Nāsir al-Dīn al-Albānī's Understanding of Ijtihad and Criticism of Sects

Hasan Küçükosman

Makale detayları

Nāsir al-Dīn al-Albānī's Understanding of Ijtihad and Criticism of Sects

Yazarlar:

Hasan Küçükosman

Yayıncı:

Tekirdag Namik Kemal University

Ana Başlıklar:

Hadis

Dergi:

Tasavvur / Tekirdağ İlahiyat Dergisi Vol.10 Issue 2, pp.455-492

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001332741

pISSN:

2619-9130

Anahtar kelimeler:

Özet:

 After the death of the Prophet, Muslims continued to apply the rulings deduced from the Quran and the Sunnah, and in matters they did not know, they turned to those who were more knowledgeable than themselves. As sects spread in the following period, some people saw this situation as taqlid and ignored the existence of sects. In the discussions that have continued until today, there are those who argue that the door of ijtihad is closed, as well as those who want to expand the boundaries of ijtihad, especially during the periods of decline of Islamic countries. In the discussions that have continued until today, it has been stated that in order to achieve the bliss of this world and the hereafter, taqlid should be abandoned and the Prophetic teaching, which is universal, should be addressed one-to-one. Albānī d. 1999, who lived in the last century, also put forward some views on the idea of ijtihad and taqlid. Although he opposed taqlid in general, he stated that scholars are tools guiding the Quran and Sunnah. Thus, he did not completely condemn taqlid, but criticised adherence to sects by stating that scholars should not be taken as a goal. According to Albānī, what is required for Muslims who cannot reach the level of ijtihad is not taqlīd but ittibā. Therefore, to live and convey Islam, it should be communicated to both Muslims and non-Muslims not through sectarian perspectives, but by adhering to the Sunnah Al-Albānī stated that the imams of the sects were not guilty of any offence in this matter and urged the jurists and mujtahids to act without adhering to a sect. However, the scholars affiliated to the sect thought that the ijtihad was hadith-centred and accepted following the sayings of the ulema of the past period within the sect as ittibā, not taqlid. However, al-Albānī acted consistently in his objections and criticisms and drew a moderate path for the reform of the ummah. Although some of his views portrayed him as an extreme scholar, he spent his life in the way of determining and understanding hadith and sunnah.

 After the death of the Prophet, Muslims continued to apply the rulings deduced from the Quran and the Sunnah, and in matters they did not know, they turned to those who were more knowledgeable than themselves. As sects spread in the following period, some people saw this situation as taqlid and ignored the existence of sects. In the discussions that have continued until today, there are those who argue that the door of ijtihad is closed, as well as those who want to expand the boundaries of ijtihad, especially during the periods of decline of Islamic countries. In the discussions that have continued until today, it has been stated that in order to achieve the bliss of this world and the hereafter, taqlid should be abandoned and the Prophetic teaching, which is universal, should be addressed one-to-one. Albānī d. 1999, who lived in the last century, also put forward some views on the idea of ijtihad and taqlid. Although he opposed taqlid in general, he stated that scholars are tools guiding the Quran and Sunnah. Thus, he did not completely condemn taqlid, but criticised adherence to sects by stating that scholars should not be taken as a goal. According to Albānī, what is required for Muslims who cannot reach the level of ijtihad is not taqlīd but ittibā. Therefore, to live and convey Islam, it should be communicated to both Muslims and non-Muslims not through sectarian perspectives, but by adhering to the Sunnah Al-Albānī stated that the imams of the sects were not guilty of any offence in this matter and urged the jurists and mujtahids to act without adhering to a sect. However, the scholars affiliated to the sect thought that the ijtihad was hadith-centred and accepted following the sayings of the ulema of the past period within the sect as ittibā, not taqlid. However, al-Albānī acted consistently in his objections and criticisms and drew a moderate path for the reform of the ummah. Although some of his views portrayed him as an extreme scholar, he spent his life in the way of determining and understanding hadith and sunnah.

