Fethullah G\u00fclen Hocaefendi, kitap, makale, sohbet, konferans ve r\u00f6portajlar\u0131ndan vs. anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere \u00e7ok zengin ilim, irfan ve k\u00fclt\u00fcr kodlar\u0131na sahiptir. Bunlar\u0131n ba\u015f\u0131nda Kur\u2019\u00e2n-\u0131 Ker\u00eem, Had\u00ees ve bu iki temel kaynaktan beslenilerek geli\u015ftirilen tefsir, siyer, f\u0131k\u0131h, tasavvuf, kel\u00e2m gibi Temel \u0130sl\u00e2m\u00ee \u0130limlerin hem kl\u00e2sik hem de \u00e7a\u011fda\u015f d\u00f6nemde telif edilen eserleri gelmektedir. Bunun yan\u0131nda Hocaefendi, edebiyattan tarihe, sosyolojiden Do\u011fu-Bat\u0131 kl\u00e2siklerine, ondan felsefe, d\u00fc\u015f\u00fcnce tarihine kadar pek \u00e7ok alanda engin bir vuk\u00fbfiyete sahiptir.<\/p>\n
Hocaefendi\u2019nin yaz\u0131l\u0131-s\u00f6zl\u00fc eserlerini ve kendisi ile yap\u0131lan r\u00f6portajlar\u0131 inceledi\u011fimizde, onun Mevl\u00e2na, S\u00e2d\u00ee, H\u00e2f\u0131z, Molla C\u00e2m\u00ee, Firdevs\u00ee, Enver\u00ee gibi \u015eark m\u00fctefekkirlerinden; Shakespeare, Balzac, Voltaire, Rousseau, Kant, Zola, Geothe, Camus, Sartre gibi Bat\u0131\u2019n\u0131n en \u00f6nemli \u015fahsiyetlerine; Bernard Russel\u2019a, Pushkin\u2019e, Tolstoy\u2019a ve daha ba\u015fkalar\u0131na kadar okumalar yapt\u0131\u011f\u0131n\u0131; Bacon\u2019\u0131n Mant\u0131k\u2019\u0131ndan Russel\u2019in Nazar\u00ee Mant\u0131k\u2019\u0131na kadar \u00e7ok de\u011fi\u015fik referanslara at\u0131flarda bulundu\u011funu, Pascal, Hegel, Dante gibi Bat\u0131 d\u00fc\u015f\u00fcnce ve k\u00fclt\u00fcr hayat\u0131n\u0131n \u00f6nemli k\u00f6\u015fe ta\u015flar\u0131n\u0131n eserlerini tetkik etti\u011fini g\u00f6rmekteyiz. Ayn\u0131 zamanda T\u00fcrk edebiyat\u0131ndan, Fuzul\u00ee, B\u00e2k\u00ee, Nef\u2019\u00ee, \u015eeyh Galip, Leyla Han\u0131m gibi kl\u00e2sik edebiyat\u0131m\u0131z\u0131n b\u00fcy\u00fck isimlerinin yan\u0131 s\u0131ra, Nam\u0131k Kemal, \u015einasi, Tevfik Fikret, Mehmet \u00c2kif Ersoy, Yahya Kemal, Necip Faz\u0131l, Nureddin Top\u00e7u, Cemil Meri\u00e7, Sezai Karako\u00e7 gibi yazar ve \u015fairlerin eserlerini derinlemesine tahlil ederek okudu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n
Hocaefendi\u2019nin \u0130sl\u00e2m\u00ee ilimlerin de\u011fi\u015fik sahalar\u0131nda okuttu\u011fu kitaplara, ders ve tedris metoduna ge\u00e7meden \u00f6nce onun nas\u0131l bir e\u011fitim ald\u0131\u011f\u0131na ve bu e\u011fitim s\u00fcrecinde hangi kitaplar\u0131 okudu\u011funa \u2013tespit edebildi\u011fimiz kadar\u0131yla- ana hatlar\u0131yla temas etmenin faydal\u0131 olaca\u011f\u0131 kanaatindeyiz. Tabii daha \u00f6nce bu konudan Ahmet Kurucan hocam\u0131z Fethullah G\u00fclen Hocaefendi\u2019nin Fas\u0131ldan Fas\u0131la 1 adl\u0131 kitab\u0131n\u0131n \u00f6ns\u00f6z\u00fcnde k\u0131smen bahsetmi\u015f; siyaset bilim profes\u00f6r\u00fc \u0130brahim Ganim Beyy\u00fcm\u00ee 19-21 Ekim 2009 tarihlerinde M\u0131s\u0131r Kahire\u2019de yap\u0131lan \u201c\u0130slam D\u00fcnyas\u0131nda Islah\u0131n