\u015e\u00eea ile Ehl-i s\u00fcnnet aras\u0131ndaki hadis tart\u0131\u015fmas\u0131nda \u00e7o\u011fu zaman tek tek rivayetlerin s\u0131hhati \u00fczerinden gidilmektedir. Halbuki bundan daha \u00f6nce cevapland\u0131r\u0131lmas\u0131 gereken temel bir soru vard\u0131r: Her iki taraf\u0131n elindeki rivayet miras\u0131, tarih\u00ee devaml\u0131l\u0131k, isnadlar\u0131n denetlenebilirli\u011fi, r\u00e2viler hakk\u0131ndaki malumat\u0131n mahiyeti ve hadis tenkit mekanizmas\u0131n\u0131n te\u015fekk\u00fcl\u00fc bak\u0131m\u0131ndan ger\u00e7ekten mukayese edilebilir durumda m\u0131d\u0131r?<\/p>\n
Burada meseleyi do\u011fru zemine oturtmak gerekir. \u0130m\u00e2miyye\u2019de isnad, ric\u00e2l veya hadis tenkidi hi\u00e7 bulunmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek do\u011fru de\u011fildir. Nec\u00e2\u015f\u00ee\u2019nin Fihrist<\/em>\u2019i, T\u00fbs\u00ee\u2019nin Ric\u00e2l<\/em> ve Fihrist<\/em>\u2019i gibi eserler ortadad\u0131r. Ancak mesele, bir ric\u00e2l kitab\u0131n\u0131n veya birtak\u0131m isnadlar\u0131n mevcut olup olmamas\u0131ndan \u00e7ok daha derindir. As\u0131l problem, bug\u00fcn elde bulunan \u0130m\u00e2m\u00ee hadis k\u00fclliyat\u0131n\u0131n ilk d\u00f6nem kaynaklar\u0131yla irtibat\u0131n\u0131n ne \u00f6l\u00e7\u00fcde tarih\u00ee olarak denetlenebildi\u011fi, m\u00fctekaddimlerin rivayetleri kabul ederken dayand\u0131klar\u0131 karinelerin ne kadar\u0131n\u0131n sonraki nesillere intikal etti\u011fi ve bug\u00fcn kullan\u0131lan hadis tasnifinin bu kayb\u0131 ger\u00e7ekten telafi edip edemedi\u011fidir.<\/p>\n Nitekim Beh\u00e2\u00ee, bug\u00fcn \u015ei\u00ee hadis usul\u00fcnde kullan\u0131lan sahih, hasen, muvassak ve zay\u0131f \u015feklindeki tasnifin m\u00fctekaddim \u0130m\u00e2miyye aras\u0131nda bilinen bir \u0131st\u0131lah olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ifade etmektedir. Ona g\u00f6re m\u00fctekaddimler bir hadise \u201csahih\u201d derken yaln\u0131zca bug\u00fcnk\u00fc teknik anlamda b\u00fct\u00fcn r\u00e2vileri adalet ve g\u00fcvenilirlik bak\u0131m\u0131ndan tevsik edilmi\u015f bir senedi kastetmiyorlard\u0131. Onlar\u0131n nazar\u0131nda bir rivayetin g\u00fcvenilir bir as\u0131lda bulunmas\u0131, birden fazla kaynaktan nakledilmi\u015f olmas\u0131, g\u00fcvenilen bir r\u00e2vinin kitab\u0131nda yer almas\u0131, imama arz edildi\u011fi kabul edilen bir eserde bulunmas\u0131 veya eski uleman\u0131n itimat etti\u011fi kaynaklarda mevcut olmas\u0131 da s\u0131hhat i\u00e7in belirleyici olabiliyordu. Dolay\u0131s\u0131yla m\u00fctekaddimlerin \u201csahih\u201d dedi\u011fi hadis ile sonraki usulc\u00fclerin teknik anlamda \u201csahih\u201d dedi\u011fi hadis ayn\u0131 kategori de\u011fildir.<\/p>\n Bunun as\u0131l \u00f6nemli neticesi ise \u015fudur: M\u00fctekaddimlerin g\u00fcvenini sa\u011flayan bu karinelerin \u00f6nemli bir b\u00f6l\u00fcm\u00fc sonraki nesillere ula\u015fmam\u0131\u015ft\u0131r.