Search

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Paradigms are common presuppositions of the scientific community and ijma is the consensus among Islamic jurists. Despite apparent differences, paradigm and ijma have similarities as well. Using descriptive-analytical research method, this article compares the position of paradigm with ijma in Islamic law to analyse their weaknesses and strengths as a sources of Islamic law. Ijma, like paradigm, while having merits, constitutes a serious impediment in the field of inference. In this regard, the main argument of this article is that ijma creates the presupposition of faultlessness in the minds of participating experts and acts as a fence, constituting an obstacle to new approaches and creativity. The relationship between paradigm and ijma is reciprocal, i.e., paradigms generate ijma and ijma generate paradigms and even protect them with the difference that ijma last longer than the paradigms which have generated them. This is due to, in addition to the sanctity of Islamic jurisprudence and those who infer it, the difference between the genre of paradigm and ijma. In other words, paradigms are unwritten presuppositions whose change is imperceptible; unlike ijma which is the specified consensus of the Muslim jurists, and its change may be considered as disrespect for the sacred. [ABSTRACT FROM AUTHOR]

Ijma means the consensus of the mujtahids following the era of the Prophet Muhammad regarding the rulings on a Shari'i-deed issues, and according to almost all of the fuqaha, it is the third of the "adille-i shar'iyya" after the Qur'an and the Sunnah. In the Islamic legal system, the main purpose of the evidence of ijma is considered as fixation, that is, to reveal the constants of religion, which are inviolable and constants. As, if ijma has been made on a subject on which jurisprudence has been made, that issue has ceased to be jurisprudence and the judgment on it has reached the dimension of finality, and it is no longer considered correct to resort to ijtihad again for that issue during that period. As a result, a fixed has arisen for that matter and the judgment on the matter is closed for discussion. In this respect, the re-discussion of such provisions (constants) would mean a discussion of the essence of religion. The subject of ijma, which is so binding for Muslims, has been meticulously examined by Islamic jurists due to its importance and many works have been written on this subject. One of these studies is the book titled "The Theory and Practice of Ijma According to Kâsânî" by Prof. Dr. Ayhan AK, a faculty member of the Department of Islamic Law, Faculty of Theology, Ondokuz Mayıs University. In this article, Ayhan AK's work will be evaluated such as its contribution to the field, its value, strengths, and weaknesses. [ABSTRACT FROM AUTHOR]

Copyright of Burdur Theology Journal / Burdur İlahiyat Dergisi is the property of Burdur Mehmet Akif Ersoy Universitesi lahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Along-with the basic principles of Islamic jurisprudence the Quran and Sunnah, there are other legal supporting sources agreed upon by Muslims. Among these stands Ijma’ (Consensus legal Opinion) as the third primary source. This research studies the status of Ijma Fiqh Ja’fri and Fiqh Hanafi, by comparing the both schools, discussing the main concept of Ijma, its conditions, types and ways of implementations of its decisions. Both schools of thought have some commonalities and there are also some differences on its attainment. For example, in Jafari jurisprudence, it is not required that all jurists of the time must agree upon an opinion to be established. Instead, the important part of Ijma is the statement of an Imam. If the consensus includes a statement from one of the Imams of the Ahl al-Bayt or if it is generally known that the opinion of any Imam is included in the consensus, then it is considered an authority. On the other hand, in the Hanafi school of thought, the consensus of all jurists of the time is a prerequisite for Ijma. This article is an attempt to analyze perspectives of both schools of thought and present a comparative assessment of both theories comprehensively.

Along-with the basic principles of Islamic jurisprudence the Quran and Sunnah, there are other legal supporting sources agreed upon by Muslims. Among these stands Ijma (Consensus legal Opinion) as the third primary source. This research studies the status of Ijma Fiqh Ja’fri and Fiqh Hanafi, by comparing the both schools, discussing the main concept of Ijma, its conditions, types and ways of implementations of its decisions. Both schools of thought have some commonalities and there are also some differences on its attainment. For example, in Jafari jurisprudence, it is not required that all jurists of the time must agree upon an opinion to be established. Instead, the important part of Ijma is the statement of an Imam. If the consensus includes a statement from one of the Imams of the Ahl al-Bayt or if it is generally known that the opinion of any Imam is included in the consensus, then it is considered an authority. On the other hand, in the Hanafi school of thought, the consensus of all jurists of the time is a prerequisite for Ijma. This article is an attempt to analyze perspectives of both schools of thought and present a comparative assessment of both theories comprehensively. [ABSTRACT FROM AUTHOR]

