M\u00fcbarek Ramazan\u2019\u0131n 22. g\u00fcn\u00fcnde; ayet, hadis, dua ve \u0130sl\u00e2m d\u00fc\u015f\u00fcnce tarihinin en \u00f6nemli isimlerinden \u0130m\u00e2m-\u0131 \u00c2zam Eb\u00fb Han\u00eefe\u2019nin hayat\u0131na dair k\u0131ymetli bilgilerle huzur iklimine bir kez daha misafir oluyoruz. Rahmet, ma\u011ffiret ve bereket ay\u0131 Ramazan\u2019da g\u00f6n\u00fclleri ayd\u0131nlatan bu se\u00e7ki, tefekk\u00fcre vesile olacak anlaml\u0131 bir i\u00e7erik sunuyor.<\/p>\n
Ayet:<\/strong> Y\u00fczlerinizi do\u011fuya ve bat\u0131ya \u00e7evirmeniz iyilik de\u011fildir. Ama iyilik; Allah\u2019a, ahiret g\u00fcn\u00fcne, meleklere, Kitaba ve peygamberlere iman eden; mala olan sevgisine ra\u011fmen onu yak\u0131nlara, yetimlere, yoksullara, yolda kalm\u0131\u015fa, isteyip dilenene ve k\u00f6lelere (\u00f6zg\u00fcrl\u00fckleri i\u00e7in) veren; namaz\u0131 dosdo\u011fru k\u0131lan, zek\u00e2t\u0131 veren ve ahitle\u015ftiklerinde ahitlerine vefa g\u00f6sterenler ile zorda, hastal\u0131kta ve sava\u015f\u0131n k\u0131z\u0131\u015ft\u0131\u011f\u0131 zamanlarda sabredenler(in tutum ve davran\u0131\u015flar\u0131d\u0131r). \u0130\u015fte bunlar do\u011fru olanlard\u0131r ve m\u00fcttaki olanlar da bunlard\u0131r.<\/p>\n Allah (C.C.) ne g\u00fczel s\u00f6yledi. Hadis:<\/strong> Allah\u2019a ve ahiret g\u00fcn\u00fcne iman eden kimse, kom\u015fusuna eziyet etmesin. Allah\u2019a ve ahiret g\u00fcn\u00fcne iman eden misafirine ikramda bulunsun. Allah\u2019a ve ahiret g\u00fcn\u00fcne iman eden kimse, ya hay\u0131r s\u00f6ylesin veya sussun.<\/p>\n Allah\u2019\u0131n Resul\u00fc Hz. Muhammed (S.A.V.) ne g\u00fczel s\u00f6yledi. Dua:<\/strong> Allah\u2019\u0131m, samed\u00e2niyetin, vahd\u00e2niyetin, ferdiyetin, a\u00e7\u0131k ve parlak izzetin ve geni\u015f rahmetinle kulaklar\u0131m\u0131zda n\u00fbr, kalblerimizde n\u00fbr yaratman\u0131 ve bizi n\u00fbr k\u0131lman\u0131 istiyoruz.<\/p>\n Allah\u2019\u0131m, bize a\u00e7\u0131k ve gizli n\u00eemetler (kalb\u00ee g\u00fczellikler) ver.<\/p>\n D\u00eenimiz hus\u00fbsunda Allah bize yeter, d\u00fcny\u00e2m\u0131z hus\u00fbsunda Allah bize yeter. En b\u00fcy\u00fck kuvvet sahibi olan Allah, ta\u015fk\u0131nl\u0131k yapanlara kar\u015f\u0131 bize yeter. \u015eiddet ve kuvvet sahibi olan Allah, k\u00f6t\u00fc tuzaklar kuranlara kar\u015f\u0131 bize yeter. Rah\u00eem olan Allah hesap esn\u00e2s\u0131nda bize yeter.<\/p>\n Allah bana yeter, O\u2019ndan ba\u015fka il\u00e2h yoktur, O\u2019na tevekk\u00fcl ettim ve O y\u00fcce Ar\u015f\u2019\u0131n Rabbidir.<\/p>\n \u00c2min<\/p>\n EB\u00db HAN\u00ceFE<\/strong> B\u00f6l\u00fcm\u00fcn M\u00fcellifi: MUSTAFA UZUNPOSTALCI<\/strong><\/p>\n \u0130sl\u00e2m\u2019da hukuk\u00ee d\u00fc\u015f\u00fcncenin ve ictihad anlay\u0131\u015f\u0131n\u0131n geli\u015fmesinde \u00f6nemli pay\u0131 olup daha \u00e7ok Eb\u00fb Han\u00eefe veya \u0130m\u00e2m-\u0131 \u00c2zam diye \u015f\u00f6hret bulmu\u015ftur. Eb\u00fb Han\u00eefe onun k\u00fcnyesi olarak zikrediliyorsa da Han\u00eefe ad\u0131nda bir k\u0131z\u0131n\u0131n, hatta o\u011flu Hamm\u00e2d\u2019dan ba\u015fka \u00e7ocu\u011funun bulunmad\u0131\u011f\u0131 bilinmektedir. Bu \u015fekilde an\u0131lmas\u0131, Irakl\u0131lar aras\u0131nda han\u00eefe denilen bir t\u00fcr divit veya yaz\u0131 hokkas\u0131n\u0131 devaml\u0131 yan\u0131nda ta\u015f\u0131mas\u0131 veya han\u00eef kelimesinin s\u00f6zl\u00fck anlam\u0131ndan hareketle haktan ve istikametten ayr\u0131lmayan bir kimse olmas\u0131yla izah edilmi\u015ftir (\u0130bn Hacer el-Heytem\u00ee, s. 32). Buna g\u00f6re \u201cEb\u00fb Han\u00eefe\u201dyi ger\u00e7ek anlamda k\u00fcnye de\u011fil, bir lakap ve s\u0131fat olarak kabul etmek gerekir. Onun \u00f6nc\u00fcl\u00fc\u011f\u00fcnde ba\u015flayan ve talebelerinin gayretiyle geli\u015fip yayg\u0131nla\u015fan Irak f\u0131k\u0131h ekol\u00fc de imam\u0131n bu k\u00fcnyesine nisbetle \u201cHanef\u00ee mezhebi\u201d ad\u0131n\u0131 alm\u0131\u015ft\u0131r. \u201cB\u00fcy\u00fck imam\u201d anlam\u0131na gelen \u0130m\u00e2m-\u0131 \u00c2zam s\u0131fat\u0131n\u0131n verilmesi de \u00e7a\u011fda\u015flar\u0131 aras\u0131nda se\u00e7kin bir yere sahip bulunmas\u0131, hukuk\u00ee d\u00fc\u015f\u00fcnce ve ictihad metodunda belli bir \u00e7\u0131\u011f\u0131r a\u00e7mas\u0131, d\u00f6neminden itibaren bir\u00e7ok fakihin onun g\u00f6r\u00fc\u015fleri ve metodu etraf\u0131nda k\u00fcmelenmi\u015f olmas\u0131 gibi sebeplerle a\u00e7\u0131klanabilir.<\/p>\n Hayat\u0131 ve \u015eahsiyeti.<\/strong> 80 (699) y\u0131l\u0131nda K\u00fbfe\u2019de do\u011fdu. Daha \u00f6nce do\u011fdu\u011fu y\u00f6n\u00fcndeki baz\u0131 iddialar hari\u00e7 tutulursa (M. Z\u00e2hid Kevser\u00ee, Te\u02ben\u00eeb\u00fc\u2019l-\u1e2aa\u1e6d\u00eeb<\/em>, s. 20, 21) Eb\u00fb Han\u00eefe\u2019nin do\u011fum tarihinde hemen hemen g\u00f6r\u00fc\u015f birli\u011fi vard\u0131r (\u0130bn Abd\u00fclber, s. 123). Torunlar\u0131 \u00d6mer ve \u0130sm\u00e2il\u2019in belirttiklerine g\u00f6re nesebi Nu\u2018m\u00e2n b. S\u00e2bit b. Z\u00fbt\u00e2 b. M\u00e2h\u2019t\u0131r. Aslen Arap olmayan Eb\u00fb Han\u00eefe\u2019nin dedelerinin Fars men\u015feli oldu\u011fu rivayet edilir. Memleketleri fethedildi\u011fi zaman kabilelerinin ileri gelenleri aras\u0131nda kendilerine de eman verilmi\u015f, onlara esir muamelesi yap\u0131lmam\u0131\u015f ve Arap olmad\u0131klar\u0131 i\u00e7in Bekir b. V\u00e2il o\u011fullar\u0131 kabilesinin a\u015fireti olan Teymullah b. Sa\u2018lebe o\u011fullar\u0131n\u0131n himayesine verilmi\u015flerdir. Di\u011fer bir rivayete g\u00f6re ise dedesi Z\u00fbt\u00e2 k\u00f6le olarak \u0130ran\u2019dan getirilmi\u015f, sonra da efendisi taraf\u0131ndan \u00e2zat edilmi\u015ftir. Bundan dolay\u0131 Eb\u00fb Han\u00eefe, Bekir b. V\u00e2il o\u011fullar\u0131 veya Teymullah b. Sa\u2018lebe o\u011fullar\u0131n\u0131n mevl\u00e2s\u0131 (\u00e2zatl\u0131s\u0131) diye bilinmi\u015f ve zaman zaman Teym\u00ee nisbesiyle de an\u0131lm\u0131\u015ft\u0131r. Eb\u00fb Han\u00eefe\u2019nin asl\u0131n\u0131n Nes\u00e2\u2019dan, Enb\u00e2r\u2019dan, Tirmiz\u2019den geldi\u011fi veya babas\u0131n\u0131n Fars, annesinin Hint men\u015feli oldu\u011fu (Muhammed Ham\u00eedullah, s. 31) yahut T\u00fcrk as\u0131ll\u0131 kabul edildi\u011fi rivayetleri de bulunmakla birlikte dedesi Z\u00fbt\u00e2\u2019n\u0131n, aslen K\u00e2bil b\u00f6lgesinde ya\u015fayan F\u00e2riso\u011fullar\u0131\u2019na mensup \u201cmerz\u00fcb\u00e2n\u201d denilen bir u\u00e7beyi oldu\u011fu rivayeti daha kuvvetli g\u00f6r\u00fcnmektedir. Dedeleri S\u00e2s\u00e2n\u00ee Devleti\u2019nde g\u00f6rev alm\u0131\u015f, valilik yapm\u0131\u015f kimselerdir. Hatta S\u00e2s\u00e2n\u00ee Meliki H\u00fcrm\u00fcz\u2019\u00fcn Eb\u00fb Han\u00eefe\u2019nin dedesi oldu\u011fu da nakledilmi\u015ftir (\u0130bn Hacer el-Heytem\u00ee, s. 21). Bir\u00e7ok farkl\u0131 b\u00f6lge ve \u0131rklara mensubiyetinin rivayet edilmesi, babas\u0131 S\u00e2bit\u2019in b\u00fct\u00fcn bu an\u0131lan yerlerde bir m\u00fcddet oturduktan sonra K\u00fbfe\u2019ye gelip yerle\u015fmi\u015f olmas\u0131yla izah edilebilece\u011fi gibi, di\u011fer b\u00fcy\u00fck ve \u00f6nemli \u015fahsiyetlerde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere farkl\u0131 \u0131rk ve b\u00f6lge mensuplar\u0131n\u0131n Eb\u00fb Han\u00eefe\u2019ye ayr\u0131 ayr\u0131 sahip \u00e7\u0131kmas\u0131yla da a\u00e7\u0131klanabilir. Eb\u00fb Han\u00eefe\u2019nin dedelerinin ana yurdu olan b\u00f6lgede T\u00fcrkler de dahil bir\u00e7ok m\u00fcsl\u00fcman kavmin ya\u015famakta olu\u015fu, onun aslen T\u00fcrk olabilece\u011fi ihtimalini de akla getirmektedir. Torunu \u0130sm\u00e2il\u2019in bildirdi\u011fine g\u00f6re babas\u0131 S\u00e2bit Hz. Ali\u2019yi ziyaret etmi\u015f, o da kendisine ve z\u00fcrriyetine duada bulunmu\u015ftur. Eb\u00fb Han\u00eefe\u2019nin do\u011fdu\u011funda babas\u0131n\u0131n h\u0131ristiyan oldu\u011fu, babas\u0131n\u0131n hatta Eb\u00fb Han\u00eefe\u2019nin sonradan m\u00fcsl\u00fcman ismi ald\u0131\u011f\u0131 gibi baz\u0131 rivayetler (Hat\u00eeb, XIII, 324-325) hari\u00e7 tutulursa kaynaklar, babas\u0131 S\u00e2bit\u2019in h\u00fcr ve m\u00fcsl\u00fcman olarak do\u011fup b\u00fcy\u00fcd\u00fc\u011f\u00fc hususunda g\u00f6r\u00fc\u015f birli\u011fi i\u00e7indedir.<\/p>\n Eb\u00fb Han\u00eefe hakk\u0131nda d\u00f6neminden itibaren de\u011fi\u015fik g\u00f6r\u00fc\u015fteki bir\u00e7ok \u00e2lim ve m\u00fcellif taraf\u0131ndan lehte ve aleyhte \u00e7ok \u015fey s\u00f6ylenmi\u015f ve yaz\u0131lm\u0131\u015ft\u0131r. Hayat\u0131 ve g\u00f6r\u00fc\u015fleriyle ilgili olarak te\u015fekk\u00fcl eden bu zengin menk\u0131be ve rivayet birikimi i\u00e7erisinde mezhep taassubunun ve di\u011fer bir\u00e7ok \u00e2milin yol a\u00e7t\u0131\u011f\u0131 birtak\u0131m a\u015f\u0131r\u0131l\u0131klar\u0131n bulunmas\u0131 tabiidir. Nitekim \u00f6zellikle men\u00e2k\u0131b kitaplar\u0131nda Eb\u00fb Han\u00eefe veya Nu\u2018m\u00e2n ad\u0131nda bir \u015fahs\u0131n gelece\u011fi, \u00fcmmetin \u0131\u015f\u0131\u011f\u0131 olaca\u011f\u0131, dini ve s\u00fcnneti ihya edece\u011fi me\u00e2linde baz\u0131 hadislere sened ve metinleriyle birlikte yer verilir. Ancak di\u011fer mezhep imamlar\u0131 ve b\u00fcy\u00fck \u00e2limler hakk\u0131nda rivayet edilen benzeri hadisler gibi bu t\u00fcr haberlerin de uydurma oldu\u011fu a\u00e7\u0131kt\u0131r.<\/p>\n Eb\u00fb Han\u00eefe ticaretle u\u011fra\u015fan varl\u0131kl\u0131 bir ailenin \u00e7ocu\u011fudur. Kendisi de ilim \u00f6\u011frenmeye ba\u015flamadan \u00f6nce kuma\u015f t\u00fcccarl\u0131\u011f\u0131 yapm\u0131\u015ft\u0131r. K\u00fbfe\u2019de Amr b. Hureys b\u00f6lgesinde bir d\u00fckk\u00e2n\u0131n\u0131n bulundu\u011fundan s\u00f6z edilir (Hat\u00eeb, XIII, 325). \u0130lim hayat\u0131na at\u0131l\u0131nca ticaret i\u015fini ortaklar\u0131 arac\u0131l\u0131\u011f\u0131yla s\u00fcrd\u00fcrd\u00fc\u011f\u00fc, onun bu s\u0131ralarda \u00f6\u011frencilerine ve ba\u015fkalar\u0131na yapt\u0131\u011f\u0131 madd\u00ee yard\u0131mlardan anla\u015f\u0131lmaktad\u0131r. Hayat\u0131 madd\u00ee s\u0131k\u0131nt\u0131dan uzak olarak ge\u00e7mi\u015ftir. K\u00fc\u00e7\u00fck ya\u015flarda Kur\u2019an\u2019\u0131 ezberledi\u011fi san\u0131lan Eb\u00fb Han\u00eefe, k\u0131raat ilmini k\u0131r\u00e2at-i seb\u2018a \u00e2limlerinden olan \u00c2s\u0131m b. Behdele\u2019den \u00f6\u011frenmi\u015ftir. Asl\u0131nda Eb\u00fb Han\u00eefe\u2019nin do\u011fup b\u00fcy\u00fcd\u00fc\u011f\u00fc K\u00fbfe ile b\u00f6lgenin ikinci b\u00fcy\u00fck \u015fehri olan Basra, di\u011fer milletler ve eski medeniyetlerle irtibat\u0131 bulunan, yeni m\u00fcsl\u00fcman olanlara \u0130sl\u00e2m\u2019\u0131n ve Arap\u00e7a\u2019n\u0131n \u00f6\u011fretildi\u011fi, siyas\u00ee faaliyetlerin yo\u011fun oldu\u011fu \u00f6nemli yerle\u015fim birimleriydi. Ayn\u0131 zamanda buralar bir\u00e7ok fakih, dilci, edip, \u015fair ve filozofun da bulundu\u011fu birer ilim merkeziydi. B\u00f6yle bir ortamda ticaretle u\u011fra\u015fan, parlak bir zek\u00e2ya sahip Eb\u00fb Han\u00eefe\u2019ye \u00e7evresindeki \u00e2limler yak\u0131n ilgi g\u00f6sterdiler ve onu ilme y\u00f6nelttiler. Eb\u00fb Han\u00eefe de bu konuyla ilgili olarak Eb\u00fb Amr e\u015f-\u015ea\u2018b\u00ee\u2019nin kendisini \u00e7a\u011f\u0131r\u0131p, \u201cSeni zeki, kabiliyetli ve hareketli bir gen\u00e7 olarak g\u00f6r\u00fcyorum. \u0130lme ve \u00e2limlerin meclislerine devam etmeyi ihmal etme\u201d dedi\u011fini, bu konu\u015fman\u0131n kendisine tesir etti\u011fini, b\u00f6ylece ilim tahsiline y\u00f6neldi\u011fini anlat\u0131r. \u00d6nce akaid ve cedel ilmini \u00f6\u011frenmeye ba\u015flayan, giderek bu ilimde belli bir mesafe alan Eb\u00fb Han\u00eefe, d\u00f6nemindeki ink\u00e2rc\u0131 ve bid\u2018at\u00e7\u0131larla m\u00fcnaka\u015fa etmi\u015f, farkl\u0131 itikad\u00ee d\u00fc\u015f\u00fcnceye sahip kimselerin ve mezheplerin bulundu\u011fu Basra\u2019ya zaman zaman yapt\u0131\u011f\u0131 seyahatlerinde de bu tavr\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Eb\u00fb Han\u00eefe bu t\u00fcr m\u00fcnaka\u015fa ve m\u00fcnazaralar\u0131yla, Hz. Peygamber\u2019den sah\u00e2beye ve sonraki nesillere intikal eden ve o d\u00f6nem m\u00fcsl\u00fcmanlar\u0131n\u0131n \u00e7o\u011funlu\u011funca da benimsenen itikad\u00ee esaslar\u0131 savunmay\u0131 gaye edinmi\u015ftir. Onun bu alandaki g\u00f6r\u00fc\u015fleri, zamanla daha belirgin hale gelecek olan Ehl-i s\u00fcnnet anlay\u0131\u015f\u0131n\u0131n \u015fekillenmesine \u00f6nemli \u00f6l\u00e7\u00fcde yard\u0131mc\u0131 olmu\u015ftur (a\u015f. bk.). Eb\u00fb Han\u00eefe\u2019yi akaid ve cedelden f\u0131k\u0131h sahas\u0131na y\u00f6nelmeye sevkeden \u00e2miller hakk\u0131nda farkl\u0131 rivayetler vard\u0131r (bk. M. Eb\u00fb Zehre, Eb\u00fb \u1e24an\u00eefe<\/em>, s. 22-24). Bu rivayetlerden birine g\u00f6re, Eb\u00fb Han\u00eefe bir kad\u0131n\u0131n bo\u015fanma ile ilgili olarak kendisine sordu\u011fu bir soruya cevap verememi\u015f, kad\u0131n\u0131 f\u0131k\u0131h okutan Hamm\u00e2d b. Eb\u00fb S\u00fcleyman\u2019a g\u00f6ndermi\u015f ve ondan alaca\u011f\u0131 cevab\u0131 kendisine bildirmesini rica etmi\u015ftir. Kad\u0131n Hamm\u00e2d\u2019dan ald\u0131\u011f\u0131 cevab\u0131 nakledince de f\u0131k\u0131h konusunda yeti\u015fmesi gerekti\u011fini d\u00fc\u015f\u00fcnerek yirmi iki ya\u015flar\u0131nda Hamm\u00e2d b. Eb\u00fb S\u00fcleyman\u2019\u0131n derslerine devam etmeye ba\u015flam\u0131\u015ft\u0131r. Ancak gerek bu rivayetin, gerekse Eb\u00fb Han\u00eefe\u2019nin Kur\u2019an, hadis, kel\u00e2m, nahiv gibi ilim dallar\u0131ndan ayr\u0131l\u0131p f\u0131k\u0131h ilmine y\u00f6neli\u015fini konu edinen di\u011fer nakillerin, Zeheb\u00ee\u2019nin de belirtti\u011fi gibi (A\u02bfl\u00e2m\u00fc\u2019n-n\u00fcbel\u00e2\u02be<\/em>, VI, 396-398) ihtiyatla kar\u015f\u0131lanmas\u0131 gerekir. \u00c7\u00fcnk\u00fc o d\u00f6nemde din\u00ee ilimler ayr\u0131 disiplinler halinde ve belli ba\u015fl\u0131klar alt\u0131nda hen\u00fcz yeterince te\u015fekk\u00fcl etmemi\u015f oldu\u011fu gibi bu t\u00fcr rivayetler, sonraki devirlerde iyice yayg\u0131nla\u015fan din\u00ee ilimler aras\u0131 \u00fcst\u00fcnl\u00fck tart\u0131\u015fmalar\u0131nda f\u0131k\u0131h ilminin \u00fcst\u00fcnl\u00fc\u011f\u00fc iddialar\u0131 i\u00e7in de uygun bir zemin te\u015fkil etmi\u015f olabilir. Bu sebeple Eb\u00fb Han\u00eefe\u2019nin din\u00ee ilimleri bir b\u00fct\u00fcn olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc ve dindeki f\u0131kh\u0131 (us\u00fbl\u00fc\u2019d-d\u00een) ahk\u00e2mdaki f\u0131k\u0131htan daha faziletli g\u00f6rd\u00fc\u011f\u00fc (el-F\u0131\u1e33h\u00fc\u2019l-ebsa\u1e6d<\/em>, s. 36) g\u00f6z \u00f6n\u00fcnde bulundurulunca hayat\u0131n\u0131n belli devrelerinde belli ilim dallar\u0131yla u\u011fra\u015ft\u0131\u011f\u0131n\u0131 ileri s\u00fcrmek pek isabetli g\u00f6r\u00fcnmemektedir. Ancak Eb\u00fb Han\u00eefe\u2019nin Hamm\u00e2d\u2019\u0131n \u00f6\u011frencisi olduktan sonra amel\u00ee f\u0131k\u0131h alan\u0131nda iyice derinle\u015fti\u011fi ve a\u011f\u0131rl\u0131kl\u0131 olarak bu alanda otorite oldu\u011fu s\u00f6ylenebilir.<\/p>\n Devrinin se\u00e7kin \u00e2limlerinin pek \u00e7o\u011fu ile g\u00f6r\u00fc\u015fme ve onlardan ilm\u00ee y\u00f6nden faydalanma imk\u00e2n\u0131 bulan Eb\u00fb Han\u00eefe\u2019nin as\u0131l hocas\u0131, d\u00f6neminde K\u00fbfe re\u2019y ekol\u00fcn\u00fcn \u00fcstad\u0131 kabul edilen Hamm\u00e2d b. Eb\u00fb S\u00fcleyman\u2019d\u0131r. Eb\u00fb Han\u00eefe, 102 (720) y\u0131l\u0131ndan itibaren hocas\u0131n\u0131n vefat\u0131na kadar on sekiz y\u0131l s\u00fcreyle onun ders halkas\u0131na devam etmi\u015f, en se\u00e7kin \u00f6\u011frencileri aras\u0131nda yer alm\u0131\u015f, hocas\u0131n\u0131n bulunmad\u0131\u011f\u0131 zamanlarda ona vek\u00e2leten ders verecek seviyeye y\u00fckselmi\u015ftir. Hamm\u00e2d\u2019\u0131n 120 (738) y\u0131l\u0131nda \u00f6l\u00fcm\u00fc \u00fczerine, k\u0131rk ya\u015flar\u0131nda iken arkada\u015flar\u0131 ve \u00f6\u011frencilerin \u0131srarlar\u0131 \u00fczerine hocas\u0131n\u0131n yerine ge\u00e7erek ders okutmaya ba\u015flam\u0131\u015f, bu hocal\u0131\u011f\u0131 baz\u0131 aral\u0131klarla \u00f6l\u00fcm\u00fcne kadar s\u00fcrm\u00fc\u015ft\u00fcr. Son derece vakarl\u0131, m\u00fctevazi ve \u00fcst\u00fcn anlay\u0131\u015f sahibi olan Eb\u00fb Han\u00eefe\u2019nin derslerine o g\u00fcnk\u00fc \u0130sl\u00e2m \u00fclkesinin her taraf\u0131ndan \u00f6\u011frenciler kat\u0131lm\u0131\u015f ve etraf\u0131nda geni\u015f bir ders halkas\u0131 olu\u015fmu\u015ftur. Yeti\u015ftirdi\u011fi \u00f6\u011frencilerin say\u0131s\u0131n\u0131n birka\u00e7 bini buldu\u011fu, bunlardan k\u0131rk\u0131n\u0131n ictihad edecek dereceye ula\u015ft\u0131\u011f\u0131 belirtilir (Bezz\u00e2z\u00ee, s. 218-246). Eb\u00fb Han\u00eefe\u2019nin ilmi, hocas\u0131 Hamm\u00e2d\u2019\u0131n arac\u0131l\u0131\u011f\u0131yla \u0130br\u00e2him en-Neha\u00ee ve Eb\u00fb Amr e\u015f-\u015ea\u2018b\u00ee\u2019den, dolay\u0131s\u0131yla Mesr\u00fbk b. Ecda\u2018, K\u0101d\u00ee \u015e\u00fcreyh, Esved b. Yez\u00eed ve Alkame b. Kays\u2019tan, bunlar\u0131n ilimleri de sah\u00e2benin en \u00e2limlerinden olan Hz. \u00d6mer, Hz. Ali, Abdullah b. Mes\u2018\u00fbd ve Abdullah b. Abbas\u2019tan gelmektedir. Esasen Eb\u00fb Han\u00eefe\u2019nin ictihadlar\u0131nda bu silsilenin b\u00fcy\u00fck tesiri g\u00f6r\u00fcl\u00fcr. Onun Basra, K\u00fbfe ve Irak b\u00f6lgesinin ileri gelen \u00fcstatlar\u0131n\u0131n hadis ve f\u0131k\u0131h meclislerine zaman zaman i\u015ftirak etti\u011fi, 100\u2019e yak\u0131n t\u00e2bi\u00een \u00e2limiyle g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc ve bir\u00e7ok kimseden hadis dinledi\u011fi rivayet edilir. Seyahatleri s\u0131ras\u0131nda bizzat At\u00e2 b. Eb\u00fb Reb\u00e2h, \u0130krime ve N\u00e2fi\u2018den hadis dinlemi\u015f, onlar vas\u0131tas\u0131yla Mekke ve Medine ilmini, \u00f6zellikle Hz. \u00d6mer, Abdullah b. Abbas gibi fakih sah\u00e2b\u00eelerin g\u00f6r\u00fc\u015f ve fetvalar\u0131n\u0131 \u00f6\u011frenme imk\u00e2n\u0131 bulmu\u015ftur. \u00c7e\u015fitli vesilelerle M\u00e2lik b. Enes, S\u00fcfy\u00e2n b. Uyeyne, \u0130mam Zeyd b. Ali, Muhammed el-B\u00e2k\u0131r, Abdullah b. Hasan b. Hasan, Ca\u2018fer es-S\u00e2d\u0131k da dahil bir\u00e7ok \u00e2limle g\u00f6r\u00fc\u015ferek onlarla bilgi ve fikir al\u0131\u015fveri\u015finde bulunmu\u015ftur. Hatta Eb\u00fb Han\u00eefe, devrinin sap\u0131k f\u0131rka mensuplar\u0131n\u0131n C\u00e2bir b. Yez\u00eed el-Cu\u2018f\u00ee gibi sahas\u0131nda yeti\u015fkin olanlar\u0131yla ve fikr\u00ee \u00f6nderleriyle de g\u00f6r\u00fc\u015f\u00fcp m\u00fcnazara etmi\u015ftir. Hac m\u00fcnasebetiyle gitti\u011fi Mekke\u2019de d\u00f6neminin se\u00e7kin ilim adamlar\u0131yla kar\u015f\u0131la\u015farak g\u00f6r\u00fc\u015f ve fetvalar\u0131n\u0131 onlarla tart\u0131\u015fma imk\u00e2n\u0131 bulmu\u015ftur. B\u00fct\u00fcn bu temaslar\u0131n, Eb\u00fb Han\u00eefe\u2019nin bilgi birikimine ve f\u0131kh\u00ee meselelere bak\u0131\u015f a\u00e7\u0131s\u0131na \u00f6nemli \u00f6l\u00e7\u00fcde katk\u0131s\u0131n\u0131n bulundu\u011fu a\u00e7\u0131kt\u0131r.