Papers by Miyase Yavuz-Altıntaş
Modern Çağda Fıkhın Anlam ve İşlevi IV Çifte meşruiyetten Kaynaklanan Fıkhi Sorunlar -Aile Hukuku Bağlamında-, 2024
Bu makale, kanuni ve toplumsal meşruiyet arasındaki ikilemi örfi (kayıt dışı) evlilikler bağlamı... more Bu makale, kanuni ve toplumsal meşruiyet arasındaki ikilemi örfi (kayıt dışı) evlilikler bağlamında ele almakta ve bu konunun İslam aile hukuku açısından ortaya çıkardığı hukuki, sosyal ve ahlaki sorunları incelemektedir. Modern Müslüman toplumlarda, evlilik akdinin resmî tesciline yönelik hukuki gerekliliklerle din temelli sosyal normlar arasında ortaya çıkan çatışmaların, kadın ve çocukların hak kayıplarına, toplumda aile yapısının dönüşümüne ve hukuki düzenlemelere etkisine odaklanması, çalışmanın temel çerçevesini oluşturmaktadır. Bu bağlamda, örfi evliliklerin hem hukuki hem de toplumsal meşruiyet çerçevesinde oldukça tartışmalı bir konu olması, çalışmayı mevcut literatürdeki sınırlı kaynaklara katkı sağlamayı amaçlayan bir niteliğe kavuşturmaktadır.
Makale, Mısır ve Fas örnekleri üzerinden, örfi evlilik türlerini, bu evliliklerin hukuki statülerini ve sosyal normlarla ilişkilerini detaylı bir şekilde ele almaktadır. Çalışma, farklı mezheplerin yaklaşımlarını dikkate alarak, örfi evliliklerin dinî, toplumsal ve hukuki meşruiyetlerini karşılaştırmaktadır. Yöntem olarak literatür taraması, ilgili ülke kanunlarının analizi ve İslam hukuku kaynaklarının değerlendirilmesi esas alınmıştır. Çalışma, klasik İslam hukuku metinleriyle modern hukuki düzenlemeleri bir araya getirerek, aynı zamanda örfi evliliklerin pratik uygulamalarına ilişkin saha çalışmaları ve mahkeme kararlarından da faydalanmaktadır.
Araştırma, modern Müslüman toplumların örfi evlilikleri tamamen yasaklamak yerine, bu evlilikleri toplumsal gerçekliklerle uyumlu bir şekilde düzenlemeye çalıştığını ve bu çabaların, din temelli normlarla modern hukuk arasında bir denge arayışını yansıttığını ortaya koymaktadır. Çalışmada, örfi evliliklerin resmî evlilik prosedürlerini ihlal etmesine rağmen, kadın ve çocukların haklarının korunması amacıyla bazı yasal düzenlemelerle meşrulaştırıldığı ifade edilmektedir.
Elde edilen bulgular, Mısır’ın 2000 yılında yaptığı düzenlemeyle örfi evliliklere daha geniş bir yelpazede yaklaşarak gizli evlilikler gibi özel hayat ilişkilerini düzenleme yoluna gittiğini; Fas’ın ise toplumsal kabul gören ve aile yaşantısını barındıran Fâtiha evliliklerine kanuni sonuçlar bağladığını göstermektedir. Bu farklı yaklaşımlar, ülkelerin mezhepsel geleneklerine ve toplumsal yapılarına dayanmaktadır. Çalışma, örfi evlilikler gibi güncel ve tartışmalı bir konuyu hem hukuki hem de sosyal boyutlarıyla ele alarak normatif bir çerçeve sunmakta ve İslam hukukunun modern bağlamdaki uygulamalarını anlamak için yeni bir perspektif ortaya koymaktadır. Bu yönüyle, literatüre İslam aile hukuku ve modern hukuk arasındaki ilişkinin analizine dair önemli bir katkı sağlamaktadır.
