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Hicrî II. asır nesilden nesile tevârüs edilen birikimlerin üzerindeki tartışma ve tenkitlerin zirveye ulaştığı bir dönemdir. Bu dönemde pek çok âlim bir diğerini eleştirmiştir. Şüphesiz ulemanın birbirine muhalefetine bakıldığında bunda, metot ve birikim farklılığının önemli bir etkisi olduğu görülmektedir. Hatta bu dönemde hoca-talebe ilişkisine çok önem veren ve hoca merkezli fıkhî faaliyet yürüten Ebû Hanîfe medresesinde dahi görüş ayrılıkları vukû bulmuştur. Meselâ Şeybânî, bazı meselelerde hocasına muhalefet etmiş ve konu hakkında kendi görüşünü ortaya koymuştur. Şeybânî’nin hocasıyla bazı konularda fikir ayrılığına düşmesinde hadisin diğer delillerle birlikte kullanımı noktasındaki birtakım metot farklılıklarının da etkisi vardır. Bu bağlamda Şeybânî’nin hadis sebebiyle hocasına muhalefetinde bazı hususlar ön plana çıkmaktadır. O, haberlerin sıhhatinin tespiti hususunda ehl-i hadise yakın durmuş, haber-i vâhidi kıyâsa öncelemeyi bir ilke olarak benimseyerek zaman zaman hocasının hilafına birtakım tercihlerde bulunmuştur. Bu sebeple o, bazı konularda hadise yaklaşımı dolayısıyla hocasına muhalefet etmiştir. Söz konusu muhalefet Şeybânî’nin el-Muvatta Rivâyeti ve el-Hucce adlı eserlerinde görüldüğü gibi, Hanefî fıkhının temel kaynağı olan el-Asl’da da mevcuttur. Şeybânî temel uğraş alanı olmasa da dönemin önde gelen muhaddislerinden hadis dinlemiş ve geniş bir hadis birikimi elde etmiştir. Bundan dolayı o, el-Asl’da bazı konularda hadisi kıyâs ve istihsân gibi delillere öncelemiştir. Tüm bunlar, hoca ile talebe arasında görüş ayrılığı yaşanmasının mümkün olduğunu ve Şeybânî’nin bazı konularda hocasına muhalefet etmesine rağmen onun usûlünü devam ettirdiğini göstermektedir. Bu çalışmada el-Asl adlı eseri çerçevesinde hadislere yaklaşımları açısından Şeybâni’nin hocası Ebû Hanîfe’ye muhalefeti incelenmektedir.
by Hicri II. It is a time in which the discourse and the discourse of the generations of the generations of the generations of the generations of the generations of the generations of the generations of the generations of the generations of the generations of the generations of the generations of the generations. Many of them have criticized the other. Without a doubt, when it comes to the opposition of the uleman, it is seen that there is a significant impact on the method and accumulation difference. In this period, even in the midst of this period, he found a great deal of attention to the relationship between the master and the master center of the fuchsia activity, even in the midst of the fuchsia of the fuchsia. In the words of the Prophet (peace and blessings of Allah be upon him), the Prophet (peace and blessings of Allah be upon him) said: When the teacher and the teacher are divided in some matters, the hadith has a number of different methods in the use point along with other evidence. In this context, a number of facts in the opposition to the hadith of Shaybani are on the front of the plan. He was the one who had the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge of the knowledge. That is why he opposed his approach to the event in some matters. This opposition is also present in al-Asl, which is the main source of the Hanefî fikh, as seen in the works of Sheikh Bani’s al-Muvatta Rivâyeti and al-Hucce. He did not listen to him, but he did not listen to him, and he did not listen to him, and he did not listen to him. He was the first one to give the truth, and the first one to give the truth, and the first one to give the truth. All of this shows that there is a possibility of discrepancy between the teacher and the request, and that the Sheikh is opposed to his teacher in some matters, although he continues his proceedings. In this study, in the framework of the work named Al-Asl, the approach to the hadiths in terms of the teachers of Shaybâni to Abu Hanîfe is examined.
The second century after Hijra is a period in which the debates and criticisms on the accumulations inherited from generation to generation reach their peak. During this period, many scholars criticized one another. Undoubtedly, when we look at the opposition of the ʿulamāʾ to each other, it is seen that the difference in method and knowledge has an important effect. Even in the Abū Ḥanīfah madrasa, which gave great importance to the teacher-student relationship and carried out fiqh activities centered on the teacher, there were disagreements. For example, Shaybānī opposed his teacher on some issues and expressed his own opinion on the subject. Some methodological differences in the use of ḥadīth together with other evidences also have an effect on the disagreement of Shaybānī with his teacher on some issues. In this context, some issues come to the fore in Shaybānī's opposition to his teacher due to the ḥadīth. He stands close to the people of ḥadīth in terms of determining the authenticity of the khabars, and his approach to prioritizing khabar al-wāḥid to qiyās differs partially from his teacher. For this reason, he opposed his teacher due to his approach to khabars on some issues. The opposition in point is also present in al-Aṣl, the main source of Ḥanafī fiqh, as seen in Shaybānī's works al-Muwaṭṭaʾ and al-Ḥujjah. Although Shaybānī was not a ḥadīth scholar by profession, he listened to ḥadīths from the leading ḥadīth scholars of the period and gained a wide accumulation of ḥadīths. For this reason, he prioritized ḥadīth over proofs such as qiyās and istiḥsān on some issues in al-Aṣl. All these show that it is possible to have a difference of opinion between the teacher and the student, and although Shaybānī opposed his teacher on some issues, he continued his method. In this study, Shaybānī's opposition to his teacher, Abū Ḥanīfah, is examined in terms of his approach to ḥadīths within the framework of al-Aṣl.
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Dergi Türü : Ulusal
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