The Content Criticism Criteria of ibn Kathīr in the Sīra Section of His Kitāb Al-Bidāya wa al-Nihāya and the Usage of the Term Gharīb in the Context of Content Criticism

Mehmet Ali Çalgan

Makale detayları

The Content Criticism Criteria of ibn Kathīr in the Sīra Section of His Kitāb Al-Bidāya wa al-Nihāya and the Usage of the Term Gharīb in the Context of Content Criticism

Yazarlar:

Mehmet Ali Çalgan

Yayıncı:

Sakarya University

Ana Başlıklar:

Hadis

Dergi:

Sakarya Üniversitesi İlahiyat Fakültesi Dergisi Vol.26 Issue 49, pp.27-52

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319521

pISSN:

2146-9806

Anahtar kelimeler:

Özet:

 The Sīra section of the work named Al-Bidāya wa al-Nihāya by Ibn Kathīr d. 7741373, who wrote many invaluable works in various branches of Islamic sciences, deals with the life, manners and miracles of the Prophet pbuh in a comprehensive manner. In this work, Ibn Kathīr criticized the ḥadīth and sīra narrations very carefully and expressed the problems that attracted his attention regarding the content of these narrations. It is observed that he made recourse to a number of criteria such as conflict with the Qurʾān, authentic ḥadīths and sunna, reasoning and historical facts, ijmāʿ and basic teachings of the religion, dissimilarity to the words of prophethoodcompanions, narration of an event witnessed by a large group by only one person, narration of an event by only one person for which there are a number of reasons for it to be widely circulated, inconsistency within the text, simplicity of words, problems regarding the meaning, intuitive criticism and inclusion of isrāʾīliyyāt. In addition, it has been seen that Ibn Kathīr utilized expressions such as gharīb and gharīb seriously, from time to time in the context of criticizing the content explicitly rather than to point out the singularity of the ḥadīth. Ibn Kathīr uses the expression gharīb seriously in cases where the content of the ḥadīth poses a serious problem. When we look at the usages such as seriously gharīb, even munkar or false and seriously munkar, even lie, it is inferred that as the content problem in particular ḥadīth increases, the expressions munkar and in more advanced cases lie is preferred instead of the term gharīb. In our study, although we cannot include all the examples that we identified in the main text, the fact that we have shared thirty-seven examples from those we selected may give an idea about the extent of Ibn Kathīrs content criticism. Considering the importance of the subject of content criticism today and the discussions on this subject, we think that examining these criteria extensively and carefully and presenting convincing and sufficient evidence will make a significant contribution to clarifying these discussions. Ibn Kathīr also subjected nineteen Sahīhayn ḥadīths to content criticism, revealed the incorrectness of some of the information in several examples and tried to explain the problematic points of others.

 The Sīra section of the work named Al-Bidāya wa al-Nihāya by Ibn Kathīr d. 7741373, who wrote many invaluable works in various branches of Islamic sciences, deals with the life, manners and miracles of the Prophet pbuh in a comprehensive manner. In this work, Ibn Kathīr criticized the ḥadīth and sīra narrations very carefully and expressed the problems that attracted his attention regarding the content of these narrations. It is observed that he made recourse to a number of criteria such as conflict with the Qurʾān, authentic ḥadīths and sunna, reasoning and historical facts, ijmāʿ and basic teachings of the religion, dissimilarity to the words of prophethoodcompanions, narration of an event witnessed by a large group by only one person, narration of an event by only one person for which there are a number of reasons for it to be widely circulated, inconsistency within the text, simplicity of words, problems regarding the meaning, intuitive criticism and inclusion of isrāʾīliyyāt. In addition, it has been seen that Ibn Kathīr utilized expressions such as gharīb and gharīb seriously, from time to time in the context of criticizing the content explicitly rather than to point out the singularity of the ḥadīth. Ibn Kathīr uses the expression gharīb seriously in cases where the content of the ḥadīth poses a serious problem. When we look at the usages such as seriously gharīb, even munkar or false and seriously munkar, even lie, it is inferred that as the content problem in particular ḥadīth increases, the expressions munkar and in more advanced cases lie is preferred instead of the term gharīb. In our study, although we cannot include all the examples that we identified in the main text, the fact that we have shared thirty-seven examples from those we selected may give an idea about the extent of Ibn Kathīrs content criticism. Considering the importance of the subject of content criticism today and the discussions on this subject, we think that examining these criteria extensively and carefully and presenting convincing and sufficient evidence will make a significant contribution to clarifying these discussions. Ibn Kathīr also subjected nineteen Sahīhayn ḥadīths to content criticism, revealed the incorrectness of some of the information in several examples and tried to explain the problematic points of others.

