Are Hanafīs Who are Distant from Kalām, Salafīsts in Faith? -An Evaluation in the Context of Hanafī Jurists of the Early Classical Period-

Züleyha Birinci

Makale detayları

Are Hanafīs Who are Distant from Kalām, Salafīsts in Faith? -An Evaluation in the Context of Hanafī Jurists of the Early Classical Period-

Yazarlar:

Züleyha Birinci

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

Kelam

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.289-313

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333961

pISSN:

2148-3728

Anahtar kelimeler:

Özet:

 Abū Hanīfa d. 150767, the founder of the Hanafī madhhab in practice, also had a respected position in the theological field. He was considered the leader of ahl al-ray in the divergence between ahl al-hadīth and ahl al-ray. In practical terms, Hanafism was considered one of the four true sects and spread over a wide area. After the death of Abū Hanīfa, the Hanafīs, who saw no harm in resolving practical issues with ray, followed different attitudes in term of including ray in matters of faith. While some of the Hanafīs did not find it appropriate to use reason in matters of faith, some Hanafīs preferred to utilize reason in the field of faith as well. Imam Abū Mansūr al-Māturīdī d. 333944 has an important place among the Hanafī-Sunnīs who considered it permissible to use reason and the method of kalām in matters of faith. The theological school that al-Māturīdī developed under the influence of Abū Hanīfa was called Māturīdīsm, and the Hanafīs who adhered to this school were called Māturīdīs. The Hanafīs, who distanced themselves from kalām in matters of belief, were ambiguous about their theological affiliation and how they should be referred to. In this context, some contemporary Salafīs named Hanafīs who are distant from kalam as Salafīs. This study aimes to address whether the claims that the Hanafīs are Salafīs are justified or not. It aims to examine this issue through some early classical Hanafī jurists who distanced themselves from theology. These Hanafī scholars are al-Tahāwī d. 321933, Abū l-Layth al-Samarqandī d. 373983, and Saīd al-Ustuwāī d. 4321041. In this article, the method of document analysis was used and an attempt was made to reach a conclusion through induction. First of all, the methodology and the main ideas adopted by the Salafis were emphasized. Then, these were compared with the methods and ideas adopted by the Hanafī jurists. After that the possibility of labeling Hanafī scholars who were distant from kalām as Salafī is discussed. In conclusion, it is concluded that there are some methodological and intellectual similarities between the Hanafī scholars of the early classical period who distanced themselves from theology and the Salafīs, but there are also distinctive differences between the two groups, and it would be inaccurate to ignore these fundamental differences and claim that the Hanafīs who distanced themselves from theology were Salafīs.

 Abū Hanīfa d. 150767, the founder of the Hanafī madhhab in practice, also had a respected position in the theological field. He was considered the leader of ahl al-ray in the divergence between ahl al-hadīth and ahl al-ray. In practical terms, Hanafism was considered one of the four true sects and spread over a wide area. After the death of Abū Hanīfa, the Hanafīs, who saw no harm in resolving practical issues with ray, followed different attitudes in term of including ray in matters of faith. While some of the Hanafīs did not find it appropriate to use reason in matters of faith, some Hanafīs preferred to utilize reason in the field of faith as well. Imam Abū Mansūr al-Māturīdī d. 333944 has an important place among the Hanafī-Sunnīs who considered it permissible to use reason and the method of kalām in matters of faith. The theological school that al-Māturīdī developed under the influence of Abū Hanīfa was called Māturīdīsm, and the Hanafīs who adhered to this school were called Māturīdīs. The Hanafīs, who distanced themselves from kalām in matters of belief, were ambiguous about their theological affiliation and how they should be referred to. In this context, some contemporary Salafīs named Hanafīs who are distant from kalam as Salafīs. This study aimes to address whether the claims that the Hanafīs are Salafīs are justified or not. It aims to examine this issue through some early classical Hanafī jurists who distanced themselves from theology. These Hanafī scholars are al-Tahāwī d. 321933, Abū l-Layth al-Samarqandī d. 373983, and Saīd al-Ustuwāī d. 4321041. In this article, the method of document analysis was used and an attempt was made to reach a conclusion through induction. First of all, the methodology and the main ideas adopted by the Salafis were emphasized. Then, these were compared with the methods and ideas adopted by the Hanafī jurists. After that the possibility of labeling Hanafī scholars who were distant from kalām as Salafī is discussed. In conclusion, it is concluded that there are some methodological and intellectual similarities between the Hanafī scholars of the early classical period who distanced themselves from theology and the Salafīs, but there are also distinctive differences between the two groups, and it would be inaccurate to ignore these fundamental differences and claim that the Hanafīs who distanced themselves from theology were Salafīs.

