Author
EREN, Muhammet Emin
Publication Place
Ankara University -
Ankara University
Subject
Ankara University Faculty of Theology journal, 2021-11, Vol.62 (2), p.289-343
Type
Book
Language
ara,eng,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 1301-0522, DOI: 10.33227/auifd.989333
Record ID
cdi_doaj_primary_oai_doaj_org_article_f5c603f0fb974b43ac7e9f8fe03eb4bb
Library Location
DOAJ Directory of Open Access Journals
Notes
Ebū Ḥanīfe is a scholar who has been subject to a lot of criticism since his time. It is possible to come across many such criticisms in biographical sources such as Ṭabaḳāt-ricāl. In these criticisms, which are generally expressed by Ahl al-Hadith, it is seen that his opinion-oriented understanding of fiqh is highlighted. This situation brought about an effort on the part of Hanafis to remove Abu Hanifa from being the subject of these criticisms. el-Cevāhiru'l-Muḍiyye fī of Ibn Ebī'l-Vefāʾ Muḥyīddīn ʿAbdulḳādir el-Ḳuraşī (d.775/1373), one of the Ḥanefī scholars of the Mamluk period. The biography of Ebū Ḥanīfe, which he included in the introduction of his work titled Ṭabaḳāti'l-Ḥanefiyye, constitutes an example of such an effort. In this work, which is considered to be one of the oldest and most voluminous works written independently of the Ḥanefī scholars, how al-Ḳuraşī presents Abu Ḥanīfe, which aspects and qualities he highlights, the references he relies on, and ultimately what kind of a portrait of Abu Ḥanīfe he draws to the reader, constitutes the main problematic area of this article. In this context, in addition to what al-Ḳuraşī said, what he said, how and why he said it, and what he wanted to emphasize were analyzed, and the unique aspects of the Ebū Ḥanīfe profile he put forward and its difference from Ebū Ḥanīfe presented in previous sources (especially in biographical works of the ṭabaḳāt-ricāl type) were discussed. In the research, it was concluded that al-Ḳuraşī tried to build a biography different from the widespread conceptions of Abu Ḥanīfe before him; He seems to have focused on building a "muhaddith Ebū Ḥanīfe" who is competent in hadith narration and cerḥ-taʿdīl, instead of an Ebū Ḥanīfe who stands out with his identity as a jurist and is well-known for his opinion. The reasons for his presentation of such Abu Hanifa were examined by taking into account his connection with the scientific and sectarian situation in Mamluk Egypt. It is thought that the article, in its current form, will make a modest contribution to the discussions on how to read and understand the literature, which is the source of information and narrations about the scholars/persons and narrators who came to the fore in the formation of Islamic sciences, especially the field of hadith, through the example of Abu Hanifa's biography. Abū Ḥanīfa has been seriously and repeatedly censured from various angles starting during his lifetime. One can easily come across these criticisms in biographical literature such as the ṭabaqāt and rijāl works. It may be observed that it is his raʾy-centered jurisprudence that is brought to the fore in the criticisms mostly pronounced by Ahl al-ḥadīth. Ḥanafīs have struggled to respond to the attacks on Abū Ḥanīfa through various strategies. One particular strategy was employed by Ibn Abī al-Wafāʾ Muḥyī al-Dīn ʿAbd al-Qādir al-Qurashī (d.775/1373) in the concise biography of Abū Ḥanīfa found in the introductory section of his al-Jawāhir al-Muḍiyya fī Ṭabaqāt al-Ḥanafiyya, one of the most voluminous biographical works dedicated to Ḥanafī jurists. In this article, I focus on how al-Qurashī presents Abū Ḥanīfa in his work: I discuss which aspects and qualities of Abu Ḥanīfa he highlights, what his sources for the biography are, and what kind of an Abū Ḥanīfa portrait he eventually depicts for his readers. I try to identify the original aspects of al-Qurashī’s biography by comparing it with how Abū Ḥanīfa is portrayed in earlier biographical entries (especially those found in ṭabaqāt-rijāl works). I conclude that al-Qurashī attempted to construct a biography significantly different from earlier perceptions of Abū Ḥanīfa: instead of presenting him as a great faqīh famous with his legal thinking and argumentation (raʾy), he chose to portray him as a muḥaddith, well-versed in ḥadīth transmission and rijāl criticism (al-jarḥ wa-l-taʿdīl). Why al-Qurashī preferred to do this is further discussed in the context of the intellectual and socio-cultural milieu of the Mamlūk Egypt. One final goal of the article is to demonstrate through the example of Abū Ḥanīfa how and why the perception and presentation of influential figures of the Islamic tradition are shaped and reshaped according to the developments, changes, and needs in the historical process.
Detaylı Başlık
Reʾy Ehlinin Fakihinden Bir “Muhaddis” İnşa Etmek: ʿAbdulḳādir el-Ḳuraşī’nin (ö.775/1373) Ebū Ḥanīfe Biyografisinin Tahlili
