{"id":1296,"date":"2019-01-29T14:42:19","date_gmt":"2019-01-29T14:42:19","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=1296"},"modified":"2026-01-29T14:43:03","modified_gmt":"2026-01-29T14:43:03","slug":"oryantalizmin-dunyasindan-sunnete-bakis","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2019\/01\/29\/oryantalizmin-dunyasindan-sunnete-bakis\/","title":{"rendered":"Oryantalizmin D\u00fcnyas\u0131ndan S\u00fcnnete Bak\u0131\u015f"},"content":{"rendered":"

\u015eule Parmak yazd\u0131:<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

\u0130sl\u00e2m kendisine tabi olan M\u00fcsl\u00fcmanlara yepyeni bir nizam sunar. Peygamber Efendimiz\u2019in (Sallahu Aleyhi Vesellem) in\u015fa etti\u011fi fert ve toplum bunun en g\u00fczide misalidir. M\u00fcsl\u00fcmanlar\u0131n e\u015fya ve h\u00e2diselere bak\u0131\u015f\u0131, onun \u00fczerinde tasarrufu da bu nizamda kendisini bulur. \u0130\u015fte bize bu bak\u0131\u015f\u0131 g\u00f6steren, belirli bir yol \u00e7izen Had\u00ees-i \u015eeriflerdir. \u00c7\u00fcnk\u00fc Peygamberimizin \u0130sl\u00e2m anlay\u0131\u015f\u0131n\u0131 buldu\u011fumuz alan s\u00fcnnettir. S\u00fcnnet ve had\u00ees \u0131st\u0131lahta ayn\u0131 manadad\u0131r. S\u00fcnnet, \u00fcmmeti tutkal gibi saran ve \u00fcmmetin d\u00fcnyas\u0131n\u0131 b\u00fct\u00fcnle\u015ftirip \u00e7er\u00e7eveleyen sars\u0131lmaz bir \u00e7at\u0131 h\u00fcviyetindedir. Bu ifadeler s\u00fcnnete dair her ara\u015ft\u0131rman\u0131n incelenmesinin zaruri oldu\u011funu belirticidir. Had\u00ees alan\u0131na dair \u0130sl\u00e2m d\u00fcnyas\u0131nda \u00e7e\u015fitli \u00e7al\u0131\u015fmalar s\u00fcrmektedir. Bunun yan\u0131 s\u0131ra \u0130sl\u00e2m \u00fcmmetini birbirine s\u0131k\u0131ca per\u00e7inleyen s\u00fcnnet, g\u00f6z\u00fcn\u00fc \u0130sl\u00e2m d\u00fcnyas\u0131na \u00e7evirmi\u015f yabanc\u0131lar i\u00e7in de odak noktas\u0131 olmu\u015ftur. Ele alaca\u011f\u0131m\u0131z bu hususta oryantalistler-\u015farkiyat\u00e7\u0131lar ba\u015f\u0131 \u00e7ekmektedir.<\/p>\n

Oryantalizm ve Hadis<\/h1>\n

Oryantalizmin, farkl\u0131 zaviyelerden ele al\u0131narak -gayesi, ele ald\u0131\u011f\u0131 mevzular gibi- \u00e7e\u015fitli tan\u0131mlar\u0131 yap\u0131labilir. \u015eu a\u00e7\u0131kt\u0131r ki, Do\u011fu ve Bat\u0131 aras\u0131ndaki etkile\u015fimde bu gayelerin hepsi i\u00e7i i\u00e7e yer al\u0131r. Burada Do\u011fu ifadesi ile \u0130sl\u00e2m d\u00fcnyas\u0131, oryantalizm ile de \u0130sl\u00e2m ve \u0130sl\u00e2m d\u00fcnyas\u0131 \u00fczerine ara\u015ft\u0131rmalar yapan M\u00fcsl\u00fcman olmayan, Bat\u0131 men\u015feli kurumlar\u0131n faaliyetleri belirtilmektedir. Bu anlamlara binaen ortaya \u00e7\u0131k\u0131\u015f\u0131 y\u00fczy\u0131llar \u00f6ncesine kadar gidebilir. Mevzuyu bu ve\u00e7heden ele alaca\u011f\u0131m\u0131z i\u00e7in ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 da \u0130sl\u00e2m \u00fczerine yap\u0131lan \u00e7al\u0131\u015fmalar\u0131 esas alarak belirtelim. Buna g\u00f6re 17. ve 18. y\u00fczy\u0131llarda temelle\u015fmeye ba\u015flayan bu faaliyetin 19. y\u00fczy\u0131lda \u00e7al\u0131\u015fmalar\u0131n\u0131 ciddi a\u015famalara ula\u015ft\u0131rarak akademik bir disiplin halini ald\u0131\u011f\u0131 kabul edilir. 20. y\u00fczy\u0131lda ise kendi \u00e7ap\u0131nda \u0130sl\u00e2m literat\u00fcr\u00fcn\u00fc belirginle\u015ftirmi\u015ftir. Oryantalizmi ele al\u0131rken unutmamam\u0131z gereken husus ise bunun ismi ortadan kalkt\u0131\u011f\u0131 vakit dahi bir \u201czihniyet\u201din yap\u0131c\u0131s\u0131 oldu\u011fudur.<\/p>\n

