Karayígít, Iskender; Yilmaz, Fetullah

Imam al-Rabbani (d. 1034/1624), who came to the forefront in Islamic history mostly with his Sufi identity and was known as the sheikh of the order, although he mostly focused on Sufism, stood against the efforts to distort Islam during his lifetime and struggled in the theological and political fields. In this context, he made efforts to ensure the failure of Akbar Shah's (d. 1014/1605) project of Din-i Ilahi. In addition to his important works in the fields of sufism and theology, Imam al-Rabbani was also interested in many issues of Islamic jurisprudence (fiqh) and its history. As a person who inherited the legacy of his predecessors, he felt the need to speak on many issues related to fiqh. One of these is the criticism made about Ab & umacr; Hanifa (d. 150/767) and his school of thought. Imam al-Rabbani, especially in his work Makt & umacr;bat, was involved in the debates around the concepts of ahl al-ra'y and ahl al-hadith, and naturally tried to defend the Hanafi sect to which he belonged and its imam Ab & umacr; Hanifa with a number of evidences from different perspectives. He objected to the characterization of the Hanafi imams as mere ra'yists (lit. opinionists), stating that they accepted hadiths but also had their own methods of deriving rulings. Again, he was not contented with only some 'scientific' evidences in his discussion of Hanafism, but he also strengthened his defense with spiritual, allegorical, and mystical arguments, such as the similarity between Jesus Christ and Ab & umacr; Hanifa in ijtihad, the fact that Jesus would act in accordance with the Hanafi school of thought after his descent, and the fact that Hanafi sect possesses the perfection of prophethood. By responding to the claims of the opponents in this way, Imam al-Rabbani tried to justify the Hanafi school of thought. In this article, some of the spiritual-ischemic qualities that Imam al-Rabbani attributed to Hanaf is and his responses and defenses to the allegations put forward by some ahl al-hadith scholars will be discussed.

Gönan, Yavuz; Yilmaz, Fetullah

There are many issues related to the Sunnah, which is one of the main sources of Shariah knowledge and rulings. K̲h̲abar al-wāḥid, which constitute an important part of fiqh rules, is one of them. Although the information and source value of the k̲h̲abar al-wāḥid had been extensively studied, its evidence in terms of the subject it is related to has not attracted much attention today. K̲h̲abar al-wāḥid has been accepted as evidence by fuḳahāʾ/jurisconsults and usûliyyûn and has been processed from different aspects. In fact the k̲h̲abar, it is composed of three elements: the one who conveys the k̲h̲abar, the one to whom the k̲h̲abar is conveyed, and the subject of the k̲h̲abar. Unlike other mad̲h̲āhib, the Ḥanafī mad̲h̲hab had put forward some conditions, especially regarding the subject of the k̲h̲abar, in addition to the conditions related to the conveyor of the k̲h̲abar in order to be a proof/ hujjat for the khabar. The person to whom the news is conveyed may be a judge or a muftī or a mukallaf. In this case, with regard to the current k̲h̲abar, the judge or muftī will be able to rule for or against someone, while the mukallaf will be able to make a judgment for or against himself. Therefore, the k̲h̲abar al-wāḥid will be legally and conscientiously binding. In the theory of Islamic law, rights are basically divided into two as “ḥuḳūḳ Allāh/the rights of God” and “ḥuḳūḳ al-ādamiyyīn/the rights of the servants”. The Ḥanafī mad̲h̲hab who deal with the subject of the k̲h̲abar in the light of this division; they had tied the legal validity of the k̲h̲abar al-wāḥid covering any of the relevant rights to certain conditions. Ḥanafiyya has considered that it necessary for the rāwī to have the characteristics of mind, restraint, justice and Islam for the k̲h̲abar about worship, which is one of the rights of God, to be a source of judgment. At this point, the quantity of rāwī is not a must for them. In the field of ʿuḳūba, which is another right of God, Ḥanafiyya have shown two different approaches in terms of being a source of judgment of khabar al-wahid, especially in the subject of crimes that require the punishment of ḥadd. According to the first of these approaches, it is permissible to prove the ḥadd punishments with the k̲h̲abar al-wāḥid. At this point, those who hold this view have compared the k̲h̲abar al-wāḥid with the bayyina, which is one of the definitive proofs, and finally, they have found it permissible. According to the second approach, it is not permissible. Because, according to them, it is not possible to compare the k̲h̲abar al-wāḥid with the bayyina. Ḥanafiyya has considered human rights in three parts, which are strictly binding, non-binding and binding in one way. In addition to the conditions they have adopted some circumstances related to the rāwī, as only binding k̲h̲abar al-wāḥid about human rights to be a source of judgment, they have required the rāwī to have the capacity to acquire rights, to use testimony expression while giving testimony, and to have the necessary amount of witnesses if it is necessary. They have considered that it sufficient for the rāwī to be mumayyiz to be a source of judgment for k̲h̲abar al-wāḥid which is not merely obligatory. For the k̲h̲abar al-wāḥid that obliges in a way to be a source of judgment, Abū Ḥanīfa has stipulated the quantity of witnesses and the qualification of justice, as well as the conditions that must be present in the rāwī. On the other hand, Abū Yūsuf and Imām Muḥammad have deemed it sufficient for the rāwī to be mumayyiz. When the concept of k̲h̲abar al-wāḥid is taken into account, especially in the first three periods; that is, the akhbār narrated in the periods of the Ṣaḥāba, Tābiʿūn and atbâʿ at-Tābiʿūn periods have been understood. When it is considered in general terms, in addition to the first three periods, the akhbār transmitted by at least one person in the following periods are understood. It can be said that while the ahl al-ḥadīt̲h̲ and the methodologists of mutakallimūn develop a theory of khabar al-wahid in line with the meaning of the term, Ḥanafiyya try to develop a theory by taking into account the general meaning of the concept. The theory of k̲h̲abar al-wāḥid, developed in line with the meaning of the term, is based only on the rāwī, and the proof value of the k̲h̲abar has been tied to the conditions specified about the rāwī. Therefore, the k̲h̲abar -as of the subject- has not been taken into consideration in terms of being a proof. On the other hand, Ḥanafiyya had not dealt with the evidence of the k̲h̲abar only in terms of the rāwī, but also had evaluated it from the perspective of the subject of k̲h̲abar. We had tried to deal with this subject in our study too.

