{"id":3953,"date":"2020-09-12T09:54:10","date_gmt":"2020-09-12T06:54:10","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3953"},"modified":"2022-10-17T17:00:58","modified_gmt":"2022-10-17T14:00:58","slug":"bes-soruda-sunnet-i-nebeviyye","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/bes-soruda-sunnet-i-nebeviyye\/","title":{"rendered":"Be\u015f Soruda S\u00fcnnet-i Nebeviyye"},"content":{"rendered":"\n

1- \u00dcstad\u0131m, s\u00fcnnetin \u00f6zelde Kuran-\u0131 Kerim\u2019i anlamadaki, genelde b\u00fct\u00fcn bir dini ya\u015fant\u0131daki konumu nedir?<\/strong><\/p>\n\n\n\n

\u0130mam Malik\u2019in veciz ifadesiyle \u201cs\u00fcnnet Nuh\u2019un gemisidir. Kim ona binerse kurtulur. Geri kalan bo\u011fulur.\u201d  (Celaleddin es-Suyuti, Mift\u00e2hu\u2019l-cenneh fi\u2019l Ihticaci bi\u2019s s\u00fcnneh) S\u00fcnnetin Kuran-\u0131 Kerim\u2019i idrak etme noktas\u0131nda \u00f6nemi anla\u015f\u0131l\u0131rsa, ayr\u0131ca b\u00fct\u00fcn bir dini ya\u015fant\u0131daki ehemmiyetinden bahsetmeye gerek kalmaz herhalde. \u00c7\u00fcnk\u00fc -lafzen de mucize ve m\u00fctevatir olu\u015fu, namazda tilavet edili\u015fi gibi birka\u00e7 husus d\u0131\u015f\u0131nda- Kuran\u2019\u0131n \u00f6nemi neyse s\u00fcnnetinki odur. \u0130mam \u015eafii\u2019nin taksimiyle biri metl\u00fcv, di\u011feri gayr-i metl\u00fcv kabilinden sonu\u00e7ta ikisi de vahiydir. (er-Ris\u00e2le) Sahabeden itibaren \u00fcmmetin \u00f6nc\u00fcleri, s\u00fcnneti Kuran\u2019\u0131n sahih anla\u015f\u0131lmas\u0131n\u0131n teminat\u0131 g\u00f6r\u00fcrler. Kuran kale ise s\u00fcnnet onun burcudur. Imran bin Huseyn\u2019in yan\u0131nda \u015fefaatten bahsedildi\u011fi s\u0131rada bir adam\u0131n \u201cey Ebu N\u00fcceyd! Bize \u00f6yle \u015feyler s\u00f6yl\u00fcyorsunuz ki, onlara Kuran\u2019da yer bulam\u0131yoruz\u201d demesine kar\u015f\u0131l\u0131k Imran bin Huseyn\u2019in sinirlenerek adama \u201cKuran\u2019\u0131 okudun mu?\u201d diye sordu\u011fu, adam \u201cevet\u201d yan\u0131t\u0131n\u0131 verince \u201cpeki onda ak\u015fam namaz\u0131n\u0131n \u00fc\u00e7 rek\u00e2t, yats\u0131, \u00f6\u011fle ve ikindi namazlar\u0131n\u0131n d\u00f6rt rek\u00e2t, sabah namaz\u0131n\u0131n iki rekat oldu\u011funu (farzlar\u0131n\u0131n)  g\u00f6rd\u00fcn m\u00fc?\u201d \u015feklinde adam\u0131 ikna etti\u011fi nakledilir. Devamla Kuran\u2019da yer almay\u0131p s\u00fcnnetle sabit olan dinin bir\u00e7ok asl\u0131na i\u015faret etmi\u015f ve \u201csiz bunlar\u0131 bizden ald\u0131n\u0131z. Biz de aynen Rasul\u00fcllah\u2019tan ald\u0131k\u201d demi\u015ftir. (Mucem\u00fc\u2019l Kebir. Benzer laf\u0131zla Beyhaki) Hazreti Ali, \u0130bni Abbas\u2019\u0131 Haricileri ikna g\u00f6r\u00fc\u015fmesi i\u00e7in g\u00f6nderdi\u011finde, onlara kar\u015f\u0131 Kuran de\u011fil de s\u00fcnnet merkezli tart\u0131\u015fma y\u00fcr\u00fctmesini ister. \u0130bni Abbas \u201cama ey M\u00fcminlerin Emiri! Ben Allah\u2019\u0131n kitab\u0131n\u0131 onlardan \u00e7ok daha iyi bilirim. \u00d6yle ya, Kuran bizim evlerimizde indi\u201d diye \u0131srar edince Hazreti Ali \u015funu s\u00f6yler: \u201cHakl\u0131s\u0131n, fakat Kuran birka\u00e7 manaya ihtimal verir. Sen bir \u015fey s\u00f6ylersin, onlar da bir \u015fey s\u00f6ylerler. E\u011fer s\u00fcnnet \u00fczerinden delil getirirsen art\u0131k ba\u015fka \u00e7\u0131k\u0131\u015f yollar\u0131 kalmaz.\u201d Vak\u0131a aynen halifenin dedi\u011fi gibi \u00e7\u0131kar. (Tabak\u00e2t-\u0131 \u0130bni Sa\u2019d)<\/p>\n\n\n\n

