{"id":2965,"date":"2023-09-16T13:23:02","date_gmt":"2023-09-16T10:23:02","guid":{"rendered":"http:\/\/al-mostabserin.com\/turkish\/?p=2965"},"modified":"2023-09-16T13:23:02","modified_gmt":"2023-09-16T10:23:02","slug":"6-yuzyila-kadar-sia-ve-ehlisunnetin-tarih-ve-hadis-kaynaklarinda-imam-hasanin-barisin-nedenlerinin-karsilastirmali-incelenmesi","status":"publish","type":"post","link":"https:\/\/al-mostabserin.com\/turkish\/2965\/","title":{"rendered":"6. Y\u00fczy\u0131la Kadar \u015eia ve Ehlis\u00fcnnet\u2019in Tarih ve Hadis Kaynaklar\u0131nda \u0130mam Hasan\u2019\u0131n Bar\u0131\u015f\u0131n Nedenlerinin Kar\u015f\u0131la\u015ft\u0131rmal\u0131 \u0130ncelenmesi"},"content":{"rendered":"

\"\"<\/h2>\n

\u00d6zet<\/h2>\n

\u0130mam Hasan\u2019\u0131n (a.s) Hicr\u00ee d\u00f6rd\u00fcnc\u00fc y\u0131lda Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f, \u0130slam\u00ee h\u00fck\u00fcmet modelinin hilafetten saltanata de\u011fi\u015fmesiyle sonu\u00e7lanm\u0131\u015f sadr-\u0131 \u0130slam\u2019\u0131n en \u00f6nemli olaylar\u0131ndan biridir. Bu bak\u0131mdan tarih\u00e7iler ve hadis\u00e7iler bu vakaya odaklanm\u0131\u015f ve her biri kendi mezheb\u00ee ve siyas\u00ee yakla\u015f\u0131m\u0131yla onun sebeplerini nakledip tahlil etmeye y\u00f6nelmi\u015ftir. Bu makale \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f\u0131n\u0131n felsefesini alt\u0131nc\u0131 y\u00fczy\u0131l\u0131n sonuna kadarki S\u00fcnn\u00ee ve \u015ei\u00ee kaynaklara dayanarak ara\u015ft\u0131rm\u0131\u015ft\u0131r. Bu kaynaklardaki rivayet ve tarih belgelerinin ele\u015ftirel analizinden sonra var\u0131lan sonu\u00e7 \u015fudur ki, S\u00fcnn\u00ee ve \u015ei\u00ee tarih\u00e7iler ve muhaddislerin bu bar\u0131\u015f\u0131n felsefesini a\u00e7\u0131klay\u0131p tahlil ederken kulland\u0131\u011f\u0131 bak\u0131\u015fa\u00e7\u0131s\u0131 birbirinden farkl\u0131d\u0131r. Bu ara\u015ft\u0131rman\u0131n \u00e7\u0131kar\u0131m\u0131na g\u00f6re her iki grup da M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131n\u0131n korunmas\u0131n\u0131 \u0130mam Hasan (a.s) taraf\u0131ndan bar\u0131\u015f\u0131n kabul edilmesinin asli felsefesi g\u00f6rmektedir. Ama Ehl-i S\u00fcnnet ve \u015eia\u2019n\u0131n tarih\u00e7i ve muhaddisleri bu as\u0131l neden i\u00e7in muhtelif zeminleri zikretmektedir.<\/p>\n

Anahtar kelimeler:<\/strong>\u00a0Bar\u0131\u015f, \u0130mam Hasan (a.s), Muaviye, Maslahat.<\/p>\n

Meselenin \u00c7er\u00e7evesi<\/h2>\n

\u0130mam Ali\u2019nin (a.s) \u015fehadetinden sonra Irak halk\u0131 \u0130mam Hasan\u2019a (a.s) biat etti. Bu biatta Kufe\u2019de mukim sahabe b\u00fcy\u00fckleri ve \u015fehir halk\u0131 onun halifeli\u011fini kabul ettiler. Daha sonra \u0130slam \u00fclkesinin di\u011fer b\u00f6lgeleri de kabul etti. Fakat \u015eam ve M\u0131s\u0131r\u2019a h\u00fckmeden Muaviye onun hilafetine raz\u0131 olacak gibi g\u00f6r\u00fcnm\u00fcyordu. \u0130mam Hasan (a.s) insanlar\u0131n biat\u0131ndan sonra Muaviye\u2019ye yazd\u0131\u011f\u0131 mektupta kendisinin hilafete lay\u0131k oldu\u011funu belirtti ve Muaviye\u2019yi M\u00fcsl\u00fcmanlar\u0131n kan\u0131n\u0131 d\u00f6kmeme ve sava\u015f \u00e7\u0131karmama konusunda uyararak kendisine itaat etmeye \u00e7a\u011f\u0131rd\u0131.[1]\u00a0Buna mukabil Muaviye, mektuba verdi\u011fi cevapta \u0130slam\u2019daki sicilinden ve y\u00f6netme i\u015finde daha tecr\u00fcbeli oldu\u011fundan bahsederek kendisinin hilafete daha lay\u0131k oldu\u011funu vurgulad\u0131.[2]<\/p>\n

K\u0131sa s\u00fcre sonra \u0130mam Hasan (a.s), Kays b. Sa\u2019d komutas\u0131nda bir orduyu \u00f6nc\u00fc kuvvet olarak \u015eam\u2019a do\u011fru yola \u00e7\u0131kard\u0131 ve kendisi de as\u0131l orduyla birlikte onlara kat\u0131lmak \u00fczere Medain\u2019e hareket etti.[3]\u00a0Bu makalede incelenecek sebeplerle Irak ve \u015eam ordular\u0131 aras\u0131nda sava\u015f vuku bulmad\u0131. Sonu\u00e7 itibariyle de iki ordu bar\u0131\u015f imzalad\u0131. \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f, rivayetlere ve tarihsel malumata dayan\u0131larak muhtelif a\u00e7\u0131lardan ele al\u0131nm\u0131\u015ft\u0131r. Bu haberlerin tahkiki, iki mezhebin bak\u0131\u015fa\u00e7\u0131s\u0131ndan bar\u0131\u015f\u0131n temel nedeni ve ikincil sebeplerini olabildi\u011fince fazla tan\u0131maya yard\u0131m edebilir.<\/p>\n

\u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015ftan hem onun hakk\u0131nda yaz\u0131lm\u0131\u015f kitaplarda hem de bar\u0131\u015f\u0131 inceleyen m\u00fcstakil kitaplarda bahsedilmi\u015ftir. Bu \u00e7al\u0131\u015fmalar\u0131n en iyilerinden biri, B\u00e2k\u0131r \u015eerif Kure\u015f\u00ee\u2019nin yazd\u0131\u011f\u0131\u00a0Hayatu\u2019l-\u0130mamu\u2019l-Hasen b. Ali (a.s), Dirase ve Tahlil<\/em>\u00a0kitab\u0131d\u0131r. Kitapta bu mevzu gayet g\u00fczel ve yerinde bir tasnifle ele al\u0131nm\u0131\u015ft\u0131r. Ahmed Muhammed \u0130smail\u2019in kaleminden\u00a0Sulhu\u2019l-Hasan (a.s) \u011eadiru \u0130z ve Lu\u011fazu Cihad<\/em>, kitab\u0131, Razi \u00c2l Yasin\u2019in\u00a0Sulhu\u2019l-Hasan\u2019\u0131 (a.s)<\/em>, Muhammed Cevad Fadlullah\u2019\u0131n\u00a0Sulhu\u2019l-\u0130mami\u2019l-Hasan (a.s) Esbabuhu, Netaicuhu<\/em>\u00a0kitab\u0131, Yahya Abdulhasan Duh\u00ee\u2019nin\u00a0Sulhu\u2019l-\u0130mami\u2019l-Hasen beyne\u2019l-V\u00e2k\u0131\u2019 ve Zulmi\u2019t-Tarih<\/em>\u00a0kitab\u0131 da bu konu \u00fczerine yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n

B\u00fct\u00fcn bunlarla birlikte, \u0130slam\u00ee h\u00fck\u00fcmet bahsinde yeni bir fasl\u0131n a\u00e7\u0131lmas\u0131yla sonu\u00e7lanm\u0131\u015f bu \u00f6nemli tarihsel geli\u015fmeyi, iki f\u0131rkan\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re bar\u0131\u015f\u0131n temel nedeni ve ikincil gerek\u00e7elerini tespit edebilmek i\u00e7in Ehl-i S\u00fcnnet ve \u015eia\u2019n\u0131n rivayetleri ve tarihsel malumat\u0131 a\u00e7\u0131s\u0131ndan ara\u015ft\u0131rmak, inceleme ve analize konu etmek gerekmektedir. Bu iki bak\u0131\u015fa\u00e7\u0131s\u0131n\u0131 daha iyi anlayabilmek i\u00e7in \u015fu soruya cevap vermek laz\u0131md\u0131r: Ehl-i S\u00fcnnet ve \u015eia a\u00e7\u0131s\u0131ndan \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131n asl\u00ee sebebi ve fer\u2019\u00ee nedenleri nelerdir? Bunun yan\u0131s\u0131ra bu g\u00fczergahta ikincil bir soruya da cevap aranmal\u0131d\u0131r: Bu iki bak\u0131\u015fa\u00e7\u0131s\u0131 aras\u0131nda hangi ortak noktalar ve farkl\u0131l\u0131klar vard\u0131r?<\/p>\n

Bu ara\u015ft\u0131rma, verileri toplamada k\u00fct\u00fcphane \u00e7al\u0131\u015fmas\u0131 y\u00f6nteminin yan\u0131s\u0131ra nitel ve nicel (betimleyici-analitik) i\u00e7erik analizi metoduyla \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131 S\u00fcnn\u00ee ve \u015ei\u00ee bak\u0131\u015fa\u00e7\u0131s\u0131na g\u00f6re inceleyecektir. Bu do\u011frultuda kavramlar\u0131n a\u00e7\u0131klanmas\u0131ndan sonra \u201cEhl-i S\u00fcnnet\u2019in haberlerine g\u00f6re \u0130mam Hasan\u2019\u0131n (a.s) yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131n felsefesi\u201d b\u00f6l\u00fcm\u00fcnde Ehl-i S\u00fcnnet\u2019in bu bar\u0131\u015f\u0131n felsefesi hakk\u0131ndaki g\u00f6r\u00fc\u015flerinin beyan, tenkit ve tahkikine girece\u011fiz. Daha sonra \u201c\u015ei\u00ee haberlere g\u00f6re \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f yapmas\u0131n\u0131n sebepleri\u201d b\u00f6l\u00fcm\u00fcnde \u015eia\u2019n\u0131n bu tarihsel bar\u0131\u015fa ili\u015fkin g\u00f6r\u00fc\u015flerinin beyan, tenkit ve tahkikine ge\u00e7ilecektir.<\/p>\n

Elinizdeki ara\u015ft\u0131rma, \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f yapmas\u0131n\u0131n asl\u00ee felsefesini ve onun varsay\u0131m ve gerek\u00e7elerini a\u00e7\u0131klarken her iki mezhebin birbirinden farkl\u0131 bak\u0131\u015fa sahip oldu\u011funu ispatlamaktad\u0131r. Son k\u0131s\u0131mda bu iki \u00e7e\u015fit bak\u0131\u015fa\u00e7\u0131s\u0131n\u0131n farkl\u0131l\u0131\u011f\u0131n\u0131, ortak ve ayr\u0131ld\u0131klar\u0131 noktalar\u0131 tarihsel bilgilere, istatistik ve rakamlara dayanarak incelenip tahlil edilecektir.<\/p>\n

1. Ehl-i S\u00fcnnet\u2019in Haberlerine G\u00f6re \u0130mam Hasan\u2019\u0131n Yapt\u0131\u011f\u0131 Bar\u0131\u015f\u0131n Felsefesi<\/h2>\n

1.1 \u0130mam Hasan\u2019\u0131n Bar\u0131\u015f\u00e7\u0131 \u015eahsiyeti<\/h3>\n

\u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131 Ehl-i S\u00fcnnet\u2019in \u00e7o\u011fu \u00e2liminin g\u00f6r\u00fc\u015f\u00fcne yans\u0131m\u0131\u015ft\u0131r. Bu \u00e2limler kendi nazariyelerini ispatlamak i\u00e7in Peygamber\u2019in (s.a.a), \u0130mam Ali ve \u0130mam H\u00fcseyin\u2019in (a.s) onun \u015fahsiyeti hakk\u0131ndaki s\u00f6zlerini veya \u0130mam Hasan\u2019\u0131n (a.s) siret ve konu\u015fmalar\u0131n\u0131 delil g\u00f6stermi\u015flerdir. Ehl-i S\u00fcnnet\u2019in kaynaklar\u0131nda, \u0130mam Hasan\u2019\u0131n (a.s) babas\u0131 ve karde\u015finin aksine bar\u0131\u015f\u00e7\u0131 biri oldu\u011fu vurgulanmaktad\u0131r.<\/p>\n

a) Nebev\u00ee hadisler<\/strong><\/p>\n

\u201c\u0647\u0630\u0627 \u0645\u0646\u064a \u0648 \u062d\u0633\u06cc\u0646 \u0645\u0646 \u0639\u0644\u064a \/\u00a0Bu bendendir ve H\u00fcseyin Ali\u2019den<\/em>\u201d[4]\u00a0hadisi bu do\u011frultuda de\u011ferlendirilmektedir. Ayn\u0131 \u015fekilde Buhar\u00ee\u2019nin nakline g\u00f6re Birinci Halife camiden d\u00f6nerken \u0130mam Hasan\u2019\u0131 (a.s) \u00e7ocuklarla oynarken g\u00f6rd\u00fc. Onu omuzuna ald\u0131 ve dedi ki: \u201c\u0628\u0623\u0628\u0640\u064a\u060c \u0634\u0640\u0628\u06cc\u0647 \u0628\u0627\u0644\u0646\u0628\u0640\u064a \u0644\u0627 \u0634\u0640\u0628\u06cc\u0647 \u0628\u0639\u0644\u0640\u064a \/ Nebi\u2019nin t\u0131pk\u0131s\u0131. Ali\u2019ye hi\u00e7 benzemiyor.\u201d[5]\u00a0Sahih-i Buhar\u00ee\u2019de bu rivayetten sonraki iki rivayette de bu nokta \u00fczerinde durulmu\u015ftur.[6]<\/p>\n

b) Osman\u2019a taraftarl\u0131k<\/strong><\/p>\n

Ehl-i S\u00fcnnet\u2019in baz\u0131 rivayetlerinde \u0130mam Hasan (a.s) Osman\u2019\u0131n taraftar\u0131 olarak tan\u0131t\u0131lmaktad\u0131r. Bu kaynaklarda, babas\u0131n\u0131n abdesti uzatmas\u0131n\u0131 istemesi \u00fczerine ona verdi\u011fi cevapta \u015f\u00f6yle dedi\u011fi ge\u00e7mektedir: \u201cD\u00fcn abdesti uzatan birini \u00f6ld\u00fcrd\u00fcn\u00fcz.\u201d Sonra \u0130mam Hasan (a.s) bu s\u00f6z\u00fcn\u00fc teyit ederek \u015f\u00f6yle der: \u201cAllah, Osman\u2019a \u00fcz\u00fcnt\u00fcn\u00fc uzun etsin.\u201d[7]\u00a0Buna dayanarak baz\u0131lar\u0131 demi\u015ftir ki, \u201cO [\u0130mam Hasan], Osman\u2019\u0131 savunmak ve ona yard\u0131m etmek \u00fczere harekete ge\u00e7mi\u015f olanlardan biriydi.\u201d[8]\u00a0Ba\u015fka bir rivayete g\u00f6re de \u0130mam Hasan (a.s) bir r\u00fcya g\u00f6rd\u00fckten sonra Muaviye ile sava\u015fmama karar\u0131 ald\u0131. O, r\u00fcyas\u0131nda Peygamber\u2019i (s.a.a) elini Allah\u2019\u0131n ar\u015f\u0131na koymu\u015f, Ebubekir elini onun elinin \u00fcst\u00fcne, \u00d6mer elini Ebubekir\u2019in elinin \u00fcst\u00fcne, Osman elini \u00d6mer\u2019in elinin \u00fcst\u00fcne koymu\u015f halde g\u00f6rd\u00fc. Bu haldeyken yanlar\u0131ndan kan ak\u0131yordu. Akan kan\u0131 sordu\u011funda Peygamber (s.a.a) cevap verdi: \u201cAllah\u2019\u0131n talep etti\u011fi Osman\u2019\u0131n kan\u0131.\u201d[9]<\/p>\n

c) Cemel sava\u015f\u0131nda \u0130mam Ali\u2019ye (a.s) muhalefet<\/strong><\/p>\n

