\u00a0 <\/p>\n
A – HAD\u0130S NED\u0130R?<\/strong><\/p>\n Hadis; s\u00f6zl\u00fck anlam\u0131 “yeni, ilk” demektir. “eski, \u00f6nceki” anlam\u0131na gelen “kadim” ise bunun z\u0131dd\u0131d\u0131r.<\/p>\n “Hadis”in terim (\u0131st\u0131lah) manas\u0131 ise; s\u00f6zl\u00fc, fiili ve takriri (duydu\u011funu veya g\u00f6rd\u00fc\u011f\u00fcn\u00fc reddetmeyip onaylama), ahlaki ve fiziki s\u0131fat olarak Hz. Peygamber Efendimize ait olan her \u015feyin yaz\u0131l\u0131 metinleridir.<\/p>\n Kur’an\u0131 Kerimde Hadis; <\/strong><\/p>\n 1 – S\u00f6z,<\/p>\n 2 – Haber, anlam\u0131nda kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n \u00a0 <\/p>\n 1 – “Haydi Onun misli bir s\u00f6z getirin” [1]<\/a> gibi ayetlerde Hadis “s\u00f6z” anlam\u0131nda,<\/p>\n 2 – “Musa’n\u0131n haberi sana ula\u015ft\u0131 m\u0131?” [2]<\/a> Ayetinde ise “haber” anlam\u0131nda yer alm\u0131\u015ft\u0131r.<\/p>\n S\u00fcnnet ise, s\u00f6zl\u00fckte “yol” ve “gidi\u015fat= hareket tarz\u0131” anlam\u0131ndad\u0131r.<\/p>\n Kur’anda Allah’\u0131n (cc) k\u00e2inat, tabiat ve \u015feriat esaslar\u0131yla ilgili de\u011fi\u015fmez kanun ve kurallar\u0131na “s\u00fcnnetullah”,<\/p>\n Eski kavimlerin, \u00f6rf ve adetlerine, ya\u015fam bi\u00e7imlerine ve medeniyetlerine de “s\u00fcnnet\u00fcl evvelin=\u00f6ncekilerin (ge\u00e7mi\u015ftekilerin) hal ve hareketleri,” tabir olunmaktad\u0131r. S\u00fcnnetin terim (\u0131st\u0131lah) manas\u0131 ise “hadis”in manalar\u0131n\u0131 da ifade edecek \u015fekilde “Aleyhissalat\u00fc Vesselam Efendimizin, haber ve emir olarak b\u00fct\u00fcn m\u00fcbarek s\u00f6zlerini, adet ve ibadet olarak t\u00fcm \u00f6rnek hareketlerini, tasvip, tasdik ve hatta takdir manas\u0131na s\u00fckut buyurdu\u011fu b\u00fct\u00fcn takrirlerini i\u00e7ine al\u0131r.<\/p>\n Yani S\u00fcnnet, Hz. Peygamberimizin “Hayat sistemi” olmaktad\u0131r. Zira s\u00fcnnet Efendimizin (S.A.V.) imani, ahlaki, i\u00e7timai, siyasi ve iktisadi b\u00fct\u00fcn durum ve davran\u0131\u015flar\u0131n\u0131 olu\u015fturmaktad\u0131r.<\/p>\n “Size, s\u0131k\u0131ca sar\u0131ld\u0131\u011f\u0131n\u0131z s\u00fcrece (asla) sap\u0131tmayaca\u011f\u0131n\u0131z iki \u015fey b\u0131rakt\u0131m: Allah’\u0131n kitab\u0131 ve Resul\u00fcn\u00fcn s\u00fcnneti” [3]<\/a>\u00a0 hadisi de bu ger\u00e7e\u011fi ortaya koymaktad\u0131r.<\/p>\n S\u00f6zlerin en g\u00fczeli Allah’\u0131n kitab\u0131, yollar\u0131n en do\u011frusu ise Muhammed’in yoludur. \u0130\u015flerin en zararl\u0131s\u0131 ise uydurulanlard\u0131r.”[4]<\/a> Hadisinden de, anla\u015f\u0131l\u0131yor ki, Efendimize ait olan yaz\u0131l\u0131 metinleri HAD\u0130S, bunlar\u0131n \u00f6rnek ve y\u00fcksek tatbikat\u0131n\u0131 ise S\u00dcNNET, \u015feklinde ifade etmek daha uygun bulunmaktad\u0131r.