Papers by Mansur KOÇİNKAĞ
Kelâmullâh meselesi, hicrî ikinci asrın başlarından itibaren müslüman araştırmacıların gündemini ... more Kelâmullâh meselesi, hicrî ikinci asrın başlarından itibaren müslüman araştırmacıların gündemini meşgul eden en temel meselelerden biri olup Kelâm ilminin de bu tartışmadan hareketle isimlendirildiği kabul edilir. Kelâmullâh tartışması ilk etapta ilmî şekilde zuhûr etse de mihne süreciyle beraber siyasî ve politik bir tartışmaya dönüşmüş, âlimler bu süreçten olumsuz etkilenmiş ve zamanla devletle başlatılan bu süreç bizzat siyasî otorite tarafından sonlandırılmıştır. Ancak bu tartışmanın izdüşümü tarih boyunca canlılığını devam ettirmiştir. Kelâmullâh tartışmasının en kilit noktası "kelâm" kavramını nasıl tarif edeceğinizle ilgilidir. İlk etapta kelâm, anlamlı bir yargı oluşturan ifade ve lafızlar hakkında kullanıldığı için tartışma da bu bağlamda neşvunema bulmuştur. Fakat ses ve harflerin Allah'a nispeti ciddi teolojik tartışmalara neden olacağından ötürü Mutezile, kelâmı bir sıfat olarak değil de Allah'ın cisimde yarattığı bir fiil olarak değerlendirmiştir. Bu saikle kelâmullâhın kadîm değil mahlûk ve hâdis olduğunu savunmuştur. Bu düşüncenin tam karşı kampında Ahmed b. Hanbel gibi bazı muhaddisler yer almıştır. Onlar, kelâmullâhı ses ve harflerden mürekkep kabul etmekle beraber aklî argümanlarla meseleyi temellendirememişlerdir. İbn Küllâb gibi bazı âlimler ise sentezci bir yaklaşımla kelâmı; nefsî ve lafzî diye ikiye ayırmış, nefsî olanı Allah'ın sıfatı addedip kadîm kabul ederken lafzî olanı Mutezile gibi hâdis olarak nitelemişlerdir. Eşarî ve Mâturîdî ekolü de bu yaklaşımı daha rasyonel ve makul gördüğünden aynı düşünceyi geliştirmiş ve nihayetinde hem Allah'ın kelâm diye bir sıfatı olduğunu hem de Mutezile tarafından dile getirilen itirazlara cevap vermeye odaklanmıştır. Eşarî ekolüne mensup Râzî de araştırmamıza konu olan bu risâlesinde kelâmullâh tartışmasını Eşarî ve Mutezile ekolleri bağlamında ele alıp incelemiştir.
Theosophia Journal, 2023
An Evaluation of the Concepts of Ribā and Interest
The content of the concepts of ribā and int... more An Evaluation of the Concepts of Ribā and Interest
The content of the concepts of ribā and interest, the points where these two concepts diverge and converge have been going on since the concept of interest was placed at the center of the world economy. Today, while there are debates on the place of interest in the economy, Islamic finance is trying to create an alternative for its segment through participation banking. However, the methods used by these banks have sometimes been the subject of debate. In addition to all these, the number of Islamic scholars who consider interest as an integral part of finance is not to be underestimated. Contrary to those who accept interest as the basic building block of the economy and argue that a system cannot exist without it, some argue that the depressions, destructions, and crises in the economy are caused by interest. In this study, we will discuss the points where these two concepts diverge and converge and make a brief evaluation of these two concepts.
Keywords: Islāmic Law, Ribā, Interest, Usury.
Theosophia Journal, 2023
A Study on Ali Abdal-Rāziq's Khilafah Thought
Abstract: With the Industrial Revolution, the bill... more A Study on Ali Abdal-Rāziq's Khilafah Thought
Abstract: With the Industrial Revolution, the bill for the backwardness in the Islamic geography was largely blamed on traditional religious thought and the caliphate center, which was the protector of religion, was also affected. With the spread of the nation-state, the institution of the caliphate began to become dysfunctional and new theories were developed by Muslim scholars in this field. Some scholars argued that the purpose of the caliphate was the government and if the government existed, there would be no need for the caliphate, some scholars argued that all Muslims should gather under the umbrella of the caliphate above nation-states, and some other scholars took a different stance by expressing the religion-world dualism. Ali Abd al-Rāziq held the latter view and argued that the caliphate was not a religious institution, but on the contrary, based on historical experience, it harbored many evils and we should get rid of it. In this study, we will first address the shortcomings of his thesis by presenting his general opinion, and in doing so, we will try to present his opinion directly from his work rather than polemical works, and then we will briefly share our personal opinion on what kind of method should be followed in terms of updating Islamic law as a whole, rather than specific issues.
