Ebeveyn-i Resûl Meselesine Özgün Yaklaşımlar: İbrahim el-Halebî’ye (ö. 956/1549) Nispet Edilen Bir Risalenin Neşri ve Analizi
Distinctive Remarks On The Prophet’s Parents: Edition and Analysis of an Epistle Attributed to Ibrāhīm al-Ḥalabī (d. 956/1549)
Yazar: Gömbeyaz, Kadir
Dergi: Bilimname, Vol. 2019 No. 38, 2019
Anahtar kelimeler: Islamic theology,The Prophet’s parents (abawayn al-Rasūl),Ottoman Religious Thoughts,İbrahim al-Halabi ; İslam Kelamı,Ebeveyn-i Resûl,Osmanlı Dini Düşüncesi,İbrahim el-Halebî,Fetret Ehli,Ebu Hanife

Hz. Peygamber’in anne ve babasının (ebeveyn-i Resûl) iman bakımından dünyadaki durumları ile ahirette Cennet’e gidip gitmeyecekleri meselesi İslam düşünce tarihi boyunca Müslüman âlimler tarafından çeşitli bağlamlarda tartışılmış ve konu hakkında farklı görüşler ortaya çıkmıştır. Mesele üzerine özellikle Osmanlı döneminde müstakil risaleler kaleme alan birçok âlim bulunmaktadır. Bunlardan biri de gerek yazdığı eserlerle gerekse de görüşleriyle Osmanlı dinî düşüncesinde önemli izler bırakan İbrahim el-Halebî’dir (ö. 956/1549). Halebî’nin yazma eser kütüphanelerinde nüshaları bulunan ve Risâle fi hakkı ebeveyi’r-Resûl adıyla neşredilen bir ebeveyn-i Resûl risalesi bulunmaktadır. Ancak bu çalışmanın konu edindiği ve neşrini gerçekleştirdiği risale henüz tek nüshasını tespit edebildiğimiz ve metnin baş kısmında “el-Fakîr İbrahim el-Halebî der ki” ibaresiyle Halebî’ye ait olabileceğini düşündüğümüz aynı konuya (ebeveyn-i Resûl) dair bir başka eserdir. Osmanlı dinî düşüncesi açısından önemli bir şahsiyete nispet edilmesi ve henüz tek nüshasının tespit edilebilmiş olması bir yana risalede ebeveyn-i Resûl konusuna dair özgün yaklaşım ve görüşler ortaya konulması eserin neşrini ve muhteva analizini içeren bu makalenin yazılış gerekçesidir.İbrahim el-Halebî’ye nispet edilen bu risaleyi özgün kılan hususların başında, meseleyi fer’î/amelî değil, usulî/itikadî bir konu olarak gören müellifin, ulema tarafından ebeveyn-i Resûl konusunda serdedilen görüşleri, “fetret ehlinin durumu” zemininde verilen cevaplar bağlamında gruplandırması gelmektedir. Buna göre fetret ehlinin iman etmekle mükellef olup iman etmedikleri takdirde azap göreceğini söyleyenler, iman ile mükellef olmadığını söyleyenler ve bu konuda susanlar olmak üzere üç ana grup bulunmaktadır. Fetret ehlini iman ile mükellef görenler ise ebeveyn-i Resûl konusunda dört farklı görüşe sahip olmuşlardır. Böylece toplamda altı farklı görüş ortaya çıkmıştır.