<\/p>\n \u00a0<\/p>\n Hadis-i \u015eeriflerin “yap\u0131” s\u0131 :<\/strong><\/p>\n Her hadis, iki \u00f6nemli unsurdan olu\u015fur:<\/p>\n 1 – Senet,<\/p>\n 2 – Metin<\/p>\n 1- Senet:<\/strong> Her biri bir \u00f6ncekinden duyarak \u00f6\u011frenmek ve ezberleyip nakletmek suretiyle, o hadisi rivayet eden zatlar\u0131n, Resul\u00fcllaha kadar ula\u015fan zincir halkas\u0131na, “senet” denir. Bu \u00e7ok \u00f6nemli bir “belge” dir. Zincirdeki her halkaya “Ravi” denir. Hadis rivayet eden demektir.<\/p>\n a- Hem, hadislerin s\u0131hhatini (do\u011fruluk derecesini) tayin ve tespit bak\u0131m\u0131ndan,<\/p>\n b- Hem de rivayet karga\u015fas\u0131n\u0131 \u00f6nlemek bak\u0131m\u0131ndan bu “senet” ler ve “ravi”ler olduk\u00e7a \u00f6nemlidir.<\/p>\n Bir Hadis-i \u015eerifi “sened”iyle aktaracak bilgi ve beceriye sahip olmayanlar, en az\u0131ndan o hadisi, hangi kitab\u0131n, hangi cildinin hangi b\u00f6l\u00fcm\u00fcnden ald\u0131klar\u0131n\u0131, \u015fayet mealen okuyacaklarsa, bu mealin kimin yapt\u0131\u011f\u0131n\u0131 bildirmeleri ve hi\u00e7 de\u011fi\u015ftirmeden aynen s\u00f6ylemeleri gerekir.<\/p>\n 2 – Metin<\/strong>: Bir hadisi \u015ferifin, Peygamberimize atfedilen as\u0131l k\u0131sm\u0131na ise “metin” denir.<\/p>\n \u00a0<\/p>\n B – RAV\u0130 ve R\u0130VAYET :<\/strong><\/p>\n Ravi’lerin (Hadis nakledenlerin) durumu:<\/strong><\/p>\n S\u00f6zl\u00fckte “nakleden, ta\u015f\u0131yan, ileten, ula\u015ft\u0131ran” manalar\u0131na gelen, ama \u0131st\u0131lahi (terim) olarak, Peygamber Efendimizin s\u00f6zl\u00fc, fiili ve takriri s\u00fcnnetini rivayet eden ki\u015fi anlam\u0131n\u0131 i\u00e7eren “Ravi” lerin, iki \u00f6nemli s\u0131fat\u0131 ta\u015f\u0131mas\u0131 gerekir:<\/p>\n 1- Adalet; M\u00fc’min, m\u00fcmeyyiz, muttaki, m\u00fcstakim ve muhterem bir zat olmas\u0131 gerekir. M\u00fcnkir, m\u00fcnaf\u0131k, fas\u0131k ve ahmak kimselerin rivayetine itimat ve itibar edilmez:<\/p>\n 2- Zab\u0131t: Duydu\u011funu, anlat\u0131ld\u0131\u011f\u0131 gibi belleme, ezberleme ve aynen muhafaza etme yetene\u011fi ve ciddiyetidir. Ak\u0131ls\u0131z, anlay\u0131\u015fs\u0131z, unutkan kimselerin rivayetine g\u00fcvenilmez.<\/p>\n \u00a0<\/p>\n Ravi “tabaka” lar\u0131na gelince:<\/strong><\/p>\n 1- Sahabi (RA):<\/strong> Hz. Res\u00fcl\u00fcllah\u0131n d\u00f6nemine yeti\u015fen ve iman etmi\u015f olarak Onu (S.A.V.) g\u00f6ren ve bu hal \u00fczere \u00f6len kimselere “sahabi” denir.<\/p>\n Sahabinin (RA) fazilet dereceleri rivayet ettikleri Hadis-i \u015eerif say\u0131s\u0131yla alakal\u0131 de\u011fildir.<\/p>\n Ancak \u00f6zel konumlar\u0131 ve kabiliyetleri nedeniyle, baz\u0131lar\u0131 daha \u00e7ok rivayet etmi\u015ftir. Bu nedenle “1000 – (bin)” den fazla hadis rivayet eden sahabiye “M\u00fcksirun”, bundan az rivayet sahiplerine de “Mukillun” denmi\u015ftir.