İslam Hukuk Literatürü Siyâsetin bir Tezâhürü müdür?: İstitâbe Hakkındaki Anlatı Değişimi Özelinde Bir Analiz
Abstract
Schacht gibi oryantalistler, sağlam delillere dayanmaksızın, İslam hukuk metinlerinin, siyasetin bir tezâhürü olduğunu iddia ettiler. Klasik eserlerdeki anlatı değişimlerinin, alimlerin sözümona gizli siyasi ajandalarının bir tezâhürü olduğunu ispat etmek amacıyla, Humphreys gibileri ise, önceki oryantalistleri takip ederek, neredeyse takıntılı bir şekilde İslam hukuku dahil farklı disiplinlerde yazılmış klasik eserlerin anlatılarında değişiklikler bulmaya koyuldular. İslam hukuk literatürü gerçekten siyasetin bir tezâhürü müdür? İşte bu tarihi arkaplan içerisinde bu soruya cevap bulmaya çalışan bu makale, irtidāt (dinden çıkma) durumlarında, mürtedi tövbeye davet etme anlamına gelen istitâbenin uygulama kapsamına dair 8.yy. ile 11.yy.’larda yaşamış olan Şâfiʿî ve Gazâlî tarafından yazılan fıkıh metinlerinde görülen anlatı değişimini konu edinmektedir. Çalışma özellikle, istitâbe kurumuna dair klasik fıkıhçılar arasındaki bu anlatı değişiminin Sünnîliğin oluşumundaki modern dönemde iddia edilen rolünü incelemektedir. Esasen bazı batılı yazarlar, istitâbe hakkını avamla sınırlı tutup, dâileri bundan mahrum bırakan 11.yy. âlimi Gazâlî’nin, Şâfiʿî gibi 8.yy. âlimleri tarafından konulan normlardan saptığını iddia etmektedir. Bağdâdî ile Eşʿarî arasındaki benzer bir sapmayı da kullanarak, Gazâlî ve Bağdâdî’nin Selçuklu devletinin Sünnî yapısını korumak için devlete çalışan birer araç olduğu iddia edilmektedir. Bu iddia, istitâbenin modern dönemdeki toleranssız uygulamalarının, İslam hukûku ve “Sünnî ortodoksluğundan” kaynaklandığını öne sürmek için kullanılmıştır. Bu çalışma, Bağdâdî ile Eşʿarî ve Şâfiʿî ile Gazâlî’ye ek olarak, Ebû Yûsuf ve Serahsî gibi alimlerin de eserlerini karşılaştırmalı olarak incelemek suretiyle, bu sapmaların yüzeysel olduğunu iddia etmektedir. Aynı zamanda, bazı Batılı yazarların, durumun aksini doğru göstermek ve böylece İslam hukuku ve Sünnilik hakkında bir algı oluşturabilmek için oldukça çabaladıklarını da gözler önüne sermektedir. Çalışma, bu durumun, bilhassa Türkiye Cumhuriyeti halkının inanç ve pratik birliği gücünü kırmaya yönelik olduğu durumlarda klasik kaynaklardaki anlatı değişimlerinin siyasi menfaatlere bağlanmasını öngören batılı yazarlar arasında yaygın olduğunu düşündüğümüz bir eğilimi de yansıttığını iddia etmektedir. Neticede makale, İslam hukuku’nun siyasetin bir tezâhürü olduğu iddiasını, istitâbe ve ilgili meseleler ışığında çürütmektedir.
References
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- Griffel, F. (2013). Der eine und das andere: beobachtungen an islamischen häresiographischen texten, by Josef van Ess. In Ilahiyat Studies, 4(1) (pp. 139–144).
- Ibn Ḥajar, Abū al-Faḍl al-ʿAsqalānī. (1379). Fatḥ al-Bārīʾ Šarḥ al-Bukhārī. Dār al-Maʿrifa.
- Ibn Ḥazm, Abū Muḥammad. (1964). Kitāb al-Faṣl wa al-Milal wa al-Niḥal. Baghdād. Np.