Copyright of Firat University Faculty of Theology / Fırat Üniversitesi İlahiyat Fakültesi Dergisi is the property of Firat University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Erken dönem İsmailî fakihi Kadı Nu’mân İsmâilî fıkhının teşekkülünde önemli bir figür olarak karşımıza çıkmaktadır. Kâdı Nu’mân’ın ailesi, çocukluğu, eğitimi ve yetiştiği entelektüel ortam hakkında bilgiler çok azdır. Tam adı Ebû Hanîfe Nu‘mân b. Muhammed b. Mansûr el-Kadı et-Temîmî el-Kayrevânî'dir. O, 290/903 civarında (3. (9.) yüzyılın sonlarına doğru) Kuzey Afrika'da Kayrevân'da eğitimli bir ailede doğmuştur. Yetişme çağında iken mensup olduğu mezhep hakkında farklı kanaatler mevcuttur. Diğer taraftan mezhepteki takiyye anlayışı yüzünden Nu'mân’ın İsmailî mezhebinde eğitim alıp almadığını kesin olarak söylemek zordur. Ancak Nu'mân’ın kaleme aldığı temel fıkhî metinlerden, büyük ihtimal, Sünnilik eğitimi almadığı anlaşılmaktadır. Tarihçiler onu Hanefî mezhebinin imamı ile karıştırmamak için Kadı Nu’mân veya Ebû Hanîfe eş-Şîî' diye zikretmektedir. Kadı Nu'mân, Fatımi Devleti’nin değişik kademlerinde hizmette bulunmuştur. 313/925 yılı civarında ilk Fatımî halifesi Mehdî'nin hizmetine müstensih ve sekreter olarak girmiştir. Üçüncü halife Mansur ve dördüncü Fatımî halifesi Muiz'in hükümdarlıkları sırasında Kadı Nu'mân önce Trablus, sonra da Fatımî başkenti Mansuriye'de yargıçlık yapmıştır. Fatımîler Mısır'ı fethettikten ve hükümet merkezi Kahire'ye taşındıktan sonra, Kadı Nu'mân dördüncü halife Muiz tarafından mezalim mahkemesine başkan olarak tayin edilmiştir. Halife Muiz dönemi Kadı Nu'mân'ın kariyerinin zirvesidir. Kadı Nu‘mân Fatımi Devleti’nde yaklaşık yirmi altı yıl kadılık görevinde bulunmuştur ve vefat tarihi olan 363 (973) yılına kadar bu görevi sürdürmüştür. Fatımî hilafetinin düşmesinden sonra, ondan başka herhangi bir Fatimî veya İsmâilî fakihi bilinmemektedir. Kadı Nu'mân'ı, günümüz İsmâilî yazarları İsmailî fıkhını sistematik şekle sokarak bağımsız bir fıkıh mezhebine dönüştüren bir figür olarak telakki etmektedir. Fatımî döneminde İsmailî fıkhın, onun çalışmaları aracılığıyla geliştirildiği söylenebilir. Onun fıkıh alanındaki eserleri, Fatımîler dönemi ve sonrasında bu alandaki ana referanslar olarak devam etmiştir. Kadı Nu’mân’ın ölümü ile İsmailî fıkhında ictihad dönemi ve İsmailî fıkhının kuruluş aşaması sona ermiş; batınî yorumların ön planda olduğu mezhep, muğlaklıktan kurtularak belirgin bir fıkıh okulu olarak ortaya çıkmıştır. Kadı Nu'mân, çok üretken bir yazardır. O furuu fıkıh ve usulü fıkıh alanına ilişkin önemli eserler kaleme almıştır. Onun çalışmaları arasında İhtilâfu usûli'l-mezâhib, kuşkusuz fıkıh usûlünün erken tarihinin en önemli eserlerinden biridir. Esas itibariyle Sünnî fıkıh usûlüne bir reddiye amacıyla yazılmış olan söz konusu eser, Sünnî fıkıh usûlü ekollerinin ihtilâf, taklid, icmâ, nazar, kıyas, istihsan, ictihad ve re’y konularındaki yaklaşımlarını polemik tarzında ele almaktadır. İsmaili yöntemin fıkhın dayandığı kaynaklar, içtihat yapacak otorite ve nasları yorumlama teorisi bakımından Sünnî yöntemden farklılıklarını ortaya koymaktadır. O, genel olarak akıl vahiy arasındaki ilişkiyi, dini otoritenin nasları anlama ve yorumlamadaki rolünü Sünni yöntemleri eleştirirken irdelemiştir. İhtilâfu usûli'l-mezâhib biçim olarak gelişim dönemi eserlerin özelliğini taşımaktadır. Gelişim dönemi eserlerinde görülen soru-cevap ve diyalektik formu söz konusu eser boyunca görmek mümkündür. Kadı Nu'mân diyalektik ve cedelci bir üslupla muhaliflerine üstün gelmeye ve onları ikna etmeye çalışmıştır. Muhatabı olan Sünnilere yine onların delilleriyle cevap vermiştir. Bunların yanında İhtilâfu usûli'l-Mezâhib, muhteva itibariyle de kendine has bir özelliğe sahiptir. Zira o, herhangi bir Sünni fıkıh usûlü el kitabına çok benzememektedir. Hâs, âmm, icmâ, kıyas, emir, nehiy, elfaz bahisleri vs.'den söz etmemektedir. Metin, içtihadın tüm biçimlerini reddetmesi bakımından, Caferî mezhebinin Ahbârî hareketine oldukça benzemektedir. Fıkhın henüz istikrar bulmadığı bir zamanda yazılmıştır. İhtilâf bize, dördüncü yüzyılın ortalarında farklı usûl ve fıkıh kaynaklarının gelişimiyle ilgili olarak önemli bilgiler verir. Ancak burada ilginç olan, İsmailî usûl ve fıkıh düşüncesiyle ilgili verdiği bilginin, Sünni usûl ve fıkhı hakkındaki bilgiye oranla çok az olmasıdır. Onun büyük bir kısmı, Sünnî düşünceyi ve onlara reddiyeyi merkez almıştır. Ancak onun nihai hedefi İsmailî doktrinini savunmaktır.

