Dictionary meaning: Origin. Mother, father. Ancestors. Reference point. Substantive evidence, rule. Origins, roots, foundations. Style, method, arrangement. (Great Dictionary, Usul article, p: 1026)<\/p>\n
Technical meaning: The principles that must be learned before the main subject of a science. The regular path followed to reach a goal. (B\u00fcy\u00fck S\u00f6zl\u00fck, Usul article, p: 1026)<\/p>\n
Usul-u Erbaa: Edille-i \u015eeriyye.Fiq. The evidences that the science of fiqh relies on:<\/p>\n
1- The evidence in the Book, that is, the Holy Quran.<\/p>\n
2- Circumcision<\/p>\n
3- Ijma of the Ummah.<\/p>\n
4- Qiyas-i Fuqaha.<\/p>\n
Usul-ud-din: Science of Kalam.<\/p>\n
Usuliyun: Islamic scholars who deal with the Usul of Fiqh. Authors of Usul-u Fiqh.<\/p>\n
Usul-i Fiqh: We have explained it before.<\/p>\n
There is no branch of science as important as the science of Usul. Today, the developing technology in the way of specialization in various professions and the fact that people spend all their energy to keep up with this technology reveal the importance of the science of Usul.<\/p>\n
We can say that the obstacles in learning Islamic sciences are a period of interregnum for believers in terms of attaining a perfect scientific leadership. Whether in the field of interpretation, hadith or jurisprudence, it is absolutely necessary for believers to comply with the sciences of Usul in order to attain certain sciences. The real mistake of some heedless theologians who consider themselves mujtahids today is this issue of Usul. They think that they derive rulings from the Quran they have in their hands according to their whims and desires and that they refute the ijtihads of the mujtahid scholars. However, the interpretations put forward by these modernist heedless people, whether in the field of interpretation, hadith or jurisprudence, have no value in terms of scientific etiquette.<\/p>\n
The scholars have very meticulously demonstrated the methods they use to speak and write about Islamic issues, the manners they follow, and how they follow the paths of the scholars before them in acquiring knowledge. It is essential for professors who want to become scholars to first understand very well the chain that the scholars follow in acquiring knowledge and to follow the path of those great people.<\/p>\n
Otherwise, they will both be destroyed and their followers will be destroyed. It is certain that on the Day of Judgment, the excuses and apologies that will be made will have no value and that crying and lamenting will be of no benefit.<\/p>\n
How do those who cannot accept the desire to imitate a mujtahid take on the responsibility of so many people whom they have involved in the mischief of madhhabism? Let's take a look at this blessed statement, which is frequently mentioned among writers and artists and attributed to the imams. Let's see who the imams who said this statement were for and what they meant. The statement attributed to the four imams of the madhhabs by Imam-i Sharani (rh.a) is as follows: "If there is an authentic hadith, it is my madhhab." \u00a0 Of course<\/strong> \u00a0It is necessary to look at what the imams meant when they said this. I would like to close the topic by giving a single example from history and great imams.<\/p>\n \u00a0\u00a0 \u201cEbu'l-Hasen Muhammed b. Abdilmelik el-Kerac\u00ee <\/strong> It is narrated that ash-Shafi'i (458-532) - he was a jurist and Muhaddis - did not recite qunut in the morning prayer and said, "I think it is authentic that the Messenger of Allah (saw) left off qunut in the morning prayer."<\/p>\n I, that is, as-Subki, had also left off the qunut for a while in the morning prayer. Then I learned that the authentic qunut that the Messenger of Allah recited in the morning prayer was a curse upon the tribes of Ri'l and Zakwan, and also outside the morning prayer. As for his absolute abandonment of the qunut prayer after standing in the morning prayer, there is a hadith narrated by Isa ibn Mahan regarding this matter; as is known, there are criticisms about Isa. (1) This is not the place to mention what was said about him. Then I started reciting the qunut again; now I am reciting the qunut. There is nothing in this that contradicts the words of al-Shafi'i; the reason for this is the defect of our view. " Imam as-Subki's speech ended.<\/p>\n How instructive are these words for those who think! If the situation of Ibn Abi'l-Jarud - who was one of the disciples of ash-Shafi'i and his position in knowledge is known - and Abu'l-Walid an-Naysaburi (d. 349), who was like him, perhaps more learned than him - was also one of the imams who was not only a narrator but also a narrator and a scholar - is like this; if they claim that acting upon a hadith that ash-Shafi'i (150-204) knowingly abandoned because he accepted it as abrogated is the opinion of ash-Shafi'i, if this is the situation of these scholars, \u00a0 <\/em>What should we say to those of our time? Is it permissible for those who are incapable of understanding even a single one of Ash-Shafi'i's fiqh views to act upon this saying of Ash-Shafi'i?<\/p>\n These are the words of the hypocrite Hafiz al-Zahebi. He lived in the 3rd century AH, when many of the great hadith scholars of the last period lived. At the beginning of this century was Imam Ibn Daqiq al-Iyd (d. 702), and at the end was Hafiz Ibn Rajab al-Hanbali (d. 795). May Allah have mercy on all of them, look at them and take a lesson, see the truth.<\/p>\n We have not seen any of these Imams claim to have knowledge for themselves, let alone to have encompassed all knowledge. However, they were zealous in understanding the Sunnah and its words, chains of narrators and meanings. Ali b. al-Madini (161-234) said: "Trying to understand the meanings of the hadith is half of knowledge, and the dignitaries are the other half."