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• MakaleAçık Erişim2026/r/gumushane/19368
  Islamic Family Law in Liquid Publicity: Production of Rights Discourse via the Press within the Ottoman Law of Family Rights

  Gönan, Yavuz

  This study interrogates the transformations within Ottoman Islamic family law in the post-Tanzimat era, specifically focusing on the intersection of the Second Constitutional Period’s accelerated public sphere, the proliferation of print culture, and the normative contestations surrounding the 1917 Ottoman Law of Family Rights (Hukûk-ı Âile Kararnâmesi). Rather than conceptualizing family law reform as a purely technical exercise in codification, this article foregrounds the socio-legal dynamics that established family law as a critical site for negotiating legitimacy, methodology, and the public circulation or norms. The primary objectives is to shift the analytical focus away from discrete institutional outcomes -such as marriage, divorce, and poligyny- toward the more foundational question of how normative authority was produced, articulated, and stabilized amidst shifting administrative and discursive landscapes. Beginnin with the Tanzimat reforms, administrative modernization consolidated practices of registration, documentation, and surveillance, effectively rendering domestic relations legible to state institutions. This process of legibility did more than streamline governance; it repositioned family law as a domain inextricably linked to public order and state capacity. By the Second Constitutional Period, the instutituonalization of the press and the rise of women’s periodicals catalyzed the circulation of a rights- based vocabulary. Within this context, “rights” functioned not merely as a formal legal category but as a pervasive public idiom for claim-making, exerting unprecedented pressure on the legitimacy of inherited normative frameworks. The study contends that these pressure crystallized into two competing “thesis- antithesis” clusters: The Reformist Thesis: Mobilized concepts of justice, reform, and independent reasoning to advocate for interpretive adaptation and state-led regulatory intervention. The Traditional Antithesis: Emphasized order, continuity, and the preservation of juristic stability, rooted in an uṣūl - based discipline and evidentiary hierarchy. Crucially, the central conflict was often less about sprecific legal rulings and more about the meta-question of authority: who possessed the legitimate power to delimit the sphere of permissibility, and through which methodological framework could this authority be exercised? Zygmunt Bauman’s concept of liquid modernity is utilized here as an analytical lens -rather than a chronological label- to illuminate how accelerated norm-circulation and the pluralization of authority claims generated a climate of heightened uncertainty.

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• MakaleAçık Erişim2026/r/gumushane/19354
  Hint Alt Kıtasında Hibrit Hukuk Denemesi: Anglo-Muhammadan Law

  Gönan, Yavuz

  Bu çalışma İngiliz sömürge idaresi altında Hint Alt Kıtası’nda ortaya çıkan Anglo-Muhammadan Hukuku’nun (AML) tarihsel oluşumunu, kavramsal temellerini, kurumsal etkilerini ve toplumsal yansımalarını -kısmen- ele almaktadır. AML, Hanefî fıkıh geleneğinden seçilen hükümlerin İngiliz common law teknikleri ve kolonyal yargılama usulleriyle harmanlanarak inşa edilen asimetrik bir hibrit hukuk sistemidir. Bu sentezde fıkhın örf, içtihat ve maslahat gibi dinamik unsurları devre dışı bırakılmış; çeviri ve digest faaliyetleri aracılığıyla daraltılmış ve standartlaştırılmış bir Hanefîlik inşa edilmiştir. Mevcut çalışma, öncelikle Bâbür İmparatorluğu’nun çoğulcu hukuki düzeninden İngiliz Doğu Hindistan Şirketi’nin bölgeye girişi ve ardından Britanya’nın doğrudan hâkimiyet kurmasına uzanan tarihsel arka planı sunmaktadır. AML’un normatif temellerini oluşturan çeviri ve digest faaliyetleri çalışmanın merkezi odaklarından birini teşkil etmektedir. Hamilton’un el-Hidâye çevirisi ile Baillie, Sircar ve Wilson tarafından kaleme alınan üç farklı tipteki digest, AML’un fiili kanununu oluşturan kurucu metinler olarak incelenmektedir. Bu digestler hangi fıkhî görüşlerin Müslüman hukuku olarak kabul edileceğine karar veren normatif filtreler işlevi görmüş, Hanefî fıkıh içindeki çoğulculuğu daraltarak tek bir standart Hanefî hukuku inşa etmiştir. Kurumsal dönüşüm açısından üç farklı yaklaşım ele alınmaktadır. Kalküta Medresesi devlet için fakih modeli üreterek ulemayı kolonyal yargıya entegre etmeyi amaçlamış ancak dil rejimi değişikliğiyle bu mezunlar marjinalleştirilmiştir. Diyûbend ekolü sömürge idaresinden bağımsız bir ulema tipi üreterek fetva-vaaz-medrese ağı üzerinden alternatif bir normatif alan inşa etmiştir. Aligarh ise İslâmî kimlik ile İngiliz hukuki modernliğini uzlaştıran hibrit bir elit yetiştirme projesi olarak AML’u içeriden dönüştürmeyi hedeflemiştir. Toplumsal dönüşüm boyutunda ise AML’un Müslüman kimliğini yargısal düzleme elverişli bir hukuki statü kategorisine dönüştürmesi ve nikâh, talâk, miras gibi alanlarda aile hukukunu merkezileştirmesi analiz edilmektedir. Sonuç olarak çalışma AML’u salt teknik bir hibrit hukuk meselesi olarak değil kolonyal iktidarın Müslüman toplumu tanımlama, sınıflandırma ve yönetme biçimlerinin merkezi bir aracı, bir yönetim teknolojisi olarak değerlendirmektedir. Çeviri-digest-kodifikasyon süreci fıkhın dinamik mekanizmalarını devre dışı bırakarak metne bağlı ve kolonyal yargısal denetime elverişli bir sistem inşa etmiş, bu sürecin kurumsal ve toplumsal sonuçları Güney Asya’da Müslüman hukuk bilincinin şekillenmesinde kalıcı izler bırakmıştır.

