Özet:

In the third century, Humeyd B. Zencûye was born in the Nasa city of Horasan. 251/869) is one of the most important allies of the period in which the work was left in the field of hadith. In the sources, only three works of Humeyd B. Zencûye can be detected. These are the names of the Book, the Book, the Book, the Book, the Book, and the Book. The Book of the Holy Spirit, the Book of the Holy Spirit, the Book of the Holy Spirit, the Book of the Holy Spirit. 224/838) has been written on the same name as a masterpiece and has been reached and published today. The other two works are the works that we can find from the sources and the hadiths that we cannot reach to our day. This study focuses on a tabacate book that is unknown, unknown and apparently belongs to Humeyd B. Zencûye, not mentioned in the name in tabacate-rical and biographical sources. This book is based on a nüshaya (handwriting nüshaya) located in the Ibn Yusuf Library in Marekeş of Morocco in 2018 by Reddân al-Hasrî with a strict tahkîk with the name of Tabakâtü'l-fukahâ and'l-muhaddisîn among the publications of Dârü Ibn Hazm. In this article the name of the work, the proportion to Humeyd b. Zencûye, the characteristics of the work, the content, the written sources, the location between the layer sources are assessed, the location and importance of this work in the layer literature, where some layer books that have not reached the present day of the second century of Hicri are identified. The first and last part of the work that reaches today is missing. We can not identify the name of the work from the nuts and sources that have come to us today. The name of the Qur’an and the name of the Qur’an and the name of the Qur’an and the name of the Qur’an and the name of the Qur’an and the name of the Qur’an. The work is made in the layers in which it is placed fukahâ and muhaddis separately and al-Heysem b. [20] In the words of the Prophet (peace and blessings of Allah be upon him) and the words of the Prophet (peace and blessings of Allah be upon him) and the words of the Prophet (peace and blessings of Allah be upon him) and the words of the Prophet (peace and blessings of Allah be upon him) and the words of the Prophet (peace and blessings of Allah be upon him). We have two kinds of things to do, and we have two kinds of things to do, and we have two kinds of things to do, and we have two kinds of things to do. 19 The names of the 19 in the work are the teachers in the work of Humeyd B. Zencûye, which reaches the day, named the Book of Emval. And, in the midst of the covenant, it is a great place for the people of the covenant, and for the people of the covenant, it is a great place for the people of the covenant. The name of the people of Ibn Zencûye is a work in which the names of the allies from the third century to the third century are given according to the various cities and in some cities according to the distinction of fukahahah and muhaddis. The Sahabe layer is given according to the cities of Medina, Mekka, Taif, Yemen, Kûfe, Damascus and Egypt. There was no distinction between fukah and muhaddis in the layers of Sahabe. The following layers are given according to the city, layer, fakih and muhaddis. The names of fukahahah and muhaddis from Tâbîûn to the time of Mûlifi’s were ranked by the cities of Medine, Mekka, Kûfe, Basra, Yemen, Yemâme, Taif, Egypt, Palestine, Dimask, Humus, Al-Qaeda and Horasan. In some of these cities, they are distinguished in the form of alim, fukahah and muhaddis. In the second verse of the Qur’an, the Qur’an was revealed in the second verse. It is clear that the translations made from El-Heysem B. Adî have been made from the work of Tabakatu’l-fukahâ and’l-muhaddisîn that he has not reached to the day. It is very likely that Ibn Zencûye has made his own work with a great deal of interest. