IGMG \u0130r\u015fad Panellerinin 2019 y\u0131l\u0131 konusu \u0130mam Ahmed bin Hanbel ve Hanbel\u00ee Mezhebi idi. Bergheim \u015fehrinde 6 Nisan tarihinde ger\u00e7ekle\u015ftirilen panelde moderat\u00f6r \u0130lhan Bilg\u00fc\u2019nun panel hakk\u0131ndaki \u00f6n bilgilendirmesinden sonra \u00c7anakkale 18 Mart \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi \u00d6\u011fretim \u00dcyesi Do\u00e7. Dr. Mehmet Ali Yarg\u0131 tebli\u011fini yapt\u0131. Yarg\u0131 konu\u015fmas\u0131nda Ahmed bin Hanbel\u2019in ya\u015fad\u0131\u011f\u0131 d\u00f6nemin tarih\u00ee ve fikr\u00ee \u00f6zellikleri, hayat\u0131, \u015fahsiyeti, eserleri, Hanbel\u00ee mezhebinin \u00f6zellikleri ve g\u00fcn\u00fcm\u00fczdeki Hanbel\u00eelik hakk\u0131nda bilgilere yer verdi.<\/span><\/p>\n Ahmed bin Hanbel\u2019e gelene kadar \u0130slam ilim d\u00fcnyas\u0131nda \u00e7ok \u00e7e\u015fitli geli\u015fmeler ya\u015fand\u0131\u011f\u0131n\u0131, Ahmed bin Hanbel\u2019den \u00f6nce Eb\u00fb Han\u00eefe, \u0130mam \u015e\u00e2fi\u00ee ve \u0130mam Malik gibi mezhep imamlar\u0131n\u0131n kitaplar\u0131n\u0131n yay\u0131mland\u0131\u011f\u0131n\u0131, ayn\u0131 zamanda \u0130slam toplumunun farkl\u0131 k\u00fclt\u00fcr ve inan\u00e7 gruplar\u0131n\u0131n bir arada ya\u015fama tecr\u00fcbesini edindi\u011fini hat\u0131rlatan Mehmet Ali Yarg\u0131 \u00f6zetle \u015fu a\u00e7\u0131klamalarda bulundu:<\/span><\/p>\n \u201cAhmed \u0130bn Hanbel, m\u00fctevaz\u0131 bir ki\u015fili\u011fe sahipti. Fakirli\u011fi zenginli\u011fe tercih eder, hi\u00e7bir \u015feyi fakirli\u011fe denk g\u00f6rmez, evinde bir \u015fey olmad\u0131\u011f\u0131 i\u00e7in \u015fik\u00e2yet etmek \u015f\u00f6yle dursun, mutlu olurdu. Muhaliflerini affetmi\u015ftir. M\u00fcsned isimli hacimli bir hadis k\u00fclliyat\u0131 vard\u0131r.<\/span><\/p>\n Allah, Peygamberimiz, ashap ve t\u00e2biin devrinde verilmemi\u015f fetva h\u00fck\u00fcmlerin haricinde bir g\u00f6r\u00fc\u015f belirtmez, Kur\u2019an\u2019\u0131 bazen manas\u0131n\u0131n aksi y\u00f6n\u00fcyle anlamaya y\u00f6nelirdi. Mesela cuma namaz\u0131 esnas\u0131nda al\u0131\u015fveri\u015fin ayet mucibince yasak oldu\u011funu belirtir, ancak o vakitte s\u00f6zle\u015fme yapmay\u0131 caiz g\u00f6r\u00fcrd\u00fc. \u00c7\u00fcnk\u00fc ayette buna bir i\u015faret yoktur.