 The Sīra section of the work named Al-Bidāya wa al-Nihāya by Ibn Kathīr d. 7741373, who wrote many invaluable works in various branches of Islamic sciences, deals with the life, manners and miracles of the Prophet pbuh in a comprehensive manner. In this work, Ibn Kathīr criticized the ḥadīth and sīra narrations very carefully and expressed the problems that attracted his attention regarding the content of these narrations. It is observed that he made recourse to a number of criteria such as conflict with the Qurʾān, authentic ḥadīths and sunna, reasoning and historical facts, ijmāʿ and basic teachings of the religion, dissimilarity to the words of prophethoodcompanions, narration of an event witnessed by a large group by only one person, narration of an event by only one person for which there are a number of reasons for it to be widely circulated, inconsistency within the text, simplicity of words, problems regarding the meaning, intuitive criticism and inclusion of isrāʾīliyyāt. In addition, it has been seen that Ibn Kathīr utilized expressions such as gharīb and gharīb seriously, from time to time in the context of criticizing the content explicitly rather than to point out the singularity of the ḥadīth. Ibn Kathīr uses the expression gharīb seriously in cases where the content of the ḥadīth poses a serious problem. When we look at the usages such as seriously gharīb, even munkar or false and seriously munkar, even lie, it is inferred that as the content problem in particular ḥadīth increases, the expressions munkar and in more advanced cases lie is preferred instead of the term gharīb. In our study, although we cannot include all the examples that we identified in the main text, the fact that we have shared thirty-seven examples from those we selected may give an idea about the extent of Ibn Kathīrs content criticism. Considering the importance of the subject of content criticism today and the discussions on this subject, we think that examining these criteria extensively and carefully and presenting convincing and sufficient evidence will make a significant contribution to clarifying these discussions. Ibn Kathīr also subjected nineteen Sahīhayn ḥadīths to content criticism, revealed the incorrectness of some of the information in several examples and tried to explain the problematic points of others.

 İslâmî ilimlerin muhtelif dallarında birçok kıymetli eser vermiş olan İbn Kesirin ö. 7741373 el-Bidâye ven-nihâye isimli eserinin siyer bölümü Hz. Peygamberin sav hayatı, şemâili ve mucizelerini geniş bir şekilde ele almaktadır. İbn Kesir bu eserinde hadis ve siyer rivayetlerini titiz bir tenkid sürecinden geçirmiş ve muhtevayla ilgili dikkatini çeken sorunları dile getirmiştir. Bu kapsamda onun Kurân-ı Kerîme, sahih hadislere ve sünnete, icmâa, akla, dinin temel öğretilerine ve sağlam târihî bilgilere muhalefet, nübüvvetsahâbe kelamına benzememe, kalabalık bir grubun şahit olduğu bir olayın bir kişi tarafından aktarılması, naklini gerektiren birçok sebep bulunan bir olayın bir kişi tarafından aktarılması, metin içi tutarsızlık, lafız rekâketi, mana nekâreti, sezgisel tenkit ve israiliyât içerme gibi birçok muhteva tenkidi kıstasına başvurduğu görülmektedir. Ayrıca, İbn Kesirin garib, garib cidden, garâbet gibi tabirleri zaman zaman teferrüde işaret etmek amacından ziyade açıkça muhteva tenkidi bağlamında kullandığı belirlenmiştir. Makalede İbn Kesirin söz konusu eserinin Siyer kısmında başvurduğu muhteva tenkidi kıstaslarının sistematik ve kapsamlı bir tahlili ve garâbet tabirini muhteva tenkidi bağlamında kullanımının incelenmesi hedeflenmiştir.

Makale detayları

The Content Criticism Criteria of ibn Kathīr in the Sīra Section of His Kitāb Al-Bidāya wa al-Nihāya and the Usage of the Term Gharīb in the Context of Content Criticism

Yazarlar:

Mehmet Ali Çalgan

Yayıncı:

Sakarya University

Ana Başlıklar:

Hadis

Dergi:

Sakarya Üniversitesi İlahiyat Fakültesi Dergisi Vol.26 Issue 49, pp.27-52

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319521

pISSN:

2146-9806

Ḥadīth

Matn criticism

Content criticism

Ibn Kathīr

al-Bidāya wa al-NihāyaHadis

Metin Tenkidi

Muhteva Tenkidi

İbn Kesir

el-Bidâye ve’n-nihâye.

Sayı

Makale detayları

Yazarlar: Mehmet Ali Çalgan

Yayıncı: Sakarya University

Ana Başlıklar: Hadis

Dergi: Sakarya Üniversitesi İlahiyat Fakültesi Dergisi Vol.26 Issue 49, pp.27-52

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001319521

pISSN: 2146-9806

Sayı

Yazarlar:

Mehmet Ali Çalgan

Yayıncı:

Sakarya University

Ana Başlıklar:

Hadis

Dergi:

Sakarya Üniversitesi İlahiyat Fakültesi Dergisi Vol.26 Issue 49, pp.27-52

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319521

pISSN:

2146-9806