Determination and Evaluation of Praying Places and Forms in Prayer with Hadîths

Namazdaki Dua Yerleriyle Şekillerinin Hadîslerle Tespiti ve Değerlendirilmesi

Abstract

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.

Özet

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.