\u00a0 Beh\u00e2\u00ee\u2019nin nakletti\u011fi tarih\u00ee tabloya g\u00f6re zaman\u0131n uzamas\u0131yla g\u00fcvenilen eski us\u00fbl ve kaynaklar\u0131n bir k\u0131sm\u0131 ortadan kalkm\u0131\u015f, itimat edilen as\u0131llardan al\u0131nm\u0131\u015f rivayetlerle di\u011ferleri birbirine kar\u0131\u015fm\u0131\u015f ve eski \u00e2limlerin belirli hadisleri kabul etmelerini sa\u011flayan karinelerin \u00f6nemli bir k\u0131sm\u0131 m\u00fcteahhirler i\u00e7in art\u0131k bilinemez hale gelmi\u015ftir. Nitekim yeni hadis tasnifinin ortaya \u00e7\u0131k\u0131\u015f gerek\u00e7esi de tam olarak bununla a\u00e7\u0131klan\u0131r: M\u00fcteahhirler, m\u00fctekaddimlerin elinde bulunan imk\u00e2nlara art\u0131k sahip olmad\u0131klar\u0131 i\u00e7in yeni bir ay\u0131r\u0131m ve tasnif sistemine ihtiya\u00e7 duymu\u015flard\u0131r.[1]<\/a><\/p>\n Bu itiraf meselenin merkezindedir. E\u011fer bir rivayetin s\u0131hhatini sa\u011flayan \u015fey, bug\u00fcn art\u0131k elde bulunmayan bir tak\u0131m tarih\u00ee karineler ise, bu rivayetin ilk d\u00f6nemde ger\u00e7ekten hangi gerek\u00e7eyle kabul edildi\u011fi bug\u00fcn nas\u0131l yeniden do\u011frulanacakt\u0131r? Sonraki d\u00f6nemde geli\u015ftirilen yeni bir hadis tasnifi, ge\u00e7mi\u015fte kaybolmu\u015f olan tarih\u00ee bilgiyi geri getirebilir mi? R\u00e2vileri yeniden s\u0131n\u0131fland\u0131rmak, ortadan kalkm\u0131\u015f bir kitab\u0131n g\u00fcvenilirli\u011fini veya kay\u0131p bir rivayet yolunun mahiyetini kendili\u011finden ispatlar m\u0131?<\/p>\n Ester\u00e2b\u00e2d\u00ee\u2019nin el-Fev\u00e2id\u00fc\u2019l-Medeniyye<\/em>\u2019de y\u00fcr\u00fctt\u00fc\u011f\u00fc tart\u0131\u015fmalar da bu problemin \u0130m\u00e2miyye b\u00fcnyesinde ne kadar k\u00f6kl\u00fc oldu\u011funu g\u00f6stermektedir. M\u00fctekaddimlerin \u201csahih\u201d anlay\u0131\u015f\u0131n\u0131n m\u00fcteahhirlerden farkl\u0131 olu\u015fu, hadislerin yeni s\u0131n\u0131fland\u0131r\u0131lmas\u0131, d\u00f6rt y\u00fcz asl\u0131n mahiyeti ve sonraki hadis terminolojisinin kayna\u011f\u0131 gibi meseleler onun tart\u0131\u015fmas\u0131n\u0131n merkezindedir. Bu durum \u015ei\u00ee hadis gelene\u011finin kendi i\u00e7erisinde dahi \u201cbir rivayetin g\u00fcvenilirli\u011fi hangi y\u00f6ntemle tespit edilir?\u201d sorusuna yekpare bir cevap verilmedi\u011fini g\u00f6stermektedir.[2]<\/a> Ahb\u00e2r\u00eelerle Us\u00fbl\u00eeler aras\u0131ndaki ihtilaf\u0131n \u00f6nemli bir taraf\u0131 zaten burada d\u00fc\u011f\u00fcmlenir.<\/p><\/blockquote>\n Bir ba\u015fka \u00f6rnek olarak H\u00fcr el-\u00c2mil\u00ee de ayn\u0131 tarih\u00ee ger\u00e7e\u011fi a\u00e7\u0131k bi\u00e7imde dile getirir. M\u00fctekaddimlerin kulland\u0131\u011f\u0131 s\u0131hhat anlay\u0131\u015f\u0131n\u0131n sonraki teknik tasniften farkl\u0131 oldu\u011funu belirtir ve eski \u00e2limlerin bug\u00fcnk\u00fc anlamda senedi sahih olmayan rivayetlerle amel edebildiklerini, buna kar\u015f\u0131l\u0131k m\u00fcteahhirlerin terminolojisine g\u00f6re sahih kabul edilebilecek baz\u0131 rivayetleri terk edebildiklerini nakleder. Bu durumda eski bir \u015ei\u00ee \u00e2limin bir hadis hakk\u0131nda \u201csahih\u201d h\u00fckm\u00fc vermi\u015f olmas\u0131, modern d\u00f6nemde o hadisin isnad\u0131n\u0131n teknik \u00f6l\u00e7\u00fclere g\u00f6re sahih oldu\u011fu anlam\u0131na gelmemektedir. B\u00f6yle bir okuma, sonraki \u0131st\u0131lahlar\u0131 \u00f6nceki d\u00f6neme ta\u015f\u0131maktan ba\u015fka bir \u015fey de\u011fildir.