Özet:

The works that deal with individual and social issues and are mostly written on the subjects of targhīb, tarhīb, kabā’ir, maḥārim, and bid‘a are of great importance in terms of determining the ways in which the ʿulama interact with the politicians. The basic question of this article, which aims to demonstrate this importance, is: “Can the books of encouragement to commit good deeds and the works on major sins and innovations be read as texts for political opposition, criticism, and influencing politics?" On the one hand, the ʿulama draw a framework for acceptable political administration in the books they write to encourage the Muslim population to include some concepts in their lives such as justice, equity, al-amr bi-al-ma‘rūf, generosity, consultation, and humility. Conversely, they allocate a special place to the attitudes of politicians in the texts in which they deal with major sins, especially oppression and injustice. By doing so, a framework is drawn for sharī‘a-based politics. In addition, the texts imposing responsibility on politicians as well as ʿulama in the removal of “organized/socially problematic issues (bida‘)” that are contrary to the authentic religious life should also be evaluated within the context of this literature. In this paper, Idrīs b. Baydakin’s (d. 710/1310) work entitled al-Luma‘ fī al-ḥawādīth wa al-bida‘ will be examined in line with the research question and subject framework depicted above. The main argument of the article is that Ibn Baydakin expressed his criticism and opposition to his contemporary politicians in terms of establishing a sound religious life, and through this text, he wrote and urged them to keep their deeds within the framework of the sharī‘a. Thus, the article firstly aims to clarify that it is possible to examine the issues related to Islamic political thought through different source texts as can be observed through the example of the Mamlūk case. On the other hand, the contemporary literature evaluating the ʿulama-politics relations within the framework of “absolute obedience” or “silencing and not getting involved” perspectives will be indirectly criticized by the findings of this study. In this article, firstly, the literatures of al-aḥkām al-sulṭāniyya and bid‘a before Ibn Baydakin are discussed, thus a framework is formed about the background of the issue. Al-aḥkām al-sulṭāniyya works written by al-Māwardī (d. 450/1058), Abū Ya‘lā al-Farrā’ (d. 458/1066) and al-Juwaynī (d. 478/1085) mention the issue of protecting religion and fighting against bida‘ among the duties of the head of state. In particular, al-Juwaynī stands out as an author who gives the most comprehensive evaluations in this respect. The authors, Muḥammad b. Waḍḍāḥ al-Qurṭubī (d. 286/899), Ibn Abī Randaqa al-Ṭurṭūshī (d. 520/1126), Abū ‘Abd al-Allāh al-Maqdisī (d. 643/1245), and Abū Shāma al-Maqdisī (d. 665/1267), whose bida‘ and ḥawādith books are studied in this article, focus on the responsibility of the ʿulama rather than pointing out the roles of politicians in the fight against bid‘a. Inheriting these two traditions, Ibn Baydakin's al-Luma‘ work is essentially included in the literature of bida‘, but it has a privileged place in this literature in terms of dealing with the issue in connection with the politicians. Ibn Baydakin deals with the issue with an approach close to the point of view of the works of al-aḥkām al-sulṭāniyya. For al-Luma‘ is a text that addresses the practices that it describes as bida‘ and warns politicians about the measures to be taken against them. The author, who lived in all the important centers of the Mamlūk geography and obtained his findings in the book mostly from his own observations, deals with the “living bidaʿ” of the Mamlūks. It cooperates with the important representatives of the four madhhabs in combating the spread of bida‘ and acts jointly with these scholars. The author, who examines the prevention of bida‘ on the basis of the rule of al-amr bi-al-ma‘rūf wa al-nahy ‘an al-munkar, assigns different levels of responsibility to politicians, ʿulama, and the common people. Since the level of influence of the ʿulama and the common people is limited, it highlights the role of politicians. The responsibility of the politicians comes to the fore, especially in the fight against “organized bidaʿ” that exceeds the power of the ʿulama. In this context, the institution of Futuwwa, Qalandarīs, and Marzuqīs are examined in detail. Moreover, other bida‘ that are giving the sole responsibility to the politicians are discussed. Bida‘ on various issues such as hunting, eating, and drinking, bida‘ in masjids and jāmi‘s, bidaʿ specific to special days, bidaʿ made by people who meet each other, bidaʿ on the issue of making friends with Jews and Christians, the attitude of Muslims regarding non-Muslim holy days, and the ‘īd al-shahīd are examined.

Anahtar Kelimeler: