Multiple Congregational Prayers (taʿaddud al-jamāʿāt) in the Ḥarem-i Şerīf of Mecca: The Beginning, Historical Development, and Juristic Debates Surrounding the Regulation (6th-10th Centuries A.H.)

İrfan İnce

Makale detayları

Multiple Congregational Prayers (taʿaddud al-jamāʿāt) in the Ḥarem-i Şerīf of Mecca: The Beginning, Historical Development, and Juristic Debates Surrounding the Regulation (6th-10th Centuries A.H.)

Yazarlar:

İrfan İnce

Yayıncı:

Marmara University

Ana Başlıklar:

İslam Hukuku | İslam Araştırmaları (Diğer)

Dergi:

Marmara Üniversitesi İlahiyat Fakültesi Dergisi Vol.67 Issue 67, pp.161-192

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335153

pISSN:

1302-4973

Anahtar kelimeler:

Özet:

 The practice of performing the obligatory prayers in different congregations ṣalāt al-jamāʿa within the Masjid al-Ḥarām is a tradition that, based on the available evidence, dates back to the late 5th century of the Hijri calendar and remained uninterrupted for over eight and a half centuries, continuing until 13441926. Although it is not possible to precisely date the beginning of this practice, the existing data suggests that it emerged in the second half of the 5th century. This period corresponds with the restoration of Abbasid control over the Hejaz, following a century-long dominance by the Fatimids. The earliest information on the practice indicates that, out of the four congregations representing different schools of law, three were Sunnī, and one followed the Zaydī madhhab. The presence of the Ḥanbalī congregation, the fourth Sunnī school, can be estimated for the first decades of the 6th century, indicating that the practice evolved gradually. This also suggests that the local rulers of Mecca, who adhered to the Zaydī school, played a role in shaping if not initiating the practice. Although later scholars such as Tujībī d. 7301329 and, in a similar vein, Zarkashī d. 7941392writing more than two centuries after the practice begantend to attribute its origins to lack of a Sunnī authority or to the attitude of the local Zaydī rulers of Mecca respectively, earlier accounts, particularly those from Ibn al-Jabbāb d. 5551160, suggest that the introduction of the four Sunni congregations was in fact a directive from the Abbasid Caliph. Since the beginning of the practice, the Shāfiʿī imam, and thus the Shāfiʿī congregation, held a privileged position by leading prayers behind Maqām Ibrāhīm and being the first to commence the prayers. The positioning of the congregations at different sides of the Kaaba helped prevent the mixing of the sounds to some extent, and differing opinions among the legal schools about the optimal time for prayers allowed for further temporal adjustments to ensure the tranquility of the worship. However, the short time window for the Maghrib evening prayer was the cause of a much-criticized issue in this arrangement. It seems that the Shāfiʿī schools privileged position, even during the Maghrib prayer when all congregations performed it simultaneously, remained largely intact with a symbolic priority until the Ottoman period. At that time, in a decision driven primarily by political considerationsthough not without legal justificationthe Hanafī congregation was given the honor of leading and completing the Maghrib prayer first. Although the origins of this practice can be traced to the political context, with the Abbasids likely using it to assert their legitimacy as the rightful leaders of the Sunnī world following their victory over the Fatimids in the struggle for hegemony over the Hejaz, it is equally evident that the legal discourse of the period played a crucial role in shaping and initiating this arrangement. The prevailing debates on the permissibility of praying behind an imam from a different school of law suggest that legal doctrines rendered this regulation a necessary and inevitable solution to the issue of congregational prayers in the most sacred space, for which no alternative existed. As a result, the idea that the Masjid al-Ḥarām, under the discretionary authority of the caliph, can be regarded as separate mosques did not provoke significant opposition. It seems that strong objections only emerged when evening prayers began to be performed by all congregations of different madhhabs simultaneously, at which point critics began voicing their opposition to the very essence of the arrangement. Despite being criticized at different times the practice remained in place. The legal discussions and fatwas related to the issue can be divided into two phases, based on the time and focus of the debate. The first phase begins with treatises or fatwas written in 5501155 A.H. by Ibn al-Jabbāb d. 5551160 and al-Ġassānī, with Ibn al-Jabbāb identified as a Mālikī scholar from Fatimid-era Egypt. These works represent the earliest known critique of the practice. Responses to Ibn al-Jabbābs critiques were issued by Mālikī scholars in Alexandria in the early 7th century. These texts, which address the legitimacy of the practice, were later referenced by Meccan scholars in the 9th and 10th centuries. The second phase of the debate not covered in this study took place in the latter half of the 10th century. This phase primarily involved Hanafī scholars, such as Raḥmatullāh al-Sindī d. 9931581, Amīr Padishāh d. after 9981581, and ʿAlī al-Qārī d. 10141605, who concentrated on how a Ḥanafī follower should navigate the now well-established practice, without directly questioning its legitimacy.