Gelece\u011fi: Fethullah G\u00fclen Hareketi ile Kar\u015f\u0131la\u015ft\u0131rmal\u0131 Tecr\u00fcbeler\u201d isimli uluslar aras\u0131 sempozyumda Hocaefendi\u2019nin tefsir, hadis, f\u0131k\u0131h ve us\u00fclleri, kelam, tasavvuf gibi \u0130slam\u00ee ilimlerin de\u011fi\u015fik dallar\u0131nda okuttu\u011fu kitaplardan baz\u0131lar\u0131n\u0131 zikrederek onun hizmet modelinin Kur\u2019\u00e2n ve S\u00fcnnet kaynakl\u0131 oldu\u011funa dikkatleri \u00e7ekmi\u015fti.<\/em><\/strong><\/p>\n Osmanl\u0131 medreselerinin kapat\u0131lmas\u0131ndan sonra, o sistemde yeti\u015fen hocalar Anadolu\u2019nun de\u011fi\u015fik yerlerinde kl\u00e2sik medrese e\u011fitim sisteminde Arap\u00e7a gramerini ve \u015fer\u2019\u00ee ilimleri okutmu\u015flard\u0131r. Hocaefendi de Erzurum\u2019da talebelik y\u0131llar\u0131nda medrese usul\u00fc dedi\u011fimiz sistemde ders okumu\u015ftur.<\/p>\n Hocaefendi\u2019nin yeti\u015fti\u011fi d\u00f6nemde Erzurum\u2019da okudu\u011fu eserleri temelde iki grupta ele alabiliriz: Birisi, Arap grameri ve bel\u00e2gati ile ilgili eserler. Di\u011feri ise \u0130sl\u00e2m\u00ee \u0130limlerin de\u011fi\u015fik disiplinlerinde yaz\u0131lm\u0131\u015f kitaplar.<\/p>\n Bunlardan Arap gramerinde sarf (kelime bilgisi, kelimenin anatomisi) ile ilgili olarak Emsile, Bina, Maksud, \u0130zz\u00ee ve Merah\u2019\u0131; nahivden (c\u00fcmle yap\u0131s\u0131 ve kurulu\u015f \u00f6zellikleri) de Avamil, \u0130zhar, K\u00e2fiye ve Molla C\u00e2m\u00ee\u2019yi okumu\u015f, bu say\u0131lanlar\u0131n i\u00e7inden Av\u00e2mil ve K\u00e2fiye\u2019yi ezberlemi\u015ftir.<\/p>\n \u0130sl\u00e2m\u00ee \u0130limler ile ilgili olarak da f\u0131k\u0131h ilminden M\u00fclteka\u2019l-Ebhur\u2019u, usul-i f\u0131k\u0131htan Mir\u2019\u00e2t\u00fc\u2019l-Us\u00fbl\u2019\u00fc; bel\u00e2gat ilminden Telhis\u2019i, Muhtasaru\u2019l-Meani\u2019yi ve Mecmau\u2019l-M\u00fct\u00fbn\u2019da yer alan manzum bir bel\u00e2gat kitab\u0131n\u0131; kel\u00e2m ilminden \u00db\u015f\u00ee\u2019nin Bed\u2019u\u2019l-Em\u00e2l\u00ee\u2019sinin Aliyy\u00fc\u2019l-K\u00e2ri \u015ferhini ve K\u00e2d\u0131 Beyz\u00e2v\u00ee\u2019nin Tavaliu\u2019l-Env\u00e2r isimli eserini okumu\u015ftur. Bu okunan kitaplardan Telhis ile Bed\u2019u\u2019l-Emal\u00ee\u2019nin metnini ezberlemi\u015ftir.<\/p>\n Tefsir kitaplar\u0131ndan Cel\u00e2leyn ve K\u00e2d\u0131 Beyz\u00e2v\u00ee\u2019nin Envaru\u2019t-Tenzil\u2019ini, mant\u0131k ilmi ile ilgili olarak Mu\u011fni\u2019t-Tull\u00e2b\u2019\u0131 ve \u0130mam B\u00fbs\u00eer\u00ee\u2019nin Kaside-i B\u00fcrde\u2019sini Harp\u00fbt\u00ee \u015ferhi ile okumu\u015ftur.<\/p>\n O d\u00f6nemde okutulan kitaplar ve okutma tekni\u011fi \u00fczerinde k\u0131saca da olsa durman\u0131n faydal\u0131 olaca\u011f\u0131 kanaatindeyiz.