Author
DOĞAN, Halil İbrahim
Publication Place
University of Afyon Kocatepe -
University of Afyon Kocatepe
Subject
Hadith
Type
Book
Language
ara,eng
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 2757-8399, EISSN: 2757-8399, DOI: 10.52637/kiid.1271654
Record ID
cdi_doaj_primary_oai_doaj_org_article_f90b55fdbb2b4dc98549b919fa759d76
Library Location
DOAJ Directory of Open Access Journals
Notes
It is a natural event for human beings to leave a will. With Islam, the command of Allah and the Prophet Muhammad. As a result of the hadiths of the Prophet, the will also had a religious dimension. This is considered an important factor in a Muslim leaving behind a will. Although a will means things that a person wishes to be fulfilled after his death, many Islamic scholars have written wills containing advice, counsel and advice since the first centuries of the Hijri. Mu‘âfâ b., who lived in the second century Hijri. 'Imran (d. 185/801) left a Will for his children, relatives and other Muslims, that is, for the Islamic Ummah. Mu'afâ, who was a muhaddis, Sufi and also a jurist, is a trustworthy narrator whose narrations are found in many basic hadith books. Mu'âfâ wrote works on various subjects, including Sunan, adab and asceticism. The subject of this study is to examine the hadith-related dimension of Mu'âfâ's Testament, one of his works. The reason for mentioning the work is that, in addition to some of the author's views, mostly hadiths were narrated in the Will. For this reason, it is even appropriate to call the work "Testament with Hadiths". However, it should be noted that Mu'âfâ did not narrate hadiths about each of the issues he reminded in the Will. Even so, almost all of them are Hz. The examination of the Will, which consists of narrations transmitted from the Prophet, his companions, his followers and previous prophets, dates back to the second half of the Hijri period. It is thought that it will be important to observe the state of the science of hadith in the century. The aim of the study is to examine the use of the method of conveying hadiths with the word "belâğ" in various works written in other branches of science, especially hadith, which is one of the distinctive features of the second century of the Hijri, and Mu'âfâ b. It is to reveal it in the context of 'Imran's Will'. Because all the hadiths in the Testament are conveyed with the help of rhetoric and in the marfu' hadiths, Hz. It is enough to mention the names of the Prophet, the companions in the deceased hadiths, the followers in the maqtû' hadiths, and the names of the previous prophets in the ones coming from them. It was determined that 259 hadiths were narrated in the Testament and these were examined with the document analysis method, one of the qualitative research methods. It has been determined that 162 of these hadiths are marfu', 53 are mawkûf, 26 are maktu' and 15 are the words of previous prophets, while it has not been determined which type of hadith 3 of them will be included in. Again, 164 of the 259 hadiths in the Testament are in our basic hadith sources, while 50 are in other works. It has not been determined that the remaining 45 hadiths were reported in any work. In addition, it has been observed that most of the hadiths in the Testament whose sources were identified have differences in wording and some of them were narrated by the taktî'/ihtisar method. Mu‘âfâ b. When the narrations in 'Imran's Will' are examined, it does not seem possible to make an accurate judgment about each hadith based on the data we have. Because the source of some of the hadiths cannot be found, it is not possible to do research on their sources. On the other hand, while researching the hadiths in the Testament, it was determined that there were criticisms about some of them. There are also hadiths in other works in which some of the mawkûf hadiths reported by Mu'âfâ are marfû' or in which the opposite situation is seen. It has also been determined that the narrator of a mawkûf or maktû' hadith reported in the Testament is different in other books. Although Mu‘âfâ wrote his Testament more than 12 centuries ago, it is possible to say that the work also appeals to today. In fact, it can be stated that we need the relevant Will more in our time than in that period. In fact, it cannot be denied that Testament is a work for every period of the Islamic Ummah. However, there are also some reminders that may pose a problem today, such as his view that women should stay at home