İbâdiyye’nin Erken Dönem Hadis Kaynakları
The Early Period Hadith Sources of Ibadiyya Sect
Yazar: Özdemir, Ahmet
Dergi: Hitit Üniversitesi İlahiyat Fakültesi Dergisi, Vol. 18 No. 36, 2019
Anahtar kelimeler: Hadis,İbâdî,el-Câmiu’s-Sahih,Mudevvene,Câbir b. Zeyd ; Hadith,Ibadi,el-Camiu’s- Sahih,al-Mudavvanah,Jabir b. Zayd.

Hadis tedvin ve tasnif faaliyetineticesinde özellikle hicri ilk dört asırda hadis edebiyatının en güzel örnekmetinleri ortaya çıkmış ve bu eserlerin önemli bir kısmı günümüze kadargelebilmiştir. Her ne kadar söz konusu dönemde tam olarak bir mezhepleşmesürecinden söz etmek zor olsa da günümüze kadar gelebilen hadis kaynaklarınınekseriyeti, sünnî mezheplere müntesip âlimlere aittir. Bununla beraber sünnîlerkadar olmasa da diğer islamî fırkaların da hadis rivayetiyle ilgilendiğini vekendilerine ait hadis kaynaklarının oluştuğunu ifade etmek gerekir. Hadisrivayeti faaliyetine katılan ve buna bağlı olarak kendisine ait hadismecmuaları olan mezheplerden biri de İbâdiyye’dir. Erken dönemden itibarenhadis tedvin ve tasnif faaliyetine katılan İbâdiyye’nin hadisle ilgili bazıeserleri, günümüze kadar gelmemiş veya kaybolmuş olsa Rebî’ b. Habîb’in el-Câmiu’s-sahihadlı eseri günümüze kadar gelebilmiştir. İbâdiyye prensip olarak diğer islamîfırkaların hadis kitaplarını kabul etmekle beraber öncelikli olarak kendi hadiskaynaklarına müracaat etmektedirler. Onlara göre kendi mezhep âlimleritarafından telif edilen hadis mecmuaları daha sahih ve muteberdir. Buçalışmamızda erken dönemden itibaren hadis rivayeti ile meşgul olanİbâdiyye’nin ulaşabildiğimiz hadis ve sünnetle alakalı kaynaklarının nelerolduğu özellikle kendi kaynakları referans alınarak tespit edilecektir. Ayrıcasöz konusu kaynaklar imkân nispetinde rivayet ve dirayet açısından tanıtılacakve zaman zaman hadis eserleri hakkında gerekli değerlendirmelerdebulunulacaktır.

AbstractAs a result of the hadith and classificationactivities, especially in the first four centuries of Hijri, the best examplesof hadith literature emerged and a significant number of these works havesurvived to the present day. However, it is necessary to state that otherIslamic sects, although not as much as the Sunnis, are interested in the hadithnarration and that their own hadith sources are formed. One of this sect isIbadiyya. Although all the works of Ibadiyya about the hadith have not come tothe present day, in the first place, Rabi’ b. Habib's el-Camiu’s- Sahih hassurvived until today. In principle, Ibadiyya accepts the hadith books of otherIslamic sects, but primarily applies to their own hadith sources. In thisstudy, the books of Ibadiyya related to hadith and sunnah which are interestedin narration of hadith since early period, will be determined. İn doing so, itwill be determined especially with reference to the sources of Ibadiyya. Inaddition, the books we have identified will be examined in terms of hadithsciences.SummaryIn this study, the sources of hadith belonging toIbadiyya sect and the sources of the hadith which they see as the sources ofapplication have been detected. Firstly, Ibadids applied to sources of hadithsnarrated by their own narrators by Imam Malik, Ahmed b. Other sources of hadithsuch as Hanbal, Bukhari and Muslim were also accepted as sources of reference.As far as we have determined, the unique hadithsources of Ibadiyya sect belong to the first three centuries of hijri which canbe called as early period. From the beginning of the second hijri century, theIbadi had engaged in an intensive hadith contract system and created hadithcorpus through the channels of the narrators that were associated with their sects. Ibaddiyah's father of the ideaaccepted as  Jabir b. Zayd is consideredto be one of the first scholars who died in the beginning of the second centuryin the Hijri and in a book called Divân, which had narrated the hadiths.However, the work in question has not survived until today. Therewithal, Câbir b.The hadiths quoted as a mural by Zayd were identified by a Ibadi scholarVârcelânî in the sixth century in the Hijri and Rabî’ b. Habib al-Câmiu’s-sahihhas added to the end of his work. However, it is not clear how these narrationsreached to Vârcelânî.The most important source of the hadith ofIbadiyyah is undoubtedly Rabi’ b. Habib is a work called Musnad or el-Camiu’s-Sahih. According to Ibadi sources, this work belonging to the second hijricentury is accepted as the most authentic source of hadith. There are aboutseven hundred