HİCRÎ İLK BEŞ ASIRDA HANEFÎ FIKIH USÛLÜNDE MUÂRIZ HABER NAZARİYESİ-THE THEORY OF CONTRADICTORY NARRATIONS IN ḤANAFĪ LEGAL THEORY IN THE FIRST FIVE CENTURIES (original) (raw)
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Cumhuriyet İlahiyat Dergisi-Cumhuriyet Theology Journal, 2017
Abstract: The schools of fiqh applied different methods to eliminate contradictions between narrations. In fact, this difference in methodology directly led to fiqh disagreement. Thus, a school explains within the framework of its own procedural system which of the contradictory narratives it uses as evidence, the reason for using this narrative, how they interpret other narrations about the subject or the reason for not using these reports as evidence. This article aims to chronologically examine the theory that the Ḥanafī developed about antithetical narratives based on ‘Īsā ibn Abān, al-Karkhī, al-Jaṣṣāṣ, al-Dabūsī, al-Pazdawī and al-Sarakhsī. Moreover, the criticisms and contributions made by the scholars of the principles of jurisprudence are determined. Frequently repeated approach in some research that the Hanafis first used the abrogation (al-naskh) to fulfill the contradiction between the narrations is questioned within the framework of the aforementioned scholars’ viewpoints Summary: The theory of contradictory narratives, developed as part of the narration theory, has an important position in the sense of the school’s approach to the Sunnah. This is because the system that a school of jurisprudence implements to fulfill the contradiction between narrations has an important influence in scholars’ juridical opinion. In some studies carried out today, the system developed by the Ḥanafī to eliminate the contradiction between narratives is presented in two different ways as abrogation (al-naskh), preference (al-tarjīḥ), conciliation (al-cam‘) and not to use as evidence (al-ṭāsāquṭ) or abrogation, conciliation and applying principles (taqrīr al-uṣūl). The common point of the two hierarchies of solution is placing abrogation in first rank. In order to test the accuracy of this information in this research, we studied the system that the Ḥanafi scholars who lived in the first five centuries of the Hijra followed to eliminate the contradiction between the narrations. The development of this theory in the five centuries of the Hijra was examined on the basis of the views of ‘Īsā ibn Abān (d., 221/836), al-Karkhī (d. 340/952), al-Jaṣṣāṣ (d. 370/981), al-Dabūsī (d. 482/1089) and al-Sarakhsī (d. 483/1090 [?]). It is an indisputable fact that the construction and development of a theory requires a process. In this context, the present study investigated when and on which principles the theory of contradictory narratives on Ḥanafīan theory of narrative/Sunnah is started to be instituted; who and for what reasons contributed to it during this evolution process and how; and how it is instituted the way of solution hierarchy in theearly period which makes a differentiation in comments between Ḥanafīan later. This theory was enriched by principles that were developed with different perspectives during a long process and its comprehensibility was boosted using new concepts and systematic expression. Ḥanafī legal theorists benefited from the opinions of masters of the jurisprudence school to enrich this theory in terms of principles. This suggests that the theory is a scientific effort aimed at discovering how masters of the jurisprudence school are following a method in the face of contradictory narratives. As far as known, Isā ibn Abān is the first theoretician to have detailed methodological explanations related to contradictory narratives between the Hanafi scholars. This shows that the theory related to contradictory narratives was established at the beginning of the third century of the hegira. 'Isā ibn Abān divides the opposite narratives into hadiths that are compatible with consensus and hadiths that are contrary to consensus on the basis of consensus (ijmā‘). He accepts the hadith in the first group and he evaluates the hadith in the second group as the abrogated (mansūkh) if it is authentic. It must be stated that this solution path which Isā ibn Abān put forth is of high practical value. There is no practical value in fıqh to eliminate the contradiction between the hadith which is compatible with the consensus and the hadith contrary to this consensus by the conciliation method. Moreover, giving an active role to the consensus in the determination of the abrogating (al-nāsikh) and abrogated (al-mansūkh) also prevents easy access to the method of abrogation. ‘Isā ibn Abān divides hadiths that are without consensus about their provisions into two: the appearance (al-wurūd) date is known and unknown. He first applied the conciliation method to fulfill the contradictions between the narrations in both groups. If the problem is not solved by the conciliation method, Isā applies the abrogation (al-naskh) method for narrations whose the appearance (al-wurūd) date is known. The ones that the date is not known can be acceptable in accordance with the originals, and if this is not possible, he says that both narrations cannot be used as evidence.
