The Early Period Ismailî Jurist Kadı Nu'mân Abu Hanîfa's Ikhtilâf Usûl al-Madhâhib and Its Place in the History of Fiqh

Adnan Koşum

Makale detayları

The Early Period Ismailî Jurist Kadı Nu'mân Abu Hanîfa's Ikhtilâf Usûl al-Madhâhib and Its Place in the History of Fiqh

Yazarlar:

Adnan Koşum

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.27 Issue 1, pp.3-16

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001289876

pISSN:

2528-9861

Anahtar kelimeler:

Özet:

 The early period Ismaili jurist Al-Qādî al-Numān appears as an important figure in the formation of Ismaili jurisprudence. There is very little information about Kadı Numâns family, childhood, education and intellectual environment. His full name is Abû Hanîfah Numan b. Muhammad b. Mansûr al-Qādî at-Tamîmî Al Qayrawānî. He was born around 290903 late 3rd 9th century into an educated family in Qayravan in North Africa. There are different opinions about the sect he belonged to when he was growing up. On the other hand, it is difficult to say for certain whether Numān received education in the Ismaili sect due to the understanding of taqiyya in the madhhab. However, it is understood from the basic jurisprudence texts Numān wrote that he most likely did not receive a Sunni education. Historians refer to him as Qadi Numān or Abu Hanifah al-Shii in order not to confuse him with the imam of the Hanafi school. Qādî Numān served at different levels of the Fatimid State. Around 313925, he entered the service of the first Fatimid caliph, Mahdi r. 909-934 CE297-322 AH, as a copyist and secretary. During the reigns of the third caliph Mansur and the fourth Fatimid caliph Muizz d. 365975, Qādî Numān first served as a judge in Tripoli and then in Mansouriya, the Fatimid capital. After the Fatimids conquered Egypt and the center of government was moved to Cairo, Qādî Numān was appointed by the fourth caliph Muizz as the head of the appellate courts mazalim. Qadi Numans career was at the peak in the period of Caliph Muiz. Qādî Numān worked as a judge in the Fatimid State for about twenty-six years and continued this duty until his death in 363 973. After the fall of the Fatimid caliphate, there havent been any other Fatimid or Ismaili jurists. Qādî Numān is considered by contemporary Ismaili writers as a figure who systematically transformed Ismaili fiqh into an independent sect of fiqh. It can be said that Ismaili fiqh was developed through his works in the Fatimid period. His works continued as the main references in the fiqh studies and after the Fatimid period. With the death of Qādî Numān, the period of ijtihad in Ismaili fiqh and its the establishment phase of Ismaili fiqh came to an end; The sect, in which esoteric interpretations were at the forefront, emerged as a distinctive school of fiqh by discarding ambiguity. Qādî Numān was a very productive writer. He wrote important works related to the field of furu al-fiqh and usûl al-fiqh. Among his works, Ikhtilāf uṣūl al-madhāhib is undoubtedly one of the most important works in the early history of fiqh methodology. The work in question, which was originally written with the aim of rejecting the Sunni fiqh method, discusses the approaches of the Sunni schools of fiqh on ikhtilāf, taqlid, ijma, nazar, qiyas, istihsan, ijtihad and ray in a polemical manner. It reveals the differences of the Ismaili method from the Sunni method in terms of the sources on which the fiqh is based, the authority to make ijtihad and the theory of interpretation of the texts. Qādî Numān examined the relationship between reason and revelation in general and the role of religious authority in comprehending and interpreting the texts while criticizing Sunni methods. Ikhtilāf uṣūl al-madhāhib has the characteristics of the works of development period as a form. It is possible to observe the question-answer and dialectic form which can be seen in the works of the development period throughout the work in question. Qādî Numān endeavoured to persuade his opponents with a dialectical and argumentative style. Again, he replied to the Sunnis, who were his interlocutors, with their own proofs. In addition to these, Ikhtilāf uṣūl al-madhāhib has a unique feature in the matter of content. Because it is not very familiar to any Sunni handbook of usûl al-fiqh. It does not mention the hâss, âmm, ijma, qiyas, amir, nahy, alfaz bets, etc. The text is very similar to the Ahbari movement of the Jafari sect for it rejects all forms of ijtihad. It was written at a time when fiqh was not yet stable. Ikhtilāf uṣūl al-madhāhib gives us crucial information about the development of different usûl and fiqh sources in the middle of the fourth century. However, what is interesting here is that the information he gives about Ismaili method and fiqh is very little compared to the one about Sunni method and fiqh. Much of it centered on Sunni thought and its rejection. However, his ultimate goal was to defend the Ismaili doctrine.

