M\u00fcnazaran\u0131n sadece ger\u00e7e\u011fi ortaya \u00e7\u0131karma ekseninde cereyan edebilmesi i\u00e7in taraflar\u0131n uymas\u0131 gereken bir tak\u0131m esaslar vard\u0131r. Bunlar\u0131n c\u00fcmlesine \u201cM\u00fcnazara ilmi\u201d denir.[2]\n
D\u00fc\u015f\u00fcnce tarihi \u00e7e\u015fitli zamanlarda akdedilen m\u00fcnazara ve cedellere tan\u0131kl\u0131k etmi\u015ftir. Fakat insandaki \u201cBen\u201d fakt\u00f6r\u00fcn\u00fc tatmin etti\u011finden \u201cCedel\u201d s\u00fcrekli \u00f6nde olmu\u015ftur. \u0130slam tarihinde ise, \u00f6nde olan m\u00fcnazarad\u0131r. Allah Teala\u2019n\u0131n murad\u0131n\u0131 anlayabilmek i\u00e7in oturumlar tertip eden selef-i salihin o derece hasbi davranm\u0131\u015ft\u0131r ki nefislerine pay vermemek i\u00e7in do\u011frunun muhataplar\u0131n\u0131n taraf\u0131nda olmas\u0131n\u0131 istemi\u015ftir.[3]\n
\u0130nsanlar\u0131n inan\u00e7 ve d\u00fc\u015f\u00fcnce farkl\u0131l\u0131\u011f\u0131 derinle\u015ftik\u00e7e m\u00fcnazara ve cedelin yo\u011funlu\u011funda da art\u0131\u015f olmu\u015ftur. Hak ve bat\u0131l mezheplerin tekevv\u00fcn d\u00f6nemi olmas\u0131 itibariyle tabiun devri m\u00fcnazaralar\u0131n en yayg\u0131n oldu\u011fu zamand\u0131r.<\/p>\n
Basra, farkl\u0131 \u0130slami f\u0131rkalar\u0131n be\u015fi\u011fi olmas\u0131[4] hasebiyle m\u00fcnazaralar\u0131n merkez \u00fcss\u00fc konumuna gelmi\u015ftir. Her f\u0131rkan\u0131n ya en me\u015fhur m\u00fcdafileri orada bulunur ya da m\u00fcnazara yapmak i\u00e7in \u015fehri ziyaret ederdi.<\/p>\n
Ebu Hanife<\/strong><\/p>\n \u0130lk olarak Kelami disipline g\u00f6re yeti\u015fen ve bu alanda parmakla g\u00f6sterilecek bir yetkinli\u011fe ula\u015fan Ebu Hanife\u2019ye (r.a.) bu y\u00f6n\u00fc, m\u00fcnazarada kuvvet, mant\u0131kta g\u00fc\u00e7 ve akli usl\u00fcb \u00e7er\u00e7evesinde d\u00fc\u015f\u00fcnmede pratiklik kazand\u0131rd\u0131.[5]\n Akl\u0131, \u0130slam\u2019\u0131n tayin etti\u011fi \u00f6l\u00e7\u00fcler \u00e7er\u00e7evesinde kullanmas\u0131 ile dikkat \u00e7eken Ebu Hanife (r.a.) m\u00fcnazaralara kat\u0131lmak \u00fczere 20 k\u00fcs\u00fcr defa Basra\u2019ya gitti.[6] Haz\u0131r bulundu\u011fu m\u00fcnazaralarda \u015fartlar ne olursa olsun O, \u0130slami \u00f6l\u00e7\u00fclerin d\u0131\u015f\u0131na \u00e7\u0131kmazd\u0131. Muhatab\u0131n\u0131 rencide etmez, hakk\u0131n ortaya \u00e7\u0131kmas\u0131 i\u00e7in gayret g\u00f6sterirdi. Kendisine hakaret edenlere kar\u015f\u0131 dahi asil duru\u015funu bozmazd\u0131. Bir defas\u0131nda m\u00fcnazara yapt\u0131\u011f\u0131 bir ki\u015fi kendisine \u201cEy bidat\u00e7i, Ey z\u0131nd\u0131k!\u201d diye hitap etti. O (r.a.) ise adama \u015f\u00f6yle kar\u015f\u0131l\u0131k verdi: \u201cAllah Teala seni affetsin. O, iddia etti\u011fin gibi olmad\u0131\u011f\u0131m\u0131 biliyor. Zira tan\u0131yandan beri bir an dahi Onu (c.c.) terk etmedim. Sadece Rabbim\u2019in ma\u011ffiretini umar\u0131m. Yaln\u0131z Onun azab\u0131ndan korkar\u0131m.\u201d -Azap kelimesini telaffuz ederken g\u00f6zlerinden ya\u015flar bo\u015fand\u0131.-<\/p>\n \u0130fadeler kar\u015f\u0131s\u0131nda sars\u0131lan adam, Ebu Hanife\u2019ye: \u201cS\u00f6ylediklerimden dolay\u0131 beni ba\u011f\u0131\u015fla, bana hakk\u0131n\u0131 helal et\u201d diye ricada bulundu. O \u015f\u00f6yle kar\u015f\u0131l\u0131k verdi: \u201cCahillerden kim hakk\u0131mda ho\u015f olmayan \u015feyler s\u00f6ylerse onlara hakk\u0131m helal olsun. Fakat hakk\u0131mda olumsuz yarg\u0131da bulunan ki\u015filer ulemadan olurlarsa onlar\u0131 mazur g\u00f6rm\u00fcyorum. Darl\u0131kta kals\u0131nlar. Zira alimlerin yapt\u0131klar\u0131 g\u0131ybet ki\u015finin ard\u0131nda kal\u0131c\u0131 iz b\u0131rak\u0131r.