<\/p>\n Ebu Hureyre (vefat\u0131 : Hicri: 58)<\/p>\n Abdullah b. \u00f6mer (vefat\u0131 73)<\/p>\n Ay\u015fe bnt. Ebu Bekir (58)<\/p>\n Enes b. Malik (93)<\/p>\n Cabir b. Abdullah (74)<\/p>\n Abdullah b. Abbas (68)<\/p>\n Ebi Said El Hudri (64)<\/p>\n Abdullah b. Mes’ud, Abdullah b. Amr, \u0130bn\u00fcl As (R.A.) gibi sahabiler “Muksirun”den kabul edilir.<\/p>\n 2- “TAB\u0130\u0130N” ler:<\/strong> Peygamberimizi (S.A.V.) g\u00f6renleri (yani sahabeyi) g\u00f6ren \u015ferefli \u015fahsiyetlere ise, “Tabiin” denir. Tabiin’i \u00fc\u00e7 gruba ay\u0131rmak m\u00fcmk\u00fcn ve m\u00fcnasip g\u00f6r\u00fclmektedir.<\/p>\n a – B\u00fcy\u00fck ve ilk sahabiye yeti\u015fenler,<\/p>\n b –\u00a0 Orta tabaka sahabiyi g\u00f6renler,<\/p>\n c – Resul\u00fcllah\u0131n (S.A.V.) d\u00f6neminde \u00e7ocuk ya\u015fta (temyiz ya\u015f\u0131n\u0131n alt\u0131nda) bulunan zevata kavu\u015fabilenler.<\/p>\n 3 – ETBAUT-TAB\u0130\u0130N:<\/strong> Tabiine yeti\u015fen ve onlarla g\u00f6r\u00fc\u015fen muhterem kimseler demektir.<\/p>\n C – HAD\u0130SLER\u0130N SINIFLANDIRILMASI.<\/strong><\/p>\n \u00a0<\/p>\n I – RAV\u0130 SAYISI BAKIMINDAN<\/strong>:<\/p>\n Ravi say\u0131s\u0131 a\u00e7\u0131s\u0131ndan hadisler ikiye ayr\u0131l\u0131r:<\/p>\n 1 – M\u00fctevatir,<\/p>\n 2 – Ehad<\/p>\n \u00a0<\/p>\n 1- M\u00dcTEVAT\u0130R HAD\u0130S<\/strong>:<\/p>\n Yalan, hile ve hiyanet \u00fczerinde birle\u015fmeleri adeten ve aklen m\u00fcmk\u00fcn g\u00f6r\u00fclmeyen ve kendilerine her bak\u0131mdan itimat ve itibar edilen muhterem bir toplulu\u011fun, her nesil d\u00f6neminde yine kendileri gibi g\u00fcvenilir bir cemaatten al\u0131p aktard\u0131klar\u0131 ve \u00f6zellikle “i\u015fitme ve g\u00f6rme\u011fe” dayand\u0131rd\u0131klar\u0131 hadislere “m\u00fctevatir hadis” denir. Bu \u00f6zelliklerinden dolay\u0131, m\u00fctevatir hadisler olduk\u00e7a \u00f6nemlidir, kesin bilgi ifade eder, bunlar\u0131n \u00fczerinde tetkik ve tenkit gereksizdir.<\/p>\n M\u00fctevatir hadisler iki k\u0131s\u0131md\u0131r:<\/p>\n a- Lafzen M\u00fctevatir<\/strong>: B\u00fct\u00fcn rivayetlerinde, hi\u00e7 de\u011fi\u015fmeden hep ayn\u0131 s\u00f6zlerle nakledilen m\u00fctevatir hadislerdir.<\/p>\n “Bile bile kim bana isnad ederek yalan uydurursa cehennemdeki yerine haz\u0131rlans\u0131n”[5]<\/a> hadisi Lafzen m\u00fctevatir’e \u00f6rnek g\u00f6sterilir. Bu t\u00fcr hadislerin “\u00e7ok az say\u0131da” bulundu\u011fu kabul edilmektedir.