Publication: Önceki hukukumuzda hacr
Abstract
İnsan, dünyaya gelmesiyle beraber hakların üzerinde doğmasını mümkün kılan bir zimmete sâhiptir. Bu zimmetin sayesinde ehliyet sâhibi olur. Ehliyet, hakların şahsın zimmetinde toplanmasına müsaade etmesi itibarıyla vücûb, zimmetinde toplanan bu haklar üzerinde şahsın tasarruf kabiliyetini ifade etmesi itibarıyla edâ ehliyeti olarak tarif edilmiştir. Şahsın kendi başına tasarrufta bulunup hak edinebilmesi ve mükellefiyet altına girebilmesi için edâ ehliyetine sahip olması gerekir. Edâ ehliyeti belli hâllerde noksanlaşır. Bu hallere ehliyet arızaları denir. Hacr, bu hallerde kişilerin hukukî tasarruflarından kısmen veya tamamen menedilmesidir. Bununla birlikte ehliyet arızaları arasında sayılmayan borçluluk ve amme menfaati ihlal etme hallerine de şâmil olarak daha umumî bir mana taşır. Hacr, esas olarak kendiliğinden ve mahkeme kararıyla vuku bulan hacr şeklinde ikiye ayrılır. İlk kısma küçüklük, akıl hastalığı, akıl zayıflığı, kölelik, ölüm hastalığı halleri; ikinci kısma, borçluluk, sefeh, gaflet, amme menfaatini ihlal etme halleri girer. Şer’iye sicilleri, fetva kitapları, kanunnâmeler, mühimme defterleri ve nizamnâmeler gibi tatbikatı aksettiren vesikalara bakıldığında, Osmanlı Devleti zamanında, hacre dâir şer’i hükümlerin bütün unsurlarıyla tatbik edildiği görülür. Bu tatbikat umumiyetle Hanefî mezhebi görüşlerinden hacre daha geniş bir saha tanıyan İmam Ebû Yusuf ve İmam Muhammed’in kavilleri üzere vuku bulmuştur.
With his birth, Human has a dhimmet (liability) which makes it possible the emergence of rights for or against himself. Thanks to this dhimmet he is deemed to have the capacity. Capacity is twofold as; on the one hand, the capacity to have rights and obligations and on the other hand, the capacity to act. In order to be albe to obtain rights and take responsibility, by his/ her own acts, a person must have ‘capacity to act’. Capacity to act is reduced in some cases. These cases are called as defects of capacity to act. Hajr is partial or complete ban of persons from legal acts of their own. At the same time hajr, has a wider meaning, because it covers indebtedness and violation of public interest which are absent among defects of capacity to act. Hajr is divided into two parts as ‘ipso iure hajr’ and ‘Hajr on court order’. First part contains the cases of childhood, insanity, weakness of mind, slavery and fatal disease. Second part contains the cases of indebtedness, dissipation, naivety, violation of public interest. After consulting to documents that show the Ottoman practice, like court records (sicil), fatwas, books of Muhimme and relevant codes (kanunname), it has been seen that provisions of Hajr was implemented in detail by Ottomans. This practice (the Ottoman practice) have mostly been in line with İmameyn’s (İmam Ebû Yusuf and İmam Muhammed) opinions of Hanefi sect.
With his birth, Human has a dhimmet (liability) which makes it possible the emergence of rights for or against himself. Thanks to this dhimmet he is deemed to have the capacity. Capacity is twofold as; on the one hand, the capacity to have rights and obligations and on the other hand, the capacity to act. In order to be albe to obtain rights and take responsibility, by his/ her own acts, a person must have ‘capacity to act’. Capacity to act is reduced in some cases. These cases are called as defects of capacity to act. Hajr is partial or complete ban of persons from legal acts of their own. At the same time hajr, has a wider meaning, because it covers indebtedness and violation of public interest which are absent among defects of capacity to act. Hajr is divided into two parts as ‘ipso iure hajr’ and ‘Hajr on court order’. First part contains the cases of childhood, insanity, weakness of mind, slavery and fatal disease. Second part contains the cases of indebtedness, dissipation, naivety, violation of public interest. After consulting to documents that show the Ottoman practice, like court records (sicil), fatwas, books of Muhimme and relevant codes (kanunname), it has been seen that provisions of Hajr was implemented in detail by Ottomans. This practice (the Ottoman practice) have mostly been in line with İmameyn’s (İmam Ebû Yusuf and İmam Muhammed) opinions of Hanefi sect.