<\/p>\n Tabakat ve men\u00e2k\u0131b m\u00fcelliflerinin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu Eb\u00fb Han\u00eefe\u2019yi tebeu\u2019t-t\u00e2bi\u00eenden sayar. Fakat onun baz\u0131 sah\u00e2b\u00eelerle g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ve onlardan hadis rivayet etti\u011fini, dolay\u0131s\u0131yla t\u00e2bi\u00eenden olmas\u0131 gerekti\u011fini ileri s\u00fcrenler de vard\u0131r. Bu iddia sahipleri Eb\u00fb Han\u00eefe\u2019nin g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc on be\u015f kadar sah\u00e2b\u00eenin ad\u0131n\u0131 vermekte ve bunlar\u0131n \u00e7o\u011fundan nakilde bulundu\u011funu s\u00f6ylemektedirler. Onun zaman\u0131nda sah\u00e2b\u00eelerden Enes b. M\u00e2lik, Abdullah b. Eb\u00fb Evf\u00e2, Sehl b. Sa\u2018d ve Eb\u00fc\u2019t-Tufeyl \u00c2mir b. V\u00e2sile\u2019nin hayatta oldu\u011funda g\u00f6r\u00fc\u015f birli\u011fi vard\u0131r (Ta\u015fk\u00f6priz\u00e2de, I, 645). Ancak Eb\u00fb Han\u00eefe\u2019nin, farkl\u0131 \u015fehirlerde bulunan bu d\u00f6rt sah\u00e2b\u00eeden sadece Enes b. M\u00e2lik\u2019i K\u00fbfe\u2019ye geldi\u011finde k\u00fc\u00e7\u00fck ya\u015fta g\u00f6rm\u00fc\u015f olabilece\u011fini kabul etmek daha isabetli g\u00f6r\u00fcnmektedir. Eb\u00fb Han\u00eefe\u2019nin ilim tahsiline ge\u00e7 ba\u015flamas\u0131, bir hadisi ayr\u0131 ayr\u0131 sah\u00e2b\u00eelerden dinledi\u011finin nakledilmesi, g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc ileri s\u00fcr\u00fclen sah\u00e2b\u00eelerden pek \u00e7o\u011funun onun do\u011fumundan \u00f6nce vefat etmi\u015f olmas\u0131 veya bulunduklar\u0131 beldeler a\u00e7\u0131s\u0131ndan g\u00f6r\u00fc\u015fmelerinin m\u00fcmk\u00fcn g\u00f6r\u00fclmemesi, talebelerinden Eb\u00fb Y\u00fbsuf, Muhammed b. Hasan, Z\u00fcfer b. H\u00fczeyl ve Abdullah b. M\u00fcb\u00e2rek\u2019in hocalar\u0131ndan bu yolda bir nakilde bulunmamas\u0131, onun t\u00e2bi\u00eenden oldu\u011fu \u015feklindeki iddiay\u0131 ciddi \u00f6l\u00e7\u00fcde zay\u0131flatmaktad\u0131r. Ancak baz\u0131 \u00e2limler, t\u00e2bi\u00eenden olmak i\u00e7in ashaptan birini sadece g\u00f6rmeyi yeterli sayarlar. Bu g\u00f6r\u00fc\u015f \u00f6l\u00e7\u00fc al\u0131nd\u0131\u011f\u0131nda Eb\u00fb Han\u00eefe\u2019nin Enes b. M\u00e2lik\u2019i g\u00f6rd\u00fc\u011f\u00fc kabul edilerek t\u00e2bi\u00eenden say\u0131lmas\u0131 m\u00fcmk\u00fcnd\u00fcr. Onun t\u00e2bi\u00eenin k\u00fc\u00e7\u00fcklerinden, tebeu\u2019t-t\u00e2bi\u00eenin b\u00fcy\u00fcklerinden oldu\u011funu s\u00f6yleyenler de her h\u00e2lde bu noktadan hareket etmektedirler.<\/p>\n \u00d6mr\u00fcn\u00fcn elli iki y\u0131l\u0131 Emev\u00eeler, on sekiz y\u0131l\u0131 Abb\u00e2s\u00eeler d\u00f6neminde ge\u00e7en Eb\u00fb Han\u00eefe, Emev\u00ee Halifesi Abd\u00fclmelik b. Merv\u00e2n\u2019dan (685-705) ba\u015flayarak son halife II. Merv\u00e2n zaman\u0131na (744-750) kadar ge\u00e7en b\u00fct\u00fcn olaylara, hil\u00e2fetin Emev\u00eeler\u2019den Abb\u00e2s\u00eeler\u2019e ge\u00e7i\u015fine ve Abb\u00e2s\u00ee halifelerinden Eb\u00fc\u2019l-Abbas es-Seff\u00e2h (750-754) ile Eb\u00fb Ca\u2018fer el-Mans\u00fbr (754-775) zaman\u0131nda geli\u015fen olaylara \u015fahit oldu. Eb\u00fb Han\u00eefe\u2019nin Ehl-i beyt\u2019e kar\u015f\u0131 kalb\u00ee yak\u0131nl\u0131k ve ba\u011fl\u0131l\u0131k duydu\u011fu ve Hz. Ali evl\u00e2d\u0131n\u0131 sevdi\u011fi kesindir. Bu sebeple Emev\u00eeler\u2019in Ehl-i beyt\u2019e kar\u015f\u0131 tutumu sertle\u015fince Eb\u00fb Han\u00eefe onlar\u0131 a\u00e7\u0131k\u00e7a tenkit etmekten \u00e7ekinmemi\u015ftir. Hatta onun, Zeyd b. Ali\u2019nin 121 (739) y\u0131l\u0131nda Emev\u00ee Halifesi Hi\u015f\u00e2m b. Abd\u00fclmelik\u2019e kar\u015f\u0131 ba\u015flatt\u0131\u011f\u0131 ayaklanmay\u0131 hem madd\u00ee olarak hem de fetvalar\u0131yla m\u00e2nen destekledi\u011fi nakledilmektedir. Bu ayaklanma 122\u2019de (740) Zeyd\u2019in \u00f6ld\u00fcr\u00fclmesiyle sona ermi\u015f, daha sonra o\u011flu Yahy\u00e2 125\u2019te (743) Horasan\u2019da ayaklanm\u0131\u015f ve o da \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u00dcst \u00fcste gelen bu olaylar \u00e2limlerin Emev\u00ee hil\u00e2fetini a\u00e7\u0131ktan tenkit etmelerine, dolay\u0131s\u0131yla hil\u00e2fetin sars\u0131lmas\u0131na sebep olmu\u015ftur. Son halife II. Merv\u00e2n, g\u00f6n\u00fcllerini almak ve y\u00f6netime kar\u015f\u0131 muhalefetlerini yumu\u015fatmak i\u00e7in Irak Valisi \u0130bn H\u00fcbeyre arac\u0131l\u0131\u011f\u0131yla bir\u00e7ok \u00e2lime memuriyetler teklif etmi\u015ftir. Bu arada Eb\u00fb Han\u00eefe\u2019ye de K\u00fbfe kad\u0131l\u0131\u011f\u0131 veya beyt\u00fclm\u00e2l eminli\u011fi teklif edilmi\u015f, her t\u00fcrl\u00fc bask\u0131ya ra\u011fmen kabul etmeyince de hapsedilmi\u015f ve d\u00f6v\u00fclm\u00fc\u015ft\u00fcr. 130 (747-48) y\u0131l\u0131nda cereyan eden bu olayda Eb\u00fb Han\u00eefe\u2019nin durumunun a\u011f\u0131rla\u015ft\u0131\u011f\u0131, sa\u011fl\u0131\u011f\u0131n\u0131n k\u00f6t\u00fcye gitti\u011fi g\u00f6r\u00fcl\u00fcnce valiye haber verilmi\u015f, vali de arkada\u015flar\u0131yla isti\u015fare etmesi i\u00e7in Eb\u00fb Han\u00eefe\u2019ye zaman tan\u0131yarak onu hapisten \u00e7\u0131karm\u0131\u015ft\u0131r. Bunun \u00fczerine Eb\u00fb Han\u00eefe Mekke\u2019ye gitmi\u015f ve hil\u00e2fet Abb\u00e2s\u00eeler\u2019e intikal edinceye kadar orada kalm\u0131\u015ft\u0131r. Bu arada Zeyd b. Ali\u2019nin T\u00e2lib\u00fc\u2019l-Hak diye tan\u0131nan torunu Abdullah b. Yahy\u00e2, atalar\u0131n\u0131n hakk\u0131n\u0131 aramak amac\u0131yla Yemen\u2019de ayaklanm\u0131\u015f ve II. Merv\u00e2n\u2019\u0131n buraya g\u00f6nderdi\u011fi ordu taraf\u0131ndan \u015fehid edilmi\u015ftir (130\/748). B\u00fct\u00fcn bunlardan sonra Eb\u00fb Han\u00eefe, Hz. Ali evl\u00e2d\u0131n\u0131n haklar\u0131n\u0131 koruyaca\u011f\u0131n\u0131 s\u00f6yleyen Abb\u00e2s\u00eeler\u2019in kurulu\u015fundan memnun ve bu h\u00e2nedandan \u00fcmitvar oldu\u011fu i\u00e7in K\u00fbfe\u2019ye d\u00f6nerek arkada\u015flar\u0131yla birlikte Eb\u00fc\u2019l-Abbas es-Seff\u00e2h\u2019a biat etmi\u015f, fakat Irak\u2019taki kar\u0131\u015f\u0131kl\u0131\u011f\u0131n s\u00fcrd\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcnce tekrar Mekke\u2019ye gitmi\u015ftir. Halife Mans\u00fbr zaman\u0131nda ortal\u0131k yat\u0131\u015f\u0131nca K\u00fbfe\u2019ye gelmi\u015f ve eskisi gibi ders vermeye devam etmi\u015ftir.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin Abb\u00e2s\u00eeler\u2019e kar\u015f\u0131 nisbeten mutedil tutumu, Abdullah b. Hasan b. Hasan\u2019\u0131n iki o\u011flundan Muhammed en-Nefs\u00fczzekiyye\u2019nin 145\u2019te (762) Medine\u2019de, \u0130br\u00e2him\u2019in de Irak\u2019ta Abb\u00e2s\u00ee hil\u00e2fetine kar\u015f\u0131 ayaklanmalar\u0131 \u00fczerine \u00f6ld\u00fcr\u00fclerek isyanlar\u0131n bast\u0131r\u0131lmas\u0131 ve 140 (758) y\u0131l\u0131ndan beri hapiste olan babalar\u0131 Abdullah\u2019\u0131n da ayn\u0131 y\u0131l hapiste \u00f6lmesine kadar s\u00fcrm\u00fc\u015f, fakat bu olaylardan sonra Abb\u00e2s\u00ee hil\u00e2fetine kar\u015f\u0131 a\u00e7\u0131k\u00e7a tav\u0131r almaya ba\u015flam\u0131\u015ft\u0131r. Bu zamana kadar sadece derslerinde Abb\u00e2s\u00eeler\u2019in baz\u0131 tutumlar\u0131n\u0131 tenkit etmekte iken bu olaylarda ihtil\u00e2lcileri desteklemek gerekti\u011fini a\u00e7\u0131k\u00e7a s\u00f6ylemi\u015f, hatta Mans\u00fbr\u2019un kumandanlar\u0131n\u0131 ihtil\u00e2lcilere kar\u015f\u0131 sava\u015fmaktan vazge\u00e7irmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bunun \u00fczerine Halife Mans\u00fbr, Eb\u00fb Han\u00eefe\u2019nin kendisine ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 da denemek amac\u0131yla yeni kurulan Ba\u011fdat \u015fehrinin kad\u0131l\u0131\u011f\u0131n\u0131 ona teklif etmi\u015ftir. Bu teklifi kabul etti\u011fini ve g\u00f6revinin \u00e7ok k\u0131sa s\u00fcrd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyenler varsa da daha sa\u011flam rivayetlere g\u00f6re kad\u0131l\u0131\u011f\u0131 kabul etmemi\u015f, bunun sonucu olarak Ba\u011fdat\u2019ta hapse at\u0131lm\u0131\u015f, i\u015fkence edilmi\u015f ve d\u00f6v\u00fclm\u00fc\u015ft\u00fcr. Eb\u00fb Han\u00eefe 150 y\u0131l\u0131n\u0131n \u015e\u00e2ban ay\u0131nda (Eyl\u00fcl 767) Ba\u011fdat\u2019ta vefat etti. Zehirlenerek \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc ve hapisten cenazesinin \u00e7\u0131kt\u0131\u011f\u0131 da s\u00f6ylenir (\u0130A, IV, 25). Ancak olaylar\u0131n geli\u015fmesi, cenaze namaz\u0131nda halifenin bizzat bulunmas\u0131 g\u00f6z \u00f6n\u00fcne al\u0131n\u0131rsa Eb\u00fb Han\u00eefe\u2019nin hapisten \u00e7\u0131kt\u0131ktan bir s\u00fcre sonra \u00f6ld\u00fc\u011f\u00fc \u015feklindeki rivayeti tercih etmek gerekir. B\u00f6ylece halife halk nazar\u0131nda a\u011f\u0131r bir t\u00f6hmetten z\u00e2hiren de olsa kendini kurtarm\u0131\u015ft\u0131r. Cenazesi vasiyeti \u00fczerine Hayz\u00fcr\u00e2n Kabristan\u0131\u2019n\u0131n do\u011fu taraf\u0131na defnedildi. Daha sonra \u015eeref\u00fclm\u00fclk Eb\u00fb Sa\u2018d el-M\u00fcstevf\u00ee taraf\u0131ndan 459 (1067) y\u0131l\u0131nda \u00fczerine bir t\u00fcrbe yapt\u0131r\u0131l\u0131p \u00e7evresine de medrese in\u015fa ettirilmi\u015ftir (Vel\u00eed el-A\u2018zam\u00ee, s. 11). Kabri bug\u00fcn Ba\u011fdat\u2019ta kendisine nisbetle \u00c2zamiye diye an\u0131lan mahaldedir.<\/p>\n Kaynaklar Eb\u00fb Han\u00eefe\u2019nin kanaatk\u00e2r, c\u00f6mert, g\u00fcvenilir, \u00e2bid ve z\u00e2hid bir ki\u015fi oldu\u011funda; b\u00fct\u00fcn ticar\u00ee i\u015flem ve be\u015fer\u00ee ili\u015fkilerinde bu \u00f6zelliklerinin a\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc\u011f\u00fcnde g\u00f6r\u00fc\u015f birli\u011fi i\u00e7indedir. Kazanc\u0131na haram ve \u015f\u00fcpheli gelir kar\u0131\u015ft\u0131rmamaya \u00f6zen g\u00f6sterirdi. Bir defas\u0131nda orta\u011f\u0131 Hafs b. Abdurrahman\u2019\u0131n defolu bir kuma\u015f\u0131 yanl\u0131\u015fl\u0131kla normal fiyata satmas\u0131 \u00fczerine o parti maldan al\u0131nan b\u00fct\u00fcn paray\u0131 da\u011f\u0131tt\u0131\u011f\u0131 s\u00f6ylenir. Hat\u00eeb el-Ba\u011fd\u00e2d\u00ee\u2019nin anlatt\u0131\u011f\u0131na g\u00f6re y\u0131ldan y\u0131la kazanc\u0131n\u0131 hesap eder, onunla \u00e7evresindeki ilim adamlar\u0131n\u0131n ve \u00f6\u011frencilerin ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lar ve onlara, \u201cBunu ihtiyac\u0131n\u0131z olan yere sarfedin ve sadece Allah\u2019a hamdedin. \u00c7\u00fcnk\u00fc bu verdi\u011fim mal ger\u00e7ekte benim de\u011fildir; sizin nasibiniz olarak Allah fazl ve kereminden onu benim elimle size g\u00f6ndermi\u015ftir\u201d derdi (T\u00e2r\u00ee\u1e2bu Ba\u0121d\u00e2d<\/em>, XIII, 360). D\u0131\u015f g\u00f6r\u00fcn\u00fc\u015fe \u00f6nem verir, temiz giyinir ve \u00e7evresindekileri de temiz giyinmeye te\u015fvik ederdi. Onun z\u00fchd ve takv\u00e2 sahibi olmas\u0131 ve tarikat silsilelerinde \u00f6nemli bir yeri olan Ca\u2018fer es-S\u00e2d\u0131k\u2019la ilm\u00ee g\u00f6r\u00fc\u015fmelerde bulunmas\u0131, Eb\u00fb Han\u00eefe\u2019nin hayat\u0131n\u0131n son iki y\u0131l\u0131nda tasavvufa y\u00f6neldi\u011fi ve bu d\u00f6nemi kastederek, \u201c\u0130ki y\u0131l olmasayd\u0131 Nu\u2018m\u00e2n hel\u00e2k olmu\u015ftu\u201d dedi\u011fi \u015feklinde baz\u0131 iddialar\u0131n ileri s\u00fcr\u00fclmesine zemin haz\u0131rlam\u0131\u015ft\u0131r. Ancak ya\u015fad\u0131\u011f\u0131 y\u0131llar\u0131n z\u00fchd ve takv\u00e2 d\u00f6nemi oldu\u011fu ve tasavvufun ayr\u0131 bir disiplin halinde hen\u00fcz ortaya \u00e7\u0131kmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcnce bu iddian\u0131n do\u011frulu\u011funu kabul etmek m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir. \u0130sl\u00e2m \u00e2leminde tarikatlar ortaya \u00e7\u0131k\u0131p kurucular\u0131 b\u00fcy\u00fck sayg\u0131 g\u00f6rmeye ba\u015flay\u0131nca baz\u0131 mezhep imamlar\u0131 ve b\u00fcy\u00fck \u00e2limler tarikat kurucular\u0131 veya b\u00fcy\u00fckleri gibi telakki edilmeye ba\u015flanm\u0131\u015ft\u0131r. Nitekim S\u00fclem\u00ee ve Eb\u00fb Nuaym gibi evliya tabakat\u0131na dair ilk eserleri yazan mutasavv\u0131flar onlar\u0131 kitaplar\u0131na almad\u0131klar\u0131 h\u00e2lde daha sonralar\u0131 H\u00fccv\u00eer\u00ee, Att\u00e2r, \u015ea\u2018r\u00e2n\u00ee, M\u00fcn\u00e2v\u00ee gibi mutasavv\u0131f yazarlar bu \u00e2limleri vel\u00eeler aras\u0131nda zikrederler. S\u00fbf\u00ee tabakat\u0131na dair ikinci d\u00f6nem eserlerinde Eb\u00fb Han\u00eefe\u2019nin de bulunmas\u0131, ilmine, z\u00fchd ve takv\u00e2s\u0131na dair pek \u00e7ok menk\u0131benin yer almas\u0131 ve kendisine nisbetle \u00c2zamiyye tarikat\u0131ndan s\u00f6z edilmesi bu telakkinin sonucudur. H\u00e2lbuki b\u00f6yle bir tarikat hi\u00e7bir zaman te\u015fekk\u00fcl etmemi\u015ftir. \u00d6nce kel\u00e2mla, \u00f6mr\u00fcn\u00fcn son iki y\u0131l\u0131nda ise f\u0131k\u0131hla ilgisini keserek tasavvufa intisap etti\u011fi yolundaki iddian\u0131n, sonraki as\u0131rlarda halk\u0131n tarikatlara g\u00fcvenini artt\u0131rmak amac\u0131yla ortaya at\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n Eb\u00fb Han\u00eefe derin f\u0131k\u0131h bilgisinin yan\u0131 s\u0131ra, inand\u0131\u011f\u0131n\u0131 ve do\u011fru bildi\u011fini s\u00f6ylemekten ve onun m\u00fccadelesini vermekten \u00e7ekinmeyen g\u00fc\u00e7l\u00fc bir ideal ve cesarete de sahipti. Hayat\u0131 bu y\u00f6n\u00fcyle de m\u00fccadele i\u00e7inde ge\u00e7mi\u015f, bu u\u011furda bir\u00e7ok s\u0131k\u0131nt\u0131 ve mahrumiyete katlanm\u0131\u015ft\u0131r. Gerek Emev\u00eeler gerekse Abb\u00e2s\u00eeler devrinde halife ve valilerin yapt\u0131\u011f\u0131 zul\u00fcmlere a\u00e7\u0131k\u00e7a kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, onlar\u0131n yanl\u0131\u015f ve haks\u0131z tutumlar\u0131n\u0131 tasvip etmi\u015f olmamak ve halk nazar\u0131nda onlara me\u015fruiyet kazand\u0131rmamak i\u00e7in halifelerden gelen hediyelerin, yap\u0131lan g\u00f6rev tekliflerinin hi\u00e7birini kabul etmemi\u015f, i\u015fkenceye ve hapse katlanmay\u0131 tercih etmi\u015ftir. \u015e\u00fcphesiz ki bu g\u00f6rev tekliflerinin reddi Eb\u00fb Han\u00eefe a\u00e7\u0131s\u0131ndan b\u00f6yle bir ama\u00e7 ta\u015f\u0131rken, iktidar a\u00e7\u0131s\u0131ndan da Eb\u00fb Han\u00eefe\u2019yi cezaland\u0131rma y\u00f6n\u00fcnde bir gerek\u00e7e te\u015fkil ediyordu. Emev\u00eeler\u2019in Irak valisi \u0130bn H\u00fcbeyre\u2019nin teklif etti\u011fi beyt\u00fclm\u00e2l eminli\u011fi g\u00f6revini reddetmesi \u00fczerine i\u015fkenceye m\u00e2ruz kal\u0131nca, \u201cBana V\u00e2s\u0131t Mescidi\u2019nin kap\u0131lar\u0131n\u0131 saymay\u0131 teklif etse onu da yapmam\u201d cevab\u0131n\u0131 vererek Emev\u00ee iktidar\u0131na kar\u015f\u0131 tavr\u0131n\u0131 a\u00e7\u0131k\u00e7a ortaya koymu\u015ftur. Onun iktidarla en iyi ili\u015fkisi Abb\u00e2s\u00ee Halifesi Mans\u00fbr d\u00f6nemine rastlar. Bununla birlikte ayn\u0131 tutumu Mans\u00fbr devrinde de s\u00fcrd\u00fcrm\u00fc\u015f, onun haks\u0131z ve keyf\u00ee uygulamalar\u0131na alet olmaktan \u015fiddetle ka\u00e7\u0131nm\u0131\u015f ve halifeyi a\u00e7\u0131k\u00e7a tenkit etmi\u015ftir. Bezz\u00e2z\u00ee\u2019nin anlatt\u0131\u011f\u0131na g\u00f6re Mans\u00fbr\u2019un Musul halk\u0131 ile yapt\u0131\u011f\u0131 anla\u015fmada Musul halk\u0131, halifeye isyan ettikleri takdirde kanlar\u0131 ve mallar\u0131n\u0131n hel\u00e2l say\u0131lmas\u0131n\u0131 kabul etmi\u015flerdi. Daha sonra Mans\u00fbr, isyan eden Musul halk\u0131n\u0131 anla\u015fma gere\u011fi cezaland\u0131rmak istedi ve bu konuda \u00e7evresindeki \u00e2limlerin g\u00f6r\u00fc\u015f\u00fcne ba\u015fvurdu. Bir k\u0131sm\u0131 halifeye, \u201cE\u011fer onlar\u0131 affedersen af ehlinden olursun, e\u011fer cezaland\u0131r\u0131rsan onlar bunu hak etmi\u015flerdir\u201d cevab\u0131n\u0131 verirken Eb\u00fb Han\u00eefe kanaatini \u015f\u00f6yle belirtmi\u015ftir: \u201cOnlar m\u00e2lik olmad\u0131klar\u0131 bir \u015feyi sana \u015fart ko\u015fmu\u015flar, sen de yetkin olmayan bir \u015feyi kabul etmi\u015fsin. Zira m\u00fcsl\u00fcman\u0131n kan\u0131 ancak \u00fc\u00e7 \u015feyden biriyle hel\u00e2l olur. Sen onlara kar\u015f\u0131 k\u0131l\u0131\u00e7 kullan\u0131rsan bu \u00fc\u00e7 \u015feyin d\u0131\u015f\u0131nda hel\u00e2l olmayan bir \u015feyi yapm\u0131\u015f olursun. \u015e\u00fcphe yok ki riayet edilmesi gereken \u015fartlar Allah\u2019\u0131n ko\u015ftu\u011fu \u015fartlard\u0131r.