<\/p>\n b- Manen m\u00fctevatir<\/strong>: \u00c7e\u015fitli rivayetlerinde laf\u0131zlar (s\u00f6zler) aras\u0131nda farkl\u0131l\u0131klar g\u00f6r\u00fclse bile “ayn\u0131 manalar\u0131 ve m\u00fc\u015fterek h\u00fck\u00fcmleri” ihtiva eden m\u00fctevatir hadislerdir. \u00d6rne\u011fin y\u00fcz (100) kadar hadisi \u015feriften, Aleyhissalat\u00fc Vesselam Efendimizin “dua ederken ellerini kald\u0131rd\u0131\u011f\u0131” anla\u015f\u0131lmaktad\u0131r. M\u00fctevatir hadislerle amel etmek vaciptir, bunlar\u0131n inkar\u0131 ve istihfaf\u0131 (k\u00fc\u00e7\u00fcmsenmesi) k\u00fcfr\u00fc gerektirir.<\/p>\n \u0130mam\u0131 Suyutinin (vefat\u0131 Hicri 911 miladi: 1505) “Katful Ezhar” adl\u0131 kitab\u0131, m\u00fctevatir hadisleri i\u00e7eren \u00f6rnek ve \u00f6nemli bir eserdir.<\/p>\n \u00a0<\/p>\n 2- EHAD HAD\u0130SLER:<\/strong><\/p>\n M\u00fctevatir hadis \u015fartlar\u0131n\u0131n ta\u015f\u0131mayan, yani Aleyhissalat\u00fc Vesselam Efendimizden kalabal\u0131k bir sahabi toplulu\u011funun duyup-g\u00f6r\u00fcp anlatmad\u0131\u011f\u0131, Onlardan da yine kesir bir tabiin cemaatinin dinleyip – ezberleyip etbaut Tabiine aktarmad\u0131\u011f\u0131, b\u00fct\u00fcn hadisler “Ehad” hadisler say\u0131l\u0131r. Bu kesret \u00e7okluk i\u00e7in (3 – \u00fc\u00e7) ki\u015fi k\u00e2fidir diyen oldu\u011fu gibi, bunlar\u0131n en az (70 – Yetmi\u015f) ki\u015fi olmas\u0131 gerekti\u011fini s\u00f6yleyenler de vard\u0131r. Buna g\u00f6re “Sahih, hasen ve zay\u0131f” olarak nitelendirilen b\u00fct\u00fcn hadisler “Ehad” s\u0131n\u0131f\u0131na girmi\u015f olmaktad\u0131r.<\/p>\n Bu arada ba\u015flang\u0131\u00e7ta “Ehad” hadis \u00f6zelli\u011fi ta\u015f\u0131rken, yani Efendimizden (S.A.V.) sadece bir sahabi rivayet ederken, tabiin ve etbaut – Tabiin d\u00f6nemlerindeki ravileri \u00e7o\u011falan, yani sonradan tevat\u00fcr derecesine ula\u015fan hadislere ise “ME\u015eHUR HAD\u0130S” tabir edilir. \u00d6rne\u011fin “Ameller niyetlere g\u00f6redir” hadisi, me\u015fhur bir hadistir.<\/p>\n D- SIHHAT VE H\u00dcK\u00dcM A\u00c7ISINDAN HAD\u0130SLER:<\/strong><\/p>\n S\u0131hhat ve h\u00fck\u00fcm a\u00e7\u0131s\u0131ndan (yani hadis oldu\u011funa dair itimad\u0131n sa\u011flamla\u015fmas\u0131 ve \u00e7\u0131kar\u0131lacak dini h\u00fck\u00fcmlere delil ve dayanak say\u0131lmas\u0131 bak\u0131m\u0131ndan) da hadisler \u00fc\u00e7e ayr\u0131l\u0131r.<\/p>\n 1 – Sahih,<\/p>\n 2 – Hasen,<\/p>\n 3 – Zay\u0131f<\/p>\n 1- SAH\u0130H HAD\u0130S:<\/strong><\/p>\n a – Senedi, (Ravi zinciri) Efendimize kadar kesintisiz (muttas\u0131l) ula\u015fan,<\/p>\n b –\u00a0 Ravilerinin hepsi adil ve zab\u0131t (istikametli ve ehliyetli) bulunan,<\/p>\n c – “\u015eazz” yani ravinin kendisinden daha makbul bir ravinin ayn\u0131 konudaki rivayetine muhalif nakli olmayan,<\/p>\n d – \u0130lletten, yani konunun uzmanlar\u0131nca fark edilebilecek, ilahi h\u00fckme ve hikmete, \u0130slam’i adalet ve insaniyete ayk\u0131r\u0131 gizli bir kusur ta\u015f\u0131mayan hadislere “SAH\u0130H HAD\u0130S” denir.