Publication: Abdullah b. Beyye ve Fıkhu'l Ekalliyât'a dair görüşleri
Abstract
Fıkhın Müslüman azınlıklar (Fıkhu’l-Ekalliyyât) özelinde yeniden yorumlanması, Müslümanların gayrimüslim toplumlarda karşılaştığı fıkhî ve sosyokültürel sorunlara çözüm üretmeyi hedefleyen disiplinlerarası bir alandır. Bu tez, Abdullah b. Beyye’nin güvenlik ve barış kavramları etrafında şekillenen fıkıh ve Fıkhu’l-Ekalliyyat anlayışını; bu anlayışın klasik fıkıh mirasıyla nasıl irtibatlandırıldığını ve modern siyasal bağlamlarda nasıl yeniden inşa edildiğini incelemektedir. Aslen Moritanyalı olan ve 1981 yılında Suudi Arabistan’a göç eden İbn Beyye, 1990’lı yıllardan itibaren uluslararası düzeyde etkili bir isim olarak öne çıkmıştır. 1980’lerin güvenlik eksenli Ortadoğu siyaseti, onun fıkhî düşüncesini derinden etkilemiş; bu etki, 1999’da yayımladığı ve güvenliği makâsıdü’ş-şerîa’nın bir parçası olarak ele aldığı Hitâbu’l-Emn fī’l-İslâm adlı eserinde açıkça görülmüştür. 11 Eylül saldırılarından sonra ise söyleminde dikkat çekici bir değişim yaşanmış; terör ve demokrasi karşıtlığı temelinde şekillenen el-İrhâb: et-Teşhîs ve’l-Hulûl (2007) adlı eseriyle bu yeni yönelimi somutlaştırmıştır. 2013 yılında Mısır’da Muhammed Mursî’ye karşı yapılan darbe sonrası, İslamcı çevrelerle yollarını ayırmış; Uluslararası Alimler Birliği’nden istifası, Birleşik Arap Emirlikleri’yle geliştireceği yeni siyasal ilişkilerin başlangıcı olmuştur. Bu çerçevede kurduğu “Müslüman Toplumlarda Barışı Teşvik Platformu” ve ardından gelen “Yeni Erdemliler İttifakı”, söyleminin güvenlikten barış merkezli bir çizgiye evrildiğini göstermektedir. 2016 yılında yayımlanan Marakeş Deklarasyonu ise, Ortadoğu’daki gayrimüslim azınlıkların haklarını savunarak bu dönüşümün en görünür çıktılarından biri olmuştur. İbn Beyye’nin yaklaşımı, tahkîku’l menât temelli, makâsıd-merkezli bir usûl anlayışına dayanır. “Fıhhu’l-Vâki’ʿ” ve “Fıkhu’l-Ekalliyyât”ı, mevcut külli fıkıh kaidelerinin modern toplumsal bağlamda yeniden yorumlanması olarak konumlandırır. Yeni kurallar icat etmek yerine, ref‘u’l-harac, ʿumûmu’l-belvâ, zaman ve mekânın hükme etkisi gibi ilkeler aracılığıyla çözümler üretir. Dârulislam–dârulharb ayrımının günümüzde geçersizleştiğini savunan İbn Beyye, klasik zimmet sisteminin yerini modern vatandaşlık anlayışının aldığını ifade eder. Batı’daki başörtüsü yasaklarına karşı ise zaruret ilkesine dayanarak, başın “zaruret miktarınca” açılmasının caiz olduğunu belirtmektedir.
