Özet:

In the framework of the Hanefi mosque, the founder Imam Ebû Hanîfe's fighteous thought and method is very important, but the first generation of students also play an important role. Abû Hanîfe developed his teaching method and worked the classroom as an academic, not satisfied with it and provided the results they achieved with the students in the classes. He exceeded his time’s usual method of teaching, valued his students’ thoughts, recognized the opportunity for them to express themselves. The four famous students of Ebû Hanîfe, Züfer B. Huseyl, [158:75] Abû Yusuf Ya'kûb b. 182/798), Muhammad b. al-Hasan co-Sheibani 189/805) and Hasan B. Ziyad (e.g. 204/819) They have made a very significant contribution to the creation of the Hanefi mosque. However, in the form of the disciples of the unknown and many more students, the method and fictional thought of Abu Hanîfe has a very important effort to spread especially to the remote areas. This is the reason for the teaching of the teaching of the teaching of the teaching of the teaching of the teaching of the teaching of the teaching of the teaching of the teaching. These students, such as Belh, Merv, Semerkant, Buhara, Nîsâbûr, and other cities, made the teaching rings of Abu Hanife fictional and vocal views in these teaching rings. These students also fought with formations such as Jehmiya where they went. In addition, various works have contributed to literature by writing. Some of these students have reached the level of drinking, and they have also been called for their drinking in determining their opinion. In addition, they have contributed to the creation of the female.

Anahtar Kelimeler:

Özet:

Although the idea of fiqh and method of founder Ebû Hanîfe is very important in the formation of the Hanefi sect, the works of the first-generation students also play an important role. As it is known, when Ebû Hanîfe was unable to answer a question in the fiqh area when he was interested in the subjects of the science of Kelam, He started the lessons of Hammâd b. Ebû Süleyman. He continued his fiqh collection for nearly twenty years alongside his teacher. When his teacher passed away, he became the head of the class by the request of his classmates. Ebû Hanîfe, who wanted the lessons to pass efficiently, required at least ten of his classmates to attend the lessons. With this request, he prevented the dispersion of the course ring, also had the opportunity to realize the course teaching method he had built with these ten experienced students. Ebû Hanîfe grouped the students according to their levels and formed three different course rings. Ebû Hanîfe introduced methods such as lesson learning brainstorming, discussion, debate and negotiation in his lessons. Ebû Hanîfe successfully applied the case study method, also called practice in today's legal education. He developed the course method of his teacher and operated the course ring like a fiqh academy. Ebû Hanîfe provided a democratic educational environment for his students, and students were able to express their thoughts freely in this environment. However, they did not exhibit an attitude of not accepting students who did not adopt their own thoughts and methods as the Ehl-i Hadis course rings did. Every student who wanted to learn fiqh could participate in the course rings of Ebû Hanîfe and first-generation students. As a result of this, those who adopted the thought and method of Ebû Hanîfe have been subjected to various accusations such as Cehmî and Mürcî. In his relations with the students, he went beyond the relationship of the regular teacher- student of his own time, valued his students' thoughts and gave them the opportunity to express themselves. He was interested in all kinds of financial and moral problems of his students and tried to solve the problems that prevent them from the lesson, besides putting the condition of attendance to ensure the attendance of the students whom he saw light. In the course ring Ebû Hanîfe chose a hypothetical lawsuit or one of the decisions made by the judges and asked if he knew a rumor (rivâyet) from his students about this incident. Then he would like students to discuss the solution of this event. During this discussion, the voices of the students in the mosque were so loud that when a stranger saw this situation, he would be surprised and strange. After the students' discussions were over, Ebû Hanîfe was promising some of his students and listening to their solutions. At the end of the lesson, he would analyze the event and explain its solution. Ebû Hanîfe's greatest contribution to fiqh science is that he prints the results of the discussions and debates he had with his students. Ebû Hanîfe, who was not busy with collecting hadiths, which were common at that time, required the passage of the fiqh. He would write the issues decided in the lessons as a main for the discussions and debates after him. Each subject that was discussed and resolved was called “asl”. Ebû Hanîfe asked the writing team to write each subject to the relevant section among the "usûl". The task of this team, which was stated to be forty people, was to write down the issues related to the result. The course processing method of Ebû Hanîfe was successful, and many of his students undertook official duties such as judgeship. In fact, when it comes to judgeship, the first names that come to mind were the students of Ebû Hanîfe. In society, the perception that they do this job best and Ahl-i hadith do not know this work was generally accepted. Four famous students of Ebû Hanîfe, Züfer b. Hüzeyl, Ebû Yusuf, Muhammed b. el-Hasan eş-Şeybânî and Hasan b. Ziyâd, they made very important contributions in the formation of the Hanafi sect. In addition to this, many of his unfamiliar students have made great efforts in the formation of the sect and to spread the method and fiqh idea of ​​ Ebû Hanîfe, especially in remote regions. These students have established lesson rings in the cities such as Belh, Merv, Samarkand, Bukhara, Nîsâbûr, and processed the fiqh and theological views of Abu Hanifa in these lesson rings. In addition, these students struggled with formations such as Jehmiyye in where they went. In addition, they contributed to the literature by writing various books. Some of these students have reached the case-law level and their case-law has been used to determine the main view of the sect. In addition, these students undertook various official duties in the regions they visited, such as judgeship, shurta (police), and court membership. As a result of their studies, Kûfe came to the course circle in Bağdat, and many students came from these regions and collected fiqh. This situation continued after the death of Ebû Hanîfe. As a result of their studies, many students came from these regions joined to the course rings in Kûfe and Bağdat and collected fiqh. This situation continued after the death of Ebû Hanîfe. In a narration, Ebû Hanîfe stated that his students, were thirty-six. Although the exact identities of these students could not be determined, their students who collected fiqh from Ebû Hanîfe (as much as they could be determined in sources) were Saîd b. Ebû Arûbe, Âfiye b. Yezîd, Davud b. Nusayr et-Tâî, İsmail b. Yesa‘ el-Kindî, Mindel b. Ali el-Anezî, Hammâd b. Düleyl, Nasr b. Abdülkerim es-Sakîl, Hibbân b. Ali el-Anezî, Nûh b. Ebû Meryem, Kâsım b. Main, Abdullah b. Ferrûh el-Horasânî, Hammâd b. Ebû Hanîfe, Abdülmelik b. Muhammed el-A‘rac, Hammâd b. Zeyd, Şerîk b. Abdullah en-Nehaî, Abdullah b. el-Mübarek, Nuh b. Derrâc el-Kûfî, Nasr/Nadr b. Muhammed el-Mervezî, Yahya b. Zekeriyyâ, Yusuf b. Hâlid es-Semtî, Ali b. Müshir, Cerîr b. Abdülhamîd er-Râzî, Fudayl b. Iyâz, Şuayb b. İshak, Esed b. Amr el-Becelî, Ali b. Zıbyân el-Absî, Ali b. Harmele et-Teymî, Hafs b. Gıyâs, Veki‘ b. el-Cerrâh el-Kûfî, Ebû Mutî‘ Hakem b. Abdullah el-Belhî, Hüseyin b. Hasan el-Avfî, Cârûd b. Yezîd.