<\/p>\n Bahsi ge\u00e7en kitaplar\u0131n okutma metodu \u015fu \u015fekilde idi: Emsile, talebeye noktas\u0131na, virg\u00fcl\u00fcne kadar ezberletilirdi. Bina, Maksut ve \u0130zz\u00ee ise derste ilk \u00f6nce hoca taraf\u0131ndan okunur, gerekli izahlar yap\u0131l\u0131rd\u0131. Ertesi g\u00fcnk\u00fc derste ise talebe bir \u00f6nceki dersi hocaya hem okur hem de o k\u0131sm\u0131 bir \u00f6zet h\u00e2linde mefhum olarak arz ederdi. Bina\u2019daki bablar, Maksud\u2019daki kal\u0131plar ve i\u2019l\u00e2l kaideleri uzun uzad\u0131ya ezberletilirdi.<\/p>\n Nahiv kitaplar\u0131ndan Avamil, \u0130zhar, K\u00e2fiye, Molla Cami\u2019nin tedrisi de ayn\u0131 \u015fekilde idi. Talebe bir \u00f6nceki dersi bir sonraki g\u00fcn hocaya okur ve mefhum olarak \u00f6zetini arz ederdi. Bunlardan Avamil ve K\u00e2fiye\u2019nin metni ezberletilir, \u0130zhar’\u0131n ise mefhum olarak bilinmesi ve arz edilmesi istenirdi.<\/p>\n Hocaefendi, Emsile, Bina, Maksut, \u0130zz\u00ee yani sarfa ait kitaplar\u0131 okuduktan sonra nahiv kitaplar\u0131na ba\u015flam\u0131\u015f, Avamil ve \u0130zhar\u2019\u0131 okuduktan sonra hocas\u0131 onu bir sonraki kitap olan K\u00e2fiye\u2019yi okutmadan Molla Cami okuyan gruba d\u00e2hil etmi\u015f, bu arada da K\u00e2fiye\u2019nin metnini ezberletmi\u015ftir. Molla Cami\u2019den sonra da aradaki kitaplar\u0131 okumas\u0131na gerek g\u00f6rmeyerek bel\u00e2gat kitab\u0131 olan Muhtasaru\u2019l-Meani\u2019ye ba\u015flatm\u0131\u015f ve arada Telhis\u2019in metnini ezberletmi\u015ftir. O g\u00fcnk\u00fc medrese e\u011fitim sisteminde bir \u00fcst kitab\u0131 okuyan talebe bir alt kitab\u0131 okuyanlara m\u00fczakere ettiriyordu. B\u00f6ylelikle talebe bir kitab\u0131 bazen elli kere m\u00fctal\u00e2a ettiriyor ve bu arada da ezberlemi\u015f oluyordu. Hocaefendi\u2019nin ifadesiyle kitab\u0131n kenar\u0131ndaki ha\u015fiyeleri, hami\u015fleri bile biliyordu.<\/p>\n Hocaefendi, Erzurum\u2019da \u00e7ok zor \u015fartlar alt\u0131nda yukar\u0131da k\u0131saca bahsedilen usulde ders ald\u0131ktan sonra vazifesi m\u00fcnasebetiyle gitti\u011fi yerlerde yan\u0131na gelen merakl\u0131 ve istekli talebelere -ula\u015fabildi\u011fimiz kadar\u0131yla- a\u015fa\u011f\u0131daki ilim dallar\u0131na g\u00f6re zikredece\u011fimiz kitaplar\u0131 okutmu\u015ftur.<\/p>\n OKUTTU\u011eU K\u0130TAPLAR<\/strong><\/p>\n Hayat\u0131n\u0131 e\u011fitim faaliyetlerine adam\u0131\u015f ve her f\u0131rsatta okumu\u015f ve okutmu\u015f olan Hocaefendi\u2019nin ilk \u00f6nce okuttu\u011fu kitaplar\u0131 -ula\u015fabildi\u011fimiz ve \u00f6\u011frenebildi\u011fimiz kadar\u0131yla- ileride daha geni\u015f \u00e7al\u0131\u015fmalara bir fikir vermesi a\u00e7\u0131s\u0131ndan \u0130sl\u00e2m\u00ee ilimlerin de\u011fi\u015fik disiplinlerine g\u00f6re ele almak, sonra da metod \u00fczerinde durmak istiyoruz.<\/p>\n \u201cKur\u2019\u00e2n-\u0131 Kerim\u2019den hemen herkes baz\u0131 \u015feyler anlasa da onu b\u00fct\u00fcn derinlikleriyle kavray\u0131p ihata edebilmek, bu alanda gerekli donan\u0131m\u0131 olan tefsir ve te\u2019vil erbab\u0131n\u0131n i\u015fidir.