Hadislerin, Kur’an, sünnet ve icmâ gibi delillerle ilişkisi önem arz etmektedir. Bir rivayetin va... more Hadislerin, Kur’an, sünnet ve icmâ gibi delillerle ilişkisi önem arz etmektedir. Bir rivayetin varlığı ve anlamı konusunda icmâ olması, rivayetin söyleyenine âidiyeti ve delil alınışı açısından önemli karinelerden birisidir. Bu kapsamda zayıf hadis doğrultusunda icmânın varlığı, rivayetin isnad dışı olarak takviye edildiğini gösterebilir. Bu konudaki örneklerden birisi “Rengi, kokusu ve tadı değişmedikçe su temizdir.” rivayetidir. Çalışmanın konusu, zayıf hadis-icmâ ilişkisini söz konusu örnek üzerinden analiz etmektir. Hadis tekniği açısından rivayetin tüm tarikleri zayıflıktan âri değildir. Çalışmada, icmâ rivayetin zayıflığını takviye eder mi? yoksa böyle konularda zayıf rivayet mi icmâ mı delil alınır?, İcmânın oluşmasında zayıf rivayetin ya da zayıf rivayetin oluşmasında icmânın etkisi var mı? gibi soruların bir örneklem üzerinden cevapları aranmaktadır. Bu kapsamda çalışmanın amacı, zayıf hadis-icmâ ilişkisini teorik bilgilerden ziyade fürû kaynaklar üzerinden izâh etmektir. Öncelikle söz konusu rivayetin hadis ilmi açısından analizi yapılmış ve zayıf olduğu, rivayetteki istisna bölümünün ziyâde olduğu tespit edilmiştir. Sonra şerhler üzerinden zayıf hadis-icmâ ilişkisinin izi sürülmüştür. Buralarda hadisin zayıflığına ancak üzerinde icmâ edildiğine vurgu yapılmıştır. Zayıf olan istisna bölümü üzerinde icmâ olması, o bölümün sonradan rivayete ziyâde edildiği düşüncesini güçlendirmiştir. Fıkıh literatüründe ise farklı mezheplerin görüşleri araştırılmıştır. Buralarda suyun üç vasfı rivayeti ya zayıflığına işaret edilmeksizin ya da herkesin kabul ettiği/bilinen bir bilgi olarak aktarılmışır. Bu ise fıkıh kitaplarında rivayete sıhhatten öte delil alınıp alınmaması açısından bakıldığını göstermektedir
The relationship of ḥadīths with evidences such as the Qur'an, Sunnah and consensus (ijmāʿ) is important. Ijmāʿ on the existence and meaning of a narration is one of the important presumptions in terms of ascertaining its belonging to the narrator and its proof-value. In this context, the existence of ijmāʿ in support of weak ḥadīth may indicate that the narration was reinforced by means outside of isnād. One of the examples on this subject is the following tradition (rivāyā): “Water is pure as long as its smell, taste, and color has not changed.” The subject of this study is to analyze the weak ḥadīth- ijmāʿ relationship through the example in question. In terms of ḥadīthtechnique, not all versions of the narration are free from weakness. Using the aforamentioned tradition as a case study, the present study seeks to find answers to such questions as “Does ijmāʿ reinforce the weakness of a given narration?”, “Is it the weak narration or the ijmāʿ that is taken as evidence in such matters?”, and “Does a given weak tradition have any impact on the formation of ijmāʿ and vice versa?” In this context, the aim of the study is to explain the weak ḥadīth-ijmāʿ relationship through furūʿ sources rather than theoretical knowledge. First of all, the narration in question was analyzed in terms of ḥadīthscience, and it was determined that it was weak and the exception mentioned therein is a latter addition (ziyāde). Following, the weak ḥadīth- ijmāʿ relation was traced especially through the commentaries on traditions. It is emphasized here that the tradition is weak, but that there is ijmāʿ on it. The fact that there is consensus on the weak exception section of the tradition supports the thought that that section was a later addition. In the fiqh literature, the views of different sects are have been researched. Here, the narration of the three qualities of water is conveyed either without pointing out its weakness or as a knowledge that is accepted/known by everyone. This shows that in fiqh books, narration is looked at in terms of whether or not to take it as evidence rather than in terms of its authenticity (sıhhāt)
İsnad yalnızca hadis rivayetlerinin aktarım aracı değil aynı zamanda bilginin de tabakalar arasın... more İsnad yalnızca hadis rivayetlerinin aktarım aracı değil aynı zamanda bilginin de tabakalar arasında veya aynı tabaka içerisinde aktarımını ifade eder. Bilgi-nin bu şekildeki aktarımı yani sened kullanımı yatay ve dikey ağların oluşma-sına sebep olur. Bu bağlamda isnad ağı dönemler ve bölgeler arasında bilginin dolaşımını ve sosyal ilişkileri takip etmek için önemli ipuçları sağlayabilir. Çok yönlü profile sahip oldukları için özellikle tâbiîn dönemi âlimlerinin isnad ağları, hadis, tefsir, fıkıh vb. alanlarda daha geniş olacaktır. Bu bağlamda fark-lı alanlardaki rivayetlerin ve isnad ağlarının karşılaştırarak dönemin rivayet üslubunu tasvir etmeyi amaçladığımız çalışmamızda tâbiîn âlimlerinden Katâde b. Diâme’nin rivayetleri ve isnad ağı kendisine isnad edilen eserlerde yer alan rivayetleri üzerinden tahrîc ve tahlil edilmiştir. Bu amaç doğrultu-sunda makalenin hacmi ve kaynakların ulaşılabilirliği göz önünde bulunduru-larak Katâde’nin otorite alanları için tefsir, fıkıh ve hadis ilimleri seçilmiştir. Tefsir ve fıkıh alanlarındaki rivayetlerinin tahrici, sened tahlili ve kendi alan-ları içerisindeki yaygınlığı karşılaştırılarak aynı zamanda muhaddis yönü de incelenmiştir. Metnin akışı ve çalışmanın hacmi dikkate alınarak rivayetlerin tahricine dipnotlarda işaret etmekle yetinilmiştir. Katâde bin Diâme’ye isnad edilen el-Menâsik ve el-Nâsih ve’l-Mensûh isimli eserler başlıca kaynaklarımızı oluşturmakla birlikte erken dönem ile klasik hadis, tefsir ve fıkıh kaynakların-dan istifade edilmiştir. Sınırlandırmak maksadıyla bunlardan Ebû Hanîfe ve İmam Şâfiî’nin Müsned’leri, İmam Ebû Yûsuf ve İmam Muhammed’in Âsâr’ları, Tâhavî’nin Şerhu Meâni’l-âsâr’ı, Beyhakî’nin Ma’rifetü’s-sünen’i, Ta-berî ve Kurtûbî’nin tefsirleri kaynak olarak kullanılmıştır. Makale, iki ana başlık altında kurgulanmıştır. İlk ana başlıkta Katâde b. Diâme’nin hayatı ve isnad ağı ele alınmış; ikinci ana başlıkta ise otorite alanları ve rivayetleri de-ğerlendirilerek elde edilen sonuçlar arz edilmiştir. Katâde’nin muhaddisliği, müfessirliği ve fıkhî görüşleri gibi konularda çalışmalar yapılmıştır. Elinizdeki çalışma ise Katâde’nin otorite alanlarını isnâd ağı bağlamında ele almayı ve bütüncül bir bakış açısıyla sonuçları ortaya koymayı hedeflemektedir. Bunun-la birlikte Katâde’nin tefsir ve fıkıh alanlarındaki tüm rivayetler ile ilgili alan-lar dışında diğer ilim alanlarındaki rivayetlerinin makalenin kapsamına dahil edilememesi ve karşılaştırma yapılan kaynakların sınırlılığı sebebiyle isnâd ağının tam anlamıyla ortaya konularak tahlil edildiğini söylemek zordur. An-cak bu denli bir çalışma akademik bir makalenin olağan sınırlarını aşacağın-dan mevcut çalışma bir nüve hükmünde kabul edilebilir. Elde edilen sonuçlara göre hem otorite alanlarının genişliği hem de tâbiînin küçüklerinden olması sebebiyle isnad ağı, sahâbeden üçüncü asra kadar uzanmakla birlikte tâbiîn tabakasında daha geniştir. Kendisini sahâbeye ulaştıran kanallar hükmünde olan bu yaygın ağın onun rivayetlerinde mürseller şeklinde tezahür ettiği söy-lenebilir. Hakkındaki başlıca tenkitlerden birisi olan tedlîs dönemin rivayet üslubunda görüldüğü üzere, kendisinden işitmediği hadisi hocasından işitmiş gibi rivayet etmek değil, kendi tabakasındaki bir râvinin ismini zikretmemek şeklindeki inkıtâ’ hükmündedir. Ayrıca burada ifade edilebilir ki onun hadis rivayetinde isnad kullandığı; ancak dönemin rivayet üslubunun doğurduğu bir sonuç olarak mürsel-muttasıl sened kullanımında özel bir hassasiyetinin bulunmadığı söylenebilir. Dolayısıyla buradaki anlamı ile onun tedlîs yapması dönemin rivayet üslubu içerisinde değerlendirildiğinde bir kusur sayılmama-lıdır. Otorite alanları arasında bir değerlendirme yapıldığında isnad ağı tefsir alanında yoğunlaşmaktadır. Rivayetleri tefsir ve fıkıh ilimleri özelinde ince-lendiğinde tefsire göre fıkhî rivayetlerinde daha fazla mürsel rivayetlere rast-lanmaktadır. Bu rivayetler çoğunlukla hocası olan meşhur mürsil râvilere da-yanmaktadır. Bununla birlikte tefsir rivayetlerinde tedlise rastlanmadığı; fıkhî rivayetlerinde ise tedlîs görüldüğü söylenebilir. Bölgeler arası dağılımına ba-kıldığında ise isnad ağının Basra ağırlıklı olmak üzere Irak, Şam ve Hicaz böl-gelerine dağıldığı görülmektedir. Isnad is not only a means of transmission of hadith narrations but also the transmission of knowledge between strata or within the same stratum. This transfer of knowledge, i.e., using sened, leads to forming horizontal and verti-cal networks. In this context, the isnad network can provide important clues to follow the circulation of knowledge and social relations between periods and regions. Since they have a versatile profile, especially the isnad networks of the scholars of the tabiin period, hadith, tafsir, fiqh, etc., areas will be more comprehensive. In this context, in our study, which aims to describe the narra-tion style of the period by comparing the narrations and isnad networks in different fields, the narrations and isnad network of Qatāda b. Diāma, one of the tabiin scholars, was analyzed through his narrations in the works at-tributed to him. For this purpose, the sciences of tafsīr, fiqh, and hadīth were chosen for Qatāda's areas of authority, considering the volume of the article and the accessibility of the sources. By comparing his narrations in the fields of tafsīr and fiqh, their authentication, sened analysis, and prevalence within their respective fields, his muhaddith aspect was also examined. Considering the text's flow and the study's volume, the analysis of the narrations has been limited to footnotes. The works attributed to Qatāda ibn Diāma, al-Manāsik and al-Nasih wa'l-Mensūh, constitute our primary sources, but early and clas-sical hadīth, tafsīr and fiqh sources have been utilized. For the sake of limita-tion, the Musnad of Abū Hanīfah and Imam Shāfi'ī, the Asār of Imam Abū Yūsuf and Imam Muhammad, al-Ṣāḥawī's Sharḥ Meān al-asār, al-Bayhaqī's Ma'rifat al-Sunan, and the commentaries of al-Tabari and al-Qurtubi are used as sources. The article is organized under two main headings. In the first main heading, Qatāda b. Diāma's life and isnad network are discussed; the results obtained by evaluating his areas of authority and narrations are presented in the second main heading. Studies have been carried out on subjects such as Qatāda's hadith, exegesis, and jurisprudence. The present study, on the other hand, aims to deal with Qatāda's authority areas in the context of the isnād network and to reveal the results from a holistic point of view. However, it is difficult to say that Qatāda's isnād network has been fully shown and ana-lyzed because not all of his narrations in the fields of tafsīr and fiqh and his narrations in other fields of science other than these fields could be included in the scope of the article and due to the limitations of the sources compared. However, since such a study would exceed the usual limits of an academic article, the present study can be considered as a nucleus. According to the results obtained, the isnad network extends from the Companions to the third century. However, it is wider in the layer of the followers, both due to the breadth of their authority and the fact that they are among the younger tâbiîn. It can be said that this widespread network, which is like the channels that led him to the Companions, manifested itself in his narrations in the form of mur-sals. One of the main criticisms against him, deceit, as seen in the narration style of the period, is not narrating the hadith that he did not hear from him-self as if he had heard it from his teacher, but in the form of incompleteness in not mentioning the name of a narrator in his own stratum. It can also be stat-ed here that he used isnad in the narration of hadith; however, as a result of the narration style of the period, he did not have a special sensitivity in the use of mursal-unbroken (muttasıl) narrators. Therefore, in this sense, his use of deceit should not be considered a flaw when evaluated within the narration style of the period. When an evaluation is made between the fields of authori-ty, the isnad network is concentrated in the field of tafsir. When his narrations are analyzed in terms of tafsīr and fiqh sciences, more mursal narrations are found in fiqh narrations than in tafsīr. These narrations are mostly based on famous Mursil narrators who were his teachers. However, it can be said that tafsīr narrations are not subjected to deceit, whereas fiqh narrations are sub-jected to tadlis. When we look at the distribution among regions, it is seen that the isnad network is distributed in Iraq, Damascus, and Hijaz regions, with Basra predominating.
Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Dergisi, 2022
Makale, لَا يَحِلُّ / helal değildir” ifadesi ile başlayan rivayetler özelinde hadis metinlerini ... more Makale, لَا يَحِلُّ / helal değildir” ifadesi ile başlayan rivayetler özelinde hadis metinlerini konu edinir. “Helal değildir” şeklinde hukûkî bir lafızla başlayan hadis metinleri incelenmiş ve metin öğeleri araştırılmıştır. 23 farklı konudaki hadis metinlerinde söz konusu ifadeye rastlanmıştır. Rivayetlerin şâhid ve mütâbîlerinden hareketle metinler incelenmiştir. “Helal değildir” kalıbında nakledilen hadislerin çoğunun benzer kalıpta geldiği, sadece yasaklanan eylemlerin değiştiği görülmüştür. Rivayetlerin şâhid ve mütâbîlerinde anlamı bozmayacak lafız farklılıkları vardır. Lafız aynı olmasına rağmen lafzın delâleti konulara göre tahrim ve kerâhet gibi farklılık göstermiştir. Yine “helal değildir” lafızlarının bazı rivayetlerde Hz. Peygamber’e dayandığı bazısında ise manen rivayetin etkisiyle sahâbe ya da sonraki râvi tarafından ifade edildiği görülmektedir. Bundan dolayı hüküm ifade eden lafızlarda râvinin etkisi göz önünde bulundurulmalı ve sadece lafza göre değil de bütün rivayetleri bir arada değerlendirme ve kıyas gibi metotlarla göre hüküm verilmelidir. Abstract The article deals with ḥadīth text in particular for the narrations that begin with the pattern “لَا يَحِلُّ / not halal”. The ḥadīth texts that started with a normative wording (not halal) were examined and the text elements were researched. The expression in question has been found in ḥadīth texts on 23 different subjects. Most of the ḥadīths that came in the form of "not halal" came in a similar pattern, only the prohibited actions were changed. There are lexical differences in the witnesses and followers of the narrations that will not distort the meaning. Although the wording is the same, the indication of the wording differed according to the subjects, such as taḥrīm, and kerāhat. Again, in some narrations, the words "it is not halal" are mentioned by Prophet and in some it is expressed by the companions or later narrators with the influence of narration. For this reason, the effect of the narrator should be taken into account in the words that make a judgment, and judgment should be made not only according to the wording, but also according to methods such as evaluating all the narrations together and comparing them.
Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Journal of Eskişehir Osmangazi University Faculty of Theology, 2022
Extended Summary
Ḥadīth narration is an essential touchstone in the formation of Islamic thought ... more Extended Summary Ḥadīth narration is an essential touchstone in the formation of Islamic thought in general and the science of hadith in particular. Understanding the hadith transmission pattern in the first two centuries will contribute to the understanding of Islamic sciences and hadith. The subject of the study is the narratives about the marriage of a person with a pilgrim (iḥrām). Its purpose is to deal with the pattern of the first period of narration in the context of the effects and results of the narrators on the hadith narration. There are two opposing narrations regarding the marriage of the Messenger of Allah and Maymūna on whether or not the marriage between them was consummated with and without iḥrām. The narrations that indicate that it was consummated without iḥrām are transmitted from Abu Rāfiʿ (d. 40/660), who is the freed slave of the Prophet, Maymūna herself, and Maymūna's nephew Yazīd b. Aṣam (d. 103/721). On the other hand, the narrations that indicate that the marriage was consummated with iḥrām come from Maymūna’s nephew, namely Ibn ʿAbbās (d. 68/687-8). Since the versions coming from Abu Rāfiʿ, Yazīd b. Aṣam, and ʿ ʾisha are mursal, and the version of Safiyya bint Shayba and that of ʿUthmān is fard (isolated), these are problematic. The version of Ibn ʿAbbās is authentic. It is seen that some of the ḥadīths were transmitted to meet certain needs in the first period. One of these, and perhaps the most important, concerns the issues related to the rules that are directly encountered in daily life. Even though the marriage of the Messenger of Allah and Maymūna is the subject of the genre of siyar and maghāzī, it falls under the subject matter of Islamic law and in particular, the subject of the marriage of muḥrim (i.e. one who is within the garment of official ḥājj, namely iḥrām). Perhaps the most important aspect of this marriage that led to it being reported in the narrations is the fact that it contains a legal ruling. When the narrators who know the subject matter were asked about the marriage of the muḥrim, they transmitted what they knew of the actions of the Prophet pertaining to this matter. The orientalist paradigm claims the opposite. According to Schacht, in the early second century of the Hidjra, schools of law developed backward isnāds in line with their own views. They circulated ḥadīths that had no (authentic) relationship with the Prophet. In fact, Schacht gave an example for siyar subjects that contain a legal ruling type narrations of the Prophet's marriage to Maymūna. On the contrary, the fact that there was disagreement about the subject matter as early in the period of the Companions and the particular sabab al-īrād of the ḥadīths in question demonstrate the fact that the ḥadīths date back as far as the time of the Prophet. In other words, the conflict did not cause the ḥadīths to be fabricated, but rather the transmission of marfūʿ and mawqūf reports. The narrations that come from Ibn ʿAbbās indicate that marriage can be consummated while in iḥrām and those transmitted from Abu Rāfiʿ and Yazīd b. Aṣam indicate that marriage cannot be consummated while in iḥrām describe the same event. However, the narrators narrated the event in two different ways. Ibn ʿAbbās states that the marriage contract took place in Makkah while they were in iḥrām, and the marriage was consummated in Sarif outside the ḥaram. Others report that the marriage contract was done either in Medina by proxy or that both the marriage contract and consummation took place in Sarif. What concerns us here the most is the effect of the conflict on the transmission of the reports on the event. Distinguishing between the marriage contract and its consummation Ozudogru, One Event Two Narrations: The First Period of Hadith Transmission and Reflections on Legal Schools 1372 | Journal of Eskişehir Osmangazi University Faculty of Theology pertaining to the event supports this. While ḥadīth texts show the existence of the marriage between the Prophet and Maymūna, the legal conflict on the subject led to the transmission of the event in two different ways. This conflict which started during the generation of the Companions and continued into the generation of the Successors made its way into the legal discourses of the legal schools. Ḥanafī school evaluated the issue both in terms of qiyās and narration. Having considered the marriage contract (i.e. nikāḥ) analogous to bayʿ (transaction), Ḥanafīs state that what was forbidden was intercourse. They rely on ḥadīths narrated by Ibn ʿAbbās and ʿ ʾisha in addition to mawqūf reports, and they favor narrators whose ḍabt (memory) and ʿilm (knowledge) are relatively stronger over the narrators who transmit the opposite reports. They emphasized the authenticity of the version of Ibn ʿAbbās in the period when the ṣiḥḥa (soundness) of aḥādīth came to the fore. However, they, in principle, rely on qiyās. As for the Mālikī and Shāfiʿī schools of law, they rely on such evidence as mawqūf reports, practices of Madīna, the proximity of Yazīd b. Aṣam and Abū Rāfiʿ to the marriage, the fact that the narrations are mutawātir, and the narration of ʿUthmān, etc. As a result, an event about the siyar (namely, the marriage of the Prophet with Maymūna) has been the subject of narration because it contains a legal matter (namely, the marriage of muḥrim). The fact that there was a disagreement on the matter starting from the generation of the Companions had a positive impact on the transmission of the relevant marfūʿ and mawqūf reports. However, the fact that the event was still recent and the impact of conflicting views on it had a negative impact on where the emphasis was given in the narrations. While this situation, which was normal for the first period of ḥadīth narration, does not pose a problem when scholars are aware of it. However, if this is not taken into consideration, it would give the impression that there were two conflicting reports. Keywords: Ḥadīth, Narration, Maymūna, Marriage, Muḥrim, Ikhtilāf, Effect of Narrator Öz4Hadis rivayeti, genelde İslâmî düşüncenin özelde ise hadis ilminin oluşumunda önemli bir mihenk taşıdır. İlk iki asırdaki hadis rivayet mantığını kavramak, İslâmî ilimlerin ve hadis ilminin anlaşılmasına katkı sağlayacaktır. Çalışmanın konusu ihramlı kimsenin evlenmesiyle ilgili rivayetlerdir. Amacı ise ilk dönem rivayet mantığını, râvilerin hadis rivayetine etkisi ve sonuçları bağlamında ele almaktır. Meymûne (r.a.) ile Hz. Peygamber’in hem ihramlıyken hem ihramsızken evlendiğine dair birbirine muhalif rivayetler vardır. Kaynaklardan tespiti yapılan İbn Abbas rivayetleri sahih, Yezîd b. Esam ve Ebû Râfi’ rivayetleri hasen ve zayıftır. Rivayetlerin nakledilme gerekçesi, konuyla ilgili soru sorulması ve ihtilâfın olmasıdır. Bu durum aynı zamanda râviler aracılığıyla rivayet metinlerine yansımıştır. Bir tarafta evliliğin ihramlıyken, diğer tarafta ihramsızken yapıldığına dair lafız ve vurgular ön plana çıkmıştır. Sahâbe ve tâbiîn tabasındaki bu ihtilâf, mezheplere yansımıştır. Mezhep müntesibi âlimler, görüşlerini ilk dönemki argümanların yanında yeni metotlarla delillendirmişlerdir. Anahtar Kelimeler: Hadis, Rivayet, Meymûne, Nikâh, Muhrim.
ÖZ: Hadis tarihi kitaplarında Osmanlı, üzerinde durulmayan dönemlerden birisidir. Sebepleri arası... more ÖZ: Hadis tarihi kitaplarında Osmanlı, üzerinde durulmayan dönemlerden birisidir. Sebepleri arasında Osmanlı’da özgün çalışma yapılmadığı iddiası ve çoğu eserin yazma hâlinde olması zikredilebilir. Oysa özgün olup olmadığının tespit edilebilmesi için öncelikle yazma hâlindeki eserlerin muhtevaları analiz edilmelidir. Böylece Osmanlı’da hadis ve hadis eğitimi alanlarında fikir yürütülebilir ve öne çıkan yönleri ya da eksikleri ortaya konularak hadis tarihine katkı sağlanabilir. Çalışmanın konusu, XVII. yüzyıl âlimlerinden Kara Halil Efendi (öl.1123/1711) ve onun hadis usûlüne dair Nüzhe hâşiyesi olan İbrahim el-Gürânî üzerine yazdığı hâşiyesidir. Kara Halil Efendi, Osmanlı medreselerinde yetişerek buralarda müderrislik yapmış, ilmiye sınıfının içinden gelen birisidir. Onun farklı alanlara yönelik hâşiye tarzında yazdığı eserleri mevcuttur. O, özellikle mantık, âdâb ve cihet-i vahde gibi alanlarda kendisini geliştirmiştir. Fenârî hâşiyesi meşhur eserlerindendir. Hem müderris olması hem de telif faaliyeti içinde olması, eserlerini genelde eğitim aşamasında yazdığını gösterir. Kara Halil’in müderrislikten sonra kazaskerlik gibi bürokratik görevlere geçmesi, Osmanlı düşüncesinde müderrislik ile bürokrasi arasındaki ilişkiye dair bilgi verir. Müderris, muhaşşî ve bürokrat bir kişiliğe sahip olan Kara Halil, Osmanlı ilmiye sınıfının yetişmesi, ilgi alanları, hedeflerini göstermesi açısından önemli bir karakterdir. Çalışmada, Kara Halil’in hayatına söz konusu açılardan yer verilmesi Osmanlı ilmiye düşüncesini anlama amacına matuftur. Bunların yanında, Aydın bölgesinden olan Kara Halil’e Boyabadî nisbesinin yanlışlıkla verildiğine değinilmiştir. Hadis usûlü literatürünün dönüm noktalarından birisi İbn Hacer’in Nuhbe isimli çalışması ve yine kendisinin bu eser üzerine yaptığı şerhi olan Nüzhe’sidir. Üzerlerine birçok şerh-hâşiye-ihtisar çalışması yapılmıştır. Hâşiyelerden birisi, İbn Hacer’den iki asır sonra yaşayan Gürânî’dir. Kara Halil, Gürânî metni üzerine hâşiye çalışması yapmıştır. Yazma hâlinde bulunan ve üzerinde çalışma bulunmayan hâşiye; Mısır ilmi mirasının Osmanlı’ya aktarımı, Osmanlı dönemi hadis usûlü yazıcılığının mahiyeti ve Osmanlı ilim anlayışı açısından mühimdir. Hâşiye, hadis usûlü konularının başında olan mütevâtir bahsine kadar yazıldığı için tüm konuları kapsamaz. Hâşiyede; Nuhbe, Nüzhe, Gürânî ve Kara Halil şeklinde dört metin iç içe geçmiştir. Aynı zamanda İbn Kutluboğa gibi Nüzhe’nin diğer şerh ve hâşiyeleri yer almaktadır. Bu açıdan çalışma, İbn Hacer sonrasında Nüzhe etrafında oluşan tartışmalar hakkında fikir vermektedir. Tartışmalar, Nuhbe-Nüzhe metninin yazımı, metindeki kelimelerin i’rab durumları, hadis ilminin gayesi, mütevâtir şartları gibi konulardan oluşmaktadır. Kara Halil, konuları “dil” merkezli açıklar ve sarf, nahiv, belâgat gibi alanların bilgisiyle ele alır. Bu noktada, Nüzhe şerhlerinden, mantık ve Arap dili eserlerinden istifade eder. Bu açılardan eser, tedrisât aşamasında öğrencilere okutmak üzere yazıldığı izlenimi vermektedir. Her bir kelimenin gramer ile açıklanması, gramer konularının talebeye öğretilmesi amacını taşımaktadır. Bununla birlikte, gramer konularından hareketle konular üzerinde derinlemesine izahlar yapılmaktadır. Eser mantık, usûl ve Arap dili gibi disiplinlerden istifade ile farklı bakış açıları sunmaktadır. Cihet-i vahde kapsamında hadis usûlünün bir “ilim” olabilmesi için kendine özgü gaye ve mesâilinin olması bunlardan birisidir. Yine eserde mütevâtirin şartları konusunda belâgat ve Arap dili kurallarından hareket edildiği görülmektedir. Çalışmada, öncelikle Kara Halil’in hayatı, ilmî ve bürokratik kişiliği ele alınacak, sonrasında ise hadis usûlüne dair yazdığı Hâşiye alâ Hâşiyeti'l-Kürdî ala Şerhi Nuhbeti'l-Fiker eseri incelenecektir. Böylelikle yazma halindeki eserden hareketle Osmanlı dönemi hadis usûlü literatüründe hâşiye yazıcılığı hakkında bir fikir oluşmasına katkı sağlanmaya çalışılacaktır. Abstract: The Ottoman Empire is one of the periods that is not emphasized in hadith history books. Among the reasons, the claim that there was no original work in the Ottoman Empire and that most of the works are in manuscript can be mentioned. However, in order to determine whether they are original or not, the contents of the manuscripts should be analyzed first. Thus, ideas can be made in the fields of hadith and hadith education in the Ottoman Empire and a contribution can be made to the history of hadith by revealing its prominent aspects or deficiencies. The subject of the study is Qara Khalīl Efendī, one of the 17th-century scholars, and his gloss about the hadith method, which he wrote on Gurānī. Qara Khalīl Efendī was educated in Ottoman madrasahs and worked as a professor there, and he is from within the Ottoman education. At the same time, he has works written in the style of annotation for different fields. He especially improved himself in fields such as logic, etiquette, and Jihat al-Waḥdah. Fanārī's gloss is one of his famous works. Both being a disciple and being in copyright activity indicates that he usually writes his works during the training phase. After being a professor, Qara Khalīl's transition to bureaucratic duties such as a qaḍiʿasker gives information about the relationship between professorship and bureaucracy in Ottoman thought. Qara Khalīl, who has a mudarris, profanity, and bureaucrat personality, is an essential character in terms of the upbringing of the Ottoman ʿilmiyya class, his interests and his goals on the way from being a mudarris to being a qaḍʾasker. In this study, giving place to the life of Qara Khalīl from these aspects is aimed at understanding the Ottoman ʿilmiyya thought. In addition, it was mentioned that the rank of Boyābādī was given to Qara Khalīl, who was from the Aydın region, by mistake. One of the turning points of the hadith method literature is the Nukhba and its commentary Nuzha works of Ibn Ḥajar. Many glosses, commentaries, and summaries have been made on them. One of the glosses is Gurānī, who lived two centuries after Ibn Ḥajar. Qara Khalīl made a second gloss on the Gurānī text. The gloss, which is in the form of writing and has not been studied; the transfer of the Egyptian scientific heritage (Nuzhah and Gurānī annotations) to the Ottoman Empire is important in terms of the nature of the Ottoman period hadith method writing and the Ottoman understanding of science. The hashiya does not cover all the subjects because it was written up to the subject of mutawātir, which is at the beginning of the hadith methodology. Four texts, Nukhba, Nuzha, Gurānī, and Qara Khalīl, are intertwined in the gloss. At the same time, there are other commentaries and glosses of Nuzha such as Ibn Quṭluboġa. In this respect, the work gives an idea about the debates around Nuzha after Ibn Ḥajar. Discussions consist of topics such as the writing of the Nukhba-Nuzha text, the iʿrāb status of the words in the text, the purpose of hadith science, and the conditions of mutawātir. Qara Khalīl explains the subjects centered on "language" and responds to the discussions about the knowledge of fields such as ṣarf, naḥw, and rhetoric. At this point, he makes use of Nuzha's commentaries, logic and Arabic language work. In these respects, the work gives the impression that it was written to teach students at the educational stage. Explaining each word with grammar aims to teach grammar subjects to students. In addition, in-depth explanations are made on the topics based on grammar issues. Although language-centered gloss brings up the problem of originality in hadith methodology, it offers different perspectives by using disciplines such as logic, methodology, and the Arabic language. One of these is that the method of hadith has its unique purpose and function to become a "science" within the scope of Jihat al-Waḥdah. Again in the work, it is seen that the discussions on the writing of Noaḥ-Nuzha are based on rhetoric and Arabic language rules. In the study, first of all, Qara Khalīl's life, scientific and bureaucratic personality will be discussed, and then his work, Ḥāshiya ʾalā Ḥāshiya al-Kurdī ʾalā Sharḥ Nukhba al-Fikar, which he wrote on hadith methodology, will be examined. In this way, it will contribute to forming an idea about the annotation writing in the hadith method of the Ottoman period, based on the work in writing.