Ehl-i S\u00fcnnet\u2019in hadis kaynaklar\u0131, \u0130mam Hasan (a.s) ve \u0130mam Ali\u2019nin (a.s) Rebeze\u2019de g\u00f6r\u00fc\u015ft\u00fcklerine de\u011finiyor. Bu haberlerde \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f\u00e7\u0131 ve sava\u015f kar\u015f\u0131t\u0131 \u015fahsiyeti vurgulanmaktad\u0131r. Rivayete g\u00f6re \u0130mam Hasan (a.s), daha \u00f6nce de tavsiyede bulundu\u011fu ve ama kabul etmedi\u011fini belirterek \u0130mam Ali\u2019ye (a.s) \u015f\u00f6yle diyor: \u201cGitme, \u00e7\u00fcnk\u00fc bo\u015fu bo\u015funa \u00f6ld\u00fcr\u00fcleceksin. Bir yard\u0131mc\u0131n da olmayacak.\u201d Sonra da \u201cKad\u0131nlar gibi hep a\u011fl\u0131yorsun. Bana hangi \u00f6\u011f\u00fcd\u00fc verdin de tutmad\u0131m?\u201d diyen babas\u0131na cevap verirken, ondan Medine\u2019den \u00e7\u0131kmas\u0131n\u0131, Osman \u00f6ld\u00fcr\u00fcl\u00fcrse orada olmamas\u0131n\u0131 istedi\u011fi Osman\u2019\u0131n muhasara g\u00fcnlerini hat\u0131rlat\u0131yor. Babas\u0131na hitab\u0131na \u015f\u00f6yle devam ediyor:<\/p>\n

\u201cOsman\u2019\u0131n katledilmesinden sonra senden biat kabul etmemeni istedim. B\u00f6ylece Arab\u0131n temsilcileri biraraya geldiklerinde seni yoklu\u011funda herhangi bir i\u015f yapamayacakt\u0131. Ama sen beni dinlemedin ve kabul etmedin. Sonra sana dedim ki, o kad\u0131n\u0131n [Ai\u015fe] ve o iki adam\u0131n [Talha ve Z\u00fcbeyir] hurucu s\u0131ras\u0131nda evinde otur ki bar\u0131\u015f yaps\u0131nlar ve i\u015fler yoluna girsin. Fitne ve fesat patlak verirse de ba\u015fkas\u0131n\u0131n eline bula\u015fs\u0131n. Sen yine de her durumda nasihatime s\u0131rt \u00e7evirdin.\u201d<\/p>\n

\u0130mam Ali (a.s), \u0130mam Hasan\u2019\u0131n (a.s) b\u00fct\u00fcn tenkitlerine cevap verdi ve isyanc\u0131larla m\u00fccadele g\u00f6revini yerine getirdi.[10]\u00a0\u0130mam Hasan\u2019\u0131n (a.s) Cemel ehliyle sava\u015fla ilgili olarak babas\u0131na itiraz\u0131 hakk\u0131nda onun bar\u0131\u015f\u00e7\u0131 oldu\u011funu g\u00f6steren -bu kadar detayl\u0131 de\u011filse de- ba\u015fka rivayetler de gelmi\u015ftir.[11]<\/p>\n

d) \u0130mam Hasan\u2019\u0131n (a.s) Kufe halk\u0131na \u015fart\u0131<\/strong><\/p>\n

\u0130mam Hasan\u2019\u0131n (a.s) Kufe halk\u0131ndan biat kabul etmek i\u00e7in \u015fart\u0131 onun bar\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131 \u00e7er\u00e7evesinde yorumlanm\u0131\u015ft\u0131r. \u0130mam Hasan (a.s) Irak halk\u0131yla iki \u015fart \u00fczerine biatla\u015ft\u0131:<\/p>\n

1) Y\u00f6netme \u00fczerine biat,<\/p>\n

2) Kabul etti\u011fi ve raz\u0131 oldu\u011fu \u015fey \u00fczerine biat.[12]<\/p>\n

Ger\u00e7i burada bar\u0131\u015f belirtilmemi\u015ftir -sadece i\u015faret ediliyor- ama baz\u0131 kaynaklarda \u0130mam Hasan\u2019\u0131n (a.s) biat \u015fart\u0131 \u201c\u062a\u0633\u0640\u0627\u0644\u0645\u0648\u0646 \u0645\u0640\u0646 \u0633\u0640\u0627\u0644\u0645\u062a \u0648\u062a\u062d\u0627\u0631\u0628\u0640\u0648\u0646 \u0645\u0640\u0646 \u062d\u0627\u0631\u0628\u0640\u062a \/ Bar\u0131\u015f yapt\u0131\u011f\u0131nla bar\u0131\u015f yap\u0131lacak, sava\u015ft\u0131\u011f\u0131nla sava\u015f\u0131lacak.\u201d[13]\u00a0\u015feklinde a\u00e7\u0131klanm\u0131\u015ft\u0131r. Kimi kaynaklarda orada haz\u0131r bulunanlar\u0131n \u201cAllah\u2019a yeminle, bar\u0131\u015ftan bahsetmedi. Niyeti Muaviye ile bar\u0131\u015f m\u0131yd\u0131 bilemeyiz.\u201d dedi\u011fi ilave edilmi\u015ftir. Yine baz\u0131 rivayetlere g\u00f6re en ba\u015fta Muaviye ile sava\u015fmak istemedi\u011fi ve onunla bar\u0131\u015f yapmak istedi\u011finden Kays b. Sa\u2019d\u2019\u0131 \u00f6nce kuvvetin komutanl\u0131\u011f\u0131ndan ald\u0131 ve \u0130bn Abbas\u2019\u0131 onun yerine getirdi. O da \u0130mam Hasan\u2019\u0131n (a.s) murad\u0131n\u0131 biliyordu, bu nedenle bir mektupta Muaviye\u2019den eman istedi.[14]<\/p>\n

e) \u0130mam H\u00fcseyin\u2019le (a.s) ihtilaf<\/strong><\/p>\n

Ehl-i S\u00fcnnet\u2019in kaynaklar\u0131nda \u0130mam Hasan\u2019\u0131n (a.s), bar\u0131\u015f yapma konusunda karde\u015fi \u0130mam H\u00fcseyin (a.s) ile ihtilafa d\u00fc\u015ft\u00fc\u011f\u00fc belirtilmi\u015ftir. Bu kaynaklarda, \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f haberini karde\u015fine verdi\u011finde \u201c\u0623\u064f\u0639\u06cc\u0640\u0640\u0640\u0630\u06a9 \u0628\u0640\u0627 \u0627\u0644\u0644\u0647 \u0623\u0646 \u062a\u06a9\u0640\u0630\u0628 \u0639\u0644\u06cc\u0640\u0627 \u0641\u0640\u064a \u0642\u0628\u0640\u0631\u0647 \u0648 \u062a\u0635\u0640\u062f\u0642 \u0645\u0639\u0627\u0648\u06cc\u0640\u0629 \/ Ali\u2019yi kabrinde tekzip ve Muaviye\u2019yi tasdik etmekten Allah\u2019a s\u0131\u011f\u0131nmal\u0131s\u0131n\u201d c\u00fcmlesiyle onu tenkit etti\u011fi ge\u00e7mektedir. O da \u0130mam H\u00fcseyin\u2019i (a.s) ele\u015ftirerek hilafet i\u015flerinin hepsine muhalefeti nedeniyle rahats\u0131zl\u0131\u011f\u0131n\u0131 g\u00f6sterdi. \u0130mam H\u00fcseyin de (a.s) karde\u015finin ho\u015fnutsuzlu\u011funu g\u00f6r\u00fcnce \u201cSen Ali\u2019nin en b\u00fcy\u00fck \u00e7ocu\u011fu ve onun halifesisin\u201d itiraf\u0131yla muvafakat\u0131n\u0131 ifade etti.[15]\u00a0Taber\u00ee de ayn\u0131 muhtevan\u0131n benzerini nakletmi\u015ftir.[16]<\/p>\n

f) \u0130mam Hasan\u2019\u0131n (a.s) Medain S\u00e2b\u00e2t\u2019\u0131ndaki hutbesi<\/strong><\/p>\n

Onun bar\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131n\u0131n karinesi olarak zikredilmi\u015f di\u011fer bir konu da etraf\u0131ndakilere \u015f\u00f6yle buyurmas\u0131d\u0131r: \u201cBak\u0131n, her ne kadar cemaate kahrediyorsan\u0131z da cemaat sizin i\u00e7in tefrikadan hay\u0131rl\u0131d\u0131r.\u201d[17]\u00a0Bu konu o kadar barizdi ki, askerlerinden baz\u0131s\u0131 \u201cAllah\u2019a yeminle, Muaviye ile bar\u0131\u015f yapmaya kararl\u0131. Beyan\u0131 zaaf ve horlu\u011fun g\u00f6stergesi.\u201d diyerek ona sald\u0131rd\u0131.[18]\u00a0\u0130bn Sa\u2019d da \u0130mam Hasan\u2019dan (a.s) Medain\u2019in S\u00e2b\u00e2t kasabas\u0131nda irad edilmi\u015f bir hutbeyi nakletmi\u015ftir. Ger\u00e7i laf\u0131zlar\u0131 itibariyle Belazur\u00ee\u2019nin rivayetiyle farkl\u0131l\u0131\u011f\u0131 vard\u0131r, ama muhteva bak\u0131m\u0131ndan farkl\u0131 de\u011fildir. O da \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015fa e\u011filimli oldu\u011funa delalet eder.[19]<\/p>\n

g) \u0130ktidardan uzak durma<\/strong><\/p>\n

Saltanata mesafeli davranmas\u0131 da \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131n\u0131n i\u015faretlerinden biri say\u0131lm\u0131\u015ft\u0131r. Bar\u0131\u015f kar\u015f\u0131tlar\u0131ndan birine cevap verirken \u015f\u00f6yle dedi: \u201c\u0648 \u0644\u06a9\u0646\u064a \u06a9\u0631\u0647\u062a \u0623\u0646 \u0623\u0642\u062a\u0644\u0647\u0645 \u0641\u064a \u0637\u0644\u0628 \u0627\u0644\u0645\u0644\u06a9 \/ Lakin kral\u0131n talebiyle \u00f6ld\u00fcr\u00fclmelerini \u00e7irkin buldum.\u201d[20]<\/p>\n

1.2. Bar\u0131\u015f\u0131n Ger\u00e7ekle\u015fece\u011finin Peygamber Taraf\u0131ndan \u00d6ng\u00f6r\u00fclmesi<\/h3>\n

Ehl-i S\u00fcnnet \u00e2limleri, \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f\u00e7\u0131 \u015fahsiyetini ispatlama do\u011frultusunda Allah Ras\u00fcl\u00fc\u2019n\u00fcn (s.a.a) onun Muaviye ile bar\u0131\u015f yapaca\u011f\u0131n\u0131 \u00f6ng\u00f6rd\u00fc\u011f\u00fcn\u00fc \u015f\u00f6yle naklederler: \u201c\u0627\u0628\u0646\u064a \u0647\u0630\u0627 \u0633\u06cc\u062f \u0648 \u0644\u0639\u0644 \u0627\u0644\u0644\u0647\u00a0 \u0623\u0646 \u06cc\u0635\u0644\u062d \u0628\u06cc\u0646 \u0641\u0626\u062a\u06cc\u0646 \u0645\u0646 \u0627\u0644\u0645\u0633\u0644\u0645\u06cc\u0646\u201d[21]\u00a0Bu evlad\u0131m seyyiddir. Ke\u015fke Allah onu M\u00fcsl\u00fcmanlardan iki b\u00fcy\u00fck toplulu\u011fun bar\u0131\u015f\u0131na vas\u0131ta yapsa.)<\/p>\n

Bu hadis, Ehl-i S\u00fcnnet\u2019in muteber hadis kitaplar\u0131n\u0131n \u00e7o\u011funda ge\u00e7mektedir. \u0130bn Abdilberr\u2019in g\u00f6r\u00fc\u015f\u00fcne g\u00f6re o sab\u0131rl\u0131, muttaki ve \u00e2lim biriydi. Vera, takva, fazilet ve ilmi onu, ilah\u00ee ecir ve m\u00fckafat\u0131 elde edebilmek i\u00e7in hilafet ve d\u00fcnyay\u0131 terketmeye mecbur b\u0131rakt\u0131. \u015e\u00f6yle buyurmu\u015ftu:<\/p>\n

Yarar ve zarar\u0131ma olan\u0131 anlad\u0131\u011f\u0131m zamandan beri Allah Ras\u00fcl\u00fc\u2019n\u00fcn \u00fcmmetine liderli\u011fi yery\u00fcz\u00fcnde bir damla kan bile d\u00f6k\u00fclecek \u015fekilde elde etmeye alaka duymad\u0131m.[22]<\/p>\n

Ehl-i S\u00fcnnet \u00e2limler, \u0130mam Hasan\u2019\u0131n (a.s) yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131 Nebev\u00ee hadisin do\u011frulanmas\u0131 olarak g\u00f6rm\u00fc\u015flerdir. Bu \u00e7er\u00e7evede:<\/p>\n

I. Ebu S\u00fcleyman Hattab\u00ee (vefat\u0131 388): \u201c\u0648\u0642\u0640\u062f \u062e\u0640\u0631\u062c \u0645\u0635\u0640\u062f\u0627\u0642 \u0647\u0640\u0630\u0627 \u0627\u0644\u0642\u0640\u0648\u0644 \u0641\u06cc\u0640\u0647 \u0628\u0645\u0640\u0627 \u06a9\u0627\u0646 \u0645\u0646 \u0627\u0635\u0644\u0627\u062d\u0647 \u0628\u06cc\u0646 \u0627\u0647\u0640\u0644 \u0627\u0644\u0639\u0631\u0627\u0642 \u0648 \u0627\u0647\u0640\u0644 \u0627\u0644\u0634\u0640\u0627\u0645 \u0648 \u062a\u062e\u0644\u06cc\u0640\u0647 \u0639\u0640\u0646 \u0627\u0644\u0627\u0645\u0640\u0631 \u062e\u0648\u0641\u0627\u064b \u0645\u0640\u0646 \u0627\u0644\u0641\u062a\u0646\u0629 \u0648 \u06a9\u0631\u0627\u0647\u06cc\u0640\u0629 \u0644\u0627\u0631\u0627\u0642\u0629 \u0627\u0644\u062f\u0645\u201d[23]\u00a0\u201cBu s\u00f6z\u00fcn do\u011frulanmas\u0131, Irak ve \u015eam halk\u0131 aras\u0131nda bar\u0131\u015f yapmas\u0131, fitne korkusunu gidermesi ve kan d\u00f6k\u00fclmesini \u00e7irkin bulmas\u0131yla ger\u00e7ekle\u015fti.\u201d<\/p>\n

II. \u0130bnu\u2019l-Arab\u00ee (vefat\u0131 543): \u201c\u0623\u0646\u0647 \u062a\u0630\u06a9\u0631 \u0648\u0639\u062f \u062c\u062f\u0647 \u0627\u0644\u0635\u0627\u062f\u0642\u201d[24]\u00a0\u201cDedesinin vaadinin do\u011frulu\u011funu hat\u0131rlatt\u0131.\u201d<\/p>\n

III. Ebu Abdillah Cuzekan\u00ee (vefat\u0131 543): \u201c\u0648 \u06a9\u0627\u0646 \u0647\u0640\u0630\u0627 \u0627\u0644\u0641\u0639\u0640\u0644 \u0645\u0640\u0646 \u0627\u0644\u062d\u0633\u0640\u0646 \u0627\u062d\u0640\u062f \u0645\u0640\u0627 \u0627\u0633\u0640\u062a\u062f\u0644 \u0628\u0640\u0647 \u0648 \u06a9\u0627\u0646 \u0647\u0640\u0630\u0627 \u0627\u0644\u0641\u0639\u0640\u0644 \u0645\u0640\u0646 \u0627\u0644\u062d\u0633\u0640\u0646 \u0627\u062d\u0640\u062f \u0645\u0640\u0627 \u0627\u0633\u0640\u062a\u062f\u0644 \u0628\u0640\u0647 \u0627\u0644\u0645\u0633\u0640\u0644\u0645\u0648\u0646 \u0639\u0644\u06cc \u0635\u062d\u0629 \u0646\u0628\u0640\u0648\u0629 \u0645\u062d\u0645\u0640\u062f \u0644\u0623\u0646\u0640\u0647 \u0627\u062e\u0628\u0640\u0631 \u0639\u0645\u0627 \u06cc\u06a9\u0640\u0648\u0646\u060c \u0641\u06a9\u0627\u0646\u201d[25]\u00a0\u201cHasan\u2019\u0131n bu fiili, M\u00fcsl\u00fcmanlara Muhammed\u2019in n\u00fcb\u00fcvvetinin sahihli\u011fine ili\u015fkin bir delil oldu. \u00c7\u00fcnk\u00fc olaca\u011f\u0131n\u0131 haber verdi\u011fi \u015fey oldu.\u201d<\/p>\n