\u201d diyen Hocaefendi\u2019nin bu sahada okuttu\u011fu kitaplar \u015funlard\u0131r:<\/p>\n 1. Tefsir-i Cel\u00e2leyn<\/strong>. Cel\u00e2leddin el-Mahall\u00ee (864\/1459) taraf\u0131ndan telifine ba\u015flan\u0131l\u0131p, Cel\u00e2leddin es-S\u00fcyut\u00ee (911\/- 1505) taraf\u0131ndan tamamlanan ve bu iki m\u00fcellifin ad\u0131na nispetle isimlendirilen bu eser, \u00e7ok k\u0131sa ve veciz tek ciltlik bir tefsirdir.<\/p>\n 2. N\u00e2siruddin Abdullah b. \u00d6mer Beyz\u00e2v\u00ee\u2019nin (685\/-1286) Env\u00e2ru\u2019t-Tenz\u00eel ve Esr\u00e2ru\u2019t-Te\u2019vil<\/strong> (2 cilt) isimli tefsiri. Bu eser daha \u00e7ok Beyz\u00e2v\u00ee tefsiri diye bilinir. K\u0131sa, \u00f6z, m\u00fcfessirlerin g\u00f6r\u00fc\u015flerini \u00f6zetleyen, Kur\u2019\u00e2n\u2019\u0131n i\u2019caz ve bel\u00e2gatinden bahseden me\u015fhur bir tefsirdir.<\/p>\n 3. Ebu\u2019l-Fid\u00e2 \u0130bn Kes\u00eer\u2019in (774\/1341) Muhammed Ali es-S\u00e2b\u00fbn\u00ee taraf\u0131ndan ihtisar edilen, Muhtasaru Tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-Azim<\/strong> (3 cilt) adl\u0131 tefsiri. Kur\u2019\u00e2n\u2019\u0131n Kur\u2019\u00e2n, had\u00ees, sahabe ve t\u00e2bi\u00eenin g\u00f6r\u00fc\u015fleriyle tefsirinde en \u00f6nemli eserlerden biridir. Hocaefendi, bu tefsiri de\u011fi\u015fik ders gruplar\u0131na birka\u00e7 kere okutmu\u015ftur.<\/p>\n 4. Zemah\u015fer\u00ee\u2019nin (538\/1143) Ke\u015f\u015faf<\/strong> isimli tefsirinin mukaddimesi.<\/p>\n 5. Seyyid Kutup (1966), F\u00ee Zil\u00e2li\u2019l-Kur\u2019\u00e2n<\/strong> (6 cilt). Asr\u0131m\u0131zda yaz\u0131lm\u0131\u015f edeb\u00ee, sosyolojik, psikolojik derinlikli Kur\u2019\u00e2n\u2019\u0131 anlama ad\u0131na \u00f6nemli \u00f6l\u00e7\u00fcler veren bir tefsirdir. Hocaefendi bu eseri talebelerine okuturken \u00e7o\u011fu zaman g\u00f6zya\u015flar\u0131na h\u00e2kim olamam\u0131\u015ft\u0131r. Bununla birlikte Kutup\u2019un tefsirindeki baz\u0131 g\u00f6r\u00fc\u015flerine kat\u0131lmad\u0131\u011f\u0131n\u0131 da yeri geldik\u00e7e vurgulam\u0131\u015f, bu g\u00f6r\u00fc\u015flerin, ya\u015fad\u0131\u011f\u0131 \u00e7ok zor \u015fartlar\u0131n tesiri ile olabilece\u011fini s\u00f6ylemi\u015ftir.<\/p>\n 6. Muhammed Ali es-S\u00e2b\u00fbn\u00ee (Muas\u0131r), Revai\u00fc\u2019l-Beyan Tefsir-i \u00c2y\u00e2ti\u2019l-Ahk\u00e2m<\/strong> (2 cilt). Ahk\u00e2m \u00e2yetlerini ve bunlardan \u00e7\u0131kar\u0131lan h\u00fck\u00fcmleri yeni bir \u00fcsl\u00fbp ve tertiple sunan ahk\u00e2m tefsiri.<\/p>\n 7. Bedi\u00fczzaman Said Nurs\u00ee (1960), \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-\u0130\u2019caz f\u00ee Mazanni\u2019l-\u0130\u2019caz<\/strong>. Fatiha s\u00fbresini ve Bakara s\u00fbresini de 32. \u00e2yeti-ne kadar tefsir eden orijinal bir tefsirdir. Hocaefendi talebeleriyle bu tefsirin Arap\u00e7as\u0131n\u0131 de\u011fi\u015fik zamanlarda okumu\u015ftur.<\/p>\n 8. M. Elmal\u0131l\u0131 Hamdi Yaz\u0131r (1942), Hak D\u00eeni Kur\u2019\u00e2n Dili<\/strong> (9 cilt). Hocaefendi \u201cArap\u00e7a\u2019da dahi onunkine denk bir tefsir yaz\u0131lmam\u0131\u015ft\u0131r; Hamdi Yaz\u0131r\u2019\u0131n, kendisinden nakillerde bulundu\u011fu b\u00fcy\u00fck m\u00fcfessir Fahruddin Razi\u2019nin Tefsir-i Kebir\u2019i bile Elmal\u0131l\u0131\u2019n\u0131n Hak Dini Kur\u2019\u00e2n Dili adl\u0131 eserinin \u00e7ap\u0131na eri\u015femez.