Özet:
İlk dönemde hadislerin rivayet edilme metotlarına dair veriler, bir taraftan hadis ilminin ... more Özet: İlk dönemde hadislerin rivayet edilme metotlarına dair veriler, bir taraftan hadis ilminin ve usûlünün anlaşılmasına katkı sunarken diğer taraftan genellemeci yargıların önüne geçer. Çalışma, rivayet metotlarından irsâlin sebeplerinden birisi olarak şöhret meselesini konu edinir. Araştırmada İbrahim en-Nehaî’nin (öl. 96/714) “Eğer ben hadisi doğrudan Abdullah b. Mes’ûd’dan nakletmişsem onu çok kişiden duymuşumdur” şeklindeki sözü bağlamında irsâl ile şöhret arasındaki ilişki analiz edilmiştir. Öncelikle ilgili sözün tespiti yapılarak usûle etkisi ele alınmış sonrasında İbn Mes’ûd -Nehaî ilişkisi; ricâl, usûl, fıkıh, rivayet ve örnekler üzerinden test edilmiştir. Nihayetinde Nehaî’nin İbn Mes’ûd ashâbından çok kişiden duyduğunda irsâle başvurduğu, Nehaî’nin sözünün ise mürseli delil alanlar tarafından referans olarak kullanıldığı tespit edilmiştir. Bu durum, Hanefî ve bazı muhaddislerde Nehaî’nin mürsellerine karşı olumlu tavrın sebebi olarak görülmelidir. Abstract: In the first period, the data on the methods of narration of hadiths, on the one hand, contribute to the understanding of the science and method of hadith; on the other hand, it prevents generalizations. The study deals with the issue of fame as one of the reasons for the conveyance method. In the research, the relationship between irsāl and fame has been analyzed in the context of Ibrāhīm al-Nak̲h̲aī (d. 96/714) statement "If I have narrated it from Abdullāh b. Masʿūd, I have heard it from many people." First, the related word was determined, and its effect on the method was discussed, then the relationship between Ibn Masʿūd and Nak̲h̲aī; It has been tested on ricāl, method, fiqh, narration, and examples. In the end, it has been determined that Nak̲h̲aī applied to the waybill when he heard from many people than Ibn Masʿūd, and Nak̲h̲aī's word was used as a reference by those who took evidence of mursal. This situation should be seen as the reason for the posi-tive attitude towards Nak̲h̲aī's mursals in Hanafi and some hadith scholars.
Marmara Üniversitesi İlahiyat Fakültesi Vakfı Yayınları, 2021
Hz. Peygamber’in söz ve fiilleri bir taraftan hadis formunda rivayet edilirken diğer taraftan ame... more Hz. Peygamber’in söz ve fiilleri bir taraftan hadis formunda rivayet edilirken diğer taraftan amele konu olup uygulanmış ve tevârüs edilegelen bir gelenek oluşmuştur. Gerek sahabe gerekse sonraki dönemlerde hadisler, amele/uygulamaya dönüşürken çeşitli anlayışlar devreye girdiği gibi tevârüs edilen uygulamalar da hadislerin tespit ve değerlendirmesinde etkili olmuştur. Anlaşıldığı kadarıyla karşılıklı bir etkileşim söz konusudur. Ancak bu etkileşimin boyutları farklı bir ifadeyle hadis-amel ilişkisinin mahiyeti önemli bir soru(n) olarak karşımıza çıkar.
Elinizdeki çalışmada yazar, hadis-amel ilişkisinin üç boyutunu dönemleri göz önünde bulundurarak ele alır. “Rivayetler Karşısında Râvinin Ameli” ile sahabe ameli-hadis ilişkisini, “Rivayetler Karşısında Medine ve Kûfe Ehlinin Ameli” ile hicri ikinci asır bölge ameli-hadis ilişkisini, “Rivayetler Karşısında Âlimlerin Ameli” ile hicri üçüncü asır sonrasında icmâ, meşhur sünnet, amelî mütevâtir, âlimlerin ameli-hadis ilişkisini farklı sorular çerçevesinde analiz eder. Böylece dönemsel değişimleri dikkate alarak farklı boyutlardaki amel türlerinin hadislerin anlaşılmasındaki rolünü ortaya koymaya çalışır.
Öz
İslam dininin ikinci kaynağı olan sünnetin gerek tespiti gerek doğru anlaşılması gerekse delil... more Öz İslam dininin ikinci kaynağı olan sünnetin gerek tespiti gerek doğru anlaşılması gerekse delil oluşu yönünde birçok eser telif edilmiştir. Bir Hanefî fakîhi olan İbnü’l-Hümâm, mezhebin önemli furû’-ı fıkıh kaynaklarından el-Hidâye’yi şerh ettiği Fethu’l-kadîr’de, bir konudaki lehte, aleyte birçok rivayete yer ver vermiştir. Bu yönüyle bir hadis kitabını andıran eserde, Hanefî furû’ kaynaklarında az rastlanacak şekilde rivayetler daha ziyade isnad açısından değerlendirilmiştir. Bu çalışmada seneddeki kopukluk (mürsel, müdelles, munkatı’ hadis), râvi değerlendirmeleri gibi konularda İbnü’l-hümam’ın değerlendirmeleri ele alınıp bunların muhaddislerin değerlendirmeleriyle karşılaştırması yapılacaktır. Anahtar Kelimeler: İbnü’l-Hümâm, Rivayet, İsnad, Zahirî İnkıta’, Mürsel. Abstract There are lots of works to be authored to fix the sunnah as the second source of Islam and to understand it rightly. Ibnu’l-Humam as an Hanafi scholar, wrote a commentary on al-Hidaya, one of the most important sources of Islamic Jurisprudence, in his Fathu’l Qadir. In His Fathu’l Qadir, he gave a place many rivayat for and against. From this aspect, on this work that reminiscent a hadith book, had been evaluated rivayats rather than isnad by means rarely encountered in Hanafî’s books. In this study, will be deal evaluations of İbnu’l-humam to disconnection for isnad (mursal, mudallas, munkatı hadith) and done comparing to evaluations of muhaddis. Keywords: Ibnu’l-Humam, Rivayat, Isnad, Zahiri inkita (apparent disconnection), Mursal.
Öz
İslamî literatürde rivayet, önemini Hz. Peygamber ile olan bağından alır. Ancak rivayetin var... more Öz İslamî literatürde rivayet, önemini Hz. Peygamber ile olan bağından alır. Ancak rivayetin varlık sahnesinde kalabilmesi, Hz. Peygamber ile olan ilişkisi kadar râviler tarafından nakledilmeye değer görülmesine bağlıdır. Bu nedenle rivayet-lerin sıhhati genelde râviler üzerinden yapılır. Bu önemine binâen fıkıh usûlü eserlerinde râvinin rivayetine muhalif ameli üzerinde durulur ve şayet râvi riva-yetine muhalif amel etmişse delil olan rivayeti mi yoksa ameli mi olduğu tartışı-lır. Bu çalışma Hanefî kaynaklar özelinde genelde sahabî râvi üzerinde tartışılan " râvinin rivayetine muhalif ameli " konusunu farklı yönleriyle ele alacak ve riva-yetin sıhhatini araştıran muhaddislere " râvinin muhalif ameli rivayeti hakkında ne söyler? " sorusuna odaklanacaktır. Anahtar Kelimeler : Rivayet, Râvinin Ameli, Sıhhat, Delalet, Hanefî. Abstract The narration in Islamic literature, takes its importance from connection with the Prophet. However, the fact that the narration can remain in the scene of existence depends on the fact that it is worth seeing by the narrators as much as the relationship with the Prophet. For this reason, the autost of narratives is usually made through the narrators. According this significance, the practice of narrator opposite narrative is placed in fiqh-based Works and if narrator practices opposite narrative, the evidence its narrative or practice is discussed. This study deal with issue of " the practice of narrator opposite narrative "which is discussed in general on the companionship of Hanafi sources and focus on the question of “the practice of narrator opposite narrative” what is saying to narrators of Muhammed's Keywords: Narrative, The Practice of Narrator, Authentic, Implication, Hanafi. sayings.
Hadislerin, Kur’an, sünnet ve icmâ gibi delillerle ilişkisi önem arz etmektedir. Bir rivayetin va... more Hadislerin, Kur’an, sünnet ve icmâ gibi delillerle ilişkisi önem arz etmektedir. Bir rivayetin varlığı ve anlamı konusunda icmâ olması, rivayetin söyleyenine âidiyeti ve delil alınışı açısından önemli karinelerden birisidir. Bu kapsamda zayıf hadis doğrultusunda icmânın varlığı, rivayetin isnad dışı olarak takviye edildiğini gösterebilir. Bu konudaki örneklerden birisi “Rengi, kokusu ve tadı değişmedikçe su temizdir.” rivayetidir. Çalışmanın konusu, zayıf hadis-icmâ ilişkisini söz konusu örnek üzerinden analiz etmektir. Hadis tekniği açısından rivayetin tüm tarikleri zayıflıktan âri değildir. Çalışmada, icmâ rivayetin zayıflığını takviye eder mi? yoksa böyle konularda zayıf rivayet mi icmâ mı delil alınır?, İcmânın oluşmasında zayıf rivayetin ya da zayıf rivayetin oluşmasında icmânın etkisi var mı? gibi soruların bir örneklem üzerinden cevapları aranmaktadır. Bu kapsamda çalışmanın amacı, zayıf hadis-icmâ ilişkisini teorik bilgilerden ziyade fürû kaynaklar üzerinden izâh etmektir. Öncelikle söz konusu rivayetin hadis ilmi açısından analizi yapılmış ve zayıf olduğu, rivayetteki istisna bölümünün ziyâde olduğu tespit edilmiştir. Sonra şerhler üzerinden zayıf hadis-icmâ ilişkisinin izi sürülmüştür. Buralarda hadisin zayıflığına ancak üzerinde icmâ edildiğine vurgu yapılmıştır. Zayıf olan istisna bölümü üzerinde icmâ olması, o bölümün sonradan rivayete ziyâde edildiği düşüncesini güçlendirmiştir. Fıkıh literatüründe ise farklı mezheplerin görüşleri araştırılmıştır. Buralarda suyun üç vasfı rivayeti ya zayıflığına işaret edilmeksizin ya da herkesin kabul ettiği/bilinen bir bilgi olarak aktarılmışır. Bu ise fıkıh kitaplarında rivayete sıhhatten öte delil alınıp alınmaması açısından bakıldığını göstermektedir
The relationship of ḥadīths with evidences such as the Qur'an, Sunnah and consensus (ijmāʿ) is important. Ijmāʿ on the existence and meaning of a narration is one of the important presumptions in terms of ascertaining its belonging to the narrator and its proof-value. In this context, the existence of ijmāʿ in support of weak ḥadīth may indicate that the narration was reinforced by means outside of isnād. One of the examples on this subject is the following tradition (rivāyā): “Water is pure as long as its smell, taste, and color has not changed.” The subject of this study is to analyze the weak ḥadīth- ijmāʿ relationship through the example in question. In terms of ḥadīthtechnique, not all versions of the narration are free from weakness. Using the aforamentioned tradition as a case study, the present study seeks to find answers to such questions as “Does ijmāʿ reinforce the weakness of a given narration?”, “Is it the weak narration or the ijmāʿ that is taken as evidence in such matters?”, and “Does a given weak tradition have any impact on the formation of ijmāʿ and vice versa?” In this context, the aim of the study is to explain the weak ḥadīth-ijmāʿ relationship through furūʿ sources rather than theoretical knowledge. First of all, the narration in question was analyzed in terms of ḥadīthscience, and it was determined that it was weak and the exception mentioned therein is a latter addition (ziyāde). Following, the weak ḥadīth- ijmāʿ relation was traced especially through the commentaries on traditions. It is emphasized here that the tradition is weak, but that there is ijmāʿ on it. The fact that there is consensus on the weak exception section of the tradition supports the thought that that section was a later addition. In the fiqh literature, the views of different sects are have been researched. Here, the narration of the three qualities of water is conveyed either without pointing out its weakness or as a knowledge that is accepted/known by everyone. This shows that in fiqh books, narration is looked at in terms of whether or not to take it as evidence rather than in terms of its authenticity (sıhhāt)
İsnad yalnızca hadis rivayetlerinin aktarım aracı değil aynı zamanda bilginin de tabakalar arasın... more İsnad yalnızca hadis rivayetlerinin aktarım aracı değil aynı zamanda bilginin de tabakalar arasında veya aynı tabaka içerisinde aktarımını ifade eder. Bilgi-nin bu şekildeki aktarımı yani sened kullanımı yatay ve dikey ağların oluşma-sına sebep olur. Bu bağlamda isnad ağı dönemler ve bölgeler arasında bilginin dolaşımını ve sosyal ilişkileri takip etmek için önemli ipuçları sağlayabilir. Çok yönlü profile sahip oldukları için özellikle tâbiîn dönemi âlimlerinin isnad ağları, hadis, tefsir, fıkıh vb. alanlarda daha geniş olacaktır. Bu bağlamda fark-lı alanlardaki rivayetlerin ve isnad ağlarının karşılaştırarak dönemin rivayet üslubunu tasvir etmeyi amaçladığımız çalışmamızda tâbiîn âlimlerinden Katâde b. Diâme’nin rivayetleri ve isnad ağı kendisine isnad edilen eserlerde yer alan rivayetleri üzerinden tahrîc ve tahlil edilmiştir. Bu amaç doğrultu-sunda makalenin hacmi ve kaynakların ulaşılabilirliği göz önünde bulunduru-larak Katâde’nin otorite alanları için tefsir, fıkıh ve hadis ilimleri seçilmiştir. Tefsir ve fıkıh alanlarındaki rivayetlerinin tahrici, sened tahlili ve kendi alan-ları içerisindeki yaygınlığı karşılaştırılarak aynı zamanda muhaddis yönü de incelenmiştir. Metnin akışı ve çalışmanın hacmi dikkate alınarak rivayetlerin tahricine dipnotlarda işaret etmekle yetinilmiştir. Katâde bin Diâme’ye isnad edilen el-Menâsik ve el-Nâsih ve’l-Mensûh isimli eserler başlıca kaynaklarımızı oluşturmakla birlikte erken dönem ile klasik hadis, tefsir ve fıkıh kaynakların-dan istifade edilmiştir. Sınırlandırmak maksadıyla bunlardan Ebû Hanîfe ve İmam Şâfiî’nin Müsned’leri, İmam Ebû Yûsuf ve İmam Muhammed’in Âsâr’ları, Tâhavî’nin Şerhu Meâni’l-âsâr’ı, Beyhakî’nin Ma’rifetü’s-sünen’i, Ta-berî ve Kurtûbî’nin tefsirleri kaynak olarak kullanılmıştır. Makale, iki ana başlık altında kurgulanmıştır. İlk ana başlıkta Katâde b. Diâme’nin hayatı ve isnad ağı ele alınmış; ikinci ana başlıkta ise otorite alanları ve rivayetleri de-ğerlendirilerek elde edilen sonuçlar arz edilmiştir. Katâde’nin muhaddisliği, müfessirliği ve fıkhî görüşleri gibi konularda çalışmalar yapılmıştır. Elinizdeki çalışma ise Katâde’nin otorite alanlarını isnâd ağı bağlamında ele almayı ve bütüncül bir bakış açısıyla sonuçları ortaya koymayı hedeflemektedir. Bunun-la birlikte Katâde’nin tefsir ve fıkıh alanlarındaki tüm rivayetler ile ilgili alan-lar dışında diğer ilim alanlarındaki rivayetlerinin makalenin kapsamına dahil edilememesi ve karşılaştırma yapılan kaynakların sınırlılığı sebebiyle isnâd ağının tam anlamıyla ortaya konularak tahlil edildiğini söylemek zordur. An-cak bu denli bir çalışma akademik bir makalenin olağan sınırlarını aşacağın-dan mevcut çalışma bir nüve hükmünde kabul edilebilir. Elde edilen sonuçlara göre hem otorite alanlarının genişliği hem de tâbiînin küçüklerinden olması sebebiyle isnad ağı, sahâbeden üçüncü asra kadar uzanmakla birlikte tâbiîn tabakasında daha geniştir. Kendisini sahâbeye ulaştıran kanallar hükmünde olan bu yaygın ağın onun rivayetlerinde mürseller şeklinde tezahür ettiği söy-lenebilir. Hakkındaki başlıca tenkitlerden birisi olan tedlîs dönemin rivayet üslubunda görüldüğü üzere, kendisinden işitmediği hadisi hocasından işitmiş gibi rivayet etmek değil, kendi tabakasındaki bir râvinin ismini zikretmemek şeklindeki inkıtâ’ hükmündedir. Ayrıca burada ifade edilebilir ki onun hadis rivayetinde isnad kullandığı; ancak dönemin rivayet üslubunun doğurduğu bir sonuç olarak mürsel-muttasıl sened kullanımında özel bir hassasiyetinin bulunmadığı söylenebilir. Dolayısıyla buradaki anlamı ile onun tedlîs yapması dönemin rivayet üslubu içerisinde değerlendirildiğinde bir kusur sayılmama-lıdır. Otorite alanları arasında bir değerlendirme yapıldığında isnad ağı tefsir alanında