{"id":2794,"date":"2025-05-09T14:48:38","date_gmt":"2025-05-09T11:48:38","guid":{"rendered":"https:\/\/hikmetkapisi.com\/?p=2794"},"modified":"2025-05-09T14:48:38","modified_gmt":"2025-05-09T11:48:38","slug":"fikih-tarifi-ve-konusu","status":"publish","type":"post","link":"https:\/\/hikmetkapisi.com\/en\/fikih-tarifi-ve-konusu\/","title":{"rendered":"DEFINITION AND SUBJECT OF FIQH"},"content":{"rendered":"

First, let's focus on the word "Fiqh." This word, derived from the Arabic root "FKH," means knowing, understanding, perceiving something thoroughly consciously, and grasping the true nature of something obscure. (1) In Durr al-Muhtar, it is recorded that "Fiqh" means to know something in the dictionary. Later, it was allocated to the science of Sharia. If the past form of the word is read as "Fiqh," its infinitive "Fiqh" comes and expresses the meaning of "known" (2). It should not be forgotten that the word "Fiqh" expresses "knowing and understanding".\u00a0\u00a0 \u201cFehm\u201d<\/strong>\u00a0\u00a0 The meaning of the word is different. In fiqh, there is a very subtle and sharp perception. Indeed, in the Holy Quran: \u201cWherever you are, even if you are in fortified castles, death will overtake you. If good touches them, they say, \u201cThis is from Allah.\u201d But if evil touches them, they say, \u201cThis is from you.\u201d Say, \u201cAll is from Allah.\u201d So, what is the matter with them, with that people, that they refuse to understand (to learn) any word (spoken to them)?\u201d (3) has been declared. The people addressed by the \u201cLa Yefkahune\u201d ruling here are those whose mother tongue is Arabic and who speak Arabic. In this case, it is inevitable for them to understand the literal meanings of the Holy Quran and to listen to the Messenger of Allah (SAW). So, what is it that they do not understand? At this point, the expression \u201cYefkahune\u201d appears before us as \u201csubtle understanding and sharp comprehension.\u201d In fact, in many verses of the Holy Quran, unbelievers and polytheists are described as \u201cthose who do not learn fiqh.\u201d (4) In Islamic jurisprudence, it is defined as \u201cknowing the rulings of Sharia in detail with their evidence.\u201d (5) At this point, we are faced with the question, \u201c- Is merely knowing fiqh?\u201d The question may arise, Islamic scholars have not specifically mentioned deeds, considering that knowledge is a "means" for good deeds. However, the people of Sufism are sensitive on this issue. In Durri'l Muhtar\u00a0\u00a0 "Canon law"\u00a0<\/strong>\u00a0 While it is being described as follows: "- According to the people of truth, it is to bring knowledge and action together. Because Hasan al-Basri said, "A jurist is only the one who turns away from this world and turns towards the hereafter and sees his own faults" (6) It is certain that a person who is not sensitive about asceticism and piety, regardless of his knowledge,\u00a0 "Scribe"\u00a0<\/strong> It is impossible. The entirety of the commands and prohibitions that Allah Almighty (swt) has declared for the test is called "Taklif." The subject of fiqh is the action of man, taking into account his responsibility. It is the duty of the "Faqeh" to establish all rights, both for and against man, based on definitive evidence. This needs to be explained within a specific methodology. Imam al-Shafi'i (may Allah have mercy on him) points out an important point by saying, "Speaking without relying on definitive news or without performing ijtihad is very close to sin. Allah Almighty (swt) has not given anyone other than the Messenger of Allah (peace be upon him) the right to speak about religion without relying on scientific evidence. Scientific evidence is the Book, the Sunnah, Ijma, Asar, and Qiyas al-Fuqaha, the essence of which I have endeavored to explain." (7)\u00a0\u00a0<\/p>\n\n\n\n