 Erken dönem İsmailî fakihi Kadı Numân İsmâilî fıkhının teşekkülünde önemli bir figür olarak karşımıza çıkmaktadır. Kâdı Numânın ailesi, çocukluğu, eğitimi ve yetiştiği entelektüel ortam hakkında bilgiler çok azdır. Tam adı Ebû Hanîfe Numân b. Muhammed b. Mansûr el-Kadı et-Temîmî el-Kayrevânîdir. O, 290903 civarında 3. 9. yüzyılın sonlarına doğru Kuzey Afrikada Kayrevânda eğitimli bir ailede doğmuştur. Yetişme çağında iken mensup olduğu mezhep hakkında farklı kanaatler mevcuttur. Diğer taraftan mezhepteki takiyye anlayışı yüzünden Numânın İsmailî mezhebinde eğitim alıp almadığını kesin olarak söylemek zordur. Ancak Numânın kaleme aldığı temel fıkhî metinlerden, büyük ihtimal, Sünnilik eğitimi almadığı anlaşılmaktadır. Tarihçiler onu Hanefî mezhebinin imamı ile karıştırmamak için Kadı Numân veya Ebû Hanîfe eş-Şîî diye zikretmektedir. Kadı Numân, Fatımi Devletinin değişik kademlerinde hizmette bulunmuştur. 313925 yılı civarında ilk Fatımî halifesi Mehdînin hizmetine müstensih ve sekreter olarak girmiştir. Üçüncü halife Mansur ve dördüncü Fatımî halifesi Muizin hükümdarlıkları sırasında Kadı Numân önce Trablus, sonra da Fatımî başkenti Mansuriyede yargıçlık yapmıştır. Fatımîler Mısırı fethettikten ve hükümet merkezi Kahireye taşındıktan sonra, Kadı Numân dördüncü halife Muiz tarafından mezalim mahkemesine başkan olarak tayin edilmiştir. Halife Muiz dönemi Kadı Numânın kariyerinin zirvesidir. Kadı Numân Fatımi Devletinde yaklaşık yirmi altı yıl kadılık görevinde bulunmuştur ve vefat tarihi olan 363 973 yılına kadar bu görevi sürdürmüştür. Fatımî hilafetinin düşmesinden sonra, ondan başka herhangi bir Fatimî veya İsmâilî fakihi bilinmemektedir. Kadı Numânı, günümüz İsmâilî yazarları İsmailî fıkhını sistematik şekle sokarak bağımsız bir fıkıh mezhebine dönüştüren bir figür olarak telakki etmektedir. Fatımî döneminde İsmailî fıkhın, onun çalışmaları aracılığıyla geliştirildiği söylenebilir. Onun fıkıh alanındaki eserleri, Fatımîler dönemi ve sonrasında bu alandaki ana referanslar olarak devam etmiştir. Kadı Numânın ölümü ile İsmailî fıkhında ictihad dönemi ve İsmailî fıkhının kuruluş aşaması