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said, “The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him). This is an indication of the Qur’an in the Qur’an. by Humeyd B. In the first verse of the Qur’an, the Qur’an was revealed in the first verse of the Qur’an, and the Qur’an was revealed in the first verse of the Qur’an, and the Qur’an was revealed in the first verse of the Qur’an, and the Qur’an was revealed in the first verse of the Qur’an. It is 226/840). We are able to identify the name of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book. But we can’t determine which of the works of Ibn Zencûye he has made. First of all, the first of all, the first of all, the first of all, the first of all, the first of all, the first of all. 234/848-49) The work that reaches the day of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son. In the last part of the work, the names of the survivors and their sons were largely transmitted from this work. In the words of the Prophet (peace and blessings of Allah be upon him), the Prophet (peace and blessings of Allah be upon him) is not the one who gives righteousness to the people of the world. But we see that the part of the affairs with the affairs with the affairs with the affairs with the affairs with the affairs with the affairs with the affairs. This is the day of the worship, the day of the worship, the day of the worship, the day of the worship, the day of the worship. Another written source of the work is El-Fadl B. Dükeyn. 219/834) is the et-Tarîh. Even though it has not been reached to the present day, the stories made by Ibn Dukeyn probably belong to his work. This is the day of the Lord’s resurrection, the day of the Lord’s resurrection, the day of the Lord’s resurrection. [24] [24] [24] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] 245-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54-54 The work, which is important in terms of being one of the primary layer sources, is a product of the hicrian third century, while the hicrian second century layer literature also keeps light, the early period layer literature and the understanding contains important information. In the first verse of the Qur’an, the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals that the first verse of the Qur’an reveals

Özet:

Ḥumayd b. Zanjūya (d. 251/869), who was born in Nasā/Khorasan during the third century of hijri, is one of the most significant scholars of hadith. Still, only three manuscripts of all Ḥumayd b. Zanjūya’s works published from the third century onwards are about ṭabaqāt and have been positively identified to have been written by him. These are Kitāb al-Amwāl, Kitâb at-Targhīb and Kitāb al-Ādāb. The Kitāb al-Amwāl is recognized as mustahraj, which was composed using the identical title as the book of his teacher Abū ‘Ubayd Qāsim b. Sallām (d. 224/838), has reached us in the contemporary times and has been successfully edited and published. His other two works, which unfortunately have not reached us in the present times, have been identified from all the other sources and from the hadith narrations. In this article, the author has put emphasis on a book of ṭabaqāt, which previously had not been identified nor had it been mentioned in the ṭabaqāt, rijāl and biography sources, but thorough research it has been discovered that it can be traced back to Ḥumayd b. Zanjūya. This book with the title of Ṭabaqāt al-fuqahā’ wa-al-muḥaddithīn was published by Dār Ibn Ḥazm publishings by Rıdwān el-Hasrī who meticulously worked on it by basing it on a copy that is at the present in the Library of Ibn Yūsuf in Morocco, Marekesh. In it there are assessments made about it possibly being the work of Ḥumayd b. Zanjūya due to the work’s properties, its content and its place among the ṭabaqāt sources. This source has been acknowledged for its place and importance in other opuses within the tabakât works which have not reached the present time. The only copy of the work that survived to the present day is missing its title and last part of the book. We cannot identify the name of the work neither from the present copies nor from the sources. The name Ṭabaqāt al-fuqahā’ wa-al-muḥaddithīn was adopted by the researcher (muḥaqqiq). The content of the work of the fuqahā’ and muḥaddiths are included separately in the layers and the fact that al-Haysam b. ‘Adī’s (d. 207/822) Ṭabaqāt al-fuqahā’ wa-al-muḥaddithīn, which has not survived to the present, is among the written sources referenced within this work makes it apt for this title to have been bestowed upon this work. We have been able to establish the author of the work from the phrase “Ḥumayd said” in two places and from the narrative in the work. It is