yoğunlaşmaktadır. Rivayetleri tefsir ve fıkıh ilimleri özelinde ince-lendiğinde tefsire göre fıkhî rivayetlerinde daha fazla mürsel rivayetlere rast-lanmaktadır. Bu rivayetler çoğunlukla hocası olan meşhur mürsil râvilere da-yanmaktadır. Bununla birlikte tefsir rivayetlerinde tedlise rastlanmadığı; fıkhî rivayetlerinde ise tedlîs görüldüğü söylenebilir. Bölgeler arası dağılımına ba-kıldığında ise isnad ağının Basra ağırlıklı olmak üzere Irak, Şam ve Hicaz böl-gelerine dağıldığı görülmektedir. Isnad is not only a means of transmission of hadith narrations but also the transmission of knowledge between strata or within the same stratum. This transfer of knowledge, i.e., using sened, leads to forming horizontal and verti-cal networks. In this context, the isnad network can provide important clues to follow the circulation of knowledge and social relations between periods and regions. Since they have a versatile profile, especially the isnad networks of the scholars of the tabiin period, hadith, tafsir, fiqh, etc., areas will be more comprehensive. In this context, in our study, which aims to describe the narra-tion style of the period by comparing the narrations and isnad networks in different fields, the narrations and isnad network of Qatāda b. Diāma, one of the tabiin scholars, was analyzed through his narrations in the works at-tributed to him. For this purpose, the sciences of tafsīr, fiqh, and hadīth were chosen for Qatāda's areas of authority, considering the volume of the article and the accessibility of the sources. By comparing his narrations in the fields of tafsīr and fiqh, their authentication, sened analysis, and prevalence within their respective fields, his muhaddith aspect was also examined. Considering the text's flow and the study's volume, the analysis of the narrations has been limited to footnotes. The works attributed to Qatāda ibn Diāma, al-Manāsik and al-Nasih wa'l-Mensūh, constitute our primary sources, but early and clas-sical hadīth, tafsīr and fiqh sources have been utilized. For the sake of limita-tion, the Musnad of Abū Hanīfah and Imam Shāfi'ī, the Asār of Imam Abū Yūsuf and Imam Muhammad, al-Ṣāḥawī's Sharḥ Meān al-asār, al-Bayhaqī's Ma'rifat al-Sunan, and the commentaries of al-Tabari and al-Qurtubi are used as sources. The article is organized under two main headings. In the first main heading, Qatāda b. Diāma's life and isnad network are discussed; the results obtained by evaluating his areas of authority and narrations are presented in the second main heading. Studies have been carried out on subjects such as Qatāda's hadith, exegesis, and jurisprudence. The present study, on the other hand, aims to deal with Qatāda's authority areas in the context of the isnād network and to reveal the results from a holistic point of view. However, it is difficult to say that Qatāda's isnād network has been fully shown and ana-lyzed because not all of his narrations in the fields of tafsīr and fiqh and his narrations in other fields of science other than these fields could be included in the scope of the article and due to the limitations of the sources compared. However, since such a study would exceed the usual limits of an academic article, the present study can be considered as a nucleus. According to the results obtained, the isnad network extends from the Companions to the third century. However, it is wider in the layer of the followers, both due to the breadth of their authority and the fact that they are among the younger tâbiîn. It can be said that this widespread network, which is like the channels that led him to the Companions, manifested itself in his narrations in the form of mur-sals. One of the main criticisms against him, deceit, as seen in the narration style of the period, is not narrating the hadith that he did not hear from him-self as if he had heard it from his teacher, but in the form of incompleteness in not mentioning the name of a narrator in his own stratum. It can also be stat-ed here that he used isnad in the narration of hadith; however, as a result of the narration style of the period, he did not have a special sensitivity in the use of mursal-unbroken (muttasıl) narrators. Therefore, in this sense, his use of deceit should not be considered a flaw when evaluated within the narration style of the period. When an evaluation is made between the fields of authori-ty, the isnad network is concentrated in the field of tafsir. When his narrations are analyzed in terms of tafsīr and fiqh sciences, more mursal narrations are found in fiqh narrations than in tafsīr. These narrations are mostly based on famous Mursil narrators who were his teachers. However, it can be said that tafsīr narrations are not subjected to deceit, whereas fiqh narrations are sub-jected to tadlis. When we look at the distribution among regions, it is seen that the isnad network is distributed in Iraq, Damascus, and Hijaz regions, with Basra predominating.
Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Dergisi, 2022
Makale, لَا يَحِلُّ / helal değildir” ifadesi ile başlayan rivayetler özelinde hadis metinlerini ... more Makale, لَا يَحِلُّ / helal değildir” ifadesi ile başlayan rivayetler özelinde hadis metinlerini konu edinir. “Helal değildir” şeklinde hukûkî bir lafızla başlayan hadis metinleri incelenmiş ve metin öğeleri araştırılmıştır. 23 farklı konudaki hadis metinlerinde söz konusu ifadeye rastlanmıştır. Rivayetlerin şâhid ve mütâbîlerinden hareketle metinler incelenmiştir. “Helal değildir” kalıbında nakledilen hadislerin çoğunun benzer kalıpta geldiği, sadece yasaklanan eylemlerin değiştiği görülmüştür. Rivayetlerin şâhid ve mütâbîlerinde anlamı bozmayacak lafız farklılıkları vardır. Lafız aynı olmasına rağmen lafzın delâleti konulara göre tahrim ve kerâhet gibi farklılık göstermiştir. Yine “helal değildir” lafızlarının bazı rivayetlerde Hz. Peygamber’e dayandığı bazısında ise manen rivayetin etkisiyle sahâbe ya da sonraki râvi tarafından ifade edildiği görülmektedir. Bundan dolayı hüküm ifade eden lafızlarda râvinin etkisi göz önünde bulundurulmalı ve sadece lafza göre değil de bütün rivayetleri bir arada değerlendirme ve kıyas gibi metotlarla göre hüküm verilmelidir. Abstract The article deals with ḥadīth text in particular for the narrations that begin with the pattern “لَا يَحِلُّ / not halal”. The ḥadīth texts that started with a normative wording (not halal) were examined and the text elements were researched. The expression in question has been found in ḥadīth texts on 23 different subjects. Most of the ḥadīths that came in the form of "not halal" came in a similar pattern, only the prohibited actions were changed. There are lexical differences in the witnesses and followers of the narrations that will not distort the meaning. Although the wording is the same, the indication of the wording differed according to the subjects, such as taḥrīm, and kerāhat. Again, in some narrations, the words "it is not halal" are mentioned by Prophet and in some it is expressed by the companions or later narrators with the influence of narration. For this reason, the effect of the narrator should be taken into account in the words that make a judgment, and judgment should be made not only according to the wording, but also according to methods such as evaluating all the narrations together and comparing them.
Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Journal of Eskişehir Osmangazi University Faculty of Theology, 2022
Extended Summary
Ḥadīth narration is an essential touchstone in the formation of Islamic thought ... more Extended Summary Ḥadīth narration is an essential touchstone in the formation of Islamic thought in general and the science of hadith in particular. Understanding the hadith transmission pattern in the first two centuries will contribute to the understanding of Islamic sciences and hadith. The subject of the study is the narratives about the marriage of a person with a pilgrim (iḥrām). Its purpose is to deal with the pattern of the first period of narration in the context of the effects and results of the narrators on the hadith narration. There are two opposing narrations regarding the marriage of the Messenger of Allah and Maymūna on whether or not the marriage between them was consummated with and without iḥrām. The narrations that indicate that it was consummated without iḥrām are transmitted from Abu Rāfiʿ (d. 40/660), who is the freed slave of the Prophet, Maymūna herself, and Maymūna's nephew Yazīd b. Aṣam (d. 103/721). On the other hand, the narrations that indicate that the marriage was consummated with iḥrām come from Maymūna’s nephew, namely Ibn ʿAbbās (d. 68/687-8). Since the versions coming from Abu Rāfiʿ, Yazīd b. Aṣam, and ʿ ʾisha are mursal, and the version of Safiyya bint Shayba and that of ʿUthmān is fard (isolated), these are problematic. The version of Ibn ʿAbbās is authentic. It is seen that some of the ḥadīths were transmitted to meet certain needs in the first period. One of these, and perhaps the most important, concerns the issues related to the rules that are directly encountered in daily life. Even though the marriage of the Messenger of Allah and Maymūna is the subject of the genre of siyar and maghāzī, it falls under the subject matter of Islamic law and in particular, the subject of the marriage of muḥrim (i.e. one who is within the garment of official ḥājj, namely iḥrām). Perhaps the most important aspect of this marriage that led to it being reported in the narrations is the fact that it contains a legal ruling. When the narrators who know the subject matter were asked about the marriage of the muḥrim, they transmitted what they knew of the actions of the Prophet pertaining to this matter. The orientalist paradigm claims the opposite. According to Schacht, in the early second century of the Hidjra, schools of law developed backward isnāds in line with their own views. They circulated ḥadīths that had no (authentic) relationship with the Prophet. In fact, Schacht gave an example for siyar subjects that contain a legal ruling type narrations of the Prophet's marriage to Maymūna. On the contrary, the fact that there was disagreement about the subject matter as early in the period of the Companions and the particular sabab al-īrād of the ḥadīths in question demonstrate the fact that the ḥadīths date back as far as the time of the Prophet. In other words, the conflict did not cause the ḥadīths to be fabricated, but rather the transmission of marfūʿ and mawqūf reports. The narrations that come from Ibn ʿAbbās indicate that marriage can be consummated while in iḥrām and those transmitted from Abu Rāfiʿ and Yazīd b. Aṣam indicate that marriage cannot be consummated while in iḥrām describe the same event. However, the narrators narrated the event in two different ways. Ibn ʿAbbās states that the marriage contract took place in Makkah while they were in iḥrām, and the marriage was consummated in Sarif outside the ḥaram. Others report that the marriage contract was done either in Medina by proxy or that both the marriage contract and consummation took place in Sarif. What concerns us here the most is the effect of the conflict on the transmission of the reports on the event. Distinguishing between the marriage contract and its consummation Ozudogru, One Event Two Narrations: The First Period of Hadith Transmission and Reflections on Legal Schools 1372 | Journal of Eskişehir Osmangazi University Faculty of Theology pertaining to the event supports this. While ḥadīth texts show the existence of the marriage between the Prophet and Maymūna, the legal conflict on the subject led to the transmission of the event in two different ways. This conflict which started during the generation of the Companions and continued into the generation of the Successors made its way into the legal discourses of the legal schools. Ḥanafī school evaluated the issue both in terms of qiyās and narration. Having considered the marriage contract (i.e. nikāḥ) analogous to bayʿ (transaction), Ḥanafīs state that what was forbidden was intercourse. They rely on ḥadīths narrated by Ibn ʿAbbās and ʿ ʾisha in addition to mawqūf reports, and they favor narrators whose ḍabt (memory) and ʿilm (knowledge) are relatively stronger over the narrators who transmit the opposite reports. They emphasized the authenticity of the version of Ibn ʿAbbās in the period when the ṣiḥḥa (soundness) of aḥādīth came to the fore. However, they, in principle, rely on qiyās. As for the Mālikī and Shāfiʿī schools of law, they rely on such evidence as mawqūf reports, practices of Madīna, the proximity of Yazīd b. Aṣam and Abū Rāfiʿ to the marriage, the fact that the narrations are mutawātir, and the narration of ʿUthmān, etc. As a result, an event about the siyar (namely, the marriage of the Prophet with Maymūna) has been the subject of narration because it contains a legal matter (namely, the marriage of muḥrim). The fact that there was a disagreement on the matter starting from the generation of the Companions had a positive impact on the transmission of the relevant marfūʿ and mawqūf reports. However, the fact that the event was still recent and the impact of conflicting views on it had a negative impact on where the emphasis was given in the narrations. While this situation, which was normal for the first period of ḥadīth narration, does not pose a problem when scholars are aware of it. However, if this is not taken into consideration, it would give the impression that there were two conflicting reports. Keywords: Ḥadīth, Narration, Maymūna, Marriage, Muḥrim, Ikhtilāf, Effect of Narrator Öz4Hadis rivayeti, genelde İslâmî düşüncenin özelde ise hadis ilminin oluşumunda önemli bir mihenk taşıdır. İlk iki asırdaki hadis rivayet mantığını kavramak, İslâmî ilimlerin ve hadis ilminin anlaşılmasına katkı sağlayacaktır. Çalışmanın konusu ihramlı kimsenin evlenmesiyle ilgili rivayetlerdir. Amacı ise ilk dönem rivayet mantığını, râvilerin hadis rivayetine etkisi ve sonuçları bağlamında ele almaktır. Meymûne (r.a.) ile Hz. Peygamber’in hem ihramlıyken hem ihramsızken evlendiğine dair birbirine muhalif rivayetler vardır. Kaynaklardan tespiti yapılan İbn Abbas rivayetleri sahih, Yezîd b. Esam ve Ebû Râfi’ rivayetleri hasen ve zayıftır. Rivayetlerin nakledilme gerekçesi, konuyla ilgili soru sorulması ve ihtilâfın olmasıdır. Bu durum aynı zamanda râviler aracılığıyla rivayet metinlerine yansımıştır. Bir tarafta evliliğin ihramlıyken, diğer tarafta ihramsızken yapıldığına dair lafız ve vurgular ön plana çıkmıştır. Sahâbe ve tâbiîn tabasındaki bu ihtilâf, mezheplere yansımıştır. Mezhep müntesibi âlimler, görüşlerini ilk dönemki argümanların yanında yeni metotlarla delillendirmişlerdir. Anahtar Kelimeler: Hadis, Rivayet, Meymûne, Nikâh, Muhrim.
