Özet:

Human beings are influenced by the political, social and cultural structure of the society in which they live, as well as its madhab and intellectual structure. Moreover, they directly or indirectly reflect such influence in their lives. That is, this influence manifests itself in the ideological views of politicians, behaviour of people, and works of authors. One could possibly find the traces of the doctrines of the society or those of the madhab to which they belong in the works of authors who write books in a particular field. Apparently, Islamic scholars directly or indirectly reflect, in their works, the doctrines of the madhabs they belong to and ideological ideas they hold. In Islamic history, both political/theological and jurisprudential factions were formed in line with the views of scholars on certain issues. Following the division between ʿAlī and Muʿāwiya in the earlier period, the first madhab divisions emerged (i.e., Sunnism, Shīʿism and Khārijism). Later, these madhabs were followed by others, such as al-Murj̲iʾa, Jabriya, Qadariya and Muʿtazila, and each of them gathered masses of followers over time. Likewise, the schools of Ahl al-Ḥadīth and Ahl al-Raʾy became systematised as of the early third century, and their followers gradually increased. However, these schools were soon replaced by Shāfiʿism and Ḥanafism. The Ḥanafī madhab became widespread in the regions where raʾy was predominant, and the Shāfiʿī madhab became famous in the regions where nass (the Qu’ān and ḥadīths) was predominant. Therefore, an individual who was born and grew up in a society where the Ḥanafī madhab was predominant felt attached to this madhab because his family and society were affiliated with it. The same was true for Shāfiʿī madhab as well as others. This is because the sense of belonging to a school or madhab adopted by the society inevitably permeates every phenomenon in life. Among the scholars who areclaimed to have belonged to theological and jurisprudential madhabs are also scholars called muḥaddith. One particular muḥaddith is Imām al-Nasāʾī, who brought many valuable works to the world of science with his Sunan. Al-Nasāʾī was typically influenced by the intellectual and socio-cultural structure of the society he lived in. Therefore, he partially reflected the scholarly, intellectual and socio-cultural structure of his environment in his works. Al-Nasāʾī lived in a politically and ideologically intense and turbulent period in which the content of his works caused him to be accused of being a member some madhabs in terms of theology and jurisprudence. Although it is claimed that al-Nasā'i politically/theologically belonged to Shīʿism and jurisprudentially to Shāfiʿism, these claims are not based on solid evidence. Especially the Sunan he compiled shows that these accusations are not true. The purpose of the present study is to examine the validity of the claims that al-Nasāʾī belonged to Shīʿa theologically and Shafiʾism jurisprudentially. The roots of this claim are compared with information from the ḥadīths in al-Nasāʾī's al-Sunan. Thus, based on the ḥadīths in his Sunan, the present study elaborates on the degree of accuracy of the claim that al-Nasāʾī belonged to these madhabs.

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