Abstract:

One of the most intense periods in which the relationship between Fukushima and politics occurs is the Muhavvid State Period. In this period, the fictional movement conducted by Ibn Tûmert was partially achieved. After that, the good commandment of Ibn Tûmert in the framework of the principle of rejection from evil was accepted by the community with disappointment. In this study, the trace of the religious practices followed by Ibn Tûmert as a fake and state administrator. In this context, three examples of cases are examined, including the punishments given by Ibn Tûmert against those who do not pray, the punishments provided under the prohibition of drinking, and the sanctions against women's incarnation and their appearance in society. When it is examined, it is found that they are more than political outcomes than fictional comments. Literature scan was done through document analysis, which is a quality research method in the study, and the data were criticized. The aim of the study is to contribute to the history of Islamic law in terms of the proper reading of the results of religious practices and giving an idea of the practice of today. The people who have taken advantage of the uncertain and unstable environment that was born with the collapse of the Muradists State and their supporters have prepared their own ends by losing the support of society because of their strict practices and the agreements they have given from the principles they initially adopted. The Muvahhid State, established under the leadership of Ibn Tûmert, began to return to the Qur’an and the Sunnah in order to live the true Islam but eventually became an Islamic interpretation where strict measures were applied. For the fact that the rulings they apply in the name of Islam have been ignored is that the Qur’an and the Sunnah are not the same, and that the sociological foundations of the Qur’an and the Sunnah are generated from the general purpose of the Qur’an and the Sunnah. Thus, the fictional views of Ibn Tûmert in the name of Islam were accepted by the people with disappointment. It is clear that the practices of Ibn Tûmert under the name of the good command of evil are the facts that do not constitute a criminal element unless the legal authority concerns the public law. The remainder is that these punishments can only be granted by the President of the Islamic State, while Ibn Tûmert, on the basis of the same principle, wanted to apply these punishments in the framework of communication before attempting to establish the state. It is known that the punishment to be applied to be drunk can only be ruled by the President of the State. The punishment of the State is not the same as the punishment of the State is not the same as the punishment of the State is not the same as the punishment of the State is not the same. Those who are practiced in different forms according to religious or religious beliefs are different practices and forms of interpretation of religion, unless they have consequences to reflect on the public. by Hz. The Prophet (peace and blessings of Allah be upon him) advises people to cover their defects and defects as much as possible and to consider it a moral behavior indicates that these facts are acts that remain between the servant and Allah and are based on spiritual mercy. If you look at the fictional practices of Ibn Tûmert, it is clear that they are a result of the effort to be a genuine Muslim and the communication activity. But it is also seen that there are some comments that are not preferred among the poor, and that he uses political power as a tool to implement them and tries to make his own religious understanding righteous. The question of the rule of law is that the rule of law is not the rule of law, but the rule of law is the rule of law, and the rule of law is the rule of law. In fact, when he creates his movement, he claims to be in the Mehdîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlîlî But every religious expression and perception occurs in the framework of its own achievements. Nevertheless, the fact that Fatih Ibn Tûmert has been in some of his findings in strict and excessive comments, even further and further, criticizing the state and initiating a movement and the process of achieving political power, is an indicative example in terms of the dimensions of the political fictional relationship.

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Abstract:

One of the periods in which the relationship between fiqh and politic is most intense is the period of the Almohad state. The jurisprudence political movement led by Ibn Tūmart is partially successful at first. Afterwards, the practices by Ibn Tūmart within the framework of the principle of al-Amr bi-l-ma‘ruf wa-l-nahy ‘an al-munkar were met with discontent by the society. This study analyzed the religious practices Ibn Tūmart followed as a jurist and state administrator. In this context, three cases are examined, namely the punishments imposed by Ibn Tūmart for those who did not pray, the penalties he envisaged within the scope of the prohibition of alcohol, and the sanctions on women’s veiling and their visibility in society. When the examined applications are evaluated, it is concluded that these are political ijtihāds rather than fiqh interpretations. In the study, a literature review was conducted through document analysis, which is a qualitative research, and the data were presented in a critical way. The aim of the study is to contribute the history of Islamic law in terms of reading the results of strict religious practices and giving an idea of today’s practice. Benefiting from the uncertain and unstable provisions of the collapse of the Almoravid state, Ibn Tūmart and his supporters prepared their own end by losing the support of the society due to the strict practices and concessions they made from the principles adopted at the beginning. The Almohad state, founded under the leadership of Ibn Tūmart, initially set out with the aim of returning to the Qur’ ān and Sunna and keeping true Islam alive. However, they turned into an interpretation of Islam in which strict measures were applied. The fact that the rulings they used in the name of Islam were not the Qur’ ān and Sunna itself, but a fiqh interpretation or political ijtihād with sociological foundations produced from the general purpose of the Qur’ ān and Sunna were ignored. For his reason, the legal opinions that Ibn Tūmart applied in the name of Islam were met with uneasiness by the people. It is seen that Ibn Tūmart’s practices under the name of al-Amr bi-l-ma‘ruf wa-l-nahy ‘an al-munkar that do not constitute a criminal element unless their legal sanction concerns public law. Moreover, while these punishments could only be given by the head of the Islamic state, Ibn Tūmart wanted to have these punishments enforced within the scope of the communique before attempting to establish a state based on the same principle. It is known that only the head of state can decide the punishment to be applied to those who drink alcohol. If there was no sense of rebellion against the state, the punishment for not praying was the same. Rather than applying custom or religious belief, acts such as preferring different ways of veiling belief were different practices and interpretations of religion as long as they did not have public consequences. The Prophet’s recommendation to cover up people’s faults as much as possible and his evaluation of this as a moral behavior shows that this action is as a moral behavior shows that this action based on moral sanction between the servant and Allah. When we look at the fiqh practices of Ibn Tūmart, it is understood that they are the result of his effort to be a sincere Muslim and his preaching activity. However, it is also seen that these ijtihāds that were not preferred among the jurists, used political power as a tool to enforce them, and tried to make their religious understanding dominant. While questioning the legitimacy of the Almoravid state, the fact that he cited the non-implementation of religious provisions brings to mind that he also had political aims. Accordingly, the fact that he claimed to be the Mahdī while forming his movement leads to think us that his movement, which started as a sermon and advice, was predominantly political. However, the religious interpretation and perception of each jurist took place within the framework of his own ijtihāds. Despite this, the fact that the jurist Ibn Tūmart made harsh and extreme comments in some of his ijtihāds and even went further and started a movement by criticizing the state and process of reaching political power is an exemplary example in terms of the dimensions of the relationship between politics and fiqh.