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Bu makale, Mayıs 2021’de düzenlenen “Makâsıdü’ş-Şerîanın Teorisi ve Kullanım Alanları” başlıklı AJIS sempozyumunda açılış konuşması olarak sunulmuştur. Kur’an ve Sünnette makâsıd üzerine incelemelerle başlayan metinde, makâsıdın tarihçesinin yanı sıra hukuki gelişimine katkıda bulunanlar ele alınmakta, ayrıca hukuk teorisi içinde epeydir süregelen marjinal konumuna dikkat çekilmektedir. Ardından, yirminci yüzyılın ikinci yarısında yeniden canlanan makâsıdı özellikle dikkat çekici kılan yönler irdelenmekte, makâsıdın geçmişte göz ardı edilmesine yol açan eğilimlerin bitmesi ve çağdaş Müslüman âlimlerin yeniden bu alanla yakından ilgilenmeye başlaması işlenmektedir. Ayrıca, tekrar ilgi duyulan konulardan birisi olarak, usûl-i fıkıh ile makâsıd arasındaki ilişkinin mahiyeti tahlil edilmekte, birinin diğerine baskın mı geldiği, yoksa birbirlerine bağımlı bir ilişkilerinin mi var olduğu sorgulanmaktadır. Takip eden bölümde makâsıdın tasnifi ve nasıl belirlenip öncelik sırasına konulduğu ele alınmakta, ayrıca bunları belirleme, sıralama ve yeni meselelere uygulama bakımından yardımcı olabilecek metodolojik göstergeler incelenmektedir. Makalenin sonunda, içtihat makâsıdı konusuna ilişkin açıklamalara ve uygulamalı güncel örneklere yer verilmektedir.

Makalede ictihadın tanımı, fetvanın temel fonksiyonları ve modern uygulamaları ile ilgili bazı düzenlemeler dile getirilmektedir. Ayrıca, ictihad metodolojisi ve bu amaçla önde gelen İslam hukuku ekolleri tarafından öne sürülen çeşitli formüller gözden geçirilmektedir. İctihad ile fetva arasındaki temel fark ve ictihad kelimesinin etimolojik tahlili ile terim anlamı, ictihadın tarihsel gelişimi ve kurumsal hale dönüşmesi anlatılmaktadır. Yine ictihad kapısının açık olup olması, müctehidin vasıfları hakkında alimlerin görüşlerine yer verilmiştir. İctihadın devletin yasama organı için başvurulabilecek bir metot olduğundan bahsedilmektedir. İctihadın geçerli olması için sadece şeriat alimlerinin değil, aynı zamanda farklı disiplinlerdeki uzmanların katkılarıyla oluşan kolektif ictihadı önermektedir. İctihadın metodolojisi ve ictihadda başvurulan kıyas, istislah, istihsan, mesalih-i mürsele, seddu zerai gibi delillerin önemi izah edilmeye çalışılmaktadır. İctihadın tarihi gelişimi içerisinde zayıflama evresinden söz edilmektedir. Yazar, Müslüman topraklarındaki sömürge hakimiyetinin Müslümanların imajını düşürdüğünü, taklit ve muhafazakar düşünceyi teşvik ettiğini, modern hukuki düzenlemelerin fakihlere çok az bir rol bıraktığını dolayısıyla ictihadın bir başka olumsuzluk yaşadığını açıklamaya çalışmaktadır. Son kısımda güncel meselelerle ilgili ictihad örnekleri ile modern dönemdeki fetva örneklerine yer verilmektedir.

This article, which was originally delivered as a keynote address at the AJIS symposium on “Theory and Uses of Maqāṣid al-Sharī‘a” in May 2021, begins with a review of the Qur’an and Sunna on the maqāṣid, followed by a similar review of the history of maqāṣid and salient contributors to its jurisprudence, while drawing attention to its prolonged marginalization in legal theory. The recent revival of maqāṣid in the latter part of the twentieth century is reviewed next, followed by a note on the special appeal of the maqāṣid, the end of their historical neglect, and a great deal of renewed interest by contemporary Muslim scholars. The relationship of uṣūl al-fiqh to maqāṣid has also been the subject of renewed interest, as to whether it is one of continued domination or one of complementarity between them. Then follows a section on the classification of maqāṣid, how they are appraised and prioritized in relationship to one another; and a review of methodological indicators that can help with the appraisal and ranking of the maqāṣid and their application to new issues. The article concludes with an account of ijtihād maqāṣidi and its application to contemporary issues.

