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Bu makalemizde, Türkçede “eleştiri” kelimesiyle eş anlamlı olup, çoğu zaman olumsuz çağrışım yapan “tenkit” kelimesinin Hadis Usulündeki karşılığı olan “rical tenkidi” konusunun teolojik kökenlerini inceledik. Esasen İslâm toplumu tenkit zihniyetiyle oldukça erken bir devirde tanışmış özellikle Kur’an ve Hz. Peygamber eleştirel bakışın en güzel örneklerini sunarak adeta sahabeye bunun dersini vermiş-tir. Gerek ayetlerde gerekse Hz. Peygamber’in hadis ve sünnetlerinde pek çok konunun eleştirel bi-çimde ele alındığı tespit edilmiştir. Hatta zaman zaman Allah tarafından Rasûlullah’ın ya da sahabenin bazı davranışlarının bile tenkitten kurtulamadığı dikkat çekmektedir. Diğer taraftan, Allah Teâlâ’nın ve onun kutlu elçisinin tenkitte hiçbir zaman hakkaniyetten ayrılmadığı görülmektedir. Zira Kur’an ve Hz. Peygamber zaman zaman tenkide konu olan davranışları nedeniyle müşrikleri, kâfirleri, münafıkları, Yahudi ve Hristiyanları tenkide tâbi tutmuştur ancak bu tenkit uygulamaları çok güzel bir şekilde ge-rekçelendirilmiştir. Daha sonraki devirlerde ise sahabenin kendi aralarında bu tenkit zihniyetini en güzel biçimde iş-lettiği anlaşılmaktadır. Hadis tarihinde özellikle hicrî birinci asrın ortalarından itibaren gündeme gelme-ye başlayan “fitne” sonrasında hadis rivayetlerinde bir zorunluluk halini alan sened/isnâd kullanımı vasıtasıyla rical tenkit faaliyetleri de görülmeye başlamıştır. Öyle ki, Hadis ilmiyle başlayan bu rical tenkidi yine aynı alanda cerh-ta‘dil ilmi şeklinde kendini göstermiş ve sahabe hariç Rasûlullah’tan ha-dis rivayet eden bütün insanlar bu tenkitten payına düşeni almıştır. Sahabe ise birbirleri tarafından “adalet” yönünden değilse de “zabt” yönünden tenkide tâbi tutulmuştur. Hadis tarihinde işletilen bu tenkit faaliyetinin dünyada bu çapta bir benzerini görmek ya da gösterebilmek ise bizce mümkün değil-dir. Netice-i kelâm, tarihte çok güzel bir şekilde işletilmiş olan tenkit zihniyetine günümüz Müslüman-ları olarak bizler de her zamankinden çok daha muhtacız. İslâm ümmetini tekrar eski ihtişamlı zaman-larındaki gibi şaha kaldıracak asıl ruhun bu tenkidî bakış açısından geçtiğine inanıyoruz. Bunun için de tarihte daha çok Ehl-i Rey tarafından temsil edilen ve hem naslara hem de akla gereken önemi veren Hanefî-Mâtürîdî çizgisini takip etmenin faydalı olacağına inanıyoruz.
In this article, we have studied the theological origins of the topic "rical tenkidi" which is the correspondence of the word "tenkit" in Turkish and often negative calls. The Islamic community has known it in a very early period, especially in the Qur’an and Hz. The Prophet (peace and blessings of Allah be upon him) gave the best examples of the critical sight. If necessary in the signs. The Prophet (peace and blessings of Allah be upon him) said that many of the subjects of the Qur’an and the Qur’an were discussed in critical terms. And even when it comes to the fact that Allah or the Prophet (peace and blessings of Allah be upon him) is unable to do anything. In other words, Allah and His Blessed Messengers are never separated from the righteousness. The Qur’an and the Qur’an. The Prophet (peace and blessings of Allah be upon him) was the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him). In the later period, it is clear that the Sabbath has made the best of its own minds. In the history of Hadis, especially from the middle of the first century, the "fitne" which began to come to the agenda after the hadith rivers became a necessity through the use of sened/isnâd began to be seen by rical tenkit activities. So that this rical tenkide begins with Hadis knowledge again in the same area showed itself in the form of cerh-ta'dil knowledge and all people who have had the righteousness from the Prophet (peace and blessings of Allah be upon him) have taken the share of this tenkide. But the one is not the one, but the one is the one, the one is the one, the one is the one, the one is the one. If we can see or show this similar activity in the history of the Hadis, it is not possible. We are more than ever in the world, and we are more than ever in the world, and we are more than ever in the world. We believe that the true spirit that will bring the Islamic community back to the praise as in the ancient glorious times will pass from this point of view. For this, we believe that it will be useful to follow the Hanefî-Maturîdî line, which is more represented by the Ehl-i Rey in history and which gives importance to both the nations and the minds.
In this article, we have examined the theological origins of the “rijal criticism” in the Hadith Methodology, which is the equivalent of the word “tankid”, and synonymous with the word “criticism” in Turkish and often used in a negatively. Essentially, the Islamic society met the “critical mentality” at a very early age; especially the Qur’an and the Prophet Muhammad gave the best examples of the criti-cal view and gave its lesson to the Sahaba. It was determined that many issues were critically han-dled both in the verses of the Qur’an and in the hadiths and Sunna’s of the Prophet. Even, it is note-worthy that sometimes the behavior of the Messenger of Allah or the Sahaba could not get rid of criti-cism by Allah. On the other hand, it is seen that Allah and his blessed messenger never left rightness in criticism. Because the Qur’an and the Prophet occasionally subjected the polytheists, disbelievers, hypocrites, Jews and Christians to criticism because of some their behaviors, however, these criticism points have been very well justified. In the later periods, it is understood that the Sahaba operated this criticism mentality in the best way among themselves. “Rijal criticism” came to the agenda in the history of the hadith through the use of “sanad”, which became a necessity to use in hadith narrations, especially after the “fitnah” that be-gan to emerge from the middle of the first hijri century. So this rijal criticism, which began with the knowledge of Hadith, has again shown itself in the form of the knowledge of “Jarh-Ta‘dil” in the same area, and all the people who narrated any hadith from the Messenger of Allah, except for the Sahaba, took their share from this criticism. But the Sahaba were criticized by each other in terms of “zabt” (memory power), not in terms of “adâlah” (righteousness). According to us, it is not possible to see or show a similarity of this criticism activity in the history of the Hadith, in this scale in the world. As a result, we, as Muslims of today, need much more than ever before the criticism mentality, which has been very well run in history. We believe that the real spirit that will raise the Ummah of Islam again as in their old glory in the past passes from this “critical point of view”. For this, we be-lieve that the Hanafi-Maturidi perspective, which was represented by Ahl al-Ray in history and gave importance to both the nasses (Qur’an and Sunnah) and the mind (reason/wisdom), will be useful.
Alan : İlahiyat
Dergi Türü : Ulusal
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