Diyanet İlmi Dergi , 2024
Öz İslâm dünyasında 19. ve 20. yüzyılda yaşanan köklü siyasî ve hukukî değişimler sebebiyle günüm... more Öz İslâm dünyasında 19. ve 20. yüzyılda yaşanan köklü siyasî ve hukukî değişimler sebebiyle günümüzde İslâm hukukunun oldukça sınırlı alanları Müslüman nüfusun çoğunlukta olduğu ülkeler tarafından uygulanmaktadır. Bu alanlar içinde en yaygın olarak tatbik edileni ise aile hukukudur. 19. yüzyılda başlayan yoğun kodifikasyon hareketi, İslâm hukukunun en detaylı sayılabilecek hükümlerini ihtiva eden bu alanı da zamanla içine almıştır. 1917 tarihli Osmanlı Hukûk-ı Âile Kararnâmesi (HAK) ile başlayan bu süreç, 20. yüzyılın ikinci yarısında bağımsızlığını kazanan ülkelerin kanunları ile ivme kazanmıştır. İçinde bulunduğumuz asırda, Körfez ülkelerinde (Birleşik Arap Emirlikleri 2005, Katar 2006 ve Bahreyn 2009 tarihlerinde) ve son olarak 2022'de Suudi Arabistan'da ilk kez yapılan kodifikasyonlar ve mevcut kanunlarda süregelen reformlarla süreç devam etmektedir. Bu çalışmada, İslâm aile hukukunun kodifikasyonu ile başlayan bu süreç, geçirdiği aşamalar, reform talepleri ve reformların kapsamı, reform saikleri ve kullanılan yöntemler bakımından ele alınmakta, bu kapsamda ortaya çıkan modeller, yapılan kanun ve reformların içinde bulundukları sosyo-politik bağlam çerçevesinde değerlendirilmektedir.
Manchester Journal of Transnational Islamic Law and Practice - Recent Developments in Turkey, 2024
The need for religious manuals naturally emerged from the early period of Islamic law. The catech... more The need for religious manuals naturally emerged from the early period of Islamic law. The catechisms, which include main pillars and worships of Islam, emerged in various parts of Muslim world. The catechism literature has a long and rich history in Turkey. The early examples of such religious manuals can be seen since the foundation of the Ottoman Sultanate. The rapid expansion of the Ottoman lands and the needs of newly converted Muslims accelerated the production of the genre. It is accepted that the concept ilm-i-hal was used to refer catechisms in the Ottoman Sultanate for the first time after the 16th century with the well- known Mızraklı İlmihal. Although ilmihal literature has a well-established history in Turkey, women and family catechisms are relatively new in the genre. In fact, while the rare examples of women catechisms (Kadın İlmihali) can be seen in the late Ottoman period, family catechisms (Aile İlmihali) and a joint version, women and family catechisms (Kadın ve Aile İlmihali) are unique to the republican era. Moreover, this subgenre is rapidly growing since the 1980s hosting authors from diverse backgrounds. The present note aims to question why and how women and family catechisms are emerged and developed alongside general ilmihal literature. In paying attention to socio-political contexts, it discusses the impacts of social, cultural, legal and political conjectures. In adopting law in practical perspective, it examines the function of women and family catechisms in society. Lastly, the salient problems of this subgenre are highlighted.
CUMHURİYETİN 100. YILI VE İLAHİYAT, 2023
Bu çalışma kadın ve aileye yönelik Cumhuriyet döneminde oluşan ilmihal literatürünü genel... more Bu çalışma kadın ve aileye yönelik Cumhuriyet döneminde oluşan ilmihal literatürünü genel olarak değerlendirmeyi amaçlamaktadır. Artık sistemli bir ilmihal literatüründen bahsedebildiğimiz için isim olarak bu adla anılan eserler çalışmanın kapsamına dâhil edilmiş, muhteva itibariyle bu konuları ihtiva eden eserler kapsama dâhil edilmemiştir. Literatüre dair genel değerlendirmelerin dışında bilimsel yazım standartlara sahip eserlerden, özellikle alanın bilinen uzmanları tarafından yazılmış ve geniş kitlelere hitap eden seçme eserler detaylı bir şekilde incelenmiştir.
Cumhuriyet Theology Journal, 2023
With the 2004 reforms on the Moroccan Personal Status Law, the Moroccan Family Code
(Mudawwanah) ... more With the 2004 reforms on the Moroccan Personal Status Law, the Moroccan Family Code
(Mudawwanah) is considered one of the most egalitarian codes in the Muslim World. The reforms was a product of long-lasting public debates for decades in Morocco. Aḥmad al-Khamlīshī has been actively involved in the debate since the beginning of the 1980s and explained that the Personal Status Law is man-made law open to interpretation, revision of which should be undertaken through ijtihād. Shortly after ascending to the throne, in 2001, the King Mohammed VI appointed the Royal Advisory Commission in charge to reform the Moroccan Personal Status Code. The King charged the commission for making a substantial change in the Code by respecting the main objectives of Sharia (maqāsid al-Sharia) and also responding to the necessities of the time and society by means of exercising ijtihād. He encouraged members of the commission to consider the public interest and to strive for consensus and moderation in any proposed changes. The commission worked for around two and a half years on the proposed changes, but could not reach a consensus on many issues. Everyone on the commission has, more or less, had some leaning towards either of the two main groups, namely, the reformists and traditionalists. Aḥmad al-Khamlīshī was one of the members of the Royal Advisory Commission. He was a person who shared views of the reformist group, but also used the language of the traditionalists. He became a reference point for reformist groups with his critical but moderate views that remain within the Islamic legal framework. In this paper, I argue that al-Khamlīshī was the mastermind behind the reforms of 2004. By applying data analysis method, this study primarly uses al-Khamlīshī’s writings, his interviews and speeches. To reveal the difference and similarities of his understanding, the literature was consulted and comparisons were made. Following a brief background, this paper will discuss al-Khamlīshī’s mediating role between text and context, his influence on the debate of family law reforms, and thus his stance on Sharia-state relations. This paper will then focus on his understanding of ijtihād with reference to his views on the concept of the closure of the gate of ijtihād, qualifications of mujtahid (one who is capable to deduce legal rulings from the revealed texts), and his suggestion on collective type of ijtihād (ijtihād jamā’iʻ); as it was exercised by the Advisory Commission. Al- Khamlīshī’s methods of legal reasoning will be examined with regard to family law.
