Âdetli Kadın Oruç Tutabilir Mi?

Worships are identified in Islam with the sort of religious obligations that regulate the relationship between Allah and his servants, which are to be carried out exactly in the way it is ordained by Allah Almighty Himself. In other words, they are the sort of the divine injunctions that are largely contingent on the declarations of Allah, called as al-ahkam at-ta‘abuddiyya. The ta‘abbudi ahkam are the rulings that are in principle closed to personal interpretation (ijtihad); they therefore remain as ordained by Allah and are not subject to change or intervention of any other authority. They are therefore by and large based on the transmitted sources of law (al-adilla an-naqliyya). The rulings regarding the performance and the manner of fasting are primarily based upon mutawattir and ahad reports transmitted from the Prophet Muhammad (pbuh). It is because of the traditional character of this obligation that the Muslim Nation (Ummah) since the first generation of the Companions till today unanimously agreed that menstruating women is not allowed to perform fasting and if she does so it would be invalid. It is the consensus of the Muslim Nation that declares that the woman in this state is not allowed to perform the daily five obligatory prayers and Ramadan fasting, but she is under obligation to compensate by performing exact number of missed days of fasting after the ‘Iyd of Ramadan. She is however not under obligation to re-fulfill the missed prayers. This consensus is so universal and categorical that no Muslim in the history of Islam attempted to understand it otherwise due to the fact that it is based on the transmitted knowledge from the Prophet, hence the consensus of the Companions. Nevertheless, recently there have been some new opinions arising, claiming that the Quran has not prohibited menstruating women to perform fasting; this view ignores the consensus just mentioned and base its interpretation on a reading of the Qur’anic word “ أذى ” found in the verse about menstruating women. By translating this word as sickness/illness and placing the state of menstruation under the umbrella term of sickness, they argued that a menstruating woman is like any patient is allowed to perform fasting if they feel well. They also justify their view by re-interpreting a Hadith transmitted from ‘Aisha dealing again with the fasting while menstruating. Those who favors the view that the menstruation is not an impediment to preform fasting disagree among themselves; one group argues that menstruating women can fast if they wish to do so, but she is not under obligation; others argue that menstruating women are not discharged of the obligation of fasting, if they feel well in this state. This study shall critically read these newly emerging opinions with particular emphasis on the arguments put forward by these groups. Since they justify their positions with reference to a reading of the Qur’anic passages, the study will analyze these readings in reference to the disciplines of Tafsir, Hadith, Fiqh and Usul al-Fiqh. In addition, the analysis will also take into account the etymological arguments around the word “ أذى ” and discuss the asserted interpretations by going through the classical dictionaries.

İbadetler kulların Allah’la ilişkilerini düzenleyen ve Şâri‘ tarafından nasıl emredilmiş ise öyle yerine getirilmesi gereken dini yükümlülüklerdir. Bu yükümlülüklerle ilgili hükümler taabbüdî bir nitelik taşırlar. Taabbüdî hükümler denilince dinin ancak nakli delillerle bilinebilen değişime ve içtihada kapalı hükümleri anlaşılır. Temel bir ibadet olan orucun edâ ve kazasına yönelik hükümler hem mütevatir hem de âhad haberlere dayanmaktadır. Bu nedenle İslam ümmeti âdetli kadının oruç tutamayacağı, tutsa da geçerli olmayacağı konusunda icmâ etmiştir. Âdetli kadınlar, Hz. Peygamber (s.a.v.) döneminden günümüze kadar herhangi bir ihtilafa konu olmaksızın Ramazan ayında oruçlarını tutmamışlar ve tutamadıkları bu oruçları daha sonra kaza edegelmişlerdir. Son zamanlarda Kur’ân’da âdetli kadına oruç tutmanın yasaklanmamış olması, âdetli kadınla ilgili âyette geçen “ أذى ” kelimesinin hastalık anlamına geldiği, âdetli kadının orucuyla ilgili hadislerde yer alan “ قضاء ” kelimesinin bir ibadeti zamanında yerine getirmek (edâ) anlamı ifade ettiği gerekçe gösterilerek, âdetli kadının oruç tutamayacağı konusundaki icmâ görmezden gelinerek veya inkâr edilerek bazı yeni görüşler ortaya atılmıştır. Bu yeni görüşlerde bir grup yazar âdetli kadının isterse oruç tutabileceği bir başka yazar da âdetli kadının oruç tutmakla yükümlü olduğu görüşünü savunmaktadır. Bu çalışmada söz konusu yeni görüşler ile dayanakları tefsir, hadis, fıkıh ve usul-i fıkıh kaynaklarına müracaat edilerek irdelenecek, bu görüş sahiplerinden bazılarının hareket noktasını teşkil eden kelime ve terimler temel Arapça sözlüklerden araştırılarak doğru sonuçlara ulaşılmaya gayret edilecek ve ulaşılan sonuçlar okuyucularla paylaşılacaktır.