\u201d[7]\n \u00d6mr\u00fcn\u00fc \u0130slami ilimlerin tedvin ve tertibine adayan Ebu Hanife (r.a.) kelamdan f\u0131kha, hadisten tefsire kadar hemen her alanda \u00e7ok say\u0131da m\u00fcnazaraya kat\u0131ld\u0131. \u0130lk m\u00fcnazaralar\u0131 kelam merkezli idi. Hammad\u2019a \u00f6\u011frenci olduktan sonra ise ilgisini f\u0131k\u0131h \u00fczerinde yo\u011funla\u015ft\u0131rd\u0131. Do\u011fal olarak m\u00fcnazaralar\u0131 da f\u0131khi a\u011f\u0131rl\u0131kta oldu. Zaman zaman ateistlerle de m\u00fccadele etti. Onun m\u00fcnazaralar\u0131n\u0131 bu \u00fc\u00e7 ba\u015fl\u0131k alt\u0131nda incelemek s\u00f6ylediklerini daha da anla\u015f\u0131l\u0131r k\u0131lacakt\u0131r.<\/p>\n KELAM\u0130 M\u00dcNAZARALAR<\/strong><\/p>\n D\u00fc\u015f\u00fcncelerini M\u00fcsl\u00fcmanlar\u0131n devlet ba\u015fkan\u0131na isyan etme temeli \u00fczerine in\u015fa eden ve \u201cHakem olay\u0131ndan\u201d dolay\u0131 ba\u015fta Ebu Musa el-E\u015fari ve Amr b. As olmak \u00fczere hadiseye r\u0131za g\u00f6steren b\u00fct\u00fcn ashaba k\u00fcf\u00fcr isnad\u0131nda bulunan \u201cHariciler\u201d, tabiun ku\u015fa\u011f\u0131ndan \u00e7ok say\u0131da alime de eza ettiler. Onlardan Dahhak b. Kays K\u00fcfe\u2019ye gelince Ebu Hanife\u2019ye (r.a.) u\u011frar ve Ondan t\u00f6vbe etmesini ister. Ebu Hanife neden t\u00f6vbe etmesi gerekti\u011fini sorar. Dahhak:<\/p>\n – Hz. Ali ile Hz. Muaviye\u2019nin sulh i\u00e7in meseleyi hakemlere havale etmelerini caiz g\u00f6ren g\u00f6r\u00fc\u015f\u00fcnden t\u00f6vbe et.<\/p>\n – Beni \u00f6ld\u00fcrecek misin yoksa benimle m\u00fcnazara m\u0131 edeceksin?<\/p>\n – M\u00fcnazara edece\u011fim.<\/p>\n – M\u00fcnazara etti\u011fimiz konuda bir meselede ihtilaf edersek, aram\u0131zda kim hakem olacak?<\/p>\n – Diledi\u011fin birisini hakem tayin et.<\/p>\n Bunun \u00fczerine Ebu Hanife (r.a.) Dahhak\u2019\u0131n adamlar\u0131ndan birisine: \u201c\u015e\u00f6yle otur. Tart\u0131\u015ft\u0131\u011f\u0131m\u0131z konuda e\u011fer ihtilaf edersek aram\u0131zda hakemlik yapacaks\u0131n\u201d dedi. Sonra da Dahhak\u2019a d\u00f6nerek: \u201cBu ki\u015finin aram\u0131zda hakem olmas\u0131na raz\u0131 m\u0131s\u0131n?\u201d diye sordu. Dahhak: \u201cEvet.\u201d cevab\u0131n\u0131 verince; Ebu Hanife: \u201c\u0130\u015fte sen de hakem tayin etmeyi kabul ettin.\u201d dedi. S\u00f6yleyecek s\u00f6z bulamayan Dahhak meclisten ayr\u0131l\u0131p gitti.[8]\n K\u00fcfe\u2019de \u201cHz. Osman\u2019\u0131n Yahudi\u201d oldu\u011funu iddia eden bir adam vard\u0131. Ebu Hanife (r.a.) bu \u015fahsa, azim bir hata i\u00e7erisinde oldu\u011funu g\u00f6stermek ve hidayetine sebep olabilmek i\u00e7in ziyarete gider ve \u201cSana d\u00fcn\u00fcrl\u00fc\u011fe geldim\u201d der. Adam:<\/p>\n – Kime?<\/p>\n – Asil, zengin, haf\u0131z, c\u00f6mert, geceleri ibadetle ihya eden, Allah korkusundan \u00e7ok a\u011flayan bir adama.<\/p>\n – Daha fazla sayma, yeter, bu meziyetlerin bir k\u0131sm\u0131 bile s\u00f6z konusu ki\u015finin k\u0131z\u0131mla evlenmesi i\u00e7in kafidir.<\/p>\n – Fakat damat aday\u0131n\u0131n bir \u00f6zelli\u011fi var.<\/p>\n – Nedir o?<\/p>\n – Yahudi imi\u015f.<\/p>\n – Subhanellah! K\u0131z\u0131m\u0131 bir Yahudi ile evlendirmemi mi istiyorsun?<\/p>\n – Evlendirmez misin?<\/p>\n – Tabiki hay\u0131r.<\/p>\n – Sen k\u0131z\u0131n\u0131 Yahudiye vermezsin de, Efendimiz (s.a.v.) iki k\u0131z\u0131n\u0131 Yahudi oldu\u011funu iddia etti\u011fin Hz. Osman ile evlendirir mi?<\/p>\n Bu cevap \u00fczerine adam t\u00f6vbe etti.[9]\n G\u00fcnah i\u015fleyen M\u00fcsl\u00fcmanlar\u0131 tekfir eden Haricilerden bir grup Ebu Hanife\u2019ye (r.a.) gelip \u015f\u00f6yle derler: \u201cMescidin \u00f6n\u00fcnde iki tane cenaze var. Biri t\u0131ka basa midesini dolduruncaya kadar i\u00e7ki i\u00e7en, bo\u011faz\u0131nda fokurdatan ve \u00f6len bir adama, di\u011feri ise zina eden, hamile oldu\u011funu anlay\u0131nca da intihar eden bir kad\u0131na ait.\u201d Bunlar\u0131n imani durumu hakk\u0131nda ne dersin?<\/p>\n Ebu Hanife:<\/p>\n – Adam ve kad\u0131n hangi dine mensuptu? Yahudi mi idiler?<\/p>\n – Hay\u0131r.