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4
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42
İndirme
9
Sünnetin kaynakları, başka bir ifadeyle, Hz. Peygamber’in bilgi kaynaklarının neler olduğu meselesi İslam düşünce tarihi boyunca önemli bir tartışma konusu olagelmiştir. Sahabe döneminde belirgin bir şekilde gündeme gelmeyen sünnetin kaynağı meselesi hicrî birinci asrın sonları ya da ikinci asrın başlarında konuşulmaya başlanmıştır. “Hz. Peygamber’in söz ve uygulamalarının kaynağının vahiy olmasının ne tür bir önemi vardır?” sorusunun, meselenin ele alınacağı zemini oluşturmaya ve kavramaya katkı sağlayacağı düşünülmektedir. Hz. Peygamber’in ve sahabenin uygulamalarına bakıldığında onların, sözün vahiy kaynaklı olması, yazılması ve tilavetiyle ibadet edilmesi şeklindeki üç vasfını birbirinden ayrılmaz özellikler olarak gördükleri anlaşılmaktadır. Bütün bu özellikler vahyin lafzen korunmuşluğu düşüncesiyle doğrudan irtibatlıdır. Hadisin kaydı bakımından Kur’an’ın nüzul ve Mushaflaşma sürecinin zıddına bir süreç işletilmişken, Mushaflaşma sonrasında Kur’an’ın temel vasıflarının hadise -tabiatına uygun gelecek şekilde- atfedilmesi söz konusudur. İlerleyen dönemlerde bu vasıfların hadise atfedilmesi yeni formlarda yenilenerek devam etmiştir. Konunun, peygamber tasavvuru, kaynakların hiyerarşik düzeni, sünnet-hadis ilişkisi, sünnetin tanımı, hadislerin anlaşılması gibi meselelere doğrudan etkide bulunduğu üstelik sünnetin kaynağı meselesine dair itikadî ve ideolojik yaklaşımların, teorik zeminini aşarak sünnet anlayışında temel farklılıklar ortaya çıkardığı, fikrî ve uygulamaya ilişkin bir takım sonuçlar ürettiği görülmektedir.
The source of the Sunnah, in other words, Hz. The question of what the source of knowledge of the Prophet is, has been a major topic of discussion throughout the Islamic thought history. The issue of the source of the synthesis which was not clearly scheduled in the Sahabe period began to be discussed in the end of the first century or in the beginning of the second century. The HZ. What is the importance of the source of the revelation of the word and practices of the Prophet?" It is believed that the question will contribute to the creation and understanding of the ground on which the issue will be addressed. by Hz. The Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him) are the three verses of the Qur’an and the three verses of the Qur’an and the three verses of the Qur’an. All these characteristics are directly related to the thought of the discretion of the revelation. The Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an, the Qur’an is the Qur’an. During the past period, the creation of these qualities has continued to be renewed in new forms. The subject has a direct influence on issues such as the philosophy of the prophet, the hierarchical order of the sources, the synthesis-hadis relationship, the definition of the synthesis, the understanding of the hadiths; in addition, it is seen that the iticadian and ideological approaches to the issue of the source of the synthesis, exceeding the theoretical background, reveal fundamental differences in the understanding of the synthesis, produce a set of ideas and practical results.
The source of sunnah, in other words, the question of what the sources of Prophet’s knowledge were, throughout the history of Islamic thought, has been a matter of debate. The issue of the source of sunnah wasn’t focused on in the period of the Companions (Sahaba). By the end of the first century or the beginning of the second century, it came into question. In terms of those who advocate different ideas about the relationship between sunnah and revelation, it is believed that the question that “What is the importance of that the source of the Prophet’s words and practices is revelation” can create the common ground for the issue and contribute to the perception of the concept. The practises of the Prophet and the Companions -after the Prophet’s death- show that there is a correlation between that the features of oral text as being revealed and being written form and reading for worship. All these features are directly related to the thought of that the revelation is guarded verbal (lafzan). In the beginning of the period, the stages which hadith went through in its process of recording were keep going opposite to stages of Qur’an in its process of coming down (nuzul) and being compiled into a book (Mushaf). However, after that Qur’an was compiled into a book (Mushaf), its main features were transferred and adapted to sunnah, which were suitable to sunnah’s nature. In the following periods, the transfer of these features has been renewed in the new frameworks. This subject has a direct effect on issues such as the imagination of the prophet, the hierarchical order of resources, the relationship between sunnah and hadith, the definition of sunnah and the understanding of hadiths. Moreover, theological and ideological approaches to the source of the sunnah didn’t stay in theoretical framework but caused fundamental differences in thought of sunnah and produced a number of conclusions about the idea and practice.
Alan : Eğitim Bilimleri; Güzel Sanatlar; Hukuk; İlahiyat; Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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