{"id":537,"date":"2020-05-28T14:12:34","date_gmt":"2020-05-28T14:12:34","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=537"},"modified":"2020-05-28T14:12:34","modified_gmt":"2020-05-28T14:12:34","slug":"mihne-sureci-ve-ahmed-b-hanbel-rahmetullahi-aleyh","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/mihne-sureci-ve-ahmed-b-hanbel-rahmetullahi-aleyh\/","title":{"rendered":"Mihne S\u00fcreci ve Ahmed b. Hanbel (Rahmetull\u00e2hi Aleyh)"},"content":{"rendered":"

\u0130slam tarihini inceledi\u011fimizde gerek ak\u00eedev\u00ee ve gerekse de f\u0131kh\u00ee meseleler hususunda bir \u00e7ok ihtilaflar\u0131n ya\u015fand\u0131\u011f\u0131na \u015fahit oluruz. F\u0131kh\u00ee konulardaki ihtilaflar\u0131n bidayeti k\u00f6keni itibar\u0131yla sahabeye dayanmaktad\u0131r.[1]<\/a> Ve bu ihtilaflar b\u00fct\u00fcn bir \u00fcmmet taraf\u0131ndan rahmet olarak telakk\u00ee edilmi\u015ftir.[2]<\/a> Zira f\u0131k\u0131htaki ihtilaf tabiri, farkl\u0131 noktalardan hareket eden m\u00fc\u00e7tehitlerin do\u011fruyu bulma gayesi gibi mahza hakikat olan bir noktada birle\u015fmeleri anlam\u0131n\u0131 ta\u015f\u0131maktad\u0131r.[3]<\/a> Bu manay\u0131 ta\u015f\u0131yan ihtilaf\u0131n z\u0131tt\u0131 ise \u201chilaf\u201d tabiriyle ifade edilmektedir. Bu manadaki ihtilaf \u00fcmmet aras\u0131nda tefrikaya sebep olmad\u0131\u011f\u0131 gibi farkl\u0131 kesimlerde ayr\u0131 \u015fartlar alt\u0131nda hayat s\u00fcren insanlar\u0131n ayn\u0131 meselede de\u011fi\u015fik h\u00fck\u00fcmleri taklid edebilmesi gibi b\u00fcy\u00fck bir geni\u015fli\u011fe dahi sebep olmu\u015ftur.[4]<\/a> Zaten bu ihtilaflar d\u00een\u00ee meselelerin \u00fc\u00e7te biri gibi k\u00fc\u00e7\u00fck bir miktara tekab\u00fcl etmektedir. [5]<\/a><\/p>\n

Bu anlat\u0131lan ihtilaf\u0131n yan\u0131nda bir de\u00fcmmetin b\u00f6l\u00fck p\u00f6r\u00e7\u00fck olmas\u0131 ve manev\u00ee g\u00fcc\u00fcn\u00fcn sars\u0131lmas\u0131 noktas\u0131nda esas problem te\u015fkil eden nokta olarak niteleyebilece\u011fimiz tarihte vuku bulmu\u015f olan ak\u00eedev\u00ee ihtilaflar vard\u0131r. Ayn\u0131 zamanda bu ihtilaflar Hz. Peygamber (Aleyhissalat\u00fc vesselam)\u2019\u0131n\u201c Yak\u0131nda \u00fcmmetim yetmi\u015f \u00fc\u00e7 f\u0131rkaya ayr\u0131lacakt\u0131r\u201d[6]<\/strong><\/a><\/em>diye bahsetti\u011fi ayr\u0131l\u0131\u011f\u0131n da m\u00fc\u015fahhas vesikalar\u0131d\u0131rlar.<\/p>\n

Hz. Peygamberin vefat\u0131ndan sonra irtidatlar ba\u015f g\u00f6sterdi. Dini devletten ay\u0131rma \u00e7abalar\u0131n\u0131n bir nevi yans\u0131mas\u0131 olan zek\u00e2t vermeme hastal\u0131\u011f\u0131ndan tutun, kaderi ink\u00e2r etme, Allah Te\u00e2l\u00e2\u2019y\u0131 kullar\u0131na benzetme\/ te\u015fbih, Allah\u2019a cismiyyetin levaz\u0131m\u0131 say\u0131labilecek bir tak\u0131m hususiyetler izafe etme\/ tecsim gibi hastal\u0131klar zuhur etti. Zek\u00e2t vermeyenlerle sava\u015faca\u011f\u0131n\u0131 ilan eden Hz. Ebubekir\u2019in tavr\u0131, kendisine m\u00fcte\u015f\u00e2bihat\u0131n manas\u0131n\u0131 soran ki\u015finin hurma dallar\u0131yla ba\u015f\u0131n\u0131 kanatan ve bilahare onu Basra\u2019ya s\u00fcren Hz. \u00d6mer\u2019in tedbirleriyle devam etmi\u015fti.[7]<\/a><\/p>\n

Bahsini yapaca\u011f\u0131m\u0131z \u201cKelamullah \u201c konusu da bu inhiraflara ma\u2019kes olmu\u015f bir meseledir. Hazreti Peygamber Aleyhisselam\u2019\u0131n bahis yapmad\u0131\u011f\u0131 muhdes meselelerle i\u015fti\u011fal eden bidat\u00e7\u0131 gruplar, bu bidatleriyle yetinmeyip ayn\u0131 zaman\u0131 payla\u015ft\u0131klar\u0131 insanlar\u0131 da kendi bozuk fikrilerine \u00e2let etmi\u015fler ve hatta kimi zaman devleti ele ge\u00e7irmek suretiyle halka pres yaparak kendi ina\u00e7lar\u0131n\u0131 payla\u015fmak konusunda onlar\u0131 icbar etmi\u015flerdir. \u00dcmmet, her zaman oldu\u011fu gibi bu travmalar kar\u015f\u0131s\u0131nda da ilac\u0131n\u0131 dirayetli ve mukavemetli \u00e2limlerde bulmu\u015ftur. Onlar\u0131n sars\u0131lmaz duru\u015flar\u0131 sayesinde s\u0131rat-\u0131 m\u00fcstakimin izlerini kaybetmemi\u015f ve akidev\u00ee anlamda ayakta durmay\u0131 ba\u015farabilmi\u015ftir. Bahsinde oldu\u011fumuz konu da bunlardan birisidir. Birazdan izah edece\u011fimiz \u201cMihne olay\u0131n\u0131n\u201d tarih\u00ee seyrine bak\u0131ld\u0131\u011f\u0131nda, Mu\u2019tezile mezhebinin sultay\u0131 ele ge\u00e7irerek \u00fcmmeti tamamen gereksiz bir konu olan \u201cKur\u2019an mahluk mudur, de\u011fil midir\u201d tart\u0131\u015fmas\u0131na itti\u011fi ve kendileri gibi kelamullah\u0131nmahlukiyetine inanmayanlara ak\u0131l almaz i\u015fkencelerde bulundu\u011fu g\u00f6r\u00fclecektir. \u00d6yleyse s\u00f6z\u00fc fazla uzatmadan \u201cMihne hadisesinin tarihi s\u00fcreci ve seyrini nakledelim:<\/p>\n

Mihne Hadisesi ve Tarih\u00ee Arka Plan<\/strong><\/span><\/p>\n

Kelamullah konusuyla ilgili tarih\u00ee bir ge\u00e7it olarak niteleyebilece\u011fimiz \u201cMihne s\u00fcreci\u201d nin slogan\u0131 oldu\u011funu s\u00f6yleyebilece\u011fimiz \u201cKur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu\u201d g\u00f6r\u00fc\u015f\u00fc sadece mu\u2019tezile mezhebine m\u00fcnhas\u0131r de\u011fildir. Kaynaklar\u0131n sunduklar\u0131 bilgiler nispetinde meseleye bakacak olursak bu iddian\u0131n arka plan\u0131n\u0131n hicr\u00ee ikinci asr\u0131n ba\u015flar\u0131na dayand\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. \u0130tikad\u00ee bir mezhebin slogan olarak kulland\u0131\u011f\u0131 bu iddian\u0131n ferd\u00ee plandaki m\u00fcdafii hicr\u00ee ikinci asr\u0131n ba\u015flar\u0131nda Halife Mervan\u2019\u0131n (H.127) hocas\u0131 olan Ca\u2019d b. Dirhem idi.[8]<\/a> Bu zat \u015fahs\u00ee anlamda ilk olarak Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu gibi sahabenin konu\u015fmad\u0131\u011f\u0131 ve hakk\u0131nda i\u2019mal-i fikr etmedi\u011fi bu tezi ortaya sunmu\u015f ve m\u00fcstakbel d\u00f6nemlerde bu g\u00f6r\u00fc\u015f \u00fczerinden ger\u00e7ekle\u015ftirilecek olan bir \u00e7ok zul\u00fcmlere de m\u00fcsebbip olmu\u015ftur. Kendisi, Allah Te\u00e2l\u00e2\u2019 n\u0131n s\u0131fatlar\u0131n\u0131 nefyetti\u011finden dolay\u0131 kelam s\u0131fat\u0131n\u0131n[9]<\/a>olmad\u0131\u011f\u0131 ve buradan hareketle de Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu neticesine varm\u0131\u015ft\u0131r.Halife Hi\u015fam\u2019\u0131n(\u00d6. H. 125) emriyle \u00f6ld\u00fcr\u00fclen[10]<\/a>Ca\u2019d\u2019\u0131n ard\u0131ndan Harun Re\u015fit d\u00f6nemine kadarortaya att\u0131\u011f\u0131 bu g\u00f6r\u00fc\u015ften bahsedilmemi\u015ftir.<\/p>\n