 After the death of the Prophet, Muslims continued to apply the rulings deduced from the Quran and the Sunnah, and in matters they did not know, they turned to those who were more knowledgeable than themselves. As sects spread in the following period, some people saw this situation as taqlid and ignored the existence of sects. In the discussions that have continued until today, there are those who argue that the door of ijtihad is closed, as well as those who want to expand the boundaries of ijtihad, especially during the periods of decline of Islamic countries. In the discussions that have continued until today, it has been stated that in order to achieve the bliss of this world and the hereafter, taqlid should be abandoned and the Prophetic teaching, which is universal, should be addressed one-to-one. Albānī d. 1999, who lived in the last century, also put forward some views on the idea of ijtihad and taqlid. Although he opposed taqlid in general, he stated that scholars are tools guiding the Quran and Sunnah. Thus, he did not completely condemn taqlid, but criticised adherence to sects by stating that scholars should not be taken as a goal. According to Albānī, what is required for Muslims who cannot reach the level of ijtihad is not taqlīd but ittibā. Therefore, to live and convey Islam, it should be communicated to both Muslims and non-Muslims not through sectarian perspectives, but by adhering to the Sunnah Al-Albānī stated that the imams of the sects were not guilty of any offence in this matter and urged the jurists and mujtahids to act without adhering to a sect. However, the scholars affiliated to the sect thought that the ijtihad was hadith-centred and accepted following the sayings of the ulema of the past period within the sect as ittibā, not taqlid. However, al-Albānī acted consistently in his objections and criticisms and drew a moderate path for the reform of the ummah. Although some of his views portrayed him as an extreme scholar, he spent his life in the way of determining and understanding hadith and sunnah.

 Hz. Peygamberin vefatından sonra Müslümanlar Kuran ve Sünnetten çıkarılan hükümleri uygulamaya devam ederken bilmediği meselelerde ken-dilerinden daha âlim kimselere müracaat etmişlerdir. Sonraki süreçte mez-hepler yayılırken bazı kimseler bu durumu taklid olarak görmüş ve mezhep-lerin varlığını yok saymıştır. Günümüze kadar devam eden tartışmalarda dünya-ahiret saadetine ulaşmak adına taklidin terk edilmesi ve evrensel olan nebevî öğretiye birebir muhatap olmak gerektiği ifade edilmiştir. Geçti-ğimiz asırda yaşayan Elbânî de ö. 1999 ictihad-taklid düşüncesinde bazı görüşler ortaya koymuştur. Kendisi genel olarak taklide karşı çıkmakla be-raber âlimlerin Kuran ve Sünnete yol gösteren birer araç olduğunu belirt-miştir. Böylelikle taklidi tamamen yermemiş ancak âlimlerin gaye edinilme-mesi gerektiğini belirterek mezheplere bağlı kalmayı eleştirmiştir. Elbânîye göre ictihad seviyesine ulaşamayan Müslümanlara gereken taklid değil it-tibâdır. Dolayısıyla İslâmın yaşanması ve aktarılması için hem Müslüman-lara hem de gayrimüslimlere mezhepler üzerinden değil sünnet merkezli tebliğde bulunulması gerekmektedir. Mezhep imamlarının bu konuda her-hangi bir suçu olmadığını bildiren Elbânî, fakih ve müctehidlerin bir mezhe-be bağlı kalmadan hareket etmelerini istemiştir. Ancak mezhebe bağlı âlim-ler yapılan ictihadların hadis merkezli olduğunu düşünmüş ve mezhep içinde geçmiş dönem ulemânın sözlerine uymayı taklid olarak değil ittibâ olarak kabul etmişlerdir. Ancak Elbânî itiraz ve eleştirilerinde tutarlı bir şe-kilde hareket etmiş ve ümmetin ıslahı adına mutedil bir yol çizmiştir. Kimi görüşlerinde aşırı bir âlim portresi çizmiş olsa da ömrünü hadis ve sünnetin tespit ve anlaşılması yolunda geçirmiştir.

Makale detayları

Nāsir al-Dīn al-Albānī's Understanding of Ijtihad and Criticism of Sects

Yazarlar:

Hasan Küçükosman

Yayıncı:

Tekirdag Namik Kemal University

Ana Başlıklar:

Hadis

Dergi:

Tasavvur / Tekirdağ İlahiyat Dergisi Vol.10 Issue 2, pp.455-492

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001332741

pISSN:

2619-9130

Fıqh

Hadith

Albānī

Taqlid

Ijtihad.Fıkıh

Hadis

Elbânî

Taklid

İctihad

Sayı

Makale detayları

Yazarlar: Hasan Küçükosman

Yayıncı: Tekirdag Namik Kemal University

Ana Başlıklar: Hadis

Dergi: Tasavvur / Tekirdağ İlahiyat Dergisi Vol.10 Issue 2, pp.455-492

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001332741

pISSN: 2619-9130

Sayı

Yazarlar:

Hasan Küçükosman

Yayıncı:

Tekirdag Namik Kemal University

Ana Başlıklar:

Hadis

Dergi:

Tasavvur / Tekirdağ İlahiyat Dergisi Vol.10 Issue 2, pp.455-492

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001332741

pISSN:

2619-9130