<\/p>\n – H\u0131ristiyan m\u0131d\u0131rlar?<\/p>\n – Hay\u0131r.<\/p>\n – Mecusi midirler?<\/p>\n – Hay\u0131r.<\/p>\n – O halde hangi dine mensuptular?<\/p>\n – Allah\u2019tan ba\u015fka ilah olmad\u0131\u011f\u0131na, Muhammed aleyhisselam\u0131n Onun kulu ve resul\u00fc oldu\u011funa \u015fahadet eden millettendirler.<\/p>\n – Bana s\u00f6yler misiniz? Bu \u015fahadet iman\u0131n \u00fc\u00e7te, d\u00f6rtte, ya da be\u015fte biri midir?<\/p>\n – \u0130man\u0131n \u00fc\u00e7te, d\u00f6rtte ve be\u015fte biri olmaz.<\/p>\n – O halde \u015fahadet iman\u0131n ne kadar\u0131d\u0131r?<\/p>\n – \u0130man\u0131n tamam\u0131d\u0131r.<\/p>\n – Bo\u015f iddialarla zan alt\u0131nda tutu\u011funuz topluluk hakk\u0131nda bana sordu\u011funuz sorunun cevab\u0131n\u0131 siz verdiniz; Onlar\u0131n m\u00fcmin olduklar\u0131n\u0131 kabul ettiniz.<\/p>\n Hariciler, Ebu Hanife\u2019ye (r.a.) cevap veremeyince meselenin bu boyutunu b\u0131rak\u0131p farkl\u0131 bir bahis a\u00e7t\u0131lar. Adam ve kad\u0131n\u0131n cennet ya da cehennemden hangisine gidece\u011fini sordular. Bunun \u00fczerine Ebu Hanife \u015f\u00f6yle dedi: \u201cBu meselede ben O ikisinden daha b\u00fcy\u00fck su\u00e7 i\u015fleyen kavim hakk\u0131nda \u0130brahim Peygamber\u2019in s\u00f6yledi\u011fini derim: \u201cKim bana uyarsa o bendendir. Kim de bana kar\u015f\u0131 gelirse, art\u0131k sen ger\u00e7ekten \u00e7ok ba\u011f\u0131\u015flayan pek \u00e7ok esirgeyensin.\u201d[10] Keza o ikisinden daha b\u00fcy\u00fck g\u00fcnah i\u015fleyen topluluk hakk\u0131nda \u0130sa (a.s.) s\u00f6yledi\u011fini derim: \u201cE\u011fer kendilerine azap edersen \u015f\u00fcphesiz onlar senin kullar\u0131nd\u0131r (diledi\u011fini yapars\u0131n.). E\u011fer onlar\u0131 ba\u011f\u0131\u015flarsan \u015f\u00fcphesiz sen izzet ve hikmet sahibisin.\u201d[11] Yine onlar hakk\u0131nda Allah\u2019\u0131n Nebisi Hz. Nuh\u2019a (a.s.) kavmi, \u201cSana d\u00fc\u015f\u00fck seviyeli kimseler tabi olup dururken, biz sana iman eder miyiz hi\u00e7!\u201d[12] dedikleri zaman Hz. Nuh\u2019un \u201cOnlar\u0131n yapt\u0131klar\u0131 hakk\u0131nda bilgim yoktur. Onlar\u0131n hesab\u0131 ancak Rabbime aittir. Bir d\u00fc\u015f\u00fcnseniz! Ben iman eden kimseleri ko-vacak de\u011filim. Ben apa\u00e7\u0131k bir uyar\u0131c\u0131y\u0131m.\u201d[13], \u201cSizin hor g\u00f6rd\u00fc\u011f\u00fcn\u00fcz kimseler i\u00e7in, \u2018Allah onlara asla hi\u00e7bir hay\u0131r vermez.\u2019 diyemem. Allah onlar\u0131n i\u00e7lerindekini daha iyi bilir. B\u00f6yle bir \u015fey s\u00f6ylersem o zaman ben ger\u00e7ekten zalimlerden olurum.\u201d[14] dedi\u011fi gibi derim.[15]\n Arap-Mevali Telakkisi <\/strong><\/p>\n Arap as\u0131ll\u0131 olan mutaass\u0131p alimler Ebu Hanife\u2019yi (r.a.) \u201cMevali\u201d olmas\u0131ndan dolay\u0131 hakir g\u00f6r\u00fcrd\u00fc. Hac vesilesi ile gitti\u011fi Mekke\u2019de devrin alimleri onu meclislerine \u00e7a\u011f\u0131r\u0131p, hangi millete mensup oldu\u011funu sordular. Arap olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyince ilmi a\u00e7\u0131dan yetersiz oldu\u011funu bu durumda Kur\u2019an\u2019\u0131 anlayamayaca\u011f\u0131n\u0131 ona ihsas ettiler: \u201cSen bu halinde Kur\u2019an\u2019\u0131 zor okursun nerede kald\u0131 Onu anlay\u0131p ta i\u00e7tihat edeceksin; Hele bir ayet oku da dinleyelim.\u201d t\u00fcr\u00fcnden ifadeler sarf ettiler. Arap olduklar\u0131ndan dolay\u0131 kendilerini ilmi a\u00e7\u0131dan yeterli Ebu Hanife\u2019yi de cehaletle itham eden heyete \u00dcstat \u015fu ayeti kerimeyi okur: \u201cAraplar\/bedeviler inkar ve nifak bak\u0131m\u0131ndan daha ileri ve Allah\u2019\u0131n peygamberine indirdi\u011fi h\u00fck\u00fcmlerin s\u0131rlar\u0131n\u0131 tan\u0131mamaya daha yatk\u0131nd\u0131rlar.