Daha sonralar\u0131, Harun Re\u015fit d\u00f6neminde ise bu g\u00f6r\u00fc\u015f tekrardan Bi\u015fr el-Mer\u00ees\u00ee[11]<\/a> ile diriltilmi\u015f ve el-Mer\u00ees\u00ee Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu savunmaya ba\u015flam\u0131\u015ft\u0131. Ancak bu savunmalar ve ortaya at\u0131lan iddialar yukar\u0131da da arz etti\u011fimiz gibi fert plan\u0131n\u0131 a\u015fam\u0131yor ve kitlelere hitap edemiyordu.[12]<\/a>Belli bir s\u00fcre devlet ve sulta e\u015fli\u011finden mahrum bir \u015fekilde birka\u00e7 \u015fahs\u0131n dillendirmesinde kalm\u0131\u015f \u201cKur\u2019an\u0131n mahluk oldu\u011fu\u201d \u015feklindeki g\u00f6r\u00fc\u015f daha sonralar\u0131 Mu\u2019tezilenin peyderpey Abbas\u00ee devletini iyice ele ge\u00e7irme \u00e7abalar\u0131 sonucu devlet baz\u0131nda savunulan ve bununla da yetinilmeyip sair insanlar\u0131n da buna inanmalar\u0131 i\u00e7in icbar edildikleri bir mesele haline gelmi\u015ftir.\u00a0 T\u00e2ki bu durum Abb\u00e2s\u00ee halifelerinden Me\u2019mun\u2019un iktidar\u0131na kadar devam etmi\u015ftir.<\/p>\n

Asl\u0131nda Halife Me\u2019mun konu hakk\u0131nda uzunca bir s\u00fcre sessiz ve tarafs\u0131z kalmay\u0131 tercih etmi\u015f g\u00f6z\u00fckmektedir. Ancak o etraf\u0131nda bulunan Bi\u015fr b. \u011eiy\u00e2s el-Mer\u00ees\u00ee, Bi\u015fr b. Mu\u2019temir, S\u00fcmame b. E\u015fres, \u0130brahim en-Nazz\u00e2m, \u0130bnEb\u00eeDu\u00e2d, Ebu\u2019l-H\u00fczeyl el-All\u00e2f gibi mu\u2019tezil\u00ee kimlikleriyle tebar\u00fcz etmi\u015f kimselerin etkisinde kalm\u0131\u015ft\u0131r.[13]<\/a> Karde\u015fi ile giri\u015fti\u011fi iktidar m\u00fccadelesi sonucunda halifelik makam\u0131n\u0131 elde edip hilafetinin ilk y\u0131llar\u0131n\u0131 Merv\u2019 de ge\u00e7iren Me\u2019mun H. 204 y\u0131l\u0131nda d\u00f6nece\u011fi Ba\u011fdat\u2019ta d\u00f6nd\u00fc\u011f\u00fcnde kendileriyle beraber ilm\u00ee toplant\u0131lar tertip edece\u011fi kelamc\u0131 , fakih ve muhtelif alanlarda uzmanla\u015fm\u0131\u015f on ki\u015filik bir kurul se\u00e7meyi de ihmal etmemi\u015fti. Bu kurulun i\u00e7inde \u2013yukar\u0131da aktard\u0131\u011f\u0131m\u0131z \u00fczere- Mu\u2019tezil\u00ee kimlikleriyle \u00f6n plana \u00e7\u0131km\u0131\u015f Bi\u015f b. \u011eiyas el-Mer\u00ees\u00ee ve \u0130bnEb\u00eeDu\u00e2d gibi isimler de vard\u0131. Bu ilm\u00ee toplant\u0131lar i\u00e7in i\u00e7erik anlam\u0131nda genellikle kelam\u00ee konular se\u00e7iliyor ve Halife Me\u2019mun da bu toplant\u0131lar\u0131n b\u00e2 husus ak\u00eede sahas\u0131ndaki farkl\u0131 g\u00f6r\u00fc\u015flerden dine en uygun olan\u0131n\u0131 almak ve b\u00f6l\u00fck p\u00f6r\u00e7\u00fck vaziyetteki \u0130slam \u00fcmmetini bunlardan en makul g\u00f6r\u00fcneni \u00fczerinde toplanmas\u0131na vesile olmas\u0131n\u0131 hedefliyordu.<\/p>\n

Tarih\u00e7ilerin genelinin belirtti\u011fi gibi;Mihne olay\u0131n\u0131n as\u0131l \u00e7\u0131k\u0131\u015f noktas\u0131 Me\u2019mun\u2019un H. 218 y\u0131l\u0131nda Bizans seferine \u00e7\u0131kmas\u0131yla ba\u015flamaktad\u0131r. Seferde olan Me\u2019mun,Ba\u011fdat\u2019taki vekili \u0130shak b. \u0130brahim\u2019 e g\u00f6nderdi\u011fi mektubun konumuzla ilgili olan k\u0131sm\u0131nda \u00f6zetle \u015funlar\u0131 s\u00f6ylemekteydi: Kur\u2019an mahl\u00fbk de\u011fildir diyerek Allah Te\u00e2l\u00e2 ile onun aras\u0131n\u0131 tesviye eden\/ e\u015fitleyen kimseler k\u0131t anlay\u0131\u015fl\u0131 ve d\u00fc\u015f\u00fcncesizli\u011fin zirvesinde ya\u015fayan kimselerdir. Zira Allah Te\u00e2l\u00e2 Kitab-\u0131 Hakim\u2019 de \u201cMuhakkak ki biz onu arap\u00e7a bir Kur\u2019an k\u0131ld\u0131k\/ ce\u2019aln\u00e2\u201d[14]<\/strong><\/a><\/em>buyurmaktad\u0131r.Allah Te\u00e2l\u00e2\u2019n\u0131n \u201cce\u2019ale\u201d fiili ile ifade buyurdu\u011fu \u015feylerin tamam\u0131 mahl\u00fbktur. Mesel\u00e2 \u201cHamd g\u00f6kleri ve yeri yaratan, karanl\u0131klar\u0131 ve ayd\u0131nl\u0131\u011f\u0131 var eden Allah\u2019a mahsustur\u201d[15]<\/strong><\/a><\/em>\u015feklindeki ayette \u201cvar eden\u201d manas\u0131na tekab\u00fcl eden fiil \u201cce\u2019ale\u201d fiilidir.Yine Allah Te\u00e2l\u00e2\u2019 n\u0131n\u201cSana ge\u00e7mi\u015fin \u00f6nemli haberlerinden bir k\u0131sm\u0131n\u0131 anlat\u0131yoruz\u201d<\/em> ayeti de Kur\u2019an\u2019\u0131n mahluk oldu\u011funu g\u00f6stermektedir. \u00c7\u00fcnk\u00fcAllah Te\u00e2l\u00e2 bu ayet-i kerimede Peygambere vahyedilen bu k\u0131ssalar\u0131n ge\u00e7mi\u015f zamanda tahakkukundan sonra yat\u0131ld\u0131\u011f\u0131n\u0131 ve Peygambere iletildi\u011fini bildirmi\u015f olmaktad\u0131r. Ayn\u0131 \u015fekilde \u201cElif, L\u00e2m, R\u00e2. Bu bir kitapt\u0131r ki \u00e2yetler Hak\u00eem ve Hab\u00eer olan (Allah) taraf\u0131ndan muhkem k\u0131l\u0131nm\u0131\u015f ve tafsil edilmi\u015ftir.\u201d[16]<\/strong><\/a><\/em>\u00e2yeti de bunu g\u00f6stermektedir. \u00c7\u00fcnk\u00fc tafsil edilen ve muhkem k\u0131l\u0131nan kitab\u0131n mutlaka bir muhkem k\u0131l\u0131c\u0131s\u0131 ve tafsil edicisi olmal\u0131d\u0131r.\u201dMe\u2019m\u00fbn,mektubunun son taraflar\u0131nda vekilinden kad\u0131lar\u0131 toplay\u0131p onlara bu mektubunu okumas\u0131n\u0131 ve Kur\u2019an\u2019\u0131n mahl\u00fbk olup olmad\u0131\u011f\u0131 konusunda her birerlerini bir imtihandan ge\u00e7irerek itikatlar\u0131n\u0131 \u00f6\u011frenmesini istemektedir.[17]<\/a><\/p>\n

Bu emir \u00fczerine i\u00e7lerinde Muhammed b. Sa\u2019d K\u00e2tib el-V\u00e2kid\u00ee, Yahya b. Ma\u00een, Ebu HaysemeZ\u00fcheyr b. Harb, \u0130smail b. Davud, \u0130smail b. Eb\u00ee Mesud gibi zatlar\u0131n bulundu\u011fu \u00e2limler toplulu\u011fu imtihandan ge\u00e7irilmi\u015f ve hepsi de Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu ikrar etmeleri neticesinde Ba\u011fdat\u2019a tekrar d\u00f6nmelerine izin verilmi\u015ftir.[18]<\/a><\/p>\n