2014
Hanefî mezhebinin günümüze ulaşan ilk Muhtasar’ının yazarı olan Tahâvî İslami ilimlerin birçok sahasında eser vermiş ender âlimlerimizden biridir. Bu çalışmada Tahâvî’nin çeşitli hükümleri delilleriyle tartıştığı ve sonunda kendince isabetli olan görüşü gerekçeleriyle birlikte ortaya koyduğu kitabı Şerhu Meânî’l-Âsâr’ın Kitâbu’s-Salât bölümü mercek altına alınmıştır. Kitâbu’s-Salât içerisinde Tahâvî’nin, Hanefi mezhebi imamları olarak ifade ettiğimiz Ebû Hanîfe, Ebû Yûsuf ve Muhammed b. Hasan eş-Şeybânî’den herhangi bir veya ikisine yahut da her üçüne birden muhalefet ettiği meseleler tespit edilerek, ictihad ederken nasıl bir yol izlediği anlaşılmaya çalışılmıştır. Bunu yaparken Tahâvî’nin imamlara nisbet ettiği görüşlerin onlara aidiyetini doğrulamak amacıyla imamların hakkında konuşulan konuyla ilgili hangi görüşe sahip oldukları diğer kaynaklardan da tespit edilmeye ve Tahâvî’nin görüşlerinin seyrini takip edebilmek amacıyla diğer eserlerinde ilgili meselelerle ilgili nasıl bir görüş ortaya koyduğu tespit edebilmeye çalışılmıştır. --- Tahawi, owning the first compendious bookwe have now, is a scholar writing in many of the Islamic sciences fields. In this study, we focused on Kitab as-Salat part in Şerh Maani al-Asar in which Tahawi discusses various judgments with its evidences, and at the end of the rubric presents his position with his justifications. By identfying the issues on which Tahawi opposes Ebu Hanifa, Ebu Yusuf and Muhammad b. Hasan eş-Şeybani, Tahawi’s method is tried to understand as presenting his judicial opinion. Also, we confirmed the Founders’ opinions from different sources so as to understand whether they have the opinions, and what is the exact founders’ opinions compared to Tahawi’s references. Finally, in order to understand Tahawi’s opinions progresses we checked on his positions about different issues from his different boks.
In this thesis, material and mental elements of the crime of homicide in the Hanafi law school have been identified by making use of the texts of modern law and modern Islamic law. In our study the method that analyses the formation and development of material and mental elements of the crime of homicide in chronological order has been followed. Also, in order to provide a better understanding of the doctrine of the Hanefî law school, material and mental elements are comparatively discussed from time to time by referring to the texts of modern law and other Islamic law schools. In the introduction to this thesis, the general characteristics of the crime of homicide in the Hanafite law school have been analyzed and in this section the material and mental elements in the works of modern law and modern Islamic law are also investigated. In the first and second part that constitute the main body of the thesis the material and mental elements are analyzed in the context of homicide types. In the first section, the types of homicide that commonly exist in all Islamic law schools (amd, shibh-I amd and hata) were examined. In the second section, the specific types of the homicide to Hanefite school were analyzed. Bu tezde, öncelikle Hanefî mezhebinde öldürme suçunun maddî ve manevî unsurları modern hukuk ve modern İslam hukuku metinlerinden istifade edilerek tespit edilmeye çalışılmıştır. Araştırmamızda öldürme suçunun maddî ve manevî unsurlarıyla ilgili kavramların oluşum ve gelişim seyrini kronolojik olarak inceleyen bir metot takip edilmiştir. Ayrıca Hanefî doktrininin daha iyi anlaşılmasını