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study examined the contemporary ijtihād paradigm, especially in understanding the Islamic law sources, according to Muḥammad Shaḥrūr. This study focused on answering two things, namely Shaḥrūr’s thinking in understanding the sources of contemporary Islamic law and compared it with the opinions of ‘ulamā (Muslim scholars in Islamic law). An explorative method was used to explore the Shaḥrūr’s thinking in understanding the contemporary Islamic law sources, and a comparative method was used to analyse it using ‘ulamā’s methodology. This research study used an Islamic law methodology (uṣūl al-fiqh) approach. This study concluded that the Shaḥrūr’s thinking in understanding the sources of contemporary Islamic law is not comprehensive and less of combination among sources and propositions used by ‘ulamā. Etymology understanding is most dominant in his methodology. In addition, there are some misunderstandings on Islamic law concepts raised by ‘ulamā. Contribution: This research enriched the study of contemporary Islamic law in responding to challenges of different times. Shaḥrūr offered a new paradigm that in al-Quran, the laws have certain limits and they should not be violated. The sunnah was divided into two parts, the changing and the unchanging. Qiyas is an analogy with the problems that happen now with those that happened in the past. And ijma is an agreement from people who have authority in certain matters. [ABSTRACT FROM AUTHOR]

Öz Fıkhu’l-hadis’in savunucusu kabul edilen ehlü’l-hadis’in hicri üçüncü asırdaki en iyi temsilcisi olan Buhârî, “muhaddis” bir kimliğe sahip olduğu gibi “fakîh” bir kimliğe de sahip güzide bir âlimdir. Yaşadığı devrin hemen hemen tüm âlimleri Buhârî’nin fıkhî kimliğine ciddi vurgular yapmışlardır. Ancak Buhârî’nin te’lif ettiği ve Allah’ın Kitabı Kur’ân’dan sonra en güvenilir kitap kabul edilen “el-Câmiu’s-Sahîh” isimli eseri, bize onun kendine has bir istinbat metodolojisine sahip olduğunu göstermektedir. Bu nedenle öteden beri “Buhârî’nin fıkhı bâb başlıklarındadır” denilmiştir. Bu makalemizde gayemiz edille’i-şer’îyyeden icmâ ve kıyas özelinde Buhârî’nin usûlî kimliğini tespit ve tahlil etmektir. Zira Buhârî, yerleşik usûlde kullanılan icmâ kavramı yerine “luzûmü’l-cemâat” kavramını kullanarak ve bunu da “ehlü’l-ilm” kavramıyla yorumlayarak farklı bir hukuk dilini kullanmaktadır. Yine “Buharî kıyası bir delil olarak kabul etmekte midir yoksa kıyasın hücciyetini red mi etmektedir?” sorusuna cevap arandığında onun kıyası yerine göre delil kabul eden yerine göre de reddeden bir usûl çerçevesinde hareket ettiği görülmektedir. Makalemizde icmânın hücciyeti, Medine ehlinin icmâı, sükûtî icma, kıyasın hücciyeti konularında Buhârî’nin usûlî görüşlerinin -Buhârî şârihlerinin yorumları da dikkate alınarak- tespit ve tahlili yapılıp onun usûlcü/fakîh kimliği ortaya konulmaya çalışılacaktır.

The research examines the role of artificial intelligence (AI) in the issuance and dissemination of fatwas in Sunni Islam today. It offers an overview of the history of fatwas and the radical changes that the discipline has undergone throughout Islamic history. It then proceeds to examine two case studies of AI employment in issuing a fatwa by two important institutions of Sunni Islam: The Islamic Affairs and Charitable Activities Department in Dubai and Al-Azhar Fatwa Global Centre in Cairo. Media presentations and examination of the actual “Virtual Ifta” service are feeding the data for the former and an unstructured interview with two Al-Azhar Fatwa Global Centre employees in Cairo for the latter. The findings demonstrate the competition over religious authority that those two case studies underline and the limitations and dangers of using AI in fatwa issuance. Finally, a survey designed for this research offers insight into the understanding and attitudes of lay Muslims on the matter.

