Abdullah Erdem | Tokat Gaziosmanpaşa Üniversity (original) (raw)

Papers by Abdullah Erdem

Kafkas üniversitesi ilahiyat fakültesi dergisi, Jul 28, 2022

Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik,... more Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik, mekanik ya da fotokopi yoluyla basımı, çoğaltılması yapılamaz. Yalnızca kaynak gösterilerek kullanılabilir.

One of the proofs expressing certain knowledge in the fiqh method is ijma. There are hardly any s... more One of the proofs expressing certain knowledge in the fiqh method is ijma. There are hardly any scholars who do not accept that ijma is evidence. It is reported that the first person who objected to this was Mu'tazilî İbrahim en-Nazam. The group that does not accept it as a sect are the scholars who belong to the Imamiyya. It is possible to say that mujtahid scholars have been unanimous since the first period mujtahids on the fact that ijmā is evidence, with a few exceptions. Although there is no significant disagreement about the fact that ijma is evidence, the scholars differed on the details of ijma's types, conditions, proofs, and the number of people who would agree on ijma. One of the issues discussed by the scholars of the methodology is the effect of ijmaa when one or more people oppose the majority of the mujtahids. While some of the methodists think that the opposition of the minority against the alliance of the majority will not harm the ijma, the majority of them argue that all mujtahids must be of the same opinion in order for the ijma to be formed. Basically, it can be said that these two approaches argue with each other, but there are also proceduralists who deal with the issue differently. Some scholars take into account the attitude of the majority towards them in an issue opposed by one or a few people. According to these scholars, if the majority does not oppose the opinion of the minority, then ijma cannot be mentioned. Because this shows that the majority also respect the opposing view. If the majority does not respect or even oppose the opinion of the minority, then the consensus of the majority becomes ijma. The arguments generally used in these discussions are the same. Methodists defend their theses based on the opposing views of some of the Companions, especially Ibn Abbas. Those who do not see the opposition of the minority as an obstacle to ijma, argue that although one or more of the Companions had dissenting views, as in the example of Ibn Abbas on riba and mut'a, the consensus of the other Companions is the ijma of the scholars. Likewise, those who argue that this is an obstacle to ijma, as well as Ibn 'Abbas's opposition to the opinion of the populace on awl, was an obstacle to the formation of ijma on an issue agreed by the other Companions. This study deals with the discussions and the arguments used by the parties. However, firstly, the information value and conditions of ijma, which is thought to be closely related to these discussions, are briefly presented. In this study, the explanations of the scholars of different sects, who were not content with the works of a certain school, were examined and tried to be evaluated. As a result, it should be noted that it is the prevailing view that the opposition of the minority against the majority prevents the formation of ijma, based on the conditions put forward in order for ijma to be conclusive evidence. However, study comes to the conclusion that whether the opposing view of the minority is taken into account by other scholars or not, is an effective criteria in the formation of ijma.

Seferilik Hükümleri Açısından Vatan Çeşitleri

The religion of Islam has provided many conveniences for those who travel, as it does in all matt... more The religion of Islam has provided many conveniences for those who travel, as it does in all matters. The conveniences provided for travelers are explained in detail in our fiqh books, as in many other matters. These conveniences are; it can be summarized as performing the four-rak'ah prayers as two rak'ahs, leaving the fasts to compensation in case of traveling in Ramadan, decreasing the necessity of Friday and Eid prays, increasing the time of wiping on the meskats to three days and three nights, and being able to receive zakat even if he has money in his hometown. In order for these conveniences to be realized, it should be known what conditions the place of departure and the destination must meet. Hanafis generally determined the place of residence of a person as permanent residence and temporary residence and stated that the provisions of the expedition would be realized by leaving these two places. Other scholars of sect also say that the expedition will only begin by leaving the place of residence. However, in cases where it is necessary or not necessary to intend to reside, or if the residence period is shorter or longer than a certain period, considering that the two places contain different provisions, it is understood that the division made by the Hanafis is more manageable. For this reason, in our study, the types of homeland will be covered according to Hanafis, and the views of other sects will be included when appropriate.In the works of Islamic law, the types of homeland are generally handled under the heading of the pray of guests. Hanafis mentioned three different types of places in terms of shortening prays or not; Mâlikî, Shafii and Hanbali sects, on the other hand, made a distinction between places where prays can be shortened and where they cannot be shortened, and they dealt with expeditionary issues according to these two places. However, according to Mâlikî, Shafi'i and Hanbalis, it is more virtuous for the traveler to shorten the prayer, but it is not obligatory. For this reason, it is important to know the types of homeland in order to clarify where prayer should be shortened and where it is not.

Yayın No. : 2087 © Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir k... more Yayın No. : 2087 © Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik, mekanik ya da fotokopi yoluyla basımı, çoğaltılması yapılamaz. Yalnızca kaynak gösterilerek kullanılabilir.

Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik,... more Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik, mekanik ya da fotokopi yoluyla basımı, çoğaltılması yapılamaz. Yalnızca kaynak gösterilerek kullanılabilir.