[3]<\/a><\/p>\n O halde problem yaln\u0131zca hadislerin s\u0131n\u0131fland\u0131r\u0131lmas\u0131yla da s\u0131n\u0131rl\u0131 de\u011fildir. Y\u00fbsuf el-Bahr\u00e2n\u00ee\u2019nin rivayet ihtilaflar\u0131 hakk\u0131nda s\u00f6yledikleri, meselenin \u00e7ok daha ciddi bir bilgi de\u011feri boyutuna sahip oldu\u011funu g\u00f6stermektedir. Bahr\u00e2n\u00ee, \u015ei\u00ee rivayetlerindeki ihtilaf\u0131n b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, hatta tahkik edildi\u011finde b\u00fct\u00fcn\u00fcyle tak\u0131yye sebebiyle ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Dahas\u0131, tak\u0131yye sebebiyle ortaya \u00e7\u0131kan rivayetlerin di\u011ferleriyle kar\u0131\u015fmas\u0131 sonucunda din\u00ee h\u00fck\u00fcmlerin \u00e7ok az\u0131n\u0131n kesin olarak bilinebilece\u011fini ifade eder. Onun aktard\u0131\u011f\u0131 tabloya g\u00f6re ayn\u0131 imama ayn\u0131 mesele sorulmakta, fakat farkl\u0131 ki\u015filere birbirinden farkl\u0131 cevaplar verilebilmektedir. \u00dcstelik bu farkl\u0131l\u0131\u011f\u0131n her zaman muhalif bir kimsenin haz\u0131r bulunmas\u0131yla a\u00e7\u0131klanmas\u0131 da m\u00fcmk\u00fcn de\u011fildir.[4]<\/a><\/p>\n Bu kabul, rivayet tenkidini son derece g\u00fc\u00e7 bir noktaya ta\u015f\u0131maktad\u0131r. \u00c7\u00fcnk\u00fc burada art\u0131k mesele yaln\u0131zca bir r\u00e2vinin sika olup olmad\u0131\u011f\u0131 de\u011fildir. Sened b\u00fct\u00fcn\u00fcyle sahih olabilir, b\u00fct\u00fcn r\u00e2viler g\u00fcvenilir kabul edilebilir ve rivayet ger\u00e7ekten imamdan sad\u0131r olmu\u015f da olabilir; buna ra\u011fmen rivayetin ifade etti\u011fi h\u00fck\u00fcm, tak\u0131yye sebebiyle imam\u0131n ger\u00e7ek g\u00f6r\u00fc\u015f\u00fc olmayabilir. B\u00f6yle bir durumda isnad tashihinin ilm\u00ee de\u011feri ciddi \u00f6l\u00e7\u00fcde s\u0131n\u0131rlanmaktad\u0131r. Zira isnad bize s\u00f6z\u00fcn imama ula\u015ft\u0131\u011f\u0131n\u0131 g\u00f6sterebilse dahi, o s\u00f6z\u00fcn imam\u0131n ger\u00e7ek h\u00fckm\u00fcn\u00fc ifade edip etmedi\u011fini tek ba\u015f\u0131na belirleyememektedir.<\/p><\/blockquote>\n Tam bu noktada ihtilafl\u0131 rivayetlerin tercihinde kullan\u0131lan \u00f6l\u00e7\u00fclerden biri daha dikkat \u00e7ekici hale gelir: \u201c\u00e2mmenin\u201d, yani Ehl-i s\u00fcnnet\u2019in g\u00f6r\u00fc\u015f\u00fcne muhalefet.[5]<\/a> Bak\u0131n\u0131z, bu bir ironik ifade de\u011fildir. Do\u011frudan \u015fian\u0131n rivayeti de\u011ferlendirmede kulland\u0131\u011f\u0131 bir mettottur. \u015e\u00f6yle ki, \u0130m\u00e2m\u00ee hadis ve usul literat\u00fcr\u00fcnde, birbiriyle \u00e7at\u0131\u015fan iki rivayetten Ehl-i s\u00fcnnet\u2019in g\u00f6r\u00fc\u015f\u00fcne uygun olan\u0131n terk edilmesi, ona muhalif olan\u0131n ise tercih edilmesi y\u00f6n\u00fcndeki nakiller tart\u0131\u015f\u0131lm\u0131\u015f ve bu prensip sonraki baz\u0131 usulc\u00fcler taraf\u0131ndan da m\u00fcstakil bir tercih sebebi olarak de\u011ferlendirilmi\u015ftir. Nitekim bu hususta \u0130mam R\u0131z\u00e2\u2019ya nispet edilen bir rivayette \u015f\u00f6yle denilmektedir: \u201c\u0130mam R\u0131z\u00e2\u2019ya, \u201cBirbiriyle ihtilaf eden iki haberle kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131zda ne yapmal\u0131y\u0131z?\u201d diye sordum. \u015e\u00f6yle dedi: \u201cSize birbiriyle ihtilaf eden iki haber ula\u015ft\u0131\u011f\u0131nda, bunlardan \u00e2mmenin g\u00f6r\u00fc\u015f\u00fcne ayk\u0131r\u0131 olana bak\u0131n ve onu al\u0131n; onlar\u0131n haberlerine uygun olan\u0131 ise terk edin.