\u201d (Fethullah G\u00fclen, Kendi D\u00fcnyam\u0131za Do\u011fru, s.89) dedi\u011fi bu tefsiri daha \u00f6nceden talebelerine \u00f6zetlettirerek tedris etti\u011fi gibi son zamanlarda tekrar ders kitab\u0131 yapm\u0131\u015ft\u0131r.<\/p>\n \u0130mam Maturidi-Te’vil\u00e2t\u00fc\u2019l-Kur\u2019\u00e2n, Zemah\u015feri-Ke\u015f\u015faf, Fah- reddin Razi-Mefatihu\u2019l-Gayb, Beyzavi-Envar\u00fc\u2019t-Tenzil ve Esrar\u00fc\u2019t-Te\u2019vil, Ebu Hayyan-Bahru\u2019l-Muhit, Ebu\u2019s-Suud-\u0130r\u015fadu Akli’s-Selim il\u00e2 Mez\u00e2y\u00e2\u0131 Kitabi\u2019l-Kerim, Tantav\u00ee Cevher\u00ee-el-Cev\u00e2hir f\u00ee Tefsiri\u2019l-Kur\u2019\u00e2ni\u2019l-Kerim, Seyyid Kutup -Fi Zil\u00e2li\u2019l-Kur\u2019\u00e2n, Molla Bedreddin Sancar-Ebdau’l-Beyan, Bedi\u00fczzaman Said Nursi-Risale-i Nur K\u00fclliyat\u0131.\n\t\t\t<\/div><\/div><\/strong><\/em><\/p>\n 9. \u0130bn B\u00e2zi\u015f (1145), el-\u0130kn\u00e2 fi\u2019l-k\u0131raati\u2019s-seb\u2019<\/strong> (2 cilt). Bu, me\u015fhur ve m\u00fctevatir k\u0131raatleri anlatan bir eserdir. Her M\u00fcsl\u00fcman\u2019\u0131n en az\u0131ndan namaz\u0131 caiz olacak \u00f6l\u00e7\u00fcde Kur\u2019\u00e2n\u2019\u0131 til\u00e2vet etmeyi \u00f6\u011frenmesi gerekti\u011fi \u00fczerinde her f\u0131rsatta \u00e7ok ciddi vurguda bulunan Hocaefendi, k\u0131raatlerin bizim vahiy kaynakl\u0131 k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn \u00f6nemli bir zenginli\u011fi oldu\u011funa, bu zenginli\u011fin ihy\u00e2 edilmesi gerekti\u011fine vurgu yapmaktad\u0131r. Ve kendisi teorik de olsa k\u0131raatlerin bilinmesi maksad\u0131na matuf, bahsi ge\u00e7en bu kitab\u0131 talebeleriyle okumu\u015ftur.<\/p>\n 10. \u0130mam Maturid\u00ee (333\/944), Te\u2019vil\u00e2t\u00fc\u2019l-Kur\u2019an<\/strong>. Ehl-i S\u00fcnnet \u00e7izgisinin en \u00f6nemli akide ve kel\u00e2m imam\u0131 \u0130mam Maturid\u00ee\u2019nin inan\u00e7, d\u00fc\u015f\u00fcnce ve yorumlar\u0131n\u0131 ihtiva eden bu tefsiri Hocaefendi eline ula\u015f\u0131r ula\u015fmaz talebelerine okutmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n Zikredilen bu tefsir kitaplar\u0131na il\u00e2ve olarak Hocaefendi, tefsir usul\u00fc ile ilgili olarak Muhammed Abdulaz\u00eem ez-Zerkan\u00ee\u2019nin (1367) Menahil\u00fc\u2019l-\u0130rfan<\/strong> (2 cilt) adl\u0131 eserini okutmu\u015ftur. Bu eser, eski tefsir usul\u00fc meselelerini ele alman\u0131n yan\u0131nda g\u00fcn\u00fcm\u00fczdeki pek \u00e7ok soruya cevap veren yeni bir \u00fcsl\u00fbp ve yakla\u015f\u0131mla yaz\u0131lm\u0131\u015f \u00e7ok g\u00fczel bir eserdir.<\/p>\n 1. Muhammed b. \u0130smail Buh\u00e2r\u00ee\u2019nin (194\/810) k\u0131sa ad\u0131yla Sahih-i Buhar\u00ee<\/strong> diye bilinen ve Kur\u2019\u00e2n\u2019dan sonra en sahih kitap kabul edilen kitab\u0131n\u0131 defaatle okutmu\u015ftur. Bu okutmalar iki \u015fekilde olmu\u015ftur. Bir k\u0131sm\u0131 sadece Buh\u00e2r\u00ee\u2019nin metninin okunmas\u0131 \u015feklinde di\u011feri ise Buh\u00e2r\u00ee\u2019nin de\u011fi\u015fik \u015ferhleri ile birlikte olmu\u015ftur.