{"id":71824,"date":"2021-05-26T12:34:08","date_gmt":"2021-05-26T12:34:08","guid":{"rendered":"http:\/\/wordpress.gurbuz.net\/?p=71824"},"modified":"2021-05-26T13:02:12","modified_gmt":"2021-05-26T13:02:12","slug":"ismail-ibn-musa-menk","status":"publish","type":"post","link":"http:\/\/wordpress.gurbuz.net\/?p=71824","title":{"rendered":"Ismail ibn Musa Menk"},"content":{"rendered":"

Allahs\u0131z pezevenk.<\/strong><\/p>\n

ALLAHHH\u2026
\nINAN\u2026
\nAllah, bir kez daha\u2026
\nDaDa\u2026
\nUzun uzun konu\u015ftum onunla\u2026
\nB\u0131rakmam bundan sonra pe\u015fini\u2026
\n\u00d6nderin g\u00f6z\u00fc\u2026
\nHEP sevdiklerinin \u00fcst\u00fcnde, yeri gelir tekme tokat\u2026
\nYeri gelir g\u00fcler y\u00fczle\u2026
\nGen\u00e7\u2026
\nO daha bir \u00e7ocuk\u2026
\nOMO ile y\u0131karlar beynini\u2026
\nDeterjan ile.<\/p>\n

Radikal\u2026
\nK\u00f6ktendinci bir Selefi\u2026
\nSIKERIM ulan hepinizi, \u00d6nder daha \u00f6lmedi.<\/strong><\/p>\n

*<\/p>\n

Rabbimin\u2026
\nTerc\u00fcmana ihtiyac\u0131 YOKTUR\u2026
\nOnun\u2026
\nEl\u00e7ileri olur AMA terc\u00fcmanlar\u0131 olmaz\u2026
\nAllah\u2026
\nSANA SENDEN YAKIN OLANDIR, derler ki\u2026
\nSah damar\u0131ndan daha yak\u0131n\u2026
\nARAMA\u2026
\nOnda bunda onu\u2026
\nAnlamaya \u00e7al\u0131\u015fma s\u00f6zlerini\u2026
\nOnun bunun yorumlar\u0131 ile\u2026
\nSor kalbine\u2026
\nSor beynine, d\u00fc\u015f\u00fcn biraz\u2026
\nO\u2026
\n\u0130\u00e7inde!<\/p>\n

\u00d6nce kitapLARI\u2026
\nSonra el\u00e7ileri\u2026
\nKiii\u2026
\nOnlar bile \u201csadece\u201d insan\u2026
\nHak dinlerinin \u00d6Z\u00dcNDE\u2026
\n\u00d6NCE\u2026
\n\u0130yi insan. Tasvip etmiyorum kimi yaz\u0131lan\u0131\u2026
\nAYNI g\u00f6r\u00fc\u015fte de\u011filim\u2026
\nAma mezhep ama cemaat ama \u015feyh, hac\u0131 \u2013 hoca\u2026
\n\u00d6NCE ALLAH\u2026
\nSonra el\u00e7ileri, kalp\u2026
\nVe bellek. <\/p>\n

„SELEF\u0130YYE
\n\u0627\u0644\u0633\u0644\u0641\u064a\u0651\u0629
\n\u0130tikad\u00ee konularda Kur\u2019an ve S\u00fcnnet\u2019in lafz\u0131na ba\u011fl\u0131 olan ve te\u2019vili kabul etmeyen ekol.<\/p>\n

M\u00fcellif:
\nM. SA\u0130T \u00d6ZERVARLI
\nS\u00f6zl\u00fckte \u201c\u00f6nce gelmek, ge\u00e7mek, ge\u00e7mi\u015fte kalmak\u201d anlam\u0131ndaki selef (s\u00fcl\u00fbf) kelimesinden gelen selefiyye \u201cge\u00e7mi\u015f insanlar, soy, fazilet ve ilim ba\u011flam\u0131nda \u00f6nce gelip ge\u00e7enler\u201d demektir. Selef, terim olarak ilim ve fazilet a\u00e7\u0131s\u0131ndan m\u00fcsl\u00fcmanlar\u0131n \u00f6nderleri say\u0131lan ashap ve t\u00e2bi\u00een i\u00e7in kullan\u0131l\u0131r. Selefin \u00fcst\u00fcnl\u00fc\u011f\u00fc \u00fcmmetin en hay\u0131rl\u0131s\u0131n\u0131n Hz. Peygamber d\u00f6neminde ya\u015fayanlar, sonra onlar\u0131n ard\u0131ndan gelenler (sonra da onlar\u0131 takip edenler) oldu\u011fu yolunda rivayet edilen hadise dayan\u0131r (M\u00fcsned [n\u015fr. Arna\u00fbt], IV, 76-77; Buh\u00e2r\u00ee, \u201c\u015eeh\u00e2d\u00e2t\u201d, 9, \u201cA\u1e63\u1e25\u00e2b\u00fc\u2019n-neb\u00ee\u201d, 1; M\u00fcslim, \u201cFe\u017c\u00e2\u02beil\u00fc\u2019\u1e63-\u1e63a\u1e25\u00e2be\u201d, 210-214). \u201cSah\u00e2be ve t\u00e2bi\u00een mezhebinde bulunan fakih ve muhaddislerin yolu\u201d \u015feklinde de tan\u0131mlanan Selefiyye ayr\u0131ca \u201cEhl-i s\u00fcnnet-i h\u00e2ssa\u201d olarak da an\u0131l\u0131r (Gazz\u00e2l\u00ee, s. 53; \u0130zmirli, I, 98). Bu ekol\u00fcn mensuplar\u0131 kendilerini \u201cehl\u00fc\u2019s-s\u00fcnne, ehl\u00fc\u2019l-had\u00ees ve\u2019s-s\u00fcnne, ehl\u00fc\u2019l-hak\u201d gibi terkiplerle anarken muhalifleri onlar\u0131 Eseriyye, Ha\u015fviyye, bazan da M\u00fc\u015febbihe diye nitelendirmi\u015ftir.<\/p>\n

Hz. Peygamber\u2019in vefat\u0131ndan sonra Arabistan yar\u0131madas\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kan \u0130sl\u00e2m ordular\u0131 bir as\u0131r i\u00e7inde \u00e7ok say\u0131da \u00fclkeyi fethederek \u0130sl\u00e2m devletine ba\u011flam\u0131\u015f, bu \u00fclkelerde ya\u015fayan, farkl\u0131 din, mezhep ve d\u00fc\u015f\u00fcncelere sahip insanlar benimsemek veya ele\u015ftirmek amac\u0131yla \u0130sl\u00e2miyet\u2019le yak\u0131ndan ilgilenmi\u015ftir. II. (VIII.) y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan itibaren Cehmiyye-Mu\u2018tezile mensuplar\u0131 \u0130sl\u00e2m\u2019\u0131 ele\u015ftiren gruplarla fikr\u00ee m\u00fccadelelerde bulunurken zaman zaman onlar\u0131n anlayabilece\u011fi \u00fcsl\u00fbp ve ifadeler kullanm\u0131\u015f, g\u00f6r\u00fc\u015flerine temas edip yanl\u0131\u015fl\u0131klar\u0131n\u0131 ortaya koymu\u015ftur. Bu d\u00f6nemde kendilerine \u201cash\u00e2b\u00fc\u2019l-had\u00ees\u201d diyen baz\u0131 \u00e2limler, ashap ve t\u00e2bi\u00eenin me\u015fgul olmad\u0131\u011f\u0131 bu konular\u0131n tart\u0131\u015f\u0131lmas\u0131n\u0131 ve bunlar\u0131 tart\u0131\u015f\u0131rken uygulanan y\u00f6ntemleri bid\u2018at saym\u0131\u015f, bu alanda reddiyeler yazm\u0131\u015ft\u0131r. Bir k\u0131sm\u0131n\u0131 Ali S\u00e2m\u00ee en-Ne\u015f\u015f\u00e2r ve Amm\u00e2r et-T\u00e2lib\u00ee\u2019nin derleyip yay\u0131mlad\u0131\u011f\u0131 reddiyelerin (\u02bfA\u1e33\u0101\u02beid\u00fc\u2019s-selef, \u0130skenderiye 1971) muhtevas\u0131 bu hususa i\u015faret etmektedir. Sonraki \u00e2limler \u201cash\u00e2b\u00fc\u2019l-had\u00ees\u201d veya \u201cselef-i s\u00e2lih\u00een\u201d ad\u0131yla bu ilk d\u00f6nem \u00e2limlerine s\u0131k\u00e7a at\u0131flarda bulunmu\u015ftur. Ancak Selef yolunu izleyenlerin eserlerini daha \u00e7ok reddiyeler halinde kaleme almalar\u0131 ve s\u0131fatlar\u0131n te\u2019vili gibi belli konular d\u0131\u015f\u0131nda Ehl-i s\u00fcnnet kel\u00e2mc\u0131lar\u0131ndan ayr\u0131ld\u0131klar\u0131 g\u00f6r\u00fc\u015flerin fazla olmamas\u0131 onlar\u0131n ayr\u0131 bir itikad\u00ee mezhep \u015feklinde de\u011ferlendirilmesini gereksiz k\u0131lmaktad\u0131r. Selef\u00eeli\u011fin sistemle\u015fip bug\u00fcnk\u00fc g\u00f6r\u00fcn\u00fc\u015f\u00fcyle bir ak\u0131m haline gelmesi sonraki d\u00f6nemlerde ve \u00f6zellikle \u0130bn Teymiyye zaman\u0131nda ger\u00e7ekle\u015fmi\u015ftir.<\/p>\n