IV. \u0130bn Teymiyye de Peygamber\u2019in (s.a.a) \u0130mam Hasan\u2019\u0131 (a.s) \u00f6vmesi ve seyyid olarak adland\u0131rmas\u0131n\u0131n gerek\u00e7esini, onun, \u00fcstelik de M\u00fcsl\u00fcmanlar\u0131n Muaviye ve Ali \u015fias\u0131 olarak tefrikaya d\u00fc\u015fmesinden sonra Muaviye ile bar\u0131\u015f yapmas\u0131 kabul eder.[26]\u00a0Ayn\u0131 \u015fekilde \u00fc\u00e7 yerde daha farkl\u0131 ifadelerle bu g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmu\u015ftur:<\/p>\n

a)<\/p>\n

\u0645\u0640\u062f\u062d \u0627\u0644\u0646\u0628\u0640\u064a \u0627\u0644\u062d\u0633\u0640\u0646 \u0628\u0627\u0644\u0627\u0635\u0644\u0627\u062d \u0628\u06cc\u0646\u0647\u0645\u0640\u0627\u00a0 \u0648 \u0633\u0640\u0645\u0627\u0647\u0627 \u0645\u0624\u0645\u0646\u06cc\u0640\u0646 \u0648 \u0647\u0640\u0630\u0627 \u06cc\u0640\u062f\u0644 \u0639\u0644\u0640\u06cc \u0627\u0646 \u0627\u0644\u0627\u0635\u0644\u0627\u062d \u0628\u06cc\u0646\u0647\u0645\u0640\u0627 \u0647\u0640\u0648 \u0627\u0644\u0645\u062d\u0645\u0640\u0648\u062f \u0648\u0644\u0640\u0648 \u06a9\u0627\u0646 \u0627\u0644\u0642\u062a\u0640\u0627\u0644 \u0648\u0627\u062c\u0628\u0640\u0627\u064b \u0627\u0648 \u0645\u0633\u0640\u062d\u062a\u0628\u064b\u0627 \u0644\u0640\u0645 \u06cc\u06a9\u0640\u0646 \u062a\u0631\u06a9\u0640\u0647 \u0645\u062d\u0645\u0640\u0648\u062f\u0627\u064b[27]<\/p>\n

\u201cNebi\u2019nin, aralar\u0131ndaki bar\u0131\u015f nedeniyle Hasan\u2019\u0131 methetmesi ve onlar\u0131 m\u00fcminler olarak adland\u0131rmas\u0131, sava\u015fmak vacip ve m\u00fcstehapken ve onu terketmek \u00f6v\u00fclecek bir \u015fey de\u011filken, yap\u0131lan bar\u0131\u015f\u0131n \u00f6vg\u00fcye de\u011fer oldu\u011funa delildir.\u201d<\/p>\n

b)<\/p>\n

\u0641\u0627\u0635\u0644\u062d \u0627\u0644\u0644\u0647 \u0628\u0647 \u0628\u06cc\u0646 \u0639\u0633\u06a9\u0631 \u0639\u0644\u064a \u0648 \u0639\u0633\u06a9\u0631 \u0645\u0639\u0627\u0648\u06cc\u0629 \u0641\u062f\u0644 \u0639\u0644\u06cc \u0627\u0646 \u06a9\u0644\u06cc\u0647\u0645\u0627 \u0645\u0633\u0640\u0644\u0645\u0648\u0646\u00a0 \u0648 \u062f\u0644 \u0639\u0644\u0640\u06cc \u0627\u0646 \u0627\u0644\u0644\u0647\u00a0 \u06cc\u062d\u0640\u0628 \u0627\u0644\u0627\u0635\u0644\u0627\u062d \u0628\u06cc\u0646\u0647\u0645\u0640\u0627 \u0648 \u06cc\u062b\u0646\u06cc \u0639\u0644\u06cc \u0645\u0646 \u0641\u0639\u0644 \u0630\u0644\u06a9 \u0648 \u062f\u0644 \u0639\u0644\u06cc \u0627\u0646 \u0645\u0627 \u0641\u0639\u0644\u0647 \u0627\u0644\u062d\u0633\u0640\u0646 \u06a9\u0627\u0646 \u0631\u0636\u064a \u0627\u0644\u0644\u0647\u00a0 \u0648 \u0631\u0633\u0640\u0648\u0644\u0647[28]<\/p>\n

\u201cAllah\u2019\u0131n, Ali\u2019nin askeri ile Muaviye\u2019nin askeri aras\u0131nda \u0131slah\u0131 nasip etmesi, hepsinin M\u00fcsl\u00fcman oldu\u011funa delildir. Yine bu, Allah\u2019\u0131n aralar\u0131nda bar\u0131\u015f olmas\u0131n\u0131 sevdi\u011fini ve bunu yapan\u0131 methetti\u011fini g\u00f6steriyor. Hasan\u2019\u0131n yapt\u0131\u011f\u0131 i\u015ften Allah ve Ras\u00fcl\u00fcn\u00fcn raz\u0131 oldu\u011funa delalet ediyor.\u201d<\/p>\n

c)<\/p>\n

\u0648 \u0647\u0630\u0627 \u06cc\u062f\u0644 \u0639\u0644\u06cc \u0627\u0646 \u0645\u0627 \u0641\u0639\u0644\u0647 \u0627\u0644\u062d\u0633\u0646 \u0645\u0646 \u062a\u0631\u06a9 \u0627\u0644\u0642\u062a\u0627\u0644 \u0639\u0644\u06cc \u0627\u0644\u0627\u0645\u0627\u0645\u0629 \u0648 \u0642\u0635\u062f \u0627\u0635\u0644\u0627\u062d \u0628\u06cc\u0646 \u0627\u0644\u0645\u0633\u0644\u0645\u06cc\u0646\u060c \u06a9\u0627\u0646 \u0645\u062d\u0628\u0648\u0628\u0627 \u06cc\u062d\u0628\u0647 \u0627\u0644\u0644\u0647\u00a0 \u0648 \u0631\u0633\u0648\u0644\u0647[29]<\/p>\n

\u201cBu, Hasan\u2019\u0131n imamet i\u00e7in sava\u015fmay\u0131 terketmesi ve M\u00fcsl\u00fcmanlar aras\u0131nda bar\u0131\u015f sa\u011flamas\u0131n\u0131n Allah ve Ras\u00fcl\u00fcn\u00fcn sevdi\u011fi \u015feyi yapt\u0131\u011f\u0131na delalet eder.\u201d<\/p>\n

1.3. Hilafetin Saltanata D\u00f6n\u00fc\u015fece\u011finin Peygamber Taraf\u0131ndan \u00d6ng\u00f6r\u00fclmesi<\/h3>\n

Baz\u0131 Ehl-i S\u00fcnnet \u00e2limleri[30]\u00a0bu bar\u0131\u015f\u0131 Peygamber\u2019in (s.a.a) \u201c\u0627\u0644\u062e\u0650\u0644\u0627\u0641\u064e\u0640\u0629\u064f \u062b\u064e\u0644\u0627\u062b\u0640\u0648\u0646\u064e \u0633\u064e\u0640\u0646\u064e\u0629\u064b\u060c \u062b\u064f\u0640\u0645\u064e\u0651 \u062a\u064e\u0639\u064f\u0640\u0648\u062f\u064f \u0645\u064f\u0644\u0652\u0640\u06a9\u0627\u064b \/ \u201cHilafet otuz senedir. Sonra krall\u0131\u011fa d\u00f6neceksiniz.\u201d\u00a0[31]\u00a0\u00a0hadisiyle tasdik etti\u011fini savunmaktad\u0131r. Bunlar\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re \u0130mam Hasan (a.s) sadece hilafeti sona erdirip padi\u015fahl\u0131\u011f\u0131 ba\u015flatmak \u00fczere gelmi\u015ftir. Adeta Peygamber\u2019in (s.a.a) s\u00f6z\u00fcne uygulama giysisi giydirmeye memur edilmi\u015ftir sadece. \u0130bnu\u2019l-Arab\u00ee detay verir: \u201cHasan\u2019\u0131n hilafeti sekiz ayd\u0131. Ne bir g\u00fcn fazla ne bir g\u00fcn eksik.\u201d[32]<\/p>\n

Ba\u015fka bir karine de \u0130mam Hasan\u2019\u0131n (a.s), Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f nedeniyle ona sitem eden birisine cevap verirken, \u201cBeni k\u0131namay\u0131n\u201d dedikten sonra Nebi\u2019nin (s.a.a) hadisini hat\u0131rlat\u0131p \u201cBenden sonra \u00dcmeyyeo\u011fullar\u0131 h\u00fck\u00fcmeti ele alacak\u201d[33]\u00a0demi\u015f olmas\u0131d\u0131r. Bu g\u00f6r\u00fc\u015fe g\u00f6re \u0130mam Hasan (a.s) Muaviye ile bar\u0131\u015f yapmal\u0131yd\u0131 ki Peygamber\u2019in (s.a.a) \u00f6ng\u00f6r\u00fcs\u00fc tahakkuk etsin ve hilafet padi\u015fahl\u0131\u011fa d\u00f6n\u00fc\u015fs\u00fcn.<\/p>\n

1.4. Kan D\u00f6k\u00fclmesinin \u00d6nlenmesi<\/h3>\n

Ehl-i S\u00fcnnet\u2019in bak\u0131\u015f\u0131na g\u00f6re kan d\u00f6k\u00fclmesinin \u00f6nlenmesi, \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f yapmas\u0131n\u0131n sebeplerinden biriydi. \u0130bn Sa\u2019d\u2019\u0131n \u00c2mr b. \u015eerahil \u015ea\u2019b\u00ee\u2019den rivayetine g\u00f6re bar\u0131\u015ftan sonra Muaviye \u0130mam Hasan\u2019dan (a.s) halka bir konu\u015fma yapmas\u0131n\u0131 isteyince \u201c\u062d\u0642\u0640\u0646 \u062f\u0645\u0627\u0626\u0647\u0640\u0645 \/ \u201cKanlar\u0131n\u0131 koruma.\u201d bar\u0131\u015f\u0131 kabul etmenin gerek\u00e7elerinden biri olarak saym\u0131\u015ft\u0131.[34]\u00a0Ba\u015fka bir rivayete g\u00f6re de e\u011fer bar\u0131\u015f yapmazsa k\u0131yamet g\u00fcn\u00fc yetmi\u015f veya seksen bin ki\u015finin, yahut daha az veya \u00e7ok insan\u0131n damarlar\u0131ndan kan akar halde huzura gelece\u011fi ve her birinin Allah\u2019tan, kan\u0131n\u0131n ne i\u00e7in d\u00f6k\u00fcld\u00fc\u011f\u00fcn\u00fcn sorgulamas\u0131n\u0131 isteyece\u011finden kayg\u0131l\u0131yd\u0131.[35]\u00a0\u0130mam Hasan\u2019\u0131n (a.s) hutbesindeki[36]\u00a0\u201c\u062d\u0642\u0640\u0646 \u062f\u0645\u0627\u0626\u0647\u0640\u0645\u201d c\u00fcmlesi de bu \u00e7er\u00e7evede de\u011ferlendirilmi\u015ftir. Di\u011fer bir rivayette \u0130mam, Muaviye ile sava\u015f\u0131 terkedip bar\u0131\u015fa y\u00f6nelmeyi Allah\u2019\u0131n r\u0131zas\u0131n\u0131 kazanma ve \u00dcmmet-i Muhammed\u2019in (s.a.a) kan\u0131n\u0131n d\u00f6k\u00fclmesini \u00f6nleme olarak g\u00f6rm\u00fc\u015ft\u00fcr.[37]<\/p>\n

1.5. D\u00fcnyaya D\u00fc\u015fk\u00fcnl\u00fck<\/h3>\n

Hasan Basr\u00ee\u2019nin rivayetine g\u00f6re, Muaviye \u0130mam Hasan\u2019\u0131n (a.s) ordusunun g\u00fcc\u00fcn\u00fc g\u00f6rd\u00fckten sonra iki ki\u015fiyi bar\u0131\u015f teklif etmek \u00fczere ona g\u00f6nderdi. Bu iki ki\u015fi mal\u00ee konuyu g\u00fcndeme getirince \u0130mam da bar\u0131\u015f\u0131 kabul etti.[38]<\/p>\n

1.6. Muaviye\u2019nin Hilafete Lay\u0131k Olmas\u0131<\/h3>\n

Ehl-i S\u00fcnnet\u2019in tarih kaynaklar\u0131nda, \u0130mam Hasan (a.s) hilafeti Muaviye\u2019ye b\u0131rak\u0131rken onu hilafete kendinden daha lay\u0131k g\u00f6rd\u00fc\u011f\u00fc bilgisine yer verilmi\u015ftir. \u0130mam Hasan\u2019\u0131n (a.s) Muaviye\u2019ye hitaben sarfetti\u011fi \u201c\u0648 \u0625\u0646\u0640\u064a \u0631\u0623\u06cc\u0640\u062a \u0623\u0646 \u0623\u0635\u0644\u062d \u0628\u06cc\u0640\u0646 \u0627\u0645\u0629 \u0645\u062d\u0645\u062f \u0648 \u06a9\u0646\u062a \u0623\u062d\u0642\u0647\u0645 \u0628\u0630\u0644\u06a9 \/ \u201c\u00dcmmet-i Muhammed i\u00e7inde en uygun seni g\u00f6r\u00fcyorum. Bu i\u015fi en \u00e7ok hakeden sensin.\u201d[39]\u00a0c\u00fcmlesi ve halka hitaben \u201c\u0625\u0646\u0640\u064a \u0623 \u06a9\u0640\u0631\u0647 \u0627\u0644\u0646\u0640\u0627\u0633 \u0644\u0623\u0648\u0644 \u0647\u0640\u0630\u0627 \u0627\u0645\u0640\u0631 \u0648 \u0623\u0646\u0640\u0627 \u0623\u0635\u0644\u062d\u0640\u062a \u0622\u062e\u0640\u0631\u0647 \u0644\u0640\u0630\u064a \u062d\u0640\u0642 \u0623\u062f\u06cc\u062a\u0640\u0647 \u0625\u0644\u06cc\u0640\u0647 \u062d\u0642\u0640\u0647 \u0623\u062d\u0642 \u0628\u0647 \u0645\u0646\u0640\u064a \/ Bu i\u015fte \u00f6ne \u00e7\u0131kmaktan en \u00e7ok ho\u015flanmayan benim. Onu benden daha fazla hak edenden geride kalmay\u0131 uygun buluyorum.\u201d\u201d[40]\u00a0beyan\u0131 bu g\u00f6r\u00fc\u015f\u00fc ifade etmektedir.<\/p>\n

1.7. Haric\u00eelerin H\u00e2kim Olma Tehlikesi<\/h3>\n

Ehl-i S\u00fcnnet\u2019ten bir muhaddis, Haric\u00eelerin \u0130slam beldelerine h\u00e2kim olma tehlikesini \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f yapmas\u0131n\u0131n sebeplerinden biri kabul etmektedir. Onun inanc\u0131na g\u00f6re \u0130mam Hasan (a.s) Haric\u00eelerin etraf\u0131n\u0131 sard\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. E\u011fer Muaviye ile sava\u015fmay\u0131 s\u00fcrd\u00fcr\u00fcrse Haric\u00eeler \u0130slam memleketlerini ele ge\u00e7irecekti. Haric\u00eelerle sava\u015f\u0131rsa da Muaviye onun h\u00fck\u00fcmeti alt\u0131ndaki b\u00f6lgeleri ele ge\u00e7irecekti.[41]\u00a0Bundan dolay\u0131 Muaviye ile bar\u0131\u015f yapmay\u0131 tercih etti.<\/p>\n

1.8. \u0130slam\u2019\u0131n Ve M\u00fcsl\u00fcmanlar\u0131n Maslahat\u0131<\/h3>\n

Tarihsel rivayetlere dayanan Ehl-i S\u00fcnnet\u2019in bak\u0131\u015fa\u00e7\u0131s\u0131ndan \u0130mam Hasan\u2019\u0131n (a.s) yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131n felsefesi \u201c\u0130slam\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131\u201d olarak ifade edilmi\u015ftir. Baz\u0131 kaynaklara g\u00f6re o, Muaviye ve Kufe halk\u0131n\u0131n huzurunda yapt\u0131\u011f\u0131 bar\u0131\u015ftan sonraki ilk konu\u015fmas\u0131nda hilafeti Muaviye\u2019ye b\u0131rakmas\u0131n\u0131n gerek\u00e7esini \u201c\u0635\u0644\u0627\u062d \u0647\u0640\u0630\u0647 \u0627\u0644\u0627\u0645\u0640\u0629\u201d \u015feklinde ifade etmi\u015ftir.[42]\u00a0Bar\u0131\u015f\u0131n ard\u0131ndan \u0130mam Hasan (a.s) Medine\u2019ye d\u00f6nmeye haz\u0131rland\u0131\u011f\u0131 s\u0131rada ve Muaviye\u2019nin taraftarlar\u0131 \u015fa\u015fk\u0131n haldeyken Haric\u00ee \u0130bnu\u2019l-Husa Ta\u00ee, Muaviye\u2019ye huruc etti. Muaviye bir mektupla \u0130mam Hasan\u2019dan (a.s) yard\u0131m istedi. Ama o, \u201cSeninle sava\u015fmay\u0131 \u00fcmmetin maslahat\u0131 ve aralar\u0131nda \u00fclfet i\u00e7in terkettim. Sava\u015f benim i\u00e7in helal olmas\u0131na ra\u011fmen. Fakat \u015fimdi senin cephende sava\u015fmam\u0131 istiyorsun.\u201d diyerek red cevab\u0131 verdi.[43]<\/p>\n