Kur\u2019an\u0131n mahl\u00fbk oldu\u011fu \u015feklindeki g\u00f6r\u00fc\u015f\u00fcn, Halife Me\u2019munun g\u00f6nderdi\u011fi mektup neticesinde halka yans\u0131t\u0131lmas\u0131 yahut daha do\u011fru tabirle dayat\u0131lmas\u0131 halk zaviyesinden hakl\u0131 bir tepkinin yolunu a\u00e7m\u0131\u015ft\u0131. Bu s\u00fcre\u00e7 i\u00e7erisinde tepki merkezli kar\u015f\u0131l\u0131klar\u0131n en \u00f6nemli simalar\u0131ndan biri olarak \u0130mam e\u015f-\u015eafii\u2019 nin talebelerinden Abd\u00fclaziz Kin\u00e2n\u00ee el-Mekk\u00ee m\u00fchim bir isimdir. Kendisine ait \u2013el-Hayde\u201d sinin ba\u015f taraflar\u0131nda Mekke\u2019 de bulunuyorken Bi\u015fr\u2019in Ba\u011fdat\u2019ta yayd\u0131\u011f\u0131 bu fitnenin tesirinin g\u00fcnbe g\u00fcn ilerleme kaydetti\u011fi ve insanlar\u0131n da bundan bir hayli tesirlenip bu bozuk fikirde Bi\u015fre mutabakat etmeleri vs. gibi durumlar\u0131 durunca \u00e7ok \u00fcz\u00fcld\u00fc\u011f\u00fcn\u00fc ve s\u0131rf bu duruma m\u00fcdahale etmek i\u00e7in ta Mekke\u2019den kalk\u0131p Ba\u011fdat\u2019a gitti\u011fini anlat\u0131r.Ve Halife Me\u2019mun\u2019un huzurunda Bi\u015fr el-Mer\u00ees\u00ee ile uzunca bir m\u00fcnazara neticesinde Bi\u015fr\u2019i ma\u011flup etti\u011fi anla\u015f\u0131lan m\u00fcellif halife taraf\u0131ndan tasdik edilip \u00f6d\u00fcllendilir.[19]<\/a><\/p>\n

Bu mahalde, Mihne olay\u0131 ile ilgili \u0130bnu\u2019l-Esir\u2019in nakletti\u011fi iki \u00f6nemli duru\u015fmada ger\u00e7ekle\u015fmi\u015f olan kar\u015f\u0131l\u0131kl\u0131 diyalo\u011fu aktarmakta fayda vard\u0131r. Bu duru\u015fmalardan birisi Bi\u015fr b. Velid\u2019 e bir di\u011feri ise Ahmed b. Hanbel\u2019 e aittir. Bunlardan Bi\u015fr b. Velid\u2019 e ait olanla ba\u015flayal\u0131m:<\/p>\n

\u0130shak:<\/strong>Kur\u2019an hakk\u0131nda ne dersin?<\/p>\n

Bi\u015fr:<\/strong>Bu hususta Emiru\u2019l-M\u00fcminin\u2019 e defalarca ne s\u00f6yledi\u011fimi biliyorsun!<\/p>\n

\u0130shak:<\/strong>\u00a0 G\u00f6rd\u00fc\u011f\u00fcn \u00fczere Bu hususta M\u00fc\u2019minlerin emirinin yeniden bir mektubu geldi.<\/p>\n

Bi\u015fr:<\/strong>\u00a0 Derim ki Kur\u2019an Allah\u2019\u0131n kelam\u0131d\u0131r.<\/p>\n

\u0130shak:<\/strong>\u00a0 Sana bunu sormuyorum. Kur\u2019an mahl\u00fbk mudur?<\/p>\n

Bi\u015fr:<\/strong>\u00a0 Allah her \u015feyin yarat\u0131c\u0131s\u0131d\u0131r.<\/p>\n

\u0130shak: <\/strong>Kur\u2019an bir \u015fey midir?<\/p>\n

Bi\u015fr: <\/strong>Evet.<\/p>\n

\u0130shak: <\/strong>\u015eu halde mahl\u00fbk mudur?<\/p>\n

Bi\u015fr: <\/strong>H\u00e2lik\/ yarat\u0131c\u0131 de\u011fildir.<\/p>\n

\u0130shak: <\/strong>Bunu sormuyorum. O mahl\u00fbk mudur?<\/p>\n

Bi\u015fr:\u00a0 <\/strong>Sana s\u00f6yledi\u011fim bu \u015feylerden daha fazlas\u0131n\u0131 s\u00f6yleyemeyece\u011fim. Daha \u00f6nce Em\u00eeru\u2019l-M\u00fc\u2019min\u00een\u2019e bu hususta konu\u015fmayaca\u011f\u0131m\u0131 s\u00f6ylemi\u015ftim. S\u00f6yleyecek ba\u015fka bir \u015feyim yok.[20]<\/a><\/p>\n

Ahmed b. Hanbel\u2019in duru\u015fmas\u0131na gelince; onun da metni \u015fu \u015fekilde aktar\u0131lmaktad\u0131r:<\/p>\n

\u0130shak: <\/strong>Kur\u2019an hakk\u0131nda ne dersin?<\/p>\n

Ahmed b. Hanbel: <\/strong>Allah\u2019\u0131n kelam\u0131d\u0131r.<\/p>\n

\u0130shak: <\/strong>Mahl\u00fbk mudur?<\/p>\n

Ahmed b. Hanbel: <\/strong>O Allah\u2019\u0131n kelam\u0131d\u0131r. Buna ilave edece\u011fim ba\u015fka bir \u015fey yok.[21]<\/a><\/p>\n

\u0130shak:<\/strong> \u015eu k\u00e2\u011f\u0131t (da yaz\u0131l\u0131 olan) hakk\u0131nda ne dersin?<\/p>\n

Ahmed b. Hanbel:<\/strong> Diyorum ki; Hi\u00e7bir \u015fey onun benzeri de\u011fildir. Ve o hakk\u0131yla i\u015fiten ve hakk\u0131yla g\u00f6rendir.<\/p>\n

Bunun \u00fczerine Mu\u2019tezile\u2019den birisi Ahmed b. Hanbel i\u00e7in \u201cO Allah Te\u00e2l\u00e2 i\u00e7in kulakla i\u015fitir, g\u00f6zle g\u00f6r\u00fcr demektedir\u201d deyince<\/p>\n

\u0130shak:<\/strong>Sem\u00ee\/ i\u015fitici, Bas\u00eer g\u00f6r\u00fcc\u00fc ile kast\u0131n nedir? Diye sorar.<\/p>\n

Ahmed b. Hanbel:<\/strong>Allah ondan neyi kastetmi\u015fse benim de kast\u0131m odur. O kendisini vasfetti\u011fi gibidir. Buna ilaveten s\u00f6yleyecek bir \u015feyim yok.[22]<\/a><\/p>\n

Bu meyanda di\u011ferlerinden farkl\u0131l\u0131k arz etti\u011fini s\u00f6yleyebilece\u011fimiz bir duru\u015fma daha vard\u0131r ki bu da \u0130bnu\u2019l-Bekk\u00e2 el-Ekber\u2019 e aittir. Ona da yukar\u0131da zikretti\u011fimiz sorular tevcih edilmi\u015f fakat o gayr\u0131s\u0131ndaki ulemadan daha farkl\u0131 \u015fekilde cevap vermi\u015ftir. Me\u2019mun\u2019un mektubunda istidlal etti\u011fi \u201c\u201cMuhakkak ki biz onu arap\u00e7a bir Kur\u2019an k\u0131ld\u0131k\/ ce\u2019aln\u00e2\u201d[23]<\/strong><\/a><\/em>\u015feklindeki ayetten yola \u00e7\u0131kan \u0130bnu\u2019l-Bekk\u00e2\u2019n\u0131n \u201cKur\u2019an mahl\u00fbk mudur?\u201d sorusuna cevab\u0131 \u201cKur\u2019an mec\u2019\u00fbldur\u201d tarz\u0131nda olmu\u015ftur.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Onun duru\u015fmas\u0131 da \u015f\u00f6yle aktar\u0131lmaktad\u0131r:<\/p>\n

\u0130bnu\u2019l-Bekk\u00e2:<\/strong> Bu hususta gelen nastan dolay\u0131[24]<\/a> Kur\u2019an\u2019\u0131n muhdes ve mec\u2019\u00fbl oldu\u011funu s\u00f6yl\u00fcyorum.<\/p>\n

\u0130shak:<\/strong>Mec\u2019\u00fbl mahl\u00fbk mudur?<\/p>\n

\u0130bnu\u2019l-Bekk\u00e2:<\/strong>Evet<\/p>\n

\u0130shak:<\/strong> O zaman Kur\u2019an da mahl\u00fbk mudur?<\/p>\n

\u0130bnu\u2019l-Bekk\u00e2:<\/strong>Mahl\u00fbktur demiyorum.[25]<\/a><\/p>\n

Bunlara benzer soru\u015fturmalar neticesinde Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu kabul etmeyen d\u00f6rt ki\u015fi \u00e7\u0131kar: Secc\u00e2de, Muhammed b. Nuh, Kav\u00e2rir\u00ee ve Ahmed b. Hanbel\u2026 Soru\u015fturmalar\u0131n neticesini Halife Me\u2019mun\u2019a ileten \u0130shak, halifeden gelen mektupta Kur\u2019an\u0131nmahl\u00fbk oldu\u011funu itiraf etmeyenlerin fetvadan ve rivayetten hacredilmelerini\/ engellenmelerini ihtiva eden bir mektup al\u0131r.[26]<\/a>\u0130shak b. \u0130brahim\u2019in emri ile zincire vurulan bu \u00e2limlere bu g\u00f6r\u00fc\u015f icbar\u00ee olarak kabul ettirilmek istenir. \u0130\u015fkenceler neticesinde Secc\u00e2de ile Kav\u00e2r\u00eer\u00ee \u0131srarlar\u0131ndan vazge\u00e7erek Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu kabul ederler ve serbest kal\u0131rlar. Ahmed b. Hanbel ile Muhammed b. Nuh zincirlere ba\u011fl\u0131 olduklar\u0131 halde Halife\u2019nin bulundu\u011fu Tarsus \u015fehrine do\u011fru yola \u00e7\u0131kart\u0131l\u0131rlar. Rakka\u2019ya vard\u0131klar\u0131nda halife Me\u2019mun\u2019un \u00f6l\u00fcm haberi gelir ve bunlar Vali Anbese b. \u0130shak taraf\u0131ndan Ba\u011fdat\u2019a geri g\u00f6nderilirler. Me\u2019mun, \u00f6l\u00fcm hastal\u0131\u011f\u0131 ilerledi\u011finde, kendisinden sonra halife olmas\u0131n\u0131 arzu etti\u011fi karde\u015fi \u0130shak\u2019a vasiyet mahiyetinde yazd\u0131\u011f\u0131 mektubunda \u201cKur\u2019an hakk\u0131nda karde\u015finin yolunu takip etmesini ve \u0130bnEb\u00eeDu\u00e2d\u2019\u0131 yan\u0131ndan ay\u0131rmamas\u0131 gerekti\u011fini\u201d yazar.[27]<\/a> Halife Mu\u2019tas\u0131m,\u0130bnEb\u00eeDu\u00e2d\u2019\u0131m\u00fcste\u015f\u00e2r vazifesinden \u00f6te K\u00e2d\u0131\u2019l-Kud\u00e2t makam\u0131na atamak suretiyle abisinin vasiyetini fazlas\u0131yla yerine getirmi\u015f bulunmaktayd\u0131.<\/p>\n