In matters of religion, stating a "Personal Opinion" without relying on any evidence is a great danger for the taxpayer. Imam-i Azam Abu Hanifa (may Allah have mercy on him) said: "- Avoid making a decision based on your personal opinion on a matter related to the religion of Allah (swt) and follow the Sunnah. Whoever departs from the Sunnah falls into error and goes astray." (8) A man from Tabiun came to Hazrat Sha'bi (may Allah have mercy on him) and asked him about a matter. Sha'bi (may Allah have mercy on him) said regarding the matter asked, Hazrat Abdullah ibn Mas'ud (may Allah be pleased with him) explained it this way." When the person asking the question said, "Tell me your personal opinion!", Hazrat Sha'bi (may Allah be pleased with him) exclaimed, "Look at this man! I tell him, 'Ibn Mas'ud (may Allah be pleased with him) said this. He is asking me about my personal opinion. I declare my religion pure and clear of that. By Allah, I prefer being involved in music to issuing fatwas based on my personal opinion." (9) Imam Malik (may Allah be pleased with him) was also asked about forty issues, and he said, "I don't know" about thirty-six of them. (10) He never said, "My personal opinion is this"! The disease of expressing personal opinions in religion is a common practice among "people of bid'ah".<\/p>\n\n\n\n

     Question: 67: What does fiqh mean? What are its virtues?<\/p>\n\n\n\n

     Answer: In the dictionary, fiqh means knowing something. Later, this definition was narrowed down to "knowing the science of sharia." As a term used by jurists, it means "memorizing the Fur\u016b'." According to the people of truth, it combines knowledge with practice. Its subject matter is the actions of the responsible. Its sources are the Book, the Sunnah, ijma, and qiyas. Its aim is to attain happiness in this world and the next. Its virtues are numerous: One of these, as mentioned in al-Hulasa, is to study the books of our school of thought scholars.even without hearing<\/em><\/strong>\u2013 is more virtuous than the night prayer. Furthermore, learning fiqh is more virtuous than learning the Quran beyond the obligatory portions. Learning all fiqh is essential. The following saying of Imam Muhammad is cited in Al-Multaqat and other works: \u201cA person should learn the lawful and unlawful and the rulings that he absolutely must know.\u201d<\/p>\n\n\n\n

    N<\/strong>In the verse, "Whoever is given wisdom, he is given great good," Allah Almighty also refers to this knowledge as "good." Some commentators have interpreted the "wisdom" in the verse as "ilm-i furu" (ilm-i furu), the science of jurisprudence. A hadith narrated by Daraqutni and Beyhaqi states: "Allah has not been worshipped with anything better than possessing jurisprudence in religion. One jurist is more difficult for Satan than a thousand worshippers. Everything has a pillar; the pillar of religion is Tafakkuh (profound understanding of jurisprudence in religion)." Yusuf Kerimo\u011flu<\/p>\n\n\n\n

         <\/strong>  RESOURCES<\/p>\n\n\n\n

  (1) Muhammed Ma'ruf Ed Devalabi \u2013 Scientific Usul-i Fiqh \u2013 Beirut: 1935 Page: 12.-\u00d6.N.Bilmen \u2013 Islamic Law and Islamic Jurisprudence Kam-Ist: 1975 . C: 1 Page: 13 Article: 9.
  (2) \u0130bn-i Abidin- Reddu'l Mukhtar Ale'd Durri'l Muhtar-\u0130st: 1982 C: 1 Sh: 34.
  (3) Surah An-Nisa: 78-
  (4) See: Surah Al-A'raf: 179, Surah Hud: 91.
  (5) Prof. Muhammad Abu Zehra \u2013 Islamic Law Methodology \u2013 Ank: 1979 Page: 13, Also M. Ma'ruf Ed Devalabi \u2013 Age Page: 12.
  (6) \u0130bn-i Abidin \u2013 Age C: l Sh: 34.
  (7) Imam Shafii \u2013 Er Risale \u2013 Cairo: 1979 (2nd Edition) Chapter: 508 Article: 1467-1468-
  (8) Imam-i Sha'rani \u2013 Mizanu'l Kubra \u2013 Cairo: 1306 C: l Sh: 51.
  (9) Sunan Darimi \u2013 Istanbul: 1401 Cagr\u0131 Publications. Introduction: 17 Page: 47.
(10) \u00d6mer Nas\u00fbhi Bilmen \u2013 Agc Vol: l Sh: 245 Article: 557.
(11) Molla Khusraw \u2013 Mir'at El Usul fi \u015eerhi'l Mirkat el Vusul \u2013 Istanbul: 1307 Volume: 33
(12) Assoc. Prof. Dr. \u0130smail Cerraho\u011flu \u2013 Tafsir Usul \u2013 Ank: 1971 Page: 34.
(13) Encyclopedia of Islam \u2013 \u00c7: 6 Sh: 995 (Quran Article)
(14) Muhyiddin Abu Abdullah Muhammad b. Suleyman Al Kafiyeci \u2013 Kitab\u00fb't Taysir fi Kavaidi Ilmi't Tefsir \u2013 Ank: 1974 Page: 58-57.
(15) Surah Ash-Shura: 52.
(16) Imam Abdulaziz Al Bukhari \u2013 Ke\u015ff\u00fb'l Esrar-Ist: 1308 C: 2 Page: 361.
(17) Imam-i Shafii-Er Risale-Cairo: 1979 (2 ed.) Page: 20 Item: 48-50.
(18) Imam Abdulaziz Al Bukhari \u2013 Age Vol: l Sh: 19. A. AZIZ<\/p>\n\n\n\n

