HAD\u00ceS\n(HAD\u0130S)<\/p>\n\n\n\n
\u2022\n1. Hz. Muhammed’in s\u00f6zleri, davran\u0131\u015flar\u0131 ve ba\u015fkalar\u0131n\u0131n yapt\u0131\u011f\u0131 kendisi\ntaraf\u0131ndan tasvip<\/b><\/font><\/strong> edilen\nhareketleri. 2. Bu s\u00f6zlerden bahseden ilim, had\u00ees ilmi. 3. Haber, s\u00f6z, k\u0131ssa.\n4. Yeni, taze. (Ayverdi)<\/p>\n\n\n\n \u2022\nS\u00f6z, haber, yeni \u015fey anlamlar\u0131na gelen hadis (\u00e7o\u011fulu eh\u00e2dis), terim olarak, Hz.\nPeygamber\u2019in s\u00f6z, fiil ve takrir<\/b><\/font><\/strong>leridir.\nBu tan\u0131ma g\u00f6re had\u00ees, s\u00fcnnetle e\u015f anlaml\u0131d\u0131r. B\u00e2z\u0131 hadis\u00e7iler, sahabe<\/b><\/font><\/strong> ve tabi\u00fbn<\/b><\/font><\/strong> s\u00f6zlerini de had\u00ees kavram\u0131na dahil etmi\u015flerdir. Bu tan\u0131ma\ng\u00f6re had\u00ees, haber ve eser ile anlamda\u015f olur. (Diyanet)<\/p>\n\n\n\n \u2022\nHadis, s\u00f6z, olay veya hadise demektir. (Soyalan)<\/p>\n\n\n\n \u2022\nPeygamberimizin s\u00f6z\u00fc ya da h\u00e2li. (Sevin\u00e7g\u00fcl)<\/p>\n\n\n\n \u2022\n\u0130sl\u00e2m’da Hz. Muhammed\u2019in s\u00f6z, fiil ve davran\u0131\u015f \u015fekillerini konu eden ifadeler…\n(Mehmet Ayd\u0131n)<\/p>\n\n\n\n \u2022 Arap\u00e7a hds k\u00f6k\u00fcnden gelen hadi\u1e6f “1. olay, vaka, 2. Peygamber hakk\u0131nda anlat\u0131lan anekdot” s\u00f6zc\u00fc\u011f\u00fcnden al\u0131nt\u0131d\u0131r. (Ni\u015fanyan)<\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n Literat\u00fcrde hadislerin do\u011fruluk ve g\u00fcvenilirli\u011finin de\u011fi\u015fik parametreler \u00fczerinden de\u011ferlendirildi\u011fi g\u00f6r\u00fclmektedir.<\/p>\n\n\n\n “Hadisler;<\/p>\n\n\n\n -delil de\u011feri a\u00e7\u0131s\u0131ndan; sahih<\/b><\/font><\/strong>, hasen<\/b><\/font><\/strong> ve zay\u0131f, <\/p>\n\n\n\n -kayna\u011f\u0131 a\u00e7\u0131s\u0131ndan; merf\u00fb<\/b><\/font><\/strong>, mevkuf<\/b><\/font><\/strong> ve makt\u00fb<\/b><\/font><\/b><\/font><\/strong>, <\/p>\n\n\n\n -senet say\u0131s\u0131 a\u00e7\u0131s\u0131ndan; m\u00fctev\u00e2tir <\/b><\/font><\/strong>, me\u015fh\u00fbr <\/b><\/font><\/strong> ve \u00e2h\u00e2d <\/b><\/font><\/strong> ( aziz <\/b><\/font><\/strong>, gar\u00eeb <\/b><\/font><\/strong>), <\/p>\n\n\n\n -senedinin muttas\u0131l <\/b><\/font><\/strong> olup olmamas\u0131 a\u00e7\u0131s\u0131ndan; m\u00fcsned <\/b><\/font><\/strong>, munkat\u0131 <\/b><\/font><\/strong>, mu\u2019dal <\/b><\/font><\/strong>, m\u00fcrsel <\/b><\/font><\/strong>, muallak <\/b><\/font><\/strong>k k\u0131s\u0131mlar\u0131na ayr\u0131l\u0131r.” (Diyanet) ve (TDV) <\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n “…Hadisler,\nKur’an’dan sonra ba\u015fvurulan en \u00f6nemli kaynak konumundad\u0131r. Ba\u015fta K\u00fct\u00fcb\u00fc Sitte (<\/em>alt\u0131\nkitap<\/em>)<\/em>\ndiye adland\u0131r\u0131lan alt\u0131 \u00f6nemli kitap olmak \u00fczere bir\u00e7ok hadis koleksiyonu\nmevcuttur. Senet ve metin tenkid<\/b><\/font><\/strong>ine\ntabi tutulan hadisler, m\u00fctevatir, sahih, hasen gibi \u00e7e\u015fitli kategorilerde ele\nal\u0131n\u0131rlar. Peygambere atfen s\u00f6ylenen uydurma s\u00f6zlere ise mevzu hadis denilir.