M. Nesim Doru, Kamuran Gökdağ (ed.), Ekoller ve Kurumlar Din Bilimleri (Mardin Artuklu Üniversitesi Yayınları, 2022) 205-214. ISBN: 978-605-4202-94-2
Eskiyeni , 2021
In the world history, the nineteenth century witnessed globally major economic, politic, and soci... more In the world history, the nineteenth century witnessed globally major economic, politic, and social changes. More importantly, their implications constitute today’s challenges particularly for modern Muslim-majority states where the tension between state, religion and society has not been settled. There is no doubt that looking at the past where the separation between sharī‘a and state started clearly to appear serves for a better understanding of today’s struggle in locating the role of sharī‘a in legal systems of modern Muslim-majority states. Many of them, i.e. the Middle Eastern and some North African states are the successors of the Ottoman Empire. The Ottomans ruled over continents for centuries thanks to their well-established governmental policy and legal system. However, they were also obliged to introduce some remarkable changes in social, political and legal spheres in the nineteenth century. The era is generally called as the process of Ottoman modernization and secularisation referring to Tanzimat Edict and following legal reforms. This study seeks to analyse the way Ottoman law has been transformed in the nineteenth century, as well as its roots, challenges and implications. To this end, the paper offers an answer to the questions as to whether secularisation of Ottoman law was evolutionary or revolutionary, why it had to go through a process of secularisation, and to what extent classical Ottoman system could serve this secularisation process. To address these inquiries, the study is divided into two principle sections: the first part evaluates the classical Ottoman legal system and its religious and non-religious characters, arguing that the Turkish state tradition with its influence on government and law making were in fact the changeable features of the Ottoman law. The second part examines the process of secularisation of law from the pre-Tanzimat period to the end of the Ottoman Empire. This part reveals that secularisation of the Ottoman law was of evolutionary character, and that reforms were introduced thereafter for practical purposes, i.e. meeting contemporary needs and necessities, and not for the sake of philosophical and political considerations. However, these attempts led to a gradual secularisation of the Ottoman law, and further culminated in a revolutionary approach in the republican era.
Hawwa, 2020
This paper investigates the debates over, and the promulgation of, the new Moroccan laws on unreg... more This paper investigates the debates over, and the promulgation of, the new Moroccan laws on unregistered customary marriages and on establishing the paternity of offspring resulting from such marriages, and it analyzes how those laws have been implemented by the judiciary. The paper closely examines the relevant deliberations of the Moroccan Royal Advisory Commission, and analyzes 24 court cases involving the laws. I argue that, while monogamous registered marriage is depicted in the national legal system as the basis for establishing a modern Moroccan society, legislators regard fātiḥa marriage as a social reality that has its roots in customs and religious practices. The paper shows that judges abide by the conditions specified in law but differ in their interpretation of “force majeure” when it comes to a couple’s having not registered their marriage. The study also reveals how the laws create legal loopholes in terms of underage marriage and polygyny, which are strictly restrict in the code.
Prof.Dr.Mehmet Erdem, Dr.Öğr.Üyesi Zühal Dağ (ed.), Fıkıh Usulü I-II (İstanbul: Lisans Yayıncılık, 2019) 165-194. ISBN: 978-605-9498-75-3, 2019
Three key themes—Islamic principles, international human rights
conventions, and the realities of... more Three key themes—Islamic principles, international human rights
conventions, and the realities of Moroccan society—framed the
Moroccan Family Law (Mudawwana) reform of 2004. However,
ijtihād (process of legal reasoning) was the only way to justify the
reforms and introduce them on the basis of sharia, which underlies
the Moroccan Family Law. As the highest religious and political
authority in Morocco, the king’s authority to exercise ijtihād
based on his status as the Commander of the Faithful (Amīr al-
Mu’minīn) not only legitimized the reform, but also determined its
direction. This study examines the role of ijtihād in the Moroccan
2004 reforms by focusing on the perception of ijtihād and its
justifications, the position of the Royal Advisory Commission,
which was in charge of the reform, and the power of the notion
of amīr al-mu’minīn, locating the reforms in a context of wider
religious restructuring in Morocco.