Hicr\u00ee 218 y\u0131l\u0131nda hilafet makam\u0131na gelen Halife Ebu \u0130shak Muhammed b. Harun Re\u015fit(Mu\u2019tas\u0131m),\u00a0 Me\u2019mun\u2019un vasiyeti \u00fczere Halku\u2019l-Kur\u2019an meselesini devam ettirdi. Bilgili olma anlam\u0131ndaMe\u2019mun gibi oldu\u011funu s\u00f6yleyemeyece\u011fimiz Mu\u2019tas\u0131m, muhtemelen cehalet y\u00f6n\u00fcn\u00fcn tetikleyicisi oldu\u011fu kaba bir tav\u0131rla daha bask\u0131c\u0131 uygulamalar\u0131n alt\u0131na imza atm\u0131\u015f ve emir- komuta anlay\u0131\u015f\u0131yla hareket etmi\u015ftir. Bundan dolay\u0131, Me\u2019mun d\u00f6neminde de Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu ink\u00e2r eden Ahmed b. Hanbel ve Nuaym b. Hammad gibileri o d\u00f6neme nispeten Mu\u2019tas\u0131m d\u00f6neminde kat kat daha fazla oldu\u011funu s\u00f6yleyebilece\u011fimiz bir bask\u0131 ve eziyete maruz b\u0131rak\u0131lm\u0131\u015flard\u0131r. D\u00f6nemin \u015fartlar\u0131 ve mihne s\u00fcrecinin b\u00e2 husus Halife Mu\u2019tas\u0131m d\u00f6nemindeki seyrini inceledi\u011fimizde \u00f6zellikle bu d\u00f6nemde yap\u0131lan a\u015f\u0131r\u0131 dayatmalar\u0131n ve ak\u0131l almaz i\u015fkencelerin koyu bir Mu\u2019tezil\u00ee itikada sahip olan \u0130bnEb\u00eeDuad\u2019a istinat etti\u011fini g\u00f6r\u00fcyoruz. K\u00e2d\u0131\u2019l-Kudat makam\u0131na getirilmesi b\u00fcy\u00fck bir f\u0131rsat addederek, Mu\u2019tezil\u00ee itikad\u0131n Abbas\u00ee devleti \u00fczerindeki h\u00e2kimiyetine g\u00fcnbeg\u00fcn ivme kazand\u0131rma gayretini g\u00fcden bu zat, Mu\u2019tas\u0131m\u0131n entelekt\u00fcel anlamdaki yetersizli\u011finden de istifade ederek istedi\u011fi ba\u015far\u0131ya ula\u015fm\u0131\u015ft\u0131r.[28]<\/a> Hatta \u0130mam es-S\u00fcbk\u00ee\u2019 nin de kaydetti\u011fi \u00fczere; kendisine her ay devlet taraf\u0131ndan bin dirhem verilen Affan b.M\u00fcslim\u2019in s\u0131rf Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu s\u00f6ylememesinden dolay\u0131 geliri kesilmi\u015ftir.[29]<\/a><\/p>\n

Hicr\u00ee 227 y\u0131l\u0131nda Mu\u2019tas\u0131mdan sonra hilafete gelen o\u011flu Vas\u0131k, mihne uygulamalar\u0131n\u0131 hilafetinin ilk \u00fc\u00e7 ya da d\u00f6rt y\u0131l\u0131nda uygulamam\u0131\u015fsa da bulundu\u011fu makam dolay\u0131s\u0131yla Devlet \u00fczerinde hayli etkisi oldu\u011funu s\u00f6yledi\u011fimiz \u0130bnEb\u00eeDu\u00e2d\u2019\u0131nV\u00e2s\u0131k \u00fczerinde de tesirleri g\u00f6r\u00fcld\u00fc ve 231 y\u0131l\u0131nda Ahmed b. Nasr el-Huza\u00ee\u2019 nin ba\u015flatt\u0131\u011f\u0131 emr-i bi\u2019l-Ma\u2019ruf bahane edilerek Mihne dosyas\u0131 bir kez daha a\u00e7\u0131ld\u0131.Amcas\u0131 Me\u2019mun ve babas\u0131 Mu\u2019tas\u0131m\u0131n \u0131srarla savundu\u011fu bir mevzuyu \u00e7ok \u015fiddetle savunmaya ba\u015flayan V\u00e2s\u0131k\u0130bnEb\u00eeDu\u00e2d bu f\u0131rsat\u0131 iyi de\u011ferlendirdi ve yeniden valiliklere emirler g\u00f6nderilerek \u00e2limlerin tekrardan \u201cHalku\u2019l-Kur\u2019an\u201d meselesi hususunda sorguya \u00e7ekilmeleri emredildi.V\u00e2s\u0131k, Halku\u2019l-Kur\u2019an, Ru\u2019yetullah vs. gibi mevzularda alt edemedi\u011fi Ahmed b. Nasr ve adamlar\u0131n\u0131 zindanlara mahk\u00fbm etti. Muhalefet edenleri \u00f6l\u00fcme mahk\u00fbm etti.[30]<\/a>Vas\u0131k\u2019\u0131n hil\u00e2fetinin son d\u00f6nemlerinde mihne uygulamalar\u0131n\u0131n sona erdi\u011fini belirten kaynaklar buna gerek\u00e7e olarak da \u015fu hadiseyi zikretmektedirler:<\/p>\n

Eb\u00fb Abdirrahman Abdullah b. Muhammed b. \u0130shak el-Ezrem\u00eeisminde ya\u015fl\u0131 bir ki\u015fi \u0130bnEb\u00eeDu\u00e2d ile halifenin huzurunda tart\u0131\u015fmaya gelir. \u0130bnEb\u00eeDu\u00e2d, herkese yapt\u0131\u011f\u0131 gibi bu ya\u015fl\u0131 zata da Kur\u2019an hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fcn\u00fcn ne oldu\u011funu sorar. Eb\u00fb Abdirrahman ona ayn\u0131yla mukabelede bulunarak onun Kur\u2019an hakk\u0131ndaki d\u00fc\u015f\u00fcncesinin ne oldu\u011funu sorar. O da vazge\u00e7ilmez addetti\u011fi itikad\u0131n\u0131 bir kez daha ibraz ederek Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu s\u00f6yler. Bunun \u00fczerine ya\u015fl\u0131 zat \u0130bnEb\u00eeDu\u00e2d\u2019a Hz. Peygamberin tebli\u011f vazifesini tam yap\u0131p yapmad\u0131\u011f\u0131 ve Kur\u2019an\u2019\u0131n mahluk olup olmad\u0131\u011f\u0131yla ilgili bir bilgiye sahip bulunup bulunmad\u0131klar\u0131yla ilgili sorular sorar. Tabii olarak \u0130bnEb\u00eeDu\u00e2d taraf\u0131ndan Hz. Peygamberin tebli\u011fini tam yapt\u0131\u011f\u0131 \u015feklinde bir cevap gelince Ya\u015fl\u0131 zat ta\u015f\u0131 gedi\u011fine koyar : \u201cMademki Hz. Peygamber tebli\u011fini emrolundu\u011fu gibi yerine getirmi\u015ftir. \u015eu halde Hz. Peygamberin tebli\u011f etti\u011fi \u015feyler aras\u0131nda Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu var m\u0131d\u0131r?\u201d. Bu soru kar\u015f\u0131s\u0131nda cevaps\u0131z bir \u015fekilde s\u00e2kit kalan \u0130bnEb\u00eeDuad\u2019aikinci bir soru y\u00f6neltir: \u201cBu g\u00fcn size dininizi kemale erdirdim, \u00fczerinize nimetimi tamamlad\u0131m ve sizin i\u00e7in \u0130sl\u00e2m\u2019a raz\u0131 oldum\u201d buyurarak dininden her hangi bir \u015feyi eksik b\u0131rakmad\u0131\u011f\u0131n\u0131 ilan eden Allah Te\u00e2l\u00e2\u2019 m\u0131 do\u011fru s\u00f6yl\u00fcyor yoksa Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu \u015feklindeki meseleyi tart\u0131\u015farak dinde noksanl\u0131k bulundu\u011funu iddia eden sen mi?\u201d \u0130bnEb\u00eeDu\u00e2d bu soru kar\u015f\u0131l\u0131\u011f\u0131nda da suskun kalmay\u0131 tercih etti. Bunun \u00fczerine Ebu Abdirrahman sorular\u0131na devam etti:<\/p>\n