ÖZ: Hadis tarihi kitaplarında Osmanlı, üzerinde durulmayan dönemlerden birisidir. Sebepleri arası... more ÖZ: Hadis tarihi kitaplarında Osmanlı, üzerinde durulmayan dönemlerden birisidir. Sebepleri arasında Osmanlı’da özgün çalışma yapılmadığı iddiası ve çoğu eserin yazma hâlinde olması zikredilebilir. Oysa özgün olup olmadığının tespit edilebilmesi için öncelikle yazma hâlindeki eserlerin muhtevaları analiz edilmelidir. Böylece Osmanlı’da hadis ve hadis eğitimi alanlarında fikir yürütülebilir ve öne çıkan yönleri ya da eksikleri ortaya konularak hadis tarihine katkı sağlanabilir. Çalışmanın konusu, XVII. yüzyıl âlimlerinden Kara Halil Efendi (öl.1123/1711) ve onun hadis usûlüne dair Nüzhe hâşiyesi olan İbrahim el-Gürânî üzerine yazdığı hâşiyesidir. Kara Halil Efendi, Osmanlı medreselerinde yetişerek buralarda müderrislik yapmış, ilmiye sınıfının içinden gelen birisidir. Onun farklı alanlara yönelik hâşiye tarzında yazdığı eserleri mevcuttur. O, özellikle mantık, âdâb ve cihet-i vahde gibi alanlarda kendisini geliştirmiştir. Fenârî hâşiyesi meşhur eserlerindendir. Hem müderris olması hem de telif faaliyeti içinde olması, eserlerini genelde eğitim aşamasında yazdığını gösterir. Kara Halil’in müderrislikten sonra kazaskerlik gibi bürokratik görevlere geçmesi, Osmanlı düşüncesinde müderrislik ile bürokrasi arasındaki ilişkiye dair bilgi verir. Müderris, muhaşşî ve bürokrat bir kişiliğe sahip olan Kara Halil, Osmanlı ilmiye sınıfının yetişmesi, ilgi alanları, hedeflerini göstermesi açısından önemli bir karakterdir. Çalışmada, Kara Halil’in hayatına söz konusu açılardan yer verilmesi Osmanlı ilmiye düşüncesini anlama amacına matuftur. Bunların yanında, Aydın bölgesinden olan Kara Halil’e Boyabadî nisbesinin yanlışlıkla verildiğine değinilmiştir. Hadis usûlü literatürünün dönüm noktalarından birisi İbn Hacer’in Nuhbe isimli çalışması ve yine kendisinin bu eser üzerine yaptığı şerhi olan Nüzhe’sidir. Üzerlerine birçok şerh-hâşiye-ihtisar çalışması yapılmıştır. Hâşiyelerden birisi, İbn Hacer’den iki asır sonra yaşayan Gürânî’dir. Kara Halil, Gürânî metni üzerine hâşiye çalışması yapmıştır. Yazma hâlinde bulunan ve üzerinde çalışma bulunmayan hâşiye; Mısır ilmi mirasının Osmanlı’ya aktarımı, Osmanlı dönemi hadis usûlü yazıcılığının mahiyeti ve Osmanlı ilim anlayışı açısından mühimdir. Hâşiye, hadis usûlü konularının başında olan mütevâtir bahsine kadar yazıldığı için tüm konuları kapsamaz. Hâşiyede; Nuhbe, Nüzhe, Gürânî ve Kara Halil şeklinde dört metin iç içe geçmiştir. Aynı zamanda İbn Kutluboğa gibi Nüzhe’nin diğer şerh ve hâşiyeleri yer almaktadır. Bu açıdan çalışma, İbn Hacer sonrasında Nüzhe etrafında oluşan tartışmalar hakkında fikir vermektedir. Tartışmalar, Nuhbe-Nüzhe metninin yazımı, metindeki kelimelerin i’rab durumları, hadis ilminin gayesi, mütevâtir şartları gibi konulardan oluşmaktadır. Kara Halil, konuları “dil” merkezli açıklar ve sarf, nahiv, belâgat gibi alanların bilgisiyle ele alır. Bu noktada, Nüzhe şerhlerinden, mantık ve Arap dili eserlerinden istifade eder. Bu açılardan eser, tedrisât aşamasında öğrencilere okutmak üzere yazıldığı izlenimi vermektedir. Her bir kelimenin gramer ile açıklanması, gramer konularının talebeye öğretilmesi amacını taşımaktadır. Bununla birlikte, gramer konularından hareketle konular üzerinde derinlemesine izahlar yapılmaktadır. Eser mantık, usûl ve Arap dili gibi disiplinlerden istifade ile farklı bakış açıları sunmaktadır. Cihet-i vahde kapsamında hadis usûlünün bir “ilim” olabilmesi için kendine özgü gaye ve mesâilinin olması bunlardan birisidir. Yine eserde mütevâtirin şartları konusunda belâgat ve Arap dili kurallarından hareket edildiği görülmektedir. Çalışmada, öncelikle Kara Halil’in hayatı, ilmî ve bürokratik kişiliği ele alınacak, sonrasında ise hadis usûlüne dair yazdığı Hâşiye alâ Hâşiyeti'l-Kürdî ala Şerhi Nuhbeti'l-Fiker eseri incelenecektir. Böylelikle yazma halindeki eserden hareketle Osmanlı dönemi hadis usûlü literatüründe hâşiye yazıcılığı hakkında bir fikir oluşmasına katkı sağlanmaya çalışılacaktır. Abstract: The Ottoman Empire is one of the periods that is not emphasized in hadith history books. Among the reasons, the claim that there was no original work in the Ottoman Empire and that most of the works are in manuscript can be mentioned. However, in order to determine whether they are original or not, the contents of the manuscripts should be analyzed first. Thus, ideas can be made in the fields of hadith and hadith education in the Ottoman Empire and a contribution can be made to the history of hadith by revealing its prominent aspects or deficiencies. The subject of the study is Qara Khalīl Efendī, one of the 17th-century scholars, and his gloss about the hadith method, which he wrote on Gurānī. Qara Khalīl Efendī was educated in Ottoman madrasahs and worked as a professor there, and he is from within the Ottoman education. At the same time, he has works written in the style of annotation for different fields. He especially improved himself in fields such as logic, etiquette, and Jihat al-Waḥdah. Fanārī's gloss is one of his famous works. Both being a disciple and being in copyright activity indicates that he usually writes his works during the training phase. After being a professor, Qara Khalīl's transition to bureaucratic duties such as a qaḍiʿasker gives information about the relationship between professorship and bureaucracy in Ottoman thought. Qara Khalīl, who has a mudarris, profanity, and bureaucrat personality, is an essential character in terms of the upbringing of the Ottoman ʿilmiyya class, his interests and his goals on the way from being a mudarris to being a qaḍʾasker. In this study, giving place to the life of Qara Khalīl from these aspects is aimed at understanding the Ottoman ʿilmiyya thought. In addition, it was mentioned that the rank of Boyābādī was given to Qara Khalīl, who was from the Aydın region, by mistake. One of the turning points of the hadith method literature is the Nukhba and its commentary Nuzha works of Ibn Ḥajar. Many glosses, commentaries, and summaries have been made on them. One of the glosses is Gurānī, who lived two centuries after Ibn Ḥajar. Qara Khalīl made a second gloss on the Gurānī text. The gloss, which is in the form of writing and has not been studied; the transfer of the Egyptian scientific heritage (Nuzhah and Gurānī annotations) to the Ottoman Empire is important in terms of the nature of the Ottoman period hadith method writing and the Ottoman understanding of science. The hashiya does not cover all the subjects because it was written up to the subject of mutawātir, which is at the beginning of the hadith methodology. Four texts, Nukhba, Nuzha, Gurānī, and Qara Khalīl, are intertwined in the gloss. At the same time, there are other commentaries and glosses of Nuzha such as Ibn Quṭluboġa. In this respect, the work gives an idea about the debates around Nuzha after Ibn Ḥajar. Discussions consist of topics such as the writing of the Nukhba-Nuzha text, the iʿrāb status of the words in the text, the purpose of hadith science, and the conditions of mutawātir. Qara Khalīl explains the subjects centered on "language" and responds to the discussions about the knowledge of fields such as ṣarf, naḥw, and rhetoric. At this point, he makes use of Nuzha's commentaries, logic and Arabic language work. In these respects, the work gives the impression that it was written to teach students at the educational stage. Explaining each word with grammar aims to teach grammar subjects to students. In addition, in-depth explanations are made on the topics based on grammar issues. Although language-centered gloss brings up the problem of originality in hadith methodology, it offers different perspectives by using disciplines such as logic, methodology, and the Arabic language. One of these is that the method of hadith has its unique purpose and function to become a "science" within the scope of Jihat al-Waḥdah. Again in the work, it is seen that the discussions on the writing of Noaḥ-Nuzha are based on rhetoric and Arabic language rules. In the study, first of all, Qara Khalīl's life, scientific and bureaucratic personality will be discussed, and then his work, Ḥāshiya ʾalā Ḥāshiya al-Kurdī ʾalā Sharḥ Nukhba al-Fikar, which he wrote on hadith methodology, will be examined. In this way, it will contribute to forming an idea about the annotation writing in the hadith method of the Ottoman period, based on the work in writing.
Özet:
İlk dönemde hadislerin rivayet edilme metotlarına dair veriler, bir taraftan hadis ilminin ... more Özet: İlk dönemde hadislerin rivayet edilme metotlarına dair veriler, bir taraftan hadis ilminin ve usûlünün anlaşılmasına katkı sunarken diğer taraftan genellemeci yargıların önüne geçer. Çalışma, rivayet metotlarından irsâlin sebeplerinden birisi olarak şöhret meselesini konu edinir. Araştırmada İbrahim en-Nehaî’nin (öl. 96/714) “Eğer ben hadisi doğrudan Abdullah b. Mes’ûd’dan nakletmişsem onu çok kişiden duymuşumdur” şeklindeki sözü bağlamında irsâl ile şöhret arasındaki ilişki analiz edilmiştir. Öncelikle ilgili sözün tespiti yapılarak usûle etkisi ele alınmış sonrasında İbn Mes’ûd -Nehaî ilişkisi; ricâl, usûl, fıkıh, rivayet ve örnekler üzerinden test edilmiştir. Nihayetinde Nehaî’nin İbn Mes’ûd ashâbından çok kişiden duyduğunda irsâle başvurduğu, Nehaî’nin sözünün ise mürseli delil alanlar tarafından referans olarak kullanıldığı tespit edilmiştir. Bu durum, Hanefî ve bazı muhaddislerde Nehaî’nin mürsellerine karşı olumlu tavrın sebebi olarak görülmelidir. Abstract: In the first period, the data on the methods of narration of hadiths, on the one hand, contribute to the understanding of the science and method of hadith; on the other hand, it prevents generalizations. The study deals with the issue of fame as one of the reasons for the conveyance method. In the research, the relationship between irsāl and fame has been analyzed in the context of Ibrāhīm al-Nak̲h̲aī (d. 96/714) statement "If I have narrated it from Abdullāh b. Masʿūd, I have heard it from many people." First, the related word was determined, and its effect on the method was discussed, then the relationship between Ibn Masʿūd and Nak̲h̲aī; It has been tested on ricāl, method, fiqh, narration, and examples. In the end, it has been determined that Nak̲h̲aī applied to the waybill when he heard from many people than Ibn Masʿūd, and Nak̲h̲aī's word was used as a reference by those who took evidence of mursal. This situation should be seen as the reason for the posi-tive attitude towards Nak̲h̲aī's mursals in Hanafi and some hadith scholars.
Marmara Üniversitesi İlahiyat Fakültesi Vakfı Yayınları, 2021
Hz. Peygamber’in söz ve fiilleri bir taraftan hadis formunda rivayet edilirken diğer taraftan ame... more Hz. Peygamber’in söz ve fiilleri bir taraftan hadis formunda rivayet edilirken diğer taraftan amele konu olup uygulanmış ve tevârüs edilegelen bir gelenek oluşmuştur. Gerek sahabe gerekse sonraki dönemlerde hadisler, amele/uygulamaya dönüşürken çeşitli anlayışlar devreye girdiği gibi tevârüs edilen uygulamalar da hadislerin tespit ve değerlendirmesinde etkili olmuştur. Anlaşıldığı kadarıyla karşılıklı bir etkileşim söz konusudur. Ancak bu etkileşimin boyutları farklı bir ifadeyle hadis-amel ilişkisinin mahiyeti önemli bir soru(n) olarak karşımıza çıkar.
Elinizdeki çalışmada yazar, hadis-amel ilişkisinin üç boyutunu dönemleri göz önünde bulundurarak ele alır. “Rivayetler Karşısında Râvinin Ameli” ile sahabe ameli-hadis ilişkisini, “Rivayetler Karşısında Medine ve Kûfe Ehlinin Ameli” ile hicri ikinci asır bölge ameli-hadis ilişkisini, “Rivayetler Karşısında Âlimlerin Ameli” ile hicri üçüncü asır sonrasında icmâ, meşhur sünnet, amelî mütevâtir, âlimlerin ameli-hadis ilişkisini farklı sorular çerçevesinde analiz eder. Böylece dönemsel değişimleri dikkate alarak farklı boyutlardaki amel türlerinin hadislerin anlaşılmasındaki rolünü ortaya koymaya çalışır.
Öz
İslam dininin ikinci kaynağı olan sünnetin gerek tespiti gerek doğru anlaşılması gerekse delil... more Öz İslam dininin ikinci kaynağı olan sünnetin gerek tespiti gerek doğru anlaşılması gerekse delil oluşu yönünde birçok eser telif edilmiştir. Bir Hanefî fakîhi olan İbnü’l-Hümâm, mezhebin önemli furû’-ı fıkıh kaynaklarından el-Hidâye’yi şerh ettiği Fethu’l-kadîr’de, bir konudaki lehte, aleyte birçok rivayete yer ver vermiştir. Bu yönüyle bir hadis kitabını andıran eserde, Hanefî furû’ kaynaklarında az rastlanacak şekilde rivayetler daha ziyade isnad açısından değerlendirilmiştir. Bu çalışmada seneddeki kopukluk (mürsel, müdelles, munkatı’ hadis), râvi değerlendirmeleri gibi konularda İbnü’l-hümam’ın değerlendirmeleri ele alınıp bunların muhaddislerin değerlendirmeleriyle karşılaştırması yapılacaktır. Anahtar Kelimeler: İbnü’l-Hümâm, Rivayet, İsnad, Zahirî İnkıta’, Mürsel. Abstract There are lots of works to be authored to fix the sunnah as the second source of Islam and to understand it rightly. Ibnu’l-Humam as an Hanafi scholar, wrote a commentary on al-Hidaya, one of the most important sources of Islamic Jurisprudence, in his Fathu’l Qadir. In His Fathu’l Qadir, he gave a place many rivayat for and against. From this aspect, on this work that reminiscent a hadith book, had been evaluated rivayats rather than isnad by means rarely encountered in Hanafî’s books. In this study, will be deal evaluations of İbnu’l-humam to disconnection for isnad (mursal, mudallas, munkatı hadith) and done comparing to evaluations of muhaddis. Keywords: Ibnu’l-Humam, Rivayat, Isnad, Zahiri inkita (apparent disconnection), Mursal.
Öz
İslamî literatürde rivayet, önemini Hz. Peygamber ile olan bağından alır. Ancak rivayetin var... more Öz İslamî literatürde rivayet, önemini Hz. Peygamber ile olan bağından alır. Ancak rivayetin varlık sahnesinde kalabilmesi, Hz. Peygamber ile olan ilişkisi kadar râviler tarafından nakledilmeye değer görülmesine bağlıdır. Bu nedenle rivayet-lerin sıhhati genelde râviler üzerinden yapılır. Bu önemine binâen fıkıh usûlü eserlerinde râvinin rivayetine muhalif ameli üzerinde durulur ve şayet râvi riva-yetine muhalif amel etmişse delil olan rivayeti mi yoksa ameli mi olduğu tartışı-lır. Bu çalışma Hanefî kaynaklar özelinde genelde sahabî râvi üzerinde tartışılan " râvinin rivayetine muhalif ameli " konusunu farklı yönleriyle ele alacak ve riva-yetin sıhhatini araştıran muhaddislere " râvinin muhalif ameli rivayeti hakkında ne söyler? " sorusuna odaklanacaktır. Anahtar Kelimeler : Rivayet, Râvinin Ameli, Sıhhat, Delalet, Hanefî. Abstract The narration in Islamic literature, takes its importance from connection with the Prophet. However, the fact that the narration can remain in the scene of existence depends on the fact that it is worth seeing by the narrators as much as the relationship with the Prophet. For this reason, the autost of narratives is usually made through the narrators. According this significance, the practice of narrator opposite narrative is placed in fiqh-based Works and if narrator practices opposite narrative, the evidence its narrative or practice is discussed. This study deal with issue of " the practice of narrator opposite narrative "which is discussed in general on the companionship of Hanafi sources and focus on the question of “the practice of narrator opposite narrative” what is saying to narrators of Muhammed's Keywords: Narrative, The Practice of Narrator, Authentic, Implication, Hanafi. sayings.
