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 the Book of Al-Amwāl, the Book at-Targhīb and the Book of 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. This book with the title of abaqāt 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 recognized 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 the last part of the book. We cannot identify the name of the work neither from the present copies nor from the sources. The name abaqāt 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) abaqāt al-fuqahā' wa-al-muḥaddithīn, which has not survived to the present, is among the written sources referred within this work makes it suitable for this title to have been bestowed upon this work. We have been able to establish the author of the work from the phrase "Humayd said" in two places and from the narrative in the work. It is also based on 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 abaqāt of Ibn Zanjūya is a work in which the names of scholars from the first century to 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 Muhaddiths. 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 abaqāt 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 as the 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 Thessalonian 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 abaqāt. 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 abaqāt al-fuqahā' wa-al-muḥaddithīn occupies the third place after Ibn Sa'd's (d. 230/845) Kitāb at-abaqāt al-kabīr and Khalīfa b. 240/854-55) abaqāt al-Ruwāt (Kitāb al-abaqāt), 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 beined 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 abaqāt 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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