Kald\u0131 ki Allah Ras\u00fcl\u00fc Efendimize itaatin do\u011frudan Allah Azze ve Celle\u2019ye itaat oldu\u011funu, Allah Ras\u00fcl\u00fc\u2019n\u00fcn emr veya nehyetti\u011fi hususlar\u0131n mutlaka dikkate al\u0131nmas\u0131 gerekti\u011fini bildiren bir\u00e7ok ayeti kerime yan\u0131nda, onun Kuran d\u0131\u015f\u0131nda verdi\u011fi kararlar\u0131n da bizzat Allah\u2019\u0131n emri oldu\u011fu yine ayeti kerimelerce bildirilir. Beyhaki, \u0130mam \u015eafii\u2019nin s\u00f6z ve g\u00f6r\u00fc\u015flerini aktard\u0131\u011f\u0131 Medhal\u2019inde konuyla alakal\u0131 hayli misal getirir. Zina eden iki ki\u015fi hakk\u0131nda Allah Ras\u00fcl\u00fc Aleyhisselam \u201caran\u0131zda Allah\u2019\u0131n kitab\u0131yla h\u00fckmedece\u011fim\u201d buyurmu\u015f, ard\u0131ndan hem de\u011fnek hem s\u00fcrg\u00fcn cezas\u0131 vermi\u015ftir. (Buhari, M\u00fcslim) H\u00e2lbuki s\u00fcrg\u00fcn cezas\u0131 Kuran\u2019da yer almaz.<\/p>\n\n\n\n

Ayn\u0131 \u015fekilde \u0641\u064e\u0644\u0627 \u0648\u064e\u0631\u064e\u0628\u0650\u0651\u0643\u064e \u0644\u0627 \u064a\u064f\u0624\u0652\u0645\u0650\u0646\u064f\u0648\u0646\u064e \u062d\u064e\u062a\u064e\u0651\u0649 \u064a\u064f\u062d\u064e\u0643\u0650\u0651\u0645\u064f\u0648\u0643\u064e \u0641\u0650\u064a\u0645\u064e\u0627 \u0634\u064e\u062c\u064e\u0631\u064e \u0628\u064e\u064a\u0652\u0646\u064e\u0647\u064f\u0645\u0652 \u062b\u064f\u0645\u064e\u0651 \u0644\u0627 \u064a\u064e\u062c\u0650\u062f\u064f\u0648\u0627 \u0641\u0650\u064a \u0623\u064e\u0646\u0641\u064f\u0633\u0650\u0647\u0650\u0645\u0652 \u062d\u064e\u0631\u064e\u062c\u064b\u0627 \u0645\u0650\u0645\u064e\u0651\u0627 \u0642\u064e\u0636\u064e\u064a\u0652\u062a\u064e \u0648\u064e\u064a\u064f\u0633\u064e\u0644\u0650\u0651\u0645\u064f\u0648\u0627 \u062a\u064e\u0633\u0652\u0644\u0650\u064a\u0645\u064b\u0627  (Nisa, 65) ayeti kerimesinin Z\u00fcbeyr bin Avvam\u2019a yer meselesinden dolay\u0131 dava a\u00e7an bir adam hakk\u0131nda indi\u011fini biliyoruz. Allah Ras\u00fcl\u00fc Efendimiz davada Z\u00fcbeyr lehine karar vermi\u015ftir. Oysa bu karar da Kuran\u2019da mensus de\u011fildir. Keza Bedir Sava\u015f\u0131 sonras\u0131 nazil olan \u201chat\u0131rlay\u0131n ki Allah size iki taifeden (kervan veya Kurey\u015f ordusundan) birinin sizin oldu\u011funu vadediyordu. Siz de kuvvetsiz olan\u0131n (kervan\u0131n) sizin olmas\u0131n\u0131 istiyordunuz. Oysa Allah, s\u00f6zleriyle hakk\u0131 ger\u00e7ekle\u015ftirmek ve (Kurey\u015f ordusunu yok ederek) k\u00e2firlerin ard\u0131n\u0131 kesmek istiyordu\u201d (Enfal, 7) ayeti kerimesinde Allah Celle Celal\u00fch\u00fc iki taifeden birini vadetti\u011fini zikrediyor. H\u00e2lbuki Kuran\u2019\u0131n hi\u00e7bir yerinde biz b\u00f6yle bir vaad g\u00f6remiyoruz. Bedir\u2019e giderken Efendimizin vaadini Allah kendi vaadi olarak sunmu\u015ftur. Zannediyorum konunun en \u00e7arp\u0131c\u0131 hadisi Irbaz bin Sariye\u2019nin, Nebi Efendimizden aktard\u0131\u011f\u0131 \u015fu hadistir: \u201c\u0130\u00e7inizden biri koltu\u011funa yaslanm\u0131\u015f halde san\u0131yor ki Allah sadece Kuran\u2019da yer alan \u015feyleri haram k\u0131lm\u0131\u015ft\u0131r, \u00f6yle mi?! Hay\u0131r, vallahi benim nasihat, emir ve nehyetti\u011fim her \u015fey aynen Kuran gibidir veya (hacim olarak) daha fazlas\u0131d\u0131r.\u201d (Ebu Davud, Tirmizi)<\/p>\n\n\n\n

2- Kuran-\u0131 Kerim\u2019in cem, istinsah ve te\u015fkil s\u00fcre\u00e7leri yan\u0131nda s\u00fcnnetin tedvini nas\u0131l oldu? S\u00fcnnet hangi merhalelerden sonra bug\u00fcn mevcut kaynaklara ge\u00e7irildi?<\/strong><\/p>\n\n\n\n