\nHadislerin her \u015feyden \u00f6nce i\u00e7erik a\u00e7\u0131s\u0131ndan Kur’an’a ters olmamas\u0131, kendi i\u00e7inde\ntutarl\u0131 olmas\u0131, tarihsel geli\u015fmelere ayk\u0131r\u0131 olmamas\u0131, ayr\u0131ca hadisin bize kadar\nula\u015fmas\u0131 a\u00e7\u0131s\u0131ndan sa\u011flam kaynaklar taraf\u0131ndan aktar\u0131lmas\u0131 ve benzeri hususlar\nhadislerin Hz. Peygambere aidiyeti a\u00e7\u0131s\u0131ndan aranan temel \u015fartlar aras\u0131ndad\u0131r.”\n(Mehmet Ayd\u0131n, Ansiklopedik Dinler S\u00f6zl\u00fc\u011f\u00fc, hadis maddesi)<\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n “Hadis,\ndo\u011frulu\u011fu ispatlanm\u0131\u015f veya h\u00e2l\u00e2 tart\u0131\u015fmal\u0131 olup olmad\u0131\u011f\u0131na bak\u0131lmaks\u0131z\u0131n Hz.\nPeygamber\u2019in(s) bir s\u00f6z\u00fcn\u00fcn, eyleminin veya onaylad\u0131\u011f\u0131(tasvib etti\u011fi) bir\nhareketin nakledilmesi anlam\u0131na gelir. Hadis \u00e2limleri \u201ctasvib\u201di belirtmek i\u00e7in\n\u201ctakrir\u201d kelimesini kullan\u0131rlar. Takrir, Hz. Peygamber\u2019in huzurunda iken, bir\nsahabenin belirli bir \u015fekilde davranmas\u0131, Peygamber\u2019in bunu g\u00f6rmesi ve bu\ndavran\u0131\u015f\u0131 reddetmemesidir. B\u00f6ylece bu ki\u015fi yapt\u0131\u011f\u0131 eylemle ilgili olarak Hz.\nPeygamber\u2019in z\u0131mni <\/b><\/font><\/strong> onay\u0131n\u0131 alm\u0131\u015f\nolmaktad\u0131r.<\/p>\n\n\n\n muhaddis<\/b><\/font><\/strong>ler, hadis i\u00e7in \u201chaber\u201d terimini kullan\u0131r. Haber, do\u011fru ve yanl\u0131\u015f olma ihtimalini ta\u015f\u0131r. Di\u011fer bir deyi\u015fle muhaddisler bir haberin sahih veya uydurma olabilece\u011fine inan\u0131r. Bu sebeple hadisler zann\u00ee (her zaman yanl\u0131\u015flanma ihtimali m\u00fcmk\u00fcn olan, mutlak olmayan haberler) olarak da isimlendirilir. Yani bir hadis \u2018sahih\u2019ten \u2018hasen\u2019e, \u2018zay\u0131f\u2019tan \u2018mevzu\u2019 veya \u2018 maklub <\/b><\/font><\/strong>\u2019e dek uzanan kategorilerden herhangi birine d\u00e2hil olabilir. Bu y\u00fczden bu kategorilerden her biri sahip olduklar\u0131 de\u011fer mesabe<\/b><\/font><\/strong>sinde ele al\u0131nmal\u0131d\u0131r.” (Islahi)<\/p>\n\n\n\n Tart\u0131\u015fma<\/strong><\/p>\n\n\n\n Genel olarak peygamberin s\u00f6zleri olarak\nbilinen hadis tabirinin, peygamberin kabullerini, k\u0131smen de davran\u0131\u015flar\u0131n\u0131\/ya\u015fam tarz\u0131n\u0131 (s\u00fcnnet)\nkapsad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. <\/p>\n\n\n\n \u00c2yetlerin, \u00e2yetlerde tarif edilen\nuygulamalar\u0131n daha iyi anla\u015f\u0131lmas\u0131 amac\u0131yla Hz. Muhammed\u2019in yapm\u0131\u015f oldu\u011fu s\u00f6zl\u00fc\na\u00e7\u0131klamalar\u0131n nakli olan hadis, literat\u00fcrden anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla, \u00e2yetler ile\nkar\u0131\u015ft\u0131r\u0131l\u0131r endi\u015fesiyle peygamberin a\u011fz\u0131ndan \u00e7\u0131kt\u0131\u011f\u0131 anda kay\u0131t alt\u0131na\nal\u0131nmam\u0131\u015f olabilir. Ama en az\u0131ndan bir k\u0131sm\u0131, b\u00e2z\u0131lar\u0131n\u0131n iddia etti\u011fi gibi\nhicretten iki \u00fc\u00e7 as\u0131r sonra ortaya \u00e7\u0131km\u0131\u015f ta de\u011fillerdir. Prof. Hamidullah,\nhalen elde bulunan en eski hadis kayna\u011f\u0131n\u0131n \n“Hemm\u00e2m \u0130bn M\u00fcnebbih’in Sahifesi” oldu\u011funu ve bu eserin\nhicretin birinci asr\u0131n\u0131n ortalar\u0131ndan kald\u0131\u011f\u0131n\u0131 ayn\u0131 isimli kitab\u0131n\u0131n giri\u015f\nb\u00f6l\u00fcm\u00fcnde belirtmektedir.<\/p>\n\n\n\n Ge\u00e7mi\u015fte olan olaylar\u0131 kendi \u015fartlar\u0131nda\nde\u011ferlendirmek gibi, g\u00fcn\u00fcn \u015fartlar\u0131nda da de\u011ferlendirmek g\u00f6r\u00fc\u015f\u00fcm\u00fcz\u00fc zenginle\u015ftirmesi\nbak\u0131m\u0131ndan yararl\u0131 olabilir. \u00d6rne\u011fin, y\u00fcksek \u00f6\u011fretim ilk ve orta \u00f6\u011fretim\nderslerinde, mesleki kurs ve seminerler s\u0131ras\u0131nda veya ba\u015fka bir sebeple not\nalma ger\u00e7e\u011fi ortadayken; vahiy edilen \u00e2yetlerin yaz\u0131lmas\u0131 s\u0131ras\u0131nda kalem\nsahibi taraf\u0131ndan hat\u0131rlat\u0131c\u0131, a\u00e7\u0131klay\u0131c\u0131 not al\u0131nmad\u0131\u011f\u0131n\u0131 kim iddia edebilir.\nNot al\u0131nmasa dahi, ayet aktar\u0131m\u0131 \u00f6ncesi veya sonras\u0131 \u015fahit olunan konu\u015fmalar\nolmam\u0131\u015f m\u0131d\u0131r… \u0130\u015fte o notlar ya da haf\u0131zalara nak\u015fedilen konu\u015fmalar ilk hadis\nkaynaklar\u0131 olmal\u0131d\u0131r. <\/p>\n\n\n\n ~<\/strong>\n<\/p>\n\n\n\n Hadisle ilgili yaz\u0131l\u0131 kaynaklar\u0131n\nd\u0131\u015f\u0131nda bir di\u011fer \u00f6nemli ileti kanal\u0131da riv\u00e2yetlerdir. S\u00f6zl\u00fc payla\u015f\u0131m diyebilece\u011fimiz\nriv\u00e2yetler, \u00f6zellikle yaz\u0131n\u0131n bulunmas\u0131ndan \u00f6nceki s\u00fcre\u00e7te k\u00fclt\u00fcrel birikim, bilgi,\ndeneyim ve olaylar\u0131n aktar\u0131lmas\u0131yla ilgili \u00f6nemli bir ara\u00e7 olmu\u015ftur. Yaz\u0131n\u0131n\nbulunmas\u0131yla ya da kullan\u0131m\u0131n\u0131n yayg\u0131nla\u015fmas\u0131yla beraber rivayetler kay\u0131t\nalt\u0131na al\u0131narak korunmaya ba\u015flam\u0131\u015ft\u0131r. Mant\u0131ken bu s\u00fcre\u00e7 b\u00fct\u00fcn toplumlar i\u00e7in\nayn\u0131 