Sahabe \u0130slam\u0131n omurga ku\u015fa\u011f\u0131d\u0131r. Bunun b\u00f6yle oldu\u011funu bilen sahabe tenkit\u00e7ileri omurgay\u0131 zedelemek ve b\u00fct\u00fcn\u00fcyle b\u00fcnyeyi teslim almak i\u00e7in cerh etmeye \u00e7al\u0131\u015f\u0131rlar sahabeyi. Kimsenin masumiyetlerini savunmad\u0131\u011f\u0131 ashab-\u0131 kir\u00e2m\u0131 be\u015fer icab\u0131 kendilerinden sad\u0131r olan bir k\u0131s\u0131m hatalar\u0131 \u00fczerinden ele\u015ftirerek hedeflerine varmak isterler. Sahabe aras\u0131ndaki ihtilaflar ve anla\u015fmazl\u0131klar bulunmaz bir nimettir onlar i\u00e7in. Allah \ufdfb taraf\u0131ndan tayin edilmi\u015f bir hakemmi\u015f\u00e7esine bu karga\u015falardaki hakl\u0131y\u0131 tespit etme ad\u0131na bir k\u0131s\u0131m sahabilerin hata ve a\u00e7\u0131klar\u0131n\u0131 ibraz etme gayreti g\u00fcderler. Tarihteki k\u00f6kleri: \u015eia, Hav\u00e2ric, Mu\u2019tezile ve Cehmiyye gibi bidat f\u0131rkalara dayanan bu sapk\u0131n ak\u0131m\u0131n g\u00fcn\u00fcm\u00fczdeki tezah\u00fcr\u00fc de farkl\u0131 ve\u00e7heleriyle \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za. D\u00fcnden bu g\u00fcne devam edegelen bu ar\u0131zal\u0131 cereyana kar\u015f\u0131, itikad\u00ee duru\u015funu Kur\u2019an ve s\u00fcnnet b\u00fct\u00fcnl\u00fc\u011f\u00fc istikametinde tanzim eden m\u00fcsl\u00fcmanlar\u0131n m\u00fcteyakk\u0131z olmalar\u0131 gerekiyor.<\/p>\n
Sahabe tenkit\u00e7ili\u011fi dendi\u011finde akla ilk gelen sah\u00e2b\u00ee Muaviye (rad\u0131yallahu anh)\u2019dir \u015feksiz \u015f\u00fcphesiz. Hz. Ali (rad\u0131yallahu anh) ile aras\u0131nda ge\u00e7en bir k\u0131s\u0131m sava\u015flar ve istismarc\u0131 taife taraf\u0131ndan kas\u0131tl\u0131 olarak yanl\u0131\u015f aks ettirilen baz\u0131 vak\u0131alar Hz. Muaviye (rad\u0131yallahu anh)\u2019nin \u015fahs\u0131nda b\u00fct\u00fcn sah\u00e2beyi m\u00fcminlerin nazar\u0131ndaki mevkilerinden d\u00fc\u015f\u00fcrmek i\u00e7in malzeme olarak kullan\u0131lmaktad\u0131r. B\u00f6ylelikle bu tarz iftiralar\u0131n asl\u00ee h\u00fcviyetini ara\u015ft\u0131r\u0131p \u00f6\u011frenme altyap\u0131s\u0131na sahip olmayan m\u00fcminlerin sahabe alg\u0131s\u0131 zedelenmi\u015f olacak ve sahabenin nakletti\u011fi din\u00ee m\u00fckteseb\u00e2ta da \u015f\u00e2ibe d\u00fc\u015fm\u00fc\u015f olacakt\u0131r. D\u00fcnden bu g\u00fcne ard\u0131 arkas\u0131 kesilmeyen sahabe tenkit\u00e7ili\u011finin ard\u0131nda yatan esas niyet budur.<\/p>\n
Kur\u2019an\u2019a itiraz etme mertli\u011fini g\u00f6steremeyenlerin s\u00fcnnete ve hadislere, Hz. Peygamber \ufdfa\u2019e kar\u015f\u0131 koymaya c\u00fcret edemeyenlerin sahabeye sald\u0131rd\u0131\u011f\u0131 bir ilh\u00e2d silsilesi bu. \u0130slam ulemas\u0131\u00a0 bu silsilenin g\u00fctt\u00fc\u011f\u00fc amac\u0131 o \u00fcst\u00fcn basiretleriyle g\u00f6rm\u00fc\u015f ve m\u00fcminleri bu hususta m\u00fcteyakk\u0131z olmaya davet etmi\u015ftir. Ebu Z\u00fcr\u2019a er-R\u00e2z\u00ee\u2019nin, \u201cBir adam\u0131n Resul\u00fcllah \ufdfa \u2019\u0131n ashab\u0131ndan birini ay\u0131plad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcrsen bil ki; o z\u0131nd\u0131kt\u0131r. Zira bizim nazar\u0131m\u0131zda Kur\u2019an hakt\u0131r, Res\u00fcl hakt\u0131r. Bu Kur\u2019an\u2019\u0131 ve s\u00fcnnetleri bize Res\u00fclullah \ufdfa\u2019\u0131n ashab\u0131 nakletmi\u015ftir. Bunu yapanlar bizim \u015fahitlerimizi iptal ederek esas\u0131nda Kur\u2019an\u2019\u0131 ve s\u00fcnneti h\u00fck\u00fcms\u00fcz b\u0131rakma pe\u015findedirler. B\u00f6yle kimselere yara\u015fan cerh edilmeleridir.