Her ne kadar Eb\u00fb Han\u00eefe, \u015e\u00e2fi\u00ee ve di\u011fer m\u00fcctehid imamlar itikad\u00ee konularla ilgilenmi\u015f ve Eb\u00fb Han\u00eefe\u2019nin d\u0131\u015f\u0131ndakiler Selef akaidini temsil etmi\u015fse de re\u2019ycilikle ba\u011flant\u0131lar\u0131 ve baz\u0131 takip\u00e7ilerinin kel\u00e2mc\u0131 olmas\u0131 onlar\u0131n do\u011frudan ehl-i had\u00ees i\u00e7inde m\u00fctalaa edilmesini engellemi\u015ftir. Ancak Ahmed b. Hanbel\u2019in Mu\u2018tezile kel\u00e2mc\u0131lar\u0131yla olan m\u00fccadelesi ve mihne olay\u0131ndaki duru\u015fu onu ehl-i had\u00ees \/ Selef ekol\u00fcn\u00fcn sembol ismi haline getirmi\u015ftir. Her devirde de\u011fi\u015fik mezheplere ba\u011fl\u0131 baz\u0131 \u00e2limler itikad\u00ee konularda ehl-i had\u00ees metodunu kendi e\u011filimlerine uygun bi\u00e7imde temsil etmi\u015flerse de bu \u00e7izgiyi hararetle benimseyen ve onunla \u00f6zde\u015fle\u015fmi\u015f gibi g\u00f6r\u00fcnenler daha \u00e7ok Hanbel\u00ee \u00e2limleri olmu\u015ftur (Ahmed b. Hanbel sonras\u0131 farkl\u0131 mezheplere mensup \u00e2limlerin ve eserlerinin bir listesi i\u00e7in bk. Tak\u0131yy\u00fcddin \u0130bn Teymiyye, Minh\u00e2c\u00fc\u2019s-s\u00fcnne, II, 363-367). Ahmed b. Hanbel\u2019in takip\u00e7ileri, imamlar\u0131n\u0131 Selef\u2019in itikad\u00ee prensiplerini titizlikle koruyan ve onlar\u0131 Ehl-i bid\u2018at\u2019a kar\u015f\u0131 savunan ki\u015fi konumuna \u00e7\u0131karm\u0131\u015ft\u0131r. \u0130bn Hanbel, kendisinden sonraki ehl-i had\u00ees literat\u00fcr\u00fc i\u00e7in model olacak \u015fekilde Selef d\u00fc\u015f\u00fcncesinin temellerini ortaya koymu\u015ftur (er-Red \u02bfale\u2019z-zen\u00e2d\u0131\u1e33a, s. 53-64). Onun ya\u015fad\u0131\u011f\u0131 III. (IX.) y\u00fczy\u0131lda Buh\u00e2r\u00ee \u1e2aal\u1e33u ef\u02bf\u00e2li\u2019l-\u02bfib\u00e2d, \u0130bn Kuteybe Te\u02bev\u00eel\u00fc mu\u1e2btelifi\u2019l-\u1e25ad\u00ees\u0331 ve Eb\u00fb Sa\u00eed ed-D\u00e2rim\u00ee er-Red \u02bfale\u2019l-Cehmiyye gibi eserleriyle bid\u2018at mezhepleri ve akaid konular\u0131yla ilgilenip reddiyeler telif etmi\u015ftir.<\/p>\n

Ehl-i had\u00ees \u00e7izgisinin III (IX) ve IV. (X.) y\u00fczy\u0131llarda Ba\u011fdat\u2019taki \u00f6nemli temsilcileri Hanbel\u00ee imamlar\u0131ndan Eb\u00fb Bekir el-Hall\u00e2l, Hasan b. Ali el-Berbeh\u00e2r\u00ee ve \u0130bn Batta el-Ukber\u00ee\u2019dir. Hall\u00e2l, Kit\u00e2b\u00fc\u2019s-S\u00fcnne\u2019sinde itikad\u00ee konularda Selef metodunun yerle\u015fmesi y\u00f6n\u00fcnde \u00f6nemli \u00e7abalar sarfetmi\u015f, Berbeh\u00e2r\u00ee, \u015eer\u1e25u Kit\u00e2bi\u2019s-S\u00fcnne\u2019de kel\u00e2m y\u00f6ntemini benimseyen hi\u00e7bir e\u011filimi tasvip etmemi\u015f, \u0130bn Batta ise el-\u0130b\u00e2ne\u2019sinde kel\u00e2mc\u0131lar\u0131n felsef\u00ee konularla me\u015fgul olup bunlar\u0131 din\u00ee esaslar haline getirdiklerini, ihtil\u00e2f ve \u00e7eli\u015fkiye d\u00fc\u015ft\u00fcklerini, bu y\u00fczden dinde problem \u00e7\u0131kard\u0131klar\u0131n\u0131 iddia etmi\u015ftir (\u0130bn Batta, I, 221-227, 420-421; II, 531-536, 554-555; \u0130bn Eb\u00fb Ya\u2018l\u00e2, II, 12, 18-45). Ayn\u0131 d\u00f6nemde \u0130ran ve Horasan b\u00f6lgesinde de ehl-i had\u00ees hareketi g\u00fc\u00e7lenmi\u015f ve kel\u00e2m metoduna muhalif \u00e2limler yeti\u015fmi\u015ftir. Bunlar aras\u0131nda Eb\u00fb S\u00fcleyman el-Hatt\u00e2b\u00ee, Eb\u00fb Abdullah \u0130bn Mende, H\u00e2ce Abdullah-\u0131 Herev\u00ee say\u0131labilir. Hatt\u00e2b\u00ee, el-\u0120unye \u02bfani\u2019l-kel\u00e2m ve ehlih ve \u015ei\u02bf\u00e2r\u00fc\u2019d-d\u00een f\u00ee u\u1e63\u00fbli\u2019d-d\u00een adl\u0131 eserlerinde te\u015fbih ve tecs\u00eeme yol a\u00e7mamak i\u00e7in haber\u00ee s\u0131fatlar\u0131n te\u2019vili konusunda yumu\u015fak bir tav\u0131r sergilemi\u015fse de kel\u00e2m tart\u0131\u015fmalar\u0131n\u0131 hedef alm\u0131\u015f; \u0130bn Mende Kit\u00e2b\u00fc\u2019l-\u00cem\u00e2n, Kit\u00e2b\u00fc\u2019t-Tev\u1e25\u00eed ve er-Red \u02bfale\u2019l-Cehmiyye ba\u015fl\u0131kl\u0131 eserlerinde insanlar\u0131n Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 kel\u00e2m\u00ee-felsef\u00ee delillerle de\u011fil f\u0131tr\u00ee kabiliyet ve istidl\u00e2lleriyle kabul etmekle m\u00fckellef bulunduklar\u0131n\u0131 s\u00f6ylemi\u015ftir. En sert muhalefeti yapan Hanbel\u00ee mutasavv\u0131f\u0131 Herev\u00ee ise me\u015fhur \u1e94emm\u00fc\u2019l-kel\u00e2m\u2019\u0131nda Mu\u2018tezile\u2019nin yan\u0131nda E\u015f\u2018ar\u00eeler\u2019i de \u015fiddetle ele\u015ftirerek m\u00fcte\u015f\u00e2bih \u00e2yetlerin ve haber\u00ee s\u0131fatlar\u0131n te\u2019vil edilmesine kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, itikad\u00ee konular \u00fczerinde tart\u0131\u015fma yap\u0131lamayaca\u011f\u0131n\u0131 savunmu\u015ftur (S\u00fcy\u00fbt\u00ee, s. 33-83, 91-101). Bu d\u00f6nemde Hanbel\u00ee olmayan farkl\u0131 mezheplerden bir\u00e7ok \u00e2lim de itikadda Selef\u00ee \u00e7izgide kitaplar telif etmi\u015ftir. Eb\u00fb Ca\u2018fer et-Tah\u00e2v\u00ee el-\u02bfA\u1e33\u012bde, \u00c2curr\u00ee et-Ta\u1e63d\u00ee\u1e33 bi\u2019n-na\u1e93ar ilall\u00e2hi te\u02bf\u00e2l\u00e2 fi\u2019l-\u00e2\u1e2bire, \u0130bn Hazm el-U\u1e63\u00fbl ve\u2019l-f\u00fcr\u00fb\u02bf, Ahmed b. H\u00fcseyin el-Beyhak\u012b \u015eu\u02bfab\u00fc\u2019l-\u00eem\u00e2n ve el-Esm\u00e2\u02be ve\u2019\u1e63-\u1e63\u0131f\u00e2t adl\u0131 eserleriyle bunlara \u00f6rnek olarak g\u00f6sterilebilir.<\/p>\n