Conference Presentations by Miyase Yavuz-Altıntaş
Mardin Artuklu Üniversitesi Yayınları III. ULUSLARARASI DİL, DÜŞÜNCE VE DİN BİLİMLERİ KONGRESİ "EKOLLER VE KURUMLAR" KONGRE ÖZET KİTAPÇIĞI Editörler M. Nesim Doru, Kamuran Gökdağ, 2022
Ilımlı (moderate) İslam özellikle son yıllarda radikal İslam’a karşı sıklıkla dillendirilen v... more Ilımlı (moderate) İslam özellikle son yıllarda radikal İslam’a karşı sıklıkla dillendirilen ve teşvik edilen bir söylem hatta proje haline gelmiştir. Modern müslüman-çoğunluklu devletlerin bir bakıma uluslararası alanda kendilerini konumlandırdıkları sosyo-politik düzlemi de gösteren söylemleri dini ve hukuki alandaki tavırlarını ve reformlara yaklaşımlarını da şekillendirmektedir. Bu bağlamda ılımlı İslam söylemini resmi olarak benimseyen ve bölgesel hatta uluslararası bir proje haline dönüştüren Fas, başta Amerika Birleşik Devletleri olmak üzere Batılı ülkelerce desteklenmekte ve dahası bu söylem ve tutumları Müslüman dünyaya model olarak gösterilmektedir. Kral 6. Muhammed Emir el-Müminin sıfatıyla dini ve siyasi otoritenin başı olarak Fas’ın benimsediği ılımlı İslam anlayışının Sünni-Maliki usulüne ve Eş’ari doktrinine bağlı olduğunu ifade ederek yapılacak reformların “süreklilik içinde değişim” prensibiyle çerçevesini belirtmiştir. Bu doğrultuda tahta çıktığı 1999 yılı itibariyle dini ve hukuki alanda birbirini takip eden pek çok değişim ve dönüşüm yaşanmıştır. Bu çalışmada Fas’ta ılımlı İslam anlayışını yerleştirmek ve yaygınlaştırmak için yapılan dini kurumların yeniden düzenlenmesi, 2004 yılında aile hukukuna dair yapılan kapsamlı reformlar, özellikle kadın din görevlileri dahil edilerek düzenlenen yaygın eğitimler, medya tanıtımları, sufizmin canlandırılması ve Afrika ülkeleri başta olmak üzere Müslümanların Batıda azınlık olarak yaşadığı ülkelerde görev yapan imam ve din görevlilerinin eğitimleri için düzenlenen programlar gibi uygulamalar ele alınarak sosyo-politik bağlam çerçevesinde değerlendirilecektir.
Anahtar Kelimeler: İslam aile hukuku, ılımlı İslam, reform, Fas, emir el-müminin.
Conference: Muslim Marriages: Plurality of Norms and Practices 11-12 April 2019 University of Amsterdam, Netherlands
Unregistered customary marriage, known Fatiha, is mostly practiced in rural parts of Morocco. Thi... more Unregistered customary marriage, known Fatiha, is mostly practiced in rural parts of Morocco. This lived reality caused serious debates during legislative amendments and shaped the Family Law Reforms of 2004, henceforth Mudawwanah. It is called as Fatiha marriage as it is contracted between the families reading the first chapter of the Qur’an, namely al-Fatiha. It includes an offer and acceptance of the parties and customary exchange of presents. It is basically what the Mudawwanah considers an engagement (art 5) and requires official registration of the marriage (art 6). Moroccan lawmakers took this social and cultural reality into consideration in the creation of the legislation. Two changes of the Mudawwanah were particularly affected by consideration of it. In this regard, recognition of unregistered marriage in the existence of children or a pregnancy (art 16) and child’s affiliation to father (art 156) in cases of force majeure are allowed in the Mudawwanah under specific conditions. By adopting these articles, the Mudawwanah primarily was aimed at ensuring the protection of the interests of children, particularly taking into account the situation of children who are not protected with a marriage contract in society. It should be remarked that Fatiha marriage is considered different from any other type of unregistered marriage or secret marriages. It is because Fatiha marriage was justified by referring to Islamic jurisprudence.