\u00a0 Ve onlar z\u0131nd\u0131klard\u0131r. \u201d<\/em>[1]<\/a> \u015feklindeki s\u00f6z\u00fc bunun \u00f6rne\u011fidir.<\/p>\n Ehl-i S\u00fcnnet Hi\u00e7bir Sah\u00e2biyi K\u00f6t\u00fclemez<\/strong><\/p>\n Sahih \u0130slam inanc\u0131 demek olan Ehl-i s\u00fcnnet itikad\u0131nda sah\u00e2benin tamam\u0131na muhabbet beslemek ve onlara tazim hususunda aralar\u0131nda hi\u00e7 bir ayr\u0131m g\u00f6zetmemek iman\u0131n bir gere\u011fidir. \u0130mam et-Tah\u00e2v\u00ee ehl-i s\u00fcnnet itikad\u0131n\u0131n temel parametrelerini anlatt\u0131\u011f\u0131 o me\u015fhur akide metninde \u015f\u00f6yle diyor bu konuda: “Resul\u00fcllah \ufdfa\u2019\u0131n ashab\u0131n\u0131 severiz ve onlardan hi\u00e7 birini sevme konusunda tefrite d\u00fc\u015fmeyiz. Hi\u00e7 birinden de teberri etmeyiz. Ashaba bu\u011fzedip hay\u0131rla yad etmeyenlere biz de bu\u011fz ederiz. Ve biz onlar\u0131 ancak hay\u0131rla anar\u0131z. Onlar\u0131 sevmek dindir, imand\u0131r ve ihsand\u0131r. Onlara bu\u011fz etmek ise k\u00fcf\u00fcrd\u00fcr, nifakt\u0131r ve tu\u011fyan\/azg\u0131nl\u0131kt\u0131r.\u201d<\/em>[2]<\/a> Ashab-\u0131 kir\u00e2ma bak\u0131\u015f\u0131m\u0131z\u0131n nas\u0131l olmas\u0131 gerekti\u011fi hususunda istikamet y\u00f6n\u00fcm\u00fcz\u00fc tayin eden bu ifadeler esl\u00e2f\u0131m\u0131z\u0131n sahabe konusundaki mutedil duru\u015funu yans\u0131tmas\u0131 a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemlidir.<\/p>\n Ehl-i s\u00fcnnet ulema sahabe aras\u0131nda meydana gelmi\u015f bir tak\u0131m ihtilaf ve anla\u015fmazl\u0131klarda da benzeri bir mu\u2019tedil tutum sergilemi\u015flerdir. Bu hadiseleri m\u00fcsl\u00fcmanlar\u0131n g\u00fcndemlerine ta\u015f\u0131y\u0131p hakl\u0131 haks\u0131z incelemelerine girmenin faydadan \u00e7ok zarar getirece\u011fi d\u00fc\u015f\u00fcncesiyle konu\u015fmamay\u0131 eslem yol kabul etmi\u015flerdir. \u00d6mer b. Abd\u00fclaziz (Rahmetullahi aleyhe) \u2019e\u00a0 \u201c S\u0131ff\u00een ehli hakk\u0131nda ne dersin? \u201d denildi\u011finde s\u00f6yledi\u011fi \u201c Bunlar Allah \ufdfb\u2019\u0131n benim ellerimi temiz tuttu\u011fu kanlard\u0131r. Lisan\u0131m\u0131 bunlara bula\u015ft\u0131rmak istemem \u201d[3]<\/a> \u015feklindeki s\u00f6z bu konularda konu\u015fman\u0131n anlams\u0131zl\u0131\u011f\u0131 ve zarar\u0131n\u0131 anlatmas\u0131 bak\u0131m\u0131ndan numune kabul edilebilecek bir s\u00f6zd\u00fcr.<\/p>\n Akaid \u0130mamlar\u0131m\u0131zdan \u0130mam et-Teft\u00e2z\u00e2n\u00ee de sahabenin ihtilaflar\u0131 mevzuunda tak\u0131nmam\u0131z gereken tavr\u0131 \u015f\u00f6yle \u00f6zetler: \u201cAralar\u0131nda meydana gelen \u00e7eki\u015fmeler ve muharebelerin hamledilece\u011fi noktalar ve teviller vard\u0131r. Onlara s\u00f6vmek ve haklar\u0131nda k\u00f6t\u00fc konu\u015fmak \u015fayet Hz. Ai\u015fe (Rad\u0131yallahu anha)\u2019ye zina iftiras\u0131nda bulunmak gibi kat\u2019\u00ee delillere muhalif olan t\u00fcrdense bu k\u00fcf\u00fcrd\u00fcr. Aksi takdirde bidatt\u0131r.