sağlamak maksadıyla ihtiyaç duyuldukça diğer hukuk ekollerinin görüşleri ve modern hukuk metinlerine başvurarak zaman zaman maddî ve manevî unsurlar mukayeseli olarak ele alınmıştır. Tezin giriş kısmında, Hanefî mezhebinde öldürme suçunun genel karakteristik özellikleri analiz edilmiş, ayrıca bu kısımda modern hukuk ve modern İslam hukuku eserlerinde yer alan maddî ve manevî unsurlara yer verilmiştir. Tezin asıl gövdesini oluşturan birinci ve ikinci bölümde maddî ve manevî unsurlar, öldürme türleri bağlamında analiz edilmiştir. Tezin iki bölüm olarak tasarlanmasında, Hanefî doktrinine özgü olan ve olmayan öldürme türleri ayrımı belirleyici olmuştur. Bu nedenle, diğer hukuk ekollerinde de yer alan amden öldürme, şibh-i amd yoluyla öldürme ve hata ile öldürme türleri birinci bölümde tetkik edilirken, ikinci bölümde Hanefî doktrinine özgü hata yerine geçen öldürme ve tesebbüben öldürme türlerinde maddî ve manevî unsurların analizi yapılmıştır.
Beyʿu’l-Vefânın Hukuki Niteliği Hakkındaki Görüşlerin Hanefî Fetvâ Literatüründeki Kronolojik Gelişimi -4./10-6./12. Yüzyıllar / The Chronological Development of Opinions on the Legal Nature of Bayʿ al-Wafā in Hanafī Fatwā Literature -4th/10th to 6th/12th Centuries, 2023
Öz∗ Beyʿu’l-vefâ akdi, hukuki niteliği Orta Asyalı Hanefî fakihler tarafından yoğun bir şekilde tartışılmış fıkhî çözüm (hîle-i şerʿiyye) mahiyetinde bir fetvâ (vâkıât/nevâzil) meselesidir. Bu akit, başta Buhara ve Semerkant olmak üzere Orta Asya coğrafyasında yaşayan Müslüman toplumların borç ilişkilerini faize düşmeden yürütebildikleri bir uygulama olarak karşımıza çıkmaktadır. Hakkında kurucu imamlardan bir nakil bulunmayan beyʿu’l-vefânın hukuki niteliği hakkındaki ilk değerlendirmeler, 4./10. yüzyılda Orta Asyalı Hanefî meşâyihine ait fetvalarda ortaya çıkmıştır. Sonrasında 6./12. yüzyıla kadar bölge meşâyihi tarafından, Hanefî doktrine göre bu akdin hukuki niteliğinin ne olduğu konusunda çok farklı görüşler ortaya atılmıştır. Bu yüzyıllar arasında oluşan fetva literatürünü referans alan bu çalışmada, beyʿu’l-vefâ akdinin hukuki niteliği hakkında ortaya konulan görüşlerin kronolojik gelişimi inceleme konusu edilmiştir. Ayrıca konuyla ilgili farklı değerlendirmelerin ortaya çıkmasına neden olan temel eğilimler ile altık ve karşıt görüşlerin tespiti de yine bu çalışmada ele alınan konular arasındadır. Anahtar Kelimeler: Hanefî mezhebi, beyʿu’l-vefâ, hîle-i şerʿiyye, fetva literatürü, meşâyih, Buhara, Semerkant Abstract Bayʿ al-wafā is a fatwa issue (waqıʿat/nawazil) in the form of a legal solution (hīla al-sharʿiyyah), the legal nature of which was intensely debated by Central Asian Hanafi jurists. This contract appears to be a practice by which Muslim communities living in Central Asia, particularly in Bukhara and Samarkand, were able to conduct their debt relations without involving interest. The initial assessments regarding the legal nature of bayʿ al-wafā, for which there is no transmission from the founding imams, emerged in the fatwas of Central Asian Hanafi scholars in the 4th/10th century. Subsequently, from this century, when the first examples of fatwa literature were penned, to the 6th/12th century, when the most advanced and influential examples were produced, there were many different opinions on the legal nature of this contract according to the Hanafī doctrine. In this study, based on the fatwa literature that emerged between these centuries, the chronological development of opinions on the legal nature of the bayʿ al-wafâ contract has been examined. Furthermore, this study also addresses the fundamental trends that have led to different assessments on the subject and identifies the subordinate and opposing views concerning it. Keywords: The Hanafī School, bayʿ al-wafā, hīla al-sharʿiyyah, fatwā literature, mashayekh, Bukhara, Samarkand