also based upon the fact that fifteen of the nineteen names narrated in the work happen to be Zanjūya’s teachers who he narrated specifically in Kitāb al-Amwāl, which as stated earlier survived to the present day. In addition, the fact that the request from Khorasan, including his teachers, was included in the work makes it quite a strong argument for this work to be Ibn Zanjūya’s. The Ṭabaqāt of Ibn Zanjūya is a work in which the names of scholars from the first century until the third century are given according to various cities, and within some cities according to the distinction of the fuqahā’ and the muḥaddiths. The Companions’ (ṣaḥāba) names were given according to Medina, Mecca, Tāif, Yemen, Kūfah, Damascus and Egypt. There is no distinction made between the fuqahā’ and the muḥaddiths with regard to the Companions. The layer (ṭabaqa) after the Companions was given according to the city, ṭabaqāt, fiqh and muḥaddiths. The names of fuqahā’ and muḥaddiths from the Followers (tābi‘ūn) to the time of the author are listed according to the cities of Medina, Mecca, Kūfah, Basra, Yemen, Yamāma, Tā’if, Egypt, Palestine, Damascus, Homs, Jazīra and Khorasan. In some of these cities, scholars are mentioned separately as either fuqahā’ or muḥaddith. The use of the written sources from the second century of hijri in the work makes the work very valuable. It is understood that the transmissions made from al-Haysam b. ‘Adī were made from Ṭabaqāt al-fuqahā’ wa-al-muḥaddithīn, which did not survive to the present day. Undoubtedly, Ibn Zanjūya benefited quite a lot from his teacher but still shaped his own work. The author narrated from Ibn Muzāḥim through wijāda from the layers of the Companions in his work and in each city allocated to the Companions, the author listed the names of Ibn Muzāḥim after listing his own names. This situation points to a work of Ibn Muzāḥim about the Companions’ ṭabaqāt. Ibn Muzāḥim, whom Ḥumayd b. Zanjūya narrated from, is probably one of the first Islamic historians, his full name being Abū al-Faḍl Naṣr b. Muzāḥim b. Sayyār al-Minkarī al-Tamīmī (d. 226/84). We are able to identify by name the various works of the historical area as well as Kitāb Wāki‘āt Ṣiffīn by Naṣr b. Müzāḥim, which has survived to the present day. However, we cannot determine from which work Ibn Zanjūya benefited to write his book. One of the examples of the first period ṭabaqāt literature, ‘Alī b. al-Madīnī’s (b. 234 / 848-49 Tasmiyat awlād al-ashara wa-gayrihim min aṣḥāb Rasūl Allāh to reach the present day is understood to be among the sources of Ibn Zanjūya’s Ṭabaqāt. The names of al-ashara al-mubashshara and their sons given in the last part of the work have been transferred from this work to a large extent. However, Ibn Zanjūya, who mentioned all the transmission that he made throughout the work with his isnāds, does not mention his teacher ‘Alī b. al-Madīnī. However, in the comparison we made, it is evident that the section about the al-ashara al-mubashshara corresponds to a great extent with the work of Ibn al-Madīnī. In fact, this work of Ibn al-Madīnī may allow us to supplement and construct the missing part in the present copy. We presume that another written source of the work may be al-Faḍl b. Dukayn’s (d. 219/834) al-Tārīkh. Although it has not reached today, the narrations made by Ibn Dukayn probably belong to his work. It is clear that Ṭabaqāt al-fuqahā’ wa-al-muḥaddithīn occupies the third place after Ibn Sa‘d’s (d. 230/845) Kitāb at-Ṭabaqāt al-kabīr and Khalīfa b. Hayyāt’s (ö. 240/854-55) Ṭabaqāt al-Ruwāt (Kitāb al-Ṭabaqāt), which have survived to the present day in the general ṭabaqāt literature. The work, which is important in terms of being one of the first ṭabaqāt sources, is a product of the third century, and also sheds light on the ṭabaqāt literature of the second century. It can be maintained that this work contains vital evidence about the early ṭabaqāt literature and understanding and should be recognized as such. The ṭabaqāt of Ibn Zanjūya, which was published under the name of Ṭabaqāt al-fuqahā’ wa-al-muḥaddithīn, is one of the primary sources that was applied in the determination of cases within fiqh and by the ḥadīth scholars of the first three centuries.

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