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HADİSLERDE ÇELİŞKİ İDDİALARI – BÖLÜM 2

1) Abdest tekrar sayısı

İbn Abbas (ra)’dan yapılan rivayette, demiştir ki: “Resûlüllah (asm) Efendimiz (abdest azasını) birer defa yıkamak suretiyle abdest aldı.”(1)

Abdullah b. Zeyd’den (ra) yapılan rivayette demiştir ki:”Resûlüllah (asm) Efendimiz (abdest azasını) ikişer defa yıkamak suretiyle abdest aldı.”(2)

Hz. Osman (ra)’den yapılan rivayette demiştir ki:”Resûlüllah (asm) Efendimiz (abdest azasını) üçer defa yıkamak suretiyle abdest aldı…”(3)

Abdest alırken yıkanması gerekli yerleri kaç defa yıkamak zorundayız? Bir hadiste bir, diğerinde iki, ötekisinde ise üç defa yıkayın diyor. Peki bu çelişki mi? Şöyle ki; Abdestte gerekli yerleri birer defa yıkamak farzdır ve yeterlidir. Halk arasında ise bildiğiniz gibi 3 defa yıkama yaygın olanıdır ama iki veya üç defa yıkamak ise sadece sünnettir, yani tercihe bırakılmıştır.Üç defa yıkanmasını söyleyen hadisin devamında ise “kim ziyadede bulunursa haddi aşmıştır” deniliyor. Bu yüzden üçten fazla yıkamak da mekruh kabul edilir.

Kısacası bu üç hadis de doğrudur, peygamber üçünü de uygulamıştır ve aralarında herhangi bir çelişki söz konusu değildir.

2) ilk vefat eden eş

Buhari’deki rivayete göre peygamberimizin ardından vefat eden ilk eşi Sevde’dir. (4)

Müslim’deki rivayete göre ise bu kişi eşi Zeyneb (Bintu Cahş)’tir.(5)

En başından şunu belirtelim; bu iki hadisi de rivayet eden hz.Ayşe’dir. Peki size bir soru; sizce hz.Ayşe birbirine taban tabana zıt iki hadisi de rivayet edecek kadar haşa şuursuz biri mi? Tabiki değil, o zaman gelin olayın arka yüzüne bakalım. Şöyle ki; Buharinin rivayet ettiği bir hadise göre peygamber eşleri bir gün peygamberimize “ey Allah’ın Resulü bizim hangimiz sana (öldükten sonra) daha önce kavuşacak” diye soruyor. Peygamberimiz de “elleri en uzun olanınız” şeklinde cevap veriyor. O zamanı Hz. Ayşe şöyle anlatıyor; aramızda eli (yaratılış olarak) en uzun olan Sevde’ydi ve biz onun ilk kavuşacağını sandık. Nitekim Buhari’deki rivayetin kırpılmamış haline baktığımızda, içindeki “karış alıp kollarını ölçtü” ifadesinden bu ölçümün fiziksel bir ölçüm olduğunu anlıyoruz. Buraya kadarki kısım Buhari’deki rivayeti oluşturur.

Sonra ise peygamberden sonra ilk vefat eden hz.Zeynep oldu. Hz. Ayşe bu kısmı da şöyle anlatıyor; daha sonra anladık peygamber eli uzun derken mecazi olarak “en çok sadaka vereni” kastetmiş. Aramızda en çok sadaka veren, en yardımsever de Zeynep’ti. Nitekim Muslim’deki rivayetin kırpılmamış halinde ise “En uzunumuz Zeynep’ti çünkü o eliyle çalışır ve kazandığını da sadaka olarak verirdi” ifadesinden bu ölçümün mecazi olduğunu anlıyoruz. İşte Müslim’deki rivayet de bu şekilde ki dikkate değer olan da Müslim’deki rivayettir. Kısacası olay tebessüm edici bir meseleden ibarettir ve iki hadis arasında herhangi bir çelişki söz konusu değildir.