Oryantalistlerin had\u00ees alan\u0131na y\u00f6nelmesinin arkas\u0131nda din\u00ee, ilm\u00ee, siyasi, ticari, k\u00fclt\u00fcrel hatta ideolojik vs. pek \u00e7ok sebep \u00f6ne s\u00fcr\u00fclebilir. Bu y\u00f6neli\u015fin zaman\u0131, Bat\u0131\u2019n\u0131n Do\u011fu \u00fczerinde yeni ara\u00e7larla tahakk\u00fcm kurma \u00e7abalar\u0131 i\u00e7erisinde oldu\u011fu d\u00f6nemdir. Tesiri zihin d\u00fcnyam\u0131z\u0131 d\u00f6n\u00fc\u015ft\u00fcrebilecek \u00e7apta olan bu hareketler, \u00fcmmetin ortak alg\u0131s\u0131n\u0131 \u015fekillendiren Peygamberimizin hayat\u0131 ve had\u00eeslerine y\u00f6nelmi\u015ftir. Bu anlamda bilhassa bu iki alan\u0131n ehemmiyetinin oryantalistler taraf\u0131ndan fark edildi\u011fi kabul edilmekte ve y\u00f6neli\u015flerini belirten sebeplerden olarak ileri s\u00fcr\u00fclmektedir. Oryantalizm bunlar\u0131n her birini ama\u00e7 edinmi\u015f olsa dahi buradan alaca\u011f\u0131m\u0131z dersler bir tarafa, neticeden hareketle h\u00fckme var\u0131laca\u011f\u0131ndan as\u0131l ehemmiyet arzeden bundan sonra yap\u0131lan \u00e7al\u0131\u015fmalar ve bu \u00e7al\u0131\u015fmalar\u0131n etkileri olmu\u015ftur diyebiliriz.<\/p>\n

Oryantalistler i\u00e7in had\u00ees alan\u0131na y\u00f6nelmek evvela bu alanda olu\u015fmu\u015f eserleri incelemeyi gerekli k\u0131lm\u0131\u015ft\u0131r. Kar\u015f\u0131la\u015ft\u0131klar\u0131 s\u0131k\u0131nt\u0131 ise ellerinde had\u00ees malzemelerinin eksikli\u011fi olmu\u015ftur. Bu sebeple had\u00ees eserlerinin terc\u00fcmelerine y\u00f6nelmi\u015flerdir. Terc\u00fcme edilen kitaplar\u0131n hangi kriterlere g\u00f6re se\u00e7ildi\u011finin farkl\u0131 a\u00e7\u0131klamalar\u0131 olabilir. Belirli kaynaklara ula\u015ft\u0131ktan sonra onlara ili\u015fkin yorum yapmak, tart\u0131\u015fmalarda bulunmak, fikirler ortaya koymak amac\u0131yla kendi bak\u0131\u015flar\u0131na binaen olu\u015fturulmu\u015f metodoloji de gerekliydi. B\u00f6ylece kendi zihin d\u00fcnyalar\u0131n\u0131 aksettirerek bu alan\u0131 \u00e7izme \u00e7abas\u0131na girmi\u015flerdir. Had\u00ees alan\u0131yla ilgilenmi\u015f pek \u00e7ok oryantalist ismi verilebilir. Lakin \u00e7o\u011funun vard\u0131\u011f\u0131 netice ayn\u0131 anlay\u0131\u015f\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Bu sebeple onlar\u0131n temel anlay\u0131\u015flar\u0131n\u0131 kavramak ve buradan neticelere varmak ad\u0131na bu alanda etkisini hissettiren en me\u015fhur isimlere ve onlar\u0131n sunduklar\u0131na bakal\u0131m. Bu alan\u0131 akademik olarak ele alan ilk isimlerden biri Aloys Sprenger\u2019dir (1813-1893). Di\u011ferleri aras\u0131nda Ignaz Goldziher(1850-1921), Joseph Schacht(1902-1969), Gautier Herald A. Juynboll say\u0131labilir. Bu isimlerin \u00f6ne \u00e7\u0131kmas\u0131 ortaya att\u0131klar\u0131 tezler, bilhassa isnad incelemeleri ve bu incelemelerinde yeni terimler kullanmalar\u0131yla al\u00e2kal\u0131 kabul edilebilir.<\/p>\n

