Gerek g\u00fcvenirlik, gerek kapsam noktas\u0131nda selef muhassalas\u0131n\u0131 bug\u00fcne ta\u015f\u0131yan en \u00f6nemli eserler aras\u0131nda say\u0131lan \u015eerhu\u2019s-S\u00fcnne, derin m\u00fcfessir ve m\u00fctebahhir bir muhaddis olan \u0130mam Be\u011favi\u2019ye ait.<\/p>\n\n\n\n
Muhyi\u2019s-S\u00fcnne (S\u00fcnneti Dirilten) lakapl\u0131 Ebu Muhammed El-Huseyin bin Mesud el-Ferra el-Be\u011favi hicri be\u015finci asr\u0131n ortalar\u0131nda, Horasan topraklar\u0131 i\u00e7inde, Herat ile Merv aras\u0131nda kalan Ba\u011f\u015fur (veya Ba\u011f) kasabas\u0131nda d\u00fcnyaya gelmi\u015f, 516 y\u0131l\u0131nda ikinci vatan\u0131 say\u0131lan Merv\u2019de vefat etmi\u015ftir.<\/p>\n\n\n\n
\u015eafii \u015eeyhi Kad\u0131 Huseyin bin Muhammed ve Ebu \u00d6mer Abdulvahid el-M\u00fcleymi gibi \u00fcstadlardan f\u0131k\u0131h ve ilim tahsil eden m\u00fcellif, azla kanaat eden zahid bir ya\u015fant\u0131ya sahip. Babas\u0131n\u0131n k\u00fcrk\u00e7\u00fc (ferr\u00e2) oldu\u011fu tarih\u00e7ilerin verdi\u011fi bilgiler aras\u0131ndad\u0131r.<\/p>\n\n\n\n
\u0130mam Be\u011favi\u2019nin tefsir, f\u0131k\u0131h ve hadis dallar\u0131nda telif etti\u011fi et-Tezhip F\u00ee F\u0131kh\u0131\u2019l-\u0130mam e\u015f-\u015eafii, Mealim\u00fc\u2019t-Tenzil, Mes\u00e2bihu\u2019s-S\u00fcnne gibi eserler aras\u0131nda \u015eerhu\u2019s-S\u00fcnne kitab\u0131, hadislerin dirayet, rivayet ve ilel noktas\u0131ndaki vurgular\u0131 yan\u0131nda, sahabe, tabiin ve m\u00fcctehid imamlar\u0131n g\u00f6r\u00fc\u015flerine vukufiyetiyle temay\u00fcz eder. M\u00fcellif hadisi \u015ferifleri adalet, zapt sahibi ve \u00e7a\u011fda\u015flar\u0131n\u0131n sitayi\u015fle bahsetti\u011fi ravilerden almakla kalmam\u0131\u015f, hadislerin f\u0131kh\u0131 sadedinde yeri geldik\u00e7e m\u00fc\u015fkil yerleri \u00e7\u00f6z\u00fcmlemi\u015f, garip laf\u0131zlar\u0131 tefsir etmi\u015f ve \u00e7\u0131kan h\u00fck\u00fcmleri okura sunmu\u015ftur.<\/p>\n\n\n\n
M\u00fcellifi b\u00f6ylesi muhalled bir eseri yazmaya iten fakt\u00f6r, ya\u015fad\u0131\u011f\u0131 d\u00f6nemdekilerin kimi fakihlerin kitaplar\u0131na b\u00fct\u00fcn\u00fcyle y\u00f6nelerek Kitap ve s\u00fcnnetten y\u00fcz \u00e7evirmeleri, vahyin bu iki kayna\u011f\u0131n\u0131n manas\u0131na ve i\u00e7lerinde m\u00fcnderi\u00e7 ilimlere y\u00f6nelmemeleridir. Ayn\u0131 zamanda nefsani isteklerin artmas\u0131, dinin ancak resminin, ilmin ancak isminin kalmas\u0131d\u0131r. Bu eksik tablo kar\u015f\u0131s\u0131nda Be\u011favi rivayet ve dirayeti birden cemeden, Kitap ve s\u00fcnnetin f\u0131kh\u00ee kaide ve us\u00fcllerini serdeden bir telif vucuda getirmeyi dini bir vecibe addetmi\u015ftir.<\/p>\n\n\n\n