2. \u015ei\u00ee Rivayetlere G\u00f6re \u0130mam Hasan\u2019\u0131n Bar\u0131\u015f Yapmas\u0131n\u0131n Sebepleri<\/h2>\n

2.1 Askerlerin Motivasyonsuzlu\u011fu ve \u00c7\u00f6k\u00fcnt\u00fc Hali<\/h3>\n

Ba\u015fkalar\u0131 ise bar\u0131\u015f\u0131n gerek\u00e7elerini analiz ederken Muaviye\u2019nin taraftarlar\u0131ndaki g\u00fc\u00e7l\u00fc motivasyon, buna kar\u015f\u0131l\u0131k \u0130mam Hasan\u2019\u0131n (a.s) askerlerindeki isteksizlik ve moral \u00e7\u00f6k\u00fcnt\u00fc halinin \u0130mam\u2019\u0131n taraftarlar\u0131n\u0131n \u00e7o\u011funun sava\u015ftan \u00e7ekilmesine neden oldu\u011funu savunmaktad\u0131r.[44]\u00a0\u015eia kaynaklar\u0131, \u0130mam Hasan\u2019\u0131n (a.s) komutanlar\u0131ndan baz\u0131s\u0131n\u0131n Muaviye\u2019ye kat\u0131lmas\u0131 nedeniyle askerlerin psikolojisinin bozuldu\u011funa ve art\u0131k direnecek g\u00fc\u00e7leri kalmad\u0131\u011f\u0131na dikkat \u00e7ekmektedir. Kinde kabilesinden bir komutan\u0131n 500 bin dirhem kar\u015f\u0131l\u0131\u011f\u0131nda, Murad kabilesinden bir emirin de 500 bin dirhem kar\u015f\u0131l\u0131\u011f\u0131nda ihanet etti\u011fi tarih\u00ee bilgiler aras\u0131nda yer almaktad\u0131r.[45]\u00a0\u015eeyh M\u00fcfid\u2019in g\u00f6r\u00fc\u015f\u00fcne g\u00f6re \u0130mam Hasan\u2019\u0131n (a.s) S\u00e2b\u00e2t\u2019ta yaralanmas\u0131ndan ve Medain\u2019e nakledilmesinden sonra kabilelerin reisleri taraf\u0131ndan Muaviye\u2019ye ona itaat edeceklerine, hatta \u0130mam\u2019\u0131 ona teslim etmeye haz\u0131r olduklar\u0131na dair mektup yazmas\u0131 ve Ubeydullah b. Abbas\u2019\u0131n 100 bin dirhem kar\u015f\u0131l\u0131\u011f\u0131nda ihanet etmesi \u00fczerine \u0130mam Hasan (a.s) halk\u0131n onu tahkir edip yaln\u0131z b\u0131rakt\u0131\u011f\u0131n\u0131 anlad\u0131. Haric\u00eeler kan\u0131n\u0131 m\u00fcbah g\u00f6rerek mallar\u0131n\u0131 ya\u011fmalad\u0131. Bunlar bir yana, k\u00fc\u00e7\u00fck bir grubu olu\u015fturan ve \u015eaml\u0131lar kar\u015f\u0131s\u0131nda mukavemet edecek g\u00fcc\u00fc bulunmayan has \u015eiileri d\u0131\u015f\u0131nda \u00e7evresinde kimse kalmam\u0131\u015ft\u0131.[46]\u00a0Dolay\u0131s\u0131yla \u201cNeden bu azg\u0131nla bar\u0131\u015f yapt\u0131n\u201d diyen siteml itirazlara cevaben \u015f\u00f6yle buyurdu:<\/p>\n

Allah\u2019a yeminle, bana yard\u0131m edecek birileri olsayd\u0131 h\u00fck\u00fcmet i\u015fini ona [Muaviye] b\u0131rakmazd\u0131m. Ensar\u0131m olsayd\u0131 Allah benimle onun aras\u0131nda h\u00fckm\u00fcn\u00fc verene dek gece g\u00fcnd\u00fcz onunla sava\u015f\u0131rd\u0131m.[47]<\/p>\n

2.2. \u0130nsanlar\u0131n Sava\u015fa S\u0131rt \u00c7evirmesi<\/h3>\n

\u015eia\u2019n\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re insanlar\u0131n \u0130mam\u2019\u0131 desteklemedeki gev\u015fekli\u011fi bar\u0131\u015f yap\u0131lmas\u0131n\u0131n \u00f6nemli sebeplerinden biridir. \u0130mam Ali\u2019nin (a.s) \u015fehadetinden sonra halk, \u0130mam Hasan\u2019\u0131n (a.s) s\u00f6yledi\u011fi her\u015feyi yapmaya haz\u0131r oldu\u011funu ilan etti. Hazret, \u201cAllah\u2019a yeminle, yalan s\u00f6yl\u00fcyorsunuz. Nas\u0131l olur da bana vefal\u0131 davranaca\u011f\u0131n\u0131z\u0131 ilan edebilirsiniz, oysa benden daha iyisine, Emirulm\u00fcminin\u2019e (a.s) vefa g\u00f6stermediniz.\u201d diyerek hepsinden ertesi g\u00fcn onunla birlikte Medain\u2019e gelmesini istedi. Ertesi g\u00fcn \u00e7ok say\u0131da ki\u015fi s\u00f6z\u00fcn\u00fc tutmay\u0131p vefa g\u00f6stermedi ve Hazret\u2019le birlikte yola \u00e7\u0131kmad\u0131.[48]\u00a0\u0130mam da onlar\u0131 k\u0131nad\u0131.[49]<\/p>\n

Nu\u2019man Ma\u011frib\u00ee, \u201cEsbabu Sulhi\u2019l-Hasen\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131ndaki b\u00f6l\u00fcmde insanlar\u0131n d\u00fcnyaya d\u00fc\u015fk\u00fcnl\u00fckle s\u0131rt \u00e7evirmesini bar\u0131\u015f\u0131 kabul etmenin nedenlerinden biri saymaktad\u0131r.[50]\u00a0\u0130mam Hasan (a.s) bir hutbede, \u201cMuaviye beni izzet ve insaf\u0131n olmad\u0131\u011f\u0131 bir \u015feye davet etti\u201d diyerek halk\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fc anlamaya \u00e7al\u0131\u015ft\u0131. Hep bir a\u011f\u0131zdan feryat ettiler: \u201c\u0627\u0644\u0628\u0642\u06cc\u0640\u0629 \u0627\u0644\u0628\u0642\u06cc\u0640\u0629\u201d, yani \u201cbiz ya\u015famak istiyoruz, bar\u0131\u015f\u0131 kabul et\u201d.[51]\u00a0Bar\u0131\u015f yap\u0131ld\u0131ktan sonra \u0130mam, Muaviye\u2019nin haz\u0131r bulundu\u011fu s\u0131rada insanlar\u0131n s\u0131rt \u00e7evirdi\u011fini hat\u0131rlatt\u0131 ve yapt\u0131klar\u0131 i\u015fi Harun\u2019u tezyif edip ona d\u00fc\u015fmanca davranan Musa\u2019n\u0131n kavmine benzetti.[52]\u00a0Yine bir rivayete g\u00f6re \u0130mam Hasan (a.s), Hucr b. Adiyy\u2019i, halk\u0131 cihat i\u00e7in harekete ge\u00e7irmek \u00fczere valilerine g\u00f6nderdi. Ama onlar daha ba\u015fta i\u015fi a\u011f\u0131rdan ald\u0131lar ve ihmal ettiler.[53]<\/p>\n

\u015eeyh M\u00fcfid, Hazret\u2019e kat\u0131lan kimseleri de be\u015f ayr\u0131 saikle davranan be\u015f gruba ay\u0131r\u0131r:<\/p>\n

1) \u015ei\u00eeler,<\/p>\n

2) Hedefleri yaln\u0131zca Muaviye ile sava\u015fmak olan Haric\u00eeler,<\/p>\n

3) Sava\u015f ganimetleri pe\u015finde ko\u015fan tamahk\u00e2r fitneci insanlar,<\/p>\n

4) \u0130mam Hasan\u2019a (a.s) sa\u011flam inan\u00e7lar\u0131 olmayan ikiy\u00fczl\u00fcler,<\/p>\n

5) Kavim asabiyetiyle hareket edip kabile liderlerine t\u00e2bi olan ve ba\u015fka da bir motivasyonu bulunmayanlar.[54]<\/p>\n

2.3. \u015ei\u00eelerin Can\u0131n\u0131 Koruma<\/h3>\n

\u015ei\u00ee az\u0131nl\u0131\u011f\u0131 koruma, \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f\u0131 kabul etme nedenlerinden bir di\u011feridir.[55]\u00a0Taraftarlar\u0131ndan Ebu Said Akisa\u2019n\u0131n itiraz\u0131na cevap verirken, Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131, Peygamber\u2019in (s.a.a) Mekke m\u00fc\u015frikleriyle yapt\u0131\u011f\u0131 bar\u0131\u015fa ve hikmeti sonralar\u0131 ortaya \u00e7\u0131kan H\u0131z\u0131r\u2019\u0131n i\u015flerine benzetmi\u015ftir. \u0130mam \u015f\u00f6yle buyurur: \u201cBu giri\u015fimim olmasayd\u0131 yery\u00fcz\u00fcndeki t\u00fcm \u015ei\u00eeler ve bize t\u00e2bi olanlar \u00f6ld\u00fcr\u00fcl\u00fcrd\u00fc.\u201d[56]\u00a0Yine Hazret\u2019i \u201cm\u00fcminleri zillete d\u00fc\u015f\u00fcren\u201d \u015feklinde niteleyen itiraza cevap verirken kendisi i\u00e7in \u201cm\u00fcminlere izzet kazand\u0131ran\u201d s\u0131fat\u0131n\u0131 kullanm\u0131\u015f ve hilafetten vazge\u00e7me sebebini, kendisinin ve \u015ei\u00eelerin bekas\u0131 oldu\u011funu belirtmi\u015ftir. Kendi yapt\u0131\u011f\u0131n\u0131 H\u0131z\u0131r taraf\u0131ndan geminin delinmesine benzetmi\u015ftir. B\u00f6ylece geminin sahipleri i\u00e7in b\u00e2ki kalmas\u0131 gibi, kendisi ve ashab\u0131 da b\u00e2ki kalacakt\u0131r.[57]<\/p>\n

Ayn\u0131 \u015fekilde, onu \u201cm\u00fcminleri zillete d\u00fc\u015f\u00fcren\u201d \u015feklinde niteleyen Hucr b. Adiyy\u2019e cevab\u0131nda \u015f\u00f6yle buyurur: \u201c\u0645\u0647\u061b \u0645\u0640\u0627 \u06a9\u0646\u0640\u062a \u0645\u0630\u0644\u0647\u0640\u0645 \u0628\u0640\u0644 \u0623\u0646\u0640\u0627 \u0645\u0639\u0640\u0632 \u0627\u0644\u0645\u0624\u0645\u0646\u06cc\u0640\u0646\u060c \u0648 \u0625\u0646\u0645\u0640\u0627 \u0627\u0631\u062f\u062a \u0627\u0644\u0627\u0628\u0642\u0640\u0627\u0621 \u0639\u0644\u06cc\u0647\u0640\u0645 \/ \u201cYapma! Ben onlar\u0131 zillete d\u00fc\u015f\u00fcrmedim. Bilakis m\u00fcminlere izzet kazand\u0131ran ki\u015fiyim. Maksad\u0131m onlar\u0131n bekas\u0131n\u0131 sa\u011flamakt\u0131.\u201d[58]\u00a0Daha sonra veciz bi\u00e7imde ashab\u0131na hilafeti asl\u0131nda b\u0131rakmayabilece\u011fini, ama bunu bilerek yapmad\u0131\u011f\u0131n\u0131 g\u00f6sterdi. Dolay\u0131s\u0131yla \u0130mam Hasan\u2019\u0131n (a.s) yapt\u0131\u011f\u0131 \u015fey, \u015ei\u00eeler i\u00e7in g\u00fcne\u015fin do\u011fu\u015fu ve bat\u0131\u015f\u0131ndan daha iyi ve daha faydal\u0131yd\u0131.[59]<\/p>\n

2.4. Esaretten Kayg\u0131<\/h3>\n

Muaviye\u2019nin yanda\u015flar\u0131 taraf\u0131ndan esir al\u0131nma kayg\u0131s\u0131 baz\u0131 rivayetlerle sabit olan bir meseledir. Tabers\u00ee, \u0130mam Hasan\u2019\u0131n (a.s) kabile b\u00fcy\u00fckleri taraf\u0131ndan derdest edilip Muaviye\u2019ye verilece\u011finden endi\u015fe duydu\u011funu savunmaktad\u0131r. \u00c7\u00fcnk\u00fc onlar\u0131n bir k\u0131sm\u0131 Muaviye\u2019ye bu i\u015fi yapabileceklerini yazm\u0131\u015ft\u0131.[60]<\/p>\n

2.5. \u0130slam\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n Maslahat\u0131<\/h3>\n

\u0130mam Hasan\u2019\u0131n (a.s) fiilleri, imam ve masum olmas\u0131 bak\u0131m\u0131ndan M\u00fcsl\u00fcmanlar\u0131n genelinin maslahat\u0131na binaen olmu\u015ftur. Komutanlar\u0131n ihaneti ve askerlerin bar\u0131\u015f yanl\u0131s\u0131 olmas\u0131 gibi sebepler \u0130mam\u2019\u0131, bar\u0131\u015ftan ba\u015fka \u00e7arenin kalmad\u0131\u011f\u0131 mecburi bir durumla kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakt\u0131. Bar\u0131\u015ftan sonra verdi\u011fi hutbede bu sebep \u00fczerinde durmu\u015ftur.[61]\u00a0Yine Muaviye\u2019nin de haz\u0131r bulundu\u011fu bir ortamda \u201cMuaviye bu i\u015fin [hilafet] onun hakk\u0131 oldu\u011fu konusunda benimle tart\u0131\u015ft\u0131. Onun hakk\u0131 de\u011fildi.\u201d dedi\u011fi yerde hilafeti ona b\u0131rakmas\u0131n\u0131n sebebini \u201c\u0635\u0640\u0640\u0644\u0627\u062d \u0627\u0644\u0627 \u064f\u0645\u0640\u0640\u0629\u201d olarak a\u00e7\u0131klam\u0131\u015ft\u0131.[62]\u00a0\u00d6te yandan Muaviye de bar\u0131\u015f\u0131n hedefini \u201c\u0627\u0644\u0627\u064f\u0644\u0641\u0640\u0629 \u0648 \u0627\u062c\u062a\u0645\u0640\u0627\u0639 \u0627\u0644\u06a9\u0644\u0645\u0640\u0629 \u0648 \u0635\u0640\u0644\u0627\u062d \u0627\u0644\u0627\u064f\u0645\u0640\u0629 \u0648 \u0625\u0637\u0641\u0640\u0627\u0621 \u0627\u0644\u0646\u0627\u0626\u0640\u0631\u0629 \/ \u00a0\u201c\u00dclfet, s\u00f6z birli\u011fi, \u00fcmmetin maslahat\u0131 ve ftne ate\u015finin s\u00f6nd\u00fcr\u00fclmesi.\u201d g\u00f6r\u00fcyordu.[63]<\/p>\n

3. Analiz, \u0130nceleme ve Sonu\u00e7<\/h3>\n

\u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131n felsefesi, bu ara\u015ft\u0131rmada incelendi\u011fi gibi Ehl-i S\u00fcnnet ve \u015eia\u2019n\u0131n tarih ve hadis kitaplar\u0131nda farkl\u0131 \u015fekillerde yans\u0131t\u0131lm\u0131\u015ft\u0131r. Bu haberlerin neticesi \u015fudur ki, Ehl-i S\u00fcnnet, \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f\u00e7\u0131 ki\u015fili\u011fini vurgulam\u0131\u015f ve bu konuda \u00e7ok say\u0131da rivayet nakletmi\u015ftir. Bu rivayetlere g\u00f6re o, \u0130mam Ali ve \u0130mam H\u00fcseyin\u2019in aksine ba\u015f\u0131ndan beri bar\u0131\u015f taraftar\u0131yd\u0131 ve sava\u015fa kar\u015f\u0131yd\u0131. \u015ei\u00ee kaynaklarda daha az yer verilen ba\u015fl\u0131kt\u0131r bu. Sadece Erbil\u00ee, Peygamber\u2019in (s.a.a) \u00f6ng\u00f6r\u00fcde bulunan hadisini merfu olarak nakletmi\u015ftir.[64]\u00a0Ehl-i S\u00fcnnet\u2019in kaynaklar\u0131nda hayli me\u015fhur ve \u00e7ok\u00e7a tekrarlanan bu hadisin birbirinden ayr\u0131 iki temel b\u00f6l\u00fcm\u00fc vard\u0131r:<\/p>\n

