An Evaluation of the Hadīth "Whoever Treats a Friend (Walī) of Mine with Enmity, I Declare War on Him...." in Terms of Isnād and Textual Characteristics

Serkan Çelikan

Makale detayları

An Evaluation of the Hadīth "Whoever Treats a Friend (Walī) of Mine with Enmity, I Declare War on Him...." in Terms of Isnād and Textual Characteristics

Yazarlar:

Serkan Çelikan

Yayıncı:

Harran University

Ana Başlıklar:

Hadis

Dergi:

Harran İlahiyat Dergisi Issue 50, pp.83-102

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001303763

pISSN:

2791-6812

Anahtar kelimeler:

Özet:

 In Islam, to be a good servant to Allah has been the primary aim of humans existence. Therefore, decent Muslims often try to obey the divine orders and perform their religious duties to fulfil this aim. However, they remain at different levels in reaching this aim. Some people make more effort to fulfil their religious duties and they become servants who are closer to Allah. These people are defined as walī in the Holy Qurʾān, and the verse There will certainly be no fear for the close servants of Allah, nor will they grieve. Younus, 1062 can be an example of it. There is also a ḥadīth qudsī that introduces this concept. The following excerpt from various texts of that ḥadīth qudsī can be mentioned: Allah said, Whoever behaves against a walī friend of mine with enmity, I declare war on him. There is nothing by which my servant draws close to me that is dearer to me than that which I have made obligatory upon him; and my servant does not cease to draw close to me by voluntary worship until I love him, and when I love him, I become his hearing by which he hears, his eye by which he sees, his hand by which he seizes, and his leg by which he walks. If he asks me, I give him, and if he seeks to take refuge in me, I grant it to him. There is no action of mine in which I waver more than taking the soul of a believer: he hates dying, and I hate doing him wrong. The aforementioned ḥadīth, the focus of the present study, has content that is difficult to understand at first, such as the intimacy between Allah and His servant and Allahs becoming the organs of a servant if He loves the servant and His having hesitation in taking the life of that servant. It is probably due to the message of the ḥadīth that al-Dhahabī and contemporary scholar Ahmet Yıldırım voice their doubts about its authenticity. In this regard, the present study aimed to examine this ḥadīth in detail. The method in this study is to examine the textual characteristics of the ḥadīth and its isnāds at first and then to examine its text in terms of content. The present study revealed that two of the isnāds of this ḥadīth have the conditions of authenticity: the isnad by Abū Hurayra, which is conveyed by al-Bukhārī, and the isnad that comes from ʿĀʾisha bint Abī Bakr through Abū Hazra, which conveyed by al-Tabarānī. Although the isnad coming from ʿĀʾisha bint Abī Bakr through ʿAbd al-Wāḥid b. Maymūnah is considered weak in terms of its authenticity, it can be considered ḥasan. On the other hand, an isnād from al-Hasan al-Basrī which can be counted as a mursal and isnāds from Abū Umāma al-Bāhilī and Maymūnah do not fully meet the conditions of authenticity. Because both the first of these weak isnāds and the second, whose rāwīs were mildly criticised, can be considered appropriate for being supported by other isnāds, and therefore they can be counted as ḥasan li ghayrihi. Because the isnad comes from Maymūnah is profoundly weak and mawḍūʿ, it cannot be supported. In conclusion, when the authentic isnāds of al-Bukhārī and al-Tabarānī and other ḥasan and weak isnāds are evaluated together, it seems inappropriate to have doubts about the authenticity of the ḥadīth. Some parts of the mentioned ḥadīth, particularly its first sentence, also appear in other texts. These narratives that are not examined under different titles also have weak isnāds from Anas b. Mālik, Muʿādh b. Jabal and Ibn ʿAbbās. Although the ḥadīth contains some expressions that draws the idea of analogy, they can be interpreted from the right point of view. Globally considered, the expressions in the ḥadīth show us that Allahs being His servants eye, ears, hands and feet can be interpreted as follows: Allah always will be by the side of his servant and the servant will never act against Allahs consent. We should also recognize that the ḥadīths basic concepts of walī and qurb appear in the Holy Qurʾān. Therefore, the ḥadīth doesnt conflict with the principles of the Qurʾān, and the part of the ḥadīth that mentions the hesitation of Allah while taking the life of a servant can be interpreted metaphorically.