Oryantalistlerin temel iddialar\u0131ndan biri \u015fudur: \u201cHad\u00eesler \u00fczerine tarih\u00ee ger\u00e7ekler bina edilemez.\u201d Bu neticeye var\u0131\u015f\u0131n yaln\u0131z had\u00eesi de\u011fil muazzam bir \u0130sl\u00e2m gelene\u011fini kavrayamad\u0131\u011f\u0131a\u00e7\u0131kt\u0131r. Buraya var\u0131\u015f\u0131n temel dayanaklar\u0131n\u0131 da k\u0131saca ele almak laz\u0131m gelir. Bu sebeple belirli kavramlar\u0131 verip baz\u0131lar\u0131n\u0131n \u00fczerinde dural\u0131m. Genel kanaate var\u0131\u015f \u015fu kavramlar \u00fczerine kurulu tenkitlerdedir: Had\u00ees ve s\u00fcnnet tabiri, isnad faaliyeti, had\u00eeslerin s\u00f6zl\u00fc aktar\u0131m\u0131, had\u00eeslerin say\u0131s\u0131n\u0131n \u00e7o\u011falmas\u0131, akla uygunluk, isnad-metin tenkidi. Bu temel iddialara ve saymad\u0131klar\u0131m\u0131z\u0131n da tamam\u0131na ge\u00e7erli cevaplar verilmi\u015ftir. \u00d6yle ki bu iddialar\u0131 \u00e7\u00fcr\u00fctenler aras\u0131nda oryantalist isimler dahi vard\u0131r. Baz\u0131 m\u00fchim noktalar\u0131 ele alarak genel yakla\u015f\u0131mlar\u0131n\u0131 g\u00f6stermek yerinde olacakt\u0131r. \u0130snad faaliyeti \u0130sl\u00e2m d\u00fcnyas\u0131ndan ba\u015fka hi\u00e7bir millette dengi bulunmayan bir olu\u015fum olarak bilinir. B\u00f6ylesi bir faaliyetin \u00fczerinde yo\u011funla\u015fanlardan biri Juynboll\u2019dur. O, isnad sistemine dair \u00e7e\u015fitli terimler \u00fcreterek fikrini bunlar \u00fczerinden a\u00e7\u0131klam\u0131\u015ft\u0131r ki onun ad\u0131n\u0131 \u00f6ne \u00e7\u0131kartan hususlardan biri de budur. \u0130snad\u0131n uydurma olup olmad\u0131\u011f\u0131n\u0131 tespit ad\u0131na kendi kriterlerini belirlemi\u015ftir. Ona g\u00f6re, isnadlar\u0131n geni\u015f \u00e7apl\u0131 uydurma faaliyetine konu oldu\u011fu bilinmektedir. Buraya var\u0131rken ortaya koyduklar\u0131 bir m\u00fcste\u015frikin bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 yans\u0131tmas\u0131 bak\u0131m\u0131ndan \u00f6nemlidir. Mesela Juynboll, do\u011fum y\u0131l\u0131 hakk\u0131nda yalan s\u00f6ylemenin ilk muhaddislerde yayg\u0131n oldu\u011fu fikrindedir. O bunu ya\u015f hilesi olarak niteledi\u011fi olguya binaen s\u00f6ylemektedir.(Juynboll Schacht Motzki 2005: 23) Schacht\u2019\u0131n ise iki \u00f6nemli teorisi \u00f6ne \u00e7\u0131kar. Birisi isnadlar\u0131n geriye do\u011fru geli\u015fme e\u011filimi g\u00f6sterdi\u011fi d\u00fc\u015f\u00fcncesidir. Buna g\u00f6re daha erken d\u00f6neme ait bir hadis, muhtemelen muttas\u0131l bir isnada sahip olmayacakt\u0131r. Yani en m\u00fckemmel ve tam\/muttas\u0131l isnadlar, en ge\u00e7 d\u00f6neme aittir. (2005: 193)Yine ravileri aralar\u0131nda prestij meselesine g\u00f6re rivayet eden \u015fah\u0131slar olarak g\u00f6rme tavr\u0131 da yakla\u015f\u0131m\u0131n\u0131 g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nemlidir. Buna g\u00f6re prestij meselesi sebebiyle raviler farkl\u0131 isnad \u015feyhine y\u00f6nelmi\u015ftir ki isnadlar\u0131n \u00e7o\u011falmas\u0131n\u0131n nedenlerinden biri budur. Burada geli\u015ftirilen terimlerin kar\u015f\u0131l\u0131\u011f\u0131n\u0131n asl\u0131nda had\u00ees us\u00fbl\u00fc ve tarihinde kar\u015f\u0131l\u0131\u011f\u0131n\u0131n bulundu\u011fu da belirtilir. Lakin m\u00fchim olan m\u00fcste\u015friklerin bu terimleri kendi anlam haritalar\u0131na binaen \u015fekillendirmesidir.<\/p>\n