DEFINITION, SUBJECT AND NATURE OF FIQH
    <\/strong><\/p>\n\n\n\n

First, let's focus on the word "Fiqh." This word, derived from the Arabic root "FKH," means knowing, understanding, perceiving something thoroughly consciously, and grasping the true nature of something obscure. (1) In Durr al-Muhtar, it is recorded that "Fiqh" means to know something in the dictionary. Later, it was allocated to the science of Sharia. If the past form of the word is read as "Fiqh," its infinitive "Fiqh" comes and expresses the meaning of "known" (2). It should not be forgotten that the word "Fiqh" expresses "knowing and understanding".   \u201cFehm\u201d<\/strong>   The meaning of the word is different. In fiqh, there is a very subtle and sharp perception. Indeed, in the Holy Quran: \u201cWherever you are, even if you are in fortified castles, death will overtake you. If good touches them, they say, \u201cThis is from Allah.\u201d But if evil touches them, they say, \u201cThis is from you.\u201d Say, \u201cAll is from Allah.\u201d So, what is the matter with them, with that people, that they refuse to understand (to learn) any word (spoken to them)?\u201d (3) has been declared. The people addressed by the \u201cLa Yefkahune\u201d ruling here are those whose mother tongue is Arabic and who speak Arabic. In this case, it is inevitable for them to understand the literal meanings of the Holy Quran and to listen to the Messenger of Allah (SAW). So, what is it that they do not understand? At this point, the expression \u201cYefkahune\u201d appears before us as \u201csubtle understanding and sharp comprehension.\u201d In fact, in many verses of the Holy Quran, unbelievers and polytheists are described as \u201cthose who do not learn fiqh.\u201d (4) In Islamic jurisprudence, it is defined as \u201cknowing the rulings of Sharia in detail with their evidence.\u201d (5) At this point, we are faced with the question, \u201c- Is merely knowing fiqh?\u201d The question may arise, Islamic scholars have not specifically mentioned deeds, considering that knowledge is a "means" for good deeds. However, the people of Sufism are sensitive on this issue. In Durri'l Muhtar   "Canon law" <\/strong>  While it is being described as follows: "- According to the people of truth, it is to bring knowledge and action together. Because Hasan al-Basri said, "A jurist is only the one who turns away from this world and turns towards the hereafter and sees his own faults" (6) It is certain that a person who is not sensitive about asceticism and piety, regardless of his knowledge,  "Scribe" <\/strong> It is impossible. The entirety of the commands and prohibitions that Allah Almighty (swt) has declared for the test is called "Taklif." The subject of fiqh is the action of man, taking into account his responsibility. It is the duty of the "Faqeh" to establish all rights, both for and against man, based on definitive evidence. This needs to be explained within a specific methodology. Imam al-Shafi'i (may Allah have mercy on him) points out an important point by saying, "Speaking without relying on definitive news or without performing ijtihad is very close to sin. Allah Almighty (swt) has not given anyone other than the Messenger of Allah (peace be upon him) the right to speak about religion without relying on scientific evidence. Scientific evidence is the Book, the Sunnah, Ijma, Asar, and Qiyas al-Fuqaha, the essence of which I have endeavored to explain." (7)  <\/p>\n\n\n\n