Hadislerin tedvini ve resmi \u00e7apta yaz\u0131ya ge\u00e7irilmesi y\u00fczy\u0131l\u0131n en tart\u0131\u015fmal\u0131 konular\u0131ndan biri maalesef. \u2018M\u00fcste\u015friklerin \u00fcstad\u0131\u2019 olarak bilinen Yahudi as\u0131ll\u0131 Alman m\u00fcste\u015frik Ignaz Goldziher ve talebesi Joseph Schacht\u2019\u0131n \u00f6zellikle f\u0131khi hadislerin Allah Ras\u00fcl\u00fc Aleyhisselama de\u011fil, hicri 2. ve 3. y\u00fczy\u0131l \u00e2limlerine ait oldu\u011fu, hadislerin \u00e7o\u011funun f\u0131rkala\u015fma amiliyle sonradan uyduruldu\u011fu iftiras\u0131, \u00fcz\u00fcc\u00fc ki kendisinden sonraki bir\u00e7ok entelekt\u00fcele tesir etmi\u015f. Bu a\u00e7\u0131dan \u00f6mr\u00fcn\u00fc Goldziher ve Schacht ba\u015fta olmak \u00fczere oryantalistlerin iddialar\u0131n\u0131 \u2018akademik m\u00fcstevada\u2019 \u00e7\u00fcr\u00fctmeye adayan Mustafa el-A\u2019zami\u2019ye minnet bor\u00e7luyuz. \u0130slam d\u00fcnyas\u0131nda geni\u015f yank\u0131 uyand\u0131ran ve hadislerin ink\u00e2r\u0131na kadar giden bu t\u00fcr iddialar, baz\u0131 muas\u0131r m\u00fcellifleri aksi bir ifrat saik\u0131yla hadis tedvininin, s\u00fcnneti yaz\u0131ya aktarma i\u015fleminin \u00e7ok \u00e7ok daha \u00f6nceleri oldu\u011fu sav\u0131na s\u00fcr\u00fckledi. Adeta bir kompleksle bu y\u00f6nde kan\u0131t aramaya zorlad\u0131lar kendilerini. Oysa tedvinin tek yolunun yaz\u0131ya ve kitaba aktarma y\u00f6ntemi olmad\u0131\u011f\u0131n\u0131, h\u0131fz\u0131n ve \u015fifahi k\u00fclt\u00fcr\u00fcn \u00e7ok daha s\u0131hhatli bir koruma y\u00f6ntemi oldu\u011funu savunarak meseleyi ayd\u0131nlatabiliriz. \u0130sterseniz mevcut yakla\u015f\u0131m\u0131n baz ald\u0131\u011f\u0131 tedvin merhalelerine k\u0131saca g\u00f6z att\u0131ktan sonra bu noktay\u0131 tafsil edelim. <\/p>\n\n\n\n

\u0130lmin, \u00f6zelde hadislerin yaz\u0131lmas\u0131yla alakal\u0131 Allah Ras\u00fcl\u00fc Aleyhisselamdan iki y\u00f6nde kanaat bildiren beyanlar mevcut. \u201cBenden (Kuran d\u0131\u015f\u0131nda) bir \u015fey yazmay\u0131n. Kim benden Kuran d\u0131\u015f\u0131nda bir \u015fey yazm\u0131\u015fsa, derhal silsin. Benden s\u00f6z (hadis) aktarmaya gelince, bunda sorun yok, yapabilirsiniz\u201d (M\u00fcslim) ve Efendimizin Ebu Hureyre\u2019ye hitaben \u201cAllah\u2019\u0131n kitab\u0131 d\u0131\u015f\u0131nda bir \u015fey mi yaz\u0131yorsunuz?! Biliyor musunuz, sizden \u00f6ncekiler ancak Allah\u2019\u0131n kitab\u0131 yan\u0131nda ba\u015fka \u015feyler de yazmalar\u0131 (ba\u015fka kitaplar da edinmeleri) sebebiyle sap\u0131tt\u0131lar\u201d s\u00f6zleri yazman\u0131n yasakl\u0131\u011f\u0131n\u0131 vurgulayan en me\u015fhur iki hadis.<\/p>\n\n\n\n

Bunlara kar\u015f\u0131n yine Efendimizin Abdullah bin Amr bin As\u2019a hitaben \u201cyaz. Can\u0131m elinde olana andolsun ki (-a\u011fz\u0131n\u0131 i\u015faret ederek- ondan veya) benden ancak hak s\u00f6z \u00e7\u0131kar\u201d (Ahmed bin Hanbel, Ebu Davud) ve Mekke\u2019nin fethinde verdi\u011fi hutbenin kendisine yaz\u0131lmas\u0131n\u0131 isteyen Yemenli sahabe hakk\u0131nda Efendimizin \u201cEbu \u015eah i\u00e7in yaz\u0131n\u201d (Buhari) s\u00f6z\u00fc konunun aksi y\u00f6nde cevaz\u0131n\u0131 bildiren en me\u015fhur iki hadis olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar.<\/p>\n\n\n\n

S\u00f6z konusu muar\u0131z hadisleri cemetme noktas\u0131nda \u015ferhlerinde birka\u00e7 yoruma yer veren \u0130bni Hacer ve \u0130mam Nevevi rahimeh\u00fcmellah \u00f6nceleri selefin ekserisinin ilmi yazman\u0131n kerahiyetini savunduklar\u0131n\u0131, sonralar\u0131 yazman\u0131n cevaz\u0131nda ittifak h\u00e2s\u0131l oldu\u011funu naklettikten sonra, hadislerdeki nehyin Kuran\u2019\u0131n n\u00fczul\u00fc esnas\u0131nda kar\u0131\u015fma ihtimalinden dolay\u0131 oldu\u011fu, daha sonra b\u00f6yle bir kar\u0131\u015f\u0131kl\u0131\u011f\u0131n s\u00f6z konusu olmad\u0131\u011f\u0131 \u015feklinde bir senteze giderler. Bunun gibi nehyi \u00f6nce, izni sonraki neshedici h\u00fck\u00fcm olarak alg\u0131lamak veya nehyin sadece yaz\u0131ya g\u00fcvenip h\u0131fz\u0131 bo\u015fverene d\u00f6n\u00fck oldu\u011fu, iznin ise h\u0131fza gerekli itinay\u0131 g\u00f6steren ki\u015filere tan\u0131nd\u0131\u011f\u0131 y\u00f6n\u00fcnde bir yorum ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u0130bni Hacer ayn\u0131 yerde (B\u00e2b\u00fc kit\u00e2betil ilm, 113. hadis) sahabe ve tabiinin kendilerinden hadislerin h\u0131fzla, bizzat dinlenerek al\u0131nmas\u0131n\u0131 istediklerini, yaz\u0131m\u0131 ho\u015f bulmad\u0131klar\u0131n\u0131 nakleder. Fakat hadislere g\u00f6sterilen ilgi zamanla azal\u0131nca ilmin zayi olaca\u011f\u0131ndan korkulmu\u015f ve tedvin s\u00fcrecine gidilmi\u015ftir. Bizim i\u00e7in \u00f6nemli olan bu k\u0131sma biraz sonra d\u00f6nelim.<\/p>\n\n\n\n