This essay is presented in two sections. Section one is devoted to a market analysis of options, and section two to a Shari'ah perspective on options trading. There is no real shortage of information in the operational procedures of options and the various ways in which options are utilized as trading vehicles and hedging and risk-reduction devices. On the other hand, there is a shortage of in-depth information analyzing options trading from the perspective of the Shari'ah. The second part of this essay is tentative, in part because certain aspects of the issue need further development and research. The literature on the subject is in its early stages and has not reached a stage where consensus on issues can be identified. This is borne out perhaps by the divided opinion that we have at present over the basic question of the validity or nonvalidity of options from an Islamic legal perspective. I shall review these two opposing currents of opinion in due course. Suffice it here to note that this presentation does not seek to advocate the validity of those varieties of options which either directly or indirectly proceed on the charging of fixed interest to accounts. This may be said to be one of the distinctive features of the Shari'ah perspective on options-just as it is of all varieties of commercial transactions in Islamic law. My review of the mechanics of options trading in the first section of this essay broadly indicates that options trading does not proceed on charging of fixed interest, nor does it involve unwarranted risk taking and uncertainty (gharur). Options trading has a logic of its own, which is dominated by the idea of risk reduction and hedging against excessively large positions in its underlying assets. From the perspective of Islamic law this aspect of options is attractive and hence, from this perspective I make the case for the legality of options. I may also add here in passing that options trading cannot be equated with gambling or overindulgence in financial speculation. as it is basically designed to ...

Introductory Remarks The Islamic law of transactions (mu'amalat) has often been singled out as the most important area of contemporary research in Islamic theses, so much so that, according to some observers, its priority is even higher than that of research in applied sciences and medicine. This status is due to the critical importance of commercial transactions in the wealth generation and productivity prospects of contemporary Muslim countries. New research on issues of conventional fiqh al mu'amalat is essential for the viability and success of economic development programs in Muslim countries. In recent decades, research interest in fiqh al mu'amalat has been shifting increasingly to specific themes and development of new operative formulas to stimulate profitable business in the marketplace. Evidently, futures trading is one such theme where original ijtihad is required to enhance the prospects of economic success, especially in farming and agro-based industries in developing Muslim countries. The futures market is where contracts for future sale and purchase can be concluded for standardized quantities and qualities of commodities, currencies, bonds, and stocks. Ever since the large-scale inception of futures markets in the early 1970s, new products and trading formulas in various trade sectors involving commodities, options, financial futures, and stock index futures, among others, have increased so much that futures contracts currently are available in over eighty commodities, ranging from food grains, oil and oil seeds, sugar, coffee, livestock, eggs, orange juice, cotton, rubber, precious metals, and currencies. In terms of volume, futures trading has far exceeded trading levels in conventional stocks and, currently, is the single most voluminous mode of commerce on the global scale ...

While Islam emphasizes conformity to the directives of the Qur’an and Sunnah, one finds in the same sources a parallel emphasis on rational inquiry, exercise of personal opinion, and judgment. This essay looks into the evidence in support of this statement and the extent to which Islam validates the freedom to formulate and express an opinioq. It also examines the methodology and criteria that ascertain the validity of personal opinion and distinguishs the acceptable ra’y from that which is not tolerated. This essay also highlights how the detailed classification of ra’y by the ‘Ulama reflects a concern for latitude and tolerance on the one hand, balanced on the other by respect for recognized authority and values which are deemed essential to Islam. Freedom to express an opinion is probably the most important aspect of the freedom of speech, which also comprises such other varieties of speech as a simple narration of facts, comedy, and fiction. To express an opinion on a matter implies a level of involvement, commitment, and competence which may or may not be present in the factual narration of an event. This may partly explain why the phrase hurriyah al-ra'y), (literally, freedom of opinion) is used in the Islamic scholastic tradition for freedom of speech, in preference to hurriyah al-qawl, the more precise equivalent of “freedom of speech.” That scholars and jurists have consistently used hurriyah al-ra'y for freedom of speech perhaps signifies that ra'y, or personal opinion, is the most important aspect of this freedom. Ra ’y has three main classifications -praiseworthy, blameworthy, and doubtful personal opinion-which are further subdivided. The main varieties of praiseworthy opinion to be discussed here are ra'y, that elaborates the Qur‘an and Sunnah, the opinions of the Companions, ra'y that consists of ijtihad, and ra’y that is arrived at as a result of consultation. Blameworthy opinion is also divided into three types, namely bid‘ah (pernicious innovation), hawa (caprice), and baghy (transgression). And, lastly, ra'y, that is the subject of doubt (ra'y fi mawdi‘ al-ishtibah) does not lend itself to classification or ...