\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in Us\u00fbl ve Metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-Hadis\u201d ba\u015fl\u0131kl\u0131 ders ger\u00e7ekle\u015fti.<\/p>\n\n\n\n
S\u00fcnnet ile ili\u015fkimizi ve s\u00fcnnetin konumunu Kur\u2019an\u2019\u0131 Kerim belirlemi\u015ftir. Bu noktada kavramsal \u00e7er\u00e7eve \u00f6nem arz etmektedir. Bu konuda be\u015f \u00f6nemli kavram vard\u0131r: \u0130taat, ittiba, iktida, imtisal ve teessi. \u0130taat kavram\u0131 Kur\u2019an\u2019\u0131n bir\u00e7ok yerinde zikredilmi\u015ftir. \u201c\u0627\u064e\u0637\u06ea\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0644\u0651\u0670\u0647\u064e \u0648\u064e\u0627\u064e\u0637\u06ea\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e\u201d \u201cAllah ve Resul\u00fcne itaat ediniz\u201d ve itaat kavram\u0131n\u0131 daha peki\u015ftirici olarak ifade eden \u201c\u0645\u064e\u0646\u0652 \u064a\u064f\u0637\u0650\u0640\u0639\u0650 \u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e \u0641\u064e\u0642\u064e\u062f\u0652 \u0627\u064e\u0637\u064e\u0627\u0639\u064e \u0627\u0644\u0644\u0651\u0670\u0647\u064e\u06da\u201d \u201cResule itaat eden Allah\u2019a itaat etmi\u015ftir\u201d ayetleri kavram\u0131n \u00f6nemini ortaya koymaktad\u0131r. Hz. Peygamberin (sav) vefat\u0131ndan sonra Resule itaat; icma ile s\u00fcnnet olarak kabul edilmi\u015ftir.<\/p>\n\n\n\n
\u0130taati tefsir etmekte olan ittiba kavram\u0131 ile ilgili \u201c\u0642\u064f\u0644\u0652 \u0627\u0650\u0646\u0652 \u0643\u064f\u0646\u0652\u062a\u064f\u0645\u0652 \u062a\u064f\u062d\u0650\u0628\u064f\u0651\u0648\u0646\u064e \u0627\u0644\u0644\u0651\u0670\u0647\u064e \u0641\u064e\u0627\u062a\u064e\u0651\u0628\u0650\u0639\u064f\u0648\u0646\u0656\u064a \u064a\u064f\u062d\u0652\u0628\u0650\u0628\u0652\u0643\u064f\u0645\u064f \u0627\u0644\u0644\u0651\u0670\u0647\u064f\u201d de ki \u201cE\u011fer Allah\u2019\u0131 seviyorsan\u0131z bana ittiba edin ki Allah da sizi sevsin\u201d ayeti s\u00fcnnet ile olan ili\u015fkimizi belirleme noktas\u0131nda son derece \u00f6nemli bir kavramd\u0131r. \u0130ttiba kavram\u0131 temelde bilin\u00e7lilik ifade eder ve bizatihi mak\u00e2s\u0131da i\u015faret eder. \u00dc\u00e7\u00fcnc\u00fc kavram olan iktida ise, rehber edinmek ve \u00f6rnek almak anlam\u0131ndad\u0131r. Ayette ise \u201c\u0641\u064e\u0628\u0650\u0647\u064f\u062f\u0670\u064a\u0647\u064f\u0645\u064f \u0627\u0642\u0652\u062a\u064e\u062f\u0650\u0647\u0652\u0615\u201d \u201conlar\u0131n getirdi\u011fi hidayeti rehber edininiz\u201d ayeti t\u00fcm peygamberlere itaat ile ilgilidir. Dolay\u0131s\u0131yla iktida hem Kur\u2019an\u2019da hem de hadislerde \u00e7ok\u00e7a ge\u00e7en \u00f6nemli bir kavramd\u0131r. \u0130mtisal kavram\u0131 ise emirleri yerine getirmektir. Hadis kitaplar\u0131nda s\u0131kl\u0131kla ge\u00e7en bu kavram ayn\u0131 zamanda \u00f6rneklik anlam\u0131 ta\u015f\u0131r. Son kavram teessi ise \u00f6rnek almak demektir.<\/p>\n\n\n\n
