Publication: Ebu Yusuf’un Kitabu’l-asar’ındaki illetli hadislerin hanefi mezhebinin hadis kabul kriterleri çerçevesinde değerlendirilmesi
Abstract
Fıkıh mezheplerinin hadisleri kabul etmesi veya reddetmesi büyük çoğunluklahadisin amel edilebilir olup olmamasıyla alakalı iken, muhaddislerin hadisleri kabul ve reddisadece hadisin sübut yönü ve tarihi bilgi değeri ile ilgilidir. Fakihler muhaddislerin zayıfbulduğu bazı rivayetlerle başka asıllarla takviye edilmeleri sebebiyle amel etmekteyken,muhaddislere göre sahih olan bir takım rivayetlerle de bazı sebeplere dayanarak ameletmemişlerdir. Bu durumda muhaddislerin sistematiği üzerinden fıkıh mezheplerinindelillerinin değerlendirilmesi, fakihlerin metodunun anlaşılmasını sağlamadığı gibi çoğuzaman yanlış sonuçlara götürmektedir. Fakihlerin muhaddislerin aksine bütüncül bir bilgiteorisi ve deliller hiyerarşisi olduğundan onların bazı rivayetlerle amel edip etmemelerikonusu da kendi sistemleri içerisinde değerlendirilince doğru anlaşılabilir. Çalışmamızdaİmam Ebu Yusuf’un Kitabu’l-asar’ının “İftitahu’s-salat” ve “Sehiv” baplarındaki merfu vemuttasıl rivayetler incelenmiş, bunlar arasından ilk dönem muhaddislerinin illet sebebiylezayıf buldukları dört hadisin senet açısından detaylı tahlilleri yapılmış, bu hadisleriniçerdikleri konuyla ilgili, muhaddisler ile Hanefi, Maliki ve Şafii mezheplerinin yaklaşımlarıkısaca işlenmiş, daha sonra ise Hanefiler’in bu hadislerle hangi kaidelere dayanarak amelettikleri ve bu baptaki bazı sahih hadislerle hangi sebeplerle amel etmedikleri konuları,Hanefi imamlardan yapılan nakillerle veya İlk dönem Hanefi usulcülerin değerlendirmeleriışığında açıklığa kavuşturulmaya çalışılmıştır. Hanefilerin muhaddislere göre zayıf sayılanbazı hadislerle amel etme ve sahih sayılan bazı hadislerle amel etmemesinin incelediğimizörnekler çerçevesinde kendi usulleriyle uyumlu olduğu görülmüştür. Hanefi mezhebininhadislerin kabulü konusundaki usulünün yöntem ve amaç açısından muhaddislerden farklıolduğu görülmüş, Hanefilerin amel ettikleri veya amel etmeyi uygun bulmadıkları hadislerinmuhaddislerin usulüne göre değerlendirilmesinin gerçekçi olmadığı ve mezhebin hadisanlayışının doğru anlaşılmasına hizmet etmediği görülmüştür. Özelde Hanefilerin geneldeise bütün fukahanın hadisleri kabul konusundaki yaklaşımları kendi usulleri ve bilgi teorileriçerçevesinde değerlendirilmelidir.
While the acceptance or rejection of hadiths by fiqh sects is largely related to whetherthe hadith is practicable or not, the acceptance or rejection of hadiths by the hadith scholarsare only with respect to its certainity and its value of historical information.While the faqihspractice with some narratives, which the hadith scholars are considered weak, due to the factthat they are fortified with some other principals, they practice with some other narratives,which the hadith scholars are considered sound due to some reasons. In this case, theevaluation of the evidence of the fiqh sects through the system of the hadith scholars oftenleads to false conclusions, as it does not help understand the method of the faqihs. Since thefaqihs, unlike the hadith scholars, have a holistic knowledge theory and a hierarchy of theproofs, the issue of whether practising with some narratives or not could be rightlyunderstood by considering within their own systems. In our study, the elevated anduninterrupted narrations in the İftitahu's-salat and Sehiv chapters of Imam Abu Yusuf'sKitabu’l-asar were examined, and four of these narrations, which were found weak by theearly hadith scholars due to defect, were analyzed in detail, the approaches of the hadithscholars and the Hanafi, Maliki and Shafi sects on the contents of these hadiths are brieflystudied and then, it was tried to be clarified the fact that on the basis of which principles theHanafis use to act on these hadiths and on what reasons they do not use to act with certainsound hadiths in the light of the narratives of the Hanafi scholars or the evaluations of theearly scholars of the Hanefi methodology. It has been seen that the Hanafis are consistent inthemselves in the sense that they practice with some hadiths considered weak by the hadithscholars and do not practice with some hadiths considered sound by the hadith scholars. Ithas been seen that the method of acceptance of hadiths by the Hanafi sect is different fromthe hadith scholars in terms of system and purpose and it has been seen that it is not realisticto evaluate the hadiths that the Hanafis deemed to be appropriate or not according to themethod of the hadith scholars and this does not serve for the correct understanding of thehadith understanding of the Hanafi sect. The approach to the acceptance of the hadiths by,particularly, the Hanafis, generally, the faqihs, should be evaluated within the framework oftheir own methodologies and knowledge theories.
While the acceptance or rejection of hadiths by fiqh sects is largely related to whetherthe hadith is practicable or not, the acceptance or rejection of hadiths by the hadith scholarsare only with respect to its certainity and its value of historical information.While the faqihspractice with some narratives, which the hadith scholars are considered weak, due to the factthat they are fortified with some other principals, they practice with some other narratives,which the hadith scholars are considered sound due to some reasons. In this case, theevaluation of the evidence of the fiqh sects through the system of the hadith scholars oftenleads to false conclusions, as it does not help understand the method of the faqihs. Since thefaqihs, unlike the hadith scholars, have a holistic knowledge theory and a hierarchy of theproofs, the issue of whether practising with some narratives or not could be rightlyunderstood by considering within their own systems. In our study, the elevated anduninterrupted narrations in the İftitahu's-salat and Sehiv chapters of Imam Abu Yusuf'sKitabu’l-asar were examined, and four of these narrations, which were found weak by theearly hadith scholars due to defect, were analyzed in detail, the approaches of the hadithscholars and the Hanafi, Maliki and Shafi sects on the contents of these hadiths are brieflystudied and then, it was tried to be clarified the fact that on the basis of which principles theHanafis use to act on these hadiths and on what reasons they do not use to act with certainsound hadiths in the light of the narratives of the Hanafi scholars or the evaluations of theearly scholars of the Hanefi methodology. It has been seen that the Hanafis are consistent inthemselves in the sense that they practice with some hadiths considered weak by the hadithscholars and do not practice with some hadiths considered sound by the hadith scholars. Ithas been seen that the method of acceptance of hadiths by the Hanafi sect is different fromthe hadith scholars in terms of system and purpose and it has been seen that it is not realisticto evaluate the hadiths that the Hanafis deemed to be appropriate or not according to themethod of the hadith scholars and this does not serve for the correct understanding of thehadith understanding of the Hanafi sect. The approach to the acceptance of the hadiths by,particularly, the Hanafis, generally, the faqihs, should be evaluated within the framework oftheir own methodologies and knowledge theories.