TY  - JOUR
T1  - Zîrîlerin Fâtımî Hilafetini Terkedip Abbasî Hilafetini Tanımaları Sürecinde Şii-Sünni Mücadelesi
TT  - Shiite Sunni Struggle in the Process of the Zirid's Abandonment of the Fatimid Caliphate by Recognizing the Abbasid Caliphate
AU  - Taş, Abdullah Erdem
AU  - Sansarkan, Yusuf
PY  - 2019
DA  - December
Y2  - 2019
DO  - 10.18403/emakalat.660384
JF  - e-Makalat Mezhep Araştırmaları Dergisi
JO  - e-Makalat
PB  - Ahmet İshak DEMİR
WT  - DergiPark
SN  - 1309-5803
SP  - 546
EP  - 571
VL  - 12
IS  - 2
LA  - tr
AB  - İlk Kuzey Afrika fetihlerinden itibaren Berberîlerin merkezîyönetimle sıkıntılar yaşadığı bilinmektedir. Başlarda irtidat etmeye meyilliolan Berberîler, zaman içerisinde irtidattan vazgeçip muhalif siyasî-dinîfırkalara intisap etmeyi tercih ettiler. 8. yüzyılda Hâricîliğin etkili olduğuKuzey Afrika'da 10. yüzyılda diğer bir muhalif fırka olan İsmailî Şiîlik Berberîlerarasında yayılma imkânı buldu. Fâtımîlerin, Kutâme kabilesinin desteğiyle Ağlebîemaretini yıkmaları ve İfrikiye'de devletlerini kurmaları bölgede önemlihadiselerin de fitilini ateşledi. Hem Hâricîler hem de Sünnîler bu yeniotoriteye itaat etmeyeceklerini gösterdiler. Fâtımîler zor da olsa bu isyanlarıbastırmayı başardılar. Ancak başşehrin İfrikiye'den Mısır'a taşınması bir süresonra Fâtımîlerin Kuzey Afrika'daki hâkimiyetlerini zayıflatmaya başladı.Kendilerine bağlı olarak Kuzey Afrika'yı yöneten Zîrî hanedanının müstakil olmateşebbüslerini farklı siyasî manevralarla uzun bir dönem engelleyen Fâtımîler,11. yüzyılın ortalarına gelindiğinde artık Zîrîleri kontrol edemez hâlegelmişti. Hanedandan Muiz b. Bâdis, Sünnî âlimlerin de desteğiyle Fâtımîlerdenbağımsız olmak siyasetini dinî alana da taşıdı ve Şiîlere karşı Sünnîleridestekledi. Bu makâlede Zîrî Emiri Muiz döneminde (406-454 | 1016-1062) özellikleMâlikî âlimlerin halk ve emir üzerindeki nüfuzu ile bu nüfuzun Şiî-Sünnîmücadelesindeki etkisi siyasî ve içtimaî yansımaları açısından ele alınacaktır.
KW  - Fâtımîler
KW  - Zîrîler
KW  - Şiî-Sünnî Mücadelesi
KW  - Kuzey Afrika
KW  - 11. Yüzyıl
N2  - It is known that Berbers suffered fromcentral government after the conquests of the North Africa. Berbers who wereinitially inclined to abandon Islam preferred to join political-religiousgroups in time. In the 8th century, Khārijism was influential in North Africa.In the 10th century, Ismā‘īlī Shī‘ism, which was another opposition group, wasable to spread among the Berbers. It caused to occur that Fātimid destroyedAghlabi emirate with the support of the tribe of Kutāma and established thestate of Ifrīqiya. Both Khārijites and Sunnis showed that they would not obeythis new authority. The Fātimid barely managed to suppress these revolts.However, the shifting of the capital from Ifrīqiya to Egypt began to weaken theFātimid domination in North Africa after a while. The Fātimids who preventedthe attempts of being independent of the Zīrī dynasty, which ruled North Africaunder their dominance for a long time with different political maneuvers,became incapable of controlling the Zīrīds by the middle of the 11th century.Muiz b. Bâdis, a member of Zīrī dynasty, with the support of Sunnī scholars,carried the policy of being independent from the Fātimids in the religiousfield and he supported the Sunnis against the Shī‘ites. In this study, theinfluence of Māliki scholars on the people and emir and the effect of thisinfluence on Shī‘ite-Sunnī struggle during Muiz, emirate of Zīrī, period(406-454 / 1016-1062) have been dealt with in terms of political and socialreflections.SummaryIt is known that Berbers suffered fromcentral government after the conquests of the North Africa. Berbers who wereinitially inclined to abandon Islam preferred to join political-religiousgroups in time. In the 8th century, Khārijism was influential in North Africa. Inthe 10th century, Ismā‘īlī Shī‘ism, which was another opposition group, wasable to spread among the Berbers. It caused to occur that Fātimid destroyedAghlabid emirate with the support of the tribe of Kutāma and established thestate of Ifrīqiya. Both Khārijites and Sunnis showed that they would not obeythis new authority. During the early years of the Fātimids, there were many largeand small revolts. The most effective one among these was the rebellioninitiated by Abū Yazīd al-Nukkārī. During the establishment of Fātimid, it wasin danger of collapse due to this rebellion. The greatest supporters ofFātimids who repelled Abū Yazīd and his men with a last effort and ensureddominance in the region were Sanhajids whose leader was Zīrī b. Manad.Therefore, Fātimids found a second supporter on the territory of North Africawhere they were foreigners. Following the Kutāmids, the Sanhajids made everyeffort to spread Fātimids authority to the region. During moving the capitalfrom Ifrīqiya to Egypt, a large population of Kutāmids came to Egypt as asoldier. Sanhajids left behind as a powerful element. Muiz (341-365 | 953-975),the Caliph of Fātimids, secured the sovereignty of the state in the territoryof North