S\u00fcnnetin yaz\u0131ya ge\u00e7irilmesinin asli vechesi bu olmakla beraber, fiili pratiklere bakt\u0131\u011f\u0131m\u0131zda Hazreti Ebubekir ve Hazreti \u00d6mer\u2019de te\u015febb\u00fcs, Abdulaziz bin Mervan\u2019da c\u00fczi planda kalan tedvinin resmi olarak \u00d6mer bin Abdulaziz\u2019in direktifiyle \u0130bni \u015eihab ez-Z\u00fchri taraf\u0131ndan ger\u00e7ekle\u015ftirildi\u011fini g\u00f6r\u00fcyoruz. Alah Ras\u00fcl\u00fc\u2019nden sonra t\u0131pk\u0131 Kuran\u2019\u0131 cem gibi s\u00fcnneti de kayd u zapt alt\u0131na almaya niyetlenen, hatta 500 y\u00fcz hadislik bir derlemeyi Hazreti Ai\u015fe\u2019ye b\u0131rakan Hazreti Ebubekir, hemen ertesi sabah hadisleri orijinal \u015feklinden farkl\u0131 aktarm\u0131\u015f halde \u00f6lece\u011finden endi\u015fe ederek bunlar\u0131 yakm\u0131\u015ft\u0131r. (\u0130mam Zehebi, Tezkirat\u00fc\u2019l Huff\u00e2z) Kendisinden sonra ikinci defa s\u00fcnneti kitabetle tedvine te\u015febb\u00fcs eden Hazreti \u00d6mer, sahabeyle isti\u015faresinden olumlu cevap alm\u0131\u015f, fakat bir ayl\u0131k istihare sonucunda \u00f6nceki \u00fcmmetlerin ba\u015fka kitaplara dalarak Allah\u2019\u0131n kitab\u0131n\u0131 unuttuklar\u0131n\u0131 d\u00fc\u015f\u00fcnerek bu i\u015ften geri durmu\u015ftur. (\u0130bni Abdilberr, C\u00e2miu Beyani\u2019l \u0130lm ve Fadlih) Daha sonra Emeviler d\u00f6neminde M\u0131s\u0131r valisi Abdulaziz bin Mervan\u2019\u0131n (\u00f6.85) Kesir bin M\u00fcrre el-Hadrami\u2019ye Ebu Hureyre d\u0131\u015f\u0131ndaki sahabelerden (onunki zaten yan\u0131nda yaz\u0131l\u0131 haldedir) i\u015fitti\u011fi hadisleri yazmas\u0131n\u0131 emretmesi (Tabak\u00e2t-\u0131 \u0130bni Sa\u2019d) resmi tedvin \u00f6ncesi s\u00fcrecin son a\u015famas\u0131d\u0131r. Ard\u0131ndan malum, Abdulaziz bin Mervan\u2019\u0131n o\u011flu \u00d6mer bin Abd\u00fclaziz\u2019in, Medine valisi Ebubekir \u0130bni Hazm\u2019a hadisleri toplama emrini vermesi (Buhari, B\u00e2b\u00fc keyfe yukbadul ilm) resmi tedvinin ba\u015flang\u0131c\u0131 olarak kabul edilir.<\/p>\n\n\n\n

\u0130\u015fte k\u0131saca tedvinin tarihsel s\u00fcreci. \u015eimdi i\u015fin k\u0131r\u0131lma noktas\u0131na d\u00f6necek olursak, bizim yayg\u0131n alg\u0131m\u0131zla selefin yakla\u015f\u0131m\u0131 farkl\u0131. Biz kitabetle kayd\u0131n s\u00fcnneti daha koruyucu oldu\u011funu zannederken onlar aksine h\u0131fz\u0131n ve \u015fifahi naklin daha eslem oldu\u011funa inan\u0131yor. Cevap daha da uzamas\u0131n diye sahabe ve tabiinin ezber melekelerinin ne derece g\u00fc\u00e7l\u00fc oldu\u011funa girmiyorum. Sadece Mervan bin Abd\u00fclmelik\u2019e ezberden rivayet etti\u011fi y\u00fczlerce hadisi y\u0131llar sonra bile en ufak bir fazlal\u0131k ya da eksiklik olmadan haf\u0131zas\u0131ndan aktaran Ebu Hureyre\u2019yi, yetmi\u015f beyitlik kasideyi bir kez duymakla ezberleyen \u0130bni Abbas\u2019\u0131, elli y\u0131l \u00f6nce yaz\u0131p bir daha bakmad\u0131\u011f\u0131 notlar\u0131 kelimesi kelimesine ezberden nakledece\u011fine yemin eden, alt\u0131 y\u00fcz bin hadis ezbelemi\u015f Ebu Zur\u2019a\u2019y\u0131, tekrara d\u00fc\u015fmeden bir ay ezberinden \u015fiir okuyaca\u011f\u0131n\u0131 s\u00f6yleyen \u015ea\u2019bi\u2019yi, y\u00fczbin hadisi g\u00f6z\u00fcn\u00fcn \u00f6n\u00fcndeymi\u015fcesine bilen \u0130shak bin R\u00e2huyeh\u2019i, Basra\u2019ya kitaplar\u0131 gelinceye kadar elli bin hadisi ezberinden okuyan Ebu Abdullah el-Huttuli\u2019yi ve y\u00fczbini sahih, ikiy\u00fcz bini gayr-i sahih hadisi ezbere bildi\u011fini bizzat kendisi s\u00f6yleyen \u0130mam Buhari\u2019yi hat\u0131rlatmakla yetinelim. Yaz\u0131 onlar i\u00e7in ar\u0131zidir ve \u0130mam Malik\u2019in de nakletti\u011fi \u00fczere \u201conlar yazmaz, ezberlerdi. Yazan birisi ancak ezberlemek i\u00e7in yaz\u0131ya ba\u015fvurur, sonras\u0131nda onu silerdi.\u201d (\u0130bni Abdillberr, C\u00e2miu Beyani\u2019l \u0130lm) Bizim geli\u015fim olarak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz yaz\u0131l\u0131 tedvin onlar i\u00e7in aksine bir gerilemenin, ilme azalan ra\u011fbetin g\u00f6stergesiydi. Ger\u00e7ekten de bu \u015fifahi k\u00fclt\u00fcr\u00fcm\u00fcz\u00fc, rahle-i tedris gelene\u011fimizi \u00fcstads\u0131z kitaplara terketti\u011fimizden beri \u00e2limler de\u011fil suhufiler (entelekt\u00fceller, gazeteciler) yeti\u015ftirir, ilim de\u011fil bilgi \u00fcretir olduk. <\/p>\n\n\n\n

