The Evidential of the Tradition of the Companions and Tābiʿī in Naḥw

Mehmet Zahid Çokyürür

Makale detayları

The Evidential of the Tradition of the Companions and Tābiʿī in Naḥw

Yazarlar:

Mehmet Zahid Çokyürür

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.160-179

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319257

pISSN:

2528-9861

Anahtar kelimeler:

Özet:

 In Arabic grammar, ḥadīth is also included in the practice of istishhād, although not as much as the other narrative evidence. In some circles, only the words of the Prophet pbuh are understood when it comes to istishhād with hadīth in grammar. However, the concept of ḥadīth is a broader content than this and includes the words of the Companions and the tābiʿī. When the views on istishhāda in the grammatical literature are reviewed, it is seen that not only the words of the Prophet but also the sayings of the Companions and even some of the tābiʿīn are taken as reference. Based on information, hypotheses such as the place of the sayings of the Companions and the tābiʿīn in the ḥadīths, who are the Companions and the tābiʿīn whose sayings are used in istishhād, and the quantitative and qualitative status of their effects on istishhād come on the agenda. On the other hand, the question of whether the sayings of the Companions and the tābiʿīn, some of whom were Arabs, can be considered within the Arabic tradition is another strong question mark that comes to mind. Based on these assumptions, we have come to the conclusion that a conclusion can be reached in this research by pursuing the following objectives: 1- The relationship between the sayings of the Companions and the tābiʿīn and the Arabic dialect 2- The nature and limitations of the hadīth in the conceptual dimension 3- Determining the practice of theoretical discussions within the framework of istishhād with the hadīth, as well as the practice of istishhād with the sayings of the Companions and the tābiʿīs in the literature. 4- Determine the compatibility of theory and practice in the literature according to the data obtained. Accordingly, in the research, first of all, both in the early period and in the late period, istishhād. Under these headings, firstly, the general attitude of the relevant scholar in terms of istishhād with hadīth was briefly mentioned, and then both a remarkable example of istishhād with the companions sayings was tried to be included and the qualitative and quantitative aspects of the attitudes of istishhād with the companions sayings were tried to be pointed out. The result of this research is that in the early period, grammar scholars such as al-Sībawayhi d. 180796, Yaḥyā b. Ziyād al-Farā d. 207822, al-Akhfash al-Awsaṭ d. 215830 ? and al-Mubarrī d. 286900 took the sayings of the leading names of the Companions such as Hazrat Umar d. 23644 and Hazrat ʿAlī d. 40661, who were famous for their eloquence, as a basis, albeit to a lesser extent, and in the late period, Zamakhsharī d. 5381144 was the first to use the sayings of these two Companions. 5381144, and in time, thanks to the famous scholars of the later period, especially ʿAbd al-Raḥmān b. ʿAbdallāh Suhaylī d. 5811185, Ibn Mālik al-Ṭāʾī d. 6721274, al-Raḍī al-Astarābādī d. after 6881289, Abū Ḥayyān al-Andalusī d. 7451344, and Ibn Hishām al-Naḥwī d. 7611360, more sahābī and tābiʿī jawls entered the grammatical literature. In the final analysis, it has been concluded that in practice, under the name of istishhād with hadīth, in addition to the words of the Prophet pbuh himself, some of the sayings of the Companions and the tābiʿīn are also included, and that these sayings are closer to the category of hadīth, although they have a place in the Arabic tradition. Again, in the late period, scholars such as Zamakhsharī, Ibn Ḥazm d. 4561064, Suhaylī, and Ibn Jarūf al-Ishbīlī d. 6091212, in addition to the sayings of the Prophet s.a.s. himself, also included the sayings of the Prophet s.a.s..

