Provisions Of Fiqh On The Defense Of Dâr Al-Hârb And Acquiring A Homeland

Kenan Kılınç

Makale detayları

Provisions Of Fiqh On The Defense Of Dâr Al-Hârb And Acquiring A Homeland

Yazarlar:

Kenan Kılınç

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

İslam Hukuku

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.8 Issue 1, pp.131-153

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351989

pISSN:

2667-7717

Anahtar kelimeler:

Özet:

 Dar al-Islam is defined as a territory in which Islamic law is operative, whereas dar al-harb refers to a land under the sovereignty of non-Muslim rule. The division of dar into two categories stems from the fact that distinctions between countries give rise to differences in legal rulings. States enact laws to define their spheres of sovereignty and to safeguard their interests. Following the migration Hijrah from Mecca to Medina, the Islamic state gradually began to take shape. This political entity, which was formed under divine revelation and shaped by the practices of the Prophet pbuh, left a substantial institutional legacy in matters of state organization for Muslim polities in later periods. Jurisconsults fuqahāʾ likewise developed legal principles concerning the notion of territoriality and its boundaries, drawing upon the Book Qurʾān, Sunnah, and scholarly consensus ijmāʿ, in order to ensure the application of Islamic laws and the protection of Muslim interests in foreign policy. Issues such as the obligation of a Muslim to migrate to dar al-Islam, the impermissibility of allowing a Muslim child to be taken to and reside in dar al-harb, and the prohibition of selling weapons or materials used in weapons manufacturing to non-Muslim territories are among the subjects on which jurists have formulated binding legal principles. If Muslims residing in dar al-harb possess the ability to migrate, it is not permissible for them to continue residing in such lands; hence, they are required to emigrate to dar al-Islam. The case of a Muslim who conceals their faith in dar al-harb and is subsequently killed is evaluated under the category of accidental homicide, based on the rationale that their blood no longer retains inviolability due to their residence in a hostile territory. This ruling indicates that Muslims are religiously obliged to adopt dar al-Islam as their homeland. Those who choose to reside in regions not governed by Islamic law are likely to face significant deprivation in terms of religious values, access to Islamic education, and the preservation of Muslim identity. Therefore, it becomes evident that Muslims must, as a matter of religious and practical necessity, prefer regions where Islamic rulings are upheld. Based on the detailed provisions of the Hanafi madhhab on the subject about dar possible to define a country that can be considered as a transitional country according to the principles of fuzzy logic, which we can call dar al-fatrat, without falling into either classification. There are mujtahids such as Ibn Taymiyya, who say that some cities do not fall into either of these classifications. The demand for migration is a step towards protecting the existence of conscious and characterful Muslims and the importance given to preserving the honor of Islam. A woman who is a member of the dâr al-harb and married to a Muslim in Dâr al-Islam does not have the right to move to dar al-harb with her child. In this matter, it is a rule made based on the concern that the child will grow up with the morality of the people of that country, and the childs safety in that country. In wars between countries in dar al-harb, it is not permissible for Muslims in that country to participate in the war. Regarding trade in dar al-harb, the scholars allow all products except for war tools and the materials from which these tools are produced. It can be evaluated as a step towards ensuring the security of Muslims in the future. The issues mentioned above have been discussed under separate headings, detailed explanations have been made, and the issues have been evaluated. Consequently, when the views on the defense of dar al-harb are taken into consideration, it has been concluded that it is not permissible for Muslims in dar al-harb to fight against those who wage war on a country that is dar al-harb. It should be noted that the main purpose of Muslims in fighting is to glorify Allah and religion. Therefore, Muslims participating in wars of the states of dar al-harb will mean glorifying polytheism. However, it is also possible to see it as an exception when Muslims are forced to do so or when a situation arises that attracts their interests. Although many studies address the concepts of dar al-Islam and dar al-harb, the issue of making dar al-harb a homeland and defending this country against any attack has not been addressed. In this context, the study examines the issues mentioned above under the title of the defense of dar al-harb and making dar al-harb a homeland, based on the views of fiqh scholars on the subject, and the fiqh rulings.

