Publication: Hicri 3. Asrın Başlarında Sünnete Sarılmak: “Saç-Sakalını da Boyardı!”
Abstract
Ravilerin hadis ilmi açısından ehliyetlerini tespit etmeyi hedefleyen biyografik eserlerde,birtakım ravilerin saç-sakallarını boyayıp boyamadıklarına dair kayıtlara tesadüf edilir. Bumakale doğrudan cerḥ-taʿdīl ile irtibatı olmayan bu verilerin biyografi türü eserlere hangidönemde ve hangi etkilerle girdiğini tespit etmeyi hedeflemektedir. Söz konusu kayıtlarınhicri 3. asrın başlarında artması, konunun devrin sosyal, siyasi ve ilmî tartışmaları çerçevesindeele alınmasını gerektirmektedir. Konu bu açıdan incelendiğinde saç-sakal boyamaya dairkayıtların Miḥne hadisesi ve bu süreçte siyasi erkin baskısına maruz kalan Aḥmed b. Ḥanbelile irtibatı dikkat çekmektedir. Anlaşıldığı kadarıyla o, ihya edilmek istenen bir sünnet olarakgördüğü saç-sakal boyama faaliyetini, siyasi erki hedef alan bir pasif direniş tarzı olarakkonumlandırmıştı. Ancak erken dönem boyama faaliyetleri ile Aḥmed b. Ḥanbel dönemi vesonrasındaki faaliyetlerin her biri, tarz, amaç ve muhataplar bakımından farklılık arz etmektedir.Sonuç olarak makale hem ricāl metinlerindeki dönemsel etkileri tartışmakta hem deboyama faaliyetine yüklenen anlamın değişim serüvenini rivayet metinleri üzerinden takipetmektedir.
One comes across records about whether or not the rāwīs dye their hair and beard in the biographical works, which aim at determining the rāwīs’ qualification in terms the science of hadith. This article aims at defining in which period and under what influences these data were put into the biographical works, although they are not directly related with the transmitter criticism (jarḥ and taʿdīl). The rise of such records in the 3rd century hijri necessitates to approach the question in the context of the social, political and intellectual debates of that period. Studying through this perspective, it is salient that there is a relationship between those records and the Miḥna, and Aḥmad b. Ḥanbal, who was exposed to pressure by the political power. Apparently, he located the dying of hair and beard, which he considered a rejuvenated sunna, as a way of non-violent resistance towards the government. Nevertheless, dyeing activities in early periods and those in the time of Aḥmad and later differ from each other in terms of style, objective and addressees. Consequently, this article both discusses the contextual influences on rijāl literature and follows the change in the meaning of the dying activity through the classical hadith collections.
One comes across records about whether or not the rāwīs dye their hair and beard in the biographical works, which aim at determining the rāwīs’ qualification in terms the science of hadith. This article aims at defining in which period and under what influences these data were put into the biographical works, although they are not directly related with the transmitter criticism (jarḥ and taʿdīl). The rise of such records in the 3rd century hijri necessitates to approach the question in the context of the social, political and intellectual debates of that period. Studying through this perspective, it is salient that there is a relationship between those records and the Miḥna, and Aḥmad b. Ḥanbal, who was exposed to pressure by the political power. Apparently, he located the dying of hair and beard, which he considered a rejuvenated sunna, as a way of non-violent resistance towards the government. Nevertheless, dyeing activities in early periods and those in the time of Aḥmad and later differ from each other in terms of style, objective and addressees. Consequently, this article both discusses the contextual influences on rijāl literature and follows the change in the meaning of the dying activity through the classical hadith collections.