<\/p>\n Here is Abu'l-Hasan al-Karaji (458-532)!<\/p>\n As you can see, as-Subki (683 \u2013 756) called him \u201cFaqih and Muhaddis\u201d, and his student as-Sam\u2019ani (467-510) gave him the titles of \u201cImam, owner of wara\u2019, scholar, faqih, mufti, Muhaddis, poet, and literary man\u201d. (2) Despite this, he abandoned qunut, opposing the imam of the school of thought, by saying that the hadith was authentic and relying on the imam\u2019s words, \u201cIf there is an authentic hadith, it is my school of thought\u201d and \u201cAbandon my view and act according to the hadith\u201d. However, those who came after him criticized him; Al-Subqi is one of them. After giving its translation in Tabaqat al-Shafi'iyya, VI, 138, 139, he touched upon the above-mentioned view and said: "There are two obstacles in front of him that are extremely difficult to overcome. As for the authenticity of the hadith regarding the prohibition of qunut, alas, it is very difficult for him to establish this. It is equally difficult for him to accept that the abandonment of qunut is the school of thought of al-Shafi'i."<\/p>\n Imam at-Taqi as-Subki (683 \u2013 756) also used to recite qunut in the morning prayers, following the Shafi'i school of thought in which he was raised. Then, when he learned about al-Karaji's issue, he abandoned qunut. We see that he later returned to qunut. Al-Subki has rightly been described as a "Mujtahid al-Mustaqhid" or "Mujtahid fi'l-Madhhab". His contemporary Hafiz az-Zahabi (673-748) said that he was the sheikh of his century in the science of hadith and jurisprudence, and when as-Subki was appointed as the preacher of the Umayyad Mosque in Damascus, he said the following verse about him: "When Hakim, Bahr, Taqi, the most hafiz, the most pious of all the sheikhs of the century, and their greatest judge, Ali (3), ascends above him, let the pulpit of the Umayyad Mosque be reserved for him!"<\/p>\n If even as-Subki hesitates like this, despite having this much knowledge, is it permissible for someone who is lower than him to cling to the apparent meaning of ash-Shafi'i's words, to confuse both himself and others, and to try to act according to every authentic hadith by claiming that he is acting according to the words of one of the reliable and trustworthy imams of Muslims, who are also accepted by us?<\/p>\n Shouldn't we take a lesson from what happened to others and follow the views of an imam whom Allah has granted us to follow since our childhood?<\/p>\n Then, on page 106 of the aforementioned treatise, al-Subki (683-756) quotes a long text by Abu Shama al-Maqdisi (599-665) which includes parts related to our subject, and at the beginning of this text, al-Subki says, "Abu Shama, the disciple of Ibn al-Salah and the sheikh of an-Nawawi, says..." and then quotes his words. At the end of this, Abu Shama says, "Only a scholar whose ijtihad is known can attempt this; this is what al-Shafi'i (150-204) meant when he said, "When you see a hadith that contradicts my opinion, act upon it and abandon my opinion." This does not mean that everyone will attempt this."<\/p>\n As a result of these extremely important explanations that we have conveyed from Muhaddis, jurists and pious imams, it has been understood who Ash-Shafi'i meant with this statement and that he did not mean those who act arrogantly against knowledge and scholars, although they are not like that in reality." When we say Usul, it has probably been understood better what kind of Usul we are talking about, hasn't it? For those who understand, a mosquito is like a lute, and a drum and zurna are not enough to understand!<\/p>\n May Allah (swt) protect my believing brothers from this fitnah (disbelief and reformism). AMEN<\/p>\n (1) For the words of the Muhaddis about him, see: Mizanu'l-I'tidal, III, 319 (Translator).<\/p>\n (2) At-Taj al-Subki, Tabakat al-Shafi'iyya al-Kubra, VI. 138.<\/p>\n (3) The name of At-Taki al-Subki is Ali, his full name is Ali b. Abd al-Qafi al-Subki. (Muhammad<\/p>\n Avvame, The Role of Hadiths in the Jurisprudential Disagreements of the Imams, p:37-41) Nizameddin DEM\u0130R<\/p>","protected":false},"excerpt":{"rendered":" L\u00fcgat\u00a0 anlam\u0131 :\u00a0 As\u0131l.\u00a0\u00a0 Ana, baba.\u00a0 Cedler.\u00a0 \u0130stinadgah.\u00a0\u00a0 Racih\u00a0 delil, kaide.\u00a0 As\u0131llar,\u00a0 k\u00f6kler,\u00a0 temeller.\u00a0\u00a0\u00a0 Tarz,\u00a0 metod, tertib.\u00a0 (B\u00fcy\u00fck L\u00fcgat, Us\u00fcl\u00a0 maddesi. sh: 1026) Ist\u0131lahi anlam\u0131: \u00a0 Bir\u00a0 ilmin\u00a0 as\u0131l\u00a0 mevzuundan\u00a0 \u00f6nce\u00a0 \u00f6\u011frenilmesi\u00a0 laz\u0131m\u00a0 gelen\u00a0 esaslar.\u00a0 Bir\u00a0 hedefe\u00a0 ula\u015fmak\u00a0 i\u00e7in\u00a0 tutulan\u00a0 d\u00fczenli\u00a0 yol. (B\u00fcy\u00fck L\u00fcgat, Us\u00fcl\u00a0 maddesi. sh: 1026) Usul-\u00fc\u00a0 Erbaa :\u00a0 Edille-i\u00a0 \u015eeriyye.F\u0131k.\u00a0 F\u0131k\u0131h\u00a0 ilminin\u00a0 […]<\/p>","protected":false},"author":1,"featured_media":3189,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[452,485],"tags":[],"class_list":["post-3185","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fikih","category-islami-arastirmalar"],"_links":{"self":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/3185","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=3185"}],"version-history":[{"count":0,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/3185\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media\/3189"}],"wp:attachment":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media?parent=3185"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/categories?post=3185"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/tags?post=3185"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n