Osmanlı Şehzade Sancağı Amasya’da Fıkıh Kültürü

Abstract

Culture is reading, understanding, seeing, seeing the provision of the provision, reason and intelligence to nurture and treatment means in another sense. Culture is divided into two parts: the general culture of the general culture of all nations as the scope of culture and private culture, where only the culture of a nation a state or a country is addressed. Every nation has its own culture. It is an indisputable fact that the city of Amasya has been home to countless cultures since the day it was founded. In this cultural climate, many scientists, inventors, doctors, historians, geographers and poets have been trained in the field of which the name is heard or not heard, famous or not. After the acceptance of Islam under the umbrella of the Islamic civilization it is understood that there is a certain culture of jurisprudence besides the other cultures many scholars, scribe, preacher and their valuable works who grew up in Amasya. Many works have been written about Amasya and made incredible contributions to its history and culture. Our research does not include all of these works, but the religious life and culture. The independent works that deal with this aspect of Amasya already started to be written in the 18th and 19th centuries. The two most important works among these are Mustafa Vâzih Efendi s Belâbil er-râsiye ” and Abdurrahman Kâmil Efendi s Fatâvâ which also touches on the subjects that are not mentioned in the book. These two works reflect all the fiqh life in Amasya in detail. For this reason, these two works are the main source in our research. In addition to these, some historical memories and memories written by the authors of the period were also mentioned in order to mention the old religious beliefs and rituals seen before the Islam in Amasya. Because some beliefs and rituals before Islam continued after Islam and applied to the public opinion. Scholars of that period accepted fatwa of those beliefs and rituals that were in accordance with Islam and rejected those that were not. When we look at the systematic of the study, our study firstly gives brief information about the religious life of Amasya before Islam. Then, the research examines the works written about the fiqh life of Amasya. Lastly, fiqh culture has been subjected to examination under the titles of Worship, Legal Proceedings and Punishment by adopting the method widely used in fiqh literature. In the title of vigils cleaning, prayer, fasting, pilgrimage and zakat issues; within the scope of the Law of Obligations in the Law of Immigration, the sale of the party, contract, negotiation and execution contracts, easement and recourse rights and silkworm trade; marriage, talaq and childcare issues under family law; under the title of grims, disguise, the right to the eye, food and beverages, games, acceptance of the invitation and the gift, the deeds of verbs and hunting; customs and traditions under the title of customs and traditions, oath betting, inheritance division fee and foundation issues; under the title of Punishment , the issues of promissory , tazir, financial tazir, compensation and diet penalties were discussed. As a result, in this research, the fact that Islam had a constructive, directing and productive character from the beginning made it a fundamental, decisive and permanent factor before any culture and civilization. Amasya society is one of the societies in which the fiqh culture established, directed and produced by Islam, fully intervenes in the culture of human substitution and reveals its own model of life. The most subtle problems from worship to legal proceedings and punishment were solved by fatwa authority, and it was observed that as a result of the sensitivity of the mufti and the supervisor on religious matters, the commanding movements were not included. It has been observed that many fiqh events in Amasya and the resolution of them by the fatwa authority make it feel that the people of Amasya attach importance to Islamic jurisprudence and that they organize their lives accordingly. Amasya fiqh culture Make it easy , do not make difficult . Good news , do not intimidate hadith public faith that the general principle of the operation has been overtly observed. Because, when the fatwas given are reviewed, not only the views of Abu Hanifa, but also the opinions of other jurists within the sect are included in order to operate this principle. As mentioned in the sources used, it was observed that some of the fatwas were asked about the hypothetical events and the reflections of the Iraqi school prevailed in the town of Amasya.