{"id":143,"date":"2021-07-18T15:10:33","date_gmt":"2021-07-18T12:10:33","guid":{"rendered":"http:\/\/demo.safirtema.com\/safirblog\/2018\/05\/03\/a-vitamini-ne-ise-yarar-ve-hangi-besinlerde-bulunur\/"},"modified":"2021-12-02T12:48:38","modified_gmt":"2021-12-02T09:48:38","slug":"maturidiyye-mezhebi","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/maturidiyye-mezhebi\/","title":{"rendered":"Maturidiyye Mezhebi"},"content":{"rendered":"\n<div id=\"toc_container\" class=\"toc_wrap_left no_bullets\"><p class=\"toc_title\">\u0130&ccedil;indekiler<\/p><ul class=\"toc_list\"><li><a href=\"#Maturidiyye_Mezhebi\">Maturidiyye Mezhebi<\/a><ul><li><a href=\"#Imam_Maturidinin_Hayati\">\u0130mam M\u00e2turidi\u2019nin Hayat\u0131<\/a><\/li><li><a href=\"#Imam_Maturidinin_Eserleri\">\u0130mam Maturidi\u2019nin Eserleri<\/a><\/li><li><a href=\"#Imam_Maturidinin_Kelam_Anlayisi\">\u0130mam Maturidi\u2019nin Kelam Anlay\u0131\u015f\u0131<\/a><\/li><li><a href=\"#Imam_Maturidinin_Metodu\">\u0130mam Maturidi\u2019nin Metodu<\/a><\/li><li><a href=\"#Imam_Maturidinin_Tesirleri\">\u0130mam Maturidi\u2019nin Tesirleri<\/a><\/li><li><a href=\"#Maturidiyye_Mezhebinin_Meshur_Alimleri\">Maturidiyye Mezhebinin Me\u015fhur Alimleri<\/a><\/li><li><a href=\"#Maturidiyye_Mezhebinin_Temel_Kelami_Gorusleri\">Maturidiyye Mezhebinin Temel Kelami G\u00f6r\u00fc\u015fleri<\/a><ul><li><a href=\"#Bilgi\">Bilgi<\/a><\/li><li><a href=\"#Uluhiyyet\">Ul\u00fbhiyyet<\/a><\/li><li><a href=\"#Kader_Insanin_Fiilleri_ve_Ozgurlugu\">Kader, \u0130nsan\u0131n Fiilleri ve \u00d6zg\u00fcrl\u00fc\u011f\u00fc<\/a><\/li><li><a href=\"#Nubuvvet\">N\u00fcb\u00fcvvet<\/a><\/li><li><a href=\"#Iman-Kufur\">\u0130man-K\u00fcf\u00fcr<\/a><\/li><\/ul><\/li><\/ul><\/li><li><a href=\"#Kaynaklar\">Kaynaklar<\/a><\/li><\/ul><\/div>\n<h2><span id=\"Maturidiyye_Mezhebi\"><b>Maturidiyye Mezhebi<\/b><\/span><\/h2>\n\n\n\n<h3><span id=\"Imam_Maturidinin_Hayati\"><strong>\u0130mam M\u00e2turidi\u2019nin Hayat\u0131<\/strong><\/span><\/h3>\n\n\n\n<p><a href=\"https:\/\/www.emedrese.com.tr\/blog\/imam-maturidi\/\" title=\"\u0130mam Maturidi\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130mam M\u00e2turidi<\/a> (\u00f6.333\/944), ilmi anlamda olduk\u00e7a yo\u011fun faaliyetlerin y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc Mavera\u00fcnnehir b\u00f6lgesinde yeti\u015fmi\u015ftir. Eserlerinde g\u00f6r\u00fclen kel\u00e2mi ve felsefi derinlik, b\u00f6lgedeki ilmi-fikri canl\u0131l\u0131\u011fa dair ipu\u00e7lar\u0131 vermektedir. M\u00e2turidi, \u0130slami ilimleri b\u00f6lgenin \u00f6nemli bir e\u011fitim merkezi olan Daru\u2019l-C\u00fczc\u00e2niyye\u2019de zaman\u0131n\u0131n se\u00e7kin alimlerinden alm\u0131\u015ft\u0131r. Hocalar\u0131 aras\u0131nda Ebu Nasr el-\u2018Iy\u00e2di (\u00f6. 3. asr\u0131n son \u00e7eyre\u011fi), Ebu Bekir el-C\u00fczc\u00e2ni (\u00f6. 