2017-2018 BAHAR D\u00f6nemi Final \u0130mtihan\u0131 Soru havuzu<\/p>\n
Hadis kayna\u011f\u0131 \u00f6zetle farkl\u0131 derecede g\u00fcvenilirli\u011fe sahip hadis rivayetlerini \u2013 muttas\u0131l veya munkat\u0131 olsun- isnatl\u0131 olarak toplamak amac\u0131yla \u2013 m\u00fcsned, musannef, cami,s\u00fcnen gibi- farkl\u0131 \u015fekillerde yap\u0131lm\u0131\u015f olan, \u0130slam\u2019\u0131n erken d\u00f6nemlerine ait derlemelerdir. Ayn\u0131 d\u00f6nemde bunlar\u0131n\u00a0 d\u0131\u015f\u0131ndaki \u00e7e\u015fitli t\u00fcrde eserlerde yer alan rivayetler de \u2013 isnatl\u0131 olmak kayd\u0131yla- incelenmek \u00fczere de\u011ferlendirmeye al\u0131n\u0131r. Ancak hadis rivayetlerini toplamak amac\u0131yla bile olsa, rivayetleri isnats\u0131z olarak aktaran eserler hadis kayna\u011f\u0131 olarak kabul edilmez. \u00d6te yandan erken d\u00f6nem kaynaklar\u0131na dayal\u0131 derlemeler de\u00a0 temel hadis kaynaklar\u0131 olarak de\u011ferlendirilmez. Sadece erken d\u00f6nem kaynaklar\u0131nda rivayetlerin yerlerini g\u00f6steren tali\/ikincil eserler olarak kullan\u0131labilir, ama rivayetlerin kayna\u011f\u0131 olarak bunlara ba\u015fvurmak do\u011fru\u00a0 de\u011fildir.<\/p>\n
a)Nereden bildin\/buldun yasas\u0131!<\/p>\n
b)Hadis rivayetinin matbu veya elyazmas\u0131 \u201cyaz\u0131l\u0131\u201d temel kaynaklarda yer al\u0131p almad\u0131\u011f\u0131na bak\u0131l\u0131r.<\/p>\n
c)Bu kaynaklarda yer al\u0131yorsa isnad(lar)\u0131n\u0131n olup olmad\u0131\u011f\u0131na bak\u0131l\u0131r; isnad\u0131 olmayan rivayetlere, temel kaynaklarda yer alsa bile itibar edilmez ve incelemeye dahi al\u0131nmaz.<\/p>\n
d)Temel kaynaklarda isnadl\u0131 olarak yer alan rivayetler hem isnat hem de metin a\u00e7\u0131s\u0131ndan dikey(kronolojik)\u00a0 ve yatay(co\u011frafi, b\u00f6lgesel da\u011f\u0131l\u0131m, mezhepsel da\u011f\u0131l\u0131m) olarak incelenir.<\/p>\n
g)\u0130snad \u015femalar\u0131nda yer alan ravilerle ilgili olarak ula\u015f\u0131lan b\u00fct\u00fcn bilgiler bir araya getirilir(b\u00fct\u00fcnl\u00fck).<\/p>\n
\u0131)Tek bir hadis rivayetinin ula\u015f\u0131labilen b\u00fct\u00fcn farkl\u0131 metinleri hem dikey(kronolojik) hem de yatay(co\u011frafi ve b\u00f6lgesel da\u011f\u0131l\u0131m) olarak incelenir ve orijinale en yak\u0131n oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen bir metin in\u015fa edilir.(Metin tedkiki).<\/p>\n
i)\u0130n\u015fa edilen metne i\u00e7 tenkit\/metin tenkidi uygulan\u0131r ve metin a\u00e7\u0131s\u0131ndan makbul olup olmad\u0131\u011f\u0131na karar verilir(Metin tenkidi).<\/p>\n
31.Ni\u00e7in a\u011f\u0131rl\u0131kl\u0131 olarak metin tenkidi?(s.183-184).<\/p>\n
Hz. Ai\u015fe, \u00d6mer, Ali, Abdullah b. \u00d6mer, \u0130bn Abbas, el-Hasen el-Basri, Amr b. Ubeyd, Ebu Hanife, Malik b. Enes, Ebu Yusuf, Muhammed b. el-Hasen, \u0130sa b. Eban, Muhammed b. \u0130sa et-Tabba\u2019, Muhammed b. Yahya el-Hadi, Ebu\u2019l-Kas\u0131m el-Belhi, Kad\u0131 Abdulcabbar, ed-Debbusi, Ebu\u2019l-Huseyn el-Basri, el-Hatib el-Ba\u011fdadi, es-Serahsi, el-\u011eazali, \u0130bnu\u2019l-Cevzi, el-Karafi, \u0130bn Kayy\u0131m el-Cevziyye, et-Tehanevi \u00a0gibi Zeydi, Mutezili, S\u00fcnni pek \u00e7ok \u015fahsiyet metin tenkidi uygulamas\u0131n\u0131n tarihi \/ kronolojik geli\u015fimine dair k\u00f6\u015fe ta\u015flar\u0131 olarak kabul edilebilirler (s.185-191; 214-217).<\/p>\n
Klasik d\u00f6nem hadis \u015ferhleri S\u00fcnnet\u2019i \u00e7a\u011fa ta\u015f\u0131mak bak\u0131m\u0131ndan yeterli de\u011fildir; zira bu \u015ferhler kendi \u00e7a\u011flar\u0131n\u0131n \u2013 yani orta\u00e7a\u011f \u015fartlar\u0131n\u0131n – \u015fart ve ihtiya\u00e7lar\u0131n\u0131 g\u00f6z \u00f6n\u00fcne alarak \u00a0yorumlar geli\u015ftirmi\u015flerdir. G\u00fcn\u00fcm\u00fcz\u00fcn siyasi, ekonomik, sosyal ve k\u00fclt\u00fcrel \u015fartlar\u0131 Orta \u00e7a\u011fdakilerden k\u00f6kl\u00fc bir bi\u00e7imde farkl\u0131d\u0131r ve bu sebeple yeni durumlar kar\u015f\u0131s\u0131nda yeni yorumlar geli\u015ftirmek mant\u0131ki ve fiili bir gerekliliktir.<\/p>\n
\u00d6te yandan bu \u015ferhlerin neredeyse tamam\u0131 geni\u015f halk kitlelerini de\u011fil ilim erbab\u0131n\u0131 ve uzmanlar\u0131 esas alan \u00e7al\u0131\u015fmalard\u0131r. Halbuki S\u00fcnnet\u2019i \u00c7a\u011fa ta\u015f\u0131mak i\u00e7in S\u00fcnnet\u2019in, uzman olsun olmas\u0131n \u0130slam toplumlar\u0131n\u0131n tamam\u0131n\u0131 i\u00e7ine alacak \u015fekilde kapsaml\u0131 bir yoruma tabi tutulmas\u0131 gerekmektedir.<\/p>\n
Teknik a\u00e7\u0131dan da klasik \u015ferhler \u015ferhe konu olan rivayetin di\u011fer kaynaklardaki versiyonlar\u0131, isnatlar\u0131, ravileri hakk\u0131nda bilgi, cerh-tadil bilgileri, isnat tetkiki\u00a0 \u2013 metin tenkidi \u00e7ok az –\u00a0\u00a0 garip kelimelerin izah\u0131, – nadiren – sebeb-i v\u00fcrudu ve rivayetten \u00e7\u0131kar\u0131labilecek tikel anlamlar ve h\u00fck\u00fcmler \u00fczerinde durmakta olup, bug\u00fcn bunlar geni\u015f halk kitleleri a\u00e7\u0131s\u0131ndan acil ve gerekli olmaktan \u00e7\u0131km\u0131\u015f durumdad\u0131r. Buna mukabil g\u00fcn\u00fcm\u00fczde bu \u00f6n bilgileri minimum d\u00fczeye indiren, buna mukabil ilke, ana fikir ve ama\u00e7lar\u0131n tespitini esas alan bir yorum tarz\u0131 gerekmektedir.<\/p>\n
Orta \u00e7a\u011fda \u00fcretilmi\u015f olmalar\u0131n\u0131n tabii bir sonucu olarak klasik \u015ferhlerin kavramsal \u00e7er\u00e7evesi, terminolojisi hatta g\u00fcndelik hayata dair \u00f6l\u00e7\u00fc birimleri ile verilen \u00f6rnekler vb. demode oldu\u011fundan, bunlar\u0131n ba\u015ftan a\u015fa\u011f\u0131ya g\u00fcncellendi\u011fi yeni bir dil, kavramsal \u00e7er\u00e7eve ve i\u00e7erik temelli yeni bir \u015ferh\u00e7ilik anlay\u0131\u015f\u0131na acilen ihtiya\u00e7 oldu\u011fu s\u00f6ylenebilir.<\/p>\n
Hepsinden \u00f6nemlisi klasik \u015ferhler bug\u00fcn \u0130slam D\u00fcnyas\u0131n\u0131n muhta\u00e7 oldu\u011fu bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olarak S\u00fcnnet\u2019i modelleme gibi bilin\u00e7li ve sistemli bir \u00e7aban\u0131n \u00fcr\u00fcn\u00fc de de\u011fildir.<\/p>\n
Dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fcz\u00fcn k\u00fcresel, b\u00f6lgesel ve ulusal d\u00fczlemdeki meydan okumalar\u0131na cevap verebilecek \u0130slami bir paradigma in\u015fas\u0131nda klasik \u015ferhlerin \u00e7a\u011fda\u015f ihtiya\u00e7lara cevap vermesi m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir.<\/p>\n
<\/p>\n
Bu konuda yap\u0131lm\u0131\u015f \u00e7al\u0131\u015fmalar maalesef yok denecek kadar az ve c\u0131l\u0131zd\u0131r.\u00a0 \u00c7a\u011fda\u015f d\u00f6nemde yaz\u0131lm\u0131\u015f ve \u00e7a\u011fda\u015f ba\u015fl\u0131klar ta\u015f\u0131yan hadis \u015ferhleri de bizleri aldatmamal\u0131d\u0131r. Zira bunlar b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Orta \u00e7a\u011fda yaz\u0131lm\u0131\u015f \u015ferhlere dayal\u0131 derlemelerden \u00f6teye ge\u00e7ememektedir. Yine \u00e7a\u011fda\u015f d\u00f6nemde ve \u00e7a\u011fda\u015f olma iddias\u0131yla yaz\u0131lm\u0131\u015f olan baz\u0131 eserler de \u00e7\u00f6z\u00fcm \u00fcretme veya \u00e7\u00f6z\u00fcme kat\u0131da bulunma amac\u0131 ve \u00f6zelli\u011fi olmayan, aksine tebli\u011f ve vaaz u nasihat ama\u00e7l\u0131 eserlerdir. Bu t\u00fcre dair verilebilecek \u00f6rneekler aras\u0131nda FIKHU\u2019S-SUNNE adl\u0131 eser zikredilebilir.<\/p>\n
