Kaffâl eş-Şâşî’nin Hadisçiliği
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Tarih
2024
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Veysel ÖZDEMİR
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info:eu-repo/semantics/openAccess
Özet
Yaşadığı dönemde en çok rıhle yapan kimse olarak bilinen Kaffâl eş-Şâşî; Taberî, Begavî, İbn Huzeyme, gibi otoritelerden hadis dinlemiştir. Özellikle döneminin muhaddisi, İmam Tirmizî’nin Sünen’i ve Şemâil’ini rivayet eden icazetli talebesi Heysem b. Küleyb kanalıyla İmam Tirmizî’nin rivayetlerine ulaşmıştır. eş-Şâşî’nin makâsıd düşüncesini ortaya koyduğu eseri Mehâsinü’ş-şerî?a’da âyet ve hadislere daha az başvurduğu görülmektedir. Bu sebeple rivayetlerin senedinden ziyade manasına önem veren Kaffâl eş-Şâşî, şer’î hükümlerin hikmetlerini incelerken örf ve sünnet ilişkisinden bahsetmiştir. Burada Hz. Peygamber’in söz ve fiillerin bağlayıcılığı, maslahat, istihsan gibi meselelerde düşünceleri ile sünnete bakışı tespit edilebilmektedir. eş-Şâşî’nin teknik bağlamda hadisçiliği daha çok Şemâ?ilü’n-nübüvve adlı eserinde görülmektedir. Pek çok rivayeti senedleriyle birlikte zikreden Kaffâl eş-Şâşî’nin buradaki hocalarına baktığımızda Mâverâünnehir’in muhaddisi olarak bilinen Ömer b. Muhammed b. Büceyr gibi muhaddis lakaplı pek çok hoca bulunmaktadır. Kendisinden nakledilen rivayetlere baktığımızda ise bazı tarih ve tefsir kaynaklarında surelerin fazileti ya da İsrâiliyat ile ilgili haberler bulunmaktadır. Bu rivayetler sened ve metin açısından sorunlu görülmektedir. eş-Şâşî’nin özellikle î‘tizâl düşüncesine sahip olması ile itham edilmesi sonucunda yeterli ilgiyi görememiş ve hem rivayetleri hem de eserleri üzerinden bir çalışma yapılmamıştır. Halbuki Hanefîlerin etkin olduğu bir yer olan Şâş bölgesinde Şâfîlik düşüncesini yaygınlaştıran birisi olması dahi kendisinin ne derece etkili bir âlim olduğunu göstermektedir.
Kaffal al-Shashi, who is known as the most travelled person in his time, listened to hadith from authorities such as Tabari, Begavi, Ibn Hudhaymeh. In particular, he reached Imam al-Tirmidhi's narrations through the channel of al-Haytham b. Qulayb, the muhaddith of his time and his student who narrated Imam al-Tirmidhi's Sunan and Shama'il. It is seen that al-Shashi made less use of verses and hadiths in his work Mahasin al-shari?a, in which he put forward the idea of maqa?id. For this reason, Kaffal al-Shashi, who attaches importance to the meaning of the narrations rather than their senedin, mentioned the relationship between custom and sunnah while examining the wisdom of shari?a rulings. Here, the binding nature of the Prophet's words and deeds, his thoughts on issues such as maslahat and istihsan, and his view of the sunnah can be identified. al-Shashi's hadith in the technical context is mostly seen in his work entitled Shama?il al-nubuwwwa. When we look at the teachers of Kaffal al-Shashi, who mentions many narrations with their senads, there are many teachers with the title of muhaddith, such as ‘Umar b. Muhammad b. Bujair, known as the muhaddith of Maveranayn. When we look at the narrations transmitted from him, there are news about the virtue of suras or Israiliyat in some history and tafsir sources. These narrations seem to be problematic in terms of sened and text. As a result of the accusation that al-Shashi was accused of having the idea of i'tizal, he did not receive sufficient attention and no study was made on both his narrations and his works. However, the fact that he was a person who popularised the idea of Shafiism in the region of Shash, a place where Hanafis were active, shows how influential a scholar he was.
Kaffal al-Shashi, who is known as the most travelled person in his time, listened to hadith from authorities such as Tabari, Begavi, Ibn Hudhaymeh. In particular, he reached Imam al-Tirmidhi's narrations through the channel of al-Haytham b. Qulayb, the muhaddith of his time and his student who narrated Imam al-Tirmidhi's Sunan and Shama'il. It is seen that al-Shashi made less use of verses and hadiths in his work Mahasin al-shari?a, in which he put forward the idea of maqa?id. For this reason, Kaffal al-Shashi, who attaches importance to the meaning of the narrations rather than their senedin, mentioned the relationship between custom and sunnah while examining the wisdom of shari?a rulings. Here, the binding nature of the Prophet's words and deeds, his thoughts on issues such as maslahat and istihsan, and his view of the sunnah can be identified. al-Shashi's hadith in the technical context is mostly seen in his work entitled Shama?il al-nubuwwwa. When we look at the teachers of Kaffal al-Shashi, who mentions many narrations with their senads, there are many teachers with the title of muhaddith, such as ‘Umar b. Muhammad b. Bujair, known as the muhaddith of Maveranayn. When we look at the narrations transmitted from him, there are news about the virtue of suras or Israiliyat in some history and tafsir sources. These narrations seem to be problematic in terms of sened and text. As a result of the accusation that al-Shashi was accused of having the idea of i'tizal, he did not receive sufficient attention and no study was made on both his narrations and his works. However, the fact that he was a person who popularised the idea of Shafiism in the region of Shash, a place where Hanafis were active, shows how influential a scholar he was.
Açıklama
Anahtar Kelimeler
Hadis|Sünnet|Rivayet|Şâşî|Mâverâünnehir|Hadith|Sunnah|Narration|Shashi|Maveraunnehir
Kaynak
HADITH
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
13
