İslâm’ın üzerine bina edildiği
temellerden biri olan namaz, insanın fiziksel ve ruhsal anlamda Allah’a (c.c.)
kulluğunu sembolize eden en önemli ibadetlerdendir. Dolayısıyla böyle bir
ibadetin, ubûdiyetin olmazsa olmazlarından acziyet, yalvarış, yakarış, ihtiyaç
ve iltica gibi hususları ifade eden duayı içinde barındırması tabiî olan bir
durumdur.
Bununla birlikte ülkemizdeki
Müslümanların çoğu namaz içerisinde, özellikle Hanefî fıkıh ve ilmihal
kitaplarındaki farz namazların kılınış şekliyle ilgili bilgilere paralel bir
biçimde ve zamanla oluşan teamüle uygun olarak, Fâtiha’nın içerdiği dua dışında
selam vermeden önce düzenli olarak okudukları belli başlı dualarla yetinmektedirler.
Yapmak istedikleri farklı duaları ise namaz sonrasına bırakmaktadırlar. Hâlbuki
bu insanlar, başta secde konumu olmak üzere kişinin Allah’a (c.c.) manevî anlamda
en yakın olduğu durumun namaz hali olduğunun farkındadırlar. Hatta ülkemizde
namaz kılmak, mecâzî anlamda “Allah’ın (c.c.) huzuruna çıkmak” ifadesiyle betimlenir.
Sadece bu gerçekten hareket edilse bile
namaz içerisinde duanın ne kadar önemli olduğu ve kabule daha şâyân olacağı
anlaşılmaktadır. Binaenaleyh bu çalışmada namaz esnasında nerelerde ve nasıl
dua edileceği konusu, diğer tüm ibadetler gibi namaz ibadetinin de ancak
kendisinden öğrenilebileceği Hz. Peygamber’in (s.a.v.) hadîsleri ışığında ele
alınıp incelenmiştir.
Böylece araştırmada sünnete göre namaz
içerisinde nerelerde ve nasıl dua yapılabileceğinin ortaya çıkarılması
amaçlanmıştır. Neticede yaygın olarak halk tarafından bilinenin ve
uygulanılanın aksine sadece ka’de-i ahîrede değil kıyam, rükû, itidâl ve secde
gibi diğer bazı hallerde de farklı sîgalarla namazda dua yapılabileceği
sonucuna ulaşılmıştır. Vitir namazında rükûya gitmeden önce; sabah namazında da
rükûdan kalkılınca yapılan kunût duası ise, müstakil bir çalışmanın konusu
olduğu düşünüldüğünden araştırmanın kapsamına alınmamıştır.
It is
inevitable that the content of salaah which is the second of the five pillars
of Islam, includes supplication that symbolizes the need for the creator and
seeking refuge from him. However, the way of performing salaah, where and how
to make supplication in the salaah can be learned from the practices of the
Prophet (pbuh), who was also held accountable for these worships, like the
other pillars of the Islam such as fasting, hajj and zakat.
As a result of the researches that
conducted on the subject of valid stories, it was determined that supplication
was performed in seven places during the salaah. The first of the supplication
comes after the iftitâh takbir. As a matter of fact, it was stated that the
Prophet (pbuh) made supplication before reciting quran when he began to salaah.
Therefore, the first supplication is made in salaah after the iftitâh takbir.
This supplication is called the " supplication of Istiftah".
From
some hadiths, it is understood that the second place
of supplication in salaah is after The Fâtiha which is the second
half of the qıyam. As a matter of fact, in some stories, it was stated that Rasûlullah
(pbuh) when he was performing nafile salaah at night, he also
made supplication while reading zamm-ı sûre in salaah. Only some of
the Hanbalis and Shafiis have pointed out that this supplication is
good deed when it is performed in night prayers. In the compulsory
prayers, we have not found any evidence that the Prophet (pbuh) has done similarly. Therefore, according
to research, the fıqh scholars did not touch on this issue.
As far
as it is concerned, the third of the supplication place in salaah is
the rukû. As a matter of fact, in some stories, while Prophet performing
salaah, he also made supplication beside making
usual supplication in rukuh. Some scholars, such as Shafiî and Bukhârî,
have said that it is permissible to make supplication in the rukuh. Others,
such as Malikis have argued that this is mekrûh. In general,
according to the Hanafis and the Hanbalis, it is enough to do
rukuh supplication do praising Allah in the rukuh. It is
not appropriate to make other supplication.
From
the conducted researches, it has been determined that the fourth place
of supplication in salaah is the state of standing (when the person
straighten up after the rukuh). Because in some stories, it was stated that
when the Prophet (pbuh) raised
his head from the rukuh, he also made a number of supplications. Some Hanbali
and Shafi'i scholars have shown some of the relevant stories as evidence to
indicate that it is good deed when such supplication is
made. The Hanafis and The Malikis, on the other hand, have generally referred
such supplication to the tahaccud salaahs and the nafila salaahs.
Therefore, according to them, when the compulsory salaahs performed with
congregation, it is enough to do
rukuh supplication do praising Allah in the rukuh.
The
fifth supplication place in salaah is the state of prostration. It is
possible to divide the relevant stories of the Prophet (pbuh) into
two parts. The first one is the stories to encourage prayers to make
supplication in the state of prostration. And the second part is the prophet's
(pbuh) supplication that he made it in the state of prostration himself. In
this regard, the fıkh scholars have different opinions. However,
there are many hadith relevant to this subject and it would be more
accurate to say that this is sunnah on all salaahs.
According to some stories, the sixth of the places
where supplication can be made is between two prostration. The
malikis have said that this supplication is permissible it is not
makruh. The Shafiis have stated that they are not only permissible, but
also good
deeds when it is made. As for the Hanafis, they
said there was no sunnah invocation here. The situation is different compared
to the Hanbali. According to them, making this supplication once
between the two state of prostration is wacib; It is good deeds to say it three times, such
as supplication that made in the state of prostration and rukuh.
According
to the researches, the place where making supplication in all salaahs
are after the second sitting. After the first sitting there is no supplication.
However, according to the Hanafis and Hanbalis,
the supplication should not be similar to supplicition’s word
that people use to make supplication. According to Maliki and Shafiî,
me'sur supplication are better but there is no such limitation.
Birincil Dil | Türkçe |
---|---|
Konular | Din Araştırmaları |
Bölüm | Araştırma Makaleleri |
Yazarlar | |
Yayımlanma Tarihi | 30 Aralık 2019 |
Yayımlandığı Sayı | Yıl 2019 |
Amasya İlahiyat Dergisi-Amasya Theology Journal Creative Commons Alıntı-GayriTicari-Türetilemez 4.0 Uluslararası Lisansı ile lisanslanmıştır.