<\/p>\n Hocaefendi, Buh\u00e2r\u00ee\u2019yi \u015fu \u015ferhlerle birlikte okutmu\u015ftur:<\/p>\n – Kastall\u00e2n\u00ee (923\/1517), \u0130r\u015fadu\u2019s-S\u00e2ri li \u015eerhi Sahihi\u2019l-Buh\u00e2r\u00ee<\/strong>. Bu kitap Osmanl\u0131 medreselerinde de okutulmu\u015ftur. Buh\u00e2r\u00ee\u2019de ge\u00e7en had\u00eeslerdeki isim, kelime ve ifadelerle ilgili \u00f6zl\u00fc bilgiler i\u00e7ermektedir.<\/p>\n – Bedr\u00fcddin el-Ayn\u00ee (855\/1451), Umdetu\u2019l-K\u00e2r\u00ee fi \u015eerh-i Sahihi\u2019l-Buh\u00e2r\u00ee<\/strong>. (20 cilt) Buh\u00e2r\u00ee\u2019nin en \u00f6nemli \u015ferhlerinden biridir. Nakil ve tahkik y\u00f6n\u00fcnden Buh\u00e2r\u00ee \u00fczerine yap\u0131lan \u015ferhlerin en hacimlisi, tetkik ve analiz a\u00e7\u0131s\u0131ndan da en derli toplu olan\u0131d\u0131r. Farkl\u0131 mezheplerin g\u00f6r\u00fc\u015flerini zikretmekle birlikte Hanefi mezhebinin yakla\u015f\u0131mlar\u0131 esas al\u0131narak yaz\u0131lm\u0131\u015f \u00f6nemli bir \u015ferhtir.<\/p>\n Hocaefendi, talebelerle Buh\u00e2r\u00ee\u2019nin metnini okurken kendisi de bahsi ge\u00e7en bu \u015ferhten takip etmi\u015ftir. Tespit edebildi\u011fimiz kadar\u0131yla Umdet\u00fc\u2019l-K\u00e2r\u00ee de\u011fi\u015fik zamanlarda farkl\u0131 talebelerle iki defa okunmu\u015ftur.<\/p>\n – \u0130bn Hacer el-Askal\u00e2n\u00ee (852\/1448), Fethu\u2019l-B\u00e2r\u00ee fi \u015eerh-i Sahihi\u2019l-Buh\u00e2r\u00ee<\/strong>. Bu eser, had\u00ees ilmi, takrir g\u00fczelli\u011fi, maksad\u0131 ifadedeki \u00fcst\u00fcnl\u00fc\u011f\u00fc gibi de\u011fi\u015fik a\u00e7\u0131lardan en g\u00fczel Buh\u00e2r\u00ee \u015ferhi kabul edilmi\u015ftir. Buh\u00e2r\u00ee\u2019nin en me\u015fhur \u015ferhi olup 14 cilttir. Bu \u015ferhi Hocaefendi, talebeleri ile ba\u015ftan sona kadar had\u00eeslerin senedindeki ravileriyle birlikte okumu\u015ftur.<\/p>\n 2. Ebu\u2019l-H\u00fcseyin M\u00fcslim b. Haccac\u2019\u0131n (261\/874) el-M\u00fcsned\u00fc\u2019s-Sahih<\/strong> (5 cilt) ad\u0131n\u0131 verdi\u011fi Sahih adl\u0131 had\u00ees kitab\u0131. Tertibi m\u00fckemmeldir ve had\u00eesin farkl\u0131 varyantlar\u0131n\u0131 sistematik olarak vermesiyle me\u015fhurdur.<\/p>\n 3. Eb\u00fb Davud es-Sicist\u00e2n\u00ee\u2019nin (275\/888) S\u00fcnen<\/strong>\u2019i (4 cilt). Had\u00ees kitaplar\u0131 aras\u0131nda \u00e7ok \u00f6zel ve \u00f6nemli bir yeri olan S\u00fcnen ad\u0131 verilen kitaplar vard\u0131r. Bunlar\u0131n \u00f6zelli\u011fi f\u0131k\u0131h baplar\u0131na g\u00f6re tasnif edilmi\u015f ahk\u00e2m had\u00eeslerini ihtiva etmeleridir. S\u00fcnenlerin en \u00f6nemlilerinden biri Eb\u00fb Davud\u2019un S\u00fcnen\u2019idir. Hocaefendi bu kitab\u0131 farkl\u0131 zamanlarda de\u011fi\u015fik \u015ferhleriyle okutmu\u015ftur:<\/p>\n a. Halil Ahmed es-Seharenf\u00fbr\u00ee\u2019nin (1346\/1927) Bezl\u00fcl-Mech\u00fbd fi Hall-i Eb\u00ee Davud<\/strong> (10 cilt) adl\u0131 kitab\u0131, had\u00ees\u00e7ilerin metoduna uygun olarak had\u00eese ait meseleleri tetkik ederek had\u00ees ve f\u0131k\u0131h ilimlerini birle\u015ftirerek, Hanefi mezhebi esas al\u0131narak yap\u0131lan bir \u015ferhtir. Talebelerin had\u00ees-i \u015ferifleri, Hocaefendi\u2019nin de \u015ferhten ilgili yerleri okumas\u0131 suretiyle ders kitab\u0131 olarak takip edilmi\u015ftir.