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The relationship of ḥadīths with evidences such as the Qur'an, Sunnah and consensus (ijmāʿ) is important. Ijmāʿ on the existence and meaning of a narration is one of the important presumptions in terms of ascertaining its belonging to the narrator and its proof-value. In this context, the existence of ijmāʿ in support of weak ḥadīth may indicate that the narration was reinforced by means outside of isnād. One of the examples on this subject is the following tradition (rivāyā): “Water is pure as long as its smell, taste, and color has not changed.” The subject of this study is to analyze the weak ḥadīth- ijmāʿ relationship through the example in question. In terms of ḥadīthtechnique, not all versions of the narration are free from weakness. Using the aforamentioned tradition as a case study, the present study seeks to find answers to such questions as “Does ijmāʿ reinforce the weakness of a given narration?”, “Is it the weak narration or the ijmāʿ that is taken as evidence in such matters?”, and “Does a given weak tradition have any impact on the formation of ijmāʿ and vice versa?” In this context, the aim of the study is to explain the weak ḥadīth-ijmāʿ relationship through furūʿ sources rather than theoretical knowledge. First of all, the narration in question was analyzed in terms of ḥadīthscience, and it was determined that it was weak and the exception mentioned therein is a latter addition (ziyāde). Following, the weak ḥadīth- ijmāʿ relation was traced especially through the commentaries on traditions. It is emphasized here that the tradition is weak, but that there is ijmāʿ on it. The fact that there is consensus on the weak exception section of the tradition supports the thought that that section was a later addition. In the fiqh literature, the views of different sects are have been researched. Here, the narration of the three qualities of water is conveyed either without pointing out its weakness or as a knowledge that is accepted/known by everyone. This shows that in fiqh books, narration is looked at in terms of whether or not to take it as evidence rather than in terms of its authenticity (sıhhāt)
Isnad is not only a means of transmission of hadith narrations but also the transmission of knowledge between strata or within the same stratum. This transfer of knowledge, i.e., using sened, leads to forming horizontal and verti-cal networks. In this context, the isnad network can provide important clues to follow the circulation of knowledge and social relations between periods and regions. Since they have a versatile profile, especially the isnad networks of the scholars of the tabiin period, hadith, tafsir, fiqh, etc., areas will be more comprehensive. In this context, in our study, which aims to describe the narra-tion style of the period by comparing the narrations and isnad networks in different fields, the narrations and isnad network of Qatāda b. Diāma, one of the tabiin scholars, was analyzed through his narrations in the works at-tributed to him. For this purpose, the sciences of tafsīr, fiqh, and hadīth were chosen for Qatāda's areas of authority, considering the volume of the article and the accessibility of the sources. By comparing his narrations in the fields of tafsīr and fiqh, their authentication, sened analysis, and prevalence within their respective fields, his muhaddith aspect was also examined. Considering the text's flow and the study's volume, the analysis of the narrations has been limited to footnotes. The works attributed to Qatāda ibn Diāma, al-Manāsik and al-Nasih wa'l-Mensūh, constitute our primary sources, but early and clas-sical hadīth, tafsīr and fiqh sources have been utilized. For the sake of limita-tion, the Musnad of Abū Hanīfah and Imam Shāfi'ī, the Asār of Imam Abū Yūsuf and Imam Muhammad, al-Ṣāḥawī's Sharḥ Meān al-asār, al-Bayhaqī's Ma'rifat al-Sunan, and the commentaries of al-Tabari and al-Qurtubi are used as sources. The article is organized under two main headings. In the first main heading, Qatāda b. Diāma's life and isnad network are discussed; the results obtained by evaluating his areas of authority and narrations are presented in the second main heading. Studies have been carried out on subjects such as Qatāda's hadith, exegesis, and jurisprudence. The present study, on the other hand, aims to deal with Qatāda's authority areas in the context of the isnād network and to reveal the results from a holistic point of view. However, it is difficult to say that Qatāda's isnād network has been fully shown and ana-lyzed because not all of his narrations in the fields of tafsīr and fiqh and his narrations in other fields of science other than these fields could be included in the scope of the article and due to the limitations of the sources compared. However, since such a study would exceed the usual limits of an academic article, the present study can be considered as a nucleus. According to the results obtained, the isnad network extends from the Companions to the third century. However, it is wider in the layer of the followers, both due to the breadth of their authority and the fact that they are among the younger tâbiîn. It can be said that this widespread network, which is like the channels that led him to the Companions, manifested itself in his narrations in the form of mur-sals. One of the main criticisms against him, deceit, as seen in the narration style of the period, is not narrating the hadith that he did not hear from him-self as if he had heard it from his teacher, but in the form of incompleteness in not mentioning the name of a narrator in his own stratum. It can also be stat-ed here that he used isnad in the narration of hadith; however, as a result of the narration style of the period, he did not have a special sensitivity in the use of mursal-unbroken (muttasıl) narrators. Therefore, in this sense, his use of deceit should not be considered a flaw when evaluated within the narration style of the period. When an evaluation is made between the fields of authori-ty, the isnad network is concentrated in the field of tafsir. When his narrations are analyzed in terms of tafsīr and fiqh sciences, more mursal narrations are found in fiqh narrations than in tafsīr. These narrations are mostly based on famous Mursil narrators who were his teachers. However, it can be said that tafsīr narrations are not subjected to deceit, whereas fiqh narrations are sub-jected to tadlis. When we look at the distribution among regions, it is seen that the isnad network is distributed in Iraq, Damascus, and Hijaz regions, with Basra predominating.
Abstract
The article deals with ḥadīth text in particular for the narrations that begin with the pattern “لَا يَحِلُّ / not halal”. The ḥadīth texts that started with a normative wording (not halal) were examined and the text elements were researched. The expression in question has been found in ḥadīth texts on 23 different subjects. Most of the ḥadīths that came in the form of "not halal" came in a similar pattern, only the prohibited actions were changed. There are lexical differences in the witnesses and followers of the narrations that will not distort the meaning. Although the wording is the same, the indication of the wording differed according to the subjects, such as taḥrīm, and kerāhat. Again, in some narrations, the words "it is not halal" are mentioned by Prophet and in some it is expressed by the companions or later narrators with the influence of narration. For this reason, the effect of the narrator should be taken into account in the words that make a judgment, and judgment should be made not only according to the wording, but also according to methods such as evaluating all the narrations together and comparing them.
Ḥadīth narration is an essential touchstone in the formation of Islamic thought in general and the science of
hadith in particular. Understanding the hadith transmission pattern in the first two centuries will contribute to the
understanding of Islamic sciences and hadith. The subject of the study is the narratives about the marriage of a
person with a pilgrim (iḥrām). Its purpose is to deal with the pattern of the first period of narration in the context
of the effects and results of the narrators on the hadith narration.
There are two opposing narrations regarding the marriage of the Messenger of Allah and Maymūna on whether
or not the marriage between them was consummated with and without iḥrām. The narrations that indicate that it
was consummated without iḥrām are transmitted from Abu Rāfiʿ (d. 40/660), who is the freed slave of the Prophet,
Maymūna herself, and Maymūna's nephew Yazīd b. Aṣam (d. 103/721). On the other hand, the narrations that
indicate that the marriage was consummated with iḥrām come from Maymūna’s nephew, namely Ibn ʿAbbās (d.
68/687-8). Since the versions coming from Abu Rāfiʿ, Yazīd b. Aṣam, and ʿ ʾisha are mursal, and the version of Safiyya
bint Shayba and that of ʿUthmān is fard (isolated), these are problematic. The version of Ibn ʿAbbās is authentic.
It is seen that some of the ḥadīths were transmitted to meet certain needs in the first period. One of these, and
perhaps the most important, concerns the issues related to the rules that are directly encountered in daily life. Even
though the marriage of the Messenger of Allah and Maymūna is the subject of the genre of siyar and maghāzī, it falls
under the subject matter of Islamic law and in particular, the subject of the marriage of muḥrim (i.e. one who is
within the garment of official ḥājj, namely iḥrām). Perhaps the most important aspect of this marriage that led to it
being reported in the narrations is the fact that it contains a legal ruling. When the narrators who know the subject
matter were asked about the marriage of the muḥrim, they transmitted what they knew of the actions of the Prophet
pertaining to this matter. The orientalist paradigm claims the opposite. According to Schacht, in the early second
century of the Hidjra, schools of law developed backward isnāds in line with their own views. They circulated ḥadīths
that had no (authentic) relationship with the Prophet. In fact, Schacht gave an example for siyar subjects that contain
a legal ruling type narrations of the Prophet's marriage to Maymūna. On the contrary, the fact that there was
disagreement about the subject matter as early in the period of the Companions and the particular sabab al-īrād of
the ḥadīths in question demonstrate the fact that the ḥadīths date back as far as the time of the Prophet. In other
words, the conflict did not cause the ḥadīths to be fabricated, but rather the transmission of marfūʿ and mawqūf
reports.
The narrations that come from Ibn ʿAbbās indicate that marriage can be consummated while in iḥrām and
those transmitted from Abu Rāfiʿ and Yazīd b. Aṣam indicate that marriage cannot be consummated while in iḥrām
describe the same event. However, the narrators narrated the event in two different ways. Ibn ʿAbbās states that the
marriage contract took place in Makkah while they were in iḥrām, and the marriage was consummated in Sarif
outside the ḥaram. Others report that the marriage contract was done either in Medina by proxy or that both the
marriage contract and consummation took place in Sarif. What concerns us here the most is the effect of the conflict
on the transmission of the reports on the event. Distinguishing between the marriage contract and its consummation
Ozudogru, One Event Two Narrations: The First Period of Hadith Transmission and Reflections on Legal Schools
1372 | Journal of Eskişehir Osmangazi University Faculty of Theology
pertaining to the event supports this. While ḥadīth texts show the existence of the marriage between the Prophet
and Maymūna, the legal conflict on the subject led to the transmission of the event in two different ways.
This conflict which started during the generation of the Companions and continued into the generation of the
Successors made its way into the legal discourses of the legal schools. Ḥanafī school evaluated the issue both in terms
of qiyās and narration. Having considered the marriage contract (i.e. nikāḥ) analogous to bayʿ (transaction), Ḥanafīs
state that what was forbidden was intercourse. They rely on ḥadīths narrated by Ibn ʿAbbās and ʿ ʾisha in addition
to mawqūf reports, and they favor narrators whose ḍabt (memory) and ʿilm (knowledge) are relatively stronger over
the narrators who transmit the opposite reports. They emphasized the authenticity of the version of Ibn ʿAbbās in
the period when the ṣiḥḥa (soundness) of aḥādīth came to the fore. However, they, in principle, rely on qiyās. As for
the Mālikī and Shāfiʿī schools of law, they rely on such evidence as mawqūf reports, practices of Madīna, the
proximity of Yazīd b. Aṣam and Abū Rāfiʿ to the marriage, the fact that the narrations are mutawātir, and the
narration of ʿUthmān, etc.
As a result, an event about the siyar (namely, the marriage of the Prophet with Maymūna) has been the subject
of narration because it contains a legal matter (namely, the marriage of muḥrim). The fact that there was a
disagreement on the matter starting from the generation of the Companions had a positive impact on the
transmission of the relevant marfūʿ and mawqūf reports. However, the fact that the event was still recent and the
impact of conflicting views on it had a negative impact on where the emphasis was given in the narrations. While
this situation, which was normal for the first period of ḥadīth narration, does not pose a problem when scholars are
aware of it. However, if this is not taken into consideration, it would give the impression that there were two
conflicting reports.
Keywords: Ḥadīth, Narration, Maymūna, Marriage, Muḥrim, Ikhtilāf, Effect of Narrator
Öz4Hadis rivayeti, genelde İslâmî düşüncenin özelde ise hadis ilminin oluşumunda önemli bir mihenk taşıdır.
İlk iki asırdaki hadis rivayet mantığını kavramak, İslâmî ilimlerin ve hadis ilminin anlaşılmasına katkı sağlayacaktır.
Çalışmanın konusu ihramlı kimsenin evlenmesiyle ilgili rivayetlerdir. Amacı ise ilk dönem rivayet mantığını,
râvilerin hadis rivayetine etkisi ve sonuçları bağlamında ele almaktır. Meymûne (r.a.) ile Hz. Peygamber’in hem
ihramlıyken hem ihramsızken evlendiğine dair birbirine muhalif rivayetler vardır. Kaynaklardan tespiti yapılan İbn
Abbas rivayetleri sahih, Yezîd b. Esam ve Ebû Râfi’ rivayetleri hasen ve zayıftır. Rivayetlerin nakledilme gerekçesi,
konuyla ilgili soru sorulması ve ihtilâfın olmasıdır. Bu durum aynı zamanda râviler aracılığıyla rivayet metinlerine
yansımıştır. Bir tarafta evliliğin ihramlıyken, diğer tarafta ihramsızken yapıldığına dair lafız ve vurgular ön plana
çıkmıştır. Sahâbe ve tâbiîn tabasındaki bu ihtilâf, mezheplere yansımıştır. Mezhep müntesibi âlimler, görüşlerini ilk
dönemki argümanların yanında yeni metotlarla delillendirmişlerdir.
Anahtar Kelimeler: Hadis, Rivayet, Meymûne, Nikâh, Muhrim.
Abstract: The Ottoman Empire is one of the periods that is not emphasized in hadith history books. Among the reasons, the claim that there was no original work in the Ottoman Empire and that most of the works are in manuscript can be mentioned. However, in order to determine whether they are original or not, the contents of the manuscripts should be analyzed first. Thus, ideas can be made in the fields of hadith and hadith education in the Ottoman Empire and a contribution can be made to the history of hadith by revealing its prominent aspects or deficiencies. The subject of the study is Qara Khalīl Efendī, one of the 17th-century scholars, and his gloss about the hadith method, which he wrote on Gurānī. Qara Khalīl Efendī was educated in Ottoman madrasahs and worked as a professor there, and he is from within the Ottoman education. At the same time, he has works written in the style of annotation for different fields. He especially improved himself in fields such as logic, etiquette, and Jihat al-Waḥdah. Fanārī's gloss is one of his famous works. Both being a disciple and being in copyright activity indicates that he usually writes his works during the training phase. After being a professor, Qara Khalīl's transition to bureaucratic duties such as a qaḍiʿasker gives information about the relationship between professorship and bureaucracy in Ottoman thought. Qara Khalīl, who has a mudarris, profanity, and bureaucrat personality, is an essential character in terms of the upbringing of the Ottoman ʿilmiyya class, his interests and his goals on the way from being a mudarris to being a qaḍʾasker. In this study, giving place to the life of Qara Khalīl from these aspects is aimed at understanding the Ottoman ʿilmiyya thought. In addition, it was mentioned that the rank of Boyābādī was given to Qara Khalīl, who was from the Aydın region, by mistake. One of the turning points of the hadith method literature is the Nukhba and its commentary Nuzha works of Ibn Ḥajar. Many glosses, commentaries, and summaries have been made on them. One of the glosses is Gurānī, who lived two centuries after Ibn Ḥajar. Qara Khalīl made a second gloss on the Gurānī text. The gloss, which is in the form of writing and has not been studied; the transfer of the Egyptian scientific heritage (Nuzhah and Gurānī annotations) to the Ottoman Empire is important in terms of the nature of the Ottoman period hadith method writing and the Ottoman understanding of science. The hashiya does not cover all the subjects because it was written up to the subject of mutawātir, which is at the beginning of the hadith methodology. Four texts, Nukhba, Nuzha, Gurānī, and Qara Khalīl, are intertwined in the gloss. At the same time, there are other commentaries and glosses of Nuzha such as Ibn Quṭluboġa. In this respect, the work gives an idea about the debates around Nuzha after Ibn Ḥajar. Discussions consist of topics such as the writing of the Nukhba-Nuzha text, the iʿrāb status of the words in the text, the purpose of hadith science, and the conditions of mutawātir. Qara Khalīl explains the subjects centered on "language" and responds to the discussions about the knowledge of fields such as ṣarf, naḥw, and rhetoric. At this point, he makes use of Nuzha's commentaries, logic and Arabic language work. In these respects, the work gives the impression that it was written to teach students at the educational stage. Explaining each word with grammar aims to teach grammar subjects to students. In addition, in-depth explanations are made on the topics based on grammar issues. Although language-centered gloss brings up the problem of originality in hadith methodology, it offers different perspectives by using disciplines such as logic, methodology, and the Arabic language. One of these is that the method of hadith has its unique purpose and function to become a "science" within the scope of Jihat al-Waḥdah. Again in the work, it is seen that the discussions on the writing of Noaḥ-Nuzha are based on rhetoric and Arabic language rules. In the study, first of all, Qara Khalīl's life, scientific and bureaucratic personality will be discussed, and then his work, Ḥāshiya ʾalā Ḥāshiya al-Kurdī ʾalā Sharḥ Nukhba al-Fikar, which he wrote on hadith methodology, will be examined. In this way, it will contribute to forming an idea about the annotation writing in the hadith method of the Ottoman period, based on the work in writing.