In matters of religion, stating a "Personal Opinion" without relying on any evidence is a great danger for the taxpayer. Imam-i Azam Abu Hanifa (may Allah have mercy on him) said: "- Avoid making a decision based on your personal opinion on a matter related to the religion of Allah (swt) and follow the Sunnah. Whoever departs from the Sunnah falls into error and goes astray." (8) A man from Tabiun came to Hazrat Sha'bi (may Allah have mercy on him) and asked him about a matter. Sha'bi (may Allah have mercy on him) said regarding the matter asked, Hazrat Abdullah ibn Mas'ud (may Allah be pleased with him) explained it this way." When the person asking the question said, "Tell me your personal opinion!", Hazrat Sha'bi (may Allah be pleased with him) exclaimed, "Look at this man! I tell him, 'Ibn Mas'ud (may Allah be pleased with him) said this. He is asking me about my personal opinion. I declare my religion pure and clear of that. By Allah, I prefer being involved in music to issuing fatwas based on my personal opinion." (9) Imam Malik (may Allah be pleased with him) was also asked about forty issues, and he said, "I don't know" about thirty-six of them. (10) He never said, "My personal opinion is this"! The disease of expressing personal opinions in religion is a common practice among "people of bid'ah".<\/p>\n\n\n\n

     Question: 67: What does fiqh mean? What are its virtues?<\/p>\n\n\n\n

     Answer: In the dictionary, fiqh means knowing something. Later, this definition was narrowed down to "knowing the science of sharia." As a term used by jurists, it means "memorizing the Fur\u016b'." According to the people of truth, it combines knowledge with practice. Its subject matter is the actions of the responsible. Its sources are the Book, the Sunnah, ijma, and qiyas. Its aim is to attain happiness in this world and the next. Its virtues are numerous: One of these, as mentioned in al-Hulasa, is to study the books of our school of thought scholars.even without hearing<\/em><\/strong>\u2013 is more virtuous than the night prayer. Furthermore, learning fiqh is more virtuous than learning the Quran beyond the obligatory portions. Learning all fiqh is essential. The following saying of Imam Muhammad is cited in Al-Multaqat and other works: \u201cA person should learn the lawful and unlawful and the rulings that he absolutely must know.\u201d<\/p>\n\n\n\n

    N<\/strong>In the verse, "Whoever is given wisdom, he is given great good," Allah Almighty also refers to this knowledge as "good." Some commentators have interpreted the "wisdom" in the verse as "ilm-i furu" (ilm-i furu), the science of jurisprudence. A hadith narrated by Daraqutni and Beyhaqi states: "Allah has not been worshipped with anything better than possessing jurisprudence in religion. One jurist is more difficult for Satan than a thousand worshippers. Everything has a pillar; the pillar of religion is Tafakkuh (profound understanding of jurisprudence in religion)." Yusuf Kerimo\u011flu<\/p>\n\n\n\n

