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İcmâ başlangıçta dinî bir müessese olarak doğmuştur. Fıkıh usulü kitaplarında icmâ (ittifak) dinî konularda olur kaydı sürekli geçer. Mutezileden Nazzam icmâ’ın siyasî olarak icat edildiğini iddia eder. Onun görüşüne katılmasak da icmâ’ın zaman zaman siyasî ve mezhepsel amaçlarla da kullanıldığına rastlanmaktadır. Başta Ebu Ya’la el-Ferra’nın el-Udde adlı usul kitabında ve Serahsî’nin Usul’ünde icmâ bahsinde Ebu Bekir’in halife seçiminde icmâ olduğundan söz edilmektedir. Halife seçimi aslında siyasî bir konudur, fakat dinî bir konu haline getirilmiştir, daha çok da kelam kitaplarının sonunda imamet bölümünde tartışılmıştır. Ancak Cüveynî İrşad adlı kelam kitabının imamet bölümünün başında bu konunun usul-i dinden olmadığını itiraf etmiştir ama alışılageldiği için o da imamet konusunu tartışmıştır. Ehl-i sünnet kabul edilen fıkıh usulcülerinin usul kitaplarında Ehl-i bidat denen mezhepler özellikle Hariciler icmâ’ın dışında tutulmuştur. Bunu sadece Ehl-i sünnet usulcüleri değil bazı Mutezile usulcüleri de yapmıştır. Böylece icmâ’ın siyasî ve mezhebî olarak kullanılmasıyla bazı muhalif siyasî gruplar yerilmiş, bazı muhalif mezhepler itibarsızlaştırılmaya çalışılmıştır. Bu çalışma icmâ’ın siyasî ve mezhebi kullanımını tarafsız olarak tespit etmektedir. Zira icmâ’ya dahil edilmeyen veya icmâ için görüşleri itibara alınmayan ve ehl-i bidat diye kınanan mezhepler de toplumda çoğunluğu elde etseydi büyük bir ihtimalle onlar da icmâ’yı muhaliflerine karşı kullanacaktı. Nitekim Haricilerin daha ileri giderek kendilerinden olmayanları açıkça tekfir ettiği bilinmektedir. İçtihadî meselelerde tüm ümmetin icmâ’sı azdır; genelde çoğunluğun ittifakına icmâ denmiştir. Fiilî durum budur. Tarihî bir realitedir ki az da olsa Ebu Bekir’in halife seçiminde de muhalifler vardı. İcmâ’ın çağımızdaki durumuna gelince, dağınık ve kalabalık İslam coğrafyasında icmâ edecek bütün müçtehitleri tespit kolay olmasa da icmâ’ın imkânından bahseden ve bunun gerçekleşmesi için önerilerde bulunan Müslüman düşünürler ve fıkıh usulcüleri vardır. Çalışmalarını 20.asrın başlarında da sürdüren Muhammed Abduh ve Reşid Rıza gibi İslam düşünürleri icmâ’ın nasıl işlevsel hale geleceği hususunda imal-i fikirde bulunmuşlardır. Fıkıh usulü kitabı sahibi Abdulvahhab Hallaf ve Abdülkerim Zeydan icmâ’ın imkânı için öneriler yapmışlardır. Bunların yaptıkları önerilerin siyasete taalluk eden yönleri de vardır. Bunların yanı sıra kelimenin tam anlamıyla icmâ olmasa da veya usuldeki icmâ tanımına tam uymasa da İslam dünyasında yer yer icmâ havasında toplantılar yapılmaktadır. Bunlar icmâ fikrinin çağımızda hala önemini koruduğunu göstermektedir. Diğer bir ifadeyle icmâ, üzerine ilgi çekmeye devam etmektedir. Biz bu konuda durum tespiti yaparak icmâ’ın siyasî ve mezhebî yönüne dikkat çektik. Bu bağlamda icmâ’ın dışa karşı stratejik yönü de vardır.