The recognition of paternity in the case of unregistered marriage was justified with the doctrine of doubt or semblance (shubhah) in Islamic jurisprudence. The important point is by applying the doctrine of shubhah, lawmakers considered this marriage as defective (fāsid) rather than void (bātil). However, the members of the Royal Advisory Commission in charge of reforming the family law adopted different positions regarding recognition of unregistered Fatiha marriages. The debate mainly revolved around the means of proof of a marriage. The commission members heatedly discussed whether to return to what comprises a marriage contract in classical fiqh or to adopt legal procedure for its registration. Some of them proposed that customary marriage should be considered illegal and state law should be the conclusive reference for registration of marriage and argued the recognition of unregistered marriages as justification for continuation of the practice. It is true that the law (art 16) creates a lacuna and controversy in the Mudawwanah, in particular, in relation to practicing polygyny and minor marriage through applying recognition of marriage upon pregnancy or the birth of a child. However, it seems that a top-down prohibition of Fatiha marriage and nonregistration of such marriages would not cease this cultural practice as it is socio-economically and religiously rooted. Hence, the interim period for recognition of such marriages specified as five years in the promulgation of the code. However, as the practice still prevails the interim period was extended twice (until February 2019). It will probably be extended further in the future.
The present study seeks to explore how Fatiha marriages was justified and shaped the Mudawwanah by investigating debates of the commission members. It analyses court cases to investigate the implementation of the relevant laws and to reveal social reality and motives behind practicing Fatiha marriages.
Aḥmad al-Khamlīshī was one of the members of the Royal Advisory Commission in charge to reform th... more Aḥmad al-Khamlīshī was one of the members of the Royal Advisory Commission in charge to reform the Moroccan Personal Status Code. The commission was appointed by the King Mohammed VI and charged for making a substantial change in the Code by respecting the main objectives of Sharīʿah (maqāṣid al-Sharīʿah) and also responding to the necessities of the time and society by means of exercising ijtihād. In this paper, I argue that al-Khamlīshī was the mastermind behind the reforms of 2004. Following a brief background, this paper will discuss al-Khamlīshī’s mediating role between text and context, and his influence on the debate of family law reforms. This paper will then focus on his understanding of ijtihād with reference to his views on the concept of the closure of the gate of ijtihād, qualifications of mujtahid (one who is capable to deduce legal rulings from the revealed texts), and his suggestion on collective type of ijtihād (ijtihād jamā’iʻ); as it was exercised by the Advisory Commission. Al-Khamlīshī’s methods of legal reasoning will be examined with regard to family law.
Book Reviews by Miyase Yavuz-Altıntaş
İslam hukukunda güncel meselelere dair hayati öneme sahip ve gelişen tıp teknolojisine bağlı olar... more İslam hukukunda güncel meselelere dair hayati öneme sahip ve gelişen tıp teknolojisine bağlı olarak sürekli değişim içinde olan alanlardan biri de tıp ve sağlık ile ilgili konulardır. Bu bağlamda insan genomuna yapılan tıbbi müdahaleler ve CRISPR-Cas9 teknolojisinin bu yönde kullanımına dair bir çalışmanın yakın zamanlara kadar yapılmamış olması bu alanda üzerinde çalışılmaya değer bir boşluğun varlığına işaret eder. Ülfet Görgülü'nün İnsan Genomuna Müdahale: Etik Tartışmalar-Fıkhi Yaklaşımlar isimli eseri, sözü edilen boşluğu doldurmaya yönelik ilk çalışma olması sebebiyle oldukça önemlidir. Bu çalışmada, insan genomuna yönelik tedavi, araştırma, geliştirme ve iyileştirme amaçlı yapılan genetik müdahalelerin, bireysel ve toplumsal etkilerini 'fıkhi açıdan' ele alan söz konusu eserin incelenmesi amaçlanmaktadır.