olmal\u0131d\u0131r. <\/p>\n\n\n\n G\u00fcn\u00fcm\u00fczde “anneannemin\nmutfa\u011f\u0131”, “dedemin tecr\u00fcbeleri”, “filanca devlet adam\u0131n\u0131n\ngizli hat\u0131rat\u0131” ve benzeri isimlerle yay\u0131mlanan kitaplarda bir anlamda\nrivayetlerin yaz\u0131ya d\u00f6k\u00fclm\u00fc\u015f halleri de\u011fil midir…<\/p>\n\n\n\n ~<\/strong>\n<\/p>\n\n\n\n Kur’an d\u0131\u015f\u0131ndaki b\u00fct\u00fcn kutsal kitaplar,\nd\u00een\u00ee \u00f6\u011fretiler, gelenekler, her t\u00fcrl\u00fc kural ve kanunlar, tecr\u00fcbeler\nrivayetlerle aktar\u0131lm\u0131\u015f, sonradan yaz\u0131ya d\u00f6k\u00fclm\u00fc\u015ft\u00fcr. Hadislerin \u00e7o\u011fu i\u00e7in de\ndurum ayn\u0131d\u0131r. <\/p>\n\n\n\n Peygamberi bizzat dinlemi\u015f birinin,\ndinlememi\u015f birine duyduklar\u0131n\u0131 anlatmas\u0131yla ba\u015flayan ileti zinciri, onun\ndi\u011ferine, ondan dinleyenin bir ba\u015fkas\u0131na, onun \u00f6tekine anlatmas\u0131yla dededen\ntoruna, ku\u015faktan ku\u015fa\u011fa ge\u00e7mi\u015ftir. <\/p>\n\n\n\n Hadis sistemati\u011finde uydurma hadis diye\nbir ba\u015fl\u0131k oldu\u011funa g\u00f6re, aktar\u0131mlar s\u0131ras\u0131nda herhangi bir niyetle yap\u0131lm\u0131\u015f manip\u00fclasyonlar da s\u00f6z\nkonusudur. <\/p>\n\n\n\n Aktaranlar (=r\u00e2v\u00ee=riv\u00e2yet edenler) bir ileti zinciri olu\u015ftururlar. Her aktaran, zincirin bir halkas\u0131 kabul edilir. Ba\u015flang\u0131\u00e7ta peygambere ait oldu\u011fu s\u00f6ylenen her haber sorgulanmaks\u0131z\u0131n kay\u0131t alt\u0131na al\u0131n\u0131rken, ilerleyen d\u00f6nemlerde riv\u00e2yetin g\u00fcvenilir olup olmad\u0131\u011f\u0131n\u0131n anla\u015f\u0131lmas\u0131 i\u00e7in, her aktarandan haber zinciriyle ilgili bir ak\u0131\u015f listesi (senet\/isnat\/delil) istenmi\u015ftir. Farkl\u0131 kanallardan gelen haberlerin kar\u015f\u0131la\u015ft\u0131r\u0131lmalar\u0131yla ba\u015flayan \u00e7al\u0131\u015fmalar, g\u00fcvenilirlik nedeniyle zamanla \u00e7ok y\u00f6nl\u00fc \u00e7ok detayl\u0131 bir \u015fekilde form\u00fcle edilmi\u015f, riv\u00e2yetler bu form\u00fcle g\u00f6re de\u011ferlendirilip derecelendirilerek yukar\u0131da daha fazlas\u0131na yer verdi\u011fimiz “sa\u011flam, zay\u0131f, uydurma” gibi isimlerle s\u0131n\u0131fland\u0131r\u0131lm\u0131\u015flard\u0131r. <\/p>\n\n\n\n Hadisleri toplama \u00e7al\u0131\u015fmalar\u0131n\u0131n\nyan\u0131nda toplanan hadislerin, hangi parametrelere g\u00f6re grupland\u0131r\u0131l\u0131p\ns\u0131ralanaca\u011f\u0131 \u00e7al\u0131\u015fmalar\u0131 da yap\u0131lm\u0131\u015f, de\u011fi\u015fik metotlara g\u00f6re sistematize edilip\nhaz\u0131rlanm\u0131\u015f farkl\u0131 hadis kitaplar\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n\n\n\n Toplumun y\u00f6netimi ve ya\u015fam tarz\u0131yla\nilgili her t\u00fcrl\u00fc d\u00fc\u015f\u00fcnce