Be\u011favi kendinden \u00f6nceki muhaddislerin tertip metodunu izleyerek temel mevzulara \u201ckitap\u201d ba\u015fl\u0131\u011f\u0131n\u0131, bu \u00fcst \u00e7at\u0131 alt\u0131ndaki hususi meselelere \u201cbap\u201d ba\u015fl\u0131\u011f\u0131n\u0131 kullanm\u0131\u015ft\u0131r. Bap isimlerini ekseriya \u0130mam Buhari\u2019nin el-Camiu\u2019s Sahih\u2019inde birebir verdi\u011fi \u015fekliyle alm\u0131\u015ft\u0131r. Her kitab\u0131n ve baz\u0131 baplar\u0131n girizg\u00e2h\u0131nda ilgili ayetlere, ard\u0131ndan bu ayetlere ili\u015fkin sahabe ve tabiinin tefsirinden olu\u015fan eserlere yer vermi\u015ftir.<\/p>\n\n\n\n
Hadislerin tahrici noktas\u0131nda \u00f6ncelikle Buhari ve M\u00fcslim\u2019e (Sahihayn) veya birine referans veren Be\u011favi, bununla ilgili hadisin birebir ibaresinin iki eserde ge\u00e7ti\u011fini de\u011fil, asl\u0131n\u0131n veya manas\u0131n\u0131n yer ald\u0131\u011f\u0131n\u0131 kastederek, ilim ehlince mazur say\u0131lan bir kusurcu\u011fa d\u00fc\u015fm\u00fc\u015ft\u00fcr. Bazen Sahihayn\u2019den veya birinden senedle nakletti\u011fi hadisin sonuna \u201chad\u00ees\u00fcn sah\u00eehun\u201d, \u201cm\u00fcttefegun aleyhi\u201d gibi notlar d\u00fc\u015fm\u00fc\u015ft\u00fcr. E\u011fer rivayete bu iki kaynakta yer verilmemi\u015f ise, m\u00fcellif genelde Tirmizi\u2019nin tashih-taz\u2019\u00eefine ve ta\u2019liline, raviler hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fcne yer vermi\u015f, kimi zaman da insiyatif kullanarak hadisin s\u0131hhat de\u011ferlendirmesini yapm\u0131\u015ft\u0131r. <\/p>\n\n\n\n
Be\u011favi\u2019nin eserinde temay\u00fcz etti\u011fi bir di\u011fer nokta, sahih rivayetlere yer vermede g\u00f6sterdi\u011fi titizliktir. Bununla birlikte takviye ve \u015fahit sadedinde getirmesi, sahih hadisteki m\u00fccmel manan\u0131n beyan\u0131 veya ilgili konuda sahih hadis bulunmamas\u0131 gibi maksatlara matuf olarak -zay\u0131fl\u0131\u011f\u0131n\u0131 belirtmeden- kimi zay\u0131f hadislere yer vermi\u015ftir. Eimme-i selefin itimad etti\u011finden \u011fayr\u0131s\u0131 al\u0131nmad\u0131, dense de kitab\u0131n zay\u0131f ve mevzu hadis zikrinden mesun olmad\u0131\u011f\u0131 bir hakikat. Yine de bu, Mirk\u00e2t\u00fc\u2019l Mefat\u0131h\u2019taki sitayi\u015fk\u00e2r nakle engel de\u011fil: \u201cM\u00fcellif kitab\u0131 tasniften sonra r\u00fcyas\u0131nda Ras\u00fcl\u00fcllah Efendimizi g\u00f6r\u00fcr. \u201cBenim s\u00fcnnetimi ihya etti\u011fin gibi Allah da seni ihya etsin\u201d der ona Hab\u00eeb-i Ekrem. Bu vakitten itibaren \u201cMuhyi\u2019s s\u00fcnne\u201d diye lakaplan\u0131r.<\/p>\n\n\n\n
Tahric i\u015fleminin ard\u0131nda hadisin f\u0131kh\u0131, hadis ilimlerine d\u00f6n\u00fck tahliller, ravilerin terceme-i halleri ve z\u0131t g\u00f6z\u00fcken rivayetlerin ortak yorumu okuyucuya sunulur. Ard\u0131ndan sahabe, tabiin ve m\u00fcctehid imamlar\u0131n s\u00f6zkonusu hadisten istinbat ettikleri h\u00fck\u00fcmler serdedilir. Bu noktada kendi mezhebine ters d\u00fc\u015fme pahas\u0131na g\u00f6r\u00fc\u015fler aras\u0131nda bir tercihte bulunmas\u0131 ve muhaliflere rencide edici usl\u00fcp kullanmamas\u0131, Be\u011favi\u2019nin hakkaniyet ve insaf\u0131n\u0131n g\u00f6stergesidir.<\/p>\n\n\n\n