3. as\u0131r)Muhammed b. Muk\u00e2til (\u00f6.150\/767) ve Nasr b. Yahya say\u0131labilir. M\u00e2turidi, bu d\u00f6rt hocas\u0131 vas\u0131tas\u0131 ile Ebu Hanife\u2019ye (\u00f6.150\/767) ba\u011flanmaktad\u0131r.<\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-large is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Imam-Maturidi-1024x1021.jpg\" alt=\"\" class=\"wp-image-891\" width=\"232\" height=\"230\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Imam-Maturidi-1024x1021.jpg 1024w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Imam-Maturidi-150x150.jpg 150w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Imam-Maturidi-768x765.jpg 768w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Imam-Maturidi.jpg 1522w\" sizes=\"(max-width: 232px) 100vw, 232px\" \/><\/figure><\/div>\n\n\n\n<p>\u0130mam M\u00e2turidi\u2019nin hayat\u0131, Abbasilerin zay\u0131flama d\u00f6nemine rastlar. Bu d\u00f6nemde y\u00f6netimin otoritesi zay\u0131flam\u0131\u015f, Halife Me\u2019mun (\u00f6.218\/833) d\u00f6neminde Beyt\u00fc\u2019l-Hikme\u2019de Platon ve Aristo\u2019nun eserleri terc\u00fcme edilmeye ba\u015flanm\u0131\u015f, m\u00fctercim ve edipler d\u00f6nemin g\u00f6zdeleri haline gelmi\u015ftir. Felsefe, <a href=\"https:\/\/www.emedrese.com.tr\/blog\/kelam-ilmi-nedir\/\" title=\"Kelam \u0130lmi Nedir?\" target=\"_blank\" rel=\"noreferrer noopener\">kel\u00e2m <\/a>ve mant\u0131k gibi ilimlerin y\u00fckseli\u015fe ge\u00e7ti\u011fi bu d\u00f6nem Mu\u2019tas\u0131m (\u00f6.222\/842) ve V\u00e2s\u0131k (\u00f6.232\/847) d\u00f6nemlerinde de devam etmi\u015ftir. M\u00fctevekkil (\u00f6.247\/861) d\u00f6neminde ise bu anlay\u0131\u015fa bir tepki ba\u015flam\u0131\u015f ve her t\u00fcrl\u00fc fikir m\u00fcnaka\u015fas\u0131 <a href=\"https:\/\/islamansiklopedisi.org.tr\/bidat\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/bidat\">bidat <\/a>say\u0131lm\u0131\u015ft\u0131r. Bu tutumun bir sonucu olarak merkezi otoritede sars\u0131lma ve sonunda zay\u0131flama meydana gelmi\u015f, ilim merkezi olarak Ba\u011fdat\u2019\u0131n yerini akli ve felsefi ilimlerin geli\u015fmeye devam etti\u011fi Semerkant, Buhara ve Harezm gibi \u015fehirler alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>M\u00e2turidi, do\u011fuda genel olarak <a href=\"https:\/\/www.emedrese.com.tr\/blog\/mutezile-mezhebi\/\" title=\"Mutezile Mezhebi\" target=\"_blank\" rel=\"noreferrer noopener\">Mutezile <\/a>ile, \u00f6zel olarak b\u00f6lgede yayg\u0131n olan Ba\u011fdat Mutezilesi ile m\u00fccadele etmi\u015ftir. Ayn\u0131 d\u00f6nemde <a href=\"https:\/\/www.emedrese.com.tr\/blog\/imam-esari\/\" title=\"\u0130mam E\u015f\u2019ari\" target=\"_blank\" rel=\"noreferrer noopener\">E\u015fari <\/a>de Irak\u2019ta Basra Mutezilesi ile m\u00fccadele etmekteydi.