Özet:

In 1924 with the Tevhid-i Tedrisât law, the closure of the medreses and the establishment of the Istanbul Dârülfünunu Theological Faculty, it can be said that a transformation was aimed especially in the field of Islamic sciences. In the process of transition to the university, Islamic sciences often show that changes made in the field of hadith especially shows that the translation of the course names from hadith-i sherif and usûl-i hadiths to hadith and hadith history has also entered a new period in hadith education. In fact, as the lessons are named in this way, it seems that the historical literature of Hadith has also begun to form. The access to the texts prepared in hadith and hadith history lessons and the assessment of the place between these texts will give the answer to how a transformation in hadith education in the first years of the Republic has occurred. Indeed, in this period the teachers of the mosquito courses written and tainted in the lessons of Izmirli Ismail Hakı's Hadis History and Hussein Avni Arapkirli's works named el-Bugyetu'l-hasîs fi Târîhi'l-hadîs both lead to the Turkish hadith history literature and the Dârülfün's Theological Faculty, which covers the years 1924-1933, has the characteristic of being a fundamental source in the identification of the hadith understanding of the period. In this study, the text analysis of the mosquito works will be attempted to apply the tuberculosis method. When this is done, it will be contacted with the facts that the minds reflect the sub-structure. Thus, it will be attempted to determine where the history courses of the period stand between tradition and modern and how the education of the period will be assessed in practice. Summary: After the establishment of the Republic in 1923, the Tevhîd-i Tedrisât law, which was proclaimed in 1924, and the medreset's awakening resulted in the opening of the Istanbul Dârülfünunu Theological Faculty. With the opening of this faculty, education in the Islamic field continued its existence on a new ground that could be called modern until 1933. In this study, the traces of the Hadis History lessons from the Hadis and Hadis History lessons given at the Dârülfünun Theological Faculty between 1924-1933 were tried to be traced. A short history of the period's hadith history courses will be given and the text analysis of the works taught in the courses will be provided. This is done while the teachers of the lessons are based on the teachings of the Islamic State and the history of the Islamic State and the history of the Islamic State and the history of the Islamic State and the history of the Islamic State and the history of the Islamic State and the history of the Islamic State and the history of the Islamic State and the history of the Islamic State.  These recorded works are very important in terms of the beginning of the Hadis History Literature. However, these works have the characteristic of being the first works given in the field of hadith in the Republic of Turkey and have the characteristic of being important sources in the discovery of the ideological substructure of the period. First of all, if you need to give a short history of the hadith courses within the Dârülfün, it is necessary to pay attention to the change in the names and times of the courses. In the first verse of the Qur’an, the Qur’an was revealed in the first verse of the Qur’an, and the Qur’an was revealed in the first verse of the Qur’an, in the first verse of the Qur’an. These courses have also been included in the curriculum for four years, which is the duration of education. After the proclamation of the Republic in 1924, in Dârülfünun, this name was changed to Hadis and Hadis History. Thus, from the classical hadith procedure to the knowledge of history the direction began to a heavier hadith training.  From the opening of the Faculty of Theology until 1931, the Hadis and Hadis History courses are treated as two years and three hours a week.  From 1931 to 1933, when the faculty was closed, the courses continued to be processed for two hours a week. If you look at the contents of the works, it appears that Izmirli Ismael's right follows a historical design in his work called Hadis History. In the first verse of the Qur’an, the Qur’an was revealed, and the Qur’an was revealed, and the Qur’an was revealed. Then he will give the knowledge of the subject in a detail. She refers to the history of the Hadith, and from the third century Hicri makes a general map of the Hadith history. This work is separated from the tradition of hadith education before him in terms of the history of the hadith of Shia and in particular the understanding of the hadith of the al-Ray. It is also important that the part of the hadith procedure has been widely processed and it is only important to show that the hadith is not only covered by the hadith history. However, in the work of Izmirli, the writing of the hadiths, the Buddhist criticism, the hadith history relationships appear to be discussed on topics such as hadiths. However, in these matters, he does not express his own approach very clearly. When doing this, he tries to put his opinions on an authority, as he tries to hide his opinions on the subject, using his own explanations on the subject.  For example, in the question of writing the hadiths, which is one of the most important topics in the history of the hadith, it states that in the early periods the hadiths were written on the private pages of the hadith. This situation gives the impression that the hadiths were written in the Sahabe period, but later the statements in the early periods indicate that the hadiths were gathered or not in a place. He also describes the part of the special pages that is indicating that it is hidden in the hearts of the Sahaben. In another example, it is stated that there is no doubt in the fact that the righteousness of the righteousness of the righteousness is true. But in the advanced pages it is stated that there are negative opinions about the work of the Bukhari and the criticism of the Dârekutni about the Bukhari is ranked. If you look at the two examples, it can be said that Izmirli is a bit more cautious in the controversial matters. When he comes to Hussein Avni Arabkirli, who begins his work as Izmirli, he sees his hadith procedure much more explicitly. This is the history of H.H.H. The Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him). It also provides detailed information about the formation of the Hicri third century and subsequent Hadith literature in the work. In the context of the subjects he addressed in the work of Hussein Avni, it should be said that the work has had history subjects more importantly created.  He doesn’t get too much into the controversial subjects in his work, unlike Izmirli. But the hadith-history relationship should also be said that some controversial issues such as the writing of hadiths are placed in place. Hussein Avni, who explains his views on the subject more clearly, sees the history of the hadith as a subtitle of history. In the first verse of the Qur’an, the Qur’an was revealed in the first verse of the Qur’an, and the Qur’an was revealed in the first verse. After that, in the early periods there was a concern of interference with the Qur’an, the hadiths were often not written, and this situation was Omer B. He clearly stated that he continued until Abdelaziz's death. Therefore, it can be said that both of them who adopt different methods in their works are looking for a new method. The existence of such a search in the first examples of the Hadith History lessons and literature related to the subject, which is something new to the Islamic religions, must naturally be welcomed. But it should not be forgotten that these names passed through the Ottoman education system and that they were incorporated into a new system with the accumulation there. Therefore, standing in a place between the old and the new can be considered as part of the concerns mentioned above.