Author
Şaban Erdic
Publication Place
Hits University -
Hits University
Subject
Allegiance, Religion and sociology
Type
Book
Language
ara,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
EISSN: 2757-6949, DOI: 10.14395/hid.874137
Record ID
cdi_doaj_primary_oai_doaj_org_article_d1d0524159e5491e93b06abd09b4e83a
Library Location
DOAJ Directory of Open Access Journals
Notes
In Islamic political thought, allegiance defines a contract between the ruler and the ruled. The ontological evaluation of this concept generally depends on understanding the moral relationship that Islam establishes between religion and the world. Then, in the context of important social changes, developments in Islamic thought, especially in religious, political, economic and cultural fields, must be taken into account. During Abu Hanifa's lifetime, allegiance moved significantly away from its founding meaning and was transformed into a political mechanism that strengthened the political positions of the ruling elites. The discussions within the sects have built a wide repertoire of meanings for the concept in the literature. Thus, as with the entire institutional structure of Islam, allegiance as a political action and pressure element had to face a massive rationalization process. The study started from the basic assumption that Abu Hanifa wanted to institutionalize the allegiance in terms of control of politics, a civil initiative and opposition. The research focused on the problematic of which religious-symbolic universes and social conditions Abu Hanifa transformed the allegiance into a sacred construction. Focusing on the issue of allegiance as an element of political pressure in Abu Hanifa, the article aims to reveal the basic components of the meaning that Abu Hanifa attributes to the concept of allegiance. Therefore, methodologically, the subject has been discussed as a single case study in the context of works and literature based on Abu Hanifa. In the research, Abu Hanifa's approach to allegiance was tried to be understood in terms of the phenomenological sociology of knowledge in its original nature. When we look at Abu Hanifa's design regarding allegiance as an element of political pressure, it can be clearly seen that his theoretical perspective on this issue, the Quran, the sunnah, the practices of the companions and the sociological conditions of his time had decisive effects. First of all, Abu Hanifa built his world-building and world-preservation strategy on two separate planes, although they are related to each other, within a hierarchy of existence based on monotheism. For this reason, Abu Hanifa's categorical distinctions such as religion-shariah, faith-deeds are very important to evaluate the meaning he attributes to the relationship between religion and politics. According to him, religion is universal principles that must be adhered to morally and consciously, beyond purely human conditions, and that, in this context, carry values for the regulation of individual and social spheres. Politics, as a social outcome, is a construction related to the human world in which responsibilities are arranged according to the macrocosm. In other words, politics is a religious interpretation about society. Of course, epistemologically, one of the main elements on which Abu Hanifa relies on allegiance is the basic sources of religion. Especially here he; He accepted the Quran, the prophet as a religious and political leader in the face of the Quran, and the stance of the companions in the face of this accumulation as important data in terms of his own conclusions. Finally, the religious, social and political conditions of the period in which Abu Hanifa lived became another factor that determined the semantic baggage of allegiance in Abu Hanifa. Especially at this point, Abu Hanifa's own life and socialization environment had a special importance. As a matter of fact, he faced social marginalization against the founding Arab politics due to his family's ethnic identity. In addition, he had an intellectual relationship with a qualified and large epistemic group and pursued a highly profitable profession. In addition to all this ontological and epistemological background, his life stance has created a very unique structure in Abu Hanife's relationship with political powers. In Abu Hanifa's political attitude regarding allegiance, justice, social consensus (consultation) and piety in the selection of the caliph created a special design. However, if we put aside Abu Hanifa's allegiance to the first Abbasid Caliph Abu'l-Abbas, whom he hoped would adhere to universal law after the collapse of the Umayyad sultanate, almost his entire life was spent in a crisis in this sense. Governments going through difficult political times wanted to benefit from his religious authority. However, Abu Hanifa flatly rejected their offers of office and the gifts they offered in order to disapprove of the political powers that he believed were acting contrary to the founding values. In fact, as a method of political pressure, he made propaganda against governments he saw as unfair, supported the opposition financially, carried out lobbying activities, and participated in boycott and defamation activities. Therefore, Abu Hanifa displayed a rational and dynamic attitude towards the revolutionary and static models in Islamic political thought regarding the issue of allegiance.
Detaylı Başlık
İslam Siyaset Düşüncesinde Siyasal Baskı Unsuru Olarak Biat -Ebû Hanîfe Örneği