\u201d[6]<\/a> B\u00f6ylelikle bir rivayetin hangi h\u00fckm\u00fc ifade etti\u011fi ara\u015ft\u0131r\u0131l\u0131rken, rakip mezhebin o meselede ne s\u00f6yledi\u011fi de de\u011ferlendirme s\u00fcrecine dahil edilmektedir.<\/p>\n Burada sorulmas\u0131 gereken soru \u015fudur: Bir rivayetin ger\u00e7ekten imama ait olup olmad\u0131\u011f\u0131n\u0131 tespit etmekle, Ehl-i s\u00fcnnet\u2019in o h\u00fckme muvaf\u0131k veya muhalif olmas\u0131 aras\u0131nda nas\u0131l zorunlu bir tarih\u00ee ili\u015fki var mesela? Muhalif bir mezhebin g\u00f6r\u00fc\u015f\u00fc, r\u00e2vinin zabt\u0131n\u0131, senedin ittisalini veya metnin tarih\u00ee aidiyetini nas\u0131l belirleyebilir? E\u011fer \u201cEhl-i s\u00fcnnet\u2019e uygun olan rivayet tak\u0131yye ihtimaline daha yak\u0131nd\u0131r\u201d denilecekse, bunun her olayda ayr\u0131ca tarih\u00ee olarak ispatlanmas\u0131 gerekmez mi? Elbette ki evet…<\/p>\n T\u00fbs\u00ee\u2019nin uygulamalar\u0131nda bu durum daha somut bi\u00e7imde g\u00f6r\u00fclmektedir. Baz\u0131 rivayetler, \u015ei\u00ee t\u00e2ifenin yerle\u015fik ameline ayk\u0131r\u0131 olduklar\u0131 gerek\u00e7esiyle tak\u0131yyeye hamledilmektedir. Burada rivayet mevcut, isnad\u0131 da tart\u0131\u015f\u0131labilir; fakat mezhebin yerle\u015fik g\u00f6r\u00fc\u015f\u00fcne ayk\u0131r\u0131 d\u00fc\u015ft\u00fc\u011f\u00fc i\u00e7in rivayet ger\u00e7ek h\u00fckm\u00fc ifade etmeyen bir tak\u0131yye rivayeti olarak yorumlanmaktad\u0131r. \u00d6rne\u011fin T\u00fbs\u00ee, ezanla ilgili olarak nakletti\u011fi ve \u015ei\u00eelerin yerle\u015fik uygulamas\u0131yla ba\u011fda\u015fmayan iki rivayeti zikrettikten sonra bunlar\u0131 \u015fu \u015fekilde de\u011ferlendirmektedir:<\/p>\n \u00ab\u0648\u0645\u0627 \u0623\u0634\u0628\u0647 \u0647\u0630\u064a\u0646 \u0627\u0644\u062d\u062f\u064a\u062b\u064a\u0646 \u0645\u0645\u0627 \u064a\u062a\u0636\u0645\u0646 \u0630\u0643\u0631 \u0647\u0630\u0647 \u0627\u0644\u0623\u0644\u0641\u0627\u0638 \u0641\u0625\u0646\u0647\u0627 \u0645\u062d\u0645\u0648\u0644\u0629 \u0639\u0644\u0649 \u0627\u0644\u062a\u0642\u064a\u0629 \u0644\u0625\u062c\u0645\u0627\u0639 \u0627\u0644\u0637\u0627\u0626\u0641\u0629 \u0639\u0644\u0649 \u062a\u0631\u0643 \u0627\u0644\u0639\u0645\u0644 \u0628\u0647\u0627.\u00bb<\/p>\n \u201cBu iki hadis ve bu laf\u0131zlar\u0131n zikrini ihtiva eden benzeri rivayetler tak\u0131yyeye hamledilir. Zira t\u00e2ife, bunlarla amel etmeyi terk etme hususunda icm\u00e2 etmi\u015ftir.\u201d[7]<\/a><\/p>\n Burada dikkat \u00e7ekici olan, T\u00fbs\u00ee\u2019nin rivayetleri tak\u0131yyeye hamletmesinin gerek\u00e7esi olarak do\u011frudan \u00ab\u0644\u0625\u062c\u0645\u0627\u0639 \u0627\u0644\u0637\u0627\u0626\u0641\u0629 \u0639\u0644\u0649 \u062a\u0631\u0643 \u0627\u0644\u0639\u0645\u0644 \u0628\u0647\u0627\u00bb yani \u201ct\u00e2ifenin bunlarla amel etmemek hususundaki icm\u00e2\u0131n\u0131\u201d g\u00f6stermesidir. B\u00f6ylece rivayetin nas\u0131l anla\u015f\u0131laca\u011f\u0131 ve ger\u00e7ek h\u00fckm\u00fc yans\u0131t\u0131p yans\u0131tmad\u0131\u011f\u0131 belirlenirken, mezhebin \u00f6nceden yerle\u015fmi\u015f amel ve kabul\u00fc belirleyici bir \u00f6l\u00e7\u00fc h\u00e2line gelmektedir.