The Evıdentıal Value Of The Companıon's Opınıons Accordıng To The Ibadıs

Yusuf Kağanarslan

Makale detayları

The Evıdentıal Value Of The Companıon's Opınıons Accordıng To The Ibadıs

Yazarlar:

Yusuf Kağanarslan

Yayıncı:

Inonu University

Ana Başlıklar:

İslam Hukuku

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.16 Issue 1, pp.48-65

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352044

pISSN:

2667-7075

Anahtar kelimeler:

Özet:

 This study investigates the authority of the statements of the Companions ṣaḥābī qawl within the Ibāḍī school of Islamic law. While the authority of ṣaḥābī qawl has been widely debated in Islamic legal theory, most scholarly discussions focus on the Sunni perspective. The Ibāḍī school, which emerged in the first century AH and is often linked to Khārijite origins, presents a distinct approach that remains relatively understudied. This paper explores the Ibāḍīs view on the legal weight of ṣaḥābī qawl, alongside their general attitude towards the Companions and their eva-luation of the Companions integrity adālah. It also addresses claims regarding the Ibāḍīs alleged negative stance towards the Companions, aiming to clarify these assertions through an analysis of primary Ibāḍī sources. Although attributed to ʿAbdullāh b. Ibāḍ, the Ibāḍī schools doctrinal founda-tions are primarily associated with Jābir b. Zayd. The Ibāḍīs assess the Companions based on two key principles: walāʾ loyalty and barāʾah disavowal. In this framework, the Companions actions are evaluated according to their outward behavior. Loyalty is extended to those perceived as righte-ous, while disavowal is applied to those believed to have erred. Particularly, the Ibāḍīs disassociate themselves from certain Companions who, in their view, made mistakes during the civil wars fit-nah, such as the Battles of Jamal, Ṣiffīn, and Nahrawān. However, this disavowal does not imply a rejection of the general merit or virtue of the Companions. In their assessment of the Companions integrity, the Ibāḍīs distinguish between the pre- and post-Fitnah periods. They recognize the justice adālah of all Companions before the Fitnah, except those known to have committed clear transg-ressions. For the post-Fitnah period, however, they maintain that the justice of each Companion must be individually scrutinized. This view contrasts with the Sunni position, which generally holds that all Companions are just and reliable. Regarding the authority of ṣaḥābī qawl, the Ibāḍīs adopt a critical approach. Jābir b. Zayd, considered the first imam of the Ibāḍīs, consulted the Quran, Sun-nah, consensus ijmāʿ, and the opinions of the Companions in his legal reasoning. He particularly valued the views of his teacher, Ibn ʿAbbās. However, it is evident that Jābir did not regard the opi-nions of the Companions as binding proofs; rather, he treated them as one source among others, expressing his own independent views when necessary. The second Ibāḍī imam, Abū ʿUbaydah, was even more critical. He held that a Companions opinion should only be accepted if deemed correct; otherwise, it should not be followed. Ibāḍī legal sources reflect this evaluative stance. In cases where disagreements existed among the Companions, their individual views were not considered binding but were analyzed critically. The Ibāḍīs argue that the Companions, being non-infallible, were ca-pable of making mistakes, and their opinions hold no more authority than those of other qualified jurists. They highlight the fact that even during their lifetime, the Companions disagreed with one another, which supports the view that their statements cannot be binding on later generations. Ad-ditionally, the Ibāḍīs explicitly reject claims that they excommunicate takfīr the Companions. In their theological framework, the term kufr is not used to denote polytheism or apostasy but rather ingratitude kufr al-niʿmah. Thus, they emphasize that they do not regard fellow Muslims, inclu-ding the Companions, as outside the fold of Islam due to political or legal disagreements. In conclu-sion, the Ibāḍīs approach to ṣaḥābī qawl, their nuanced evaluation of the Companions integrity, and their application of loyalty and disavowal principles highlight a distinctive legal and theologi-cal perspective. They advocate a return to the values of the Prophets time and the leadership of Abū Bakr and ʿUmar while critically assessing later developments. For the Ibāḍīs, the Companions opi-nions are not binding but are evaluated like the opinions of other jurists, reflecting their independent approach to Islamic legal theory.

