M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerlerinin bug\u00fcnk\u00fc oturumunda program koordinat\u00f6r\u00fcm\u00fcz Prof. Dr. B\u00fcnyamin Erul \u201cSahabenin S\u00fcnnet Anlay\u0131\u015f\u0131\u201d ba\u015fl\u0131kl\u0131 konu\u015fmas\u0131nda \u015fu hususlar\u0131 ele ald\u0131:<\/p>\n\n\n\n
Prof. Dr. B\u00fcnyamin Erul, sahabe tan\u0131m\u0131nda Ehl-i Hadis\u2019in \u201cHz. Peygamber\u2019i m\u00fcmin olarak g\u00f6r\u00fcp m\u00fcmin \u00f6len herkes\u201d \u015feklindeki geni\u015f tan\u0131m\u0131na kar\u015f\u0131l\u0131k, usulc\u00fclerin \u201cHz. Peygamber ile uzun s\u00fcre beraber olan ve gazvelere kat\u0131lan kimseler\u201d tan\u0131m\u0131n\u0131 ele alm\u0131\u015ft\u0131r. Kur\u2019an-\u0131 Kerim\u2019deki \u201c\u0648\u064e\u0627\u0644\u064e\u0651\u0630\u06ea\u064a\u0646\u064e \u0645\u064e\u0639\u064e\u0647\u064f\/O\u2019nunla birlikte olanlar (Fetih, 29)\u201d vurgusu \u00e7er\u00e7evesinde usulc\u00fclerin tan\u0131m\u0131n\u0131n metodolojik a\u00e7\u0131dan daha isabetli oldu\u011funu belirtmi\u015ftir. S\u00fcnnet kavram\u0131n\u0131n Cahiliye d\u00f6neminden itibaren dilde var oldu\u011funu, Kur\u2019an\u2019da \u201cS\u00fcnnetullah\u201d \u015feklinde ge\u00e7ti\u011fini ve zamanla Hz. Peygamber ile sahabe dilinde terimle\u015fti\u011fini belirten hocam\u0131z; Veda Hutbesindeki iki emanet rivayetinin elimize \u201cKitabullah\u201d, \u201cKitabullah ve Ehl-i Beyt\u201d ile \u201cKitabullah ve S\u00fcnneti\u201d \u015feklinde \u00fc\u00e7 farkl\u0131 metinle ula\u015ft\u0131\u011f\u0131n\u0131, metin ve senet kriti\u011fi a\u00e7\u0131s\u0131ndan en g\u00fc\u00e7l\u00fc ve ku\u015fat\u0131c\u0131 versiyonun \u201cKitabullah\u201d oldu\u011funu, zira Allah\u2019\u0131n Kitab\u0131n\u0131n zaten s\u00fcnneti ve Ehl-i Beyt\u2019i kapsad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir.<\/p>\n\n\n\n
Peygamber tasavvuru konusunu da detayland\u0131ran hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in (\u00f6zellikle \u0130sra Suresi 92\u201396. ayetler) M\u00fc\u015friklerin mucize odakl\u0131 ve \u201cmelek-resul\u201d beklentisini reddederek Hz. Peygamber\u2019i \u201cBe\u015fer-Resul\u201d olarak konumland\u0131rd\u0131\u011f\u0131n\u0131 vurgulayarak hocam\u0131z kendisine ait olan \u015fu dizeyi payla\u015fm\u0131\u015ft\u0131r: \u201c\u0130drak edemeyen be\u015fer resul\u00fc, \u00e2n\u0131 fevkalbe\u015fer sand\u0131. Be\u015fer \u00fcst\u00fc de\u011fildi Peygamberim amma en \u00fcst\u00fcn insand\u0131.\u201d Bu \u00e7er\u00e7evede rivayetlerdeki insani ve tarihi ger\u00e7ekli\u011fin mistik anlat\u0131mlarla perdelenmemesi gerekti\u011fine dikkat \u00e7ekmi\u015ftir. \u00d6rne\u011fin; \u0130sra olay\u0131 sonras\u0131 m\u00fc\u015frikler Hz. Peygamber\u2019in gece Mescid-i Aksa\u2019ya gidip geldi\u011fini haber verdiklerinde, Hz. Eb\u00fb Bekir hemen \u201cO dediyse do\u011frudur\u201d dememi\u015f; \u0130bn Hi\u015f\u00e2m\u2019\u0131n (\u00f6. 218\/833) es-S\u00eeret\u00fc\u2019n-Nebeviyye adl\u0131 eserindeki aktar\u0131ma g\u00f6re yalanlama, y\u00fczle\u015fme, sorgulama\/tahkik ve tasdikten olu\u015fan d\u00f6rt a\u015famal\u0131 bir s\u00fcre\u00e7 takip etmi\u015ftir. Bu durum, \u0130slam ilim gelene\u011finde hakikate ula\u015fmak i\u00e7in kullan\u0131lan \u201ctahkik\u201d y\u00f6nteminin en g\u00fczel \u00f6rneklerinden birini te\u015fkil etmektedir.<\/p>\n\n\n\n