sona ermiş; batınî yorumların ön planda olduğu mezhep, muğlaklıktan kurtularak belirgin bir fıkıh okulu olarak ortaya çıkmıştır. Kadı Numân, çok üretken bir yazardır. O furuu fıkıh ve usulü fıkıh alanına ilişkin önemli eserler kaleme almıştır. Onun çalışmaları arasında İhtilâfu usûlil-mezâhib, kuşkusuz fıkıh usûlünün erken tarihinin en önemli eserlerinden biridir. Esas itibariyle Sünnî fıkıh usûlüne bir reddiye amacıyla yazılmış olan söz konusu eser, Sünnî fıkıh usûlü ekollerinin ihtilâf, taklid, icmâ, nazar, kıyas, istihsan, ictihad ve rey konularındaki yaklaşımlarını polemik tarzında ele almaktadır. İsmaili yöntemin fıkhın dayandığı kaynaklar, içtihat yapacak otorite ve nasları yorumlama teorisi bakımından Sünnî yöntemden farklılıklarını ortaya koymaktadır. O, genel olarak akıl vahiy arasındaki ilişkiyi, dini otoritenin nasları anlama ve yorumlamadaki rolünü Sünni yöntemleri eleştirirken irdelemiştir. İhtilâfu usûlil-mezâhib biçim olarak gelişim dönemi eserlerin özelliğini taşımaktadır. Gelişim dönemi eserlerinde görülen soru-cevap ve diyalektik formu söz konusu eser boyunca görmek mümkündür. Kadı Numân diyalektik ve cedelci bir üslupla muhaliflerine üstün gelmeye ve onları ikna etmeye çalışmıştır. Muhatabı olan Sünnilere yine onların delilleriyle cevap vermiştir. Bunların yanında İhtilâfu usûlil-Mezâhib, muhteva itibariyle de kendine has bir özelliğe sahiptir. Zira o, herhangi bir Sünni fıkıh usûlü el kitabına çok benzememektedir. Hâs, âmm, icmâ, kıyas, emir, nehiy, elfaz bahisleri vs.den söz etmemektedir. Metin, içtihadın tüm biçimlerini reddetmesi bakımından, Caferî mezhebinin Ahbârî hareketine oldukça benzemektedir. Fıkhın henüz istikrar bulmadığı bir zamanda yazılmıştır. İhtilâf bize, dördüncü yüzyılın ortalarında farklı usûl ve fıkıh kaynaklarının gelişimiyle ilgili olarak önemli bilgiler verir. Ancak burada ilginç olan, İsmailî usûl ve fıkıh düşüncesiyle ilgili verdiği bilginin, Sünni usûl ve fıkhı hakkındaki bilgiye oranla çok az olmasıdır. Onun büyük bir kısmı, Sünnî düşünceyi ve onlara reddiyeyi merkez almıştır. Ancak onun nihai hedefi İsmailî doktrinini savunmaktır.

