Hanefilikte Bağdat Mâverâünnehir mukayesesi
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Tarih
2024
Yazarlar
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Cilt Başlığı
Yayıncı
Necmettin Erbakan Üniversitesi, Sosyal Bilimler Enstitüsü
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Hanefi mezhebi Hz. Ömer zamanında kurulan Kufe de Abdullah İbn Mesʻûd gibi büyük sahabîlerin temelini attığı bir medresenin ürünüdür. Hz. Peygamberden gelen ilim, Abdullah b. Mesʻud’dan Alkame b. Kays, İbrahim en-Nehaî, Hammad b. Ebî Süleyman gibi büyük âlimler kanalıyla Ebû Hanîfe’ye ulaşmış ve onun kurmuş olduğu istişareye dayalı ilim meclislerinde sistematik bir hâle getirilerek sonraki nesillere aktarılmıştır. Ebû Hanîfe ve talebelerinden ders okuyanlar dünyanın farklı bölgelerine Hanefi mezhebini taşımışlardır. Bu bölgelerin en önemlilerinden birisi de Maverâünnehir bölgesidir. Seyhun ve Ceyhun nehirleri arasında kalan bu bölge, tarihi süreçte göç yolları üzerinde bulunması, sulak ve verimli arazileri sebebiyle her dönemde rağbet edilen bir merkez olmuştur. Hz. Ömer zamanında Seyhun nehri sınırlarına ulaşan Müslümanlar Kuteybe b. Müslim eliyle Maverâünnehir’in fethini tamamlamışlardır. Ebu Hafs el-Kebîr ve Süleyman el-Cüzcânî gibi fakihler de Hanefî fıkhını Maverâünnehir bölgesine taşımışlardır. Bağdat ve Basra’da zuhur eden Muʻtezile baskısı ve çeşitli nedenlerle zamanla Hanefî mezhebinin ağırlık merkezi bu bölgeye kaymış hem usûl hem de füru alanında çok değerli eserler te’lîf edilmiştir. Aynı zamanda Ehlisünnet imamlarından birisi olan İmâm-ı Mâtürîdî de bu bölgede yetişmiştir. Zamanla Maveraünnehir bölgesi âlimleri ile Iraklı âlimler arasında kelâm, usûl ve füru düşüncesinde farklı bakış açıları ortaya çıkmıştır. Bu çalışmada mezhebin aslî kaynaklarından istifade ederek usûl ve füru alanında iki ekol arasındaki farklar ortaya konulmaya gayret edildi. Üç bölüme ayırılan çalışmanın ilk bölümünde tarihi süreçte Hanefi mezhebinin oluşum sürecini ele alındı. İkinci bölümde ise Mâverâünnehir bölgesini ve Hanefî mezhebinin oraya intikâli ele alınmıştır. Üçüncü bölümde ise her iki bölgede yaşayan âlimler arasında usûl ve füru konularındaki ihtilâflar değerlendirilmeye çalışılmıştır Usûl alanındaki ihtilaflar için Irak ekolünü temsilen Cessas’ın el-Fusûl fi’l-Usûl isimli eseri temel alınırken Maverâünnehir ekolünü temsilen de Pezdevî’nin Kenzü’l-Vusûl ilâ Maʻrifeti’l-Usûl isimli eseri temel alınmıştır. Sonuç olarak; usûl alanındaki farklılıklar mezhebin genel içtihat ilkeleri içerisinde asıldan tamamen farklılaşmayı gerektirmeyen meseleler olarak tespit edilmiştir. İmam Azam Ebû Hanife’den ve ilk nesil talebelerinden bize ulaşan bir usûl eserinin olmaması ve mezhebin usûlünün fürû meselelerden istinbât yolu ile elde edilmiş olması bazı konularda farklı bakış açılarını kaçınılmaz kılmıştır. Aslında pek çok konuda ihtilafın neticede lafzî olduğu anlaşılmaktadır. Füru alanındaki ihtilafların ise daha çok örf, kültür, coğrafî koşullar gibi farklı etkenlere dayalı olarak ortaya çıktığı anlaşılmaktadır.