Yilmaz, Fetullah; Atmaca, Ertuğrul

Bu makalede, Osmanlı’nın son ve Cumhuriyet’in ilk döneminde yaşamış olan Haydar Rıfat’ın Yeni ve Mükemmel Mâlûmât-ı Kânûniye adlı eseri fıkıh tarihi açısından değerlendirilmektedir. Bu amaçla önce yazarın hayatı hakkında bir takım bilgiler verilmektedir. Haydar Rıfat, yazar kimliğine ek olarak, aynı zamanda bir hukukçu olup İstanbul barosunun ilk avukatlarındandır. O, üstlenmiş olduğu davalarla tanınan bir hukukçu olmakla beraber, yazmış olduğu eserler ve başka dillerden yaptığı çevirileriyle de ön plana çıkmıştır. Hukuk alanı dâhil olmak üzere pek çok alanda eser yazmış ve tercümeler yapmıştır. Yazdığı eserlerden birisi de Mâlûmât-ı Kânûniye’dir. Eser hukukun altı bölümünü içermektedir: 1. Medeni hukuk, 2. Mahkeme teşkilatı ve yargılama usulü, 3. Ceza hukuku, 4. İdare hukuku, 5. Kara ve deniz ticareti hukuku, 6. Devletler hukuku. Bunlardan fıkhın etkili olduğu bölüm sadece birincisi, yani medenî hukuk alanıdır. Bu eser oluşturulurken bazı fıkıh kitapları, dönemin kanunları ve hukuk eserlerinden yararlanılmıştır. Bu haliyle yazıldığı devirde fıkhın durumunu ve hukuki manzarayı ortaya koymaktadır.

Çatak, Adem; Yilmaz, Fetullah

In the Islamic scientific tradition, kalam (fundamental Islamic beliefs), fiqh (Islamic jurisprudence), and tasawwuf (Sufism) are considered as three branches of Islamic science that\ris directly concern life. In this article, fiqh and tasawwuf which are mentioned above, are compared in terms of their objectives. The study involves an introduction and two sections. In the\rintroduction, definitions, subjects, virtues, sources, purposes, and other relevant issues of these branches are mentioned and the objectives of fiqh and tasawwuf are compared. In the first\rsection, general aims and benefits of both tasawwuf and fiqh are explicated, while the specific\rpurposes and benefits of both branches are discussed in the second. Special purposes are also\rdiscussed in terms of their contribution to the establishment and continuation of the individual\rand social order. Individual and social purposes are evaluated in compliance with the general\rclassification of the subjects of fiqh. The said classification covers the fields of prayers, deeds,\rmarriage (family) and criminal law. Fiqh and tasawwuf, both of which are common in being practical sciences, are evaluated according to their common and divergent features in terms of their\rgoals and purposes, and it is emphasized that they complement each other in religious living.

