Hanafi Faqih Bishr b. Walîd al-Kindî (d. 238/853) and Evaluation on His Hadith Narrations

Kahraman Bulgurcu

Article Details

Hanafi Faqih Bishr b. Walîd al-Kindî (d. 238/853) and Evaluation on His Hadith Narrations

Authors:

Kahraman Bulgurcu

Publisher:

Erciyes University

Main Topics:

Hadis

Journal:

Bilimname Issue 52, pp.67-93

Document Type:

Article

Publication Date:

10/2024

Document Language:

Turkish

Document ID (Org No.):

2001330770

pISSN:

1304-1878

Keywords:

Abstract:

 The claim that Abû Hanîfa d. 150767 and Hanafis are weak in hadith and do not give the hadith the necessary importance is made against Hanafi scholars from time to time. The narrations of Abû Hanîfa and his students are answers to such accusations. The hadiths which the Hanafi scholar Bishr b. Walîd al-Kindîd. 238853,the student of Abu Yusufd. Hijr 182798, narrated are one of these answers. Bishr was a Hanafi scholar who learned and narrated hadith according to science tradition. To our knowledge, Bishrs narrations and efforts regarding this matter will be a good answer to the claims that Hanafi scholars do not attach much importance to hadith and hadith narration. It has been seen that no study has been done about searching the identity of Bishr as a narrator of hadith and hadiths that he narrated. For this reason, it was thought that it would be useful to collect and analyze his narrations. Hanafi scholar Bishr b. Walîd al-Kindî d. 238853 was the student of the famous scholar Abû Yûsuf d. 182798 and lived in the late second and early third centuries Hijri. During his lifetime, Bishr was respected by scholars and administrators. In addition to being a scholar from whom the sciences of Fiqh and Hadith were learned, he held official positions and served as a qadi in Baghdad, which was a science center and the capital city during his lifetime. Bishrs narrations are included in some hadith books other than Kutub-i Sitta. His narratives in a total of thirteen hadith books written in the third and fourth centuries Hijri, including Musnad and Mujam by Abû Yala al-Mawsili d. 307919, Mustahrec by Abû Avâne d. 316929, Begavis d. 317929 al-Mujam al-Sahâbe, Ibn Hibbâns d. 354965 Sahih, Taberânîs d. 360971 al-Mujam as-Saghîr, al-Mujam al-Awsat, al-Mujam al-Kabîr, Musnad aş-Şâmiyyîn and ad-Dua, İbnül-Mukrîs d. 381991 Mujam, Dârekutnîs d. 385995 Sunan and Hakims d. 4051014 al-Mustedrak were examined and it was found out that there were 148 narrations of him in these books. He received 148 narrations from 36 different khodjas. He reported about half of his narrations from his Khodja, Abû Yûsuf, from whom he had 33 narrations, and his Khodja, Sharik bin Abdullah d. 177794, from whom he had 32 narrations. He recited the remaining narrations from his 34 other Khodjas, from whom he had one or a few narrations. Bishr and some of his Khodjas were alone in transmitting some hadiths. Besides, the majority or sometimes some of the narrators in some isnads consist of faqih ones. In addition, Bishrs Khodja, Abû Yûsuf, transmitted four of the narrations from his Khodja, Abû Hanîfa d. 150767. Bishr is from the fourth generation, Tabi of Tabi al-Tabiin, who came after the first three generations: the companions, the Tabiin, and the Tabi al-Tabiin. In some narrations, there are three generations between him and the Noble Prophet. Therefore, it is seen that the triple strand narrations that he transmitted are âlî isnâd. Of the hadiths Bishr transmitted, 136 are Marfu, ten are Mawquf, and two are Maqtû. Considering the sihhah authenticity of the narrative texts, it is revealed that 78 of them are Sahīh authentic, 15 of them are Hasan, 35 of them are Daīf, 6 of them are very weak and 2 of them are Mawdhu. Of all the 136 narrations, 93, which are the sum of the Sahīh and Hasan, consist of acceptable narrations that the muhaddis accept as hujjat, and the remaining 43 narrations consist of Mardūd hadiths that are not considered as hujjat. When the Marfu narrations are compared with the transmissions in Kutub-i Sitta, it is seen that one hundred and four of the one hundred and thirty-six narrations are mentioned in Kutub-i Sitta. Seven of the thirty-two narrations not found in Kutub-i Sitta are mentioned in Ahmad bin Hanbals Musnad. It is understood that the twenty-five hadiths that are not found in Kutub-i-Sitta and Ahmad bin Hanbals Musnad are generally individual and strange type narrations. When the Marfu narrations are examined according to their subjects, it is understood that approximately two-thirds of the narrations conveyed by Bishr are related to the issues of Ahkâm laws. His being a faqih is an important factor in the fact that he has many narrations on the subjects of Ahkâm. Again, it is understood that he gives more importance to such narrations in terms of selective perception. Very few of the hadiths in the books where Bishrs transmissions are mentioned consist of repetitive narrations. Bishr b. Walîd whose main field was fiqh was interested in hadith, though not as much as a hadith scholar and he narrated hadith.