<\/span><\/p>\n Ahmed b. Hanbel, Hz. Peygamber\u2019den, sahabe ve t\u00e2bi\u00eenden (yani \u201cseleften\u201d) nakledilenlere oldu\u011fu gibi uyma (ittiba), \u00f6zellikle itikadi g\u00f6rd\u00fckleri hususlarda tevilden ka\u00e7\u0131nma, bidat\u00e7i g\u00f6rd\u00fc\u011f\u00fc g\u00f6r\u00fc\u015fler ile m\u00fccadele etme ve bidat\u00e7ilerden uzak durma \u015feklinde bir anlay\u0131\u015f geli\u015ftirmi\u015f ve bu anlay\u0131\u015f\u0131 etraf\u0131na da yaymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/span><\/p>\n Haber-i v\u00e2hidlere uyma konusunda farkl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131na sahiptir: <\/b><\/span>Ahmed b. Hanbel ve Ehl-i had\u00ees, sahih bir isnad ile rivayet edilen haber-i v\u00e2hidin delil olu\u015fturdu\u011funu kabul eder, ink\u00e2r edenleri tekfir eder.<\/span><\/p>\n Sahabe ve t\u00e2bi\u00fbn fetvalar\u0131na uyma konusunda farkl\u0131 oldu\u011funu iddia eder:<\/b><\/span> Hanbel\u00eelik rivayet a\u011f\u0131rl\u0131kl\u0131 bir mezheptir. Bu rivayetlere sadece Hz. Peygamber\u2019e atfedilen de\u011fil, sahabe ve t\u00e2bi\u00fbna atfedilen rivayetler de d\u00e2hildir.<\/span><\/p>\n Allah ve Resul\u00fc\u2019n\u00fcn yasaklar\u0131na uyma \u015fekilleri daha kat\u0131d\u0131r: <\/b><\/span>Yasaklanan \u015feyin kendisiyle do\u011frudan ilgili de\u011fil de ba\u015fka bir anlamdan dolay\u0131 bir yasak s\u00f6z konusuysa yasaklanan \u015feyi yapmay\u0131 \u015fer\u2019an ge\u00e7ersiz sayarlar. Mesela, ba\u015fkas\u0131n\u0131n b\u0131\u00e7a\u011f\u0131n\u0131 izinsiz al\u0131p onunla kesilen kurban bat\u0131ld\u0131r, yeniden kesmek gerekir.<\/span><\/p>\n Nispeten k\u0131yasa az ba\u015fvurur: <\/b><\/span>Teorik olarak \u015feri k\u0131yas\u0131n me\u015fru oldu\u011funun s\u00f6ylendi\u011fi hem de baz\u0131 meselelerde onu kulland\u0131klar\u0131 g\u00f6r\u00fclmekle birlikte bir nas, sahabe fetvas\u0131, m\u00fcrsel veya zay\u0131f hadis bulunmazsa k\u0131yasa ancak zaruret h\u00e2linde ba\u015fvuruldu\u011fu belirtilmi\u015ftir. <\/span>K\u0131yastan \u00e7ok istishab\u0131 kullan\u0131r: Hanbel\u00eeler k\u0131yas\u0131 huccet olarak kabul etseler de yukar\u0131da ele al\u0131nd\u0131\u011f\u0131 \u00fczere ona m\u00fcmk\u00fcn oldu\u011funca ba\u015fvurmama e\u011filiminde olduklar\u0131ndan kar\u015f\u0131la\u015ft\u0131klar\u0131 yeni meselelerin h\u00fck\u00fcmlerini istishab ile \u00e7\u00f6zmeyi daha \u00e7ok tercih etmi\u015flerdir.<\/span><\/p>\n Farazi f\u0131k\u0131htan uzak durur: <\/b><\/span>Ahmed b. Hanbel hen\u00fcz meydana gelmemi\u015f olaylara dair fetva vermekten ka\u00e7\u0131nm\u0131\u015ft\u0131r. Ehl-i had\u00eesin genel tavr\u0131 da bu y\u00f6ndedir.<\/span><\/p>\n Toplumsal hayata a\u015f\u0131r\u0131 m\u00fcdahalecidir: <\/b><\/span>Hanbel\u00eelerin topluma a\u015f\u0131r\u0131 m\u00fcdahalelerini daha ilk d\u00f6nemden itibaren g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Ahmed b. Hanbel\u2019in talebesi \u0130bn H\u00e2n\u00ee, Abdullah\u2019\u0131n (muhtemelen Ahmed b. Hanbel\u2019in o\u011flu) ashab\u0131n\u0131n sokaklar\u0131 dola\u015farak \u00e7ocuklar\u0131n oynad\u0131klar\u0131 defleri dahi par\u00e7alad\u0131klar\u0131n\u0131n nakledildi\u011fi s\u00f6ylenmi\u015ftir. Miladi 900\u2019l\u00fc y\u0131llarda Hanbel\u00eeler dalalet, bidat ve m\u00fcnker\u00e2t sayd\u0131klar\u0131 hususlar\u0131 engellemek i\u00e7in toplumsal bir\u00e7ok m\u00fcdahalede bulunmu\u015flard\u0131r. <\/span>Ahmed b. Hanbel\u2019den ba\u015flayarak sonraki d\u00f6nemlerde mezhep mensuplar\u0131n\u0131n Allah\u2019\u0131n s\u0131fatlar\u0131, tevil, tecsim ve bidat gibi baz\u0131 itikadi konularda Ehl-i s\u00fcnnet i\u00e7inde ifrat denilebilecek g\u00f6r\u00fc\u015fleri savunmu\u015flar, kendileri gibi inanmayanlar\u0131 tekfir veya dalalet ile itham etmi\u015flerdir.<\/span><\/p>\n Hanbel\u00ee mezhebi mensuplar\u0131n\u0131n en fazla oldu\u011fu \u00fclke g\u00fcn\u00fcm\u00fczde Suudi Arabistan\u2019d\u0131r. Bu \u00fclkede, resm\u00ee uygulamalarda da genel olarak Hanbel\u00ee mezhebini benimsenmi\u015f, e\u011fitim ve yarg\u0131da da Hanbel\u00eelik \u00f6ne \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Ancak bu \u00fclkede Hanbel\u00eelik mezhep olarak ge\u00e7memektedir. <\/span>\u0130kinci panelist olan \u0130stanbul \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi \u00d6\u011fretim \u00dcyesi Prof. Dr. Ramazan Y\u0131ld\u0131r\u0131m \u201cHanbel\u00ee Mezhebinin Te\u015fekk\u00fcl\u00fc ve Mihne Olay\u0131\u201d ba\u015fl\u0131kl\u0131 tebli\u011fi ile mihne denilen s\u00fcreci anlatt\u0131. Bu s\u00fcrecin Hanbel\u00eelili\u011fin mezheple\u015fmesine etkilerini inceleyen Y\u0131ld\u0131r\u0131m, \u201cHanbel\u00eelik f\u0131kh\u00ee bir ekolden \u00e7ok itikadi bir ekold\u00fcr. Bir de dinin zamana, mek\u00e2na ve i\u00e7tihada ba\u011fl\u0131 de\u011fi\u015fkenleri vard\u0131r. \u0130\u015fte bu de\u011fi\u015fkenlerden olu\u015fan yap\u0131ya dindarl\u0131k diyoruz. Onun i\u00e7in din bir tanedir, dindarl\u0131klar bin tane olabilir.\u201d dedi. Y\u0131ld\u0131r\u0131m \u00f6zetle \u015fu g\u00f6r\u00fc\u015fleri ortaya koydu:<\/span><\/p>\n Kur\u2019an\u2019\u0131n mahluk olup olmad\u0131\u011f\u0131 tart\u0131\u015fmas\u0131 ve mihne olay\u0131: <\/b><\/span>Ba\u015flang\u0131c\u0131 itibar\u0131yla kelam\u00ee bir tart\u0131\u015fman\u0131n konusu olan zat-s\u0131fat ili\u015fkisi, s\u0131fatlar\u0131n zat ile birlikte kadim olup olmad\u0131klar\u0131, ilah\u00ee s\u0131fatlar\u0131n tevili meselesi gibi konular zamanla birer ihtilafl\u0131 soruna d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Mutezile ekol\u00fc kelam, irade gibi baz\u0131 s\u0131fatlar\u0131n ezel\u00ee olmay\u0131p sonradan yarat\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsediklerinden dolay\u0131 kelam