011fer bir ifadeyle \u201ckeyl mea\u2019l-cins\u201di esas ald\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015ftir.[37]<\/a><\/p>\n – Ondan halvet ve mehirle ilgili bir h\u00fck\u00fcm de nakledilmi\u015ftir. \u201cHalvet\u201d, nik\u00e2h akdinden sonra ve birle\u015fmeden \u00f6nce kad\u0131n ve erke\u011fin ba\u015f ba\u015fa kalmas\u0131n\u0131 ifade eden bir f\u0131k\u0131h terimidir.[38]<\/a> Hz. Eb\u00fb Bekir\u2019e g\u00f6re koca, kar\u0131s\u0131yla halvette kal\u0131rsa, gerde\u011fe girmese bile kad\u0131n mehrin tamam\u0131na hak kazan\u0131r. Di\u011fer halifeler de b\u00f6yle h\u00fckmetmi\u015flerdir (el-Bakara 2\/237).[39]<\/a><\/p>\n – Hz. Eb\u00fb Bekir\u2019in h\u00fck\u00fcm verdi\u011fi konular aras\u0131nda yiyecekler de vard\u0131r. Mesela ona g\u00f6re deniz y\u0131lan\u0131, y\u0131lan \u015feklinde bir bal\u0131k oldu\u011fu i\u00e7in yenmesi ittifakla mubaht\u0131r. Bu Eb\u00fb Bekir, \u00d6mer, \u0130bn \u00d6mer, \u0130bn Abbas, Zeyd b. S\u00e2bit ve Eb\u00fb H\u00fcreyre\u2019nin g\u00f6r\u00fc\u015f\u00fcd\u00fcr (el-M\u00e2ide 5\/95).[40]<\/a><\/p>\n – Eb\u00fb Bekir (r.a), yemin ve kefaretlerle ilgili olarak da \u015fu g\u00f6r\u00fc\u015f\u00fc belirtmi\u015ftir: Ki\u015fi bir \u015feyi yemeyi kendisine haram k\u0131ld\u0131ysa, aynen onu yememek i\u00e7in yemin etmi\u015f gibidir. Onu yemedi\u011fi m\u00fcddet\u00e7e keffaret \u00f6demesi gerekmez. Bu, Eb\u00fb Bekir ve \u00c2i\u015fe\u2019den rivayet edilmi\u015ftir (et-Tahr\u00eem 66\/2).[41]<\/a><\/p>\n Hz. Eb\u00fb Bekir\u2019in f\u0131kha dair daha pek\u00e7ok g\u00f6r\u00fc\u015f ve h\u00fck\u00fcmleri vard\u0131r. Biz burada sadece \u00e2yetlerle do\u011frudan ilgili olan ve ahk\u00e2m tefsiri alan\u0131na giren g\u00f6r\u00fc\u015flerini zikrettik. Onun f\u0131kh\u00ee y\u00f6n\u00fc ise daha \u00f6nce zikretti\u011fimiz gibi Kal\u02bbac\u00ee taraf\u0131ndan Mevs\u00fbat\u00fc f\u0131khi Eb\u00ee Bekri\u2019s-S\u0131dd\u00eek <\/i>isimli eserde geni\u015f\u00e7e i\u015flenmi\u015ftir.<\/p>\n [1]<\/a> \u0130bn Kes\u00eer, Tefs\u00eer, <\/i>I, 117-118.<\/p>\n<\/div>\n [2]<\/a> Buh\u00e2r\u00ee, Ez\u00e2n, 89; Be\u011fav\u00ee, I, 51-52; \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> I, 118.<\/p>\n<\/div>\n [3]<\/a> \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> I, 118.<\/p>\n<\/div>\n [4]<\/a> Taber\u00ee, Tefs\u00eer,<\/i> III, 521; Heysem\u00ee, III, 154.<\/p>\n<\/div>\n [5]<\/a> \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> I, 514.<\/p>\n<\/div>\n [6]<\/a> Muvatta\u2019<\/i>, es-Sal\u00e2t\u00fc f\u00ee Ramad\u00e2n, 7.<\/p>\n<\/div>\n [7]<\/a> \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> I, 608.<\/p>\n<\/div>\n [8]<\/a> Eb\u00fb Hayy\u00e2n, III, 656.<\/p>\n<\/div>\n [9]<\/a> \u0130bn As\u00e2kir, LVI, 90.<\/p>\n<\/div>\n [10]<\/a> Bkz. el-Bakara 2\/236; en-Nis\u00e2 4\/11, 24; et-Tevbe 9\/60.<\/p>\n<\/div>\n [11]<\/a> Bardako\u011flu, Ali, \u201cFer\u00e2iz\u201d mad., D\u0130A<\/i>, y\u0131l:\u00a01995,\u00a0XII,\u00a0362.<\/p>\n<\/div>\n [12]<\/a> Be\u011fav\u00ee, II, 175.<\/p>\n<\/div>\n [13]<\/a> Abdurrazz\u00e2k, Musannef<\/i>, X, 304; Beyhak\u00ee, es-S\u00fcnen\u00fc\u2019l-k\u00fcbr\u00e2, <\/i>VI, 368. Kr\u015f. Taber\u00ee, Tefs\u00eer,<\/i> IX, 437; \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> II, 230.