         <\/strong>  RESOURCES<\/p>\n\n\n\n

  (1) Muhammed Ma'ruf Ed Devalabi \u2013 Scientific Usul-i Fiqh \u2013 Beirut: 1935 Page: 12.-\u00d6.N.Bilmen \u2013 Islamic Law and Islamic Jurisprudence Kam-Ist: 1975 . C: 1 Page: 13 Article: 9.
  (2) \u0130bn-i Abidin- Reddu'l Mukhtar Ale'd Durri'l Muhtar-\u0130st: 1982 C: 1 Sh: 34.
  (3) Surah An-Nisa: 78-
  (4) See: Surah Al-A'raf: 179, Surah Hud: 91.
  (5) Prof. Muhammad Abu Zehra \u2013 Islamic Law Methodology \u2013 Ank: 1979 Page: 13, Also M. Ma'ruf Ed Devalabi \u2013 Age Page: 12.
  (6) \u0130bn-i Abidin \u2013 Age C: l Sh: 34.
  (7) Imam Shafii \u2013 Er Risale \u2013 Cairo: 1979 (2nd Edition) Chapter: 508 Article: 1467-1468-
  (8) Imam-i Sha'rani \u2013 Mizanu'l Kubra \u2013 Cairo: 1306 C: l Sh: 51.
  (9) Sunan Darimi \u2013 Istanbul: 1401 Cagr\u0131 Publications. Introduction: 17 Page: 47.
(10) \u00d6mer Nas\u00fbhi Bilmen \u2013 Agc Vol: l Sh: 245 Article: 557.
(11) Molla Khusraw \u2013 Mir'at El Usul fi \u015eerhi'l Mirkat el Vusul \u2013 Istanbul: 1307 Volume: 33
(12) Assoc. Prof. Dr. \u0130smail Cerraho\u011flu \u2013 Tafsir Usul \u2013 Ank: 1971 Page: 34.
(13) Encyclopedia of Islam \u2013 \u00c7: 6 Sh: 995 (Quran Article)
(14) Muhyiddin Abu Abdullah Muhammad b. Suleyman Al Kafiyeci \u2013 Kitab\u00fb't Taysir fi Kavaidi Ilmi't Tefsir \u2013 Ank: 1974 Page: 58-57.
(15) Surah Ash-Shura: 52.
(16) Imam Abdulaziz Al Bukhari \u2013 Ke\u015ff\u00fb'l Esrar-Ist: 1308 C: 2 Page: 361.
(17) Imam-i Shafii-Er Risale-Cairo: 1979 (2 ed.) Page: 20 Item: 48-50.
(18) Imam Abdulaziz Al Bukhari \u2013 Age Vol: l Sh: 19. A. AZIZ
\u00a0\u00a0\u00a0\u00a0<\/strong><\/p>\n\n\n\n

First, let's focus on the word "Fiqh." This word, derived from the Arabic root "FKH," means knowing, understanding, perceiving something thoroughly consciously, and grasping the true nature of something obscure. (1) In Durr al-Muhtar, it is recorded that "Fiqh" means to know something in the dictionary. Later, it was allocated to the science of Sharia. If the past form of the word is read as "Fiqh," its infinitive "Fiqh" comes and expresses the meaning of "known" (2). It should not be forgotten that the word "Fiqh" expresses "knowing and understanding".   \u201cFehm\u201d<\/strong>   The meaning of the word is different. In fiqh, there is a very subtle and sharp perception. Indeed, in the Holy Quran: \u201cWherever you are, even if you are in fortified castles, death will overtake you. If good touches them, they say, \u201cThis is from Allah.\u201d But if evil touches them, they say, \u201cThis is from you.\u201d Say, \u201cAll is from Allah.\u201d So, what is the matter with them, with that people, that they refuse to understand (to learn) any word (spoken to them)?\u201d (3) has been declared. The people addressed by the \u201cLa Yefkahune\u201d ruling here are those whose mother tongue is Arabic and who speak Arabic. In this case, it is inevitable for them to understand the literal meanings of the Holy Quran and to listen to the Messenger of Allah (SAW). So, what is it that they do not understand? At this point, the expression \u201cYefkahune\u201d appears before us as \u201csubtle understanding and sharp comprehension.\u201d In fact, in many verses of the Holy Quran, unbelievers and polytheists are described as \u201cthose who do not learn fiqh.\u201d (4) In Islamic jurisprudence, it is defined as \u201cknowing the rulings of Sharia in detail with their evidence.\u201d (5) At this point, we are faced with the question, \u201c- Is merely knowing fiqh?\u201d The question may arise, Islamic scholars have not specifically mentioned deeds, considering that knowledge is a "means" for good deeds. However, the people of Sufism are sensitive on this issue. In Durri'l Muhtar   "Canon law" <\/strong>  While it is being described as follows: "- According to the people of truth, it is to bring knowledge and action together. Because Hasan al-Basri said, "A jurist is only the one who turns away from this world and turns towards the hereafter and sees his own faults" (6) It is certain that a person who is not sensitive about asceticism and piety, regardless of his knowledge,  "Scribe" <\/strong> It is impossible. The entirety of the commands and prohibitions that Allah Almighty (swt) has declared for the test is called "Taklif." The subject of fiqh is the action of man, taking into account his responsibility. It is the duty of the "Faqeh" to establish all rights, both for and against man, based on definitive evidence. This needs to be explained within a specific methodology. Imam al-Shafi'i (may Allah have mercy on him) points out an important point by saying, "Speaking without relying on definitive news or without performing ijtihad is very close to sin. Allah Almighty (swt) has not given anyone other than the Messenger of Allah (peace be upon him) the right to speak about religion without relying on scientific evidence. Scientific evidence is the Book, the Sunnah, Ijma, Asar, and Qiyas al-Fuqaha, the essence of which I have endeavored to explain." (7)  <\/p>\n\n\n\n