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- Lane, E. W. (1968). An Arabic-English Lexicon Derived from the Best and Most Copious Eastern Sources. Librairie du Liban.
- Al-Malaṭī, Abū al-Ḥusayn Muḥammad. (2007). Kitāb al-Tanbīh wa al-Radd ʿalā Ahl al-Ahwāʾ wa al-Bidʿa. Muḥammad Zāhid b. Ḥasan al-Kawṯarī (Ed.). Maktaba Azhariyya li-l-Turāṯ.
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- Al-Māturīdī, Abū Manṣūr. (N.d.). Sharḥ Fiqh al-Akbar lī-Abī Ḥanīfa. ʿAbd Allāh b. Ibrāhīm al-Anṣārī (Ed.). N.p.
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- Peters, R., & Gert J. J. De Vries. (1976). Apostasy in Islam. In Die Welt Des Islams, 17(1/4), (pp. 1–25). https://doi.org/10.2307/1570336.
- Pickthall, Marmaduke William. (2011) The Meaning of the Glorious Qur’an Revised New modern English edition. Islamic Dawah Centre International.
- Safi, Omid. (2006). The Politics of Knowledge in Premodern Islam: Negotiating Ideology and Religious Inquiry. The University of North Carolina Press.
- Sadeghi, Behnam. (2013). The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition. Cambridge University Press.
- Al-Sarakhsī, Abū Bakr Šams al-Aʾimma Muḥammad b. Abū Sahl Aḥmad. (n.d.). al-Mabsūṭ. Dār al-Maʿrifa. Al-Šaybānī, Muḥammad b. al-Ḥasan. (2012). al-Aṣl. Muḥammad Boynukalın (Ed.) Dār Ibn Ḥazm.
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- Al-Tikriti, N. (2005). Kalam in the Service of State: Apostasy and the Defining of Ottoman Islamic Identity. In Legitimizing the Order. Brill.
- Tritton, A.S. (2012) al-Bag̲h̲dādī. In Encyclopaedia of Islam (2nd Edn.). P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel W.P. Heinrichs (Ed.). Brill.
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- Topal, Ahmet. (2023). "The Narrative Change in Muslim Historiography within the Context of the Expedition to al-Kharrār". In Türkiye İlahiyat Araştırmaları Dergisi 7 / 1, (pp. 1-19. https://doi.org/10.32711/tiad.1233329.
- Topal, Ahmet.(2020) “The Role of the Arabic Language in istinbāṭ al-ḥukm within the Context of Criminal law: A General Framework for Inquiry into the Linguistic Categories of uṣūl al-fiqh of the Ḥanafī school of law.” PhD dissertation. Leeds University.
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- Sariyannis, Marinos. (2018). A History of Ottoman Political Thought Up to the Early Nineteenth Century. Brill. Vishanoff, David R. (2004) “Early Islamic Hermeneutics: Language, Speech, and Meaning in Preclassical Legal Theory.” PhD dissertation. Emory University. http://david.vishanoff.com/wp-content/uploads/Dissertation.pdf.
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- Yazır, E. M. H., (1935-39). Hak Dini Kur’an Dili: Yeni Meâlli Türkçe Tefsir. Matbaai Ebüzziya.
- Yılmaz, Hüseyin. (2018). Caliphate Redefined: The Mystical Turn in Ottoman Political Thought. Princeton University Press.