\u201d[16]\n Arap olmay\u0131 ilmi a\u00e7\u0131dan iftihar vesilesi g\u00f6ren grup, Kur\u2019an\u2019\u0131 anlamamakla itham etti\u011fi Ebu Hanife\u2019nin (r.a.) 6000 k\u00fcs\u00fcr ayet aras\u0131ndan Araplar\u0131 yeren ayeti se\u00e7ip okumas\u0131 kar\u015f\u0131s\u0131nda \u00f6nce bir sars\u0131l\u0131r ard\u0131ndan da \u201cMevali\u201d telakkilerinde de\u011fi\u015fikli\u011fe giderler.<\/p>\n FIKH\u0130 M\u00dcNAZARALAR<\/strong><\/p>\n Ebu Yusuf, \u0130mam-\u0131 Azam\u2019\u0131n iltifatlar\u0131yla ma\u011frur olup ders okumay\u0131 b\u0131rak\u0131r. Yeni bir ders halkas\u0131 kurup orada \u00f6\u011frenci yeti\u015ftirmeye ba\u015flar. Ebu Hanife (r.a.) \u00f6\u011frencisine daha okumas\u0131 gerekti\u011fini ihsas ettirmek i\u00e7in, yan\u0131ndaki birisine Ebu Yusuf\u2019un ders halkas\u0131na gidip, bir dirhem kar\u015f\u0131l\u0131\u011f\u0131nda y\u0131kamas\u0131 i\u00e7in elbisesini temizlik\u00e7iye veren, almaya gitti\u011finde elbisesinin d\u00fckkanc\u0131 taraf\u0131ndan gasp edildi\u011fini \u00f6\u011frenen, daha sonra d\u00fckkana u\u011frad\u0131\u011f\u0131nda ise elbisesi y\u0131kanm\u0131\u015f halde kendisine teslim edilen adam\u0131n durumunu sor, \u00e7ama\u015f\u0131rc\u0131n\u0131n paray\u0131 hak edip-etmedi\u011fini \u00f6\u011fren, e\u011fer mutlak anlamda d\u00fckkanc\u0131 \u00fccret al\u0131r derse \u201cyanl\u0131\u015f s\u00f6yledin.\u201d, \u00fccret alamaz derse yine \u201dyanl\u0131\u015f s\u00f6yledin\u201d de diye tembih eder. Adam Ebu Yusuf\u2019a gidip meseleyi sorar. Ebu Yu-suf: \u201c\u00c7ama\u015f\u0131rc\u0131 y\u0131kama \u00fccretini al\u0131r.\u201d der. Adam: \u201cYanl\u0131\u015f s\u00f6yledin.\u201d diye mukabelede bulunur. Bir m\u00fcddet meseleyi d\u00fc\u015f\u00fcn\u00fcr; \u201cHay\u0131r \u00fccret alamaz.\u201d der. Adam yine \u201cYanl\u0131\u015f s\u00f6yledin.\u201d diye kar\u015f\u0131l\u0131k verir. \u0130\u015fin i\u00e7inden \u00e7\u0131kamayaca\u011f\u0131n\u0131 anlay\u0131nca kalk\u0131p Ebu Hanife\u2019nin yan\u0131na gelir. Ebu Hanife talebesine; \u201cSeni buraya \u015fu \u00e7ama\u015f\u0131rc\u0131n\u0131n \u00fccreti meselesi getirmi\u015f olmal\u0131.\u201d der. Devamla aralar\u0131nda \u015f\u00f6yle bir konu\u015fma cereyan eder. Ebu Hanife:<\/p>\n – S\u00fcbhanellah. Kim oturmu\u015f insanlara fetva veriyor; meclis kurup Allah Teala\u2019n\u0131n dini hakk\u0131nda konu\u015fuyor. Halbuki bu, i\u015f kar\u015f\u0131l\u0131\u011f\u0131nda al\u0131nan \u00fccretlerle alakal\u0131 mesele hakk\u0131nda bile do\u011fru-d\u00fcr\u00fcst cevap veremiyor.<\/p>\n – Ey Ebu Hanife! Bana bu meseleyi \u00f6\u011fretir misin?<\/p>\n – Meseleyi gasptan \u00f6nce ve gasptan sonra diye iki ay\u0131rmak gerekir. E\u011fer \u00e7ama\u015f\u0131rc\u0131 elbiseyi gasbettikten sonra y\u0131kad\u0131ysa m\u00fc\u015fteriden \u00fccret alamaz. \u00c7\u00fcnk\u00fc onu kendisi i\u00e7in y\u0131kam\u0131\u015ft\u0131r. Yok e\u011fer gasbetmeden \u00f6nce y\u0131kad\u0131ysa \u00fccret al\u0131r. \u00c7\u00fcnk\u00fc bu durumda elbiseyi m\u00fc\u015fteri i\u00e7in y\u0131kam\u0131\u015ft\u0131r.[17]\n Ebu Yusuf hadiseden o derece etkilenir ki ders halkas\u0131n\u0131 la\u011fv edip, \u00f6l\u00fcnceye kadar Ebu Hanife\u2019ye talebelik etmeye devam eder.<\/p>\n Bir adam \u00f6l\u00fcrken Ebu Hanife\u2019yi (r.a.) vasiyetini uygulamak \u00fczere g\u00f6revlendirir. O ise vasiyet meclisinde yoktur. Mesele K\u00fcfe kad\u0131s\u0131 \u0130bn \u015e\u00fcbreme\u2019ye intikal eder; Ebu Hanife konuyu kad\u0131ya anlat\u0131r; Adam\u0131n, \u00f6l\u00fcrken kendisini vasi tayin etti\u011fine dair de \u015fahit getirir. \u0130bn \u015e\u00fcbr\u00fcme Ebu Hanife\u2019ye: \u201c\u015eahitlerinin ger\u00e7ekten hadiseye \u015fahit olduklar\u0131na yemin eder misin?\u201d diye sorar. Ebu Hanife:<\/p>\n – Bana yemin gerekmez. \u00c7\u00fcnk\u00fc orada de\u011fildim.<\/p>\n – Ey Ebu Hanife! Kriterlerin \u015fa\u015ft\u0131.