HZ. ÖMER’İN “MUHADDES” OLDUĞUNU BİLDİREN RİVAYETİN SENED VE METİN BAKIMINDAN TAHLİLİ

Hz. Ömer, Hz. Peygamber’in birçok defa methettiği ve hakkında uhrevî olarak da birçok müjde verdiği sahabilerinden birisidir. Feraseti, basireti ve isabetli görüşleriyle ön plana çıkan İslam halifesi, gerek Hz. Peygamber’in hayatında gerekse vefatından sonra, bu vasıflarının bir sonucu olarak isabetli rey ve içtihatlarıyla daima kendisine itimat ve itibar edilen bir kişi olmuştur. Bu görüş ve kararlar, Kur’an’ın nüzul sürecinde “Muvafakatu’l-Ömer” deni- len rıza-i ilahiyeye uygunluklarla gerçekleşmiş, nübüvvetin ardından da reyleri ümmetin icmaîyla tasdik edilmiştir. Hz. Ömer’in Hz. Peygamber tarafından iltifata mazhar olduğu sözlerden biri de “Onun bu ümmetin “muhaddesun”undan biri olduğunu” bildiren rivayettir. Sahih isnadlarla birçok hadis mecmûasında yer alan bu rivayetle ilgili kaynaklarda pek çok şerh ve izahlar aktarılmıştır. “Muhaddes” kavramı şârihler tarafından “ulvî âlemden birtakım bilgilerin ilham olduğu kimse” veya “durumları ve vâkıaları önceden öngörebilen basiretli kimse” şeklinde yorumlanmıştır. Hz. Ömer’in “ilahi meramı anlamaya, kavramaya yönelik” olan şeriat anlayışı neticesinde verdiği kararlar sanki “meleğin diliyle konuşuyormuş gibi” isabet üzere olmuştur. O’nun hayat pratikleri de göz önünde alındığında Hz. Peygamber’in bu sözü daha anlaşılır hale gelmiştir.

Umar (ra) was one of the Companions that our Prophet praised many times and gave many good news regarding otherworldly. The Caliph of Islam, who stands out with his foresight, prudence and accurate views, has always been a person who is trusted and respected both in the life of the Prophet and after his death, as a result of these qualities. These views and decisions were realized in accordance with the divine consent called “Muvafakatu'l- Umar” during the Quran's declaration process and after prophethood, his votes were approved by the ijma of the ummah. One of the words that Umar (ra) received compliments from our Prophet is the “muhaddath” narration, which is the subject of our study. In this narration, it is said that there are people who are not prophets but who are “muhaddath” among some ummahs. It is stated that if any of them will be found in the ummah of the Prophet (s), it will definitely be Umar (ra). This narration, which has been included in many hadith works with authentic isnads since the early period, was reported in many authentic hadith collections until the middle of the fourth century. It was quoted in many isnads that we can call authentic, especially Bukhari and Muslim, and thus took its place in hadith collections. This narration, in which we have included more than twenty isnads in our study, was transmitted from the Companions only through Aisha and Abu Hurayra and was transmitted by various isnads in the following generations. The isnads were accepted as “authentic or hasen” by the scholars except for a few exceptional isnads. In the text parts of the narrations, it is seen that there are some verbal differences, but it is understood that these differences do not reach the level to disrupt the holistic meaning. Considering the comments made by the scholiasts in the related narration, it is seen that most of them made a brief comment that “there are the “muhaddaths” in the ummah and Umar (ra) comes first”. The concept of “muhaddath” is interpreted by the scholiasts as “the person from whom certain information is inspired from the lofty world”, “the prudent person who can foresee situations/events” and “the person who is learned principle of truth with inspirations”. In this content of meaning, it is seen that “muhaddath” are given meanings such as inspiration, foresight, prudence, intuition, superior comprehension/ understanding, and mental agility. In addition to these, it is seen that the Sufis attributed a value to this rumor in terms of “legitimacy and bindingness of inspiration” and made comments in this way. The decisions made by Umar (ra) as a result of his understanding of Shariah, which is “aimed at understanding and comprehending the divine meaning”, were correct as if he “speaks in the language of the angel”. Considering his life practices, this word of our Prophet became more understandable. Some of the commentators who evaluated the narration in terms of meaning stated that “Umer (ra) drew a picture that was compatible with his life in terms of having these qualities. In addition, they said that he lived in accordance with the truth of this narration and they attributed this to the decisions taken by Umar (ra) throughout his life, his ijtihads and their conformity with the words of Allah.