Görüntüleme
13
İndirme
3
Zâhirî anlayış, ehl-i hadîs içerisinde 3/9. yüzyılda ortaya çıkmıştır. Kurucu ismi Dâvûd b. Ali ile bu anlayış re’y karşıtlığında zirveyi temsil etmektedir. Dâvûd b. Ali’nin düşünce dünyasının olgunlaşmasında, farklı dinî anlayışların güçlü temsillerinin gözlemlendiği Horasan’ın Nişabur şehrinin önemli bir yeri vardır. Bu bağlamda, onun, genelde re’ye, özelde Hanefîliğe karşı sert tutumuyla tanınmış İbn Râhûye ile yakın ilişkisi dikkat çekmektedir. Ancak o, daha sonraları, Kur’an’ın lafzının mahlûk olduğu düşüncesinden dolayı, İbn Râhûye ve Ahmed b. Hanbel gibi ehl-i hadîsin önde gelen isimleri tarafından dışlanmıştır. Onun dinin zâhire göre anlaşılması gerektiği düşüncesinde diğer ehl-i hadîs çevrelere göre daha ileri bir noktada olmasının sebeplerinden birisi de Kerrâmîlikle etkileşimi olmalıdır. Zira Kerrâmîlik, re’y ehli oluşunun yanında, mistik düşünceye önem veren yaklaşımıyla Nişabur’da son derece etkili olmuş bir mezheptir. Dâvûd b. Ali’nin temsil ettiği anlayışın kendisinden sonraki serüvenine gelince, yapılan çalışmaların Irak ve Endülüs çevreleriyle sınırlı kaldığı görülmektedir. Oysa henüz Dâvûd b. Ali hayatta iken, onun dinî anlayışının Mâverâünnehir gibi uzak bölgelerde dahi temsil edildiği anlaşılmaktadır. Bu çalışmada, Zâhirî anlayışın ilk takipçileri ve özellikle Nesef ve Buhara’daki takipçilerinin sosyo-kültürel hayattaki izleri de takip edilecektir.
It is in the midst of the tribe, and in the midst of the tribe. It appeared in the century. The creator’s name David B. Ali and this understanding represents the summit in contrast to re’y. In the maturation of the world of thought of David B. Ali, there is an important place in the city of Nişabur of Horasan, where the strong representations of different religious concepts are observed. In this context, his close relationship, often to the re, is notably known for his strong attitude to Hanefity, with Ibn Rahûya. But he was later excluded by the names of the predecessors of the hadith, such as Ibn Râhûye and Ahmed B. Hanbel, due to the thought that the word of the Qur’an was a substantial substance. One of the reasons why his religion should be understood according to the zâhire is that he is at a point higher than the other hadith surroundings is that he should interact with Keramity. Zira Kerâmîlik is a philosophy that has been highly influential in Nişabur with its approach to mysterious thinking, in addition to the creation of re'y members. When it comes to the subsequent extent of the understanding that David B. Ali represents, it appears that the work is limited to the surroundings of Iraq and Endulus. But it is clear that while David B. Ali was alive, his religious understanding was represented even in remote areas as Mâverâünnehir. In this study, the first followers of the Zâhirî understanding, and in particular their followers in Nesef and Buhara, will also follow the traces in the socio-cultural life.
The Ẓāhirī understanding emerged among the ahl-e hadīth in the 3rd/9th century. With its founder, Dāwūd b. ʿAlī, this understanding represents the peak in opposition to ra'y. In the maturation of Dāwūd b. ʿAlī's world of thought, the city of Nīshāpūr in Khurāsān, where strong representations of different religious understandings are observed, has an important place. In this context, his close relationship with Ibn Rāḥūya, who is known for his harsh attitude towards ra'y (personal opinion) in general and Ḥanafiyya in particular, is noteworthy. However, he was later ostracized by prominent ahl-e hadīth figures such as Ibn Rāḥūya and Aḥmad b Ḥanbal because of his belief that the words of the Qur'an were created. One of the reasons why he was more advanced than other ahl-e hadīth circles in the idea that religion should be understood according to the Ẓāhirīsm must have been his interaction with Karrāmiyya. In addition to being a sub-sect within ahl-e ra’y, Karrāmiyya is also a sect that has been extremely influential in Nīshāpūr with its approach that gives importance to mystical thought. As for the adventure of the understanding represented by Dāwūd b ʿAlī after him, it is seen that the studies were carried out limited to the Iraqi and Andalusian circles. However, while Dāwūd b ʿAlī was still alive, it is understood that his religious understanding was represented even in distant regions such as Transoxania. In this study, the traces of the first followers of the Ẓāhirī understanding, especially their followers in Nasaf and Bukhara in the socio-cultural life will also be followed.
Alan : İlahiyat
Dergi Türü : Ulusal
Makale Detay 
Benzer Makaleler
PDF Görüntüle
Dergi Bilgisi
Eseri Dinleyin
Alıntı Yap
Bu Sayfayı Yazdırın
Paylaş
Mendeley