s\u0131fat\u0131yla ili\u015fkili olarak Kur\u2019an\u2019\u0131n mahluk oldu\u011funu ileri s\u00fcrm\u00fc\u015flerdir. <\/span>Abb\u00e2s\u00ee halifelerinden Me\u2019m\u00fbn, halku\u2019l-Kur\u2019\u00e2n konusunu ilk defa devletin resm\u00ee bir politikas\u0131 h\u00e2line getirmi\u015f ve mihne s\u00fcrecini ba\u015flatm\u0131\u015f, bu d\u00fc\u015f\u00fcnceyi benimsemeyenlerin cezaland\u0131r\u0131lmas\u0131n\u0131 istemi\u015ftir. Ahmed bin Hanbel de ceza alanlardan birisidir ve Kur\u2019an\u2019\u0131n mahluk oldu\u011funu kabullenmez. <\/span>Halife M\u00fctevvekkil ise 847 y\u0131l\u0131nda iktidara gelir gelmez halku\u2019l-Kur\u2019\u00e2n ve ru\u2019yetullah konular\u0131ndaki kelam\u00ee tart\u0131\u015fmalardan uzak durulmas\u0131n\u0131 sa\u011flam\u0131\u015f, halk \u00fczerinde etkili n\u00fcfuzlar\u0131 olan fakih ve muhaddislerin deste\u011fini alman\u0131n yollar\u0131n\u0131 aram\u0131\u015ft\u0131r. B\u00f6ylece Hanbel\u00eelik ve Ehl-i had\u00ees daha geni\u015f bir \u015fekilde yay\u0131lma imk\u00e2n\u0131 bulmu\u015ftur. Hasan b. Ali b. Halef el-Berbeh\u00e2r\u00ee (\u00f6. 329), Hanbel\u00eeli\u011fin radikal e\u011filimini temsil etmi\u015f, verdi\u011fi ate\u015fli vaazlar\u0131yla Ehl-i had\u00ees d\u0131\u015f\u0131ndaki di\u011fer t\u00fcm ekollerle m\u00fccadele etmi\u015f, Ba\u011fdat\u2019ta baz\u0131 d\u00fckk\u00e2nlar\u0131n ya\u011fmaland\u0131\u011f\u0131, \u00e7e\u015fitli m\u00fczik aletlerinin k\u0131r\u0131ld\u0131\u011f\u0131 ve \u2018Hanbel\u00ee fitnesi\u2019 olarak bilinen olaylar\u0131n \u00e7\u0131kmas\u0131na sebep olmu\u015ftur.\u201d <\/span>Bir di\u011fer panelist olan Gaziantep \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi \u00d6\u011fretim \u00dcyesi Dr. Muhyettin \u0130\u011fde idi. Hanbel\u00ee mezhebinin yay\u0131l\u0131\u015f s\u00fcrecine de\u011finirken \u201cEsasen, Me\u2019m\u00fbn\u2019un ba\u015flatt\u0131\u011f\u0131 mihne politikalar\u0131n\u0131n iki kaybedeni bir de kazanan\u0131 olmu\u015ftur. Kaybedenler Mutezile ve Ehl-i had\u00ees; kazanan ise Ahmed b. Hanbeldir.\u201d diyen \u0130\u011fde\u2019nin tebli\u011fi \u00f6zetle \u015f\u00f6yleydi: <\/span><\/p>\n Z\u00fchd ekol\u00fc: <\/b><\/span>Bunlar sadece ibadetle me\u015fgul olurlar. Abdulkadir Geylan\u00ee bu gruptand\u0131r.<\/span><\/p>\n \u0130lim ekol\u00fc (Hadis yaz\u0131p f\u0131k\u0131h \u00f6\u011frenen ekol): <\/b><\/span>Bunlar hadis yaz\u0131p, f\u0131k\u0131h \u00f6\u011frenir. Bu grubu Eb\u00fb Bekir Hall\u00e2l ve \u00f6\u011frencileri temsil eder. Hall\u00e2l, Ahmed b. Hanbel\u2019in fikr\u00ee y\u00f6n\u00fcn\u00fc takip etmi\u015f ve mezhebin fikr\u00ee gelene\u011finin devam\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/span><\/p>\n