The Prophet did not identify the binding and non-binding aspects of worship by listing the rukn and conditions. Therefore, ḥadiths are not normative as in the articles of law. In addition to this, the Prophet did not mention some issues at all and displayed a different attitude on some issues. After the death of the prophet, it became necessary to determine the normative aspects of the ḥadiths. The Companions began to determine the rukn and conditions of worship based on the ḥadiths they knew. While doing this, the idea that the alternative idea is wrong started to become widespread when the method of reducing the truth to one instead of the pluralist idea was adopted. This research aims to determine the difference between the abstract revelation and the normative aspect that has been embodied and determined. For this purpose, Tirmidhi's work called Sunn, which gives information about the relationship between ḥadiths and deeds, was preferred. In most of the issues on which scholars disagree, there is usually no determination reported from the Prophet. It has been observed that in the vast majority of the subjects of consensus, there are ḥadiths that determine the rule originating from the Prophet. When the Prophet wanted to determine the rules of action, he determined this rule. For this reason, instead of disagreement, an alliance was formed on the mentioned issues. The number of rakahs of the prayers, the adhan and many more are some of the examples of this. The prophet did not mention some subjects because of the concern that they would be made obligatory. His Companions did not ask questions about these issues, the rules on such matters began to be determined by the Companions. Since the determination of the rules in such matters is done by human hands, conflicts have been inevitable. The Prophet performed the same action in different ways in some matters, such as raising the hands between the rukn in prayer. It shows that the Prophet did not have a point of view that reduces the truth to one in some matters. It is for this reason that ḥadith scholars mostly used the cem' method in solving conflicting ḥadiths. However, due to human nature, scholars who assumed that truth was the only one ignored alternatives. This disagreement is not about the inaccuracy of one of the actions, as some scholars in the classical period said, but about the prophet himself doing the same action in different ways. While the rules were determined in the subjects where the Prophet did the act in different ways, reducing the truth to one was adopted as a method and the alternative action began to be considered wrong. As a result of this, the conflict, which was actually a mercy for the ummah, was seen as a trouble and turned into an element that separated the ummah. In the research, it was seen that there was very little disagreement on the issues determined by the Prophet. In such cases, the determination of the reason for the verdict, the use of customs and other relevant evidence have led to small disputes. Another issue that leads scholars to disagreement in determining the normative aspects of ḥadiths is the debate about the authenticity of ḥadiths. First of all, let us emphasize that the disagreement of the Companions about the weak ḥadith increases the weakness of the ḥadith; Its consensus shows that the ḥadith is actually authentic. For this reason, paying attention to the explanations of the Companions on issues where weak ḥadiths cause conflict is a sound way to eliminate conflict. In addition, the narrator's dispositions, such as the transmission of mawkuf narrations as marfu, also contributed to the formation of conflicts. It is clearly seen that the ḥadiths which determine the rule transmitted from the Prophet, were effective in the formation of consensus. In addition, in cases where there is no marfu ḥadith or weak ḥadith on the subject, a consensus has been formed from time to time. In such cases, the basic element that ensures the alliance of the companions and scholars is the unity of practice. This situation shows the power of practice besides the ḥadiths. As a result, since the Prophet made the necessary explanations on the issues that he did not want his ummah to fall into conflict, there were no differences of opinion. In other cases, there were deep divergences of opinion, since the conflicts that occurred were by people other than the Prophet. For this reason, it should always be kept in mind that the Prophet did not determine the rule in conflicted issues out of compassion for his ummah and it should not be forgotten that whatever opinion is preferred on such matters, the choice made is not based on revelation, but on ijtihad. [ABSTRACT FROM AUTHOR]

İcmâ, Hz. Peygamber’in vefatından sonra bir asırda yer alan müctehidlerin dini bir mesele üzerinde ittifak etmeleri şeklinde tarif edilmekte ve ittifak şekline göre sarih ve sükûtî olarak ikiye ayrılmaktadır. Âlimler sarih icmâın ayrıntısına dair olan bazı konularda ihtilaf etseler de temel çerçeveyi oluşturan hususlarda ittifak halindedirler. Sükûtî icmâda ise önemli ihtilaflar bulunmaktadır. İslam Hukuku doktrininde Hanefî ve Mâlikî ekolünden olan usûlcülerin ekseriyeti, Hanbelî ekolünün temsilcileri, Şâfiî ekolünden olan bazı âlimler ve Mutezilî usûlcülerin bir kısmı sükûtî icmâı, icmâın bir çeşidi ve İslam Hukukunun aslî kaynaklarından biri olarak kabul etmektedirler. Ancak Şâfiî ekolünün ekseriyeti, Hanefî ve Mâlikî ekolünden de bazı usûlcüler deliller hiyerarşisinde sükûtî icmâa yer vermemektedirler. Onu icmâın bir türü olarak gören âlimler de sükûtî icmâın oluşum şartları, vakti, katî ve zannî olması gibi birtakım ayrıntılarda ihtilaf etmektedirler. Çalışmada sükûtî icmâın delil olup olmaması ile ilgili ayrıntılara ve ihtilaflara temas edilerek onun kaynak değeri hakkında bir tercihte bulunulacaktır.

"Usul Al-Fiqh," Given The Name Of The Famous Science, Might Be Said To Be The Cumulative Evidence In The Field Of Islamic Law And Legislation, Ways Of Deriving "Shariah" Provisions From Them, And Considered The Qualities Of Those Who Could Derive Them. This Article Revealed The History Of "Usul Al-Fiqh's" Development, And The Author Set Out His Arguments. [ABSTRACT FROM AUTHOR]

Copyright of Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial is the property of Universitas Islam Negeri Ar-Raniry Banda Aceh, Fakultas Syariah dan Hukum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of ULUM Journal of Religious Inquiries is the property of ULUM Journal of Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