Is Islamic Legal Literature a Manifestation of Politics? : An Analysis within the Scope of the Narrative Change in Legal Discourse on Istitāba
Abstract
Orientalists such as Schacht claimed, without sound evidence, that Islamic legal writings as a whole represent politics. Others such as Humphreys followed their lead and looked almost obsessively for any divergences across classical writings in various disciplines including Islamic law with an eye to taking the changes in the narrative structure across classical writings as an indication of an allegedly surreptitious political agenda of classical Muslim scholars. Is Islamic legal literature really a manifestation of politics? In an effort to provide an answer to this question against this background, this paper deals with the narrative change seen in the scope of application of istitāba between the 8th and the 11th century legal writings of al-Šāfiʿī and al-Ghazālī on istitāba, a legal institution that refers to calling on an apostate (murtadd) to repent in cases of apostasy (irtidāt). It particularly examines the alleged impact which the narrative change across classical jurists’ writings on the notion of istitāba had upon the formation of Sunnism as purported by some. In fact, some Western scholars claim that in the 11th century al-Ghazālī deviated from the norm set in the 8th century by al-Šāfiʿī when the former limited the scope of istitāba only to common people, removing that right from dāʿīs (the propagandists), an apparent divergence which was then linked to another earlier apparent divergence between al-Baghdādī and al-Ašʿarī. Looking at these divergences, they argue that al-Baghdādī and al-Ghazālī served as state apparatuses to protect the Sunnī identity of the Seljukid state against her enemies, a claim which has been skillfully used to make it appear that contemporary intolerant applications of the institution of istitāba is rooted in Islamic law and the “Sunni orthodoxy.” Providing a close comparative reading of the relevant classical works by al-Ašʿarī and al-Baghdādī as well as al-Šāfiʿī and al-Ghazālī along with others such as Abū Yūsuf and al-Sarakhsī, this work argues that such divergences are more apparent than real, while also showing that these Western scholars have done much disingenuity to make it appear the otherwise, in an effort to form a myth about Islamic law and Sunnism. This seems to represent, this paper further argues, what seems to be quite a common tendency among some western scholars to link narrative changes across classical sources to politics especially when it serves to compromise the strength of unity of practice and belief of the people of Turkish Republic. Finally, on the basis of the analysis on istitāba and relevant matters, this paper rebuts the idea that Islamic law is a manifestation of politics.
References
- Abū Yūsuf, Yaʿqūb b. Ibrāhīm. (n.d.). Kitāb al-Kharaj. Dār Būslāma.
- Al-Baghdādī, Abū Manṣūr ʿAbd al-Qāhir b. Ṭāhir. (1920). Al-Farq bayn al-Firaq. [Moslem Schism and Sects]. Kate Chambers Seelye (Trns.) New York: Np.
- Al-Baghdādī, Abū Manṣūr ʿAbd al-Qāhir b. Ṭāhir. (1910). al-Farq bayn al-Firaq wa Bayān al-Firqa Nājiya Min-hum. Muḥammad Badr (Ed.) Cairo: Maṭbaʿa Maʿārif.
- Al-Baghdādī, Abū Manṣūr ʿAbd al-Qāhir b. Ṭāhir. (n.d). al-Farq bayn al-Firaq. Muḥammad Muḥy al-Dīn ʿAbd al-Ḥamīd (Ed.).Cairo.
- Al-Ašʿarī, Abū al-Ḥasan ʿAlī b. Ismāʿīl. (1950). Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Muṣallīn. Muḥammad Muḥyī al-Dīn ʿAbd al-Majīd (Ed.). Cairo: Maktaba al-Nahḍa.
- Al-Ašʿarī, Abū al-Ḥasan ʿAlī b. Ismāʿīl. (1980). Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Muṣallīn. Hellmut Ritter (Ed.). Wiesbaden: Verlag.
- Atçıl, A. (2017). The Safavid Threat And Juristic Authority in The Ottoman Empire During The 16th Century. In International Journal of Middle East Studies, 49(2), (pp. 295–314). http://www.jstor.org/stable/26333892.
- Bilgin, M. (1997). Hak Dini Kur’an Dili. In TDV İslâm Ansiklopedisi (pp. 153-163), 15, Türkiye Diyanet Vakfı İslâm Araştırmaları Merkezi.
- Bosworth, E. (2010). The steppe peoples in the Islamic world. In D. Morgan & A. Reid (Eds.), The New Cambridge History of Islam (The New Cambridge History of Islam, pp. 19-77). Cambridge: Cambridge University Press.
- Dedering, S. (1931). Ein Kommentar der Tradition über die 73 Sekten. In Le Monde Oriental 25 (35-43).