 The early period Ismaili jurist Al-Qādî al-Numān appears as an important figure in the formation of Ismaili jurisprudence. There is very little information about Kadı Numâns family, childhood, education and intellectual environment. His full name is Abû Hanîfah Numan b. Muhammad b. Mansûr al-Qādî at-Tamîmî Al Qayrawānî. He was born around 290903 late 3rd 9th century into an educated family in Qayravan in North Africa. There are different opinions about the sect he belonged to when he was growing up. On the other hand, it is difficult to say for certain whether Numān received education in the Ismaili sect due to the understanding of taqiyya in the madhhab. However, it is understood from the basic jurisprudence texts Numān wrote that he most likely did not receive a Sunni education. Historians refer to him as Qadi Numān or Abu Hanifah al-Shii in order not to confuse him with the imam of the Hanafi school. Qādî Numān served at different levels of the Fatimid State. Around 313925, he entered the service of the first Fatimid caliph, Mahdi r. 909-934 CE297-322 AH, as a copyist and secretary. During the reigns of the third caliph Mansur and the fourth Fatimid caliph Muizz d. 365975, Qādî Numān first served as a judge in Tripoli and then in Mansouriya, the Fatimid capital. After the Fatimids conquered Egypt and the center of government was moved to Cairo, Qādî Numān was appointed by the fourth caliph Muizz as the head of the appellate courts mazalim. Qadi Numans career was at the peak in the period of Caliph Muiz. Qādî Numān worked as a judge in the Fatimid State for about twenty-six years and continued this duty until his death in 363 973. After the fall of the Fatimid caliphate, there havent been any other Fatimid or Ismaili jurists. Qādî Numān is considered by contemporary Ismaili writers as a figure who systematically transformed Ismaili fiqh into an independent sect of fiqh. It can be said that Ismaili fiqh was developed through his works in the Fatimid period. His works continued as the main references in the fiqh studies and after the Fatimid period. With the death of Qādî Numān, the period of ijtihad in Ismaili fiqh and its the establishment phase of Ismaili fiqh came to an end; The sect, in which esoteric interpretations were at the forefront, emerged as a distinctive school of fiqh by discarding ambiguity. Qādî Numān was a very productive writer. He wrote important works related to the field of furu al-fiqh and usûl al-fiqh. Among his works, Ikhtilāf uṣūl al-madhāhib is undoubtedly one of the most important works in the early history of fiqh methodology. The work in question, which was originally written with the aim of rejecting the Sunni fiqh method, discusses the approaches of the Sunni schools of fiqh on ikhtilāf, taqlid, ijma, nazar, qiyas, istihsan, ijtihad and ray in a polemical manner. It reveals the differences of the Ismaili method from the Sunni method in terms of the sources on which the fiqh is based, the authority to make ijtihad and the theory of interpretation of the texts. Qādî Numān examined the relationship between reason and revelation in general and the role of religious authority in comprehending and interpreting the texts while criticizing Sunni methods. Ikhtilāf uṣūl al-madhāhib has the characteristics of the works of development period as a form. It is possible to observe the question-answer and dialectic form which can be seen in the works of the development period throughout the work in question. Qādî Numān endeavoured to persuade his opponents with a dialectical and argumentative style. Again, he replied to the Sunnis, who were his interlocutors, with their own proofs. In addition to these, Ikhtilāf uṣūl al-madhāhib has a unique feature in the matter of content. Because it is not very familiar to any Sunni handbook of usûl al-fiqh. It does not mention the hâss, âmm, ijma, qiyas, amir, nahy, alfaz bets, etc. The text is very similar to the Ahbari movement of the Jafari sect for it rejects all forms of ijtihad. It was written at a time when fiqh was not yet stable. Ikhtilāf uṣūl al-madhāhib gives us crucial information about the development of different usûl and fiqh sources in the middle of the fourth century. However, what is interesting here is that the information he gives about Ismaili method and fiqh is very little compared to the one about Sunni method and fiqh. Much of it centered on Sunni thought and its rejection. However, his ultimate goal was to defend the Ismaili doctrine.