Keywords:Islamic Law, Politics, Caliphate, Ali Abd al-Rāziq
Theosophia Jurnal, 2022
Although Mālik's understanding of fiqh developed largely in the context of Muwaṭṭa', i.e., narrat... more Although Mālik's understanding of fiqh developed largely in the context of Muwaṭṭa', i.e., narrationcentred, until the end of the second century AH, it began to take on a ra'y-centred character as a result of Asad b. al-Furāt's efforts. Since the Mālikīs were not yet familiar with the ra'y-centred understanding of fiqh at that time, al-Asadiyya was subject to some criticism in the early period, but along with al-Mudawwana, the narrations were added to the work, bringing it closer to their style, and thus the fiqh of Mālik began to develop as ra'y-centred. The most significant person in this change and transformation is Asad b. al-Furāt. This is because he determined the questions in the works written according to ahl al-Kūfa and then, together with Ibn al-Qāsim, wrote down Mālik's understanding of fiqh based on ra'y. Therefore, the questions of whether ahl al-Kūfa had an influence on the formation of al-Asadiyya and what was Asad's contribution to the formation of al-Mudawwana are important questions for our study. In this study, I will try to explore the answers to these questions based on the historical record and some similarities between al-Mudawwana and al-Aṣl.
Bu çalışmada, Hz. Peygamber'in vefatından hicrî üçüncü asrın sonlarına kadar geçen dönemde İslam ... more Bu çalışmada, Hz. Peygamber'in vefatından hicrî üçüncü asrın sonlarına kadar geçen dönemde İslam hukuk dilinin gelişimine dair Ehl-i re'y ve Ehl-i hadis ekolleri bağlamında bazı tespitlerde bulunulacaktır. Dolayısıyla Hz. Peygamber'den aktarılan bilgilerle başlayan bu sürecin hangi dönemden itibaren ve kimler tarafından hukuk diline evrildiğine ve mihne sürecinin olumsuz anlamda hukuk dilinin gelişimine engel olup olmadığına dair ulaştığımız bazı neticelere yer verilecektir.
In this study, some determinations will be made regarding the development of Islamic legal language in the period between the death of the Prophet and the end of the third century AH in the context of Ahl al-ra'y and Ahl al-hadith schools. Therefore, we will mention that from which period and by whom this process, which started with the information narrated from the Prophet, has evolved into legal language and also mention some conclusions we have reached about whether the minha process negatively impedes the development of legal language or not.
Significant studies have been conducted on the origins and development of Islamic law in the past... more Significant studies have been conducted on the origins and development of Islamic law in the past years. However, in regard to the first century AH, a lack of solid identified references has raised doubts around the accuracy of the reported facts during this period. For this reason, we explored a new reliable document referred to as Risālat al-Farā’iḍ, from the first century. It is accepted that this work was first written by Zayd b. Thābit (d. 45/665) and then annotated by Abū al-Zinād (d. 130/748) who lived during both the first and second centuries. In this study, it will be determined that based on the similarity between al-Muwaṭṭa’ and Risālat al-Farā’iḍ in nearly thirty-five paragraphs, Risālat al-Farā’iḍ has served as a source in the writing process of al-Muwaṭṭa’, besides, it has revealed consistent information about ʻamal (practice) of ahl al-Medīna. Finally, through this document analysis, it will be revealed that the claim that the basic hadith collections are based not only on the oral narrations but also on the written documents will be more accurate.
İmâm Şâfiî'nin ehl-i hadisten olduğuna veya ehl-i hadisin kurucu imâmı kabul edildiğine dair mode... more İmâm Şâfiî'nin ehl-i hadisten olduğuna veya ehl-i hadisin kurucu imâmı kabul edildiğine dair modern bazı iddialar söz konusudur. Bu tür iddialar, büyük oranda Şâfiî'nin hadis ve sünnete yönelik teorik ifadelerine veya daha sonraki kaynaklarda yer alan tarihî bazı rivâyetlere dayanır. Hâlbuki bu konuda sağlıklı bir sonuca ulaşmak için hicrî üçüncü asırda kaleme alınan hadis ve tarih kitaplarını incelemek gerekir. Biz de bu çalışmada hicrî üçüncü asırda yaşayan ehl-i hadisin eserlerini incelemek suretiyle onun konumunu tespit etmeye çalıştık. Ulaştığımız neticeye göre ehl-i hadis, tarih kitaplarında Şâfiî'nin biyografisine yeterince temas etmemiş, hadis kaynaklarında ondan pek hadis rivayet etmemiş ve ismine dahi nadiren temas etmiştir. Dolayısıyla Şâfiî'nin ehl-i hadisin kurucularından olduğu iddiası bir yana, Şâfiî'nin bu ekole mensup olduğu dahi söylenemez.