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• MakaleAçık Erişim2024/r/gumushane/16621
  Babanzada's Methodological Critique of Mansurizada on the Subject of Polygamy

  Gönan, Yavuz

  Usul al-Fikh is a branch of science that aims to analyze the subjects within the scope of Islamic law according to a certain method and hierarchy. According to general and traditional acceptance, this hierarchy consists of the kitab, sunna, idjma. and kiyas, which are called al-adilla al-shar'iyya / al-adilla al-arb'.a. According to those who hold this view, this hierarchy should be taken into account when finding a solution to a legal problem. The above hierarchy also reflects the epistemological understanding of Islamic law, i.e., the source of knowledge and the method of its application. Accordingly, the source of knowledge is revelation, and reason functions as a method for understanding the verses and hadiths that reflect revelation. Since revelation is static and social demands and needs are variable or dynamic, people who will use reason, i.e. mudjtahids or jurists, have important tasks to perform in order to find solutions to these new situations. If we look at the history of Islamic jurisprudence, we will see many examples of the solutions that the mudjtahids developed for the new situations, demands, and needs that arose, as well as the quality of the method they used to develop these solutions. Throughout Islamic history, Muslim societies have experienced many events, such as the Crusades and the Mongol invasion, which have affected their social institutions and dynamics. These events have led to changes and transformations in Muslim societies, and Islamic law has tried to find solutions to the problems arising from these events. One of the greatest transformative (traumatic) forces facing Islamic societies is the phenomenon of Westernization and the social demands and needs it brings with it. During the final decades of the Ottoman Empire, particularly during the First and Second Constitutional Periods, the topics of 'family' and 'women' constituted some of the most pressing social concerns of the era. These issues, which were shaped by the process of Westernization, prompted considerable debate within the social sphere. The issue of polygamy, which has a legal dimension as well, is the most debated issue of this problem and has been the subject of a considerable number of articles both for and against it. Given the absence of legal regulation on family law in the Medjelle, which was regarded as the Civil Code of the period, there was a clear expectation and demand for the elimination of this deficiency. In response to these expectations, the Hukuk-i 'A'ile Karar-namesi was prepared in 1917 and entered into force. Prior to the decree's enactment, there were significant discussions among Ottoman intellectuals, including Babanzada Ahmad Na'im (1872-1934) and Mansurizada Sa'id Bey (1848-1921), particularly regarding polygamy. In these debates, there were those who argued that a law could be enacted to make monogamous marriage compulsory and prohibit polygamy. Conversely, there were also those who opposed this. Mansurizada, who considers polygamy to be an impediment to societal advancement as Babanzada asserts, posits that the legislative authority has the prerogative to prohibit polygamy by making monogamous marriage obligatory through legal regulation. He posits that the issue of polygamy falls within the purview of dja'iz, and that the legislator is thus empowered to enact legal regulations pertaining to a subject that falls within the scope of dja'iz. On the contrary, Babanzada posits that this matter is not within the purview of dja'iz, and thus the legislator is unable to enact legislation to restrict polygamy. In essence, the debate between them is a debate of method. It is evident that both intellectuals sought to persuade the public while presenting their views and employed certain methods to substantiate their views in the articles they wrote for this purpose. Mansurizada employs the syllogism method in the science of logic as a means of regulating polygamy through legal means. According to Babanzada, the use of such a method is to reverse the hierarchy of the al-adilla al-shar'iyya. Therefore, the assertion put forth by Mansurizada, namely that marriage with one spouse would be legally mandated, is problematic. He maintains that polygamy is subject to regulation through the kitab, sunna, idjma., and that it cannot be subjected to a new regulation using the method employed by Mansurizada. Otherwise, the legislator would be exceeding his authority and intervening in an area that is legally regulated by the Shari'ah. This is an untenable state of affairs. The present study will elucidate Babanzada's critiques of Mansurizada's methodology, which was predicated on the premise that polygamy could be constrained by legal regulation on the basis of Usul al-Fikh.