Ebu Abdirrahman: <\/strong>Hz. Peygamber bu meseleyi biliyor muydu?<\/p>\n

\u0130bnEb\u00eeDu\u00e2d: <\/strong>Evet.<\/p>\n

Ebu Abdirrahman:<\/strong> \u0130nsanlar\u0131 buna davet etti mi?<\/p>\n

\u0130bnEb\u00eeDu\u00e2d:<\/strong>???<\/p>\n

Eb\u00fbAbdirrahman:<\/strong> E\u011fer Hz. Peygamber ve Hulefa-i R\u00e2\u015fid\u00een bu meseleyi biliyor idiyseler ve bu mesele i\u00e7in insanlar\u0131 davet etmemi\u015flerse (ki etmemi\u015flerdir), onlar\u0131n kalk\u0131\u015fmad\u0131\u011f\u0131 bir i\u015fi irdelemen do\u011fru mudur?<\/p>\n

\u0130bnEb\u00eeDu\u00e2d:<\/strong>???<\/p>\n

\u0130bnEb\u00eeDu\u00e2d halifenin huzurunda kendisini savunmaktan \u00e2ciz kalm\u0131\u015ft\u0131r. T\u00fcm bu olaylardan sonra halife \u201cHalku\u2019l-Kur\u2019an\u201d sorgulamalar\u0131na son vermi\u015ftir.<\/p>\n

Daha sonra H. 232 Y\u0131l\u0131nda hilafete ge\u00e7en M\u00fctevekkille Halku\u2019l-Kur\u2019an konusu tarihin f\u00ee sayfalar\u0131na g\u00f6m\u00fcld\u00fc. Hilafete gelen M\u00fctevekkil\u2019in saltanat\u0131n\u0131n ta ba\u015flang\u0131\u00e7 d\u00f6neminde Halku\u2019l-Kur\u2019an veya Ru\u2019yetullah gibi konular\u0131n tart\u0131\u015f\u0131lmas\u0131ndan uzak durulmas\u0131n\u0131 istemesiyle[31]<\/a> ba\u015flayan ilk a\u015fama, ayn\u0131 halifenin hadis\u00e7iler vb. gibi ma\u011fdur edilen z\u00fcmreleri taltif etme s\u00fcreciyle devam etti. \u0130bnEb\u00eeDu\u00e2d\u2019\u0131n da fel\u00e7 oldu\u011fu devreye rastlayan bu s\u00fcre\u00e7 Mu\u2019tezilenin \u00e7\u00f6k\u00fc\u015f\u00fc anlam\u0131na gelmekteydi ve \u00f6yle de olmu\u015ftu.<\/p>\n

Mihne s\u00fcrecinde Umde \u0130sim: Ahmed b. Hanbel<\/strong><\/span><\/p>\n

Mihne s\u00fcrecindeki duru\u015fuyla \u201cBiz delilin taraftar\u0131y\u0131z ve o nereye y\u00f6nelirse biz de oraya y\u00f6neliriz\u201d diyen Ahmed b. Hanbel bu s\u00fcrecin hemen hemen en \u00f6nemli ismi olmu\u015ftur. Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu tart\u0131\u015fmalar\u0131nda her hangi bir delil bulunmamas\u0131 sebebiyle, bu konudaki dik duru\u015funu hi\u00e7 bozmayan Ahmed b. Hanbel, bidat g\u00f6r\u00fc\u015fler kar\u015f\u0131s\u0131nda nas\u0131l durulmas\u0131 gerekti\u011fiyle ilgili kendinden sonraki nesillere de \u00f6rnek te\u015fkil etmektedir. Onun delili ne kadar \u00f6nemsedi\u011fi ve Kur\u2019ani ve Nebevi naslar kar\u015f\u0131s\u0131nda nas\u0131l teslim oldu\u011fu \u0130bnKayyim\u2019in\u201cKitabu\u2019r-Ruh\u201d<\/em>unda nakletti\u011fi \u015fu hadiseden de \u00e7ok g\u00fczel bir bi\u00e7imde anla\u015f\u0131lmaktad\u0131r:Ali b. Musa el-Haddad \u015f\u00f6yle anlat\u0131yor: Bir cenazede Ahmed b. Hanbel ve Muhammed b. Kud\u00e2me\u2019nin yan\u0131ndayd\u0131m. Meyyit g\u00f6m\u00fcl\u00fcnce, engelli bir adam kabrin ba\u015f\u0131nda Kur\u2019an okumaya ba\u015flad\u0131. Ahmed b. Hanbel, bu adama \u201cEy falanca! Kabr\u015fn yan\u0131nda Kur\u2019an okumak bidatt\u0131r\u201d dedi. Kabristandan \u00e7\u0131k\u0131nca, Muhammed b. Kud\u00e2meAhmed b. Hanbel\u2019e \u201cEy Eb\u00fbAbdillah! M\u00fcbe\u015f\u015fir el-Haleb\u00ee hakk\u0131nda ne dersin?\u201d dedi. Ahmed b. Hanbel\u201d sikad\u0131r\u201d diye cevap verdi. Muhammed b. Kudame \u201cPeki ondan bir \u015fey(hadis) yazd\u0131n m\u0131?\u201d diye sorunca Ahmed b. hanbel\u201d Evet\u201d dedi. Bunun \u00fczerine Muhammed b. Kudame \u201cBana Bi\u015fr, Abdurrahman b. Al\u00e2 b. el-Lecl\u00e2c\u2019 tan\u00a0 o da babas\u0131ndan haber verdi ki; babas\u0131 \u00f6ld\u00fc\u011f\u00fcnde ba\u015f\u0131nda Bakara s\u00fcresinin ba\u015f taraf\u0131yla son taraf\u0131n\u0131n okunmas\u0131n\u0131 vasiyet etmi\u015ftir\u201d ve \u0130bn \u00d6mer\u2019i de bunu vasiyet ederken i\u015fitti\u011fini s\u00f6ylemi\u015ftir\u201d dedi. Bunun \u00fczerine Ahmed b. Hanbel \u201cG\u00f6r\u00fc\u015f\u00fcmden d\u00f6n\u00fcyorum. O adama s\u00f6yle (kabrin ba\u015f\u0131nda) okusun\u201d dedi.[32]<\/a> Bu hadise, Ahmed b. hanbel\u2019ins\u00fcnen\u2019e ve selefin kavillerine ne derece ba\u011fl\u0131 oldu\u011funu ve g\u00f6r\u00fc\u015flerinin tamam\u0131n\u0131 bunlar\u0131n \u00fczerine bina etti\u011fini a\u00e7\u0131k\u00e7a g\u00f6stermektedir. Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu meselesi de Peygamber veya ash\u00e2b\u0131 taraf\u0131ndan konu\u015fulmam\u0131\u015f, de\u011finilmemi\u015f bir mevzu oldu\u011fu i\u00e7in Ahmed b. Hanbel bu konuda tamamen selefin m\u00fcte\u015f\u00e2bih\u00e2t hususundaki tavr\u0131n\u0131 tak\u0131nm\u0131\u015f ve b\u00fcy\u00fck bir dirayetle tevil-i icm\u00e2l\u00ee\u2019 yi tercih etmi\u015ftir. Hatta o kendisine \u201cKur\u2019an mahl\u00fbktur diyen ki\u015finin itikad\u00ee durumu nedir\u201d \u015feklinde sorulan sorulara \u201cK\u00e2firdir, k\u00fcfre girmi\u015ftir\u201d \u015feklinde cevaplar vermi\u015ftir.[33]<\/a> O zamanki seb\u00e2tk\u00e2r duru\u015fu daha sonra \u00fcmmet ad\u0131na b\u00fcy\u00fck rahmete vesile olmu\u015ftur. S\u0131rf Kur\u2019an mahluktur demedi\u011fi i\u00e7in otuz ay hapse mahkum edilmi\u015f ve buna ra\u011fmen cayd\u0131r\u0131lamam\u0131\u015ft\u0131r.Kendisine yap\u0131lan i\u015fkenceler kar\u015f\u0131s\u0131ndaki istikametini \u015fa\u015fk\u0131nl\u0131kla anlatan cellatlar\u0131ndan birisi \u015funu s\u00f6ylemektedir: Ahmed b. Hanbel\u2019e seksen sopa vurdum. \u015eayet o sopalar\u0131 bir file vuracak olsayd\u0131m fili \u00f6ld\u00fcr\u00fcrd\u00fcm.\u201d[34]<\/a><\/p>\n

Ahmed b. Hanbel\u2019iems\u00e2li gibi ikr\u00e2h halinde \u201cKur\u2019an mahl\u00fbktur\u201d gibi bir iddiay\u0131 ikrar etmekten engelleyen \u015fey, \u00e2lim ve Mukted\u00e2bih bir \u015fahsiyet olmas\u0131d\u0131r. Zira ona g\u00f6re toplumun \u00f6n\u00fcnde bulunan insanlar\u0131n kalplerinden inanmad\u0131klar\u0131 bir \u015feyi telaffuz etmeleri(takiyye) caiz de\u011fildir. \u00c7\u00fcnk\u00fc toplum kendisinin bu g\u00f6r\u00fc\u015f\u00fcn\u00fc inanarak s\u00f6yledi\u011fini sanacak ve bu da ona uyan kimselerin hak yoldan sapmas\u0131na vesile olacakt\u0131r.[35]<\/a><\/p>\n