 Ebû Hanîfenin öl. 150767 ve Hanefîlerin hadiste zayıf olduğu ve hadise gereken önemi vermedikleri iddiası Hanefî âlimlere karşı zaman zaman yapılmaktadır. Ebû Hanîfe ile talebelerinin hadis rivayetleri bu tür ithamlara karşı bir cevap olarak değerlendirilebilir. Hanefi mezhebinin görüşlerini belirleyen kurucu isimlerinden Ebû Yûsufun öl. 182798 talebesi olan Hanefî âlimi Bişr b. Velîd el-Kindînin öl. 238853 rivayet ettiği hadisler de bu cevaplardan biridir. Bişr b. Velîd, ilim geleneğine uygun olarak hadis öğrenmiş ve rivayet etmiş Hanefî bir âlimdir. Hanefî âlimlerin hadise ve hadis rivayetine gerekli önemi vermediğiyle ilgili iddialara Bişrin rivayetleri ve bu konudaki gayretleri kanaatimizce cevap olacak niteliktedir. Bişrin naklettiği hadislerin ve hadis râvisi olarak kimliğinin incelenmesine dair bir çalışma tespit edilememiş, bu sebeple rivayetlerinin toplanarak değerlendirilmesinin Hanefîlerin hadis ilmine hizmeti açısından faydalı olacağı düşünülmüştür. Bişrin naklettiği rivayetler Kütüb-i Sitte dışındaki bazı hadis kitaplarında geçmektedir. Bu araştırmada Bişrin hicrî üçüncü ve dördüncü asırda telif edilen on üç hadis kitabında yer alan, 36 farklı hocadan aldığı 148 rivayeti kaynak, isnad ve muhteva bakımından incelenmiştir. Bişrin naklettiği rivayetlerin 136sı merfû, onu mevkuf ve ikisi ise maktû hadisten oluşmaktadır. Merfû rivayetler konularına göre incelendiğinde Bişrin naklettiği rivayetlerin yaklaşık üçte ikisinin ahkâm konularıyla ilgili olduğu anlaşılmaktadır. Onun ahkâm konularıyla ilgili rivayetlerinin çok olmasında fakih olması önemli bir etkendir. Yine algıda seçicilik yönüyle bu tür rivayetlere daha çok önem verdiği anlaşılmaktadır. Bişrin rivayetlerinin geçtiği kitaplardaki hadislerin çok azı mükerrer rivayetlerden oluşmaktadır. Asıl alanı fıkıh olan Bişr b. Velîd, bir hadisçi kadar olmasa da hadisle iştigal etmiş ve hadis rivayetinde bulunmuştur.