Oryantalistlerin hedefindeki en belirgin isimlerden biri had\u00ees ilminde \u00f6ne \u00e7\u0131kan birka\u00e7 Sah\u00e2be haricinde \u0130mam \u015e\u00e2fi\u00ee Hazretleri olmu\u015ftur. Genel anlam\u0131yla iddia \u015fudur: \u201cPeygamber\u2019in s\u00fcnneti\u2019 tabiri din\u00ee bir muhtevaya sahip de\u011fildir. Hz. Peygamber dinde te\u015fr\u00ee\u00ee maksad\u0131yla herhangi bir \u015fey s\u00f6ylememi\u015f ve yapmam\u0131\u015ft\u0131r. Bu tabir siyas\u00ee geli\u015fmelerin \u00fcr\u00fcn\u00fc olup \u0130mam \u015e\u00e2fi\u00ee ile birlikte \u0130sl\u00e2m Hukuku\u2019na girmi\u015ftir. Ondan \u00f6nce s\u00fcnnet toplumun \u00f6rf\u00fc, M\u00fcsl\u00fcmanlar\u0131n i\u00e7tihad\u0131 anlam\u0131ndayd\u0131.\u201d( K\u00f6kta\u015f 2018: 45) Misal olarak Schacht\u2019\u0131n nazar\u0131nda durum \u015fudur: \u201cS\u00fcnnet, kesinlikle \u00f6rf ve uygulama anlam\u0131ndad\u0131r.\u201d ve \u201c Bu s\u00fcnnet anlay\u0131\u015f\u0131 \u015eafi\u00ee\u2019ye kadar devam etmi\u015f, \u015eafi\u00ee Peygamber\u2019in s\u00fcnneti kavram\u0131n\u0131 ortaya atm\u0131\u015ft\u0131r.\u201d (K\u00f6kta\u015f 2015: 184) Goldziher, Schacht, Juynboll bu anlamda ufak farkl\u0131l\u0131klarla paralel g\u00f6r\u00fc\u015fleri savunurlar. Bu anlay\u0131\u015fla birlikte \u0130sl\u00e2m\u2019\u0131n temel binas\u0131 k\u00f6k\u00fcnden sars\u0131lmakta ve yeri doldurulamayacak bir bo\u015fluk kalmaktad\u0131r.<\/p>\n

Oryantalist Zihniyetin Karma\u015fas\u0131<\/h1>\n

Oryantalistlere yine oryantalistlerce tenkitte bulunanlar ve delil sunanlar da olmu\u015ftur. Mesela M. M. Bravmann \u201c\u2019Peygamber\u2019in s\u00fcnneti\u2019 ile ilgili oryantalist iddialar\u0131 \u00e7\u00fcr\u00fctm\u00fc\u015f ve \u2018Peygamber\u2019in s\u00fcnneti\u2019 tabir ve anlay\u0131\u015f\u0131n\u0131n t\u00e2 \u0130sl\u00e2m\u2019\u0131n ba\u015flang\u0131c\u0131ndan beri var oldu\u011funu\u201d delilleriyle beraber ortaya koyma \u00e7abas\u0131nda olmu\u015ftur. Anlamaktay\u0131z ki; do\u011fruyu arayanlar i\u00e7in var\u0131lan netice paralellik g\u00f6stermektedir. Lakin oryantalizmin d\u00fcnyas\u0131na genel bak\u0131\u015fta neticenin \u0130sl\u00e2m anlay\u0131\u015f\u0131ndan \u00e7ok uzak oldu\u011fu a\u015fik\u00e2rd\u0131r. Burada belirli bir zihin yap\u0131s\u0131n\u0131n getirdi\u011fi anlay\u0131\u015f farkl\u0131l\u0131\u011f\u0131 \u00f6ne \u00e7\u0131kmaktad\u0131r. Bu sebeple bu anlay\u0131\u015f\u0131n a\u00e7t\u0131\u011f\u0131 yolun \u00fczerinde k\u0131saca dural\u0131m.<\/p>\n

