İbâdiyye’nin Erken Dönem Hadis Kaynakları

Yıl 2019, Cilt: 18 Sayı: 36, 525 - 556, 30.12.2019

Ahmet Özdemir

https://doi.org/10.14395/hititilahiyat.585887

Cited By: 6

Öz

Hadis tedvin ve tasnif faaliyeti
neticesinde özellikle hicri ilk dört asırda hadis edebiyatının en güzel örnek
metinleri ortaya çıkmış ve bu eserlerin önemli bir kısmı günümüze kadar
gelebilmiştir. Her ne kadar söz konusu dönemde tam olarak bir mezhepleşme
sürecinden söz etmek zor olsa da günümüze kadar gelebilen hadis kaynaklarının
ekseriyeti, sünnî mezheplere müntesip âlimlere aittir. Bununla beraber sünnîler
kadar olmasa da diğer islamî fırkaların da hadis rivayetiyle ilgilendiğini ve
kendilerine ait hadis kaynaklarının oluştuğunu ifade etmek gerekir. Hadis
rivayeti faaliyetine katılan ve buna bağlı olarak kendisine ait hadis
mecmuaları olan mezheplerden biri de İbâdiyye’dir. Erken dönemden itibaren
hadis tedvin ve tasnif faaliyetine katılan İbâdiyye’nin hadisle ilgili bazı
eserleri, günümüze kadar gelmemiş veya kaybolmuş olsa Rebî’ b. Habîb’in el-Câmiu’s-sahih
adlı eseri günümüze kadar gelebilmiştir. İbâdiyye prensip olarak diğer islamî
fırkaların hadis kitaplarını kabul etmekle beraber öncelikli olarak kendi hadis
kaynaklarına müracaat etmektedirler. Onlara göre kendi mezhep âlimleri
tarafından telif edilen hadis mecmuaları daha sahih ve muteberdir. Bu
çalışmamızda erken dönemden itibaren hadis rivayeti ile meşgul olan
İbâdiyye’nin ulaşabildiğimiz hadis ve sünnetle alakalı kaynaklarının neler
olduğu özellikle kendi kaynakları referans alınarak tespit edilecektir. Ayrıca
söz konusu kaynaklar imkân nispetinde rivayet ve dirayet açısından tanıtılacak
ve zaman zaman hadis eserleri hakkında gerekli değerlendirmelerde
bulunulacaktır.

Anahtar Kelimeler

Hadis, İbâdî, el-Câmiu’s-Sahih, Mudevvene, Câbir b. Zeyd

The Early Period Hadith Sources of Ibadiyya Sect

Öz

Abstract

As a result of the hadith and classification
activities, especially in the first four centuries of Hijri, the best examples
of hadith literature emerged and a significant number of these works have
survived to the present day. However, it is necessary to state that other
Islamic sects, although not as much as the Sunnis, are interested in the hadith
narration and that their own hadith sources are formed. One of this sect is
Ibadiyya. Although all the works of Ibadiyya about the hadith have not come to
the present day, in the first place, Rabi’ b. Habib's el-Camiu’s- Sahih has
survived until today. In principle, Ibadiyya accepts the hadith books of other
Islamic sects, but primarily applies to their own hadith sources. In this
study, the books of Ibadiyya related to hadith and sunnah which are interested
in narration of hadith since early period, will be determined. İn doing so, it
will be determined especially with reference to the sources of Ibadiyya. In
addition, the books we have identified will be examined in terms of hadith
sciences.

Summary

In this study, the sources of hadith belonging to
Ibadiyya sect and the sources of the hadith which they see as the sources of
application have been detected. Firstly, Ibadids applied to sources of hadiths
narrated by their own narrators by Imam Malik, Ahmed b. Other sources of hadith
such as Hanbal, Bukhari and Muslim were also accepted as sources of reference.

As far as we have determined, the unique hadith
sources of Ibadiyya sect belong to the first three centuries of hijri which can
be called as early period. From the beginning of the second hijri century, the
Ibadi had engaged in an intensive hadith contract system and created hadith
corpus through the channels of the narrators 
that were associated with their sects. Ibaddiyah's father of the idea
accepted as  Jabir b. Zayd is considered
to be one of the first scholars who died in the beginning of the second century
in the Hijri and in a book called Divân, which had narrated the hadiths.
However, the work in question has not survived until today. Therewithal, Câbir b.
The hadiths quoted as a mural by Zayd were identified by a Ibadi scholar
Vârcelânî in the sixth century in the Hijri and Rabî’ b. Habib al-Câmiu’s-sahih
has added to the end of his work. However, it is not clear how these narrations
reached to Vârcelânî.