Yilmaz, Fetullah

İlimde esas olan birikim üzerine kurulu olmaktır. Şer’i ilimler açsından da bu önemli ve gereklidir. Ancak yaşadığımız zaman ile Osmanlı son dönemi arasında ciddi bir kopukluk görülmektedir. Bu dönemde yazılan eserlerin ve tartışılan meselelerin boyutlarının henüz tam olarak tespit edildiğini söylemek zor görünmektedir. Bu durum mevcut ülke sınırlarımız için olduğu kadar, Osmanlı hakimiyetinde bulunmuş yerler için de söz konusudur. Osmanlı’da fıkhın nasıl uygulandığı, yönettiği coğrafya üzerinden tespiti önemli bir husustur. Bu açıdan Osmanlı son dönem Lübnan’ında hâkimlik yapmış Mihâîl el-Bustânî’nin Merci‘u’t-tullâb adlı eseri dikkate değer tespitler içermektedir. Makalede iki ana husus üzerinde durulacaktır. Birincisi, müellifin hayatı, fıkıh, fıkıh öğrenimi, tatbikatı ve Mecelle’ye ilişkin yaptığı değerlendirmelerdir. Yazar, fıkıh ilmini öğrenmek ve öğretmek için yıllarca çalışmış, ayrıca bir hâkim olarak onu tatbik etmiştir. Dolayısıyla alanın sıkıntılarını yakından görmüştür. İkincisi ise eserde muamelat konularının tasnifi biçimidir. Bu tasnif; Batı kaynaklı borçlar hukukunun genel hükümler ve özel hükümler ayrımına benzemektedir. Fakat yazarın, bu tasnifi, ithal etmek yerine fıkıh ilminin konularını dikkate alarak yaptığı görülmektedir.

Çınar, Ertuğrul; Yilmaz, Fetullah; Durmus, Ibrahim

Örgütsel Vatandaşlık, Karar Verme Tarzları ve Dönüştürücü Liderlik kavramları yönetim biliminde post modern dönemlerden sonra önemi gittikçe artan paradigmalarındandır. Teknolojinin ve Bilgi çağının baş döndürücü bir şekilde ilerlemesi, Şirket ve Kurum yöneticilerinin Hiper-Rekabet ortamında ne tür bir pozisyon belirlemeleri gerektiğini çok önceden planlayıp bu yönde refleks geliştirmelerini zorunlu kılmaktadır. Çalışmamız da; Örgütsel Vatandaşlık kavramını: ’’Diğerkâmlık, (yardımseverlik), Vicdanlılık, Nezaket, Centilmenlik (Sportmenlik) , Sivil Erdem, boyutlarıyla ele alırken, Karar Verme Tarzlarını: Ani (spontane) karar verme, Rasyonel (Akılcı) karar verme, Sezgisel Karar Verme, Bağımlı Karar Verme, Çekingen Karar Verme olarak ele aldık. Son olarak araştırma modelimizde bağımlı değişken olarak incelediğimiz Dönüştürücü liderlik kavramının boyutlarını da: Zihinsel Teşvik, Karizma – Davranışı, Telkin Edici Liderlik, Bireysel Düzeyde İlgi ve Karizma – Atfetme boyutları’’ ile ele almaya çalıştık. Araştırmanın evrenini Gümüşhane ve Bayburt illerinde İktisadi İdari Bilimler Fakültesi ve Gümüşhane Meslek Yüksekokulunda öğrenimine devam eden, geleceğin yönetici adayları olan işletme gündüz öğrencileri teşkil etmektedir. Araştırmaya Gümüşhane Üniversitesinden (110) ve Bayburt Üniversitesinden (111) öğrenci toplam da 221 öğrenci katılmıştır. Araştırmanın örneklemi bu şekilde oluşturulurken Anketlerin devir hızı% 74'tür Daha önceden Örgütsel Vatandaşlık, Karar Verme Tarzları ve Dönüştürücü Liderlik üzerine kavramsal ve latent (boyutsal) olarak birçok çalışma yapılmıştır ancak bu çalışmada Yapısal Eşitlik Modellemesini (YEM ) kullanarak ilk defa Örgütsel Vatandaşlık Davranışları ve Karar Verme Tarzlarının Dönüştürücü Liderlik üzerindeki etkisi incelenmeye çalışılmıştır.