In matters of religion, stating a "Personal Opinion" without relying on any evidence is a great danger for the taxpayer. Imam-i Azam Abu Hanifa (may Allah have mercy on him) said: "- Avoid making a decision based on your personal opinion on a matter related to the religion of Allah (swt) and follow the Sunnah. Whoever departs from the Sunnah falls into error and goes astray." (8) A man from Tabiun came to Hazrat Sha'bi (may Allah have mercy on him) and asked him about a matter. Sha'bi (may Allah have mercy on him) said regarding the matter asked, Hazrat Abdullah ibn Mas'ud (may Allah be pleased with him) explained it this way." When the person asking the question said, "Tell me your personal opinion!", Hazrat Sha'bi (may Allah be pleased with him) exclaimed, "Look at this man! I tell him, 'Ibn Mas'ud (may Allah be pleased with him) said this. He is asking me about my personal opinion. I declare my religion pure and clear of that. By Allah, I prefer being involved in music to issuing fatwas based on my personal opinion." (9) Imam Malik (may Allah be pleased with him) was also asked about forty issues, and he said, "I don't know" about thirty-six of them. (10) He never said, "My personal opinion is this"! The disease of expressing personal opinions in religion is a common practice among "people of bid'ah".<\/p>\n\n\n\n

     Question: 67: What does fiqh mean? What are its virtues?<\/p>\n\n\n\n

     Answer: In the dictionary, fiqh means knowing something. Later, this definition was narrowed down to "knowing the science of sharia." As a term used by jurists, it means "memorizing the Fur\u016b'." According to the people of truth, it combines knowledge with practice. Its subject matter is the actions of the responsible. Its sources are the Book, the Sunnah, ijma, and qiyas. Its aim is to attain happiness in this world and the next. Its virtues are numerous: One of these, as mentioned in al-Hulasa, is to study the books of our school of thought scholars.even without hearing<\/em><\/strong>\u2013 is more virtuous than the night prayer. Furthermore, learning fiqh is more virtuous than learning the Quran beyond the obligatory portions. Learning all fiqh is essential. The following saying of Imam Muhammad is cited in Al-Multaqat and other works: \u201cA person should learn the lawful and unlawful and the rulings that he absolutely must know.\u201d<\/p>\n\n\n\n

    N<\/strong>In the verse, "Whoever is given wisdom, he is given great good," Allah Almighty also refers to this knowledge as "good." Some commentators have interpreted the "wisdom" in the verse as "ilm-i furu" (ilm-i furu), the science of jurisprudence. A hadith narrated by Daraqutni and Beyhaqi states: "Allah has not been worshipped with anything better than possessing jurisprudence in religion. One jurist is more difficult for Satan than a thousand worshippers. Everything has a pillar; the pillar of religion is Tafakkuh (profound understanding of jurisprudence in religion)." Yusuf Kerimo\u011flu<\/p>\n\n\n\n