\u201d[4]<\/a> \u0130mam et-Tah\u00e2v\u00ee ve et-Teft\u00e2z\u00e2n\u00ee\u2019den yapt\u0131\u011f\u0131m\u0131z bu nakiller bir \u015fahs\u0131n sahih bir itikada sahip olmas\u0131nda sahabe inanc\u0131n\u0131n belirleyici unsur oldu\u011funu g\u00f6stermektedir.<\/p>\n \u0130mam-\u0131 Rabb\u00e2n\u00ee (Kuddise Sirruhu) de \u015f\u00f6yle s\u00f6yl\u00fcyor bu konuda:[5]<\/a> \u201cHz. Ali (rad\u0131yallahu anh)\u2019nin Muaviye (rad\u0131yallahu anh) ile muharebe ve \u00e7eki\u015fmesi hilafete olan meyli ve ra\u011fbeti sebebiyle olmam\u0131\u015ft\u0131r. Bilakis, devlet ba\u015fkan\u0131na kar\u015f\u0131 gelenle sava\u015fman\u0131n farz ve zaruri olu\u015fundand\u0131r. Nitekim Cenab-\u0131 Hak \u201cAllah’\u0131n buyru\u011funa d\u00f6n\u00fcnceye kadar sald\u0131ran tarafla sava\u015f\u0131n\u201d[6]<\/strong><\/a> <\/em>buyurmaktad\u0131r. S\u00f6z\u00fcn \u00f6z\u00fc, Hz. Ali (rad\u0131yallahu anh) ile sava\u015fanlar tevil ile ba\u015fkald\u0131rd\u0131klar\u0131 ve \u00a0i\u00e7tihat sahibi olduklar\u0131 i\u00e7in her ne kadar bu i\u00e7tihatlar\u0131nda hatal\u0131 olsalar dahi haklar\u0131nda k\u00f6t\u00fc konu\u015fulmas\u0131ndan, k\u0131nanmaktan, f\u0131ska ve k\u00fcfre nispet edilmekten beridirler. Hz. Ali (rad\u0131yallahu anh) de onlar hakk\u0131nda: \u201cKarde\u015flerimiz bize ba\u015fkald\u0131rd\u0131lar. Fakat onlar ne fas\u0131kt\u0131rlar ne de kafirdirler. \u00c7\u00fcnk\u00fc ellerinde tevil var\u201d demi\u015ftir. \u0130mam \u015eafii \u015f\u00f6yle demi\u015ftir \u2013ki bu \u00d6mer b. Abd\u00fclaziz\u2019den de nakledilmektedir: \u201cBunlar (hadiseler) Allah\u2019\u0131n ellerimizi kendisinden temiz k\u0131ld\u0131\u011f\u0131 olaylard\u0131r. Biz de dillerimizi temiz tutal\u0131m.\u201d<\/p>\n \u201cRabbimiz! Bizi ve bizden \u00f6nce gelip ge\u00e7mi\u015f imanl\u0131 karde\u015flerimizi ba\u011f\u0131\u015fla; kalplerimizde, iman edenlere kar\u015f\u0131 hi\u00e7bir kin b\u0131rakma! Rabbimiz! \u015e\u00fcphesiz ki sen \u00e7ok \u015fefkatli, \u00e7ok merhametlisin!\u201d[7]<\/strong><\/a> \u00a0<\/em><\/p>\n Muaviye <\/strong>(Rad\u0131yallahu anh)<\/strong> Kap\u0131n\u0131n Kulpudur<\/strong><\/p>\n \u0130sl\u00e2m\u2019\u0131 manen tahrif etme niyetinde olup sahabenin tamam\u0131n\u0131 tezyif etmeyi g\u00f6ze alamayanlar Muaviye (rad\u0131yallahu anh) \u00fczerinden \u0130slam\u2019a ve sahabeye sald\u0131rmaktad\u0131rlar. Bu anlamda Hz. Muaviye (rad\u0131yallahu anh)\u2019nin bir m\u00fcsl\u00fcman\u0131n itikad\u00ee istikameti ve din b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn \u00f6l\u00e7\u00fcl\u00fcp tart\u0131lmas\u0131nda bir mihenk ta\u015f\u0131 oldu\u011funu s\u00f6yleyebiliriz rahatl\u0131kla. Nitekim Abdullah b. M\u00fcbarek\u2019in \u201cMuaviye bizim nazar\u0131m\u0131zda bir imtihand\u0131r. \u00a0<\/strong>(\u0645\u0639\u0627\u0648\u064a\u0629 \u0639\u0646\u062f\u0646\u0627 \u0645\u062d\u0646\u0629)<\/strong> Kimin Muaviye\u2019ye kem g\u00f6zle bakt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcrsek onu ashab\u0131n tamam\u0131n\u0131 kastetmekle itham ederiz\u201d[8]<\/a> \u015feklindeki s\u00f6z\u00fc de s\u00f6yledi\u011fimizi tasdik eder mahiyettedir.