3- Mezheplerin us\u00fbl noktas\u0131nda s\u00fcnnet ve hadisle farkl\u0131 team\u00fcller geli\u015ftirdiklerini g\u00f6r\u00fcyoruz. Bu g\u00f6r\u00fc\u015fleri sentezleme ad\u0131na bug\u00fcn i\u00e7in ortak bir s\u00fcnnet metodolojisi, ortak bir hadislere yakla\u015f\u0131m us\u00fbl\u00fc geli\u015ftirilebilir mi?<\/strong><\/p>\n\n\n\n

Bu soru sanki mezhep imamlar\u0131 yeterli s\u00fcnnet ba\u011fl\u0131l\u0131\u011f\u0131 sergilememi\u015f de, bug\u00fcn onlar ad\u0131na bunu nas\u0131l ger\u00e7ekle\u015ftirebiliriz, \u015feklinde bir gizli ele\u015ftiriyi mimliyor sanki. Oysa onlar\u0131n s\u00fcnnetle farkl\u0131 team\u00fclleri bizzat s\u00fcnnetle alakal\u0131 de\u011fil, herhangi bir rivayetin s\u00fcnnet olup olmad\u0131\u011f\u0131yla alakal\u0131d\u0131r. Dikkat edelim, mezhep imamlar\u0131 derken \u201cdinde re\u2019yinizle g\u00f6r\u00fc\u015f ileri s\u00fcrmekten sak\u0131n\u0131n, s\u00fcnnete ittiba edin. Kim onun dairesinden \u00e7\u0131karsa sap\u0131t\u0131r\u201d diyen Ebu Hanife rahimeh\u00fcllahtan bahsediyoruz. \u201cAllah Ras\u00fcl\u00fc Aleyhisselam\u2019dan bir hadis nakledip de ondan ba\u015fka bir g\u00f6r\u00fc\u015f ileri s\u00fcrersem hangi yery\u00fcz\u00fc beni ta\u015f\u0131r?\u201d diyen \u0130mam \u015eafii rahmet\u00fcllahi aleyhten bahsediyoruz. Keza s\u00f6z\u00fcn ba\u015f\u0131nda aktard\u0131\u011f\u0131m gibi \u201cs\u00fcnnet Nuh\u2019un gemisidir. Ona binen kurtulur, geri kalan bo\u011fulur\u201d diyen \u0130mam Malik\u2019ten, \u201ckim Rasul\u00fcllah\u2019\u0131n hadisini reddederse u\u00e7urumun kenar\u0131ndad\u0131r\u201d diyen Ahmet bin Hanbel rahmet\u00fcllahi aleyhten bahsediyoruz. Dolay\u0131s\u0131yla mezhep imamlar\u0131ndan herhangi birini hadise ba\u011fl\u0131l\u0131k konusunda itham etmek veya birini hadise \u00f6zende di\u011ferine ye\u011f tutmak insafs\u0131zl\u0131kt\u0131r.<\/p>\n\n\n\n

Mesele sahih hadisle amel etmek de\u011fil, sahih hadisin ne oldu\u011fudur. Daha do\u011frusu ihtilaf, sahih hadis \u015fartlar\u0131n\u0131n a\u00e7\u0131l\u0131m\u0131ndad\u0131r. Yoksa cumh\u00fbru ulema sahih hadis \u015fartlar\u0131n\u0131n ittisal-i sened, ad\u00e2let-i ravi, zapt-\u0131 ravi, hem metnin hem senedin \u015fazdan ve illetten selameti maddelerinden ibaret oldu\u011funu kabul eder. Bu be\u015f \u015fartta cumhur hemfikirken, mesela ittisal \u015fart\u0131n\u0131n tahakkukunda ihtilaf ederler. \u0130\u015fte me\u015fhur ravi ve \u015feyhin kar\u015f\u0131la\u015fmas\u0131 meselesi. Buhari kar\u015f\u0131la\u015fman\u0131n vukuunu \u015fart ko\u015farken, M\u00fcslim bunun imk\u00e2n\u0131n\u0131 yeterli g\u00f6r\u00fcr. Buna g\u00f6re M\u00fcslim\u2019in sahih dedi\u011fi Buhari\u2019ye g\u00f6re \u00f6yle olmayabilir. \u0130ttisal konusu, m\u00fcrsel hadislerle de yak\u0131ndan alakal\u0131. Muhaddislerin ekserisi m\u00fcrsel hadisi zay\u0131f g\u00f6rd\u00fckleri i\u00e7in huccet addetmezler. Ama Ebu Hanife ve \u0130mam Malik gibi fakihlerin \u00e7o\u011fu irsali sorun yapmaz, m\u00fcrsel hadisi huccet kabul ederler. (M\u00fcnavi, el-Yevag\u00eet ve\u2019d D\u00fcrer) Ravinin adaletinin s\u00fcbutunda da, di\u011fer \u015fartlarda da ayn\u0131 ihtilaf vaki. Bu s\u00fcnnete olan ihtimam azl\u0131klar\u0131ndan de\u011fil, aksine ona olan m\u00fcstesna titizliklerinden kaynaklan\u0131yor.<\/p>\n\n\n\n