The most important source of the hadith of
Ibadiyyah is undoubtedly Rabi’ b. Habib is a work called Musnad or el-Camiu’s-
Sahih. According to Ibadi sources, this work belonging to the second hijri
century is accepted as the most authentic source of hadith. There are about
seven hundred and fifty rumors in the work. According to Ibadis, although the
work was copyrighted in the second hijri century, about four centuries later,
Vârcelânî revealed the work and reorganized it. However, it is not clear how
the work reached to Vârcelânî and how it pursued this adventure in the long
run. Unfortunately, Sadra healing information (something which sets one's mind
at ease) is not available in Ibadi sources on this subject. There is no
original copy showing the first state of the work. However, the majority of the
narratives in the work took place in different hadith chains and other hadith
sources. We call it different chains of scripts, because the muhaddis ( narrators of Muhammed's all sayings, deeds and approvals),  did not
use the deeds that Rabî used in al-Câmiu’s-sahih.  Although they cannot determine the reason for
this, it is possible that they were seen as competent bidat by the other
muhaddis as these ravishes belong to Ibadiyya sect. Therefore, it is especially
important to compare the texts in the work with other hadith sources rather
than the notes in al-Câmiu’s-sahih.

It is also important that Rabî’ b. Habîb used hijri
in the second century to provide superiority to its opponents in scientific and
intellectual matters. Vârcelânî added these narrations under certain headings
as al-Câmiu’s-sahih as the third volume. 
It is not also clear how these narrations reached Vârcelânî. When we
look at the content in the narratives, it can be said that the majority is
about the issues of faith among the fracas, and the narrations are generally in
support of the creed of the Ibadiyya sect. The other works of Rabî, which are
related to the scientific debates in the period in question and where academic
studies have been carried out, are also important as Asâr and Futyâ.

Jabir b. Zayd, Abu Ubeyde and Rabî’ b. Who are in
the İbadiyya sect continued the scientific tradition and continued with Habib,
Abu Sufyan Mahbûb b. Rahîl and Imam Eflah continued with the third hijri
century. The narrations narrated from Imam Eflah and Mahbûb b. narrated from
the teachers of Rahîl took place in the fourth volume of al-Câmiu’s-sahih
without any classification. One of the important scholars of Ibadiyye who
passed away in the third century in the Hijri was Bişr b. Ganim is al-Khorâsâni.
He is the narrator of the previous Ibid scholars. Especially in the second
century, Ibid al-Hijri he narrated many narrations in the field of fiqh and
hadith. Although his work is mostly composed of fiqh, many hadith narrations
are included in the work.

As a result, it is possible that we can say the
followings.  Although there are some
allegations about the fact that the Hadiths fabricate hadiths or are distant
from the hadith and sunnah, we see that they are interested in the narrative of
hadith from the early period and that they are interested in the hadith
narration from the early period. As a result of the activities of codification,
some hadith journals such as al-Câmiu’s-sahih were created and these works have
survived until today. It is problematic to see how a narrator chain follows the
majority of these hadith sources from the time of royalty to the present
day.Therewithal , Ibadis see the narrators reliable and  the narratives  narrating the hadiths in these sources,
worked with hadiths, faith , worship and adoption of the said rumors as
evidence in the matter.

 In
particular, they considered Rabî’s al-Câmiu’s-sahih as the most authentic
hadith book in terms of health and reliability. In the text of the hadiths in
this work, which is the most popular hadith corpus of Ibadiyya, Imam Malik's
Muvatta, Ahmed b. It is possible to say that Hanbal had significant
similarities with Musnad, Imam Bukhari and Muslim with Sahihayn. Namely, the
majority of the narrations in Rabî’s al-Câmiu’s-sahih are included in the
hadith works in terms of the text with different ways. In order to eliminate
the problems related to historical adventures of hadith sources belonging to
Ibadiyya sect, new studies related to the field need to be done. However, in
the last period of Uman Sultanate, many manuscripts have started to emerge and
for this reason, the Sultanate encourages the researchers who are working on
the culture of the region and the sources of the Ibadiyya sect and provides
them with the necessary convenience. We hope that our study, which is a kind of
literature study, will contribute especially to those who want to study the
sources related to the hadith and circumcision of Ibadiyya sect.

