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Hadis denilince Hz. Peygamber’in söz, fiil ve takrirleri akla gelmektedir. Fiilin sözden farklı olduğu malumdur. Bu sebeple olsa gerek İslâm âlimleri, Hz. Peygamber’in fiillerini değerlendirirken farklı bir usul geliştirmişlerdir. Ancak bu usulün geliştirilmesi asırları sârî bir durum arz etmiştir. İlk dönem İslâm âlimleri, sahâbeden öğrendikleri prensiplerden hareketle fiilîn beyân için olması gerektiğini şart koşarak, Hz. Peygamber’in cibillî fiillerinin ümmet açısından sorumluluk doğurmadığını ifade etmişlerdir. Onlar, bu şartlara haiz fiilî bir hadisi, kavlî hadis gibi değerlendirmiştir. Müteahhirûn âlimleri ise bu prensipleri daha da geliştirmiş, Hz. Peygamber’in fiillerinin anlaşılması için detaylı bir usul ortaya koymuşlardır. Bu dönemde fiilin teessî için olması, tekrar etmesi ve karineyle desteklenmesi gibi ilave şartlar tespit edilmiştir. Hz. Peygamber’in sözleri arasında çelişki olabildiği gibi sözleri ile fiilleri arasında da çelişki olabilmektedir. Müteahhirûn âlimleri kavil-fiil ihtilafını detaylı bir şekilde incelemiş, ilk dönem âlimlerinin konuyu kendileri gibi değerlendirdiğini iddia etmişlerdir. Ancak yapılan bu araştırmada kavlî ve fiilî hadisler arasındaki çelişkiyi giderme hususunda ilk dönem ile müteahhirun alimleri arasında farklılıklar olduğu tespit edilmiştir. Örneğin ilk dönem alimleri, Hz. Peygamber’e has olmayan ve beyân için olan fiilleri, kavlî hadis gibi değerlendirmiştir. Bu sebeple onlar, kavil ve fiil ihtilafını, iki hadisin ihtilafından farklı olarak görmemiştir. 4 asırdan itibaren ise alimler, mezkûr ihtilafı, kavil ve fiil ihtilafına odaklayarak çözmeye çalışmış, bunun sonucu olarak da fiilî hadisin kabulü için temekkün, terâhî gibi yeni şartlar geliştirmişlerdir.
The name is Hz. The Prophet (peace and blessings of Allah be upon him) said, I think the word is different from the word. This is the reason why the Islamic people, Hz. They have developed a different method when evaluating the facts of the Prophet. However, the development of this method has made it a great way. First of all, it is the first time that the people of the Islamic world will be able to do what they know, and the first time that the people of the Islamic world will be able to do what they know. The Prophet (peace and blessings of Allah be upon him) said that he was not a Prophet (peace and blessings). And they have made it, as they have made it, as they have made it, as they have made it. And they have made them better than they have made them better than they. They have made a detailed way to understand the facts of the Prophet. In this period, the fact is that it has been determined to be for the thesis, to repeat it and to support it with the karine. by Hz. The Prophet (peace and blessings of Allah be upon him) said that the word of the Prophet (peace and blessings of Allah be upon him) may be contradictory. They were the ones who had seen the truth, and they were the ones who had seen the truth, and they were the ones who had seen the truth, and they were the ones who had seen the truth. But in this study, it was found that there were differences between the first and the first period of conflict between the peoples and the facts. For instance, the first phase of the phase, Hz. 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 be upon him). Therefore, they did not see the conflict between the caval and the real as different from the conflict between the two hadiths. From the fourth century, the scientists have tried to solve the mosquito disputes by focusing on the kavil and the real disputes, and as a result, they have developed new conditions for the acceptance of the real hadith.
The hadith, in short, is the words and actions of the Prophet. It is known that the action is different from the word. First of all, practical hadiths were put into word patterns by the Companions. Even this situation alone makes it necessary to develop a different method about the actions. For this reason, Islamic scholars developed a different method while evaluating the actions of the Prophet. However, the development of this method took centuries. Early Islamic scholars left out the daily behavior of the Prophet, stipulating that the act must be for declaration. Likewise, according to them, in order for the prophet's act to be binding, the act must not be unique to him, but should concern the ummah. Subsequent scholars, on the other hand, developed these principles further and put forward a detailed method for understanding the actions of the Prophet. There may be contradictions between the words of the Prophet, and there may also be contradictions between his words and his actions. The scholars of the later period examined this issue in detail, provided many examples of the disagreement of words and actions, and claimed that the scholars of the early period evaluated the subject in the way as the scholars of the later period did. However, during this research, it was determined that there were serious differences between the scholars of the first period and the scholars of the later period in terms of eliminating the contradiction between the verbal and practical hadiths. It has been determined that the words and actions of the Prophet differ from each other since the period of the Companions. For example, it was determined by some of the Companions that some of the actions of the Rasūl Allāh were unique to him, that they did not bind the ummah, and that the actions that are exercised due to his human nature did not bear any responsibility for the ummah. These determinations made by the Companions were expressed by the jurists as the act of bayān. From the 5th century onwards, in parallel with the development of the science of fiqh, the method related to the actions of the Prophet also developed. The basic methods of the scholars of the first period, which were expressed as the act of bayān, developed in this period. al-Jaṣṣāṣ said that the act should be an example for the ummah, while al-Karkhī said that doing the act once was not enough and said that it should be repeated. al-Ghazāli, on the other hand, stated that the act should be supported. The fact that the practical hadith abrogates or assigns the verbal hadith led to the development of the temekkun and terahial conditions by al-Jaṣṣāṣ and Abū al-Ḥusayn al-Baṣrī. There may be contradictions between the hadiths transmitted from the Prophet, and there may also be a contradiction between his actions and his words. The Companions and early scholars saw this contradiction as the contradiction of two hadiths and did not emphasize the contradiction of words and actions. The discourses quoted from the scholars of the first period that the word is superior to the act were also said with the concern of responding to the opposing view, and it was not accepted as a general procedural rule. The most important evidence supporting the correctness of this interpretation is that the scholars of the previous period did not mention this conflict in the subjects that the later period scholars gave as examples of the word-action conflict. It is a well-known fact that the actions of the Prophet are different from his words. For this reason, especially the scholars of the later period have focused on this issue in detail and tried to create a method that can be considered detailed in order to understand the acts. Most of the Islamic scholars have said that the word is superior to the deed. However, this determination should not be perceived as a general rule. Although the later scholars tried to solve the problem of word and action contradiction by focusing on this contradiction, the early scholars did not approach the problem in this way. They saw the contradiction as a conflict between two hadiths and tried to reach a verdict by gathering all the relevant evidence on the subject. In general, according to them, if the action is for the explanation of Quran and not unique to the Prophet, it is considered sufficient for the hadith to be binding to the ummah. As a result, the acts that are not specific to the Prophet but are for the explanation of Quran, which are not exercised due to his human nature, are like verbal hadith according to the scholars of the first period.
Alan : İlahiyat; Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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