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• MakaleAçık Erişim2024/r/gumushane/20082
  İslâm Hukukuna Göre Canlı Kalkan ile İlgili Hükümler

  Gönan, Yavuz

  İnsanlık tarihinde çeşitli gerekçelerle pek çok savaş meydana gelmiş ve bundan en çok etkilenenler de siviller olmuştur. Her ne kadar savaş, olgusal olarak istenilen bir şey değilse de gerçekleşmesi durumunda sivillerin, savaşın olumsuzluklarından asgari düzeyde etkilenmeleri arzu edilir. Bu bağlamda çatışmaların veya saldırıların hangi düzeyde yapılması gerektiği yönünde yasal düzenlemelerin varlığına ihtiyaç duyulmaktadır. Bu yasal düzenlemeleri ihlal edenlerin karşılaşacakları cezai müeyyidenin niteliği ve kapsamının tespiti de önem arz etmektedir. Böylece özellikle sivillerin can ve mal emniyeti mümkün mertebe temin edilebilsin. Tarihsel kayıtların da gösterdiği üzere sivillerin karşılaştığı en büyük problemlerden biri savaşlarda "canlı kalkan" olarak kullanılmalarıdır. İslâm hukuku canlı kalkan yapılan sivillere yönelik gerçekleştirilecek operasyonların niteliği ve düzeyi bakımından diğer hukuklardan farklı yasal düzenlemeler ortaya koymuştur. Bu noktada mezhepler Hz. Muhammed’in (s.a.s.) savaşlardaki uygulamalarını dikkate alarak kendi usulleri çerçevesinde hükümler tespit etmeye çalışmışlardır. Mezhepler veya fakihler arasında konuyla ilgili hüküm ve yaklaşım farklılıkları bulunmaktadır ki, bu da doğaldır. Çünkü fakihlerin yaşadıkları dönem veya coğrafyada, gelişen teknolojiye bağlı olarak savaş veya çatışmalarda da farklılaşmalar olmuştur. Bu çalışmada canlı kalkana yönelik operasyonların meşru sınırlarına dair dört mezhebin görüşleri ele alınacaktır.

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• MakaleAçık Erişim2024/r/gumushane/14257
  Islamic Law and Human Rights: Convergence or Conflict?

  Ibrahim, Zumiyati Sanu; Karimullah, Suud Sarim; Sulastri; Gönan, Yavuz; Okur, Hüseyin

  The background of this study is rooted in the significance of human rights as a universal principle, which often faces challenges when applied within the context of Islamic law. The main issue is the incompatibility between some practices of Islamic law and the principles of human rights, which raises the question of how these two legal systems can interact without compromising their fundamental values. This study aims to explore the relationship between Islamic law and human rights, understand the challenges arising from differences in interpretation and implementation, and offer solutions to bridge these differences. This study uses a qualitative method combining text analysis, literature, and secondary data better to understand the concept of human rights in Islam and identify areas of potential conflict. The results show that the relationship between Islamic law and human rights is complex, where potential conflicts and convergence efforts coexist. Despite potential conflicts, the values of justice, equality, and human dignity in Islam align with Human Rights principles. However, differences in interpretation and implementation of the law can be a significant source of tension. This study highlights the importance of an approach rooted in cross-cultural and religious dialogue, as well as respect for diversity, to achieve a more harmonious convergence between Islamic law and universal human rights.