 In Arabic grammar, ḥadīth is also included in the practice of istishhād, although not as much as the other narrative evidence. In some circles, only the words of the Prophet pbuh are understood when it comes to istishhād with hadīth in grammar. However, the concept of ḥadīth is a broader content than this and includes the words of the Companions and the tābiʿī. When the views on istishhāda in the grammatical literature are reviewed, it is seen that not only the words of the Prophet but also the sayings of the Companions and even some of the tābiʿīn are taken as reference. Based on information, hypotheses such as the place of the sayings of the Companions and the tābiʿīn in the ḥadīths, who are the Companions and the tābiʿīn whose sayings are used in istishhād, and the quantitative and qualitative status of their effects on istishhād come on the agenda. On the other hand, the question of whether the sayings of the Companions and the tābiʿīn, some of whom were Arabs, can be considered within the Arabic tradition is another strong question mark that comes to mind. Based on these assumptions, we have come to the conclusion that a conclusion can be reached in this research by pursuing the following objectives: 1- The relationship between the sayings of the Companions and the tābiʿīn and the Arabic dialect 2- The nature and limitations of the hadīth in the conceptual dimension 3- Determining the practice of theoretical discussions within the framework of istishhād with the hadīth, as well as the practice of istishhād with the sayings of the Companions and the tābiʿīs in the literature. 4- Determine the compatibility of theory and practice in the literature according to the data obtained. Accordingly, in the research, first of all, both in the early period and in the late period, istishhād. Under these headings, firstly, the general attitude of the relevant scholar in terms of istishhād with hadīth was briefly mentioned, and then both a remarkable example of istishhād with the companions sayings was tried to be included and the qualitative and quantitative aspects of the attitudes of istishhād with the companions sayings were tried to be pointed out. The result of this research is that in the early period, grammar scholars such as al-Sībawayhi d. 180796, Yaḥyā b. Ziyād al-Farā d. 207822, al-Akhfash al-Awsaṭ d. 215830 ? and al-Mubarrī d. 286900 took the sayings of the leading names of the Companions such as Hazrat Umar d. 23644 and Hazrat ʿAlī d. 40661, who were famous for their eloquence, as a basis, albeit to a lesser extent, and in the late period, Zamakhsharī d. 5381144 was the first to use the sayings of these two Companions. 5381144, and in time, thanks to the famous scholars of the later period, especially ʿAbd al-Raḥmān b. ʿAbdallāh Suhaylī d. 5811185, Ibn Mālik al-Ṭāʾī d. 6721274, al-Raḍī al-Astarābādī d. after 6881289, Abū Ḥayyān al-Andalusī d. 7451344, and Ibn Hishām al-Naḥwī d. 7611360, more sahābī and tābiʿī jawls entered the grammatical literature. In the final analysis, it has been concluded that in practice, under the name of istishhād with hadīth, in addition to the words of the Prophet pbuh himself, some of the sayings of the Companions and the tābiʿīn are also included, and that these sayings are closer to the category of hadīth, although they have a place in the Arabic tradition. Again, in the late period, scholars such as Zamakhsharī, Ibn Ḥazm d. 4561064, Suhaylī, and Ibn Jarūf al-Ishbīlī d. 6091212, in addition to the sayings of the Prophet s.a.s. himself, also included the sayings of the Prophet s.a.s..