- Dressler, M. (2005). "Inventing Orthodoxy: Competing Claims for Authority and Legitimacy in the Ottoman-Safavid Conflict". In Legitimizing the Order. Leiden, The Netherlands: Brill. https://doi.org/10.1163/9789047407645_010.
- Al-Ghazālī, Abū Ḥāmid. (1971). Šifāʾ al-Ghalīl fī Bayān al-Šubha wa al-Mukhīl wa Masālik al-Taʿlīl. H.al-Kabīsī (Ed.). Iršād.
- Al-Ghazālī, Abū Ḥāmid. (1964). Faḍāʾiḥ al-Bāṭiniyya wa Faḍāʾil al-Mustaẓhiriyya. A. Badawī (Ed.). al-Dār al-Qawmiyya li al-Ṭibāʿa wa al-Našr.
- Griffel, F. (2001). Toleration and Exclusion: Al-Shāfiʾī and al-Ghazālī on the Treatment of Apostates. Bulletin of the School of Oriental and African Studies, University of London, 64(3), 339–354.
- Griffel, F. (2013). Der eine und das andere: beobachtungen an islamischen häresiographischen texten, by Josef van Ess. In Ilahiyat Studies, 4(1) (pp. 139–144).
- Ibn Ḥajar, Abū al-Faḍl al-ʿAsqalānī. (1379). Fatḥ al-Bārīʾ Šarḥ al-Bukhārī. Dār al-Maʿrifa.
- Ibn Ḥazm, Abū Muḥammad. (1964). Kitāb al-Faṣl wa al-Milal wa al-Niḥal. Baghdād. Np.
- Hassner, R. E. (2011). Blasphemy and Violence. In International Studies Quarterly, 55(1), (pp. 23–45). http://www.jstor.org/stable/23019512.
- Hourani, A. (1967). Islam and the Philosophers of History. Middle Eastern Studies, 3(3), 206–268.
- Humphreys, S. R. (1988). Islamic History: A Framework for Inquiry. Bibliotheca Islamica.
- Jackson, Sherman. (2002). “Fiction and Formalism: Toward a Functional Analysis of uṣūl al-fiqh.” In Studies in Islamic Legal Theory. Edited by Bernard Weiss. (pp. 177-201). Brill.
- Kaya, B. (2019). Nizamiye Medreseleri ve Eğitim Geleneği. In İstanbul Sabahattin Zaim Üniversitesi Sosyal Bilimler Dergisi 7 (pp. 49-66).
- Lambton, Ann K. S. “Islamic Political Thought.” In The Legacy of Islam. Edited by Joseph Schacht and Clifford Edmund Bosworth, 404–24. Oxford: Oxford University Press, 1974.
- Lane, E. W. (1968). An Arabic-English Lexicon Derived from the Best and Most Copious Eastern Sources. Librairie du Liban.
- Al-Malaṭī, Abū al-Ḥusayn Muḥammad. (2007). Kitāb al-Tanbīh wa al-Radd ʿalā Ahl al-Ahwāʾ wa al-Bidʿa. Muḥammad Zāhid b. Ḥasan al-Kawṯarī (Ed.). Maktaba Azhariyya li-l-Turāṯ.
- Ibn Manẓūr, Muḥammad b. Mukarram (1955-56). Lisān al-ʿArab. Np.
- Al-Māturīdī, Abū Manṣūr. (N.d.). Sharḥ Fiqh al-Akbar lī-Abī Ḥanīfa. ʿAbd Allāh b. Ibrāhīm al-Anṣārī (Ed.). N.p.
- Al-Maydānī, ʿAbd al-Ġanī al-Ġanīmī. (n.d.) al-Lubāb fī Šarḥ al-Kitāb. Āsitāna.
- Necipoğlu, Gülru (1992). “A Kânûn for the State, a Canon for the Arts: Conceptualizing the Classical Synthesis of Ottoman Arts and Architecture.” In Soliman Le Magnifique et Son Temps. Edited by Gilles Veinstein, 195–216. Paris: Documentation Française.
