Uluslararasi
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Uluslararası Geçmişten Günümüze Sinop’ta Türk-İslam Kültürü Sempozyumu / 5-7 Ekim 2018 61 Kara Halil Efendi and His Gloss/Hâşiya in Hadith Method Abstract Much work has been done on the scholars of the Ottoman period. However, especially those who manuscript their works are waiting to be brought to the surface. One of the scholars who have not yet studied on it is Kara Halil b. Hasan b. Muhammed. It is determined that there is a confusion about the identity and works of Kara Halil Efendi, who was in Boyabat and had been in important missions such as Mecca judicature and Anadolu kadi-ul asker and died in 1123/1711. Because, there are the Kara Halil Efendi, which has the same numbers as Aydin, Tirevî and Birgili. In this paper, after the identification of Kara Halil Efendi, his work of the hadith method will be exami- ned. He wrote especially works of gloss/hâşiya in the fields of fiqh, arabic language, logic, tafsir and hadith. Very little work has been done on these works in writing. The author in his works say that these works are usually written by the talents in order to better understand the works. In this respect, Kara Halil Efendi contributed to the tradition of Ottoman science both by educating stu- dents and by writing works in the form of gloss/hâşiya. Because of this contribution to Turkish- Islamic culture, Kara Halil Efendi's life and works are worthy of examination. From this point of view, life of Kara Halil Efendi, scholarship entity and contribution to tradition of Ottoman science will be discussed first. Later, it will examine his work of Haşiye ala Haşiyeti'l-Kürdi ala Şerhi Nuhbeti'l-Fiker, which he wrote about the hadith method. Keywords: Kara Halil Efendi, Hadith method literature, Gloss of nuhbetü’l-fiker. International Symposium on Turkish-Islamic Culture in Sinop From Past to Present / 5-7 October 2018 62 MUSLİHUDDİN MUSTAFA EL-ÂRİFÎ ES-SİNOBÎ’NİN ZUHRU’L-ÂRİFÎN İSİMLİ ESERİNİN OSMANLI HADİS TERCÜMELERİ ARASINDAKİ YERİ Mustafa Celil ALTUNTAŞ * Öz Sinop’ta ilk eğitimini aldıktan sonra Şaban 987/Ekim 1579 tarihinde İstanbul’a giden Muslihud- din Mustafa es-Sinobî, Sultan III. Mehmed’in hocası Pir Mehmed Azmi Efendi’den (ö. 990/1582) mülâzım olup bazı medreselerde müderris olarak vazife yapmıştır. Daha sonra Rakka Eyâleti’nde bulunan Habur’a kadı olarak tayin edilmiştir. Habur kadılığından ayrıldıktan sonra ehl-i irfâna meylinden dolayı Tebriz’e geçmiştir. Recep 1001/Mayıs 1593 tarihinde Bağdat’a gitmiş ve ilk olarak başta İmam-ı Azam olmak üzere âlimlerin kabirlerini ziyaret etmiştir. Bağdat’ta bulunduğu sırada Mahmud b. Muhammed ed-Derkizînî’nin (ö. 743/1342) Deylemî’nin el-Firdevs’inden ih- tisar edilmiş ve harf sırasına göre tertip edilmiş olan Nüzülü’s-sâirîn fî ehâdîsi Seyyidi’l-mürselîn isimli eserine muttali olup eseri beraberinde Sinop’a getirmiştir. 1005/1596-97 tarihinde Sinop’a döndükten sonra yanında getirdiği mecmuayı tercüme etmeye karar vermiştir. Ayrıca eserde mezkûr eserin haricinde Mesâbîh’ten derlediği hadisler de yer almaktadır. Her harfte on hadis tercüme etmesi dolayısıyla eser 290 hadisin tercümesi mahiyetindedir. Nisbeten erken sayılabile- cek dönemde Türkçe bir hadis eseri olması bakımından kıymeti hâizdir. Ayrıca eserde râvîlerin hayatları etraflıca ele alınmıştır. Dolayısıyla eser başta hulefâ-i râşidîn olmak üzere ashab-ı kira- mın ve bazı âlimlerin hayatlarının anlatıldığı menkıbe türü bir eser niteliği de taşımaktadır. Teb- liğde Zuhru’l-ârifîn’in Osmanlı hadis tercümeleri arasındaki yerine temas edilecek ve eserin hadis ilimleri açısından değerlendirilmesi yapılacaktır. Ayrıca Derkizînî’nin eserinden ne ölçüde yarar- landığı ve farklı yönlerine değinilecektir. Tercümelerin Osmanlı toplumuna, halkın örf ve âdetle- rine yansıyan etkileri incelenmeye çalışılacaktır. Anahtar Kelimeler: Osmanlı, Hadis, Zuhru’l-Ârifîn, Menakıb, Shia. * Arş. Gör. Dr., İstanbul Üniversitesi, mcaltuntas@istanbul.edu.tr Uluslararası Geçmişten Günümüze Sinop’ta Türk-İslam Kültürü Sempozyumu / 5-7 Ekim 2018 63 The Importance of Muṣliḥ al-Dīn Muṣṭafā al-ʿĀrifī al-Sinobī’s Ẓuhūr al-ʿĀrifīn among Ottoman Ḥadīth Translations Abstract After primary education in Sinop, Muṣliḥ al-Dīn Muṣṭafā al-Sinobī went to Istanbul in Shaʿbān 987/October 1579. Upon completing his education and his graduation, he started to work as a mudarris (professor) in several madrasas. Later on, he was appointed as the Qāḍī (judge) to Khābūr in the province of Raqqa. After leaving this position in Khābūr, he moved to Tabrīz. Then, in Rajab 1001/May 1593, he moved to Baghdad. While he was in Baghdad, he became aware of Nuzūl al-Sāʾirīn fī Aḥādīth Sayyid al-Mursalīn by Maḥmūd b. Muḥammad al-Darqizīnī (d. 743/1342), which is abbreviated from al-Daylamī’s al-Firdawsī and put into alphabetic order, and he took the work to Sinop. After returning to Sinop in 1005/1596-97, he decided to translate the work. In his work, he included Hadiths he collected from different sources in addition to those in the original source. His work includes translations of 290 traditions. Thanks to its relatively early appearance among other Ḥadīth works written in Turkish, it occupies an important place. More- over, the work is also unique because, by describing the lives of the noble Companions of the Prophet, and in particular, the Rightly-guided Caliphs, the work falls also under the category of manāqib literature. In this presentation, I will discuss the importance of Ẓuhūr al-ʿĀrifīn among Ottoman Ḥadīth translations and evaluate the work in terms of sciences of Ḥadīth. Furthermore, among several other aspects of the work, I will touch upon the extent to which he used Darqizīnī’s work as a source when compiling the translation. Finally, I will try to provide an analysis of the effects the translations had upon Ottoman society and customs. Keywords: Ottoman, Hadith, Ẓuhr al-ʿĀrifīn, Manāqib, Shia. Yüklə 18,02 Mb. Dostları ilə paylaş:
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