İcmâ, usûl ilminde Kur’ân ve Sünnet’ten sonra üçüncü sırada yer alan şer’î delillerden birisidir. Şâfiî, pratikte İslam âlimlerince bilinip uygulanmakta olan usûl ilkelerini ilk defa yazılı metin haline getiren ve icmâyı usûlde şer’î delillerin üçüncüsü olarak ilk defa öneren kişidir. İcmâ delilinden yararlanan ilimlerden biri de kelâm ilmidir. Kelâmcılar, usûl ilminin elverdiği ölçüde icmâ delilinden azami ölçüde yararlanmıştır. Bu bağlamda kelâmcılar, dinî kabul ve inançların esasında herhangi bir değişikliğe gitmeksizin icmâ delilini sürekli kullanmışlardır. Ehl-i Sünnet akāidinin naklî delillerden sayılan icmâyla desteklenmesi, inançlar hakkında zihinlere atılmaya çalışılan şüpheleri bertaraf etmede önemli rol oynamıştır. Bu makalede usûl ilminin temel kaynaklarından olan icmâ delilinin Ehl-i Sünnet akāid ve kelâmındaki önem ve işlevi konu edilmiştir. ÖzetKur’an’ın isteği ümmet arasında birlik ruhunun öne çıkarılması ayrılık ve bölünmeyi tetikleyen faktörlerin ise geri planda tutulmasıdır. Nitekim Kur’an’da, “Hep birlikte Allah’ın ipine (Kur’an’a) sımsıkı sarılın. Parçalanıp bölünmeyin…” (Âl-i İmrân 3/103) ve “Kendilerine apaçık deliller geldikten sonra parçalanıp ayrılığa düşenler gibi olmayın…” ( Âl-i İmrân 3/105) buyurularak ümmetin birliğinin korunmasına vurgu yapılmıştır. Yüce Allah, ülü’l-azm adı verilen peygamberlere dini ikame etmeyi ve tefrikadan sakınılmasını emretmiştir (eş-Şûra 42/13). Dini dosdoğru tutma ve bu dinde ayrılığa düşmeme emri Allah’ın dininde tasdik edilmesi gerekenleri tasdik etmek, itaat edilmesi gerekenlere de itaat etmek demektir. Bu aynı zamanda bütün peygamberlerin üzerinde icmâ ettiği dinin esasının ilanıdır.Ehl-i Sünnet’in İslâm’ı anlama tarzı, Hz. Peygamber’in ve ashabının anlama tarzı ile özdeştir. Bu nedenle Ehl-i Sünnet, İslam’ın ana damarını temsil eden ekoldür. Ehl-i Sünnet kelâmında usûlî ve fürûî birçok mesele üzerinde icmâ gerçekleşmiştir. Bu icmâlar sahabe icmâsı ve sonraki dönemlerde mütekellimlerin ictihadları sonucunda oluşan istidlâli icmâlardır. Bu nedenle icmâ ve ictihad birbirine sıkı sıkıya bağlıdır. İcmâ, ictihattan destek almakta, ictihad da icmâya kaynaklık etmektedir. Böylece mesele, salt ictihadî olmaktan çıkmakta ve nassdan sonraki bir dereceye yükselerek kat’î bilgi veren bir hükme dönüşmektedir. Ehl-i Sünnet kelâmcıları, iki türlü icmâdan söz etmektedirler. Birincisi “tasdikî icmâ”adını verdiğimiz sahabe icmâsına özgü ittifaklardır. Bunlar; zarurât-ı diniyye adı verilen esaslar üzerinde meydana gelen icmâlardır. Bu icma, dinde kesin olarak hüccet kabul edilmiştir. İman esasları, namazın ve oruçun farziyyeti gibi konular, zarurât-ı diniyyeden olup kat’î icmâ ile belirlenmiş konulardır. Bu tür icmâlar, var olan hükümler üzerinde meydana gelen tasdikî icmâlardır. Bu icmâlar, sübütu kat’î ve delâleti kat’î nasslara istinad etmektedir. Bu tür icmâlar, yeni bir bilgi vermez. Var olan bilgiler Müslümanların ittifakıyla kuvvetlenir. Söz konusu alanlarda ictihad yapılamadığı gibi Müslümanların bu konularda ictihada ihtiyacı da yoktur. İslâm’da zarurât-ı diniyye olarak kabul edilen esaslardan birisini ya da birkaçını inkâr eden kimsenin tekfîr edilmesi konusunda Ehl-i Sünnet âlimlerinin ittifakı vardır. Diğeri ise ictihadların devreye girdiği “istidlâlî icmâ”lardır. Bu nev‘i icmâlar, itikadî fer‘i meselelerde müçtehitlerin aynı görüş üzerinde konsensüsü sonucunda oluşur. İctihada açık olan füru-i akāid ile ilgili hususlarda yapılan ictihatlar ve elde edilen farklı sonuçlar tekfîr nedeni kabul edilmemiştir. Ancak konusuna göre günahkâr olmasına neden olabilir. İstidlâlî icmâlar, kelâm ilminde müstakil değil destekleyici delil kabul edilmiş ve naklî deliller kapsamında değerlendirilmiştir. Zira bu hususta dayanak kabul edilen naslar, zannî bilgi verirler. Bu bakımdan Ehl-i Sünnet âlimleri, fürû-i akâid alanında selefin icmâsına aykırı düşünceler ileri süren diğer mezhep mensuplarını ehl-i kıble kabul etmiş ancak onların icmâsına aykırı düşünceler ileri sürmelerinden dolayı ehl-i bid‘at olarak isimlendirmişlerdir. Dahası Ehl-i Sünnet âlimleri, ehl-i bid‘atın sahabeden sonraki kuşaklar arasında meydana gelebilecek olan icmâlara katılmalarını da uygun görmemiştir.İslâm’da bütün ihtilaflar yerilmiş değildir. İctihadî meselelerde farklı görüşler ileri sürmek ümmet için bir rahmettir. Zira bu sayede ümmet yeni ortaya çıkan meselelere çözümler getirecek bunun sonucunda İslâm dini dinamik bir çözüm üretme mekanizmasına kavuşmuş olacaktır. Bu da ancak ictihat sayesinde mümkün olabilir. İhtilaf, bir konuda farklı görüş ileri sürmektir. Bu görüş ümmetin birliğine zarar verebilecek olan usûlî meselelerde değil de ictihadî meselelerde olursa bu ihtilaf, rahmete dönüşür.Usûlcülerin icmâyı naklî deliller kapsamında değerlendirmelerinin nedeni icmânın mutlaka bir nassa istinad etmesini zorunlu görmelerindendir. Buradan hareketle sırf aklî meselelerde meydana gelen ittifaklar, icmâ olarak değerlendirilmemiştir. Kelâmcılar, icmâ iddialarını daima nasslarla teyit etmeye çalışmışlardır. İcmânın gerçekleşmiş olması durumunda, bilinsin ya da bilinmesin gerisinde mutlaka şer’î bir delilin var olduğu anlamını çıkarmışlardır. Çünkü üzerinde icmâ gerçekleşmiş hükümler asla Hz. Peygamber’den gelen haberlere aykırı olamaz. Akāid ve kelâm eserlerindeki birçok mesele aklî ve naklî delillerin yanı sıra istidlâlî icmâ ile de desteklenmiştir. Ancak söz konusu eserlerdeki icmâ iddialarının birçoğu Ehl-i Sünnet’in görüşlerini yansıtan mezhep içi icmâlardır. Ehl-i Sünnet dışındaki mezhepler dışarıda tutulmuştur. Bu tavır, her şeyden önce mezhep içerisindeki bütünlüğü sağlamaya yönelik olup, Ehl-i Sünnet itikadını koruma altına alma çabasıdır. Zira icmâ delili, her türlü keyfi ve bölücü düşünceyi engelleyici bir işleve sahip olmasının yanında zannî olan bilgiyi kat’î hale getirerek elde edilen hükmü salt ictihadî olmaktan çıkarmakta ve nassdan sonraki bir mertebeye yükseltmektedir. Ehl-i Sünnet’in öncüsü durumunda olan Mâtürîdî ve Eş‘arî kelamcılarının icmâ anlayışları usûl açısından farklı değildir. İcmânın tanımı ve muhtevası konusunda farklı görüşler ileri sürseler de müctehitlerin aynı görüş üzerinde ittifakları konusunda ortak anlayışa sahiptirler. Mâtürîdîler ve Eş‘arîler, icmâ delilini kelâmî bahislerde destekleyici bir delil olarak kullanmışlardır. Eş‘arî, icmâ delilini itikadi meselelerde sırf benimsemiş olmakla kalmamış, pratikte kullanmıştır. O, icmâ delilini amelî, itikadî, usûlî ve fer‘î şeklinde bir ayırım yapmamış, her alanda rahatlıkla kullanmıştır. Mâtürîdî ve Eş‘arî âlimleri, dini meselelerde icmânın oluşabileceğini, oluşması durumunda da hüccet olacağına hükmetmişler ancak aklî meselelerde icmânın kat’î bilgilere istinad etmesini şart koşmuşlardır. Salt aklî meselelerde ise icmânın meydana gelmesi hususunda ihtilaf etmişlerdir. Bazı Ehl-i Sünnet âlimleri, salt aklî meselelerin yakînî bilgiler olduğunu dolayısıyla icmâya gerek olmadığını ifade ederken; müçtehitlerin bu bilgileri naslardan istinbat edebileceğini savunarak salt aklî meselelerde de icmânın gerçekleşebileceğine hükmetmişlerdir.

