%0 Journal Article
%T Different Interpretations of Ab¨± £¿an¨©fa: the £¿anaf¨© Jurists and the £¿anaf¨© Theologians
%A Abdullah Demir
%J -
%D 2018
%X Since the spread of Islam in Transoxiana (M¨¡-war¨¡£¿ al-Nahr), religious understanding based on the opinions of Ab¨± £¿an¨©fa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other perspectives, which may run counter to Ab¨± £¿an¨©fa¡¯s opinions, to be influential in the region. That Najj¨¡riyya and Karr¨¡miyya could not be perennial in the region may be an example of this case. Similarly, M¨¡tur¨©diyya, which benefited from Ab¨± £¿an¨©fa¡¯s treatises of creed and his rational method, could not get adequate support from people at the time of Ab¨± Man£¿¨±r al-M¨¡tur¨©d¨© (d. 333/944) and Ab¨± l-Mu£¿¨©n al-Nasaf¨© (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Ab¨± £¿an¨©fa. Moreover, the £¿anaf¨© jurists (£¿anaf¨© fuqah¨¡£¿), who were influential in not only people but also bureaucracy, and the £¿anaf¨© theologians (£¿anaf¨© mutakallim¨±n), who followed al-M¨¡tur¨©d¨©¡¯s theological method, did not come to terms on their interpretations of Ab¨± £¿an¨©fa. The £¿anaf¨© jurists who benefited mostly from juridical sources and man¨¡qibworks were thinking different from the £¿anaf¨© theologians who relied on the treatises of Ab¨± £¿an¨©fa on such issues as the legitimacy of Kal¨¡m as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (¨©m¨¡n). The £¿anaf¨© jurists took a different stance on various issues and argued that faith is not created; the informative (khabar¨©) attributes of God (£¿if¨¡t All¨¡h) mentioned in the Qur£¿¨¡n cannot be interpreted (ta£¿w¨©l); no one can be held accountable for faith based on intellect alone unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Ab¨± £¿an¨©fa broke his relationship with the theological (kal¨¡m¨©) issues in the last years of his life. Although these jurists accepted Ab¨± £¿an¨©fa¡¯s distinction between faith and deeds and his view of the stability of one¡¯s faith without increasing or decreasing, they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the £¿anaf¨© theologians known as the £¿anaf¨© scholars of Samarqand, who adopted the religious views of Im¨¡m al-M¨¡tur¨©d¨© of Samarqand acknowledged the intellect and considered it as an independent source in religion, the £¿anaf¨© jurists known asthe £¿anaf¨© scholars of Bukh¨¡r¨¡authorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen
%K Kelam
%K Farkl£¿ Eb£¿ Han£¿fe Tasavvurlar£¿
%K Eb£¿ Han£¿fe
%K Mat¨¹r£¿d£¿lik
%K M¨¹tekellim Hanef£¿ler
%K Fakih Hanef£¿ler
%U http://dergipark.org.tr/ulum/issue/40152/502623