Halife Me\u2019mun ve di\u011fer halifeler d\u00f6neminde \u201cHalku\u2019l-Kur\u2019an\u201d<\/em> konusuyla ilgili \u00e7e\u015fitli imtihanlara t\u00e2bi tutulan ve hi\u00e7birisinde geri ad\u0131m atmayan Ahmed b. Hanbel bu seb\u00e2t\u0131yla bat\u0131l kar\u015f\u0131s\u0131nda nas\u0131l direni\u015f g\u00f6sterilece\u011fini k\u0131yamate kadar ya\u015fayacak t\u00fcm insanlara resmetmi\u015ftir. \u0130bnAs\u00e2kir,Ahmed b. Hanbel\u2019in direni\u015fiyle ilgili \u015f\u00f6yle bir h\u00e2dise nakleder: \u201cReb\u00ee\u2019 \u015f\u00f6yle demi\u015ftir: \u015eafi M\u0131s\u0131r\u2019 geldi\u011finde ben onunla birlikteydim. Bana bir mektup vererek \u201cal bu mektubu g\u00f6t\u00fcr Ahmed b. Hanbel\u2019e ver ve bana cevab\u0131n\u0131 getir\u201d dedi. Ba\u011fdata geldim ve Ahmed b. Hanbel\u2019i sabah namaz\u0131nda buldum. Onunla beraber sabah namaz\u0131n\u0131 k\u0131ld\u0131m. Mihraptan y\u00fcz\u00fcn\u00fc \u00e7evirip d\u00f6nd\u00fc\u011f\u00fcnde mektubu ona vererek \u201cBu sana M\u0131s\u0131r\u2019dan karde\u015fin \u015eafii\u2019den gelmektedir\u201d dedim. Ahmed b. Hanbel bana \u201cPeki sen bunda ne yaz\u0131yor bak\u0131p okudun mu?\u201d dedi. \u201cHay\u0131r\u201d dedim. Mektubu al\u0131p okudu ve g\u00f6zleri ya\u015flarla doldu. \u201cNe yaz\u0131yor bu mektupta ey Eb\u00fbAbdillah!\u201d dedim. \u015e\u00f6yle dedi; \u201cPeygamberi r\u00fcyas\u0131nda g\u00f6rd\u00fc\u011f\u00fcn\u00fc ve Peygamberin ona (e\u015f-\u015eafii\u2019ye) \u201cAhmed bin Hanbel\u2019e mektup yaz ve benden ona selam s\u00f6yleyerek de ki; Yak\u0131nda sen imtihana t\u00e2bi tutulacaks\u0131n ve Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu s\u00f6ylemeye \u00e7a\u011fr\u0131lacaks\u0131n. Onlar\u0131n bu iste\u011fine icabet etme! Allah\u2019\u0131n senin \u015fan\u0131n\u0131 k\u0131yamette y\u00fckseltmesi yak\u0131nd\u0131r.\u201d Dedi\u011fini yaz\u0131yor dedi. Ben de dedim ki (EyAhmed!) Bu m\u00fcjdedir. Ahmed b. Hanbel hemen g\u00f6mle\u011fini \u00e7\u0131kartt\u0131 ve bana verdi. G\u00f6mle\u011fi ald\u0131m ve M\u0131s\u0131r\u2019a do\u011fru yola \u00e7\u0131kt\u0131m. \u0130mam e\u015f-\u015eafii\u2019ye Cevab\u0131 ula\u015ft\u0131rd\u0131\u011f\u0131mda mektubu okudu ve bana \u201cSana verdi\u011fi \u015fey nedir?\u201d diye sordu. Ben de \u201c\u0130\u00e7ten giydi\u011fi g\u00f6mle\u011fi\u201d dedim. Bunun \u00fczerine \u0130mam e\u015f-\u015eafii bana bu g\u00f6mle\u011fi y\u0131kamam\u0131 ve g\u00f6mlekten s\u0131zan suda beni de ortak edece\u011fini s\u00f6yledi.[36]<\/a><\/p>\n

Sonu\u00e7 itibar\u0131yla kendisinden sonraki nesillere nispetle olay Ali b. el-Medini\u2019 nin dedi\u011fi gibi olmu\u015ftur: \u201cMuhakkak ki Allah Teala dini \u00fc\u00e7\u00fcnc\u00fcleri olmayan iki ki\u015fiyle aziz k\u0131lm\u0131\u015ft\u0131r. Riddet d\u00f6neminde Ebu Bekir (Rad\u0131yallahuAnh), Mihne d\u00f6neminde de Ahmed b. Hanbel\u2026[37]<\/a><\/p>\n

\u00a0<\/strong>Ebu Hanife ve Halku\u2019l-Kur\u2019an<\/strong><\/span><\/p>\n

Ehl-i S\u00fcnnet \u00e2limlerin hemen tamam\u0131 Kuran\u2019\u0131n mahl\u00fbk olmad\u0131\u011f\u0131 hususunda ittifak halindedirler. Zira bu akide kitaplar\u0131n\u0131n ilgili b\u00f6l\u00fcmlerini m\u00fctalaa eden kimselerce malumdur. Bahsini yapt\u0131\u011f\u0131m\u0131z mevzilerde ulema, Allah Te\u00e2la\u2019 nin kelam\u0131yla ilgili sair konulara de\u011finmeden \u00f6nce, ba\u015fl\u0131ca akidenin mahl\u00fbk olmad\u0131\u011f\u0131 hususunda kesin oldu\u011funa de\u011finmektedirler.<\/p>\n

B\u00fct\u00fcn bunlara ra\u011fmen, benzer konularda oldu\u011fu gibi Halku\u2019l-Kur\u2019an meselesinde de \u0130mam Ebu Hanife\u2019ye Kuran\u2019\u0131n mahl\u00fbk oldu\u011funu s\u00f6yledi\u011fi \u015feklinde bir iddia nispet edilmektedir.[38]<\/a> Hatip el-Ba\u011fdadi\u2019nin \u201cTarihuBa\u011fdad\u201d \u0131\u00a0 \u0130bnAbdilber\u2019in \u201cel-\u0130ntika\u201d s\u0131 gibi eserlerde her hangi bir senet tenkidi ve tahili yap\u0131lmaks\u0131z\u0131n serdedilen bu rivayetler zahirleri itibar\u0131yla Ebu Hanife\u2019 nin \u201cKuran\u2019\u0131n mahluk oldu\u011fu\u201d g\u00f6r\u00fc\u015f\u00fcnde oldu\u011funu yans\u0131tmaktad\u0131rlar. Es-Saci\u2019den yap\u0131lan nakilde Ebu Hanife\u2019den Kuran\u2019\u0131n mahl\u00fbk oldu\u011fu \u015feklindeki g\u00f6r\u00fc\u015f\u00fcnden t\u00f6vbe etmesi istenmi\u015f o da t\u00f6vbe etmi\u015ftir.[39]<\/a><\/p>\n

Hatib el-Ba\u011fdadi\u2019nin Tarih\u2019in de \u201cEbu Hanife\u2019nin Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu s\u00f6yledi\u011fine dair rivayetler\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda zikrettikleri de \u00e7ok gariptir. el-Ba\u011fdadi burada Ebu Hanife\u2019nin ba\u015f talebelerinden olan \u0130mam Ebu Yusuf\u2019un \u201cKur\u2019an\u2019\u0131n mahluk oldu\u011fu s\u00f6yleyen ilk ki\u015fi Ebu Hanife\u2019 dir\u201d dedi\u011fini nakletmektedir.[40]<\/a> Ba\u015fka bir rivayette Ebu Yusuf\u2019a \u201cNi\u00e7inbize Ebu Hanife\u2019den nakletmiyorsun? Diye soruldu\u011funda\u201cNe yapacaks\u0131n\u0131z onu? \u00d6ld\u00fc\u011f\u00fc g\u00fcnde Kuran\u2019\u0131n mahl\u00fbk oldu\u011funu s\u00f6yleyen biriydi\u201d demi\u015ftir.[41]<\/a> Bunlara benzer ba\u015fkalar\u0131ndan da baz\u0131 rivayetler getirmekteyse de biz benzeri rivayetleri naklederek yaz\u0131n\u0131n hacmini uzatmak istemiyoruz.<\/p>\n

Te\u2019nib\u2019inde bunlar\u0131n tamam\u0131n\u0131 cevapland\u0131ran \u0130mam el-Kevseri, uyduruk\u00e7ular\u0131n \u201cBu rivayetleri Ebu Hanife\u2019ye nispet etmekle yetinmeyip bir de \u0130mam\u0131n en Yak\u0131n talebelerinden Ebu Yusuf ve onun da en has talebelerinden el-Hasen b. Ebi Malik\u2019ten rivayet etmelerinin garip oldu\u011funa\u201d de\u011finir. Ayr\u0131ca, yine garipsenecek bir durum da \u0130mam\u0131 Halku\u2019l- Kur\u2019an\u2019\u0131 savunan biri olarak itham etmekle yetinmeyip \u00fcst\u00fcne \u00fcstelik ilk m\u00fcdafaa eden kimse olarak kaydetmeleridir. Bu nakillerin tamam\u0131n\u0131n senetlerindeki problemleri bir bir de\u015fifre eden \u0130mam Kevseri, Me\u015fhur olan\u0131n Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu s\u00f6yleyen ilk ki\u015finin Ca\u2019d b. Dirhem, Cehm b. Safvan ve Bi\u015fr b. G\u0131yas s\u0131ralamas\u0131 oldu\u011funu s\u00f6yler.[42]<\/a><\/p>\n

Burada zikredebilece\u011fimiz ikinci bir \u00f6rnek de yine Hatib el-Ba\u011fdadi\u2019nin mezk\u00fbr eserinde Seleme b. Amr el-Kadi\u2019 den yapt\u0131\u011f\u0131 rivayettir. Bu nakle g\u00f6re \u201cSeleme b. Amr Minberde \u015f\u00f6yle s\u00f6ylemi\u015ftir: \u201c Allah Ebu Hanife\u2019ye rahmet etmesin. Zira o Kur\u2019an\u0131n mahl\u00fbk oldu\u011funa ilk itikat eden kimsedir.\u201d H\u00e2lbuki bu rivayet \u0130bnAsakir\u2019in \u201cTarih\u201dinde \u201cAllah Ebu Fulan\u2019a\u201d rahmet etmesin \u015feklinde ge\u00e7mektedir. Lakin muharrifler taraf\u0131ndan \u201cEb\u00fbFulan\u201d\u00a0 ifadesi \u201cEbu Hanife\u201d ye \u00e7evrilmi\u015ftir.[43]<\/a><\/p>\n

