Özet:

Imam Shafi’i, (d. 204/820) employs the method of Jadal (argumentation) in his work Al-Risala. With the Jadal method, he makes the critics of a lot of matters and thoughts by opening a discussion. One of the most important discussions in al-Risala is ḥadith, and it is the discussion around the Sunna in a general overview. As understood from the debates on the Sunna, in the century when al-Risala was written, some groups rejected the Sunna altogether while others rejected the ḥadiths that did not comply with the Qur'an. On the other hand, some defended that al-Khabar al-Waḥid has no significant value for religious knowledge, and they take into account neither the subjects of Fiqh nor faith. The Fiqh scholars have arrived at a consensus that performing Islamic duties must be according to the al-Khabar al-Ahad in the first periods. However, Mujtahid Imams, whose Fiqh thoughts became schools in the century Shafi’i lived, bound it to some conditions to act on al-Khabar al-Aḥad that have not yet been brought together and critique of scripts. The fact that it is the narration of the region and the first generations who pioneered the doctrine is included in these conditions. In addition, these Imams also put forward some different methodological rules to act on the al-Khabar al-Ahad. When they could not find a ḥadith with these qualities, they came up with a solution with their own opinion. Due to the trust problem caused by the fiction of ḥadith, Mujtahid Imams did not narrate and compare the ḥadith sources available in different regions and other schools with their own sources in the early periods and did not pay attention to the fact that their ijtihad views might be contrary to them. Imam Shafi’i criticises these sources and the ijtihad opinions put forward and tried to reveal that there are narrations that have no basis in them and that many Ijtihads contradict the sahih ḥadiths. It has been pointed out that one of the reasons for this deficiency is that mujtahids who continue their ijtihad activities do not have a systematic Jadal method. In turn, he makes a number of recommendations and sets methodological rules to be followed. At the same time, he finds the science of ḥadith controversy, and as a method of understanding the ḥadiths correctly, he determines many methods as applied, including taking into account the reason, wisdom, purpose, permits, probable and conditions of the ḥadith. Some debates of Imam Shafi’i in this regard are hypothetical, and some are real. He does not mention the names of his opponents in real debates as well as in hypothetical debates. For this reason, it is not clear from their discussions in general which schools and/or groups they discuss their ideas about. For this reason, it is discussed whether the debates of Imam Shafi'i' are about the inquiries made in the early ages, whether he made these discussions only with the Fiqh scholars of the period, or whether he made them both with them and with the sects of creed, and different evaluations are made in this regard. In order for the evaluations to be accurate, first of all, it is necessary to determine the parties of these discussions in the light of objective and scientific criteria. This article will be written by observing that some of the evaluations made on these issues are not made properly due to the lack of information about the parties to the discussions. Since Imam Shafi’i did not mention the names of his opponents in his discussions, sources other than al-Risala were researched first in order to determine who of his interlocutors were in these discussions or which sects he belonged to. At the beginning of the (IX.) century and before, people, doctrines and sects who performed Sunna from the perspectives conveyed will be tried to be determined. Then, based on the emphasis of the criticisms in al-Risala, it will be determined which criticism is directed against which doctrine or sect, and the expansions made to provide these controversial issues with a methodological infrastructure will be presented. In the article, while the opponents of these discussions are put forward, on the other hand, different perspectives on Sunna in the early period are explained by referring to primary sources.

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