‘Aṣabiyya and Its Effect on Testimony in al-Māwardī’s Thought

Yusuf Eşit

Makale detayları

‘Aṣabiyya and Its Effect on Testimony in al-Māwardī’s Thought

Yazarlar:

Yusuf Eşit

Yayıncı:

Van Yuzuncu Yıl University

Ana Başlıklar:

İslam Hukuku

Dergi:

Van İlahiyat Dergisi Vol.13 Issue 22, pp.160-178

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

İngilizce

Document ID (Org No.):

2001350264

pISSN:

2667-615X

Anahtar kelimeler:

Özet:

 The term ʿaṣabiyya derived from a root meaning to surround or to encompass, was used in the pre-Islamic Jāhiliyya period to refer to a community composed of kin related through the paternal line, reflecting a solidarity based on blood ties. Islam revised the pre-Islamic concept of aṣabiyya into a framework based on cooperation in righteousness and goodness, as well as solidarity in preventing oppression and evil deeds, thus shifting the focus from blood ties to a religious bond. This also implies that aṣabiyya, in its essence, is not entirely condemned and may have aspects that are acceptable or tolerable. Alongside the acceptable and unacceptable aspects of ʿaṣabiyya, its legal consequences have been discussed in fiqh. In this context, the approach of al-Māwardī d. 4501058, who addressed the subject comprehensively in the eyes of jurists, is particularly significant. He categorises ʿaṣabiyya into four types: love, ʿaṣabiyya itself, hatred, and enmity. Each category is analyzed in terms of whether it obstructs the validity of testimony and is further classified as mubāḥ permissible, mustaḥabb recommended, or makrūh disliked. Al-Māwardī examines ʿaṣabiyya by emphasizing its elements of love, bughḍ hatred, and adāwa enmity as the critical pillars of his classification. These pillars also fall within the study areas of disciplines such as moral philosophy, psychology, and sociology. Al-Māwardīs classification of ʿaṣabiyya clearly demonstrates how something is evaluated and ruled upon differently based on its moral, psychological, and social effects. The study highlights the connection between fiqh and ethics in al-Māwardīs aproach, as well as the meticulous and thorough manner in which an issue is analyzed to derive rulings. As a Shāfiʿī jurist, it can naturally be said that al-Mawardis approach to the subject is inspired by al-Shāfiʿīs d. 204820 views. However, it should also be noted that al-Māwardīs treatment of the subject is more developed and analytical. The sources for this study primarily include al-Māwardīs study al-Ḥāwī al-kabīr as well as classical jurisprudential sources from the four schools of thought.

 The term ʿaṣabiyya derived from a root meaning to surround or to encompass, was used in the pre-Islamic Jāhiliyya period to refer to a community composed of kin related through the paternal line, reflecting a solidarity based on blood ties. Islam revised the pre-Islamic concept of aṣabiyya into a framework based on cooperation in righteousness and goodness, as well as solidarity in preventing oppression and evil deeds, thus shifting the focus from blood ties to a religious bond. This also implies that aṣabiyya, in its essence, is not entirely condemned and may have aspects that are acceptable or tolerable. Alongside the acceptable and unacceptable aspects of ʿaṣabiyya, its legal consequences have been discussed in fiqh. In this context, the approach of al-Māwardī d. 4501058, who addressed the subject comprehensively in the eyes of jurists, is particularly significant. He categorises ʿaṣabiyya into four types: love, ʿaṣabiyya itself, hatred, and enmity. Each category is analyzed in terms of whether it obstructs the validity of testimony and is further classified as mubāḥ permissible, mustaḥabb recommended, or makrūh disliked. Al-Māwardī examines ʿaṣabiyya by emphasizing its elements of love, bughḍ hatred, and adāwa enmity as the critical pillars of his classification. These pillars also fall within the study areas of disciplines such as moral philosophy, psychology, and sociology. Al-Māwardīs classification of ʿaṣabiyya clearly demonstrates how something is evaluated and ruled upon differently based on its moral, psychological, and social effects. The study highlights the connection between fiqh and ethics in al-Māwardīs aproach, as well as the meticulous and thorough manner in which an issue is analyzed to derive rulings. As a Shāfiʿī jurist, it can naturally be said that al-Mawardis approach to the subject is inspired by al-Shāfiʿīs d. 204820 views. However, it should also be noted that al-Māwardīs treatment of the subject is more developed and analytical. The sources for this study primarily include al-Māwardīs study al-Ḥāwī al-kabīr as well as classical jurisprudential sources from the four schools of thought.