3) Oruçlu iken eş öpmek

Peygamber, oruçlu iken hanımını öpen adam hakkında ikisinin de orucu bozuldu buyurdu (6)

Peygamber oruçlu olduğu halde hanımlarından birini öptü (7)

Bu iki hadis arasında da çelişki söz konusu değil zira hadisler eksik aktarılmış. Şöyle ki; birinin oruçlu iken eşine sarılması, onu öpmesi orucu bozmaz ama şehvetle öpmesi ve bunun sonucunda meni akması orucu bozar. Konu aslında kısaca bundan ibaret. İkinci yazdığımız hadiste peygamber şehvet durumuna düşmeden eşini öptüğü için orucu bozulmamıştır. Nitekim aynı hadisin devamında “o nefsine hepinizden daha hakimdi” ifadesi geçer. Demek ki orucunun bozulmama nedeni öperken şehvete düşmemesi.

İlk hadiste ise belli ki öpme dışına başka durumlar da söz konusu olduğu için ikisine de orucu bozuldu hükmü vermiştir peygamber. Peki bunu nerden anlıyoruz? O zaman Ebu Davud’daki şu hadise bakalım;

Ebu Hureyre (ra) anlatiyor: “Bir adam Resulullah (sav)’a oruçlunun hanımıyla mubaşeretinden sordu. Peygamber ruhsat verdi.Arkadan bir baskasi geldi, o da ayni seyi sordu.Buna mubasereti yasakladı. Resulullah (sav)’in ruhsat tanıdığı kimse yaşlı birisiydi, yasakladığı kimse de gencti.”(8)

Mubaşeret temas etme, dokunma gibi anlamlara gelir ve burda kastedilen eşine sarılması, öpmesi. Peki peygamber birine izin verirken hemen ardından gelene neden izin vermedi? Birkaç dakika içinde yeni hüküm gelmiş olamaz değil mi? Veya peygamber ilk gelen kişiye torpil de yapmış olamaz değil mi? Cevabı ise hadisin son cümlesinde; yaşlı olan artık cinsel dürtülerin zirvede olduğu yaşı geçmiştir ama genç olan için ise tam tersi bir durum söz konusudur. O yüzden peygamber nefsine hakim olacak kişiye izin verirken hakim olmayana izin vermemiş. Nitekim buna bugün de böyle hüküm verilebilir; örneğin cinsel sorunları olan nefsine hakim olamayan birine “sana oruçta eşini öpmek de yasak” denilebilir ama hadislerden de bildiğiniz gibi genel olarak oruçlunun eşini öpmesi sorun değildir.

Sonuç olarak hadisleri topluca göz önüne aldığımızda iki hadis arasında herhangi bir çelişki olmadığı açıktır. Burda bu iki hadisi ortaya atıp çelişki iddiasında bulunan hadis inkarcılarına şu iki soruyu sormak lazım;

a)Buhari’deki hadisin “peygamber nefsinize hepinizden daha hakimdi” kısmını neden kırptınız?

b) İddiada bulunurken Ebu Davud’da geçen üçüncü hadisi neden göz önüne almadınız?

4) Şiir okumak caiz midir

Şiirin bir kısmı bil­geliktir, hikmettir.” (9)

Resulullah (sav) buyurdular ki: “Sizden birinin içine onu bozacak irin dolması, şiir dolmasından hayırlıdır.” (10)

Ateistlerin ayetlere bakışı ile hadis inkarcılarının hadislere bakışı arasında hiçbir fark yok. Gerek kurdukları mantık olsun gerek kırpma ve çarpıtmalar olsun fark yok. Bu iddiada da bunun bir örneğini göreceğiz. Şöyle ki; bu iki hadis de Buhari’de ve hemen ard arda geçer. Peki size bir soru; Buhari ard arda yazdığı iki hadis arasındaki çelişkiyi farkedememiş de yıllar sonra hadis inkarcıları mi farketmiş?

