\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda bahar d\u00f6neminin ilk dersi ger\u00e7ekle\u015fti. Bu derste \u201cMak\u00e2s\u0131du\u2019s-S\u00fcnne\u201d konusu i\u015flendi.<\/p>\n\n\n\n
Asl\u0131nda mak\u00e2s\u0131du\u2019s-s\u00fcnne \u00f6nceki derslerde ifade edilen mak\u00e2s\u0131du\u2019t-tenzil ve mak\u00e2s\u0131du\u2019r-risalenin bir par\u00e7as\u0131d\u0131r. S\u00fcnnet, Resul-i Ekrem Aleyhisselam\u2019\u0131n Kur\u2019an\u2019\u0131 tatbik sadedinde ortaya koydu\u011fu hayat nizam\u0131n\u0131n ad\u0131d\u0131r. Hadis ise s\u00fcnnetin bu nizam\u0131n\u0131 bize aktaran yaz\u0131l\u0131 ve s\u00f6zl\u00fc rivayetlerin ad\u0131d\u0131r.<\/p>\n\n\n\n
Mak\u00e2s\u0131du\u2019s-s\u00fcnne ile mak\u00e2s\u0131d\u2019u-hadis ayr\u0131 birer aland\u0131r. Ancak birlikte ele al\u0131nmalar\u0131 gerekmektedir. Burada ama\u00e7 Hz. Peygamberin b\u00fcy\u00fck gayelerini tespit etmektir. S\u00fcnnet, \u0130slam medeniyetinin kurucu kayna\u011f\u0131d\u0131r ve tenzilin bir par\u00e7as\u0131 olarak b\u00fct\u00fcn insanl\u0131\u011fa de\u011ferler manzumesi getirmi\u015ftir. Bu y\u00f6n\u00fcyle S\u00fcnnet, \u0130slam\u2019\u0131n Kur\u2019an\u2019dan sonraki ikinci kayna\u011f\u0131 olman\u0131n \u00f6tesinde bir anlam ta\u015f\u0131maktad\u0131r. O, \u0130slam \u00fcmmetini ve medeniyetini hem kuran hem de in\u015fa eden bir \u00f6rneklik ve rehberliktir. Ayn\u0131 zamanda S\u00fcnnet, asr-\u0131 saadeti sonraki zamanlara ta\u015f\u0131yan ve bu s\u00fcre\u00e7lerde de\u011fi\u015fim ile s\u00fcreklilik aras\u0131ndaki ili\u015fkiyi kuran temel bir kavramd\u0131r.<\/p>\n\n\n\n
S\u00fcnnette en \u00f6nemli mesele \u00e2det ile ibadeti, yerel olan ile evrensel olan\u0131 ve dini olan ile k\u00fclt\u00fcrel olan\u0131 ay\u0131rmakt\u0131r. Bu da ancak mak\u00e2s\u0131di bir bak\u0131\u015f a\u00e7\u0131s\u0131yla tespit edilebilir. Hi\u00e7bir peygamber kendi kavminin k\u00fclt\u00fcr\u00fcn\u00fc dine d\u00f6n\u00fc\u015ft\u00fcrmeye gelmemi\u015ftir.<\/p>\n\n\n\n
\u0130mam Serahs\u00ee (\u00f6.483\/1090) s\u00fcnneti \u015fu \u015fekilde tan\u0131mlamaktad\u0131r: \u201cS\u00fcnnet, Hz. Peygamberin \u00f6rnek al\u0131ns\u0131n diye yapt\u0131klar\u0131d\u0131r.\u201d Bu nedenle s\u00fcnneti tatbik etmede \u00f6rnek almak ile benzemek birbirine kar\u0131\u015ft\u0131r\u0131lmaktad\u0131r. Mak\u00e2s\u0131di bak\u0131\u015f a\u00e7\u0131s\u0131na sahip olamayanlar \u201cteess\u00ee\u201d ile \u201cte\u015febb\u00fch\u00fc\u201d birbirine kar\u0131\u015ft\u0131r\u0131r. Ancak bizden istenen Hz. Peygamberi \u00f6rnek almakt\u0131r.<\/p>\n\n\n\n