<\/p>\n Bu durumda temel metodolojik soru \u015fudur: Mezhebin h\u00fckm\u00fcn\u00fc rivayet mi belirlemektedir, yoksa \u00f6nceden olu\u015fmu\u015f mezheb\u00ee h\u00fck\u00fcm m\u00fc rivayetin ger\u00e7ek anlam\u0131n\u0131 tayin etmektedir?<\/p>\n B\u00fct\u00fcn bu tart\u0131\u015fman\u0131n \u00e7a\u011fda\u015f d\u00f6nemdeki en \u00f6nemli safhalar\u0131ndan biri de H\u00fb\u00ee\u2019nin yakla\u015f\u0131m\u0131d\u0131r. \u00c7\u00fcnk\u00fc H\u00fb\u00ee, Ahb\u00e2r\u00eelerin d\u00f6rt temel hadis kitab\u0131ndaki rivayetlerin b\u00fct\u00fcn\u00fcn\u00fcn g\u00fcvenilir oldu\u011fu ve m\u00fctekaddimlerin sahip oldu\u011fu karinelerin bunlar\u0131n masumlardan geldi\u011fini g\u00f6sterdi\u011fi y\u00f6n\u00fcndeki iddias\u0131n\u0131 a\u00e7\u0131k\u00e7a reddeder. Ona g\u00f6re b\u00f6yle bir iddian\u0131n delili ve burhan\u0131 yoktur. D\u00f6rt temel kitaptaki b\u00fct\u00fcn rivayetlerin masumlardan kesin olarak geldi\u011fini ileri s\u00fcrmek a\u00e7\u0131k bi\u00e7imde b\u00e2t\u0131ld\u0131r ve her rivayetin senedinin ayr\u0131ca ara\u015ft\u0131r\u0131lmas\u0131 gerekir.[8]<\/a><\/p>\n H\u00fb\u00ee\u2019nin daha da \u00f6nemli tespiti, baz\u0131 eski kitaplara ula\u015fan yollar\u0131n bug\u00fcn bilinmedi\u011fini a\u00e7\u0131k\u00e7a s\u00f6ylemesidir. Onun ifadesine g\u00f6re baz\u0131 kitap sahiplerine ula\u015fan tariklerin hangisinin sahih, hangisinin sahih olmad\u0131\u011f\u0131n\u0131 bug\u00fcn bilememekteyiz. Bu durumda, o kitaplarda yer alan b\u00fct\u00fcn rivayetlerin masumlardan kesin bi\u00e7imde geldi\u011fini iddia etmenin ilm\u00ee bir zemini kalmamaktad\u0131r. Buradaki mesele son derece a\u00e7\u0131kt\u0131r: Bir hadis kitab\u0131n\u0131n \u00f6n\u00fcm\u00fczdeki isnad\u0131 kendi i\u00e7erisinde d\u00fczg\u00fcn g\u00f6r\u00fcnse bile, o kitab\u0131n daha \u00f6nceki kayna\u011fa veya m\u00fcellife ula\u015fan yolu me\u00e7hul yahut zay\u0131f olabilir.<\/p>\n Nitekim H\u00fb\u00ee buna ayr\u0131ca dikkat \u00e7eker. Ara\u015ft\u0131rmac\u0131 bir rivayetteki b\u00fct\u00fcn r\u00e2vileri g\u00fcvenilir g\u00f6rerek rivayeti sahih sayabilir; fakat \u015eeyh Sad\u00fbk veya \u015eeyh T\u00fbs\u00ee\u2019nin o esere yahut r\u00e2viye ula\u015fan kendi yolu zay\u0131f olabilir. B\u00f6yle bir durumda g\u00f6r\u00fcn\u00fcrdeki isnad\u0131n s\u0131hhati, rivayetin b\u00fct\u00fcn intikal s\u00fcrecinin s\u0131hhatini garanti etmez. Bu, modern d\u00f6nemde \u0130m\u00e2m\u00ee rivayetlerin s\u0131hhatini tart\u0131\u015f\u0131rken \u00e7o\u011fu zaman g\u00f6zden ka\u00e7\u0131r\u0131lan temel meselelerden biridir.[9]<\/a><\/p>\n \u0130mdi, buna bir de erken d\u00f6nem ric\u00e2l ve hadis kaynaklar\u0131n\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fcn g\u00fcn\u00fcm\u00fcze ula\u015fmam\u0131\u015f olmas\u0131 eklenmektedir. \u0130m\u00e2miyye ulemas\u0131n\u0131n kendileri, baz\u0131 eski ric\u00e2l eserlerinin ve hadis kaynaklar\u0131n\u0131n kayboldu\u011funu a\u00e7\u0131k\u00e7a belirtmektedir. Eldeki Nec\u00e2\u015f\u00ee, T\u00fbs\u00ee ve benzeri kaynaklar elbette son derece \u00f6nemlidir; ancak bunlar\u0131n mevcudiyeti kaybolmu\u015f ilk d\u00f6nem malzemesinin tamam\u0131n\u0131 telafi etmemektedir. Bu sebeple mesele \u201c\u015eia\u2019da ric\u00e2l vard\u0131r veya yoktur\u201d basitli\u011fine indirgenemez. As\u0131l soru, mevcut ric\u00e2l miras\u0131n\u0131n ilk d\u00f6nem hadis k\u00fclliyat\u0131n\u0131n tamam\u0131n\u0131 ne \u00f6l\u00e7\u00fcde tarih\u00ee olarak denetleyebildi\u011fidir.