 In Arabic grammar, ḥadīth is also included in the practice of istishhād, although not as much as the other narrative evidence. In some circles, only the words of the Prophet pbuh are understood when it comes to istishhād with hadīth in grammar. However, the concept of ḥadīth is a broader content than this and includes the words of the Companions and the tābiʿī. When the views on istishhāda in the grammatical literature are reviewed, it is seen that not only the words of the Prophet but also the sayings of the Companions and even some of the tābiʿīn are taken as reference. Based on information, hypotheses such as the place of the sayings of the Companions and the tābiʿīn in the ḥadīths, who are the Companions and the tābiʿīn whose sayings are used in istishhād, and the quantitative and qualitative status of their effects on istishhād come on the agenda. On the other hand, the question of whether the sayings of the Companions and the tābiʿīn, some of whom were Arabs, can be considered within the Arabic tradition is another strong question mark that comes to mind. Based on these assumptions, we have come to the conclusion that a conclusion can be reached in this research by pursuing the following objectives: 1- The relationship between the sayings of the Companions and the tābiʿīn and the Arabic dialect 2- The nature and limitations of the hadīth in the conceptual dimension 3- Determining the practice of theoretical discussions within the framework of istishhād with the hadīth, as well as the practice of istishhād with the sayings of the Companions and the tābiʿīs in the literature. 4- Determine the compatibility of theory and practice in the literature according to the data obtained. Accordingly, in the research, first of all, both in the early period and in the late period, istishhād. Under these headings, firstly, the general attitude of the relevant scholar in terms of istishhād with hadīth was briefly mentioned, and then both a remarkable example of istishhād with the companions sayings was tried to be included and the qualitative and quantitative aspects of the attitudes of istishhād with the companions sayings were tried to be pointed out. The result of this research is that in the early period, grammar scholars such as al-Sībawayhi d. 180796, Yaḥyā b. Ziyād al-Farā d. 207822, al-Akhfash al-Awsaṭ d. 215830 ? and al-Mubarrī d. 286900 took the sayings of the leading names of the Companions such as Hazrat Umar d. 23644 and Hazrat ʿAlī d. 40661, who were famous for their eloquence, as a basis, albeit to a lesser extent, and in the late period, Zamakhsharī d. 5381144 was the first to use the sayings of these two Companions. 5381144, and in time, thanks to the famous scholars of the later period, especially ʿAbd al-Raḥmān b. ʿAbdallāh Suhaylī d. 5811185, Ibn Mālik al-Ṭāʾī d. 6721274, al-Raḍī al-Astarābādī d. after 6881289, Abū Ḥayyān al-Andalusī d. 7451344, and Ibn Hishām al-Naḥwī d. 7611360, more sahābī and tābiʿī jawls entered the grammatical literature. In the final analysis, it has been concluded that in practice, under the name of istishhād with hadīth, in addition to the words of the Prophet pbuh himself, some of the sayings of the Companions and the tābiʿīn are also included, and that these sayings are closer to the category of hadīth, although they have a place in the Arabic tradition. Again, in the late period, scholars such as Zamakhsharī, Ibn Ḥazm d. 4561064, Suhaylī, and Ibn Jarūf al-Ishbīlī d. 6091212, in addition to the sayings of the Prophet s.a.s. himself, also included the sayings of the Prophet s.a.s..