1) \u0130mam Hasan (a.s) Peygamber\u2019in evlad\u0131 ve seyyiddir.<\/p>\n

2) O ve Muaviye aras\u0131nda bar\u0131\u015f ger\u00e7ekle\u015fecektir.<\/p>\n

Buna ba\u011fl\u0131 olarak iki M\u00fcsl\u00fcman grup aras\u0131nda uzla\u015fma meydana gelecektir. \u00d6yle g\u00f6r\u00fcn\u00fcyor ki birinci k\u0131s\u0131m asl\u00eedir ve ikinci k\u0131s\u0131m da ilave edilmi\u015ftir. Zira, \u00f6ncelikle Hasan Basr\u00ee tariki bu hadisin nakli i\u00e7in en \u00e7ok tekrarlanan tariktir ve bu hadis, onun bar\u0131\u015f\u00e7\u0131 d\u00fc\u015f\u00fcnceleriyle ba\u011fda\u015fmaktad\u0131r. \u0130kincisi, \u0130mam Hasan (a.s) bu hadisten bar\u0131\u015f kar\u015f\u0131tlar\u0131n\u0131 ikna etmek i\u00e7in yararlanmam\u0131\u015ft\u0131r. Halbuki bar\u0131\u015ftan sonraki evrede muhalifler i\u00e7in bar\u0131\u015f\u0131n felsefesini tahlil ve izaha ihtiya\u00e7 vard\u0131. Bundan dolay\u0131 zikredilen iki karine, ikinci k\u0131sm\u0131n hadise ilave edilmi\u015f oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc desteklemektedir.[65]\u00a0Onlar, bar\u0131\u015f\u0131n Peygamber (s.a.a) taraf\u0131ndan \u00f6ng\u00f6r\u00fclmesini ve \u0130mam Hasan\u2019\u0131n (a.s) hilafet evresinin sonu, Muaviye\u2019nin de saltanat\u0131n ba\u015flang\u0131c\u0131 olaca\u011f\u0131n\u0131 bildiren hadis-i nebev\u00eeyi bu do\u011frultuda yorumlamaktad\u0131rlar. Halbuki bu iki rivayet \u015ei\u00ee kaynaklarda yer almamaktad\u0131r. Ger\u00e7i bu makalenin hedefi hadislerin senet tahkikini yapmak de\u011fildir. Ama \u015fu noktay\u0131 a\u00e7\u0131klamadan da ge\u00e7memek gerekir: Ehl-i S\u00fcnnet\u2019in baz\u0131 \u00e2limleri bu bar\u0131\u015f\u0131, Peygamber\u2019in (s.a.a) \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f hakk\u0131ndaki \u00f6ng\u00f6r\u00fcs\u00fcn\u00fcn do\u011frulanmas\u0131 ve \u201c\u0627\u0644\u062e\u0650\u0644\u0627\u0641\u064e\u0640\u0629\u064f \u062b\u064e\u0644\u0627\u062b\u0640\u0648\u0646\u064e \u0633\u064e\u0640\u0646\u064e\u0629\u064b\u060c \u062b\u064f\u0640\u0645\u064e\u0651 \u062a\u064e\u0639\u064f\u0640\u0648\u062f\u064f \u0645\u064f\u0644\u0652\u0640\u06a9\u0627\u064b\u201d hadisinin ispat\u0131 kabul etmektedir.[66]\u00a0Bu rivayet ba\u015fka iki \u015fekilde de gelmi\u015ftir: \u201c\u0627\u0644\u062e\u0650\u0644\u0627\u0641\u064e\u0640\u0629\u064f \u062b\u064e\u0644\u0627\u062b\u0640\u0648\u0646\u064e \u0633\u064e\u0640\u0646\u064e\u0629\u064b\u201d ve \u201c\u0627\u0644\u062e\u0650\u0644\u0627\u0641\u064e\u0640\u0629\u064f \u062b\u064e\u0644\u0627\u062b\u0640\u0648\u0646\u064e \u0633\u064e\u0640\u0646\u064e\u0629\u064b \u062b\u064f\u0640\u0645\u064e\u0651 \u062a\u064e\u0639\u064f\u0640\u0648\u062f\u064f \u0645\u064f\u0644\u0652\u0640\u06a9\u0627\u064b \u0639\u0636\u0648\u062f\u0627\u064b\u201d. Fakat her \u00fc\u00e7 bi\u00e7imi de zay\u0131f ve mevzu hadisler aras\u0131nda say\u0131lm\u0131\u015ft\u0131r.[67]<\/p>\n

Baz\u0131 \u015ei\u00ee kaynaklarda hilafetin saltanata d\u00f6n\u00fc\u015fece\u011fi \u00f6ng\u00f6r\u00fcs\u00fc Muaviye\u2019nin k\u0131nanmas\u0131yla ilgili olarak ge\u00e7mektedir. Rivayete g\u00f6re \u0130mam Hasan (a.s), bar\u0131\u015f\u0131 kabul etti\u011fi i\u00e7in ona sitem eden S\u00fcfyan\u2019a verdi\u011fi cevapta \u015f\u00f6yle buyurmu\u015ftur: \u201cBiz, N\u00fcb\u00fcvvetin Ehl-i Beyti, hakk\u0131 buldu\u011fumuz yerde hakka sar\u0131l\u0131r\u0131z.\u201d Sonra da babas\u0131 \u0130mam Ali (a.s) tarikiyle Rasul-i Ekrem\u2019den (s.a.a) Muaviye\u2019nin h\u00fck\u00fcmdarl\u0131\u011f\u0131n\u0131 \u00f6nceden bildiren bir rivayeti nakleder.[68]\u00a0Bu rivayette Muaviye, hor ve hakir, ilah\u00ee rahmetten uzak ve son nefesini verirken yard\u0131mdan mahrum ki\u015fi olarak tan\u0131t\u0131lm\u0131\u015ft\u0131r.[69]\u00a0Bundan dolay\u0131 her iki grubun da Peygamber\u2019in (s.a.a) Muaviye\u2019nin kudrete eri\u015fmesi hakk\u0131ndaki \u00f6ng\u00f6r\u00fcs\u00fcn\u00fc nakletti\u011fi do\u011frudur. Fakat Ehl-i S\u00fcnnet onu hem \u0130mam Hasan (a.s) hem de Muaviye i\u00e7in \u00f6vg\u00fc saym\u0131\u015ft\u0131r. Halbuki \u015ei\u00ee kaynaklar\u0131n rivayetinde bu \u00f6ng\u00f6r\u00fc \u0130mam Hasan\u2019\u0131n (a.s) yarar\u0131na ve Muaviye\u2019nin zarar\u0131nad\u0131r.<\/p>\n

\u0130mam Hasan\u2019\u0131n (a.s) insanlarla biatle\u015firken ko\u015ftu\u011fu \u015fartla (\u062a\u0633\u0640\u0627\u0644\u0645\u0648\u0646 \u0645\u0640\u0646 \u0633\u0640\u0627\u0644\u0645\u062a \u0648\u062a\u062d\u0627\u0631\u0628\u0640\u0648\u0646 \u0645\u0640\u0646 \u062d\u0627\u0631\u0628\u0640\u062a) ilgili rivayetler hakk\u0131nda denebilir ki, her ne kadar baz\u0131 \u015ei\u00ee kaynaklarda da bu \u015fart ge\u00e7iyorsa da[70]\u00a0-Medain S\u00e2b\u00e2t\u2019tan geri d\u00f6nmek istedi\u011fi s\u0131rada biat\u0131n \u015fart\u0131n\u0131 hat\u0131rlatarak \u201c\u062a\u0633\u0640\u0627\u0644\u0645\u0648\u0646 \u0645\u0640\u0646 \u0633\u0640\u0627\u0644\u0645\u062a \u0648\u062a\u062d\u0627\u0631\u0628\u0640\u0648\u0646 \u0645\u0640\u0646 \u062d\u0627\u0631\u0628\u0640\u062a\u201d buyurmu\u015ftu[71]\u2013 \u0130mam Ali\u2019nin (a.s) Haric\u00eelerle bar\u0131\u015ftan sonra ortaya \u00e7\u0131kan sorunlar\u0131 ya\u015famamak i\u00e7in Hazret\u2019in kendi taraftarlar\u0131 nezdinde h\u00fccceti tamamlamak \u00fczere bu \u015fart\u0131 \u00f6ne s\u00fcrd\u00fc\u011f\u00fc anla\u015f\u0131lmaktad\u0131r.<\/p>\n

\u0130mam Hasan\u2019\u0131n (a.s) karde\u015fiyle ya\u015fad\u0131\u011f\u0131 ihtilafla ilgili s\u00f6ylenebilecek olan \u015fudur ki, \u015eia kaynaklar\u0131nda \u0130mam H\u00fcseyin (a.s) taraf\u0131ndan \u0130mam Hasan\u2019\u0131n (a.s) yapt\u0131\u011f\u0131 bar\u0131\u015fa y\u00f6nelik b\u00f6yle bir muhalefet bildirilmemi\u015f olmas\u0131 bir yana, bilakis baz\u0131 haberlerde bunun tam tersini bulmak m\u00fcmk\u00fcnd\u00fcr. Bir rivayete g\u00f6re Muaviye \u0130mam Hasan\u2019dan (a.s) biat etmesini istedi\u011finde Hazret biat etti. Daha sonra \u0130mam H\u00fcseyin\u2019den (a.s) biat etmesini istedi, o da biat etti. Kays b. Sa\u2019d\u2019tan biat istedi. Kays \u0130mam H\u00fcseyin\u2019e (a.s) bakt\u0131. \u0130mam \u015f\u00f6yle buyurdu: \u201c\u06cc\u0627 \u0642\u06cc\u0633\u060c \u0627\u0646\u0647 \u0627\u0645\u0627\u0645\u064a \/ \u201cEy Kays, o benim imam\u0131m.\u201d[72]\u00a0Bu s\u00f6z\u00fcyle kendisinin ve karde\u015finin biat\u0131n\u0131 onaylam\u0131\u015f ve Kays\u2019tan da biat etmesini istemi\u015f oldu. Yine \u015ei\u00ee kaynaklarda \u00e7ok\u00e7a tekrarlanm\u0131\u015f \u201c\u0627\u0644\u062d\u0633\u0646 \u0648 \u0627\u0644\u062d\u0633\u06cc\u0646 \u0627\u0645\u0627\u0645\u0627\u0646 \u0642\u0627\u0645\u0627 \u0623\u0648 \u0642\u0639\u062f\u0627 \/ \u201cHasan ve H\u00fcseyin k\u0131yam etse de otursa da imamd\u0131rlar.\u201d[73]\u00a0hadisi ayn\u0131 \u00e7er\u00e7evede de\u011ferlendirilebilir. \u00c7\u00fcnk\u00fc iki imam\u0131n \u015fahsiyeti aras\u0131nda hi\u00e7bir farkl\u0131l\u0131k yoktur. Sadece \u0130slam\u2019\u0131n genel maslahat\u0131 itibariyle \u0130mam Hasan (a.s) bar\u0131\u015f yapt\u0131 ve ayn\u0131 genel maslahat icab\u0131 da \u0130mam H\u00fcseyin (a.s) Yezid\u2019e biat etmedi ve sava\u015ft\u0131.<\/p>\n

Kan d\u00f6k\u00fclmesini \u00f6nlemenin felsefesi, baz\u0131 \u015ei\u00ee kaynaklarda da nakledilmi\u015ftir.[74]\u00a0Bu \u00e7er\u00e7evede Hazret \u015f\u00f6yle buyurmaktad\u0131r: \u201cBen hilafeti \u00fcmmetin maslahat\u0131 ve onlar\u0131n kan\u0131n\u0131 korumak i\u00e7in b\u0131rakt\u0131m.\u201d Yine \u015f\u00f6yle buyurur: \u201cG\u00f6rd\u00fcm ki kan d\u00f6k\u00fclmesini \u00f6nlemek kan d\u00f6kmekten de daha hay\u0131rl\u0131d\u0131r. Ben sizin maslahat\u0131n\u0131z\u0131 tercih ettim.\u201d[75]\u00a0Yine bar\u0131\u015f yap\u0131ld\u0131ktan sonra \u0130mam Hasan (a.s) Medine\u2019ye gitmek \u00fczere Kufe\u2019yi terketmeye haz\u0131rland\u0131\u011f\u0131nda Muaviye ondan, gitmeden \u00f6nce hilafeti ona b\u0131rakmas\u0131yla ilgili olarak insanlar\u0131 bilgilendirmesini istedi. \u0130mam, Allah\u2019a hamd ve senadan sonra, Muaviye\u2019nin muhalefet etti\u011fi hilafet i\u015fini kendine ait sayarak sadece kan d\u00f6k\u00fclmesini \u00f6nleme ve M\u00fcsl\u00fcmanlar\u0131n mallar\u0131n\u0131 koruma gerek\u00e7esiyle ondan vazge\u00e7ti\u011fini beyan etti.[76]\u00a0Erbil\u00ee de bu sebebi vurgulamaktad\u0131r.[77]<\/p>\n

Mal\u00ee motivasyon konusunda denebilir ki, Hasan Basr\u00ee\u2019nin rivayetine g\u00f6re Muaviye \u0130mam Hasan\u2019\u0131n (a.s) ordusunun g\u00fcc\u00fcn\u00fc g\u00f6rd\u00fckten sonra ona bar\u0131\u015f yapmay\u0131 teklif etmek \u00fczere iki ki\u015fiyi onun yan\u0131na g\u00f6nderdi. O iki ki\u015fi mal\u00ee meseleleri g\u00fcndeme getirince \u0130mam da bar\u0131\u015f yapmay\u0131 kabul etti.[78]\u00a0Metinleri tenkit kriterleri g\u00f6z\u00f6n\u00fcnde bulunduruldu\u011funda bu hadisin metni Hasan Basr\u00ee\u2019nin bar\u0131\u015f\u00e7\u0131 ve sufi fikirlerine uygun g\u00f6z\u00fckmektedir. Dolay\u0131s\u0131yla zikredilen hadis sonraki zamanlarda ilave edilmi\u015f ve geli\u015ftirilmi\u015ftir ve baz\u0131 k\u0131s\u0131mlar\u0131 \u00e7\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr.[79]<\/p>\n

Muaviye\u2019nin hilafet i\u00e7in liyakat sahibi oldu\u011fu meselesi \u015eia\u2019n\u0131n kaynaklar\u0131nda \u0130mam Hasan\u2019dan (a.s) nakledilen bir hutbeye dayan\u0131larak reddedilmi\u015ftir. T\u00fbs\u00ee\u2019nin rivayetine g\u00f6re, bar\u0131\u015f yap\u0131ld\u0131ktan sonra Muaviye\u2019nin \u00e7abas\u0131, \u0130mam Hasan\u2019\u0131 (a.s) hilafet i\u00e7in liyakatsiz ve kendisini hak sahibi olarak tan\u0131tma y\u00f6n\u00fcndeydi. Bu nedenle Kufe mescidinde halka konu\u015fma yapt\u0131 ve \u0130mam Hasan\u2019a (a.s) de\u011finerek \u015f\u00f6yle dedi:<\/p>\n

Bu Hasan b. Ali ve Fat\u0131ma\u2019n\u0131n \u00e7ocu\u011fu, beni hilafete lay\u0131k g\u00f6rd\u00fc ve kendisini bu i\u015f i\u00e7in liyakatsiz kabul etti. Bu nedenle de herhangi bir zorlama olmaks\u0131z\u0131n bana biat etti.[80]<\/p>\n

Muaviye, \u0130mam\u2019dan bir konu\u015fma yapmas\u0131n\u0131 istedi\u011finde o, Muaviye\u2019nin bu konu\u015fmas\u0131na cevaben \u015f\u00f6yle buyurdu:<\/p>\n

Muaviye b. Sahar, benim onu hilafete lay\u0131k g\u00f6rd\u00fc\u011f\u00fcm\u00fc ve kendimi halifelik i\u015finde liyakatsiz buldu\u011fumu zannediyor. Muaviye yalan s\u00f6yl\u00fcyor. Ben, Allah\u2019\u0131n Kitab\u0131 ve Nebi\u2019nin s\u00fcnnetine g\u00f6re insanlara insanlar\u0131n en evla olan\u0131y\u0131m.[81]<\/p>\n

Yine \u015f\u00f6yle dedi:<\/p>\n

Bir kimse hakk\u0131n\u0131 terketme nedeniyle hesaba \u00e7ekilmez. Bilakis ki\u015fi ba\u015fkas\u0131n\u0131n hakk\u0131n\u0131 elinden ald\u0131\u011f\u0131nda sorgulan\u0131r. Hele de ona liyakati yoksa.[82]<\/p>\n