V (XI) ve VI. (XII.) y\u00fczy\u0131llarda ehl-i had\u00eesin, dolay\u0131s\u0131yla Selef gelene\u011finin ba\u015fl\u0131ca temsilcileri aras\u0131nda kel\u00e2m metodunu k\u0131smen benimseyip te\u2019vili baz\u0131 konularda uygulayan \u0131l\u0131ml\u0131 bir ak\u0131m geli\u015fmi\u015ftir. K\u0101d\u00ee Eb\u00fb Ya\u2018l\u00e2 el-Ferr\u00e2 ile ba\u015flayan bu hareket Eb\u00fc\u2019l-Vef\u00e2 \u0130bn Ak\u012bl ve \u0130bn\u00fc\u2019l-Cevz\u00ee ile belirgin hale gelmi\u015ftir. Nitekim bu \u00e2limler, kendi mezhep mensuplar\u0131 taraf\u0131ndan Selef\u2019in yolundan ayr\u0131ld\u0131klar\u0131 ve yanl\u0131\u015f g\u00f6r\u00fc\u015flere sahip olduklar\u0131 iddias\u0131yla ele\u015ftirilmi\u015ftir. Ahl\u00e2k\u00ee meziyetleriyle tan\u0131nan Eb\u00fb Ya\u2018l\u00e2 el-Ferr\u00e2, Selef metodunu nazar ve istidl\u00e2le dayal\u0131 kel\u00e2m y\u00f6ntemiyle uzla\u015ft\u0131ran ve baz\u0131 kel\u00e2m terimlerini kullanmaya ba\u015flayan \u00e2limlerin ilki say\u0131l\u0131r. Cedel ilmiyle de me\u015fgul olan ve bunu Hanbel\u00ee f\u0131k\u0131h usul\u00fcne uygulamaya \u00e7al\u0131\u015fan Eb\u00fb Ya\u2018l\u00e2, ayr\u0131ca Mu\u2018tezile kel\u00e2m\u0131n\u0131n ana plan\u0131n\u0131 olu\u015fturan \u201cus\u00fbl-i hamse\u201dnin muhtevas\u0131n\u0131 Selef g\u00f6r\u00fc\u015f\u00fcne g\u00f6re yeniden yorumlamas\u0131yla dikkat \u00e7ekmi\u015ftir (el-Mu\u02bftemed f\u00ee u\u1e63\u00fbli\u2019d-d\u00een, s. 209-221). Eb\u00fb Ya\u2018l\u00e2\u2019n\u0131n akl\u00ee istidl\u00e2le yer veren, \u00f6\u011frencisi \u0130bn Ak\u012bl Kit\u00e2b\u00fc\u2019l-Cedel\u2019inde bu \u00e7izgiyi daha da olgunla\u015ft\u0131rm\u0131\u015f, eserlerinde akl\u00ee yakla\u015f\u0131mlar \u00e7er\u00e7evesinde te\u2019vile ba\u015fvurmak suretiyle bir Selef\u00ee-kel\u00e2m\u00ee model ortaya koymu\u015ftur. Onun takip\u00e7isi \u0130bn\u00fc\u2019l-Cevz\u00ee \u00f6zellikle Def\u02bfu \u015f\u00fcbheti\u2019t-te\u015fb\u00eeh adl\u0131 eseriyle bu e\u011filimi devam ettirmi\u015f, ancak daha sonra sert muhalifler taraf\u0131ndan etkinli\u011fi azalt\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Temelleri daha eskilere dayanmakla birlikte VI. (XII.) y\u00fczy\u0131lda belirgin hale gelen D\u0131ma\u015fk ehl-i had\u00ees \u00e7evresi Ba\u011fdat \u00e2limlerinin aksine daha sert bir e\u011filimi temsil etmi\u015ftir. Ba\u011fdat ve Mekke\u2019de Hanbel\u00ee ulem\u00e2s\u0131n\u0131n yan\u0131nda tahsil g\u00f6ren Muvaffakuddin \u0130bn Kud\u00e2me \u00f6\u011freniminin ard\u0131ndan D\u0131ma\u015fk\u2019a yerle\u015fmi\u015f, Ta\u1e25r\u00eem\u00fc\u2019n-na\u1e93ar f\u00ee k\u00fct\u00fcbi ehli\u2019l-kel\u00e2m gibi reddiyelerinin yan\u0131 s\u0131ra m\u00fcnazarac\u0131 ki\u015fili\u011fiyle ehl-i had\u00ees hareketinin b\u00f6lgede k\u00f6k salmas\u0131na ve g\u00fc\u00e7l\u00fc \u00e2limlerin yeti\u015fmesine zemin haz\u0131rlam\u0131\u015ft\u0131r. Bunlar\u0131n ba\u015f\u0131nda VII. (XIII.) y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda yeti\u015fip \u00e7ok say\u0131da eser telif eden Tak\u0131yy\u00fcddin \u0130bn Teymiyye ve onun en \u00f6nemli \u00f6\u011frencisi \u0130bn Kayyim el-Cevziyye gelir. Bu ikisinin \u00e7al\u0131\u015fmalar\u0131yla ehl-i had\u00ees ekol\u00fc sistematik Selef\u00eeli\u011fe d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu \u00e2limlerin en \u00f6nemli \u00f6zelli\u011fi, yapt\u0131klar\u0131 tahlil ve farkl\u0131 ilm\u00ee \u00e7\u0131k\u0131\u015flarla g\u00f6r\u00fc\u015f ve d\u00fc\u015f\u00fcncelerini etkin bir konuma getirip kel\u00e2m, tasavvuf ve felsefe gibi geleneklere alternatif bir seviyeye \u00e7\u0131karma gayretidir. \u00d6nceki temsilciler, ilk d\u00f6nemden itibaren gelen baz\u0131 g\u00f6r\u00fc\u015fleri savunmakla birlikte bunlar\u0131 temellendirme ve yeniden in\u015fa etme yolunda kapsaml\u0131 bir \u00e7aba i\u00e7ine giremedikleri i\u00e7in g\u00f6r\u00fc\u015fleri \u00e7o\u011funlukla reddiye t\u00fcr\u00fc ifadelerden ve birbirini tekrar etmekten \u00f6teye ge\u00e7memi\u015ftir. Bu sebeple \u0130bn Teymiyye hareketi b\u00fct\u00fcn ehl-i had\u00ees gelene\u011fi i\u00e7inde ayr\u0131 bir konuma sahiptir. Ha\u00e7l\u0131 seferleri ve Mo\u011fol istil\u00e2s\u0131 etkilerinin g\u00f6r\u00fcld\u00fc\u011f\u00fc bir d\u00f6nemde \u0130bn Teymiyye, m\u00fcsl\u00fcmanlar\u0131n inanc\u0131n\u0131 ve birli\u011fini g\u00fc\u00e7lendirmek amac\u0131yla \u00f6\u011frencisi \u0130bn Kayyim el-Cevziyye ile birlikte kat\u0131 laf\u0131zc\u0131 bir yakla\u015f\u0131mdan Kur\u2019an ve S\u00fcnnet \u00e7er\u00e7evesi i\u00e7inde din\u00ee bir ak\u0131lc\u0131l\u0131\u011fa yer veren anlay\u0131\u015fa ge\u00e7i\u015f yapm\u0131\u015ft\u0131r. Bu s\u0131rada Selef\u2019in g\u00f6r\u00fc\u015flerine vurgu yap\u0131p onlara ba\u011fl\u0131l\u0131klar\u0131n\u0131 ifade ettikleri i\u00e7in sonralar\u0131 ehl-i had\u00ees yerine daha ziyade Selef\u00ee ad\u0131yla an\u0131lm\u0131\u015flard\u0131r. M\u00fcteahhir\u00een d\u00f6neminde \u0130bn Teymiyye\u2019nin yolundan gidenlerin Selef\u00eelik\u2019le \u00f6zde\u015fle\u015fmesine yol a\u00e7an hususlar, hem kendisinin hem \u00f6\u011frenci ve takip\u00e7ilerinin \u0130sl\u00e2m ilimlerini felsef\u00ee d\u00fc\u015f\u00fcncelerden ar\u0131nd\u0131rma, ayr\u0131ca tasavvuf ad\u0131 alt\u0131nda m\u00fcsl\u00fcman toplumu \u015fah\u0131s veya nesnelere kutsiyet atfeden uygulamalardan ve yayg\u0131nla\u015fma temay\u00fcl\u00fc g\u00f6steren hurafelerden uzakla\u015ft\u0131rma \u00e7abalar\u0131 olmu\u015ftur. \u0130bn Teymiyye ve \u0130bn Kayyim el-Cevziyye\u2019den sonra Yemenli \u00e2lim \u0130bn\u00fc\u2019l-Vez\u00eer ve Hint \u0131slahat\u00e7\u0131lar\u0131ndan \u015eah Veliyyullah, Kur\u2019an ve S\u00fcnnet ak\u0131lc\u0131l\u0131\u011f\u0131 \u00fczerine kurulu ilim anlay\u0131\u015f\u0131n\u0131 temsil etmi\u015flerdir. Muhammed b. Ali e\u015f-\u015eevk\u00e2n\u00ee de Selef\u00ee yakla\u015f\u0131m\u0131 savunan ve modern d\u00f6neme intikal etmesine katk\u0131da bulunan \u00f6nemli \u015fahsiyetlerinden biridir.<\/p>\n