         <\/strong>  RESOURCES<\/p>\n\n\n\n

\u00a0 (1) Muhammed Ma'ruf Ed Devalabi \u2013 Scientific Usul-i Fiqh \u2013 Beirut: 1935 Page: 12.-\u00d6.N.Bilmen \u2013 Islamic Law and Islamic Jurisprudence Kam-Ist: 1975 . C: 1 Page: 13 Article: 9.
\u00a0 (2) \u0130bn-i Abidin- Reddu'l Mukhtar Ale'd Durri'l Muhtar-\u0130st: 1982 C: 1 Sh: 34.
\u00a0 (3) Surah An-Nisa: 78-
\u00a0 (4) See: Surah Al-A'raf: 179, Surah Hud: 91.
\u00a0 (5) Prof. Muhammad Abu Zehra \u2013 Islamic Law Methodology \u2013 Ank: 1979 Page: 13, Also M. Ma'ruf Ed Devalabi \u2013 Age Page: 12.
\u00a0 (6) \u0130bn-i Abidin \u2013 Age C: l Sh: 34.
\u00a0 (7) Imam Shafii \u2013 Er Risale \u2013 Cairo: 1979 (2nd Edition) Chapter: 508 Article: 1467-1468-
\u00a0 (8) Imam-i Sha'rani \u2013 Mizanu'l Kubra \u2013 Cairo: 1306 C: l Sh: 51.
\u00a0 (9) Sunan Darimi \u2013 Istanbul: 1401 Cagr\u0131 Publications. Introduction: 17 Page: 47.
(10) \u00d6mer Nas\u00fbhi Bilmen \u2013 Agc Vol: l Sh: 245 Article: 557.
(11) Molla Khusraw \u2013 Mir'at El Us\u00fbl fi \u015eerhi'l Mirkat el Vusul \u2013 Istanbul: 1307 Volume: 33
(12) Assoc. Prof. Dr. \u0130smail Cerraho\u011flu \u2013 Tafsir Usul \u2013 Ank: 1971 Page: 34.
(13) Encyclopedia of Islam \u2013 \u00c7: 6 Sh: 995 (Quran Article)
(14) Muhyiddin Abu Abdullah Muhammad b. Suleyman Al Kafiyeci \u2013 Kitab\u00fb't Taysir fi Kavaidi Ilmi't Tefsir \u2013 Ank: 1974 Page: 58-57.
(15) Surah Ash-Shura: 52.
(16) Imam Abdulaziz Al Bukhari \u2013 Ke\u015ff\u00fb'l Esrar-Ist: 1308 C: 2 Page: 361.
(17) Imam-i Shafii-Er Risale-Cairo: 1979 (2 ed.) Page: 20 Item: 48-50.
(18) Imam Abdulaziz Al Bukhari \u2013 Age Vol: l Sh: 19. Nizameddin DEM\u0130R<\/p>","protected":false},"excerpt":{"rendered":"

\u00d6nce “F\u0131k\u0131h”\u00a0 kelimesi\u00a0\u00a0 \u00fczerinde\u00a0\u00a0 dural\u0131m.\u00a0 Arap\u00e7a “F-K-H”\u00a0 k\u00f6k\u00fcnden\u00a0\u00a0 t\u00fcreyen\u00a0\u00a0 bu kelime; bilmek,\u00a0 anlamak,\u00a0\u00a0 bir\u00a0\u00a0 \u015feyi\u00a0\u00a0 iyiden\u00a0\u00a0 iyiye\u00a0\u00a0 \u015fuurlu\u00a0\u00a0 olarak\u00a0\u00a0 idrak\u00a0 etmek\u00a0\u00a0 ve\u00a0 kapal\u0131\u00a0 bir\u00a0 \u015feyin\u00a0\u00a0 ger\u00e7ek y\u00fcz\u00fcn\u00fc\u00a0 kavramak\u00a0 gibi\u00a0 manalara\u00a0 gelir.\u00a0 (1)\u00a0\u00a0 D\u00fcrri’l\u00a0\u00a0 Muhtar’da:\u00a0 “F\u0131k\u0131h;\u00a0 l\u00fcgatta\u00a0 bir\u00a0 \u015feyi\u00a0 bilmek demektir.\u00a0\u00a0 Bilahare\u00a0\u00a0 \u015feriat\u00a0\u00a0 ilmine\u00a0 tahsis\u00a0 edilmi\u015ftir.\u00a0\u00a0 Kelimenin\u00a0 mazisi\u00a0\u00a0 “F\u0131k\u0131ha”\u00a0 \u015feklinde\u00a0\u00a0\u00a0 okunursa, masdar\u0131\u00a0 “F\u0131khan”\u00a0 gelir\u00a0 ve\u00a0\u00a0 bildi\u00a0\u00a0 […]<\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2794","post","type-post","status-publish","format-standard","hentry","category-genel"],"_links":{"self":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/2794","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/comments?post=2794"}],"version-history":[{"count":0,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/2794\/revisions"}],"wp:attachment":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media?parent=2794"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/categories?post=2794"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/tags?post=2794"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}