Abstract
There are some modern claims that Imām Shāfiʻī is considered to be one of Ahl al-hadith or that he is accepted as the founder of Ahl al-hadith. Such claims are mostly based on the theoretical statements of Shāfiʻī regarding hadith and sunnah or some narrations in later sources. However, in order to reach a solid conclusion on this subject, it is necessary to examine hadith and history books specifically written in the third century AH. In this study, we are determined to reveal his position by examining the works written by Ahl al-hadith in the third century AH. According to the result we have reached, Ahl al-hadith did not sufficiently mention the biography of Shāfiʻī, neither narrate many hadiths from him, but rarely mentioned his name from time to time. Therefore, it is not very accurate to consider Shāfiʻī as a member of this school, let alone being one of the founders of the school.
Erken Dönem İslâm Hukuk Düşüncesinde Re'y ve Hadis
Mansur KOÇİNKAĞ, İstanbul: Rağbet Yayınları 2... more Erken Dönem İslâm Hukuk Düşüncesinde Re'y ve Hadis
Mansur KOÇİNKAĞ, İstanbul: Rağbet Yayınları 2018, 366 sayfa.
Abdullah Bosnevî, Sûfî paradigmanın anlaşılması bağlamında önemli çalışmalara imza atmış ve bunda... more Abdullah Bosnevî, Sûfî paradigmanın anlaşılması bağlamında önemli çalışmalara imza atmış ve bundan dolayı "Şârihü'l-Fusûs" diye ün kazanmıştır. Kendisi, pek çok alanda çalışmalar vermiş olsa da eserlerinin çoğu nazarî tasavvuf alanına dairdir. Nitekim incelemeye çalıştığımız bu risâlede, İbn Arabî'nin paradigmasının kilit kavramlarından biri kabul edilen a'yân-i sâbiteyi konu edinmiştir. Bu makalede, söz konusu risâlenin içerik tahlilini ve edisyon kritiğini yaparak araştırmacıların istifadesine sunmayı hedeflemekteyiz.
Abdullah Bosnevī undertook important works in the context of understanding the Sufī paradigm and became known as a "Şārihu'l-Fusūs". Although he has given studies in many fields, most of his works are related to the field of theoretical Sufism. As a matter of fact, in this booklet (risālah) we try to examine a'yāni sābita which is accepted as one of the key concepts of Ibn Arabi's paradigm. In this article, we aim to present this booklet to benefit of researchers by making content analysis and critique of editions.
Kıyasın temel rükünlerinden kabul edilen illet, fıkıh usulüne dair eserlerde üzerinde titizlikle ... more Kıyasın temel rükünlerinden kabul edilen illet, fıkıh usulüne dair eserlerde üzerinde titizlikle durulan meselelerden biri olagelmiştir. İlletin mahiyeti, tespit yolları ve ona yöneltilen itirazlar bu bağlamda konu edilen en önemli hususlardır. Biz de bu çalışmamızın girişinde kısaca illetin mahiyetine temas edip ardından İsfahânî’ye göre illetin red yollarının neler olduğunu ve illete yöneltilen tutarsız itirazları incelemiş bulunmaktayız. Böylece onun fıkıh usûlü düşüncesinde kimden etkilendiği ve hangi mektebe mensup olduğu da tespit edilmiştir.
The effective cause (al-illa) being accepted as one of the basic elements of analogy (qiyas), has become a subject carefully examined in the books of usūl al-fiqh. Definition of effective cause, methods of identification, and objections towards it are among most subjects in this context. In the introduction of this study, we briefly discuss the definition, and later refer to the objection methods (qawâdih al-illa) as accepted by Isfahānī and finally evaluate the inconsistent objections directed to cause. Thus, it also be revealed that who influenced his thought of usūl al-figh and which school who belong to.
Authentication of a hadith by ahl hadith doesn’t necessarily mean that fuqahā will authenticate a... more Authentication of a hadith by ahl hadith doesn’t necessarily mean that fuqahā will authenticate and act with this hadith. However, in some studies, it is claimed that authentication of the isnad or of a hadith is sufficient according to Imam Shafi‘î. In this study, we will try to examine the issue based on the theoritical expresssions in his works and examples of furu’ alfiqh which are reflected in the practice of such expressions.