Bu sebeple \u015eia a\u00e7\u0131s\u0131ndan \u0130mam Hasan (a.s) emaneti b\u0131rak\u0131p da kenara \u00e7ekilmedi. Zira imamet ilah\u00ee hukuktan bir hakt\u0131r ve \u0130mam\u2019\u0131n onu ehli olmayan ki\u015fiye b\u0131rakma hakk\u0131 yoktur.[83]\u00a0Bizzat Hazret de Muaviye\u2019ye mektuplar\u0131nda sava\u015f ba\u015flamadan \u00f6nce hilafetin kendi hakk\u0131 oldu\u011funu vurgulam\u0131\u015f ve Muaviye\u2019den biat etmesini istemi\u015fti.[84]<\/p>\n

Ehl-i S\u00fcnnet\u2019in aksine \u015ei\u00eeler, insanlar\u0131n sava\u015fmaya s\u0131rt \u00e7evirmesi, motivasyonsuzluk, askerlerdeki psikolojik \u00e7\u00f6k\u00fcnt\u00fc hali, e\u015fraf\u0131n ihaneti, esaret kayg\u0131s\u0131 gibi sebepleri \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f yapmas\u0131n\u0131n nedenleri aras\u0131nda zikretmi\u015ftir. Bunlar, Ehl-i S\u00fcnnet\u2019in kaynaklar\u0131nda ya hi\u00e7 de\u011finilmemi\u015f ya da daha az yer verilmi\u015f sebeplerdir.<\/p>\n

\u015ei\u00ee az\u0131nl\u0131\u011f\u0131n\u0131n can\u0131n\u0131 koruma, \u015eia\u2019n\u0131n bak\u0131\u015f\u0131na uygun bar\u0131\u015f\u0131n nedenlerinden biri olarak baz\u0131 S\u00fcnn\u00ee kaynaklarda da ge\u00e7mektedir. Ama Ehl-i S\u00fcnnet kaynaklarda \u015faz kabul edilmesi nedeniyle ba\u011f\u0131ms\u0131z delil s\u0131fat\u0131 kazanamam\u0131\u015ft\u0131r. Bir rivayete g\u00f6re \u0130mam Hasan (a.s) Hucr b. Adiyy\u2019in itiraz\u0131na cevap verirken, onun ho\u015funa gideni ba\u015fkalar\u0131n\u0131n sevmeyebilece\u011fini hat\u0131rlatarak bar\u0131\u015f yapman\u0131n sebebini \u015ei\u00eeleri korumak ve bek\u00e2lar\u0131n\u0131 sa\u011flamak \u015feklinde tarif etmi\u015ftir.[85]\u00a0Ayn\u0131 \u015fekilde Malik b. Damra\u2019n\u0131n itiraz\u0131na cevap verirken de \u201cEhli d\u0131\u015f\u0131nda \u00e7o\u011fu insan sava\u015fmay\u0131 b\u0131rakt\u0131.\u201d dedikten sonra \u201cYery\u00fcz\u00fcnden k\u00f6k\u00fcn\u00fcz\u00fcn kaz\u0131nmas\u0131ndan korktum.\u201d buyurdu.[86]\u00a0Yine taraftarlar\u0131ndan bar\u0131\u015fa itiraz eden bir grupla g\u00f6r\u00fc\u015fme s\u0131ras\u0131nda askerlerinin sava\u015fma konusundaki moral bozuklu\u011funa de\u011findikten sonra kendi sebebini onlar\u0131n korunmas\u0131 olarak zikretmi\u015ftir.[87]<\/p>\n

Askerlerin motivasyonsuzlu\u011fu konusunda da s\u00f6ylenmesi gereken \u015fudur ki, Belazur\u00ee\u2019nin rivayetine g\u00f6re -\u015eia kaynaklar\u0131nda nakledilmi\u015f rivayete benzer- Muaviye\u2019nin el\u00e7isi \u0130mam Hasan\u2019la (a.s) bar\u0131\u015f yapma karar\u0131n\u0131 kendisine tebli\u011f ettikten sonra \u0130mam askerlerini \u00e7a\u011f\u0131rd\u0131 ve onlar\u0131 Allah yolunda cihada te\u015fvik etti. Konu\u015fmas\u0131ndan sonra i\u00e7lerinden bir ki\u015fi bile Muaviye ile sava\u015fmaya haz\u0131r oldu\u011funu ilan etmedi.[88]\u00a0Ehl-i S\u00fcnnet\u2019in \u00e7o\u011fu kaynaklar\u0131nda aksine rivayetlerin nakledildi\u011fi bir meseledir bu. Onlar, \u0130mam Hasan\u2019\u0131n (a.s) zay\u0131f olmad\u0131\u011f\u0131n\u0131 ve muktedirken bar\u0131\u015f yapmay\u0131 kabul etti\u011fini, bar\u0131\u015f\u00e7\u0131 biri oldu\u011funu ve sava\u015f\u0131 \u00f6nlemeyi hedefledi\u011fini ispatlamak i\u00e7in \u015f\u00f6yle bir rivayete dayanmaktad\u0131rlar: \u201cHasan b. Ali, a\u015f\u0131lmaz da\u011f gibi taburlar\u0131yla Muaviye\u2019nin \u00fczerine y\u00fcr\u00fcd\u00fc.\u201d[89]\u00a0Amr b. As da bu durumu teyit ederek onlar\u0131, rakipleri \u00f6ld\u00fcrmeden geri d\u00f6nmeyen askerler olarak tan\u0131mlam\u0131\u015ft\u0131r.[90]\u00a0Ayn\u0131 \u015fekilde \u0130mam Hasan\u2019dan (a.s) bir hadis nakledilmi\u015ftir:<\/p>\n

Arab\u0131n ileri gelenleri komutam alt\u0131ndayd\u0131. E\u011fer onlara sava\u015fma talimat\u0131 verseydim benim yan\u0131mda sava\u015f\u0131rlard\u0131. Bar\u0131\u015f yapsayd\u0131m onlar da bar\u0131\u015f yapard\u0131.[91]<\/p>\n

H\u00e2kim de bu rivayeti Sahihayn\u2019\u0131n \u015fart\u0131yla zikretmi\u015ftir.[92]\u00a0Ba\u015fka bir rivayete g\u00f6re de \u0130mam Hasan (a.s) Muaviye ile bar\u0131\u015f yapt\u0131ktan sonra birisi \u201cYan\u0131nda 40 bin ki\u015fi oldu\u011fu halde Muaviye ile bar\u0131\u015f yapt\u0131n\u201d diyerek \u0130mam\u2019\u0131 Muaviye ile bar\u0131\u015f\u0131 y\u00fcz\u00fcnden k\u0131nad\u0131.[93]\u00a0\u0130bn Teymiyye bu konu \u00fczerinde durur ve her ne kadar Muaviye\u2019nin taraftarlar\u0131 ve askerlerinden daha az olsa da Hasan\u2019\u0131n taraftarlar\u0131n\u0131n deste\u011fiyle ona kar\u015f\u0131 zafer kazanacak g\u00fc\u00e7te oldu\u011funu belirtir.[94]<\/p>\n

Elbette ki baz\u0131 S\u00fcnn\u00ee kaynaklara g\u00f6re Hazret, Muaviye ile sava\u015fta taraftarlar\u0131n\u0131n psikolojik \u00e7\u00f6k\u00fcnt\u00fcs\u00fc dile getirmektedir. Dinever\u00ee\u2019nin rivayetine g\u00f6re \u0130mam \u00e7o\u011fu ki\u015finin sava\u015fmaya istekli olmad\u0131\u011f\u0131n\u0131 ve bar\u0131\u015fa temay\u00fcl g\u00f6sterdi\u011fini farketti\u011finde bar\u0131\u015f yapmaya y\u00f6neldi. Zira insanlar\u0131 ho\u015flar\u0131na gitmeyen bir \u015feye zorlamak istemiyordu.[95]\u00a0\u0130bnu\u2019l-Arab\u00ee, onunla birlikte olan baz\u0131 kimselerin kafas\u0131n\u0131n kar\u0131\u015f\u0131k oldu\u011funu \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f yapmas\u0131n\u0131n ilk sebebi kabul eder. Ona g\u00f6re \u0130mam, yaraland\u0131ktan sonra onlar\u0131n m\u00fcnaf\u0131k\u00e7a davrand\u0131\u011f\u0131n\u0131 ve art\u0131k kendi can\u0131n\u0131n bile emniyette olmad\u0131\u011f\u0131n\u0131 anlad\u0131.[96]<\/p>\n

Askerlerdeki moral \u00e7\u00f6k\u00fcnt\u00fc, bar\u0131\u015f\u0131 kabul etmenin sebeplerinden biri olarak \u015eia kaynaklar\u0131nda zikrediliyorsa da bu sebep baz\u0131 mutedil Ehl-i S\u00fcnnet kaynaklar\u0131nda da ge\u00e7mektedir. \u0130bn Ebi\u2019l-Hadid\u2019in rivayetine g\u00f6re, kabilelerin sava\u015ftan yorulmu\u015f ve art\u0131k kendinde sava\u015f\u0131 s\u00fcrd\u00fcrecek g\u00fcc\u00fc g\u00f6rmeyen \u00e7ok say\u0131da b\u00fcy\u00fc\u011f\u00fc ve e\u015fraf\u0131 Hazret\u2019e ihanet etti. Muaviye\u2019ye yazd\u0131klar\u0131 mektupta onunla i\u015fbirli\u011fi yapmaya haz\u0131r olduklar\u0131n\u0131 bildirdiler. Bu durum \u0130mam Hasan\u2019\u0131n (a.s) s\u00f6zlerine de yans\u0131m\u0131\u015ft\u0131r.[97]\u00a0Yine bir rivayete g\u00f6re Ubeydullah b. Abbas\u2019\u0131n Muaviye\u2019ye s\u0131\u011f\u0131nmas\u0131ndan sonra Irak\u2019\u0131n \u00f6nde gelen \u015fahsiyetlerinden bir k\u0131sm\u0131 Muaviye\u2019ye giderek ona biat etti. Bu, \u0130mam Hasan (a.s) Muaviye ile sava\u015f halindeyken ve hen\u00fcz ikisi aras\u0131nda bar\u0131\u015f yap\u0131lmam\u0131\u015fken ya\u015fand\u0131. Bu durum \u0130mam Hasan\u2019a (a.s) a\u011f\u0131r geldi ve bir hutbede onlar\u0131 k\u0131nad\u0131.[98]\u00a0Ba\u015fka bir rivayette \u0130mam Hasan (a.s) yaral\u0131 olarak Medain\u2019e nakledilip Sa\u2019d b. Sakaf\u00ee\u2019nin evine yerle\u015ftirildi\u011finde Muhtar Sakaf\u00ee amcas\u0131na, b\u00f6lgenin bir y\u0131ll\u0131k harac\u0131 kar\u015f\u0131l\u0131\u011f\u0131nda \u0130mam\u2019\u0131 Muaviye\u2019ye vermeyi teklif etti.[99]<\/p>\n

Bar\u0131\u015f yapman\u0131n felsefesi olarak \u201cesir d\u00fc\u015fmekten kayg\u0131\u201d analizine dair denebilir ki, \u0130mam Hasan (a.s) e\u011fer bar\u0131\u015f yapmazsa bir kesimin onu Muaviye\u2019ye teslim edece\u011finden kayg\u0131l\u0131yd\u0131. Bu durumda Muaviye onu ya esir alacak ve \u00f6ld\u00fcrecekti ya da affedecekti. Ama bu durumda da Allah Ras\u00fcl\u00fc\u2019n\u00fcn (s.a.a) onlar\u0131 serbest b\u0131rakmas\u0131 minneti kar\u015f\u0131l\u0131\u011f\u0131nda \u0130mam\u2019a minnet etmi\u015f olacakt\u0131. Bu mesele, \u0130mam\u2019\u0131n, Zeyd b. Vehb C\u00fchen\u00ee\u2019ye hitaben yapt\u0131\u011f\u0131 konu\u015fmalar\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir.[100]\u00a0\u0130mam B\u00e2k\u0131r (a.s), insanlar\u0131n \u0130mam Hasan\u2019a (a.s) vefas\u0131zl\u0131\u011f\u0131ndan bahsederken onun kendisi ve Ehl-i Beytinin kan\u0131n\u0131 koruma iste\u011fini Muaviye ile yapt\u0131\u011f\u0131 mecburi bar\u0131\u015f\u0131n sebebi saymaktad\u0131r.[101]<\/p>\n

Seyyid Murtaza, her ne kadar \u0130mam\u2019\u0131n etraf\u0131nda \u00e7ok say\u0131da insan yer al\u0131yorduysa da onlar\u0131n \u00e7o\u011funun kalplerinde ku\u015fku, teredd\u00fct ve kinin gizli oldu\u011funa inanmaktad\u0131r. Bunlar yard\u0131m etmeye haz\u0131rm\u0131\u015f gibi g\u00f6r\u00fcn\u00fcyor ve \u0130mam\u2019\u0131 Muaviye ile sava\u015fmaya te\u015fvik ediyordu, ama ger\u00e7ekte niyetleri \u0130mam\u2019\u0131 sava\u015f ate\u015fine s\u00fcr\u00fcklemek ve Hazret\u2019i Muaviye\u2019ye teslim etmekti. Bu komployu hisseden \u0130mam, onlar harekete ge\u00e7meden Muaviye ile bar\u0131\u015f yapmay\u0131 kabul etti.[102]<\/p>\n

Tarihsel bilgilere dayanan Ehl-i S\u00fcnnet\u2019in bak\u0131\u015fa\u00e7\u0131s\u0131ndan \u0130mam Hasan\u2019\u0131n (a.s) yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131n felsefesi \u201c\u0130slam\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131\u201d olarak a\u00e7\u0131klanm\u0131\u015ft\u0131r. Hazret, bar\u0131\u015ftan sonraki ilk konu\u015fmas\u0131nda hilafeti Muaviye\u2019ye b\u0131rakmas\u0131n\u0131n sebebini \u201c\u0635\u0640\u0644\u0627\u062d \u0647\u0640\u0630\u0647 \u0627\u0644\u0627 \u0645\u0640\u0629\u201d \u015feklinde beyan etmi\u015ftir. Rivayetlere dayanan \u015eia\u2019n\u0131n bak\u0131\u015fa\u00e7\u0131s\u0131na g\u00f6re de \u0130mam Hasan\u2019\u0131n (a.s) yapt\u0131\u011f\u0131 bar\u0131\u015f\u0131n felsefesi \u201c\u0130slam\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131\u201dd\u0131r. Baz\u0131 rivayetlerde ge\u00e7ti\u011fine g\u00f6re \u0130mam, Muaviye\u2019nin de haz\u0131r bulundu\u011fu ortamda \u201cMuaviye bu i\u015fin [hilafet] onun hakk\u0131 oldu\u011fu konusunda benimle tart\u0131\u015ft\u0131. Onun hakk\u0131 de\u011fildi.\u201d diyerek hilafet ona b\u0131rakmas\u0131n\u0131n sebebini \u201c\u0635\u0640\u0644\u0627\u062d \u0627\u0644\u0627 \u0645\u0640\u0629\u201d \u015feklinde belirtmi\u015f oldu. \u00d6te yandan Muaviye de bar\u0131\u015f yapmaktaki hedefi \u201c\u0627\u0644\u0627\u064f\u0644\u0641\u0640\u0629 \u0648 \u0627\u062c\u062a\u0645\u0640\u0627\u0639 \u0627\u0644\u06a9\u0644\u0645\u0640\u0629 \u0648 \u0635\u0640\u0644\u0627\u062d \u0627\u0644\u0627\u064f\u0645\u0640\u0629 \u0648 \u0625\u0637\u0641\u0640\u0627\u0621 \u0627\u0644\u0646\u0627\u0626\u0640\u0631\u0629\u201d g\u00f6r\u00fcyordu. Dolay\u0131s\u0131yla \u201c\u0130slam\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131\u201d, her iki taraf\u0131n da \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f yapmas\u0131n\u0131n felsefesi olarak zikretti\u011fi genel ba\u015fl\u0131k olmaktad\u0131r.<\/p>\n

Fakat hangi durumlar ve hadiselerin \u0130mam\u2019\u0131 bu maslahata ula\u015ft\u0131rd\u0131\u011f\u0131 konusunda muhtelif g\u00f6r\u00fc\u015fler ortaya at\u0131lm\u0131\u015ft\u0131r. Di\u011fer bir ifadeyle, onun \u0130slam \u00fcmmetinin maslahat\u0131 itibariyle bar\u0131\u015f yapmas\u0131 daha detayl\u0131 sebeplere dayanan genel bir felsefedir. \u015eu halde her iki grubun g\u00f6r\u00fc\u015f\u00fcne g\u00f6re de \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f yapmas\u0131 \u0130slam\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131na ise de bunun varsay\u0131mlar\u0131 ve nedenleri birbirinden farkl\u0131d\u0131r.<\/p>\n