Temel \u0130tikad\u00ee G\u00f6r\u00fc\u015fleri. Y\u00fczy\u0131llara ve b\u00f6lgelere g\u00f6re farkl\u0131l\u0131klar g\u00f6steren ve daha \u00e7ok Hanbel\u00eeler taraf\u0131ndan sahiplenilen ehl-i had\u00ees ve Selef ekol\u00fcn\u00fcn temel eserleri incelendi\u011finde bunlar\u0131n \u00f6ncelikle Mu\u2018tezile ile Cehmiyye\u2019ye ve onlardan dolay\u0131 kel\u00e2mc\u0131lara kar\u015f\u0131 olumsuz bir tav\u0131r sergiledikleri g\u00f6r\u00fcl\u00fcr. Bununla birlikte Selef y\u00f6ntemini benimseyenlerin temel g\u00f6r\u00fc\u015fleri bak\u0131m\u0131ndan Ehl-i s\u00fcnnet\u2019in di\u011fer kollar\u0131yla \u00f6nemli bir anla\u015fmazl\u0131k i\u00e7inde bulunduklar\u0131 s\u00f6ylenemez. Her ne kadar sert bir muhalefet \u00fcsl\u00fbbu kullansalar da Selef yolunu izleyenler genel olarak naslar\u0131n ve \u00f6zellikle haber\u00ee s\u0131fatlar\u0131n te\u2019vili, felsef\u00ee delillerin ve Aristo mant\u0131\u011f\u0131n\u0131n kullan\u0131lmas\u0131, Kitap ve S\u00fcnnet\u2019te bulunmayan terimlere us\u00fbl\u00fc\u2019d-d\u00eende yer verilmesi gibi konulardaki itirazlar\u0131 d\u0131\u015f\u0131nda itikad\u00ee ilkelerde ayn\u0131 g\u00f6r\u00fc\u015fleri payla\u015fm\u0131\u015flard\u0131r. Nitekim baz\u0131 \u00e7a\u011fda\u015f ara\u015ft\u0131rmac\u0131lar, Selef\u00eeli\u011fin mezhep olmaktan ziyade ilk d\u00f6nemde akaid alan\u0131nda benimsenen metodolojik yakla\u015f\u0131ma paralel bir ak\u0131m niteli\u011fi ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r (M. Sa\u00eed Ramazan el-B\u00fbt\u00ee, s. 23). Selef\u00eeler, naslar\u0131n tesbit etti\u011fi saha ve s\u0131n\u0131r\u0131 \u00f6l\u00e7\u00fc kabul ettiklerinden Kur\u2019an ve S\u00fcnnet\u2019te yer almayan bir meselenin din ve itikad alan\u0131na ta\u015f\u0131nmas\u0131na genelde cevaz vermemi\u015flerdir. Onlar, Kur\u2019an\u2019\u0131n yan\u0131 s\u0131ra Hz. Peygamber\u2019den -m\u00fctev\u00e2tir olmasa da- sahih olarak nakledilen ak\u00eedeye dair b\u00fct\u00fcn rivayetlere iman etmeyi gerekli g\u00f6r\u00fcrler (Muvaffakuddin \u0130bn Kud\u00e2me, s. 13). Naslarda Allah\u2019a nisbet edilen yed (el), vech (y\u00fcz), ar\u015f (taht, mek\u00e2n) gibi \u00f6zelliklerin be\u015fer\u00ee vas\u0131flara benzemedi\u011fini s\u00f6ylemekle birlikte -ki asl\u0131nda bu icm\u00e2l\u00ee bir te\u2019vildir- bunlar\u0131n keyfiyetlerinin tart\u0131\u015f\u0131lmas\u0131na kar\u015f\u0131 \u00e7\u0131karlar. Yine Selefiyye, din ve temel ak\u00eede konular\u0131nda naslar\u0131n beyan ve i\u015faretleri d\u0131\u015f\u0131nda ak\u0131l y\u00fcr\u00fctmeyi uygun g\u00f6rmez.<\/p>\n