<\/p>\n b. Mahmud Muhammed Hattab es-S\u00fcbk\u00ee\u2019nin (1352\/ 1933) Menhel\u00fc\u2019l-Azbi\u2019l-Mevrud \u015eerhu S\u00fcnen-i Eb\u00ee Davud<\/strong> (10 cilt) isimli eseridir. Eb\u00fb Davud\u2019un bu \u015ferhi mezheplerin g\u00f6r\u00fc\u015flerine m\u00fcmk\u00fcn mertebe yer verilerek haz\u0131rlanm\u0131\u015f \u00e7ok sistematik g\u00fczel bir \u00e7al\u0131\u015fmad\u0131r. Fakat yar\u0131m kalm\u0131\u015ft\u0131r. Hocaefendi bu \u015ferhten takip etmek suretiyle belli bir yere kadar Eb\u00fb Davud\u2019un S\u00fcneni\u2019ni bir grup talebe ile okumu\u015ftur.<\/p>\n 4. Muhammed b. \u0130sa b. Sevre et-Tirmiz\u00ee\u2019nin (279\/892) S\u00fcnen\u00fc Tirmiz\u00ee veya el-C\u00e2mi\u2019i<\/strong>. Hocaefendi bu had\u00ees kitab\u0131n\u0131 Muhammed Abdurrahman b. Abdirrahim el-M\u00fcb\u00e2rekf\u00fbr\u00ee\u2019nin (1353\/1934) Tuhfet\u00fc\u2019l-ahvez\u00ee<\/strong> (10 cilt) isimli \u015ferhi ile birlikte okutmu\u015ftur. M\u00fcbarekfur\u00ee\u2019nin yer yer Hanef\u00ee mezhebinin yakla\u015f\u0131mlar\u0131n\u0131 kritik etti\u011fi yerler Hocaefendi\u2019nin iste\u011fi \u00fczerine bir talebe taraf\u0131ndan Tehanev\u00ee\u2019nin \u0130\u2019l\u00e2\u00fc\u2019s-S\u00fcnen<\/strong> adl\u0131 Hanefi f\u0131kh\u0131na dair yaz\u0131lm\u0131\u015f m\u00fcdellel kitab\u0131ndan ilgili yerler \u00f6zet h\u00e2linde veya metinden okunarak derste sunulmu\u015ftur.<\/p>\n 5. Malik b. Enes, (179\/795) el-Muvatta<\/strong> (2 cilt). En erken yaz\u0131lan musannef eserlerden biridir. F\u0131k\u0131h bablar\u0131na g\u00f6re tasnif edilmi\u015ftir. Eser, merf\u00fb rivayetlerin yan\u0131nda sahabe ve t\u00e2bi\u00eene ait mevkuf ve maktu rivayetlerin yer almas\u0131 bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n 6. Ahmed b. Ali b. \u015euayb en-Nes\u00e2\u00ee, (303\/915) S\u00fcnen<\/strong> (2 cilt). Tertibi ve en k\u00fc\u00e7\u00fck rivayet farkl\u0131l\u0131klar\u0131n\u0131 vermesi ve en \u00f6nemlisi de ricale son derece \u00f6nem vererek kendi kriterlerine g\u00f6re en mevsuk \u015fah\u0131slardan rivayet etti\u011fi hadisleri se\u00e7mesiyle me\u015fhurdur.<\/p>\n 7. M. Ali N\u00e2sif (muas\u0131r), et-T\u00e2cu\u2019l-C\u00e2mi<\/strong>\u2019 (5 cilt). F\u0131k\u0131h baplar\u0131na g\u00f6re tertip edilmi\u015f, derleme niteli\u011finde bir had\u00ees kitab\u0131d\u0131r. M\u00fcellif bu kitapta Buh\u00e2r\u00ee, M\u00fcslim, Eb\u00fb Davud, Tirmiz\u00ee ve Nes\u00e2\u00ee\u2019nin kitaplar\u0131ndan hadisler se\u00e7mi\u015f, bu be\u015f kitapta bulamad\u0131\u011f\u0131 konular ile ilgili hadisleri de Ahmed b. Hanbel\u2019in M\u00fcsned\u2019inden, \u0130mam Malik\u2019in Muvatta\u2019\u0131ndan, \u0130bn M\u00e2ce\u2019nin S\u00fcnen\u2019inden ve H\u00e2kim\u2019in M\u00fcstedrek\u2019inden tamamlam\u0131\u015ft\u0131r. Bu kitap de\u011fi\u015fik zamanlarda birka\u00e7 kere Hocaefendi taraf\u0131ndan okutulmu\u015ftur.