S\u00fcnneti anlamada \u00f6rneklik ile benzemek aras\u0131ndaki fark ne kadar \u00f6nemliyse, hadisleri anlama meselesinde mak\u00e2s\u0131di y\u00f6ntem de o denli b\u00fcy\u00fck bir \u00f6nem arz etmektedir. Zira olduk\u00e7a geni\u015f bir k\u00fclliyata sahip olan hadislerin pek \u00e7o\u011fu mana ile rivayet edilmi\u015f ve bir konuda birden fazla rivayet olu\u015fmu\u015ftur. Tam bu hususta \u0130bn Kayyim (\u00f6.751\/1350), hadisin mana ve maksad\u0131n\u0131 b\u0131rak\u0131p yaln\u0131zca laf\u0131zlara tak\u0131lanlar\u0131n durumunu, kendisine testiyi doldurmas\u0131 s\u00f6ylendi\u011finde testiyi doldurup havuzun ba\u015f\u0131nda b\u0131rakan ve \u201csiz bana doldur dediniz, getir demediniz\u201d diyen adam benzetmesiyle ifade etmi\u015ftir. Dolay\u0131s\u0131yla rivayetlerin laf\u0131zlar\u0131n\u0131 mana ve maksada tercih etmek pek \u00e7ok hadisin yanl\u0131\u015f anla\u015f\u0131lmas\u0131na yol a\u00e7maktad\u0131r. Nitekim Selefilik dedi\u011fimiz bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n \u00e7\u0131kmaz\u0131 rivayetlerin laf\u0131zlar\u0131na tak\u0131l\u0131p kalma durumudur. Bu y\u00f6n\u00fcyle de mana ve laf\u0131z aras\u0131ndaki ili\u015fki, mezhepler aras\u0131 ihtilaflar\u0131n temel sebeplerinden bir tanesidir.<\/p>\n\n\n\n
Hadisleri mak\u00e2s\u0131d do\u011frultusunda anlamak, ayn\u0131 zamanda pek \u00e7ok a\u00e7\u0131dan Hz. Peygamber\u2019in mesaj\u0131n\u0131 \u00e7a\u011flara ta\u015f\u0131man\u0131n da yoludur. Mesela bir rivayete g\u00f6re Hz. Peygamber \u015f\u00f6yle buyurmu\u015ftur: \u201cHer kim sar\u0131msak veya so\u011fan yemi\u015fse mescidimizden uzak dursun.\u201d Burada mak\u00e2s\u0131d dikkate al\u0131nmasa yasak sadece Allah\u2019\u0131n yenmesini helal k\u0131ld\u0131\u011f\u0131 so\u011fan ve sar\u0131msak ile s\u0131n\u0131rl\u0131 olacakt\u0131r. Mak\u00e2s\u0131d esas al\u0131nd\u0131\u011f\u0131nda ise k\u00f6t\u00fc kokan ve ba\u015fkalar\u0131n\u0131 rahats\u0131z eden her \u015fey bu kategoriye girecektir. Buradan hareketle bir rivayeti inceledi\u011fimiz zaman o rivayet ile ilgili dilsel, s\u0131n\u0131fland\u0131r\u0131c\u0131, konusal, i\u015flevsel, varolu\u015fsal, tarihsel ve toplumsal ba\u011flam\u0131 g\u00f6z \u00f6n\u00fcnde bulundurarak mak\u00e2s\u0131di bir bak\u0131\u015f a\u00e7\u0131s\u0131yla Resul\u00fc Ekrem\u2019in ne kastetti\u011fini anlayabiliriz.<\/p>\n\n\n\n
Hadis kitaplar\u0131nda yer alan kit\u00e2bu\u2019l-lib\u00e2s (giyecekler) b\u00f6l\u00fcm\u00fc pek \u00e7ok k\u00fclt\u00fcrel \u00f6gelerle doludur. Bu hususta k\u0131l\u0131k k\u0131yafet ile ilgili be\u015f esas vard\u0131r: Birincisi helal olacakt\u0131r. \u0130kincisi erkek i\u00e7in ayr\u0131 kad\u0131n i\u00e7in ayr\u0131 avret mahalini \u00f6rtecek ve hicab\u0131 sa\u011flayacakt\u0131r. Hicab\u0131n temel felsefesi cinsiyetini insanl\u0131\u011f\u0131n\u0131n \u00f6n\u00fcne ge\u00e7irmemektir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, taklitten sak\u0131nacakt\u0131r. Taklit asl\u0131nda zihni bir ameliyedir. Zihnen benzemek i\u00e7in k\u0131l\u0131k k\u0131yafeti taklit etmek kastedilmektedir. D\u00f6rd\u00fcnc\u00fcs\u00fc, kad\u0131n