The Hanafi school of thought is a product of a madrasah founded in Kufa during the time of ʿUmar ibn al-Khaṭṭāb, and it was established by prominent Companions such as ʿAbdullāh ibn Masʿūd. The knowledge transmitted from the Prophet Muḥammad صلى الله عليه وسلم reached Abū Ḥanīfa through eminent scholars like ʿAbdullāh ibn Masʿūd, ʿAlqama ibn Qays, Ibrāhīm al-Nakhaʿī, and Ḥammād ibn Abī Sulaymān. This knowledge was systematized in scholarly councils based on consultation, which were established by Abū Ḥanīfa, and subsequently passed on to future generations. His students and their disciples spread the Ḥanafī madhhab to various parts of the world, one of the most significant being the Māwarāʾ al-Nahr (Transoxiana) region. This region, situated between the Seyḥūn (Syr Darya) and Jayḥūn (Amu Darya) rivers, has always been a significant center due to its strategic location along migration routes and its fertile lands. During the caliphate of ʿUmar ibn al-Khaṭṭāb, Muslim expansion reached the borders of the Seyḥūn River, and the conquest of Māwarāʾ al-Nahr was completed by Qutayba ibn Muslim. Jurists such as Abū Ḥafṣ al-Kabīr and Sulaymān al-Jūzjānī brought Ḥanafī jurisprudence to this region. Over time, due to factors such as the influence of the Muʿtazilites in Baghdad and Basra, the center of gravity for the Ḥanafī madhhab shifted to this region, where many important works were written in the fields of both uṣūl (principles of jurisprudence) and furūʿ (jurisprudential rulings). Additionally, one of the leading scholars of Ahl al-Sunnah, Imām al-Māturīdī, emerged from this region. Over time, differing viewpoints developed between the scholars of Māwarāʾ al-Nahr and those of Iraq in the areas of theology, uṣūl, and furūʿ. In this study, we aim to explore the differences between these two schools by examining the original sources of the Ḥanafī madhhab. The study is divided into three parts: the first section discusses the formation of the Ḥanafī madhhab through a historical lens, the second part examines the transmission of the madhhab to the Māwarāʾ al-Nahr region, and the third part evaluates the scholarly disagreements between the two regions in both uṣūl and furūʿ. For the differences in uṣūl, we use al-Jaṣṣāṣ’s al-Fuṣūl fī al-Uṣūl as a representative of the Iraqi school and al-Bazdawī’s Kanz al-Wuṣūl ilā Maʿrifat al-Uṣūl as a representative of the Māwarāʾ al-Nahr school. In our view, the differences in uṣūl do not constitute a fundamental departure from the general principles of the Ḥanafī madhhab. The lack of a formal work on uṣūl from Imām Abū Ḥanīfa and his immediate students, coupled with the fact that the uṣūl of the school was derived from furūʿ issues through istinbāṭ (deductive reasoning), inevitably led to differing perspectives on certain matters. Actually, it is evident that many of these differences are ultimately verbal in nature. As for the disputes in the field of jurisprudence (furūʿ), they seem to be influenced largely by varying factors such as custom, culture, and geographical conditions.
The Hanafi school of thought is a product of a madrasah founded in Kufa during the time of ʿUmar ibn al-Khaṭṭāb, and it was established by prominent Companions such as ʿAbdullāh ibn Masʿūd. The knowledge transmitted from the Prophet Muḥammad صلى الله عليه وسلم reached Abū Ḥanīfa through eminent scholars like ʿAbdullāh ibn Masʿūd, ʿAlqama ibn Qays, Ibrāhīm al-Nakhaʿī, and Ḥammād ibn Abī Sulaymān. This knowledge was systematized in scholarly councils based on consultation, which were established by Abū Ḥanīfa, and subsequently passed on to future generations. His students and their disciples spread the Ḥanafī madhhab to various parts of the world, one of the most significant being the Māwarāʾ al-Nahr (Transoxiana) region. This region, situated between the Seyḥūn (Syr Darya) and Jayḥūn (Amu Darya) rivers, has always been a significant center due to its strategic location along migration routes and its fertile lands. During the caliphate of ʿUmar ibn al-Khaṭṭāb, Muslim expansion reached the borders of the Seyḥūn River, and the conquest of Māwarāʾ al-Nahr was completed by Qutayba ibn Muslim. Jurists such as Abū Ḥafṣ al-Kabīr and Sulaymān al-Jūzjānī brought Ḥanafī jurisprudence to this region. Over time, due to factors such as the influence of the Muʿtazilites in Baghdad and Basra, the center of gravity for the Ḥanafī madhhab shifted to this region, where many important works were written in the fields of both uṣūl (principles of jurisprudence) and furūʿ (jurisprudential rulings). Additionally, one of the leading scholars of Ahl al-Sunnah, Imām al-Māturīdī, emerged from this region. Over time, differing viewpoints developed between the scholars of Māwarāʾ al-Nahr and those of Iraq in the areas of theology, uṣūl, and furūʿ. In this study, we aim to explore the differences between these two schools by examining the original sources of the Ḥanafī madhhab. The study is divided into three parts: the first section discusses the formation of the Ḥanafī madhhab through a historical lens, the second part examines the transmission of the madhhab to the Māwarāʾ al-Nahr region, and the third part evaluates the scholarly disagreements between the two regions in both uṣūl and furūʿ. For the differences in uṣūl, we use al-Jaṣṣāṣ’s al-Fuṣūl fī al-Uṣūl as a representative of the Iraqi school and al-Bazdawī’s Kanz al-Wuṣūl ilā Maʿrifat al-Uṣūl as a representative of the Māwarāʾ al-Nahr school. In our view, the differences in uṣūl do not constitute a fundamental departure from the general principles of the Ḥanafī madhhab. The lack of a formal work on uṣūl from Imām Abū Ḥanīfa and his immediate students, coupled with the fact that the uṣūl of the school was derived from furūʿ issues through istinbāṭ (deductive reasoning), inevitably led to differing perspectives on certain matters. Actually, it is evident that many of these differences are ultimately verbal in nature. As for the disputes in the field of jurisprudence (furūʿ), they seem to be influenced largely by varying factors such as custom, culture, and geographical conditions.
Açıklama
Doktora Tezi
Anahtar Kelimeler
İslam Hukuku, Hanefi Fıkhı, Ebu Hanife, Usulü Fıkıh, Mâverâünnehir, Bağdat, Irak, Semerkant, Buhârâ, Islamic Law, Hanafī Fiqh, Abū Hanīfa, Usūl al-Fiqh, Māwarāʾ al-Nahr, Baghdad, Iraq, Samarqand, Bukhārā
Kaynak
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
Künye
Akıncı, H. (2024). Hanefilikte Bağdat Mâverâünnehir mukayesesi. (Yayımlanmamış doktora tezi). Necmettin Erbakan Üniversitesi, Sosyal Bilimler Enstitüsü Temel İslam Bilimleri Anabilim Dalı, Konya.