\u201d<\/p>\n Eb\u00fb Han\u00eefe halifeyi tenkit etti\u011fi gibi devrindeki \u00e2lim ve kad\u0131lar\u0131n verdi\u011fi yanl\u0131\u015f h\u00fck\u00fcmleri de tenkit etmi\u015ftir. Nitekim K\u00fbfe Kad\u0131s\u0131 \u0130bn Eb\u00fb Leyl\u00e2\u2019n\u0131n verdi\u011fi h\u00fck\u00fcmleri Eb\u00fb Han\u00eefe\u2019nin \u00f6\u011frencileriyle birlikte derste ve ilm\u00ee toplant\u0131larda tart\u0131\u015ft\u0131\u011f\u0131 ve yanl\u0131\u015f g\u00f6rd\u00fcklerini a\u00e7\u0131k\u00e7a tenkit etti\u011fi, bundan rahats\u0131z olan \u0130bn Eb\u00fb Leyl\u00e2\u2019n\u0131n \u015fik\u00e2yet ve talebi \u00fczerine fetva vermesinin halife taraf\u0131ndan bir s\u00fcre yasakland\u0131\u011f\u0131 s\u00f6ylenir. Eb\u00fb Y\u00fbsuf\u2019un, Eb\u00fb Han\u00eefe ile \u0130bn Eb\u00fb Leyl\u00e2 aras\u0131ndaki g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131n\u0131 konu alan \u0130\u1e2btil\u00e2f\u00fc Eb\u00ee \u1e24an\u00eefe ve \u0130bn Eb\u00ee Leyl\u00e2<\/em> ad\u0131yla bir kitap yazm\u0131\u015f olmas\u0131 da bu ihtil\u00e2f\u0131n boyutlar\u0131n\u0131 g\u00f6stermesi bak\u0131m\u0131ndan kayda de\u011fer bir olayd\u0131r. Hakikati aramada ve takip etmede son derece samimi olan Eb\u00fb Han\u00eefe ba\u015fkalar\u0131n\u0131n g\u00f6r\u00fc\u015flerine kar\u015f\u0131 ho\u015fg\u00f6r\u00fcl\u00fc olmu\u015f, kendi ictihad\u0131n\u0131n do\u011frulu\u011funda \u0131srar eden ve onu tart\u0131\u015fmaya imk\u00e2n vermeyen bir taassup g\u00f6stermemi\u015ftir. Derslerinde ve ilim meclislerinde herkese s\u00f6z hakk\u0131 verir, ayk\u0131r\u0131 g\u00f6r\u00fc\u015fleri dinler, \u00f6\u011frencilerini kendi kanaatlerini benimsemeye zorlamazd\u0131. Tart\u0131\u015fma sonunda ula\u015ft\u0131\u011f\u0131 netice i\u00e7in de, \u201cBizim kanaatimiz ve ula\u015fabildi\u011fimiz en g\u00fczel g\u00f6r\u00fc\u015f budur. Bundan daha iyisini bulan olursa \u015f\u00fcphe yok ki do\u011fru olan onun g\u00f6r\u00fc\u015f\u00fcd\u00fcr\u201d diyerek (Hat\u00eeb, XIII, 352) hem di\u011fer g\u00f6r\u00fc\u015flere m\u00fcsamaha ile bakar hem de ilm\u00ee ara\u015ft\u0131rmay\u0131 s\u00fcrd\u00fcrmeyi te\u015fvik ederdi.<\/p>\n F\u0131kh\u00ee kanaatlerine kat\u0131ls\u0131n kat\u0131lmas\u0131n \u00e7a\u011fda\u015f\u0131 olan \u00e2limler, Eb\u00fb Han\u00eefe\u2019nin ilim, takv\u00e2, c\u00f6mertlik, edep, tevazu, cesaret gibi vas\u0131flar bak\u0131m\u0131ndan e\u015fine ender rastlanan bir \u0130sl\u00e2m \u00e2limi oldu\u011funu belirtirler.<\/p>\n Eserleri.<\/strong> Eb\u00fb Han\u00eefe f\u0131kh\u00ee meseleleri, geni\u015f tabanl\u0131 ictihad \u015f\u00fbras\u0131 say\u0131labilecek ders halkas\u0131nda isti\u015fareye a\u00e7\u0131p \u00e7e\u015fitli m\u00fczakerelerden sonra ortaya \u00e7\u0131kan \u00e7\u00f6z\u00fcmleri talebelerine yazd\u0131rd\u0131\u011f\u0131 i\u00e7in \u00f6\u011frencisi Muhammed b. Hasan\u2019\u0131n kaleme ald\u0131\u011f\u0131 z\u00e2hir\u00fc\u2019r-riv\u00e2ye metinleri, ona isnat edilen ve Hanef\u00eeler\u2019ce de kendisine ait oldu\u011funda ittifak bulunan g\u00f6r\u00fc\u015f ve ictihadlar\u0131 ihtiva eden sa\u011flam kaynaklar olarak de\u011ferlendirilebilir. Bu usul sonucu ortaya \u00e7\u0131kan f\u0131kh\u00ee h\u00fck\u00fcmlerden birbirine benzeyenler konu ve cinslerine g\u00f6re \u201ckitab\u201dlara, bunlar da nevilerine g\u00f6re \u201cbab\u201d ve \u201cfas\u0131l\u201dlara ayr\u0131ld\u0131. el-A\u1e63l (el-Mebs\u00fb\u1e6d)<\/em>, ez-Ziy\u00e2d\u00e2t<\/em>, el-C\u00e2mi\u02bfu\u2019l-keb\u00eer<\/em>, el-C\u00e2mi\u02bfu\u2019\u1e63-\u1e63a\u0121\u012br<\/em>, es-Siyer\u00fc\u2019l-keb\u00eer<\/em>, es-Siyer\u00fc\u2019\u1e63-\u1e63a\u0121\u012br<\/em> adlar\u0131n\u0131 ta\u015f\u0131yan bu z\u00e2hir\u00fc\u2019r-riv\u00e2ye eserlerde Hanef\u00ee f\u0131kh\u0131 tah\u00e2retten ba\u015flamak \u00fczere ibadetler, m\u00fcn\u00e2kehat, mu\u00e2mel\u00e2t, hud\u00fbd, uk\u016bb\u00e2t… miras \u015feklinde ayr\u0131 b\u00f6l\u00fcmler h\u00e2linde tedvin edilmi\u015f oldu. Bu sebeple Hanef\u00ee f\u0131kh\u0131n\u0131n tedvininin Eb\u00fb Han\u00eefe ile ba\u015flad\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr (\u0130A, IV, 22). Eb\u00fb Han\u00eefe\u2019ye do\u011frudan nisbet edilen eserler \u015funlard\u0131r:<\/p>\n el-M\u00fcsned.<\/strong> Talebeleri taraf\u0131ndan Eb\u00fb Han\u00eefe\u2019den rivayet edilen hadisleri, di\u011fer bir ifadeyle Eb\u00fb Han\u00eefe\u2019nin ictihadlar\u0131nda delil olarak kulland\u0131\u011f\u0131 hadisleri ihtiva eden bir eserdir. Rivayetlerin toplanmas\u0131nda veya tasnifinde etkin rol oynayan \u015fah\u0131slar\u0131n adlar\u0131yla an\u0131lan ve \u00f6nemli bir k\u0131sm\u0131 bas\u0131lm\u0131\u015f olan yirmiyi a\u015fk\u0131n Eb\u00fb Han\u00eefe m\u00fcsnedi mevcuttur (Hindistan 1300; \u0130stanbul 1309; Lahor 1312; Leknev 1318; Kahire 1327; Berlin 1929).<\/p>\n<\/li>\n el-F\u0131\u1e33h\u00fc\u2019l-ekber.<\/strong> Akaide dair olup Ehl-i s\u00fcnnet\u2019in g\u00f6r\u00fc\u015flerini \u00f6zetlemi\u015ftir. Ba\u015fta I. Goldziher olmak \u00fczere baz\u0131 \u015farkiyat\u00e7\u0131lar bu eserin Eb\u00fb Han\u00eefe\u2019ye nisbetini sahih g\u00f6rmezlerse de kitab\u0131n ona ait oldu\u011funda \u0130sl\u00e2m \u00e2limleri g\u00f6r\u00fc\u015f birli\u011fi i\u00e7indedir. Bir\u00e7ok \u015ferhi bulunan eser, baz\u0131 Do\u011fu ve Bat\u0131 dillerine de terc\u00fcme edilerek defalarca bas\u0131lm\u0131\u015ft\u0131r (mesel\u00e2 Delhi 1289; Kahire 1323; Haydar\u00e2b\u00e2d 1342; Lahor 1890).<\/p>\n<\/li>\n el-F\u0131\u1e33h\u00fc\u2019l-ebsa\u1e6d.<\/strong> Akaidle ilgili olup o\u011flu Hamm\u00e2d ile talebeleri Eb\u00fb Y\u00fbsuf ve Eb\u00fb Mut\u00ee\u2018 el-Belh\u00ee taraf\u0131ndan rivayet edilmi\u015ftir (Kahire 1307, 1324, 1368 [M. Z\u00e2hid Kevser\u00ee ne\u015fri]).<\/p>\n<\/li>\n el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim.<\/strong> Ehl-i s\u00fcnnet\u2019in g\u00f6r\u00fc\u015flerini a\u00e7\u0131klay\u0131p savunma amac\u0131yla ve soru-cevap tarz\u0131nda kaleme al\u0131nm\u0131\u015f akaide dair bir ris\u00e2ledir (\u0130stanbul, ts.; Haydar\u00e2b\u00e2d 1349; Kahire 1368 [M. Z\u00e2hid Kevser\u00ee ne\u015fri]).<\/p>\n<\/li>\n er-Ris\u00e2le.<\/strong> Eb\u00fb Han\u00eefe, Basra Kad\u0131s\u0131 Osman el-Bett\u00ee\u2019ye hitaben yazd\u0131\u011f\u0131 bu eserinde akaid konular\u0131nda kendisine y\u00f6neltilen baz\u0131 itham ve iddialara cevap vermektedir (Kahire 1368 [M. Z\u00e2hid Kevser\u00ee ne\u015fri]).<\/p>\n<\/li>\n el-Va\u1e63\u0131yye.<\/strong> Akaid konular\u0131n\u0131 k\u0131saca ele alan bir ris\u00e2ledir (Kahire 1936). Son be\u015f eserin ihtiva etti\u011fi konular, Osmanl\u0131 \u00e2limlerinden Bey\u00e2z\u00eez\u00e2de Ahmed Efendi taraf\u0131ndan kel\u00e2m kitaplar\u0131n\u0131n tertibine g\u00f6re el-U\u1e63\u00fbl\u00fc\u2019l-m\u00fcn\u00eefe<\/em> ad\u0131yla bir araya getirilmi\u015f, yine ayn\u0131 m\u00fcellif taraf\u0131ndan \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-mer\u00e2m<\/em> ad\u0131yla \u015ferhedilmi\u015ftir. Eb\u00fb Han\u00eefe\u2019ye nisbet edilen, o\u011fluna ve baz\u0131 talebelerine hitaben yaz\u0131lm\u0131\u015f din\u00ee, ilm\u00ee ve ahl\u00e2k\u00ee \u00f6\u011f\u00fctleri i\u00e7eren ba\u015fka ris\u00e2leler de vard\u0131r.<\/p>\n<\/li>\n el-\u1e32a\u1e63\u00eedet\u00fc\u2019n-Nu\u02bfm\u00e2niyye.<\/strong> Hz. Peygamber i\u00e7in yazd\u0131\u011f\u0131 na\u2018t olup bas\u0131lm\u0131\u015ft\u0131r (Kahire 1282, 1299; \u0130skenderiye 1288; \u0130stanbul 1279, 1298, 1320). Kasidenin Hal\u00eel b. Yahy\u00e2 taraf\u0131ndan S\u00fcr\u00fbr\u00fc\u2019l-kul\u00fbbi\u2019l-irf\u00e2niyye bi-tercemeti\u2019l-Kas\u00eedeti\u2019n-Nu\u2018m\u00e2niyye<\/em> ad\u0131yla yap\u0131lan T\u00fcrk\u00e7e terc\u00fcmesi (\u0130stanbul 1268), \u0130br\u00e2him b. Mehmed el-Yalvac\u00ee\u2019nin sat\u0131r aras\u0131 terc\u00fcmesi (el-Mecm\u00fbat\u00fc\u2019l-k\u00fcbr\u00e2<\/em>, \u0130stanbul 1276) ve Muhammed A\u2018z\u00e2m b. Muhammedy\u00e2r\u2019\u0131n Ra\u1e25met\u00fc\u2019r-ra\u1e25m\u00e2n<\/em> adl\u0131 Hint\u00e7e \u015ferhi (Delhi 1897) bu arada zikredilebilir (bk. Brockelmann, GAL<\/em> [Ar.], III, 244; Sezgin, GAS<\/em> [Ar.], I\/3, 49).<\/p>\n<\/li>\n<\/ol>\n Bunlar\u0131n d\u0131\u015f\u0131nda kaynaklarda Eb\u00fb Han\u00eefe\u2019ye nisbet edilen M\u00fcc\u00e2dele li-e\u1e25adi\u2019d-dehriyy\u00een, e\u1e0d-\u1e0cav\u00e2bit\u00fc\u2019s\u0331-s\u0331el\u00e2s\u0331e, Ris\u00e2le fi\u2019l-fer\u00e2\u02bei\u017c, Du\u02bf\u00e2\u02be\u00fc Eb\u00ee \u1e24an\u00eefe, Mu\u1e2b\u00e2\u1e6dabet\u00fc Eb\u00ee \u1e24an\u00eefe ma\u02bfa Ca\u02bffer b. Mu\u1e25ammed b. A\u1e25med er-R\u0131\u017c\u00e2, Fet\u00e2v\u00e2 Eb\u00ee \u1e24an\u00eefe ve Mu\u1e25ammed b. \u1e24asan e\u015f-\u015eeyb\u00e2n\u00ee, el-Ma\u1e33\u1e63\u00fbd fi\u2019\u1e63-\u1e63arf, er-Red \u02bfale\u2019l-\u1e32aderiyye, Ma\u02bfrifet\u00fc\u2019l-me\u1e95\u00e2hib<\/em> gibi \u00e7o\u011fu akaid alan\u0131nda bir\u00e7ok eserden s\u00f6z edilmekte, Brockelmann ve Sezgin taraf\u0131ndan ad\u0131 ge\u00e7en eserlerin k\u00fct\u00fcphane kay\u0131tlar\u0131 verilmekteyse de (GAL<\/em> [Ar.], III, 237-245; GAS<\/em> [Ar.], I\/3, 37-50) bu eserlerin Eb\u00fb Han\u00eefe\u2019ye aidiyetini ihtiyatla kar\u015f\u0131laman\u0131n daha do\u011fru olaca\u011f\u0131 muhakkakt\u0131r. Nitekim s\u00f6z konusu kaynaklarda Eb\u00fb Han\u00eefe\u2019ye nisbet edilen, R\u00e2mp\u00fbr ve Bengal\u2019de n\u00fcshalar\u0131n\u0131n bulundu\u011fu bildirilen Ma\u02bfrifet\u00fc\u2019l-me\u1e95\u00e2hib<\/em> adl\u0131 eserin gerek \u00fcsl\u00fbp ve yaz\u0131m tekni\u011fi bak\u0131m\u0131ndan, gerekse i\u00e7erisinde daha sonraki d\u00f6nemlerde te\u015fekk\u00fcl etmi\u015f itikad\u00ee f\u0131rkalar\u0131n zikredilmesi sebebiyle Eb\u00fb Han\u00eefe\u2019ye ait olmad\u0131\u011f\u0131 hususu b\u00fcy\u00fck kuvvet kazanm\u0131\u015ft\u0131r (bk. Abd\u00fclal\u00eem, I\/1, s. 163-177).<\/p>\n F\u0131k\u0131h \u0130lmindeki Yeri.<\/strong> Eb\u00fb Han\u00eefe, ilm\u00ee m\u00fczakerelerin yan\u0131 s\u0131ra ticaretle de me\u015fgul olmas\u0131 sebebiyle daima hayat\u0131n ve f\u0131kh\u00ee problemlerin i\u00e7inde bulunmu\u015f, kar\u015f\u0131la\u015ft\u0131\u011f\u0131 meseleler veya kendisine y\u00f6neltilen sorularla ilgili olarak hayat\u0131 boyunca say\u0131s\u0131z ictihad yapm\u0131\u015ft\u0131r. Ancak bunlar\u0131 yazmad\u0131\u011f\u0131 gibi ictihad metodunu a\u00e7\u0131klayan herhangi bir eser de b\u0131rakmam\u0131\u015ft\u0131r. Bundan dolay\u0131 aleyhine baz\u0131 \u015feyler s\u00f6ylenmi\u015f, \u00e7ok k\u0131yas yapmakla, k\u0131yas\u0131 nassa tercih etmekle su\u00e7lanm\u0131\u015ft\u0131r. Eb\u00fb Han\u00eefe\u2019nin, \u201cBiz \u00f6nce Allah\u2019\u0131n kitab\u0131nda olan\u0131 al\u0131r\u0131z. Onda bulamazsak Hz. Peygamber\u2019in s\u00fcnnetine bakar\u0131z. Orada da bir \u015fey bulamazsak ashab\u0131n ittifak etti\u011fini benimseriz, ihtil\u00e2f etmi\u015flerse diledi\u011fimizin g\u00f6r\u00fc\u015f\u00fcn\u00fc al\u0131r\u0131z. Ba\u015fkalar\u0131n\u0131n g\u00f6r\u00fc\u015flerini onlara tercih etmeyiz. Ancak Hasan-\u0131 Basr\u00ee, \u0130br\u00e2him en-Neha\u00ee, Sa\u00eed b. M\u00fcseyyeb gibi t\u00e2bi\u00een \u00e2limlerine gelince onlar\u0131n ictihadlar\u0131na ba\u011fl\u0131 kalmay\u0131z. Onlar gibi biz de ictihadda bulunuruz. Aralar\u0131nda m\u00fc\u015fterek illet bulununca bir h\u00fckm\u00fc di\u011ferine k\u0131yas ederiz\u201d s\u00f6z\u00fcnden ictihad metodu anla\u015f\u0131lmaktad\u0131r. Eb\u00fb Han\u00eefe\u2019nin ithamlara m\u00e2ruz kalmas\u0131n\u0131n, aleyhine bir\u00e7ok \u015fey s\u00f6ylenmesinin esas sebebi, onun kendisini t\u00e2bi\u00eenin fetvalar\u0131na ba\u011fl\u0131 hissetmeyip onlar gibi ictihad yapabilecek seviyede oldu\u011funu s\u00f6ylemesi, d\u00f6nemindeki fakihlerin g\u00f6r\u00fc\u015f ve fetvalar\u0131na gerekti\u011finde ayk\u0131r\u0131 fetva vermesi ve \u00e7ok ictihad etmi\u015f olmas\u0131d\u0131r.<\/p>\n Eb\u00fb Han\u00eefe k\u0131yas metodunu s\u0131k\u00e7a kullanm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc bulundu\u011fu b\u00f6lge karma\u015f\u0131k bir\u00e7ok olay\u0131n meydana geldi\u011fi ve \u00e7\u00f6z\u00fcm\u00fcn\u00fcn arand\u0131\u011f\u0131 bir yerdi. F\u0131kh\u00ee meseleleri \u00e7e\u015fitli y\u00f6nleriyle ele al\u0131p tart\u0131\u015ft\u0131\u011f\u0131 i\u00e7in farkl\u0131 ihtimal ve durumlara g\u00f6re fikir ve \u00e7\u00f6z\u00fcmler \u00fcretmi\u015f, bunun sonucu olarak ehl-i had\u00eesin aksine bir tutumla hen\u00fcz vuku bulmam\u0131\u015f faraz\u00ee meselelerin h\u00fck\u00fcmlerini de ictihad\u0131na konu etmi\u015ftir. Eb\u00fb Han\u00eefe\u2019nin k\u0131yasa s\u0131k\u00e7a ba\u015fvurdu\u011fu do\u011fru ise de bu sebeple tenkit edilmesi isabetli olmaz. Zira sah\u00e2beden itibaren \u0130sl\u00e2m \u00e2limleri az veya \u00e7ok bu metodu kullanm\u0131\u015flard\u0131r. Eb\u00fb Han\u00eefe\u2019de g\u00f6ze \u00e7arpan farkl\u0131l\u0131k; k\u0131yas\u0131 belli bir sistem ve kurala ba\u011flamak, onu s\u0131k\u00e7a kullanmak ve hen\u00fcz vuku bulmam\u0131\u015f hadiselere de uygulamaktan ibarettir. \u00c7\u00fcnk\u00fc Irak b\u00f6lgesinin \u00f6zel \u015fartlar\u0131, meydana gelen veya vukuu muhtemel olaylar kar\u015f\u0131s\u0131nda susmay\u0131 ve \u00e7ekimser davranmay\u0131 de\u011fil, olaylar\u0131 f\u0131kh\u00ee h\u00fckme ba\u011flayarak m\u00fcsl\u00fcmanlara yol g\u00f6stermeyi, halk\u0131n a\u015f\u0131r\u0131 g\u00f6r\u00fc\u015f ve \u00e7\u00f6z\u00fcmlere y\u00f6nelmesini \u00f6nlemeyi gerekli k\u0131lmaktayd\u0131. Ancak onun k\u0131yas\u0131 nassa tercih etti\u011fine ve haber-i v\u00e2hidleri almad\u0131\u011f\u0131na dair ileri s\u00fcr\u00fclen iddialar do\u011fru de\u011fildir (Zeb\u00eed\u00ee, I, 45). Eb\u00fb Han\u00eefe bir meselenin h\u00fckm\u00fcn\u00fc \u00f6nce Kur\u2019an\u2019da aram\u0131\u015f, nass\u0131n her t\u00fcrl\u00fc lafz\u00ee del\u00e2letini, umum-husus, \u0131tlak-takyid, n\u00e2sih-mensuh gibi laf\u0131zlar aras\u0131 metodolojik ili\u015fkiyi g\u00f6z \u00f6n\u00fcnde bulundurmu\u015f, aksine bir delil ve gerek\u00e7e olmad\u0131\u011f\u0131 s\u00fcrece \u00e2yetlerin a\u00e7\u0131k, genel ve do\u011frudan ifadelerini esas alm\u0131\u015ft\u0131r. E\u011fer Kur\u2019an\u2019da konuyla ilgili bir nas bulamam\u0131\u015fsa Hz. Peygamber taraf\u0131ndan Yemen\u2019e vali olarak g\u00f6nderilen Mu\u00e2z b. Cebel\u2019in, Kur\u2019an\u2019da bulamad\u0131\u011f\u0131 bir meselenin h\u00fckm\u00fcn\u00fc s\u00fcnnette arayaca\u011f\u0131n\u0131 bildirmesiyle ortaya \u00e7\u0131kan ve Peygamber\u2019in de tasvibine mazhar olup b\u00fct\u00fcn sah\u00e2benin uygulad\u0131\u011f\u0131 s\u0131raya g\u00f6re s\u00fcnnete m\u00fcracaat etmi\u015ftir. Esasen s\u00fcnnetin delil oldu\u011fu ve delil olarak al\u0131nmas\u0131n\u0131n \u00f6nemi ve gereklili\u011fi Eb\u00fb Han\u00eefe\u2019nin ictihad ve fetvalar\u0131nda da a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin on k\u00fcsur veya 150 yahut yar\u0131s\u0131 hatal\u0131 400 hadis bildi\u011fi gibi iddialar ileri s\u00fcr\u00fclm\u00fc\u015fse de (Hat\u00eeb, XIII, 416) \u00e7e\u015fitli mezheplere mensup tarafs\u0131z \u00e2limler onun, hadis ilminde me\u015fhur olmu\u015f muhaddisler kadar m\u00fctehass\u0131s de\u011filse de ictihad \u015f\u00fbras\u0131 \u015feklinde olu\u015fturdu\u011fu ilim meclisinde bir\u00e7ok hadis h\u00e2f\u0131z\u0131n\u0131n bulundu\u011funu, dolay\u0131s\u0131yla f\u0131kh\u00ee ictihadlar\u0131nda hadisi ikinci asl\u00ee kaynak ve delil olarak gerekti\u011fi \u015fekilde kulland\u0131\u011f\u0131n\u0131 ifade ederler. Nitekim Eb\u00fb