<\/p>\n – Peki sana \u015funu soray\u0131m: Ba\u015f\u0131 yar\u0131lan, iki ki\u015finin de ba\u015f\u0131n\u0131n yar\u0131ld\u0131\u011f\u0131na dair kendisine \u015fahitlik etti\u011fi bir ama hakk\u0131nda ne dersin? Amadan \u015fahitlerinin ger\u00e7ekten olay\u0131 g\u00f6rd\u00fcklerine dair yemin etmesi istenir mi?<\/p>\n Bu a\u00e7\u0131klama kar\u015f\u0131s\u0131nda s\u00f6yleyecek cevap bulamayan \u0130bn \u015e\u00fcbr\u00fcme vasiyeti kabul edip onaylar.[18]\n Muhammed Bak\u0131r\u2019a, Eb\u00fb Hanife\u2019nin taabbudi h\u00fck\u00fcmler \u00fczerine k\u0131yas yaparak \u0130slam\u2019\u0131n \u00f6z\u00fcne muhalif bir tav\u0131r i\u00e7inde oldu\u011fu anlat\u0131l\u0131r. Bir g\u00fcn Muhammed Bak\u0131r Medine\u2019de Eb\u00fb Hanife ile kar\u015f\u0131la\u015f\u0131r ve ona, \u201csen k\u0131yasla amel ederek dedem Hz. Peygamber\u2019in (s.a.v.) s\u00fcnnetine muhalefet ediyorsun \u00f6yle mi\u201d, diye sorar?<\/p>\n Eb\u00fb Hanife; \u201dBu ithamdan Allah\u2019a s\u0131\u011f\u0131n\u0131r\u0131m. Sen konu\u015fmana dikkat et ki; ben de sana kar\u015f\u0131 \u00fcslubuma dikkat edeyim. \u00c7\u00fcnk\u00fc Allah Resul\u00fc\u2019n\u00fcn (s.a.v.) ashab\u0131na \u00fcst\u00fcnl\u00fc\u011f\u00fc gibi, seninde di\u011fer insanlara \u00fcst\u00fcnl\u00fc\u011f\u00fcn var…\u201d<\/p>\n Bu ifadeler \u00fczerine Eb\u00fb Hanife, Muhammed Bak\u0131r\u2019a, \u201cakl\u0131 m\u0131 dinin emrine, yoksa dini mi akl\u0131n tasarrufuna teslim etti\u011fimi \u00f6\u011frenebilmen i\u00e7in sana \u00fc\u00e7 tane soru soraca\u011f\u0131m, bana cevap ver\u201d der.<\/p>\n -Erkek mi yoksa kad\u0131n m\u0131 daha g\u00fc\u00e7s\u00fczd\u00fcr?<\/p>\n -Kad\u0131n.<\/p>\n -Mirasta erke\u011fin pay\u0131 ne kadar kad\u0131n\u0131n ki ne kadard\u0131r?<\/p>\n -Kad\u0131n\u0131n pay\u0131 erke\u011finkinin yar\u0131s\u0131 kadard\u0131r.<\/p>\n – E\u011fer bu konuda iddia etti\u011fin gibi k\u0131yasla h\u00fck\u00fcm verseydim erke\u011fe kad\u0131n\u0131n pay\u0131n\u0131n yar\u0131s\u0131n\u0131 verirdim. \u00c7\u00fcnk\u00fc kad\u0131n daha g\u00fc\u00e7s\u00fczd\u00fcr.<\/p>\n – Namaz m\u0131 oru\u00e7 mu daha \u00fcst\u00fcnd\u00fcr?<\/p>\n – Namaz.<\/p>\n – E\u011fer k\u0131yasla h\u00fck\u00fcm verseydim, bu konudaki nassa muhalefet eder, hay\u0131zl\u0131 bir kad\u0131na orucu de\u011fil de daha b\u00fcy\u00fck bir ibadet olan namaz\u0131 kaza etmesini emrederdim.<\/p>\n – \u0130drar m\u0131 yoksa meni mi daha pistir?<\/p>\n – \u0130drar.<\/p>\n -E\u011fer k\u0131yasla h\u00fckmetseydim, gus\u00fcl abdestinin meninin \u00e7\u0131kmas\u0131ndan dolay\u0131 de\u011fil de idrar\u0131n akmas\u0131ndan dolay\u0131 gerekti\u011fini s\u00f6ylerdim.\u201d<\/p>\n Kar\u015f\u0131l\u0131kl\u0131 bu soru cevap fasl\u0131ndan sonra Muhammed Bak\u0131r Ebu Hanife\u2019nin haset sahiplerinin iddia ettikleri gibi olmad\u0131\u011f\u0131n\u0131 anlar, Onu aln\u0131ndan \u00f6perek kutlar.[19]\n \u0130mam-\u0131 Azam, \u0130bn Ebi Leyla ile birlikte y\u00fcr\u00fcrken \u015fark\u0131 s\u00f6yleyen kad\u0131nlar\u0131n yan\u0131ndan ge\u00e7erler. Kad\u0131nlar susunca Ebu Hanife (r.a.) onlara: \u201c\u0130yi yapt\u0131n\u0131z.\u201d der. Bunun \u00fczerine \u0130bn Ebi Leyla \u0130mam-\u0131 Azam\u2019a:<\/p>\n – Bundan b\u00f6yle \u015fahadetini d\u00fc\u015f\u00fcrd\u00fcm. \u015eahitli\u011fin kabul edilmeyecektir.<\/p>\n – Ni\u00e7in?<\/p>\n – \u015eark\u0131 s\u00f6yleyen kad\u0131nlara \u2018iyi yapt\u0131n\u0131z\u2019 dedin.<\/p>\n – Ne zaman dedim?<\/p>\n – Kad\u0131nlar \u015fark\u0131 s\u00f6ylemeyi kesince.<\/p>\n – \u0130yi ya, bu ifade ile, g\u00fczel \u015fark\u0131 s\u00f6ylediklerini de\u011fil, susunca g\u00fczel yapt\u0131klar\u0131n\u0131 kastettim.[20]\n Ebu Hanife\u2019ye (r.a.) g\u00f6re namazda cemaatin imama \u201cm\u00fctabaat\u0131\u201d esast\u0131r. \u0130mam\u0131n namazda bir r\u00fckn\u00fc terk etmesi, ya da abdestsiz k\u0131ld\u0131rmas\u0131 durumunda cemaatin namaz\u0131 fasit olur. Fakat di\u011fer \u00fc\u00e7 mezhebe g\u00f6re cemaatle imam aras\u0131nda \u201cmuvafakat\u201d vard\u0131r. Her iki durumda cemaatin namaz\u0131 sahihtir. Mezhepler aras\u0131ndaki bu i\u00e7tihat farkl\u0131l\u0131\u011f\u0131 k\u0131raat meselesini de kapsar.