İslam hukuk felsefesi ve metodolojisi olan fıkıh usulünün, en önemli yöntemi kıyas kabul edilir. ... more İslam hukuk felsefesi ve metodolojisi olan fıkıh usulünün, en önemli yöntemi kıyas kabul edilir. Kıyasın işlev kazanması ise hükmün kaynağı veya göstergesi olan illete bağlıdır. Dolayısıyla mantık ve cedel ilminde kullanılagelen pek çok yöntemden hareketle fıkıh usûlü eserlerinde illetin tespit yolları ele alınmaktadır. Bir kısmı neredeyse bütün usûlcüler tarafından kabul edilse de bazı yöntemler müellife göre farklılık arz etmektedir. Bu tebliğimizde, klasik eserlerden kabul edilen, üzerine onlarca şerh yazılan ve ders kitabı olarak okutulan Minhâcü'l-vusûl adlı eserden hareketle illetin tespit yolları incelenecektir.
Giriş M uvatta'ın fıkıh tarihindeki yerine temas edebilmek için Hz. Peygamber'den itibaren gelişe... more Giriş M uvatta'ın fıkıh tarihindeki yerine temas edebilmek için Hz. Peygamber'den itibaren gelişen fıkıh yazımına kısaca da olsa temas etmemiz gerekir. Ancak bu şekilde İmâm Mâlik'in (ö. 179/795) Muvatta ile neyi amaçladığını ve nasıl bir yöntem takip ettiğini anlamamız mümkün olacaktır.
İlim kavramı, İslâm tarihinde her zaman aynı bağlamda ve aynı saiklerle kullanılmamıştır. Nitekim... more İlim kavramı, İslâm tarihinde her zaman aynı bağlamda ve aynı saiklerle kullanılmamıştır. Nitekim hicrî birinci asırda kullanıldığı bağlam ile sonraki dönemlerde kullanıldığı bağlam çok farklıdır. Dolayısıyla bu çalışmada öncelikle ilim kavramı ele alınacak, ardından Hicaz, Irak, Şam, Yemen ve Mısır’daki ilmî hareketliliğe ve buralarda teşekkül eden mezheplere temas edilerek erken dönem İslâm düşüncesinin bir panoraması verilmeye
çalışılacaktır.
One of the old law/fiqh texts is Farāiz which is thought to be written by Zaid ibn Thābit (d. 45/... more One of the old law/fiqh texts is Farāiz which is thought to be written by Zaid ibn Thābit (d. 45/665). In many classic texts it has been refered to this book and it is mentioned that Zaid ibn Thābit's expertising on the ilm al farāiz. But our findings show that many of researchers who study on the history of codificaditon of Islamic law have not seen this book. In this study, because of the importance of the book, we publish Zaid's Farāiz and the comments written in very early period by Abu'z-Zinad (d. 130/748) on it. Thus, Risāla al Farāiz, one of the oldest fiqh texts written in the period of the Sahāba and expounded in the period of the Tābiūn, will be present to the interest of researchers. Keywords: Zaid ibn Thābit, Abu'z-Zinad, Farāiz, Fiqh.
Cumhura göre fesâd ve butlân kavramının eşanlamlı olduğu, Hanefî mezhebin-de ise her iki kavram a... more Cumhura göre fesâd ve butlân kavramının eşanlamlı olduğu, Hanefî mezhebin-de ise her iki kavram arasında temel ve köklü bir ayrım olduğu kabul edilmektedir. Zira Hanefîlere göre fesâd sıhhat şartlarıyla, butlân ise in'ikâd şartlarıyla ve rükünlerle ilgili bir kavramdır. Biz de bu çalışmada, Şâfiî mezhebi özelinde fesâd ve butlânın eşanlamlı olup olmadığını ve onlara göre her iki kavram arasında bir ayrım olup olmadığını ince-lemeye çalışacağız. GİRİŞ Pek çok klasik ve modern çalışmada Hanefî mezhebine göre fesâd ve butlân kavramının temelde farklı olduğu, fakat Şâfiîler başta olmak üzere Cumhura göre her iki kavramın eşanlamlı olduğu belirtilmiştir. 1 Ancak bu iddiaya ihtiyatla yak-laşmamız gerektiğine dair pek çok bilgi klasik eserlerde bulunmasına rağmen tes-pit edebildiğimiz kadarıyla modern çalışmalarda bu konuya temas edilmemiştir. Dolayısıyla öncelikle Hanefî mezhebinde kabul edilen akit teorisine kısaca temas edilecek, ardından Şâfiî mezhebinde fesâd ve butlân kavramlarının eşanlamlı olup olmadığı incelenmeye çalışılacaktır.
