Hanefî Fakih Bişr b. Velîd el-Kindî (Ö.238/853) ve Hadis Rivayetleri Üzerine Bir Değerlendirme
Hanafi Faqih Bishr b. Walîd al-Kindî (d. 238/853) and Evaluation on His Hadith Narrations
Yazar: Bulgurcu, Kahraman
Dergi: Bilimname No. 52, 2023
Anahtar kelimeler: Hadith ; Hadis ; Hadith,Bishr b. Walîd al-Kindî,Abû Hanîfa,Abû Yûsuf,Hanafis ; Hadis,Bişr b. Velîd el-Kindî,Ebû Hanîfe,Ebû Yûsuf,Hanefiler

Ebû Hanîfe’nin (öl. 150/767) ve Hanefîlerin hadiste zayıf olduğu ve hadise gereken önemi vermedikleri iddiası Hanefî âlimlere karşı zaman zaman yapılmaktadır. Ebû Hanîfe ile talebelerinin hadis rivayetleri bu tür ithamlara karşı bir cevap olarak değerlendirilebilir. Hanefi mezhebinin görüşlerini belirleyen kurucu isimlerinden Ebû Yûsuf’un (öl. 182/798) talebesi olan Hanefî âlimi Bişr b. Velîd el-Kindî’nin (öl. 238/853) rivayet ettiği hadisler de bu cevaplardan biridir. Bişr b. Velîd, ilim geleneğine uygun olarak hadis öğrenmiş ve rivayet etmiş Hanefî bir âlimdir. Hanefî âlimlerin hadise ve hadis rivayetine gerekli önemi vermediğiyle ilgili iddialara Bişr’in rivayetleri ve bu konudaki gayretleri kanaatimizce cevap olacak niteliktedir. Bişr’in naklettiği hadislerin ve hadis râvisi olarak kimliğinin incelenmesine dair bir çalışma tespit edilememiş, bu sebeple rivayetlerinin toplanarak değerlendirilmesinin Hanefîlerin hadis ilmine hizmeti açısından faydalı olacağı düşünülmüştür. Bişr’in naklettiği rivayetler Kütüb-i Sitte dışındaki bazı hadis kitaplarında geçmektedir. Bu araştırmada Bişr’in hicrî üçüncü ve dördüncü asırda telif edilen on üç hadis kitabında yer alan, 36 farklı hocadan aldığı 148 rivayeti kaynak, isnad ve muhteva bakımından incelenmiştir. Bişr’in naklettiği rivayetlerin 136’sı merfû, onu mevkuf ve ikisi ise maktû hadisten oluşmaktadır. Merfû rivayetler konularına göre incelendiğinde Bişr’in naklettiği rivayetlerin yaklaşık üçte ikisinin ahkâm konularıyla ilgili olduğu anlaşılmaktadır. Onun ahkâm konularıyla ilgili rivayetlerinin çok olmasında fakih olması önemli bir etkendir. Yine algıda seçicilik yönüyle bu tür rivayetlere daha çok önem verdiği anlaşılmaktadır. Bişr’in rivayetlerinin geçtiği kitaplardaki hadislerin çok azı mükerrer rivayetlerden oluşmaktadır. Asıl alanı fıkıh olan Bişr b. Velîd, bir hadisçi kadar olmasa da hadisle iştigal etmiş ve hadis rivayetinde bulunmuştur.