and fifty rumors in the work. According to Ibadis, although thework was copyrighted in the second hijri century, about four centuries later,Vârcelânî revealed the work and reorganized it. However, it is not clear howthe work reached to Vârcelânî and how it pursued this adventure in the longrun. Unfortunately, Sadra healing information (something which sets one's mindat ease) is not available in Ibadi sources on this subject. There is nooriginal copy showing the first state of the work. However, the majority of thenarratives in the work took place in different hadith chains and other hadithsources. We call it different chains of scripts, because the muhaddis ( narrators of Muhammed's all sayings, deeds and approvals),  did notuse the deeds that Rabî used in al-Câmiu’s-sahih.  Although they cannot determine the reason forthis, it is possible that they were seen as competent bidat by the othermuhaddis as these ravishes belong to Ibadiyya sect. Therefore, it is especiallyimportant to compare the texts in the work with other hadith sources ratherthan the notes in al-Câmiu’s-sahih.It is also important that Rabî’ b. Habîb used hijriin the second century to provide superiority to its opponents in scientific andintellectual matters. Vârcelânî added these narrations under certain headingsas al-Câmiu’s-sahih as the third volume. It is not also clear how these narrations reached Vârcelânî. When welook at the content in the narratives, it can be said that the majority isabout the issues of faith among the fracas, and the narrations are generally insupport of the creed of the Ibadiyya sect. The other works of Rabî, which arerelated to the scientific debates in the period in question and where academicstudies have been carried out, are also important as Asâr and Futyâ.Jabir b. Zayd, Abu Ubeyde and Rabî’ b. Who are inthe İbadiyya sect continued the scientific tradition and continued with Habib,Abu Sufyan Mahbûb b. Rahîl and Imam Eflah continued with the third hijricentury. The narrations narrated from Imam Eflah and Mahbûb b. narrated fromthe teachers of Rahîl took place in the fourth volume of al-Câmiu’s-sahihwithout any classification. One of the important scholars of Ibadiyye whopassed away in the third century in the Hijri was Bişr b. Ganim is al-Khorâsâni.He is the narrator of the previous Ibid scholars. Especially in the secondcentury, Ibid al-Hijri he narrated many narrations in the field of fiqh andhadith. Although his work is mostly composed of fiqh, many hadith narrationsare included in the work.As a result, it is possible that we can say thefollowings.  Although there are someallegations about the fact that the Hadiths fabricate hadiths or are distantfrom the hadith and sunnah, we see that they are interested in the narrative ofhadith from the early period and that they are interested in the hadithnarration from the early period. As a result of the activities of codification,some hadith journals such as al-Câmiu’s-sahih were created and these works havesurvived until today. It is problematic to see how a narrator chain follows themajority of these hadith sources from the time of royalty to the presentday.Therewithal , Ibadis see the narrators reliable and  the narratives  narrating the hadiths in these sources,worked with hadiths, faith , worship and adoption of the said rumors asevidence in the matter. Inparticular, they considered Rabî’s al-Câmiu’s-sahih as the most authentichadith book in terms of health and reliability. In the text of the hadiths inthis work, which is the most popular hadith corpus of Ibadiyya, Imam Malik'sMuvatta, Ahmed b. It is possible to say that Hanbal had significantsimilarities with Musnad, Imam Bukhari and Muslim with Sahihayn. Namely, themajority of the narrations in Rabî’s al-Câmiu’s-sahih are included in thehadith works in terms of the text with different ways. In order to eliminatethe problems related to historical adventures of hadith sources belonging toIbadiyya sect, new studies related to the field need to be done. However, inthe last period of Uman Sultanate, many manuscripts have started to emerge andfor this reason, the Sultanate encourages the researchers who are working onthe culture of the region and the sources of the Ibadiyya sect and providesthem with the necessary convenience. We hope that our study, which is a kind ofliterature study, will contribute especially to those who want to study thesources related to the hadith and circumcision of Ibadiyya sect.