Copyright of Journal of International Social Research is the property of Journal of International Social Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sirnak University Journal of Divinity Faculty / Sirnak Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Sirnak University, Journal of Divinity Faculty / Sirnak Universitesi Ilahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The term Shūra has become an important term in modern political history of Islam. Its importance and centrality can be gauged by the fact that Muslim modernists, traditionalists and fundamentalists use it equally to propound and promote their own political ideas. This term and concept were part of Fazlur Rahman‟s political thought and central to his overall idea of an Islamic State. However, with the passage of time his arguments changed corresponding to the changes in the prevailing situation. The current article focuses mainly on his thought on shūra in his early writings from 1950s and 1960s. Though in the first decade of his career he had no independent views of his own on shūra and he based his arguments on the subject mainly on the arguments of classical thinkers such as Sayyid Ahmad Khan, Shibli, Hali, Chiragh Ali, Amir Ali and Iqbal at home and Jamal al-Din Afghani, Muhammad Abduh, Namik Kemal and Zia Gokalp abroad. On the contrary, during the 1960s he developed his independent thoughts on shūra. The current work will highlight the fact that his ideas were grossly influenced by the prevailing socio-political conditions in Pakistan at that time and he appears to contradict himself on some of the arguments about the authority of the head of the state. This situation also highlights the dilemma of a thinker who also has to play the role of a reformer at the practical level in a given political situation.

