Author
SWEET, Bekir
Publication Place
Hits University -
Hits University
Subject
Egypt, Hadith, History
Type
Book
Language
ara,eng,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 2757-6949, EISSN: 2757-6949, DOI: 10.14395/hid.1138980
Record ID
cdi_doaj_primary_oai_doaj_org_article_fbea3528a25d4c3abd6ed83bb31da836
Library Location
DOAJ Directory of Open Access Journals (WRLC)
Notes
At the center of this article is a famous narrator named Ibn Lahia. His ancestry is Abdullah b. Lehîʻa b. It is possible to frequently encounter Ibn Lehî'a, recorded as Ukbe el-Mısrî, in the early cerh-ta'dil sources and illustrated works. However, especially when viewed from the perspective of hadith narrations and criticism of Rijal, it is generally mentioned negatively. For example, among the statements about his cerh-taʻdil situation, it is noteworthy that he was weak, his hadith was not suitable to be used as evidence, he was not considered a strong narrator, or statements similar to this became widespread and he was mostly cerh. Again, we see that some leading scholars, who are considered experts in this field, warn us to stay away from him and his narrations with sentences such as "Don't take even a single letter from him!", "I will never take any hadith from him, more or less!". However, we can learn from the early scholarly sources and the latest academic studies that refer to them that there are also scholars who speak praising words about him. For example, Ibn Lehî'a has first-hand sources, and there are even people who went on pilgrimage many times just to meet him; Ibn Lehîʻa, whose memory is very strong and who comes to mind when the narrator of Egypt is mentioned, is also the addressee of the complimentary words. These two different approaches about him show that it would be useful to re-examine Ibn Lahi'a's situation in all its aspects and with an impartial eye. We think that the way to get to know him in an unbiased and impartial way is to take a closer look at him and focus on the environment in which he grew up. Therefore, in this article, we tried to briefly discuss the geography where Ibn Lehî'a lived, the common madrasahs in that region and the scientific life. Our aim in doing this is to try to obtain clues as to whether the judgments given about Ibn Lehî'a, who grew up in an environment where Sunni-Shi'i differences of opinion prevailed from time to time in the geography and century he lived in, where religious bigotry was experienced and where there was generally no calm scientific environment, were impartial or not. The Egyptian region where he lived draws attention as a place where the companions frequently visited from the early periods and where intense scientific work was carried out, especially in terms of hadith-fiqh and historical sciences. It can be said that the following names are prominent among the Companions who settled in Egypt or visited there in some way: Hz. Omar, Hz. Osman, Ebû Eyyûb el-Ansârî, Ebû Hüreyre, İbn Abbas, Ammâr b. Yasir, Amr b. al-s, Abdullah b. Ömer, Abdullah b. Amr b. el- s, ez-Zübeyr b. al-Awwām, Sa‘d b. Ebî Vakkas, Ubâde b. es-Sâmit, Câbir b. Abdullah el-Ansari, Hatib b. Ebî Belta'a, Ebü'd-Derdâ, Ebû Zer el-Ğifârî, Dıhye b. Caliph al-Kelbî, Muaviye b. Ebî Sufyan, Mughire b. Şu'be, Mikdâd b. al-Asved, Abdullah b. Huzafe, Abdullah b. ez-Zübeyr b. al-Awwām, Rāfi‘ b. Malik, Salama b. el-Ekvâ‘, Sehl b. Sa‘d es-Sâ‘idî, Şürahbîl b. Hasene, Sıla b. el-Hâris el-Ğifârî, Abdullah b. Harith b. Cez' ez-Zübeydi, Abdullah b. Sa'd b. Ebî Serh, Abdurrahman b. Ebî Bekr es-Sıddîk, Ukbe b. mir el-Cühenî, Muhammed b. Maslama. Among these names, mostly Abdullah b. Amr b. It is understood that el-s directed the scientific activities of Egypt. Investigating the effects of the Egyptian geography, which has witnessed great activity in scientific, intellectual, religious, political and social terms since the period of the Companions, on Ibn Lahi'a may help him to be known more closely. The fact that there are not enough studies in Turkish literature dealing with the scientific environment in the second century Hijri in which Ibn Lehî'a lived and the idea that new research will lead to his better recognition has led to the emergence of such an article. Unlike other studies on him, this article examines the scientific environment and some of the influential madrasahs in Egypt during the period when Ibn Lehî'a was raised. As a result of our study, it is seen that Egypt was very active politically, culturally and scientifically in the era in which Ibn Lehî'a lived; It has been concluded