Hilâf ilmi, cedel ve mantık ilmiyle beraber gelişen bir ilim dalı olmasına rağmen zamanla Pezdevî... more Hilâf ilmi, cedel ve mantık ilmiyle beraber gelişen bir ilim dalı olmasına rağmen zamanla Pezdevî-'Amîdî veya Buhâra-Irak diye farklı ekollere ayrılmış ve Amidî'den sonra her ilme uygulanabilecek bir yöntemin ortaya çıktığı kabul edilmiştir. Çalışmamıza konu olan eserin yazarı İsfahânî, Amîdî ile aynı dönemde yaşamış ve onun yöntemini takip ederek bu önemli eserini kaleme almıştır. Fakat incelemeye çalışacağımız bu eser, henüz araştırmacıların istifadesine sunulmamış yazma/mahtût bir risâledir. İsfahânî'nin Hilâf ilmine dair kaleme aldığı risâlesini, üç farklı yazma nüshadan hareketle incelemeye çalışacağız ve bu risâle, müstakil olmayıp yazarın el-Kavâid adlı eseri içinde bulunmaktadır. Yazar, Kavâid adlı eserinde Mantık, Hilâf, Fıkıh Usûlü ve Usûlüddîn ilimlerini müstakil metinler şeklinde ele almış ve Hilâf ilmine, Kavâid'in birinci bölümü olan mantıktan sonra yer vermiştir. Hilâf ilmine dair bu risâle, bir mukaddime ve üç fasıldan oluşmaktadır. Yazar eserin mukaddimesinde, yani giriş kısmında bu ilmin tasavvurâtı ve tasdîkâtı, birinci fasılda bu ilmin küllî kaideleri, ikinci fasılda konuyla ilgili cüzî meseleler ve üçüncü fasılda delillerin maddesi, sureti ve terkîbi üzerinde durur.
Hilâf ilminin ehemmiyetini vurgulamak maksadıyla tebliğime bir anekdotla başlamak istiyorum. Necm... more Hilâf ilminin ehemmiyetini vurgulamak maksadıyla tebliğime bir anekdotla başlamak istiyorum. Necmeddîn et-Tûfî (v. 716/1316), cedel/hilâf ilminin farz-ı kifâye olduğunu belirttikten sonra konunun ehemmiyetine dair Kâdî Abdülcebbâr'ın Tabakâtü'l-Mutezile adlı eserinden şu anekdotu aktarır: Hindistan Meliki, Harun Reşid'e bir elçi gönderir, münazara yapmak üzere kendisine birini göndermesini ve münâzara sonucunda mağlub olan tarafın, diğer cenahın hâkimiyetine/dinine girmesini teklif eder. Harun Reşîd, önce münazara için meşhur Hanefî fakihi Hasan b. Ziyâd el-Lü'lü'î'yi v. 204/819 gönderir. Münazara meclisi kurulunca Hasan b. Ziyâd'a sorular sorarlar, o da müsned hadislerle, Ebû Hanîfe ve ashâbının fıkhıyla cevaplar vermeye çalışır. Cedel ilminde uzman olan Hintliler, verdiği cevaplardan dolayı kendisiyle dalga geçerler. Bu haber, Harun Reşîd'e ulaşınca öfkelenir ve ardından mütekellim ve cedel ilminde uzman Mutezilî Sümâme b. Eşres'i v. 213/828 gönderir. 1
Özet: Bu çalışmada kısaca kadılık müessesesine temas edilecek, ardından Irak bölgesinde yer alan;... more Özet: Bu çalışmada kısaca kadılık müessesesine temas edilecek, ardından Irak bölgesinde yer alan; Kûfe, Basra ve Bağdat şehirlerinde kadılık görevinde bulunan âlimlerin isimleri ve hangi dönem bu görevi ifa ettikleri tespit edilmeye çalışılacaktır. Böylece hicrî ilk iki asırda yargının kime bağlı olduğu, kadıların kimler tarafından atandığı ve kâdılkudâtların, kadıları atamada yetkili olup olmadıkları ortaya çıkmış olacaktır.
Abstract: In this study we will talk about the judges' institution in short, then we will identify the names of the judges who worked in the cities of Kufa, Basra and Baghdad in the region of Iraq and we talk which period they are performing their duties. Thus, It will have appeared that: the judiciary depended on who and who appointed the judges and the judge of judges had the right to appoint judges?