Ger\u00e7ek anlamda S\u00fcnnet\u2019in 21. Yy\u2019da \u0130slam d\u00fcnyas\u0131na nas\u0131l yol g\u00f6sterebilece\u011fi konusunda \u2013 yetersiz ve c\u0131l\u0131z da olsa- baz\u0131 \u00f6rnekler vermek m\u00fcmk\u00fcnd\u00fcr. Mesela Muhammed Kutub\u2019un PEYGAMBERDEN \u0130KT\u0130BASLAR adl\u0131 k\u00fc\u00e7\u00fck kitab\u0131 \u2013 ki on civar\u0131nda hadis rivayetinin yorumudur \u2013 bu t\u00fcrden say\u0131labilir. Nitekim klasik \u015ferhlerle bu kitaptaki yorumculuk anlay\u0131\u015f\u0131n\u0131n fark\u0131n\u0131 g\u00f6rmek i\u00e7in \u201cSizden biriniz, elinde bir fidan varken K\u0131yametin koptu\u011funu g\u00f6rse dahi diksin onu!\u201d mealindeki rivayetin bu kitaptaki yorumuna bakmas\u0131 dahi yeterlidir. Di\u011fer bir \u00f6rnek olarak Mehmed Arif Bey\u2019in B\u0130NB\u0130R HAD\u0130S-\u0130 \u015eER\u0130F VE \u015eERH\u0130 \u2013 kulland\u0131\u011f\u0131 rivayetlerden \u00e7o\u011funun kaynak ve isnat a\u00e7\u0131s\u0131ndan problemli olu\u015fu bir yana b\u0131rak\u0131lacak olursa –\u00a0 yorumculuk bak\u0131m\u0131ndan \u00f6rnek olarak zikredilebilir. ESK\u0130MEZ YEN\u0130 \u2013 HZ. PEYGAMBER\u2019\u0130N S\u00dcNNET\u0130 adl\u0131 \u00e7al\u0131\u015fma ise bu konuda hem konular\u0131n \u00f6nceliklerine g\u00f6re s\u0131ralanmas\u0131, hem \u00e7a\u011fda\u015f problemler dolay\u0131m\u0131nda bir yorumculuk denemesi olmas\u0131, hem de \u00e7a\u011fda\u015f insana hitap edecek bir dil, kavramsal \u00e7er\u00e7eve ve terminoloji kullanmas\u0131, hem de g\u00fcn\u00fcm\u00fcz\u00fcn ya\u015fanan ger\u00e7ekli\u011finden \u00f6rneklere dayal\u0131 olmas\u0131 itibariyle bu alandaki k\u00fc\u00e7\u00fck \u00e7apl\u0131 ama nadir \u00e7al\u0131\u015fmalar aras\u0131nda yer almaktad\u0131r.<\/p>\n
Mamafih S\u00fcnnet\u2019i \u00c7a\u011fa Ta\u015f\u0131ma amac\u0131yla yap\u0131ld\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a ifade edilmese de, S\u00fcnnet\u2019i \u00c7a\u011fa Ta\u015f\u0131ma idealine dolayl\u0131 da olsa en fazla katk\u0131da bulunan ve hizmet eden literat\u00fcr\u00fcn \u00c7A\u011eDA\u015e \u0130SLAM D\u00dc\u015e\u00dcNCES\u0130\u2019ne dair literat\u00fcr oldu\u011fu teredd\u00fcts\u00fcz ifade edilebilir. Bu ba\u011flamda Mehmed Akif\u2019in SAFAHAT\u2019\u0131ndan Muhammed \u0130kbal\u2019in manzum-mensur b\u00fct\u00fcn eserlerine, Roger Garaudy\u2019nin,Ali \u015eeriati\u2019nin, Malik b. Nebi\u2019nin, Aliya \u0130zzetbegovi\u00e7\u2019in, Fazlurrahman\u2019\u0131n, Hasan Hanefi\u2019nin eserlerinden Mevdudi\u2019nin, Muhammed el-\u011eazali\u2019nin, Yusuf el-Kardavi\u2019nin , Ahmed Kemal Ebu\u2019l-Mecd\u2019in, Mehmed\u00a0 Said Hatibo\u011flu\u2019nun\u00a0 eserlerine var\u0131ncaya kadar\u00a0 pek \u00e7ok \u00e7a\u011fda\u015f literat\u00fcr \u0130slam D\u00fcnyas\u0131na \u0131\u015f\u0131k tutacak niteliktedir. Ancak b\u00fct\u00fcn bu literat\u00fcr bile ba\u015flang\u0131\u00e7 niteli\u011finde \u00e7al\u0131\u015fmalar olup, bunlar\u0131n gelecek d\u00f6nemde sistemli ve kapsaml\u0131 \u00e7al\u0131\u015fmalar halinde daha da geli\u015ftirilerek \u0130SLAM\u0130 B\u0130R PARAD\u0130GMA\u2019ya d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi gerekmektedir. Bu m\u00fcstakbel g\u00f6rev ise sizler gibi gelece\u011fin ilim ve fikir erbab\u0131n\u0131, yar\u0131n\u0131n entelekt\u00fcellerini beklemektedir. Bu misyonunuzda bizler hocalar\u0131n\u0131z olarak daima sizlerin yan\u0131n\u0131zda olaca\u011f\u0131z.\u00a0 Ufkunuz a\u00e7\u0131k, ama\u00e7lar\u0131n\u0131z y\u00fcce, d\u00fc\u015f\u00fcnce d\u00fcnyan\u0131z derin ve bilgi d\u00fcnyan\u0131z okyanuslar kadar geni\u015f olsun. Ele\u015ftirel d\u00fc\u015f\u00fcnce ve ara\u015ft\u0131rmac\u0131l\u0131k ruhu rehberiniz olsun. YOLUNUZ A\u00c7IK OLSUN.<\/p>\n
<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0E K\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><\/p>\n <\/p>\n S\u00dcNNET VE HAD\u0130S\u0130 ANLAMA VE YORUMLAMADA Y\u00d6NTEM –\u00a0 S\u00dcNNET\u0130 \u00c7A\u011eA TA\u015eIMAK –<\/p>\n <\/p>\n A – \u00c7A\u011eDA\u015e HAD\u0130S \u015eERH\u00c7\u0130L\u0130\u011e\u0130YLE \u0130LG\u0130L\u0130 OLARAK MEVCUT ARA\u015eTIRMALARIN DE\u011eERLEND\u0130R\u0130LMES\u0130<\/p>\n <\/p>\n B – \u00c7A\u011eDA\u015e HAD\u0130S \u015eERH\u00c7\u0130L\u0130\u011e\u0130N\u0130N ESASLARI<\/p>\n <\/p>\n III.Mahiyet \u00c7er\u00e7evesi(ismetu’l-enbiya; vahy-i \u011fayr-i metluvv, kudsi hadis)<\/p>\n VI.Y\u00f6ntem \u00c7er\u00e7evesi : Sistematik Yakla\u015f\u0131m<\/p>\n 6.1. Kur’an-S\u00fcnnet B\u00fct\u00fcnl\u00fc\u011f\u00fc<\/p>\n 6.2. Konu B\u00fct\u00fcnl\u00fc\u011f\u00fc<\/p>\n 6.2.1. Genel B\u00fct\u00fcnl\u00fck<\/p>\n 6.2.2. Tikel B\u00fct\u00fcnl\u00fck<\/p>\n 6.3. Kaynak B\u00fct\u00fcnl\u00fc\u011f\u00fc\/ Yatay B\u00fct\u00fcnl\u00fck: Kaynaklar Aras\u0131 Co\u011frafi, Mezhebi B\u00fct\u00fcnl\u00fck<\/p>\n 6.4. Kaynak B\u00fct\u00fcnl\u00fc\u011f\u00fc\/Dikey B\u00fct\u00fcnl\u00fck: Kaynaklar\u0131n Kronolojik Tedkiki<\/p>\n 6.5. Rivayetlerde B\u00fct\u00fcnl\u00fck: \u0130snad ve Metinlerin Yatay ve Dikey B\u00fct\u00fcnl\u00fc\u011f\u00fc<\/p>\n 6.6. Rivayetlerin Metin \u0130n\u015fas\u0131<\/p>\n 6.7. S\u00f6zl\u00fc-Yaz\u0131l\u0131 Aktar\u0131m ve Mana ile Rivayet<\/p>\n 15.1 Hadis Rivayetlerini Lafzi Analizlere Tabi Tutman\u0131n \u0130mkan(s\u0131zl\u0131\u011f)\u0131.<\/p>\n 20.1 Mezhep\u00e7i ve \u0130deolojik Yakla\u015f\u0131mlardan Sak\u0131nmak<\/p>\n 23.1. \u0130slami \u0130limler<\/p>\n 23.2. Sosyal ve Be\u015feri Bilimler<\/p>\n 23.3. Pozitif Bilimler<\/p>\n 27.1 S\u00fcnneti M\u00fcsl\u00fcman Olsun Olmas\u0131n Herkes \u0130\u00e7in Bir Hayat Tarz\u0131 Olarak Sunmak<\/p>\n <\/p>\n <\/p>\n <\/p>\n S\u00dcNNET\u0130 \u00c7A\u011eA TA\u015eIMAK<\/p>\n <\/p>\n <\/p>\n \u00c7a\u011fda\u015f geli\u015fmeler ve olgular \u0131\u015f\u0131\u011f\u0131nda S\u00fcnnet ve Hadis’i yeniden ele almak, \u0130slam d\u00fcnyas\u0131n\u0131n ihtiya\u00e7lar\u0131na cevap verecek yeni bir \u0130slam tasavvurunun in\u015fas\u0131 a\u00e7\u0131s\u0131ndan hayati \u00f6nemi haiz bir meseledir.Zira\u00a0 son y\u00fczy\u0131lda \u0130slam d\u00fc\u015f\u00fcncesini yeniden in\u015fa etmek, onu yeni bir kal\u0131ba d\u00f6kmek \u00fczere\u00a0 Kur’an ve S\u00fcnnet’e d\u00f6n\u00fc\u015f slogan\u0131yla yola \u00e7\u0131kan ilim ve fikir erbab\u0131n\u0131n\u00a0 kar\u015f\u0131la\u015ft\u0131klar\u0131 en \u00f6nemli mesele, S\u00fcnnet ve Hadis alan\u0131ndaki as\u0131rlar\u0131n biriktirdi\u011fi problemler olagelmi\u015ftir.Ku\u015fkusuz bunda nebevi modele dair bilgilerin, t\u0131pk\u0131\u00a0 Kur’an metni gibi tam ve eksiksiz bir bi\u00e7imde korunarak nesilden nesile intikalinin sa\u011flanamam\u0131\u015f olmas\u0131 b\u00fcy\u00fck rol oynam\u0131\u015ft\u0131r.Her ne kadar nebevi modelin ana fikri,\u00f6z\u00fc,ruhu ve hedefleri konusunda m\u00fcsl\u00fcmanlar aras\u0131ndaki ortak payda tahmin edilenden fazla ise de, ge\u00e7mi\u015fte de g\u00fcn\u00fcm\u00fczde de daima barda\u011f\u0131n dolu de\u011fil bo\u015f taraf\u0131na bakmaya al\u0131\u015fm\u0131\u015f olan m\u00fcsl\u00fcman zihin, bu geni\u015f ortak payday\u0131 ke\u015ffetmeyi bir t\u00fcrl\u00fc ak\u0131l edememektedir. Bu sebepledir ki \u0130slam d\u00fcnyas\u0131 as\u0131rlard\u0131r\u00a0 adeta “anla\u015fmamak \u00fczere anla\u015ft\u0131lar (ittefaku ala en la yettafiku)” deyi\u015fini hakl\u0131 \u00e7\u0131karmak i\u00e7in elinden geleni esirgememi\u015ftir. \u00d6zellikle – mezhep ve me\u015frebi ne olursa olsun \u2013 b\u00fct\u00fcn m\u00fcsl\u00fcmanlar\u0131n \u00fczerinde ittifak etti\u011fi nebevi model unsurlar\u0131, ma\u011fripten me\u015frika b\u00fct\u00fcn \u0130slam co\u011frafyas\u0131ndaki M\u00fcsl\u00fcmanlar\u0131n g\u00fcnl\u00fck hayatlar\u0131ndaki davran\u0131\u015f kal\u0131plar\u0131n\u0131n standardizasyonunu sa\u011flamaya devam etmektedir. Bu bak\u0131mdan S\u00fcnnet ve Hadis\u2019in ihtilaf konusu olan y\u00f6nlerinden ziyade ittifak konusu olan y\u00f6nleri \u00fczerinde durmak suretiyle, S\u00fcnnet ve Hadis\u2019in her y\u00f6n\u00fcyle tart\u0131\u015fmal\u0131 bir alan gibi alg\u0131lanmas\u0131n\u0131n yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 g\u00f6stermek pekala m\u00fcmk\u00fcnd\u00fcr.