Selefiyye\u2019ye g\u00f6re dinin b\u00fct\u00fcn inan\u00e7 ve ibadet meselelerinin naslara dayanmas\u0131 gerekir. \u00c7\u00fcnk\u00fc Allah, inan\u0131lmas\u0131 gereken h\u00fck\u00fcmleri vahiyle bildirdi\u011fi gibi onlar\u0131 ispat ve takviye edecek akl\u00ee istidl\u00e2llere de yine naslarda i\u015faret etmi\u015ftir. Dolay\u0131s\u0131yla bunlar\u0131 anlama \u00e7abas\u0131 d\u0131\u015f\u0131nda ba\u015fka deliller aramaya ihtiya\u00e7 yoktur (Tak\u0131yy\u00fcddin \u0130bn Teymiyye, Mecm\u00fb\u02bfu fet\u00e2v\u00e2, XVI, 471). Bu sebeple onlar, deliller aras\u0131nda akl\u00ee-nakl\u00ee ay\u0131r\u0131m\u0131na gitmeyi ve din\u00ee bir \u00e7er\u00e7eveye sahip bulunmayan akl\u00ee bir istidl\u00e2l alan\u0131 olu\u015fturmay\u0131 kabul etmezler. Ak\u0131l ve nakil aras\u0131nda \u00e7at\u0131\u015fma ihtimaline kar\u015f\u0131 \u00e7\u0131karak apa\u00e7\u0131k akl\u00ee delillerle sa\u011flam nakil aras\u0131nda uyumsuzlu\u011fun s\u00f6z konusu edilemeyece\u011fini s\u00f6ylerler (a.mlf., Der\u02be\u00fc te\u02bf\u00e2ru\u017ci\u2019l-\u02bfa\u1e33l ve\u2019n-na\u1e33l, I, 155-156, 185). Selef\u2019in yolundan gidenler ayr\u0131ca bid\u2018at ve hurafelere kar\u015f\u0131 sert ele\u015ftirileri ve cedel metodu aleyhindeki tav\u0131rlar\u0131yla \u00f6ne \u00e7\u0131karlar (M\u00fcfrih b. S\u00fcleyman el-Kavs\u00ee, s. 407-441).<\/p>\n

Eb\u00fc\u2019l-Hasan el-E\u015f\u2018ar\u00ee, \u201cehl\u00fc\u2019l-had\u00ees ve\u2019s-s\u00fcnne\u201d diye adland\u0131rd\u0131\u011f\u0131 Selef takip\u00e7ilerinin ba\u015fl\u0131ca ortak g\u00f6r\u00fc\u015fleri aras\u0131nda Allah\u2019\u0131n ar\u015f \u00fczerine istiv\u00e2 etti\u011fi, kulun fiilden \u00f6nce istit\u00e2atinin bulunmad\u0131\u011f\u0131, Kur\u2019an\u2019\u0131n gayr-i mahl\u00fbk bir il\u00e2h\u00ee kel\u00e2m oldu\u011fu, iman\u0131n kalbin tasdikiyle birlikte s\u00f6z ve amelden ibaret bulundu\u011fu ve art\u0131p eksilece\u011fi y\u00f6n\u00fcndeki fikirleri yan\u0131nda Mu\u2018tezile\u2019ye kar\u015f\u0131 di\u011fer Ehl-i s\u00fcnnet mensuplar\u0131yla payla\u015ft\u0131klar\u0131 g\u00f6r\u00fc\u015fleri zikreder (Ma\u1e33\u0101l\u00e2t, s. 290-297). C\u00fcveyn\u00ee de Selef \u00e2limlerinin te\u2019vilden titizlikle sak\u0131nd\u0131klar\u0131n\u0131, naslar\u0131n z\u00e2hir\u00ee m\u00e2nalar\u0131n\u0131 kabul edip ger\u00e7ek muhtevalar\u0131n\u0131 Allah\u2019a havale ettiklerini kaydeder (el-\u02bfA\u1e33\u012bdet\u00fc\u2019n-Ni\u1e93\u00e2miyye, s. 23). Gazz\u00e2l\u00ee \u0130lc\u00e2m\u00fc\u2019l-\u02bfav\u00e2m\u2019\u0131nda (s. 53-54) sah\u00e2be ve t\u00e2bi\u00een mezhebi olarak nitelendirdi\u011fi Selef mezhebinin y\u00f6ntem a\u00e7\u0131s\u0131ndan baz\u0131 temel \u00f6zelliklerini sayar. Buna g\u00f6re naslarda yer alan m\u00fcte\u015f\u00e2bih konularda tak\u0131n\u0131lacak tav\u0131r, Allah\u2019\u0131 cisim gibi g\u00f6sterecek tasvirlerden uzak durmak, Hz. Peygamber\u2019in bildirdi\u011fi her \u015feyi tam bir teslimiyetle tasdik etmek, kavranmas\u0131 zor olan meselelerde acziyet ve eksikli\u011fi kabullenmek, k\u00fcnh\u00fcne v\u00e2k\u0131f olunamayacak konularda gereksiz sorular sormamak, m\u00e2nalar\u0131 anla\u015f\u0131lmayan laf\u0131zlar \u00fczerinde akl\u00ee tasarruf ve yorumlar yapmamak, bu t\u00fcr meselelerle ilgili ara\u015ft\u0131rmalara giri\u015fmemek ve daha \u00e7ok ilimde derinle\u015fmi\u015f (r\u00e2sih\u00een) kimselerin rehberli\u011fine g\u00fcvenmektir. Genellikle halk\u0131n inanc\u0131n\u0131 tehlikelerden korumay\u0131 ve onlar\u0131 seviyelerini a\u015facak tart\u0131\u015fmalardan uzak tutarak zihinlerinin kar\u0131\u015fmas\u0131n\u0131 \u00f6nlemeyi ama\u00e7layan bu y\u00f6ntemin istidl\u00e2l metodunu kullanabilen ilim sahiplerini tatmin etmesi zordur. Bu a\u00e7\u0131dan Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de tefekk\u00fcr ve akletmeye s\u0131k\u00e7a vurgu yap\u0131lm\u0131\u015f, insanlar Allah\u2019a inanmaya y\u00f6neltilirken tabiattaki nesne ve olaylar \u00fczerinde d\u00fc\u015f\u00fcnmeleri \u00f6\u011f\u00fctlenmi\u015ftir (mesel\u00e2 bk. en-Nahl 16\/3-18; er-R\u00fbm 30\/20-27; el-V\u00e2k\u0131a 56\/57-74). Gazz\u00e2l\u00ee\u2019nin s\u0131ralad\u0131\u011f\u0131 bu tedbirler, \u00f6zellikle tart\u0131\u015fmal\u0131 laf\u0131zlarda halk\u0131n gereksiz polemik ve m\u00fcnazaralara girmesini \u00f6nleyici niteliktedir. Bu sebeple \u015eehrist\u00e2n\u00ee naslar\u0131n anla\u015f\u0131lmas\u0131nda Selef metodunun en do\u011fru y\u00f6ntem oldu\u011funu, bu metodu benimseyenlerin Allah\u2019\u0131n mahl\u00fbkata benzemedi\u011fi ilkesini kabul etmekle birlikte te\u015fbih ve tecs\u00eemi \u00e7a\u011fr\u0131\u015ft\u0131rabilecek \u00e2yet ve hadisleri yorumlamaktan ka\u00e7\u0131nd\u0131klar\u0131n\u0131 belirtir. Ona g\u00f6re Selef\u2019in te\u2019vile kar\u015f\u0131 \u00e7\u0131kmas\u0131n\u0131n ba\u015fl\u0131ca sebebi, yorumlaman\u0131n zanna dayal\u0131 olmas\u0131 ve il\u00e2h\u00ee s\u0131fatlar\u0131n anlam\u0131 gibi bir konuda zan ve \u015fahs\u00ee kanaatle hareket etmenin uygun g\u00f6r\u00fclmemesidir. Bununla birlikte Ha\u015fviyye\u2019den baz\u0131lar\u0131 Allah\u2019a beden ve organlar nisbet etmeye varacak \u015fekilde te\u015fbihe d\u00fc\u015fm\u00fc\u015flerdir (el-Milel, I, 104-105).<\/p>\n