 Dârülislâm, İslam hukukunun câri olduğu ülke; dârülharp ise küfür egemenliği altında bulunan ülke olarak tanımlanmaktadır. Dârın ikiye bölünmesi, ülke ayrımının hükümlerde değişikliğe yol açmasından kaynaklanır. Devletler, egemenlik alanlarını belirlemek ve çıkarlarını korumak amacıyla yasalar koymaktadır. Mekkeden Medineye hicretin akabinde tedrici olarak İslam Devleti şekillenmeye başlamıştır. Vahiy ve Hz. Peygamberin s.a.s uygulamalarıyla şekillenen bu devlet, ileriki dönemlerde Müslümanların kuracakları devletlerdeki uygulamalara devlet teşkilatı hususunda zengin bir birikim bırakmıştır. Fıkıh âlimleri de İslam yasalarını icra etmek ve dış politikada Müslümanların çıkarlarını koruma babında; Kitâb, sünnet ve icmadaki örneklerden hareketle ülke kavramı ve sınırları hakkında bazı fıkhî prensipler geliştirmişlerdir. Müslümanın dârülislâma hicret etmesi, Müslüman çocuğun dârülharp ülkelerine götürülerek orada ikamet ettirilmesine izin verilmesinin haramsakıncalı sayılması ve dârülharp ülkelerine silah ile silah yapımında kullanılan malzemelerin satışının yasaklanması gibi hususlar, fıkıh âlimlerinin ilkeler belirledikleri konular arasında yer almaktadır. Dârülharp ülkelerindeki Müslümanların güçleri yetmesi durumunda bu ülkelerde ikamet etmeleri caiz değildir; bu nedenle dârüislâma hicret etmeleri gerekir. Dârülharpte Müslümanlığını gizleyen kişinin öldürülmesinin hata ile öldürülme babında değerlendirilmesi ve gerekçe olarak da dârülharpte oturmasıyla kanının haramlığının düşeceğinin belirtilmesi, Müslümanların dârülislâmı yurt edinmeleri gerektiğini göstermektedir. Dârülislâm olmayan bölgelerde ikamet etmeyi tercih edenlerin gerek dinî değerler gerekse diğer eğitim, Müslüman kimliğinin muhafazası gibi daha birçok konuda mahrumiyet durumuyla karşı karşıya kalacaklarından İslam ahkâmının uygulandığı bölgeleri tercih etmelerinin kaçınılmaz olduğu ortaya çıkmaktadır. Özellikle Hanefi mezhebinin dârülharp konusundaki ayrıntılı hükümlerinden hareketle iki sınıflamaya da girmeyip dârülfetret olarak isimlendirebileceğimiz bulanık mantık ilkelerine göre bir geçiş dönemi ülkesi olarak değerlendirilebilecek bir ülke tanımı da yapmak mümkündür. Nitekim bazı şehirlerin bu iki sınıflandırmaya da girmediğini söyleyen İbn Teymiyye gibi müctehidler de vardır. Hicretin özellikle istenmesi bilinçli ve şahsiyetli Müslümanın varlığını korumaya ve İslamın izzetini muhafazaya verilen öneme yönelik bir adımdır. Dârülharp ehli olup da dârülislamda Müslüman erkekle evli kadının, çocuğuyla dârülharbe taşınma hakkı bulunmamaktadır. Bu meselede çocuğun dârülharp ülke halkının ahlakıyla büyümesi ve çocuğun o ülkede güvenliği endişesine binaen verilmiş bir hükümdür. Dârülharp ülkelerinin aralarındaki savaşlarda o ülkedeki Müslümanların bu savaşa iştirakleri caiz değildir. Müslümanların dârülharpte ticaret hususunda fukahâ, harp aletleri ve bu aletlerin üretildiği maddeler dışında bütün ürünlere cevaz vermektedir. Geleceğe yönelik olarak Müslümanların güvenliğini sağlamaya müteveccih bir adım olarak değerlendirilebilir. Yukarıda değinilen konular, ayrı başlıklar altında ele alınarak ayrıntılı izahatlar yapılarak çalışmamızda değerlendirilmiştir. Binaenaleyh Dârülharbin müdafaası hususundaki görüşler dikkate alındığında, dârülharpte bulunan Müslümanların Dârülharp olan ülkeye savaş açanlara karşı savaşmalarının caiz olmadığı görüşüne ulaşılmıştır. Müslümanların savaşmalarındaki asıl amacının ilâ-yı kelimetullah ve dinin yüceltilmesi olduğu dolayısıyla Müslümanların savaşa dârülharp devletlerinin savaşlarına iştiraklerinin şirki yüceltmek manasına geleceği dikkate alınmalıdır. Ancak Müslümanların mecbur olmaları ya da menfaatlerini celp ettiren bir durumun oluşması istisna olarak görülmesi de mümkün olmaktadır. Dârülislâm ve dârülharp kavramlarını ele alan birçok araştırma mevcut olmasına karşın dârülharbin vatan edinilmesi ve herhangi bir saldırıya karşı bu ülkenin savunulması konusu ele alınmamıştır. Bu bağlamda çalışma, dârülharbin müdafaası ve vatan edinilmesine başlığı altında yukarda değinilen konuları, fıkıh âlimlerinin konuya ilişkin görüşleri temelinde fıkhî hükümleri konu edinmektedir.