Africa by appointing Buluggīn b. Zīrī (361-373 | 972-984) as thegoverner of Maghreb. Zīrī sovereignty, which started with Buluggīn who no onedoubted his loyalty to the state began to break from dynasty of Fātimid becauseit gained its strength in time. The influence of Fātimids in North Africadecreased. Fātimids who prevented the attempts of independence of the Zīrīdynasty, which ruled North Africa on the behalf of them through differentpolitical maneuvers, could no longer control the Zīrīs by the middle of the11th century. As for Zīrī, they were uncomfortable with the Fātimids' politicaldiscourse against them. Muiz b. Bâdis (406-454 | 1016-1062) who ascended thethrone when he was eight years old grew up under the supervision of Sunnīscholars and tended to Sunnism. However, he was afraid of the Fātimids which hewas attached to. At first, the relations between the two thrones followed agood course, but after the 1030s, divergence between them came to light.Although the attacks on the Shī‘ite- Ismā‘īlīan people who were the citizen ofthe Zīrī, the publication of fatwas against them by Sunnī scholars and theattitudes containing insults towards Fātimid symbols increased the anger ofFātimids, the Caliphs of Egyptian struggling with their own internal crises didnot want to break their connections. Sometimes they just gave the title ofhonor to the Emir of Zīrī and sent letters with compliments. They also madepolitical sanctions against the Zīrī, along with letters that included threats.They tried to ensure that the administration of Tripoli, which was regarded asa buffer zone between Egypt and Zīrīs, was in the hands of anti-Zīrī elements. TheZīrī, who skillfully eliminated the evil influences of the Fātimid politicalmaneuvers, believed that it was time to make a big move, and with the supportof the Sunnī scholars, they carried the politics into the religious field tobecome independent from the Fātimids and they openly supported the Sunnisagainst the Shī‘ites. Shī‘ites and anti-Shī‘ite movements and campaignsappeared everywhere. People left the Friday prayers due to symbols of Fātimids.The Sunnī scholars gave fatwa that it was not permissible to marry the Shī‘ites.The hostility for Fātimids was made publicly. Eventually, large crowds attackedand began to slaughter the Shī‘ite neighborhoods. In 1043, Muiz b. Badis sentan envoy to Baghdad and announced that he would recognize the Abbasid Caliph.His attempt remained inconclusive. However he insisted on putting his intentioninto action. He removed the name of the caliph of Fātimid, Müstansır–Billah (427-487| 1036-1094) from khutbah. He also prayed for Four Caliphs and the TenMubashshara by recognizing the caliphate of Abbasid. He removed the Fātimidcoins from circulation and issued new coins in 1049. He ordered the Fātimids totake off their green clothes and wear the black robes of the Abbasids. Hedeclared the Mālikism as the official sect of the emirate and exiled the Shī‘ites.The reaction of Fātimid Caliphate, Mustansir-Billah (1036-1094), who wanted topunish the Zīrī was not delayed. The Bedouin Arab tribes, which had beenstruggling with the state for many years, decided to transfer Banī Sulaym and BanīHilāl from Egypt to North Africa. In this way, he will not only get rid ofthese tribes that have disturbed the Egyptian people, but will also punish hisgovernor. The decision was put into practice. In time, around 400,000 Arabs belongingto Banī Hilāl and Banī Sulaym tribes started to flock to the Maghreb lands. WhileBanī Sulaym was mostly spreading to Barqa and Tripoli, Banī Hilāl continued tomove to West. The migration of Bedouin Arabs caused manypolitical-economic-social problems that would continue to affect the Maghrebfor many years. At the same time, he initiated a process that deeply shook theZīrī Emirate. At first, the Zīrīs tried to integrate the Bedouin Arabs into theirsystem, but most of the Bedouins refused it. Muiz, as the leader of Zīrī, wholost the Hayderan War against Hilālids and was under siege in Qayravān in 1052could not stand anymore. Therefore, he had to take refuge in the city of Mahdiyya,where his son Temim was governor. When a large part of his land was taken overby Banī Hilāl and the rebellious governors, he did not survive and died in 454(1062). The cities, which were built with the great effort of many years, werein ruins one by one, and Emir Muiz had to leave a fragmented emirate to hisson. In the subsequent process, the decline continued, the Mahdiyya, thecapital city, fell into the hands of the Normans who ruled Sicila in 543 (1148)and the Zīrī Emirate became history. In this study, the influence of Mālikischolars on the people and emir and the effect of this influence onShiite-Sunnī struggle during Muiz, emir of Zīrī, period (406-454 | 1016-1062)have been dealt with in terms of political and social reflections.
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UR  - https://doi.org/10.18403/emakalat.660384
L1  - https://dergipark.org.tr/en/download/article-file/914959
ER  -