Netice olarak \u0130mam\u2019dan nakledilen eserler bize Ebu Hanife\u2019 ninkelamullah hususundaki g\u00f6r\u00fc\u015f\u00fcn\u00fcn t\u0131pk\u0131 Maturidi kaynaklar\u0131n\u0131n tamam\u0131nda yer ald\u0131\u011f\u0131 \u00fczere \u201cKuran\u2019\u0131n mahl\u00fbk olmad\u0131\u011f\u0131\u201d \u015feklinde oldu\u011funu g\u00f6stermektedir.[44]<\/a><\/p>\n

\n

\u00a0[1]<\/strong><\/a> Sahabe aras\u0131nda ya\u015fanm\u0131\u015f olan bir tak\u0131m ihtilaflar\u0131 topluca bir m\u00fctalaa i\u00e7in Bkz. \u015eah Veliyyullahed-Dihlev\u00ee, el-\u0130ns\u00e2f f\u00ee Bey\u00e2n-i Esb\u00e2bi\u2019l-\u0130htil\u00e2f, s. 15-32, (Thk: Abd\u00fclfettahEb\u00fb Gudde) Daru\u2019n-Nef\u00e2is, Beyrut-L\u00fcbnan, 1983, B.III, Ali el-Haf\u00eef, Esbabu \u0130htil\u00e2fi\u2019l-Fukah\u00e2<\/strong><\/em>, s. 18 vd. Daru\u2019l-Fikri\u2019l-Arab\u00ee<\/span><\/p>\n

[2]<\/strong><\/a> Bu meyanda estirilen bir tak\u0131m \u015f\u00fcphelere kar\u015f\u0131 k\u00e2fi ve v\u00e2f\u00ee cevap mahiyetindeki tahliller i\u00e7in Bkz. Muhammed Avv\u00e2me, Edebu\u2019l-ihtil\u00e2f<\/strong><\/em>, s. 110, Daru\u2019l-Y\u00fcsr, Daru\u2019l-Minh\u00e2c, Cidde, 2009, B.VI<\/span><\/p>\n

[3]<\/strong><\/a> Ramazan Efendi, \u015eerhu\u2019l-Ak\u00e2id<\/em>, s. 17, MektebetuSeyd\u00e2, Diyarbak\u0131r, 2012, B.I<\/span><\/p>\n

[4]<\/strong><\/a> Bu konuda nakledile gelen \u201c\u00dcmmetimin ihtilaf\u0131 rahmettir\u201d \u015feklindeki hadis, her ne kaar manas\u0131 itibar\u0131yla sahih ise de Hz. Peygambere nispet edilmesi \u00e7ok do\u011fru g\u00f6z\u00fckmemektedir. Bu manadaki s\u00f6zler kibar-\u0131 kelam olarak seleften nakledilmi\u015ftir. Bkz. es-Sehav\u00ee, el-Makas\u0131du\u2019l-Hasene<\/em>,<\/strong> s. 46-47 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 2006, B.II <\/span><\/p>\n

[5]<\/strong><\/a> M. Zahid el-Kevser\u00ee, Makal\u00e2t, s. 184 (Havle Fikreti\u2019t-Takrib beyne\u2019l-Mez\u00e2hib<\/strong><\/em>) el-Mektebetu\u2019l-Ezheriyye<\/span><\/p>\n

[6]<\/strong><\/a> Hadisin s\u00fcbutu ile ilgili Bkz. M. Zahid el-Kevser\u00ee, et-Tabs\u00eer fi\u2019d-D\u00een<\/em> Mukaddimesi, (Mukaddim\u00e2tu\u2019l-\u0130mami\u2019l-Kevser\u00ee i\u00e7erisinde) s. 112 vd. Daru\u2019s-Sel\u00e2m, Kahire, 2012, B.I<\/span><\/p>\n

[7]<\/strong><\/a>Zeyneddin el-Makdisi, Ek\u00e2v\u00eelu\u2019s-Sik\u00e2t f\u00ee Te\u2019v\u00eeli\u2019l-Esmaive\u2019s-S\u0131f\u00e2t<\/em>,<\/strong> s. 58 M\u00fcessesetu\u2019r-Ris\u00e2le, Beyrut, 1985, B.I<\/span><\/p>\n

[8]<\/strong><\/a> Bu zat, Allah Te\u00e2l\u00e2\u2019n\u0131n Hz. Musa ile konu\u015fmad\u0131\u011f\u0131n\u0131, \u0130brahim Aleyhisselam\u2019\u0131haliledinmedi\u011fi\u00a0 gibi indinden istinbet etti\u011fi meseleleri savunmu\u015ftur. Halife Mervan da Kur\u2019an\u2019\u0131n mahluk oldu\u011fu ve Kader diye bir \u015feyin bulunmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc bu \u0130bn Dirhem\u2019 den ald\u0131\u011f\u0131ndan dolay\u0131 \u201cel-Ca\u2019d\u00ee\u201d diye lakaplanm\u0131\u015ft\u0131r. Bkz. Zirikl\u00ee, el-\u00c2\u2019l\u00e2m<\/strong><\/em>, II\/ 120 Daru\u2019l-\u0130lim, Beyrut-L\u00fcbnan, 2002, B.XV <\/span><\/p>\n

[9]<\/strong><\/a>Zeheb\u00ee, SiyeruA\u2019l\u00e2mi\u2019n-N\u00fcbel\u00e2<\/em>, V\/ 433 M\u00fcessesetu\u2019r-Risale, Beyrut-L\u00fcbnan, 1982, B.II<\/span><\/p>\n

[10]<\/strong><\/a>Ca\u2019d b. Dirhem\u2019in \u00f6l\u00fcm\u00fcyle ilgili, Hatib-i Ba\u011fd\u00e2d\u00ee\u2019 nin de Tarih-i Ba\u011fd\u00e2d\u2019 \u0131nda nakletti\u011fi \u015fu m\u00fchim hadise burada aktar\u0131lmal\u0131d\u0131r:Halid b. Abdullah el-Kasr\u00ee, Kurban bayram\u0131 g\u00fcn\u00fcnde hutbe vermi\u015f ve \u201cKim isterse kurban\u0131n\u0131 kessin ve Allah m\u00fcbarek etsin. Ben ise Allah Te\u00e2l\u00e2\u2019n\u0131n Musa Aleyhisselam ile konu\u015fmad\u0131\u011f\u0131n\u0131 savunan Ca\u2019 d b. Dirhem\u2019 i bo\u011fazlayaca\u011f\u0131m\u201d demi\u015f ve minberden inerek onu kesmi\u015ftir. \u0130bnAs\u00e2kir, T\u00e2rihu Dime\u015fk<\/strong><\/em>, XVI\/ 137 Daru\u2019l-Fikr, Beyrut-L\u00fcbnan 1995 <\/span><\/p>\n

[11]<\/strong><\/a> Bu zat Ebu Yusuf\u2019un \u00f6nde gelen talebelerinden olup ondan bir\u00e7ok rivayetleri olan birisidir. Kendisi Mu\u2019tezil\u00ee birisiydi. Daha sonra \u201cel-Mer\u00ees\u00ee\u201d tak\u0131s\u0131 onun gibi d\u00fc\u015f\u00fcn\u00fcp, onu taklit edenlere isim olmu\u015ftur. Bkz. Abd\u00fclkadir el-Kura\u015f\u00ee, el-Cevahiru\u2019l-Mud\u00eee<\/em><\/strong>,<\/em> s. 110-111 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 2005, B.I<\/span><\/p>\n

[12]<\/strong><\/a> \u0130mam Zeheb\u00ee\u2019nin de kaydetti\u011fine g\u00f6re Bi\u015fr el-Mer\u00ees\u00ee savundu\u011fu bu g\u00f6r\u00fc\u015ften dolay\u0131 Harun Re\u015fit d\u00f6neminde yakalanm\u0131\u015f ve kendisine i\u015fkence yap\u0131lm\u0131\u015ft\u0131r. Zeheb\u00ee, M\u00eezanu\u2019l-\u0130\u2019tid\u00e2l<\/strong><\/em>, II\/ 35 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 1995, B.I <\/span><\/p>\n

[13]<\/a>\u0130bnKes\u00eer, el-Bid\u00e2ye<\/em><\/span><\/p>\n

[14]<\/strong><\/a>Kur\u2019an,Z\u00fchruf 3<\/span><\/p>\n

[15]<\/strong><\/a> Kur\u2019an, En\u2019\u00e2m 1<\/span><\/p>\n

[16]<\/strong><\/a> Kur\u2019an, H\u00fbd 1<\/span><\/p>\n

[17]<\/strong><\/a>\u0130bnCerir et-Taber\u00ee, Tarihu\u2019r-R\u00fcsulve\u2019l-M\u00fcl\u00fbk, VIII\/ 632-633Daru\u2019l-Me\u00e2rif, M\u0131s\u0131r B. II<\/span><\/p>\n

[18]<\/strong><\/a>\u0130bnu\u2019l-Es\u00eer, el-K\u00e2mil fi\u2019t-T\u00e2r\u00eeh,VI\/ 3 Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan 1987, B.I <\/span><\/p>\n

[19]<\/strong><\/a> Abd\u00fclaziz el-Kin\u00e2n\u00ee, el-Hayde ve\u2019l-\u0130\u2019tiz\u00e2r<\/strong><\/em>, Mektebetu\u2019l-Ul\u00fbm ve\u2019l-Hikem, Medine-i M\u00fcnevvere, 2002, B.II<\/span><\/p>\n

[20]<\/strong><\/a>\u0130bnu\u2019l-Es\u00eer, a.g.e<\/em>. VI\/ 4<\/span><\/p>\n