Bu bize \u015funu anlatmal\u0131: S\u00fcnnetle team\u00fcldeki ihtilaf\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc ka\u00e7\u0131n\u0131lmaz ve \u00e7ok tabii fakt\u00f6rlerden do\u011fmu\u015ftur, bunu \u00f6nleyemeyiz. Sahabenin hadisin zann\u0131 galip olu\u015fturacak \u015fekilde ula\u015fmamas\u0131, nebevi fiili kiminin m\u00fcstehapl\u0131\u011fa, kiminin m\u00fcbahl\u0131\u011fa yormas\u0131, h\u00fckm\u00fcn illetindeki g\u00f6r\u00fc\u015f farkl\u0131l\u0131\u011f\u0131 gibi hususlardan dolay\u0131 ihtilaf ettiklerini biliyoruz. (Detayl\u0131 sebepler i\u00e7in bkz. Dehlevi, el-\u0130ns\u00e2f fi bey\u00e2ni esb\u00e2bil-ihtilaf ve Huccetull\u00e2hi\u2019l b\u00e2li\u011fa)<\/p>\n\n\n\n

B\u00fct\u00fcn bunlar \u0131\u015f\u0131\u011f\u0131nda sorunuza yakla\u015ft\u0131\u011f\u0131m\u0131zda detaylarda ihtilaf g\u00f6zlenmeyecek \u015fekilde ortak bir hadis usul\u00fc metodolojisinden bahsetmenin teorik olarak da m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 anl\u0131yoruz. At\u0131lacak en muhkem temel us\u00fbli hadis ilmiyle at\u0131lm\u0131\u015ft\u0131r. S\u0131hhat ve edisyon-kritik sistemi olarak ge\u00e7mi\u015f muhaddisler m\u00fckemmel bir alt yap\u0131 kurmu\u015flar. Ne var ki, \u00f6zellikle \u0130bni Hacer rahmet\u00fcllahla \u00e7e\u015fitlenen ve \u00e7etrefille\u015fen \u0131st\u0131lahlar m\u00fctekaddimin-m\u00fcteahhirin aras\u0131 mesafeyi a\u00e7m\u0131\u015f sanki. Bunun i\u00e7in tariflere hapsolarak de\u011fil, team\u00fcllere bakarak, m\u00fcteahhirin d\u00f6nemi tart\u0131\u015fmalar\u0131nda zaman harcayarak de\u011fil, m\u00fctekaddimin d\u00f6nemi pratiklerini baz alarak ilerlemeliyiz. Bu hakikati teslim etmek gerekiyor.<\/p>\n\n\n\n

Son olarak, soruya \u015fu y\u00f6nden olumlu cevap verilebilir: S\u00fcnnet alg\u0131s\u0131ndaki ihtilaf\u0131 yok etmek i\u00e7in de\u011fil -ki bu, dedi\u011fimiz gibi teorik olarak imk\u00e2ns\u0131z- ideal ibrede tutabilmek i\u00e7in, yani s\u00fcnnetten azami derecede istifade edebilmek i\u00e7in \u00e2limlerin yo\u011fun ileti\u015fim i\u00e7inde olmalar\u0131 gerekiyor. Bak\u0131n, \u0130mam Muhammed, \u0130mam Malik\u2019le kar\u015f\u0131la\u015ft\u0131ktan sonra farkl\u0131 bir \u0130mam Muhammed\u2019dir. Keza \u0130mam \u015eafii, \u0130mam Muhammed\u2019le kar\u015f\u0131la\u015ft\u0131ktan sonra farkl\u0131 bir \u0130mam \u015eafii\u2019dir. \u0130mam Ahmed bin Hanbel, \u0130mam \u015eafii\u2019yle kar\u015f\u0131la\u015ft\u0131ktan sonra daha farkl\u0131 biridir art\u0131k. D\u00fcn Hazreti \u00d6mer\u2019in bir meselede Bedir ashab\u0131n\u0131 toplay\u0131p isti\u015fare yapmas\u0131n\u0131n bug\u00fcne tatbiki ancak bu \u015fekilde olur. \u0130lim sahipleri aras\u0131ndaki diyalog trafi\u011fi ne kadar yo\u011fun olursa dini ya\u015fant\u0131 o kadar h\u0131zl\u0131 ve emin akar.<\/p>\n\n\n\n

4- S\u00fcnnetle yak\u0131n irtibat\u0131 bulunan bidat\u0131 nas\u0131l anlamal\u0131y\u0131z? \u00d6rne\u011fin bir ibadetin \u015fekline dair hangi uygulamalar bidat k\u0131sm\u0131na girer? \u0130badetler gibi \u00f6rf ve adetlerde, g\u00fcndelik i\u015flerde de bir bidat ihdas\u0131 s\u00f6z konusu mudur?<\/strong><\/p>\n\n\n\n

Bidat lu\u011favi olarak \u201cdaha \u00f6nceden bir misali olmadan bir \u015feyi ilk defa ortaya \u00e7\u0131karmak\u201d demek. (Ebubekir el-Ezdi, Cemheret\u00fc\u2019l-Lu\u011fa) Kuran-\u0131 Kerim\u2019in ifadesiyle Allah Azze ve Celle \u201c\u0628\u062f\u064a\u0639 \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0648\u064e\u0627\u062a \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u201dd\u0131r. (Bakara, 117) Allah Ras\u00fcl\u00fc Efendimize \u201c\u0642\u0644 \u0645\u064e\u0627 \u0643\u0646\u062a \u0628\u062f\u0639\u0627 \u0645\u0646 \u0627\u0644\u0631\u064f\u0651\u0633\u064f\u0644\u201d demesi buyurulur. Kelimenin k\u00f6k anlam\u0131 asl\u0131nda bahsetti\u011finiz soruyu hayli ayd\u0131nlat\u0131yor. Buna g\u00f6re bidat\u0131 dinde daha \u00f6nceden benzeri olmayan, \u015feriatta refere edece\u011fimiz bir asl\u0131 bulunmayan bir \u015fey t\u00fcretmek, \u015feklinde anlamal\u0131y\u0131z. Demek ki bidat sonradan toplumsal ihtiya\u00e7lara g\u00f6re ba\u015f g\u00f6steren baz\u0131 yenilikler mes\u00e2lih-i m\u00fcrsele kabilinden olduklar\u0131 i\u00e7in onlar\u0131 kapsamaz. Bidat\u0131 zemmedici hadislerin en me\u015fhurunda \u201cher bidat dal\u00e2lettir\u201d (M\u00fcslim) dendi\u011fine g\u00f6re, dinde bir asl\u0131 olan \u015feyler lu\u011favi bak\u0131mdan bidat addedilseler de ger\u00e7ekten b\u00f6yle kabul edilmezler.<\/p>\n\n\n\n