that especially history, fiqh and parable/preaching madrasahs carry out intensive activities. In this article we will focus on a famous rawī, named Ibn Lahīʿa. It is possible to find Ibn Lahīʿa, whose lineage is mentioned as ʿAbd Allah ibn Lahīʿa b. ʿUqba al-Miṣrī, frequently in early jarḥ-taʿdīl sources and muṣannaf works. But, especially from the view of ḥāadīth narrations and rijāl criticism, he is often mentioned negatively. For example, among the statements about his jarḥ-taʿdīl status, we find such expressions as “He is ḍaʻīf (weak).”, “He is ḍaʻīf al-ḥadīth.”, “His ḥadīths do not qualify to be used as evidence.”, “He is not qawī.” or similar expressions which have become widespread, and he is mostly considered majrūḥ. Also, we can see that some prominent scholars who are considered experts in this field said about him, “Do not even take a letter from him!”, and “More or less, I never take ḥadīths from him!” and they have warned us to stay away from him and his ḥadīths. However, we can learn from the rijāl sources of the first period and the recent academic studies about him that there are also scholars who say laudatory words about him. For instance, the addressee of these laudatory words is the same person: “Ibn Lahîʻa has first-hand sources.”; “There are even those who go on pilgrimages many times just to meet him.”; “His memory was solid.”; “When someone says the muḥaddith of Egypt, he comes to mind.” These two different approaches about him show that it would be useful to re-establish Ibn Lahīʿa's situation in all aspects and with an unbiased eye. We think that the way to get to know him in a way that is free from prejudice and impartial is to take a closer look at him and focus on the environment in which he grew up. Therefore, in this article, the geography of Ibn Lahīʿa's life, the widespread madrasas, and the scholarly life in that region have been briefly discussed. Our aim in doing this is to try to get clues about whether the provisions given about Ibn Lahīʿa, who grew up in an environment where Sunni-Shiite differences of opinion reigned, where fanaticism of faith occurred quite a lot in the geography and century where he lived, where there were sectarian bigotries and mostly there was no calm scholarly environment. From the earliest periods, the region of Egypt, the geography in which he lived, attracted attention as a place where the ṣahaba often visited, especially in terms of ḥadīth, fiqh, and history of Islam, where there is an intensive scholarly working environment. It is safe to say that the following names are at the forefront among ṣahaba who were residents in Egypt or passed through it at any time:ʿUthmān, Abū Ayyūb al-Ansārī, Abū Hurayra, Ibn ʿAbbās, ʿAmmār b. Yāsir, ʿAmr b. al-ʿĀṣ, ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ, al-Zubayr b. al-ʿAwwām, Saʿd b. Abū Waqqāṣ, ʿUbāda b. al-Ṣāmit, Jābir b. ʿAbd Allāh al-Anṣārī, Khāṯīb b. Abū Baltaʿa, Abū al-Dardā, Abū Ḏar al-Ghifārī, Diḥyah b. Khalīfa al-Kalbī, Muʿāwiya b. Abū Sufyān, Mughīra b. Shuʿba, Miqdād b. al-Aswad, ʿAbd Allāh b. Khuzāfa, ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām, Rāfiʿ b. Mālik, Salama b. al-Akwaʿ, Sahl b. Saʿd al-Sāʿidī, Shuraḥbil b. Ḥasana, Sila b. al-Haris al-Ghifari, ʿAbd Allāh b. Ḥārith b. Caz' al-Zubaydī, ʿAbd Allāh b. Saʿd b. Abū Sarh, ʿAbd al-Raḥmān b. Abū Bakr al-Ṣiddīq, ʿUqba b. ʿAmir al-Juhanī, Muḥammad b. Maslama.Among these names, it appears that ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ mainly directs the scholarly activities of Egypt. Here, an investigation of the effects of Egyptian geography on Ibn Lahīʿa, which has been the scene of mobility in scientific, intellectual, religious, political, and social aspects since the time of the ṣahaba, will be able to help us to get to know him more closely. The fact that there are not enough studies in the Turkish literature that deals with the scholarly environment in the second century of the Hijra in which Ibn Lahīʿa lived and the idea that new research to be done will lead to better recognition of him have led to the emergence of the present article. Unlike other studies conducted on him, this article mainly examines the scientific district and somewhat influential madrasas in Egypt during Ibn Lahīʿa's upbringing. The present study shows that Egypt was a very dynamic city politically, culturally, and scientifically in the age of Ibn Lahīʿa; especially that madrasas of history, fiqh, and story/preaching carried out an intensive activity.
Detaylı Başlık
İbn Lehî‘a’nın (ö. 174/790) Yaşadığı Dönemde İlmî Muhit