erke\u011fe, erkek kad\u0131na benzeme \u00e7abas\u0131na girmeyecek. Be\u015fincisi, g\u00f6steri\u015f ve kibir. Yani ba\u015fkas\u0131na \u00fcst\u00fcnl\u00fck taslamak i\u00e7in giyilmi\u015f olmayacak. Bunlar\u0131n d\u0131\u015f\u0131ndakiler \u00f6rflere b\u0131rak\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Gazz\u00e2l\u00ee\u2019nin (\u00f6.505\/1111) \u201cK\u00e2n\u00fbnu\u2019t-Te\u2019v\u00eel\u201d adl\u0131 risalesi, \u201c\u015feytan, sizin damarlar\u0131n\u0131zda kan\u0131n dola\u015ft\u0131\u011f\u0131 gibi dola\u015f\u0131r\u201d hadisini a\u00e7\u0131klamak i\u00e7in kaleme al\u0131nm\u0131\u015ft\u0131r. Bu hadisin v\u00fcrud sebebine bak\u0131ld\u0131\u011f\u0131nda, Hz. Peygamberin e\u015flerinden birinin itikafta olan Res\u00fbl-i Ekrem\u2019e gece vakti yemek getirdi\u011fi ve Allah Res\u00fbl\u00fc\u2019n\u00fcn de e\u015fini eve kadar g\u00f6t\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fcl\u00fcr. Yolda y\u00fcr\u00fcrken iki sahabi, Hz. Peygamber\u2019i bir kad\u0131nla beraber g\u00f6r\u00fcnce, ona g\u00f6r\u00fcnmemek i\u00e7in h\u0131zla uzakla\u015fmak istemi\u015fler ancak durumu fark eden Res\u00fbl-i Ekrem \u201cBen Allah\u2019\u0131n Res\u00fbl\u00fc Muhammed, bu da e\u015fimdir\u201d buyurmu\u015ftur. Sahabilerin b\u00fcy\u00fck bir mahcubiyetle \u201cBiz sizin hakk\u0131n\u0131zda k\u00f6t\u00fc bir \u015fey mi d\u00fc\u015f\u00fcnece\u011fiz, bunu neden s\u00f6yleme ihtiyac\u0131 duydunuz?\u201d demeleri \u00fczerine Hz. Peygamber bu hadisi tam o noktada s\u00f6ylemi\u015ftir. Dolay\u0131s\u0131yla hadislerde te\u015fbih, istiare, mecaz ve kinaye gibi pek \u00e7ok edeb\u00ee anlat\u0131m tarz\u0131 yer ald\u0131\u011f\u0131 i\u00e7in bu t\u00fcr hadislerin hakikat-mecaz b\u00fct\u00fcnl\u00fc\u011f\u00fc g\u00f6z ard\u0131 edilirse, avam\u0131n elinde mecaz\u0131n hakikat kesbetmesi gibi ka\u00e7\u0131n\u0131lmaz bir neticeyle kar\u015f\u0131la\u015f\u0131lacakt\u0131r.<\/p>\n\n\n\n
Bu de\u011ferlendirmelerin ard\u0131ndan hocam\u0131z, Mak\u00e2s\u0131du\u2019l-Hadis meselesine daha ayr\u0131nt\u0131l\u0131 bir \u015fekilde bakmak isteyenlerin \u201cS\u00fcnnet ve Hadisi Anlama K\u0131lavuzu\u201d adl\u0131 eserine m\u00fcracaat etmelerini tavsiye etti.<\/p>\n\n\n\n
\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in Us\u00fbl ve Metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-Hadis\u201d ba\u015fl\u0131kl\u0131 ders ger\u00e7ekle\u015fti. S\u00fcnnet ile ili\u015fkimizi ve s\u00fcnnetin konumunu Kur\u2019an\u2019\u0131 Kerim belirlemi\u015ftir. Bu noktada kavramsal \u00e7er\u00e7eve \u00f6nem arz etmektedir. Bu konuda be\u015f \u00f6nemli kavram vard\u0131r: \u0130taat, ittiba, iktida, imtisal ve teessi. \u0130taat kavram\u0131 Kur\u2019an\u2019\u0131n bir\u00e7ok yerinde zikredilmi\u015ftir. \u201c\u0627\u064e\u0637\u06ea\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0644\u0651\u0670\u0647\u064e \u0648\u064e\u0627\u064e\u0637\u06ea\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e\u201d \u201cAllah … <\/p>\n