ve davran\u0131\u015f\u0131, Kur’an’\u0131 yorumlayan, onunla ya\u015fayan\npeygamberin s\u00f6z ve davran\u0131\u015flar\u0131na dayand\u0131ran \n\u0130sl\u00e2m hukuku (f\u0131k\u0131h) belirlenmi\u015f, b\u00f6ylece \u0130sl\u00e2m \u015feriat\u0131 ortaya\n\u00e7\u0131km\u0131\u015ft\u0131r. \u0130sl\u00e2m \u015feriat\u0131, Kur’an ve hadis \u0131\u015f\u0131\u011f\u0131nda bir y\u00f6netim tarz\u0131n\u0131 ifade\neder.<\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n Hadis konusu \u00f6nemlidir \u00e7\u00fcnk\u00fc, inanma ve\nreddetme noktas\u0131nda lehte ya da aleyhte tart\u0131\u015fmalar\u0131n kayna\u011f\u0131 da hadistir ve\neskiye dayan\u0131r. Her detay farkl\u0131 bir d\u00fc\u015f\u00fcnce zenginli\u011fine ve derinli\u011fine kap\u0131\naralam\u0131\u015fken, bu farklar\u0131, ayr\u0131mc\u0131l\u0131\u011f\u0131n b\u00f6l\u00fcnmenin odak noktas\u0131na koymak\n\u0130sl\u00e2m’\u0131n hangi ho\u015fg\u00f6r\u00fc, hangi bar\u0131\u015f, hangi birlik s\u00f6ylemiyle \u00f6rt\u00fc\u015febilir…<\/p>\n\n\n\n Kur’an’da bir \u00e7ok \u00e2yette insan,\nd\u00fc\u015f\u00fcnmeye uyan\u0131k olmaya te\u015fvik edilmi\u015ftir. Hadis konusu da b\u00f6yle ele al\u0131nmal\u0131\ndikkatle incelenmeli ve \u00fczerinde d\u00fc\u015f\u00fcn\u00fclmelidir. En g\u00fcvenilir hadis\nkitaplar\u0131nda ge\u00e7se bile bu yakla\u015f\u0131m de\u011fi\u015fmemelidir. <\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n Elmal\u0131l\u0131 Tahrim s\u00fbresinin \u00fc\u00e7\u00fcnc\u00fc ayetinin tefsirinde; bir konunun, itibarl\u0131 olduklar\u0131 kabul edilmi\u015f alt\u0131 hadis kitab\u0131nda (K\u00fct\u00fcb-i Sitte) yer almamas\u0131n\u0131:<\/p>\n\n\n\n “Bu\nhaberin K\u00fct\u00fcb-i Sitte’de yer almamas\u0131 da, sahih olmamas\u0131n\u0131 gerektirmez.” <\/p>\n\n\n\n s\u00f6zleriyle\nde\u011ferlendirmi\u015ftir. Bu de\u011ferlendirme, alt\u0131 hadis kitab\u0131nda ge\u00e7en bir haberin de,\nille de sahih olmas\u0131n\u0131 gerektirmeyece\u011fini d\u00fc\u015f\u00fcnd\u00fcrebilir. <\/p>\n\n\n\n ~<\/strong><\/p>\n\n\n\n G\u00fcn\u00fcm\u00fczde hadislere yakla\u015f\u0131m; tamamen\nreddedenlerden ba\u015flayarak, gerek peygambere, gerek onu g\u00f6renlere, gerek\ng\u00f6renlerden dinleyenlere dayand\u0131r\u0131lan her t\u00fcrl\u00fc had\u00eesi\/haberi, ayetmi\u015f gibi\nkabul edip uygulayanlara kadar de\u011fi\u015fen, \u00e7e\u015fitli g\u00f6r\u00fc\u015flerden olu\u015fmaktad\u0131r.<\/p>\n\n\n\n Unutulmamal\u0131d\u0131r ki Hz. Muhammed\ns\u00f6zleri, fiilleri ve kabulleriyle \u00f6rnek al\u0131nmas\u0131 gereken bir \u015fahsiyettir.