Kavramlar\u0131n nas\u0131l anla\u015f\u0131ld\u0131\u011f\u0131 ki\u015filerin zihin d\u00fcnyas\u0131n\u0131 g\u00f6sterir. B\u00f6ylelikle ki\u015filer ortak bir anlay\u0131\u015f yans\u0131tm\u0131\u015f olur. Burada belirtmeliyiz ki; \u0130sl\u00e2m temel kaynaklar\u0131 \u00fczerine kurdu\u011fu gelenekle g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. \u201cS\u00fcnnet ve Cemaat Ehl-i\u201dni, \u201cEhl-i bid\u2019at\u201dden ay\u0131ran temel ay\u0131r\u0131mlardan birisi de had\u00eeslere bak\u0131\u015f ve onu anlay\u0131\u015fta ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla hem oryantalistler hem de onlar\u0131n zihin d\u00fcnyas\u0131n\u0131 yans\u0131tan t\u00fcm d\u00fc\u015f\u00fcnceler ortak bir zihnin \u00fcr\u00fcn\u00fcn\u00fc g\u00f6stermektedir. Bu anlamda bu zihin yap\u0131s\u0131n\u0131n b\u00fcnyemizdeki tesiri olduk\u00e7a sars\u0131c\u0131 olmaktad\u0131r. \u0130\u015fte \u0130sl\u00e2m anlay\u0131\u015f\u0131n\u0131n d\u0131\u015f\u0131nda bir tav\u0131r ve \u00fcslupla meseleye yakla\u015fanlar oryantalist s\u00f6ylemleri sa\u00e7makta hatta kimi zaman daha da ileriye ta\u015f\u0131maktad\u0131rlar.<\/p>\n

Akla ayk\u0131r\u0131l\u0131k iddias\u0131yla had\u00eeslerde \u015f\u00fcphe olu\u015fturma \u00e7abas\u0131 bununla ili\u015fkilidir. Oysaki akla uygunluk \u0130sl\u00e2m\u2019\u0131n g\u00f6sterdi\u011fi \u201cakl-\u0131 selim\u201d dedi\u011fimiz \u201cba\u011fl\u0131 ak\u0131l, ortak ak\u0131l\u201d anlay\u0131\u015f\u0131 \u00fczerinden a\u00e7\u0131klanmal\u0131d\u0131r. Bug\u00fcn kutsal kitaplar\u0131nda ilahi kel\u00e2m haricinde be\u015fer etkisi oldu\u011funu dahi kabul eden Bat\u0131l\u0131lar bulunmaktad\u0131r. Onlar\u0131n zihninde sa\u011flam kaynaklar bulmak ve bunlara dayal\u0131 sistem olu\u015fturmak kolay kabul edilebilir olmasa gerektir. \u00d6n kabulleri b\u00f6yle \u00e7er\u00e7evelenen zihinlerin \u0130sl\u00e2m\u2019a yakla\u015f\u0131m\u0131nda da bunun etkili oldu\u011fu savunulur. \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n had\u00ees tarihi, us\u00fbl\u00fc ve kaynaklar\u0131n\u0131n olu\u015fumuna bak\u0131\u015fta elbette bu durum etkili olacakt\u0131r. Oysaki M\u00fcsl\u00fcmanlar\u0131n ortak kabul\u00fc \u015fu anlay\u0131\u015fa binaen olu\u015fmu\u015ftur: Had\u00eesle ilgili belirli sistem ve d\u00fczenin olu\u015ftu\u011fu, hayatlar\u0131n\u0131 belirli ilim merkezlerinde bu alana vakfetmi\u015f, bu alanda meleke kesbetmi\u015f nice \u00e2limlerimizin in\u015fa etti\u011fi bir birikim s\u00f6z konusudur. Dolay\u0131s\u0131yla s\u00fcnnet korunmazsa Kur\u2019an\u2019\u0131n lafzen olmasa da anlam a\u00e7\u0131s\u0131ndan tahrif edilmesinin ka\u00e7\u0131n\u0131lmaz olaca\u011f\u0131 neticesine var\u0131lm\u0131\u015ft\u0131r. Yine isnad sisteminin \u0130sl\u00e2m toplumu haricinde hi\u00e7bir millette dengi olmayan bir sistem olu\u015fturdu\u011fu kabul edilmektedir. Sah\u00e2be\u2019ye yakla\u015f\u0131m\u0131m\u0131z, onun rol\u00fc ve m\u00e2n\u00e2s\u0131na dair anlay\u0131\u015f\u0131m\u0131z da ifade ettiklerimizin neticesidir.<\/p>\n