 Bu çalışma, İslâm hukukunun tali delilleri arasında yer alan sahâbî kavlinin İbâzî mezhebi açısından hücciyetini incelemektedir. Sahâbî kavli, İslâm dünyasında özellikle usûl-i fıkıh bağlamında delil olma niteliği tartışılan bir meseledir. Sünnî mezheplerin sahâbî görüşüne dair yaklaşımı bilinse de Hicrî 1. asırda ortaya çıkan ve Haricî kökenli olduğu ileri sürülen İbâzî mezhebinin bu konudaki görüşleri yeterince tanınmamaktadır. Çalışma, İbâzîlerin sahâbî kavline yaklaşımı yanında, sahâbeye karşı genel tutumları ve sahâbenin adaleti hakkındaki görüşlerini de ele almakta, özellikle sahâbe hakkındaki olumsuz yaklaşımlarına dair iddiaların doğruluğunu kendi kaynakları ışığında ortaya koymayı amaçlamaktadır. İbâzî mezhebi, Abdullah b. İbâza nispet edilmekle birlikte, mezhebin esas kurucusu olarak Câbir b. Zeyd kabul edilmektedir. İbâzîler, sahâbeye yönelik yaklaşımlarında velâ dostluk ve berâ buğz ilkelerini esas alır. Bu ilkeler çerçevesinde, sahâbenin davranışlarını zâhirî amellerine göre değerlendirirler; sahâbeden hak üzere olanlara velâ, yanlış davranış sergileyenlere ise berâ uygularlar. Özellikle fitne olarak adlandırılan Cemel, Sıffîn ve Nehrevân savaşlarında hata ettiklerine inandıkları bazı sahâbîlerden teberri etmişlerdir. Ancak bu tutumları, sahâbenin genel faziletini inkâr ettikleri anlamına gelmemektedir. İbâzîler, sahâbenin adaletini fitne öncesi ve sonrası olmak üzere iki dönem üzerinden değerlendirmişlerdir. Fitne öncesi dönemde fıskı açıkça bilinenler dışındaki sahâbenin âdil olduğunu kabul ederlerken fitne sonrası dönemde ise adaletleri bilinenler hariç tüm sahâbîlerin adaletinin araştırılması gerektiğini savunmuşlardır. Bu bakımdan Ehl-i Sünnetten ayrılırlar; çünkü Sünnî anlayış sahâbenin tamamını adil kabul eder. Sahâbî kavlinin hücciyeti konusunda da İbâzîlerin yaklaşımı dikkat çekicidir. Mezhebin ilk imamı Câbir b. Zeyd, fetva verirken Kurân, sünnet, icmâ ve sahâbî görüşüne başvurmuş; hocası İbn Abbasın görüşlerine özel bir önem atfetmiştir. Ancak onun sahâbî görüşünü kesin bağlayıcı bir delil olarak kabul etmediği, kendi görüşünü de ifade ettiği görülmektedir. Mezhebin ikinci imamı Ebû Ubeydenin ise sahâbî kavline yaklaşımı daha kritiktir. Ona göre, sahâbî görüşü doğru bulunursa kabul edilir; aksi takdirde amel edilmez. İbâzî kaynaklarında da bu yaklaşımın izleri görülür. Özellikle sahâbe arasında ihtilaf bulunan meselelerde, sahâbî kavli bağlayıcı bir delil sayılmamış; sahâbî görüşleri kendi içinde değerlendirilmiştir. İbâzîler, sahâbî görüşünün mutlak olarak hüccet olmadığını, sahâbenin masum olmadığını ve hata yapabileceklerini savunmuşlardır. Onlara göre sahâbî kavli, diğer müctehidlerin görüşlerinden farksızdır ve bağlayıcılığı yoktur. Sahâbe döneminde sahâbîlerin dahi birbirlerine muhalefet ettikleri gerçeğinden hareketle sahâbî kavlinin sonraki nesiller için de bağlayıcı olmadığı sonucuna varmışlardır. Ayrıca İbâzîler, kendi mezheplerine atfedilen sahâbenin tekfirine dair iddiaları reddederler. Onlara göre, küfür kelimesi şirk anlamında kullanılmaz; daha çok nimet küfrü nankörlük anlamında kullanılır. Bu sebeple ehl-i kıbleyi dinden çıkarma anlamında tekfir etmediklerini özellikle belirtirler. İbâzîlerin sahâbeye yönelik genel tutumu, fitne sonrası olaylara bakışları ve sahâbî kavlinin hücciyeti konusundaki değerlendirmeleri, onların Şîa ve Ehl-i Sünnetten özgün bir yaklaşıma sahip olduklarını göstermektedir. Onlar; Hz. Peygamber, Hz. Ebubekir ve Hz. Ömer dönemini ideal dönem olarak görüp o döneme dönüş çağrısında bulunmuşlardır. Fitne sonrası dönemde ise velâ ve berâ ilkeleri doğrultusunda sahâbe değerlendirilmiş, hatalı bulunanlardan teberri edilmiş, sahih görülen görüşler benimsenmiştir. Sonuç olarak İbâzîler, sahâbî kavlinin bağlayıcı bir delil olmadığını, sahâbînin ictihadî görüşlerinin diğer müctehidlerin görüşleriyle aynı statüde değerlendirileceğini savunmuşlardır. Sahâbenin adaletine dair tutumları ve sahâbe kavline yaklaşımları, tarihsel ve itikadî bağlamda özgün bir çizgi ortaya koymaktadır.