[21]<\/a>\u0130bnu\u2019l-Es\u00eer, a.g.e.<\/em>, VI\/4<\/span><\/p>\n

[22]<\/strong><\/a>\u0130bnKes\u00eer, el-Bid\u00e2ye ve\u2019n-Nih\u00e2ye<\/strong><\/em>, XIV\/ 211, Hicr, 1997, B.I<\/span><\/p>\n

[23] <\/strong><\/a>Z\u00fchruf 3<\/span><\/p>\n

[24]<\/strong><\/a> Zikredilen ayeti kastediyor.<\/span><\/p>\n

[25]<\/strong><\/a>ez-Zeheb\u00ee, T\u00e2r\u00eehu\u2019l-\u0130sl\u00e2m<\/strong><\/em>, XV\/ 22-23 Daru\u2019l-Kit\u00e2bi\u2019l-Arab\u00ee, Beyrut-L\u00fcbnan 1991, B.I<\/span><\/p>\n

[26]<\/strong><\/a>Celalettin es-Suy\u00fbt\u00ee, T\u00e2r\u00eehu\u2019l-Hulef\u00e2<\/strong><\/em>, s. 268 Matbaatu\u2019s-Saade, M\u0131s\u0131r, 1952<\/span><\/p>\n

[27]<\/strong><\/a>Taberi, VIII\/ 648-649<\/span><\/p>\n

[28]<\/strong><\/a> Kad\u0131 \u0130yaz, el-\u0130lma\u2019\u0131ndaAhmed b. Hanbel\u2019in o\u011flu Salih\u2019ten \u015funu nakleder: Halife Mu\u2019tas\u0131m babama d\u00f6nerek \u201c\u0130bnEb\u00eeDu\u00e2d ile konu\u015f\u201d dedi. Babam ondan y\u00fcz\u00fcn\u00fc (ba\u015fka tarafa) \u00e7evirerek \u201cKendisini hi\u00e7bir \u00e2limin kap\u0131s\u0131nda g\u00f6rmedi\u011fim biriyle nas\u0131l konu\u015fabilirim\u201d dedi. Bkz. Muhammed Avv\u00e2me, Edebu\u2019l-\u0130htil\u00e2f, s. 163<\/span><\/p>\n

[29]<\/strong><\/a>es-S\u00fcbk\u00ee, Tabakatu\u2019\u015f-\u015eafiiyyeti\u2019l-K\u00fcbr\u00e2<\/strong><\/em>, II\/ 43 Daru\u0130hy\u00e2i\u2019l-K\u00fct\u00fcbi\u2019l-Arabiyye, Kahire, 1918<\/span><\/p>\n

[30]<\/strong><\/a>\u0130bnKes\u00eer, el-Bid\u00e2ye ve\u2019n-Nih\u00e2ye, XIV\/ 310-315<\/span><\/p>\n

[31]<\/strong><\/a> Zaten Kur\u2019an\u0131nmahl\u00fbk oldu\u011fu \u015feklindeki iddian\u0131n ne denli tutars\u0131z oldu\u011fuEsed b. Furat\u2019\u0131n \u015fu \u00f6z\u00fcyle de \u00e7ok net bir bi\u00e7imde a\u00e7\u0131\u011fa \u00e7\u0131kmaktad\u0131r: \u201cEhl-i bidataveyl olsun. Onlar Allah Te\u00e2la\u2019n\u0131n kelam\u0131n\u0131 yaratt\u0131\u011f\u0131n\u0131 zannediyorlar. O zaman Allah Te\u00e2la\u2019n\u0131n Musa Aleyhisselam\u2019a buyurdu\u011fu \u201c\u015eimdi vahyolunacak \u015feyleri dinle! \u015e\u00fcphe yok ki ben Allah\u2019\u0131m ve benden ba\u015fka ilah yoktur\u201d (Taha 12-13) \u015feklindeki bu mahluk kelam\u0131 da ilah oldu\u011funu iddia etmi\u015f oluyor!!\u201d (Ha\u015fa) Bkz. Aburrahman b. S\u00fcleymen er-Rumi, Meseletu Halki\u2019l-Kur\u2019an<\/strong><\/em>, s. 42-43 Mektebetu\u2019t-Tevbe, Riyad, 1417 B.I<\/span><\/p>\n

[32]<\/strong><\/a>\u0130bnKayyimi\u2019l-Cevziyye, Kitabu\u2019r-R\u00fbh<\/em>, s. 65 D\u00e2ru\u0130bnKes\u00eer, D\u0131me\u015fk, Beyrut 2011, B.VIII<\/span><\/p>\n

[33]<\/strong><\/a> Bkz. \u0130bnu\u2019l-Cevz\u00ee, MenakibuAhmed b. Hanbel<\/em>, s.206 vd.<\/span><\/p>\n

[34]<\/strong><\/a> Bkz. Hanbel b. \u0130shak, Zikru Mihne<\/em>, s. 13 Yay\u0131nevi: Yk, \u00a01983, B.II<\/span><\/p>\n

[35]<\/a>Hanbel b. \u0130shak,a.g.e.<\/em> s. 14<\/span><\/p>\n

[36]<\/strong><\/a>Abd\u00fcl\u011fani Dakr, Ahmed b. Hanbel<\/em>, s. 175 Daru\u2019l-Kalem, D\u0131me\u015fk, 2009, B.I<\/span><\/p>\n

[37]<\/strong><\/a>\u0130bnAsakir, Tarihu D\u0131me\u015fk<\/em>, V\/ 278 Beyrut-L\u00fcbnan, 1995<\/span><\/p>\n

[38]<\/strong><\/a> Asl\u0131nda \u0130mam\u2019a as\u0131ls\u0131z bir \u015fekilde nispet edilen akide sadece bundan ibaret de\u011fildir. Zira \u0130mam\u2019\u0131n \u201cRisale\u201d sinin konusunu te\u015fkil eden \u0130rc\u00e2 itikad\u0131 da ona manas\u0131 a\u00e7\u0131s\u0131ndan sapt\u0131rmayla izafe edilen bir inan\u00e7t\u0131r. Bu konuyla ilgili doyurucu tafsilat i\u00e7in Bkz. Abd\u00fclhayy el-Leknev\u00ee, er-Ref\u2019u ve\u2019t-Tekm\u00eel fi\u2019l-Cerhi ve\u2019t-Ta\u2019d\u00eel<\/strong><\/em>, s. 352-373 Daru\u2019s-Selam,\u00a0 K\u00e2hire, 2009, B. IX<\/span><\/p>\n

[39] <\/strong><\/a>\u0130bnAbdilber, el-\u0130ntika<\/em>, 150-152, Amr Abd\u00fcl-M\u00fcn\u2019im,\u00a0 el-\u0130mam Ebu Hanife ve Nisbetuhu ila Halki\u2019l-Kur\u2019an<\/em>, \u00a0s. 17, Daru\u2019z-Ziya, 2007, B.I<\/span><\/p>\n

[40]<\/strong><\/a> Bkz. Hatib el-Ba\u011fdadi, Tarihu Ba\u011fdad<\/em>, XIII\/385, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan<\/span><\/p>\n

[41]<\/strong><\/a>el-Ba\u011fdadi, a.g.e<\/em>.,a.y.<\/span><\/p>\n

[42]<\/strong><\/a> Bkz. M. Zahid el-Kevseri, Te\u2019nibu\u2019l-Hatib<\/em>, s. 78 Daru\u2019l-Kitabi\u2019l-Arabi, Beyrut-L\u00fcbnan<\/span><\/p>\n

[43]<\/strong><\/a>el-Kevser\u00ee, a.g.e<\/em>., s. 79 Te\u2019nib\u2019i okuyanlar\u0131n da malumu oldu\u011fu \u00fczere Hatib el-Ba\u011fd\u00e2d\u00ee Ebu Hanifeyle ilgili bu konuda m\u00fcteaddit rivayetler getirmi\u015ftir. Ve bu rivayetlerin hepsi \u0130mam el-Kevser\u00ee taraf\u0131ndan enfes bir \u015fekilde tenkid edilmi\u015ftir. <\/span><\/p>\n

[44]<\/strong><\/a> Bkz. Ebu Mansur el-Maturidi, \u015eerhu\u2019l-F\u0131khi\u2019l-Ekber<\/em>, s. 34 vd. Katar, Kemaleddin el-Beyadi, \u0130\u015faratu\u2019l-Meram<\/strong><\/em>, s. 138 vd. Daru\u2019l-Kitabi\u2019l-\u0130slami, \u0130stanbul-T\u00fcrkiye, 1949, B.I<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam tarihini inceledi\u011fimizde gerek ak\u00eedev\u00ee ve gerekse de f\u0131kh\u00ee meseleler hususunda bir \u00e7ok ihtilaflar\u0131n ya\u015fand\u0131\u011f\u0131na \u015fahit oluruz. F\u0131kh\u00ee konulardaki ihtilaflar\u0131n bidayeti k\u00f6keni itibar\u0131yla sahabeye dayanmaktad\u0131r.[1] Ve bu ihtilaflar b\u00fct\u00fcn bir \u00fcmmet taraf\u0131ndan rahmet olarak telakk\u00ee edilmi\u015ftir.[2] Zira f\u0131k\u0131htaki ihtilaf tabiri, farkl\u0131 noktalardan hareket eden m\u00fc\u00e7tehitlerin do\u011fruyu bulma gayesi gibi mahza hakikat olan bir noktada birle\u015fmeleri […]<\/p>\n","protected":false},"author":3,"featured_media":543,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[2],"tags":[47,171,465],"class_list":["post-537","post","type-post","status-publish","format-standard","has-post-thumbnail","category-gundeme-dair","tag-ahmed-b-hanbel","tag-ehl-i-sunnet","tag-mihne"],"yoast_head":"\nMihne S\u00fcreci ve Ahmed b. 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