The religious position of the Prophet’s parents (abawayn al-Rasūl), who had died before the Prophet’s prophethood, in this world in terms of Islamic belief is and whether they both will be from the saved people (ahl al-najāt) hereafter or not, has been discussed by Muslim scholars in various contexts throughout the history of Islamic thought and different opinions have been suggested regarding it. In this point, some scholars argue that the Prophet’s parents are not believers and will go to Hell according to several religious accounts while some states they are believers and will be saved. Some scholars prefer to be quiet because of the inadequacy of proofs to make a definite decision. This issue was discussed during the Ottoman period and independent epistles were written, even it became one of the debates between Qāḍīzādelis and Sīvāsīs/Khalwatīs, one of the most significant religious occasion in the Ottoman history to the expression of Kātib Chalabī. The main reason of Ottoman scholars’ interest in the issue is most probably the necessity for Ottoman scholars who were mostly Ḥanafite-Māturīdite to make an evaluation on the expression “the Prophet’s parents died on unbelief” mentioned in al-Fiqh al-akbar (in Wensinck’s definition, al-Fiqh al-akbar II) narrated by Ḥammād b. Abū Ḥanīfa and attributed to Abū Ḥanīfa, and whose appearance and mobility was expanded especially after 7th/11th century. One of the scholars who wrote an independent epistle on the issue in Ottoman period is Ibrāhīm al-Ḥalabī (d. 956/1549) who left a significant trace on Ottoman religious thought with both his works and ideas.Ibrāhīm al-Ḥalabī is one of the main reference of the religious understanding with “sharī‘a, fiqh, and zuhd axes” that appeared particularly on al-Birgiwī and the movement of Qāḍīzādelis. The thought of Ḥalabī-Birgiwī-Qāḍīzādelis actually implies to a different understanding of Ḥanafism-Māturīdism although it has been described by some modern researchers as follower of Ibn Taymiyya and Salafism. This thought accepts that the Prophet’s parents died on unbelief as exactly mentioned in al-Fiqh al-akbar. As al-Ḥalabī refutes the proofs of those defending that the Prophet’s parents will be saved in his Risāla fī abawayn al-Nabī whose manuscripts exist in various manuscript libraries and was printed.Except for this epistle, there is another epistle on the same issue attributed to Ibrāhīm al-Ḥalabī most probably because of an expression “al-Faqīr Ibrāhīm al-Ḥalabī says…” at the first lines of it, which exists in the Süleymaniye Manuscript Library, the collection of Yazma Bağışlar, number 2016/2, between the folios of 73r-75r, and is recorded under the title Risāla fī sharaf al-Qurashi Nabiyyinā. Not only the fact that it is written by an important figure in Ottoman religious thought and has only one extant manuscript according to our findings, but also it suggests distinctive approaches and ideas about the situation of the Prophet’s parents is the reason why the present study including the edition and analyze of the epistle is studied.One of the distinctive features of the epistle attributed to Ibrāhīm al-Ḥalabī is that the author who accept the religious position of the Prophet’s parents an aṣlī/theological, not far‘ī/legal issue classifies the different opinions by Muslim scholars on the issue in the context of the ideas in the base of the issue of “the religious position of ahl al-fatra”. So, there are three main groups as those arguing that ahl al-fatra are obliged to believe, if not, they will go to Hell; those adopting that they are not obliged to believe, and those who do not make any decision. The first group is divided into four sub-groups about the situation of the Prophet’s parents. Thus, there are six different ideas in total. According to the first group who accept ahl al-fatra responsible to believe, the Prophet’s parents both died on unbelief, because they were from ahl al-fatra and ahl al-fatra are unbelievers. This idea is maintained by Abū Ḥanīfa and His followers, Ḥanafites-Māturīdites. The second sub-group argues that the ancestors of the Prophet to Adam are chosen, on the fiṭra, believers, and saved although they accept ahl al-fatra responsible to believe. This group is Shī‘a. The third sub-group accepts the Prophet’s parents died on unbelief, however states that they both were revived, then they believed and returned to their graves as mentioned in the ḥadīth of iḥyā. The group is composed of mostly ahl al-ḥadīth. The fourth sub-group has the supposition that the Prophet’s parents like all ahl al-fatra will be tested by Allah hereafter, they both will win the test.According to the author, because the issue of the situation of the Prophet’s parents are based on a theological issue of the religious position of ahl al-fatra, it is a theological issue, not legal one, however, various groups differed. The person should say “my group is right while my opponent’s is wrong” in such issues. So, a Māturīdite should adopt that ahl al-fatra are unbelievers. The author does not ignore the problems of the idea that the Prophet’s parents died on unbelief, therefore draws attention to two points including distinctive approaches: the first, this issue is a subject of knowledge and should not be a means for teaching (‘ilm not ta‘līm), so, i should never be shared to the commons and beginner students. The second, the Prophet’s parents should never be mentioned as examples for unbelievers. The author highlights his absence from mentioning the Prophet’s parents as unbelievers. The expression of Abū Ḥanīfa as the Prophet’s parents died on unbelief does not necessarily mean that they will not be saved. The majority of the groups having an opinion on the issue have the assumption that they will be saved.  The epistle that draws a frame for the issue and put distinctive approaches, if it really belonges to Ibrāhīm al-Ḥalabī, must be the earliest example of independent epistles on the Prophet’s parents with his other epistle on the issue.