Han\u00eefe\u2019nin ictihadlar\u0131nda ba\u015fvurdu\u011fu hadisleri tesbit, derleme ve inceleme amac\u0131yla bir\u00e7ok eser kaleme al\u0131nm\u0131\u015ft\u0131r. Bunlar aras\u0131nda Tah\u00e2v\u00ee\u2019nin Me\u02bf\u00e2ni\u2019l-\u00e2s\u0331\u00e2r<\/em> ve M\u00fc\u015fkil\u00fc\u2019l-\u00e2s\u0331\u00e2r<\/em>\u2019\u0131, Muhammed Murtaz\u00e2 ez-Zeb\u00eed\u00ee\u2019nin \u02bfU\u1e33\u016bd\u00fc\u2019l-cev\u00e2hiri\u2019l-m\u00fcn\u00eefe f\u00ee edilleti me\u1e95hebi\u2019l-\u0130m\u00e2m Eb\u00ee \u1e24an\u00eefe<\/em>\u2019si ve Zafer Ahmed et-Teh\u00e2nev\u00ee\u2019nin \u0130\u02bfl\u00e2\u02be\u00fc\u2019s-s\u00fcnen<\/em> adl\u0131 on sekiz ciltlik eseri say\u0131labilir. \u00d6te yandan Eb\u00fb Han\u00eefe i\u00e7in s\u00f6ylenen, hatta \u0130mam \u015e\u00e2fi\u00ee i\u00e7in de ileri s\u00fcr\u00fclen hadis azl\u0131\u011f\u0131 iddias\u0131, asl\u0131nda delil olarak kulland\u0131\u011f\u0131 hadisin azl\u0131\u011f\u0131 de\u011fil, rivayet etti\u011fi hadisin azl\u0131\u011f\u0131 \u015feklinde anla\u015f\u0131lmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc fakihlerin \u00e7abas\u0131, hadisin h\u00fckme del\u00e2leti ve delil olarak kullan\u0131labilme imk\u00e2n\u0131 \u00fczerinde yo\u011funla\u015fmaktad\u0131r. Bununla birlikte Eb\u00fb Han\u00eefe\u2019nin isnadl\u0131 olarak rivayet etti\u011fi hadislerin say\u0131s\u0131 az de\u011fildir. Ba\u015fta yirmiyi a\u015fk\u0131n Eb\u00fb Han\u00eefe m\u00fcsnediyle Eb\u00fb Y\u00fbsuf ve \u0130mam Muhammed\u2019in eserleri olmak \u00fczere musannefler ve di\u011fer hadis mecmualar\u0131nda Eb\u00fb Han\u00eefe\u2019nin bir\u00e7ok rivayeti mevcuttur. Muvaffak b. Ahmed el-Mekk\u00ee, Eb\u00fb Han\u00eefe\u2019nin yar\u0131s\u0131 hocas\u0131 Hamm\u00e2d\u2019dan, yar\u0131s\u0131 da di\u011fer \u015feyhlerden olmak \u00fczere 4000 hadis rivayet etti\u011fini belirtir (Men\u00e2\u1e33\u0131b\u00fc Eb\u00ee \u1e24an\u00eefe<\/em>, s. 84-85). Buna ra\u011fmen Eb\u00fb Han\u00eefe\u2019nin \u00e7ok az hadis bildi\u011fi veya hadisle amel etmedi\u011fi gibi iddialar, \u00e7ok defa mezhep taassubunun sevketti\u011fi a\u015f\u0131r\u0131l\u0131ktan ve kar\u015f\u0131 tav\u0131rdan, bazan da o konuda daha uygun ve kuvvetli ba\u015fka bir delilin bulunmas\u0131 sebebiyle di\u011fer mezheplerce benimsenen hadisleri delil almamas\u0131 veya farkl\u0131 yorumlamas\u0131 ve z\u00e2hiren o hadisle amel etmemi\u015f gibi g\u00f6r\u00fcnmesinden kaynaklanmaktad\u0131r. Yapt\u0131\u011f\u0131 ictihadlar ve verdi\u011fi h\u00fck\u00fcmler incelendi\u011finde bunlar\u0131n ahk\u00e2mla ilgili y\u00fczlerce hadise uygun oldu\u011fu g\u00f6r\u00fcl\u00fcr. Ancak bazan bir konuda z\u00e2hiren birbiriyle \u00e7eli\u015fen iki ve daha fazla hadis mevcut olup Eb\u00fb Han\u00eefe bu hadislerden birini tercih etti\u011finde verdi\u011fi h\u00fck\u00fcm bir hadise uygunluk g\u00f6sterirken ba\u015fka bir hadise ayk\u0131r\u0131 g\u00f6r\u00fcnebilmektedir. Onun ders ald\u0131\u011f\u0131 ve hadis nakletti\u011fi hocalar\u0131 yan\u0131nda, kendisinden ders al\u0131p hadis rivayetinde bulunan Eb\u00fb Y\u00fbsuf, Muhammed b. Hasan, Abd\u00fcrrezz\u00e2k es-San\u2018\u00e2n\u00ee, Abdullah b. M\u00fcb\u00e2rek ba\u015fta olmak \u00fczere pek \u00e7ok talebesi vard\u0131r. Ayr\u0131ca i\u00e7lerinde Yahy\u00e2 b. Zekeriyy\u00e2, Hafs b. G\u0131y\u00e2s, Hibb\u00e2n b. Ali gibi hadislere hakk\u0131yla v\u00e2k\u0131f olan daha gen\u00e7 ya\u015fta \u00e2limler de bulunmaktad\u0131r. Eb\u00fb Y\u00fbsuf\u2019un nakletti\u011fine g\u00f6re Eb\u00fb Han\u00eefe kendisine bir mesele soruldu\u011funda \u00f6nce talebelerinin bu konuda bildikleri hadisleri ve sah\u00e2b\u00ee s\u00f6z\u00fcn\u00fc sorar, ard\u0131ndan kendi bildi\u011fi rivayetleri nakleder, meseleyi de\u011fi\u015fik y\u00f6nleriyle ele al\u0131r, talebelerinin g\u00f6r\u00fc\u015flerini ayr\u0131 ayr\u0131 dinler, daha sonra da o meseleyi h\u00fckme ba\u011flard\u0131. Sorulan konuda bir hadis ve sah\u00e2b\u00ee g\u00f6r\u00fc\u015f\u00fc bulunmad\u0131\u011f\u0131 takdirde k\u0131yas yapar, k\u0131yas\u0131n da m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 yerde istihsana giderdi. Onun ders verme usul\u00fcne g\u00f6re sorular\u0131n \u00f6nce \u00f6\u011frencilerle tart\u0131\u015f\u0131lmas\u0131, o mesele hakk\u0131nda nas bulunup bulunmad\u0131\u011f\u0131n\u0131n ara\u015ft\u0131r\u0131lmas\u0131 demektir. Verdi\u011fi baz\u0131 h\u00fck\u00fcmlerin o konuda mevcut bir hadise ayk\u0131r\u0131 g\u00f6r\u00fcnmesi ise bazan hadisin Eb\u00fb Han\u00eefe\u2019ye ula\u015fmam\u0131\u015f olmas\u0131yla, \u00e7ok defa da hadis Eb\u00fb Han\u00eefe\u2019nin arad\u0131\u011f\u0131 s\u0131hhat \u015fartlar\u0131n\u0131 ta\u015f\u0131mad\u0131\u011f\u0131 i\u00e7in onunla amel etmeyi uygun g\u00f6rmemesiyle izah edilebilir. Bu durum yaln\u0131z Eb\u00fb Han\u00eefe\u2019ye mahsus bir metot olmay\u0131p, kendisine g\u00f6re arad\u0131\u011f\u0131 s\u0131hhat \u015fartlar\u0131n\u0131 ta\u015f\u0131mad\u0131\u011f\u0131 i\u00e7in belli bir hadisi almayan pek \u00e7ok m\u00fcctehid vard\u0131r. Eb\u00fb Han\u00eefe\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemde ve \u00f6zellikle bulundu\u011fu b\u00f6lgede hadis uydurma i\u015fi yayg\u0131n h\u00e2le gelince daha ihtiyatl\u0131 davranarak haber-i v\u00e2hidleri almada baz\u0131 \u015fartlar ileri s\u00fcrm\u00fc\u015f olmas\u0131 onun ilm\u00ee ciddiyetinden kaynaklanmaktad\u0131r.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin ilminin b\u00fct\u00fcn hadisleri ihata etmedi\u011fi de bir ger\u00e7ektir. Ancak onun hadislerin n\u00e2sih ve mensuhunu \u00e7ok iyi bildi\u011fi, Hz. Peygamber\u2019in hayat\u0131n\u0131 ve hadisleri \u00f6ncelik-sonral\u0131k a\u00e7\u0131s\u0131ndan inceleyerek \u00f6zellikle son d\u00f6nemde s\u00f6ylenen hadisleri esas ald\u0131\u011f\u0131 belirtilir. Bu anlay\u0131\u015f, hayat\u0131n de\u011fi\u015fmesi ve f\u0131kh\u00ee h\u00fck\u00fcmlerin bu de\u011fi\u015fikli\u011fe belli \u00f6l\u00e7\u00fcde uyum sa\u011flamas\u0131 gerekti\u011fi fikrinin sonucudur. Eb\u00fb Han\u00eefe\u2019nin, birbiriyle \u00e7at\u0131\u015fan hadisleri uzla\u015ft\u0131rmaya \u00e7al\u0131\u015fmaktan \u00e7ok nesih fikrini tercih etmesi de bu anlay\u0131\u015f\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Fetva verdi\u011fi bir konuda g\u00f6r\u00fc\u015f\u00fcne ayk\u0131r\u0131 bir sahih hadis nakledildi\u011finde de teredd\u00fcts\u00fcz onu alm\u0131\u015f ve kendi ictihad\u0131ndan vazge\u00e7mi\u015ftir. Eb\u00fb Han\u00eefe m\u00fcrsel hadisleri de delil olarak kullanm\u0131\u015ft\u0131r (Leknev\u00ee, er-Ref\u02bf ve\u2019t-tekm\u00eel<\/em>, s. 23). Hatta sah\u00e2benin m\u00fcrsellerini ba\u015fkalar\u0131n\u0131n m\u00fcsnedlerinden \u00fcst\u00fcn tutmu\u015ftur. Eb\u00fb Han\u00eefe \u00e2had hadisi Kur\u2019an\u2019\u0131n genel ve z\u00e2hir\u00ee h\u00fck\u00fcmleriyle, \u0130sl\u00e2m f\u0131kh\u0131nda yerle\u015fik genel ilkelerle, kavl\u00ee veya fiil\u00ee me\u015fhur s\u00fcnnetle, hatta bazan da sah\u00e2be ve t\u00e2bi\u00eenden gelen ortak uygulama ile kar\u015f\u0131la\u015ft\u0131rarak de\u011ferlendirir; arada \u00e7at\u0131\u015fma oldu\u011funda genelde daha kuvvetli g\u00f6rd\u00fc\u011f\u00fc ikinci grup delillerle amel ederdi. Geni\u015f bir toplulu\u011fun \u00f6n\u00fcnde vuku bulmas\u0131 veya s\u0131k s\u0131k tekrarlanmas\u0131 sebebiyle \u00e7o\u011funluk taraf\u0131ndan bilinmesi, uygulanmas\u0131 ve rivayet edilmesi gereken bir konuda (um\u00fbm\u00fc\u2019l-belv\u00e2<\/em>) v\u00e2rid olan \u00e2had haberi \u015f\u00e2z bir g\u00f6r\u00fc\u015f saymas\u0131 da bu anlay\u0131\u015f\u0131n sonucudur. Ancak bu metodolojisinin iyi kavranamad\u0131\u011f\u0131 durumlarda hadisle amel etmedi\u011fi veya k\u0131yas\u0131 hadisten \u00f6ne ald\u0131\u011f\u0131 gibi tenkitlere de muhatap olmu\u015ftur. Eb\u00fb Han\u00eefe daha hayatta iken k\u0131yas\u0131 hadise takdim etmekle su\u00e7lanm\u0131\u015f, fakat kendisi ya bizzat ithamda bulunanlara nas\u0131l ictihad etti\u011fini anlatarak veya b\u00f6yle s\u00f6yleyenlerin iftirada bulundu\u011funu ileri s\u00fcrerek bu ithamlar\u0131 reddetmi\u015f, nas bulunan yerde k\u0131yasa ihtiya\u00e7 duyulmayaca\u011f\u0131n\u0131 bildirmi\u015ftir. Eb\u00fb Han\u00eefe\u2019nin baz\u0131 ictihadlar\u0131, onun k\u0131yas\u0131, r\u00e2visi fakih olmayan haber-i v\u00e2hide tercih etti\u011fini, Kur\u2019an\u2019\u0131n a\u00e7\u0131k ve \u00f6zel h\u00fck\u00fcmlerini (nas) ve genel ilkelerini haber-i v\u00e2hidle nesh ve tahsis etmedi\u011fini, rivayet etti\u011fi hadise ayk\u0131r\u0131 davranan r\u00e2vinin hadisini delil almad\u0131\u011f\u0131n\u0131 g\u00f6stermekteyse de bunu Eb\u00fb Han\u00eefe\u2019nin genel bir metodu olarak belirtmek yanl\u0131\u015f olur. \u00c7\u00fcnk\u00fc aksini g\u00f6steren ictihadlar\u0131n\u0131n say\u0131s\u0131 da bir hayli fazlad\u0131r. Onun k\u0131yas\u0131 hadise takdim etmedi\u011fi, aksine hadisi k\u0131yasa takdim etti\u011fine dair ictihadlar\u0131nda pek \u00e7ok \u00f6rnek bulmak m\u00fcmk\u00fcnd\u00fcr. Eb\u00fb Han\u00eefe haber-i v\u00e2hidleri delil alm\u0131\u015f, zay\u0131f da olsa hadisi tercih etmi\u015f; ancak nas bulunmayan yerde k\u0131yasa gitmi\u015ftir. Ne var ki \u00e7ok k\u0131yas yapan bir \u00e2lim olarak tan\u0131nm\u0131\u015ft\u0131r. \u00dczerinde ashab\u0131n ittifak etti\u011fi tek bir g\u00f6r\u00fc\u015f\u00fcn bulunmad\u0131\u011f\u0131 yerlerde onlar\u0131n farkl\u0131 g\u00f6r\u00fc\u015flerinden k\u0131yasa uygun olan\u0131n\u0131 tercih etmesi, bunun yan\u0131nda t\u00e2bi\u00een d\u00f6nemi de dahil sonraki \u00e2limlerin g\u00f6r\u00fc\u015fleriyle kendini ba\u011fl\u0131 hissetmeksizin ictihad etmesi, gerek sah\u00e2be gerekse t\u00e2bi\u00eenin icm\u00e2\u0131n\u0131, ayr\u0131ca sah\u00e2b\u00ee g\u00f6r\u00fc\u015f\u00fcn\u00fc delil olarak kulland\u0131\u011f\u0131n\u0131n g\u00f6stergesidir. Bunlar\u0131n bulunmad\u0131\u011f\u0131 yerde k\u0131yasa giden Eb\u00fb Han\u00eefe, e\u011fer k\u0131yas sonucu vard\u0131\u011f\u0131 h\u00fck\u00fcm genel olarak dinin ruhuna, genel prensip ve ama\u00e7lar\u0131na uygun d\u00fc\u015fmezse ilk bak\u0131\u015fta g\u00f6r\u00fclmeyen, ancak biraz d\u00fc\u015f\u00fcnmekle bulunabilecek olan m\u00fcessir illeti kavrayarak ve daha kuvvetli bir delile dayanarak istihsan metoduyla ictihadda bulunmu\u015ftur. Bu a\u00e7\u0131dan istihsanla elde edilen h\u00fckm\u00fc almak, k\u0131yasla var\u0131lan h\u00fck\u00fcmden daha kuvvetlisine d\u00f6nmek demek olur. Zira k\u0131yas ispat edici de\u011fil, ancak h\u00fck\u00fcmleri ortaya \u00e7\u0131kar\u0131c\u0131d\u0131r. H\u00e2lbuki istihsan yap\u0131larak ula\u015f\u0131lan h\u00fckm\u00fc di\u011fer \u015fer\u2018\u00ee deliller takviye etmekte ve bu h\u00fck\u00fcm k\u0131yasa g\u00f6re ger\u00e7e\u011fe daha yak\u0131n g\u00f6r\u00fcnmektedir.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin ictihad metodu, yeti\u015ftirdi\u011fi \u00f6\u011frencilerin bizzat yapt\u0131klar\u0131 ictihadlardan da anla\u015f\u0131l\u0131r. Bunlar\u0131n i\u00e7inde Eb\u00fb Y\u00fbsuf, Z\u00fcfer b. H\u00fczeyl gibi k\u0131yasta ileri bir dereceye ula\u015fanlar bulunmaktad\u0131r. Talebelerinden Muhammed b. Hasan\u2019\u0131n nakletti\u011fine g\u00f6re Eb\u00fb Han\u00eefe\u2019nin \u00f6\u011frencileri yapt\u0131klar\u0131 k\u0131yaslar\u0131 onunla tart\u0131\u015f\u0131rlard\u0131; fakat o, \u201cBen istihsan yap\u0131yorum\u201d deyince hi\u00e7 kimse kendisine yeti\u015femezdi (Muvaffak b. Ahmed el-Mekk\u00ee, s. 179). \u00c7\u00fcnk\u00fc Eb\u00fb Han\u00eefe meseleler aras\u0131ndaki a\u00e7\u0131k veya gizli illetleri bulur, onlar\u0131 kolayca kavrard\u0131. Ayr\u0131ca halk\u0131n mu\u00e2mel\u00e2t\u0131n\u0131 da g\u00f6z \u00f6n\u00fcnde bulundurur, dinin temel ilke ve esaslar\u0131na ayk\u0131r\u0131 olmad\u0131\u011f\u0131 s\u00fcrece bunlar\u0131 delil olarak al\u0131rd\u0131. Eb\u00fb Han\u00eefe asla zorluk taraftar\u0131 de\u011fildi.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin f\u0131kh\u0131nda \u015fahsiyetinin, i\u00e7inde bulundu\u011fu d\u00f6nem ve \u015fartlar\u0131n, \u015fahs\u00ee g\u00f6r\u00fc\u015f ve temay\u00fcllerinin, re\u2019y ve ictihad anlay\u0131\u015f\u0131n\u0131n, ilm\u00ee muhitinin, ders ald\u0131\u011f\u0131 ve g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc \u00e2limlerin belli bir tesiri mevcuttur. Ayn\u0131 tesir, onun g\u00f6r\u00fc\u015f ve \u00f6\u011fretisi etraf\u0131nda sonradan olu\u015fan Hanef\u00ee mezhebi i\u00e7in de s\u00f6z konusudur. Eb\u00fb Han\u00eefe\u2019nin f\u0131kh\u0131nda, d\u00f6nemlerinde Irak\u2019taki re\u2019y ekol\u00fcn\u00fcn temsilcisi durumunda olan \u0130br\u00e2him en-Neha\u00ee ve Hamm\u00e2d b. Eb\u00fb S\u00fcleyman\u2019\u0131n derin izlerini bulmak m\u00fcmk\u00fcnd\u00fcr. Ancak bu durum, aralar\u0131nda \u015eah Veliyyullah ed-Dihlev\u00ee\u2019nin de bulundu\u011fu (\u1e24\u00fcccetull\u0101hi\u2019l-b\u00e2li\u0121a<\/em>, I, 419) bir k\u0131s\u0131m \u00e2limi, onun f\u0131kh\u0131n\u0131n \u0130br\u00e2him en-Neha\u00ee\u2019nin f\u0131kh\u0131ndan farkl\u0131 olmad\u0131\u011f\u0131 kanaatine de sevketmi\u015ftir. \u0130lk d\u00f6nemlerinde hocas\u0131 Hamm\u00e2d\u2019\u0131n ve bu sebeple \u0130br\u00e2him en-Neha\u00ee\u2019nin \u00e7izgisini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde korumu\u015f oldu\u011fu do\u011frudur. Ancak hocas\u0131n\u0131n \u00f6l\u00fcm\u00fcnden sonraki otuz y\u0131l i\u00e7inde hadis ve re\u2019y ekollerinin birbirine k\u0131smen yakla\u015fmas\u0131 sebebiyle hadis ekol\u00fcyle ve hadis\u00e7ilerle de ili\u015fki kurmu\u015f, Mekke, Medine ve Ehl-i beyt f\u0131kh\u0131ndan faydalanm\u0131\u015f, devrindeki bir\u00e7ok yeti\u015fkin ilim adam\u0131yla g\u00f6r\u00fc\u015f al\u0131\u015fveri\u015finde bulunmu\u015ftur. B\u00f6ylece \u0130sl\u00e2m \u00fcmmetinin mevcut f\u0131kh\u00ee miras\u0131n\u0131 de\u011fi\u015fik kanallardan \u00f6z\u00fcmseme, farkl\u0131 temay\u00fcl ve bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131 kendi \u015fahs\u00ee birikim, metot ve kabiliyetiyle mezcederek bunlardan bir senteze varma imk\u00e2n\u0131 bulmu\u015ftur.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin ticaret hayat\u0131n\u0131n i\u00e7inde bulunmas\u0131, insanlar\u0131n problem ve ihtiya\u00e7lar\u0131n\u0131 yak\u0131ndan tan\u0131mas\u0131 da ictihadlar\u0131n\u0131n kabul ve uygulama \u015fans\u0131n\u0131 artt\u0131rm\u0131\u015ft\u0131r. \u00d6te yandan onun farkl\u0131 k\u00fclt\u00fcr ve geleneklere sahip \u00e7e\u015fitli gruplar\u0131n karma bir halde ya\u015fad\u0131\u011f\u0131 Irak b\u00f6lgesinde yeti\u015fmi\u015f olmas\u0131, Hicaz b\u00f6lgesinde h\u00e2kim geleneksel sosyal yap\u0131 ve anlay\u0131\u015ftan daha az etkilenmesine, bir\u00e7ok konuda \u00f6rf\u00fc ve i\u00e7tima\u00ee vak\u2018ay\u0131 esas alan farkl\u0131 yorum ve ictihadlara sahip olmas\u0131na zemin haz\u0131rlam\u0131\u015ft\u0131r. Hanef\u00ee mezhebinin Araplar d\u0131\u015f\u0131ndaki m\u00fcsl\u00fcmanlar aras\u0131nda yayg\u0131nl\u0131k kazanmas\u0131n\u0131n bir sebebi de bu olmal\u0131d\u0131r. Denilebilir ki Eb\u00fb Han\u00eefe, hocalar\u0131 ve \u00f6nceki nesiller taraf\u0131ndan kendisine intikal ettirilen f\u0131kh\u00ee kurallar\u0131, g\u00f6r\u00fc\u015fleri, \u00e2yet ve hadislerle ilgili yorumlar\u0131 i\u00e7inde bulundu\u011fu ortam, insanlar\u0131n ihtiyac\u0131 ve dinin genel ilke ve ama\u00e7lar\u0131 a\u00e7\u0131s\u0131ndan yeniden de\u011ferlendirme; s\u0131n\u0131rl\u0131 naslarla s\u0131n\u0131rs\u0131z olaylar, naklin h\u00fckm\u00fc ile akl\u0131n yorumu, hadisle re\u2019y aras\u0131nda m\u00e2kul bir \u00e2henk kurma imk\u00e2n\u0131n\u0131 yakalam\u0131\u015ft\u0131r. Eb\u00fb Han\u00eefe\u2019nin \u00f6rf ve \u00e2deti, Kur\u2019an\u2019\u0131n genel ilkelerini, kamu yarar\u0131n\u0131 g\u00f6zetmesi ve istihsan\u0131 s\u0131k\u00e7a kullanmas\u0131 bu gayretin sonucudur. Eb\u00fb Han\u00eefe, ticar\u00ee muameleleri a\u00e7\u0131kl\u0131k ve belirlilik, faizden uzak olma, \u00f6rf ve ihtiyaca uygunluk, d\u00fcr\u00fcstl\u00fck ve g\u00fcven \u015feklinde d\u00f6rt temel \u00fczerine oturtmu\u015f; ticar\u00ee hukukta olsun bor\u00e7lar, aile ve kamu hukukunda olsun \u015fahs\u00ee te\u015febb\u00fcs ve sorumlulu\u011fu, ki\u015fi hak ve h\u00fcrriyetlerini ilke edinmi\u015ftir. Onun, bul\u00fb\u011fa ermi\u015f k\u0131z\u0131n velisiz evlenebilece\u011fi, sefihin ve bor\u00e7lunun ehliyetinin k\u0131s\u0131tlanamayaca\u011f\u0131, vakf\u0131n ba\u011flay\u0131c\u0131 olmayaca\u011f\u0131 gibi f\u0131kh\u00ee g\u00f6r\u00fc\u015fleri bu anlay\u0131\u015f\u0131n\u0131n sonucudur.