Ehl-i S\u00fcnnet; \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f\u00e7\u0131 ki\u015fili\u011fi, Peygamber\u2019in (s.a.a) \u00f6ng\u00f6r\u00fcs\u00fc, hilafetin saltanata d\u00f6n\u00fc\u015fme zarureti, Muaviye\u2019nin liyakati ve mal\u00ee meseleleri onun bar\u0131\u015f\u0131 kabul etmesine yol a\u00e7an \u0130slam ve M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131n\u0131n sebepleri aras\u0131nda saym\u0131\u015ft\u0131r. \u015eia\u2019n\u0131n rivayetleri, tarihsel bilgileri ve g\u00f6r\u00fc\u015fleri ise \u0130mam\u2019\u0131n ordusunun motivasyonsuzlu\u011fu, insanlar\u0131n sava\u015fmaya s\u0131rt \u00e7evirmesi, e\u015fraf ve ileri gelenlerin ihaneti, \u015ei\u00eelerin can\u0131n\u0131 koruma ve esir d\u00fc\u015fme kayg\u0131s\u0131n\u0131 \u0130mam Hasan\u2019\u0131n (a.s) bar\u0131\u015f yapmaya mecbur b\u0131rakan \u0130slam ve M\u00fcsl\u00fcmanlar\u0131n maslahat\u0131n\u0131n en \u00f6nemli sebepleri kabul etmi\u015ftir.[103]<\/p>\n

\u00c7izelge 1: Alt\u0131nc\u0131 y\u00fczy\u0131l\u0131n sonuna kadar S\u00fcnn\u00ee ve \u015ei\u00ee muhaddisler ve tarih\u00e7iler a\u00e7\u0131s\u0131ndan \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f yapmas\u0131n\u0131n nedenleri<\/p>\n

………………………………………………………………………..<\/p>\n

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………………………………………………………………………..<\/p>\n

\n

Kaynaklar<\/h2>\n

Kitaplar<\/strong><\/p>\n

Ahmed b. Hanbel,\u00a0Fedailu\u2019s-Sahabe<\/em>, Tahkik: Vasiyullah Muhammed Abbas, M\u00fcessesetu\u2019r-Risale, Beyrut 1983.<\/p>\n

Ahmed b. Hanbel, M\u00fcsned<\/em>, Tahkik: \u015euayb el-Arnavut, M\u00fcessesetu\u2019r-Risale, Beyrut 1421.<\/p>\n

Belazur\u00ee, Ahmed b. Yahya,\u00a0Ensabu\u2019l-E\u015fraf<\/em>, Tahkik: S\u00fcheyl Zekar ve Riyad Zirikl\u00ee, Birinci Bask\u0131: D\u00e2ru\u2019l-Fikr, Beyrut, 1417.<\/p>\n

Buhar\u00ee, Muhammed b. \u0130smail,\u00a0Sahihu\u2019l-Buhar\u00ee, Ebu Suheyb el-Kerem\u00ee\u2019nin edit\u00f6rl\u00fc\u011f\u00fcnde,\u00a0<\/em>D\u00e2ru\u2019d-D\u00fcveliyye, Riyad 1419.<\/p>\n

Cuzekan\u00ee, H\u00fcseyn b. \u0130brahim,\u00a0el-Ebatil ve\u2019l-Menakir ve\u2019s-S\u0131hah ve\u2019l-Me\u015fahir<\/em>, Tahkik: Abdurrahman Feriva\u00ee, D\u00e2ru\u2019l-Sami\u00ee, Riyad 2002.<\/p>\n

Dada\u015f Nejad, Mansur ve Tevhid\u00eeniya, Ruhullah, \u201cHadis-i Sulh-i \u0130mam Hasan (a.s); Berresi ve Tahlil-i Pi\u015fguyi-i Resul-i Hoda (s.a.a) ez Sulh Miyan-i Do Guruh-i Bozorg-i M\u00fcselman\u201d,\u00a0Tarih-i Ferheng ve Temeddun-i \u0130slam\u00ee,<\/em>\u00a0Be\u015finci Y\u0131l, say\u0131 17, K\u0131\u015f 1393 (\u015femsi).<\/p>\n

Dinever\u00ee, Ahmed b. Davud,\u00a0el-Ahbaru\u2019t-T\u0131val<\/em>, Tahkik: Abdulmun\u2019im Amir, Ba\u015fvuru: Cemaluddin \u015eeyyal, el-Rad\u0131yy, Kum 1368 (\u015femsi).<\/p>\n

Ebu\u2019l-Ferec Isfehan\u00ee,\u00a0Ali, Mekatilu\u2019t-T\u00e2lib\u00een<\/em>, Tahkik: Seyyid Ahmed Sakar, D\u00e2ru\u2019l-Ma\u2019rife, Beyrut.<\/p>\n

Eleme\u2019l-H\u00fcda, Ali b. H\u00fcseyin,\u00a0Tenzihu\u2019l-Enbiya (a.s)<\/em>, D\u00e2ru\u2019\u015f-\u015eerif el-Rad\u0131yy, Kum 1377 (\u015femsi).<\/p>\n

Erbil\u00ee, Ali b. \u0130sa,\u00a0Ke\u015ffu\u2019l-\u011eumme fi Ma\u2019rifeti\u2019l-Eimme<\/em>, D\u00e2ru\u2019l-Adva, Beyrut 1405.<\/p>\n

H\u00e2kim Ni\u015fabur\u00ee,\u00a0el-M\u00fcsterek ale\u2019s-Sahihayn<\/em>, Tahkik: Mustafa Abdulkadir Ata, Birinci Bask\u0131: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut 1411.<\/p>\n

Haleb\u00ee, Ali Hasan,\u00a0Mevsuatu\u2019l-Ehadis ve\u2019l-\u00c2s\u00e2ri\u2019d-Daifa ve\u2019l-Mevdua<\/em>, Mektebetu\u2019l-Mearif, Riyad 1419.<\/p>\n

Hasib\u00ee, H\u00fcseyin b. Hamdan,\u00a0el-Hidayetu\u2019l-K\u00fcbra<\/em>, el-Bela\u011f, Beyrut 1419.<\/p>\n

Hatay\u00ee, Ahmed b. Muhammed,\u00a0Mealimu\u2019s-S\u00fcnen<\/em>, el-Matbaatu\u2019l-\u0130lmiyye, Haleb, 1932.<\/p>\n

Hatib Ba\u011fdad\u00ee, Ahmed b. Ali,\u00a0Tarihu Ba\u011fdad ev Medinetu\u2019s-Selam<\/em>, Birinci Bask\u0131: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut 1417.<\/p>\n

Hilal\u00ee, Selim b. Kays,\u00a0Kitabu Selim b. Kays el-Hilal\u00ee<\/em>, Tahkik: Muhammed Ensar\u00ee Zencan\u00ee Hoin\u00ee, D\u00e2ru\u2019l-Hadi, Kum 1405.<\/p>\n

Hilvan\u00ee, H\u00fcseyin b. Muhammed,\u00a0N\u00fczhetu\u2019n-Naz\u0131r ve Tenbihu\u2019l-Hat\u0131r<\/em>, Tahkik: Medresetu\u2019l-\u0130mami\u2019l-Mehdi (af), Kum 1408.<\/p>\n

H\u00fcseyn\u00ee Hasan,\u00a0Mevsuatu\u2019l-Hasan ve\u2019l-H\u00fcseyin, Cem\u2019iyyetu\u2019l-\u00c2l ve\u2019l-Ashab<\/em>, Kuveyt 1433.<\/p>\n

\u0130bn Abdilberr, Yusuf,\u00a0el-\u0130stiab fi Ma\u2019rifeti\u2019l-Ashab,\u00a0<\/em>Tahkik: Ali Muhammed el-Becav\u00ee, D\u00e2ru\u2019l-Ceyl, Beyrut 1412.<\/p>\n

\u0130bn Asakir, Ali b. Hasan,\u00a0Tarihu Medineti D\u0131me\u015fk<\/em>, Birinci Bask\u0131: D\u00e2ru\u2019l-Fikr, Beyrut 1415.<\/p>\n

\u0130bn A\u2019sem Kuf\u00ee, Ahmed,\u00a0el-F\u00fctuh<\/em>, Tahkik: Ali \u015eir\u00ee, Birinci Bask\u0131: D\u00e2ru\u2019l-Adva, Beyrut 1411.<\/p>\n

\u0130bn Ebi\u2019l-Hadid, Abdulhamid b. Hibetullah,\u00a0\u015eerhu Nehci\u2019l-Bela\u011fa<\/em>, Birinci Bask\u0131: Kitabhane-i Ayetullah Mer\u2019e\u015f\u00ee Necef\u00ee, Kum 1404.<\/p>\n

\u0130bn Esir, Ali b. Muhammed,\u00a0el-Kamil fi\u2019t-Tarih<\/em>, D\u00e2ru Sadr- D\u00e2ru Beyrut, Beyrut 1385.<\/p>\n

\u0130bn Esir, Ali b. Muhammed,\u00a0Usd\u00fc\u2019l-\u011eabe fi Ma\u2019rifeti\u2019s-Sahabe<\/em>, D\u00e2ru\u2019l-Fikr, Beyrut 1409.<\/p>\n

\u0130bn Hayyun Ma\u011frib\u00ee, Nu\u2019man b. Muhammed,\u00a0\u015eerhu\u2019l-Ahbar fi Fedaili\u2019l-Eimmeti\u2019l-Athar<\/em>\u00a0(a.s), Tahkik: Muhammed H\u00fcseyin Celal\u00ee, Camia-i M\u00fcderrisin, Kum 1409.<\/p>\n

\u0130bn Sa\u2019d,\u00a0el-Tabakatu\u2019l-Kebir<\/em>, Tahkik: Ali Muhammed \u00d6mer, Mektebetu\u2019l-Hanec\u00ee, Kahire 2001.<\/p>\n

\u0130bn \u015eehr\u00e2\u015fub Mazenderan\u00ee, Muhammed b. Ali,\u00a0Menak\u0131bu \u00c2li Ebi Talib (a.s)\u00a0<\/em>Birinci Bask\u0131: Allame, Kum 1379.<\/p>\n

\u0130bn \u015eu\u2019be Harran\u00ee, Hasan b. Ali,\u00a0Tuhefu\u2019l-Ukul<\/em>, Tahkik: Ali Ekber Gaffar\u00ee, Camia-i M\u00fcderrisin-i Hovze-i \u0130lmiyye-i Kum, Kum 1404.<\/p>\n

\u0130bn Teymiyye, Ahmed b. Abdulhalim, Sual fi Muaviye b. Ebi S\u00fcfyan, Tahkik: Selahaddin l-M\u00fcncid, D\u00e2ru\u2019l-Kitabi\u2019l-Arab\u00ee, Beyrut 1979.<\/p>\n

\u0130bn Teymiyye,\u00a0Mecmuu Fetava<\/em>, Cem ve Tertip: Abdurrahman Kas\u0131m, Mecmeu\u2019l-Melik Fehd, Riyad 1995.<\/p>\n

\u0130bn Teymiyye,\u00a0Minhacu\u2019s-S\u00fcnnetu\u2019n-Nebeviyye<\/em>, Tahkik: Muhammed Re\u015fad Salim, Birinci Bask\u0131, 1406.<\/p>\n

\u0130bnu\u2019l-Arab\u00ee, Muhammed b. Abdullah,\u00a0Ahkamu\u2019l-Kur\u2019an<\/em>, Tahkik: Muhammed Abdulkadir Ata, \u00dc\u00e7\u00fcnc\u00fc Bask\u0131: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut 1424.<\/p>\n

Mes\u2019ud\u00ee, Ali b. H\u00fcseyin,\u00a0\u0130sbatu\u2019l-Vasiyye<\/em>, \u00dc\u00e7\u00fcnc\u00fc Bask\u0131: Ensariyan, Kum 1426.<\/p>\n

M\u00fcfid, Muhammed b. Muhammed,\u00a0el-\u0130r\u015fad fi Ma\u2019rifeti Hucecullah ale\u2019l-\u0130bad<\/em>, M\u00fcessesetu \u00c2li\u2019l-Beyt (a.s), Kum 1413.<\/p>\n

Saduk, Muhammed b. Ali,\u00a0\u0130lelu\u2019\u015f-\u015eerayi\u2019<\/em>, Kitabfuru\u015fi-yi Daver\u00ee, Kum 1385.<\/p>\n

Seyf b. \u00d6mer,\u00a0el-Fitne ve Vak\u2019atu\u2019l-Cemel<\/em>, Tahkik: Ahmed Ratib Armu\u015f, D\u00e2ru\u2019n-Nefais, Beyrut 1391.<\/p>\n

Suyut\u00ee, Abdurrahman,\u00a0Tarihu\u2019l-Hulefa,<\/em>\u00a0Tahkik: Muhammed Muhyiddin Abdulhamid, Birinci Bask\u0131: el-Saade, M\u0131s\u0131r 1371.<\/p>\n

Taberan\u00ee, S\u00fcleyman b. Ahmed,\u00a0el-Mu\u2019cemu\u2019l-Kebir<\/em>, Tahkik: Hamdi Abdulmecid el-Selef\u00ee, \u0130kinci Bask\u0131: Mektebetu \u0130bn Teymiyye, Kahire.<\/p>\n

Taber\u00ee \u00c2mul\u00ee Sa\u011fir, Muhammed b. Cerir,\u00a0Delailu\u2019l-Eimme<\/em>, Bi\u2019set, Kum 1413.<\/p>\n

Taber\u00ee, Muhammed b. Cerir,\u00a0Tarihu\u2019l-\u00dcmem ve\u2019l-M\u00fcluk<\/em>, Tahkik: Muhammed Ebu\u2019l-Fadl \u0130brahim, \u0130kinci Bask\u0131, D\u00e2ru\u2019t-Turas, Beyrut 1387.<\/p>\n

Tabers\u00ee, Ahmed b. Ali,\u00a0el-\u0130hticac al\u00e2 Ehli\u2019l-Lucac<\/em>, Birinci Bask\u0131: Murtaza, Me\u015fhed, 1403.<\/p>\n

Tabers\u00ee, Fadl b. Hasan,\u00a0\u0130\u2019lamu\u2019l-Vera bi-A\u2019lami\u2019l-H\u00fcda<\/em>, \u00dc\u00e7\u00fcnc\u00fc Bask\u0131: \u0130slamiyye, Tehran, 1390.<\/p>\n

T\u00fbs\u00ee, Ebu Ca\u2019fer Muhammed b. Hasan,\u00a0el-Emal\u00ee<\/em>, D\u00e2ru\u2019s-Sekafe, Kum 1414.<\/p>\n

\n

[1]\u00a0Ebu\u2019l-Ferec Isfehan\u00ee,\u00a0Ali, Mekatilu\u2019t-T\u00e2lib\u00een<\/em>, s. 66.<\/p>\n

[2]\u00a0A.g.e., s. 68.<\/p>\n

[3]\u00a0\u0130bn A\u2019sem Kuf\u00ee, Ahmed,\u00a0el-F\u00fct\u00fbh<\/em>, 4\/290.<\/p>\n

[4]\u00a0\u0130bn Hanbel, Ahmed b. Muhammed,\u00a0M\u00fcsned<\/em>, 28\/426.<\/p>\n

[5]\u00a0Buhar\u00ee, Muhammed b. \u0130smail,\u00a0Sahih<\/em>, hadis 3542.<\/p>\n

[6]\u00a0A.g.e., hadis 3543-3544.<\/p>\n

[7]\u00a0Belazur\u00ee, Ahmed,\u00a0Ensabu\u2019l-E\u015fraf<\/em>, 3\/12 ve 5\/573.<\/p>\n

[8]\u00a0\u0130bn Abdilberr, Yusuf,\u00a0el-\u0130stiab<\/em>, 1\/386.<\/p>\n

[9]\u00a0\u0130bn Asakir, Ali,\u00a0Tarihu Medineti D\u0131me\u015fk<\/em>, 13\/278.<\/p>\n

[10]\u00a0Seyf b. \u00d6mer,\u00a0el-Fitne ve Vak\u2019atu Cemel<\/em>, s. 120; Dinever\u00ee, Ahmed b. Davud,\u00a0el-Ahbaru\u2019t-T\u0131val,<\/em>\u00a0s. 145; Taber\u00ee, Muhammed b. Cerir,\u00a0Tarihu Taber\u00ee<\/em>, 4\/456.<\/p>\n

[11]\u00a0Hatib Ba\u011fdad\u00ee, Ahmed,\u00a0Tarihu Ba\u011fdad<\/em>, 7\/380; \u0130bn Asakir, Ali, a.g.e., 42\/456.<\/p>\n

[12]\u00a0\u0130bn Sa\u2019d, Muhammed,\u00a0el-Tabakatu\u2019l-K\u00fcbra<\/em>, 6\/379.<\/p>\n