 The term ʿaṣabiyya derived from a root meaning to surround or to encompass, was used in the pre-Islamic Jāhiliyya period to refer to a community composed of kin related through the paternal line, reflecting a solidarity based on blood ties. Islam revised the pre-Islamic concept of aṣabiyya into a framework based on cooperation in righteousness and goodness, as well as solidarity in preventing oppression and evil deeds, thus shifting the focus from blood ties to a religious bond. This also implies that aṣabiyya, in its essence, is not entirely condemned and may have aspects that are acceptable or tolerable. Alongside the acceptable and unacceptable aspects of ʿaṣabiyya, its legal consequences have been discussed in fiqh. In this context, the approach of al-Māwardī d. 4501058, who addressed the subject comprehensively in the eyes of jurists, is particularly significant. He categorises ʿaṣabiyya into four types: love, ʿaṣabiyya itself, hatred, and enmity. Each category is analyzed in terms of whether it obstructs the validity of testimony and is further classified as mubāḥ permissible, mustaḥabb recommended, or makrūh disliked. Al-Māwardī examines ʿaṣabiyya by emphasizing its elements of love, bughḍ hatred, and adāwa enmity as the critical pillars of his classification. These pillars also fall within the study areas of disciplines such as moral philosophy, psychology, and sociology. Al-Māwardīs classification of ʿaṣabiyya clearly demonstrates how something is evaluated and ruled upon differently based on its moral, psychological, and social effects. The study highlights the connection between fiqh and ethics in al-Māwardīs aproach, as well as the meticulous and thorough manner in which an issue is analyzed to derive rulings. As a Shāfiʿī jurist, it can naturally be said that al-Mawardis approach to the subject is inspired by al-Shāfiʿīs d. 204820 views. However, it should also be noted that al-Māwardīs treatment of the subject is more developed and analytical. The sources for this study primarily include al-Māwardīs study al-Ḥāwī al-kabīr as well as classical jurisprudential sources from the four schools of thought.

 Bu çalışma, Mâverdînin ö. 4501058 asabiyet kavramına dair yaklaşımını ve bu kavramın altında yatan duyguların şahitlik üzerindeki etkilerini ele almaktadır. Sarmak, kuşatmak anlamına gelen asabe cahiliye döneminde baba tarafından kan bağı bulunan akrabalardan oluşan cemiyet anlamında kullanılarak kan bağına dayalı bir dayanışma anlayışını yansıtmaktaydı. İslam bu tür dayanışma anlayışını yererek hakta ve iyilikte yardımlaşma, zulmü ve münkeri engellemede dayanışmayı övmüştür. Fukahâ asabiyeti bu minvalde ele almış kendisine ilişen hukuki sonuçları fıkıh literatüründe tartışmıştır. Bu bağlamda fukahâ nezdinde konuyu kapsamlı bir şekilde ele aldığı için Mâverdînin ö. 4501058 yaklaşımı önem arz etmektedir. O, konuyu muhabbet, asabiyete sebep olan sevgi, buğz ve adavet şeklinde dört kategoride ele almaktadır. Mâverdî, bu kısımları da şahitliğe engel olup olmaması açısından kendi içerisinde mubah, müstehab ve mekruh kategorizasyonu ile incelemektedir. Mâverdî, asabiyette yer alan sevgi, buğz ve adaveti kendi tasnifinin önemli sacayakları yaparak konuyu ele almaktadır. Bu sacayakları aynı şekilde ahlak felsefesi, psikoloji ve sosyoloji gibi farklı disiplinlerin de çalışma alanlarına girmektedir. Mâverdînin asabiyete ilişkin tasnifi bir şeyin ahlakî, nefsî ve toplumsal etkisine göre nasıl farklı değerlendirildiğini ve hükme bağlandığını açıkça göstermektedir. Bu çalışma Mâverdînin bu tasnifinin, İslam hukukunda nesep, mezhep gibi herhangi bir aidiyetin adalet üzerindeki etkisini anlamaya yönelik önemli bir çerçeve sunması; fıkhın ahlakla ilişkisine ve hüküm vermek için bir meseleyi tüm boyutlarıyla ve dakîk bir şekilde ele alma özelliğine dikkat çekmesi açılarından önem arz etmektedir. Mâverdînin konuya dair yaklaşımına Şâfiînin ö. 204820 görüşlerinin ilham verdiği söylenebilir. Ancak Mâverdînin konuyu ele alma biçiminin daha gelişkin veya analitik olduğunu söylemek gerekir. Çalışmanın kaynakları arasında başta Mâverdînin el-Hâvîl-kebîr adlı eseri olmak üzere dört mezhebe dair klasik fıkıh kaynakları yer almaktadır.

Makale detayları

‘Aṣabiyya and Its Effect on Testimony in al-Māwardī’s Thought

Yazarlar:

Yusuf Eşit

Yayıncı:

Van Yuzuncu Yıl University

Ana Başlıklar:

İslam Hukuku

Dergi:

Van İlahiyat Dergisi Vol.13 Issue 22, pp.160-178

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

İngilizce

Document ID (Org No.):

2001350264

pISSN:

2667-615X

Islamic Law

al-Mawardi

Fuqahā

Testimony

Asabiyyah.İslam Hukuku

Maverdî

Fukahâ

Şahitlik

Asabiyet.

Sayı

Makale detayları

Yazarlar: Yusuf Eşit

Yayıncı: Van Yuzuncu Yıl University

Ana Başlıklar: İslam Hukuku

Dergi: Van İlahiyat Dergisi Vol.13 Issue 22, pp.160-178

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: İngilizce

Document ID (Org No.): 2001350264

pISSN: 2667-615X

Sayı

Yazarlar:

Yusuf Eşit

Yayıncı:

Van Yuzuncu Yıl University

Ana Başlıklar:

İslam Hukuku

Dergi:

Van İlahiyat Dergisi Vol.13 Issue 22, pp.160-178

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

İngilizce

Document ID (Org No.):

2001350264

pISSN:

2667-615X