<\/p>\n Eb\u00fb Han\u00eefe, kendi d\u00f6nemine kadar ge\u00e7en s\u00fcrede olu\u015fan ve naslar\u0131n yorumu mahiyetinde olan kurallar\u0131 gerekti\u011finde yeniden ifade etmi\u015f, bazan da kural\u0131 de\u011fi\u015ftirmek yerine ferd\u00ee ihtiya\u00e7 veya zarureti giderebilmek i\u00e7in birtak\u0131m f\u0131kh\u00ee \u00e7\u00f6z\u00fcm ve \u00e7areler \u00f6nermi\u015ftir. Ancak buldu\u011fu bu \u00e7areler \u00e7ok s\u0131n\u0131rl\u0131 bir alanda ve belli \u00f6l\u00e7\u00fcde uygulanm\u0131\u015f olup hi\u00e7bir zaman ana kural\u0131 i\u015flemez k\u0131lacak ve kanuna kar\u015f\u0131 hile te\u015fkil edecek mahiyette de\u011fildir. Hanef\u00ee mezhebinin te\u015fekk\u00fcl\u00fc s\u00fcrecinde geli\u015ftirilip \u00fcretilen ve literat\u00fcrde \u201ch\u00eele-i \u015fer\u2018iyye\u201d olarak terimle\u015fen (bk. H\u0130YEL) hukuk\u00ee \u00e7\u00f6z\u00fcmlerin b\u00fct\u00fcn\u00fcyle Eb\u00fb Han\u00eefe\u2019ye isnat edilmesi do\u011fru olmad\u0131\u011f\u0131 gibi onun bu konuda m\u00fcstakil bir kitap (Kit\u00e2b\u00fc\u2019l-\u1e24iyel<\/em>) yazd\u0131\u011f\u0131 rivayeti de do\u011fru de\u011fildir. Eb\u00fb Han\u00eefe\u2019nin f\u0131kh\u0131n\u0131n b\u00e2riz \u00f6zelliklerinden biri de hukuk\u00ee objektifli\u011fi esas almas\u0131, k\u00f6t\u00fc kas\u0131t ve niyet ara\u015ft\u0131rmas\u0131nda, sebep-sonu\u00e7 ba\u011flant\u0131s\u0131n\u0131 kurmada m\u00e2kul bir s\u0131n\u0131r\u0131 a\u015fmamas\u0131d\u0131r. H\u00fck\u00fcmlerin hukuk\u00ee taraf\u0131n\u0131 uhrev\u00ee hayata ili\u015fkin din\u00ee y\u00f6n\u00fcnden ayr\u0131 m\u00fctalaa etti\u011finden, i\u015fin din\u00ee ve vicdan\u00ee taraf\u0131 fertlere ait olmak \u00fczere be\u015fer\u00ee ili\u015fkilerde objektif \u00f6l\u00e7\u00fcleri kullanm\u0131\u015ft\u0131r. Bu metodu gere\u011fi baz\u0131 fetvalar\u0131 di\u011fer hukuk ekollerince, hatta \u00f6\u011frencilerince tenkit edilmi\u015ftir.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin f\u0131kh\u0131n\u0131n dayand\u0131\u011f\u0131 esaslar, sonraki nesillere mensup Hanef\u00ee fakihleri taraf\u0131ndan mevcut fetva ve ictihadlar g\u00f6z \u00f6n\u00fcne al\u0131narak tesbit edilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015f olmakla birlikte Hanef\u00ee ekole g\u00f6re yaz\u0131lan usul kitaplar\u0131ndaki metodolojik kural ve g\u00f6r\u00fc\u015flerin Eb\u00fb Han\u00eefe\u2019ye ait olu\u015fu her zaman kesinlik ta\u015f\u0131maz. Mezhep m\u00fcdafaas\u0131na, mevcut ictihadlar\u0131n izah ve sistemle\u015ftirilmesine dair bu kurallar\u0131n baz\u0131 istisnalar\u0131n\u0131n olaca\u011f\u0131 da a\u00e7\u0131kt\u0131r. Eb\u00fb Han\u00eefe, ictihad usul\u00fcn\u00fcn ve f\u0131kh\u0131n\u0131n dayand\u0131\u011f\u0131 esaslar\u0131n kat\u0131 bir uygulay\u0131c\u0131s\u0131 olmay\u0131p meselenin konum ve mahiyetini, gerekti\u011finde farkl\u0131 y\u00f6nlerini g\u00f6z \u00f6n\u00fcnde bulunduran farkl\u0131 fetvalar da vermi\u015ftir. F\u0131kh\u0131n\u0131n kuralc\u0131 de\u011fil de meseleci tarzda do\u011fmas\u0131, Hanef\u00ee mezhebinin hayata ve insanlar\u0131n ihtiya\u00e7lar\u0131na uygun bir yap\u0131da geli\u015fmesiyle sonu\u00e7lanm\u0131\u015ft\u0131r. \u00d6te yandan onun belli bir delil ve anlay\u0131\u015f\u0131n \u00fcr\u00fcn\u00fc olarak ileri s\u00fcrd\u00fc\u011f\u00fc bir g\u00f6r\u00fc\u015f\u00fcn, ileriki devirlerde yaz\u0131lan Hanef\u00ee eserlerinde yeni nakl\u00ee ve akl\u00ee delillerle desteklendi\u011fi ve neticede Eb\u00fb Han\u00eefe\u2019nin, b\u00fct\u00fcn bu delil ve yorumlar sonucu o g\u00f6r\u00fc\u015fe sahip oldu\u011fu \u015feklinde bir ifade kazand\u0131\u011f\u0131 da s\u00f6ylenebilir.<\/p>\n Eb\u00fb Han\u00eefe, sah\u00e2be ve t\u00e2bi\u00een d\u00f6neminde Irak b\u00f6lgesinde olu\u015fan zengin ilm\u00ee ve fikr\u00ee geli\u015fmeyi hocalar\u0131 ve g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc \u00e7e\u015fitli \u00e2limler vas\u0131tas\u0131yla yak\u0131ndan tan\u0131ma ve kavrama imk\u00e2n\u0131 bulmu\u015ftur. Etraf\u0131nda se\u00e7kin ve dirayetli \u00f6\u011frencilerin olu\u015fturdu\u011fu ders halkas\u0131 da bir bak\u0131ma \u00f6nceki ku\u015faklardan devral\u0131nan bu zengin miras\u0131, geli\u015fen \u015fartlara ve \u00e7o\u011falan f\u0131kh\u00ee meselelere paralel olarak yeniden de\u011ferlendirip sistemle\u015ftiren geni\u015f tabanl\u0131 bir ictihad \u015f\u00fbras\u0131 fonksiyonu g\u00f6rm\u00fc\u015ft\u00fcr. O d\u00f6nemin f\u0131kh\u00ee zenginli\u011fi ise genelde Eb\u00fb Han\u00eefe\u2019ye de\u011fil b\u00f6lgeye nisbet edilerek \u201cIrak f\u0131kh\u0131\u201d olarak an\u0131l\u0131r. \u0130ki me\u015fhur \u00f6\u011frencisi Eb\u00fb Y\u00fbsuf ile \u0130mam Muhammed\u2019in yazd\u0131\u011f\u0131 eserler sayesinde ileriki nesillere aktar\u0131lma \u015fans\u0131n\u0131 bulan bu f\u0131kh\u0131n i\u00e7inde Eb\u00fb Han\u00eefe\u2019nin \u00f6\u011frencilerinin yan\u0131 s\u0131ra Osman el-Bett\u00ee, \u0130bn \u015e\u00fcbr\u00fcme, \u0130bn Eb\u00fb Leyl\u00e2 gibi \u00e7a\u011fda\u015f\u0131 fakihlerin g\u00f6r\u00fc\u015fleri de yer al\u0131r. Ancak bu d\u00f6nemde olu\u015fan f\u0131kh\u00ee birikim, hem \u00fcstat olmas\u0131 hem de g\u00f6r\u00fc\u015flerinin a\u011f\u0131rl\u0131\u011f\u0131 sebebiyle ileriki as\u0131rlarda Eb\u00fb Han\u00eefe\u2019nin ad\u0131na nisbetle \u201cHanef\u00ee mezhebi\u201d olarak an\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Irak f\u0131kh\u0131n\u0131n mezhep olarak te\u015fekk\u00fcl\u00fcnde ise b\u00f6lgesel ve tarih\u00ee \u015fartlar\u0131n yan\u0131 s\u0131ra f\u0131kh\u00ee meselelerin ve \u00e7\u00f6z\u00fcmlerinin sistemle\u015ftirilip belli bir kural ve metodolojiye kavu\u015fturulmu\u015f olmas\u0131n\u0131n da \u00f6nemli pay\u0131 vard\u0131r (bk. HANEF\u00ce MEZHEB\u0130). Bu sebeple Eb\u00fb Han\u00eefe, devrindeki f\u0131kh\u00ee birikimi ve d\u00fc\u015f\u00fcnceyi par\u00e7a par\u00e7a fer\u2018\u00ee meseleler ve \u00e7\u00f6z\u00fcmler g\u00f6r\u00fcn\u00fcm\u00fcnden \u00e7\u0131kar\u0131p belli \u00f6l\u00e7\u00fcde sistemle\u015ftirdi\u011fi, yeni olay ve meselelerin f\u0131kh\u00ee \u00e7\u00f6z\u00fcm\u00fcne de imk\u00e2n veren bir b\u00fct\u00fcnl\u00fck kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 i\u00e7in d\u00f6nemindeki f\u0131k\u0131h ilminin geli\u015fiminde etkin bir rol oynam\u0131\u015ft\u0131r. Ancak bu geli\u015fimde, etraf\u0131ndaki ders halkas\u0131n\u0131 olu\u015fturan Eb\u00fb Y\u00fbsuf, \u0130mam Muhammed, Z\u00fcfer gibi her biri ba\u011f\u0131ms\u0131z m\u00fcctehid say\u0131labilecek vas\u0131ftaki se\u00e7kin arkada\u015f ve \u00f6\u011frencilerinin hem hocalar\u0131n\u0131n sa\u011fl\u0131\u011f\u0131ndaki hem de onun vefat\u0131ndan sonraki f\u0131kh\u00ee gayret ve faaliyetlerinin de \u00f6nemli pay\u0131 vard\u0131r.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin f\u0131kh\u00ee d\u00fc\u015f\u00fcncenin geli\u015fmesine olan b\u00fcy\u00fck katk\u0131s\u0131, di\u011fer mezhep imamlar\u0131 ve \u0130sl\u00e2m \u00e2limlerince de de\u011fi\u015fik \u00fcsl\u00fbplarda ifade edilmi\u015ftir. \u0130mam \u015e\u00e2fi\u00ee\u2019nin, f\u0131k\u0131hla me\u015fgul olan b\u00fct\u00fcn \u00e2limlerin Eb\u00fb Han\u00eefe\u2019ye te\u015fekk\u00fcr bor\u00e7lu oldu\u011funu dile getiren me\u015fhur s\u00f6z\u00fc (\u201c\u0130nsanlar f\u0131k\u0131hta Eb\u00fb Han\u00eefe\u2019nin iy\u00e2lidir\u201d, \u0130bn Abd\u00fclber, s. 136) onun fakihler nezdindeki itibar\u0131n\u0131 anlatmaya k\u00e2fidir.<\/p>\n 2\/3<\/strong><\/p>\n B\u00f6l\u00fcm\u00fcn M\u00fcellifi: YUSUF \u015eEVK\u0130 YAVUZ<\/strong><\/p>\n Akaide Dair G\u00f6r\u00fc\u015fleri.<\/strong> Hav\u00e2ric, Cehmiyye, Mu\u2018tezile, M\u00fc\u015febbihe, Kaderiyye, Cebriyye, M\u00fcrcie ve \u015e\u00eea\u2019n\u0131n birer itikad\u00ee mezhep olarak te\u015fekk\u00fcl etmeye ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemde yeti\u015fen Eb\u00fb Han\u00eefe, akaid ve kel\u00e2ma dair g\u00f6r\u00fc\u015fleriyle Ehl-i s\u00fcnnet ak\u00eedesinin olu\u015fmas\u0131na zemin haz\u0131rlayan \u00e2limlerdendir. \u00d6zellikle Basra\u2019da il\u00e2h\u00ee s\u0131fatlar, kader, m\u00fcrtekib-i keb\u00eere ve tekfir gibi ilk d\u00f6nemin belli ba\u015fl\u0131 akaid meseleleri \u00fczerinde de\u011fi\u015fik g\u00f6r\u00fc\u015flere mensup \u00e2limlerle yapt\u0131\u011f\u0131 tart\u0131\u015fmalarda \u0130sl\u00e2m \u00fcmmetinin \u00e7o\u011funlu\u011fu taraf\u0131ndan benimsenen itikad\u00ee ilkeleri ortaya koymu\u015f ve bunlar\u0131 g\u00fc\u00e7l\u00fc delillerle savunmu\u015ftur. \u00c7a\u011fda\u015flar\u0131 aras\u0131nda Ca\u2018d b. Dirhem, Cehm b. Safv\u00e2n, V\u00e2s\u0131l b. At\u00e2, Amr b. Ubeyd, Abd\u00fclker\u00eem b. Acred, Z\u00fcr\u00e2re b. A\u2018yen ve \u015eeyt\u00e2n\u00fctt\u00e2k gibi de\u011fi\u015fik g\u00f6r\u00fc\u015fleri savunan ilk kel\u00e2mc\u0131lar yer al\u0131r. Bunlardan \u00f6zellikle Cehm b. Safv\u00e2n, Amr b. Ubeyd ve \u015eeyt\u00e2n\u00fctt\u00e2k ile yapt\u0131\u011f\u0131 tart\u0131\u015fmalar tabakat kitaplar\u0131nda k\u0131smen de olsa nakledilmi\u015ftir. H\u00e2ric\u00eeler\u2019den Yez\u00eed b. Eb\u00e2n er-Rek\u0101\u015f\u00ee, \u015e\u00eea\u2019dan Hi\u015f\u00e2m b. Hakem, Mu\u2018tezile\u2019den D\u0131r\u00e2r b. Amr ve Eb\u00fc\u2019l-H\u00fczeyl el-All\u00e2f da Eb\u00fb Han\u00eefe\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemi k\u0131smen idrak eden \u00f6nemli \u00e2limlerden baz\u0131lar\u0131d\u0131r.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin kel\u00e2m metoduna kar\u015f\u0131 tak\u0131nd\u0131\u011f\u0131 tav\u0131rla ilgili olarak kaynaklarda yer alan farkl\u0131 bilgileri \u00fc\u00e7 grupta toplamak m\u00fcmk\u00fcnd\u00fcr: 1. Eb\u00fb Han\u00eefe kel\u00e2m ilmiyle u\u011fra\u015fmay\u0131 farz-\u0131 kif\u00e2ye kabul etmi\u015f, ilm\u00ee hayat\u0131na itikad\u00ee konularla ilgilenerek ba\u015flam\u0131\u015f, K\u00fbfe ve Basra gibi ilm\u00ee muhitlerde kendisini yeti\u015ftirip se\u00e7kin bir kel\u00e2m \u00e2limi olmu\u015f ve hayat\u0131 boyunca bu konudaki \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Nitekim \u0130mam \u015e\u00e2fi\u00ee, Eb\u00fb Han\u00eefe\u2019yi kel\u00e2m ilminin kurucusu olarak kabul etmi\u015f (Ta\u015fk\u00f6priz\u00e2de, II, 67), Ba\u011fd\u00e2d\u00ee onun fakihler i\u00e7inde Ehl-i s\u00fcnnet kel\u00e2mc\u0131lar\u0131n\u0131n ilki oldu\u011funu belirtmi\u015ftir (U\u1e63\u00fbl\u00fc\u2019d-d\u00een<\/em>, s. 308). Daha sonra \u0130bn\u00fc\u2019s-S\u00fcbk\u00ee, Muhammed Murtaz\u00e2 ez-Zeb\u00eed\u00ee, Bey\u00e2z\u00eez\u00e2de Ahmed Efendi gibi \u00e2limler de bu g\u00f6r\u00fc\u015f\u00fc benimsemi\u015f, \u00e7a\u011fda\u015f yazarlardan M. Z\u00e2hid Kevser\u00ee, Ali S\u00e2m\u00ee en-Ne\u015f\u015f\u00e2r ve \u0130n\u00e2yetullah \u0130bl\u00e2\u011f ayn\u0131 kanaati payla\u015fm\u0131\u015flard\u0131r. 2. Eb\u00fb Han\u00eefe \u00f6nce kel\u00e2m ilmiyle ilgilenmi\u015f, ancak daha sonra ashab\u0131n itikad\u00ee meselelerle me\u015fgul olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnerek amel\u00ee konularda halk\u0131n kar\u015f\u0131la\u015ft\u0131\u011f\u0131 problemlerin \u00e7\u00f6z\u00fclmesini daha \u00f6nemli g\u00f6rm\u00fc\u015f ve bir daha u\u011fra\u015fmamak \u00fczere kel\u00e2m ilmini terkedip f\u0131kha y\u00f6nelmi\u015ftir (Muvaffak b. Ahmed el-Mekk\u00ee, s. 51-53; Ali Abd\u00fclfett\u00e2h el-Ma\u011frib\u00ee, s. 21). 3. Eb\u00fb Han\u00eefe, kel\u00e2m\u0131 \u00f6\u011frenilmesi c\u00e2iz olmayan ilimlerden kabul edip ba\u015fta o\u011flu Hamm\u00e2d olmak \u00fczere \u00f6\u011frencilerine bu ilimle u\u011fra\u015fmay\u0131 yasaklam\u0131\u015f, insanlara kel\u00e2m\u0131n kap\u0131s\u0131n\u0131 aralayan Amr b. Ubeyd\u2019in yan\u0131 s\u0131ra biri tenzihte, di\u011feri te\u015fbihte olmak \u00fczere iki a\u015f\u0131r\u0131 ucu temsil eden Cehm b. Safv\u00e2n ile Muk\u0101til b. S\u00fcleyman\u2019a l\u00e2net okumu\u015ftur (K\u0101d\u00ee Abd\u00fclcebb\u00e2r, s. 266; Tem\u00eem\u00ee, I, 113).<\/p>\n \u0130lk iki g\u00f6r\u00fc\u015f birbirine olduk\u00e7a yak\u0131nd\u0131r. Her ikisinde de Eb\u00fb Han\u00eefe\u2019nin itikad\u00ee tart\u0131\u015fmalara girdi\u011fi ve hen\u00fcz olu\u015fma d\u00f6neminde bulunan kel\u00e2m ilminin ilk temsilcileri aras\u0131nda yer ald\u0131\u011f\u0131 belirtilmektedir ki isabetli g\u00f6r\u00fcnen de budur. Eb\u00fb Han\u00eefe\u2019ye itikad\u00ee konulara ili\u015fkin baz\u0131 ris\u00e2lelerin nisbet edilmesi ve f\u0131k\u0131h sisteminde re\u2019ye ve k\u0131yasa ba\u015fvurup bir anlamda ak\u0131lc\u0131l\u0131\u011f\u0131 benimsemesi, onun kel\u00e2m\u00ee bir nosyona sahip oldu\u011funun delilleridir. Hayat\u0131n\u0131n belli bir d\u00f6neminden sonra f\u0131kh\u00ee konularla fazlaca me\u015fgul olmas\u0131, itikad\u00ee meselelerle ilgilenmeyi c\u00e2iz g\u00f6rmemesinden de\u011fil; akaide dair temel esaslara ili\u015fkin g\u00f6r\u00fc\u015flerini ortaya koyduktan sonra bu alandaki \u00e7al\u0131\u015fmalara fazla ihtiya\u00e7 duymamas\u0131ndan, ayr\u0131ca \u00e7\u00f6z\u00fcm bekleyen f\u0131kh\u00ee meselelerin \u00e7oklu\u011fundan kaynaklanm\u0131\u015f olmal\u0131d\u0131r. Vefat\u0131ndan \u00f6nce \u00f6\u011frencilerine yapt\u0131\u011f\u0131 tavsiyeleri ihtiva eden el-Va\u1e63\u0131yye<\/em> ile er-Ris\u00e2le<\/em>\u2019sinin itikad\u00ee meselelere dair olmas\u0131, kel\u00e2m\u00ee konularla ilgisini kesmedi\u011fini g\u00f6sterir (\u0130n\u00e2yetullah \u0130bl\u00e2\u011f, s. 21). Eb\u00fb Han\u00eefe\u2019nin, ashab\u0131n itikad\u00ee konularda tart\u0131\u015fmaya girmemesinden dolay\u0131 akaid meseleleriyle u\u011fra\u015fmay\u0131 terketti\u011fine dair rivayete gelince bunun sahih olmas\u0131 uzak bir ihtimaldir. Zira el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>\u2019de tamamen aksi bir g\u00f6r\u00fc\u015f\u00fc savunmu\u015ftur. Burada belirtildi\u011fine g\u00f6re Eb\u00fb Han\u00eefe, ashap d\u00f6nemindeki \u015fartlar\u0131n de\u011fi\u015fti\u011fini g\u00f6rm\u00fc\u015f, \u0130sl\u00e2m d\u00fcnyas\u0131nda \u00e7e\u015fitli siyas\u00ee ve fikr\u00ee geli\u015fmelerin meydana gelmesi sebebiyle iman esaslar\u0131n\u0131n belirlenmesi i\u00e7in akaid konular\u0131n\u0131n incelenmesini zaruri g\u00f6rm\u00fc\u015ft\u00fcr. Ashap d\u00f6neminde m\u00fcsl\u00fcmanlar aras\u0131nda akaide dair bir ihtil\u00e2f bulunmad\u0131\u011f\u0131 halde hicr\u00ee I. y\u00fczy\u0131l\u0131n sonlar\u0131ndan itibaren ortaya \u00e7\u0131kan ihtil\u00e2flar neticesinde de\u011fi\u015fik g\u00f6r\u00fc\u015f sahiplerinin birbirini tekfir edip \u00f6ld\u00fcrmeyi c\u00e2iz g\u00f6rmesi, Eb\u00fb Han\u00eefe\u2019ye g\u00f6re itikad\u00ee esaslar\u0131n Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019e ve sahih hadislere ba\u015fvurularak kesin delillerle belirlenmesini zorunlu h\u00e2le getirmi\u015ftir (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 11-12). Bu da onun kel\u00e2m ilmiyle u\u011fra\u015fmay\u0131 do\u011fru bulmad\u0131\u011f\u0131na ili\u015fkin rivayetlerin sahih olma ihtimalini zay\u0131flatmaktad\u0131r. Bu rivayetlerin do\u011fru olabilece\u011fini kabul eden \u00e2limlere g\u00f6re ise Eb\u00fb Han\u00eefe\u2019nin me\u015fgul olmay\u0131 uygun bulmad\u0131\u011f\u0131 kel\u00e2m, Kur\u2019an ve S\u00fcnnet\u2019e dayanmayan; buna kar\u015f\u0131l\u0131k yabanc\u0131 k\u00fclt\u00fcrlerden etkilenen veya hakk\u0131 de\u011fil b\u00e2t\u0131l\u0131 savunmay\u0131 hedef alan ve ne olursa olsun muar\u0131z\u0131n g\u00f6r\u00fc\u015flerinin mutlaka yanl\u0131\u015f oldu\u011funu g\u00f6stermeyi ama\u00e7layan itikad\u00ee tart\u0131\u015fmalard\u0131r. Sonu\u00e7 olarak Eb\u00fb Han\u00eefe mutlak m\u00e2nada kel\u00e2m ilmi aleyhinde bulunmam\u0131\u015ft\u0131r (Ta\u015fk\u00f6priz\u00e2de, II, 154-159; Bey\u00e2z\u00eez\u00e2de, s. 35-46).<\/p>\n Eb\u00fb Han\u00eefe\u2019nin f\u0131kh\u0131, \u201cki\u015finin d\u00fcnya ve \u00e2hirette fayda veya zarar g\u00f6rece\u011fi hususlara ili\u015fkin h\u00fck\u00fcmleri bilmesi\u201d \u015feklinde tarif ederek bunlardan akaide dair h\u00fck\u00fcmleri konu edinen ilme \u201cel-f\u0131kh\u00fc\u2019l-ekber\u201d ad\u0131n\u0131 vermesi, onun akaidi amel\u00ee h\u00fck\u00fcmleri inceleyen f\u0131k\u0131htan \u00fcst\u00fcn tuttu\u011funu g\u00f6stermektedir. Eb\u00fb Han\u00eefe, farkl\u0131 itikad\u00ee telakkilerin \u00e7arp\u0131\u015ft\u0131\u011f\u0131 K\u00fbfe, Basra, Ba\u011fdat ve Hicaz b\u00f6lgelerini dola\u015f\u0131p bu y\u00f6relerde savunulan g\u00f6r\u00fc\u015fleri \u00f6\u011frendikten sonra Kur\u2019an\u2019\u0131 ve Hz. Peygamber\u2019e atfedilen hadisleri incelemek suretiyle \u0130sl\u00e2m akaidini as\u0131l kaynaklar\u0131ndan belirlemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Kendisiyle tart\u0131\u015ft\u0131\u011f\u0131 muar\u0131z\u0131 naslar\u0131 kabul eden biriyse kesin nakl\u00ee delil, naslar\u0131 delil saymayan biriyse kesin akl\u00ee delil kullanm\u0131\u015ft\u0131r (Eb\u00fc\u2019l-Hayr, s. 134-135). Nitekim m\u00fclhidlerle yapt\u0131\u011f\u0131 tart\u0131\u015fmalarda akl\u00ee deliller kulland\u0131\u011f\u0131 gibi muhaliflerini ikna etmek i\u00e7in \u201cma\u2018k\u016bl\u00e2t\u0131 mahs\u00fbs hale getiren\u201d k\u0131yaslar yapm\u0131\u015f, bazan da esaslar\u0131na Kur\u2019an\u2019da i\u015faret edilen ihtimalleri tart\u0131\u015fma metoduna ba\u015fvurmu\u015ftur. Akaidde daha \u00e7ok Kur\u2019an\u2019\u0131 esas al\u0131p ondan itikad\u00ee h\u00fck\u00fcmler \u00e7\u0131karm\u0131\u015f, hadisleri de bazan kullanmakla birlikte Kur\u2019an\u2019a ayk\u0131r\u0131 h\u00fck\u00fcmler ihtiva edenlerini uydurma kabul ederek dikkate almam\u0131\u015ft\u0131r. Zira ona g\u00f6re Kur\u2019an\u2019a ayk\u0131r\u0131 h\u00fck\u00fcmler ta\u015f\u0131yan hi\u00e7bir s\u00f6z Hz. Peygamber\u2019e ait olamaz (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 26-27; Bey\u00e2z\u00eez\u00e2de, s. 50-70; Eb\u00fc\u2019l-Hayr, s. 200-204).