S\u00fcnnet ile bidat fark\u0131 ayr\u0131ca \u00f6nemlidir. Bidat\u2019\u0131n iki t\u00fcr\u00fc vard\u0131r: Zamansal bak\u0131mdan bidat kabul edilenler ve ilkesel bak\u0131mdan bidat kabul edilenler. \u0130lk \u00fc\u00e7 as\u0131rda olmay\u0131p sonradan ortaya \u00e7\u0131kan her \u015fey Zamansal, bidat olarak kabul edilir. Bu tan\u0131m \u0130slam\u2019\u0131n evrensel olu\u015fu ilkesine ayk\u0131r\u0131d\u0131r. Dinde olmayan bir \u015feyin din haline getirilmesi ilkesel bak\u0131mdan bidat olarak g\u00f6r\u00fclmektedir. \u00d6zellikle Hz. Ai\u015fe\u2019nin Hz. Peygamberden yapt\u0131\u011f\u0131 rivayet ilkesel bidat\u2019e i\u015faret eder: \u201cHer kim bu dinde olmayan bir \u015feyi dine soku\u015fturursa o reddedilmi\u015ftir.\u201d Bir dine girebilecek en b\u00fcy\u00fck bidat, bir toplumun \u00f6rf ve \u00e2detlerini din haline getirmektir. Bu durum, zamansal a\u00e7\u0131dan Hz. Peygamber\u2019den sonra ortaya \u00e7\u0131kan her \u015feyi bidat kabul etmenin de \u00f6tesinde, kabul edilemez bir yakla\u015f\u0131md\u0131r.<\/p>\n\n\n\n
Hocam\u0131z bu noktada, hadis dilindeki ad\u0131 \u2018her konuda ahkam kesenler\u2019 yani \u201cRuveybida\u201d hadisinden bahsetti:
\u0642\u064e\u0627\u0644\u064e \u0627\u0644\u0646\u064e\u0651\u0628\u0650\u064a\u064f\u0651 \u0635\u064e\u0644\u064e\u0651\u0649 \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0633\u064e\u0644\u064e\u0651\u0645\u064e \u0633\u064e\u064a\u064e\u0623\u0652\u062a\u0650\u064a \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u0650 \u0633\u064e\u0646\u064e\u0648\u064e\u0627\u062a\u064c \u062e\u064e\u062f\u064e\u0651\u0627\u0639\u064e\u0627\u062a\u064c\u060c \u064a\u064f\u0635\u064e\u062f\u064e\u0651\u0642\u064f \u0641\u0650\u064a\u0647\u064e\u0627 \u0627\u0644\u0652\u0643\u064e\u0627\u0630\u0650\u0628\u064f\u060c \u0648\u064e\u064a\u064f\u0643\u064e\u0630\u064e\u0651\u0628\u064f \u0641\u0650\u064a\u0647\u064e\u0627 \u0627\u0644\u0635\u064e\u0651\u0627\u062f\u0650\u0642\u064f\u060c \u0648\u064e\u064a\u064f\u0624\u0652\u062a\u064e\u0645\u064e\u0646\u064f \u0641\u0650\u064a\u0647\u064e\u0627 \u0627\u0644\u0652\u062e\u064e\u0627\u0626\u0650\u0646\u064f\u060c \u0648\u064e\u064a\u064f\u062e\u064e\u0648\u064e\u0651\u0646\u064f \u0641\u0650\u064a\u0647\u064e\u0627 \u0627\u0644\u0623\u064e\u0645\u0650\u064a\u0646\u064f\u060c \u0648\u064e\u064a\u064e\u0646\u0652\u0637\u0650\u0642\u064f \u0641\u0650\u064a\u0647\u064e\u0627 \u0627\u0644\u0631\u064f\u0651\u0648\u064e\u064a\u0652\u0628\u0650\u0636\u064e\u0629\u064f\u060c \u0642\u0650\u064a\u0644\u064e \u064a\u064e\u0627 \u0631\u064e\u0633\u064f\u0648\u0644\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0648\u064e\u0645\u064e\u0627 \u0627\u0644\u0631\u064f\u0651\u0648\u064e\u064a\u0652\u0628\u0650\u0636\u064e\u0629\u064f\u061f \u0642\u064e\u0627\u0644\u064e \u0627\u0644\u0631\u064e\u0651\u062c\u064f\u0644\u064f \u0627\u0644\u062a\u064e\u0651\u0627\u0641\u0650\u0647\u064f \u064a\u064e\u0646\u0652\u0637\u0650\u0642\u064f \u0641\u0650\u064a \u0623\u064e\u0645\u0652\u0631\u0650 \u0627\u0644\u0652\u0639\u064e\u0627\u0645\u064e\u0651\u0629\u0650