Özet: Son dönemde kaleme alınan bazı eserlerde, İmâm Şâfiî dönemine kadar hadîs ve sünnetin farkl... more Özet: Son dönemde kaleme alınan bazı eserlerde, İmâm Şâfiî dönemine kadar hadîs ve sünnetin farklı olduğu ve Kûfelilerin, hadîs ve sünnet hususunda Medinelilere yakın bir tutum içinde oldukları, fakat Şâfiî ile beraber her iki kavramın eşanlamlı şekilde kul-lanılmaya başlandığı ve sünnet kavramının muhtevasında bir değişim yaşandığı iddia edilmektedir. Bu çalışmada günümüze ulaşan ilk metinlerden hareketle her iki kavra-mın hicrî ikinci asırda nasıl kullanıldığı ele alınacak ve böylece bu iddiaların isabetli olup olmadığı ortaya çıkmış olacaktır.
Abstract: In some works written recently, it is claimed that hadith and sunnah terms were different until Imam Shafiʻî and attitudes of ahl al-Kufa on hadith and sunnah were similar to ahl al-Madina. But after Shafiʻî, both term were started to use synonymously and meaning of sunnah term had been changed. In this study, it will be examined how the two term were used in the second century of Hejira based on the first texts reaching to our time and it will be revealed whether these claims are right or not.
Uploads
Papers by Mansur KOÇİNKAĞ
The content of the concepts of ribā and interest, the points where these two concepts diverge and converge have been going on since the concept of interest was placed at the center of the world economy. Today, while there are debates on the place of interest in the economy, Islamic finance is trying to create an alternative for its segment through participation banking. However, the methods used by these banks have sometimes been the subject of debate. In addition to all these, the number of Islamic scholars who consider interest as an integral part of finance is not to be underestimated. Contrary to those who accept interest as the basic building block of the economy and argue that a system cannot exist without it, some argue that the depressions, destructions, and crises in the economy are caused by interest. In this study, we will discuss the points where these two concepts diverge and converge and make a brief evaluation of these two concepts.
Keywords: Islāmic Law, Ribā, Interest, Usury.
Abstract: With the Industrial Revolution, the bill for the backwardness in the Islamic geography was largely blamed on traditional religious thought and the caliphate center, which was the protector of religion, was also affected. With the spread of the nation-state, the institution of the caliphate began to become dysfunctional and new theories were developed by Muslim scholars in this field. Some scholars argued that the purpose of the caliphate was the government and if the government existed, there would be no need for the caliphate, some scholars argued that all Muslims should gather under the umbrella of the caliphate above nation-states, and some other scholars took a different stance by expressing the religion-world dualism. Ali Abd al-Rāziq held the latter view and argued that the caliphate was not a religious institution, but on the contrary, based on historical experience, it harbored many evils and we should get rid of it. In this study, we will first address the shortcomings of his thesis by presenting his general opinion, and in doing so, we will try to present his opinion directly from his work rather than polemical works, and then we will briefly share our personal opinion on what kind of method should be followed in terms of updating Islamic law as a whole, rather than specific issues.
Keywords:Islamic Law, Politics, Caliphate, Ali Abd al-Rāziq
In this study, some determinations will be made regarding the development of Islamic legal language in the period between the death of the Prophet and the end of the third century AH in the context of Ahl al-ra'y and Ahl al-hadith schools. Therefore, we will mention that from which period and by whom this process, which started with the information narrated from the Prophet, has evolved into legal language and also mention some conclusions we have reached about whether the minha process negatively impedes the development of legal language or not.
Abstract
There are some modern claims that Imām Shāfiʻī is considered to be one of Ahl al-hadith or that he is accepted as the founder of Ahl al-hadith. Such claims are mostly based on the theoretical statements of Shāfiʻī regarding hadith and sunnah or some narrations in later sources. However, in order to reach a solid conclusion on this subject, it is necessary to examine hadith and history books specifically written in the third century AH. In this study, we are determined to reveal his position by examining the works written by Ahl al-hadith in the third century AH. According to the result we have reached, Ahl al-hadith did not sufficiently mention the biography of Shāfiʻī, neither narrate many hadiths from him, but rarely mentioned his name from time to time. Therefore, it is not very accurate to consider Shāfiʻī as a member of this school, let alone being one of the founders of the school.
Mansur KOÇİNKAĞ, İstanbul: Rağbet Yayınları 2018, 366 sayfa.