<\/p>\n Eb\u00fb Han\u00eefe\u2019nin akaid alan\u0131nda g\u00f6r\u00fc\u015flerinden faydaland\u0131\u011f\u0131 ki\u015filerin ba\u015f\u0131nda Hz. Ali gelir. Zira Eb\u00fb Han\u00eefe, kendisiyle sava\u015fan muhaliflerine \u201cisyank\u00e2r karde\u015fler\u201d ad\u0131n\u0131 vermek suretiyle adam \u00f6ld\u00fcrme gibi b\u00fcy\u00fck bir g\u00fcnah\u0131 i\u015fleyenlerin dahi m\u00fcmin oldu\u011funa h\u00fckmetmesinden \u00f6t\u00fcr\u00fc Hz. Ali\u2019yi itikad\u00ee problemlere \u00e7\u00f6z\u00fcm getiren ilk \u00e2lim olarak g\u00f6rm\u00fc\u015f ve onun bu metodundan \u00f6nemli \u00f6l\u00e7\u00fcde faydaland\u0131\u011f\u0131n\u0131 a\u00e7\u0131klam\u0131\u015ft\u0131r (er-Ris\u00e2le<\/em>, s. 69). Ehl-i beyt\u2019e mensup \u00e2limlerden Zeyd b. Ali, Muhammed el-B\u00e2k\u0131r, Ca\u2018fer es-S\u00e2d\u0131k ve Abdullah b. Hasan b. Hasan ile g\u00f6r\u00fc\u015f\u00fcp akaid konular\u0131nda onlardan istifade etmi\u015f; ashaptan Abdullah b. Mes\u2018\u00fbd, Mu\u00e2z b. Cebel; t\u00e2bi\u00eenden Hasan-\u0131 Basr\u00ee, At\u00e2 b. Eb\u00fb Reb\u00e2h, Sa\u00eed b. M\u00fcseyyeb, \u00d6mer b. Abd\u00fclaz\u00eez gibi \u00e2limlerin g\u00f6r\u00fc\u015fleri de onun itikad\u00ee d\u00fc\u015f\u00fcncelerine \u015fekil vermi\u015ftir. Bunlardan ba\u015fka H\u00fcseyin b. H\u00e2ris ve Eb\u00fc\u2019l-K\u0101s\u0131m el-Cedel\u00ee\u2019den de faydaland\u0131\u011f\u0131 nakledilir.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin itikad\u00ee g\u00f6r\u00fc\u015flerini, talebeleri Eb\u00fb Y\u00fbsuf, Eb\u00fb Mut\u00ee\u2018 el-Belh\u00ee ve Eb\u00fb Muk\u0101til es-Semerkand\u00ee taraf\u0131ndan yaz\u0131l\u0131p nakledilen el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim, el-F\u0131\u1e33h\u00fc\u2019l-ekber, el-F\u0131\u1e33h\u00fc\u2019l-ebsa\u1e6d, er-Ris\u00e2le, el-Va\u1e63\u0131yye<\/em> adl\u0131 akaid ris\u00e2lelerinin yan\u0131 s\u0131ra tabakat ve men\u00e2k\u0131b kitaplar\u0131ndan tesbit etmek m\u00fcmk\u00fcnd\u00fcr. Bununla birlikte onun itikad\u00ee g\u00f6r\u00fc\u015flerini hatas\u0131z olarak belirlemek olduk\u00e7a g\u00fc\u00e7t\u00fcr. Eb\u00fb Han\u00eefe\u2019nin itikad\u00ee cephesini inceleyen m\u00fcellifler, s\u00f6z konusu kaynaklarda bazan ayn\u0131 konuda kendisine farkl\u0131 g\u00f6r\u00fc\u015fler nisbet edilmesini, akaid ris\u00e2lelerinin bizzat kendisi taraf\u0131ndan yaz\u0131lmay\u0131p talebelerince kaleme al\u0131nmas\u0131 ve bu ris\u00e2lelerde araz, cevher, z\u00e2t, s\u0131fat, m\u00fbcize, keramet gibi daha sonraki d\u00f6nemlerde ortaya \u00e7\u0131kt\u0131\u011f\u0131 kabul edilen terimlerin yer almas\u0131 sebebiyle ona aidiyetlerinin tart\u0131\u015fmal\u0131 olmas\u0131n\u0131, ris\u00e2lelerin baz\u0131 yazma n\u00fcshalar\u0131nda de\u011fi\u015fik bilgilerin yer almas\u0131n\u0131 ve dolay\u0131s\u0131yla eserlerine sonradan baz\u0131 il\u00e2velerin yap\u0131lm\u0131\u015f olma ihtimalini, onun itikad\u00ee g\u00f6r\u00fc\u015flerini belirlemeyi zorla\u015ft\u0131ran \u00e2miller aras\u0131nda zikrederler. Her \u015feyden \u00f6nce tabakat ve men\u00e2k\u0131b kitaplar\u0131nda Eb\u00fb Han\u00eefe\u2019yi \u00f6vme ve yerme hususunda ifrat ve tefrite varan a\u015f\u0131r\u0131 de\u011ferlendirmelerin yap\u0131ld\u0131\u011f\u0131, bu arada taraftarlar\u0131na g\u00f6re onun Hz. Peygamber\u2019in \u00f6vg\u00fcs\u00fcne mazhar olan bir ki\u015fi, muhaliflerine g\u00f6re ise tekfir edilmesi gereken zararl\u0131 bir bid\u2018at\u00e7\u0131 olarak g\u00f6sterildi\u011fi dikkati \u00e7ekmektedir. Bu da s\u00f6z konusu kaynaklardaki bilgilerin ihtiyatla kar\u015f\u0131lanmas\u0131n\u0131 gerekli k\u0131lan bir husustur. Nitekim Eb\u00fc\u2019l-Muzaffer el-\u0130sfer\u00e2y\u00een\u00ee, Kaderiyye ve R\u00e2f\u0131za\u2019ya mensup baz\u0131 kimselerin kendi b\u00e2t\u0131l inan\u00e7lar\u0131n\u0131 tervi\u00e7 etmek amac\u0131yla onlar\u0131 Eb\u00fb Han\u00eefe\u2019ye nisbet ettiklerini kaydetmi\u015ftir (et-Teb\u1e63\u00eer<\/em>, s. 185). Talebelerince ona atfedilen akaid ris\u00e2lelerine baz\u0131 il\u00e2veler yap\u0131lm\u0131\u015f olmas\u0131na ra\u011fmen bunlar\u0131n ana hatlar\u0131yla ona ait g\u00f6r\u00fc\u015fleri ihtiva etti\u011fi hususu ittifaka yak\u0131n bir kanaat halindedir. Eb\u00fb Han\u00eefe ile \u00f6\u011frencilerinin akaide dair g\u00f6r\u00fc\u015flerini nakletti\u011fini belirten Eb\u00fb Ca\u2018fer et-Tah\u00e2v\u00ee\u2019nin \u02bfA\u1e33\u012bde<\/em>\u2019sindeki g\u00f6r\u00fc\u015flerle s\u00f6z konusu ris\u00e2lelerdeki g\u00f6r\u00fc\u015flerin b\u00fcy\u00fck \u00e7apta benzerlik arzetmesi de bunu teyit etmektedir. \u0130lgili ris\u00e2lelerde yer alan araz, cevher, z\u00e2t, s\u0131fat, m\u00fbcize ve keramet terimleri bunlara sonradan il\u00e2ve edilmi\u015f olabilece\u011fi gibi Eb\u00fb Han\u00eefe\u2019nin bunlardan bahsetmi\u015f olmas\u0131 da uzak bir ihtimal de\u011fildir. Zira onun d\u00f6neminde ya\u015fayan Ca\u2018d b. Dirhem, Cehm b. Safv\u00e2n, \u015eeyt\u00e2n\u00fctt\u00e2k, Hi\u015f\u00e2m b. Hakem gibi kel\u00e2mc\u0131lar\u0131n ayn\u0131 terimleri kulland\u0131klar\u0131 ve Eb\u00fb Han\u00eefe\u2019nin de Cehm b. Safv\u00e2n ve \u015eeyt\u00e2n\u00fctt\u00e2k ile m\u00fcnazaralar yapt\u0131\u011f\u0131 bilinmektedir. Eb\u00fb Han\u00eefe\u2019nin itikad\u00ee g\u00f6r\u00fc\u015flerini \u015f\u00f6ylece \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr:<\/p>\n Ul\u00fbhiyyet.<\/strong> B\u00fct\u00fcn varl\u0131klar Allah taraf\u0131ndan yoktan (l\u00e2 min \u015fey\u2019<\/em>) yarat\u0131lm\u0131\u015ft\u0131r. G\u00f6klerin ve d\u00fcnyan\u0131n \u015fa\u015fmaz bir d\u00fczene sahip olmas\u0131, varl\u0131klar\u0131n bir h\u00e2lden ba\u015fka bir h\u00e2le d\u00f6n\u00fc\u015fmesi, \u00e7ocu\u011fun g\u00fczel bir endam ile ana karn\u0131ndan \u00e7\u0131kmas\u0131, bilgili ve hikmet sahibi ulu bir yarat\u0131c\u0131n\u0131n mevcudiyetini g\u00f6steren apa\u00e7\u0131k delillerdir. Ak\u0131l, azg\u0131n dalgalar aras\u0131nda seyreden bir geminin yetenekli bir kaptan\u0131 olmadan yoluna devam etmesini imk\u00e2ns\u0131z g\u00f6rd\u00fc\u011f\u00fc gibi, k\u00e2inat\u0131n da bilgili ve her \u015feye g\u00fcc\u00fc yeten bir yarat\u0131c\u0131s\u0131 olmadan var olup d\u00fczenli \u015fekilde devam etmesini muhal g\u00f6r\u00fcr (Bey\u00e2z\u00eez\u00e2de, s. 75-85). Her insan bunlar\u0131 d\u00fc\u015f\u00fcnerek Allah\u2019\u0131n var oldu\u011funu idrak edebilir. Bundan dolay\u0131 din\u00ee bir davetle kar\u015f\u0131la\u015fmasa bile yeti\u015fkin ve ak\u0131ll\u0131 her insan Allah\u2019a inanmakla y\u00fck\u00fcml\u00fcd\u00fcr. Ak\u0131l y\u00fcr\u00fctmek suretiyle Allah\u2019a isim ve s\u0131fat nisbet edilemez; O sadece z\u00e2t\u0131na nisbet etti\u011fi isim ve s\u0131fatlarla nitelendirilebilir. O\u2019nun ilim, irade, hayat, kudret, kel\u00e2m, sem\u2018, basar gibi z\u00e2t\u00ee; yaratma, r\u0131z\u0131k verme, diriltme, \u00f6ld\u00fcrme gibi fiil\u00ee s\u0131fatlar\u0131 vard\u0131r. S\u0131fatlar\u0131 z\u00e2t\u0131ndan ayr\u0131lmaz. B\u00fct\u00fcn isim ve s\u0131fatlar\u0131 ezel\u00ee olup hi\u00e7biri h\u00e2dis de\u011fildir. \u0130l\u00e2h\u00ee fiiller ezel\u00ee olmakla birlikte bu fiillerle meydana gelenler (mef\u2018ul<\/em>) h\u00e2distir. Allah araz ve cisim de\u011fildir, dengi ve benzeri yoktur (Bey\u00e2z\u00eez\u00e2de, s. 90-127, 212-219). Say\u0131 itibariyle de\u011fil, e\u015fi ve benzeri bulunmamas\u0131 itibariyle birdir. \u0130l\u00e2h\u00ee zat\u0131n yan\u0131 s\u0131ra s\u0131fatlar\u0131n hi\u00e7biri de yarat\u0131klara ve s\u0131fatlar\u0131na benzemez. \u0130hl\u00e2s s\u00fbresi bunu ifade etmektedir. Naslarda Allah\u2019a atfedilen yed, nefs, vech, n\u00fcz\u00fbl gibi s\u0131fatlar\u0131n keyfiyeti bilinemez. Bunlar ne yarat\u0131klara ait organ ve fiillere benzetilebilir ne de i\u2018tiz\u00e2l ehlinin yapt\u0131\u011f\u0131 gibi te\u2019vil edilerek a\u00e7\u0131klanabilir. Zira \u201cyed\u201di kudretle a\u00e7\u0131klamak \u00f6rne\u011finde oldu\u011fu gibi bu s\u0131fatlar\u0131 te\u2019vil etmek onlar\u0131 il\u00e2h\u00ee s\u0131fat olmaktan \u00e7\u0131kar\u0131r. Allah ihtiya\u00e7 duymaks\u0131z\u0131n g\u00f6klerin \u00fcst\u00fcnde bulunan ar\u015fa istiv\u00e2 etmi\u015ftir. Bir mek\u00e2nda bulunmaya muhta\u00e7 olmayan Allah, z\u00e2t\u0131yla de\u011fil ilm\u00ee ve il\u00e2h\u00ee yard\u0131m\u0131yla yarat\u0131klar\u0131n\u0131n yan\u0131ndad\u0131r (Eb\u00fb Han\u00eefe, el-Va\u1e63\u0131yye<\/em>, s. 73; Beyhak\u012b, s. 540, 572; Bey\u00e2z\u00eez\u00e2de, s. 186-198). Allah diledi\u011fi \u015fekilde ve keyfiyeti bizce bilinmeyen bir tarzda m\u00fcminler taraf\u0131ndan cennette g\u00f6r\u00fclecektir (D\u00e2rim\u00ee, s. 15).<\/p>\n<\/li>\n<\/ol>\n Baz\u0131 kaynaklarda Eb\u00fb Han\u00eefe\u2019nin Allah\u2019a m\u00e2hiyet atfetti\u011fine dair rivayetler yer alm\u0131\u015fsa da bunlar\u0131n sahih olmad\u0131\u011f\u0131 kabul edilmi\u015ftir (Teft\u00e2z\u00e2n\u00ee, \u015eer\u1e25u\u2019l-Ma\u1e33\u0101\u1e63\u0131d<\/em>, II, 50; kr\u015f. Makdis\u00ee, I, 84-85).<\/p>\n Halku\u2019l-Kur\u2019\u00e2n.<\/strong> Bu konuda Eb\u00fb Han\u00eefe\u2019ye nisbet edilen g\u00f6r\u00fc\u015fler farkl\u0131 olup \u00fc\u00e7 noktada toplanabilir: a) Kur\u2019an\u2019\u0131n sadece Allah kel\u00e2m\u0131 oldu\u011funa inanmak gerekir, mahl\u00fbk olup olmad\u0131\u011f\u0131 hususunu tart\u0131\u015fmak c\u00e2iz de\u011fildir (Tem\u00eem\u00ee, I, 175-176). b) Kur\u2019an mahl\u00fbktur, zira Allah\u2019\u0131n d\u0131\u015f\u0131ndaki her \u015fey yarat\u0131lm\u0131\u015ft\u0131r. Nitekim yarat\u0131lm\u0131\u015f bir \u015feye yemin etmek c\u00e2iz olmad\u0131\u011f\u0131ndan Kur\u2019an\u2019a yap\u0131lan yemin ge\u00e7erli say\u0131lmam\u0131\u015ft\u0131r (Hat\u00eeb, XIII, 383-384; Ali S\u00e2m\u00ee en-Ne\u015f\u015f\u00e2r, s. 238). c) Kur\u2019an Allah kel\u00e2m\u0131 olup mahl\u00fbk de\u011fildir, fakat Kur\u2019an\u2019\u0131 telaffuz edi\u015fimiz ve onu yaz\u0131\u015f\u0131m\u0131z mahl\u00fbktur (Eb\u00fb Han\u00eefe, el-F\u0131\u1e33h\u00fc\u2019l-ekber<\/em>, s. 58; Bey\u00e2z\u00eez\u00e2de, s. 175-179).<\/p>\n<\/li>\n<\/ol>\n Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc ilk defa Eb\u00fb Han\u00eefe\u2019nin ortaya att\u0131\u011f\u0131n\u0131 ileri s\u00fcren ikinci rivayet ya onu k\u00f6t\u00fclemek isteyenlerce uydurulmu\u015ftur ya da eksiktir. Eb\u00fb Han\u00eefe belki de ilk defa Kur\u2019an\u2019\u0131 telaffuz edi\u015fin mahl\u00fbk oldu\u011funu s\u00f6ylemi\u015f, fakat muhalifleri bunu \u201cKur\u2019an mahl\u00fbktur\u201d \u015feklinde eksik olarak nakletmi\u015flerdir. E\u011fer Eb\u00fb Han\u00eefe Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu savunmu\u015f olsayd\u0131 baz\u0131 g\u00f6r\u00fc\u015flerini ele\u015ftiren Buh\u00e2r\u00ee\u2019nin bu hususta da onu ele\u015ftirmesi gerekirdi. H\u00e2lbuki Buh\u00e2r\u00ee, halku\u2019l-Kur\u2019\u00e2n konusuna ay\u0131rd\u0131\u011f\u0131 \u1e2aal\u1e33u ef\u02bf\u00e2li\u2019l-\u02bfib\u00e2d<\/em> adl\u0131 eserinde Eb\u00fb Han\u00eefe\u2019ye b\u00f6yle bir g\u00f6r\u00fc\u015f nisbet etmemi\u015f, E\u015f\u2018ar\u00ee de Ma\u1e33\u0101l\u00e2t<\/em>\u2019\u0131nda Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu kabul edenler aras\u0131nda Eb\u00fb Han\u00eefe\u2019yi zikretmemi\u015ftir. Birinci rivayetin ise halku\u2019l-Kur\u2019\u00e2n tart\u0131\u015fmas\u0131na girmeyi uygun g\u00f6rmedi\u011fi d\u00f6nemdeki g\u00f6r\u00fc\u015f\u00fcn\u00fc yans\u0131tm\u0131\u015f olmas\u0131 muhtemeldir. \u00dc\u00e7\u00fcnc\u00fc rivayet Eb\u00fb Han\u00eefe\u2019nin niha\u00ee g\u00f6r\u00fc\u015f\u00fc olmal\u0131d\u0131r. Nitekim baz\u0131 kaynaklar, Eb\u00fb Y\u00fbsuf\u2019un hocas\u0131yla alt\u0131 ay halku\u2019l-Kur\u2019\u00e2n konusunu tart\u0131\u015ft\u0131\u011f\u0131n\u0131 ve sonunda onunla, \u201cKur\u2019an Allah kel\u00e2m\u0131d\u0131r, mahl\u00fbk de\u011fildir, mahl\u00fbk oldu\u011funu s\u00f6yleyen k\u00e2firdir\u201d g\u00f6r\u00fc\u015f\u00fcnde karar k\u0131ld\u0131klar\u0131n\u0131 kaydetmektedir (Hat\u00eeb, XIII, 383-384; Beyhak\u012b, s. 321-322). Bu da Eb\u00fb Han\u00eefe\u2019nin halku\u2019l-Kur\u2019\u00e2n konusundaki g\u00f6r\u00fc\u015f\u00fcn\u00fcn baz\u0131 de\u011fi\u015fiklikler ge\u00e7irdi\u011fini g\u00f6sterir.<\/p>\n Kader.<\/strong> K\u00e2inatta meydana gelen her \u015fey il\u00e2h\u00ee takdir ve kaz\u00e2ya g\u00f6re cereyan eder. Zira Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de (mesel\u00e2 bk. el-Kamer<\/em> 54\/49, 52-53; Y\u00fbnus<\/em> 10\/34, 99) ve hadislerde (el-Muva\u1e6d\u1e6da\u02be<\/em>, \u201c\u1e32ader\u201d, 14; Tirmiz\u00ee, \u201c\u00cem\u00e2n\u201d, 4) her \u015feyin yarat\u0131lmadan \u00f6nce yaz\u0131ld\u0131\u011f\u0131 ve meydana gelen \u015feylerin bu yaz\u0131ya g\u00f6re ger\u00e7ekle\u015fti\u011fi a\u00e7\u0131k\u00e7a belirtilmi\u015ftir. Allah Te\u00e2l\u00e2 hay\u0131r ve \u015fer dahil vuku bulacak her \u015feyi ezel\u00ee ilmiyle bilmi\u015f ve ilmine g\u00f6re vasfederek levh-i mahf\u00fbza yazm\u0131\u015ft\u0131r (Bey\u00e2z\u00eez\u00e2de, s. 266-279). Bununla beraber m\u00fcminleri imana, k\u00e2firleri de k\u00fcfre zorlamam\u0131\u015f, herkese fiillerini iradeleriyle ger\u00e7ekle\u015ftirme imk\u00e2n\u0131 tan\u0131m\u0131\u015ft\u0131r. Zira Allah herkesin kaderini, kendi iradeleriyle ger\u00e7ekle\u015ftirecekleri \u015fekilde yazm\u0131\u015ft\u0131r. Bundan dolay\u0131 ki\u015fi annesinden m\u00fcmin veya k\u00e2fir (sa\u00eed veya \u015fak\u00ee<\/em>) olarak do\u011fmaz; m\u00fcmin iken k\u00e2fir, k\u00e2fir iken m\u00fcmin olabilir (Zeb\u00eed\u00ee, II, 9).<\/p>\n<\/li>\n<\/ol>\n Kullar\u0131n fiillerini yaratan Allah\u2019t\u0131r, kul ise fiil yapmay\u0131 diler ve onu icra eder. E\u011fer kul fiillerinin yarat\u0131c\u0131s\u0131 olsayd\u0131 onlar\u0131 diledi\u011fi \u015fekilde yapabilmesi ve her diledi\u011fini ger\u00e7ekle\u015ftirebilmesi gerekirdi. Fiillerini yapma g\u00fcc\u00fc (istit\u00e2at<\/em>) fiilden \u00f6nce de\u011fil, fiil an\u0131nda kullara verilmi\u015ftir. Kul fiili yapma an\u0131ndan \u00f6nce bu g\u00fcce sahip bulunsayd\u0131 Allah\u2019a muhta\u00e7 olmazd\u0131; halbuki Kur\u2019an\u2019da kullar\u0131n her an Allah\u2019a muhta\u00e7 olduklar\u0131 bildirilmi\u015ftir (F\u00e2t\u0131r<\/em> 35\/15; Muhammed<\/em> 47\/38). \u0130stit\u00e2at, fiilini ger\u00e7ekle\u015ftirmesinden sonra da kula verilmi\u015f olamaz; zira bu takdirde fiilin istit\u00e2ats\u0131z meydana gelmesi gerekir ki bu muhaldir. Kulda istit\u00e2at yaratmakla Allah kulun fiilinin h\u00e2lik\u0131, kul ise bu istit\u00e2at\u0131 hay\u0131r veya \u015fer y\u00f6n\u00fcnde kullanmakla fiilin k\u00e2sibidir. B\u00fct\u00fcn bu a\u00e7\u0131klamalara ra\u011fmen Eb\u00fb Han\u00eefe kader problemini h\u00fcrriyet-zar\u00fbret \u00e7eli\u015fkisinden kurtararak \u00e7\u00f6zemedi\u011finin fark\u0131na varm\u0131\u015f olmal\u0131d\u0131r. Zira ona g\u00f6re g\u00f6z\u00fcn g\u00fcne\u015fe bakmas\u0131 m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi akl\u0131n da kader ve kullar\u0131n fiilleri konusunu niha\u00ee \u00e7\u00f6z\u00fcme kavu\u015fturmas\u0131 m\u00fcmk\u00fcn de\u011fildir (Bey\u00e2z\u00eez\u00e2de, s. 150-165, 182-183, 243-254; Eb\u00fc\u2019l-Hayr, s. 170-178).<\/p>\n N\u00fcb\u00fcvvet.<\/strong> N\u00fcb\u00fcvvetin ger\u00e7ekli\u011fi il\u00e2h\u00ee bir ilhamla kavranabilir. \u015e\u00f6yle ki Allah, peygamberin il\u00e2h\u00ee kayna\u011fa dayand\u0131rarak verdi\u011fi bilgilerin do\u011frulu\u011fu hususunda insanlar\u0131n kalbinde bir kanaat ve bir itminan yarat\u0131r. Bununla birlikte peygamberlerin g\u00f6sterdikleri m\u00fbcizeler de hakt\u0131r. Hz. Peygamber\u2019in in\u015fik\u0101ku\u2019l-kamer m\u00fbcizesi ve mi\u2018rac\u0131 bu t\u00fcr olaylardand\u0131r. Peygamberler \u015firkten, b\u00fcy\u00fck ve k\u00fc\u00e7\u00fck g\u00fcnahlardan korunmu\u015ftur. Ancak k\u00fc\u00e7\u00fck hata (zelle<\/em>) i\u015flemeleri m\u00fcmk\u00fcnd\u00fcr. B\u00fct\u00fcn peygamberlerin getirdi\u011fi dinlerin temel prensipleri tevhid esas\u0131na dayal\u0131 tek bir sistem olu\u015fturmakla birlikte fer\u2018\u00ee h\u00fck\u00fcmleri (\u015feriat<\/em>) farkl\u0131 olabilmi\u015ftir (Bey\u00e2z\u00eez\u00e2de, s. 198-200, 311-336). Allah\u2019a inand\u0131\u011f\u0131 halde son peygamberin n\u00fcb\u00fcvvetini benimsemeyen kimse Allah\u2019a da iman etmemi\u015f say\u0131l\u0131r. \u00c7\u00fcnk\u00fc ona iman etmek Allah\u2019\u0131n emirlerinden biridir (en-Nis\u00e2<\/em> 4\/65). Dolay\u0131s\u0131yla Allah\u2019a iman eden herkesin Hz. Muhammed\u2019in n\u00fcb\u00fcvvetini de kabul etmesi gerekir (Eb\u00fb Han\u00eefe, el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 23; Bey\u00e2z\u00eez\u00e2de, s. 318-336).