İlk Hadis Usulü Eserinde Râmhürmüzî’nin Fıkhü’l-Hadîs Denemesi
Râmhurmuzî’s Try of Fiqh al-Hadîth in The First Work of Usul al-Hadith
Yazar: Yılmaz, Fatih Mehmet
Dergi: Hitit Üniversitesi İlahiyat Fakültesi Dergisi, Vol. 19 No. 1, 2020
Anahtar kelimeler: Hadith,Fiqh al-Hadîth,Râmhurmuzî,al‐Muhaddith al‐fâsil bayna al‐râwî wa l‐wâî,Tenacity ; Hadis,Fıkhu'l-hadîs,Râmhürmizî,el-Muhaddisü'l-fâsıl beyne'râvî ve'l-vâ'î,Dirayet

İslâm’ın doğru anlaşılması, temel kaynakları olan Kur’an-ıKerim ve hadislerin maksatlarına uygun bir şekilde kavranmalarına bağlıdır. Bugerçeği çok iyi bilen Hz. Peygamber, sözlerindeki amaçların kavranması yönündeçok vurgulu telkin ve teşviklerde bulunmuş, neticede sahâbe-i kirâm arasındanhadislerin maksatlarına nüfuz edip rivayet-dirâyet bütünlüğünü sağlayankimseler ortaya çıkmıştır. Resûl-i Ekrem’in vefatından sonra ise daha öncesindevar olmayan pek çok olay vuku bulmuş, farklı dinî anlayışlar zuhur etmiş ve budurum fıkhü’l-hadîse/dirâyetü’l-hadîse olan ihtiyacı arttırmış; hattahadislerin manalarını anlamak, ilmin yarısı kabul edilmiştir. Bu bağlamda zuhureden her bir ekol de kendi prensipleri çerçevesinde rivayetleri anlama gayretiiçinde olmuştur. Mesailerinin çoğunu hıfz, kitâbet, tedvin ve tasnîffaaliyetleri ile geçiren ehl-i hadîs ise rivayetleri idrak noktasında birtakımeleştirilere maruz kalmışlar hatta muhtevasını bilmeden hadis nakletmek vebilgi hamallığı yapmak ile itham edilmişler, buna mukabil onlar da savunmarefleksi ile kendilerinin de bu alanda yetkin olduklarını ispat için gerekrivayet gerekse dirâyet/usul türü çalışmalar kaleme almışlardır. Nitekim telifettikleri bu eserlerde, bir taraftan daha öncesinde yapageldiklerifıkhü’l-hadîs çalışmalarını günyüzüne çıkarmaya diğer taraftan ilgili alandakendilerinin de söz sahibi olabileceklerini göstermeye çalışmışlardır. İşte bumakale, alanında ilk olma niteliği taşıyan el-Muhaddisü’l-fâsıl beyne’r-râvîve’l-vâî adlı usul eseri çerçevesinde fıkhü’l-hadîs meselesinin nasıl elealınıp incelendiğini konu edinmektedir.

AbstractTo understandIslam correctly depends on the correct understanding of the Quran and hadiths.The Prophet, who knew this truth very well, paid attention to deliver the truemeaning of his remarks. As a result of his endowers, some of his Companionscould obtain a skill that is the Narration-Understanding integrity whichprovides the true meanings of hadiths. After the death of the Prophet, as aresult of new circumstances, many unexpected events occurred and differentreligious understandings have emerged. Therefore, the need to understand andinterpret the meanings of hadiths to draw new rules for ongoing issues. Hadithslearning becomes a sıignificant field of science that new schools of Hadithshave emerged based on different methodological approaches to understand thehadiths. In this context, each school that emerged tried to understand thehadiths within the framework of their own principles. Ahl al-hadîth scholarsspent most of their time with hadith memorization, hadith writing, collectinghadiths and classification. Hence, they were subjected to some criticismthat they did not understand the narrations correctly. They were even accusedof conveying hadiths without knowing the content and carrying unnecessaryinformation. On the other hand, Ahl al-hadîth scholars also showed a defensereflex and they wrote both narration and Dirâyah/Usul studies to prove thatthey are competent in this field. As a matter of fact, in these works they havewritten, they aimed to reveal fiqh al-hadîth studies, which continue to becarried out before them, and also tried to show that they can have a say inthis scientific field. This article is about how the subject of fiqh al-hadîthis handled in this book, based on the first methodology of hadith work named al‐Muhaddith al‐fâsil bayna al‐râwî wa l‐wâî.SummaryWhile theProphet wanted his utterances to be understood, memorized and conveyed as theywere heard from him, he actually encouraged the proper understanding of thehadiths. Indeed, as a result of the suggestions of the Prophet, some of hiscompanions, who were his first addressees, meticulously approached this issueand there were some prominent names for acting skills and they showed examplesof their understanding activities and fiqh al-hadîth. Thus, efforts to makesense of hadiths started with the suggestions of the Prophet and the practicesof the Companions.The Ahlal-hadîth also contributed to this field by recording the narrations as theywere in the writing and compilation stages, thus preventing themisunderstanding of the hadiths and putting forward studies that willconstitute a part of the fiqh al-hadîth. However, the meticulous attitudes ofthe hadith scholars about this issue in the first