<\/p>\n O halde ortaya \u00e7\u0131kan tablo \u015fudur: M\u00fctekaddimlerin rivayetleri kabul ederken kulland\u0131klar\u0131 s\u0131hhat anlay\u0131\u015f\u0131 bug\u00fcnk\u00fc teknik tasniften farkl\u0131d\u0131r. Eski s\u0131hhat de\u011ferlendirmesinde belirleyici olan karinelerin \u00f6nemli bir k\u0131sm\u0131n\u0131n sonradan ortadan kalkt\u0131\u011f\u0131 bizzat kabul edilmektedir. Bu kay\u0131p sebebiyle m\u00fcteahhirler yeni bir hadis tasnifine ihtiya\u00e7 duymu\u015ftur. Buna ra\u011fmen yeni sistem, kaybolmu\u015f tarih\u00ee karineleri geri getirmemektedir. Bir taraftan isnad merkezli yeni bir tenkit mekanizmas\u0131 kurulurken, di\u011fer taraftan tak\u0131yye, mezhep i\u00e7i \u015f\u00f6hret, t\u00e2ifenin ameli ve Ehl-i s\u00fcnnet\u2019e muhalefet gibi unsurlar da rivayet tercihinde belirleyici olmaya devam etmektedir. \u00c7a\u011fda\u015f d\u00f6nemin en \u00f6nemli \u015ei\u00ee ric\u00e2l otoritelerinden H\u00fb\u00ee ise d\u00f6rt temel kitab\u0131n k\u00fcll\u00ee s\u0131hhat iddias\u0131n\u0131 reddetmekte, baz\u0131 kaynaklara ula\u015fan yollar\u0131n bug\u00fcn me\u00e7hul oldu\u011funu a\u00e7\u0131k\u00e7a ifade etmekte ve her rivayetin tek tek incelenmesini gerekli g\u00f6rmektedir.<\/p><\/blockquote>\n Tam da bu sebeple \u015ei\u00ee hadis miras\u0131yla S\u00fcnn\u00ee hadis m\u00fcktesebat\u0131n\u0131, tarih\u00ee te\u015fekk\u00fcl ve denetlenebilirlik farklar\u0131n\u0131 g\u00f6rmezden gelerek birbirine paralel iki e\u015fde\u011fer rivayet gelene\u011fi gibi sunmak ciddi bir cehaletin semeresidir. Ba\u015fka bir \u015feyle izah edilemez.<\/p>\n Ehl-i s\u00fcnnet ile temel fark<\/strong><\/p>\n \u0130\u015fte tam burada Ehl-i s\u00fcnnet hadis miras\u0131yla mukayese yap\u0131lmal\u0131d\u0131r.<\/p>\n S\u00fcnn\u00ee hadis gelene\u011finde rivayetin korunmas\u0131 yaln\u0131zca birka\u00e7 temel hadis kitab\u0131n\u0131n g\u00fcvenilir kabul edilmesine ba\u011fl\u0131 de\u011fildir. Ayn\u0131 rivayet y\u00fczlerce farkl\u0131 kitapta, farkl\u0131 \u015fehirlerde, farkl\u0131 hocalar \u00fczerinden, farkl\u0131 isnadlarla takip edilebilir. Ric\u00e2l, cerh-ta\u2018d\u00eel, tabak\u0101t, tev\u00e2r\u00eehu\u2019r-ruv\u00e2t, ilel\u00fc\u2019l-had\u00ees, muhtelif\u00fc\u2019l-had\u00ees, gar\u00eeb\u00fc\u2019l-had\u00ees, esm\u00e2 ve k\u00fcn\u00e2, m\u00fcdellisler, muhtelitler ve vefat tarihleri gibi birbirini denetleyen m\u00fcstakil disiplinler olu\u015fmu\u015ftur.<\/p>\n Buradaki fark \u201cS\u00fcnn\u00eelerin her rivayeti sahihtir\u201d de\u011fildir. Bilakis S\u00fcnn\u00ee hadis sisteminin g\u00fcc\u00fc, kendi rivayetlerini ac\u0131mas\u0131zca tenkit etmi\u015f olmas\u0131d\u0131r. Bir r\u00e2vinin S\u00fcnn\u00ee olmas\u0131 onun rivayetini otomatik olarak kurtarmad\u0131\u011f\u0131 gibi, rivayetin S\u00fcnn\u00ee f\u0131kh\u0131na uygun olmas\u0131 da sahihli\u011finin delili de\u011fildir. As\u0131l fark denetlenebilirliktedir.