<\/p>\n<\/li>\n \u00c2hiret.<\/strong> Kabir azab\u0131 hakt\u0131r; zira Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de buna i\u015faret edilmi\u015ftir (et-Tevbe<\/em> 9\/101; et-T\u00fbr<\/em> 52\/47). Kabir azab\u0131na inanmayanlar Cehmiyye mensuplar\u0131d\u0131r. \u0130nsanlar\u0131n \u00f6l\u00fcmden sonra diriltilmeleri ve amellerinin tart\u0131lmas\u0131 hakt\u0131r. K\u0131yamet al\u00e2metlerinden kabul edilen decc\u00e2lin \u00e7\u0131k\u0131\u015f\u0131 ile Hz. \u00ces\u00e2\u2019n\u0131n n\u00fcz\u00fbl\u00fc, ayr\u0131ca cennetle cehennemin ebed\u00eeli\u011fi konular\u0131nda Eb\u00fb Han\u00eefe\u2019ye farkl\u0131 g\u00f6r\u00fc\u015fler nisbet edilir. Decc\u00e2lin \u00e7\u0131k\u0131\u015f\u0131 ve Hz. \u00ces\u00e2\u2019n\u0131n n\u00fcz\u00fbl\u00fc el-F\u0131\u1e33h\u00fc\u2019l-ekber<\/em>\u2019e ait yazma n\u00fcshalar\u0131n bir k\u0131sm\u0131nda yer almamaktad\u0131r. Eb\u00fb Han\u00eefe\u2019nin itikad\u00ee g\u00f6r\u00fc\u015flerini yans\u0131tan be\u015f ris\u00e2lesini bir araya toplay\u0131p yeniden d\u00fczenleyen Bey\u00e2z\u00eez\u00e2de Ahmed Efendi\u2019nin eserinde de s\u00f6z konusu k\u0131yamet al\u00e2metlerine yer verilmemi\u015ftir. Bu da decc\u00e2lin \u00e7\u0131k\u0131\u015f\u0131 ve Hz. \u00ces\u00e2\u2019n\u0131n n\u00fcz\u00fbl\u00fc konusunun Eb\u00fb Han\u00eefe\u2019nin ris\u00e2lelerine sonradan il\u00e2ve edildi\u011fi ihtimalini g\u00fc\u00e7lendirmektedir. Akaid ris\u00e2lelerinde belirtildi\u011fine g\u00f6re Eb\u00fb Han\u00eefe cennet ve cehennemin ebed\u00ee oldu\u011funu kabul eder (el-Va\u1e63\u0131yye<\/em>, s. 75; el-F\u0131\u1e33h\u00fc\u2019l-ekber<\/em>, s. 62). Di\u011fer baz\u0131 kaynaklarda ise cennet ile cehennemin ebed\u00ee olmad\u0131\u011f\u0131na ve yarat\u0131lan her \u015feyin mutlaka yok olmas\u0131 gerekti\u011fine inand\u0131\u011f\u0131 rivayet edilmektedir (Hat\u00eeb, XIII, 399-400; Vehb\u00ee S\u00fcleyman G\u0101vec\u00ee, s. 38-39). Ancak Eb\u00fb Han\u00eefe, bu g\u00f6r\u00fc\u015f\u00fc ortaya atan Cehm b. Safv\u00e2n\u2019\u0131 tekfire kadar varan bir tenkide t\u00e2bi tuttu\u011funa g\u00f6re bunun kendisine nisbet edilmesinin yanl\u0131\u015f oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. \u015eu var ki Eb\u00fb Han\u00eefe cennetin ebed\u00eeli\u011fine delil getirdi\u011fi halde cehennemin ebed\u00eeli\u011fini ispatlayan herhangi bir delil zikretmemi\u015ftir (el-F\u0131\u1e33h\u00fc\u2019l-ebsa\u1e6d<\/em>, s. 52). \u0130bn Kayyim\u2019in M\u00fcnzir b. Sa\u00eed\u2019den yapt\u0131\u011f\u0131 bir nakilde belirtildi\u011fine g\u00f6re Eb\u00fb Han\u00eefe ve mensuplar\u0131, \u00c2dem\u2019in yarat\u0131ld\u0131\u011f\u0131 cennetin d\u00fcnya bah\u00e7elerinden biri oldu\u011fu kanaatini ta\u015f\u0131yorlard\u0131 (\u1e24\u00e2di\u2019l-erv\u00e2\u1e25<\/em>, s. 53-54). Buna kar\u015f\u0131l\u0131k el-F\u0131\u1e33h\u00fc\u2019l-ebsa\u1e6d<\/em>\u2019ta cennet ile cehennemin el\u2019an yarat\u0131lm\u0131\u015f bulundu\u011fu belirtilmekte ve Allah\u2019\u0131n her \u015feyi yaratt\u0131\u011f\u0131n\u0131 bildiren \u00e2yet (el-En\u2018\u00e2m<\/em> 6\/102) buna delil g\u00f6sterilmektedir.<\/p>\n<\/li>\n \u0130man-G\u00fcnah Meselesi.<\/strong> Eb\u00fb Han\u00eefe\u2019ye nisbet edilen g\u00f6r\u00fc\u015flere g\u00f6re iman; bilgi, tasdik ve ikrar unsurlar\u0131ndan olu\u015fur. Bir insanda iman\u0131n ger\u00e7ekle\u015fmesi i\u00e7in onun \u015f\u00fcpheden ar\u0131nm\u0131\u015f kesin bilgiye sahip olmas\u0131n\u0131n yan\u0131 s\u0131ra bu bilginin do\u011frulu\u011funu kesin olarak tasdik etmesi ve bu karar\u0131n\u0131 s\u00f6zl\u00fc olarak a\u00e7\u0131klamas\u0131 gerekir (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 11; \u0130bn Hazm, III, 227, 228; Eb\u00fc\u2019l-Hayr, s. 183). \u0130man i\u00e7in bunlar\u0131n hi\u00e7biri tek ba\u015f\u0131na yeterli de\u011fildir. Aksi halde kalben tasdik etmedikleri halde inand\u0131klar\u0131n\u0131 s\u00f6yleyen m\u00fcnaf\u0131klar\u0131n ve Hz. Muhammed\u2019in ger\u00e7ek peygamber oldu\u011funu bilmelerine ra\u011fmen n\u00fcb\u00fcvvetini tasdik etmeyen Ehl-i kitap\u2019\u0131n m\u00fcmin say\u0131lmas\u0131 gerekir. H\u00e2lbuki Kur\u2019an\u2019da ger\u00e7e\u011fi tasdik etmemekte direnen m\u00fcnaf\u0131klarla Ehl-i kitap k\u00e2fir stat\u00fcs\u00fcnde tutulmu\u015ftur (el-M\u00fcn\u00e2fik\u016bn<\/em> 63\/1; el-Bakara<\/em> 2\/146; el-En\u2018\u00e2m<\/em> 6\/20). Yine Kur\u2019an\u2019da, ger\u00e7e\u011fi dilleriyle ikrar etmelerinin kar\u015f\u0131l\u0131\u011f\u0131 olmak \u00fczere Ehl-i kitap\u2019tan baz\u0131lar\u0131n\u0131n cennetle m\u00fck\u00e2fatland\u0131r\u0131ld\u0131\u011f\u0131n\u0131n bildirilmesi (el-M\u00e2ide<\/em> 5\/85), dille ikrar\u0131n iman\u0131n unsurlar\u0131ndan biri oldu\u011funu g\u00f6sterir (Bezz\u00e2z\u00ee, II, 201-202). Bununla birlikte Eb\u00fb Han\u00eefe\u2019nin, m\u00fcmin vasf\u0131n\u0131 kazanmak i\u00e7in m\u00e2rifet ve tasdiki yeterli g\u00f6rmesini (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 31) dikkate alarak m\u00e2rifet ve tasdiki asl\u00ee, ikrar\u0131 da t\u00e2li birer unsur olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. Zira ona g\u00f6re dil ile ikrar d\u00fcnyev\u00ee h\u00fck\u00fcmlerin uygulanmas\u0131 i\u00e7in gereklidir. Bask\u0131 alt\u0131nda inand\u0131\u011f\u0131n\u0131n aksini ifade eden kimsenin m\u00fcmin kabul edilmesi de bunu g\u00f6stermektedir. Eb\u00fb Han\u00eefe\u2019nin baz\u0131 ifadelerinden anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re (a.g.e.<\/em>, s. 11, 17-18) kalben tasdik iman\u0131n asl\u00ee unsurunu te\u015fkil etti\u011finden imanda artma ve eksilme olmaz; dolay\u0131s\u0131yla peygamberler ve melekler dahil b\u00fct\u00fcn m\u00fcminlerin iman\u0131 ayn\u0131d\u0131r veya birbirinin benzeridir. Onun, iman\u0131n art\u0131p eksilece\u011fi telakkisini benimsedi\u011fi naklediliyorsa da bu rivayet, iman hakk\u0131ndaki umumi telakkisine ayk\u0131r\u0131 d\u00fc\u015fmektedir. \u00c7\u00fcnk\u00fc imanda artma ve eksilme olabilmesi i\u00e7in amelin onun unsurlar\u0131ndan birini te\u015fkil etmesi gerekir. H\u00e2lbuki Eb\u00fb Han\u00eefe\u2019ye g\u00f6re amel iman\u0131n bir c\u00fcz\u00fc olmay\u0131p din\u00ee hayatta imandan sonra yer alan bir unsurdur. Ki\u015fi namaz k\u0131l\u0131p oru\u00e7 tuttu\u011fundan dolay\u0131 Allah\u2019a ve Peygamber\u2019e inanm\u0131\u015f de\u011fildir; aksine Allah\u2019a ve Peygamber\u2019e iman etti\u011fi i\u00e7in namaz k\u0131l\u0131p oru\u00e7 tutar ve di\u011fer il\u00e2h\u00ee buyruklar\u0131 yerine getirir. Nitekim Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ki\u015fiden \u00f6nce iman etmesi, sonra da iyi i\u015fler yapmas\u0131 istenmek suretiyle iman amelden ayr\u0131 tutulmu\u015ftur (el-M\u00e2ide<\/em> 5\/69; el-M\u00fc\u2019min<\/em> 40\/40). Hay\u0131z ve nifas halindeki kad\u0131nlardan baz\u0131 farzlar\u0131n s\u00e2k\u0131t olmas\u0131 da bunun delillerinden birini te\u015fkil eder.<\/p>\n<\/li>\n<\/ol>\n Eb\u00fb Han\u00eefe\u2019ye g\u00f6re g\u00fcnah i\u015flemek m\u00fcmini imandan \u00e7\u0131karmaz. \u00c7\u00fcnk\u00fc Kur\u2019an\u2019da zina eden ve adam \u00f6ld\u00fcrenlerden iman vasf\u0131 nefyedilmemi\u015f (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 27-28), zerre miktar\u0131 hay\u0131r i\u015fleyenlere bunun kar\u015f\u0131l\u0131\u011f\u0131n\u0131n verilece\u011fi bildirilmi\u015ftir. Hz. Ali de kendisiyle sava\u015fanlar\u0131 m\u00fcmin olarak adland\u0131rm\u0131\u015ft\u0131r. E\u011fer g\u00fcnah i\u015flemek m\u00fcmini imandan \u00e7\u0131karm\u0131\u015f olsayd\u0131 \u015firkten sonra g\u00fcnahlar\u0131n en b\u00fcy\u00fc\u011f\u00fc say\u0131lan adam \u00f6ld\u00fcrme fiilini i\u015fleyenleri Hz. Ali\u2019nin k\u00e2fir kabul etmesi gerekirdi. Bu ayn\u0131 zamanda ashab\u0131n telakkisini de yans\u0131tmaktad\u0131r (Eb\u00fc\u2019l-Hayr, s. 190). M\u00fcminlerin g\u00fcnahlar\u0131 sebebiyle \u00e2hirette t\u00e2bi tutulacaklar\u0131 muamele ise Allah\u2019a b\u0131rak\u0131lmal\u0131d\u0131r; dilerse affeder, dilerse azaba u\u011frat\u0131r. Buna g\u00f6re sadece peygamberlerin ve naslarda haklar\u0131nda a\u00e7\u0131klama bulunan kimselerin do\u011frudan cennete gireceklerine h\u00fckmedilebilir (Eb\u00fb Han\u00eefe, el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 18; M\u00e2t\u00fcr\u00eed\u00ee, Kit\u00e2b\u00fc\u2019t-Tev\u1e25\u00eed<\/em>, s. 382-383). M\u00fcmin bir kimsenin kararl\u0131 bir ifade ile, \u201cBen ger\u00e7ekten m\u00fcminim\u201d demesi gerekir; zira iman \u015f\u00fcphe kabul etmez. Hz. \u0130br\u00e2him\u2019in iman\u0131n\u0131 bu \u015fekilde ifade etmesi (el-Bakara<\/em> 2\/260) bunun bir delilidir.<\/p>\n Tekfir.<\/strong> Eb\u00fb Han\u00eefe\u2019ye g\u00f6re insanlar kendi beyanlar\u0131na, ibadet \u015fekillerine ve din\u00ee al\u00e2met say\u0131lan k\u0131yafetlerine bak\u0131larak tekfir edilebilirler (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 24). M\u00fcmin oldu\u011funu s\u00f6ylemekle birlikte il\u00e2h\u00ee s\u0131fatlar\u0131 ink\u00e2r eden veya bunlar\u0131 yarat\u0131klar\u0131n s\u0131fatlar\u0131na benzeten, kadere inanmayan, Kur\u2019an\u2019da a\u00e7\u0131k\u00e7a belirtilen h\u00fck\u00fcmleri kabul etmeyen, g\u00fcnah i\u015flemeyi hel\u00e2l sayan ve Kur\u2019an\u2019\u0131n bir harfini bile ink\u00e2r eden kimse tekfir edilir. Ancak Kur\u2019an\u2019\u0131 tefsir veya te\u2019vil ederek h\u00fck\u00fcmler \u00e7\u0131karan yahut Hz. Peygamber\u2019e nisbet edilen hadislere dayal\u0131 baz\u0131 itikad\u00ee hususlar\u0131 benimsemeyen kimse tekfir edilemez (el-F\u0131\u1e33h\u00fc\u2019l-ebsa\u1e6d<\/em>, s. 37-38; Bey\u00e2z\u00eez\u00e2de, s. 105-106, 149, 200, 278, 307). Baz\u0131 kaynaklarda, Eb\u00fb Han\u00eefe\u2019nin Kur\u2019an\u2019\u0131 farkl\u0131 \u015fekillerde te\u2019vil eden muhaliflerini tekfir etti\u011fi nakledilirse de (\u0130bn\u00fc\u2019l-H\u00fcm\u00e2m, s. 323-324) bu onun tekfir konusundaki m\u00fcsamahak\u00e2r tutumuna ayk\u0131r\u0131d\u0131r. Bu duruma g\u00f6re tekfir etti\u011fi kimse h\u00fckm\u00fc apa\u00e7\u0131k olan bir esas\u0131 ink\u00e2r etmi\u015f olmal\u0131d\u0131r. Eb\u00fb Han\u00eefe\u2019ye g\u00f6re Hz. Peygamber\u2019in ebeveyni k\u00e2fir olarak de\u011fil, f\u0131trat \u00fczere \u00f6lm\u00fc\u015ft\u00fcr. Her ne kadar baz\u0131 kaynaklarda bunun aksini ifade eden bir g\u00f6r\u00fc\u015f kendisine nisbet edilmi\u015fse de bunun baz\u0131 ris\u00e2lelerindeki istinsah hatas\u0131ndan kaynakland\u0131\u011f\u0131 tesbit edilmi\u015ftir (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 7; Vehb\u00ee S\u00fcleyman G\u0101vec\u00ee, s. 257-258).<\/p>\n<\/li>\n \u0130m\u00e2met.<\/strong> Devlet ba\u015fkan\u0131n\u0131n, m\u00fcminlerin bir araya gelip isti\u015farede bulunmalar\u0131 yoluyla se\u00e7ilmesi gerekti\u011fini kabul eden Eb\u00fb Han\u00eefe\u2019ye g\u00f6re Hz. Eb\u00fb Bekir ve \u00d6mer\u2019den sonra Hz. Ali ashab\u0131n en faziletlisidir; muhalifleriyle olan anla\u015fmazl\u0131klar\u0131nda da hakl\u0131d\u0131r (Nevbaht\u00ee, s. 14). Hil\u00e2fete, idareyi zorla ellerine ge\u00e7iren Emev\u00ee ve Abb\u00e2s\u00eeler\u2019in de\u011fil, \u00fcmmetin i\u015flerini d\u00fczeltmek isteyen Ali evl\u00e2d\u0131 daha l\u00e2y\u0131kt\u0131r. Bu kanaatine ba\u011fl\u0131 olarak Eb\u00fb Han\u00eefe, \u0130mam Zeyd\u2019in ve Ehl-i beyt\u2019e mensup ki\u015filerin mevcut idareye kar\u015f\u0131 giri\u015fti\u011fi m\u00fccadeleleri me\u015fr\u00fb kabul etmi\u015f, hatta onlara destek vermi\u015ftir. Fakat buna dayanarak baz\u0131 \u015ei\u00ee yazarlar\u0131n iddia etti\u011fi gibi (M. R\u0131z\u00e2 el-Hak\u00eem\u00ee, s. 347-348) \u015e\u00eea\u2019n\u0131n im\u00e2met anlay\u0131\u015f\u0131n\u0131 benimsedi\u011fini s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. Zira Eb\u00fb Han\u00eefe im\u00e2meti nasla Ehl-i beyt\u2019e verilmi\u015f bir hak olarak g\u00f6rmemi\u015f, sadece d\u00f6neminde Ehl-i beyt\u2019e mensup olanlar\u0131 im\u00e2mete di\u011ferlerinden daha l\u00e2y\u0131k kabul etmi\u015ftir (\u0130n\u00e2yetullah \u0130bl\u00e2\u011f, s. 190-191; M. Eb\u00fb Zehre, s. 160-165). Buna kar\u015f\u0131l\u0131k onun, ashab\u0131n faziletini fiil\u00ee bir durum olan hil\u00e2fet s\u0131ras\u0131na g\u00f6re de\u011ferlendirmek gerekti\u011fi ve zorla da olsa idareyi eline ge\u00e7iren halifeye itaatin l\u00fczumlu oldu\u011fu kanaatini ta\u015f\u0131d\u0131\u011f\u0131 da nakledilmektedir. Ancak Eb\u00fb Han\u00eefe\u2019nin Hz. Ali\u2019ye ve evl\u00e2d\u0131na kar\u015f\u0131 bir temay\u00fcl\u00fc bulundu\u011fu sezilmekte ve idareyi zorla eline ge\u00e7irenlere kar\u015f\u0131 direnen Ehl-i beyt mensuplar\u0131na destek verdi\u011fi herkes\u00e7e kabul edilmektedir.<\/p>\n<\/li>\n<\/ol>\n Kendi ris\u00e2leleriyle hakk\u0131nda bilgi veren kaynaklar\u0131n incelenmesinden anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re \u0130m\u00e2m-\u0131 \u00c2zam Eb\u00fb Han\u00eefe, \u0130sl\u00e2m d\u00fcnyas\u0131nda meydana gelen siyas\u00ee, fikr\u00ee ve itikad\u00ee z\u00fcmrele\u015fmeler sonunda Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019e ve ona ayk\u0131r\u0131 olmayan sahih hadislere dayan\u0131p \u0130sl\u00e2m akaidini belirlemeye \u00e7al\u0131\u015fan erken devir m\u00fctefekkirlerinin ba\u015f\u0131nda yer alm\u0131\u015ft\u0131r. Naklin yan\u0131nda akl\u0131 ihmal etmemi\u015f, itikad\u00ee meseleleri a\u00e7\u0131klamak i\u00e7in akl\u00ee k\u0131yaslar yapm\u0131\u015f, d\u00fc\u015f\u00fcncesini Kur\u2019an, sahih hadisler ve ashab\u0131n ileri gelenlerinin anlay\u0131\u015flar\u0131 \u015fekillendirdi\u011fi i\u00e7in yabanc\u0131 k\u00fclt\u00fcrlerin tesirinden uzak kalm\u0131\u015ft\u0131r. \u0130sl\u00e2m akaidinin ana meseleleri etraf\u0131ndaki g\u00f6r\u00fc\u015fleri \u00e2limler aras\u0131nda b\u00fcy\u00fck yank\u0131lar uyand\u0131rm\u0131\u015f, bu g\u00f6r\u00fc\u015flerin b\u00fcy\u00fck bir k\u0131sm\u0131 ba\u015fta M\u00e2t\u00fcr\u00eediyye olmak \u00fczere Selefiyye ve E\u015f\u2018ariyye \u00e2limlerince benimsenerek geli\u015ftirilmi\u015ftir. M\u00fclhidlere kar\u015f\u0131 Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ispatlamak i\u00e7in ba\u015fvurulan ve esaslar\u0131na Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de i\u015faret edilen, daha sonra \u201cihtir\u00e2\u2018\u201d ve \u201cin\u00e2yet\u201d diye adland\u0131r\u0131lan akl\u00ee delilleri bilindi\u011fi kadar\u0131yla ilk defa o kullanm\u0131\u015f, \u00e2lemin \u201cl\u00e2 min \u015fey\u2019\u201dden yarat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015f, ayr\u0131ca Allah\u2019a \u201c\u015fey\u2019iyyet\u201d iz\u00e2fe ederek bir anlamda h\u00e2ric\u00ee mevcudiyeti bulundu\u011funa yine ilk defa o temas etmi\u015ftir. Eb\u00fb Han\u00eefe, z\u00e2t-s\u0131fat ay\u0131r\u0131m\u0131 yaparak il\u00e2h\u00ee s\u0131fatlar\u0131 muhtemelen ilk defa z\u00e2t\u00ee ve fiil\u00ee k\u0131s\u0131mlar\u0131na ay\u0131r\u0131p hepsinin kad\u00eem oldu\u011funu savunmu\u015f, b\u00f6ylece Cehmiyye ve Mu\u2018tezile\u2019nin s\u0131fat anlay\u0131\u015f\u0131n\u0131 reddetmi\u015ftir. Bir taraftan haber\u00ee s\u0131fatlara \u201cbil\u00e2 keyf\u201d iman edilmesi gerekti\u011fini s\u00f6ylemek suretiyle Selef\u2019e \u00f6nc\u00fcl\u00fck etmi\u015f, di\u011fer taraftan bunlar\u0131n bir k\u0131sm\u0131n\u0131 \u00fcst\u00fc kapal\u0131, bir k\u0131sm\u0131n\u0131 da a\u00e7\u0131k\u00e7a te\u2019vil ederek te\u015fbih ve ta\u2018t\u00eel ak\u00eedesine alternatif bir g\u00f6r\u00fc\u015f ortaya koymu\u015ftur. Eb\u00fb Han\u00eefe, halku\u2019l-Kur\u2019\u00e2n konusunda Cehmiyye ve Ha\u015fviyye aras\u0131nda mutedil bir g\u00f6r\u00fc\u015f\u00fc savunarak daha sonra Ehl-i s\u00fcnnet kel\u00e2mc\u0131lar\u0131nca yap\u0131lan lafz\u00ee ve nefs\u00ee kel\u00e2m ay\u0131r\u0131m\u0131na zemin haz\u0131rlam\u0131\u015ft\u0131r. Kadere iman\u0131 gerekli g\u00f6r\u00fcp kulun iradesiyle fiil yapma g\u00fcc\u00fcne sahip k\u0131l\u0131nd\u0131\u011f\u0131n\u0131 kabul etmi\u015f, insan\u0131n m\u00fcmin iken k\u00e2fir, k\u00e2fir iken m\u00fcmin olabilece\u011fini s\u00f6yleyerek cebir anlay\u0131\u015f\u0131ndan uzakla\u015fm\u0131\u015f; iman\u0131 tasdik, m\u00e2rifet ve ikrar unsurlar\u0131na dayand\u0131rmakla iman i\u00e7in m\u00e2rifeti yeterli g\u00f6ren Cehmiyye\u2019yi ve sadece ikrar\u0131 k\u00e2fi g\u00f6ren anlay\u0131\u015flar\u0131 reddetmi\u015f, amelin imandan ayr\u0131 oldu\u011funu ve dolay\u0131s\u0131yla art\u0131p eksilmeyece\u011fini ortaya koymakla da Selefiyye, Mu\u2018tezile ve Hav\u00e2ric\u2019e muhalefet etmi\u015ftir. B\u00f6ylece akaidin ana meselelerinde mutedil bir itikad\u00ee sistemin temellerini atarak \u00e7o\u011funlu\u011fun mensup oldu\u011fu Ehl-i s\u00fcnnet mezhebinin olu\u015fmas\u0131na \u00f6nc\u00fcl\u00fck yapm\u0131\u015ft\u0131r. Nitekim iman\u0131n art\u0131p eksilmesi, iman-\u0130sl\u00e2m ili\u015fkisi, imanda istisna gibi \u00f6nemsiz say\u0131labilecek baz\u0131 hususlar d\u0131\u015f\u0131nda M\u00e2lik b. Enes, \u015e\u00e2fi\u00ee, Ahmed b. Hanbel onun g\u00f6r\u00fc\u015flerini payla\u015fm\u0131\u015flard\u0131r.