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mutefekkir, Faculty of Islamic Sciences is the property of Aksaray University, Faculty of Islamic Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Is authoritarianismintrinsic to Islam? Is Islamincompatiblewith democracy? These questions are frequently debated in the context of the study of the relationship between theWestern and Islamic civilization. The debate has gained momentum since the last decade of the twentieth century, especially after the collapse of the former Soviet Union and the subsequent transition of socialist states in Eastern Europe and other authoritarian states in Asia and Latin America to democracy. The publication of The Clash of Civilizations by American scholar Samuel Huntington, in which he presented a controversial argument about a cultural divide and clash between the Islamic world and theWest, pushed the debate even further. Apart from Muslim intellectuals, Western academics have spent a significant amount of time on these questions, with a multitude of articles and volumes examining the compatibility of Islam and democracy. In this paper, we will examine Islam's relationship with democracy from normative and philosophical viewpoints, examining how the established values and principles of Islam as reflected in the Qur'anic and prophetic traditions correspond to Western democratic norms and practices. In order to obtain a profound understanding of this subject, we have delved into, through content analysis, the thoughts of several early modernist Islamic scholars who have had tremendous impact on contemporary Islamic revivalist movements throughout the world, and interviewed a number of contemporary Islamic thinkers in Bangladesh. [ABSTRACT FROM AUTHOR]

When the sources are examined, it appeared that the ijma has been considered as one of the shar’i arguments and has been used in many cases. However, an alliance has not been established on the evidence suggested for the acceptance of ijma as a shar'i evidence. It is also determined that there are disputes in matters such as the subject of ijma, ahl al-ijma and its obligation. Despite current disputes, it is true that the ijma is applied to political, legal and ideological issues. This study’s aim is to determine the causes that reveal the consideration of the ijma that it is not initially included among the shar’i proofs. It has been investigated whether it is possible to apply to the evidence of ijma on the basis of the definitions and applications on delicacy. In addition, comments have been included on the obligation of an issue proved on ijma. [ABSTRACT FROM AUTHOR]

One year after the birth of the International Journal of MCH and AIDS (IJMA), we continue to share the passion to document, and shine the light on the myriads of global health issues that debilitate developing countries.Although the focus of IJMA is on the social determinants of health and disease as well as on the disparities in the burden of communicable and non-communicable diseases affecting infants, children, women, adults, and families in developing countries, we would like to encourage our fellow researchers and policy makers in both the developing and developed countries to consider submitting work that examines cross-national variations in heath and social inequalities.Such a global focus allows us to identify and understand social, structural, developmental, and health policy determinants underlying health inequalities between nations.Global assessment of health and socioeconomic patterns reaffirms the role of broader societal-level factors such as human development, gender inequality, gross national product, income inequality, and healthcare infrastructure as the fundamental determinants of health inequalities between nations.This is also confirmed by our analysis of the WHO data that shows a strong negative association between levels of human development and infant and maternal mortality rates.Focusing on socioeconomic, demographic, and geographical inequalities within a developing country, on the other hand, should give us a sense of how big the problem of health inequity is within its own borders.Such an assessment, then, could lead to development of policy solutions to tackle health inequalities that are unique to that country.

La insistencia de Ibn Hazm en la interpretación literal del Corán y la Sunna ha llevado frecuentemente a los investigadores modernos a concluir que él es un pensador conservador o dogmático. En realidad, no es ninguna de las dos cosas. El zahirismo de Ibn Hazm enfatiza el alcance limitado de la ley religiosa islámica, e intenta reducir las pretensiones de los juristas musulmanes de hablar en nombre de la ley de Dios. Esta metodología le lleva a apoyar el racionalismo, el individualismo y el anticlericalismo. Ibn Hazm argumenta con consistencia a favor de estos principios en sus trabajos sobre teoría legal islámica, entre los que se incluye el texto al-Nubdha al-kafiya fi usul ahkam al-din que traducimos aquí. Esta propuesta implica socavar todo el sistema del madhhab, lo que explica la reacción negativa que recibió del sistema religioso establecido. En lugar del madhhab, Ibn Hazm intenta hacer valer la responsabilidad individual de cada musulmán en la obediencia a la ley de Dios, tal y como se revela claramente en el texto sagrado del Islam.

Sharī‘ah, the sacred and revealed guidelines from the Creator, that covers of all the tenets, beliefs and laws of Islam. However, in the contemporary times what essentially constitute the “Sharī‘ah” and accordingly its implementation is complex. Some argue that it includes the laws coming forth from clear-cut injunctions of Qur’an and Sunnah while others add Ijmā and Qiyās as the sources of Sharī‘ah. Besides, limiting the establishment of Sharī‘ah merely to the implementation of some corporal punishments (literally adūd, Qiā and Ta‘zīrāt) created an Islamophobic environment and people think these laws as inhuman. On contrary Sharī‘ah is considered akin to human nature and indispensable for the peace and harmony in the world; the absence and negligence of which in practical level causes imbalance and disorder in the world. Muhammad Asad (1900-1992), a great Muslim thinker with Jewish roots tried to eradicate the misconception about the Sharī‘ah from Muslim and non-Muslim reader. He proposed that Shariah, if applied, would be helpful in minimizing the tension caused due to the presence of various schools of jurisprudence. The present study is an attempt to explore Asad’s approach and understanding of Sharī‘ah and analyze his propositions that are still valid in the contemporary period.