<\/p>\n \u0130mamla cemaat aras\u0131nda mutabaat\u0131n oldu\u011funu s\u00f6yleyen Hanefilere g\u00f6re imam\u0131n k\u0131rat\u0131 cemaatin k\u0131raati yerine ge\u00e7er. Fakat Medine fukahas\u0131na g\u00f6re cemaat imamla birlikte okumak zorundad\u0131r.<\/p>\n Medine\u2019den bir grup alim, imam\u0131n arkas\u0131nda namaz k\u0131lan cemaatin k\u0131raat edip-etmemesini tart\u0131\u015fmak \u00fczere Ebu Hanife\u2019ye (r.a.) gelirler. Ebu Hanife (r.a.) Medinelilere: \u201cHepinizle birden m\u00fcnazara yapmam m\u00fcmk\u00fcn de\u011fil; En bilgili olan\u0131n\u0131z\u0131 s\u00f6zc\u00fc yap\u0131n.\u201d onunla m\u00fcnazara edeyim der. Birisine i\u015faret ederler. Bunun \u00fczerine Ebu Hanife (r.a.): \u201cBu se\u00e7ti\u011finiz en alim olan\u0131n\u0131z m\u0131d\u0131r? Onunla m\u00fcnazara yapmak sizinle m\u00fcnazara yapmak gibi olur mu? diye sorar. Medineliler: \u201cEvet\u201d diye kar\u015f\u0131l\u0131k verirler. Ebu Hanife devamla:<\/p>\n – Ona kar\u015f\u0131 delil getirmek size de delil getirmek gibi midir?<\/p>\n – Evet.<\/p>\n – Arkada\u015f\u0131n\u0131zla m\u00fcnazara etti\u011fimde, se\u00e7ti\u011finiz ve s\u00f6z\u00fcn\u00fc kendi s\u00f6z\u00fcn\u00fcz kabul etti\u011finizden dolay\u0131 onu ba\u011flayan delil sizi de ba\u011flar. \u0130\u015fte b\u00f6yle. Siz m\u00fcnazarada en alim olan\u0131n\u0131z\u0131 se\u00e7tiniz, s\u00f6z\u00fcn\u00fc kendi s\u00f6z\u00fcn\u00fcz kabul ettiniz. Biz de namazda imam\u0131 se\u00e7tik. K\u0131raati bizim k\u0131raatimizdir. O okuyunca biz de okumu\u015f oluruz.[21]\n ATE\u0130STLERLE M\u00dcNAZARASI (CEDEL)<\/strong><\/p>\n Rum as\u0131ll\u0131 bir ateist, ulema ile m\u00fcnazara eder ve Hammad hari\u00e7 hepsini susturur. Ona kar\u015f\u0131 kimse yeterli malumat\u0131 ortaya koyamaz. \u0130mam-\u0131 Azam o tarih \u00e7ocuktur. Hammad ateistin ayn\u0131 \u015fekilde Ebu Hanife\u2019yi de susturmas\u0131ndan ve \u0130slam\u2019\u0131n bundan zarar g\u00f6rmesinden endi\u015fe eder; O gece r\u00fcyas\u0131nda bir a\u011fac\u0131n filiz ve dallar\u0131n\u0131 bir domuzun yedi\u011fini g\u00f6r\u00fcr. Domuz, g\u00f6vdesi hari\u00e7 b\u00fct\u00fcn a\u011fac\u0131 yer. A\u011fa\u00e7tan bir aslan yavrusu zuhur eder ve domuzu \u00f6ld\u00fcr\u00fcr.<\/p>\n R\u00fcyan\u0131n g\u00f6r\u00fcld\u00fc\u011f\u00fc sabah Ebu Hanife Hammad\u2019\u0131n yan\u0131na gider, hocas\u0131n\u0131 ateistle yap\u0131lan m\u00fcnazaralardan dolay\u0131 son derece \u00fcz\u00fcnt\u00fcl\u00fc g\u00f6r\u00fcr. M\u00fcnazaralar ve g\u00f6r\u00fclen r\u00fcya Hammad\u2019\u0131 etkilemi\u015ftir. Ebu Hanife (r.a.) hocas\u0131n\u0131n g\u00f6rd\u00fc\u011f\u00fc r\u00fcyay\u0131 \u015f\u00f6yle tevil eder: \u201cElhamd\u00fclillah, domuz o muz\u0131r ateist; a\u011fa\u00e7 ilim; dallar\u0131 sizin d\u0131\u015f\u0131n\u0131zdaki alimler, g\u00f6vde siz, ondan do\u011fan aslan yavrusu ben; ve ben Allah\u2019\u0131n yard\u0131m\u0131yla o ateistin hakk\u0131ndan gelece\u011fim.\u201d<\/p>\n Bu teville hocas\u0131na moral veren Ebu Hanife (r.a.) onunla birlikte m\u00fcnazaran\u0131n akdedilece\u011fi camiye gider. Ateist minbere \u00e7\u0131kar ve tart\u0131\u015faca\u011f\u0131 ki\u015fiyi ister. \u00c7ocuk oldu\u011fu halde kar\u015f\u0131s\u0131na Ebu Hanife \u00e7\u0131kar. Ateist ya\u015f\u0131na bakarak onu k\u00fc\u00e7\u00fck g\u00f6r\u00fcr. Ebu Hanife: \u201cYa\u015fla insanlar\u0131 k\u0131ymetlendirmeyi b\u0131rak da ne s\u00f6yleyeceksen onu s\u00f6yle.\u201dder. Ateist Ebu Hanife\u2019nin cesareti kar\u015f\u0131s\u0131nda dona kal\u0131r. Belli bir zaman ge\u00e7tikten sonra kendini toparlar ve Ebu Hanife\u2019ye: \u201cBa\u015f\u0131 ve sonu olmayan bir \u015feyin mevcudiyeti nas\u0131l m\u00fcmk\u00fcn olur?