İlk dönemde hadislerin rivayet edilme metotlarına dair veriler, bir taraftan hadis ilminin ve usûlünün anlaşılmasına katkı sunarken diğer taraftan genellemeci yargıların önüne geçer. Çalışma, rivayet metotlarından irsâlin sebeplerinden birisi olarak şöhret meselesini konu edinir. Araştırmada İbrahim en-Nehaî’nin (öl. 96/714) “Eğer ben hadisi doğrudan Abdullah b. Mes’ûd’dan nakletmişsem onu çok kişiden duymuşumdur” şeklindeki sözü bağlamında irsâl ile şöhret arasındaki ilişki analiz edilmiştir. Öncelikle ilgili sözün tespiti yapılarak usûle etkisi ele alınmış sonrasında İbn Mes’ûd -Nehaî ilişkisi; ricâl, usûl, fıkıh, rivayet ve örnekler üzerinden test edilmiştir. Nihayetinde Nehaî’nin İbn Mes’ûd ashâbından çok kişiden duyduğunda irsâle başvurduğu, Nehaî’nin sözünün ise mürseli delil alanlar tarafından referans olarak kullanıldığı tespit edilmiştir. Bu durum, Hanefî ve bazı muhaddislerde Nehaî’nin mürsellerine karşı olumlu tavrın sebebi olarak görülmelidir.
Abstract:
In the first period, the data on the methods of narration of hadiths, on the one hand, contribute to the understanding of the science and method of hadith; on the other hand, it prevents generalizations. The study deals with the issue of fame as one of the reasons for the conveyance method. In the research, the relationship between irsāl and fame has been analyzed in the context of Ibrāhīm al-Nak̲h̲aī (d. 96/714) statement "If I have narrated it from Abdullāh b. Masʿūd, I have heard it from many people." First, the related word was determined, and its effect on the method was discussed, then the relationship between Ibn Masʿūd and Nak̲h̲aī; It has been tested on ricāl, method, fiqh, narration, and examples. In the end, it has been determined that Nak̲h̲aī applied to the waybill when he heard from many people than Ibn Masʿūd, and Nak̲h̲aī's word was used as a reference by those who took evidence of mursal. This situation should be seen as the reason for the posi-tive attitude towards Nak̲h̲aī's mursals in Hanafi and some hadith scholars.
Elinizdeki çalışmada yazar, hadis-amel ilişkisinin üç boyutunu dönemleri göz önünde bulundurarak ele alır. “Rivayetler Karşısında Râvinin Ameli” ile sahabe ameli-hadis ilişkisini, “Rivayetler Karşısında Medine ve Kûfe Ehlinin Ameli” ile hicri ikinci asır bölge ameli-hadis ilişkisini, “Rivayetler Karşısında Âlimlerin Ameli” ile hicri üçüncü asır sonrasında icmâ, meşhur sünnet, amelî mütevâtir, âlimlerin ameli-hadis ilişkisini farklı sorular çerçevesinde analiz eder. Böylece dönemsel değişimleri dikkate alarak farklı boyutlardaki amel türlerinin hadislerin anlaşılmasındaki rolünü ortaya koymaya çalışır.
İslam dininin ikinci kaynağı olan sünnetin gerek tespiti gerek doğru anlaşılması gerekse delil oluşu yönünde birçok eser telif edilmiştir. Bir Hanefî fakîhi olan İbnü’l-Hümâm, mezhebin önemli furû’-ı fıkıh kaynaklarından el-Hidâye’yi şerh ettiği Fethu’l-kadîr’de, bir konudaki lehte, aleyte birçok rivayete yer ver vermiştir. Bu yönüyle bir hadis kitabını andıran eserde, Hanefî furû’ kaynaklarında az rastlanacak şekilde rivayetler daha ziyade isnad açısından değerlendirilmiştir. Bu çalışmada
seneddeki kopukluk (mürsel, müdelles, munkatı’ hadis), râvi değerlendirmeleri gibi konularda İbnü’l-hümam’ın değerlendirmeleri ele alınıp bunların muhaddislerin değerlendirmeleriyle karşılaştırması yapılacaktır.
Anahtar Kelimeler: İbnü’l-Hümâm, Rivayet, İsnad, Zahirî İnkıta’, Mürsel.
Abstract
There are lots of works to be authored to fix the sunnah as the second source of Islam and to understand it rightly. Ibnu’l-Humam as an Hanafi scholar, wrote a commentary on al-Hidaya, one of the most important sources of Islamic Jurisprudence, in his Fathu’l Qadir. In His Fathu’l Qadir, he gave a place many rivayat for and against. From this aspect, on this work that reminiscent a hadith book, had been evaluated rivayats rather than isnad by means rarely encountered in Hanafî’s books. In this study, will be deal evaluations of İbnu’l-humam to disconnection for isnad (mursal, mudallas, munkatı hadith) and done comparing to evaluations of muhaddis.
Keywords: Ibnu’l-Humam, Rivayat, Isnad, Zahiri inkita (apparent disconnection), Mursal.
İslamî literatürde rivayet, önemini Hz. Peygamber ile olan bağından alır. Ancak rivayetin varlık sahnesinde kalabilmesi, Hz. Peygamber ile olan ilişkisi kadar râviler tarafından nakledilmeye değer görülmesine bağlıdır. Bu nedenle rivayet-lerin sıhhati genelde râviler üzerinden yapılır. Bu önemine binâen fıkıh usûlü eserlerinde râvinin rivayetine muhalif ameli üzerinde durulur ve şayet râvi riva-yetine muhalif amel etmişse delil olan rivayeti mi yoksa ameli mi olduğu tartışı-lır. Bu çalışma Hanefî kaynaklar özelinde genelde sahabî râvi üzerinde tartışılan " râvinin rivayetine muhalif ameli " konusunu farklı yönleriyle ele alacak ve riva-yetin sıhhatini araştıran muhaddislere " râvinin muhalif ameli rivayeti hakkında ne söyler? " sorusuna odaklanacaktır.
Anahtar Kelimeler : Rivayet, Râvinin Ameli, Sıhhat, Delalet, Hanefî.
Abstract
The narration in Islamic literature, takes its importance from connection with the Prophet. However, the fact that the narration can remain in the scene of existence depends on the fact that it is worth seeing by the narrators as much as the relationship with the Prophet. For this reason, the autost of narratives is usually made through the narrators. According this significance, the practice of narrator opposite narrative is placed in fiqh-based Works and if narrator practices opposite narrative, the evidence its narrative or practice is discussed. This study deal with issue of " the practice of narrator opposite narrative "which is discussed in general on the companionship of Hanafi sources and focus on the question of “the practice of narrator opposite narrative” what is saying to narrators of Muhammed's
Keywords: Narrative, The Practice of Narrator, Authentic, Implication, Hanafi. sayings.
The relationship of ḥadīths with evidences such as the Qur'an, Sunnah and consensus (ijmāʿ) is important. Ijmāʿ on the existence and meaning of a narration is one of the important presumptions in terms of ascertaining its belonging to the narrator and its proof-value. In this context, the existence of ijmāʿ in support of weak ḥadīth may indicate that the narration was reinforced by means outside of isnād. One of the examples on this subject is the following tradition (rivāyā): “Water is pure as long as its smell, taste, and color has not changed.” The subject of this study is to analyze the weak ḥadīth- ijmāʿ relationship through the example in question. In terms of ḥadīthtechnique, not all versions of the narration are free from weakness. Using the aforamentioned tradition as a case study, the present study seeks to find answers to such questions as “Does ijmāʿ reinforce the weakness of a given narration?”, “Is it the weak narration or the ijmāʿ that is taken as evidence in such matters?”, and “Does a given weak tradition have any impact on the formation of ijmāʿ and vice versa?” In this context, the aim of the study is to explain the weak ḥadīth-ijmāʿ relationship through furūʿ sources rather than theoretical knowledge. First of all, the narration in question was analyzed in terms of ḥadīthscience, and it was determined that it was weak and the exception mentioned therein is a latter addition (ziyāde). Following, the weak ḥadīth- ijmāʿ relation was traced especially through the commentaries on traditions. It is emphasized here that the tradition is weak, but that there is ijmāʿ on it. The fact that there is consensus on the weak exception section of the tradition supports the thought that that section was a later addition. In the fiqh literature, the views of different sects are have been researched. Here, the narration of the three qualities of water is conveyed either without pointing out its weakness or as a knowledge that is accepted/known by everyone. This shows that in fiqh books, narration is looked at in terms of whether or not to take it as evidence rather than in terms of its authenticity (sıhhāt)
Isnad is not only a means of transmission of hadith narrations but also the transmission of knowledge between strata or within the same stratum. This transfer of knowledge, i.e., using sened, leads to forming horizontal and verti-cal networks. In this context, the isnad network can provide important clues to follow the circulation of knowledge and social relations between periods and regions. Since they have a versatile profile, especially the isnad networks of the scholars of the tabiin period, hadith, tafsir, fiqh, etc., areas will be more comprehensive. In this context, in our study, which aims to describe the narra-tion style of the period by comparing the narrations and isnad networks in different fields, the narrations and isnad network of Qatāda b. Diāma, one of the tabiin scholars, was analyzed through his narrations in the works at-tributed to him. For this purpose, the sciences of tafsīr, fiqh, and hadīth were chosen for Qatāda's areas of authority, considering the volume of the article and the accessibility of the sources. By comparing his narrations in the fields of tafsīr and fiqh, their authentication, sened analysis, and prevalence within their respective fields, his muhaddith aspect was also examined. Considering the text's flow and the study's volume, the analysis of the narrations has been limited to footnotes. The works attributed to Qatāda ibn Diāma, al-Manāsik and al-Nasih wa'l-Mensūh, constitute our primary sources, but early and clas-sical hadīth, tafsīr and fiqh sources have been utilized. For the sake of limita-tion, the Musnad of Abū Hanīfah and Imam Shāfi'ī, the Asār of Imam Abū Yūsuf and Imam Muhammad, al-Ṣāḥawī's Sharḥ Meān al-asār, al-Bayhaqī's Ma'rifat al-Sunan, and the commentaries of al-Tabari and al-Qurtubi are used as sources. The article is organized under two main headings. In the first main heading, Qatāda b. Diāma's life and isnad network are discussed; the results obtained by evaluating his areas of authority and narrations are presented in the second main heading. Studies have been carried out on subjects such as Qatāda's hadith, exegesis, and jurisprudence. The present study, on the other hand, aims to deal with Qatāda's authority areas in the context of the isnād network and to reveal the results from a holistic point of view. However, it is difficult to say that Qatāda's isnād network has been fully shown and ana-lyzed because not all of his narrations in the fields of tafsīr and fiqh and his narrations in other fields of science other than these fields could be included in the scope of the article and due to the limitations of the sources compared. However, since such a study would exceed the usual limits of an academic article, the present study can be considered as a nucleus. According to the results obtained, the isnad network extends from the Companions to the third century. However, it is wider in the layer of the followers, both due to the breadth of their authority and the fact that they are among the younger tâbiîn. It can be said that this widespread network, which is like the channels that led him to the Companions, manifested itself in his narrations in the form of mur-sals. One of the main criticisms against him, deceit, as seen in the narration style of the period, is not narrating the hadith that he did not hear from him-self as if he had heard it from his teacher, but in the form of incompleteness in not mentioning the name of a narrator in his own stratum. It can also be stat-ed here that he used isnad in the narration of hadith; however, as a result of the narration style of the period, he did not have a special sensitivity in the use of mursal-unbroken (muttasıl) narrators. Therefore, in this sense, his use of deceit should not be considered a flaw when evaluated within the narration style of the period. When an evaluation is made between the fields of authori-ty, the isnad network is concentrated in the field of tafsir. When his narrations are analyzed in terms of tafsīr and fiqh sciences, more mursal narrations are found in fiqh narrations than in tafsīr. These narrations are mostly based on famous Mursil narrators who were his teachers. However, it can be said that tafsīr narrations are not subjected to deceit, whereas fiqh narrations are sub-jected to tadlis. When we look at the distribution among regions, it is seen that the isnad network is distributed in Iraq, Damascus, and Hijaz regions, with Basra predominating.
Abstract
The article deals with ḥadīth text in particular for the narrations that begin with the pattern “لَا يَحِلُّ / not halal”. The ḥadīth texts that started with a normative wording (not halal) were examined and the text elements were researched. The expression in question has been found in ḥadīth texts on 23 different subjects. Most of the ḥadīths that came in the form of "not halal" came in a similar pattern, only the prohibited actions were changed. There are lexical differences in the witnesses and followers of the narrations that will not distort the meaning. Although the wording is the same, the indication of the wording differed according to the subjects, such as taḥrīm, and kerāhat. Again, in some narrations, the words "it is not halal" are mentioned by Prophet and in some it is expressed by the companions or later narrators with the influence of narration. For this reason, the effect of the narrator should be taken into account in the words that make a judgment, and judgment should be made not only according to the wording, but also according to methods such as evaluating all the narrations together and comparing them.
Ḥadīth narration is an essential touchstone in the formation of Islamic thought in general and the science of
hadith in particular. Understanding the hadith transmission pattern in the first two centuries will contribute to the
understanding of Islamic sciences and hadith. The subject of the study is the narratives about the marriage of a
person with a pilgrim (iḥrām). Its purpose is to deal with the pattern of the first period of narration in the context
of the effects and results of the narrators on the hadith narration.
There are two opposing narrations regarding the marriage of the Messenger of Allah and Maymūna on whether
or not the marriage between them was consummated with and without iḥrām. The narrations that indicate that it
was consummated without iḥrām are transmitted from Abu Rāfiʿ (d. 40/660), who is the freed slave of the Prophet,
Maymūna herself, and Maymūna's nephew Yazīd b. Aṣam (d. 103/721). On the other hand, the narrations that
indicate that the marriage was consummated with iḥrām come from Maymūna’s nephew, namely Ibn ʿAbbās (d.
68/687-8). Since the versions coming from Abu Rāfiʿ, Yazīd b. Aṣam, and ʿ ʾisha are mursal, and the version of Safiyya
bint Shayba and that of ʿUthmān is fard (isolated), these are problematic. The version of Ibn ʿAbbās is authentic.