Abdullah Bosnevī undertook important works in the context of understanding the Sufī paradigm and became known as a "Şārihu'l-Fusūs". Although he has given studies in many fields, most of his works are related to the field of theoretical Sufism. As a matter of fact, in this booklet (risālah) we try to examine a'yāni sābita which is accepted as one of the key concepts of Ibn Arabi's paradigm. In this article, we aim to present this booklet to benefit of researchers by making content analysis and critique of editions.
The effective cause (al-illa) being accepted as one of the basic elements of analogy (qiyas), has become a subject carefully examined in the books of usūl al-fiqh. Definition of effective cause, methods of identification, and objections towards it are among most subjects in this context. In the introduction of this study, we briefly discuss the definition, and later refer to the objection methods (qawâdih al-illa) as accepted by Isfahānī and finally evaluate the inconsistent objections directed to cause. Thus, it also be revealed that who influenced his thought of usūl al-figh and which school who belong to.
çalışılacaktır.
Abstract: In this study we will talk about the judges' institution in short, then we will identify the names of the judges who worked in the cities of Kufa, Basra and Baghdad in the region of Iraq and we talk which period they are performing their duties. Thus, It will have appeared that: the judiciary depended on who and who appointed the judges and the judge of judges had the right to appoint judges?
Abstract: In some works written recently, it is claimed that hadith and sunnah terms were different until Imam Shafiʻî and attitudes of ahl al-Kufa on hadith and sunnah were similar to ahl al-Madina. But after Shafiʻî, both term were started to use synonymously and meaning of sunnah term had been changed. In this study, it will be examined how the two term were used in the second century of Hejira based on the first texts reaching to our time and it will be revealed whether these claims are right or not.
The content of the concepts of ribā and interest, the points where these two concepts diverge and converge have been going on since the concept of interest was placed at the center of the world economy. Today, while there are debates on the place of interest in the economy, Islamic finance is trying to create an alternative for its segment through participation banking. However, the methods used by these banks have sometimes been the subject of debate. In addition to all these, the number of Islamic scholars who consider interest as an integral part of finance is not to be underestimated. Contrary to those who accept interest as the basic building block of the economy and argue that a system cannot exist without it, some argue that the depressions, destructions, and crises in the economy are caused by interest. In this study, we will discuss the points where these two concepts diverge and converge and make a brief evaluation of these two concepts.
Keywords: Islāmic Law, Ribā, Interest, Usury.
Abstract: With the Industrial Revolution, the bill for the backwardness in the Islamic geography was largely blamed on traditional religious thought and the caliphate center, which was the protector of religion, was also affected. With the spread of the nation-state, the institution of the caliphate began to become dysfunctional and new theories were developed by Muslim scholars in this field. Some scholars argued that the purpose of the caliphate was the government and if the government existed, there would be no need for the caliphate, some scholars argued that all Muslims should gather under the umbrella of the caliphate above nation-states, and some other scholars took a different stance by expressing the religion-world dualism. Ali Abd al-Rāziq held the latter view and argued that the caliphate was not a religious institution, but on the contrary, based on historical experience, it harbored many evils and we should get rid of it. In this study, we will first address the shortcomings of his thesis by presenting his general opinion, and in doing so, we will try to present his opinion directly from his work rather than polemical works, and then we will briefly share our personal opinion on what kind of method should be followed in terms of updating Islamic law as a whole, rather than specific issues.
Keywords:Islamic Law, Politics, Caliphate, Ali Abd al-Rāziq
In this study, some determinations will be made regarding the development of Islamic legal language in the period between the death of the Prophet and the end of the third century AH in the context of Ahl al-ra'y and Ahl al-hadith schools. Therefore, we will mention that from which period and by whom this process, which started with the information narrated from the Prophet, has evolved into legal language and also mention some conclusions we have reached about whether the minha process negatively impedes the development of legal language or not.
Abstract
There are some modern claims that Imām Shāfiʻī is considered to be one of Ahl al-hadith or that he is accepted as the founder of Ahl al-hadith. Such claims are mostly based on the theoretical statements of Shāfiʻī regarding hadith and sunnah or some narrations in later sources. However, in order to reach a solid conclusion on this subject, it is necessary to examine hadith and history books specifically written in the third century AH. In this study, we are determined to reveal his position by examining the works written by Ahl al-hadith in the third century AH. According to the result we have reached, Ahl al-hadith did not sufficiently mention the biography of Shāfiʻī, neither narrate many hadiths from him, but rarely mentioned his name from time to time. Therefore, it is not very accurate to consider Shāfiʻī as a member of this school, let alone being one of the founders of the school.
Mansur KOÇİNKAĞ, İstanbul: Rağbet Yayınları 2018, 366 sayfa.