 Bu çalışma Hicrî beşinci yüzyılın sonlarından 13441926 yılına dek sekiz buçuk yüzyılı aşkın bir süre kesintisiz bir şekilde yürürlükte kalmış olan Mescid-i Ḥaramda farklı cemaatler halinde namaz kılma uygulamasını, uygulamanın ortaya çıkışı, tarihi gelişimi ve konuyla ilgili fıkhî tartışmalar çerçevesinde incelemektedir. Çalışmada tarihi süreç, fıkhî tartışmaları anlamaya yardımcı olacak bir çerçevede Osmanlı Hicaz hakimiyetinin ilk iki yüzyılını içine alacak şekilde 11.17. yüzyıl sonlarına kadar takip edilmiştir. Bu bağlamda uygulamanın varlığını gösteren en erken kayıtlar, benzer şekilde uygulamanın tarihi boyunca ortaya çıkan bazı değişiklikler kaynakların imkân verdiği ölçüde siyasi bağlamla ilişkilendirilerek açıklanmaya çalışılmıştır. Konunun fıkhî boyutu iki başlıkta ele alınmıştır. Bu başlıklardan ilkinde önce uygulamayı eleştirenlerin çokça atıfta bulunduğu ve benzer bir uygulamanın daha önce ortaya çıkmasına engel olduğu düşünülebilecek vakit namazının cemaatle eda edildiği bir mescitte aynı namazın ikinci bir cemaatle kılınmasının hükmüyle ilgili tartışmalar ele alınmıştır. Ardından, uygulamanın ortaya çıkışının fıkhî zeminini hazırladığı düşünülebilecek, dönemin hâkim fıkıh öğretisinde farklı mezhepten bir imama tabi olarak namaz kılmanın hükmü konusundaki tartışmalar incelenmiştir. İkinci başlıkta ise doğrudan uygulamayla ilgili tartışma, konuyla ilgili ilk eleştiriyi kaleme alan İbnül-Cebbâba ö. 5551160 ait bir risalefetvadan başlayarak, yedinci yüzyılın başlarında İskenderiye Mâlikî uleması tarafından kaleme alınan aksi istikametteki fetvalar, daha sonra Mekke Şâfiî kadısı İbn Ẓahîrenin ö. 9071502 ve Mekke Mâlikî fakihlerinden Ruʿaynînin ö. 9451538 fetvaları ve nihayet Ruʿaynînin oğlu ve ileri gelen bir Mâlikî fakihi olan Ḫaṭṭâbın ö. 9541547 yazıları üzerinden Hicrî 10uncu yüzyılın ilk yarısına kadar takip edilmiştir. İncelenen bu fetva ve metinler biri dışında Mâlikî uleması tarafından kaleme alınmıştır. Bu metinlerde uygulamanın meşruiyeti doğrudan konu edilir. Bu durum, söz konusu metinlerin yine Hicrî 10. yüzyılın ikinci yarısına tarihlenebilecek konuyla ilgili diğer metinler ve tartışmadan ayrı bir şekilde incelenmesine imkân verir. Söz konusu ikinci tartışma, aralarında Raḥmetullâh es-Sindî ö. 9931581, Emîr Pâdişâh ö. 9981581 sonrası ve ʿAlî el-Ḳârî ö. 10141605 gibi tanınmış simaların da bulunduğu büyük oranda Hanefî uleması arasında gerçekleşir. Bu tartışmada meşruiyet konusuna temas edilmiş olsa da tartışma temelde artık yerleşik hale gelen uygulama karşısında bir Hanefînin nasıl davranması gerektiğine odaklanır. Yazıda uygulamanın ortaya çıkışı konuyla ilişkilendirilebilecek fıkhi tartışmalar ve siyasi bağlamla ilişkilendirilmeye çalışılmıştır.