Emr-i bi\u2019l-ma\u2019r\u00fbf ve nehy-i \u2018ani\u2019l-m\u00fcnkeri tesis etmeye \u00e7al\u0131\u015fan \u2018aktivist\u2019 ekol: <\/b><\/span>Bu grubu ise Berbeh\u00e2r\u00ee ve taraftarlar\u0131 temsil eder. Berbeh\u00e2r\u00ee daha \u00e7ok sokak hayat\u0131yla ilgilenmi\u015f, mezhep doktrinlerinin kamu\/halk hayat\u0131na tatbik edilmesi hususunda \u00e7aba harcam\u0131\u015ft\u0131r.<\/span><\/p>\n Modern Selef\u00ee ak\u0131mlar ve din anlay\u0131\u015flar\u0131: <\/b><\/span>Selef\u00eeli\u011fin tarihsel olarak dayand\u0131\u011f\u0131 Ash\u00e2bu\u2019l-had\u00ees \u015feklinde de isimlendirilebilecek hadis ve eser taraftarlar\u0131n\u0131n en belirgin vasf\u0131, ge\u00e7mi\u015f s\u00fcnenleri kutsalla\u015ft\u0131rarak onlar\u0131 din olarak kabul etme \u015feklinde ortaya \u00e7\u0131kmaktad\u0131r. Selefiyye\u2019ye g\u00f6re, hakikat ge\u00e7mi\u015fte belirlenmi\u015ftir. \u015eimdinin ve gelece\u011fin belirleyece\u011fi bir hakikat yoktur. <\/span>Selef\u00ee zihniyete as\u0131l \u015feklini veren \u201cmutlak hakikat\u201d inanc\u0131 nedeniyle insan hi\u00e7bir \u015fekilde nesneler hakk\u0131nda h\u00fck\u00fcm verebilecek bir unsur de\u011fildir. Hakikat ge\u00e7mi\u015fte belirlenmi\u015f, insana iletilmi\u015ftir. \u0130nsana d\u00fc\u015fen sadece bunlara uymakt\u0131r. <\/span>Selef\u00ee d\u00fc\u015f\u00fcnce bi\u00e7imi hem akla hem de onun yorumlama yetkisine kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, b\u00f6ylece \u0130slam\u2019\u0131 yerel k\u00fclt\u00fcr unsurlar\u0131 i\u00e7erisine s\u0131k\u0131\u015ft\u0131rm\u0131\u015ft\u0131r. Selefiyye\u2019nin ak\u0131l kar\u015f\u0131t\u0131 olmas\u0131, benimsedi\u011fi yakla\u015f\u0131m\u0131n bir sonucudur. <\/span>Son panelist ise Atat\u00fcrk \u00dcniversitesi \u00f6\u011fretim \u00fcyesi Prof. Dr. Mehmet Zeki \u0130\u015fcan oldu. Prof. Dr. \u0130\u015fcan \u0130slam d\u00fc\u015f\u00fcnce tarihinde dinin anla\u015f\u0131lma bi\u00e7imi ile ilgili olarak \u00e7ok farkl\u0131 tutumlar ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yledikten sonra, bu farkl\u0131la\u015fman\u0131n arka plan\u0131nda belirleyici rol oynayan ve \u201ctoplumlar\u0131n manevi cephesi\u201d denebilecek, her toplumun ya\u015fad\u0131\u011f\u0131 muhit, k\u00fclt\u00fcr ve \u00e7e\u015fitli sosyal endi\u015felerin \u00fcr\u00fcn\u00fc olarak ortaya \u00e7\u0131kan \u201c\u00f6rt\u00fck referans sistemi\u201dnin incelenmesi gerekti\u011fi \u00fczerinde durdu. <\/span>\u00c7a\u011fda\u015f Selef\u00eeli\u011fin, M\u00fcsl\u00fcman toplumlar\u0131n din gelene\u011finden uzak durdu\u011funu, bu y\u00fczden \u0130slam tarihinde ortaya \u00e7\u0131kan