It is seen that some of the ḥadīths were transmitted to meet certain needs in the first period. One of these, and
perhaps the most important, concerns the issues related to the rules that are directly encountered in daily life. Even
though the marriage of the Messenger of Allah and Maymūna is the subject of the genre of siyar and maghāzī, it falls
under the subject matter of Islamic law and in particular, the subject of the marriage of muḥrim (i.e. one who is
within the garment of official ḥājj, namely iḥrām). Perhaps the most important aspect of this marriage that led to it
being reported in the narrations is the fact that it contains a legal ruling. When the narrators who know the subject
matter were asked about the marriage of the muḥrim, they transmitted what they knew of the actions of the Prophet
pertaining to this matter. The orientalist paradigm claims the opposite. According to Schacht, in the early second
century of the Hidjra, schools of law developed backward isnāds in line with their own views. They circulated ḥadīths
that had no (authentic) relationship with the Prophet. In fact, Schacht gave an example for siyar subjects that contain
a legal ruling type narrations of the Prophet's marriage to Maymūna. On the contrary, the fact that there was
disagreement about the subject matter as early in the period of the Companions and the particular sabab al-īrād of
the ḥadīths in question demonstrate the fact that the ḥadīths date back as far as the time of the Prophet. In other
words, the conflict did not cause the ḥadīths to be fabricated, but rather the transmission of marfūʿ and mawqūf
reports.
The narrations that come from Ibn ʿAbbās indicate that marriage can be consummated while in iḥrām and
those transmitted from Abu Rāfiʿ and Yazīd b. Aṣam indicate that marriage cannot be consummated while in iḥrām
describe the same event. However, the narrators narrated the event in two different ways. Ibn ʿAbbās states that the
marriage contract took place in Makkah while they were in iḥrām, and the marriage was consummated in Sarif
outside the ḥaram. Others report that the marriage contract was done either in Medina by proxy or that both the
marriage contract and consummation took place in Sarif. What concerns us here the most is the effect of the conflict
on the transmission of the reports on the event. Distinguishing between the marriage contract and its consummation
Ozudogru, One Event Two Narrations: The First Period of Hadith Transmission and Reflections on Legal Schools
1372 | Journal of Eskişehir Osmangazi University Faculty of Theology
pertaining to the event supports this. While ḥadīth texts show the existence of the marriage between the Prophet
and Maymūna, the legal conflict on the subject led to the transmission of the event in two different ways.
This conflict which started during the generation of the Companions and continued into the generation of the
Successors made its way into the legal discourses of the legal schools. Ḥanafī school evaluated the issue both in terms
of qiyās and narration. Having considered the marriage contract (i.e. nikāḥ) analogous to bayʿ (transaction), Ḥanafīs
state that what was forbidden was intercourse. They rely on ḥadīths narrated by Ibn ʿAbbās and ʿ ʾisha in addition
to mawqūf reports, and they favor narrators whose ḍabt (memory) and ʿilm (knowledge) are relatively stronger over
the narrators who transmit the opposite reports. They emphasized the authenticity of the version of Ibn ʿAbbās in
the period when the ṣiḥḥa (soundness) of aḥādīth came to the fore. However, they, in principle, rely on qiyās. As for
the Mālikī and Shāfiʿī schools of law, they rely on such evidence as mawqūf reports, practices of Madīna, the
proximity of Yazīd b. Aṣam and Abū Rāfiʿ to the marriage, the fact that the narrations are mutawātir, and the
narration of ʿUthmān, etc.
As a result, an event about the siyar (namely, the marriage of the Prophet with Maymūna) has been the subject
of narration because it contains a legal matter (namely, the marriage of muḥrim). The fact that there was a
disagreement on the matter starting from the generation of the Companions had a positive impact on the
transmission of the relevant marfūʿ and mawqūf reports. However, the fact that the event was still recent and the
impact of conflicting views on it had a negative impact on where the emphasis was given in the narrations. While
this situation, which was normal for the first period of ḥadīth narration, does not pose a problem when scholars are
aware of it. However, if this is not taken into consideration, it would give the impression that there were two
conflicting reports.
Keywords: Ḥadīth, Narration, Maymūna, Marriage, Muḥrim, Ikhtilāf, Effect of Narrator
Öz4Hadis rivayeti, genelde İslâmî düşüncenin özelde ise hadis ilminin oluşumunda önemli bir mihenk taşıdır.
İlk iki asırdaki hadis rivayet mantığını kavramak, İslâmî ilimlerin ve hadis ilminin anlaşılmasına katkı sağlayacaktır.
Çalışmanın konusu ihramlı kimsenin evlenmesiyle ilgili rivayetlerdir. Amacı ise ilk dönem rivayet mantığını,
râvilerin hadis rivayetine etkisi ve sonuçları bağlamında ele almaktır. Meymûne (r.a.) ile Hz. Peygamber’in hem
ihramlıyken hem ihramsızken evlendiğine dair birbirine muhalif rivayetler vardır. Kaynaklardan tespiti yapılan İbn
Abbas rivayetleri sahih, Yezîd b. Esam ve Ebû Râfi’ rivayetleri hasen ve zayıftır. Rivayetlerin nakledilme gerekçesi,
konuyla ilgili soru sorulması ve ihtilâfın olmasıdır. Bu durum aynı zamanda râviler aracılığıyla rivayet metinlerine
yansımıştır. Bir tarafta evliliğin ihramlıyken, diğer tarafta ihramsızken yapıldığına dair lafız ve vurgular ön plana
çıkmıştır. Sahâbe ve tâbiîn tabasındaki bu ihtilâf, mezheplere yansımıştır. Mezhep müntesibi âlimler, görüşlerini ilk
dönemki argümanların yanında yeni metotlarla delillendirmişlerdir.
Anahtar Kelimeler: Hadis, Rivayet, Meymûne, Nikâh, Muhrim.
Abstract: The Ottoman Empire is one of the periods that is not emphasized in hadith history books. Among the reasons, the claim that there was no original work in the Ottoman Empire and that most of the works are in manuscript can be mentioned. However, in order to determine whether they are original or not, the contents of the manuscripts should be analyzed first. Thus, ideas can be made in the fields of hadith and hadith education in the Ottoman Empire and a contribution can be made to the history of hadith by revealing its prominent aspects or deficiencies. The subject of the study is Qara Khalīl Efendī, one of the 17th-century scholars, and his gloss about the hadith method, which he wrote on Gurānī. Qara Khalīl Efendī was educated in Ottoman madrasahs and worked as a professor there, and he is from within the Ottoman education. At the same time, he has works written in the style of annotation for different fields. He especially improved himself in fields such as logic, etiquette, and Jihat al-Waḥdah. Fanārī's gloss is one of his famous works. Both being a disciple and being in copyright activity indicates that he usually writes his works during the training phase. After being a professor, Qara Khalīl's transition to bureaucratic duties such as a qaḍiʿasker gives information about the relationship between professorship and bureaucracy in Ottoman thought. Qara Khalīl, who has a mudarris, profanity, and bureaucrat personality, is an essential character in terms of the upbringing of the Ottoman ʿilmiyya class, his interests and his goals on the way from being a mudarris to being a qaḍʾasker. In this study, giving place to the life of Qara Khalīl from these aspects is aimed at understanding the Ottoman ʿilmiyya thought. In addition, it was mentioned that the rank of Boyābādī was given to Qara Khalīl, who was from the Aydın region, by mistake. One of the turning points of the hadith method literature is the Nukhba and its commentary Nuzha works of Ibn Ḥajar. Many glosses, commentaries, and summaries have been made on them. One of the glosses is Gurānī, who lived two centuries after Ibn Ḥajar. Qara Khalīl made a second gloss on the Gurānī text. The gloss, which is in the form of writing and has not been studied; the transfer of the Egyptian scientific heritage (Nuzhah and Gurānī annotations) to the Ottoman Empire is important in terms of the nature of the Ottoman period hadith method writing and the Ottoman understanding of science. The hashiya does not cover all the subjects because it was written up to the subject of mutawātir, which is at the beginning of the hadith methodology. Four texts, Nukhba, Nuzha, Gurānī, and Qara Khalīl, are intertwined in the gloss. At the same time, there are other commentaries and glosses of Nuzha such as Ibn Quṭluboġa. In this respect, the work gives an idea about the debates around Nuzha after Ibn Ḥajar. Discussions consist of topics such as the writing of the Nukhba-Nuzha text, the iʿrāb status of the words in the text, the purpose of hadith science, and the conditions of mutawātir. Qara Khalīl explains the subjects centered on "language" and responds to the discussions about the knowledge of fields such as ṣarf, naḥw, and rhetoric. At this point, he makes use of Nuzha's commentaries, logic and Arabic language work. In these respects, the work gives the impression that it was written to teach students at the educational stage. Explaining each word with grammar aims to teach grammar subjects to students. In addition, in-depth explanations are made on the topics based on grammar issues. Although language-centered gloss brings up the problem of originality in hadith methodology, it offers different perspectives by using disciplines such as logic, methodology, and the Arabic language. One of these is that the method of hadith has its unique purpose and function to become a "science" within the scope of Jihat al-Waḥdah. Again in the work, it is seen that the discussions on the writing of Noaḥ-Nuzha are based on rhetoric and Arabic language rules. In the study, first of all, Qara Khalīl's life, scientific and bureaucratic personality will be discussed, and then his work, Ḥāshiya ʾalā Ḥāshiya al-Kurdī ʾalā Sharḥ Nukhba al-Fikar, which he wrote on hadith methodology, will be examined. In this way, it will contribute to forming an idea about the annotation writing in the hadith method of the Ottoman period, based on the work in writing.
İlk dönemde hadislerin rivayet edilme metotlarına dair veriler, bir taraftan hadis ilminin ve usûlünün anlaşılmasına katkı sunarken diğer taraftan genellemeci yargıların önüne geçer. Çalışma, rivayet metotlarından irsâlin sebeplerinden birisi olarak şöhret meselesini konu edinir. Araştırmada İbrahim en-Nehaî’nin (öl. 96/714) “Eğer ben hadisi doğrudan Abdullah b. Mes’ûd’dan nakletmişsem onu çok kişiden duymuşumdur” şeklindeki sözü bağlamında irsâl ile şöhret arasındaki ilişki analiz edilmiştir. Öncelikle ilgili sözün tespiti yapılarak usûle etkisi ele alınmış sonrasında İbn Mes’ûd -Nehaî ilişkisi; ricâl, usûl, fıkıh, rivayet ve örnekler üzerinden test edilmiştir. Nihayetinde Nehaî’nin İbn Mes’ûd ashâbından çok kişiden duyduğunda irsâle başvurduğu, Nehaî’nin sözünün ise mürseli delil alanlar tarafından referans olarak kullanıldığı tespit edilmiştir. Bu durum, Hanefî ve bazı muhaddislerde Nehaî’nin mürsellerine karşı olumlu tavrın sebebi olarak görülmelidir.
Abstract:
In the first period, the data on the methods of narration of hadiths, on the one hand, contribute to the understanding of the science and method of hadith; on the other hand, it prevents generalizations. The study deals with the issue of fame as one of the reasons for the conveyance method. In the research, the relationship between irsāl and fame has been analyzed in the context of Ibrāhīm al-Nak̲h̲aī (d. 96/714) statement "If I have narrated it from Abdullāh b. Masʿūd, I have heard it from many people." First, the related word was determined, and its effect on the method was discussed, then the relationship between Ibn Masʿūd and Nak̲h̲aī; It has been tested on ricāl, method, fiqh, narration, and examples. In the end, it has been determined that Nak̲h̲aī applied to the waybill when he heard from many people than Ibn Masʿūd, and Nak̲h̲aī's word was used as a reference by those who took evidence of mursal. This situation should be seen as the reason for the posi-tive attitude towards Nak̲h̲aī's mursals in Hanafi and some hadith scholars.
Elinizdeki çalışmada yazar, hadis-amel ilişkisinin üç boyutunu dönemleri göz önünde bulundurarak ele alır. “Rivayetler Karşısında Râvinin Ameli” ile sahabe ameli-hadis ilişkisini, “Rivayetler Karşısında Medine ve Kûfe Ehlinin Ameli” ile hicri ikinci asır bölge ameli-hadis ilişkisini, “Rivayetler Karşısında Âlimlerin Ameli” ile hicri üçüncü asır sonrasında icmâ, meşhur sünnet, amelî mütevâtir, âlimlerin ameli-hadis ilişkisini farklı sorular çerçevesinde analiz eder. Böylece dönemsel değişimleri dikkate alarak farklı boyutlardaki amel türlerinin hadislerin anlaşılmasındaki rolünü ortaya koymaya çalışır.
İslam dininin ikinci kaynağı olan sünnetin gerek tespiti gerek doğru anlaşılması gerekse delil oluşu yönünde birçok eser telif edilmiştir. Bir Hanefî fakîhi olan İbnü’l-Hümâm, mezhebin önemli furû’-ı fıkıh kaynaklarından el-Hidâye’yi şerh ettiği Fethu’l-kadîr’de, bir konudaki lehte, aleyte birçok rivayete yer ver vermiştir. Bu yönüyle bir hadis kitabını andıran eserde, Hanefî furû’ kaynaklarında az rastlanacak şekilde rivayetler daha ziyade isnad açısından değerlendirilmiştir. Bu çalışmada
seneddeki kopukluk (mürsel, müdelles, munkatı’ hadis), râvi değerlendirmeleri gibi konularda İbnü’l-hümam’ın değerlendirmeleri ele alınıp bunların muhaddislerin değerlendirmeleriyle karşılaştırması yapılacaktır.
Anahtar Kelimeler: İbnü’l-Hümâm, Rivayet, İsnad, Zahirî İnkıta’, Mürsel.
Abstract
There are lots of works to be authored to fix the sunnah as the second source of Islam and to understand it rightly. Ibnu’l-Humam as an Hanafi scholar, wrote a commentary on al-Hidaya, one of the most important sources of Islamic Jurisprudence, in his Fathu’l Qadir. In His Fathu’l Qadir, he gave a place many rivayat for and against. From this aspect, on this work that reminiscent a hadith book, had been evaluated rivayats rather than isnad by means rarely encountered in Hanafî’s books. In this study, will be deal evaluations of İbnu’l-humam to disconnection for isnad (mursal, mudallas, munkatı hadith) and done comparing to evaluations of muhaddis.
Keywords: Ibnu’l-Humam, Rivayat, Isnad, Zahiri inkita (apparent disconnection), Mursal.
İslamî literatürde rivayet, önemini Hz. Peygamber ile olan bağından alır. Ancak rivayetin varlık sahnesinde kalabilmesi, Hz. Peygamber ile olan ilişkisi kadar râviler tarafından nakledilmeye değer görülmesine bağlıdır. Bu nedenle rivayet-lerin sıhhati genelde râviler üzerinden yapılır. Bu önemine binâen fıkıh usûlü eserlerinde râvinin rivayetine muhalif ameli üzerinde durulur ve şayet râvi riva-yetine muhalif amel etmişse delil olan rivayeti mi yoksa ameli mi olduğu tartışı-lır. Bu çalışma Hanefî kaynaklar özelinde genelde sahabî râvi üzerinde tartışılan " râvinin rivayetine muhalif ameli " konusunu farklı yönleriyle ele alacak ve riva-yetin sıhhatini araştıran muhaddislere " râvinin muhalif ameli rivayeti hakkında ne söyler? " sorusuna odaklanacaktır.
Anahtar Kelimeler : Rivayet, Râvinin Ameli, Sıhhat, Delalet, Hanefî.
Abstract
The narration in Islamic literature, takes its importance from connection with the Prophet. However, the fact that the narration can remain in the scene of existence depends on the fact that it is worth seeing by the narrators as much as the relationship with the Prophet. For this reason, the autost of narratives is usually made through the narrators. According this significance, the practice of narrator opposite narrative is placed in fiqh-based Works and if narrator practices opposite narrative, the evidence its narrative or practice is discussed. This study deal with issue of " the practice of narrator opposite narrative "which is discussed in general on the companionship of Hanafi sources and focus on the question of “the practice of narrator opposite narrative” what is saying to narrators of Muhammed's
Keywords: Narrative, The Practice of Narrator, Authentic, Implication, Hanafi. sayings.