 The early period Ismaili jurist Al-Qādî al-Numān appears as an important figure in the formation of Ismaili jurisprudence. There is very little information about Kadı Numâns family, childhood, education and intellectual environment. His full name is Abû Hanîfah Numan b. Muhammad b. Mansûr al-Qādî at-Tamîmî Al Qayrawānî. He was born around 290903 late 3rd 9th century into an educated family in Qayravan in North Africa. There are different opinions about the sect he belonged to when he was growing up. On the other hand, it is difficult to say for certain whether Numān received education in the Ismaili sect due to the understanding of taqiyya in the madhhab. However, it is understood from the basic jurisprudence texts Numān wrote that he most likely did not receive a Sunni education. Historians refer to him as Qadi Numān or Abu Hanifah al-Shii in order not to confuse him with the imam of the Hanafi school. Qādî Numān served at different levels of the Fatimid State. Around 313925, he entered the service of the first Fatimid caliph, Mahdi r. 909-934 CE297-322 AH, as a copyist and secretary. During the reigns of the third caliph Mansur and the fourth Fatimid caliph Muizz d. 365975, Qādî Numān first served as a judge in Tripoli and then in Mansouriya, the Fatimid capital. After the Fatimids conquered Egypt and the center of government was moved to Cairo, Qādî Numān was appointed by the fourth caliph Muizz as the head of the appellate courts mazalim. Qadi Numans career was at the peak in the period of Caliph Muiz. Qādî Numān worked as a judge in the Fatimid State for about twenty-six years and continued this duty until his death in 363 973. After the fall of the Fatimid caliphate, there havent been any other Fatimid or Ismaili jurists. Qādî Numān is considered by contemporary Ismaili writers as a figure who systematically transformed Ismaili fiqh into an independent sect of fiqh. It can be said that Ismaili fiqh was developed through his works in the Fatimid period. His works continued as the main references in the fiqh studies and after the Fatimid period. With the death of Qādî Numān, the period of ijtihad in Ismaili fiqh and its the establishment phase of Ismaili fiqh came to an end; The sect, in which esoteric interpretations were at the forefront, emerged as a distinctive school of fiqh by discarding ambiguity. Qādî Numān was a very productive writer. He wrote important works related to the field of furu al-fiqh and usûl al-fiqh. Among his works, Ikhtilāf uṣūl al-madhāhib is undoubtedly one of the most important works in the early history of fiqh methodology. The work in question, which was originally written with the aim of rejecting the Sunni fiqh method, discusses the approaches of the Sunni schools of fiqh on ikhtilāf, taqlid, ijma, nazar, qiyas, istihsan, ijtihad and ray in a polemical manner. It reveals the differences of the Ismaili method from the Sunni method in terms of the sources on which the fiqh is based, the authority to make ijtihad and the theory of interpretation of the texts. Qādî Numān examined the relationship between reason and revelation in general and the role of religious authority in comprehending and interpreting the texts while criticizing Sunni methods. Ikhtilāf uṣūl al-madhāhib has the characteristics of the works of development period as a form. It is possible to observe the question-answer and dialectic form which can be seen in the works of the development period throughout the work in question. Qādî Numān endeavoured to persuade his opponents with a dialectical and argumentative style. Again, he replied to the Sunnis, who were his interlocutors, with their own proofs. In addition to these, Ikhtilāf uṣūl al-madhāhib has a unique feature in the matter of content. Because it is not very familiar to any Sunni handbook of usûl al-fiqh. It does not mention the hâss, âmm, ijma, qiyas, amir, nahy, alfaz bets, etc. The text is very similar to the Ahbari movement of the Jafari sect for it rejects all forms of ijtihad. It was written at a time when fiqh was not yet stable. Ikhtilāf uṣūl al-madhāhib gives us crucial information about the development of different usûl and fiqh sources in the middle of the fourth century. However, what is interesting here is that the information he gives about Ismaili method and fiqh is very little compared to the one about Sunni method and fiqh. Much of it centered on Sunni thought and its rejection. However, his ultimate goal was to defend the Ismaili doctrine.

Makale detayları

The Early Period Ismailî Jurist Kadı Nu'mân Abu Hanîfa's Ikhtilâf Usûl al-Madhâhib and Its Place in the History of Fiqh

Yazarlar:

Adnan Koşum

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.27 Issue 1, pp.3-16

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001289876

pISSN:

2528-9861

Islamic Law

Usûl al-Figh

İjtihâd

Taqlîd

İjma

Analogy

Kâdî Nu’mân

Ikhtilâf Usûl al-Madhâhibİslam Hukuku

Fıkıh Usûlü

İctihad

Taklit

İcma

Kıyas

Kadı Nu’mân

İhtilâfu Usûli’l-Mezâhib.

Sayı

Makale detayları

Yazarlar: Adnan Koşum

Yayıncı: Sivas Cumhuriyet University

Ana Başlıklar: Din Araştırmaları

Dergi: Cumhuriyet İlahiyat Dergisi Vol.27 Issue 1, pp.3-16

Belge Tipi: Makale

Yayın Tarihi: 6/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001289876

pISSN: 2528-9861

Sayı

Yazarlar:

Adnan Koşum

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.27 Issue 1, pp.3-16

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001289876

pISSN:

2528-9861