 In Islam, to be a good servant to Allah has been the primary aim of humans existence. Therefore, decent Muslims often try to obey the divine orders and perform their religious duties to fulfil this aim. However, they remain at different levels in reaching this aim. Some people make more effort to fulfil their religious duties and they become servants who are closer to Allah. These people are defined as walī in the Holy Qurʾān, and the verse There will certainly be no fear for the close servants of Allah, nor will they grieve. Younus, 1062 can be an example of it. There is also a ḥadīth qudsī that introduces this concept. The following excerpt from various texts of that ḥadīth qudsī can be mentioned: Allah said, Whoever behaves against a walī friend of mine with enmity, I declare war on him. There is nothing by which my servant draws close to me that is dearer to me than that which I have made obligatory upon him; and my servant does not cease to draw close to me by voluntary worship until I love him, and when I love him, I become his hearing by which he hears, his eye by which he sees, his hand by which he seizes, and his leg by which he walks. If he asks me, I give him, and if he seeks to take refuge in me, I grant it to him. There is no action of mine in which I waver more than taking the soul of a believer: he hates dying, and I hate doing him wrong. The aforementioned ḥadīth, the focus of the present study, has content that is difficult to understand at first, such as the intimacy between Allah and His servant and Allahs becoming the organs of a servant if He loves the servant and His having hesitation in taking the life of that servant. It is probably due to the message of the ḥadīth that al-Dhahabī and contemporary scholar Ahmet Yıldırım voice their doubts about its authenticity. In this regard, the present study aimed to examine this ḥadīth in detail. The method in this study is to examine the textual characteristics of the ḥadīth and its isnāds at first and then to examine its text in terms of content. The present study revealed that two of the isnāds of this ḥadīth have the conditions of authenticity: the isnad by Abū Hurayra, which is conveyed by al-Bukhārī, and the isnad that comes from ʿĀʾisha bint Abī Bakr through Abū Hazra, which conveyed by al-Tabarānī. Although the isnad coming from ʿĀʾisha bint Abī Bakr through ʿAbd al-Wāḥid b. Maymūnah is considered weak in terms of its authenticity, it can be considered ḥasan. On the other hand, an isnād from al-Hasan al-Basrī which can be counted as a mursal and isnāds from Abū Umāma al-Bāhilī and Maymūnah do not fully meet the conditions of authenticity. Because both the first of these weak isnāds and the second, whose rāwīs were mildly criticised, can be considered appropriate for being supported by other isnāds, and therefore they can be counted as ḥasan li ghayrihi. Because the isnad comes from Maymūnah is profoundly weak and mawḍūʿ, it cannot be supported. In conclusion, when the authentic isnāds of al-Bukhārī and al-Tabarānī and other ḥasan and weak isnāds are evaluated together, it seems inappropriate to have doubts about the authenticity of the ḥadīth. Some parts of the mentioned ḥadīth, particularly its first sentence, also appear in other texts. These narratives that are not examined under different titles also have weak isnāds from Anas b. Mālik, Muʿādh b. Jabal and Ibn ʿAbbās. Although the ḥadīth contains some expressions that draws the idea of analogy, they can be interpreted from the right point of view. Globally considered, the expressions in the ḥadīth show us that Allahs being His servants eye, ears, hands and feet can be interpreted as follows: Allah always will be by the side of his servant and the servant will never act against Allahs consent. We should also recognize that the ḥadīths basic concepts of walī and qurb appear in the Holy Qurʾān. Therefore, the ḥadīth doesnt conflict with the principles of the Qurʾān, and the part of the ḥadīth that mentions the hesitation of Allah while taking the life of a servant can be interpreted metaphorically.