Bu hadise g\u00f6re Neb\u00ee (sallallahu aleyhi ve sellem) \u201c\u00d6yle zamanlar gelecektir ki, \u00e7ok aldat\u0131c\u0131 seneler olacakt\u0131r. Bu zamanlarda yalanc\u0131lar hep sad\u0131k, sad\u0131k olanlar ise k\u00e2zib g\u00f6r\u00fcnecektir. Hainler g\u00fcvenilir ilan edilirken g\u00fcvenilir insanlar hain ilan edilecektir. Bu zamanlarda \u2018ruveybida\u2019 \u00e7ok konu\u015facakt\u0131r\u201d dedi\u011finde sahabe \u201cR\u00fcveybida kimlerdir ya Resulullah?\u201d diye sormu\u015flar ve efendimiz; \u201cBu kimseler (ilmi, idraki ve yetkisi olmayan) d\u00fc\u015f\u00fck insanlard\u0131r. Ancak kamusal her meselede s\u00f6z sahibi olurlar\u201d diye yan\u0131tlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
S\u00fcnnet konusunda k\u00fcll\u00ee gayelere ula\u015fabilmek i\u00e7in \u00fc\u00e7l\u00fc bir y\u00f6ntemin takip edilmesi gerekti\u011fini ifade eden hocam\u0131z, bu yollardan birincisinin, Hz. Peygamber\u2019in belirli bir konudaki b\u00fct\u00fcn uygulamalar\u0131n\u0131 esas alarak bir sonuca ula\u015fmak oldu\u011funu belirtmi\u015ftir. \u0130kinci yol ise, s\u00f6z konusu mesele hakk\u0131nda v\u00e2rid olan hadislerden hareketle k\u00fcll\u00ee gayeleri tespit etmektir. \u00dc\u00e7\u00fcnc\u00fc yol ise bu iki yakla\u015f\u0131m\u0131 mak\u00e2s\u0131d\u00fc\u2019l-Kur\u2019\u00e2n \u0131\u015f\u0131\u011f\u0131nda ele almakt\u0131r. B\u00f6ylelikle hem Kur\u2019an\u2013s\u00fcnnet hem de s\u00fcnnet\u2013hadis\u2013siyer b\u00fct\u00fcnl\u00fc\u011f\u00fc sa\u011flanm\u0131\u015f olacakt\u0131r. Bu k\u00fcll\u00ee gayeler belirlendikten sonra, tikel rivayetleri s\u00f6z konusu gayeler \u0131\u015f\u0131\u011f\u0131nda anlamak ve yorumlamak m\u00fcmk\u00fcn h\u00e2le gelir.<\/p>\n\n\n\n
Mak\u00e2s\u0131du\u2019s-s\u00fcnne a\u00e7\u0131s\u0131ndan en \u00f6nemli husus, s\u00fcnnetin risalet ile olan ili\u015fkisidir. Risalet, peygamberlerin insanl\u0131\u011fa tebli\u011f etmekle m\u00fckellef olduklar\u0131 alan\u0131 ifade eder. Bu tasnifi en g\u00fczel \u015fekilde ortaya koyan \u00e2limlerden biri \u015eah Veliyyullah ed-Dihlev\u00ee\u2019dir (\u00f6. 1176\/1762). Dihlev\u00ee, H\u00fcccetull\u00e2hi\u2019l-b\u00e2li\u011fa adl\u0131 eserinde s\u00fcnneti risalet \u0131\u015f\u0131\u011f\u0131nda ikiye ay\u0131r\u0131r: risaletin alan\u0131na giren s\u00fcnnetler ve risaletin alan\u0131na girmeyen s\u00fcnnetler. B\u00f6ylece s\u00fcnnetin tasnifini risalet merkezli bir yakla\u015f\u0131m \u00fczerinden ger\u00e7ekle\u015ftirmi\u015ftir.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda bahar d\u00f6neminin ilk dersi ger\u00e7ekle\u015fti. Bu derste \u201cMak\u00e2s\u0131du\u2019s-S\u00fcnne\u201d konusu i\u015flendi. Asl\u0131nda mak\u00e2s\u0131du\u2019s-s\u00fcnne \u00f6nceki derslerde ifade edilen mak\u00e2s\u0131du\u2019t-tenzil ve mak\u00e2s\u0131du\u2019r-risalenin bir par\u00e7as\u0131d\u0131r. S\u00fcnnet, Resul-i Ekrem Aleyhisselam\u2019\u0131n Kur\u2019an\u2019\u0131 tatbik sadedinde ortaya koydu\u011fu hayat nizam\u0131n\u0131n ad\u0131d\u0131r. Hadis ise s\u00fcnnetin bu nizam\u0131n\u0131 bize aktaran yaz\u0131l\u0131 ve s\u00f6zl\u00fc … <\/p>\n