<\/p>\n<\/div>\n [14]<\/a> H\u00e2kim, II, 332\/3187 (Zeheb\u00ee, Buh\u00e2r\u00ee ve M\u00fcslim\u2019in \u015fartlar\u0131 \u00fczere sahih oldu\u011funu bildirmi\u015ftir); Sa\u00eed b. Mans\u00fbr, Tefs\u00eer<\/i>, III, 1182.<\/p>\n<\/div>\n [15]<\/a> \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> II, 486.<\/p>\n<\/div>\n [16]<\/a> \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> II, 230.<\/p>\n<\/div>\n [17]<\/a> Taber\u00ee, Tefs\u00eer,<\/i> IX, 431; Be\u011fav\u00ee, II, 180; \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> II, 483.<\/p>\n<\/div>\n [18]<\/a> Bardako\u011flu, Ali, \u201cHad\u201d mad., D\u0130A<\/i>, y\u0131l:\u00a01996,\u00a0XIV,\u00a0547.<\/p>\n<\/div>\n [19]<\/a> Beyhak\u00ee, es-S\u00fcnen\u00fc\u2019l-k\u00fcbr\u00e2, <\/i>VIII, 63; S\u00fcy\u00fbt\u00ee, T\u00e2r\u00eehu\u2019l-hulef\u00e2,<\/i> s. 191.<\/p>\n<\/div>\n [20]<\/a> Be\u011fav\u00ee, II, 182.<\/p>\n<\/div>\n [21]<\/a> Eb\u00fb Y\u00fbsuf, el-\u00c2s\u00e2r,<\/i> s. 220\/972. Kr\u015f. Eb\u00fb Hayy\u00e2n, IV, 25. Taber\u00ee\u2019de (IX, 51) Hz. \u00d6mer yerine Hz. Osman zikredilmektedir.<\/p>\n<\/div>\n [22]<\/a> Be\u011fav\u00ee, III, 52.<\/p>\n<\/div>\n [23]<\/a> D\u00e2rekutn\u00ee, Eb\u00fc\u2019l-Hasen Ali b. \u00d6mer b. Ahmed b. Mehd\u00ee b. Mes\u02bb\u00fbd b. Nu\u2019m\u00e2n b. D\u00een\u00e2r el-Ba\u011fd\u00e2d\u00ee (v. 385\/995), S\u00fcnen <\/i>(I-V), thk. \u015euayb Arna\u00fbt, Beyrut: M\u00fcesseset\u00fc\u2019r-Ris\u00e2le, 1424\/2004, IV, 248\/3410; S\u00fcy\u00fbt\u00ee, T\u00e2r\u00eehu\u2019l-hulef\u00e2,<\/i> s. 194.<\/p>\n<\/div>\n [24]<\/a> Be\u011fav\u00ee, III, 53.<\/p>\n<\/div>\n [25]<\/a> Buh\u00e2r\u00ee, \u0130c\u00e2re, 5.<\/p>\n<\/div>\n [26]<\/a> Abd\u00fcrrazzak, Musannef<\/i>, IX, 323; Beyhak\u00ee, es-S\u00fcnen\u00fc\u2019l-k\u00fcbr\u00e2,<\/i> VIII, 149.<\/p>\n<\/div>\n [27]<\/a> et-Tevbe 9\/61.<\/p>\n<\/div>\n [28]<\/a> el-Ahz\u00e2b 33\/57.<\/p>\n<\/div>\n [29]<\/a> Taber\u00ee, T\u00e2r\u00eeh<\/i>, III, 341-342; M\u00fcttak\u00ee el-Hind\u00ee, Kenz\u00fc\u2019l-umm\u00e2l, <\/i>V, 569; S\u00fcy\u00fbt\u00ee, T\u00e2r\u00eehu\u2019l-hulef\u00e2,<\/i> s. 192-193.<\/p>\n<\/div>\n [30]<\/a> Bkz. Muvatta\u2019<\/i>, Hud\u00fbd, 13; Beyhak\u00ee, es-S\u00fcnen\u00fc\u2019l-k\u00fcbr\u00e2, <\/i>VIII, 388; S\u00fcy\u00fbt\u00ee, T\u00e2r\u00eehu\u2019l-hulef\u00e2,<\/i> s. 193.<\/p>\n<\/div>\n [31]<\/a> Eb\u00fb Hayy\u00e2n, VIII, 11.<\/p>\n<\/div>\n [32]<\/a> Eb\u00fb D\u00e2v\u00fbd, Cih\u00e2d, 135\/2715; H\u00e2kim, II, 142\/2591; Be\u011fav\u00ee, II, 128. Elb\u00e2n\u00ee rivayetin \u201czay\u0131f\u201d oldu\u011funu s\u00f6ylemi\u015ftir.<\/p>\n<\/div>\n [33]<\/a> Beyhak\u00ee, es-S\u00fcnen\u00fc\u2019l-k\u00fcbr\u00e2,<\/i> IX, 86.<\/p>\n<\/div>\n [34]<\/a> \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> IV, 62.<\/p>\n<\/div>\n [35]<\/a> \u0130bn Kes\u00eer, Tefs\u00eer,<\/i> IV, 63.<\/p>\n<\/div>\n [36]<\/a> Tah\u00e2v\u00ee, \u015eerhu Me\u00e2ni\u2019l-\u00e2s\u00e2r,<\/i> IV, 70.<\/p>\n<\/div>\nb) Fer\u00e2iz<\/h4>\n
c) Hadler<\/h4>\n
d) Ganimetler<\/h4>\n
e) Di\u011fer Konular<\/h4>\n
\n