Fettenî Ve Eserleri̇ Bağlaminda Hadi̇s İlmi̇ne Katkisi Üzeri̇ne Bi̇r Değerlendi̇rme

Abstract

Cemaluddin Muhammed b. Tahir b. Ali al-Fetteni (d. 986/1578) who has titled as Melikü'l-muhaddisîn lived in the Indian Subcontinent during a period when the Mughal State ruled. . Baburs did not have great problems in terms of sovereignty in the lands they were in power. One of the important names of this time period, where many scholars were raised, is al-Fattānī. After he benefited from scholars such as Shaykh al-Nākūrī (d.?), Shaykh Burhān al-Din al-Samhūdī (d.?) And Mawlānā Yad Allah al-Sūhī (d. 952/1545) in his hometown, he went to Hidjāz, benefited from scholars such as Ibn Hadjar al-Haytamī (d.974/1567), Alī el-Muttakī (d.975/1567), Jār Allāh b. Hind (d. 954/1547) and Ibn ʿArrāk (d.963/1556) and returned to his homeland in the following years. The life of al-Fattānī, who is accepted as one of the most important scholars of India, passed through education, teaching, and fighting with bidʿahs. They developed a method based on the Quran and Sunnah in the fight against bid'ahs that we can start with Alī el-Muttakī (d. 975/1567). They laid the groundwork for the establishment of the Ahl-i hadīth and al-Diyūbandī school that emerged in these lands in the following years. He did not only spend his life debating and quarreling with the people of bidʿah, he wrote a work and had him read. Among the works he authored in the science of hadith are Tazkira al-mawzūʿāt, Macmaʿu bihār al-anvār fī garāib al-tanzīl va latāif al-aḫbār, Kānūn al-mevzūʿāt va al-duʿafā and al-Mugnī fī zabtı asmā al-ricāl. In this study, his contributions to the science of hadith and his mistakes will be discussed within the framework of these works. In the research, especially the places where al-Fattanī uses the word "kultü" in his works named Tazkira al-mawzūʿāt and Kānūn al-mevzūʿāt va al-duʿafā were examined, and the information he gave about narrators and narrations was comparatively processed here. It was observed that he did not make an evaluation in the places he called "kultü" and reported the findings and views of al-Sahāvī, al-Suyūtī (d. 911/1505) and his teacher Ibn ʿArrāk (d. 963/1556). He even evoked the opinion that he gave the phrase "kultü" from the work he quoted. Apart from the places where the information is transferred by showing the source, it has been found that although he mentions the source of the information, he rarely quotes information about the same narration from other books. The most important determination in this study is that al-Fattanī reported only what the previous scholars said and he did not make an evaluation. Perhaps it can be said that it is effective in writing such a work, that is, not giving place to his own opinions and evaluations, and spending more time on training students, struggling with people of bid'ah and apostolizing religion to people. Another feature of his book titled Tazkira al-mawzūʿāt "is that it provides convenience to the reader by bringing together the rumors in the works written on the same subject. He was in contact with the dignitaries of the state in order to prevent the intel...