Anahtar Kelimeler

Hadith, Ibadi, el-Camiu’s- Sahih, al-Mudavvanah, Jabir b. Zayd.

Kaynakça

• A’veşt, Bekir b. Sait. Dirâsâtun islâmiyyetun fi usûli’l-ibâdiyye. 3. Baskı. Kahire: Mektebetu Vehbe, 1988.
• Askalânî, İbn Hacer, en-Nuket. Medine: el-Bahsu’l-İlmî bi’l-Câmi’ati’l-İslamî, 1984.
• Askalânî, İbn Hacer. en-Nuket. Medine: el-Bahsu’l-İlmî bi’l-Câmi’ati’l-İslamî, 1984 . Bâcû, Mustafa Salih. “Vârcelânî”, DİA, 43: 50-51. İstanbul: TDV, 2013.
• Bağdâdî, Ahmed b. Ali el-Hatib. el-Câmi’ li ahlâki’r-râvi, (thk. Mahmud Tahhan). Riyad: Mektebetu’l-Maarif, 1403.
• Basrî, er-Rebî’ b. Habîb b. ‘Amr el-Ezdî. el-Câmiu’s-sahîh müsnedu’l-imam er-rebî’ b. habîb. (Trt. Ebû Yakub Yusuf b. İbrahim el-Vârcelânî). Beyrut: Dâru’l-Feth, ty.
• Basrî, Rebî’. Futyâ’r-rebî’ b. habîb, Thk. Talâl b. Halife b. Hamed Âl-Abdusselam. 1. Baskı. Umân Sultanlığı: Zâkiretu ‘Umân 2017.
• Bekûş, Yahyâ b. Muhammed. Fıkhu’l-imâm Câbir b. Zeyd, ‘Umân Sultanlığı Mektebetu’t-Dâmir, 2014.
• Buhârî, Muhammed b. İsmail. et-Târîhu’l-kebîr. Hayderabad: Dâiretu’l-Me’ârîf el-Osmaniyye, ty.
• Bus’îdî, Salih b. Ahmed b. Yusuf. Rivâyetu’l-hadis ‘inde’l-ibâdiyye. Yayımlanmamış Yüksek Lisans Tezi. Câmi’atu Âli’l-Beyt, 1998.
• Bustî, Muhammed b. Hibbân Ebû Hatim. es-Sikât, (Thk. Seyyid Şerefuddin Ahmed). yy.: Dâru’l-Fikr, 1975.
• Cevzî, Ebu’l-Farac Abdurrahman b. Ali. Mevzuât, (Thk. Abdurrahman Muhammed Osman). yy, 1996.
• Ci’birî, Ferhat b Ali. el-Bu’du’l-hadari li Akideti ‘inde’l-İbadiyye, Cezayir: Cemiyyetu’t-Turas, 1991.
• Custers, Martin H. Bibliyografya el-İbâdiyye. (Trc. Muhaymid Umâdî ve Hatice Kerir). ‘Umân Sultanlığı: Vizâretu’l-Evkâf ve Şuûnu’d-Dîniyye, 2012.
• Çakan, İsmail L. “Câbir b. Zeyd”, DİA. 6: 537-538. İstanbul: TDV, 1992.
• Çelebi, İlyas. “Mu’tezile”. DİA. 31: 391 – 401. İstanbul: TDV, 2006.
• Dercînî, Ebu’l-Abbâs Ahmed b. Saîd. Tabakâtu’l-meşâyih bi’l-mağrib, (Thk. İbrahim Tallay). Kasantine/Cezâyir: Matbaatu’l-Ba’s, ty.
• Ebû Dâvûd, Süleyman b. Aş’as. Sünen. Beyrut: Dâru’l-Kitâbi’l Arabî, ts.
• Erul Bünyamin. “Rebî’ b. Habîb”. DİA, 34: 494-495. Ankara: TDV, 2007.
• Erul, Bünyamin. Hadis Tetkikleri Eleştirel Bir Yaklaşım. Ankara: Otto Yayınları, 2016.
• Halîfât, ‘İvaz Muhammed. el-Usûlu’t-târihîyye li’l-firkati’l-ibâdiyye. 3. Baskı, ‘Umân Sultanlığı: Vizâretu’t-Turâsi’l-Kavmî, 1994.
• Hansu, Hüseyin. Mutezile ve Hadis. 2. Baskı. Ankara: Otto yayınları, 2012.
