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Hanefî silsilenin en az tanınan ve haklarında en az araştırma yapılan âlimleri üçüncü tabakaya mensuptur. Bu dönem âlimlerinden biri de kısaca “Ebû Hâzim el-Kâdî” şeklinde tanınan Abdülhamîd b. Abdülazîz es-Sekûnî’dir (197-292/812-905). Yaşadığı dönemde Irak Hanefîliğinin imamet ve riyâsetini başarıyla temsil etmiştir. Nitekim Hanefî fıkıh kitaplarında gerek mezhep içi gerekse mezhepler arası tartışmalar bağlamında ona sıkça atıflar yapılır. Ayrıca o da ekolünün ilk ve kurucu isimlerine zaman zaman itirazlar yöneltir. Bütün bunlar Ebû Hâzim’in Hanefiyye içindeki konumunu ispatlayan delillerdir. Fıkıh alanındaki bu yetkinliği sebebiyle henüz genç yaşlarda kadılık makamına getirilmiştir. Ebû Hâzim, hem ilmî bakış açısı hem de kadılık görevi sayesinde diğer mezhepler karşısında Hanefiyye’yi başarıyla temsil edip savunmuştur. Muhaliflerinin, başta Mâlikîler olmak üzere ehl-i hadis düşüncesine sahip olduğu dikkate alındığında Ebû Hâzim’in bu temsil ve savunma çabasının büyük oranda hadis/rivayet bağlamında olduğu akla gelecektir. Maka-lede Ebû Hâzim’in Hanefî fıkhındaki yeri ve özellikle onun hadisçilik yönü üzerinde durul-maktadır. Başka ilim dalında meşhur olmuş bir âlimin hadisçi yönünün değerlendirilme-sinde birinci adım onun ders aldığı muhaddisler ile kendisinden nakilde bulunan öğrencilerin tespiti olacaktır. Bu isimlerin Hadis ilmiyle bağlantısı ve muhaddisler tarafından değerlendirilme şekli söz konusu âlim hakkında da fikir verecektir. İkinci olarak da naklettiği bilgisine sahip olduğumuz rivayetlerin Hadis ilmi kurallarına göre taşıdığı değere bakmak gerekecektir. Zira hadis naklinde özellikle muhaddislerin dikkat ettiği bazı hususlar bulunur. Bu açılardan bakıldığında Ebû Hâzim’in oldukça ciddi bir hadis bilgisine sahip olduğunu söylemek gerekecektir.
Thirdly, they are the ones who are known, and the ones who are known, and the ones who are known, and the ones who are known. This is one of the worshippers of this period, which is shortly known as "Abû Hâzim al-Kâdî" by Abdülhamîd b. Abdülazîz es-Sekûnî (197-292/812-905). During his lifetime, he successfully represented the Imame and Riyadh of the Iraqi Hanefity. In fact, in the Hanefî fıkıh books, it is necessary in the religious context of religious discussions to be often referred to. He also repeatedly appeals to the first and founding names of the creator. These are all the evidence that proves the position of Abû Hâzim in Hanefiye. Because of this ability in the field of fiction, it has been brought to the female authority in young age. He was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one who was the one. When the opponents consider that they have the idea of the hadith, including the Mâlikîs, it will come to mind that this representation and defence effort is largely in the context of the hadith/rivayet. It is the place in which he is, and the place in which he is, and the place in which he is, and the place in which he is. The first step in the evaluation of the hadith direction of a scientist who has become famous in another field of science will be the identification of the students who are transferred from him. The name of the Qur’an is the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an. Secondly, we will have to look at the value of the knowledge we have in accordance with the rules of the Hadis knowledge. There are a number of things in the field, especially those in the field, which are
The least well-known and least researched scholars of Ḥanafi sequence belong to the third layer. One of the scholars of this period is ʽAbd al-Ḥamīd ibn ʽAbd al-ʽAzīz es-Sekūnī, briefly known as “Abū Ḥāzim el-Ķādī” (197-292/812-905). Abū Ḥāzim successfully represented and defended Hanefians against other sects thanks to both his scientific perspective and his duty of judgment. Considering that his opponents have the idea of the ḥadith, especially the Malikians, it will be considered that this representation and defense effort of Abū Ḥāzim is in the context of ḥadith/narration. Indeed, it is seen that Abū Ḥāzim has a serious ḥadith formation based on the few ḥadiths that we have his knowledge of, as well as some ḥadith scholars whom he took lessons and his students who took from him. The article focuses on the place of Abū Ḥāzim in the Ḥanafi jurisprudence and especially his ḥadith.
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