Thesis Chapters by Miyase Yavuz-Altıntaş
The primary objective of this thesis is to investigate the role of ijtihād in its application to ... more The primary objective of this thesis is to investigate the role of ijtihād in its application to Islamic law in modern Muslim-majority states by analysing its conceptualisations and the jurisprudential justification for its practices. The question of how and why ijtihād operates in legal reforms is addressed as well as what are the motivations, techniques, forms and reasoning adopted when practising it. This thesis involves examining whether ijtihād is exercised by going back to the primary sources, i.e. the Qur'an and the Sunnah or by choosing among existing juristic views in classical Islamic jurisprudence. To what extent the rules and principles of classical Islamic legal theory (uṣūl al-fiqh) are respected and followed in bringing about the reforms by means of contemporary ijtihād, is explored. The main substantive area of focus is family law due to its
Uploads
Papers by Miyase Yavuz-Altıntaş
Makale, Mısır ve Fas örnekleri üzerinden, örfi evlilik türlerini, bu evliliklerin hukuki statülerini ve sosyal normlarla ilişkilerini detaylı bir şekilde ele almaktadır. Çalışma, farklı mezheplerin yaklaşımlarını dikkate alarak, örfi evliliklerin dinî, toplumsal ve hukuki meşruiyetlerini karşılaştırmaktadır. Yöntem olarak literatür taraması, ilgili ülke kanunlarının analizi ve İslam hukuku kaynaklarının değerlendirilmesi esas alınmıştır. Çalışma, klasik İslam hukuku metinleriyle modern hukuki düzenlemeleri bir araya getirerek, aynı zamanda örfi evliliklerin pratik uygulamalarına ilişkin saha çalışmaları ve mahkeme kararlarından da faydalanmaktadır.
Araştırma, modern Müslüman toplumların örfi evlilikleri tamamen yasaklamak yerine, bu evlilikleri toplumsal gerçekliklerle uyumlu bir şekilde düzenlemeye çalıştığını ve bu çabaların, din temelli normlarla modern hukuk arasında bir denge arayışını yansıttığını ortaya koymaktadır. Çalışmada, örfi evliliklerin resmî evlilik prosedürlerini ihlal etmesine rağmen, kadın ve çocukların haklarının korunması amacıyla bazı yasal düzenlemelerle meşrulaştırıldığı ifade edilmektedir.
Elde edilen bulgular, Mısır’ın 2000 yılında yaptığı düzenlemeyle örfi evliliklere daha geniş bir yelpazede yaklaşarak gizli evlilikler gibi özel hayat ilişkilerini düzenleme yoluna gittiğini; Fas’ın ise toplumsal kabul gören ve aile yaşantısını barındıran Fâtiha evliliklerine kanuni sonuçlar bağladığını göstermektedir. Bu farklı yaklaşımlar, ülkelerin mezhepsel geleneklerine ve toplumsal yapılarına dayanmaktadır. Çalışma, örfi evlilikler gibi güncel ve tartışmalı bir konuyu hem hukuki hem de sosyal boyutlarıyla ele alarak normatif bir çerçeve sunmakta ve İslam hukukunun modern bağlamdaki uygulamalarını anlamak için yeni bir perspektif ortaya koymaktadır. Bu yönüyle, literatüre İslam aile hukuku ve modern hukuk arasındaki ilişkinin analizine dair önemli bir katkı sağlamaktadır.
(Mudawwanah) is considered one of the most egalitarian codes in the Muslim World. The reforms was a product of long-lasting public debates for decades in Morocco. Aḥmad al-Khamlīshī has been actively involved in the debate since the beginning of the 1980s and explained that the Personal Status Law is man-made law open to interpretation, revision of which should be undertaken through ijtihād. Shortly after ascending to the throne, in 2001, the King Mohammed VI appointed the Royal Advisory Commission in charge to reform the Moroccan Personal Status Code. The King charged the commission for making a substantial change in the Code by respecting the main objectives of Sharia (maqāsid al-Sharia) and also responding to the necessities of the time and society by means of exercising ijtihād. He encouraged members of the commission to consider the public interest and to strive for consensus and moderation in any proposed changes. The commission worked for around two and a half years on the proposed changes, but could not reach a consensus on many issues. Everyone on the commission has, more or less, had some leaning towards either of the two main groups, namely, the reformists and traditionalists. Aḥmad al-Khamlīshī was one of the members of the Royal Advisory Commission. He was a person who shared views of the reformist group, but also used the language of the traditionalists. He became a reference point for reformist groups with his critical but moderate views that remain within the Islamic legal framework. In this paper, I argue that al-Khamlīshī was the mastermind behind the reforms of 2004. By applying data analysis method, this study primarly uses al-Khamlīshī’s writings, his interviews and speeches. To reveal the difference and similarities of his understanding, the literature was consulted and comparisons were made. Following a brief background, this paper will discuss al-Khamlīshī’s mediating role between text and context, his influence on the debate of family law reforms, and thus his stance on Sharia-state relations. This paper will then focus on his understanding of ijtihād with reference to his views on the concept of the closure of the gate of ijtihād, qualifications of mujtahid (one who is capable to deduce legal rulings from the revealed texts), and his suggestion on collective type of ijtihād (ijtihād jamā’iʻ); as it was exercised by the Advisory Commission. Al- Khamlīshī’s methods of legal reasoning will be examined with regard to family law.
conventions, and the realities of Moroccan society—framed the
Moroccan Family Law (Mudawwana) reform of 2004. However,
ijtihād (process of legal reasoning) was the only way to justify the
reforms and introduce them on the basis of sharia, which underlies
the Moroccan Family Law. As the highest religious and political
authority in Morocco, the king’s authority to exercise ijtihād
based on his status as the Commander of the Faithful (Amīr al-
Mu’minīn) not only legitimized the reform, but also determined its
direction. This study examines the role of ijtihād in the Moroccan
2004 reforms by focusing on the perception of ijtihād and its
justifications, the position of the Royal Advisory Commission,
which was in charge of the reform, and the power of the notion
of amīr al-mu’minīn, locating the reforms in a context of wider
religious restructuring in Morocco.