Netice Olarak<\/strong><\/p>\n

Had\u00eesin dinamik yap\u0131s\u0131n\u0131 korudu\u011fu ve bu alandaki \u00e7al\u0131\u015fmalar\u0131n devam etti\u011fi bilinmektedir. S\u00fcnnetin anla\u015f\u0131lmas\u0131yla ilgili devam edegelen \u00e7al\u0131\u015fmalarda oryantalistlerin faaliyetleri i\u015fin ehlince ele al\u0131nmaya muhta\u00e7t\u0131r. Bug\u00fcn \u0130sl\u00e2m\u2019a ba\u011fl\u0131 anlay\u0131\u015f\u0131n \u00e7ok fazla zedelenmeye maruz kald\u0131\u011f\u0131 da a\u00e7\u0131kt\u0131r. Bunun sebebini sadece m\u00fcste\u015friklerin \u00fczerine y\u0131kmak hakk\u0131 teslim eden bir tav\u0131r olmaz. M\u00fcsl\u00fcmanlar\u0131n zihin d\u00fcnyas\u0131n\u0131 buland\u0131ran tesirler ki b\u00fcnyemizde yara a\u00e7\u0131lmas\u0131na sebep olmu\u015ftur. Bu sebeple yabanc\u0131 zihinlerin d\u00fcnyas\u0131ndan, sahih anlay\u0131\u015f \u00fczerine bina edilmi\u015f d\u00fcnyam\u0131z\u0131 korumak, tahkim etmekle ve bundan gayr\u0131s\u0131na kar\u015f\u0131 dikkat etmek zorunlu bir tav\u0131r olmal\u0131d\u0131r.<\/p>\n

\u00a0<\/strong><\/p>\n

Kaynak\u00e7a<\/strong><\/p>\n

1-Juynboll, G.H.A Schacht, Joseph Motzki, Harald. (2005) \u00c7ev. Salih \u00d6zer. Ankara: Ankara Okulu Yay\u0131nlar\u0131.<\/p>\n

2-K\u00f6kta\u015f, Yavuz. ( 2018). G\u00fcn\u00fcm\u00fcz Had\u00ees Problemleri. Ankara: \u0130nsan Yay\u0131nlar\u0131.<\/p>\n

3-K\u00f6kta\u015f, Yavuz. (2015). Hadis Ve S\u00fcnnette Oryantalist Yakla\u015f\u0131mlar: iddialar ve ger\u00e7ekler. \u0130stanbul: \u0130z Yay\u0131nc\u0131l\u0131k.<\/p>\n

 <\/p>\n

Ayl\u0131k Dergisi 172. Say\u0131 Ocak 2019<\/p>\n","protected":false},"excerpt":{"rendered":"

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M\u00fcsl\u00fcmanlar\u0131n e\u015fya ve…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"ppma_author":[14],"class_list":["post-1296","post","type-post","status-publish","format-standard","hentry","category-fikir","author-admin","no-post-thumbnail"],"yoast_head":"\nOryantalizmin D\u00fcnyas\u0131ndan S\u00fcnnete Bak\u0131\u015f - Ayl\u0131k Dergisi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.aylikdergisi.com\/index.php\/2019\/01\/29\/oryantalizmin-dunyasindan-sunnete-bakis\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Oryantalizmin D\u00fcnyas\u0131ndan S\u00fcnnete Bak\u0131\u015f - Ayl\u0131k Dergisi\" \/>\n<meta property=\"og:description\" content=\"\u015eule Parmak yazd\u0131: \u00a0 \u0130sl\u00e2m kendisine tabi olan M\u00fcsl\u00fcmanlara yepyeni bir nizam sunar. 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