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4
Haberin vakıaya mutabakatı doğruluğunun delilidir. Ancak İbn Haldûn, mutabakatı usulcülerden farklı yorumlamış bu da çağdaş hadis tenkidini etkilemiştir. Zira onun mutabakata yaklaşımı geleneksel isnâd çalışmalarının çerçevesi dışına çıkmıştır. Bu noktada araştırmamızın problemini İbn Haldûn’un tarih ve hadis rivayetlerini birbirinden ayırması; tarihi olanları mutabakat, hadisleri ise isnâd kurallarıyla değerlendirmesi ve bunun yanı sıra söz konusu mutabakat teorisinin Ahmed Emîn ve Reşid Rıza gibi akılcı ekolün önde gelenleri tarafından tarihi haberlerle birlikte hadisi kapsayacak şekilde genelleştirilmesi oluşturmaktadır. Dolayısıyla İbn Haldûn’un mutabakat teorisinin son yüzyıllardaki hadis rivayetlerine yansımalarının ortaya konulması gerekmektedir. Buradan hareketle çalışmamızda İbn Haldûn’un mutabakat teorisinin usul ilmiyle olan farkının açığa kavuşturulması, modern hadis tenkidinde görülen etkisinin izahı ile tarihi kapsamdan hadis alanına aktarılmasında akılcı ekolün düştüğü hataların tespiti amaçlanmıştır. Araştırmada eleştirel analitik yöntem izlenmiş ve bazı bulgular ortaya konulmuştur. Araştırmada ulaşılan sonuçlardan en önemlileri, İmam Ebû Hanife’nin şahsi kanaatiyle hadisleri zayıf gördüğü şeklindeki bilginin hatalı ve İbn Haldûn’un mutabakat teorisinin hadis-i şerîf alanına aktarılmasının akılcı ekolün bir istismarı olduğudur.
The news is a proof of the truth. But Ibn Haldûn has interpreted the agreement differently than the prosecutors, which has influenced the contemporary hadith. His approach to convention has gone out of the framework of traditional non-conventional work. At this point, the problem of our research is that Ibn Haldûn distinguishes the history and hadith rivates from each other; that the historic ones are agreed, and the hadiths are assessed by the rules of the hadith, and that the theory of the hadith is generalized by the leaders of the intellectual ekol, such as Ahmed Emîn and Reşid Rıza, to cover the hadith together with the historic news. Therefore, it is necessary to reveal the reflections of Ibn Haldun’s theory of consensus to the hadiths of the last centuries. From here in our work with the movement, the discovery of the difference between the theory of agreement of Ibn Haldûn and the methodology of knowledge, the explanation of the effect seen in the modern hadith tank and the detection of the errors that the logical ecol fell in the transfer from the historical scope to the hadith field. The study has followed the critical analytical method and some findings have been revealed. The most important of the findings achieved in the study is that the knowledge of the way Imam Abu Hanife personally sees the hadiths weak is incorrect and that the transfer of the theory of agreement of Ibn Haldûn to the hadith-i-sheriff area is an abuse of the reasonable ekol.
The conformity of the news to the reality is evidence of the rightness of the news, but Ibn Khaldun explained the conformity differently from the methodologist, and this explanation affected the contemporary criticism of hadith narrations since it is a type of criticism that is outside the framework of studying the traditional isnād. The research problem arises since Ibn Khaldun himself distinguished between hadith and historical narrations, using the conformity to evaluate the historical narration, whereas he evaluated ḥadith narrations through isnād regulations. However, the pioneers of the rationalist school, such as Ahmad Amin and Rashid Riza were inclined to generalize Ibn Khaldun’s conformity theory to involve all news, namely the historical and hadith one. Therefore, a necessity arises to explore the manifestations of applying Ibn Khaldun’s conformity law on hadith narrations in recent centuries. The research objective of this study is to show the differences between Ibn Khaldun’s conformity and the methodologist as well as reveal the effect of Ibn Khaldun’s conformity on hadith narrations in contemporary criticism and to identify the mistakes that the rationalist school has fallen into in transferring it from the historical context to the field of hadith. The analytical critical approach was adopted in this study, whereby several findings were showed. The most important results of the study are that the knowledge Imam Abū Ḥanīfa considers the ḥadith weak in his personal opinion is erroneous and that the transfer of Ibn Khaldun’s conformity theory to the field of holy hadith is an abuse of the rationalist school.
Alan : Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Ulusal
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