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Family is the first place in which our future individuals open their eyes to the world. Family, which is mandatory for the healthy upbringing of future generations, constitutes the most important building block of society. Islam attaches a great importance to the family institution established through a legitimate marriage contract and the continuity of the lineage, and imposes very important responsibilities on parents regarding their children. It is very important for the existence of society which children, who are the guarantee of our future, grow up in a physically, spiritually and emotionally healthy way, away from all dangers. In the words of the Prophet, “Our children are our beloved ones” and they are entrusted to us by Allah. Islam protects the children at all stages of their lives, from the fetal state in the mother's womb until they become adults, and legally secures all their rights. According to Islamic law, minors are deficient in terms of their capacity to act and are limited in their ability to act. Due to their biological helplessness and lack of capacity, minors need the protection of others. From the moment they are born, they do not have the ability to carry out their personal and financial affairs on their own nor do they have the physical, spiritual and mental maturity. The fact that minors need the supervision and protection of someone else arises due to their biological inadequacy and legal necessities. In Islamic law, the personal and financial rights of children are protected through the custody or guardianship system. In legal terms, all rights and interests of minors are protected by parents or guardians. The state is the guardian of those who have no guardian. The place where the most appropriate opportunities and conditions can be provided for a child to grow up in a peaceful, safe and healthy way is undoubtedly his/her own family. The love, compassion and mercy that parents have towards their children require them to prepare the most suitable environment for them. Although it is not appropriate to remove a child from a warm family environment and parents without a necessity, the physical, emotional, economic and sexual abuse that the child is exposed to within the family sometimes makes this necessary. It is a necessity to protect children who are neglected and abused by their parents and other family members, or who are victims of crime. The protection and supervision of children is the responsibility of parents, close relatives and the lawful authorities of the state. When children in need of protection are mentioned in Islamic law, orphans, foundlings or found children usually come to mind. In academic studies conducted on these children, the issues of foster care or adoption are generally discussed. Since our study will focus on children living with their parents and in need of protection, orphans and homeless children will not be addressed. Therefore, the issue of foster family or adoption is not included in the scope of our study. It is hoped that this study will contribute to the field in the context of related issues and shed light on future studies. The article aims to examine the issue of under which cases children living with their parents should be/should not be taken under state protection from the perspective of Islamic law. However, since the topics discussed in this article include many different issues within themselves, the incidents of neglect and abuse that children are exposed to within the family vary, and it is not possible to subject each incident to a special evaluation, the topics have been tried to be explained from a holistic perspective in the light of examples. [ABSTRACT FROM AUTHOR]

Fusul al-Usrusheni, who influenced the fiqh and fatawa works of Hanafi jurists written in many different regions from Transoxiana to the Ottoman geography and from there to India, became the source of the works of many judges and muftis, especially the Ottoman sheikhulislam. The influence of the work belonging to Mecduddin al-Usrusheni, who is stated to be one of the mujtahid scholars of his period in some sources, was especially felt in the Ottoman geography. The fact that the work, which includes the subjects of furu fiqh and trial law, deals with some problems encountered in daily life and some issues referred to the courts and official authorities, has contributed significantly to the increase in the frequency of applying to the work. With this study, it is hoped that the work will increase the interest of today's researchers to the work and draw attention to the work for new studies, as well as revealing its contribution to the literature with its impact on some sources accepted in the Hanafi fiqh literature. In this study, brief information about the life and works of Mecduddin el-Usrusheni was given, and the form, content features, sources and manuscript copies of the work called Fusûlü'l-Üsrûşenî were examined. In addition, it is aimed to be the source of Fusul al-Usrusheni's commentaries on Hanafi furu fiqh and some fatawa-style works of Ottoman sheikh al-Islams and judges, and to convey some quotations from the work with examples. [ABSTRACT FROM AUTHOR]

Islamic law, it is important to In Islamic law, it is important to protect the minors who do not have or lack the capacity to perform, to support them for their personal development and to protect their assets. Because it is not possible for the minors to realize most of their personal and financial dispositions on their own. Because -according to their situation-minors are considered to be restricted in their personal and financial dispositions due to their lack of or incomplete capacity to perform or act. The guardianship system, which ensures the protection of minors, aims to safeguard their interests and to prevent actions to their detriment. Since a child is considered to be restricted in terms of personal and financial dispositions, is generally unable to act in accordance with his interests and is incapacitated, his legal representatives are authorized on his behalf. The primary legal representative of a child is his father. The father's guardianship over the child's self continues until puberty and his guardianship over the child's property continues until attaining the age of majority. This study aims to examine issues such as the father's guardianship over his minor child, his priority in terms of personal and financial guardianship, the father's authority to dispose of the child's property within the framework of contracts such as sales, rental, collateral, bailment, and grant, the father's ability to benefit from his child's property, and his role in the child's acts of financial worship. [ABSTRACT FROM AUTHOR]

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