 Arap dili gramerinde istişhâd ameliyesinde diğer naklî deliller kadar olmasa da hadise de yer verilmiştir. Nahivde hadisle istişhâd denilince kimi çevrelerce sadece Hz. Peygamberin sözleri anlaşılır olmuştur. Oysaki hadis kavramı bundan daha geniş bir içeriğe sahip olup sahâbî ve tâbiî sözlerini de kapsamaktadır. Yine nahiv literatüründe istişhâda dair ortaya konmuş görüşler gözden geçirildiğinde sadece Hz. Peygamberin sözleri değil az da olsa sahâbenin hatta tâbiînden bazılarının kavillerinin dahi referans alındığı görülmektedir. Bu olgudan hareketle sahâbe ve tâbiîn kavillerinin hadisler içindeki yeri, kavliyle istişhâdda bulunulan sahâbe ve tâbiînin kimler olduğu ve istişhâda etkilerinin niceliksel ve niteliksel durumu gibi hipotezler gündeme gelmektedir. Diğer yandan bir kısmı hâlis Arap olan sahâbe ve tâbiînin sözlerinin Arap kavli içinde değerlendirilip değerlendirilmeyeceği konusu da akla gelen bir diğer güçlü soru işaretidir. İşte bu varsayımlardan hareketle şu amaçlar gözetilerek bu araştırmada bir neticeye varılabileceği kanaati hâsıl olmuştur: 1- Sahâbî ve tâbiîn sözlerinin Arap kavliyle ilişkisi 2- Hadisin kavramsal boyuttaki mahiyeti ve sınırlılıkları 3- Hadisle istişhâd çerçevesindeki teorik tartışmalar bir yana literatürde sahâbî ve tâbiî kavliyle istişhâd özelinde pratiğin tespit edilmesi. 4- Elde edilen verilere bağlı olarak literatürde teoriyle pratiğin bağdaşıklık durumunun saptanması. Buna göre araştırmada öncelikle hem erken dönemde hem geç dönemde istişhâd bağlamında eserlerinde sahâbî kavline ve varsa tâbiî kavline yer veren nahiv bilginleri tespit edilmiş, bunlardan öne çıkanlarının her biri için alt başlıklar açılmıştır. Bu başlıklar altında öncelikle ilgili bilginin hadisle istişhâd noktasındaki genel tutumuna kısaca değinilmiş, daha sonra hem sahâbî kavliyle istişhâdına dair dikkat çekici bir örneğe yer verilmeye çalışılmış hem de sahâbî kavliyle istişhâd tavırlarının niteliksel ve niceliksel yönlerine dikkat çekilmeye çalışılmıştır. Araştırmada ulaşılan sonuç erken dönemde Sîbeveyhi öl. 180796, Yahyâ b. Ziyâd el-Ferrâ öl. 207822, Ahfeş el-Evsat öl. 215830 ? ve Müberred öl. 286900 gibi nahiv âlimlerinin fesahatleriyle ün yapmış olan Hz. Ömer öl. 23644 ve Hz. Ali öl. 40661 gibi sahâbenin öncü isimlerinin kavillerini az da olsa hüccet edindiği, geç dönemde ise ilk kez Zemahşerînin öl. 5381144 bu iki sahâbînin dışında farklı kavillerle istişhâd etmesi sonrasında zamanla Abdurrahman b. Abdullah Süheylî öl. 5811185, İbn Mâlik et-Tâî ö. 6721274, Radî el-Esterâbâdî öl. 6881289dan sonra, Ebû Hayyân el-Endelüsî öl. 7451344 ve İbn Hişâm en-Nahvî öl. 7611360 başta olmak üzere sonraki dönemin meşhur bilginleri sayesinde daha fazla sahâbî ve tâbiî kavlinin nahiv literatürüne girdiği şeklindedir. Son tahlilde pratikte hadisle istişhâd adı altında başta Hz. Peygamberin s.a.s. bizzat kendi sözlerinin yanı sıra bir miktar sahâbe ve tâbiîn kavlinin de yer aldığı ve bu kavillerin Arap kavli içerisinde yeri olmakla birlikte hadis kategorisine daha yakın olduğu çıkarımına ulaşılmıştır. Yine geç dönemde Zemahşerî, İbn Hazm öl. 4561064, Süheylî ve İbn Harûf el-İşbîlî öl. 6091212 gibi bilginlerin başta Hz. Peygamberin s.a.s. sözleriyle olmak üzere sahâbe ve tâbiînin kavilleriyle, bir diğer ifadeyle çok hadisle istişhâdın öncül karakterleri olduğu, dolayısıyla çok hadisle istişhâda sadece İbn Mâlik ekseninde bakılamayacağı, sosyolojik denklemler ekseninde dönemsel bir olgu olarak bakılması gereği gibi hususlar diğer çözüm önerileri olarak gündeme getirilmiştir.

Makale detayları

The Evidential of the Tradition of the Companions and Tābiʿī in Naḥw

Yazarlar:

Mehmet Zahid Çokyürür

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.160-179

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319257

pISSN:

2528-9861

Arabic Language and Rhetoric

Naḥw

İstishhād

Ḥadīth

Tradition of the Companions and Tābiʿī.Arap Dili ve Belagatı

Nahiv

İstişhâd

Hadis

Sahâbî ve Tâbiî Kavli

Sayı

Makale detayları

Yazarlar: Mehmet Zahid Çokyürür

Yayıncı: Sivas Cumhuriyet University

Ana Başlıklar: Arap Dili ve Belagatı

Dergi: Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.160-179

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001319257

pISSN: 2528-9861

Sayı

Yazarlar:

Mehmet Zahid Çokyürür

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.160-179

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319257

pISSN:

2528-9861