Modern Selef\u00eelik. XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan itibaren \u0131slah ve tecdit faaliyetlerini yo\u011funla\u015ft\u0131ran \u0130sl\u00e2m \u00e2limlerinin Kur\u2019an ve S\u00fcnnet\u2019e d\u00f6nmeyi savunarak taklitten uzakla\u015fmay\u0131 \u00f6ne \u00e7\u0131karmalar\u0131 Selef\u00eeli\u011fin bu d\u00f6nemde daha \u00e7ok tart\u0131\u015f\u0131lmas\u0131na zemin haz\u0131rlam\u0131\u015ft\u0131r. \u00d6zellikle \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 Bat\u0131l\u0131 \u00fclkeler taraf\u0131ndan i\u015fgal edilip s\u00f6m\u00fcrgele\u015ftirilince bu durumun sebepleri ve \u00e7\u0131k\u0131\u015f yollar\u0131 hakk\u0131nda sorgulamalar ve fikir aray\u0131\u015flar\u0131 ba\u015flam\u0131\u015ft\u0131r. Bu ba\u011flamda bir\u00e7ok ilim adam\u0131 ilk as\u0131rlardan sonra dine \u00e7e\u015fitli hurafe ve yanl\u0131\u015f anlay\u0131\u015flar\u0131n girdi\u011fini, ulem\u00e2 aras\u0131nda taklidin yayg\u0131nla\u015ft\u0131\u011f\u0131n\u0131, naslar\u0131n ve di\u011fer ilk kaynaklar\u0131n yerine fukahan\u0131n, kel\u00e2mc\u0131lar\u0131n ve m\u00fcfessirlerin \u015fahs\u00ee g\u00f6r\u00fc\u015flerinin \u00f6nem kazand\u0131\u011f\u0131n\u0131, tasavvuf ve tarikatlar\u0131n halk\u0131 miskinle\u015ftirdi\u011fini, dolay\u0131s\u0131yla yeniden \u0130sl\u00e2m\u2019\u0131n \u00f6z\u00fcne d\u00f6n\u00fclmesi gerekti\u011fini \u0131srarla belirtmi\u015flerdir. Bu d\u00fc\u015f\u00fcnceler k\u0131smen \u0130bn Teymiyye taraf\u0131ndan savunulan g\u00f6r\u00fc\u015flerle \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fc i\u00e7in \u0131slahat\u00e7\u0131 \u00e2limler Selef\u00eelik\u2019le de ili\u015fkilendirilmi\u015ftir. S\u0131dd\u00eek Hasan Han, Muhammed Abduh, M. Re\u015f\u00eed R\u0131z\u00e2, Cem\u00e2leddin el-K\u0101s\u0131m\u00ee ve Mahm\u00fbd \u015e\u00fckr\u00ee el-\u00c2l\u00fbs\u00ee bunlardan baz\u0131lar\u0131d\u0131r. Muhammed Abduh\u2019un, otobiyografisinde ama\u00e7 ve hedeflerini belirtirken d\u00fc\u015f\u00fcnceyi taklit zincirinden kurtarma ve Selef\u2019in anlad\u0131\u011f\u0131 yolla, yani farkl\u0131 anlay\u0131\u015flar zuhur etmeden ba\u015flang\u0131\u00e7taki \u015fekliyle dini anlama, din\u00ee bilgiyi ilk kaynaklar\u0131ndan elde etmeye d\u00f6n\u00fc\u015f yapma ve evrensel insanl\u0131k d\u00fczenini koruma hikmeti \u00e7er\u00e7evesinde dinde hataya d\u00fc\u015fmemek i\u00e7in Allah\u2019\u0131n bah\u015fetti\u011fi ak\u0131l \u00f6l\u00e7\u00fcleri i\u00e7inde o bilgilere \u00f6nem verme gibi kriterler s\u0131ralamas\u0131 dikkat \u00e7ekicidir (M. Re\u015f\u00eed R\u0131z\u00e2, I, 11). Ayn\u0131 \u015fah\u0131slar, din\u00ee inan\u00e7 ve ilkelerin geleneksel yorum ve il\u00e2velerden temizlenmesi gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmakla birlikte Bat\u0131\u2019n\u0131n bilimsel ve teknik ilerleyi\u015finin etkisinde kalarak e\u011fitim, y\u00f6netim ve siyasette modernle\u015fme taraftar\u0131 olmu\u015flard\u0131r.<\/p>\n

I. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda \u0130sl\u00e2m \u00e2leminde ekonomik ve sosyal \u015fartlar\u0131n giderek a\u011f\u0131rla\u015fmas\u0131, Bat\u0131\u2019ya ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n daha da artmas\u0131, ayr\u0131ca din ve inan\u00e7 \u00f6zg\u00fcrl\u00fc\u011f\u00fc \u00fczerinde bask\u0131lar\u0131n g\u00f6r\u00fclmesiyle Selef\u00eelik hareketi sertle\u015fme e\u011filimine girmi\u015f ve \u00e7e\u015fitli siyasal \u00f6rg\u00fctler halinde kendini g\u00f6stermeye ba\u015flam\u0131\u015ft\u0131r. M\u0131s\u0131r\u2019da Hasan el-Benn\u00e2\u2019n\u0131n \u00f6nderli\u011finde \u0130hv\u00e2n-\u0131 M\u00fcslim\u00een, daha sonra Pakistan\u2019da Eb\u00fc\u2019l-A\u2018l\u00e2 el-Mevd\u00fbd\u00ee ve onun \u00f6nc\u00fcl\u00fc\u011f\u00fcndeki Cem\u00e2at-i \u0130sl\u00e2m\u00ee ile ba\u015flayan bu s\u00fcre\u00e7 Selef\u00eeli\u011fi bir din\u00ee ideoloji haline getirmi\u015f, b\u00f6ylece Bat\u0131 ve Sovyet bloklar\u0131 aras\u0131ndaki so\u011fuk sava\u015f \u015fartlar\u0131n\u0131n etkisiyle 1970\u2019lerden itibaren politik y\u00f6n\u00fc a\u011f\u0131r basan aksiyonel gruplar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Geleneksel \u0130sl\u00e2m yorumlar\u0131na oldu\u011fu kadar Bat\u0131\u2019dan gelen her \u015feye kar\u015f\u0131 \u00e7\u0131kan s\u00f6z konusu hareket bir\u00e7ok y\u00f6n\u00fcyle d\u0131\u015fa kapal\u0131 bir tav\u0131r geli\u015ftirmi\u015f, bu y\u00f6ndeki din anlay\u0131\u015f\u0131n\u0131n yerle\u015fmesi ve g\u00fc\u00e7lenmesi i\u00e7in farkl\u0131 y\u00f6ntemleri kullanmakta sak\u0131nca g\u00f6rmemi\u015ftir. Filistin sorununun kronikle\u015fmesi ve Afganistan\u2019\u0131n Sovyetler taraf\u0131ndan i\u015fgal edilmesi bu anlay\u0131\u015f\u0131n Arap d\u00fcnyas\u0131 ve Hint alt k\u0131tas\u0131nda yay\u0131lmas\u0131n\u0131 h\u0131zland\u0131rm\u0131\u015ft\u0131r. Bu s\u00fcre\u00e7, \u0130hv\u00e2n-\u0131 M\u00fcslim\u00een gibi nisbeten \u0131l\u0131ml\u0131 politik hareketlerden ba\u015flay\u0131p \u0130sl\u00e2m\u00ee Cihad gibi \u015fiddet yanl\u0131s\u0131 gruplar\u0131n ortaya \u00e7\u0131kmas\u0131na kadar varm\u0131\u015ft\u0131r (B\u00fcy\u00fckkara, sy. 20 [2004], s. 218-224). Art\u0131k Selef\u00eelik hareketini bile temsil edemeyecek kadar radikalle\u015fen gruplar dinin ruhundan ve hedeflerinden ziyade lafz\u0131na ve \u015fekline vurgu yapan, ahl\u00e2k boyutunu g\u00f6z \u00f6n\u00fcnde bulundurmayan, tarih\u00ee tecr\u00fcbe ve birikimleri, k\u00fclt\u00fcrel ve folklorik zenginlikleri reddeden bir s\u00f6ylem geli\u015ftirmi\u015ftir. Ayr\u0131ca politik arenada daha \u00e7ok g\u00f6ze \u00e7arpt\u0131klar\u0131 i\u00e7in \u00e7a\u011fda\u015f d\u00fcnyada \u0130sl\u00e2m toplumlar\u0131n\u0131n genel e\u011filimleriyle ba\u011fda\u015fmayan bir m\u00fcsl\u00fcman imaj\u0131n\u0131n olu\u015fmas\u0131na yol a\u00e7m\u0131\u015flard\u0131r. Bu arada Suudi Arabistan\u2019da ortaya \u00e7\u0131kan ve Muhammed b. Abd\u00fclvehh\u00e2b\u2019\u0131n yolundan gitmeyi ama\u00e7 edindi\u011fi i\u00e7in Vehh\u00e2b\u00ee diye an\u0131lan, ancak kendini daha \u00e7ok Selef\u00ee olarak tan\u0131tan hareket de Hanbel\u00eeli\u011fin literal yorumuna dayal\u0131 ve yenili\u011fe kapal\u0131 bir \u00e7izgiye girmi\u015ftir. Modernlikle ilgi kurmayan, siyas\u00ee y\u00f6n\u00fc bulunmayan, tamamen geleneksel anlamda Selef\u2019in yolundan giden veya tasavvufun b\u00fcnyesinde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren Selef\u00ee cemaatler de mevcuttur. Bu sebeple \u00e7a\u011fda\u015f Selef\u00ee hareketi sadece radikalizme veya siyas\u00ee anlay\u0131\u015fa indirgemek suretiyle tek bir y\u00f6neli\u015ften s\u00f6z etmek m\u00fcmk\u00fcn de\u011fildir. \u00d6te yandan Sel\u00e7uklu ve Osmanl\u0131\u2019dan gelen ho\u015fg\u00f6r\u00fc k\u00fclt\u00fcr\u00fc ve \u00e7o\u011fulcu anlay\u0131\u015f Anadolu ve Balkanlar\u2019da radikal Selef\u00eeli\u011fin yay\u0131lmas\u0131na izin vermemi\u015ftir. Osmanl\u0131 tarihinde Kad\u0131z\u00e2deliler hareketi gibi baz\u0131 istisna\u00ee hareketler ortaya \u00e7\u0131km\u0131\u015fsa da bunlar taraftar bulamam\u0131\u015f ve k\u0131sa s\u00fcrede etkilerini kaybetmi\u015ftir.<\/p>\n

