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Âhâd haberin bilgi ve amelî değeri, fıkıh usulünün temel tartışma konularından birini oluşturmaktadır. Mahiyeti itibariyle zan ifade ettiğinden âhâd haberin bilgi kaynağı olmadığı, fakat amelî açıdan bağlayıcı olduğu hususunda hâkim bir kanaat bulunmaktadır. Âhâd haberi amelî açıdan bağlayıcı bulan usûlcüler de bunun meşruiyet dayanağı ve kabul kriterleri konusunda faklı kanaatler ortaya koymuştur. Kimi usûlcüler, meşruiyeti akla dayandırırken; kimisi nakle dayandırmıştır. Yine bazısı sıhhat kriteri olarak isnâdı merkeze alırken; bazısı âhâd haberin umûmu’l-belvâ bir konuda olmamasını, kıyasa uygunluğunu, Kur’ân’a arz edilmesini ve râvînin kendi rivâyetine bağlılığını esas almaktadır. Ebû İshâk eş-Şîrâzî, Şâfi‘î geleneğinde İmâm Şâfi‘îden sonra âhâd haber teorisini cedel/münazara yöntemi ile geniş bir perspektifte ele alan ve başarılı bir biçimde işleyen ilk usûlcülerdendir. Şîrâzî’nin temel kriterler bağlamında âhâd habere yaklaşımı, İmâm Şâfi‘î’nin yaklaşımı ile örtüşmektedir. Ancak o, konuyu daha sistematik bir biçimde ele almış ve diğer teorisyenlerin konuyla ilgili görüşlerini de kritize ederek Şâfi‘î geleneğine önemli katkı sağlamıştır. Bu çalışmada, Şîrâzî’nin usûl anlayışında âhâd haberin bilgi ve amelî değeri üzerinde durulacak, ayrıca haberin kabul edildiği ve reddedildiği durumlar incelenmeye çalışılacaktır.
The knowledge and the value of the knowledge is one of the main issues of the philosophy of the philosophy. The judge is not the source of knowledge, but the judge is the source of knowledge, and the judge is the source of knowledge. Those who have the knowledge of the Qur’an and the knowledge of the Qur’an and the knowledge of the Qur’an and the knowledge of the Qur’an and the knowledge of the Qur’an and the knowledge of the Qur’an. And some of them, when they are in the midst of their minds, are in the midst of their minds, and some are in the midst of their minds. And, when they are in the midst, they are in the midst; when they are in the midst, they are in the midst; when they are in the midst, they are in the midst; when they are in the midst, they are in the midst; when they are in the midst, they are in the midst; when they are in the midst, they are in the midst; when they are in the midst, they are in the midst; when they are in the midst, they are in the midst. Isaiah was the first one to give the knowledge of the Qur’an, and the first one to give the knowledge of the Qur’an, and the first one to give the knowledge of the Qur’an, and the first one to give the knowledge of the Qur’an. It is the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge. However, he addressed the subject more systematically and contributed significantly to the Shafi tradition by criticizing the opinions of other theorists on the subject. In this study, the knowledge of the Qur’an will be focused on the knowledge and the practical value of the Qur’an, and the circumstances in which the Qur’an is accepted and rejected will be examined.
Knowledge and practice value of ahbār al-āhād (solitary reports) remains a matter of discussion as far as methods of fiqh (Islamic jurisprudence) are concerned. The common belief is that ahbār al-āhād are not regarded as source of information due to their vulnerability to doubts but they may be binding in practice. However, even methodists who find ahbār al-āhād as binding in practice have voiced controversial opinions as regards their legitimacy and acceptability. While some methodists tend to base legitimacy upon reason, others base it upon narration. Also, some other methodists take isnad, which literally means “support”, as the base of reliability criterion. Still others are of the opinion that ahbār al-āhād should not be considered in the case of umum al-balwa (generality of the hardship), they should conform to qiyas (analogical deduction), they should be evaluated according to the Holy Quran, and that the narrator should act consistently with his own narration. Abu Ishaq al Shirazi is one of the first methodists to have handled and successfully discussed the issue of ahbār al-āhād with a comprehensive dialectic/disputation method after Imam Al-Shafi`i in the Shāfiʿī tradition. The approach taken by Al-Shirazi is consistent with that of Imam Al-Shafi`i in terms of its basic criteria. However, he handles the issue more systematically, thus contributing a great deal to the Shāfiʿī tradition by also criticizing the relevant viewpoints of other theorists. The present study aims to focus on knowledge and practice value of ahbār al-āhād in view of the approach of Al-Shirazi regarding Islamic methodology and also to investigate the cases where ahbār al-āhād are accepted and rejected.
Alan : İlahiyat
Dergi Türü : Uluslararası
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