 The practice of performing the obligatory prayers in different congregations ṣalāt al-jamāʿa within the Masjid al-Ḥarām is a tradition that, based on the available evidence, dates back to the late 5th century of the Hijri calendar and remained uninterrupted for over eight and a half centuries, continuing until 13441926. Although it is not possible to precisely date the beginning of this practice, the existing data suggests that it emerged in the second half of the 5th century. This period corresponds with the restoration of Abbasid control over the Hejaz, following a century-long dominance by the Fatimids. The earliest information on the practice indicates that, out of the four congregations representing different schools of law, three were Sunnī, and one followed the Zaydī madhhab. The presence of the Ḥanbalī congregation, the fourth Sunnī school, can be estimated for the first decades of the 6th century, indicating that the practice evolved gradually. This also suggests that the local rulers of Mecca, who adhered to the Zaydī school, played a role in shaping if not initiating the practice. Although later scholars such as Tujībī d. 7301329 and, in a similar vein, Zarkashī d. 7941392writing more than two centuries after the practice begantend to attribute its origins to lack of a Sunnī authority or to the attitude of the local Zaydī rulers of Mecca respectively, earlier accounts, particularly those from Ibn al-Jabbāb d. 5551160, suggest that the introduction of the four Sunni congregations was in fact a directive from the Abbasid Caliph. Since the beginning of the practice, the Shāfiʿī imam, and thus the Shāfiʿī congregation, held a privileged position by leading prayers behind Maqām Ibrāhīm and being the first to commence the prayers. The positioning of the congregations at different sides of the Kaaba helped prevent the mixing of the sounds to some extent, and differing opinions among the legal schools about the optimal time for prayers allowed for further temporal adjustments to ensure the tranquility of the worship. However, the short time window for the Maghrib evening prayer was the cause of a much-criticized issue in this arrangement. It seems that the Shāfiʿī schools privileged position, even during the Maghrib prayer when all congregations performed it simultaneously, remained largely intact with a symbolic priority until the Ottoman period. At that time, in a decision driven primarily by political considerationsthough not without legal justificationthe Hanafī congregation was given the honor of leading and completing the Maghrib prayer first. Although the origins of this practice can be traced to the political context, with the Abbasids likely using it to assert their legitimacy as the rightful leaders of the Sunnī world following their victory over the Fatimids in the struggle for hegemony over the Hejaz, it is equally evident that the legal discourse of the period played a crucial role in shaping and initiating this arrangement. The prevailing debates on the permissibility of praying behind an imam from a different school of law suggest that legal doctrines rendered this regulation a necessary and inevitable solution to the issue of congregational prayers in the most sacred space, for which no alternative existed. As a result, the idea that the Masjid al-Ḥarām, under the discretionary authority of the caliph, can be regarded as separate mosques did not provoke significant opposition. It seems that strong objections only emerged when evening prayers began to be performed by all congregations of different madhhabs simultaneously, at which point critics began voicing their opposition to the very essence of the arrangement. Despite being criticized at different times the practice remained in place. The legal discussions and fatwas related to the issue can be divided into two phases, based on the time and focus of the debate. The first phase begins with treatises or fatwas written in 5501155 A.H. by Ibn al-Jabbāb d. 5551160 and al-Ġassānī, with Ibn al-Jabbāb identified as a Mālikī scholar from Fatimid-era Egypt. These works represent the earliest known critique of the practice. Responses to Ibn al-Jabbābs critiques were issued by Mālikī scholars in Alexandria in the early 7th century. These texts, which address the legitimacy of the practice, were later referenced by Meccan scholars in the 9th and 10th centuries. The second phase of the debate not covered in this study took place in the latter half of the 10th century. This phase primarily involved Hanafī scholars, such as Raḥmatullāh al-Sindī d. 9931581, Amīr Padishāh d. after 9981581, and ʿAlī al-Qārī d. 10141605, who concentrated on how a Ḥanafī follower should navigate the now well-established practice, without directly questioning its legitimacy.