<\/p>\n Muaviye (rad\u0131yallahu anh)\u2019ye kap\u0131n\u0131n kulpu denmesinin sebebi de budur. Zira her hangi bir kap\u0131y\u0131 a\u015f\u0131p onun ard\u0131ndaki yerlere varmak isteyenlerin kulpla olan m\u00fcnasebeti herkes\u00e7e malumdur. \u0130mam en-Nes\u00e2\u00ee\u2019 ye \u201cMuaviye hakk\u0131nda ne dersin?\u201d diye soruldu\u011funda \u201c\u0130slam kap\u0131s\u0131 olan bir ev gibidir. \u0130sl\u00e2m\u2019\u0131n kap\u0131s\u0131 sah\u00e2bedir. Sahabeye eziyet edenin \u0130slam\u2019a kast\u0131 var demektir. Kap\u0131y\u0131 delen ki\u015finin kap\u0131dan girmeye kast\u0131n\u0131n oldu\u011fu gibi. Muaviye\u2019yi tenkit eden ki\u015finin as\u0131l maksad\u0131 sahabedir\u201d[9]<\/a> \u015feklinde verdi\u011fi cevap bir kimsenin sahabeye bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 Muaviye (rad\u0131yallahu anh)\u2019 den \u00f6l\u00e7ebilece\u011fimiz anlam\u0131na gelmektedir. Reb\u00ee\u2019 b. N\u00e2fi\u2019 el-Haleb\u00ee\u2019 nin \u201cMuaviye Resul\u00fcllah \ufdfa\u2019\u0131n ashab\u0131 i\u00e7in bir perdedir. Bir adam perdeyi a\u00e7t\u0131\u011f\u0131nda perdenin arkas\u0131na (ta\u015fk\u0131nl\u0131k yapmaya) c\u00fcretlendi demektir\u201d[10]<\/a> \u015feklindeki manidar s\u00f6z\u00fc de bu meyanda ehemmiyet arz etmektedir.<\/p>\n Allah Resul\u00fc \ufdfa<\/strong>\u2019 n\u00fcn Dua etti\u011fi Sah\u00e2b\u00ee: Hz. Muaviye <\/strong><\/p>\n Hz. Muaviye (rad\u0131yallahu anh) Resul\u00fcllah \ufdfa\u2019\u0131n duas\u0131na mazhar olmu\u015f bir m\u00fcbarek sah\u00e2bidir ehl-i s\u00fcnnet nazar\u0131nda. Kaynaklar\u0131m\u0131z, Hz. Peygamber \ufdfa\u2019in Muaviye t\u2019ye farkl\u0131 zaman ve mekanlarda muhtelif dualarda bulundu\u011funu kaydetmektedir. Nitekim Allah Resul\u00fc \ufdfa\u2019n\u00fcn bir keresinde onun i\u00e7in \u201cAllah\u2019\u0131m, onu do\u011fru yolu g\u00f6steren ve do\u011fru yolda olan biri k\u0131l ve onunla (insanlar\u0131) hidayete eri\u015ftir\u201d[11]<\/a> \u015feklinde dua etti\u011fi \u00e7ok me\u015fhur bir rivayet olarak nakledilmektedir. Peygamber \ufdfa\u2019in duas\u0131n\u0131n m\u00fcstecap oldu\u011funda ku\u015fku yoktur. B\u00f6ylesine m\u00fcstecap ve m\u00fcbarek bir duaya nail olmu\u015f bir sah\u00e2b\u00eenin fazileti hususunda nas\u0131l \u015f\u00fcphe duyulabilir?[12]<\/a> Allah Resul\u00fc \ufdfa\u2019n\u00fcn hidayeti i\u00e7in, hay\u0131rlara vesile olmas\u0131 ve insanlar\u0131n hidayet rehberi olmas\u0131 i\u00e7in dua etti\u011fi bir sahab\u00eeye kar\u015f\u0131 bize d\u00fc\u015fen tek \u015fey onu tazim ve h\u00fcrmetle y\u00e2d etmektir.<\/p>\n Allah Resul\u00fc \ufdfa\u2019n\u00fcn Muaviye (rad\u0131yallahu anh)\u2019 ye duas\u0131 bununla s\u0131n\u0131rl\u0131 de\u011fil elbette. \u201cAllah\u2019\u0131m Muaviye\u2019ye hesab\u0131, kitab\u0131 \u00f6\u011fret ve onu azaptan koru\u201d[13]<\/a> \u015feklindeki duas\u0131 Hz. Peygamber \ufdfa\u2019in \u00a0Muaviye (rad\u0131yallahu anh) i\u00e7in yapt\u0131\u011f\u0131 bir ba\u015fka duad\u0131r. Bu m\u00fcbarek d\u00fcnyan\u0131n d\u00fcnyadaki bir tezah\u00fcr\u00fc olarak Cenab-\u0131 Hak Muaviye t\u2019ye vahiy katipli\u011fi gibi m\u00fcbarek bir vazifeyi nasip etmi\u015ftir.