Conference Presentations by Miyase Yavuz-Altıntaş
Anahtar Kelimeler: İslam aile hukuku, ılımlı İslam, reform, Fas, emir el-müminin.
The recognition of paternity in the case of unregistered marriage was justified with the doctrine of doubt or semblance (shubhah) in Islamic jurisprudence. The important point is by applying the doctrine of shubhah, lawmakers considered this marriage as defective (fāsid) rather than void (bātil). However, the members of the Royal Advisory Commission in charge of reforming the family law adopted different positions regarding recognition of unregistered Fatiha marriages. The debate mainly revolved around the means of proof of a marriage. The commission members heatedly discussed whether to return to what comprises a marriage contract in classical fiqh or to adopt legal procedure for its registration. Some of them proposed that customary marriage should be considered illegal and state law should be the conclusive reference for registration of marriage and argued the recognition of unregistered marriages as justification for continuation of the practice. It is true that the law (art 16) creates a lacuna and controversy in the Mudawwanah, in particular, in relation to practicing polygyny and minor marriage through applying recognition of marriage upon pregnancy or the birth of a child. However, it seems that a top-down prohibition of Fatiha marriage and nonregistration of such marriages would not cease this cultural practice as it is socio-economically and religiously rooted. Hence, the interim period for recognition of such marriages specified as five years in the promulgation of the code. However, as the practice still prevails the interim period was extended twice (until February 2019). It will probably be extended further in the future.
The present study seeks to explore how Fatiha marriages was justified and shaped the Mudawwanah by investigating debates of the commission members. It analyses court cases to investigate the implementation of the relevant laws and to reveal social reality and motives behind practicing Fatiha marriages.
Book Reviews by Miyase Yavuz-Altıntaş
Thesis Chapters by Miyase Yavuz-Altıntaş
Makale, Mısır ve Fas örnekleri üzerinden, örfi evlilik türlerini, bu evliliklerin hukuki statülerini ve sosyal normlarla ilişkilerini detaylı bir şekilde ele almaktadır. Çalışma, farklı mezheplerin yaklaşımlarını dikkate alarak, örfi evliliklerin dinî, toplumsal ve hukuki meşruiyetlerini karşılaştırmaktadır. Yöntem olarak literatür taraması, ilgili ülke kanunlarının analizi ve İslam hukuku kaynaklarının değerlendirilmesi esas alınmıştır. Çalışma, klasik İslam hukuku metinleriyle modern hukuki düzenlemeleri bir araya getirerek, aynı zamanda örfi evliliklerin pratik uygulamalarına ilişkin saha çalışmaları ve mahkeme kararlarından da faydalanmaktadır.
Araştırma, modern Müslüman toplumların örfi evlilikleri tamamen yasaklamak yerine, bu evlilikleri toplumsal gerçekliklerle uyumlu bir şekilde düzenlemeye çalıştığını ve bu çabaların, din temelli normlarla modern hukuk arasında bir denge arayışını yansıttığını ortaya koymaktadır. Çalışmada, örfi evliliklerin resmî evlilik prosedürlerini ihlal etmesine rağmen, kadın ve çocukların haklarının korunması amacıyla bazı yasal düzenlemelerle meşrulaştırıldığı ifade edilmektedir.
Elde edilen bulgular, Mısır’ın 2000 yılında yaptığı düzenlemeyle örfi evliliklere daha geniş bir yelpazede yaklaşarak gizli evlilikler gibi özel hayat ilişkilerini düzenleme yoluna gittiğini; Fas’ın ise toplumsal kabul gören ve aile yaşantısını barındıran Fâtiha evliliklerine kanuni sonuçlar bağladığını göstermektedir. Bu farklı yaklaşımlar, ülkelerin mezhepsel geleneklerine ve toplumsal yapılarına dayanmaktadır. Çalışma, örfi evlilikler gibi güncel ve tartışmalı bir konuyu hem hukuki hem de sosyal boyutlarıyla ele alarak normatif bir çerçeve sunmakta ve İslam hukukunun modern bağlamdaki uygulamalarını anlamak için yeni bir perspektif ortaya koymaktadır. Bu yönüyle, literatüre İslam aile hukuku ve modern hukuk arasındaki ilişkinin analizine dair önemli bir katkı sağlamaktadır.