Sevgili okurlar karşınıza beş yaşında bir çocuk alın.Önce “yeşil rengi seviyorum” sonra “yeşil rengi sevmiyorum” cümlesini kurun. Beş yaşındaki çocuk bile çeliştiğinizi farkeder. Peki bunu Buhari mi fark edemeyecek? Konuya gelirsek; ortada açıkçası ateistlerin cımbızlama olayına benzer bir durum var. Örneğin şuara 224-226 ayetlerini kırparsanız Kur’an’ın şiiri ve şairleri kötülediği sonucuna varırsınız ama hemen bi sonraki ayeti yani şuara 227 ayetine bakınca aslında önceki ayetlerde müşrik şairlerden bahsettiğini anlarsınız. Ayetler şu şekilde;

O şairlere gelince, onların peşinden gidenler de hayalperestlerdir. Görmüyor musun onlar her vadide gözü kapalı dolaşırlar. Hem de yapmayacakları şeyleri söylerler.” (Şuarâ, 224-226)

Ancak inanıp güvenen ve iyi işler yapanlar, Allah’ı sıklıkla ananlar, haksızlığa uğrayınca misliyle (dengiyle) öç alanlar, böyle değildirler. Haksızlık edenler de yakında nereye varacaklarını göreceklerdir. (Şuarâ, 227)

Buhari’de arka arkaya geçen iki hadiste de aynı durum var. Peygamber ilk hadiste açıkça şiirde hikmet var diyor. Diğer hadiste ise belliki müşrik şairlerin peygamberi incitmek için yazdığı şiirlere tepki verilmiştir.

Not: o zamanın Arap toplumunda edebiyatın, şiirin önemli bir yeri vardı. Hatta bazıları için şiir kılıçtan da daha keskindi. O yüzden düşmanları ile sadece savaşmaz ayrıca şiir ile taşlama da yaparlardı.

Ayrıca Ebu Davud’daki şu hadise bakalım;

Resulullah (sav)’a, bir bedevi geldi. (Dikkat çekici bir üslubla) konuşmaya başladı. Efendimiz (sav): “Şurası muhakkak ki beyanda sihir vardır, şurası da muhakkak ki şiirde de hikmetler vardır.” buyurdu.(11)

Bu hadiste de peygamber açıkça “şiirlerde de hikmet vardır” diyor. Her şiir aynı değildir. Beyanda sihir vardır derken de güzel açıklamanın, hoş cümlelerin insanı büyülediğini söylemiş oluyor. Bunun yanında birçok hadiste peygamberin şiir dinlediği de geçer. Ki Hassân b. Sâbit, Âmir b. El-Ekvâ gibi şair sahabeler de bulunurdu peygamberin yanında. Hatta müşrik şairlerin şiirlerine karşı Hasan b. Sabit de peygamberi öven şiirler söylerdi.

Kısacası ayetlerde nasıl ki “şiirin iyisi var kötüsü var” deniyorsa peygamber de hadislerde aynı şeyi demiştir.Ve herhangi bir çelişki söz konusu değil. Peki şuara suresinin 224-226 kısmını kırpıp “ayetler şiire ve şaire karşı” diyen ateist ile bu iki hadisi kırpıp “hadisler şiir ve şair düşmanı” diyen hadis inkarcıları arasında fark var mı? Veya acaba hadis inkarcıları şuara ayetlerini de kırpıp ayetlerin şiire düşman olduğunu iddia edebilecek mi? Yoksa tek dertlerini hadisler mi?

5) ilk inen vahiy hangisidir?

İlk vahiy alak suresinin ilk beş ayetidir (12)

İlk inen vahiy müdessir suresidir(13)

Açıklamaya geçmeden önce ek bir bilgi ile başlayalım; bazı müfessirler arasına ilk inen vahyin Fatiha suresi olduğunu iddia edenler de var. Lakin bu bilgi hadislere yani peygambere daynamadığı için biz bu kısımda sadece müdessir ve alak surelerine değineceğiz.

Konuya gelirsek; iki rivâyet arasında da herhangi bir çelişki mevcut değil, çelişki sanılması siyer bilgisi eksikliğinden kaynaklanıyor diyebiliriz. Şöyle ki; Cebrail tarafında kronolojik olarak ilk defa peygambere oku emriyle başlayan alak suresinin ilk beş ayetini mağarada vahyediliyor. Peki mudessir suresine neden ayrıca ilk vahiy deniliyor?