 Dar al-Islam is defined as a territory in which Islamic law is operative, whereas dar al-harb refers to a land under the sovereignty of non-Muslim rule. The division of dar into two categories stems from the fact that distinctions between countries give rise to differences in legal rulings. States enact laws to define their spheres of sovereignty and to safeguard their interests. Following the migration Hijrah from Mecca to Medina, the Islamic state gradually began to take shape. This political entity, which was formed under divine revelation and shaped by the practices of the Prophet pbuh, left a substantial institutional legacy in matters of state organization for Muslim polities in later periods. Jurisconsults fuqahāʾ likewise developed legal principles concerning the notion of territoriality and its boundaries, drawing upon the Book Qurʾān, Sunnah, and scholarly consensus ijmāʿ, in order to ensure the application of Islamic laws and the protection of Muslim interests in foreign policy. Issues such as the obligation of a Muslim to migrate to dar al-Islam, the impermissibility of allowing a Muslim child to be taken to and reside in dar al-harb, and the prohibition of selling weapons or materials used in weapons manufacturing to non-Muslim territories are among the subjects on which jurists have formulated binding legal principles. If Muslims residing in dar al-harb possess the ability to migrate, it is not permissible for them to continue residing in such lands; hence, they are required to emigrate to dar al-Islam. The case of a Muslim who conceals their faith in dar al-harb and is subsequently killed is evaluated under the category of accidental homicide, based on the rationale that their blood no longer retains inviolability due to their residence in a hostile territory. This ruling indicates that Muslims are religiously obliged to adopt dar al-Islam as their homeland. Those who choose to reside in regions not governed by Islamic law are likely to face significant deprivation in terms of religious values, access to Islamic education, and the preservation of Muslim identity. Therefore, it becomes evident that Muslims must, as a matter of religious and practical necessity, prefer regions where Islamic rulings are upheld. Based on the detailed provisions of the Hanafi madhhab on the subject about dar possible to define a country that can be considered as a transitional country according to the principles of fuzzy logic, which we can call dar al-fatrat, without falling into either classification. There are mujtahids such as Ibn Taymiyya, who say that some cities do not fall into either of these classifications. The demand for migration is a step towards protecting the existence of conscious and characterful Muslims and the importance given to preserving the honor of Islam. A woman who is a member of the dâr al-harb and married to a Muslim in Dâr al-Islam does not have the right to move to dar al-harb with her child. In this matter, it is a rule made based on the concern that the child will grow up with the morality of the people of that country, and the childs safety in that country. In wars between countries in dar al-harb, it is not permissible for Muslims in that country to participate in the war. Regarding trade in dar al-harb, the scholars allow all products except for war tools and the materials from which these tools are produced. It can be evaluated as a step towards ensuring the security of Muslims in the future. The issues mentioned above have been discussed under separate headings, detailed explanations have been made, and the issues have been evaluated. Consequently, when the views on the defense of dar al-harb are taken into consideration, it has been concluded that it is not permissible for Muslims in dar al-harb to fight against those who wage war on a country that is dar al-harb. It should be noted that the main purpose of Muslims in fighting is to glorify Allah and religion. Therefore, Muslims participating in wars of the states of dar al-harb will mean glorifying polytheism. However, it is also possible to see it as an exception when Muslims are forced to do so or when a situation arises that attracts their interests. Although many studies address the concepts of dar al-Islam and dar al-harb, the issue of making dar al-harb a homeland and defending this country against any attack has not been addressed. In this context, the study examines the issues mentioned above under the title of the defense of dar al-harb and making dar al-harb a homeland, based on the views of fiqh scholars on the subject, and the fiqh rulings.