[14]<\/a> Hz. Peygamber vahit k\u00e2tipli\u011finin d\u0131\u015f\u0131nda bir tak\u0131m mektuplar\u0131 yazmas\u0131 i\u00e7in de Hz. Muaviye\u2019yi \u00e7a\u011f\u0131rd\u0131\u011f\u0131 rivayetlerde zikredilmektedir. Nitekim, Mesruk b. V\u00e2il Allah Resul\u00fc \ufdfa\u2019ne gelip m\u00fcsl\u00fcman olunca kavmini \u0130slam\u2019a davet edecek bir tak\u0131m adamlar g\u00f6ndermesini istemi\u015fti Resul\u00fcllah \ufdfa\u2019tan. Hz. Peygamber \ufdfa de Muaviye (rad\u0131yallahu anh)\u2019ye emr edip bir mektup yazd\u0131rm\u0131\u015f ve bu zat\u0131n kavmine davet\u00e7i olarak\u00a0 Ziyad b. Leb\u00eed\u2019i g\u00f6ndermi\u015ftir.[15]<\/a><\/p>\n Bu m\u00fcbarek nebev\u00ee duan\u0131n m\u00fcstec\u00e2b olu\u015funun d\u00fcnyadaki tecellisi bu \u015fekilde tezah\u00fcr etti\u011fine g\u00f6re ahiret tecellisi de \u2013biiznill\u00e2h- Hz. Muaviye\u2019nin azaptan korunmas\u0131yla tahakkuk edecektir. Zira Efendimiz \ufdfa \u2019in um\u00fbm\u00ee anlamda Muaviye t\u2019ye dua etti\u011fini anlatan \u015fu rivayette konumuza \u0131\u015f\u0131k tutmaktad\u0131r: \u00dcmm\u00fc Haram kendisinin Peygamber \ufdfa\u2019den: “\u00dcmmetimden ilk olarak denizde gaza eden kimseler (ma\u011f\u00adfiret olunmay\u0131 veya cenneti kendilerine) v\u00e2cib k\u0131lm\u0131\u015flard\u0131r\u201d buyurur\u00adken i\u015fitti\u011fini anlatt\u0131. Ve dedi ki: \u201cBen de: \u201cY\u00e2 Ras\u00fblellah \ufdfa! Ben bunlar\u0131n i\u00e7inde miyim?\u201d diye sor\u00addum; “Sen onlar\u0131n i\u00e7indesin” buyurdu. Bundan sonra Pey\u00adgamber \ufdfa : “\u00dcmmetimden Kayser \u015fehrine ilk kez gaza eden ler de ma\u011ffiret olunmu\u015flard\u0131r” buyurdu. \u201cBen bunlar\u0131n i\u00e7inde miyim y\u00e2 Ras\u00fblellah?\u201d diye sordum. “Hay\u0131r!” diye cevap verdi.[16]<\/a> Bu rivayette Hz. Peygamber \ufdfa \u00fcmmetinden ilk kez deniz muharebesi yapanlara duada bulunmu\u015ftur. Ve \u0130slam tarihinde bu \u015ferefe nail olmu\u015f ilk \u015fah\u0131s da Hz. Muaviyedir. [17]<\/a><\/p>\n \u00dcmmet-i Muhammed<\/strong>\u2019in Day\u0131s\u0131: Hz. Muaviye <\/strong><\/p>\n Kur\u2019an-\u0131 Kerim Hz. Peygamber \ufdfa\u2019in e\u015flerinin m\u00fcminlerin anneleri oldu\u011funu ifade eder.[18]<\/a>Muaviye (rad\u0131yallahu anh) ise Hz. Peygamber \ufdfa\u2019in m\u00fcbarek zevcelerinden \u00dcmm\u00fc Hab\u00eebe annemizin karde\u015fidir. Bu itibarla \u00fcmmetin day\u0131s\u0131d\u0131r. Allah Resul\u00fc r\u2019n\u00fcn akrabalar\u0131na -m\u00fcmin olduklar\u0131 s\u00fcrece- tazim ve h\u00fcrmet g\u00f6stermemiz m\u00fcmin olarak bir vazifedir bizler i\u00e7in. Zira \u201c<\/em>De ki: “Ben bu tebli\u011fime kar\u015f\u0131 sizden akrabal\u0131kta sevgiden ba\u015fka hi\u00e7bir \u00fccret istemiyorum”<\/em> [19]<\/a>\u015feklindeki ayet-i kerime kimi m\u00fcfessirler taraf\u0131ndan Hz. Peygamber \ufdfa\u2019in, bizden, akrabalar\u0131na kar\u015f\u0131 sevgi beslenmemizden ba\u015fka bir \u015fey istemedi\u011fi \u015feklinde tefsir edilmi\u015ftir.