Hicretin tamamen insani ve stratejik tedbirlerle (\u00f6\u011fle s\u0131ca\u011f\u0131nda maskeli ziyaret, Sevr ma\u011faras\u0131nda saklanma, koyun s\u00fcr\u00fcs\u00fcyle iz kapatma) y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fcn\u00fc ve Tevbe Suresi 40. ayetteki \u201cg\u00f6r\u00fcnmeyen ordular\u201d ilkesinin \u00f6r\u00fcmcek veya g\u00fcvercin hikayeleriyle daralt\u0131lmamas\u0131 gerekti\u011fini; Medine\u2019ye var\u0131\u015fta ise yeni M\u00fcsl\u00fcmanlar\u0131n Hz. Peygamber ile Hz. Eb\u00fb Bekir\u2019i k\u0131yafet ve sima olarak ay\u0131ramamas\u0131n\u0131n O\u2019nun do\u011fal ve sade insani yap\u0131s\u0131n\u0131 g\u00f6sterdi\u011fini kaydetmi\u015ftir.<\/p>\n\n\n\n
Hocam\u0131z doktora \u00e7al\u0131\u015fmas\u0131na dayanarak sahabenin s\u00fcnnete yakla\u015f\u0131m\u0131n\u0131 \u00fc\u00e7l\u00fc bir taksimatla a\u00e7\u0131klayan, ilk olarak \u201cZahir\u00ee Yakla\u015f\u0131mlar\u0131\u201d ele alm\u0131\u015ft\u0131r. Bu yakla\u015f\u0131mda hadislerin lafzen anla\u015f\u0131ld\u0131\u011f\u0131 ve Hz. Peygamber\u2019in davran\u0131\u015flar\u0131n\u0131n taklit var\u00ee bir \u015fekilde uyguland\u0131\u011f\u0131 ifade edilmi\u015ftir. Abdullah b. \u00d6mer\u2019in yolculuk esnas\u0131nda Hz. Peygamber bir noktada deveden indi diye hi\u00e7bir ihtiyac\u0131 yokken s\u0131rf O yapt\u0131 diye ayn\u0131 hareketleri tekrarlamas\u0131, bu gruba \u00f6rnek g\u00f6sterilmi\u015f, bu anlay\u0131\u015f\u0131n ileride Ehl-i Zahir, Ehl-i Hadis ve Tasavvuf ekollerinin temelini olu\u015fturdu\u011fu belirtilmi\u015ftir. \u0130kinci olarak \u201cF\u0131khi Yakla\u015f\u0131mlar\u201d kategorisinde, Hz. Peygamber\u2019in ne yapt\u0131\u011f\u0131ndan ziyade \u201cni\u00e7in\u201d yapt\u0131\u011f\u0131n\u0131, h\u00fckm\u00fcn gerek\u00e7esini (illet), kayna\u011f\u0131n\u0131 (vahiy mi i\u00e7tihat m\u0131), ba\u011flay\u0131c\u0131l\u0131\u011f\u0131n\u0131 ve maksad\u0131n\u0131 (mak\u00e2s\u0131d) sorgulayan metodik anlay\u0131\u015f a\u00e7\u0131klanm\u0131\u015ft\u0131r. Hz. \u00c2i\u015fe ve \u0130bn Abbas\u2019\u0131n \u201cCuma g\u00fcn\u00fc gusletmek her ergen M\u00fcsl\u00fcmana vaciptir\u201d hadisini de\u011ferlendirirken, hurma bah\u00e7elerinde \u00e7al\u0131\u015fanlar\u0131n ter-toz i\u00e7erisinde gelmeleri ve giydikleri kaba y\u00fcn k\u0131yafetler sebebiyle k\u00f6t\u00fc kokular yaymalar\u0131 \u00fczerine Hz. Peygamber\u2019in hijyenik gerek\u00e7elerle y\u0131kanmay\u0131 tavsiye etti\u011fini ortaya koymalar\u0131; azat edilen cariye Ber\u00eere\u2019nin kocas\u0131 Mu\u011f\u00ees\u2019ten ayr\u0131lmak istemesi \u00fczerine Hz. Peygamber\u2019in arac\u0131 olmas\u0131n\u0131 Ber\u00eere\u2019nin \u201cBu bir emir mi, tavsiye mi?\u201d diye sorgulay\u0131p \u201cSadece arac\u0131y\u0131m\u201d yan\u0131t\u0131n\u0131 al\u0131nca ayr\u0131lma hakk\u0131n\u0131 kullanmas\u0131; bu f\u0131khi s\u00fczgecin belirgin \u00f6rnekleri olarak sunulmu\u015ftur.<\/p>\n\n\n\n