 The claim that Abû Hanîfa d. 150767 and Hanafis are weak in hadith and do not give the hadith the necessary importance is made against Hanafi scholars from time to time. The narrations of Abû Hanîfa and his students are answers to such accusations. The hadiths which the Hanafi scholar Bishr b. Walîd al-Kindîd. 238853,the student of Abu Yusufd. Hijr 182798, narrated are one of these answers. Bishr was a Hanafi scholar who learned and narrated hadith according to science tradition. To our knowledge, Bishrs narrations and efforts regarding this matter will be a good answer to the claims that Hanafi scholars do not attach much importance to hadith and hadith narration. It has been seen that no study has been done about searching the identity of Bishr as a narrator of hadith and hadiths that he narrated. For this reason, it was thought that it would be useful to collect and analyze his narrations. Hanafi scholar Bishr b. Walîd al-Kindî d. 238853 was the student of the famous scholar Abû Yûsuf d. 182798 and lived in the late second and early third centuries Hijri. During his lifetime, Bishr was respected by scholars and administrators. In addition to being a scholar from whom the sciences of Fiqh and Hadith were learned, he held official positions and served as a qadi in Baghdad, which was a science center and the capital city during his lifetime. Bishrs narrations are included in some hadith books other than Kutub-i Sitta. His narratives in a total of thirteen hadith books written in the third and fourth centuries Hijri, including Musnad and Mujam by Abû Yala al-Mawsili d. 307919, Mustahrec by Abû Avâne d. 316929, Begavis d. 317929 al-Mujam al-Sahâbe, Ibn Hibbâns d. 354965 Sahih, Taberânîs d. 360971 al-Mujam as-Saghîr, al-Mujam al-Awsat, al-Mujam al-Kabîr, Musnad aş-Şâmiyyîn and ad-Dua, İbnül-Mukrîs d. 381991 Mujam, Dârekutnîs d. 385995 Sunan and Hakims d. 4051014 al-Mustedrak were examined and it was found out that there were 148 narrations of him in these books. He received 148 narrations from 36 different khodjas. He reported about half of his narrations from his Khodja, Abû Yûsuf, from whom he had 33 narrations, and his Khodja, Sharik bin Abdullah d. 177794, from whom he had 32 narrations. He recited the remaining narrations from his 34 other Khodjas, from whom he had one or a few narrations. Bishr and some of his Khodjas were alone in transmitting some hadiths. Besides, the majority or sometimes some of the narrators in some isnads consist of faqih ones. In addition, Bishrs Khodja, Abû Yûsuf, transmitted four of the narrations from his Khodja, Abû Hanîfa d. 150767. Bishr is from the fourth generation, Tabi of Tabi al-Tabiin, who came after the first three generations: the companions, the Tabiin, and the Tabi al-Tabiin. In some narrations, there are three generations between him and the Noble Prophet. Therefore, it is seen that the triple strand narrations that he transmitted are âlî isnâd. Of the hadiths Bishr transmitted, 136 are Marfu, ten are Mawquf, and two are Maqtû. Considering the sihhah authenticity of the narrative texts, it is revealed that 78 of them are Sahīh authentic, 15 of them are Hasan, 35 of them are Daīf, 6 of them are very weak and 2 of them are Mawdhu. Of all the 136 narrations, 93, which are the sum of the Sahīh and Hasan, consist of acceptable narrations that the muhaddis accept as hujjat, and the remaining 43 narrations consist of Mardūd hadiths that are not considered as hujjat. When the Marfu narrations are compared with the transmissions in Kutub-i Sitta, it is seen that one hundred and four of the one hundred and thirty-six narrations are mentioned in Kutub-i Sitta. Seven of the thirty-two narrations not found in Kutub-i Sitta are mentioned in Ahmad bin Hanbals Musnad. It is understood that the twenty-five hadiths that are not found in Kutub-i-Sitta and Ahmad bin Hanbals Musnad are generally individual and strange type narrations. When the Marfu narrations are examined according to their subjects, it is understood that approximately two-thirds of the narrations conveyed by Bishr are related to the issues of Ahkâm laws. His being a faqih is an important factor in the fact that he has many narrations on the subjects of Ahkâm. Again, it is understood that he gives more importance to such narrations in terms of selective perception. Very few of the hadiths in the books where Bishrs transmissions are mentioned consist of repetitive narrations. Bishr b. Walîd whose main field was fiqh was interested in hadith, though not as much as a hadith scholar and he narrated hadith.