[20]<\/a> Resul\u00fcllah \ufdfa\u2019\u0131n d\u00fcnya ve ahiretimizi kurtaracak tebli\u011fine kar\u015f\u0131 onun akrabas\u0131na g\u00f6stermemiz gereken tazime riayet etmeyip onlardan biri hakk\u0131nda tenkitvari konu\u015fmak en hafif tabirle nank\u00f6rl\u00fck ve hadsizliktir.<\/p>\n Efendimiz \ufdfa ile aras\u0131nda kan ba\u011f\u0131 bulunan akrabas\u0131 ile s\u0131hriyet yoluyla ona yak\u0131n olanlar aras\u0131nda bu hususta bir ayr\u0131m yap\u0131lamaz. Zira Efendimiz \ufdfa\u2019in \u201cBenim h\u0131sm\u0131m ve nesebim d\u0131\u015f\u0131ndaki b\u00fct\u00fcn nesepler ve s\u0131hriyetler kesilecektir\u201d[21]<\/a> \u015feklindeki hadisleri h\u0131s\u0131ml\u0131\u011f\u0131n\u0131n da mukaddes oldu\u011funu tasrih etmektedir. Seleften el-Meym\u00fbn\u00ee Bu hadisi Ahmed b. Hanbel\u2019e zikrederek \u201cB\u00fct\u00fcn bunlar Muaviye (rad\u0131yallahu anh) i\u00e7in de ge\u00e7erli midir?\u201d dedi\u011finde \u0130mam Ahmed \u201cevet\u201d demi\u015ftir.[22]<\/a> Ayn\u0131 el-Meym\u00fbn\u00ee (rahimehullah) \u015f\u00f6yle nakl ediyor: Ahmed b. Hanbel\u2019e Muaviye t ve \u0130bn \u00d6mer t\u2019in m\u00fcminlerin day\u0131s\u0131 olup olmad\u0131klar\u0131n\u0131 sordum \u201cEvet, Muaviye t, Ebu S\u00fcfy\u00e2n\u2019\u0131n k\u0131z\u0131 Nebi r\u2019nin e\u015fi \u00dcmm\u00fc Hab\u00eebe (rad\u0131yallahu anha)\u2019n\u0131n karde\u015fidir, \u0130bn \u00d6mer (rad\u0131yallahu anh) de Neb\u00ee\u2019nin e\u015fi Hafsa (rad\u0131yallahu anha)\u2019n\u0131n karde\u015fidir\u201d dedi. O halde \u201cm\u00fcminlerin day\u0131lar\u0131d\u0131r\u201d diyebilir miyiz? Dedi\u011fimde \u201cevet\u201d diye cevap verdi.[23]<\/a><\/p>\n \u00dcmmet\u2019in, Hakk\u0131nda H\u00fcsn-\u00fc \u015eeh\u00e2dette Bulundu\u011fu Z\u00e2t: Hz. Mu\u00e2viye <\/strong><\/p>\n Ba\u015fta sahabe-i kiram olmak \u00fczere tabiun ve tebe-i tabiin neslinden \u0130slam b\u00fcy\u00fcklerinin de hakk\u0131nda h\u00fcsn-\u00fc \u015feh\u00e2dette bulunduklar\u0131 bir zatt\u0131r Hz. Muaviye. \u0130badetlerindeki s\u00fcnnete ittiban\u0131n keyfiyetine dair Ebud Derd\u00e2 (rad\u0131yallahu anh)\u2019n\u0131n \u201cResul\u00fcllah \ufdfa\u2019tan sonra sizin \u015fu Em\u00eeriniz (Hz. Muaviye)\u2019nin namaz\u0131ndan daha \u00e7ok \u00a0Allah Resul\u00fc \ufdfa\u2019n\u00fcn namaz\u0131na benzeyen bir ba\u015fkas\u0131n\u0131 g\u00f6rmedim\u201d[24]<\/a> \u015feklindeki \u015feh\u00e2deti bunlardan bir tanesidir sadece. Sahabenin \u00f6nde gelenlerinden olan Ebu\u2019d-Derd\u00e2 (rad\u0131yallahu anh)\u2019n\u0131n onun hakk\u0131ndaki bu \u015feh\u00e2deti Muaviye (rad\u0131yallahu anh)\u2019nin \u0130slam\u2019\u0131n dire\u011fi mesabesindeki namaz\u0131 ik\u00e2me etmek hususunda ne kadar m\u00fcstakim bir sah\u00e2b\u00ee oldu\u011funu g\u00f6stermektedir.