Buhârî’de Haksızlık Anlayışı (Kitâbu’l-Mezâlim Örneği).

The term “injustice”, which is the title of this article, is used as equivalent to the concept of “oppression”, which means “placing something in a place that is not appropriate for it, or not giving it its due.” The topic of this article has been dealt with on the axis of “Kitāb al- Maẓālim”, which is the 46th chapter in al-Bukhari’s Sahih. The word “Maẓālim” is lexically the plural form of “maẓlima” which means “the object belonging to someone else that has been wrongfully seized”, “something that is claimed to have been taken with persecution” and “the rights of the oppressed” Even though “maẓlima” refers to the general violation of rights among people, its plural form (maẓālim) has also functioned as the name of some special law courts in the historical process. In addition, “Kitāb al-mazālim” has originality unique to Bukhāri's Sahih in terms of content and serving as a chapter title, as well as being in a hadith book. Moreover, the fact that this subject is included in the work of a scholar like al- Bukhari, who pays special attention to the arrangement of chapters, sections and organization of the hadiths, especially attracted scholarly interest and made it necessary to be an object of study. The results of the study have shown that the content of “maẓālim” has dimensions not only related to law, but also to faith, conscience, morality and virtue. In fact, al-Bukhari draws attention to this matter at this chapter’s first section (bāb) titled as “Qiṣāṣ al-Maẓālim.” Even though the title evokes the meaning of worldly retaliation, the hadith just below the title refers to the otherworldly retribution, especially for the injustices committed by the believers in their worldly life. In like manner in the second section (bāb) of the chapter, where the day of reckoning is portrayed, believers account for their deeds easily, while unbelievers and hypocrites, who are characterized as “tyrants” by the testimony of the witnesses, are cursed. In some titles and content recorded afterwards, attitudes and behaviours based on morality and virtue are highlighted. In the remainder of the chapter, the topics and content focused on the people’s inner worlds and accountability in the hereafter stand out. Furthermore, in the same chapter, a certain level of awareness is inculcated regarding the issue of respecting the rights of neighbours and public law, as well as the fact that the person who has been wronged can take his right back with his own hand whenever he has the opportunity. Under some headings, the message that some transactions perceived as unfair are not actually unfair is given. When “Kitāb al-Maẓālim” is studied holistically together with the title and the order of the hadiths, it offers a complete perspective on violations of rights, as mentioned above, with its dimensions related to faith, morality, virtue and law. Accordingly, believing in being held to account before Allah in the Hereafter helps to identify and distinguish the good and the bad, both mentally and in the heart; morality and virtue ensure that the faith in question is transformed into behavioral consciousness and turned into a lifestyle; and the law, ultimately prevents violations with its protective system. On the other side, the reward and sanction of faith, morality and virtue -although it is also related to the life of this world- are mostly left to the hereafter. The sanction and punishment of the law is quite mundane. In addition, internalizing and obeying the rules of law in Islamic understanding is closely related to having faith, morality and virtue. [ABSTRACT FROM AUTHOR]