İcma’ın Siyasî ve Mezhebî Yönü
Yükleniyor...
Dosyalar
Tarih
2020
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
İcmâ başlangıçta dinî bir müessese olarak doğmuştur. Fıkıh usulü kitaplarında icmâ (ittifak) dinîkonularda olur kaydı sürekli geçer. Mutezileden Nazzam icmâ’ın siyasî olarak icat edildiğini iddia eder.Onun görüşüne katılmasak da icmâ’ın zaman zaman siyasî ve mezhepsel amaçlarla da kullanıldığınarastlanmaktadır. Başta Ebu Ya’la el-Ferra’nın el-Udde adlı usul kitabında ve Serahsî’nin Usul’ünde icmâbahsinde Ebu Bekir’in halife seçiminde icmâ olduğundan söz edilmektedir. Halife seçimi aslında siyasîbir konudur, fakat dinî bir konu haline getirilmiştir, daha çok da kelam kitaplarının sonunda imametbölümünde tartışılmıştır. Ancak Cüveynî İrşad adlı kelam kitabının imamet bölümünün başında bukonunun usul-i dinden olmadığını itiraf etmiştir ama alışılageldiği için o da imamet konusunu tartışmıştır.Ehl-i sünnet kabul edilen fıkıh usulcülerinin usul kitaplarında Ehl-i bidat denen mezheplerözellikle Hariciler icmâ’ın dışında tutulmuştur. Bunu sadece Ehl-i sünnet usulcüleri değil bazı Mutezileusulcüleri de yapmıştır. Böylece icmâ’ın siyasî ve mezhebî olarak kullanılmasıyla bazı muhalif siyasîgruplar yerilmiş, bazı muhalif mezhepler itibarsızlaştırılmaya çalışılmıştır. Bu çalışma icmâ’ın siyasî vemezhebi kullanımını tarafsız olarak tespit etmektedir. Zira icmâ’ya dahil edilmeyen veya icmâ içingörüşleri itibara alınmayan ve ehl-i bidat diye kınanan mezhepler de toplumda çoğunluğu elde etseydibüyük bir ihtimalle onlar da icmâ’yı muhaliflerine karşı kullanacaktı. Nitekim Haricilerin daha ileri giderekkendilerinden olmayanları açıkça tekfir ettiği bilinmektedir. İçtihadî meselelerde tüm ümmetin icmâ’sıazdır; genelde çoğunluğun ittifakına icmâ denmiştir. Fiilî durum budur. Tarihî bir realitedir ki az da olsaEbu Bekir’in halife seçiminde de muhalifler vardı.İcmâ’ın çağımızdaki durumuna gelince, dağınık ve kalabalık İslam coğrafyasında icmâ edecekbütün müçtehitleri tespit kolay olmasa da icmâ’ın imkânından bahseden ve bunun gerçekleşmesi içinönerilerde bulunan Müslüman düşünürler ve fıkıh usulcüleri vardır. Çalışmalarını 20.asrın başlarında dasürdüren Muhammed Abduh ve Reşid Rıza gibi İslam düşünürleri icmâ’ın nasıl işlevsel hale geleceğihususunda imal-i fikirde bulunmuşlardır. Fıkıh usulü kitabı sahibi Abdulvahhab Hallaf ve AbdülkerimZeydan icmâ’ın imkânı için öneriler yapmışlardır. Bunların yaptıkları önerilerin siyasete taalluk edenyönleri de vardır. Bunların yanı sıra kelimenin tam anlamıyla icmâ olmasa da veya usuldeki icmâ tanımınatam uymasa da İslam dünyasında yer yer icmâ havasında toplantılar yapılmaktadır. Bunlar icmâ fikrininçağımızda hala önemini koruduğunu göstermektedir. Diğer bir ifadeyle icmâ, üzerine ilgi çekmeye devametmektedir. Biz bu konuda durum tespiti yaparak icmâ’ın siyasî ve mezhebî yönüne dikkat çektik. Bubağlamda icmâ’ın dışa karşı stratejik yönü de vardır
Icma was originally born as a religious institution. In usul al-fiqh books, icma (consensus) is constantly recorded in religious matters. Nazzam of Mutezile claims that icma was invented politically. Although we disagree with his view, icma is sometimes used for political and sectarian purposes. At first, ın Abu Ya’la al-Ferra's usul book al-Udde and Usul al-Serahsî' mentioned that there is ıcma ın the choice of caliph Abu Bakr. The choice of the caliph was actually a political issue, but it was turned into a religious one, mostly discussed in the Imamat section at the end of the Kalam books. However, at the beginning of the imamat section of his Islamic theology book Irşad, Cüveynî confessed that this was not a matter of principles of faith in religon (Usul al-din) but as it is customary he also discussed the subject of imamat. In the books of usul al-fiqh’s experts who are accepted from Ahl al-Sunnah, denominations called Ahl al-Bidat were specifically Kharijic excluded from icma. This was done not only by the Ahl-i Sunnah methodologists but also by some Mutezile methodologists. Thus, by using icma as a political and sectarian, some opposition political groups were deteriorated and some opposing sects were tried to be discredited. This study objectively determines the political and sectarian use of icma. If the sects that were not included in the icma or whose opinions for icma were not taken into consideration and condemned as hl ahl-i bidat de had obtained the majority in the society, they would probably use the icma against their opponents. As a matter of fact, it is known that Kharijites go further and openly declared unbelief those who are not of them. In