\u201d diye sorar. Ebu Hanife:<\/p>\n – Say\u0131 sistemini bilir misin?<\/p>\n – Evet.<\/p>\n – O halde s\u00f6yle bakal\u0131m \u201cbir\u201d say\u0131s\u0131ndan \u00f6nce ne vard\u0131r?<\/p>\n – O ilktir ondan \u00f6nce say\u0131 olmaz.<\/p>\n – Mecazi manada \u201cbir\u201d olan say\u0131dan \u00f6nce bir \u015fey olmaz da ger\u00e7ek anlamda \u201cbir\u201d olan Allah Tela\u2019dan \u00f6nce nas\u0131l bir \u015fey olur?!<\/p>\n Ateist bu cevaba kar\u015f\u0131l\u0131k veremeyince yeni bir meseleye ge\u00e7er ve Ebu Hanife\u2019ye;<\/p>\n \u201cHi\u00e7bir \u015feyin y\u00f6nlerden hali olmad\u0131\u011f\u0131n\u0131, bu durumda \u2013ha\u015fa- (Allah Teala\u2019n\u0131n da bir y\u00f6n\u00fcn\u00fcn olmas\u0131 gerekti\u011fini) Onun (c.c.) g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn hangi y\u00f6ne do\u011fru oldu\u011funu\u201d sorar. Ebu Hanife (r.a.):<\/p>\n – Lambay\u0131 yakt\u0131\u011f\u0131nda \u0131\u015f\u0131\u011f\u0131 hangi y\u00f6ne do\u011frudur.<\/p>\n – I\u015f\u0131\u011f\u0131 alma noktas\u0131nda b\u00fct\u00fcn y\u00f6nler e\u015fittir.<\/p>\n – Mecazi \u0131\u015f\u0131\u011f\u0131n durumu bu ise, g\u00f6klerin ve yerlerin ebedi ve daimi nuru Allah Teala nas\u0131l olur? Onun y\u00f6nlerden m\u00fcnezzeh olmas\u0131 evleviyetle gereklidir.<\/p>\n Ateist bu cevaba da kar\u015f\u0131l\u0131k veremez ve yeni bir bahis a\u00e7ar. Ebu Hanife\u2019ye hitaben \u015f\u00f6yle der: \u201cMevcut olan her \u015fey i\u00e7in bir mekan olmad\u0131r. Madem Allah vard\u0131r o halde nerededir?\u201d Ebu Hanife ateiste kar\u015f\u0131l\u0131k verme yerine etraftakilere emredip meclise s\u00fct getirtir. Ard\u0131ndan da ateiste: \u201cBunda ya\u011f var m\u0131?\u201d diye sorar. Ateist \u201cEvet\u201d diye kar\u015f\u0131l\u0131k verince Ebu Hanife \u015e\u00f6yle der:<\/p>\n – Ya\u011f s\u00fct\u00fcn neresindedir?<\/p>\n – Belli bir yerle s\u0131n\u0131rl\u0131 de\u011fildir.<\/p>\n – Varl\u0131\u011f\u0131 ge\u00e7ici olan bir \u015feyin durumu b\u00f6yle olursa yer ve g\u00f6klerin yarat\u0131c\u0131s\u0131 ebedi ve sonsuz olan Allah Teala\u2019n\u0131n durumu nas\u0131l olur?!<\/p>\n – O ne ile me\u015fguld\u00fcr?<\/p>\n – Sen b\u00fct\u00fcn bu sorular\u0131 minberde iken sordun. Ben de onlara cevap verdim. \u015eimdi sen yere in, minbere ben \u00e7\u0131kay\u0131m.<\/p>\n Ateist iner ve Ebu Hanife s\u00f6yledi\u011fi gibi minbere \u00e7\u0131kar. Ard\u0131nda da ateistin sorusunu yan\u0131tlar: \u201cMinberde senin gibi yaratan\u0131, yarat\u0131lanlara benzetenler oldu\u011funda onu indirir; yerde de benim gibi muvahhitler oldu\u011funda onlar\u0131 oraya \u00e7\u0131kar\u0131r. \u2018O her an yeni bir ilahi tasarruftad\u0131r.\u2019[22] Dehri \u015fa\u015f\u0131r\u0131r; Tek kelime konu\u015famaz.[23]\n Allah Teala\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 inkar eden dehriler tart\u0131\u015fmak i\u00e7in yan\u0131na geldiklerinde onlara size gelip \u015f\u00f6yle bir olay anlatan adam hakk\u0131nda ne dersiniz: \u201cTicaret e\u015fyalar\u0131 ve y\u00fcklerle dolu bir gemi g\u00f6rd\u00fcm. Ki o denizin derinliklerinde birbirine \u00e7arpan dalgalar ve \u00e7e\u015fitli y\u00f6nlerden esen r\u00fczgarlardan olu\u015fmu\u015ftu. Onu sevk eden denizci ve kaptan olmaks\u0131z\u0131n d\u00fczg\u00fcn bir \u015fekilde f\u0131rt\u0131nada gidiyordu?\u201d<\/p>\n Ne dersiniz ak\u0131l b\u00f6yle bir hadiseyi onaylar m\u0131? Ateistler:<\/p>\n – Hay\u0131r. Ak\u0131l b\u00f6yle bir hadisenin olmas\u0131na imkan vermez.<\/p>\n – S\u00fcbhanellah. Ak\u0131l, geminin kendili\u011finden olu\u015fmas\u0131na ve kaptan olmadan gitmesine imkan vermez de, nas\u0131l farkl\u0131 halleriyle \u015fu d\u00fcnyan\u0131n kendili\u011finden yarat\u0131l\u0131p idare edilmesine onay verir?![24] Bir gemi kendili\u011finden meydana gelemez de \u015fu muazzam kainat nas\u0131l tesad\u00fcfen olu\u015fabilir?!