<\/p>\n Sahih hadislerin en makbul bilinenleri Buhari ve M\u00fcslimin ortakla\u015fa kitaplar\u0131na ald\u0131\u011f\u0131 hadisler g\u00f6sterilir ve bunlara “muttefak\u00fcn aleyh” tabir edilir.<\/p>\n M. Fuat Abdulbakinin “El-l\u00fc’l\u00fcu vel Mercan” adl\u0131 eseri, muttefakun aley hadisleri i\u00e7erir ve 1906 hadistir.<\/p>\n Daha sonra sahihi Buhari, sahihi M\u00fcslim ve bunlar\u0131n \u015fartlar\u0131na uygun d\u00fc\u015fen hadisler gelir. K\u00fct\u00fcb\u00fc Sitte (Alt\u0131 sahih hadis kitab\u0131) d\u0131\u015f\u0131nda, imam\u0131 Malikin “Muvatta” s\u0131 ve \u0130bni Hibban’\u0131n Kitab\u0131 sahih bilinen eserlerdir.<\/p>\n 2 – “HASEN” HAD\u0130SLER:<\/strong><\/p>\n Ravi silsilesi kesintisiz Efendimize ula\u015fan ancak ravilerin “zabt” (ak\u0131l, anlay\u0131\u015f, haf\u0131za) y\u00f6n\u00fcnden gev\u015fek g\u00f6r\u00fcld\u00fc\u011f\u00fc, fakat \u015fazz ve muallel olmayan hadislerdir.<\/p>\n Hasen hadisler makbul addedilmi\u015ftir. ve bunlarla herhalde amel edilir.<\/p>\n 3 – ZAYIF HAD\u0130S: <\/strong><\/p>\n Sahih ve hasen hadis \u015fartlar\u0131ndan birini veya birka\u00e7\u0131n\u0131 ta\u015f\u0131mayan hadislere zay\u0131f hadis denir. Sahih ve hasen \u00f6zelli\u011fine uymayan \u015fartlar \u00e7o\u011fald\u0131k\u00e7a,\u00a0 hadisin zay\u0131fl\u0131k derecesi de y\u00fckselmekte ve k\u0131ymeti d\u00fc\u015fmektedir.<\/p>\n \u00a0<\/p>\n A – Sened (ravi zinciri) y\u00f6n\u00fcnden zay\u0131f hadisler<\/strong>:<\/p>\n a – M\u00dcRSEL:<\/strong> Tabiinden olan zatlar\u0131n, sahabeyi atlayarak direk Peygamberimize izafe etti\u011fi hadislerdir.<\/p>\n b – MUNKAT\u0130 :<\/strong> (Ravi zincirinin bir halkas\u0131 kopuk olan. \u00d6rne\u011fin etbaut Tabiinden birisinin, tabiini atlayarak do\u011frudan sahabeden rivayet etti\u011fi hadislerdir.<\/p>\n d – MU’DAL: Senedinde<\/strong> (ravi zincirinde) arka arkaya iki ravinin d\u00fc\u015ft\u00fc\u011f\u00fc hadistir.<\/p>\n \u00a0<\/p>\n B – Ravilerin durumuna g\u00f6re zay\u0131f hadisler:<\/strong><\/p>\n a- Mevzu<\/strong> : Hz. Peygamber (S.A.V.) ad\u0131na yalan uydurmakla malum ve me\u015fhur olan kimselerin hadis diye naklettikleri as\u0131ls\u0131z s\u00f6zlerdir.\u00a0<\/p>\n b- Metr\u00fck: <\/strong>Bizzat Peygamber (S.A.V.). ad\u0131na yalan uydurdu\u011fu bilinmemekle beraber, \u015fahsi i\u015flerinde ve di\u011fer ili\u015fkilerinde yalan konu\u015ftu\u011fu tespit edilen ravilerin nakilleridir.<\/p>\n c- M\u00fcnker:<\/strong> Adalet ve zabt y\u00f6n\u00fcnden nispeten zay\u0131f say\u0131lan bir ravinin kendisinden her bak\u0131mdan \u00fcst\u00fcn bir raviye muhalif olarak aktard\u0131\u011f\u0131 ve bu konuda tek kald\u0131\u011f\u0131 rivayetlerdir.