unless there is an excuse, such as security, war, etc. in Mu'âfâ's time. It is possible to evaluate it in terms of his personal opinion depending on the events or hadiths he narrated. It is also noteworthy that he sometimes repeats the same topics many times in different places in the Testament. It is natural for human beings to leave a will. With Islam, as a result of Allah's command and the Prophet's hadiths, it also had a religious dimension. This is considered an important factor for a Muslim to leave a will. Although a will means something that a person wishes to be fulfilled after his death, since the first hijri centuries, many Muslim scholars have also written wills that include advice, counsel and exhortation. Mu'āfā b. 'Imrān (b. 185/801), who lived in the second hijri century, left a Wasiyet for his children, relatives and other Muslims, that is, for the Muslim ummah. Mu'āfā, a muhaddith, a sufi and a faqīh, was a thiqa (reliable) rāwī whose narrations are found in many of the main books of hadīth. Mu'āfā wrote works on various subjects, including the sunnah, manners, and asceticism. The subject of this study is to examine the hadith-related dimension of Mu'āfā's Wasiyet, one of his works. The reason for the subject matter of this work is that, in addition to some of the author's views, hadiths are mostly quoted in the Wasiyet. For this reason, it is even appropriate to call the work "Wasiyet with Hadiths". It is worth noting, however, that Mu'āfā did not narrate a hadīth on each of the points he remembered in the Wasiyet. Even so, it is thought that analyzing the Wasiyet, which consists almost entirely of narrations from the Prophet, the Companions, the Tābiūn, and the previous prophets, will be important in terms of observing the state of hadīth scholarship in the second hijri century. The aim of this study is to reveal the method of narrating hadith in the form of "balagh" in various works written in other branches of science, especially in hadith, which was one of the prominent features of the second hijri century, in the specific case of Mu'āfā b. 'Imrān's Wasiyet. This is because all of the hadiths in the Wasiyet are narrated in the form of balagh, and he only mentions the Prophet in the marfū' hadiths, the Companions in the mawqūf hadiths, the tābiūn in the maqtū' hadiths, and their names in the hadiths from the previous prophets. It was determined that 259 hadiths were quoted in Wasiyet and these were analyzed by document analysis method, one of the qualitative research methods. It was determined that 162 of these hadiths were marfū', 53 were mawqūf, 26 were maqtū', and 15 were the sayings of the previous prophets, while it was not possible to determine which type of hadith to include three of them. Again, 164 of the 259 hadiths in Wasiyet are found in our basic hadith sources, while 50 of them are found in other works. The remaining 45 hadiths could not be identified as having been transmitted in any work. In addition, it has been observed that most of the hadiths in the Wasiyet whose sources have been identified have differences in wording and some of them have been transmitted with the taqtī'/ikhtisar method. When the narrations in Mu'āfā b. 'Imrān's Wasiyet are analyzed, it does not seem possible to judge each hadīth as authentic based on the available data. On the other hand, while researching the hadiths in the Wasiyet, it was found that some of them were criticized. There are also some mawqūf hadiths that Mu'āfā narrated that are found in other works as marfū' or vice versa. It has also been determined that the narrator of a mawqūf or maqtū' hadīth narrated in the Wasiyet is different in other books. Although Mu'āfā wrote his Wasiyet more than 12 centuries ago, it is possible to say that the work is also relevant today. In fact, it can be argued that we need the relevant Wasiyet even more in our time than it was then. In fact, it cannot be denied that the Wasiyet is a work for every period of the Muslim ummah. In addition, it is possible to evaluate some reminders that may pose a problem for today, such as his view that women should stay at home unless there is an excuse, in terms of Mu'āfā's personal opinion depending on the security, war, etc. events in his time or the hadiths he narrated. It is also noteworthy that he sometimes repeats the same topics many times in different places in the Wasiyet.
Detaylı Başlık
Hicrî II. Asırda Hadis Rivayeti: Mu‘âfâ b. ‘İmrân’ın (öl. 185/801) Vasiyet’indeki Belâğ Rivayetler