d\u00fc\u015f\u00fcnce merkezlerinden ve dini zihniyetlerden, muhafazak\u00e2r din anlay\u0131\u015f\u0131ndan ba\u011f\u0131ms\u0131z olarak de\u011ferlendirildi\u011fini ifade eden \u0130\u015fcan, \u00e7a\u011fda\u015f Selef\u00eelik hakk\u0131ndaki yayg\u0131n kanaatin, onu gelenekten ve k\u00fclt\u00fcrden kopu\u015fun bir \u00fcr\u00fcn\u00fc olarak g\u00f6rmek ve de\u011ferlendirmek oldu\u011funa i\u015faret etti ve tebli\u011finde \u00f6zetle \u015funlar\u0131 belirtti: <\/span><\/p>\n Ehl-i had\u00ees ve Ehl-i rey iki ayr\u0131 d\u00fcnyad\u0131r: <\/b><\/span>\u201cAsl\u0131nda Selef\u00eelik ba\u015fka, gelenek ba\u015fkad\u0131r. Ama geldi\u011fimiz nokta, Selefili\u011fin, gelene\u011fimizde mevcut olan bir damarla, din\u00ee bir zihniyetle payla\u015ft\u0131\u011f\u0131 yap\u0131sal unsurlar\u0131n g\u00f6zden ka\u00e7\u0131r\u0131lmamas\u0131n\u0131 zorunlu k\u0131lmaktad\u0131r. M\u00fcsl\u00fcman kimli\u011fini onarmak, teyit ve in\u015fa etmek i\u015flevine sahip bu zihniyetlerden biri Ehli rey (rey taraftarl\u0131\u011f\u0131), di\u011feri Ehli had\u00eestir (haber taraftarl\u0131\u011f\u0131). Ba\u015fka bir ifade ile \u0130slam d\u00fc\u015f\u00fcncesinin tarihsel \u015femas\u0131n\u0131 olu\u015fturmak, bir d\u00fc\u015f\u00fcnce tarihi dizgesinden bahsedebilmek, ilk olarak birbirine muhalif iki ekolden s\u00f6z etmekle m\u00fcmk\u00fcnd\u00fcr. Bunlar Ehl-i had\u00ees ve Ehl-i reydir. <\/span>Ehl-i hadisi, problemin \u00e7\u00f6z\u00fcm\u00fcn\u00fc, din olarak addedilen rivayet ve nassa dayand\u0131rma, ge\u00e7mi\u015fte olu\u015fmu\u015f ve yine din olarak bilinen \u2018hakikati\u2019 esas alma, hep dine at\u0131fta bulunma olarak tarif edebiliriz. Ehli had\u00ees, gelece\u011fi, sonlanm\u0131\u015f bir ge\u00e7mi\u015fe indirgemektedir. Bunu, de\u011fi\u015fimin geri \u00e7ekilmesi olarak yorumlamak m\u00fcmk\u00fcnd\u00fcr. Bu g\u00f6r\u00fc\u015f ayn\u0131 zamanda dinin yerelle\u015fmesi, belli bir \u00f6rf\u00fcn i\u00e7inde erimesi anlam\u0131na gelmektedir. Hadis toplama faaliyetinin siyasi bir erk olarak kendini g\u00f6stermesi bu durumun sonucudur. Selef asr\u0131nda \u0130slam \u00fcmmetinin ihtiya\u00e7lar\u0131na dayanan en faydal\u0131 meseleler \u00e7\u00f6z\u00fclm\u00fc\u015ft\u00fcr. B\u00fct\u00fcn be\u015fer\u00ee ihtiya\u00e7lar temin edilmi\u015f, bizim \u00e7\u00f6zmemize ba\u011fl\u0131 hi\u00e7bir mesele b\u0131rak\u0131lmam\u0131\u015ft\u0131r. <\/span><\/p>\n Ehl-i hadis: <\/b><\/span>Rey, tefsir, tevil gibi anlama bi\u00e7imlerine dayal\u0131 akl\u00eeli\u011fin d\u00fc\u015f\u00fcnce alan\u0131nda rol almas\u0131yla beliren \u2018insanlar\u0131n ihdas etti\u011fi g\u00f6r\u00fc\u015fler\u2019 kar\u015f\u0131s\u0131nda, ge\u00e7mi\u015f