Hadis nakil yöntemleri içersinde oldukça önemli bir yer tutan icâzet tekniği kısaca, talebenin hocasına okumaksızın ondan aldığı hadisleri rivâyet etmek için izin istemesi ve hocanın da bu izni vermesi manasında kullanılmaktadır Özellikle hicrî ikinci asırdan itibaren hadis naklinde yaygın ola-rak kullanılmaya başlayan icâzet yöntemi, ilgili rivâyetlerden anlaşıldığına göre hadis taliplerine kolaylık olması hasebiyle ortaya çıkmış, şifâhi rivâyetlerin kitaplara geçmesiyle de bazen zorunluluk halini almıştır. Sonuç olarak, klasik hadis usûlü eserlerinde oldukça fazla tartışılan icâzet türleri içersisinde sadece muayyen ve gayri muayyen icâzet olarak bilinen iki türün yaygın bir şekilde kullanıldığı diğerlerinin ise ya hiç örneği bulunmayan ya da tek bir örnekten yola çıkılarak sistemleştirilen hususlar olduğu belirlenmiş klasik usul kitaplarındaki bu tür farazî mülahazaların, pratikte yüzleşilen problemlerin zorunlu kıldığı çözüm arayışları olmanın ötesinde, entelektüel çabaların ürettiği kurgusal/zihinsel nitelikli olarak vasıflandırabileceğimiz ürünler olduğu ortaya çıkmıştır..

The so-called forms of “ijazat” which are of great significance within hadith narration process were taken to mean that a hadith student ask for permission to narrate a hadith which he received from his teacher and teacher permits him to narrate it without checking his knowledge of hadith narrative. We understand from the related narratives that the forms of ijazat, which took place commonly in the narration of hadith after the second period of Hijrah, were providing the hadith followers with an easier way to narrate the hadith and became necessary ways occasionally after the oral narratives were written down on the books. As a conclusion, in the history of hadith, so-called definite and indefinite forms of ijazat were applied commonly, while the other forms of ijazat were applied rarely and these forms were systematized according to their rare application via abstraction. Hence, scholarly speculative statements about ijazat and munawala in the hadith literature seem to be mostly intellectual (i.e., abstract) products rather than they search for a solution for the practical problems in hadith narration We understand from the related narratives that the forms of ija-zat, which took place commonly in the narration of hadith after the second period of Hijrah, were providing the hadith followers with an easier way to narrate the hadith and became necessary ways occasionally after the oral narratives were written down on the books. As a conclusion, in the history of hadith, so-called definite and indefinite forms of ijazat were applied commonly, while the other forms of ijazat were applied rarely and these forms were systematized according to their rare application via abstraction. Hence, scholarly speculative statements about ijazat and munawala in the hadith literature seem to be mostly intellectual (i.e., abstract) products rather than they search for a solution for the practical problems in hadith narration.