<\/p>\n Genellikle g\u00f6zden ka\u00e7an bu geni\u015f ortak payday\u0131 basit bir ifadeyle \u201cya\u015fayan S\u00fcnnet\u201d ya da usul-i f\u0131k\u0131h terminolojisiyle\u00a0 \u201cameli tevat\u00fcr(et-tev\u00e2tur el-amel\u00ee)\u201d , \u201cfiili(uygulamal\u0131)s\u00fcnnetler(es-sunen el-ameliyye\/el-fi\u2019liyye)\u201d ya da \u201cnesilden nesile tevar\u00fcs edilen s\u00fcnnetler(es-sunen el-mutevarise)\u201d \u015feklinde ifade etmek m\u00fcmk\u00fcnd\u00fcr. Bu gibi hususlar asl\u0131nda ger\u00e7ek anlamda \u201cm\u00fctevatir\u201d kategorisine de \u00f6rnek te\u015fkil eden bir t\u00fcr uygulamal\u0131 rivayetlerdir. G\u00fcndelik hayatta s\u0131k s\u0131k tekrarlanan ve y\u00fczlerle ifade edilebilecek bu gibi hususlar \u00fczerinde yeterince durulmad\u0131\u011f\u0131, bu konuda yap\u0131lm\u0131\u015f do\u011fru d\u00fcr\u00fcst ara\u015ft\u0131rmalar\u0131n yok denecek kadar az olmas\u0131ndan anla\u015f\u0131lmaktad\u0131r.Keza hadis ara\u015ft\u0131rmalar\u0131\u00a0 alan\u0131nda s\u00fcrekli olarak m\u00fctevatir hadis \u00fczerinde durulmas\u0131,buna mukabil s\u00f6z\u00fcn\u00fc etti\u011fimiz m\u00fctevatir uygulamal\u0131 s\u00fcnnetlerin genellikle g\u00f6zden ka\u00e7mas\u0131 da dediklerimizi do\u011frulamaktad\u0131r.<\/p>\n Burada \u015fu hususa da i\u015faret etmek gerekir ki, mezhebi ve me\u015frebi ne olursa olsun b\u00fct\u00fcn m\u00fcsl\u00fcmanlar\u0131n \u00fczerinde ittifak ettikleri s\u00fcnnet uygulamalar\u0131 ba\u011flay\u0131c\u0131l\u0131k bak\u0131m\u0131ndan ayn\u0131 d\u00fczeyde olmay\u0131p,\u00a0 (farz\/vacip, mendup,m\u00fcstehap,mekruh ve haram gibi) farkl\u0131\u00a0 kategorilere ayr\u0131ld\u0131\u011f\u0131 gibi, detaylarda da birtak\u0131m n\u00fcanslar s\u00f6z konusu olabilmektedir. Ancak teferruat kabilinden bu gibi detaylarda g\u00f6r\u00fclen baz\u0131 farkl\u0131l\u0131klar, ortada standart birtak\u0131m uygulamalar\u0131n varl\u0131\u011f\u0131ndan s\u00f6z etmeye engel te\u015fkil edecek nitelikte ve boyutta de\u011fildir.Namaz\u0131n g\u00fcnde be\u015f vakit olmas\u0131na ra\u011fmen mesela caferi mezhebinde \u00f6\u011fle ile ikindi,ak\u015fam ile yats\u0131\u00a0 namazlar\u0131n\u0131n birlikte k\u0131l\u0131nmas\u0131 dolay\u0131s\u0131yla \u00fc\u00e7 vakte indirgenmi\u015f gibi g\u00f6r\u00fcnse de bu sadece g\u00f6r\u00fcn\u00fc\u015fte b\u00f6yledir. Ama namazlar\u0131n rekatlerinde ve k\u0131l\u0131n\u0131\u015f\u0131nda herhangi bir farkl\u0131l\u0131k s\u00f6z konusu de\u011fildir. Ezan , oru\u00e7, hac, zekat, bayram namazlar\u0131 gibi ibadetler alan\u0131 yan\u0131nda sosyal ili\u015fkiler alan\u0131nda da benzer durumlar s\u00f6z konusudur. Mesela selamla\u015fma, temizlik, yeme-i\u00e7me, evlilik, aile ve akrabal\u0131k ili\u015fkileri vb.\u00a0 pek\u00e7ok alanda \u0130slam d\u00fcnyas\u0131n\u0131n neresine giderseniz gidin, davran\u0131\u015f kal\u0131plar\u0131n\u0131n standart bir halde s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6zlemlemek m\u00fcmk\u00fcnd\u00fcr. \u00d6zetle m\u00fcsl\u00fcman birey ve toplumun kurucu ve belirleyici\u00a0 kimlik unsurlar\u0131n\u0131n Kur\u2019an yan\u0131nda \u201cya\u015fayan S\u00fcnnet\u201d taraf\u0131ndan \u015fekillendirildi\u011fini s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n Peki o halde, ge\u00e7mi\u015fte ve g\u00fcn\u00fcm\u00fczde \u0130slam d\u00fcnyas\u0131nda, s\u00fcnnet alan\u0131nda g\u00f6r\u00fclen hararetli ve s\u00fcregiden tart\u0131\u015fmalar\u0131n sebebi nedir? Bu sorunun cevab\u0131 sadedinde pek\u00e7ok sebepten s\u00f6z etmek m\u00fcmk\u00fcn ise de, bunlar i\u00e7erisinde en \u00f6nde gelen ve burada bizi de birinci dereceden ilgilendiren husus \u201chadis rivayetleri\u201ddir. Burada sadece \u201chadis\u201d kelimesini kullanmay\u0131p \u201chadis rivayetleri \u201d ifadesini kullanmam\u0131z tamamen bilin\u00e7li bir tercihin \u00fcr\u00fcn\u00fcd\u00fcr. Zira bu iki kullan\u0131m aras\u0131ndaki fark, as\u0131rlar s\u00fcren ve bug\u00fcne kadar uzanan tart\u0131\u015fmalar\u0131n alt\u0131nda yatan ana sebebin adeta \u00f6zeti niteli\u011findedir. Bir ba\u015fka ifadeyle g\u00fcn\u00fcm\u00fczde m\u00fcsl\u00fcmanlar taraf\u0131ndan Hz. Peygamber\u2019in s\u00f6zleri olarak alg\u0131lanan\u00a0 ve bu y\u00fczden \u201chadis\u201d ad\u0131 verilen yaz\u0131l\u0131 metinlerin, nihai tahlilde birer rivayet oldu\u011fu ger\u00e7e\u011fini onlar\u0131n dikkatine sunmaktad\u0131r. Bu nokta o kadar hayati \u00f6nemi haiz bir husustur ki, \u201chadis\u201d ile \u201chadis rivayeti\u201d aras\u0131ndaki fark\u0131n alg\u0131lanmas\u0131 as\u0131rlard\u0131r devam eden sonu\u00e7suz ve sert tart\u0131\u015fmalar\u0131n azalmas\u0131na ciddi katk\u0131da bulunabilece\u011fi gibi, bu kitab\u0131n konusunun sa\u011flam bir zemine oturtulmas\u0131na ve sa\u011fl\u0131kl\u0131 bir\u00a0 \u015fekilde anla\u015f\u0131lmas\u0131na da yard\u0131mc\u0131 olacakt\u0131r. Bu hususu\u00a0 biraz daha a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmak i\u00e7in\u00a0 az \u00f6nce ele al\u0131nan \u201cya\u015fayan ameli m\u00fctevatir s\u00fcnnet\u201d kavram\u0131na tekrar d\u00f6nmek ve bu kavramla \u201chadis rivayeti\u201d aras\u0131ndaki fark\u0131 ortaya koymak yerinde olacakt\u0131r. Bunu yapmak i\u00e7in ise gerek hadis bilgileri ve \u0131st\u0131lahlar\u0131 literat\u00fcr\u00fcnde gerekse usul-i f\u0131k\u0131h literat\u00fcr\u00fcnde yayg\u0131n olarak kullan\u0131lan \u201cs\u00fcbut\u201d ve \u201cdelalet\u201d kavram ikilisine ba\u015fvurmak yeterli olacakt\u0131r.K\u0131saca s\u00fcbut,\u00a0 bir haber,nakil ya da rivayetin iddia edilen kayna\u011fa ait olup olmamas\u0131\u00a0 meselesini\u00a0 ifade ederken;\u00a0 delalet, iddia edilen kayna\u011fa ait oldu\u011fu tespit veya kabul edilen (s\u00f6zl\u00fc,yaz\u0131l\u0131 veya uygulamal\u0131) bir metnin nas\u0131l anla\u015f\u0131lmas\u0131 ve yorumlanmas\u0131\u00a0 gerekti\u011fi hususuna\u00a0 i\u015faret\u00a0 eder. \u0130\u015fte gerek s\u00fcbut gerek delalet a\u00e7\u0131s\u0131ndan ya\u015fayan ameli m\u00fctevatir s\u00fcnnet alan\u0131nda ciddi bir problem ne ge\u00e7mi\u015fte ne de g\u00fcn\u00fcm\u00fczde s\u00f6z konusu olmad\u0131\u011f\u0131 halde, durum \u201chadis\u201d ya da \u201chadis rivayetleri\u201d alan\u0131nda tamamen farkl\u0131d\u0131r. Zira yaz\u0131l\u0131 hadis literat\u00fcr\u00fcn\u00fc dolduran bu hadis rivayetlerinin Hz. Peygamber\u2019e(sav) aidiyeti meselesi klasik ve \u00e7a\u011fda\u015f hadis ara\u015ft\u0131rmalar\u0131n\u0131n daima en \u00f6nemli problemlerinden birisi olagelmi\u015ftir. Zira hadis literat\u00fcr\u00fcn\u00fc dolduran binlerce hadis rivayetinin tamam\u0131n\u0131n Hz. Peygamber\u2019e ait oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn olnad\u0131\u011f\u0131 gibi, hi\u00e7birisinin ona(sav) ait olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek te ayn\u0131 \u015fekilde m\u00fcmk\u00fcn de\u011fildir. Zaten bu iki \u015f\u0131ktan birisi do\u011fru olsayd\u0131 muhtemelen hadis disiplini diye bir ara\u015ft\u0131rma alan\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131na da gerek kalmazd\u0131.G\u00fcn\u00fcm\u00fczde de gerek do\u011fuda\u00a0 gerek bat\u0131da m\u00fcsl\u00fcman ya da gayr-\u0131 m\u00fcslim ilim \u00e7evrelerinin\u00a0 ortalama yakla\u015f\u0131m\u0131, bu literat\u00fcrdeki rivayetlerin ne tamamen as\u0131ls\u0131z\u00a0 ne de\u00a0 tamamen ger\u00e7ek oldu\u011fu y\u00f6n\u00fcndedir. Bu sebepledir ki onbe\u015f as\u0131rdan bu yana \u0130slam alimleri hangi hadis rivayetlerinin\u00a0 sa\u011flam ve g\u00fcvenilir, hangilerinin ise sahte ve as\u0131ls\u0131z oldu\u011funu tespit edebilmek i\u00e7in\u00a0 \u00e7e\u015fitli y\u00f6ntemler geli\u015ftirmi\u015flerdir. Hen\u00fcz daha isnat sisteminin ortaya \u00e7\u0131k\u0131p geli\u015fmedi\u011fi d\u00f6nemde \u201cmetin tenkidi\u201d y\u00f6ntemi ile yetinilirken,\u00a0 m\u00fcteakip d\u00f6nem ve\u00a0 as\u0131rlarda buna ek olarak isnat sistemini\u00a0 ve ravi sorgulama tekniklerini geli\u015ftirmi\u015flerdir. Bunlardan \u201cmetin tenkidi\u201d y\u00f6ntemini a\u011f\u0131rl\u0131kl\u0131 olarak usul-i\u00a0 f\u0131k\u0131h ve usul-i din alimleri benimseyip geli\u015ftiriken, \u201cisnat tenkidi\u201d y\u00f6ntemini a\u011f\u0131rl\u0131kl\u0131 olarak hadis alimleri benimseyip geli\u015ftirmi\u015flerdir. Asl\u0131nda