\n\u0130steyen \u00f6rnek al\u0131r, isteyen aynen taklit eder. Ama hi\u00e7 kimse kendi g\u00f6r\u00fc\u015f\u00fcn\u00fc\ndayat\u0131p kabule zorlayamaz. \u00c7\u00fcnk\u00fc bu, zorlamay\u0131 ret eden Kur’an’a ters d\u00fc\u015fer. <\/p>\n\n\n\n ”\nDinde\nbask\u0131 -zorlama- tiksindirme yoktur…” (\u00d6zt\u00fcrk)<\/p>\n\n\n\n “Rabbinin\nyoluna hikmetle ve g\u00fczel \u00f6\u011f\u00fctle \u00e7a\u011f\u0131r!” (Elmal\u0131l\u0131, 16\/125)<\/p>\n\n\n\n (Ayverdi), \u0130lhan Ayverdi, Misalli\nB\u00fcy\u00fck T\u00fcrk\u00e7e S\u00f6zl\u00fck 2011 <\/p>\n\n\n\n (Diyanet), D\u00een\u00ee Kavramlar\nS\u00f6zl\u00fc\u011f\u00fc, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131 2006<\/p>\n\n\n\n (Soyalan), Mehmet Ya\u015far Soyalan,\nElmal\u0131l\u0131 Tefsirinde Kur\u2019an\u2019i Terimler ve Deyimler <\/p>\n\n\n\n (Sevin\u00e7g\u00fcl), \u00d6mer Sevin\u00e7g\u00fcl,\nK\u00fc\u00e7\u00fck L\u00fcgat 2005<\/p>\n\n\n\n (Mehmet Ayd\u0131n), Prof.\nMehmet Ayd\u0131n, Ansiklopedik Dinler S\u00f6zl\u00fc\u011f\u00fc, N\u00fcve K\u00fclt\u00fcr Merkezi 2005 <\/p>\n\n\n\n (Ni\u015fanyan), Sevan Ni\u015fanyan,\nNi\u015fanyan S\u00f6zl\u00fck, \u00c7a\u011fda\u015f T\u00fcrk\u00e7enin Etimolojisi <\/p>\n\n\n\n (TDV \u0130sl\u00e2m Ansiklopedisi),\nT\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi \n<\/p>\n\n\n\n (Islahi),\nwww.urvetulvuska.net sitesi, Hadis ve S\u00fcnnet Aras\u0131ndaki Fark \/ Emin Ahsen\nISLAH\u0130 makalesi)<\/p>\n\n\n\n (\u00d6zt\u00fcrk),\nKur\u2019an-\u0131 Kerim Meali, Prof. Dr. Ya\u015far Nuri \u00d6zt\u00fcrk <\/p>\n\n\n\n (Elmal\u0131l\u0131), Elmal\u0131l\u0131 M. Hamdi Yaz\u0131r, Hak D\u00eeni Kur\u2019an Dili Sadele\u015ftirenler; Prof. Dr. \u0130smail Kara\u00e7am, Yrd. Do\u00e7. Dr. Emin I\u015f\u0131k, Yrd. Do\u00e7. Dr. Nusrettin Bolelli, Abdullah Y\u00fccel 2011 (Tefsir) <\/p>\n\n\n\n (TDK),\nT\u00fcrk Dil Kurumu, B\u00fcy\u00fck T\u00fcrk\u00e7e S\u00f6zl\u00fck<\/p>\n\n\n\n (Kanar),\nProf. Dr. Mehmet Kanar, Osmanl\u0131 T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc<\/p>\n","protected":false},"excerpt":{"rendered":" HAD\u00ceS (HAD\u0130S) \u2022 1. Hz. Muhammed’in s\u00f6zleri, davran\u0131\u015flar\u0131 ve ba\u015fkalar\u0131n\u0131n yapt\u0131\u011f\u0131 kendisi taraf\u0131ndan tasvip edilen hareketleri. 2. Bu s\u00f6zlerden bahseden ilim, had\u00ees ilmi. 3. Haber, s\u00f6z, [\u2026]<\/span><\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"class_list":["post-1042","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/1042","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/comments?post=1042"}],"version-history":[{"count":8,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/1042\/revisions"}],"predecessor-version":[{"id":1277,"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/pages\/1042\/revisions\/1277"}],"wp:attachment":[{"href":"https:\/\/dipsiznot.com\/index.php\/wp-json\/wp\/v2\/media?parent=1042"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
YARARLANILAN ESERLER<\/p>\n\n\n\n