Literat\u00fcr. Selefiyye\u2019nin klasik ve modern d\u00f6nemi \u00fczerinde yap\u0131lan bir\u00e7ok \u00e7al\u0131\u015fma vard\u0131r. Bunlar aras\u0131nda \u015fu eserler zikredilebilir: Muhammed Feth\u00ee Osman, es-Selefiyye fi\u2019l-m\u00fccteme\u02bf\u00e2ti\u2019l-mu\u02bf\u00e2\u1e63\u0131ra (Riyad 1401\/1981); \u0130br\u00e2him Hil\u00e2l, el-Vichet\u00fc\u2019s-Selefiyye \u02bfinde\u2019l-Em\u00eer e\u1e63-\u1e62an\u02bf\u00e2n\u00ee (Kahire 1404\/1984); Muhammed Sa\u00eed Ramazan el-B\u00fbt\u00ee, es-Selefiyye: Mer\u1e25alet\u00fcn zemeniyye m\u00fcb\u00e2reke l\u00e2 me\u1e95heb\u00fcn \u0130sl\u00e2m\u00ee (D\u0131ma\u015fk 1408\/1988); Mustafa Hilm\u00ee, es-Selefiyye beyne\u2019l-\u02bfa\u1e33\u012bdeti\u2019l-\u0130sl\u00e2miyye ve\u2019l-felsefeti\u2019l-\u0121arbiyye (\u0130skenderiye 1411\/1991); Seyyid Abd\u00fclaz\u00eez es-S\u0131l\u00ee, el-\u02bfA\u1e33\u012bdet\u00fc\u2019s-selefiyye beyne\u2019l-\u0130m\u00e2m A\u1e25med b. \u1e24anbel ve\u2019l-\u0130m\u00e2m \u0130bn Teymiyye (Kahire 1413\/1993); Muhammed F\u00fcreyce, el-U\u1e63\u00fbl\u00fc\u2019l-menheciyye li\u2019l-\u02bfa\u1e33\u012bdeti\u2019s-Selefiyye (Beyrut 1415\/1995); Abdullah b. Y\u00fbsuf el-C\u00fcdey\u2018, el-\u02bfA\u1e33\u012bdet\u00fc\u2019s-Selefiyye f\u00ee kel\u00e2mi rabbi\u2019l-beriyye ve ke\u015ff\u00fc eb\u00e2\u1e6d\u00eeli\u2019l-m\u00fcbtedi\u02bfati\u2019r-rediyye (Riyad 1416\/1995); Tayyib b. \u00d6mer b. H\u00fcseyin, es-Selefiyye ve a\u02bfl\u00e2m\u00fch\u00e2 f\u00ee Mor\u00eet\u00e2niya (Beyrut 1416\/1995), et-Ta\u1e63avvuf ve\u2019l-ittic\u00e2h\u00fc\u2019s-selef\u00ee fi\u2019l-\u02bfa\u1e63ri\u2019l-\u1e25ad\u00ees\u0331 (\u0130skenderiye, ts. [D\u00e2r\u00fc\u2019d-da\u2018ve]); Muhammed es-Seyyid el-Celyend, Menhec\u00fc\u2019s-selef beyne\u2019l-\u02bfa\u1e33l ve\u2019t-ta\u1e33l\u00eed: Der\u02be\u00fc \u015f\u00fcb\u00fch\u00e2t ve redd\u00fc m\u00fcfterey\u00e2t (Kahire 1999); Abd\u00fclhal\u00eem el-C\u00fcnd\u00ee, el-\u0130m\u00e2m Mu\u1e25ammed b. \u02bfAbdilvehh\u00e2b ev inti\u1e63\u00e2r\u00fc\u2019l-menheci\u2019s-selef\u00ee (Kahire, ts. [D\u00e2r\u00fc\u2019l-ma\u00e2rif]); Abdurrahman Abd\u00fclh\u00e2li\u1e33, el-U\u1e63\u00fbl\u00fc\u2019l-\u02bfilmiyye li\u2019d-da\u02bfveti\u2019s-Selefiyye (K\u00fcveyt, ts. [ed-D\u00e2r\u00fc\u2019s-Selefiyye]); S\u00f6nmez Kutlu, \u0130sl\u00e2m D\u00fc\u015f\u00fcncesinde \u0130lk Gelenek\u00e7iler: Hadis Taraftarl\u0131\u011f\u0131n\u0131n \u0130man Anlay\u0131\u015f\u0131 Ba\u011flam\u0131nda Bir Zihniyet Analizi (Ankara 2000); M\u00fcfrih b. S\u00fcleyman el-Kavs\u00ee, el-Menhec\u00fc\u2019s-selef\u00ee (Riyad 1422\/2002); Mehmet Zeki \u00d6zcan, Selefilik: \u0130sl\u00e2m\u00ee K\u00f6ktencili\u011fin Tarih\u00ee Temelleri (\u0130stanbul 2006). Modern Selef\u00eelik, Bat\u0131\u2019daki ara\u015ft\u0131rmalar aras\u0131nda fikr\u00ee \u00e7er\u00e7eveden ziyade siyas\u00ee ve te\u015fkil\u00e2t boyutuyla ele al\u0131nmaktad\u0131r. \u00d6zellikle \u201cpolitik \u0130sl\u00e2m, fundamentalizm\u201d gibi ba\u015fl\u0131klar alt\u0131nda yap\u0131lan \u00e7al\u0131\u015fmalar siyaset bilimi ve sosyoloji alanlar\u0131nda y\u00fcr\u00fct\u00fclmektedir. Bu konudaki literat\u00fcr aras\u0131nda \u015fu eserler kaydedilebilir: Ira M. Lapidus, Contemporary Islamic Movements in Historical Perspective (Berkeley 1983); Hamid Enayet, Modern Islamic Political Thought (London 1991); Laura Guazzone (ed.), The Islamist dilemma: The Political Role of Islamist Movements (Berkshire 1995); Quintan Wictorovicz, Islamic Activism: A Social Movement Theory Approach (Bloomington 2004).<\/p>\n