Özet Fetva usulü literatürünün fıkhın diğer alanlarına nispetle geç bir dönemde oluştuğu kabul edilen bir husustur. Her ne kadar ilk müstakil fetva usulü, İbnu's-Salâh tarafından yazılmış olsa da bu konunun daha önce yazılan bazı eserlerin içerisinde işlendiği görülmektedir. Sözgelimi ilk dönemlerden itibaren yazılan birçok Hanefi nevazil/fetâvâ türü eserde fetva usulü konusuna yer verilmiştir. Özellikle Hanefi fakih Ebu'l-Leys es-Semerkandî'nin Mecmûu'n-nevâzil adlı eserinde, İbnu's-Salâh kadar detaylı ele almamış olsa da, " babu'l-fetvâ " ismiyle bir ana başlık açarak fetva usulüne yer vermesi önemli bir gelişmedir. Bu makalemizde Hanefilerin fetva usulünün nasıl geliştiğinin gözlemlenebilmesi için bu literatür özetle ele alınacak ve sonrasında ilk müstakil fetva usûl eserlerinden biri olduğunu düşündüğümüz Muhammed Bedreddin eş-Şuhâvî'ye ait et-Tırâzu'l-müzheb adlı eser incelenecektir. Bedreddin eş-Şuhâvî ve et-Tırâzu'l-müzheb adlı eserinin, aslında mezhepte çok bilindiği söylenemez. Biyografi türü eserlerde Şuhavî'nin hayatına dair bilginin bulunmaması, eserine çok az kaynakta atıf yapılmış olması ve birkaç varaktan ibaret olmasına rağmen et-Tırâzu'l-müzheb'in tüm dünyada sadece 3 adet yazmasının bulunması bunu destekler mahiyettedir. Kendisinden önce fürû eserlerde resmu'l-müftî ile ilgili dile getirilen birçok bilgiyi toplayan Şuhâvî'nin bazı konulara ilişkin kendine has değerlendirme ve çıkarımları önemlidir. Abstract It is accepted that the literature on the methodology of fatwa emerged at a later period comparing with other spheres of fiqh. Although the first independent work of fatwa methodology was composed by Ibn al-Salâh the topic had been dealt with in same
International Journal of Social Science (https://www.jasstudies.com/Makaleler/21013358\_13Gültekin%20Hasan\_S-239-261.pdf), 2013
Persian literature has been a strong influence on Classical Turkish Literature in the 15 th and 16 th century. These influences are seen in literary works are more than the official texts. In particular, the influences of Firdawsi's Shah-namah is remarkable in terms of both the literature and writing of history. The idea of writing a history of the state, for centuries, has been one of the core businesses of all nations. Shah-namah, to set an example because of the writers and historians has been imitated in various ways by and with similar characteristics works were written and with a large number of verse and prose translation of Shah-namah and private Shah-namah written. The purpose of taking the Shah-namah as a source and example for classical literature, given the extraordinary qualities of masnavi heroes by Firdawsi are used as a tool to make a comparison between the superiority of Divan poet vaunted by the person. At the end of this article we added Firdevsî article which is at the Hamid Vehbi's Meşâhîr-i İslâm, 3-4 volume, 32 number, 1009-1040. pages that we have made a transcription of the article that contains some information on the different knowledge about Firdawsi and Shah-namah. Some of the information in our transcription we provide some information in contradicts the Persian literature sources as well.