 The practice of performing the obligatory prayers in different congregations ṣalāt al-jamāʿa within the Masjid al-Ḥarām is a tradition that, based on the available evidence, dates back to the late 5th century of the Hijri calendar and remained uninterrupted for over eight and a half centuries, continuing until 13441926. Although it is not possible to precisely date the beginning of this practice, the existing data suggests that it emerged in the second half of the 5th century. This period corresponds with the restoration of Abbasid control over the Hejaz, following a century-long dominance by the Fatimids. The earliest information on the practice indicates that, out of the four congregations representing different schools of law, three were Sunnī, and one followed the Zaydī madhhab. The presence of the Ḥanbalī congregation, the fourth Sunnī school, can be estimated for the first decades of the 6th century, indicating that the practice evolved gradually. This also suggests that the local rulers of Mecca, who adhered to the Zaydī school, played a role in shaping if not initiating the practice. Although later scholars such as Tujībī d. 7301329 and, in a similar vein, Zarkashī d. 7941392writing more than two centuries after the practice begantend to attribute its origins to lack of a Sunnī authority or to the attitude of the local Zaydī rulers of Mecca respectively, earlier accounts, particularly those from Ibn al-Jabbāb d. 5551160, suggest that the introduction of the four Sunni congregations was in fact a directive from the Abbasid Caliph. Since the beginning of the practice, the Shāfiʿī imam, and thus the Shāfiʿī congregation, held a privileged position by leading prayers behind Maqām Ibrāhīm and being the first to commence the prayers. The positioning of the congregations at different sides of the Kaaba helped prevent the mixing of the sounds to some extent, and differing opinions among the legal schools about the optimal time for prayers allowed for further temporal adjustments to ensure the tranquility of the worship. However, the short time window for the Maghrib evening prayer was the cause of a much-criticized issue in this arrangement. It seems that the Shāfiʿī schools privileged position, even during the Maghrib prayer when all congregations performed it simultaneously, remained largely intact with a symbolic priority until the Ottoman period. At that time, in a decision driven primarily by political considerationsthough not without legal justificationthe Hanafī congregation was given the honor of leading and completing the Maghrib prayer first. Although the origins of this practice can be traced to the political context, with the Abbasids likely using it to assert their legitimacy as the rightful leaders of the Sunnī world following their victory over the Fatimids in the struggle for hegemony over the Hejaz, it is equally evident that the legal discourse of the period played a crucial role in shaping and initiating this arrangement. The prevailing debates on the permissibility of praying behind an imam from a different school of law suggest that legal doctrines rendered this regulation a necessary and inevitable solution to the issue of congregational prayers in the most sacred space, for which no alternative existed. As a result, the idea that the Masjid al-Ḥarām, under the discretionary authority of the caliph, can be regarded as separate mosques did not provoke significant opposition. It seems that strong objections only emerged when evening prayers began to be performed by all congregations of different madhhabs simultaneously, at which point critics began voicing their opposition to the very essence of the arrangement. Despite being criticized at different times the practice remained in place. The legal discussions and fatwas related to the issue can be divided into two phases, based on the time and focus of the debate. The first phase begins with treatises or fatwas written in 5501155 A.H. by Ibn al-Jabbāb d. 5551160 and al-Ġassānī, with Ibn al-Jabbāb identified as a Mālikī scholar from Fatimid-era Egypt. These works represent the earliest known critique of the practice. Responses to Ibn al-Jabbābs critiques were issued by Mālikī scholars in Alexandria in the early 7th century. These texts, which address the legitimacy of the practice, were later referenced by Meccan scholars in the 9th and 10th centuries. The second phase of the debate not covered in this study took place in the latter half of the 10th century. This phase primarily involved Hanafī scholars, such as Raḥmatullāh al-Sindī d. 9931581, Amīr Padishāh d. after 9981581, and ʿAlī al-Qārī d. 10141605, who concentrated on how a Ḥanafī follower should navigate the now well-established practice, without directly questioning its legitimacy.

Makale detayları

Multiple Congregational Prayers (taʿaddud al-jamāʿāt) in the Ḥarem-i Şerīf of Mecca: The Beginning, Historical Development, and Juristic Debates Surrounding the Regulation (6th-10th Centuries A.H.)

Yazarlar:

İrfan İnce

Yayıncı:

Marmara University

Ana Başlıklar:

İslam Hukuku | İslam Araştırmaları (Diğer)

Dergi:

Marmara Üniversitesi İlahiyat Fakültesi Dergisi Vol.67 Issue 67, pp.161-192

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335153

pISSN:

1302-4973

History of fiqh

Fatwa

Ḥârem-i Şerîf

Maqāms

Congregational prayer

Common prayer of different madhhabs

Ibn al-JabbābFıkıh tarihi

Fetva

Ḥârem-i Şerîf

Makamlar

Cemaat

Muhalif imama uyma

İbnü’l-Cebbâb

Sayı

Makale detayları

Yazarlar: İrfan İnce

Yayıncı: Marmara University

Ana Başlıklar: İslam Hukuku | İslam Araştırmaları (Diğer)

Dergi: Marmara Üniversitesi İlahiyat Fakültesi Dergisi Vol.67 Issue 67, pp.161-192

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001335153

pISSN: 1302-4973

Sayı

Yazarlar:

İrfan İnce

Yayıncı:

Marmara University

Ana Başlıklar:

İslam Hukuku | İslam Araştırmaları (Diğer)

Dergi:

Marmara Üniversitesi İlahiyat Fakültesi Dergisi Vol.67 Issue 67, pp.161-192

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335153

pISSN:

1302-4973