Hazreti \u00d6mer\u2019in teravih namaz\u0131n\u0131 tek imam\u0131n arkas\u0131nda k\u0131ld\u0131rma uygulamas\u0131ndaki gibi selefin bidat\u0131n kimini olumlayan s\u00f6zleri bu kabildendir. (\u0130bni Recep el-Hanbeli, Camiu\u2019l Ul\u00fbm ve\u2019l H\u0131kem) <\/p>\n\n\n\n

Allah Ras\u00fcl\u00fc Aleyhisselam\u0131n nas\u0131l ki giyim ku\u015fam\u0131n\u0131, sevdi\u011fi yemekleri de\u011fil de taabb\u00fcd\u00ee maksatla ortaya koydu\u011fu \u015feyleri s\u00fcnnet olarak al\u0131yorsak, s\u00fcnnetin nakizi olan bidat\u0131 da ancak dini ama\u00e7la, bizzat din i\u00e7inde bir de\u011fi\u015fiklik, bir tadilat \u00e7al\u0131\u015fmas\u0131 olarak g\u00f6rmek herhalde en do\u011frusu. Dolay\u0131s\u0131yla sorunun ikinci k\u0131sm\u0131ndaki g\u00fcndelik i\u015flerle ilgili geli\u015fmeler kullar\u0131n faydas\u0131na oldu\u011fu i\u00e7in bidat de\u011fil, maslahat-\u0131 m\u00fcrsele say\u0131l\u0131r. Bu a\u00e7\u0131dan Karafi\u2019nin vacip, haram, mekruh, mendup ve m\u00fcbah \u015feklindeki bidat\u0131 be\u015f k\u0131sma ay\u0131rmas\u0131n\u0131 \u015eat\u0131bi\u2019nin de reddetti\u011fi \u00fczere, gerekli g\u00f6rm\u00fcyor ve bidat\u0131n -t\u0131pk\u0131 M\u00fcslim hadisinin vurgulad\u0131\u011f\u0131 \u00fczere- her t\u00fcr\u00fcn\u00fcn sap\u0131kl\u0131k oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyoruz. Bidat\u0131n yaln\u0131zca dinin \u00f6z\u00fcnde olmayan t\u00fcredilikleri i\u00e7ine ald\u0131\u011f\u0131n\u0131 \u201cdinimizde olmayan bir \u015feyi ona katan reddolunur\u201d (Buhari) hadisi nebevisi de teyid eder.    <\/p>\n\n\n\n

Di\u011fer a\u00e7\u0131dan, ihdas edilen bir bidat\u0131n in\u015fa edilmi\u015f bir s\u00fcnneti il\u011fa etti\u011fini hesaba katarak bidat\u0131 s\u00fcnnetin \u00f6n\u00fcndeki en b\u00fcy\u00fck engel g\u00f6rmeliyiz. Nebi Efendimiz \u201cbidat \u00e7\u0131karan her toplum onun yerine bir s\u00fcnneti kald\u0131rm\u0131\u015ft\u0131r\u201d (M\u00fcsned-i Ahmed) s\u00f6z\u00fcyle buna dikkat \u00e7eker. Bu hadisin cuma g\u00fcn\u00fc minberde ellerin kald\u0131r\u0131lmas\u0131, sabah ve ikindi namazlar\u0131ndan sonra k\u0131ssalar\u0131n anlat\u0131lmas\u0131 uygulamas\u0131 \u00fczerine Azif bin el-Haris taraf\u0131ndan Abdulmelik bin Mervan\u2019a hat\u0131rlat\u0131lmas\u0131 daha bir manidar. Selefin ibadetlerin otantikli\u011fine g\u00f6sterdi\u011fi titizli\u011fi g\u00f6r\u00fcyoruz burada. Kuran-\u0131 Kerim\u2019in ceminden itibaren, zek\u00e2t\u0131 menedenlerle sava\u015fta, ilk cuma ezan\u0131 ve Kuran mushaflar\u0131n\u0131n \u00e7o\u011falt\u0131lmas\u0131 meselesinde sahabenin ilk ba\u015ftaki \u00e7ekimser ve endi\u015feli tavr\u0131 -bunlar \u00e2mmenin maslahat\u0131na oldu\u011fu halde- ucu dine dokunan i\u015flerde nas\u0131l bir tadilat-tesisat \u015fuuruna sahip olmam\u0131z noktas\u0131nda ders verir.<\/p>\n\n\n\n

Gelin bir de bug\u00fcne, camilerimizde gitgide yayg\u0131nla\u015fan iskemle \u00fczerinde namaz k\u0131lma uygulamas\u0131na kar\u015f\u0131, festivallere d\u00f6nen kandil gecesi kutlamalar\u0131na kar\u015f\u0131 pasif tavr\u0131m\u0131za bak\u0131n\u2026 \u00d6yle ya, duvar tu\u011fla tu\u011fla \u00f6r\u00fcl\u00fcyorsa sap\u0131kl\u0131k da bidat bidat \u00f6r\u00fcl\u00fcyor. S\u00fcfyan es-Sevri ne anlaml\u0131 s\u00f6ylemi\u015f: \u201cBidat \u0130blis\u2019e g\u00fcnahtan daha sevimlidir. \u00c7\u00fcnk\u00fc g\u00fcnahtan t\u00f6vbe edilir, ama bidatten t\u00f6vbe edilmez.\u201d (Isbeh\u00e2ni, Hilyet\u00fc\u2019l Evliy\u00e2)     <\/p>\n\n\n\n