<\/p>\n ***<\/p>\n Nasslar\u0131 anlamada zafiyeti olan fakihler, \u0130slam\u2019\u0131n hakikatini tahrif eden sap\u0131k kelamc\u0131lar ve yarat\u0131l\u0131\u015f ger\u00e7e\u011fini reddeden dehriler Onun (r.a.) kar\u015f\u0131s\u0131nda ya hakikate teslim oldular ya da susmak zorunda kald\u0131lar.<\/p>\n Recep Y\u0131ld\u0131z, \u0130nki\u015faf Dergisi, Haziran 2006<\/strong><\/p>\n ————————————————————<\/p>\n[1] \u0130lavelerle bkz. Ahmed Cevdet Pa\u015fa, Adab-\u0131 Sedad min \u0130lmi\u2019l-Adab, \u0130stanbul, 1303, s. 3.<\/p>\n[2] Cevdet Pa\u015fa, a.g.e., s. 4.<\/p>\n[3] Cevdet Pa\u015fa, a.g.e., s. 3.<\/p>\n[4] Muhammed Ebu Zehre, Eblu Hanife Hayatuhu veAsruhu-Arauhu ve F\u0131khuhu, Daru\u2019l-Fikri\u2019l-Arabi, Kahire, 1997, s. 69.<\/p>\n[5] Ahmed Emin, Duha\u2019l-\u0130slam, Beyrut, 2004, II, 139.<\/p>\n[6] Ahmed Emin, a.g.e., II, 139.<\/p>\n[7] \u015eihabuddin Ahmed b. Hacer el-Mekki, Hayratu\u2019l-H\u0131san, Daru\u2019l-Erkam, Beyrut, ty. s. 40; Ebu Zehre, a.g.e., s. 53.<\/p>\n[8] Tak\u0131yyuddin b. Abdilkadir et-Temimi, Tabakatu\u2019s-Seniyye fi Teracmi\u2019l-Hanefiyye, Daru\u2019r-Rufai, Riyad, 1983, I, 151-2.<\/p>\n[9] Ebu Bekir Ahmed b. Ali Hatib el-Ba\u011fdadi, Tarih-u Medineti\u2019s-Selam, Daru\u2019l-\u011earbi\u2019l-\u0130slami, Beyrut, 2001, XV, 498-9; et-Temimi, a.g.e., I, 111-112.<\/p>\n[10] Kur\u2019an, \u0130brahim(14): 36.<\/p>\n[11] Kur\u2019an, Maide(5): 118.<\/p>\n[12] Kur\u2019an, \u015euara(26): 111.<\/p>\n[13] Kur\u2019an, \u015euara(26): 112-115.<\/p>\n[14] Kur\u2019an, Hud(11): 31.<\/p>\n[15] Ebu Zehre, a.g.e., (Dipnot no:1), s. 24.<\/p>\n[16] Kur\u2019an, Tevbe(9): 97.<\/p>\n[17] et-Temimi, a.g.e., I, 93-94.<\/p>\n[18] Ebu Zehre, a.g.e., s. 55.<\/p>\n[19] Haf\u0131zu\u2019d-Din b. Muhammed el-Kerderi, Men\u00e2kibu Ebi Hanife, Daru\u2019l-Kitabi\u2019l-Arabi Beyrut, 1981, II, 221-222.<\/p>\n[20] Ta\u015fk\u00f6pr\u00fczade, Miftahu\u2019s-Saade, Beyrut, 2002, II, 184.<\/p>\n[21] Ahmed Emin, a.g.e., II, 146.<\/p>\n[22] Kur\u2019an, Rahman(55): 29.<\/p>\n[23] Ta\u015fk\u00f6pr\u00fczade, a.g.e., II, 186.<\/p>\n[24] Muhammed b. Abdirrahman Humeyyis, Usuluddin \u0130nde\u2019l-\u0130mam Ebi Hanife, Riyad, 1996, s. 222; Benzer bir rivayet i\u00e7in bkz. Molla Aliyyu\u2019l-Kari, \u015eerh-u Kitabi\u2019l-F\u0131kh\u0131\u2019l-Ekber, Beyrut, 1984, s. 14.<\/p>\n","protected":false},"excerpt":{"rendered":" Tart\u0131\u015f\u0131lan bir konuda do\u011fruyu ortaya \u00e7\u0131karmak i\u00e7in kar\u015f\u0131l\u0131kl\u0131 konu\u015fmaya \u201cM\u00fcnazara\u201d, taraflardan her birine de \u201cM\u00fcnaz\u0131r\u201d denir. Hasm\u0131n\u0131 susturmak i\u00e7in yap\u0131lan m\u00fcbahaseye ise \u201cCedel\u201d, taraflardan her birine de \u201cM\u00fccadil\u201d ad\u0131 verilir. M\u00fccadilin amac\u0131 her nas\u0131l olursa olsun konu\u015ftu\u011fu ki\u015fiyi susturmakt\u0131r. Bu y\u00fczden onun ameliyesi, bilgi edinme yollar\u0131ndan kabul edilmez. Fakat m\u00fcnaz\u0131r\u0131n gayesi, sadece ger\u00e7e\u011fi ortaya \u00e7\u0131karmakt\u0131r. …<\/p>\n","protected":false},"author":1,"featured_media":2425,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,410],"tags":[552,528,550,551,549],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2424"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2424"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2424\/revisions"}],"predecessor-version":[{"id":2427,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2424\/revisions\/2427"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2425"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2424"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2424"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2424"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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