<\/p>\n d- Muallel:<\/strong> Zahirde sahih g\u00f6r\u00fcnmekle beraber, \u00f6z\u00fcnde gizli bir illet (hikmet ve hakikate muhalefet) ta\u015f\u0131yan hadislerdir.<\/p>\n e- \u015eazz<\/strong>: Makbul bir ravinin, daha makbul bir raviye muhalif olarak zikretti\u011fi hadislerdir~<\/p>\n f- M\u00fcdrec:<\/strong> Hadisten olmayan, ama onu izah i\u00e7in anlat\u0131lan bir k\u0131s\u0131m kelam\u0131n hadise biti\u015fik olarak zikredilmesidir.<\/p>\n g- Muharref<\/strong>: Kelimeleri nokta veya hareke de\u011fi\u015fikli\u011fine u\u011fram\u0131\u015f hadislerdir.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/p>\n \u00a0<\/p>\n Not:<\/strong> Zay\u0131f hadislerle, s\u0131hhate yak\u0131nl\u0131k derecesine g\u00f6re ve genel h\u00fck\u00fcmler \u00e7er\u00e7evesinde ve ihtiyatla amel edilebilir… Ne var ki, bunlar\u0131 ne teredd\u00fcts\u00fcz delil kabul etmek, nede k\u00f6kten reddetmek do\u011fru g\u00f6r\u00fclmemi\u015ftir. Ancak mevzu uydurma hadisler herhalde ret ve terk edilir.<\/p>\n E – KABUL VEYA RED A\u00c7ISINDAN HAD\u0130SLER ise; <\/strong><\/p>\n 1\u00a0 – MAKBUL,<\/p>\n 2\u00a0 – MERDUD olarak ikiye ayr\u0131l\u0131r.<\/p>\n \u00a0<\/p>\n 1 – MAKBUL HAD\u0130SLER<\/strong>: M\u00fctevatir, Hasen ve sahih say\u0131lan hadislerin tamam\u0131 makbul hadislerdir.<\/p>\n 2 – MERDUD HAD\u0130SLER<\/strong>: Ravisinin do\u011frulu\u011funa g\u00fcvenilmeyen ve delil olmaya lay\u0131k g\u00f6r\u00fclmeyen zay\u0131f hadislerin bir k\u0131sm\u0131 merdut (reddedilen) s\u0131n\u0131f\u0131na girmi\u015ftir.<\/p>\n F – KAYNA\u011eI (HAD\u0130S\u0130N SON DAYANA\u011eI)<\/strong> a\u00e7\u0131s\u0131ndan ise ikiye ayr\u0131l\u0131r.<\/p>\n 1 – Kudsi Hadis<\/strong>: Ayetler d\u0131\u015f\u0131nda, Peygamber Efendimizin “Allah \u015f\u00f6yle buyurdu” diye ba\u015flayarak\u00a0 anlatt\u0131\u011f\u0131 m\u00fcbarek s\u00f6zlerdir. Yani “manas\u0131” cenab\u0131 Hakka “Kelam” ise Hz. Resul\u00fcllaha ait bulunan hakikatlerdir.<\/p>\n 2 – Merfu\u00a0 Hadis:<\/strong> Hem anlam\u0131, hem de kelam\u0131 Efendimize ait bulunan b\u00fct\u00fcn hadisler i\u00e7in kullan\u0131lan ortak bir ifadedir.<\/p>\n Hadislerle ilgili bu genel kavramlar\u0131 ve kurallar\u0131 yazmam\u0131z, bu konuyla ilgili temel tan\u0131mlar\u0131 hat\u0131rlatmak ve \u0130slam’i eser okuyucular\u0131na kolayl\u0131k sa\u011flamak i\u00e7indir. Yani amac\u0131m\u0131z “genel bir Hadis K\u00fclt\u00fcr\u00fc” olu\u015fturmaya y\u00f6neliktir.<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n <\/p>\n [1]<\/a> Tur: 34<\/ins> [2]<\/a> [3]<\/a> Muvatta kader: 3 – Hakim, El – M\u00fcstedrek I – 93<\/p>\n
\n Nisa: 78 – Enam: 68 – Araf: 185 – Yusuf: 101 – Necm: 53 – Zariyat: 24<\/del><\/p>\nTur: 34<\/del><\/p>\n