 In Islam, to be a good servant to Allah has been the primary aim of humans existence. Therefore, decent Muslims often try to obey the divine orders and perform their religious duties to fulfil this aim. However, they remain at different levels in reaching this aim. Some people make more effort to fulfil their religious duties and they become servants who are closer to Allah. These people are defined as walī in the Holy Qurʾān, and the verse There will certainly be no fear for the close servants of Allah, nor will they grieve. Younus, 1062 can be an example of it. There is also a ḥadīth qudsī that introduces this concept. The following excerpt from various texts of that ḥadīth qudsī can be mentioned: Allah said, Whoever behaves against a walī friend of mine with enmity, I declare war on him. There is nothing by which my servant draws close to me that is dearer to me than that which I have made obligatory upon him; and my servant does not cease to draw close to me by voluntary worship until I love him, and when I love him, I become his hearing by which he hears, his eye by which he sees, his hand by which he seizes, and his leg by which he walks. If he asks me, I give him, and if he seeks to take refuge in me, I grant it to him. There is no action of mine in which I waver more than taking the soul of a believer: he hates dying, and I hate doing him wrong. The aforementioned ḥadīth, the focus of the present study, has content that is difficult to understand at first, such as the intimacy between Allah and His servant and Allahs becoming the organs of a servant if He loves the servant and His having hesitation in taking the life of that servant. It is probably due to the message of the ḥadīth that al-Dhahabī and contemporary scholar Ahmet Yıldırım voice their doubts about its authenticity. In this regard, the present study aimed to examine this ḥadīth in detail. The method in this study is to examine the textual characteristics of the ḥadīth and its isnāds at first and then to examine its text in terms of content. The present study revealed that two of the isnāds of this ḥadīth have the conditions of authenticity: the isnad by Abū Hurayra, which is conveyed by al-Bukhārī, and the isnad that comes from ʿĀʾisha bint Abī Bakr through Abū Hazra, which conveyed by al-Tabarānī. Although the isnad coming from ʿĀʾisha bint Abī Bakr through ʿAbd al-Wāḥid b. Maymūnah is considered weak in terms of its authenticity, it can be considered ḥasan. On the other hand, an isnād from al-Hasan al-Basrī which can be counted as a mursal and isnāds from Abū Umāma al-Bāhilī and Maymūnah do not fully meet the conditions of authenticity. Because both the first of these weak isnāds and the second, whose rāwīs were mildly criticised, can be considered appropriate for being supported by other isnāds, and therefore they can be counted as ḥasan li ghayrihi. Because the isnad comes from Maymūnah is profoundly weak and mawḍūʿ, it cannot be supported. In conclusion, when the authentic isnāds of al-Bukhārī and al-Tabarānī and other ḥasan and weak isnāds are evaluated together, it seems inappropriate to have doubts about the authenticity of the ḥadīth. Some parts of the mentioned ḥadīth, particularly its first sentence, also appear in other texts. These narratives that are not examined under different titles also have weak isnāds from Anas b. Mālik, Muʿādh b. Jabal and Ibn ʿAbbās. Although the ḥadīth contains some expressions that draws the idea of analogy, they can be interpreted from the right point of view. Globally considered, the expressions in the ḥadīth show us that Allahs being His servants eye, ears, hands and feet can be interpreted as follows: Allah always will be by the side of his servant and the servant will never act against Allahs consent. We should also recognize that the ḥadīths basic concepts of walī and qurb appear in the Holy Qurʾān. Therefore, the ḥadīth doesnt conflict with the principles of the Qurʾān, and the part of the ḥadīth that mentions the hesitation of Allah while taking the life of a servant can be interpreted metaphorically.