Kafkas üniversitesi ilahiyat fakültesi dergisi, Jul 28, 2022

Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik,... more Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik, mekanik ya da fotokopi yoluyla basımı, çoğaltılması yapılamaz. Yalnızca kaynak gösterilerek kullanılabilir.

One of the proofs expressing certain knowledge in the fiqh method is ijma. There are hardly any s... more One of the proofs expressing certain knowledge in the fiqh method is ijma. There are hardly any scholars who do not accept that ijma is evidence. It is reported that the first person who objected to this was Mu'tazilî İbrahim en-Nazam. The group that does not accept it as a sect are the scholars who belong to the Imamiyya. It is possible to say that mujtahid scholars have been unanimous since the first period mujtahids on the fact that ijmā is evidence, with a few exceptions. Although there is no significant disagreement about the fact that ijma is evidence, the scholars differed on the details of ijma's types, conditions, proofs, and the number of people who would agree on ijma. One of the issues discussed by the scholars of the methodology is the effect of ijmaa when one or more people oppose the majority of the mujtahids. While some of the methodists think that the opposition of the minority against the alliance of the majority will not harm the ijma, the majority of them argue that all mujtahids must be of the same opinion in order for the ijma to be formed. Basically, it can be said that these two approaches argue with each other, but there are also proceduralists who deal with the issue differently. Some scholars take into account the attitude of the majority towards them in an issue opposed by one or a few people. According to these scholars, if the majority does not oppose the opinion of the minority, then ijma cannot be mentioned. Because this shows that the majority also respect the opposing view. If the majority does not respect or even oppose the opinion of the minority, then the consensus of the majority becomes ijma. The arguments generally used in these discussions are the same. Methodists defend their theses based on the opposing views of some of the Companions, especially Ibn Abbas. Those who do not see the opposition of the minority as an obstacle to ijma, argue that although one or more of the Companions had dissenting views, as in the example of Ibn Abbas on riba and mut'a, the consensus of the other Companions is the ijma of the scholars. Likewise, those who argue that this is an obstacle to ijma, as well as Ibn 'Abbas's opposition to the opinion of the populace on awl, was an obstacle to the formation of ijma on an issue agreed by the other Companions. This study deals with the discussions and the arguments used by the parties. However, firstly, the information value and conditions of ijma, which is thought to be closely related to these discussions, are briefly presented. In this study, the explanations of the scholars of different sects, who were not content with the works of a certain school, were examined and tried to be evaluated. As a result, it should be noted that it is the prevailing view that the opposition of the minority against the majority prevents the formation of ijma, based on the conditions put forward in order for ijma to be conclusive evidence. However, study comes to the conclusion that whether the opposing view of the minority is taken into account by other scholars or not, is an effective criteria in the formation of ijma.

Seferilik Hükümleri Açısından Vatan Çeşitleri

The religion of Islam has provided many conveniences for those who travel, as it does in all matt... more The religion of Islam has provided many conveniences for those who travel, as it does in all matters. The conveniences provided for travelers are explained in detail in our fiqh books, as in many other matters. These conveniences are; it can be summarized as performing the four-rak'ah prayers as two rak'ahs, leaving the fasts to compensation in case of traveling in Ramadan, decreasing the necessity of Friday and Eid prays, increasing the time of wiping on the meskats to three days and three nights, and being able to receive zakat even if he has money in his hometown. In order for these conveniences to be realized, it should be known what conditions the place of departure and the destination must meet. Hanafis generally determined the place of residence of a person as permanent residence and temporary residence and stated that the provisions of the expedition would be realized by leaving these two places. Other scholars of sect also say that the expedition will only begin by leaving the place of residence. However, in cases where it is necessary or not necessary to intend to reside, or if the residence period is shorter or longer than a certain period, considering that the two places contain different provisions, it is understood that the division made by the Hanafis is more manageable. For this reason, in our study, the types of homeland will be covered according to Hanafis, and the views of other sects will be included when appropriate.In the works of Islamic law, the types of homeland are generally handled under the heading of the pray of guests. Hanafis mentioned three different types of places in terms of shortening prays or not; Mâlikî, Shafii and Hanbali sects, on the other hand, made a distinction between places where prays can be shortened and where they cannot be shortened, and they dealt with expeditionary issues according to these two places. However, according to Mâlikî, Shafi'i and Hanbalis, it is more virtuous for the traveler to shorten the prayer, but it is not obligatory. For this reason, it is important to know the types of homeland in order to clarify where prayer should be shortened and where it is not.

Yayın No. : 2087 © Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir k... more Yayın No. : 2087 © Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik, mekanik ya da fotokopi yoluyla basımı, çoğaltılması yapılamaz. Yalnızca kaynak gösterilerek kullanılabilir.

Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik,... more Tüm hakları yazarına aittir. Yazarın izni alınmadan kitabın tümünün veya bir kısmının elektronik, mekanik ya da fotokopi yoluyla basımı, çoğaltılması yapılamaz. Yalnızca kaynak gösterilerek kullanılabilir.