mant\u0131ken birbirini tamamlayan bu iki y\u00f6ntem bir arada uyguland\u0131\u011f\u0131nda herkes i\u00e7in olduk\u00e7a tatminkar sonu\u00e7lara ula\u015fmak daha kolay iken, maalesef Ehl-i Re\u2019y ve Ehl-i hadis ayr\u0131\u015fmas\u0131na ba\u011fl\u0131 olarak, her bir kesim kendi benimsedi\u011fi y\u00f6ntemi \u00f6n plana \u00e7\u0131karm\u0131\u015f, di\u011fer kesimin benimsedi\u011fi y\u00f6ntemi\u00a0 ikinci plana atm\u0131\u015ft\u0131r. Bu da ayn\u0131 hadis\u00a0 rivayetleri konusunda farkl\u0131 hatta taban tabana z\u0131t de\u011ferlendirmelerin ortaya \u00e7\u0131kmas\u0131na zemin haz\u0131rlam\u0131\u015ft\u0131r. Mamafih\u00a0 g\u00f6r\u00fc\u015f ve de\u011ferlendirme farkl\u0131l\u0131klar\u0131 ka\u00e7\u0131n\u0131lmaz insani olgulard\u0131r. Bu y\u00fczden ayn\u0131 y\u00f6ntemi benimseyen kesime mensup ilim adamlar\u0131 aras\u0131nda dahi farkl\u0131l\u0131klar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 engellenememi\u015ftir. Nitekim her bir hadis aliminin hadis koleksiyonuna ald\u0131\u011f\u0131 rivayetlerin di\u011ferlerinden \u015fu veya bu \u00f6l\u00e7\u00fcde farkl\u0131l\u0131k arzetmesi bu durumun nesnel bir delili olsa gerektir.Ancak yine de\u00a0 her bir kesimin\u00a0 kabul etti\u011fi kurucu nitelikteki temel rivayetler\u00a0 konusunda\u00a0 genel bir uzla\u015fmadan\u00a0 s\u00f6z etmek te m\u00fcmk\u00fcnd\u00fcr. Elbette ihtilaflar\u0131n sebebi sadece uygulanan y\u00f6ntemle ya da tekniklerle de ilgili de\u011fildir. Bunun yan\u0131nda siyasi, kelami , ideolojik,ki\u015fisel ve gurup \u00e7\u0131kar\u0131 gibi \u00e7ok ama\u00e7l\u0131\u00a0 bir istismar arac\u0131 olarak ba\u015fvurulan hadis uydurma\/uydurma hadis rivayetleri olgusu da ihtilaflar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131nda fevkalade \u00f6nemli bir rol oynam\u0131\u015ft\u0131r.Zaten gerek isnat ve gerekse metin tenkidi sadece daha sa\u011flam ve g\u00fcvenilir olan\u0131 daha az sa\u011flam ve g\u00fcvenilir olandan ay\u0131rmak i\u00e7in de\u011fil, ayn\u0131 zamanda uydurma hadis rivayetlerinin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ve yay\u0131lmas\u0131n\u0131 engellemek i\u00e7in de uygulamaya konmu\u015f tekniklerdir.<\/p>\n Sebepler ve \u015fartlar ne olursa olsun aradan ge\u00e7en ond\u00f6rt asra ra\u011fmen hadis rivayetleri konusunda hem \u015fii,s\u00fcnni,zeydi,ibadi ve mutezili ulema aras\u0131ndaki, hem de her bir mezhebin kendi i\u00e7erisindeki\u00a0 ihtilaflar giderek asgari d\u00fczeye indirilece\u011fine tam tersi olmu\u015f ve bu durum g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir.Bu y\u00fczden g\u00fcn\u00fcm\u00fczde mesela Ehl-i s\u00fcnnet i\u00e7i\u00a0 mezhep ve guruplar aras\u0131ndaki hadis rivayetlerinden kaynaklanan ihtilaflar , s\u00fcnnilerle \u015fiiler aras\u0131ndaki ihtilaflardan\u00a0 daha derin ve sert g\u00f6r\u00fcnmektedir. Bu ba\u011flamda Ehl-i\u00a0 S\u00fcnnet i\u00e7inde yer alan selefiler,sufiler, geleneksel ulema ve yenilik\u00e7i ilim ve fikir erbab\u0131 aras\u0131nda neredeyse\u00a0 uzla\u015fmazl\u0131\u011fa varan ciddi ihtilaflar s\u00f6z konusudur.<\/p>\n As\u0131rlard\u0131r tatminkar bir \u00e7\u00f6z\u00fcm bulunamayan bu uzla\u015fmazl\u0131klar\u0131n temelinde teknikler ve y\u00f6ntemler aras\u0131ndaki\u00a0 farkl\u0131l\u0131klar kadar \u00f6nemli bir ba\u015fka\u00a0 husus\u00a0 daha yatmaktad\u0131r ki o da rivayetlerin epistemolojik\/bilgi de\u011feri meselesidir.Zira genel olarak Ehl-i Rey ve Ehl-i\u00a0 Hadis aras\u0131nda, \u00f6te yandan her bir kelami ve f\u0131khi mezhep aras\u0131nda, hadis literat\u00fcr\u00fcnde yer alan ve \u201cahad\u201d tabir edilen rivayetlerin bilgi de\u011feri konusunda da derin ayr\u0131l\u0131klar s\u00f6z konusudur.Buna g\u00f6re, Rey ehli ahad hadis rivayetlerini \u2013 sahih olanlar dahil \u2013 kategorik olarak \u201czann\u00ee\u201d, yani Hz. Peygambere aidiyeti kesin olmayan, sadece ger\u00e7ek ve do\u011fru olma \u201cihtimali\u201d\u00a0 bulunan\u00a0 rivayetler olarak g\u00f6r\u00fcrken; genel olarak Hadis ehli,\u00a0 ahad da olsa hadis rivayetlerini- \u00f6zellikle de sahih kabul ettiklerini-\u00a0 m\u00fctevatir gibi kesin do\u011fru ve ger\u00e7ek kabul etme e\u011filimindedir. Basit gibi g\u00f6r\u00fcnen bu epistemolojik yakla\u015f\u0131m farkl\u0131l\u0131\u011f\u0131 , maalesef taraflar\u0131n birbirlerini sap\u0131kl\u0131k,dalalet ve k\u00fcf\u00fcrle su\u00e7lamalar\u0131na kadar varabilmi\u015ftir. Bu tablo bug\u00fcn de aynen, hi\u00e7bir de\u011fi\u015fikli\u011fe u\u011framadan \u0130slam toplumlar\u0131nda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmekte\u00a0 ve derin \u00e7atlaklar\u0131n olu\u015fmas\u0131na yol a\u00e7maya devam etmektedir.<\/p>\n \u00c7a\u011fda\u015f \u0130slam\u0131n\u00a0 klasik \u0130slam gelene\u011finden devir ald\u0131\u011f\u0131 bu vahim tabloyu d\u00fczeltmek i\u00e7in sarfedilen b\u00fct\u00fcn \u00e7abalara ra\u011fmen durum ciddiyetini korumaya devam etmektedir. Sarfedilen bu \u00e7abalara \u00fclkemizden m\u00fctevaz\u0131 bir katk\u0131 olmak \u00fczere S\u00fcnnet kavram\u0131, S\u00fcnnet\u2019in Dindeki Konumu, ba\u011flay\u0131c\u0131l\u0131\u011f\u0131,mahiyeti ve S\u00fcnnet\u2019e dair bilgi kaynaklar\u0131m\u0131zdan biri olarak hadis rivayetleri konular\u0131n\u0131 ele alan \u00fc\u00e7 eser sizlere sunulmu\u015ftur:<\/p>\n \u0130slam D\u00fc\u015f\u00fcncesinde S\u00fcnnet- Ele\u015ftirel Bir Yakla\u015f\u0131m (Ankara Okulu Yay\u0131nlar\u0131,Ankara,2015)<\/p>\n \u0130slam D\u00fc\u015f\u00fcncesinde Hadis Metodolojisi (Ankara Okulu Yay\u0131nlar\u0131,Ankara,2015) ve<\/p>\n Alternatif Hadis Metodolojisi(Otto yay\u0131nlar\u0131,Ankara,2015)<\/p>\n Bu son\u00a0 iki eserde klasik ve \u00e7a\u011fda\u015f d\u00f6nemdeki b\u00fct\u00fcn ekoller, geli\u015fmeler ve tart\u0131\u015fmalar bir arada de\u011ferlendirilmi\u015f ve hadis\u00a0 rivayetleri alan\u0131nda ya\u015fanan bu kronik\u00a0 kaos ortam\u0131ndan\u00a0 bir \u00e7\u0131k\u0131\u015f yolu aranm\u0131\u015ft\u0131r. Bu ama\u00e7la klasik ve \u00e7a\u011fda\u015f b\u00fct\u00fcn mezhep,ekol ve ak\u0131mlardan\u00a0 al\u0131nmas\u0131 gereken\u00a0 katk\u0131lar ayr\u0131m g\u00f6zetilmeksizin al\u0131nm\u0131\u015f, hedef olarak ta b\u00fct\u00fcn ekol,mezhep ve ak\u0131mlar\u0131n ortakla\u015fa uygulayabilece\u011fi bir y\u00f6ntemin temellerini atma hedefi se\u00e7ilmi\u015ftir.<\/p>\n Ne var ki S\u00fcnnet \u2013 Hadis\u00a0 alan\u0131ndaki problemler\u00a0 bu kadar\u0131yla s\u0131n\u0131rl\u0131 de\u011fildir. K\u0131saca \u201cs\u00fcbut\u201d\u00a0 ba\u015fl\u0131\u011f\u0131 alt\u0131nda yer alan bu problemler yan\u0131nda, Hz. Peygamber\u2019e(sav) ait oldu\u011fu varsay\u0131lan hadis rivayetlerinin nas\u0131l anla\u015f\u0131l\u0131p yorumlanaca\u011f\u0131,yani \u201cdelalet\u201d meselesi de b\u00fcy\u00fck \u00f6nem arzetmektedir. Bu \u00f6nem iki y\u00f6nl\u00fcd\u00fcr: Anlama ve Yorumlama. Anlama meselesi de iki y\u00f6nden \u00f6nemlidir. \u00d6ncelikle hadis rivayetlerinin s\u00fcbut a\u00e7\u0131s\u0131ndan incelenmesi amac\u0131yla yap\u0131lacak olan metin tenkidi uygulamas\u0131, ayn\u0131 zamanda hadis metinlerinin nas\u0131l anla\u015f\u0131ld\u0131\u011f\u0131na ba\u011fl\u0131 bir s\u00fcre\u00e7ten ge\u00e7mek durumundad\u0131r. Zira yanl\u0131\u015f anla\u015f\u0131lan bir metnin\u00a0 do\u011fru\u00a0 bir metin tenkidine tabi tutulmas\u0131 beklenemez.Bu bak\u0131mdan delalet meselesinin\u00a0 ayn\u0131 zamanda s\u00fcbut meselesinin de organik bir par\u00e7as\u0131 oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.