\u015eerhu\u2019s-S\u00fcnne\u2019nin istinbata ve s\u00fcnnet-\u00e2s\u00e2r f\u0131kh\u0131na verdi\u011fi a\u011f\u0131rl\u0131k, onu Kas\u0131m bin Sellam, \u0130bni Kuteybe ve Eb\u00fc S\u00fcleyman el-Hattabi gibi lu\u011fat \u00fcstadlar\u0131n\u0131n klavuzlu\u011funda garip laf\u0131zlar\u0131n ve i\u015ftikaklar\u0131n beyan\u0131ndan, yak\u0131n \u00f6rneklerle g\u00f6r\u00fc\u015f\u00fc delillendirmeden nasipsiz b\u0131rakmam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Sonu\u00e7 olarak, Be\u011favi\u2019nin kitaptaki amac\u0131n\u0131n delil sadedinde kullan\u0131lan hadisleri sahihlerden, s\u00fcnenlerden, m\u00fcsnedlerden, mucemlerden ve m\u00fcstakil c\u00fczlerden derleyerek kapsaml\u0131 bir din\u00ee ve d\u00fcnyev\u00ee kaynak olu\u015fturmak oldu\u011funu s\u00f6yleyebiliriz. Bu ba\u011flamda akaid ve us\u00fbliddinden ibadet ve mu\u00e2mel\u00e2ta; insan haklar\u0131ndan n\u00fcb\u00fcvvet ve vahyin ba\u015flang\u0131c\u0131na; k\u0131yamet ahv\u00e2linden siyer ve me\u011faz\u00eeye; s\u00fcnen ve \u00e2d\u00e2ptan ge\u00e7mi\u015f \u00fcmmetlerin haberlerine geni\u015f yelpazede rivayetlere yer vermi\u015ftir.<\/p>\n\n\n\n
Matbu \u015eerhu\u2019s-S\u00fcnne\u2019lerin en me\u015fhuru, \u015euayb el-Arnaut ile Z\u00fcheyr e\u015f-\u015eavi\u015f tahkikli 15 ciltlik el-Mekteb\u00fc\u2019l-\u0130slami bask\u0131s\u0131. Bunun d\u0131\u015f\u0131nda 8 ciltlik Dar\u00fc\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lm\u0131yye ve Daru\u2019l-Hadis bask\u0131lar\u0131 da mevcut. Hen\u00fcz elimize ula\u015fmasa da eserin yine \u015euayb el-Arnaut taraf\u0131ndan k\u0131salt\u0131lm\u0131\u015f versiyonunun yay\u0131nland\u0131\u011f\u0131 gelen bilgiler aras\u0131nda.<\/p>\n","protected":false},"excerpt":{"rendered":"
Gerek g\u00fcvenirlik, gerek kapsam noktas\u0131nda selef muhassalas\u0131n\u0131 bug\u00fcne ta\u015f\u0131yan en \u00f6nemli eserler aras\u0131nda say\u0131lan \u015eerhu\u2019s-S\u00fcnne, derin m\u00fcfessir ve m\u00fctebahhir bir muhaddis olan \u0130mam Be\u011favi\u2019ye ait. Muhyi\u2019s-S\u00fcnne (S\u00fcnneti Dirilten) lakapl\u0131 Ebu Muhammed El-Huseyin bin Mesud el-Ferra el-Be\u011favi hicri be\u015finci asr\u0131n ortalar\u0131nda, Horasan topraklar\u0131 i\u00e7inde, Herat ile Merv aras\u0131nda kalan Ba\u011f\u015fur (veya Ba\u011f) kasabas\u0131nda d\u00fcnyaya gelmi\u015f, 516 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[964],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4091"}],"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\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=4091"}],"version-history":[{"count":2,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4091\/revisions"}],"predecessor-version":[{"id":4398,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4091\/revisions\/4398"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=4091"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=4091"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=4091"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}