ulular\u0131n \u00f6\u011fretilerinin sosyal hayattaki tayin edicili\u011fine ba\u011fl\u0131 kalmak \u015feklinde belirmeye ba\u015flam\u0131\u015ft\u0131r. Ehl-i reyin temsilcisi Eb\u00fb Han\u00eefe, ilk d\u00f6nem Mekke ve Medine topluluklar\u0131ndan \u00e7ok farkl\u0131 toplumlarda \u0130slam\u2019\u0131n nas\u0131l ya\u015fanaca\u011f\u0131n\u0131 ve nas\u0131l ya\u015fat\u0131laca\u011f\u0131n\u0131 g\u00f6sterme \u00e7abas\u0131 i\u00e7erisindedir.<\/span><\/p>\n Ehl-i had\u00ees gelene\u011fi ve g\u00fcn\u00fcm\u00fcz Selef\u00eeli\u011fi: <\/b><\/span>G\u00fcn\u00fcm\u00fcz Selef\u00eeli\u011fini modernitenin \u00fcr\u00fcn\u00fc olarak g\u00f6rmek ne kadar yanl\u0131\u015fsa, \u0130slam k\u00fclt\u00fcr\u00fcn\u00fcn tabii sonu\u00e7lar\u0131ndan biri olarak g\u00f6rmek de yanl\u0131\u015ft\u0131r. Ama, g\u00fcn\u00fcm\u00fcz radikal Selef\u00eeli\u011finin tarihsel damarlar\u0131 Ehl-i had\u00ees, Hanbel\u00eelik, \u0130bn Teymiyye ve Vahh\u00e2b\u00ee hareketinde bulunabilir. Selef\u00ee dil, ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze bir tarzdan ziyade bir tepki hareketi ve bir ma\u011flubiyet s\u00f6ylemidir.\u201d<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" \u0130slam Toplumu Mill\u00ee G\u00f6r\u00fc\u015f (IGMG) \u0130r\u015fad Ba\u015fkanl\u0131\u011f\u0131\u2019n\u0131n geleneksel olarak d\u00fczenledi\u011fi panellerinin sekizincisi olan \u201c\u0130mam Ahmed bin Hanbel ve Hanbel\u00ee Mezhebi\u201d paneli Bergheim \u015fehrinde yap\u0131ld\u0131.<\/p>\n","protected":false},"author":1,"featured_media":37293,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0},"categories":[23256],"tags":[],"_links":{"self":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/37291"}],"collection":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/comments?post=37291"}],"version-history":[{"count":3,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/37291\/revisions"}],"predecessor-version":[{"id":37296,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/37291\/revisions\/37296"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/media\/37293"}],"wp:attachment":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/media?parent=37291"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/categories?post=37291"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/tags?post=37291"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}} Mezhebin \u00d6zellikleri <\/b><\/span><\/h2>\n
\u201cSelef\u00ee\u201d bir anlay\u0131\u015fa sahiptir:<\/b><\/span><\/h3>\n
G\u00fcn\u00fcm\u00fczde Hanbel\u00eelik: <\/b><\/span><\/h2>\n
\u0130lk Hanbel\u00eelik i\u00e7inde 3 ekol meydana gelmi\u015ftir: <\/b><\/span><\/h3>\n