- Peters, R., & Gert J. J. De Vries. (1976). Apostasy in Islam. In Die Welt Des Islams, 17(1/4), (pp. 1–25). https://doi.org/10.2307/1570336.
- Pickthall, Marmaduke William. (2011) The Meaning of the Glorious Qur’an Revised New modern English edition. Islamic Dawah Centre International.
- Safi, Omid. (2006). The Politics of Knowledge in Premodern Islam: Negotiating Ideology and Religious Inquiry. The University of North Carolina Press.
- Sadeghi, Behnam. (2013). The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition. Cambridge University Press.
- Al-Sarakhsī, Abū Bakr Šams al-Aʾimma Muḥammad b. Abū Sahl Aḥmad. (n.d.). al-Mabsūṭ. Dār al-Maʿrifa. Al-Šaybānī, Muḥammad b. al-Ḥasan. (2012). al-Aṣl. Muḥammad Boynukalın (Ed.) Dār Ibn Ḥazm.
- Schacht, J. (1979). The Origins of Muhammadan Jurisprudence. Oxford University Press.
- Al-Tikriti, N. (2005). Kalam in the Service of State: Apostasy and the Defining of Ottoman Islamic Identity. In Legitimizing the Order. Brill.
- Tritton, A.S. (2012) al-Bag̲h̲dādī. In Encyclopaedia of Islam (2nd Edn.). P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel W.P. Heinrichs (Ed.). Brill.
- Topal, Ahmet. (2022). Did Islamic Law Cause Islamic Civilization to Decline?. In Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Dergisi - / 53 (pp. 595-616).
- Topal, Ahmet. (2023). "The Narrative Change in Muslim Historiography within the Context of the Expedition to al-Kharrār". In Türkiye İlahiyat Araştırmaları Dergisi 7 / 1, (pp. 1-19. https://doi.org/10.32711/tiad.1233329.
- Topal, Ahmet.(2020) “The Role of the Arabic Language in istinbāṭ al-ḥukm within the Context of Criminal law: A General Framework for Inquiry into the Linguistic Categories of uṣūl al-fiqh of the Ḥanafī school of law.” PhD dissertation. Leeds University.
- Owen, R. (1973). Studying Islamic History [Review of The Cambridge History of Islam, by P. M. Holt, A. K. S. Lambton, & B. Lewis]. In The Journal of Interdisciplinary History, 4(2), (pp. 287–298).
- Özervarlı, M. S. (1996). Gazzâlî. In TDV İslâm Ansiklopedisi (pp. 505-511), 13, Türkiye Diyanet Vakfı İslâm Araştırmaları Merkezi.
- Sariyannis, Marinos. (2018). A History of Ottoman Political Thought Up to the Early Nineteenth Century. Brill. Vishanoff, David R. (2004) “Early Islamic Hermeneutics: Language, Speech, and Meaning in Preclassical Legal Theory.” PhD dissertation. Emory University. http://david.vishanoff.com/wp-content/uploads/Dissertation.pdf.
- Watt, W. M. (1956). Muhammad at Medina. Clarendon Press.
- Wehr, H. & Cowan, M. (1979). A Dictionary of Modern Written Arabic (Arabic-English). Harrassowitz.
- Yazır, E. M. H., (1935-39). Hak Dini Kur’an Dili: Yeni Meâlli Türkçe Tefsir. Matbaai Ebüzziya.
- Yılmaz, Hüseyin. (2018). Caliphate Redefined: The Mystical Turn in Ottoman Political Thought. Princeton University Press.
Details
| Primary Language | English |
|---|---|
| Subjects | Political and Civilization History of Islam, History of Muslim Turkish Countries and Societies |
| Journal Section | Research Articles |
| Authors | |
| Publication Date | October 30, 2023 |
| Submission Date | September 10, 2023 |
| Acceptance Date | October 24, 2023 |
| Published in Issue | Year 2023 Issue: TÜRKİYE CUMHURİYETİ'NİN 100. YILI ÖZEL SAYISI |