The reinterpretation of Islamic jurisprudence (fiqh) in the context of Muslim minorities (Fiqhu’l-Aqalliyyāt) is an interdisciplinary field that aims to provide solutions to the legal and sociocultural challenges faced by Muslims living in non-Muslim societies. This thesis examines the understanding of fiqh and Fiqhu’l-Aqalliyyāt as articulated by Abdullah bin Bayyah, particularly how it is shaped around the concepts of security and peace, how it is linked to the classical tradition of Islamic jurisprudence, and how it is reconstructed in modern political contexts. Originally from Mauritania, Bin Bayyah migrated to Saudi Arabia in 1981 and emerged as an influential scholar on an international scale from the 1990s onward. The security-centered political landscape of the Middle East in the 1980s profoundly influenced his legal thought. This influence is clearly reflected in his 1999 work Khitābu’l-Amn fi’l-Islām, where he treats security as part of the objectives of Islamic law (maqāṣid al-sharīʿa). Following the 9/ 11 attacks, his discourse underwent a noticeable transformation. His 2007 book al-Irhāb: al-Tashkhīs wa’l-Ḥulūl (“Terrorism: Diagnosis and Solutions”) crystallized this new orientation, shaped around opposition to terrorism and a reconsideration of democracy. After the 2013 coup against Mohamed Morsi in Egypt, Bin Bayyah distanced himself from Islamist circles. His resignation from the International Union of Muslim Scholars marked the beginning of new political alignments with the United Arab Emirates. Within this framework, he founded the “Forum for Promoting Peace in Muslim Societies,” followed by the “New Alliance of Virtue,” both of which indicate a shift in his discourse from a security-centered to a peace-centered orientation. The Marrakesh Declaration, issued in 2016, which defends the rights of non-Muslim minorities in the Middle East, is among the most visible outcomes of this transformation. Bin Bayyah’s approach is grounded in a maqāṣid-centered methodology, based on the principle of taḥqīq al-manāṭ (contextual application of legal rulings). He conceptualizes Fiqh al-Wāqiʿ (“jurisprudence of reality”) and Fiqhu’l-Aqalliyyāt as the reinterpretation of established legal maxims in contemporary social contexts. Rather than inventing new rules, he produces legal solutions through principles such as rafʿ al-ḥaraj (removal of hardship), ʿumūm al-balwā (widespread affliction), and the impact of time and place on legal rulings. Arguing that the traditional distinction between dār al-Islām and dār al-ḥarb is no longer valid, he maintains that the classical dhimma system has been replaced by the modern concept of citizenship. In response to headscarf bans in Western countries, he invokes the principle of necessity, asserting that exposing the head is permissible to the extent required by necessity.
The reinterpretation of Islamic jurisprudence (fiqh) in the context of Muslim minorities (Fiqhu’l-Aqalliyyāt) is an interdisciplinary field that aims to provide solutions to the legal and sociocultural challenges faced by Muslims living in non-Muslim societies. This thesis examines the understanding of fiqh and Fiqhu’l-Aqalliyyāt as articulated by Abdullah bin Bayyah, particularly how it is shaped around the concepts of security and peace, how it is linked to the classical tradition of Islamic jurisprudence, and how it is reconstructed in modern political contexts. Originally from Mauritania, Bin Bayyah migrated to Saudi Arabia in 1981 and emerged as an influential scholar on an international scale from the 1990s onward. The security-centered political landscape of the Middle East in the 1980s profoundly influenced his legal thought. This influence is clearly reflected in his 1999 work Khitābu’l-Amn fi’l-Islām, where he treats security as part of the objectives of Islamic law (maqāṣid al-sharīʿa). Following the 9/ 11 attacks, his discourse underwent a noticeable transformation. His 2007 book al-Irhāb: al-Tashkhīs wa’l-Ḥulūl (“Terrorism: Diagnosis and Solutions”) crystallized this new orientation, shaped around opposition to terrorism and a reconsideration of democracy. After the 2013 coup against Mohamed Morsi in Egypt, Bin Bayyah distanced himself from Islamist circles. His resignation from the International Union of Muslim Scholars marked the beginning of new political alignments with the United Arab Emirates. Within this framework, he founded the “Forum for Promoting Peace in Muslim Societies,” followed by the “New Alliance of Virtue,” both of which indicate a shift in his discourse from a security-centered to a peace-centered orientation. The Marrakesh Declaration, issued in 2016, which defends the rights of non-Muslim minorities in the Middle East, is among the most visible outcomes of this transformation. Bin Bayyah’s approach is grounded in a maqāṣid-centered methodology, based on the principle of taḥqīq al-manāṭ (contextual application of legal rulings). He conceptualizes Fiqh al-Wāqiʿ (“jurisprudence of reality”) and Fiqhu’l-Aqalliyyāt as the reinterpretation of established legal maxims in contemporary social contexts. Rather than inventing new rules, he produces legal solutions through principles such as rafʿ al-ḥaraj (removal of hardship), ʿumūm al-balwā (widespread affliction), and the impact of time and place on legal rulings. Arguing that the traditional distinction between dār al-Islām and dār al-ḥarb is no longer valid, he maintains that the classical dhimma system has been replaced by the modern concept of citizenship. In response to headscarf bans in Western countries, he invokes the principle of necessity, asserting that exposing the head is permissible to the extent required by necessity.