<\/p>\n Sonu\u00e7<\/strong><\/p>\n B\u00fct\u00fcn bu malzeme birlikte okundu\u011funda ortaya \u00e7\u0131kan tablo \u015fudur:<\/p>\n \u0130m\u00e2miyye’nin ric\u00e2l ve isnad gelene\u011fi vard\u0131r. Fakat bug\u00fcn elde bulunan hadis k\u00fclliyat\u0131n\u0131n erken d\u00f6nemle irtibat\u0131nda ciddi tarih\u00ee bo\u015fluklar bulundu\u011fu bizzat kendi b\u00fcy\u00fck \u00e2limleri taraf\u0131ndan kabul edilmektedir. M\u00fctekaddimlerin \u201csahih\u201d kavram\u0131 sonraki teknik anlamdan farkl\u0131d\u0131r. Onlar\u0131n g\u00fcvendikleri karinelerin \u00f6nemli bir k\u0131sm\u0131 sonraki nesillere ula\u015fmam\u0131\u015ft\u0131r. D\u00f6rt temel addettikleri kitab\u0131n b\u00fct\u00fcn rivayetlerinin sahih veya kat\u2018\u00ee oldu\u011fu iddias\u0131n\u0131 -g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere- H\u00fb\u00ee \u201ca\u00e7\u0131k\u00e7a b\u00e2t\u0131l\u201d saymakta, baz\u0131 kitap tariklerinin bug\u00fcn me\u00e7hul oldu\u011funu bizzat ifade etmektedir. \u00dcstelik ihtilafl\u0131 rivayetlerin \u00e7\u00f6z\u00fcm\u00fcnde tak\u0131yye, mezhep i\u00e7i \u015f\u00f6hret ve Ehl-i s\u00fcnnet’e muhalefet gibi isnad\u0131n d\u0131\u015f\u0131ndaki mezheb\u00ee kriterler devreye girebilmektedir.<\/p>\n O halde \u015fu sorular cevapland\u0131r\u0131lmay\u0131 bekler:<\/p>\n Mesele tam burada d\u00fc\u011f\u00fcmlenmektedir. Bir rivayet gelene\u011finin b\u00fcy\u00fckl\u00fc\u011f\u00fc, elindeki rivayetlerin say\u0131s\u0131yla de\u011fil; o rivayetlerin kayna\u011fa aidiyetini ne \u00f6l\u00e7\u00fcde ba\u011f\u0131ms\u0131z, tarih\u00ee ve yeniden denetlenebilir verilerle g\u00f6sterebildi\u011fiyle \u00f6l\u00e7\u00fcl\u00fcr. \u0130m\u00e2miyye hadis miras\u0131yla Ehl-i s\u00fcnnet hadis m\u00fcktesebat\u0131n\u0131 hi\u00e7bir kay\u0131t koymadan ayn\u0131 seviyede iki paralel rivayet gelene\u011fi gibi sunmak, her iki gelene\u011fin tarih\u00ee te\u015fekk\u00fcl\u00fcn\u00fc g\u00f6rmezden gelen ba\u011fnazca ve cahilce bir tutumdur.<\/p>\n Dipnotlar:<\/p>\n [1]<\/a> Bkz. Beh\u00e2uddin Muhammed b. El-H\u00fcseyn el-\u2018\u00c2mil\u00ee, Me\u015friku\u2019\u015f-\u015eemseyn ve \u0130ks\u00eeru\u2019s-Sa\u2018\u00e2deteyn<\/em>, Seyyid Mehd\u00ee Rec\u00e2\u00ee, (Me\u015fhed: Mecma\u2018u\u2019l-Buh\u00fbsi\u2019l-\u0130sl\u00e2miyye, 2. Bas\u0131m, 1429) 26-35.<\/p>\n [2]<\/a> Bkz. Muhammed Emin el-Estereb\u00e2d\u00ee, el-Fev\u00e2idu\u2019l-Medeniyye<\/em>, (\u0130ran, M\u00fcessesetu\u2019n-Ne\u015fri\u2019l-isl\u00e2m\u00ee, 1426,) 120, 122, 129 vd.<\/p>\n [3]<\/a> Bkz. el-Hurru\u2019l-\u2018\u00c2mil\u00ee Muhammed b. Hasen, Hatimetu Tafs\u00eeli Ves\u00e2ili\u2019\u015f-\u015ei\u2018a<\/em>, M\u00fcessesetu \u00c2li\u2019l-Beyt li \u0130hy\u00e2i\u2019t-T\u00fcr\u00e2s, 1414, 30\/198.<\/p>\n [4]<\/a> Yusuf el-Bahr\u00e2n\u00ee, el-Had\u00e2iku\u2019n-N\u00e2d\u0131ra f\u00ee Ahk\u00e2mi\u2019l-\u0130treti\u2019t-T\u00e2hira<\/em>, (L\u00fcbnan: D\u00e2ru\u2019l-Edv\u00e2, 3. Bas\u0131m, 1413,) 55-56.<\/p>\n [5]<\/a> Konu hakk\u0131nda el-H\u00fb\u00ee\u2019nin ifadeleri olduk\u00e7a nettir: \u0648 \u0623\u0645\u0651\u0627 \u0645\u0648\u0627\u0641\u0642\u0629 \u0627\u0644\u0643\u062a\u0627\u0628 \u0648 \u0645\u062e\u0627\u0644\u0641\u0629 \u0627\u0644\u0639\u0627\u0645\u0629:\u00a0\u0641\u0644\u0627 \u064a\u0646\u0628\u063a\u064a \u0627\u0644\u0627\u0634\u0643\u0627\u0644 \u0641\u064a \u0623\u0646\u0651 \u0643\u0644\u064b\u0627 \u0645\u0646\u0647\u0645\u0627 \u0645\u0631\u062c\u062d \u0645\u0633\u062a\u0642\u0644. \u0648 \u062a\u0648\u0647\u0645 \u0643\u0648\u0646 \u0645\u062c\u0645\u0648\u0639\u0647\u0645\u0627 \u0645\u0631\u062c\u062d\u0627\u064b \u0648\u0627\u062d\u062f\u0627\u064b \u062d\u064a\u062b \u062c\u0645\u0639 \u0627\u0644\u0625\u0645\u0627\u0645\u00a0(\u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645)\u00a0\u0628\u064a\u0646\u0647\u0645\u0627 \u0641\u064a \u0627\u0644\u0645\u0642\u0628\u0648\u0644\u0629 \u0628\u0642\u0648\u0644\u0647\u00a0(\u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645): \u00ab\u064a\u0646\u0638\u0631 \u0645\u0627 \u0648\u0627\u0641\u0642 \u062d\u0643\u0645\u0647 \u062d\u0643\u0645 \u0627\u0644\u0643\u062a\u0627\u0628 \u0648 \u0627\u0644\u0633\u0646\u0651\u0629 \u0648 \u062e\u0627\u0644\u0641 \u0627\u0644\u0639\u0627\u0645\u0629 \u0641\u064a\u0624\u062e\u0630 \u0628\u0647\u060c \u0648 \u064a\u062a\u0631\u0643 \u0645\u0627 \u062e\u0627\u0644\u0641 \u0627\u0644\u0643\u062a\u0627\u0628 \u0648 \u0627\u0644\u0633\u0646\u0651\u0629 \u0648 \u0648\u0627\u0641\u0642 \u0627\u0644\u0639\u0627\u0645\u0629\u00bb \u0641\u0623\u0645\u0631 \u0628\u0627\u0644\u0623\u062e\u0630 \u0628\u0627\u0644\u062e\u0628\u0631 \u0627\u0644\u062c\u0627\u0645\u0639 \u0644\u0643\u0644\u064a\u0647\u0645\u0627\u060c \u0645\u062f\u0641\u0648\u0639 \u0628\u0623\u0646\u0651 \u0627\u0644\u0645\u0630\u0643\u0648\u0631 \u0641\u064a \u0630\u064a\u0644 \u0627\u0644\u0645\u0642\u0628\u0648\u0644\u0629 \u0627\u0644\u062a\u0631\u062c\u064a\u062d \u0628\u0645\u062e\u0627\u0644\u0641\u0629 \u0627\u0644\u0639\u0627\u0645\u0629 \u0628\u0646\u0641\u0633\u0647\u0627\u060c\u00a0 \u201cKitab\u2019a uygunluk ve \u00e2mmenin g\u00f6r\u00fc\u015f\u00fcne muhalefete gelince: Bunlardan her birinin m\u00fcstakil bir tercih sebebi oldu\u011funda teredd\u00fct edilmemelidir. \u0130mam\u2019\u0131n (aleyhissel\u00e2m) Makb\u00fble\u2019de, \u2018H\u00fckm\u00fc Kitap ve s\u00fcnnetin h\u00fckm\u00fcne uygun ve \u00e2mmenin g\u00f6r\u00fc\u015f\u00fcne ayk\u0131r\u0131 olan rivayete bak\u0131l\u0131r ve o al\u0131n\u0131r; Kitap ve s\u00fcnnete ayk\u0131r\u0131, \u00e2mmenin g\u00f6r\u00fc\u015f\u00fcne uygun olan ise terk edilir.\u2019 buyurarak bu iki hususu birlikte zikretmesinden hareketle, bunlar\u0131n ikisinin birlikte tek bir tercih sebebi oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. Zira \u0130mam, her iki \u00f6zelli\u011fi kendisinde bir araya getiren haberin al\u0131nmas\u0131n\u0131 emretmi\u015ftir. Ancak bu d\u00fc\u015f\u00fcnce yerinde de\u011fildir. \u00c7\u00fcnk\u00fc Makb\u00fble\u2019nin devam\u0131nda, \u00e2mmenin g\u00f6r\u00fc\u015f\u00fcne muhalefetin bizzat kendisinin bir tercih sebebi oldu\u011fu zikredilmi\u015ftir.\u201d Muhammed Server el-V\u00e2iz el-H\u00fcseyn\u00ee el-Behb\u00fbd\u00ee, Misb\u00e2hu\u2019l-us\u00fbl<\/em>: Takr\u00eeru ebh\u00e2si\u2019s-Seyyid Ebi\u2019l-K\u0101s\u0131m el-H\u00fb\u00ee, Kum: Mektebet\u00fc\u2019d-D\u00e2ver\u00ee. 2\/498.<\/p>\n [6]<\/a> Hur el-\u00c2mil\u00ee, Ves\u00e2ilu\u2019\u015f-\u015e\u00ee\u2018a<\/em>, 27\/119.<\/p>\n [7]<\/a> Eb\u00fb Ca\u2018fer Muhammed b. Hasan et-T\u00fbs\u00ee, Tehz\u00eeb\u00fc\u2019l-ahk\u00e2m<\/em>, thk. Seyyid Hasan el-M\u00fbsev\u00ee el-Hars\u00e2n, 4. bs., (Tahran: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130sl\u00e2miyye, 4. Bas\u0131m, 1407) 2\/63.<\/p>\n\n