(Mudawwanah) is considered one of the most egalitarian codes in the Muslim World. The reforms was a product of long-lasting public debates for decades in Morocco. Aḥmad al-Khamlīshī has been actively involved in the debate since the beginning of the 1980s and explained that the Personal Status Law is man-made law open to interpretation, revision of which should be undertaken through ijtihād. Shortly after ascending to the throne, in 2001, the King Mohammed VI appointed the Royal Advisory Commission in charge to reform the Moroccan Personal Status Code. The King charged the commission for making a substantial change in the Code by respecting the main objectives of Sharia (maqāsid al-Sharia) and also responding to the necessities of the time and society by means of exercising ijtihād. He encouraged members of the commission to consider the public interest and to strive for consensus and moderation in any proposed changes. The commission worked for around two and a half years on the proposed changes, but could not reach a consensus on many issues. Everyone on the commission has, more or less, had some leaning towards either of the two main groups, namely, the reformists and traditionalists. Aḥmad al-Khamlīshī was one of the members of the Royal Advisory Commission. He was a person who shared views of the reformist group, but also used the language of the traditionalists. He became a reference point for reformist groups with his critical but moderate views that remain within the Islamic legal framework. In this paper, I argue that al-Khamlīshī was the mastermind behind the reforms of 2004. By applying data analysis method, this study primarly uses al-Khamlīshī’s writings, his interviews and speeches. To reveal the difference and similarities of his understanding, the literature was consulted and comparisons were made. Following a brief background, this paper will discuss al-Khamlīshī’s mediating role between text and context, his influence on the debate of family law reforms, and thus his stance on Sharia-state relations. This paper will then focus on his understanding of ijtihād with reference to his views on the concept of the closure of the gate of ijtihād, qualifications of mujtahid (one who is capable to deduce legal rulings from the revealed texts), and his suggestion on collective type of ijtihād (ijtihād jamā’iʻ); as it was exercised by the Advisory Commission. Al- Khamlīshī’s methods of legal reasoning will be examined with regard to family law.
conventions, and the realities of Moroccan society—framed the
Moroccan Family Law (Mudawwana) reform of 2004. However,
ijtihād (process of legal reasoning) was the only way to justify the
reforms and introduce them on the basis of sharia, which underlies
the Moroccan Family Law. As the highest religious and political
authority in Morocco, the king’s authority to exercise ijtihād
based on his status as the Commander of the Faithful (Amīr al-
Mu’minīn) not only legitimized the reform, but also determined its
direction. This study examines the role of ijtihād in the Moroccan
2004 reforms by focusing on the perception of ijtihād and its
justifications, the position of the Royal Advisory Commission,
which was in charge of the reform, and the power of the notion
of amīr al-mu’minīn, locating the reforms in a context of wider
religious restructuring in Morocco.
Anahtar Kelimeler: İslam aile hukuku, ılımlı İslam, reform, Fas, emir el-müminin.
The recognition of paternity in the case of unregistered marriage was justified with the doctrine of doubt or semblance (shubhah) in Islamic jurisprudence. The important point is by applying the doctrine of shubhah, lawmakers considered this marriage as defective (fāsid) rather than void (bātil). However, the members of the Royal Advisory Commission in charge of reforming the family law adopted different positions regarding recognition of unregistered Fatiha marriages. The debate mainly revolved around the means of proof of a marriage. The commission members heatedly discussed whether to return to what comprises a marriage contract in classical fiqh or to adopt legal procedure for its registration. Some of them proposed that customary marriage should be considered illegal and state law should be the conclusive reference for registration of marriage and argued the recognition of unregistered marriages as justification for continuation of the practice. It is true that the law (art 16) creates a lacuna and controversy in the Mudawwanah, in particular, in relation to practicing polygyny and minor marriage through applying recognition of marriage upon pregnancy or the birth of a child. However, it seems that a top-down prohibition of Fatiha marriage and nonregistration of such marriages would not cease this cultural practice as it is socio-economically and religiously rooted. Hence, the interim period for recognition of such marriages specified as five years in the promulgation of the code. However, as the practice still prevails the interim period was extended twice (until February 2019). It will probably be extended further in the future.
The present study seeks to explore how Fatiha marriages was justified and shaped the Mudawwanah by investigating debates of the commission members. It analyses court cases to investigate the implementation of the relevant laws and to reveal social reality and motives behind practicing Fatiha marriages.