 The claim that Abû Hanîfa d. 150767 and Hanafis are weak in hadith and do not give the hadith the necessary importance is made against Hanafi scholars from time to time. The narrations of Abû Hanîfa and his students are answers to such accusations. The hadiths which the Hanafi scholar Bishr b. Walîd al-Kindîd. 238853,the student of Abu Yusufd. Hijr 182798, narrated are one of these answers. Bishr was a Hanafi scholar who learned and narrated hadith according to science tradition. To our knowledge, Bishrs narrations and efforts regarding this matter will be a good answer to the claims that Hanafi scholars do not attach much importance to hadith and hadith narration. It has been seen that no study has been done about searching the identity of Bishr as a narrator of hadith and hadiths that he narrated. For this reason, it was thought that it would be useful to collect and analyze his narrations. Hanafi scholar Bishr b. Walîd al-Kindî d. 238853 was the student of the famous scholar Abû Yûsuf d. 182798 and lived in the late second and early third centuries Hijri. During his lifetime, Bishr was respected by scholars and administrators. In addition to being a scholar from whom the sciences of Fiqh and Hadith were learned, he held official positions and served as a qadi in Baghdad, which was a science center and the capital city during his lifetime. Bishrs narrations are included in some hadith books other than Kutub-i Sitta. His narratives in a total of thirteen hadith books written in the third and fourth centuries Hijri, including Musnad and Mujam by Abû Yala al-Mawsili d. 307919, Mustahrec by Abû Avâne d. 316929, Begavis d. 317929 al-Mujam al-Sahâbe, Ibn Hibbâns d. 354965 Sahih, Taberânîs d. 360971 al-Mujam as-Saghîr, al-Mujam al-Awsat, al-Mujam al-Kabîr, Musnad aş-Şâmiyyîn and ad-Dua, İbnül-Mukrîs d. 381991 Mujam, Dârekutnîs d. 385995 Sunan and Hakims d. 4051014 al-Mustedrak were examined and it was found out that there were 148 narrations of him in these books. He received 148 narrations from 36 different khodjas. He reported about half of his narrations from his Khodja, Abû Yûsuf, from whom he had 33 narrations, and his Khodja, Sharik bin Abdullah d. 177794, from whom he had 32 narrations. He recited the remaining narrations from his 34 other Khodjas, from whom he had one or a few narrations. Bishr and some of his Khodjas were alone in transmitting some hadiths. Besides, the majority or sometimes some of the narrators in some isnads consist of faqih ones. In addition, Bishrs Khodja, Abû Yûsuf, transmitted four of the narrations from his Khodja, Abû Hanîfa d. 150767. Bishr is from the fourth generation, Tabi of Tabi al-Tabiin, who came after the first three generations: the companions, the Tabiin, and the Tabi al-Tabiin. In some narrations, there are three generations between him and the Noble Prophet. Therefore, it is seen that the triple strand narrations that he transmitted are âlî isnâd. Of the hadiths Bishr transmitted, 136 are Marfu, ten are Mawquf, and two are Maqtû. Considering the sihhah authenticity of the narrative texts, it is revealed that 78 of them are Sahīh authentic, 15 of them are Hasan, 35 of them are Daīf, 6 of them are very weak and 2 of them are Mawdhu. Of all the 136 narrations, 93, which are the sum of the Sahīh and Hasan, consist of acceptable narrations that the muhaddis accept as hujjat, and the remaining 43 narrations consist of Mardūd hadiths that are not considered as hujjat. When the Marfu narrations are compared with the transmissions in Kutub-i Sitta, it is seen that one hundred and four of the one hundred and thirty-six narrations are mentioned in Kutub-i Sitta. Seven of the thirty-two narrations not found in Kutub-i Sitta are mentioned in Ahmad bin Hanbals Musnad. It is understood that the twenty-five hadiths that are not found in Kutub-i-Sitta and Ahmad bin Hanbals Musnad are generally individual and strange type narrations. When the Marfu narrations are examined according to their subjects, it is understood that approximately two-thirds of the narrations conveyed by Bishr are related to the issues of Ahkâm laws. His being a faqih is an important factor in the fact that he has many narrations on the subjects of Ahkâm. Again, it is understood that he gives more importance to such narrations in terms of selective perception. Very few of the hadiths in the books where Bishrs transmissions are mentioned consist of repetitive narrations. Bishr b. Walîd whose main field was fiqh was interested in hadith, though not as much as a hadith scholar and he narrated hadith.

Article Details

Hanafi Faqih Bishr b. Walîd al-Kindî (d. 238/853) and Evaluation on His Hadith Narrations

Authors:

Kahraman Bulgurcu

Publisher:

Erciyes University

Main Topics:

Hadis

Journal:

Bilimname Issue 52, pp.67-93

Document Type:

Article

Publication Date:

10/2024

Document Language:

Turkish

Document ID (Org No.):

2001330770

pISSN:

1304-1878

Hadith

Bishr b. Walîd al-Kindî

Abû Hanîfa

Abû Yûsuf

HanafisHadis

Bişr b. Velîd el-Kindî

Ebû Hanîfe

Ebû Yûsuf

Hanefiler

Issues

Article Details

Authors: Kahraman Bulgurcu

Publisher: Erciyes University

Main Topics: Hadis

Journal: Bilimname Issue 52, pp.67-93

Document Type: Article

Publication Date: 10/2024

Document Language: Turkish

Document ID (Org No.): 2001330770

pISSN: 1304-1878

Issues

Authors:

Kahraman Bulgurcu

Publisher:

Erciyes University

Main Topics:

Hadis

Journal:

Bilimname Issue 52, pp.67-93

Document Type:

Article

Publication Date:

10/2024

Document Language:

Turkish

Document ID (Org No.):

2001330770

pISSN:

1304-1878