usul al-figh the whole ummah is necessary for ıcma, but often the majority's alliance is called icma. This is the actual situation. It is a historical reality that there were some opponents in Abu Bakr's selected of caliph. When it comes to the situation of Ijma in our age, there are Muslim thinkers and usul al-fiqh proceduralists who talk about the possibility of icma, although it is not easy to identify all the mujtahits that will be icma in scattered and crowded Islamic geography. Islamic thinkers such as Muhammad Abduh and Rashid Reza, who continued their work at the beginning of the 20th century, have made an idea about how icma will become functional. Abdulwahhab Hallaf and Abdülkerim Zeydan, the owner of the book of usul al-fiqh, made suggestions for the possibility of icma. There are also some aspects of their suggestions to politics. In addition to these, although there is no icma in the full sense of the word or even if it does not meet the definition of icma, meetings are held in places of icma in the Islamic world. These reveal that the idea of icma is still important in our age. In other words, it continues to attract attention on icma. We made a due diligence on this issue and drew attention to the political and sectarian aspects of icma. In this context, icma has a strategic aspect towards the outside.
Icma was originally born as a religious institution. In usul al-fiqh books, icma (consensus) is constantly recorded in religious matters. Nazzam of Mutezile claims that icma was invented politically. Although we disagree with his view, icma is sometimes used for political and sectarian purposes. At first, ın Abu Ya’la al-Ferra's usul book al-Udde and Usul al-Serahsî' mentioned that there is ıcma ın the choice of caliph Abu Bakr. The choice of the caliph was actually a political issue, but it was turned into a religious one, mostly discussed in the Imamat section at the end of the Kalam books. However, at the beginning of the imamat section of his Islamic theology book Irşad, Cüveynî confessed that this was not a matter of principles of faith in religon (Usul al-din) but as it is customary he also discussed the subject of imamat. In the books of usul al-fiqh’s experts who are accepted from Ahl al-Sunnah, denominations called Ahl al-Bidat were specifically Kharijic excluded from icma. This was done not only by the Ahl-i Sunnah methodologists but also by some Mutezile methodologists. Thus, by using icma as a political and sectarian, some opposition political groups were deteriorated and some opposing sects were tried to be discredited. This study objectively determines the political and sectarian use of icma. If the sects that were not included in the icma or whose opinions for icma were not taken into consideration and condemned as hl ahl-i bidat de had obtained the majority in the society, they would probably use the icma against their opponents. As a matter of fact, it is known that Kharijites go further and openly declared unbelief those who are not of them. In usul al-figh the whole ummah is necessary for ıcma, but often the majority's alliance is called icma. This is the actual situation. It is a historical reality that there were some opponents in Abu Bakr's selected of caliph. When it comes to the situation of Ijma in our age, there are Muslim thinkers and usul al-fiqh proceduralists who talk about the possibility of icma, although it is not easy to identify all the mujtahits that will be icma in scattered and crowded Islamic geography. Islamic thinkers such as Muhammad Abduh and Rashid Reza, who continued their work at the beginning of the 20th century, have made an idea about how icma will become functional. Abdulwahhab Hallaf and Abdülkerim Zeydan, the owner of the book of usul al-fiqh, made suggestions for the possibility of icma. There are also some aspects of their suggestions to politics. In addition to these, although there is no icma in the full sense of the word or even if it does not meet the definition of icma, meetings are held in places of icma in the Islamic world. These reveal that the idea of icma is still important in our age. In other words, it continues to attract attention on icma. We made a due diligence on this issue and drew attention to the political and sectarian aspects of icma. In this context, icma has a strategic aspect towards the outside.
Açıklama
Anahtar Kelimeler
Kaynak
Çukurova Üniversitesi İlahiyat Fakültesi Dergisi
WoS Q Değeri
Scopus Q Değeri
Cilt
20
Sayı
1
Künye
MACİT Y (2020). İcma’ın Siyasî ve Mezhebî Yönü. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi, 20(1), 254 - 264.