\u00a0 Di\u011fer yandan \u201cmakbul\u201d, yani \u015fu veya bu \u00f6l\u00e7\u00fcde kabul edilebilir nitelikteki hadis rivayet(ler)inin\u00a0 nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi meselesi de son derece \u00f6nem arzetmektedir.Zira bu konuda yap\u0131lan yanl\u0131\u015fl\u0131klar, \u015fekilcilik, laf\u0131zc\u0131l\u0131k,par\u00e7ac\u0131l\u0131k,se\u00e7mecilik ve ba\u011flay\u0131c\u0131l\u0131k gibi farkl\u0131 a\u00e7\u0131lardan farkl\u0131 t\u00fcrden problemlere yol a\u00e7maktad\u0131r.Bu t\u00fcr problemler hangi hadis rivayetlerinin sa\u011flam ve g\u00fcvenilir hangilerinin ise \u00e7\u00fcr\u00fck ve as\u0131ls\u0131z oldu\u011funa dair tart\u0131\u015fmalar\u0131n yol a\u00e7t\u0131\u011f\u0131\u00a0 problemlerden daha az \u00f6nemli de\u011fildir.<\/p>\n Yorumlama meselesine gelince, gerek ge\u00e7mi\u015fte gerekse g\u00fcn\u00fcm\u00fczde nebevi modelin \u0130slam toplumlar\u0131na rehberlik etmede yeterince etkili olamamas\u0131nda, bu konuda yap\u0131lan hatalar ve benimsenen isabetsiz yakla\u015f\u0131mlar \u00f6nemli bir rol oynamaktad\u0131r. Bu konudaki en b\u00fcy\u00fck eksiklik ise, gerek Kur\u2019an\u2019\u0131n gerek S\u00fcnnet\u2019in b\u00fcnyesinde bar\u0131nd\u0131rd\u0131\u011f\u0131 temel ve genel ge\u00e7er ilkelerin tespitine y\u00f6nelme konusundaki isteksizliktir. Daha \u00f6nemlisi ise bu ilkelerin de\u011fi\u015fen \u015fartlarda nas\u0131l uygulanaca\u011f\u0131 ya da g\u00fcncellenece\u011fi sorusunun s\u00fcrekli olarak g\u00f6z ard\u0131 edilmesi ya da ertelenmesidir. Ku\u015fkusuz bunda S\u00fcnnet ve Hadis yorumu alan\u0131nda kalem oynatan uleman\u0131n, meseleyi sadece bir metnin yorumlanmas\u0131 olarak alg\u0131lamalar\u0131 rol oynamaktad\u0131r. Zira arap\u00e7a bilgisi ve hadis disipliniyle ilgili teknik bilgiler d\u0131\u015f\u0131nda bu t\u00fcr uleman\u0131n siyasi,ekonomik,sosyal ve k\u00fclt\u00fcrel olgular ve geli\u015fmeler konusunda yeterli bir fikir sahibi olduklar\u0131 s\u00f6ylenemez. Hatta onlar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n ger\u00e7eklikten kopuk bir bi\u00e7imde adeta masa ba\u015f\u0131nda\u00a0 bir metni a\u00e7\u0131klarcas\u0131na hadis rivayetlerini s\u00f6z\u00fcmona yorumlamaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. Bu sebepledir ki \u00e7a\u011fda\u015f d\u00f6nemde yap\u0131lan hadis \u015ferhi \u00e7al\u0131\u015fmalar\u0131n\u0131n ge\u00e7mi\u015fte yaz\u0131lanlar\u0131n tekrar\u0131ndan ya da kli\u015fele\u015fmi\u015f kuru vaazlar\u0131n \u015ferh ad\u0131 alt\u0131nda sunulmas\u0131ndan \u00f6teye ge\u00e7medi\u011fi ac\u0131 bir ger\u00e7ektir.Bu sa\u011fl\u0131ks\u0131z ve ger\u00e7ekliklerden kopuk yorumculuk anlay\u0131\u015f\u0131n\u0131n tabii sonucu olarak, yaz\u0131lan \u00e7a\u011fda\u015f \u015ferhlerde, \u0130slam d\u00fcnyas\u0131n\u0131n \u00e7a\u011fda\u015f siyasi,ekonomik,sosyal ve k\u00fclt\u00fcrel meselelerine herhangi bir \u00e7\u00f6z\u00fcm \u00fcretildi\u011fi ya da en az\u0131ndan \u0131\u015f\u0131k tutuldu\u011fu neredeyse hi\u00e7\u00a0 g\u00f6r\u00fclmemi\u015ftir. Son zamanlarda bu t\u0131kan\u0131kl\u0131\u011f\u0131 a\u015fmak iddias\u0131yla \u00fclkemiz akademik \u00e7evrelerinde yap\u0131lan baz\u0131 denemeler de maalesef derde derman olamam\u0131\u015ft\u0131r. Elbette bu t\u00fcr \u00e7al\u0131\u015fmalar en az\u0131ndan konunun \u00f6neminin g\u00fcndemi daha fazla i\u015fgal etmesine vesile olabilirse de, bu konuda yap\u0131lmas\u0131 gereken kapsaml\u0131 ve sistemli \u00e7abalara ket vurma ihtimali de yok de\u011fildir.<\/p>\n \u0130\u015fte sizlere sunulan bu eserde yap\u0131lmak istenen de, b\u00fct\u00fcn bu olumsuzluklara ra\u011fmen, 21. yy\u2019da nebevi modelin \u0130slam toplumlar\u0131na rehberlik edebilmesi i\u00e7in onu nas\u0131l anlamak ve yorumlamak gerekti\u011fi sorusuna cevap aramakt\u0131r. Elbette bu aray\u0131\u015f\u00a0 sadece teorik planda kalmayacak, bu yorum faaliyetinin prati\u011fe nas\u0131l aktar\u0131laca\u011f\u0131na dair uygulamal\u0131 \u00f6rnekler de sunulacakt\u0131r. Nebevi modelin hayat\u0131n b\u00fct\u00fcn alanlar\u0131n\u0131 ku\u015fat\u0131c\u0131 bir \u00f6\u011freti olmas\u0131 hasebiyle,zorunlu olarak \u00e7ok disiplinli bir yakla\u015f\u0131m izlenmesi gerekti\u011finden, siyasi,ekonomik,sosyal ve k\u00fclt\u00fcrel alanlara dair yap\u0131lan ara\u015ft\u0131rmalar\u0131n sonu\u00e7lar\u0131ndan yararlan\u0131lmas\u0131 cihetine gidilecektir.Ku\u015fkusuz S\u00fcnnet\u2019in temeli ve ana kayna\u011f\u0131 Kur\u2019an oldu\u011fu i\u00e7in, Kur\u2019an ara\u015ft\u0131rmalar\u0131 alan\u0131ndaki son geli\u015fmeler de \u00f6ncelikle de\u011ferlendirmeye al\u0131nacakt\u0131r.\u00d6zellikle vurgulayal\u0131m ki\u00a0 bu eser S\u00fcnnet ve Hadis\u2019in yorumu alan\u0131nda kapsaml\u0131 bir eser, bir \u015ferh \u00e7al\u0131\u015fmas\u0131\u00a0 olmay\u0131p, sadece\u00a0 anlama ve yorumlama alan\u0131nda metodolojik bir zemin olu\u015fturma amac\u0131na y\u00f6neliktir. Bu d\u00f6rd\u00fcnc\u00fc eser\u00a0 ile \u00fclkemiz okurlar\u0131na ilan edilen projenin ana omurgas\u0131 da ortaya \u00e7\u0131km\u0131\u015f bulunmaktad\u0131r. Allah \u00f6m\u00fcr verirse,bu d\u00f6rt eserde belirlenen esaslar ve var\u0131lan sonu\u00e7lar \u0131\u015f\u0131\u011f\u0131nda, S\u00fcnnet\u2019i \u00e7a\u011fa ta\u015f\u0131mak amac\u0131yla kapsaml\u0131 bir hadis \u015ferhi ve yorumu yaz\u0131lmas\u0131 da \u015fu\u00a0 anda planlanm\u0131\u015f ve plan\u0131 haz\u0131r bir vaziyettedir.Mamafih bu eser yaz\u0131l\u0131ncaya kadar,bir nebze de olsa ihtiyac\u0131 kar\u015f\u0131layabilmek i\u00e7in kaleme ald\u0131\u011f\u0131m\u0131z, Eskimez Yeni \u2013 Hz. Peygamber\u2019in S\u00fcnneti (Otto Yay\u0131nlar\u0131,Ankara,2017) adl\u0131 eser \u2013 s\u00f6z\u00fcn\u00fc etti\u011fimiz kapsaml\u0131 \u015ferh \u00e7al\u0131\u015fmas\u0131 tamamlan\u0131ncaya kadar – sizleri nebevi modelle irtibatta tutmaya yard\u0131mc\u0131 olacakt\u0131r.<\/p>\n Sadece \u0130slam d\u00fcnyas\u0131n\u0131n de\u011fil, be\u015feriyetin tamam\u0131n\u0131n kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu varolu\u015fsal tehditlere yol a\u00e7an geli\u015fmeler kar\u015f\u0131s\u0131nda Hz. Peygamber\u2019in modeli ve bu modelin sundu\u011fu evrensel de\u011ferler hem m\u00fcsl\u00fcmanlara hem de m\u00fcsl\u00fcman olmayanlara ilham kayna\u011f\u0131 olabilecek ve rehberlik edebilecek potansiyellere sahiptir. Bu \u0130slami ve ayn\u0131 zamanda insani hedefin tahakkuku bir yandan bu ideale g\u00f6n\u00fcl vermi\u015f\u00a0 ilim ve fikir erbab\u0131n\u0131n \u00e7abalar\u0131na, bir yandan bu fikirlerin varl\u0131k sebebi olan okurlara, \u00f6te yandan da her iki kesimin el ele vererek ataca\u011f\u0131 uygulamadaki ad\u0131mlara ba\u011fl\u0131d\u0131r. K\u00fcreselle\u015fmenin ve teknolojik geli\u015fmelerin yol a\u00e7t\u0131\u011f\u0131 olumsuzluklar kar\u015f\u0131s\u0131nda, Arif Nihat Asya\u2019dan m\u00fclhem olarak nas\u0131l \u201cEy Muhammed Ebu Cehil \u00f6lmedi, k\u0131talar dola\u015f\u0131yor\u201d demek m\u00fcmk\u00fcnse; yery\u00fcz\u00fcnde daha insani ve dolay\u0131s\u0131yla \u0130slami bir varolu\u015fun teminat alt\u0131na al\u0131nmas\u0131 i\u00e7in \u201cEy Muhammed, sen \u00f6lm\u00fc\u015f olsan da manevi\u00a0 miras\u0131n \u00f6lmedi.Senin bize miras b\u0131rakt\u0131\u011f\u0131n de\u011ferler ve ilkeler hala \u00e7a\u011flar\u0131 a\u015f\u0131yor,k\u0131talar\u0131 dola\u015f\u0131yor \u201d diyebilmek te m\u00fcmk\u00fcn olmal\u0131d\u0131r.Bu imkan\u0131 ger\u00e7e\u011fe \u00e7evirmek bu mirasa sadakat davas\u0131ndaki m\u00fcsl\u00fcmanlar\u0131n en temel g\u00f6revidir. Bu eserin bu a\u011f\u0131r g\u00f6revin sorumlulu\u011funu \u00fcstlenecek olan g\u00f6n\u00fcl erlerine m\u00fctevaz\u0131 bir rehber olmas\u0131 dua ve niyaz\u0131yla.<\/p>\n 15.02.2017 \u00a0\u00a0\u00a0Ankara<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" 2017-2018 BAHAR D\u00f6nemi Final \u0130mtihan\u0131 Soru havuzu Egemen Ehl-i Hadis yakla\u015f\u0131m\u0131 kar\u015f\u0131s\u0131nda g\u00fcn\u00fcm\u00fczde \u00e7a\u011fda\u015f bir Alternatif hadis metodolojisine ihtiya\u00e7 var m\u0131d\u0131r? Ni\u00e7in? A\u00e7\u0131klay\u0131n\u0131z.