[13]\u00a0Taber\u00ee, Muhammed b. Cerir, a.g.e., 4\/123; Hakim Ni\u015fabur\u00ee, Muhammed,\u00a0el-M\u00fcstedrek ale\u2019s-Sahihayn<\/em>, 6\/379.<\/p>\n

[14]\u00a0Taber\u00ee, Muhammed b. Cerir, a.g.e., 4\/121.<\/p>\n

[15]\u00a0\u0130bn Sa\u2019d, Muhammed, a.g.e., 6\/384.<\/p>\n

[16]\u00a0Taber\u00ee, Muhammed b. Cerir, a.g.e., 4\/123.<\/p>\n

[17]\u00a0Belazur\u00ee, Ahmed, a.g.e., 3\/35.<\/p>\n

[18]\u00a0A.g.e.<\/p>\n

[19]\u00a0\u0130bn Sa\u2019d, Muhammed, a.g.e., 6\/380.<\/p>\n

[20]\u00a0\u0130bn Abdilberr, Yusuf,\u00a0el-\u0130stiab<\/em>, 1\/386.<\/p>\n

[21]\u00a0\u0130bn Hanbel, Ahmet b. Muhammed,\u00a0M\u00fcsned<\/em>, 4\/409; Buhar\u00ee, Muhammed b. \u0130smail,\u00a0Sahih<\/em>, s. 710.<\/p>\n

[22]\u00a0\u0130bn Abdlberr, Yusuf, a.g.e., 1\/385.<\/p>\n

[23]\u00a0Hattab\u00ee, Ahmed b. Muhammed,\u00a0Mealimu\u2019s-S\u00fcnen<\/em>, 4\/311.<\/p>\n

[24]\u00a0\u0130bnu\u2019l-Arab\u00ee, Muhammed,\u00a0Ahkamu\u2019l-Kur\u2019an<\/em>, 4\/151.<\/p>\n

[25]\u00a0Cuzekan\u00ee, H\u00fcseyin b. \u0130brahim,\u00a0el-Ebatil<\/em>, s. 385.<\/p>\n

[26]\u00a0\u0130bn Teymiyye, Ahmed,\u00a0Sual fi Muaviye b. Ebi S\u00fcfyan<\/em>, s. 30.<\/p>\n

[27]\u00a0\u0130bn Teymiyye, Ahmed,\u00a0Minhacu\u2019s-S\u00fcnne<\/em>, 4\/450.<\/p>\n

[28]\u00a0A.g.e., 8\/529.<\/p>\n

[29]\u00a0A.g.e., 4\/40.<\/p>\n

[30]\u00a0\u0130bnu\u2019l-Arab\u00ee, Muhammed, a.g.e., 4\/152; \u0130bn Teymiyye, Ahmed,\u00a0Mecmuu\u2019l-Fetava<\/em>, 19\/35.<\/p>\n

[31]\u00a0\u0130bn Hanbel, Ahmed b. Muhammed,\u00a0M\u00fcsned<\/em>, 36\/248, hadis 21919.<\/p>\n

[32]\u00a0\u0130bnu\u2019l-Arab\u00ee, Muhammed, a.g.e., 4\/152.<\/p>\n

[33]\u00a0\u0130bn Asakir, Ali,\u00a0Tarihu Medineti D\u0131me\u015fk<\/em>, 13\/279.<\/p>\n

[34]\u00a0\u0130bn Sa\u2019d, Muhammed,\u00a0el-Tabakatu\u2019l-K\u00fcbra<\/em>, 6\/384.<\/p>\n

[35]\u00a0Belazur\u00ee, Ahmed,\u00a0Ensabu\u2019l-E\u015fraf<\/em>, 3\/10.<\/p>\n

[36]\u00a0Taberan\u00ee, S\u00fcleyman,\u00a0Mu\u2019cemu\u2019l-Kebir<\/em>, 3\/12.<\/p>\n

[37]\u00a0Hakim Ni\u015fabur\u00ee, Muhammed,\u00a0el-M\u00fcstedrek ale\u2019s-Sahihayn<\/em>, 3\/186.<\/p>\n

[38]\u00a0Buhar\u00ee, Muhammed b. \u0130smail,\u00a0Sahih<\/em>, hadis 2704.<\/p>\n

[39]\u00a0\u0130bn Hanbel, Ahmed b. Muhammed, a.g.e., 2\/769.<\/p>\n

[40]\u00a0\u0130bn Sa\u2019d, Muhammed, a.g.e., 6\/384. \u201c<\/p>\n

[41]\u00a0\u0130bnu\u2019l-Arab\u00ee, Muhammed, Ahkamu\u2019l-Kur\u2019an, 4\/152.<\/p>\n

[42]\u00a0\u0130bn Sa\u2019d, Muhammed, a.g.e., 6\/384; Belazur\u00ee, Ahmed, a.g.e., 3\/12; Taberan\u00ee, S\u00fcleyman, a.g.e., 3\/12.<\/p>\n

[43]\u00a0Belazur\u00ee, Ahmed, a.g.e., 3\/43.<\/p>\n

[44]\u00a0Ma\u011frib\u00ee, Nu\u2019man b. Muhammed,\u00a0\u015eerhu\u2019l-Ahbar<\/em>, 3\/123.<\/p>\n

[45]\u00a0Hasib\u00ee, H\u00fcseyin,\u00a0el-Hidayet\u2019l-K\u00fcbra<\/em>, s. 190; Mes\u2019ud\u00ee, Ali b. H\u00fcseyin,\u00a0Murucu\u2019z-Zeheb<\/em>, s. 157.<\/p>\n

[46]\u00a0M\u00fcfid, Muhammed b. Muhammed,\u00a0el-\u0130r\u015fad<\/em>, 2\/13.<\/p>\n

[47]\u00a0Tabers\u00ee, Ahmed b. Ali,\u00a0el-\u0130hticac<\/em>, 2\/291.<\/p>\n

[48]\u00a0Hasib\u00ee, H\u00fcseyin, a.g.e., s. 190; Mes\u2019ud\u00ee, Ali b. H\u00fcseyin, a.g.e., s. 157.<\/p>\n

[49]\u00a0Tabers\u00ee, Ahmed b. Ali, a.g.e., 2\/291.<\/p>\n

[50]\u00a0Ma\u011frib\u00ee, Nu\u2019man b. Muhammed, a.g.e., 3\/123.<\/p>\n

[51]\u00a0Helvan\u00ee, H\u00fcseyin,\u00a0N\u00fczhetu\u2019n-Naz\u0131r<\/em>, s. 77.<\/p>\n

[52]\u00a0T\u00fbs\u00ee, Muhammed b. Hasen, Emal\u00ee, s. 566.<\/p>\n

[53]\u00a0M\u00fcfid, Muhammed b. Muhammed, a.g.e., 2\/10.<\/p>\n

[54]\u00a0A.g.e., 2\/10.<\/p>\n

[55]\u00a0Ma\u011frib\u00ee, Nu\u2019man b. Muhammed,\u00a0\u015eerhu\u2019l-Ahbar<\/em>, 3\/123; \u0130bn \u015eehr\u00e2\u015fub, Muhammed b. Ali,\u00a0Menak\u0131b<\/em>, 4\/35.<\/p>\n

[56]\u00a0Saduk, Muhammed b. Ali,\u00a0\u0130lelu\u2019\u015f-\u015eerayi\u2019<\/em>, 1\/211.<\/p>\n

[57]\u00a0\u0130bn \u015eu\u2019be Harran\u00ee, Hasan,\u00a0Tuhefu\u2019l-Ukul<\/em>, s. 308.<\/p>\n

[58]\u00a0Taber\u00ee \u00c2mul\u00ee Sa\u011fir, Muhammed b. Cerir,\u00a0Delailu\u2019l-Eimme<\/em>, s. 166.<\/p>\n

[59]\u00a0Tabers\u00ee, Fazl b. Hasan,\u00a0\u0130\u2019lamu\u2019l-Ver\u00e2<\/em>, s. 426.<\/p>\n

[60]\u00a0A.g.e., s. 205.<\/p>\n

[61]\u00a0\u0130bn A\u2019sem Kuf\u00ee, Ahmed,\u00a0el-F\u00fctuh,<\/em>\u00a04\/293.<\/p>\n

[62]\u00a0A.g.e., 4\/293; Erbil\u00ee, Ali b. \u0130sa,\u00a0Ke\u015ffu\u2019l-\u011eumme<\/em>, 2\/189.<\/p>\n

[63]\u00a0\u0130bn A\u2019sem Kuf\u00ee, Ahmed, a.g.e., 4\/294.<\/p>\n

[64]\u00a0Erbil\u00ee, Ali b. \u0130sa, ag.e., 1\/519.<\/p>\n

[65]\u00a0Dada\u015f Nejad, Mansur ve Tevhid\u00eeniya, Ruhullah, \u201cHadis-i Sulh-i \u0130mam Hasan (a); Berresi ve Tahlil-i Pi\u015fguyi-i Resul-i Hoda (s) ez Sulh Miyan-i Do Guruh-i Bozorg-i M\u00fcselman\u201d,\u00a0Tarih-i Ferheng ve Temeddun-i \u0130slam\u00ee,<\/em>\u00a0say\u0131 17.<\/p>\n

[66]\u00a0\u0130bnu\u2019l-Arab\u00ee, Muhammed,\u00a0Ahkamu\u2019l-Kur\u2019an<\/em>, 4\/152.<\/p>\n

[67]\u00a0Haleb\u00ee, Ali Hasan,\u00a0Mevsuatu\u2019l-Ehadis<\/em>, 4\/445.<\/p>\n

[68]\u00a0Ebu\u2019l-Ferec Isfehan\u00ee, Ali,\u00a0Mekatilu\u2019t-Talibin<\/em>, s. 76.<\/p>\n

[69]\u00a0A.g.e.<\/p>\n

[70]\u00a0\u0130bn A\u2019sem Kuf\u00ee, Ahmed,\u00a0el-F\u00fctuh<\/em>, 3\/284; \u0130bn \u015eehr\u00e2\u015fub, Muhammed b. Ali,\u00a0Menak\u0131b<\/em>, 4\/31.<\/p>\n

[71]\u00a0\u0130bn A\u2019sem Kuf\u00ee, Ahmed, a.g.e., 3\/289.<\/p>\n

[72]\u00a0Ke\u015f\u015f\u00ee, Muhammed b. \u00d6mer,\u00a0Rical<\/em>, 1\/326.<\/p>\n

[73]\u00a0Saduk, Muhammed b. Ali,\u00a0\u0130lelu\u2019\u015f-\u015eerayi\u2019<\/em>, 1\/211.<\/p>\n

[74]\u00a0Eleme\u2019l-H\u00fcda, Seyyid Murtaza,\u00a0Tenzihu\u2019l-Enbiya<\/em>, s. 172.<\/p>\n

[75]\u00a0A.g.e.<\/p>\n

[76]\u00a0Ma\u011frib\u00ee, Nu\u2019man b. Muhammed,\u00a0\u015eerhu\u2019l-Ahbar<\/em>, 3\/105.<\/p>\n

[77]\u00a0Erbil\u00ee, Ali b. \u0130sa,\u00a0Ke\u015ffu\u2019l-\u011eumme<\/em>, 1\/570.<\/p>\n

[78]\u00a0Buhar\u00ee, Muhammed b. \u0130smail,\u00a0Sahih<\/em>, hadis 2704.<\/p>\n

[79]\u00a0Dada\u015f Nejad, Mansur ve Tevhid\u00eeniya, Ruhullah, \u201cHadis-i Sulh-i \u0130mam Hasan (a); Berresi ve Tahlil-i Pi\u015fguyi-i Resul-i Hoda (s) ez Sulh Miyan-i Do Guruh-i Bozorg-i M\u00fcselman\u201d,\u00a0Tarih-i Ferheng ve Temeddun-i \u0130slam\u00ee,<\/em>\u00a0say\u0131 17.<\/p>\n

[80]\u00a0T\u00fbs\u00ee, Muhammed b. Hasan,\u00a0Emal\u00ee<\/em>, s. 561.<\/p>\n

[81]\u00a0A.g.e., s. 566<\/p>\n

[82]\u00a0A.g.e.<\/p>\n

[83]\u00a0Ma\u011frib\u00ee, Nu\u2019man b. Muhammed, a.g.e., 3\/123.<\/p>\n

[84]\u00a0M\u00fcfid, Muhammed b. Muhammed,\u00a0el-\u0130r\u015fad<\/em>, 2\/12.<\/p>\n

[85]\u00a0Belazur\u00ee, Ahmed,\u00a0Ensabu\u2019l-E\u015fraf<\/em>, 3\/45.<\/p>\n

[86]\u00a0\u0130bn Asakir, Ali,\u00a0Tarihu Medineti D\u0131me\u015fk<\/em>, 13\/280.<\/p>\n

[87]\u00a0Dinever\u00ee, Ahmed b. Davud,\u00a0el-Ahbaru\u2019t-T\u0131val<\/em>, s. 220.<\/p>\n

[88]\u00a0Belazur\u00ee, Ahmed, a.g.e., 3\/32.<\/p>\n

[89]\u00a0Buhar\u00ee, Muhammed b. \u0130smail,\u00a0Sahih<\/em>, hadis 2704.<\/p>\n

[90]\u00a0A.g.e.<\/p>\n

[91]\u00a0Taberan\u00ee, S\u00fcleyman,\u00a0Mu\u2019cemu\u2019l-Kebir<\/em>, 3\/12.<\/p>\n

[92]\u00a0\u0130bn A\u2019sem Kuf\u00ee, Ahmed,\u00a0el-F\u00fctuh<\/em>, 3\/186.<\/p>\n

[93]\u00a0Belazur\u00ee, Ahmed, a.g.e., 3\/44.<\/p>\n

[94]\u00a0\u0130bn Teymiyye, Ahmed,\u00a0Minhacu\u2019s-S\u00fcnne<\/em>, 4\/536.<\/p>\n

[95]\u00a0Dinever\u00ee, Ahmed b. Davud, a.g.e., s. 220.<\/p>\n

[96]\u00a0\u0130bnu\u2019l-Arab\u00ee, Muhammed,\u00a0Ahkamu\u2019l-Kur\u2019an<\/em>, 4\/151.<\/p>\n

[97]\u00a0\u0130bn Ebi\u2019l-Hadid, Abdulhamid,\u00a0\u015eerhu Nehci\u2019l-Bela\u011fa<\/em>, 16\/22.<\/p>\n

[98]\u00a0Belazur\u00ee, Ahmed,\u00a0Ensabu\u2019l-E\u015fraf<\/em>, 3\/36.<\/p>\n

[99]\u00a0A.g.e.<\/p>\n

[100]\u00a0Tabers\u00ee, Ahmed b. Ali,\u00a0el-\u0130hticac<\/em>, 2\/290.<\/p>\n

[101]\u00a0Hilal\u00ee, Selim b. Kays,\u00a0Kitabu Selim b. Kays<\/em>, 2\/630.<\/p>\n

[102]\u00a0Eleme\u2019l-H\u00fcda, Seyyid Murtaza,\u00a0Tenzihu\u2019l-Enbiya<\/em>, s. 170.<\/p>\n

[103]\u00a0Bkz: \u00c7izelge 1.<\/p>\n<\/div>\n

Etiket:\u00a017. say\u0131<\/p>\n

…………………………….<\/p>\n

misbahdergisi.com<\/a><\/p>\n\r\n

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\u00d6zet \u0130mam Hasan\u2019\u0131n (a.s) Hicr\u00ee d\u00f6rd\u00fcnc\u00fc y\u0131lda Muaviye ile yapt\u0131\u011f\u0131 bar\u0131\u015f, \u0130slam\u00ee h\u00fck\u00fcmet modelinin hilafetten saltanata de\u011fi\u015fmesiyle sonu\u00e7lanm\u0131\u015f sadr-\u0131 \u0130slam\u2019\u0131n en \u00f6nemli olaylar\u0131ndan biridir. Bu bak\u0131mdan tarih\u00e7iler ve hadis\u00e7iler bu vakaya odaklanm\u0131\u015f ve her biri kendi mezheb\u00ee ve siyas\u00ee yakla\u015f\u0131m\u0131yla onun sebeplerini nakledip tahlil etmeye y\u00f6nelmi\u015ftir. Bu makale \u0130mam Hasan\u2019\u0131n (a.s) Muaviye ile bar\u0131\u015f\u0131n\u0131n felsefesini […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[214],"class_list":["post-2965","post","type-post","status-publish","format-standard","hentry","category-debates","tag-imam-hasan-a-s","has-post-title","has-post-date","has-post-category","has-post-tag","has-post-comment","has-post-author",""],"_links":{"self":[{"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/posts\/2965","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/comments?post=2965"}],"version-history":[{"count":2,"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/posts\/2965\/revisions"}],"predecessor-version":[{"id":2969,"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/posts\/2965\/revisions\/2969"}],"wp:attachment":[{"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/media?parent=2965"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/categories?post=2965"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/al-mostabserin.com\/turkish\/wp-json\/wp\/v2\/tags?post=2965"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}