5-  G\u00fcn\u00fcm\u00fczde \u0130slami ilimler hoca ve talebeleri i\u00e7in hangi s\u00fcnnet kaynaklar\u0131n\u0131, hangi m\u00fcellifleri tavsiye edersiniz?  <\/strong><\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde maalesef taassup ilmin ament\u00fcs\u00fc haline geldi\u011fi i\u00e7in muas\u0131r m\u00fcelliflerden dengeli bi\u00e7imde, sentezleyerek istifade etmek en do\u011frusu. Tarafgirlik yapmadan, \u00e2limlerin kendi aralar\u0131ndaki at\u0131\u015fmalar\u0131 onlar aleyhine bir sayg\u0131s\u0131zl\u0131k kampanyas\u0131na d\u00f6n\u00fc\u015ft\u00fcrmeden Habiburrahman el-A\u2019zami\u2019den, Abdulfettah Ebu \u011eudde\u2019den, Ahmed Muhammed \u015eakir\u2019den, Ahmed bin S\u0131dd\u0131k el-\u011eumari\u2019den, Nas\u0131ruddin el-Albani\u2019den, Muhammed Subhi bin Hasen Hall\u00e2g\u2019tan, Muhammed Avvame\u2019den, Mahmud Said Memduh\u2019tan istifade etmeliyiz. Tabii bunlar gibi tavsiye edilecek bir\u00e7ok muas\u0131r muhaddis mevcut. Dikkat ederseniz, me\u015frep ve mezhep\u00e7e farkl\u0131 isimleri s\u00f6yl\u00fcyorum ki hakkaniyetli bir yol izlemi\u015f olal\u0131m.<\/p>\n\n\n\n

Burada en \u00f6nemli nokta, hadis tashih veya taz\u2019\u0131f i\u015finin t\u0131pk\u0131 f\u0131khi bir meselede oldu\u011fu gibi ictihad eseri oldu\u011funu bilmek. Bu hem ilgili hadisi s\u0131hhat noktas\u0131nda de\u011ferlendiren bir hadis\u00e7inin dediklerini m\u00fcsellem kabul ettirmeyecek hem de onu ayn\u0131 kabulle m\u00fcfrit\u00e7e ele\u015ftirmeye engel olacakt\u0131r. Muas\u0131r hadis\u00e7iler i\u00e7in bunlar\u0131 s\u00f6ylerken, ideal noktada hadisin m\u00fctekaddimin \u00e2limlerinden \u00f6\u011frenilmesini tavsiye ederiz tabii. Elden geldi\u011fince \u00f6nc\u00fc muhaddisleri okumal\u0131 arkada\u015flar. Z\u00fchrileri, S\u00fcfyanlar\u0131, Ahmed bin Hanbelleri, Yahya \u0130bni Mainleri okumal\u0131; hicri ikinci ve \u00fc\u00e7\u00fcnc\u00fc as\u0131r eserlerine yo\u011funla\u015fmal\u0131y\u0131z. Di\u011fer ilimler gibi hadis de seleftedir, m\u00fctekaddimin eserlerindedir.<\/p>\n\n\n\n

Bug\u00fcn maalesef hadis deyince metin anla\u015f\u0131l\u0131yor, oysa i\u015fin \u00f6z\u00fc senettir, ravi bilgisidir. Hadis kayna\u011f\u0131 deyince bug\u00fcn k\u00fct\u00fcb-i sitte veya benzeri camiler, s\u00fcnenler, m\u00fcsnedler, musannefler anla\u015f\u0131l\u0131yor. H\u00e2lbuki hadisin kayna\u011f\u0131 b\u00fcy\u00fck-k\u00fc\u00e7\u00fck tabiin tabakas\u0131d\u0131r. Onlar\u0131 bildik\u00e7e bereketi al\u0131r, sonraya gittik\u00e7e \u0131st\u0131lahi tart\u0131\u015fmalara bo\u011fuluruz. Bu a\u00e7\u0131dan hadiste derinle\u015fmek isteyenler i\u00e7in Buhari, M\u00fcslim\u2019den daha \u00f6nemlidir bir Tehzib\u00fc\u2019t-Tehzip. K\u00fct\u00fcb-i sitteden daha \u00f6nemlidir bir Tabak\u00e2t-\u0131 \u0130bni Sa\u2019d. \u00c7\u00fcnk\u00fc ilkleri vitrin, ikinciler mutfakt\u0131r. \u0130lkler lokma yedirir, ikinciler malzeme sunar. Herhalde bu kadar\u0131 soru i\u00e7in yeterli.     <\/p>\n","protected":false},"excerpt":{"rendered":"

1- \u00dcstad\u0131m, s\u00fcnnetin \u00f6zelde Kuran-\u0131 Kerim\u2019i anlamadaki, genelde b\u00fct\u00fcn bir dini ya\u015fant\u0131daki konumu nedir? \u0130mam Malik\u2019in veciz ifadesiyle \u201cs\u00fcnnet Nuh\u2019un gemisidir. Kim ona binerse kurtulur. Geri kalan bo\u011fulur.\u201d  (Celaleddin es-Suyuti, Mift\u00e2hu\u2019l-cenneh fi\u2019l Ihticaci bi\u2019s s\u00fcnneh) S\u00fcnnetin Kuran-\u0131 Kerim\u2019i idrak etme noktas\u0131nda \u00f6nemi anla\u015f\u0131l\u0131rsa, ayr\u0131ca b\u00fct\u00fcn bir dini ya\u015fant\u0131daki ehemmiyetinden bahsetmeye gerek kalmaz herhalde. \u00c7\u00fcnk\u00fc -lafzen […]<\/p>\n","protected":false},"author":13,"featured_media":4237,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[963],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3953"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3953"}],"version-history":[{"count":4,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3953\/revisions"}],"predecessor-version":[{"id":5166,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3953\/revisions\/5166"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4237"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3953"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3953"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3953"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}