He was born at the beginning as a religious messenger. In the Book of the Holy Qur’an, the Qur’an is the Qur’an, and the Qur’an is the Qur’an. He claims that Nazzam Icmâ was politically invented. It does not agree with his opinion, but it is found that ICMA is sometimes used for political and religious purposes. In the book of Abu Ya’la al-Ferra’s procedure named el-Udde and in the Usul of Serahsi’s icmâ is stated that Abu Bakr was not in the choice of the Khalifa. The election of the Halife is actually a political subject, but it has become a religious subject, and more of it has been discussed in the end of the Kalam books. In the first verse of the Book of the Holy Spirit, the Holy Spirit has revealed that the Holy Spirit is not the Holy Spirit, but that the Holy Spirit is the Holy Spirit, and that the Holy Spirit is the Holy Spirit. In the Book of the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit, the Holy Spirit. This was done not only by the Ehl-i synthesists, but also by some Mutezile synthesists. Thus, with the use of the ICMA as political and religious, some opposition political groups were placed, some opposition religions were attempted to be disguised. This study identifies the political and religious use of ICMA as neutral. If the people who were not involved in the ICMA or who were not accepted for the ICMA and who were condemned as a bidat, they would have gained the majority in the community, they would also use the ICMA against their opponents. It is clear that the wonders are more advanced than those who are not from them. There is a small number of people in the world, and there is a small number of people in the world, and a small number of people in the world. This is the real situation. It is a historic reality that even a little bit of Abu Bakr had opposition in the election of the Khalifa. When it comes to the situation of Islam in our time, it is not easy to identify all the disputes that will occur in the distorted and crowded Islamic geography, but there are Muslim thinkers and fighters who speak of the possibility of Islam and are in recommendations for it to happen. 20 of their work. In the beginning of the century, such as Muhammad Abduh and Reşid Rıza, the Islamic thinkers agreed on how it would become functional. The Book of Abrahams and the Book of Abrahams and the Book of Abrahams and the Book of Abrahams and the Book of Abrahams. These are the suggestions they have made to the politics. In addition to this, even if the word is not fully defined or not fully consistent with the definition of it in the process, the meetings in the Islamic world are held in the place of it. This shows that the idea still preserves its importance in our time. In other words, he continues to be interested. We have made it clear, and we have made it clear, and we have made it clear, and we have made it clear. In this context, ICMA has a strategic side against the outside.
Icma was originally born as a religious institution. In usul al-fiqh books, icma (consensus) is constantly recorded in religious matters. Nazzam of Mutezile claims that icma was invented politically. Although we disagree with his view, icma is sometimes used for political and sectarian purposes. At first, ın Abu Ya’la al-Ferra's usul book al-Udde and Usul al-Serahsî' mentioned that there is ıcma ın the choice of caliph Abu Bakr. The choice of the caliph was actually a political issue, but it was turned into a religious one, mostly discussed in the Imamat section at the end of the Kalam books. However, at the beginning of the imamat section of his Islamic theology book Irşad, Cüveynî confessed that this was not a matter of principles of faith in religon (Usul al-din) but as it is customary he also discussed the subject of imamat. In the books of usul al-fiqh’s experts who are accepted from Ahl al-Sunnah, denominations called Ahl al-Bidat were specifically Kharijic excluded from icma. This was done not only by the Ahl-i Sunnah methodologists but also by some Mutezile methodologists. Thus, by using icma as a political and sectarian, some opposition political groups were deteriorated and some opposing sects were tried to be discredited. This study objectively determines the political and sectarian use of icma. If the sects that were not included in the icma or whose opinions for icma were not taken into consideration and condemned as hl ahl-i bidat de had obtained the majority in the society, they would probably use the icma against their opponents. As a matter of fact, it is known that Kharijites go further and openly declared unbelief those who are not of them. In usul al-figh the whole ummah is necessary for ıcma, but often the majority's alliance is called icma. This is the actual situation. It is a historical reality that there were some opponents in Abu Bakr's selected of caliph. When it comes to the situation of Ijma in our age, there are Muslim thinkers and usul al-fiqh proceduralists who talk about the possibility of icma, although it is not easy to identify all the mujtahits that will be icma in scattered and crowded Islamic geography. Islamic thinkers such as Muhammad Abduh and Rashid Reza, who continued their work at the beginning of the 20th century, have made an idea about how icma will become functional. Abdulwahhab Hallaf and Abdülkerim Zeydan, the owner of the book of usul al-fiqh, made suggestions for the possibility of icma. There are also some aspects of their suggestions to politics. In addition to these, although there is no icma in the full sense of the word or even if it does not meet the definition of icma, meetings are held in places of icma in the Islamic world. These reveal that the idea of icma is still important in our age. In other words, it continues to attract attention on icma. We made a due diligence on this issue and drew attention to the political and sectarian aspects of icma. In this context, icma has a strategic aspect towards the outside.
Field : İlahiyat
Journal Type : Ulusal
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