Yilmaz, Fetullah

Bu makalenin konusu mutabakat, tazammun ve iltizam delâletleridir. Delâleti bu şekilde üç kısma ayıran İbn Sina'dır. Tanım konusuyla ilgili olarak ortaya konan bu kavramlardan biri olan mutabakat, lafzın vaz' edildiği manânın tamamına birebir delâletini ifade ederken; tazammun, lafzın vaz' edildiği anlamın bir parçasına karşılık gelir. İltizam ise lafzın anlamının dışında fakat onunla ilişkili bir manâya delâletidir. Bunların usûl-i fıkha girişi yine tanım bağlamında Gazâlî'nin el-Mustasfâ'da yazdığı mantık mukaddimesiyle olmuştur. Gazâlî mantıktaki tanım ilkelerinin şer'î terimlerin tarifinde kullanılması gerektiğini düşündüğünden dolayı tanım nazariyesinin bir parçası olan bu delâletlere yer vermiştir. Râzî, bu kavramları lafızların delâletine uyarlamakla konuya farklı bir boyut kazandırmıştır. Râzî, mantukun kapsamında yer alan emir, nehy, zâhir, nas ve mücmel gibi konuların tamamını mutabikî delâlet çerçevesinde ele almış; mefhumun delâleti kapsamındaki iktiza, mefhum-ı muvafakat, mefhum-ı muhalefet gibi delâlet türlerini iltizamî delâlet bağlamında değerlendirmiştir. Tazammunî delâlete ise lafızlar bağlamında yer vermemiştir. Biz bu makalede konuyu üç müellif bağlamında fıkıh usûlü açısından ele alacağız.

Yilmaz, Fetullah

In this article, delivery expenses of sold product and paid money for the product are dealt with in terms of Islamic law. The delivery expenses are one of complementary components of delivery responsibility of the parties in consequence of sales contract. According to Islamic law, the sales contract gives the responsibility of product delivery to seller and of qabz debt to the recipient. In principle, delivery place is the place in which the product exists. Islamic lawyers have the opinion that the expenses of delivery of product are covered by seller and expenses about qabz of product are covered by recipient. Besides, if the parties want, during drawing up the contract, they can decide to determine delivery place and time and who will bear the expenses. In this sense, in this paper, these sorts of well accepted judgments are debated along with evidences of the related issue and different opinions of Madhabs

Yilmaz, Fetullah

In this article, the Islamic judicial basis and the background of the practice regarding performing funeral prayer in our country is dealt with. In religious teaching, when taught the du`a “Subhanaka”, it is mentioned that the part “wa jalla thanâuka” is said only in funeral prayer and it is said just before the prayer and after the first takbeer along with “wa jalla thanâuka of the du`a subhanaka”. However, the sentence “wa jalla thanâuka” has been narrated through an unacknowledged way in terms of hadith and fiqh sciences. Some of the first period scholars stated that there is no order or prohibition about whether or not it is said in all prayers; some others claimed that it can be said only in some supererogatory prayers; some asserted that it should be abandoned and some others mentioned that saying it is makruh. However, Ibrahim Halebî, after he indicated that the du`a is said only in funeral prayer, added a new dimension on the issue and then narrative-based judgements have simply kept in the shade

Yilmaz, Fetullah

The subject of this article is the concept of mas'ala (issue) in Islamic jurisprudence in terms of the logic of pre-modern science. Within this framework, formal structure and content of mas'ala and facts in which it consists, and some related subjects are dealt with in this paper. There are initial principles must be known before starting all science. The concept mas'ala is one of these. Mas'ala, which is a conclusion sentence aimed to be reached, consists of a topic and a verb. In fiqh, the topic of mas'ala is act of responsible, while its verb is religious decision. In addition to some questions about the topic of Islamic jurisprudential concerns, there are also some problems on its verb. Concerns in fiqh are separated into sections such as relevant area, generality, characteristic, clarity and obscurity. Apart from these matters, in this article, it is touched also on some contemporary approaches on the concept mas'ala.

Yilmaz, Fetullah; Dağcı, Abdullah

The subject of the study, is to determine the expressions toward the reasons of suicide and to evaluate these expressions within the scope of related studies in Ömer Nasuhi Bilmen’s works. The differences and similarities between Bilmen’s ideas toward suicide fact and studies related to subject constitute the main problem of research. In this sense, the works of Bilmen were analyzed through literature review method and expressions related to suicide were determined. Based on the expressions obtained, different and similar aspects were evaluated. In research, firstly suicide were described, and then suicide’s place in religion were mentioned, and studies related to suicide were given a place. Afterwards, ideas of Bilmen’s related to the reasons of suicide were determined. In conclusion Bilmen’s ideas and the reasons stated at current studies were discussed by comparing. According to the results of research, it was determined that Bilmen approaches suicide in the sense of Kur’an and Hadith and he approaches suicide according to religious point of view. Besides, it was reached that a view of Bilmen towards the reasons of suicide appears similar to studies towards the reasons of suicide. Futhermore, it was determined an attempt that Bilmen classified the suicide as partial and general