The claim that Abû Hanîfa (d. 150/767) and Hanafis are weak in hadith and do not give the hadith the necessary importance is made against Hanafi scholars from time to time. The narrations of Abû Hanîfa and his students are answers to such accusations. The hadiths which the Hanafi scholar Bishr b. Walîd al-Kindî(d. 238/853),the student of Abu Yusuf(d. Hijr 182/798), narrated are one of these answers. Bishr was a Hanafi scholar who learned and narrated hadith according to science tradition. To our knowledge, Bishr's narrations and efforts regarding this matter will be a good answer to the claims that Hanafi scholars do not attach much importance to hadith and hadith narration. It has been seen that no study has been done about searching the identity of Bishr as a narrator of hadith and hadiths that he narrated. For this reason, it was thought that it would be useful to collect and analyze his narrations.Hanafi scholar Bishr b. Walîd al-Kindî (d. 238/853) was the student of the famous scholar Abû Yûsuf (d. 182/798) and lived in the late second and early third centuries Hijri. During his lifetime, Bishr was respected by scholars and administrators. In addition to being a scholar from whom the sciences of Fiqh and Hadith were learned, he held official positions and served as a qadi in Baghdad, which was a science center and the capital city during his lifetime.Bishr's narrations are included in some hadith books other than Kutub-i Sitta. His narratives in a total of thirteen hadith books written in the third and fourth centuries Hijri, including ‘Musnad’ and ‘Mu'jam’ by Abû Ya'la al-Mawsili (d. 307/919), ‘Mustahrec’ by Abû Avâne (d. 316/929), Begavi’s (d. 317/929) ‘al-Mu'jam al-Sahâbe’, Ibn Hibbân’s (d. 354/965) ‘Sahih’, Taberânî’s (d. 360/971) ‘al-Mu'jam as-Saghîr’, ‘al-Mu'jam al-Awsat’, ‘al-Mu'jam al-Kabîr’, Musnad aş-Şâmiyyîn and ad-Du‘a,  İbnü'l-Mukrî’s (d. 381/991) ‘Mu'jam’, Dârekutnî's (d. 385/995) ‘Sunan’ and Hakim’s (d. 405/1014) ‘al-Mustedrak’ were examined and it was found out that there were 148 narrations of him in these books. He received 148 narrations from 36 different khodjas. He reported about half of his narrations from his Khodja, Abû Yûsuf, from whom he had 33 narrations, and his Khodja, Sharik bin Abdullah (d. 177/794), from whom he had 32 narrations. He recited the remaining narrations from his 34 other Khodjas, from whom he had one or a few narrations.Bishr and some of his Khodjas were alone in transmitting some hadiths. Besides, the majority or sometimes some of the narrators in some isnads consist of faqih ones. In addition, Bishr's Khodja, Abû Yûsuf, transmitted four of the narrations from his Khodja, Abû Hanîfa (d. 150/767).Bishr is from the fourth generation, Tabi’ of Tabi’ al-Tabi'in, who came after the first three generations: the companions, the Tabi’in, and the Tabi’ al-Tabi’in. In some narrations, there are three generations between him and the Noble Prophet. Therefore, it is seen that the triple strand narrations that he transmitted are ‘âlî isnâd.Of the hadiths Bishr transmitted, 136 are Marfu’, ten are Mawquf, and two are Maqtû’. Considering the sihhah (authenticity) of the narrative texts, it is revealed that 78 of them are Sahīh (authentic), 15 of them are Hasan, 35 of them are Da’īf, 6 of them are very weak and 2 of them are Mawdhu’. Of all the 136 narrations, 93, which are the sum of the Sahīh and Hasan, consist of acceptable narrations that the muhaddis accept as hujjat, and the remaining 43 narrations consist of Mardūd hadiths that are not considered as hujjat.When the Marfu’ narrations are compared with the transmissions in Kutub-i Sitta, it is seen that one hundred and four of the one hundred and thirty-six narrations are mentioned in Kutub-i Sitta. Seven of the thirty-two narrations not found in Kutub-i Sitta are mentioned in Ahmad bin Hanbal's Musnad. It is understood that the twenty-five hadiths that are not found in Kutub-i-Sitta and Ahmad bin Hanbal's Musnad are generally individual and strange type narrations.When the Marfu’ narrations are examined according to their subjects, it is understood that approximately two-thirds of the narrations conveyed by Bishr are related to the issues of Ahkâm (laws). His being a faqih is an important factor in the fact that he has many narrations on the subjects of Ahkâm. Again, it is understood that he gives more importance to such narrations in terms of selective perception. Very few of the hadiths in the books where Bishr's transmissions are mentioned consist of repetitive narrations. Bishr b. Walîd whose main field was fiqh was interested in hadith, though not as much as a hadith scholar and he narrated hadith.