place have not beenadequately understood by their opponents and they have been subjected tocriticism that they cannot dominate the content of the hadiths, but onlyportrayed. Although these criticisms were accepted by some circles engaged inhadith and qualified themselves as pharmacists, the aforementioned approach wasnot accepted by all of the hadith scholars. In this context, especially withthe end of the compilation process, the narration-type works put forward in theclassification period and the books of royalty/procedure, which were royalty inthe following periods, proved that the hadith scholars had a say in the subjectof fiqh al-hadîth. One of the works in question is the first usul al-hadîthwork by Râmhurmuzî named al‐Muhaddith al‐fâsil bayna al‐râwi wa l‐wâî.Accordingly, Râmhurmuzî opened a chapter on the fiqh al-hadîth, in which henarrated the relationship between the riwaya-dirâya, and opposed the characterof the Companions as ignorant and knowledgeable in terms of making sense of thehadiths. He made explanations that those who recorded the narrations withoutmaking any changes do not deserve the aforementioned accusations. In his work,Râmhurmuzî revealed the need for the râvi and the faqih for each other. Infact, he also included news that would indicate that the ahl al-hadîthacquainted with the narrations were also sufficient in terms of fiqh al-hadîth.As a matter of fact, he pointed out that if the riwaya-dirâya integrity isreached, the essence of the sunnah can be understood. He advised hadithscholars to envision the meanings of hadiths. For this purpose, he brought thesubject of fiqh al-hadîth composed of sixty-eight paragraphs with the title ofhadith scholars who united riwaya and dirâya. At this point, it would beappropriate to state what should be understood from the concept of fiqh-hadîth.Râmhurmuzîdiscussed the issue in two stages in the mentioned section. In the first place,he gave place many examples keeping riwaya and dirâya together such as AbdullahIbn Abbas and Abdullah Ibn Omer among the companions and Alkame b. Kays,Abîde/Ubeyde es-Selmânî, Sufyân es-Sevrî, Şerîk b. Abdullah, Sufyân b. Uyeyne,Abdurrahman Ibn Mehdî, Yahya b. Saîd al-Kattân, Imam Mâlik, Imam Shâfiî, Ahmedb. Hanbel. He has included many names such as Hanbel and Abu Sevr among thetabiîn and tabau’t-tabiîn. In addition, he extended the subject by supportingthe information about each of the aforementioned ulema with the narrations thatthe relevant names lived or made sense of. The author also mentioned the namesof people who came to the fore in this issue in various cities of the Islamicdistricts and who were qualified as leaders because of these qualities in theirregions. Thus, Râmhurmuzî stated that having only the accumulation of narrationwould not be enough for fiqh-hadîth. In addition, he mentioned the examplesthat the dirâya was also important. In the second part of the relevant chapteron Râmhurmuzî, fiq al-hadîth, in the first stage, he mentioned thirteenexamples of how some narratives that cannot be understood must be understood.At this point, he carried out some fiq al-hadîth trials related to a few newshe analyzed.The author alsotook into account the narrower, i.e. procedural aspect of fiq al-hadîth/dirâyatu'l-hadîth. He also expressed the meticulous attitudes of the hadithresearchers about the isnad and mentioned that some confusion that may occur inthe determination of their identity is put forward in this way. In thiscontext, he pointed out the importance of the knowledge of the narrators; Healso gave examples of people who were referred to their mothers andgrandparents from the Companions and other narrators, and who were also knownfor their grandfather's tag. He also talked about contemporary and complex tagsand names as well as the people who lived and transported in the same periodand those who conveyed them from the same names. He also mentioned the issuesthat are similar to the identities and those with complexity about theirpersonalities, accompanied by examples. As a result,Râmhurmuzî did not specifically mention the procedures and principles regardingfiqh-hadîth due to the characteristics of the works of the period of themuteqaddimun. However, he addressed this issue in two stages. First of all, heincluded many names that have the characteristics of riwaya and dirâya,starting from the Companions. In the second stage, he brought some narrationsinto the agenda to show the skills of the hadith researchers in this field.Thus, he emphasized both the qualities that those who will engage in this fieldshould bear and the dimensions of fiq al-hadîth. In a sense, he also referredto the principles that will constitute the academic basis of the subjectmatter.