(ALTERNAT\u0130F HAD\u0130S METODOLOJ\u0130S\u0130(AHM),s. 18-22) ve (\u0130SLAM\u0130 \u0130L\u0130MLERDE METODOLOJ\u0130 SORUNU(\u0130\u0130MS), s.303-309). Ref meselesi nedir? Bu konuda bildiklerinizi yaz\u0131n\u0131z( \u0130slam D\u00fc\u015f\u00fcncesinde Hadis Metodolojisi(\u0130DHM),\u201dRef Meselesi\u201d ba\u015fl\u0131\u011f\u0131) G\u00fcn\u00fcm\u00fcz ihtiya\u00e7lar\u0131na cevap verebilecek bir hadis usul\u00fc\/metodolojisinin \u201cZihniyet\u201d plan\u0131nda \u00fczerine oturaca\u011f\u0131 esaslar\u0131n ba\u015fl\u0131klar\u0131 neler olmal\u0131d\u0131r? (AHM, \u0130\u00e7indekiler k\u0131sm\u0131nda \u201cGiri\u015f\u201dteki 11 ba\u015fl\u0131k). Metodik \u015f\u00fcphe, tenkit zihniyeti ve ele\u015ftirel ak\u0131l hakk\u0131nda bildiklerinizi yaz\u0131n\u0131z(AHM,s. 36-42,43-44) Genel olarak \u201chaber\u201dlerin do\u011fruluk a\u00e7\u0131s\u0131ndan taksimi ile \u201cahad haber\u201dlerin do\u011fruluk a\u00e7\u0131s\u0131ndan taksimi hakk\u0131nda bigi veriniz(AHM,s. 58-61). Nereden bildin yasas\u0131 nedir? A\u00e7\u0131klay\u0131n\u0131z(AHM,s.156-158) Hadis kayna\u011f\u0131 nedir? A\u00e7\u0131klay\u0131n\u0131z. Hadis kayna\u011f\u0131 \u00f6zetle farkl\u0131 derecede g\u00fcvenilirli\u011fe sahip hadis rivayetlerini \u2013 muttas\u0131l veya munkat\u0131 olsun- isnatl\u0131 olarak toplamak amac\u0131yla \u2013 m\u00fcsned, musannef, cami,s\u00fcnen gibi- farkl\u0131 \u015fekillerde yap\u0131lm\u0131\u015f olan, \u0130slam\u2019\u0131n erken d\u00f6nemlerine ait derlemelerdir. Ayn\u0131 d\u00f6nemde bunlar\u0131n\u00a0 d\u0131\u015f\u0131ndaki \u00e7e\u015fitli t\u00fcrde eserlerde yer alan rivayetler de \u2013 isnatl\u0131 olmak kayd\u0131yla- incelenmek \u00fczere de\u011ferlendirmeye al\u0131n\u0131r. Ancak hadis rivayetlerini toplamak amac\u0131yla bile olsa, rivayetleri isnats\u0131z olarak aktaran eserler hadis kayna\u011f\u0131 olarak kabul edilmez. \u00d6te yandan erken d\u00f6nem kaynaklar\u0131na dayal\u0131 derlemeler de\u00a0 temel hadis kaynaklar\u0131 olarak de\u011ferlendirilmez. Sadece erken d\u00f6nem kaynaklar\u0131nda rivayetlerin yerlerini g\u00f6steren tali\/ikincil eserler olarak kullan\u0131labilir, ama rivayetlerin kayna\u011f\u0131 olarak bunlara ba\u015fvurmak do\u011fru\u00a0 de\u011fildir. Kaynak bilinci ve bu alandaki problemler hakk\u0131nda bilgi veriniz(AHM, s.65-75). \u0130\u00e7erisinde y\u00fczlerce binlerce rivayeti bar\u0131nd\u0131rmas\u0131, hatta onlar\u0131 isnatl\u0131 olarak aktarmas\u0131 bir eserin hadis kayna\u011f\u0131 olarak kabul edilmesi i\u00e7in yeterli midir? (AHM.,s. 73-76). Matbu veya elektronik kaynaklara mutlak olarak g\u00fcvenmek do\u011fru mudur? A\u00e7\u0131klay\u0131n\u0131z (AHM.,s. 76-79). Hadis imamlar\u0131n\u0131n eserlerini olu\u015ftururken s\u00f6zl\u00fc aktar\u0131mdan ziyade \u00f6nceki yaz\u0131l\u0131 kaynaklara dayanm\u0131\u015f olmalar\u0131 konusunda bilgi veriniz (AHM.,s. 84-88). Hadislerin say\u0131s\u0131 konusundaki bilgi birikimimizin genel bir de\u011ferlendirmesini yap\u0131n\u0131z(AHM., s.88-96). M\u00fctevatirin tan\u0131m\u0131 nedir? M\u00fctevatir ni\u00e7in isnad\/hadis ilminin kapsam\u0131 d\u0131\u015f\u0131ndaSeyid\u0131r? M\u00fctevatirin isnad\u0131 olur mu, ya da isnad\u0131 olan m\u00fctevatir olabilir mi? A\u00e7\u0131klay\u0131n\u0131z(s.103-108) M\u00fctevatir var m\u0131d\u0131r? Var olan m\u00fctevatir s\u00fcnnetler midir, yoksa m\u00fctevatir hadis te var m\u0131d\u0131r? A\u00e7\u0131klay\u0131n\u0131z.(s.110-112) M\u00fctevatir hadisleri derlemek i\u00e7in yaz\u0131lm\u0131\u015f olan eserlerdeki rivayetler ger\u00e7ekten m\u00fctevatiir midir? A\u00e7\u0131klay\u0131n\u0131z. (s. 98-112). Es-Seyyid e\u015f-\u015eerif el-Curcani\u2019nin sahih hadis tan\u0131m\u0131 ile Ehl-i hadis\u2019in egemen sahih tan\u0131m\u0131n\u0131 zikrederek mukayese ediniz.(s. 119) Ebu Hanife\u2019nin ahad bir hadis rivayetinin kabul edilebilmesi i\u00e7in gerekli \u015fartlar hakk\u0131nda bilgi veriniz(s. 119-120). Ahad hadis rivayetlerin \u00fcmmet taraf\u0131ndan kabul\u00fc onu m\u00fctevatir derecesine y\u00fckseltir mi? (s. 132-133).Keza zay\u0131f hadis rivayetlerinin birden fazla kanaldan gelmesi onu hasen derecesine y\u00fckseltir mi?(s. 131-132). Zay\u0131f hadisin tan\u0131m\u0131 nedir? Zay\u0131f hadisin ilk as\u0131rlardaki kapsam\u0131 ile daha sonraki as\u0131rlardaki kapsam\u0131 ayn\u0131 m\u0131d\u0131r?(s. 127,v.d.). Hadis kaynaklar\u0131n\u0131n zay\u0131f hadisler a\u00e7\u0131s\u0131ndan durumu hakk\u0131nda bilgi veriniz.(s.128-131). Zay\u0131f hadisle amel edilmesi mutlak olarak caiz midir yoksa baz\u0131 \u015fartlara m\u0131 ba\u011fl\u0131d\u0131r? A\u00e7\u0131klay\u0131n\u0131z(s. 133-134). Mevzu(Uydurma) hadis tabiri isabetli midir? Mevzu hadis rivayetleri hakk\u0131nda bilgi veriniz( s. 134-137). Matruh tabiri hakk\u0131ndan bilgi veriniz ve matruh ile mevzu(uydurma) aras\u0131ndaki fark\u0131 izah ediniz(s.137-139). Sahabe tan\u0131mlar\u0131 ve bu tan\u0131mlara ba\u011fl\u0131 olarak sahabenin cerh-tadil a\u00e7\u0131s\u0131ndan durumuna dair yakla\u015f\u0131mlar konusunda bilgi veriniz( s. 139-142). Ravilerin adalet s\u0131fat\u0131 konusunda dikkat edilmesi gereken hususlar hakk\u0131nda bilgi veriniz(AHM,s.143-144),(\u0130\u0130MS, s. 243-252). Ravilerin zapt s\u0131fat\u0131 ve bu s\u0131fat konusunda dikkat edilmesi gereken hususlar hakk\u0131nda bilgi veriniz (AHM,s. 144-147),(\u0130\u0130MS, s.252-259). Telkin konusunda dikkat edilmesi gereken hususlar hakk\u0131nda bilgi veriniz (AHM,s. 147-148). Ref olgusu ve h\u00fckmen merfu konusunda dikkat edilmesi gereken hususlar hakk\u0131nda bilgi veriniz (s. 148-152). S\u00f6zl\u00fc veya yaz\u0131l\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan bir hadis rivayeti kar\u015f\u0131s\u0131nda at\u0131lmas\u0131 gereken uygulamal\u0131 ad\u0131mlar\u0131 ba\u015fl\u0131klar halinde yaz\u0131n\u0131z. a)Nereden bildin\/buldun yasas\u0131! b)Hadis rivayetinin matbu veya elyazmas\u0131 \u201cyaz\u0131l\u0131\u201d temel kaynaklarda yer al\u0131p almad\u0131\u011f\u0131na bak\u0131l\u0131r. c)Bu kaynaklarda yer al\u0131yorsa isnad(lar)\u0131n\u0131n olup olmad\u0131\u011f\u0131na bak\u0131l\u0131r; isnad\u0131 olmayan rivayetlere, temel kaynaklarda yer alsa bile itibar edilmez ve incelemeye dahi al\u0131nmaz. d)Temel kaynaklarda isnadl\u0131 olarak yer alan rivayetler hem isnat hem de metin a\u00e7\u0131s\u0131ndan dikey(kronolojik)\u00a0 ve yatay(co\u011frafi, b\u00f6lgesel da\u011f\u0131l\u0131m, mezhepsel da\u011f\u0131l\u0131m) olarak incelenir. e) Tek bir hadis rivayetinin ula\u015f\u0131labilen b\u00fct\u00fcn tarik\/versiyonlar\u0131 bir araya getirlir(b\u00fct\u00fcnl\u00fck) f) Bu versiyonlar\u0131n isnadlar\u0131n\u0131n isnad \u015femalar\u0131 \u00e7\u0131kar\u0131l\u0131r. g)\u0130snad \u015femalar\u0131nda yer alan ravilerle ilgili olarak ula\u015f\u0131lan b\u00fct\u00fcn bilgiler bir araya getirilir(b\u00fct\u00fcnl\u00fck). h) \u0130snad(lar) hakk\u0131nda sahih, hasen, zay\u0131f, mevzu \u015feklinde h\u00fck\u00fcmler verilir ve \u201cHadis(in) \u2013metni de\u011fil sadece – isnatlar\u0131 sahihtir veya hasendir veya zay\u0131ft\u0131r\u201d h\u00fckm\u00fc verilir(\u0130snad tedkiki ve tenkidi). \u0131)Tek bir hadis rivayetinin ula\u015f\u0131labilen b\u00fct\u00fcn farkl\u0131 metinleri hem dikey(kronolojik) hem de yatay(co\u011frafi ve b\u00f6lgesel da\u011f\u0131l\u0131m) olarak incelenir ve orijinale en yak\u0131n oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen bir metin in\u015fa edilir.(Metin tedkiki). i)\u0130n\u015fa edilen metne i\u00e7 tenkit\/metin tenkidi uygulan\u0131r ve metin a\u00e7\u0131s\u0131ndan makbul olup olmad\u0131\u011f\u0131na karar verilir(Metin tenkidi). j) \u0130snadlar\u0131 ve metinleri a\u00e7\u0131s\u0131ndan ele al\u0131nan rivayet hakk\u0131ndan nihai h\u00fck\u00fcm yine sahih, hasen, zay\u0131f veya mevzu \u015feklinde verilir. k) Verilen bu h\u00fckm\u00fcn ara\u015ft\u0131rma-incelemeyi yapan ilim insan\u0131n\u0131n vard\u0131\u011f\u0131 sonu\u00e7 ya da \u015fahsi i\u00e7tihad\u0131 oldu\u011fu \u00f6zellikle vurgulan\u0131r. Metin tenkidi ile metin tedkiki aras\u0131ndaki fark\u0131 a\u00e7\u0131klay\u0131n\u0131z(s.182-183). 