Why Was the Share of Muʾallafa al-Qulūb in Zakāt Abolished? A Critical Analysis of the Ḥanafī Scholars’ Justifications

Seyit Mehmet Uğur

Makale detayları

Why Was the Share of Muʾallafa al-Qulūb in Zakāt Abolished? A Critical Analysis of the Ḥanafī Scholars’ Justifications

Yazarlar:

Seyit Mehmet Uğur

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Hukuku

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.66 Issue 1, pp.211-243

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001349530

pISSN:

1301-0522

Anahtar kelimeler:

Özet:

 The muʾallafa al-qulūb those whose hearts are to be reconciled are listed among the people to whom zakāt can be given in the Qurān, and it is known that the Prophet sometimes gave a share of the zakāt to this group. However, ʿUmar opposed the giving of zakāt to some people to whom the Prophet had given a share from this fund after her death, and other mujtahid ṣahābe, especially the caliph Abū Bakr, did not object to her opinion. This situation, has been interpreted by some jurists, including the Ḥanafīs, as meaning that the share of the muʾallafa al-qulūb in zakāt with all its varieties has ended permanently. For this reason, according to the Ḥanafīs, it is not permissible to give zakāt to this group. This article seeks to identify and critically evaluate the justifications presented by Ḥanafī jurists for their stance. It finds that Ḥanafī jurists relied on five primary arguments to substantiate their view: The muʾallafa al-qulūb was a limited group of people who lived during the time of the Prophet, The effective cause ʿilla for granting zakāt to muʾallafa al-qulūb no longer exists, The adoption of the maqāsid-wasāil distinction and the emphasis on the tacit approval maʿnan taqrīr, The consensus of the Companions that the ruling is abrogated abrogated, Since the purpose cause al-ʿilla al-ghāiyye of the ruling has been eliminated, zakāt cannot be given to the muʾallafa al-qulūb. In our opinion, this view is based on an erroneous interpretation of ʿUmars approach, and for this reason, it is understood that the Ḥanafī jurists faced serious difficulties in explaining and justifying this view. It has been concluded that the justifications put forward for this purpose are weak in some places, inadequate in explaining and proving the view, inconsistent with some principles of the uṣūl al-fıqh, and when some justifications are taken into account, they will lead to unacceptable results.

 The muʾallafa al-qulūb those whose hearts are to be reconciled are listed among the people to whom zakāt can be given in the Qurān, and it is known that the Prophet sometimes gave a share of the zakāt to this group. However, ʿUmar opposed the giving of zakāt to some people to whom the Prophet had given a share from this fund after her death, and other mujtahid ṣahābe, especially the caliph Abū Bakr, did not object to her opinion. This situation, has been interpreted by some jurists, including the Ḥanafīs, as meaning that the share of the muʾallafa al-qulūb in zakāt with all its varieties has ended permanently. For this reason, according to the Ḥanafīs, it is not permissible to give zakāt to this group. This article seeks to identify and critically evaluate the justifications presented by Ḥanafī jurists for their stance. It finds that Ḥanafī jurists relied on five primary arguments to substantiate their view: The muʾallafa al-qulūb was a limited group of people who lived during the time of the Prophet, The effective cause ʿilla for granting zakāt to muʾallafa al-qulūb no longer exists, The adoption of the maqāsid-wasāil distinction and the emphasis on the tacit approval maʿnan taqrīr, The consensus of the Companions that the ruling is abrogated abrogated, Since the purpose cause al-ʿilla al-ghāiyye of the ruling has been eliminated, zakāt cannot be given to the muʾallafa al-qulūb. In our opinion, this view is based on an erroneous interpretation of ʿUmars approach, and for this reason, it is understood that the Ḥanafī jurists faced serious difficulties in explaining and justifying this view. It has been concluded that the justifications put forward for this purpose are weak in some places, inadequate in explaining and proving the view, inconsistent with some principles of the uṣūl al-fıqh, and when some justifications are taken into account, they will lead to unacceptable results.