Copyright of Journal of Social Sciences Institute / Sosyal Bilimler Enstitüsü Dergisi is the property of Bingol University / Rectorate and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ijma is accepted as the third main source of Islamic law following Koran and Sunnah by the majority of Islam legists. A lot of issues emphasizing the importance of Ijma have been argued among Islam legists. Some subjects such as the provision, bill and the types of “Ijma” can be regarded as examples for this. Except for the well-known subjects like these, Islam legists have studied the less known subjects like “Compound Consensus”. Our essay is about the importance of the concept “Compound Consensus”. Our essay is just the beginning of this concept and its main aim is to discuss general information about the importance of “Compound Consensus”. Our essay is made of two parts, and in the first part general (basic) information was given, and in the other part, that the concept of ‘‘Compound Consensus’’ is used by whom, how it is defined and which examples are used to ground it was studied and tried to identify it. [ABSTRACT FROM AUTHOR]

Ijma(Consensus)is the third fundamental source of Islamic law-like all other fundamentals of Islamic law this source is also has been discussed in the writings of Orientalists. Orientalists have identified and defined the above mentioned source differently. They traced its roots and foundations in Roman law, stoicism and Judaism. In this article their findings and viewpoints has been critically analyzed in the light of Muslim's standpoint. [ABSTRACT FROM AUTHOR]

In the classical theory of Islamic law, in point of its function, the ijma, which expresses the unanimous agreement of Muslim mujtahids on the shar'i provision of a matter at any time after the Prophet, is the strongest source (dalil) hierarchically, and ijma has been recognized as a self-contained source in terms of enforcement as well. Accordingly, ijma doesn't create a shar'i provision; it gives a decisive authority/validity to a provision in respect to represent the Divine will. Provisions based on ijma have got characteristics that should be followed even without requiring any positive authority. Authority of ijma has been assorted from various aspects, especially in respect of its validity. The authority of the companions' ijma is recognized by the whole Ummah including the shia. The most important function of ijma, specifically ijma of the companions, is to determine the concept, institution and principles prescribed by Qur'an and Sunnah and how they should be understood in a certain way as well as identifying the sources of religion and methods of reaching them. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

İjtihad of committee is a fiqh activity that some mujtehids struggle to get shar'î zhannî hukm together. Actually, this type of ijtihad was fulfilling during the first century of İslam and after despite some differences. However, it is really hard to accept that ijtihad of committee is equal to a hukm produced with ijma in usul al-fiqh. Nevertheless the judgments determined by this method have more serious worth because they had been taken by caselaw council and produced with consulting In fact, the state of the written books about current issues and cases which appeal to this type of caselaws frequently and advise to apply to them indicates that how these judgments are important. That we have difficult and complicated problems which are related to other disciplines in our century compels us to constitute a new board of fıqh that consists of scholars in different majors. To be considered this need, international and local fiqh commission was established. These new committees have been producing shar'î hukm that will be solution to the todays Muslim's problems with ijtihad of committee. Assuredly, the idea of ijtihad of committee will give rise to take decision with ijma. Also, this type of activities will decrease public demands to individual fatwas. [ABSTRACT FROM AUTHOR]

Religious sciences divided into two main category as the küllî (comprehensive) and the cüz'î (specific). Without a doubt, Kalam (theology) represents the category of the comprehensive religious sciences per se. Usûlu'l-Fıqh (Methodology of Islamic Law) takes part in the category of specific sciences. Being a comprehensive discipline means that it affects the other disciplines in many ways and provides evidences for their main arguments. From this point of view, Shiah has Imâmet as a comprehensive factor of faith which affects many disciplines including methodology of Islamic Law and it's tried to be revealed how Imâmet influences these disciplines particularly in the example of Ijma (Consensus). Two contemporary studies are analyzed belonging one to Shiah scholar and other to Mu'tezilî scholar who both lived during the reign of Buwayhiyas (932-1062). [ABSTRACT FROM AUTHOR]

Abstract: Although the term ‘evidence-based medicine’ (EBM) is of recent origin, its roots are generally agreed to lie in earlier times. Several writers have suggested that the 11th century CE physician and philosopher Avicenna (Ibn Sina) formulated an approach to EBM that broadly resembles modern-day principles and practice. The aim of this paper is to explore the origins and influence of Avicenna''s version of EBM. A survey of the literature suggests that two influences on Avicenna''s thought were crucial: the doctrine of Ijma; and Stoic logic, perhaps transmitted via the writings of Galen. In turn, Avicenna is known to have been a major influence on both medical practice and the development of logic in medieval Europe. Through this route, Avicennian logic (notably its inductive aspect) inspired the new style of thought associated with the scientific revolution, which later came to be reflected in ‘scientific medicine’, and may therefore have been an indirect source of EBM today. [Copyright &y& Elsevier]

This paper tries to analyse some of the basic issues arising in the conversation between legal systems based on Shari'ah and those based on secular traditions, as well as the efforts of the law-makers in the former to adapt to changed expectations in modern society. The argument focuses on the area of criminal law and highlights concepts such as hudud crimes, apostasy and al-diyah. The authors advocate an increased dialogue and ultimately the creation of a Centre of Global Ijmā' as a forum in which Islamic and other legal scholars could meet to discuss their respective approaches to legal issues of global interest in order to avoid unnecessary ideological clashes and to provide a base for global policymakers to draw upon in their decision-making process. [ABSTRACT FROM AUTHOR]

In the present article, Fazlur Rahman's understanding of the sunnah/hadīth will be discussed in comparison with Schacht's views on the same subject. That the views of Schacht and Fazlurrahman on Hadīth literature revolve around the term „living tradition/sunnah leads the comparison between the two and the idea of influence. It is intended to give examples which will hopefully help for better understanding of their positions. Besides the similarities, the differences between them will be noted with special emphasis on the possible reasons for them, and their effect on the dating of the traditions. [ABSTRACT FROM AUTHOR]