31.Ni\u00e7in a\u011f\u0131rl\u0131kl\u0131 olarak metin tenkidi?(s.183-184). Metin tenkidi mi \u00f6ncedir isnat tenkidi mi? Metin tenkidinin tarihi geli\u015fimi hakk\u0131nda bilgi veriniz(s.185,v.d.). Hz. Ai\u015fe, \u00d6mer, Ali, Abdullah b. \u00d6mer, \u0130bn Abbas, el-Hasen el-Basri, Amr b. Ubeyd, Ebu Hanife, Malik b. Enes, Ebu Yusuf, Muhammed b. el-Hasen, \u0130sa b. Eban, Muhammed b. \u0130sa et-Tabba\u2019, Muhammed b. Yahya el-Hadi, Ebu\u2019l-Kas\u0131m el-Belhi, Kad\u0131 Abdulcabbar, ed-Debbusi, Ebu\u2019l-Huseyn el-Basri, el-Hatib el-Ba\u011fdadi, es-Serahsi, el-\u011eazali, \u0130bnu\u2019l-Cevzi, el-Karafi, \u0130bn Kayy\u0131m el-Cevziyye, et-Tehanevi \u00a0gibi Zeydi, Mutezili, S\u00fcnni pek \u00e7ok \u015fahsiyet metin tenkidi uygulamas\u0131n\u0131n tarihi \/ kronolojik geli\u015fimine dair k\u00f6\u015fe ta\u015flar\u0131 olarak kabul edilebilirler (s.185-191; 214-217). Metin tenkidinde g\u00f6z \u00f6n\u00fcnde bulundurulacak olan esaslar\u0131 maddeler halinde yaz\u0131n\u0131z(\u0130\u00e7indekiler k\u0131sm\u0131nda D\u00f6rd\u00fcnc\u00fc B\u00f6l\u00fcm, C) Metin tenkidi ba\u015fl\u0131\u011f\u0131nda yer alan \u201cMetin tenkidinin Esaslar\u0131\u201d alt ba\u015fl\u0131\u011f\u0131nda zikredilen 16-17 metin tenkidi ilke veya esas\u0131). Kur\u2019an\u2019a ayk\u0131r\u0131l\u0131k esas\u0131na dayal\u0131 metin tenkidine y\u00f6nelik itirazlar\u0131 ba\u015fl\u0131klar halinde yaz\u0131n\u0131z(s.200-211). Kur\u2019an\u2019a dayal\u0131 metin tenkidine dair sahabe neslinden itibaren g\u00f6r\u00fclen ve \u0130slam gelene\u011finden devam eden uygulamalardan \u00f6rnekler veriniz(s.214-218). a) K\u0131z \u00e7ocu\u011funu diri diri g\u00f6men de g\u00f6m\u00fclen k\u0131z \u00e7ocu\u011fu da Cehennemdedir(Ahmed b. Hanbel, Ebu Davud)(s.210-220); b) Veled-i Zina \u00fc\u00e7 ki\u015finin en \u015ferlisidir(Ahmed b. Hanbel)(s.220-221); c) Havva olmasayd\u0131 kad\u0131nlar kocalar\u0131na ihanet etmezdi\u2026(el-Buhari, Muslim, Ahmed b. Hanbel)(s.224-225); d) Kad\u0131nlar kendi mallar\u0131nda bile kocalar\u0131n\u0131n izni olmadan tasarrufta bulunamazlar(et-Tahavi)(s.224) rivayetlerini Kur\u2019an\u2019a dayal\u0131 metin tenkidi s\u00fczgecinden ge\u00e7irerek k\u0131sa k\u0131sa de\u011ferlendiriniz. Gelecekten\/gaypten haber veren hadis rivayetlerini metin tenkidi a\u00e7\u0131s\u0131ndan genel olarak de\u011ferlendiriniz(AHM, s.226-230). \u00c7ocuklar\u0131 mescit\/camilerden uzak tutmaya ve namaz k\u0131lmayan \u00e7ocuklara \u015fiddet uygulamaya dair hadis rivayetlerini S\u00fcnnet\u2019e uygunluk\/ayk\u0131r\u0131l\u0131k ilkesi \u0131\u015f\u0131\u011f\u0131nda de\u011ferlendiriniz(s.235-236). Ba\u015flar\u0131na kad\u0131n\u0131 ge\u00e7iren bir kavim iflah olmaz rivayetini metin tenkidi a\u00e7\u0131s\u0131ndan de\u011ferlendiriniz(s. 237-238). Mushaflardan ve Mushaflar\u0131n faziletinden bahseden hadis rivayetlerini tarihi ger\u00e7eklere ayk\u0131r\u0131l\u0131k ilkesi \u0131\u015f\u0131\u011f\u0131nda de\u011ferlendiriniz(s. 247). M\u00fcbala\u011fal\u0131 vaat veya tehditler i\u00e7eren hadis rivayetlerini metin tenkidi a\u00e7\u0131s\u0131ndan genel olarak de\u011ferlendiriniz( s. 257- 262). Hadis rivayetlerinin \u00f6nceki din ve k\u00fclt\u00fcrlerden unsurlar ta\u015f\u0131mas\u0131 ilkesine dayal\u0131 metin tenkidini \u00f6rneklerle a\u00e7\u0131klay\u0131n\u0131z(s. 262-272). D\u0131\u015f d\u00fcnyan\u0131n ger\u00e7eklerine, deney ve tecr\u00fcbelere ayk\u0131r\u0131l\u0131k ilkesine dayal\u0131 metin tenkidini \u00f6rneklerle a\u00e7\u0131klay\u0131n\u0131z(s. 272-277). 70.000 ki\u015finin Cennete hesaps\u0131z girece\u011fine dair rivayetler(el-Buhari, Muslim, et-Tirmizi, \u0130bn Mace, ed-Darimi, Ahmed b. Hanbel)(s.222-223) ile Allah\u2019\u0131n her Cuma g\u00fcn\u00fc 600.000 g\u00fcnahkar\u0131 Cehennemden azad etti\u011fine dair rivayeti(s.291-292) metin tenkidi a\u00e7\u0131s\u0131ndan de\u011ferlendiriniz. Hadis rivayetlerinin bilimsel ger\u00e7eklere ters d\u00fc\u015fmesi ilkesi \u0131\u015f\u0131\u011f\u0131nda T\u0131bb-\u0131 nebevi rivayetlerini de\u011ferlendiriniz(s. 320-332). Siyasi,f\u0131khi, kelami, etnik vb s\u00fcrt\u00fc\u015fme ve tart\u0131\u015fmalar\u0131n ve mezhepler aras\u0131 \u00e7eki\u015fmelerin izini ta\u015f\u0131yan rivayetleri metin tenkidi a\u00e7\u0131s\u0131ndan \u00f6rneklerle de\u011ferlendiriniz (s. 297-305). Hz. \u0130sa\u2019n\u0131n tekrar yery\u00fcz\u00fcne g\u00f6kten inece\u011fine dair rivayetlerin m\u00fctevatir oldu\u011fu do\u011fru mudur? A\u00e7\u0131klay\u0131n\u0131z( \u0130\u0130MS,s.344-348). \u201cKim dinin de\u011fi\u015ftirirse onu \u00f6ld\u00fcr\u00fcn\u201d \u015feklindeki hadis rivayetlerini metin tenkidi a\u00e7\u0131s\u0131ndan de\u011ferlendiriniz(\u0130\u0130MS, s. 366-368). S\u00fcnnet\u2019i \u00c7a\u011fa ta\u015f\u0131mak i\u00e7in at\u0131lmas\u0131 gereken teorik ad\u0131mlar nelerdir? A\u00e7\u0131klay\u0131n\u0131z. a) OLGUDAN NASSA: Olgudan nassa hareket etmek. Bunun i\u00e7in \u00f6ncelikle \u0130slam D\u00fcnyas\u0131n\u0131n siyasi, ekonomik, sosyal ve k\u00fclt\u00fcrel alanlar\u0131ndaki hayati problemlerinin envanterini \u00e7\u0131karmak ve bunlar\u0131 \u00f6ncelik ve \u00f6nem s\u0131ras\u0131na g\u00f6re ele almak gerekir. b) S\u00dcNNET HER\u015eEYE HAZIR \u00c7\u00d6Z\u00dcM SUNAN B\u0130R ANS\u0130KLOPED\u0130 DE\u011e\u0130LD\u0130R: \u00c7a\u011fda\u015f meselelerin her birisine S\u00fcnnet\u2019in tek tek nokta \u00e7\u00f6z\u00fcm sunmas\u0131n\u0131n s\u00f6z konusu olmad\u0131\u011f\u0131n\u0131, yani S\u00fcnnet\u2019in K\u0131yamete kadar her \u015feyin haz\u0131r \u00e7\u00f6z\u00fcmlerini sunan bir sihirli de\u011fnek olmad\u0131\u011f\u0131n\u0131 ba\u015ftan idrak etmek. c) GENEL ESASLAR,\u0130LKELER VE AMA\u00c7LAR ESASTIR: \u00c7\u00f6z\u00fcme katk\u0131 sunmas\u0131 s\u00f6z konusu oldu\u011funda bile genellikle genel ilkeler\/ama\u00e7lar\/hedefler \u00f6l\u00e7e\u011finde katk\u0131 sunabilece\u011fini g\u00f6z ard\u0131 etmemek, bu genel ilkelerden nokta\/tikel \u00e7\u00f6z\u00fcm \u00fcretmenin ilim ve fikir erbab\u0131n\u0131n g\u00f6revi oldu\u011funu asla unutmamak. d) \u00c7OK D\u0130S\u0130PL\u0130NL\u0130 YAKLA\u015eIM \u015eARTTIR: Bu sebeple \u0130slam D\u00fcnyas\u0131n\u0131n meselelerinin mahiyetine g\u00f6re \u0130slami ilimler d\u0131\u015f\u0131ndaki di\u011fer disiplinlerle ortakla\u015fa \u201c\u00e7ok disiplinli\u201d bir yakla\u015f\u0131m\u0131n zorunlulu\u011funu unutmamak. e) FORMAL\u0130TEC\u0130 ve L\u0130TERAL\u0130ST YAKLA\u015eIMLARDAN UZAK DURMAK \u015eARTTIR: S\u00fcnnet\u2019e dair bilgi kaynaklar\u0131m\u0131z olan Kur\u2019an, Ya\u015fayan S\u00fcnnet ve bu ikisiyle uyum halinde olan ahad hadis rivayetlerine se\u00e7meci\/par\u00e7ac\u0131\/atomcu, \u015fekilci ve laf\u0131zc\u0131\u00a0 \u201cL\u0130TERAL\u0130ST\u201d yakla\u015f\u0131mdan ziyade ilke, ama\u00e7 ve hedefleri tespit etmeyi ama\u00e7layan b\u00fct\u00fcnl\u00fck\u00e7\u00fc \u201cMAKASID\u201d yakla\u015f\u0131m\u0131n\u0131 merkeze almak. Klasik d\u00f6nem hadis \u015ferhleri S\u00fcnnet\u2019i \u00e7a\u011fa ta\u015f\u0131mak bak\u0131m\u0131ndan yeterli midir? A\u00e7\u0131klay\u0131j\u0131z. Klasik d\u00f6nem hadis \u015ferhleri S\u00fcnnet\u2019i \u00e7a\u011fa ta\u015f\u0131mak bak\u0131m\u0131ndan yeterli de\u011fildir; zira bu \u015ferhler kendi \u00e7a\u011flar\u0131n\u0131n \u2013 yani orta\u00e7a\u011f \u015fartlar\u0131n\u0131n – \u015fart ve ihtiya\u00e7lar\u0131n\u0131 g\u00f6z \u00f6n\u00fcne alarak \u00a0yorumlar geli\u015ftirmi\u015flerdir. G\u00fcn\u00fcm\u00fcz\u00fcn siyasi, ekonomik, sosyal ve k\u00fclt\u00fcrel \u015fartlar\u0131 Orta \u00e7a\u011fdakilerden k\u00f6kl\u00fc bir bi\u00e7imde farkl\u0131d\u0131r ve bu sebeple yeni durumlar kar\u015f\u0131s\u0131nda yeni yorumlar geli\u015ftirmek mant\u0131ki ve fiili bir gerekliliktir. \u00d6te yandan