İmâmî Hadîs’in Sınıflandırma Tarihi Hakkında Bazı Notlar

İmamiyye fıkhının gelişme dönemi genellikle Bağdad Büveyhileri dönemi olarak kabul edilir. Ancak Büveyhi döneminin sonunda İmamiyye fıkhı henüz tüm yönleriyle gelişmemişti. Bu, sonraki araştırmacıların İmamiyye fıkhını belirli metodolojik sınırlarla belirlemesine olanak sağlamıştır. Özellikle, İmami alimlerin hadisi fıkhın bağımsız kaynağı olarak kullanımını sistemlendirdikleri tipoloji 7/13. asra kadar gerçekleşmemiştir. Kurumsal fıkhın büyük bir kısmı Sünnete dayandığından ve Müslümanların Sünnete dair temel kaynağı da hadis olduğundan, hadisin müstakil bir fıkhi kaynak olarak kabul edildiği zamanın fıkhın gelişimini belirlemek için kuvvetli bir işaret olduğu iddia edilir. Bazı araştırmacılar bu gelişmeyi Imāmīyye fıkhının gelişiminin daha erken bir aşamasında bulmaya çalışsa da, ilgili metinlerdeki kilit pasajlara dair detaylı inceleme, onların argümanlarının erken dönem biyo-bibliyografik yazımın mahiyetini yanlış anladıklarını ve tipolojinin eleştirisindeki argümanları yanlış anladıklarını göstermektedir.

Anahtar Kelimeler:

Mezhepler, Şiilik, İmamiyye, Hadis, Hille

Some Notes on the History of the Categorization of Imāmī Ḥadīth

The formative period of Imāmī law is generally placed in Buwayhid Baghdad. However, by the end of the Buwayhid era, Imāmī law had not yet developed all of the features that would enable future scholars to elaborate the law along particular methodological lines. In particular, it was not until the 7th/13th century that Imāmī scholars invented a typology to systematize the use of ḥadīth as an independent source of law. Because the bulk of substantive law rests on the Sunnah, and because the main source of Muslims’ knowledge of the Sunnah is ḥadīth, it is argued that the moment when ḥadīth come to be regarded as an independent source of law is a strong indication of its formative period. While some scholars have tried to locate this development in an earlier stage of the development of Imāmī law, a careful examination of key passages in the relevant texts demonstrate that their argument is based on a misunderstanding of the nature of early bio-bibliographical writing as well as a misunderstanding of the arguments of critics of the typology.

Keywords:

Sects, Shia, Imamism, Hadith, Hilla,

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