• Horâsânî, Bişr b. Ğânim. Mudevvenetu ibni Ğânim. ‘Umân Sultanlığı Vizâretu’l-Evkâf ve Şuûnu’d-Dîniyye, 2011.
• İbn Abdilberr, en-Nemrî el-Kurtûbî. Câmi’u beyâni’l-‘ilm ve fazlihî. (Thk. Ebu’l-Eşbâl ez-Zehirî). Suudi Arabistan: Dâru’l-İbni’l-Cevzî, 1994.
• İbn Hanbel, Ahmed. Müsned, (Thk. Şuayb Arnavut). b.y: Müessesetu’r-Risâle, 2001.
• İbn Ma’în, Ebû Zekeriyya Yahya. Tarihu ibni ma’în. (Rivâyetu’t-Devrî). Thk. Ahmed Muhammed Nur Seyf. Mekke Merkezu Bahsi’l-İlmî ve Turâsi’l-İlmî, 1979.
• İbn Sa’d, Muhammed b. Munî’. et-Tabakâtu’l-kubrâ, Beyrut: Dâr Sâdır, ty.
• Kannûbî, Said b. Mabrûk. er-Rebî’ b. habîb mekânetuhu ve musneduh. ‘Umân Sultanlığı Mektebetu’d-Dâmirî, 1995.
• Kehhâle, Ömer Rıza. Mu’cemu’l-muellifin Beyrut: Mektebetu’l-Müsenna, ts.
• Kharusi, Kahlan. Âthar al-Rabî’ b. Habîb Edition And Study. Harrassowitz Verlag Wiesbaden: Deutche Morgenlandishe Gesellschaft, 2016.
• Kutluay, İbrahim. İmâmiyye Şîası’na Göre Cerh ve Ta’dil. 2. Baskı. İstanbul: Rağbet yayınları, 2012.
• Mustafa es-Sibâî, es-Sünne ve mekânetuhâ fi teşrîi’l-islami, 3. Baskı (Beyrut: el-Mektebetu’l-İslamî, 1982).
• Nâmî, ‘Amr Halîfe. Dirâsât ‘ani’l-ibâdiyye. (Trc. Mihâil Hûrî). Beyrut Dâru’l-Ğarb el-İslâmî, 2001.
• Özdemir, Ahmet. İbâdiyye’nin Ana Hadis Kaynağı Rebî’ b. Habîb’in Müsned’i. Mardin: Şırnak Üniversitesi Yayınları 2018.
• Özkuyumcu, Nadir. “Rüstemîler”, DİA. 35: 295-296. Ankara: TDV, 2008.
• Râzî, Ebû Muhammed Abdurrahman b. Ebî Hâtim. el-Cerh ve’t-ta’dîl. Beyrut: Dâru İhyâi Turâsi’l-Arabî, 1952.
• Salimî, Nureddin. Behcetu’l- Envar. el-Mektebetu’ş-Şamile el-İbadiyye.
• Sezgin, M. Fuad. Tarihu’t-Turâsi’l-Arabî. yy.: Vizâretu’t-Ta’lîmi’l-Câmi’ati’l-İmâm Muhammed b. Suud el-İslâmiyye, 1991.
• Sibâî, Mustafa. es-Sünne ve mekânetuhâ fi teşrîi’l-islami. 3. Baskı Beyrut: el-Mektebetu’l-İslamî, 1982.
• Siyyabî, Zahir b. Suud b. Seyf. Şumûsu’l-hak. Cezayir: Cemiyyetu’t-Turas, 2016.
• Şehâteh, Abdullâh Mahmud. el-İmâm câbir b. zeyd ve mevâkifuhu’l-fikhiyye. (Kahire Dâr Ğarib, 2000
• Şemmâhî, Ebû’l-Abbâs Ahmed b. Saîd. Siyeru’ş-Şemmâhî, Kahire: el-Metbaatu’l-Bâruniyye, 1301.
• Tayâlisî, Süleyman b. Dâvud. Musned. (Thk. Muhammed b. Abdulmuhsin). Mısır: Dâru Hicra, 1999.
• Ünalan, Abdullah. Şia’da Hadis Usûlü. İstanbul: İşrak Yayınları, 2008.
• Üzüm, İlyas. “Şîa” (Literatür). DİA, 39: 121-123. İstanbul: TDV, 2012.
• Zehebî. Siyeru a’lâmu’n-nubelâ, 9. Baskı. Beyrut: Müessesetu’r-Risâle, 1993.
• Ziriklî, Hayruddin. el-‘Alâm, Beyrut: Daru’l-İlim, ts.