Abdullah Bosnevī undertook important works in the context of understanding the Sufī paradigm and became known as a "Şārihu'l-Fusūs". Although he has given studies in many fields, most of his works are related to the field of theoretical Sufism. As a matter of fact, in this booklet (risālah) we try to examine a'yāni sābita which is accepted as one of the key concepts of Ibn Arabi's paradigm. In this article, we aim to present this booklet to benefit of researchers by making content analysis and critique of editions.
The effective cause (al-illa) being accepted as one of the basic elements of analogy (qiyas), has become a subject carefully examined in the books of usūl al-fiqh. Definition of effective cause, methods of identification, and objections towards it are among most subjects in this context. In the introduction of this study, we briefly discuss the definition, and later refer to the objection methods (qawâdih al-illa) as accepted by Isfahānī and finally evaluate the inconsistent objections directed to cause. Thus, it also be revealed that who influenced his thought of usūl al-figh and which school who belong to.
çalışılacaktır.
Abstract: In this study we will talk about the judges' institution in short, then we will identify the names of the judges who worked in the cities of Kufa, Basra and Baghdad in the region of Iraq and we talk which period they are performing their duties. Thus, It will have appeared that: the judiciary depended on who and who appointed the judges and the judge of judges had the right to appoint judges?
Abstract: In some works written recently, it is claimed that hadith and sunnah terms were different until Imam Shafiʻî and attitudes of ahl al-Kufa on hadith and sunnah were similar to ahl al-Madina. But after Shafiʻî, both term were started to use synonymously and meaning of sunnah term had been changed. In this study, it will be examined how the two term were used in the second century of Hejira based on the first texts reaching to our time and it will be revealed whether these claims are right or not.
The debate about the definitions of Ahl al-Ra’y and Ahl al-Hadith concepts and discussion of whom are referred with them have been continuing since the third century of Hijra. In this study, it will be mentioned that whether the concepts of Ahl al-Ra’y and Ahl al-Hadith take place in the works at the second century of Hijra; if the concepts are mentioned in the works, in what sense they are used; and what is the distinction between the two concepts in judicial works in the earl period. Thus, it will be shown that whether the scholars have used two different styles and methods at fiqh understanding in the early period and it will be revealed whether there are two different literature and therefore two types of approaches in the emergence of fiqh.
Re'y ve Hadis
(Rağbet Yayınları, İstanbul 2018)
Ehl-i re'y ve ehl-i hadis kavramlarının mahiyetine ve bu iki ifadeyle kimlerin kastedildiğine dair tartışma erken dönemden itibaren devam etmekte ve bu bağlamda pek çok farklı iddia dile getirilmektedir. Bu çalışmada re'y-hadis ve ehl-i hadis-ehli re'y kavramının erken dönemde kaleme alınan eserlerde yer alıp almadığı, zikredilmişse hangi anlamlarda kullanıldığı ve erken dönem fıkıh içerikli eserlerde bu ayrımın nasıl bir karşılığının olduğu konu edilmektedir. Böylece erken dönem İslam hukuk düşüncesinde âlimler tarafından iki farklı üslup ve yöntemin kullanıp kullanılmadığı ve fıkıh ilminin erken dönem oluşumunda iki farklı edebiyatın ve dolayısıyla iki tür yaklaşımın olup olmadığı ortaya çıkmış olacaktır.
Hudarî Beg: "Minhac'ın içindeki ifadeler bilmece gibidir (elğâz). Bu kimseler, sanki anlaşılmasın diye eserlerini kaleme almışlardır.”
İsnevî (v. 772/1370) tarafından belirtildiği üzere Beyzâvî, Minhâc adlı eserini daha çok Tâceddîn el-Urmevî’nin (v. 653/1255) el-Hâsıl adlı eserinden hareketle telif etmiştir. O da eserini Râzî’nin el-Mahsûl adlı eserini ihtisâr ederek oluşturmuştur. Râzî ise eserini Gazzâlî’nin (v. 505/1111) Mustasfâ’sı ile Ebü’l-Hüseyin el-Basrî’nin (v. 436/1044) el-Mu‘temed adlı eserinden hareketle telif etmiştir. Bu silsile, aynı zamanda mütekellim yönteminin ana omurgasını teşkil etmektedir.
Minhâc, bir mukaddime ve yedi bölümden oluşmaktadır. Yazar, ilk dört bölümde ittifâk edilen delillerden; Kitâb, sünnet, icmâ ve kıyas deliline, beşinci bölümde ihtilaflı delillere, altıncı bölümde teâruz ve tercihe, son bölümde ise ictihâd ve fetvâ konusuna temas eder.