 Abū Hanīfa d. 150767, the founder of the Hanafī madhhab in practice, also had a respected position in the theological field. He was considered the leader of ahl al-ray in the divergence between ahl al-hadīth and ahl al-ray. In practical terms, Hanafism was considered one of the four true sects and spread over a wide area. After the death of Abū Hanīfa, the Hanafīs, who saw no harm in resolving practical issues with ray, followed different attitudes in term of including ray in matters of faith. While some of the Hanafīs did not find it appropriate to use reason in matters of faith, some Hanafīs preferred to utilize reason in the field of faith as well. Imam Abū Mansūr al-Māturīdī d. 333944 has an important place among the Hanafī-Sunnīs who considered it permissible to use reason and the method of kalām in matters of faith. The theological school that al-Māturīdī developed under the influence of Abū Hanīfa was called Māturīdīsm, and the Hanafīs who adhered to this school were called Māturīdīs. The Hanafīs, who distanced themselves from kalām in matters of belief, were ambiguous about their theological affiliation and how they should be referred to. In this context, some contemporary Salafīs named Hanafīs who are distant from kalam as Salafīs. This study aimes to address whether the claims that the Hanafīs are Salafīs are justified or not. It aims to examine this issue through some early classical Hanafī jurists who distanced themselves from theology. These Hanafī scholars are al-Tahāwī d. 321933, Abū l-Layth al-Samarqandī d. 373983, and Saīd al-Ustuwāī d. 4321041. In this article, the method of document analysis was used and an attempt was made to reach a conclusion through induction. First of all, the methodology and the main ideas adopted by the Salafis were emphasized. Then, these were compared with the methods and ideas adopted by the Hanafī jurists. After that the possibility of labeling Hanafī scholars who were distant from kalām as Salafī is discussed. In conclusion, it is concluded that there are some methodological and intellectual similarities between the Hanafī scholars of the early classical period who distanced themselves from theology and the Salafīs, but there are also distinctive differences between the two groups, and it would be inaccurate to ignore these fundamental differences and claim that the Hanafīs who distanced themselves from theology were Salafīs.

 Amelde Hanefîlik mezhebinin kurucusu olan Ebû Hanîfenin ö. 150767 itikadî sahada da saygın bir konumu vardır. O, Ehl-i Hadîs ve Ehl-i Rey ayrışmasında, Ehl-i Reyin önderi kabul edilmiştir. Hanefîlik, amelî açıdan dört hak mezhepten biri sayılmış ve geniş bir alana yayılmıştır. Ebû Hanîfenin vefatının ardından amelî meseleleri reyle çözüme kavuşturmakta sakınca görmeyen Hanefîler, inanç konularında reye yer verme hususunda farklı tutumlar izlemiştir. Hanefîlerin bir kısmı itikadî konularda akla yer vermeyi pek uygun görmezken bazı Hanefîler itikadî sahada da akıldan istifade etme yolunu tutmuştur. İnanca ilişkin konularda akla yer vermeyi ve kelâm metodunu kullanmayı câiz kabul eden Hanefî-Sünnîler içinde İmam Ebû Mansûr el-Mâtürîdînin ö. 333944 önemli bir yeri mevcuttur. Mâtürîdînin Ebû Hanîfeden etkilenerek geliştirdiği kelâm ekolüne Mâtürîdîlik, bu ekole bağlı olan Hanefîlere Mâtürîdîler denilmiştir. İnanç konularında kelâma mesafeli olan Hanefîlerin itikadî mensubiyetlerinde ve ne şekilde anılacakları hususunda ise bir muğlaklık ortaya çıkmıştır. Bu bağlamda bazı çağdaş Selefîler, kelâma mesafeli Hanefîleri Selefî olarak nitelemiştir. Bu çalışma Hanefîlerin Selefî oldukları yönündeki iddiaların haklılık payı taşıyıp taşımadığını ele almayı amaçlamıştır. Bu meseleyi kelâma mesafeli olan erken klasik dönem bazı fakih Hanefîler üzerinden incelemeyi hedeflemiştir. Bu Hanefî âlimler Tahâvî ö. 321933, Ebül-Leys es-Semerkandî ö. 373983 ve Sâid el-Üstüvâî ö. 4321041 olarak belirlenmiştir. Makalede dokuman analizi yöntemi kullanılmış ve tümevarım yoluyla sonuca ulaşılmaya çalışılmıştır. Öncelikle Selefîlerin itikatta izlediği metot ve benimsediği ana fikirler üzerinde durulmuştur. Daha sonra bunlar, belirlenen Hanefî fakihlerin kullandığı metot ve benimsediği fikirlerle karşılaştırılmıştır. Buradan ulaşılan verilerle kelâma mesafeli Hanefî âlimleri, Selefî olarak isimlendirmenin imkânı üzerinde tartışılmıştır. Sonuç olarak erken klasik dönemin kelâm ilmine mesafeli duran Hanefî âlimleri ile Selefîler arasında metodik ve fikrî bakımdan bazı benzerlikler bulunduğu, fakat her iki grubun ayırt edici farklı yönlerinin de var olduğu ve bu temel farkları yok sayarak kelâma karşı mesafeli olan Hanefîlerin Selefî olduklarını ileri sürmenin isabetli olmayacağı kanaatine ulaşılmıştır.

Makale detayları

Are Hanafīs Who are Distant from Kalām, Salafīsts in Faith? -An Evaluation in the Context of Hanafī Jurists of the Early Classical Period-

Yazarlar:

Züleyha Birinci

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

Kelam

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.289-313

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333961

pISSN:

2148-3728

Kalam

Hanafism

Sunnism

Salafism

Salaf MethodKelâm

Hanefîlik

Sünnîlik

Selefîlik

Selef Metodu

Sayı

Makale detayları

Yazarlar: Züleyha Birinci

Yayıncı: Zonguldak Bulent Ecevit University

Ana Başlıklar: Kelam

Dergi: BEÜ İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.289-313

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001333961

pISSN: 2148-3728

Sayı

Yazarlar:

Züleyha Birinci

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

Kelam

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.289-313

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333961

pISSN:

2148-3728