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Usûl ilminin ortaya çıkmasından sonra her mezhebin kendine özgü bir usûl anlayışı oluşmuştur. Fakihlerin farklı usûl anlayışları temelinde farklı usûller ortaya çıkmıştır. Bu bağlamda Mâlikî usûlü de usûl eserlerinin telif ve tedvîn edildiği erken dönemlerde eserlerini vermiştir. İmâm Mâlik’in usûle dair bir eseri mevcut olmasa da fetvâ, fıkıh ve hadisleri topladığı el-Muvattâisimli telifi söz konusu usûl faaliyetlerinin temel dayanağı olmuştur. Mâlikî mezhebinde ortaya çıkan Medîne, Mısır, Irâk ve Endülüs ekollerinin farklı bakış açıları usûl ilmine de etki etmiş ve her ekol kendi düşünceleri çerçevesinde eserler ortaya koymuşlardır. İlk usûl çalışmaları Irâk merkezli olmuş daha sonra Endülüs ulemâsı üzerinden gelişme çağı yaşanmış, Mısır ekolü ise Mâlikî usûlünün klasik dönemini şekillendirmiştir. Söz konusu bu süreçlerde fukahâ ve memzûc metod kullanılmış olsa da ağırlıklı olarak mütekellimîn metodu çerçevesinde bir telif geleneği oluşturulmuştur. Usûl anlayışı bakımından ise temel karakteristiği cedel ve hilâf olan Irâk Mâlikî usûl anlayışı, söz konusu bu anlayışa karşı duruş sergileyen Endülüs usûl anlayışı ve bu iki metodu mezceden Mısır usûl anlayışı etken olmuştur. Nihâyi süreçte Irâk’ın etkisinde kalan ve Irâk metodunu esas alan Endülüs usûl ekolü ve Mısır usûl anlayışı mezhepteki hâkmiyetini devâm ettiren iki temel ekol olmuştur. Modern dönemde ise klasik usûl anlayışından çok farklı makâsıd temelli bir usûl anlayışı hâkim olmuştur. Bu makalede Mâlikî usûl ilminin geçirdiği bu dönemlerin kendine has özellikleri ve tarihsel süreci ele alınarak Mâlikî usûlünün gelişim seyrine dair bütüncül ve genel bir resim ortaya konulacaktır.
After the discovery of the knowledge, each of the disciples formed a distinct understanding of its own. There are different kinds of differences in the form of differences. In this context, the Mâlikî usûli also gave the works of the Mâlikî usûli in the earliest periods of their authentication and care. If there is no such thing as the worship of the worship of the worship of the worship of the worship of the worship of the worship of the worship of the worship of the worship of the worship of the worship of the worship of God. In the Mâlikî mezhebe, the various sights of the Medine, Egypt, Iraq and Endulus, which appear in the Mâlikî mezhebe, have influenced the knowledge of the usul, and each of them has presented works in the framework of their own thoughts. Their first work was centered on Iraq, then the evolution age was experienced through the Endulus ulema, and the Egyptian ecologist formed the classical period of the Mâlikî process. Although these processes have been used by fukahâ and memzûc methods, it is mainly created an authoritarian tradition in the framework of the Mtekellimîn method. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said, “The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said: In the course of the process, the influence of Iraq and the method of Iraq was based on the Indulus usul ecole and the Egyptian usul understanding were two basic ecole that pushed out the domination of the religion. In modern times, the classical process was a very different process-based process-based understanding. In this article, we will discuss the specific characteristics of these periods and the historical process of the Mâlikî prosûl and a comprehensive and general picture of the development of the Mâlikî prosûl.
After the emergence of methodology, each sect created an original methodology. Different methods emerged on the basis of different conceptions of the fuqaha in terms of method. In this context, Mâlikî methodology made publications in the early periods of compilation and codification of methodology works. Although Imam Malik does not possess any methodological works, his compilation titled el-Muvattâin which the fatwa, fiqh, and hadith are compiled forms the basis for these methodology activities. The different perspectives of Medina, Egypt, Iraq, and Andalusia schools which emerged in the Malikian sect also affected the methodology of each school, and each school produced works within the framework of their own thoughts. The first methodological works were centered in Iraq and then an era of development through the Andalusian scholarship was observed, while the Egyptian school shaped the classical period of the Maliki methodology. Although the fuqaha and combined method were used in these processes, a compilation tradition was created mainly within the framework of the mutakallamin method. The Iraq Maliki methodology of which the basic characteristic is debate and opposition in terms of methodology, Andalusia methodology which contradicts with this approach, and Egypt methodology which fuses these two methods have been effective. The Andalusian methodology school and the Egyptian methodology which remained under the influence of Irâq in the final process and based on the Irâq methodology were the two main schools that continued their dominance in the sect. In the modern era, a maqasid-based methodology, which is very different from the classical method, became dominant. In the present article, a holistic and overall picture of the development course of the Maliki methodology will be presented while considering the peculiar features and historical process of these periods of the Maliki methodology.
Alan : İlahiyat
Dergi Türü : Uluslararası
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