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• MakaleAçık Erişim2024/r/gumushane/12825
  Empowering Muslim Women: Bridging Islamic Law and Human Rights with Islamic Economics

  Insani, Nur; Ibrahim, Zumiyati Sanu; Karimullah, Suud Sarim; Gönan, Yavuz; Sulastri

  This intersectional study investigates the harmonisation of Islamic law and human rights in the context of empowering Muslim women through Islamic economics. This study applies an intersectional approach in carrying out the library research method with literature analysis carried out integratively and comprehensively to explore and review various literature sources relevant to the research topic, including journal articles, books, research reports, policy documents, and other related sources of information. The results show that harmonisation between Islamic law and human rights in empowering Muslim women through Islamic economics significantly impacts achieving gender equality and supporting sustainable development. The complexity of Muslim women's identities influenced by factors such as religion, gender, and social class demands a holistic and integrated policy approach in the economy. While the Islamic economy offers great potential to enhance the role of women as agents of change and key drivers of economic development, the incompatibility between Islamic law and human rights conventions and issues of gender inequality points to the need for more inclusive legal and policy reforms. Identifying and recognising these challenges underscores the importance of adopting a comprehensive and coordinated approach. Specific measures that need to be strengthened include inter-agency cooperation, legal and policy reforms to support better gender equality, capacity building of women in the Islamic economic sector, and raising public awareness on the importance of women's empowerment. As such, this study enriches the academic literature and offers practical guidance for policymakers, stakeholders in the Islamic economy, and the general public in advocating and implementing effective and sustainable women's empowerment.

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• MakaleYayıncıda açık erişim2024/r/gumushane/12509
  HIJACKING OF STATE POWER ON RELIGIOUS FREEDOM BY COMMUNITY ORGANIZATIONS IN INDONESIA

  Prianto, Andi Luhur; Karimullah, Suud Sarim; Idri; Ibrahim, Zumiyati Sanu; Nugraha, Aat Ruchiat; Gönan, Yavuz

  This study aims to reveal the failure of the state to use its authority to ensure the fulfilment of religious freedom for all its citizens maximally and adequately because, in practice, the state sometimes takes refuge behind the slogan of neutrality when it sees the majority group committing violent practices against minority groups. This study uses a discourse analysis method with a phenomenological approach to understanding the meaning of various events and human interactions. Meanwhile, the data was collected through literature study, media study, and observation using content analysis and discourse analysis methods in processing the data. Then this research results in the finding that opening the state accommodation gap to the demands of the majority religious group will provide space for them to take advantage of the similarities in their religious ideology with state actors and then attempt to dictate state policy. The inability of the state to be neutral in solving the problems of its people, at the same time, has given rise to the impression that a handful of certain social classes have controlled the state. Even this research results also show that tendencies of intolerance and discrimination arise in the community.

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• MakaleYalnız künye2022/r/gumushane/17356
  The Concept of Mahall Al-K̲h̲abar According to the Hanafiyya Methodologists: Issues that form the Subject of the Notice

  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.

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• MakaleYalnız künye2021/r/gumushane/17590
  Hukukî hükmün belirlenmesi açısından vâv harfiyle matûf cümlelerden sonra gelen istisnânın merciinin tespiti – ı –

  Gönan, Yavuz; Kaya, Ali

  Hukukçunun elindeki en önemli malzeme hukuk normlarıdır. Bunlar da ait oldukları dilde ve odilin kuralları doğrultusunda yazılmaktadır. İslam hukukunun kaynağı olan Kur’ân ve Sünnetnasları da Arapça olduğu için fakih, hukukî nasları yorumlarken Arapça dilbilgisi (nahiv)kurallarını dikkate almalıdır. Buna göre fakih; Arapça cümle yapısı şekillerinden biri olan istisnâüslubunun kurallarını bilmeli ve hüküm istidlâlinde bu kuralları uygulamalıdır. İstisnâyla ilgiliusûl-ı fıkıhtaki temel tartışma alanlarından biri de vâv ile matûf cümlelerden sonra gelen istisnânınmerciinin tespitidir. Matûf cümlelerden sonra kullanılan istisnânın merciinin, yani müstesnâminh’in, dilbilgisi kuralları doğrultusunda tespit edilmesi; istisnânın, hukukî hükmün teşekkülüneetkisinin belirlenmesi ve kurallarının uygulanması bakımından önem taşımaktadır. Bu nedenleçalışmamızda önce genel olarak usulcülerin konuyla ilgili teorik yaklaşımları, gerekçeleri veçözümleri açıklanmış; ardından en-Nûr sûresinin 4-5. âyetleri bağlamında, görüşlerini uygulamalıolarak temellendirme çabaları ele alınmıştır

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