Publication: İlmî bir disiplin olarak fıkhü’l-hadîs
Abstract
İLMÎ BİR DİSİPLİN OLARAK FIKHÜ’L-HADÎS Dînî metinlerden hüküm istinbâtında haber-i vâhidlerle ve celî kıyâsla amel etmelerine rağmen bunları birbirlerine tercih etmeleri bakımından ayrışarak “Ehl-i hadîs” ve “Ehl-i re’y” olarak adlandırılan iki müctehid sınıfı, Asr-ı saâdete dayanan güçlü ilim gelenekleri, yetiştirdikleri isimler ve vücuda getirdikleri eserlerle İslâm hukuku tarihinin gidişatında belirleyici bir role sahip olmuştur. Fıkhü’l-hadîs; Evzâiyye, Şâfiîlik, Hanbelîlik ve Zâhirîlik gibi mezhepler ile dînî olduğu kadar siyâsî bir figür olarak da ön plana çıkan Selefîyyenin orijini durumundaki Ehl-i hadîs ekolünün dînî metinlerle ilişkisini ifâde etmektedir. Fıkhü’l-hadîs usûlünde aklî kıyâs, istihsân ve hadislerin Kur’ân’a arzı reddedilirken, sünnet Hz. Peygamber’e has kılınmış, sıhhati sâbit haber-i vâhidlerle amel edilmiş ve re’y, ehil kimselere tahsis edilmiştir. Ehl-i re’yden farklı olarak aynı konudaki sahîh rivâyetlerin tamamına ulaşmayı ve haber-i vâhid de olsa onlar üzerinde teferruatlı isnâd tahlilleri yapmayı önceleyen bu usûlde ilel bilgisi, tashîf-tahrîf, idrâc ve ziyâdeyi tespit gibi uygulamalar da hayâtî konumdadır. Fıkhü’l-hadîsi ilk defa ilmî bir disiplin olarak sunan Hâkim en-Nîsâbûrî’nin (ö. 405/ 1014) yaptığı tasvir, teorik yönü ağır basan “fıkhu metni’l-hadîs” değil; rivâyetlerin hıfzı, nakli, râvîlerinin tenkidi ve tarîklerinin cem‘i gibi hususları içeren daha özel bir anlam içermektedir. Buna rağmen günümüzde fıkhü’l-hadîs; “fehmü’l-hadîsle eşdeğer tutulma”, “isnâddan bağımsız düşünülme” ve “hadis merkezli fıkıh anlayışı olarak sunulma” olmak üzere üç açıdan ele alınmaktadır. Bu araştırmada, Ehl-i hadîs’e has bir usûl olan fıkhü’l-hadîsin salt metin eksenli bir faaliyet olarak telakkî edilmemesi gerektiği ve bahsi geçen üç yaklaşımdan farklı olarak Ehl-i hadîs’in hüküm istinbât usûlü olduğu ve itikâdî konuları da içeren fıkhî yaklaşımlarının genel adı olduğu sonucuna ulaşılmıştır. Hadis, Fıkıh, Fıkhü’l-hadîs, Ehl-i hadîs, Hâkim en-Nîsâbûrî
“FIQH AL-HADITH” AS A SCIENTIFIC DISCIPLINE The two class of mujtahidīn, Ahl al-hadith and Ahl al-ra’y who separated from each other in terms of their preferences of khabar al-wahed (isolated hadith) or qiyas al-jalī (obvious analogy) over another although they both act with these two in deriving rules from religious texts, played a determinant role in the making of history of Islamic law. “Fiqh al-hadith” states the relationship of Ahl al-hadith which is the origin of Awzaiyya, Shafiiyya, Hanbaliyya, Zhahiriyya and Salafiyya as a religious and also a political figure, with the religious texts. In the methodology of “fiqh al-hadith” while qiyas al-aqlī, istihsān and presenting ahādith to the Qur’an are rejected, sunnah is devoted to the Prophet, sound khabar al-wahed is acted upon and ra’y is assigned only to the eligible people. In this methodology which prioritizes reaching all the riwāyāt al-sahīha in the same topic and to make detailed analysis of isnād on them even if they are khabar al-wahed, knowledge of ilal (hidden defects), tashīf-takhrīf (mispronunciation), idrāj and to determine the ziyādah (extra) are vitally important The first scholar who presented “fiqh al-hadith” as a scientific discipline Hâkim al-Nīsābūrī’s (d. 405/ 1014) description does not cover the meaning “fiqhu matn al-hadith” that is mostly theoretical, but signifies a special meaning covering the issues such as memorisation and transmission of the riwāyāt, critique of the rāwī’s and collection of the tarīq’s. Despite this, today “fiqh al-hadith” is approached from three angles which are “equalizing with fahm al-hadith”, “considering it independant from isnād” and “presenting it as hadith oriented fiqh consideration”. In this study, it is concluded that as an usūl special to Ahl al-hadith “fiqh al-hadith” should not be considered as a merely text-oriented activity, different from the three abovementioned approaches it is the usūl of istinbāt for Ahl al-hadith and it is the general designation for jurisprudential approaches including theological issues. Hadith, Fiqh, Fiqh al-hadith, Ahl al-hadith, Hākim al-Nīsābūrī
“FIQH AL-HADITH” AS A SCIENTIFIC DISCIPLINE The two class of mujtahidīn, Ahl al-hadith and Ahl al-ra’y who separated from each other in terms of their preferences of khabar al-wahed (isolated hadith) or qiyas al-jalī (obvious analogy) over another although they both act with these two in deriving rules from religious texts, played a determinant role in the making of history of Islamic law. “Fiqh al-hadith” states the relationship of Ahl al-hadith which is the origin of Awzaiyya, Shafiiyya, Hanbaliyya, Zhahiriyya and Salafiyya as a religious and also a political figure, with the religious texts. In the methodology of “fiqh al-hadith” while qiyas al-aqlī, istihsān and presenting ahādith to the Qur’an are rejected, sunnah is devoted to the Prophet, sound khabar al-wahed is acted upon and ra’y is assigned only to the eligible people. In this methodology which prioritizes reaching all the riwāyāt al-sahīha in the same topic and to make detailed analysis of isnād on them even if they are khabar al-wahed, knowledge of ilal (hidden defects), tashīf-takhrīf (mispronunciation), idrāj and to determine the ziyādah (extra) are vitally important The first scholar who presented “fiqh al-hadith” as a scientific discipline Hâkim al-Nīsābūrī’s (d. 405/ 1014) description does not cover the meaning “fiqhu matn al-hadith” that is mostly theoretical, but signifies a special meaning covering the issues such as memorisation and transmission of the riwāyāt, critique of the rāwī’s and collection of the tarīq’s. Despite this, today “fiqh al-hadith” is approached from three angles which are “equalizing with fahm al-hadith”, “considering it independant from isnād” and “presenting it as hadith oriented fiqh consideration”. In this study, it is concluded that as an usūl special to Ahl al-hadith “fiqh al-hadith” should not be considered as a merely text-oriented activity, different from the three abovementioned approaches it is the usūl of istinbāt for Ahl al-hadith and it is the general designation for jurisprudential approaches including theological issues. Hadith, Fiqh, Fiqh al-hadith, Ahl al-hadith, Hākim al-Nīsābūrī