علل گسترش فقه حنفي در ماورا ‌النهر تا پايان عصر سامانيان

The Study of Factors Affecting the Expansion of Hanafi Jurisprudence in Transoxania up to the End of Samanid Era

فقه حنفي هم از ديد شمار پيروانش و هم از ديد گستره جغرافيايي و تدوين‌يافتگي آرا و فتاواي عالمانش، از مذاهب مهم اسلامي به شمار مي‌رود. اين فقه كه شيوه كمال‌يافته و منسجم مكتب «اهل راي» است، از آغاز پيدايي‌اش در خراسان و بلاد ماورا ‌النهر جايگاه برجسته و تاثيرگذاري داشت. شايد بتوان گفت كه نشر و گسترش فقه حنفي در آن سامان، در دوره حكم‌راني سامانيان به اوج رسيد؛ چنان‌كه پس از عراق بلاد خراسان و ماورا النهر را فراگرفت و اين شهرها به دومين مركز مهم حنفيان بدل شدند. پيشرفت فقه حنفي در آن ديار در عصر سامانيان، عوامل گوناگوني داشت كه موثرترين آنها بدين شرح است: نزديكي ديدگاه‌هاي ابوحنيفه با مرجيه به‌ويژه در زمينه تعريف ايمان و جدايي آن از عمل؛ زيادت و نقصان‌ناپذيري ايمان و تكفير نكردن مرتكب كبيره؛ پشتيباني فقهاي حنفي به‌ويژه ابوحفص كبير از بانيان سلسله ساماني و تاثير آنان در تثبيت و اقتدار و مشروعيت‌بخشي به حكومت سامانيان و حمايت حاكمان ساماني از فقيهان حنفي و سپردن مناصب قضا و اِفتا به آنان؛ تلاش‌هاي گسترده شاگردان بي‌واسطه و با واسطه ابوحنيفه همچون ابومطيع بلخي، ابوالقاسم سمرقندي، ابوحفص كبير و پسرش ابوحفص صغير در گسترش فقه حنفي در آن ديار و ژرفابخشي به آن؛ واقع‌گرايي و عقلي بودن فقه حنفي؛ توجه به حقوق زنان، ذميان و تازه‌مسلمانان تُرك؛ آسان‌گيري فقه حنفي به‌ويژه در احكام مرتبط با اقليت‌هاي كم‌تر برخوردار ؛استعداد فراوان فقه حنفي در اهتمام ويژه به عرف، قياس و استحسان.

Hanafi jurisprudence is considered to be one of the important Islamic sects in terms of number of its followers, geographical expansion, codification of votes and judgments of its scholars. This jurisprudence, which is a more advanced and organized methodology of the school of “ people of opinions”, has had a prominent and influential status since its birth in Khorasan and Transoxania . It can be said that the dissemination and expansion of Hanafi jurisprudence in those lands probably reached its apex during the Samanid reign; in a way that it made Khorasan and Transoxania as the second important center of Hanafi School after Iraq. The improvement of Hanafi jurisprudence in those lands during the Samanid era has had different factors but the most important ones are as follows: The closeness of Abu Hanafeh viewpoints with those of the Murjites especially in their definition of faith and its separation from action; the belief in increasing rather than decreasing nature of faith and the necessity of not excommunicating someone who commits mortal sins; the aid provided by Hanafi jurisprudences— especially the great Abu Hafse—in support of the Samanid founders and its consequent impact on confirming and legitimizing the Samanid government and the support of Samanian governors from Hanafi jurists and entrusting them to positions of judgments and jurisdiction in return; the great efforts made by immediate or mediate pupils of Abu-Hanifeh, like Abu MotiBalkhi, AbulqasemSamarqandi, Abu HafseKabir and his son Abu HafseSaqir in the development and deepening of Hanafi jurisprudence in that land; the realism and rationalism inherent in Hanafi jurisprudence; the attention given to the rights of women, blame- worthy people and newly-Muslim Turkish; the leniency of Hanafi jurisprudence especially in verdicts related to less-advantaged minorities; and finally, the outstanding capacities of Hanafi jurisprudence in its special attempts with regard to customs, analogical reasoning and praising .