<\/p>\n Eb\u00fb Han\u00eefe\u2019nin akaide dair g\u00f6r\u00fc\u015flerini Eb\u00fb Ca\u2018fer et-Tah\u00e2v\u00ee daha \u00e7ok Selef anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde, Eb\u00fb Mans\u00fbr el-M\u00e2t\u00fcr\u00eed\u00ee ise kel\u00e2m stat\u00fcs\u00fc i\u00e7inde a\u00e7\u0131klay\u0131p yaym\u0131\u015flard\u0131r. Daha sonra M\u00e2t\u00fcr\u00eed\u00ee\u2019yi takip eden \u00e2limlerce geli\u015ftirilen bu muhteva g\u00fcn\u00fcm\u00fcze kadar ta\u015f\u0131nm\u0131\u015f ve M\u00e2t\u00fcr\u00eediyye ad\u0131yla me\u015fhur olmu\u015ftur. Osmanl\u0131 kazaskerlerinden Bey\u00e2z\u00eez\u00e2de Ahmed Efendi, Eb\u00fb Han\u00eefe\u2019nin akaid ris\u00e2lelerini \u00f6nce el-U\u1e63\u00fbl\u00fc\u2019l-m\u00fcn\u00eefe li\u2019l-\u0130m\u00e2m Eb\u00ee \u1e24an\u00eefe<\/em> adl\u0131 eserde kel\u00e2m\u00ee tertibe g\u00f6re d\u00fczenleyip bir araya getirmi\u015f, ard\u0131ndan da \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-mer\u00e2m min \u02bfib\u00e2r\u00e2ti\u2019l-\u0130m\u00e2m<\/em> (Kahire 1949) adl\u0131 kitab\u0131yla bunu \u015ferhetmi\u015ftir. Eb\u00fb Han\u00eefe\u2019nin itikad\u00ee cephesini \u0130n\u00e2yetullah \u0130bl\u00e2\u011f el-\u0130m\u00e2m\u00fc\u2019l-A\u02bf\u1e93am Eb\u00fb \u1e24an\u00eefe el-m\u00fctekellim<\/em> adl\u0131 eserinde, Muhammed Eb\u00fb Zehre Eb\u00fb \u1e24an\u00eefe<\/em> adl\u0131 kitab\u0131n\u0131n bir b\u00f6l\u00fcm\u00fcnde, Eb\u00fc\u2019l-Hayr Muhammed Eyy\u00fbb Ali de \u02bfA\u1e33\u012bdet\u00fc\u2019l-\u0130sl\u00e2m ve\u2019l-\u0130m\u00e2m el-M\u00e2t\u00fcr\u00eed\u00ee<\/em> isimli \u00e7al\u0131\u015fmas\u0131n\u0131n yar\u0131s\u0131na yak\u0131n k\u0131sm\u0131nda incelemi\u015ftir. \u0130bn\u00fc\u2019s-S\u00fcbk\u00ee, Eb\u00fb Han\u00eefe ile Eb\u00fc\u2019l-Hasan el-E\u015f\u2018ar\u00ee aras\u0131ndaki ihtil\u00e2flar hakk\u0131nda Man\u1e93\u00fbmet\u00fc\u2019n-n\u00fbniyye fi\u2019l-\u02bfa\u1e33\u0101\u02beid (\u1e32a\u1e63\u00eede fi\u2019l-i\u1e2btil\u00e2f beyne Eb\u00ee \u1e24an\u00eefe ve\u2019l-E\u015f\u02bfar\u00ee)<\/em> ad\u0131yla bir ris\u00e2le yazm\u0131\u015f (S\u00fcleymaniye Ktp., Re\u00ees\u00fclk\u00fctt\u00e2b Mustafa Efendi, nr. 297), Ali el-K\u0101r\u00ee Edillet\u00fc mu\u02bfte\u1e33adi Eb\u00ee \u1e24an\u00eefe el-A\u02bf\u1e93am f\u00ee \u1e25a\u1e33\u1e33\u0131 ebeveyi\u2019r-Res\u00fbl<\/em> (S\u00fcleymaniye Ktp., Damad \u0130br\u00e2him Pa\u015fa, nr. 298\/4) adl\u0131 ris\u00e2lesinde Eb\u00fb Han\u00eefe\u2019nin Hz. Peygamber\u2019in ebeveyninin iman\u0131 konusundaki g\u00f6r\u00fc\u015flerini delillendirmi\u015f, Debba\u011fz\u00e2de Mehmed Efendi Ris\u00e2le f\u00ee bey\u00e2ni \u1e33avli Eb\u00ee \u1e24an\u00eefe<\/em> (S\u00fcleymaniye Ktp., K\u0131l\u0131\u00e7 Ali Pa\u015fa, nr. 1040), Sa\u00e7akl\u0131z\u00e2de Mehmed Ris\u00e2le f\u00ee tav\u017c\u00ee\u1e25i \u1e33avli Eb\u00ee \u1e24an\u00eefe<\/em> (Millet Ktp., Ali Em\u00eer\u00ee, nr. 938), D\u00e2rendeli Muhammed b. \u00d6mer Ris\u00e2le f\u00ee \u00ee\u017c\u00e2\u1e25\u0131 kavli Eb\u00ee \u1e24an\u00eefe<\/em> (S\u00fcleymaniye Ktp., \u015eehzade Mehmed, nr. 110\/4) adl\u0131 ris\u00e2lelerinde iman konusundaki g\u00f6r\u00fc\u015flerine a\u00e7\u0131kl\u0131k getirmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n Eb\u00fb Han\u00eefe, iman\u0131n art\u0131p eksilmeyece\u011fi ve b\u00fct\u00fcn m\u00fcminlerin iman\u0131n\u0131n benzer oldu\u011fu, bu sebeple de ki\u015finin \u201cBen in\u015fallah m\u00fcminim\u201d de\u011fil, \u201cBen hakk\u0131yla m\u00fcminim\u201d demesinin gerekti\u011fi tarz\u0131ndaki g\u00f6r\u00fc\u015flerinden \u00f6t\u00fcr\u00fc Selef ak\u00eedesine mensup hadis \u00e2limlerince \u015fiddetle ele\u015ftirilmi\u015ftir. Ayr\u0131ca bunlar, yalanc\u0131 kabul edilen baz\u0131 r\u00e2vilerin nakillerine dayanarak Eb\u00fb Han\u00eefe\u2019nin \u0130bn Eb\u00fb Leyl\u00e2, S\u00fcfy\u00e2n es-Sevr\u00ee gibi \u00e2limler taraf\u0131ndan iki defa k\u00fcf\u00fcrden t\u00f6vbe etmeye davet edildi\u011fine ve bid\u2018at\u00e7\u0131 oldu\u011fu i\u00e7in g\u00f6r\u00fc\u015flerine itibar edilmeyece\u011fine ili\u015fkin rivayetlere de eserlerinde yer vermi\u015fler, onu bazan Cehmiyye\u2019ye, bazan da M\u00fcrcie\u2019ye nisbet etmi\u015flerdir.<\/p>\n Mevcut kaynaklara g\u00f6re Eb\u00fb Han\u00eefe\u2019yi tenkit edenlerin ba\u015f\u0131nda Buh\u00e2r\u00ee gelmektedir. Buh\u00e2r\u00ee el-C\u00e2mi\u02bfu\u2019\u1e63-\u1e63a\u1e25\u00ee\u1e25<\/em>\u2019inin bab ba\u015fl\u0131klar\u0131nda isim zikretmeden, \u201cK\u0101le ba\u2018zu\u2019n-n\u00e2s\u201d (insanlardan biri \u015f\u00f6yle dedi) ifadesini kullanarak Eb\u00fb Han\u00eefe\u2019yi tenkit etmi\u015f (Buh\u00e2r\u00ee, \u201c\u00cem\u00e2n\u201d, 36; Vehb\u00ee S\u00fcleyman G\u0101vec\u00ee, s. 203-265), di\u011fer eserlerinde de onun \u0130sl\u00e2m dinine zarar veren M\u00fcrcie\u2019ye mensup oldu\u011funa ili\u015fkin rivayetleri zikretmi\u015ftir (et-T\u00e2r\u00ee\u1e2bu\u2019l-keb\u00eer<\/em>, VIII, 81; M. R\u0131z\u00e2 el-Hak\u00eem\u00ee, s. 343). Hadis\u00e7ilerden \u0130bn Hibb\u00e2n, Eb\u00fb Han\u00eefe\u2019nin aleyhindeki zay\u0131f rivayetleri naklettikten sonra hakk\u0131nda g\u00f6r\u00fclen r\u00fcyalara dayan\u0131p onu ak\u00eedesi bozuk bir ki\u015fi olarak g\u00f6stermeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (Kit\u00e2b\u00fc\u2019l-Mecr\u00fb\u1e25\u00een<\/em>, III, 63-72). Muhaddislerin Eb\u00fb Han\u00eefe\u2019yi ele\u015ftirmesinde, nakil yan\u0131nda akla da ba\u015fvurmas\u0131n\u0131n etkili oldu\u011fu kabul edilmektedir. Esasen bunlar\u0131n, yalanc\u0131l\u0131kla itham edilen r\u00e2vilerin nakillerine dayanarak Eb\u00fb Han\u00eefe\u2019yi k\u00f6t\u00fclemeleri kendi metotlar\u0131na ayk\u0131r\u0131d\u0131r; r\u00fcyalara ba\u015fvurmalar\u0131n\u0131n ise hi\u00e7bir ilm\u00ee de\u011feri yoktur. Z\u00e2hid Kevser\u00ee, bu rivayetlerin Eb\u00fb Han\u00eefe\u2019ye muhalif olan ehl-i bid\u2018at mensuplar\u0131n\u0131n gayretiyle uydurulup yay\u0131ld\u0131\u011f\u0131n\u0131 kabul eder (et-Terh\u00eeb<\/em>, s. 299-307). Mezhep tarih\u00e7ilerinden Eb\u00fc\u2019l-Hasan el-E\u015f\u2018ar\u00ee, Eb\u00fb Han\u00eefe\u2019yi M\u00fcrcie\u2019nin dokuzuncu f\u0131rkas\u0131n\u0131n kurucusu olarak g\u00f6stermi\u015f (Ma\u1e33\u0101l\u00e2t<\/em>, s. 138-139), Nevbaht\u00ee ve Eb\u00fb H\u00e2tim er-R\u00e2z\u00ee de onu M\u00fcrcie\u2019nin Amr b. Kays el-M\u00e2s\u0131r\u2019\u0131n (el-M\u00e2z\u0131r) \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 M\u00e2s\u0131riyye (el-M\u00e2z\u0131riyye) f\u0131rkas\u0131na mensup biri olarak tan\u0131tm\u0131\u015flard\u0131r (F\u0131ra\u1e33u\u2019\u015f-\u015e\u00ee\u02bfa<\/em>, s. 7; Kit\u00e2b\u00fc\u2019z-Z\u00eene<\/em>, s. 269). \u00c2limler aras\u0131nda Eb\u00fb Han\u00eefe\u2019nin M\u00fcrcie\u2019ye nisbet edili\u015fini, bu mezhebin mensuplar\u0131ndan Gass\u00e2n el-K\u00fbf\u00ee taraf\u0131ndan yap\u0131lan bir rivayete ba\u011flayanlar bulundu\u011fu gibi bunu Eb\u00fb Han\u00eefe\u2019nin iman g\u00f6r\u00fc\u015f\u00fcyle irtibatland\u0131ranlar da vard\u0131r. \u0130kinci gruba g\u00f6re Eb\u00fb Han\u00eefe, g\u00fcnah i\u015fleyenlerin m\u00fcmin oldu\u011funu savunup \u00e2k\u0131betlerini \u00e2hirete b\u0131rakmas\u0131 veya Allah\u2019\u0131n iradesine havale etmesi (irc\u00e2<\/em>) sebebiyle ilk defa H\u00e2ric\u00eeler\u2019den N\u00e2fi\u2018 b. Ezrak, daha sonra da Mu\u2018tezile \u00e2limleri taraf\u0131ndan m\u00fcrci\u00ee olarak nitelendirilmi\u015f, bu sebeple mezhep tarih\u00e7ileri de bunlara uyarak onu M\u00fcrcie\u2019den g\u00f6stermi\u015flerdir. Ger\u00e7i Eb\u00fb Han\u00eefe\u2019nin akaid ris\u00e2lelerinde \u201circ\u00e2\u201d terimi, g\u00fcnah i\u015fleyenlerin \u00e2k\u0131betini il\u00e2h\u00ee iradeye havale etme anlam\u0131nda kullan\u0131lm\u0131\u015ft\u0131r (el-\u02bf\u00c2lim ve\u2019l-m\u00fcte\u02bfallim<\/em>, s. 24). Ancak bunun mezhepler tarihi kaynaklar\u0131nda tarifi yap\u0131lan ve iman eden ki\u015fiye g\u00fcnah i\u015flemenin hi\u00e7bir zarar vermedi\u011fini temel g\u00f6r\u00fc\u015f olarak benimseyen M\u00fcrcie ile bir ilgisi yoktur. \u00d6yle olsayd\u0131 ak\u00eedesini benimseyip nakleden \u00f6\u011frencileri de ayn\u0131 g\u00f6r\u00fc\u015f\u00fc savunurlard\u0131. H\u00e2lbuki onlar M\u00fcrcie\u2019yi ele\u015ftirmi\u015flerdir. Eb\u00fb Han\u00eefe\u2019nin g\u00fcnah i\u015fleyenlerin m\u00fcmin oldu\u011funa dair g\u00f6r\u00fc\u015f\u00fcn\u00fcn Selefiyye de dahil olmak \u00fczere b\u00fct\u00fcn Ehl-i s\u00fcnnet\u2019\u00e7e benimsendi\u011fi dikkate al\u0131n\u0131rsa onun M\u00fcrcie\u2019ye nisbet edili\u015finin, mezheplerle ilgili kavramlar\u0131n o devirde hen\u00fcz yerle\u015fmemesinden kaynakland\u0131\u011f\u0131 ortaya \u00e7\u0131kar. Esasen Eb\u00fb Han\u00eefe d\u00f6neminde yeni te\u015fekk\u00fcl etmeye ba\u015flayan Ehl-i s\u00fcnnet mezhebi i\u00e7in bu ad hen\u00fcz kullan\u0131lmad\u0131\u011f\u0131ndan akaid meselelerinin her biriyle ilgili olarak Ehl-i s\u00fcnnet \u00e2limlerine farkl\u0131 isimlerin verildi\u011fi de bilinmektedir. Nitekim Mu\u2018tezile \u00e2limleri, il\u00e2h\u00ee s\u0131fatlara ili\u015fkin g\u00f6r\u00fc\u015flerinden dolay\u0131 Ehl-i s\u00fcnnet \u00e2limlerine M\u00fc\u015febbihe, kullar\u0131n fiilleri ve kadere dair g\u00f6r\u00fc\u015flerinden \u00f6t\u00fcr\u00fc M\u00fccbire veya Cebriyye ad\u0131n\u0131 vermi\u015flerdir. M\u00e2t\u00fcr\u00eed\u00ee de insanlar\u0131n irade h\u00fcrriyeti ve fiil yapma g\u00fcc\u00fc bulunmad\u0131\u011f\u0131n\u0131 savunan ve dolay\u0131s\u0131yla kullar\u0131n b\u00fct\u00fcn fiillerini il\u00e2h\u00ee irade ve kudrete havale edenlere M\u00fcrcie demektedir (Te\u02bev\u00eel\u00e2t<\/em>, s. 98). Eb\u00fb Han\u00eefe\u2019nin iman hakk\u0131ndaki tarifini ele\u015ftiren \u0130bn Hazm, onu M\u00fcrcie i\u00e7inde Ehl-i s\u00fcnnet\u2019e en yak\u0131n \u00e2lim olarak kabul eder (el-Fa\u1e63l<\/em>, II, 265; III, 228). \u015eehrist\u00e2n\u00ee ise Eb\u00fb Han\u00eefe\u2019nin, g\u00fcnah i\u015flemenin m\u00fcmine zarar vermedi\u011fini ve iman\u0131n yeterli oldu\u011funu iddia eden M\u00fcrcie\u2019den say\u0131lmad\u0131\u011f\u0131n\u0131 belirtmi\u015f, aksine g\u00fcnah i\u015fleyen ki\u015finin Allah\u2019\u0131n azab\u0131ndan korkmas\u0131 gerekti\u011fini savundu\u011fundan onu Ehl-i s\u00fcnnet M\u00fcrciesi\u2019nden kabul etmi\u015ftir (el-Milel<\/em>, I, 141, 146). Eb\u00fb Han\u00eefe\u2019nin Cehmiyye\u2019den say\u0131lmas\u0131 da isabetli de\u011fildir. Zira M\u00fc\u015febbihe ve Ha\u015fviyye\u2019ye mensup \u00e2limlerin il\u00e2h\u00ee s\u0131fatlar konusunda tenzihi benimseyen herkesi Cehmiyye\u2019ye nisbet etti\u011fi bilinmektedir. Ayr\u0131ca Eb\u00fb Han\u00eefe\u2019nin Cehmiyye\u2019yi \u015fiddetle tenkit etti\u011fi sahih rivayetlerle sabittir (mesel\u00e2 bk. \u0130bn Hibb\u00e2n, III, 15; Beyhak\u012b, s. 321).<\/p>\n Z\u00e2hid Kevser\u00ee, Hat\u00eeb el-Ba\u011fd\u00e2d\u00ee\u2019nin Eb\u00fb Han\u00eefe hakk\u0131nda nakletti\u011fi bilgilere g\u00fcvenilemeyece\u011fini ispat etmek i\u00e7in Te\u02ben\u00eeb\u00fc\u2019l-\u1e2aa\u1e6d\u00eeb \u02bfal\u00e2 m\u00e2 s\u00e2\u1e33ah\u00fb f\u00ee tercemeti Eb\u00ee \u1e24an\u00eefe mine\u2019l-ek\u00e2\u1e95\u00eeb<\/em> ad\u0131yla bir eser yazm\u0131\u015f, Abdurrahman b. Yahy\u00e2 el-Yem\u00e2n\u00ee el-Muallim\u00ee \u1e6cal\u00ee\u02bfat\u00fc\u2019t-Tenk\u00eel bim\u00e2 verede f\u00ee Te\u02ben\u00eebi\u2019l-Kevs\u0331er\u00ee mine\u2019l-eb\u00e2\u1e6d\u00eel<\/em> adl\u0131 kitab\u0131nda Kevser\u00ee\u2019ye cevap vermi\u015f, Kevser\u00ee de buna et-Terh\u00eeb bi-na\u1e33di\u2019t-Te\u02ben\u00eeb<\/em> adl\u0131 eseriyle kar\u015f\u0131l\u0131k vermi\u015ftir. Eb\u00fc\u2019l-H\u00fczeyl el-All\u00e2f\u2019\u0131n Kit\u00e2b \u02bfal\u00e2 \u1e0c\u0131r\u00e2r ve Cehm ve Eb\u00ee \u1e24an\u00eefe ve \u1e24af\u1e63 fi\u2019l-ma\u1e2bl\u00fb\u1e33<\/em>\u2019u ile (\u0130bn\u00fc\u2019n-Ned\u00eem, s. 204) \u015eeyh M\u00fcf\u00eed\u2019in Ris\u00e2le fi\u2019t-te\u015fn\u00ee\u02be \u02bfal\u00e2 Eb\u00ee \u1e24an\u00eefe<\/em>\u2019si de (A. F\u00e2z\u0131l el-K\u0101in\u00ee, s. 399) Eb\u00fb Han\u00eefe\u2019yi ele\u015ftiren eserlerdendir.<\/p>\n 3\/3<\/strong><\/p>\n B\u00f6l\u00fcm\u00fcn M\u00fcellifi: AL\u0130 BARDAKO\u011eLU<\/strong><\/p>\n Literat\u00fcr.<\/strong> Hanef\u00ee mezhebinin olu\u015fum ve geli\u015fimiyle birlikte Eb\u00fb Han\u00eefe\u2019nin hayat\u0131n\u0131 anlatan, g\u00f6r\u00fc\u015flerinin tenkidini ihtiva eden veya yap\u0131lan tenkitlere cevap veren bir\u00e7ok eser kaleme al\u0131nm\u0131\u015f, bu alanda geni\u015f bir literat\u00fcr meydana gelmi\u015ftir. K\u00e2tib \u00c7elebi ile (Ke\u015ff\u00fc\u2019\u1e93-\u1e93un\u00fbn<\/em>, II, 1836-1839) Fuat Sezgin (GAS<\/em> [Ar.], I\/3, s. 33-37) bu konuya dair otuz civar\u0131nda eserin ad\u0131n\u0131 verirler. Son d\u00f6nemde yap\u0131lan \u00e7al\u0131\u015fmalarla birlikte Eb\u00fb Han\u00eefe\u2019yle ilgili 100\u2019e yak\u0131n eserin kaleme al\u0131nd\u0131\u011f\u0131 s\u00f6ylenebilir. Bunlar\u0131n ba\u015fl\u0131calar\u0131 \u015funlard\u0131r:<\/p>\n A) Bas\u0131lm\u0131\u015f Olanlar.<\/strong><\/p>\n Eb\u00fb Y\u00fbsuf, \u0130\u1e2btil\u00e2f\u00fc Eb\u00ee \u1e24an\u00eefe ve \u0130bn Eb\u00ee Leyl\u00e2<\/em> (n\u015fr. Eb\u00fc\u2019l-Vef\u00e2 el-Efg\u0101n\u00ee, Kahire 1938).<\/p>\n<\/li>\n \u0130bn Eb\u00fb \u015eeybe, Rud\u00fbd \u02bfal\u00e2 Eb\u00ee \u1e24an\u00eefe<\/em> (n\u015fr. M. Z\u00e2hid Kevser\u00ee, Kahire 1360).<\/p>\n<\/li>\n H\u00fcseyin b. Ali es-Saymer\u00ee, A\u1e2bb\u00e2ru Eb\u00ee \u1e24an\u00eefe ve a\u1e63\u1e25\u00e2bih<\/em> (Haydar\u00e2b\u00e2d 1974; Beyrut 1976).<\/p>\n<\/li>\n \u0130bn Abd\u00fclber en-Nemer\u00ee, el-\u0130nti\u1e33\u0101\u02be f\u00ee fe\u017c\u00e2\u02beili\u2019s\u0331-s\u0331el\u00e2s\u0331eti\u2019l-e\u02beimmeti\u2019l-fu\u1e33ah\u00e2\u02be<\/em> (Kahire 1350).<\/p>\n<\/li>\n Muvaffak b. Ahmed el-Mekk\u00ee el-H\u00e2rizm\u00ee, Men\u00e2\u1e33\u0131b\u00fc Eb\u00ee \u1e24an\u00eefe<\/em> (Haydar\u00e2b\u00e2d 1321, 1326; Beyrut 1981).<\/p>\n<\/li>\n \u00ces\u00e2 b. Eb\u00fb Bekir b. Eyy\u00fbb, es-Sehm\u00fc\u2019l-mu\u1e63\u00eeb fi\u2019r-red \u02bfale\u2019l-\u1e2aa\u1e6d\u00eeb<\/em> (Kahire 1932; di\u011fer ad\u0131 Kit\u00e2b\u00fc\u2019r-Red \u02bfal\u00e2 Eb\u00ee Bekr el-\u1e2aa\u1e6d\u00eeb el-Ba\u0121d\u00e2d\u00ee<\/em>, Beyrut 1985).<\/p>\n<\/li>\n S\u0131bt \u0130bn\u00fc\u2019l-Cevz\u00ee, el-\u0130nti\u1e63\u00e2r ve\u2019t-terc\u00ee\u1e25 li-me\u1e95hebi\u2019\u1e63-\u1e63a\u1e25\u00ee\u1e25<\/em> (Kahire, ts.).<\/p>\n<\/li>\n Zeheb\u00ee, Men\u00e2\u1e33\u0131b\u00fc\u2019l-\u0130m\u00e2m Eb\u00ee \u1e24an\u00eefe<\/em> (n\u015fr. M. Z\u00e2hid Kevser\u00ee \u2013 Eb\u00fc\u2019l-Vef\u00e2 el-Efg\u0101n\u00ee, Kahire 1366).<\/p>\n<\/li>\n Bezz\u00e2z\u00ee, Men\u00e2\u1e33\u0131b\u00fc\u2019l-\u0130m\u00e2mi\u2019l-A\u02bf\u1e93am Eb\u00ee \u1e24an\u00eefe<\/em> (Haydar\u00e2b\u00e2d 1321; Beyrut 1981; T\u00fcrk\u00e7e terc\u00fcmesi: Muhammed b. \u00d6mer el-Haleb\u00ee, Terceme-i Men\u00e2k\u0131b-\u0131 \u0130m\u00e2m-\u0131 A\u2018zam<\/em>, S\u00fcleymaniye Ktp., D\u00fc\u011f\u00fcml\u00fc Baba, nr. 523).<\/p>\n<\/li>\n S\u00fcy\u00fbt\u00ee, Teby\u00ee\u017c\u00fc\u2019\u1e63-\u1e63a\u1e25\u00eefe f\u00ee men\u00e2\u1e33\u0131bi\u2019l-\u0130m\u00e2m Eb\u00ee \u1e24an\u00eefe<\/em> (Haydar\u00e2b\u00e2d 1317, 1334).<\/p>\n<\/li>\n \u015e\u00e2m\u00ee, \u02bfU\u1e33\u016bd\u00fc\u2019l-c\u00fcm\u00e2n f\u00ee men\u00e2\u1e33\u0131bi Eb\u00ee \u1e24an\u00eefe en-Nu\u02bfm\u00e2n<\/em> (n\u015fr. Muhammed Molla el-Efg\u0101n\u00ee, Mekke 1398-1399).<\/p>\n<\/li>\n \u0130bn Hacer el-Heytem\u00ee,
Rahman ve Rahim Olan Allah\u2019\u0131n Ad\u0131yla;<\/p>\n
(Bakara Suresi, 177. Ayet)<\/p>\n
Allah\u2019\u0131n Resul\u00fc Hz. Muhammed (S.A.V.) \u015f\u00f6yle buyurdu:<\/p>\n
(Buhari, Edeb, 31, 85; M\u00fcslim, \u0130man, 74, 75.)<\/p>\n
Allah\u2019\u0131m, Sen\u2019in verdi\u011fine m\u00e2ni olacak yok, Sen\u2019in engelledi\u011fini verecek yok, takdir etti\u011fin \u015feyi geri \u00e7evirecek yok, h\u00fckmetti\u011fini de\u011fi\u015ftirecek yok, do\u011fru yola gelmesine yard\u0131m etmedi\u011fini hid\u00e2yete erdirecek yok, hid\u00e2yete erdirdi\u011fini sapt\u0131racak yok, zorla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 kolayla\u015ft\u0131racak yok, kolayla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 da zorla\u015ft\u0131racak yoktur.<\/p>\n
1\/3<\/strong><\/p>\n\n
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