 Allaha iyi bir kul olmak, İslâm dininde insanın varoluşunun temel amacı olarak belirlenmiştir. Bu bakımdan örnek Müslümanlar genel olarak bütün yaşam faaliyetlerinde ilahî emirlere tabi olmak suretiyle, özel olarak da bazı farz ve nafile ibadetleri yaparak söz konusu amacı gerçekleştirmeye çalışırlar. Gayet tabi ki insanlar bu hedefe ulaşma hususunda farklı düzeylerdedirler. Bazı kimseler dinî vecibeleri yerine getirme noktasında daha fazla çaba göstererek Allaha yakın kullardan olurlar. Böyleleri hakkında Kurân-ı Kerîmde velî kavramı kullanılır ki Dikkat edin! Allahın dostlarına evliyâ korku yoktur, onlar üzülmeyeceklerdir Yûnus, 1062. âyeti buna örnek verilebilir. Mezkûr kavramın yer aldığı bir de kudsî hadis bulunmaktadır. Bu kudsî hadisin çeşitli metinleri içerisinden örnek olarak şu metin zikredilebilir: Kim benim velî bir kuluma düşmanlık ederse ona savaş ilan ederim. Kulum bana, kendisine farz kıldığım ibadetlerden daha sevimli bir şeyle yaklaşamaz. Kulum bana nafile ibadetlerle de yaklaşmaya devam eder, ta ki onu severim. Onu sevdiğim zaman da işittiği kulağı, gördüğü gözü, tuttuğu eli, yürüdüğü ayağı olurum. Benden bir şey isterse onu kesinlikle veririm. Bana sığınırsa onu mutlaka korurum. Yaptığım şeyler içerisinde mümin kulumun canını almakta tereddüt ettiğim kadar hiçbir şeyde tereddüt etmedim. O, ölümü kötü görür, ben de onun kötülenmesini kötü görürüm. Çalışmanın temel konusu olan mezkûr hadis, Allah ile kul arasındaki yakınlık; Allahın, kulunu sevdiği zaman onun bazı uzuvları olacağı ve kulunun canını alırken tereddüt edeceği gibi ilk bakışta anlaşılması zor bir içeriğe sahiptir. Bu zor içerikten kaynaklı olsa gerek Zehebînin ve çağdaş ilim adamlarından Ahmet Yıldırımın bu hadis hakkındaki ifadeleri, onların hadisin sıhhati hakkında bazı tereddütlere sahip olduklarını göstermektedir. Bu bakımdan çalışmada söz konusu hadisin detaylı bir şekilde yeniden ele alınması amaçlanmıştır. Yöntem ise rivayetlerin öncelikle isnâd ve metin özellikleri bakımından sonra da içerik yönüyle incelenmesi olarak belirlenmiştir. Araştırmanın sonucunda bu hadisin isnâdları içerisinde Buhârînin naklettiği Ebû Hureyre isnâdının ve Taberânînin naklettiği, Hz. Âişeden Ebû Hazre tarikiyle gelen isnâdın sıhhat şartlarını taşıdığı görülmüştür. Hz. Âişeden Abdulvâhid b. Meymûn tarikiyle gelen isnâd ise zayıf olduğuna dair değerlendirmeler de bulunmakla birlikte hasen olarak da kabul edilebilir. Öte yandan Hasan-ı Basrîden gelen mürsel sayılabilecek bir isnâdla Ebû Ümâme el-Bâhilîden ve Hz. Meymûneden gelen isnâdlar da sıhhat şartlarını tam olarak taşımamaktadırlar. Bu zayıf isnâdlardan ilki ve râvîleri hakkındaki eleştirilerin nispeten hafif olması nedeniyle ikincisi diğer isnâdları desteklemeye veya onlar tarafından desteklenmeye elverişli görülebilirler ve böylece hasen li-gayrihî düzeyinde sayılabilirler. Hz. Meymûneden gelen isnâdın ise ciddi düzeyde zayıf veya mevzu olması nedeniyle desteğe elverişli olmadığı anlaşılmaktadır. Netice itibariyle Buhârînin ve Taberânînin sahîh isnâdları ve diğer hasen ve zayıf isnâdlar birlikte değerlendirildiğinde hadisin sıhhati hakkındaki tereddüdün isabetli bir tutum olmadığı söylenebilir. Öte yandan konumuz olan hadisin bir kısım içeriğinin ve bilhassa ilk cümlesinin bazı farklı metinlerin muhtevasında yer aldığı da görülmektedir. Farklı metinlere sahip oluşları nedeniyle ayrı bir başlık altında incelenmeyen bu rivayetlerin Enes b. Mâlik, Muâz b. Cebel ve İbn Abbâs gibi sahâbîlerden gelen isnâdlarının da zayıf olduğu görülmüştür. Diğer taraftan hadis teşbîhtecsîm fikrine yol açabilecek bazı ifadeler içerse de bunların doğru bir bakış açısıyla yorumlanması mümkündür. Buna göre Allahın, kulunun gözü, kulağı, eli ve ayağı olacağını gösteren ifadeler Onun kulunun her zaman yanında olacağı ve kulun rabbinin rızasına aykırı hiçbir davranışta bulunmayacağı anlamında görülebilir. Ayrıca hadisin temel kavramları olarak görünen velî ve kurb, esasen Kurân-ı Kerîmde de yer alan kavramlardır. Bu bakımdan hadisin Kurânın ortaya koyduğu ilkelere aykırı bir muhteva taşımadığı söylenebilir. Hadisin, Allahın, kulunun canını alırken tereddüt ettiğiyle ilgili son kısmı ise hakikî manası ile değil, Onun kuluna olan merhametinin göstergesi olduğu şeklindeki mecâzî manası ile yorumlanmıştır.

Makale detayları

An Evaluation of the Hadīth "Whoever Treats a Friend (Walī) of Mine with Enmity, I Declare War on Him...." in Terms of Isnād and Textual Characteristics

Yazarlar:

Serkan Çelikan

Yayıncı:

Harran University

Ana Başlıklar:

Hadis

Dergi:

Harran İlahiyat Dergisi Issue 50, pp.83-102

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001303763

pISSN:

2791-6812

Ḥadīth

Walī

Qurb

Worship

Isnād

MatnHadis

Veli

Kurb

İbadet

İsnad

Metin

Sayı

Makale detayları

Yazarlar: Serkan Çelikan

Yayıncı: Harran University

Ana Başlıklar: Hadis

Dergi: Harran İlahiyat Dergisi Issue 50, pp.83-102

Belge Tipi: Makale

Yayın Tarihi: 12/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001303763

pISSN: 2791-6812

Sayı

Yazarlar:

Serkan Çelikan

Yayıncı:

Harran University

Ana Başlıklar:

Hadis

Dergi:

Harran İlahiyat Dergisi Issue 50, pp.83-102

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001303763

pISSN:

2791-6812