<\/p>\n Muaviye (rad\u0131yallahu anh)\u2019ye dair ashab\u0131n ve \u00a0\u00fcmmetin \u015feh\u00e2deti sadece ibadet taraf\u0131na y\u00f6nelik de\u011fildir. Bir devlet ba\u015fkan\u0131 olmas\u0131na dair \u015feh\u00e2detleri de vard\u0131r ashab\u0131n. Bu ba\u011flamda a\u015fere-i m\u00fcbe\u015f\u015fereden olan Sa\u2019 b. Eb\u00ee Vakkas\u2019\u0131n \u201cOsman (rad\u0131yallahu anh)\u2019dan sonra \u015fu kap\u0131n\u0131n sahibi (Muaviye rad\u0131yallahu anh)\u2019den daha \u00e7ok hakl\u0131ya hakk\u0131n\u0131 veren bir ba\u015fkas\u0131n\u0131 g\u00f6rmedim\u201d[25]<\/a> \u015feklindeki s\u00f6z\u00fc de Muaviye t\u2019nin hilafetinde ne denli hak-hukuka riayet eden bir devlet ba\u015fkan\u0131 oldu\u011funu resm etmektedir. Hakeza \u0130bn Abbas (rad\u0131yallahu anh) gibi y\u00fcce bir sah\u00e2b\u00eenin \u201c Muaviye (rad\u0131yallahu anh)\u2019den daha \u00e7ok hilafete lay\u0131k olan birini g\u00f6rmedim\u201d[26]<\/a> demesi de onun halifeli\u011fi ne kadar adalet zemininde y\u00fcr\u00fctt\u00fc\u011f\u00fcn\u00fcn bir ba\u015fka delilidir.<\/p>\n Hz. \u00d6mer, Umeyr b. Sa\u2019d el-Ens\u00e2r\u00ee (rad\u0131yallahu anh)\u2019\u0131 Humus\u2019taki g\u00f6revinden al\u0131p yerine Hz. Muaviye (rad\u0131yallahu anh)\u2019yi tayin etmi\u015ftir. Bu olay \u00fczerine insanlar: \u201cUmeyr (rad\u0131yallahu anh) \u2019i azl edip yerine Muaviye (rad\u0131yallahu anh) \u2019yi mi g\u00f6revlendirdi?\u201d gibi dedikodulara ba\u015flay\u0131nca vazifeden azl edilen Umeyr (rad\u0131yallahu anh): \u201c Muaviye\u2019yi ancak hay\u0131rla y\u00e2d ediniz. Zira ben Resul\u00fcllah \ufdfa\u2019\u0131n onun i\u00e7in \u2018Allah\u2019\u0131m, (insanlar\u0131) onunla hidayete eri\u015ftir\u2019 buyurdu\u011funu i\u015fittim\u201d demi\u015ftir.[27]<\/a> \u0130bn Kesir bunu s\u00f6yleyen ki\u015finin g\u00f6revden al\u0131nan Umeyr de\u011fil de Muaviye (rad\u0131yallahu anh)\u2019yi g\u00f6reve atayan Hz. \u00d6mer (rad\u0131yallahu anh)\u2019in olmas\u0131n\u0131n daha do\u011fru oldu\u011funu s\u00f6yler. Zira mazeret beyan etme makam\u0131nda olan ki\u015fi Umeyr (rad\u0131yallahu anh) de\u011fil \u00d6mer (rad\u0131yallahu anh) dir.[28]<\/a> Hz. \u00d6mer (rad\u0131yallahu anh) gibi ulu bir sah\u00e2b\u00eenin onu Humus\u2019a tayin etmekten \u00f6te tezkiye edici mahiyetindeki \u015fu s\u00f6zleri dahi Muaviye t hakk\u0131nda k\u00f6t\u00fc kelam etmenin b\u00fcy\u00fck bir vebal ta\u015f\u0131yaca\u011f\u0131n\u0131n g\u00f6stergesidir.<\/p>\n [1]<\/a> el-Mizz\u00ee, Yusuf b. Zeki Abdurrahman Ebul Hacc\u00e2c, Tehz\u00eebu\u2019l-kem\u00e2l f\u00ee esm\u00e2i\u2019r-ric\u00e2l<\/em>, M\u00fcessesetu\u2019r-risale, Beyrut-L\u00fcbnan, 1980, B.I, XIX\/ 96, Hatip el- Ba\u011fd\u00e2d\u00ee, el-Kif\u00e2ye f\u00ee ilmi\u2019r-riv\u00e2ye<\/em>, elMektebetu\u2019l-\u0130lmiyye, Medine-i M\u00fcnevvere, I\/49<\/p>\n [2]<\/a> Ebu Ca\u2019fer et-Tah\u00e2v\u00ee, el-Ak\u00eedetu\u2019t-Tah\u00e2viyye<\/em>, Daru \u0130bn Hazm, Beyrut-L\u00fcbnan, 1995, Bask\u0131: I, s. 29<\/p>\n [3]<\/a> Ebu Tahir es-Silef\u00ee, Sadruddin el-Isbeh\u00e2n\u00ee, et-Tuy\u00fbriyy\u00e2t<\/em>, Mektebetu Edv\u00e2i\u2019s-selef, Riyat, 2004, B.I,\u00a0 IV\/1318, No: 1277, Ebubekir ed-D\u00eenever\u00ee, el-M\u00fccalese ve Cev\u00e2hiru\u2019l-ilm<\/em>,Daru \u0130bn Hazm, Beyrut-L\u00fcbnan, 1419, V\/148, No: 1965, Ebu Nuaym