bu \u015ferhlerin neredeyse tamam\u0131 geni\u015f halk kitlelerini de\u011fil ilim erbab\u0131n\u0131 ve uzmanlar\u0131 esas alan \u00e7al\u0131\u015fmalard\u0131r. Halbuki S\u00fcnnet\u2019i \u00c7a\u011fa ta\u015f\u0131mak i\u00e7in S\u00fcnnet\u2019in, uzman olsun olmas\u0131n \u0130slam toplumlar\u0131n\u0131n tamam\u0131n\u0131 i\u00e7ine alacak \u015fekilde kapsaml\u0131 bir yoruma tabi tutulmas\u0131 gerekmektedir. Teknik a\u00e7\u0131dan da klasik \u015ferhler \u015ferhe konu olan rivayetin di\u011fer kaynaklardaki versiyonlar\u0131, isnatlar\u0131, ravileri hakk\u0131nda bilgi, cerh-tadil bilgileri, isnat tetkiki\u00a0 \u2013 metin tenkidi \u00e7ok az –\u00a0\u00a0 garip kelimelerin izah\u0131, – nadiren – sebeb-i v\u00fcrudu ve rivayetten \u00e7\u0131kar\u0131labilecek tikel anlamlar ve h\u00fck\u00fcmler \u00fczerinde durmakta olup, bug\u00fcn bunlar geni\u015f halk kitleleri a\u00e7\u0131s\u0131ndan acil ve gerekli olmaktan \u00e7\u0131km\u0131\u015f durumdad\u0131r. Buna mukabil g\u00fcn\u00fcm\u00fczde bu \u00f6n bilgileri minimum d\u00fczeye indiren, buna mukabil ilke, ana fikir ve ama\u00e7lar\u0131n tespitini esas alan bir yorum tarz\u0131 gerekmektedir. Orta \u00e7a\u011fda \u00fcretilmi\u015f olmalar\u0131n\u0131n tabii bir sonucu olarak klasik \u015ferhlerin kavramsal \u00e7er\u00e7evesi, terminolojisi hatta g\u00fcndelik hayata dair \u00f6l\u00e7\u00fc birimleri ile verilen \u00f6rnekler vb. demode oldu\u011fundan, bunlar\u0131n ba\u015ftan a\u015fa\u011f\u0131ya g\u00fcncellendi\u011fi yeni bir dil, kavramsal \u00e7er\u00e7eve ve i\u00e7erik temelli yeni bir \u015ferh\u00e7ilik anlay\u0131\u015f\u0131na acilen ihtiya\u00e7 oldu\u011fu s\u00f6ylenebilir. Hepsinden \u00f6nemlisi klasik \u015ferhler bug\u00fcn \u0130slam D\u00fcnyas\u0131n\u0131n muhta\u00e7 oldu\u011fu bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olarak S\u00fcnnet\u2019i modelleme gibi bilin\u00e7li ve sistemli bir \u00e7aban\u0131n \u00fcr\u00fcn\u00fc de de\u011fildir. Dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fcz\u00fcn k\u00fcresel, b\u00f6lgesel ve ulusal d\u00fczlemdeki meydan okumalar\u0131na cevap verebilecek \u0130slami bir paradigma in\u015fas\u0131nda klasik \u015ferhlerin \u00e7a\u011fda\u015f ihtiya\u00e7lara cevap vermesi m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir. \u00a0 S\u00fcnnet\u2019i \u00c7a\u011fa ta\u015f\u0131mak amac\u0131yla yap\u0131lm\u0131\u015f \u00f6rnek \u00e7al\u0131\u015fmalar hakk\u0131nda bilgi veriniz. Bu konuda yap\u0131lm\u0131\u015f \u00e7al\u0131\u015fmalar maalesef yok denecek kadar az ve c\u0131l\u0131zd\u0131r.\u00a0 \u00c7a\u011fda\u015f d\u00f6nemde yaz\u0131lm\u0131\u015f ve \u00e7a\u011fda\u015f ba\u015fl\u0131klar ta\u015f\u0131yan hadis \u015ferhleri de bizleri aldatmamal\u0131d\u0131r. Zira bunlar b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Orta \u00e7a\u011fda yaz\u0131lm\u0131\u015f \u015ferhlere dayal\u0131 derlemelerden \u00f6teye ge\u00e7ememektedir. Yine \u00e7a\u011fda\u015f d\u00f6nemde ve \u00e7a\u011fda\u015f olma iddias\u0131yla yaz\u0131lm\u0131\u015f olan baz\u0131 eserler de \u00e7\u00f6z\u00fcm \u00fcretme veya \u00e7\u00f6z\u00fcme kat\u0131da bulunma amac\u0131 ve \u00f6zelli\u011fi olmayan, aksine tebli\u011f ve vaaz u nasihat ama\u00e7l\u0131 eserlerdir. Bu t\u00fcre dair verilebilecek \u00f6rneekler aras\u0131nda FIKHU\u2019S-SUNNE adl\u0131 eser zikredilebilir. Ger\u00e7ek anlamda S\u00fcnnet\u2019in 21. Yy\u2019da \u0130slam d\u00fcnyas\u0131na nas\u0131l yol g\u00f6sterebilece\u011fi konusunda \u2013 yetersiz ve c\u0131l\u0131z da olsa- baz\u0131 \u00f6rnekler vermek m\u00fcmk\u00fcnd\u00fcr. Mesela Muhammed Kutub\u2019un PEYGAMBERDEN \u0130KT\u0130BASLAR adl\u0131 k\u00fc\u00e7\u00fck kitab\u0131 \u2013 ki on civar\u0131nda hadis rivayetinin yorumudur \u2013 bu t\u00fcrden say\u0131labilir. Nitekim klasik \u015ferhlerle bu kitaptaki yorumculuk anlay\u0131\u015f\u0131n\u0131n fark\u0131n\u0131 g\u00f6rmek i\u00e7in \u201cSizden biriniz, elinde bir fidan varken K\u0131yametin koptu\u011funu g\u00f6rse dahi diksin onu!\u201d mealindeki rivayetin bu kitaptaki yorumuna bakmas\u0131 dahi yeterlidir. Di\u011fer bir \u00f6rnek olarak Mehmed Arif Bey\u2019in B\u0130NB\u0130R HAD\u0130S-\u0130 \u015eER\u0130F VE \u015eERH\u0130 \u2013 kulland\u0131\u011f\u0131 rivayetlerden \u00e7o\u011funun kaynak ve isnat a\u00e7\u0131s\u0131ndan problemli olu\u015fu bir yana b\u0131rak\u0131lacak olursa –\u00a0 yorumculuk bak\u0131m\u0131ndan \u00f6rnek olarak zikredilebilir. ESK\u0130MEZ YEN\u0130 \u2013 HZ. PEYGAMBER\u2019\u0130N S\u00dcNNET\u0130 adl\u0131 \u00e7al\u0131\u015fma ise bu konuda hem konular\u0131n \u00f6nceliklerine g\u00f6re s\u0131ralanmas\u0131, hem \u00e7a\u011fda\u015f problemler dolay\u0131m\u0131nda bir yorumculuk denemesi olmas\u0131, hem de \u00e7a\u011fda\u015f insana hitap edecek bir dil, kavramsal \u00e7er\u00e7eve ve terminoloji kullanmas\u0131, hem de g\u00fcn\u00fcm\u00fcz\u00fcn ya\u015fanan ger\u00e7ekli\u011finden \u00f6rneklere dayal\u0131 olmas\u0131 itibariyle bu alandaki k\u00fc\u00e7\u00fck \u00e7apl\u0131 ama nadir \u00e7al\u0131\u015fmalar aras\u0131nda yer almaktad\u0131r. Mamafih S\u00fcnnet\u2019i \u00c7a\u011fa Ta\u015f\u0131ma amac\u0131yla yap\u0131ld\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a ifade edilmese de, S\u00fcnnet\u2019i \u00c7a\u011fa Ta\u015f\u0131ma idealine dolayl\u0131 da olsa en fazla katk\u0131da bulunan ve hizmet eden literat\u00fcr\u00fcn \u00c7A\u011eDA\u015e \u0130SLAM D\u00dc\u015e\u00dcNCES\u0130\u2019ne dair literat\u00fcr oldu\u011fu teredd\u00fcts\u00fcz ifade edilebilir. Bu ba\u011flamda Mehmed Akif\u2019in SAFAHAT\u2019\u0131ndan Muhammed \u0130kbal\u2019in manzum-mensur b\u00fct\u00fcn eserlerine, Roger Garaudy\u2019nin,Ali \u015eeriati\u2019nin, Malik b. Nebi\u2019nin, Aliya \u0130zzetbegovi\u00e7\u2019in, Fazlurrahman\u2019\u0131n, Hasan Hanefi\u2019nin eserlerinden Mevdudi\u2019nin, Muhammed el-\u011eazali\u2019nin, Yusuf el-Kardavi\u2019nin , Ahmed Kemal Ebu\u2019l-Mecd\u2019in, Mehmed\u00a0 Said Hatibo\u011flu\u2019nun\u00a0 eserlerine var\u0131ncaya kadar\u00a0 pek \u00e7ok \u00e7a\u011fda\u015f literat\u00fcr \u0130slam D\u00fcnyas\u0131na \u0131\u015f\u0131k tutacak niteliktedir. Ancak b\u00fct\u00fcn bu literat\u00fcr bile ba\u015flang\u0131\u00e7 niteli\u011finde \u00e7al\u0131\u015fmalar olup, bunlar\u0131n gelecek d\u00f6nemde sistemli ve kapsaml\u0131 \u00e7al\u0131\u015fmalar halinde daha da geli\u015ftirilerek \u0130SLAM\u0130 B\u0130R PARAD\u0130GMA\u2019ya d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi gerekmektedir. Bu m\u00fcstakbel g\u00f6rev ise sizler gibi gelece\u011fin ilim ve fikir erbab\u0131n\u0131, yar\u0131n\u0131n entelekt\u00fcellerini beklemektedir. Bu misyonunuzda bizler hocalar\u0131n\u0131z olarak daima sizlerin yan\u0131n\u0131zda olaca\u011f\u0131z.\u00a0 Ufkunuz a\u00e7\u0131k, ama\u00e7lar\u0131n\u0131z y\u00fcce, d\u00fc\u015f\u00fcnce d\u00fcnyan\u0131z derin ve bilgi d\u00fcnyan\u0131z okyanuslar kadar geni\u015f olsun. Ele\u015ftirel d\u00fc\u015f\u00fcnce ve ara\u015ft\u0131rmac\u0131l\u0131k ruhu rehberiniz olsun….<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[12],"tags":[],"class_list":["post-576","post","type-post","status-publish","format-standard","hentry","category-ders-notlari"],"_links":{"self":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/576","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=576"}],"version-history":[{"count":2,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/576\/revisions"}],"predecessor-version":[{"id":580,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/576\/revisions\/580"}],"wp:attachment":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=576"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=576"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=576"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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