İslam Hukuku Araştırmaları Dergisi, sy.9, 2007, s.37-70
C
İHAD
Ş
İDDETE
R
EFERANS
O
LABİLİR Mİ
?
*
Prof. Dr. Saffet KÖSE
**
1
Could Jih
ā
d be a Reference for Violence?
The misconceptions about Islam as being a religion of the sword have been very
common in the Western world. The ideas that Islam is a religon of violence and this is
because of calls for Jih
ā
d and Jih
ā
d means to wage war until everybody convert or
submit to Islam, are also claimed in the same manner from time to time. It is also claimed
that the Qur’anic verses emphasising on the freedom of religion are specifically related to
the Maccan period when the Muslims were weak, and after Muslims became powerful
they went on waging the war.
The main problem at the centre of these claims against Islam, is the lack of
methodological understanding of Islamic knowledge, though being prejudice to Islam
itself. There seem not to be a contraversy between the Qur’anic verses and practices of
the Prophet in this matter, when these kind of claims are examined through non-
apological point of view, and the principles to be taken into account are considered as
follows:
1.
The choronogical orders of the Qur’anic verses concerned.
2.
Consideration of the complete harmony among the Qur’anic verses regarding the
same issues and avoiding the partial study of those verses.
3.
Consideration of the ci rcumstances and conditions of the
Nass concerned.
4.
Establishment of a sound relationship within this framework between the practices
of the Prophet and the Qur’anic verses.
In the light of the above considerations it appears that the Prophet only had to wage war
for three causes as follows:
1. Defense against the attack: In other word it is a legitimate defense. This is a
universally recognised legitimate principle of self-defense and, both everyone and every
state attacked against, have a right to defend themselves. The military units, from time
to time, sent by the Prophet to stop the attack of the small military groups intending
either terror or looting, should be considered within this context.
2. The other party’s breach of the peace agreement and not honouring the loyalty to a
promise. In fact this is other kind of offense. Loyalty to the agreement (pacta sunt
servanda) is one of the significant principles of international law. The Qur’ān has always
been concerned for the principle of the loyalty to the agreement. The Prophet also, has
never been the breaching party to any agreement. All non-muslims, especially Jewish
tribes always breached the agreements when they thought of Muslims being weak.
3. Killing of envoys: The inviolability of diplomatic envoys is a universal principle. The
Prophet was very concerned about the issue. The breach of this principle by the other
party, therefore, has been the causes of some wars.
*
İstanbul Üniversitesi İlahiyat Fakültesi tarafından 26-28 Nisan 2007 tarihlerinde İstanbul’da düzenlenen Uluslar
arası
Din ve Dünya Barışı konulu sempozyuma sunulan tebliğin gözden geçirilmiş şeklidir.
**
1
Selçuk Üniversitesi İlahiyat Fakültesi saffetkose@selcuk.edu.tr
Prof. Dr. Saffet KÖSE
38
4. Collaboration with the enemy: Collaboration with the enemy according to the Surah
Al-Mumtahinah Chapter 60 Verse 9 can be counted one of the reasons in order to
justify war. This is other kind of attack and it becomes justified against those who
colloborate with the enemy. The military expedition after the Battle of Khandaq in order
to punish Banū Quraiza who collaborated with the enemy during the most dangerous
time of the Battle of Khandaq can be given as an example of this kind. The military
expeditions arranged after the conquest of Macca over several tribes who have not
stopped to colloborate with the enemy also have been for this purpose. Gazwa Ban
ī
Jaz
ī
ma and Ghazwa D
ū
matu’l-Jandal can be mentioned as examples within this
framework.
5.Demand of Help from Muslims in Foreign Countries Who have been Exposed to
Violence and Torture: Upon the help request of Muslims living in non-Muslim
countries who have been exposed to pressure and torture becasue of their belief the
Qur’ān mentions this as the reason for waging war (Sūrah al-Nisā’ Chapter 4 Verse 7;
Sūrah al-Anfāl Chapter 8 Verse 72). People’s exposure of pressure and violence due to
their beliefs first are human rights violations before everything else. In other words
states have no right and authority to oppress and torture their subjects due to their
differring beliefs.
The Prophet also paid maximum attention during the war to protect the humanitarian
values. He has instructed his commanding chiefs not to harm anyone and anything
except the actual combatants, and even after the victory his main concern has been to
protect the human rights of non-Muslims living under His protection.
Every war waged after the period of the Prophet, had some kind of economic, social and
politcal causes behind it. Hence the wars after the Prophetic era should be considered
within the circumstances of the time. The paper, therefore, will be concluded within this
context due to the primarily binding effect of the Qur’anic verses and practices of the
Prophet on the Muslims.
Giriş
İslam’ın iki temel kaynağı Kur’ân ve hadisler’in öngördüğü cihâd
farizası etrafındaki tartışmalarda Müslüman bakış açısıyla bazı istisnalar
dışında Batılı araştırmacıların algısı arasında taban tabana zıt iki anlayış
göze çarpmaktadır. Batılıların cihâdı yorumlama biçiminde İslam’a karşı
önyargılı bir tutumun etkisi düşünülse de temel problem olarak Kur’an
ayetleri ve Hz. Peygamber’in hadislerini anlama konusundaki metodolojik
bilgi eksikliği ile tarihsel süreçte oluşan bazı uygulama örneklerinin
bulunduğunu söylemek mümkündür. Bunun yanında İslam hukukçularının
kendi dönemlerinin şartlarına uygun olarak geliştirdikleri bir takım ictihadi
hükümlerin de bu şartlardan soyutlanarak okunmasının bazı yanılgılara kapı
araladığı söylenebilir.
Cihada bakış konusundaki tamamen birbirine zıt bu iki ayrı algılayış,
iki kesim arasında sağlıklı bir diyalog zeminin oluşmasının en temel
engellerinden birisi olarak gözükmektedir. O halde konunun sağlam bir
zeminde tartışılabilmesi için iki hususun birbirinden ayrılması zorunludur.
Birincisi ilke olarak Kur’ân ve hadis’in cihada yaklaşımı, bu iki temel
kaynağa göre onun içeriği ve anlamı, Hz. Peygamber’in savaşmasını ortaya
çıkaran sebepler. İkincisi de Hz. Peygamber döneminden sonra ki her bir