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Muhaddisler Hz. Peygamber’e isnad edilen rivayetlerin “sıhhati” ile yoğun bir şekilde ilgilenmişlerdir. Ancak âlimler, hadislerin sahihini sakiminden ayırırken, tamamen kendi kanaatine göre hareket etmiş ve bir sonuç elde etmişler. Bundan dolayı aynı ravi veya hadis hakkında çok farklı kanaatler ortaya çıkmıştır. Bunun içindir ki, rivayetlerin makbûl veya merdût olduklarına ilişkin verilen hükümlerin içtihâdi olduğu, bir hadisçinin herhangi bir hadis hakkında "sahih", "hasen" veya "zayıf" demesinin, o konuda yoruma kapalı bir nass manası taşımadığı, nihayetinde bunun kişisel kararı yansıttığı söylenebilir. Muhaddisin kararı kendi bilgisine dayanmakta ve dolayısıyla, şahsi, subjektif olmaktan kurtulamamaktadır. Bu realite de, tenkit sistemindeki kriterlerin uygulanması noktasında öznellik sorununun göz ardı edilmemesi gerektiğini ortaya koymaktadır. Bazı âlimlerin de ifade etmiş olduğu gibi hadislerin önyargısız olarak yeniden tenkid edilmesi durumunda daha doğru sonuçların ortaya çıkacağı kanaatindeyiz. Bunun da gerçekleşebilmesi için hadislerin bir heyet tarafından hadis ile ilgili (sened ve metinle ilgili) veriler toplanarak değerlendirilmesi durumunda problemin çözümüne katkı sağlayacaktır.
by Hz. The Prophet (peace and blessings of Allah be upon him) was the Prophet (peace and blessings of Allah be upon him). But when the worshippers did, they did, and they did, and they did, and they did, and they did. Therefore, there were many different canals about the same healing or hadith. For this reason, it can be said that the provisions given in relation to the fact that the rivages are acceptable or merdute are intrinsic, that the saying of a hadith about any hadith is "sufficient", "hashen" or "weak", that it does not have a closed nass meaning to the interpretation of it, and that it ultimately reflects the personal decision. The judgment is based on his own knowledge and therefore cannot get rid of being personal, subjective. This fact also shows that at the point of application of the criteria in the tenk system, the problem of subjectivity should not be neglected. As some of the scientists have said, we believe that if the hadiths are unprecedented, the results will be more accurate. This will also contribute to the solution of the problem if the hadiths are collected by a delegation of the hadith (sened and text) by assessing the data.
Traditionists Hz. They were very interested in the “health” of the narrations attributed to the Prophet. However, the scholars, while separating the sahih from the unreasonable, acted according to their own beliefs and tried to reach a conclusion. Therefore, very different views have emerged about the same Ravi or Hadith. For this reason, it can be said that the rulings of the narrations are accepted or accepted, and that the saying of an ahadith about any Hadith is "sahih", "Hasen" or "weak" does not mean a source which is closed to interpretation and ultimately reflects the personal judgment. Muhaddin's decision is based on his own knowledge and therefore can not be rid of being personal, subjective. This reality also demonstrates that the problem of subjectivity should not be ignored at the point of implementation of criteria in the tenkit system.
Field : Sosyal, Beşeri ve İdari Bilimler
Journal Type : Ulusal
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