<\/p>\n 8. Murteza ez-Zeb\u00eed\u00ee (1205\/1790), Uk\u00fbdu Cevahiri\u2019l-M\u00fcnife<\/strong> (2 cilt). Hanefi mezhebinin h\u00fck\u00fcm istinbat\u0131nda kulland\u0131\u011f\u0131 had\u00eeslerin K\u00fct\u00fcb-i Sitte\u2019de ge\u00e7en varyasyonlar\u0131n\u0131n da zikredilerek kritik edildi\u011fi bir kitapt\u0131r. Hocaefendi, bu kitab\u0131n okunmas\u0131n\u0131 ve okutulmas\u0131n\u0131 s\u00fcrekli tavsiye etmektedir.<\/p>\n 9. Ali el-M\u00fcttak\u00ee (975\/1567), Kenz\u00fc\u2019l-umm\u00e2l<\/strong> (16 cilt). 46 binden fazla had\u00ees ihtiva eden ve \u015fu ana kadar yap\u0131lm\u0131\u015f en b\u00fcy\u00fck derleme had\u00ees kitaplar\u0131ndan biridir. Hocaefendi 16 cilt olan bu kitab\u0131n 10 cildini bir ramazan ay\u0131nda, geriye kalan 6 cildini de daha sonra talebeleri ile birlikte 6 ayda okumu\u015ftur.<\/p>\n 10. Zekeriya en-Nevev\u00ee\u2019nin (676\/1277) Riyazu\u2019s-Salihin min kel\u00e2m-i Seyyidi\u2019l-M\u00fcrselin<\/strong>\u2019i. Hocaefendi bu eseri okuturken her konu ile ilgili en cami had\u00eesleri i\u015faretlettirerek bunlar\u0131 ezberlettirmi\u015f ve derste de bu ezberleri dinlemi\u015ftir. Ezberlemek \u00fczere i\u015faretlenen bu had\u00eesler 550 civar\u0131ndad\u0131r.<\/p>\n 11. K\u00e2d\u0131 Iy\u00e2z (544\/1149), e\u015f-\u015eif\u00e2 bi ta\u2019rifi hukuki\u2019l-Mustafa<\/strong> (2 cilt). Peygamber Efendimiz\u2019i (aleyhissal\u00e2tu vessel\u00e2m) de\u011fi\u015fik hususiyetleriyle tan\u0131tan ve ona kar\u015f\u0131 olmas\u0131 gereken sayg\u0131 ve edepten bahseden me\u015fhur bir kitap.<\/p>\n 12. Muhammed Fuad Abd\u00fclbaki (1388\/1968), el-L\u00fc\u2019l\u00fc\u00fc ve\u2019l-mercan<\/strong> (2 cilt). \u0130mam-\u0131 Buh\u00e2r\u00ee ve M\u00fcslim\u2019in ittifak ettikleri ve s\u0131hhat itibariyle birinci mertebede kabul edilen had\u00eesleri ihtiva eden bir eserdir.<\/p>\n Bunlar\u0131n yan\u0131nda Ahmed Muhammed \u015e\u00e2kir\u2019in, \u0130bn Kesir\u2019in \u0130htisaru Ul\u00fbmi\u2019l-Had\u00ees adl\u0131 eserini dipnotlarla zenginle\u015ftirerek \u201cel-B\u00e2is\u00fc\u2019l-has\u00ees\u201d<\/strong> ad\u0131 alt\u0131nda ne\u015fre haz\u0131rlad\u0131\u011f\u0131 kitab\u0131n\u0131 okutmu\u015ftur. Ayr\u0131ca had\u00ees usul\u00fcne ili\u015fkin Osmanl\u0131\u2019n\u0131n son d\u00f6nem \u00e2limlerinden Ahmed Naim\u2019in Tecrid-i Sarih Mukaddimesi<\/strong>\u2019nin de \u00e7ok \u00f6nemli oldu\u011funa dikkatleri \u00e7ekerek okunmas\u0131n\u0131 tavsiye etmi\u015ftir.<\/p>\n Yrd. Do\u00e7. Dr. Erg\u00fcn \u00c7apan – Cemal T\u00fcrk<\/strong><\/p>\n Yeni \u00dcmit Dergisi Genel Yay. Koordinat\u00f6r\u00fc<\/p>\ntweet<\/a>\n
Tefsir<\/strong><\/h3>\n<\/blockquote>\n
\n
Hadis<\/strong><\/h3>\n<\/blockquote>\n