Bildiğiniz gibi peygamber mağarada yaşadığı bu olaydan sonra korku ve heyecan içinde eve gidip Hatice annemize beni örtün diyor. Genelde siyer kitaplarında tam bu kısımda “ey örtüsüne bürünen kalk ve uyar” ile başlayan müdessir suresi vahyi gelmiş gibi anlatılır. Oysa doğrusu mudessir suresi mağaradan döndükten hemen sonra inmiyor. Çünkü korkudan dolayı örtünün altına gizlenme olayını peygamber iki defa yaşıyor. Ve müdessir suresi ilk örtünme olayında değil ikinci örtünme olayında iniyor.

Peygamber alak suresinden sonra evine gidip örtününce, saklanınca başka vahiy gelmiyor ve ilk vahiyden sonra fetret dönemi dediğimiz vahyin inmediği uzun bir dönem oluyor. Bu ara dönem tam olarak bilinmiyor 15-40 gün diyen de var 3 yıl diyen de ama genel görüş 3 ay olduğu şeklinde. Peygamber ilk vahiyden 3 ay sonra yolda yürürken mağarada gördüğü Cebrail’i tekrardan görünce aynı şekilde eve kaçıp örtünün altına saklanıyor. İşte bu ikinci örtünme oluyor ve burada mudessir suresi iniyor. Peygamberimiz bu kısmı şu şekilde anlatır;

Bir gün yürürken gökyüzü tarafından bir ses işittim. Başımı kaldırınca Hira’da bana gelen meleği tekrar gördüm. Semâ ile yeryüzü arasında bir kürsü üzerinde oturmuştu. Çok korktum. Evime dönüp ‘Beni örtün, beni örtün’ dedim. Bunun üzerine Cenab-ı Hak, ‘Ey örtüye bürünen Resûlüm! Kalk ve insanları Allah’ın azabından sakındır. Rabbini büyük tanı. Elbiseni temiz tut. Azap sebebi olacak günahlardan uzak dur.’ meâlindeki âyetleri indirdi. Artık bir daha vahiy kesilmedi.” (14)

Peygambere mağaradaki ilk vahiyde “insanları uyarma” emri gelmemişti. Yani alak ilk beş ayeti ile herhangi bir tebliğ görevi verilmemişti kendisine. Muddesir suresi ile birlikte “kalk ve uyar” denildi ve bu sure ile ona tebliğ görevi de verilmiş oldu. Hatta Allah Resulü, peygamber olduğunu ilk kez mudessir suresi ile öğreniyor ve tebliğe de bu sureden sonra başlıyor. (15) Arada geçen o üç ayda ise kendisi de neler olduğunu bilmiyordu. İşte muddesir suresine de ayrıca ilk vahiy denilmesinin sebebi budur. Sonuç olarak; kronolojik olarak ilk vahiy alak 5 ayetidir ama peygamber olduğunu anladığı ve tebliğe başladığı ilk vahiy mudessir suresidir.

Hadis Kaynakları

1) Buharî, Taharet, 23.
2) Buharî, Taharet, 24.
3) Muslim, Tahâre 3,4, 8; Nesâî Tahâret 105
4) Buhari, Zekat 11; Nesai, Zekat 59, (5, 66, 67)
5) Müslim, Fezailü’s-Sahabe 101, hno: 2452
6) ibn mace 1686
7) Buhari, savm, 24
8)Ebu Davud, Savm 35, (2387).
9) Buharî, Edeb 90
10) Buhari, Edeb, 92
11) Ebu Davud, Edeb 95, (5011); Tirmizi, Edeb, 63, (2848)
12)buhari, bed’ul vahiy, Enbiya 21
13)Buhari, bed’ul vahiy, bed’ul hak
14)Müslim, iman; 73
15)Hak Dini Kur’ân Dili, VIII/5944

HADİSLERDE ÇELİŞKİ İDDİALARI – BÖLÜM 2

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