 This study investigates the authority of the statements of the Companions ṣaḥābī qawl within the Ibāḍī school of Islamic law. While the authority of ṣaḥābī qawl has been widely debated in Islamic legal theory, most scholarly discussions focus on the Sunni perspective. The Ibāḍī school, which emerged in the first century AH and is often linked to Khārijite origins, presents a distinct approach that remains relatively understudied. This paper explores the Ibāḍīs view on the legal weight of ṣaḥābī qawl, alongside their general attitude towards the Companions and their eva-luation of the Companions integrity adālah. It also addresses claims regarding the Ibāḍīs alleged negative stance towards the Companions, aiming to clarify these assertions through an analysis of primary Ibāḍī sources. Although attributed to ʿAbdullāh b. Ibāḍ, the Ibāḍī schools doctrinal founda-tions are primarily associated with Jābir b. Zayd. The Ibāḍīs assess the Companions based on two key principles: walāʾ loyalty and barāʾah disavowal. In this framework, the Companions actions are evaluated according to their outward behavior. Loyalty is extended to those perceived as righte-ous, while disavowal is applied to those believed to have erred. Particularly, the Ibāḍīs disassociate themselves from certain Companions who, in their view, made mistakes during the civil wars fit-nah, such as the Battles of Jamal, Ṣiffīn, and Nahrawān. However, this disavowal does not imply a rejection of the general merit or virtue of the Companions. In their assessment of the Companions integrity, the Ibāḍīs distinguish between the pre- and post-Fitnah periods. They recognize the justice adālah of all Companions before the Fitnah, except those known to have committed clear transg-ressions. For the post-Fitnah period, however, they maintain that the justice of each Companion must be individually scrutinized. This view contrasts with the Sunni position, which generally holds that all Companions are just and reliable. Regarding the authority of ṣaḥābī qawl, the Ibāḍīs adopt a critical approach. Jābir b. Zayd, considered the first imam of the Ibāḍīs, consulted the Quran, Sun-nah, consensus ijmāʿ, and the opinions of the Companions in his legal reasoning. He particularly valued the views of his teacher, Ibn ʿAbbās. However, it is evident that Jābir did not regard the opi-nions of the Companions as binding proofs; rather, he treated them as one source among others, expressing his own independent views when necessary. The second Ibāḍī imam, Abū ʿUbaydah, was even more critical. He held that a Companions opinion should only be accepted if deemed correct; otherwise, it should not be followed. Ibāḍī legal sources reflect this evaluative stance. In cases where disagreements existed among the Companions, their individual views were not considered binding but were analyzed critically. The Ibāḍīs argue that the Companions, being non-infallible, were ca-pable of making mistakes, and their opinions hold no more authority than those of other qualified jurists. They highlight the fact that even during their lifetime, the Companions disagreed with one another, which supports the view that their statements cannot be binding on later generations. Ad-ditionally, the Ibāḍīs explicitly reject claims that they excommunicate takfīr the Companions. In their theological framework, the term kufr is not used to denote polytheism or apostasy but rather ingratitude kufr al-niʿmah. Thus, they emphasize that they do not regard fellow Muslims, inclu-ding the Companions, as outside the fold of Islam due to political or legal disagreements. In conclu-sion, the Ibāḍīs approach to ṣaḥābī qawl, their nuanced evaluation of the Companions integrity, and their application of loyalty and disavowal principles highlight a distinctive legal and theologi-cal perspective. They advocate a return to the values of the Prophets time and the leadership of Abū Bakr and ʿUmar while critically assessing later developments. For the Ibāḍīs, the Companions opi-nions are not binding but are evaluated like the opinions of other jurists, reflecting their independent approach to Islamic legal theory.