 Dar al-Islam is defined as a territory in which Islamic law is operative, whereas dar al-harb refers to a land under the sovereignty of non-Muslim rule. The division of dar into two categories stems from the fact that distinctions between countries give rise to differences in legal rulings. States enact laws to define their spheres of sovereignty and to safeguard their interests. Following the migration Hijrah from Mecca to Medina, the Islamic state gradually began to take shape. This political entity, which was formed under divine revelation and shaped by the practices of the Prophet pbuh, left a substantial institutional legacy in matters of state organization for Muslim polities in later periods. Jurisconsults fuqahāʾ likewise developed legal principles concerning the notion of territoriality and its boundaries, drawing upon the Book Qurʾān, Sunnah, and scholarly consensus ijmāʿ, in order to ensure the application of Islamic laws and the protection of Muslim interests in foreign policy. Issues such as the obligation of a Muslim to migrate to dar al-Islam, the impermissibility of allowing a Muslim child to be taken to and reside in dar al-harb, and the prohibition of selling weapons or materials used in weapons manufacturing to non-Muslim territories are among the subjects on which jurists have formulated binding legal principles. If Muslims residing in dar al-harb possess the ability to migrate, it is not permissible for them to continue residing in such lands; hence, they are required to emigrate to dar al-Islam. The case of a Muslim who conceals their faith in dar al-harb and is subsequently killed is evaluated under the category of accidental homicide, based on the rationale that their blood no longer retains inviolability due to their residence in a hostile territory. This ruling indicates that Muslims are religiously obliged to adopt dar al-Islam as their homeland. Those who choose to reside in regions not governed by Islamic law are likely to face significant deprivation in terms of religious values, access to Islamic education, and the preservation of Muslim identity. Therefore, it becomes evident that Muslims must, as a matter of religious and practical necessity, prefer regions where Islamic rulings are upheld. Based on the detailed provisions of the Hanafi madhhab on the subject about dar possible to define a country that can be considered as a transitional country according to the principles of fuzzy logic, which we can call dar al-fatrat, without falling into either classification. There are mujtahids such as Ibn Taymiyya, who say that some cities do not fall into either of these classifications. The demand for migration is a step towards protecting the existence of conscious and characterful Muslims and the importance given to preserving the honor of Islam. A woman who is a member of the dâr al-harb and married to a Muslim in Dâr al-Islam does not have the right to move to dar al-harb with her child. In this matter, it is a rule made based on the concern that the child will grow up with the morality of the people of that country, and the childs safety in that country. In wars between countries in dar al-harb, it is not permissible for Muslims in that country to participate in the war. Regarding trade in dar al-harb, the scholars allow all products except for war tools and the materials from which these tools are produced. It can be evaluated as a step towards ensuring the security of Muslims in the future. The issues mentioned above have been discussed under separate headings, detailed explanations have been made, and the issues have been evaluated. Consequently, when the views on the defense of dar al-harb are taken into consideration, it has been concluded that it is not permissible for Muslims in dar al-harb to fight against those who wage war on a country that is dar al-harb. It should be noted that the main purpose of Muslims in fighting is to glorify Allah and religion. Therefore, Muslims participating in wars of the states of dar al-harb will mean glorifying polytheism. However, it is also possible to see it as an exception when Muslims are forced to do so or when a situation arises that attracts their interests. Although many studies address the concepts of dar al-Islam and dar al-harb, the issue of making dar al-harb a homeland and defending this country against any attack has not been addressed. In this context, the study examines the issues mentioned above under the title of the defense of dar al-harb and making dar al-harb a homeland, based on the views of fiqh scholars on the subject, and the fiqh rulings.

Makale detayları

Provisions Of Fiqh On The Defense Of Dâr Al-Hârb And Acquiring A Homeland

Yazarlar:

Kenan Kılınç

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

İslam Hukuku

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.8 Issue 1, pp.131-153

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351989

pISSN:

2667-7717

Islamic Law

Dar al-Islam

Dar al-harb

Dar al-fatra

Defense

Muslim identity

Arms sales

Homeland.İslam Hukuku

Dârülislâm

Dârülharp

Dârülfetret

Müdafaa

Müslüman kimliği

Silah satışı

Vatan.

Sayı

Makale detayları

Yazarlar: Kenan Kılınç

Yayıncı: Mus Alparslan University

Ana Başlıklar: İslam Hukuku

Dergi: Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.8 Issue 1, pp.131-153

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001351989

pISSN: 2667-7717

Sayı

Yazarlar:

Kenan Kılınç

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

İslam Hukuku

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.8 Issue 1, pp.131-153

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351989

pISSN:

2667-7717