Views
70
Downloands
18
Bu çalışmada Hammâd b. Seleme’nin Kays b. Sa‘d’dan naklettiği rivayetler incelenmiştir. Hammâd b. Seleme Hadis münekkitleri tarafından sika kabul edilmiş; ancak onun Kays b. Sa‘d’dan rivayet ettiği hadisler tartışılmış ve bundan olsa gerektir ki, bazı âlimler ondan rivayet etmekten imtina etmiştir. Hadis âlimleri, Hammâd’ın hatasının nedeninin Kays’ın kitabını kaybetmesi ve ezberinden rivayet etmesi olduğunu söylemişlerdir. Bu söyleme binaen de “Hammâd, Kays’tan rivayet ettiği hadislerde hata yapmıştır” gibi genel bir yaklaşım benimsenmiş ve bu ifade birçok cerh-ta‘dîl ve ilel eserinde yer almıştır. Biz de bu iddiadan yola çıkarak Hammâd b. Seleme’nin Kays b. Sa‘d’dan rivayet ettiği hadisleri muâraza yöntemiyle ele aldık. Zira bu yöntemle herhangi bir râvinin rivayetini başka râvilerin hadislerine arz ederek söz konusu râvinin zabtı, sika râvilere muhalefeti ve hadiste teferrüdü gibi râvinin cerhine sebep olabilecek durumların tespiti yapılabilmektedir. Hammâd b. Seleme ile ilgili yaptığımız arz neticesinde aslında Hammâd’ın, Kays’tan rivayet ettiği birçok hadiste sika râvilere muhalefet etmediğini, bilakis onun rivayet ettiği hadislerin başka sika râviler tarafından da nakledildiğini tespit ettik. Aynı şeklide Hammâd’ın teferrüd ettiği hadislerin de çok az olduğunu gördük. Bu bağlamda Hammâd b. Seleme’nin Kays’tan rivayet ettiği hadislerde hata yaptığını düşünmenin ve hadis ilminde otorite olan bazı âlimlerin ondan rivayette bulunmamasının Hammâd ile ilgili ağır bir tenkit olduğu düşünülebilir. Bazı âlimler de Hammâd’ın ömrünün son döneminde hafıza kaybına maruz kaldığını ve bundan dolayı hata yaptığını ifade etmişlerdir. Bu iddia doğru kabul edilse bile yine Hammâd’ın Kays’tan rivayet ettiği hadislerin terkini gerekli kılmaz. Zira Hammâd ile ilgili olan olumsuz düşünceyi zayıf kılan en önemli delil, Hammâd’ın Kays’tan rivayet ettiği hadislerin sika kabul edilen râvilerin rivayetlerine uygunluk arz etmesidir. Bu gerçeklerden hareketle Hammâd ile ilgili yapılan tenkitlerin pratiğe yani Hammâd’ın rivayetlerine pek de uymadığı söylenebilir. Dolayısıyla Hammâd, Kays’tan rivayet ettiği hadislerde hata yapmıştır gibi genel yaklaşımda bulunmak yerine Hammâd’ın Kays’tan rivayet ettiği hadislerin tek tek incelenmesi gerektiğini düşünüyoruz. Biz de çalışmamızda bunu yapmaya çalıştık.
In this study, Hammâd b. Seleme has studied the rivayets transmitted from Kays b. Sa'd. He is the one who gives righteousness, and he is the one who gives righteousness, and he is the one who gives righteousness, and he is the one who gives righteousness. The Hadis allies said that the reason for Hammad's mistake was that Kays lost his book and replied from his memory. This statement is based on a general approach as "Hammad made a mistake in the hadiths he rived from Kays" and this expression has been included in many cerh-ta'dîl and ilel works. We have also taken the way out of this claim and addressed the hadiths of Hammad b. Seleme from Kays b. Sa’d with the method of muaraza. In this way, it is possible to identify the circumstances that may cause the righteousness of the righteous, the righteousness of the righteous, the righteousness of the righteous, the righteousness of the righteous, the righteousness of the righteous, the righteousness of the righteous, and the righteousness of the righteous. In fact, in the result of the supply we made about Hammâd b. Seleme, we found that Hammâd did not oppose the sins in many hadiths he rived from Kays, instead the hadiths he rived were transmitted by other sins. We have seen that there are very few things that have been made by Hammam. In this context, it can be thought that the fact that Hammad b. Seleme has made a mistake in the hadiths that he has revealed from Kays and that some of the allies who have authority in the hadith sciences are not revealed from him is a heavy tribute to Hammad. Some scientists have also stated that Hammad has been exposed to memory loss in the last period of his life and that he has made a mistake. Even if this claim is accepted correctly, it does not make the abandonment of the hadiths that Hammad rejected from Kays necessary. The most important proof that weakened the negative thought about Zira Hammad is that the hadiths that Hammad reiterated from Kays are in accordance with the reiterations of the ravians accepted. These facts can be said that the tents made about Hammad are not much in accordance with the practice of Hammad. Therefore, we think that Hammad, instead of being in a general approach as if he had made a mistake in the hadiths he rived from Kays, should be examined by one by another by the hadiths he rived from Kays. We tried to do this in our work.
In this study, the narrations reported by Hammâd b. Seleme from Kays b. Sa‘d were examined. Hammâd b. Seleme was accepted as reliable by Hadith Critics, but his hadiths narrated from Kays b. Sa‘d were discussed and for this reason, some scholars refrained from narrating from him. Hadith scholars stated that the reason for Hammâd's mistake was that he lost Kays' book and narrated it by heart. Based on this claim of Hadith critics, a general approach such as “Hammâd made a mistake in the hadiths narrated from Kays” was adopted and this statement has taken place in many cerh-ta‘dîl and ilel (special) works. Accordingly, we addressed the hadiths narrated by Hammâd b. Seleme from Kays b. Sa‘d by the method of dispute. Because, through this method, it is possible to determine the situations which may cause the disaffirmation of the narrator such as the relevant narrator's reports, his opposition to reliable narrators and his tafarrud in a hadith by presenting the narration of any narrator to the hadiths of other narrators. As a result of our research on Hammâd b. Seleme, we have determined that Hammâd did not oppose to reliable narrations in many hadiths narrated from Kays, but on the contrary, the hadiths narrated by him were narrated by other reliable narrators. Likewise, we have seen that the hadiths that Hammâd did tafarrud are very few in number. In this context, it can be thought that it is a serious criticism about Hammâd to think that Hammâd b. Seleme made mistakes in all the hadiths he narrated from Kays b. Sa‘d, and that some scholars who had authority in the hadith science did not narrate from him according to this claim. Some scholars have claimed that Hammâd lost his memory in the last period of his life and made mistakes because of this. Even if this claim is accepted to be true, it does not require that the hadiths narrated by Hammâd from Kays are invalidated. The most important evidence that weakens the negative claim regarding Hammâd is that the hadiths narrated by Hammâd from Kays comply with the narrations of the narrators accepted as reliable. Based on these facts, it can be said that the criticisms about Hammâd do not comply with the practice, namely the narrations of Hammâd. Therefore, instead of making a general claim as if Hammâd made mistakes in the hadiths narrated from Kays, we believe that the hadiths narrated by Hammâd from Kays should be examined one by one. In this study, we tried to achieve this.
Field : İlahiyat
Journal Type : Ulusal
Article Detail 
Similar Articles
Download PDF
Journal Information
Listen Paper
Cite
Print This Page
Share
Mendeley
