\u201cThe subject of the science of Usul-u fiqh is the religious evidences, as they are a means of proving religious rules. In this science, the conditions of all religious provisions are discussed. It is part of this science to discuss the special and common characteristics of the Book of Allah and the Sunnah, and of Ijma and Qiyas. As follows: The verse of the glorious Quran and the words of the holy hadith are divided into the following parts: hass, amm, mutarak, muawwal, haqiqah, figurative. Similarly, the holy hadith is divided into the parts of mutawatir, famous, and habir ahad, and these include orders and prohibitions. It is part of the authority of this science of Usul to discuss the conditions of all these.<\/p>\r\n\r\n\r\n\r\n
For example: Unjustly taking away someone else\u2019s venerable, relict property is usurpation, it is never permissible. Because it is stated in a verse: (Arabic text). If this noble verse is a proof of the Sharia, a proof of the Quran, it is forbidden to unjustly consume someone else\u2019s property. This prohibition requires respect and prohibition. Thus, Usul-ul-Fiqh mentions such proofs \u2013 since such respect or another ruling requires Sharia \u2013 and includes them within its scope.<\/p>\r\n\r\n\r\n\r\n
As for the purpose of Usul-ul-Fiqh: this is very important. It is a wisdom of Islamic science. It shows the wisdom and legislative aspects of religious rules, helps to understand them, and is a means for the worldly and otherworldly happiness of man.<\/p>\r\n\r\n\r\n\r\n
The science of Usul al-fiqh is responsible for the elegant verses of the Holy Quran and the blessed words of the hadiths. In this way, the nature of the religious evidences is revealed, and how the religious rules are deduced from them becomes apparent. In this way, it is understood how our esteemed mujtahids worked, what kind of evidence they relied on, and how the rules of debate between them took place. The high nature of Islamic law and how high and regular principles it is based on become apparent.<\/p>\r\n\r\n\r\n\r\n
Again, thanks to this science, the essence and meaning of words and phrases are understood, the purposes sought through them are determined, and it becomes possible to perceive the subtleties of words, their religious and aesthetic qualities.<\/p>\r\n\r\n\r\n\r\n
The principles and rules contained in the science of Usul-ul-Fiqh are not limited to religious evidence and rulings only. Since they are applicable to all conversations, laws and regulations, the idea of law develops in people thanks to this. Legal knowledge acquires a scientific nature, and this fruitful science is greatly utilized in the preparation of laws and regulations.<\/p>\r\n\r\n\r\n\r\n
Recently, Western scholars have compiled a collection of Usul called (methodology = logical application) to be applied in history, laws, empirical sciences and so on, and have created a regular path of research and criticism in the field of science. Islamic scholars, on the other hand, some twelve hundred years ago, \u00ab<\/strong>Usul fiqh\u00bb<\/strong> They have compiled the science of this distinguished science, which contains the most perfect annotations and arguments regarding languages, narrations, the highs and lows of words and expressions, the degree of strength and weakness of proofs, and so on.Usul of hadith<\/strong>"The science of Islamic law is also worth mentioning in this regard. Now, no legal practitioner can be independent of this science of Usul." (\u00d6. Nasuhi Bilmen, "Hukuk\u0131 \u0130slamiyye ve Ist\u0131lahat\u0131 F\u0131khiyye" PUBLIC, Vol. 1, pp. 39-40. Bilmen Press and Publications, 1985. Istanbul)<\/p>\r\n\r\n\r\n\r\n \u00a0\u00a0\u00a0 \u201cThe aim of the science of Usul al-Fiqh is to reach religious rulings by applying its rules and theories to detailed evidence. In other words, it is to ensure that practical religious rulings can be derived from detailed evidence. Thanks to the principles of this science, religious texts can be understood. The meanings of ambiguous words can be known. It is possible to find the difference between contradictory words and to choose one of them. If a person has the capacity for ijtihad, he makes ijtihad by using the principles of qiyas, istihsan, istishab, custom, etc. to reveal the religious ruling of new problems. If he does not have the capacity for ijtihad, he tries to find answers to new issues by making inferences from the rulings of old mujtahids. If he cannot do this, he fully comprehends the rulings and evidence of the mujtahids. What evidence does the mujtahid use when reaching this ijtihad? He knows what they are based on and how they benefit from this evidence. Thus, he understands that they derive their rulings by making use of certain evidence, not their own minds, and accepts those rulings more happily. He finds the opportunity to compare the views of his own school of thought with the views of other imams. Moreover, since he will have learned their evidence, he will have the opportunity to choose between them. Because, comparing different views and determining the stronger one is only possible by knowing the evidence these views are based on and how rulings are derived from this evidence. The way to know these is to know the principles of usul al-fiqh.\u201d (H\u00fcseyin KAYAPINAR) Nizameddin DEM\u0130R<\/p>","protected":false},"excerpt":{"rendered":" “Usul-\u00fc\u00a0 f\u0131kh\u00a0 ilminin\u00a0 mevzuu, \u015fer’\u00ee h\u00fck\u00fcmleri ispata vas\u0131ta olmalar\u0131 itibarile \u015fer’\u00ee delillerdir.\u00a0\u00a0 Bu\u00a0 ilimde\u00a0 b\u00fct\u00fcn\u00a0 edillei \u015fer’iyenin ahv\u00e2linden bahsolunur. Kitabullah ile S\u00fcnnetin\u00a0 ve\u00a0 \u0130cma’ ile\u00a0\u00a0 K\u0131yas\u0131n, husus\u00ee\u00a0 ve\u00a0 m\u00fc\u015fterek\u00a0 vas\u0131flar\u0131ndan\u00a0\u00a0 bahsetmek\u00a0\u00a0 bu\u00a0\u00a0 ilme aittir.\u00a0\u00a0 \u015e\u00f6yle ki: Kur’an\u0131\u00a0 M\u00fcbinin\u00a0\u00a0 nazm\u0131\u00a0\u00a0 cel\u00eelile\u00a0\u00a0 ahadisi\u00a0 \u015ferifenin elfaz\u0131 \u0131n\u00fcbarekcsi;\u00a0\u00a0 hass,\u00a0 \u00e2mm, m\u00fc\u015fterek, m\u00fcevvel, hakikat, mecaz gibi k\u0131s\u0131mlara ayr\u0131l\u0131r. Kezalik: ahadis-i […]<\/p>","protected":false},"author":1,"featured_media":2729,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[452,1],"tags":[],"class_list":["post-2800","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fikih","category-genel"],"_links":{"self":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/2800","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=2800"}],"version-history":[{"count":0,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/2800\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media\/2729"}],"wp:attachment":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media?parent=2800"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/categories?post=2800"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/tags?post=2800"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}