 The muʾallafa al-qulūb those whose hearts are to be reconciled are listed among the people to whom zakāt can be given in the Qurān, and it is known that the Prophet sometimes gave a share of the zakāt to this group. However, ʿUmar opposed the giving of zakāt to some people to whom the Prophet had given a share from this fund after her death, and other mujtahid ṣahābe, especially the caliph Abū Bakr, did not object to her opinion. This situation, has been interpreted by some jurists, including the Ḥanafīs, as meaning that the share of the muʾallafa al-qulūb in zakāt with all its varieties has ended permanently. For this reason, according to the Ḥanafīs, it is not permissible to give zakāt to this group. This article seeks to identify and critically evaluate the justifications presented by Ḥanafī jurists for their stance. It finds that Ḥanafī jurists relied on five primary arguments to substantiate their view: The muʾallafa al-qulūb was a limited group of people who lived during the time of the Prophet, The effective cause ʿilla for granting zakāt to muʾallafa al-qulūb no longer exists, The adoption of the maqāsid-wasāil distinction and the emphasis on the tacit approval maʿnan taqrīr, The consensus of the Companions that the ruling is abrogated abrogated, Since the purpose cause al-ʿilla al-ghāiyye of the ruling has been eliminated, zakāt cannot be given to the muʾallafa al-qulūb. In our opinion, this view is based on an erroneous interpretation of ʿUmars approach, and for this reason, it is understood that the Ḥanafī jurists faced serious difficulties in explaining and justifying this view. It has been concluded that the justifications put forward for this purpose are weak in some places, inadequate in explaining and proving the view, inconsistent with some principles of the uṣūl al-fıqh, and when some justifications are taken into account, they will lead to unacceptable results.

 Müʾellefe-i ḳulūb Kuran-ı Kerimde zekat verilebilecek kesimler arasında sayılmakta ve Hz. Peygamberin de bazen zekat mallarından bu kesime pay verdiği bilinmektedir. Resulullahın vefatından sonra onun bu fon kapsamında pay verdiği bazı kimselere zekat verilmesine Hz. Ömer ö.23644 karşı çıkmış ve onun bu görüşüne başta halife Hz. Ebu Bekr olmak üzere diğer müctehid sahabe itiraz etmemiştir. Bu durum içlerinde Hanefîlerin de bulunduğu bazı fukaha tarafından, bütün çeşitleriyle müʾellefe-i ḳulūbun zekattaki payının kalıcı olarak düştüğü şeklinde yorumlanmıştır. Bu nedenle Hanefîlere göre müʾellefe-i ḳulūba zekat vermek caiz değildir. Bu makalede Hanefî fakihlerin bu görüşü nasıl delillendirdikleri tespit edilmeye ve ileri sürdükleri gerekçeler eleştirel bir değerlendirmeye tabi tutulmaya çalışılmıştır. Hanefî fakihlerin bu görüşü izah için beş farklı gerekçeye başvurdukları tespit edilmiştir: Bunlar müʾellefe-i ḳulūbun Resulullah döneminde yaşayan sınırlı sayıda bir topluluk olduğu, hükmün ʿilleti ortadan kalktığı için müʾellefe-i ḳulūba zekat verilemeyeceği, maḳāsıd-vesāil ayrımının benimsenmesi ve maʻnen taḳrīr vurgusu, hükmün mensūḫ olduğunda sahabenin icmāʿ ettiği, ve hükmün gāī ʿilleti ortadan kalktığı için müʾellefe-i ḳulūba zekat verilemeyeceği şeklindedir. Bize göre kökeni itibariyle Hz. Ömerin yaklaşımının hatalı bir yorumuna dayanan bu görüşü izah ve temellendirme noktasında, Hanefî fakihlerin ciddi zorluklarla karşı karşıya kaldıkları anlaşılmaktadır. Bu amaçla ileri sürülen gerekçelerin yer yer zayıf, hükmü izah ve ispat etmekte yetersiz, usûldeki bazı ilkelerle tutarsız ve -bazı gerekçeler dikkate alındığında- kabul edilemez neticelere yol açacak nitelikte olduğu sonucuna ulaşılmıştır.

Makale detayları

Why Was the Share of Muʾallafa al-Qulūb in Zakāt Abolished? A Critical Analysis of the Ḥanafī Scholars’ Justifications

Yazarlar:

Seyit Mehmet Uğur

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Hukuku

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.66 Issue 1, pp.211-243

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001349530

pISSN:

1301-0522

Islamic Law

Ḥanafī School

The Muʾallafa al-Qulūb

Cause (ʿIlla)

Naskh

Naskh with Ijtihād

Maqāsıd-Wasāil

al-ʿllla al-Ghāiyye.İslam Hukuku

Hanefî Mezhebi

Müʾellefe-i Ḳulūb

ʿİllet

Nesḫ

İctihadla Nesḫ

Maḳāsıd-Vesāil

Gāī ʿİllet.

Sayı

Makale detayları

Yazarlar: Seyit Mehmet Uğur

Yayıncı: Ankara University

Ana Başlıklar: İslam Hukuku

Dergi: Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.66 Issue 1, pp.211-243

Belge Tipi: Makale

Yayın Tarihi: 5/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001349530

pISSN: 1301-0522

Sayı

Yazarlar:

Seyit Mehmet Uğur

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Hukuku

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.66 Issue 1, pp.211-243

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001349530

pISSN:

1301-0522