B\u0130BL\u0130YOGRAFYA
\nLis\u00e2n\u00fc\u2019l-\u02bfArab, \u201cslf\u201d md.<\/p>\n

Teh\u00e2nev\u00ee, Ke\u015f\u015f\u00e2f, I, 676-677.<\/p>\n

M\u00fcsned (Arna\u00fbt), IV, 76-77.<\/p>\n

Ahmed b. Hanbel, er-Red \u02bfale\u2019z-zen\u00e2d\u0131\u1e33a ve\u2019l-Cehmiyye (\u02bfA\u1e33\u0101\u02beid\u00fc\u2019s-selef i\u00e7inde), s. 53-64.<\/p>\n

E\u015f\u2018ar\u00ee, Ma\u1e33\u0101l\u00e2t (Ritter), s. 290-297.<\/p>\n

\u0130bn Batta, el-\u0130b\u00e2ne \u02bfan \u015fer\u00ee\u02bfati\u2019l-f\u0131ra\u1e33\u0131\u2019n-n\u00e2ciye (n\u015fr. R\u0131z\u00e2 b. Na\u2018s\u00e2n Mu\u2018t\u00ee), Riyad 1409\/1988, I, 221-227, 420-421; II, 531-536, 554-555.<\/p>\n

\u0130sm\u00e2il b. Abdurrahman es-S\u00e2b\u00fbn\u00ee, \u02bfA\u1e33\u012bdet\u00fc\u2019s-selef ve a\u1e63\u1e25\u00e2bi\u2019l-\u1e25ad\u00ees\u0331 (n\u015fr. N\u00e2s\u0131r b. Abdurrahman), Riyad 1415, t\u00fcr.yer.<\/p>\n

Abd\u00fclk\u0101hir el-Ba\u011fd\u00e2d\u00ee, el-Far\u1e33 beyne\u2019l-f\u0131ra\u1e33, Beyrut 1405\/1985, s. 240.<\/p>\n

Eb\u00fb Ya\u2018l\u00e2 el-Ferr\u00e2, el-Mu\u02bftemed f\u00ee u\u1e63\u00fbli\u2019d-d\u00een (n\u015fr. Ved\u00ee\u2018 Zeyd\u00e2n Hadd\u00e2d), Beyrut 1974, s. 209-221.<\/p>\n

\u0130m\u00e2m\u00fc\u2019l-Haremeyn el-C\u00fcveyn\u00ee, el-\u02bfA\u1e33\u012bdet\u00fc\u2019n-Ni\u1e93\u00e2miyye (n\u015fr. Ahmed Hic\u00e2z\u00ee es-Sekk\u0101), Kahire 1398\/1978, s. 23.<\/p>\n

Gazz\u00e2l\u00ee, \u0130lc\u00e2m\u00fc\u2019l-\u02bfav\u00e2m \u02bfan \u02bfilmi\u2019l-kel\u00e2m (n\u015fr. Muhammed el-Mutas\u0131m-Bill\u00e2h el-Ba\u011fd\u00e2d\u00ee), Beyrut 1406\/1985, s. 53-95.<\/p>\n

\u0130bn Eb\u00fb Ya\u2018l\u00e2, \u1e6caba\u1e33\u0101t\u00fc\u2019l-\u1e24an\u00e2bile, II, 12, 18-45.<\/p>\n

\u015eehrist\u00e2n\u00ee, el-Milel (K\u00eel\u00e2n\u00ee), I, 103-108.<\/p>\n

Muvaffakuddin \u0130bn Kud\u00e2me, L\u00fcm\u02bfat\u00fc\u2019l-i\u02bfti\u1e33\u0101d (n\u015fr. Bekir Topalo\u011flu), \u0130stanbul 1414\/1993, s. 13-16.<\/p>\n

Tak\u0131yy\u00fcddin \u0130bn Teymiyye, Minh\u00e2c\u00fc\u2019s-s\u00fcnne (n\u015fr. M. Re\u015f\u00e2d S\u00e2lim), Kahire 1409\/1989, II, 363-367.<\/p>\n

a.mlf., Mecm\u00fb\u02bfu fet\u00e2v\u00e2 (n\u015fr. Abdurrahman b. Muhammed), Riyad 1412\/1991, XVI, 471.<\/p>\n

a.mlf., Der\u02be\u00fc te\u02bf\u00e2ru\u017ci\u2019l-\u02bfa\u1e33l ve\u2019n-na\u1e33l (n\u015fr. M. Re\u015f\u00e2d S\u00e2lim), Riyad 1399\/1979, I, 155-156, 185.<\/p>\n

S\u00fcy\u00fbt\u00ee, \u1e62avn\u00fc\u2019l-man\u1e6d\u0131\u1e33 ve\u2019l-kel\u00e2m (n\u015fr. Ali S\u00e2m\u00ee en-Ne\u015f\u015f\u00e2r), Beyrut, ts. (D\u00e2r\u00fc\u2019l-k\u00fct\u00fcbi\u2019l-ilmiyye), s. 33-83, 91-101.<\/p>\n

\u0130zmirli, Yeni \u0130lm-i Kel\u00e2m, I, 98.<\/p>\n

Re\u015f\u00eed R\u0131z\u00e2, T\u00e2r\u00ee\u1e2bu\u2019l-\u00fcst\u00e2\u1e95i\u2019l-im\u00e2m e\u015f-\u015eey\u1e2b Mu\u1e25ammed \u02bfAbduh, Kahire 1350\/1931, I, 11.<\/p>\n

M. Sa\u00eed Ramazan el-B\u00fbt\u00ee, es-Selefiyye: Mer\u1e25alet\u00fcn zemeniyye m\u00fcb\u00e2reke l\u00e2 me\u1e95heb\u00fcn \u0130sl\u00e2m\u00ee, D\u0131ma\u015fk 1408\/1988, s. 23.<\/p>\n

M\u00fcfrih b. S\u00fcleyman el-Kavs\u00ee, el-Menhec\u00fc\u2019s-selef\u00ee, Riyad 1422\/2002, s. 26-45, 407-458.<\/p>\n

Mehmet Zeki \u00d6zcan, Selefilik: \u0130sl\u00e2m\u00ee K\u00f6ktencili\u011fin Tarih\u00ee Temelleri, \u0130stanbul 2006, s. 26-49.<\/p>\n

Khalid Abou el-Fadl, \u201cIslam and the Theology of Power\u201d, Middle East Report, CCXXI (2001), s. 28-33.<\/p>\n

Butrus Abu-Manneh, \u201cSalafiyya and the Rise of the Khalidiyya in Baghdad in the Early Nineteenth Century\u201d, WI, XLIII\/3 (2003), s. 349-372.<\/p>\n

Mehmet Ali B\u00fcy\u00fckkara, \u201c11 Eyl\u00fcl\u2019le Derinle\u015fen Ayr\u0131l\u0131k: Suud\u00ee Selefiyye ve Cihad\u00ee Selefiyye\u201d, Din\u00ee Ara\u015ft\u0131rmalar, sy. 20, Ankara 2004, s. 205-234.<\/p>\n

Emad Eldin Shahin, \u201cSalafiyah\u201d, The Oxford Encyclopedia of the Modern Islamic World (ed. J. L. Esposito), Oxford 1995, III, 463-469.<\/p>\n

John O. Voll, \u201cSalafiyya\u201d, Encyclopedia of Islam and the Muslim World (ed. R. C. Martin), New York 2004, II, 608-610.<\/p>\n

W. Ende, \u201cSalafiyya\u201d, EI2 (\u0130ng.), VIII, 900-909.“<\/p>\n

https:\/\/islamansiklopedisi.org.tr\/selefiyye<\/p>\n

\u0130nsan\u2026
\nKediye kedi\u2026
\nBir orospuya orospu\u2026
\nBir k\u00f6kten DINCIYE\u2026
\nK\u00f6kten dinci diyebilmeli.<\/strong><\/p>\n

*<\/p>\n

Bu gece:<\/p>\n