 This study investigates the authority of the statements of the Companions ṣaḥābī qawl within the Ibāḍī school of Islamic law. While the authority of ṣaḥābī qawl has been widely debated in Islamic legal theory, most scholarly discussions focus on the Sunni perspective. The Ibāḍī school, which emerged in the first century AH and is often linked to Khārijite origins, presents a distinct approach that remains relatively understudied. This paper explores the Ibāḍīs view on the legal weight of ṣaḥābī qawl, alongside their general attitude towards the Companions and their eva-luation of the Companions integrity adālah. It also addresses claims regarding the Ibāḍīs alleged negative stance towards the Companions, aiming to clarify these assertions through an analysis of primary Ibāḍī sources. Although attributed to ʿAbdullāh b. Ibāḍ, the Ibāḍī schools doctrinal founda-tions are primarily associated with Jābir b. Zayd. The Ibāḍīs assess the Companions based on two key principles: walāʾ loyalty and barāʾah disavowal. In this framework, the Companions actions are evaluated according to their outward behavior. Loyalty is extended to those perceived as righte-ous, while disavowal is applied to those believed to have erred. Particularly, the Ibāḍīs disassociate themselves from certain Companions who, in their view, made mistakes during the civil wars fit-nah, such as the Battles of Jamal, Ṣiffīn, and Nahrawān. However, this disavowal does not imply a rejection of the general merit or virtue of the Companions. In their assessment of the Companions integrity, the Ibāḍīs distinguish between the pre- and post-Fitnah periods. They recognize the justice adālah of all Companions before the Fitnah, except those known to have committed clear transg-ressions. For the post-Fitnah period, however, they maintain that the justice of each Companion must be individually scrutinized. This view contrasts with the Sunni position, which generally holds that all Companions are just and reliable. Regarding the authority of ṣaḥābī qawl, the Ibāḍīs adopt a critical approach. Jābir b. Zayd, considered the first imam of the Ibāḍīs, consulted the Quran, Sun-nah, consensus ijmāʿ, and the opinions of the Companions in his legal reasoning. He particularly valued the views of his teacher, Ibn ʿAbbās. However, it is evident that Jābir did not regard the opi-nions of the Companions as binding proofs; rather, he treated them as one source among others, expressing his own independent views when necessary. The second Ibāḍī imam, Abū ʿUbaydah, was even more critical. He held that a Companions opinion should only be accepted if deemed correct; otherwise, it should not be followed. Ibāḍī legal sources reflect this evaluative stance. In cases where disagreements existed among the Companions, their individual views were not considered binding but were analyzed critically. The Ibāḍīs argue that the Companions, being non-infallible, were ca-pable of making mistakes, and their opinions hold no more authority than those of other qualified jurists. They highlight the fact that even during their lifetime, the Companions disagreed with one another, which supports the view that their statements cannot be binding on later generations. Ad-ditionally, the Ibāḍīs explicitly reject claims that they excommunicate takfīr the Companions. In their theological framework, the term kufr is not used to denote polytheism or apostasy but rather ingratitude kufr al-niʿmah. Thus, they emphasize that they do not regard fellow Muslims, inclu-ding the Companions, as outside the fold of Islam due to political or legal disagreements. In conclu-sion, the Ibāḍīs approach to ṣaḥābī qawl, their nuanced evaluation of the Companions integrity, and their application of loyalty and disavowal principles highlight a distinctive legal and theologi-cal perspective. They advocate a return to the values of the Prophets time and the leadership of Abū Bakr and ʿUmar while critically assessing later developments. For the Ibāḍīs, the Companions opi-nions are not binding but are evaluated like the opinions of other jurists, reflecting their independent approach to Islamic legal theory.

Makale detayları

The Evıdentıal Value Of The Companıon's Opınıons Accordıng To The Ibadıs

Yazarlar:

Yusuf Kağanarslan

Yayıncı:

Inonu University

Ana Başlıklar:

İslam Hukuku

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.16 Issue 1, pp.48-65

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352044

pISSN:

2667-7075

Islamic Law

Ibāḍīyyah

Evidence

Ijtihād

Companionsİslam Hukuku

İbaziyye

Hüccet

İctihad

Sahabî Kavli.

Sayı

Makale detayları

Yazarlar: Yusuf Kağanarslan

Yayıncı: Inonu University

Ana Başlıklar: İslam Hukuku

Dergi: Mesned İlahiyat Araştırmaları Dergisi Vol.16 Issue 1, pp.48-65

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001352044

pISSN: 2667-7075

Sayı

Yazarlar:

Yusuf Kağanarslan

Yayıncı:

Inonu University

Ana Başlıklar:

İslam Hukuku

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.16 Issue 1, pp.48-65

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352044

pISSN:

2667-7075