el-Isbeh\u00e2n\u00ee, Hilyetu\u2019l-evliy\u00e2<\/em>, Daru\u2019l-kitabi\u2019l-arab\u00ee, Beyrut, IX\/114,\u00a0 \u0130bn Abdilber, Cami\u2019u bey\u00e2ni\u2019l-ilm ve fadlih<\/em>, Daru \u0130bni\u2019l-cevz\u00ee, Suud, 1994, B.I, II\/934, No: 1778<\/p>\n [4]<\/a> Sa\u2019duddin et-Teft\u00e2z\u00e2n\u00ee, \u015eerhu\u2019l-Ak\u00e2idi\u2019n-Nesefiyye<\/em>, Mektebetu\u2019l-K\u00fclliyy\u00e2ti\u2019l-Ezheriyye, Kahire, 1987, Bask\u0131:I, s. 102<\/p>\n [5]<\/a> \u0130mam-\u0131 Rabb\u00e2n\u00ee, Ahmed el-F\u00e2ruk\u00ee es-Serhend\u00ee, el-Mekt\u00fbb\u00e2t<\/em>, II\/150<\/p>\n [6]<\/a> H\u00fccur\u00e2t, 9<\/p>\n [7]<\/a> Ha\u015fr, 10<\/p>\n [8]<\/a> \u0130bn As\u00e2kir, Tarihu D\u0131me\u015fk<\/em>, LIX\/209<\/p>\n [9]<\/a> \u00a0el-Mizz\u00ee, a.g.e<\/em>., I\/340<\/p>\n [10]<\/a> \u0130bn Kesir, el-Bid\u00e2ye ve\u2019n-Nih\u00e2ye<\/em>, Daru Hicr, 1997, Bask\u0131: I, XI\/450<\/p>\n [11]<\/a> Ahmed b. Hanbel, M\u00fcsned<\/em>, XXIX\/426, No: 17895, Tirmizi, Men\u00e2k\u0131b, No: 3842, Taber\u00e2n\u00ee, el-Mu\u2019cemu\u2019l-Evsat<\/em>, No: 656, M\u00fcsnedu\u2019\u015f-\u015e\u00e2miyy\u00een<\/em>, No: 311, Ebu Nuaym, Hilyetu\u2019l-Evliy\u00e2<\/em>, VIII\/358,<\/p>\n [12]<\/a> Ali el-K\u00e2r\u00ee, Mirk\u00e2tu\u2019l-Mef\u00e2t\u00eeh<\/em>, Daru\u2019l-Fikr, Beyrut-L\u00fcbnan, 2002, Bask\u0131: I, IX\/4022<\/p>\n [13]<\/a> Taber\u00e2n\u00ee, M\u00fcsnedu\u2019\u015f-\u015e\u00e2miyy\u00een<\/em>, No: 333, Ebubekir el-Hall\u00e2l, es-S\u00fcnne<\/em>, Daru\u2019r-R\u00e2ye, Riyat, 1989, Bask\u0131:I, No: 696, Buh\u00e2ri, et-T\u00e2r\u00eehu\u2019l-Keb\u00eer<\/em>, D\u00e2iretu\u2019l-Me\u2019\u00e2rifi\u2019l-Usm\u00e2niyye, Haydar\u00e2b\u00e2d, VII\/327<\/p>\n [14]<\/a> Ahmed b. Hanbel, M\u00fcsned,<\/em> IV\/398, No: 2651<\/p>\n [15]<\/a> \u0130bn Hacer, el-\u0130s\u00e2be f\u00ee Temy\u00eezi\u2019s-Sah\u00e2be<\/em>, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 1415, Bask\u0131: I, III\/389<\/p>\n [16]<\/a> Buh\u00e2r\u00ee, \u201cKit\u00e2bu\u2019l-Cih\u00e2d\u201d, No: 2766, H\u00e2kim, el-M\u00fcstedrek<\/em>, No: 8668,\u00a0 Taber\u00e2n\u00ee, el-Mu\u2019cemu\u2019l-Keb\u00eer<\/em>, No: 323, M\u00fcsnedu\u2019\u015f-\u015e\u00e2miyy\u00een<\/em>, No: 444<\/p>\n [17]<\/a> \u0130bn Hacer el-Askal\u00e2n\u00ee, Fethu\u2019l-B\u00e2r\u00ee<\/em>, Daru\u2019l-Ma\u2019rife, Beyrut, 1379, VI\/102<\/p>\n [18]<\/a> Ahz\u00e2b, 6<\/p>\n [19]<\/a> \u015e\u00fbr\u00e2, 23<\/p>\n [20]<\/a> Taber\u00ee, Cami\u2019u\u2019l-Bey\u00e2n<\/em>, M\u00fcessesetu\u2019r-Ris\u00e2le, 2000, Bask\u0131: I, XXI\/524<\/p>\n [21]<\/a> Ebubekir el-Hall\u00e2l, es-S\u00fcnne<\/em>, No: 654<\/p>\n [22]<\/a> el-L\u00e2lek\u00e2\u00ee, \u015eerhu Us\u00fbli \u0130\u2019tik\u00e2di Ehli\u2019s-S\u00fcnne ve\u2019l-Cem\u00e2\u2019a<\/em>, No: 2786<\/p>\n [23]<\/a> el-Hall\u00e2l, es-S\u00fcnne, No: 657<\/p>\n [24]<\/a> Taber\u00e2n\u00ee, M\u00fcsnedu\u2019\u015f-\u015e\u00e2miyy\u00een<\/em>, No: 282<\/p>\n [25]<\/a> \u0130bn Kesir, el-Bid\u00e2ye ve\u2019n-Nih\u00e2ye<\/em>, XI\/435<\/p>\n [26]<\/a> \u0130bn Kesir, el-Bid\u00e2ye ve\u2019n-Nih\u00e2ye, <\/em>XI\/439<\/p>\n
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