\u00dc\u00e7\u00fcnc\u00fc olarak \u201c\u0130\u00e7tihadi Yakla\u015f\u0131mlar\u201d ba\u015fl\u0131\u011f\u0131nda, de\u011fi\u015fen toplumsal \u015fartlarda \u00fcmmetin ve devletin maslahat\u0131n\u0131 g\u00f6zeterek Hz. Peygamber d\u00f6nemindeki uygulamalar\u0131 ilkesel boyutta yeniden d\u00fczenleyen devlet adam\u0131 sahabilerin tavr\u0131 incelenmi\u015ftir. Hz. Eb\u00fb Bekir\u2019in Kur’an\u2019\u0131 toplay\u0131p Mushaf yapmas\u0131 ve zekat vermeyenlerle m\u00fccadele karar\u0131; Hz. \u00d6mer\u2019in Teravih namaz\u0131n\u0131 tek imam arkas\u0131nda toplamsal d\u00fczene oturtmas\u0131 ve Mekke ekonomisini canl\u0131 tutup ziyaretleri s\u00fcrekli k\u0131lmak i\u00e7in Temett\u00fc hacc\u0131n\u0131 ask\u0131ya almas\u0131; Hz. Osman\u2019\u0131n \u015fehir b\u00fcy\u00fcy\u00fcnce Cuma namaz\u0131nda D\u0131\u015f\/\u0130kinci ezan\u0131 ba\u015flatmas\u0131 ve yitik develeri sat\u0131p paras\u0131n\u0131 sahibi i\u00e7in koruma alt\u0131na almas\u0131; Hz. Ali\u2019nin i\u00e7ki cezas\u0131n\u0131, sarho\u015flu\u011fun iftiraya yol a\u00e7aca\u011f\u0131 k\u0131yas\u0131yla 80 k\u0131rbaca \u00e7\u0131karmas\u0131 ve yitik develer i\u00e7in devlet \u00e7iftli\u011fi kurmas\u0131; Hz. Muaviye\u2019nin ise \u0130slam\u2019a girenlerin ma\u011fdur olmamas\u0131 i\u00e7in gayrim\u00fcslim akrabadan miras alma lehine i\u00e7tihat yapmas\u0131 bu kapsama dahil edilmi\u015ftir.<\/p>\n\n\n\n
Sonu\u00e7 olarak hocam\u0131z, Hz. Peygamber\u2019in a\u011fz\u0131ndan \u00e7\u0131kan \u201chadis\u201d ile sahabenin kendi anlay\u0131\u015f\u0131yla nakletti\u011fi \u201crivayet\u201d aras\u0131ndaki fark\u0131n g\u00f6zetilmesi gerekti\u011fini, geleneksel ezberlerin birincil kaynaklar \u00fczerinden kritik edilmesinin icap etti\u011fini ve sahabenin f\u0131khi ve i\u00e7tihadi metodunun g\u00fcn\u00fcm\u00fcz meselelerini \u00e7\u00f6zmede ilim erbab\u0131 ve idareciler i\u00e7in temel rehber olmas\u0131 gerekti\u011fini vurgulayarak dersini tamamlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
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M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerlerinin bug\u00fcnk\u00fc oturumunda program koordinat\u00f6r\u00fcm\u00fcz Prof. Dr. B\u00fcnyamin Erul \u201cSahabenin S\u00fcnnet Anlay\u0131\u015f\u0131\u201d ba\u015fl\u0131kl\u0131 konu\u015fmas\u0131nda \u015fu hususlar\u0131 ele ald\u0131: Prof. Dr. B\u00fcnyamin Erul, sahabe tan\u0131m\u0131nda Ehl-i Hadis\u2019in \u201cHz. Peygamber\u2019i m\u00fcmin olarak g\u00f6r\u00fcp m\u00fcmin \u00f6len herkes\u201d \u015feklindeki geni\u015f tan\u0131m\u0131na kar\u015f\u0131l\u0131k, usulc\u00fclerin \u201cHz. Peygamber ile uzun s\u00fcre beraber olan ve gazvelere kat\u0131lan kimseler\u201d tan\u0131m\u0131n\u0131 ele alm\u0131\u015ft\u0131r. … <\/p>\n