<\/p>\n\n\n\n<h3><span id=\"Imam_Maturidinin_Eserleri\"><strong>\u0130mam Maturidi\u2019nin Eserleri<\/strong><\/span><\/h3>\n\n\n\n<p><strong><a href=\"https:\/\/islamansiklopedisi.org.tr\/tevilatul-kuran\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/tevilatul-kuran\">Tevil\u00e2t\u00fc\u2019l-Kur\u2019\u00e2n<\/a><\/strong><\/p>\n\n\n\n<p>M\u00e2turidi, tefsirine bu ismi vermi\u015ftir. Zira ona g\u00f6re tefsiri ancak Resulullah ve ayetlerin n\u00fczul\u00fcne \u015fahit olmu\u015f olan sahabe yapabilir. Bu anlamda onlar\u0131n tefsiri ba\u011flay\u0131c\u0131d\u0131r da. Onlardan sonra gelenlerin yapt\u0131\u011f\u0131 ise ancak tevil olabilir ve ba\u011flay\u0131c\u0131 de\u011fildir. Ona g\u00f6re sa\u011fl\u0131kl\u0131 bir tevilin ilk \u015fart\u0131, onun Kur\u2019an\u2019\u0131n metinsel ba\u011flam\u0131na ve b\u00fct\u00fcnl\u00fc\u011f\u00fcne uygun olmas\u0131; ikinci \u015fart\u0131 ise hakikatin mecazdan, zahirin bat\u0131ndan \u00f6nce gelmesidir.<\/p>\n\n\n\n<p><strong><a href=\"https:\/\/islamansiklopedisi.org.tr\/kitabut-tevhid--maturidi\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/kitabut-tevhid--maturidi\">Kit\u00e2bu\u2019t-Tevhid<\/a><\/strong><\/p>\n\n\n\n<p>M\u00e2turidi\u2019nin Kel\u00e2m ve bir bak\u0131ma da mezhepler tarihi konular\u0131na dair zikredilebilecek \u00f6nemli eseridir. Eserinde Kel\u00e2m\u0131n ana konular\u0131 olan il\u00e2hiyy\u00e2t, <a href=\"https:\/\/www.emedrese.com.tr\/blog\/nubuvvet\/\" title=\"N\u00fcb\u00fcvvet\" target=\"_blank\" rel=\"noreferrer noopener\">n\u00fcb\u00fcvv\u00e2t <\/a>ve <a href=\"https:\/\/www.emedrese.com.tr\/blog\/ahiret\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Ahiret\">sem\u2019iyy\u00e2t\u0131n<\/a> \u00e7o\u011fu meselelerini konu edinmi\u015f, <a href=\"https:\/\/www.emedrese.com.tr\/blog\/ehli-sunnet-mezhebi\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Ehli S\u00fcnnet Mezhebi\">Ehl-i S\u00fcnnet <\/a>d\u0131\u015f\u0131 mezheplerin ve \u0130slam d\u0131\u015f\u0131 cereyanlar\u0131n g\u00f6r\u00fc\u015flerine temas ederek gerekli tenkitleri yapm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<h3><span id=\"Imam_Maturidinin_Kelam_Anlayisi\"><strong>\u0130mam Maturidi\u2019nin Kelam Anlay\u0131\u015f\u0131<\/strong><\/span><\/h3>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-full is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Gazali-Kelam-1.jpg\" alt=\"\" class=\"wp-image-1922\" width=\"239\" height=\"319\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Gazali-Kelam-1.jpg 500w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Gazali-Kelam-1-225x300.jpg 225w\" sizes=\"(max-width: 239px) 100vw, 239px\" \/><\/figure><\/div>\n\n\n\n<p>Hocalar\u0131 gibi o da ak\u00e2id ilminde Ebu Hanife\u2019nin eserlerini tetkik etmi\u015f, onlar\u0131 okuyup \u00f6\u011frenerek fikri bir olgunlu\u011fa kavu\u015fmu\u015ftur. Onun kurdu\u011fu kel\u00e2mi anlay\u0131\u015f, bir anlamda b\u00f6lgede etkin olan Hanefili\u011fin itik\u00e2di yorumudur. Bu anlamda M\u00e2turidi, Ebu Hanife\u2019nin (di\u011feri M\u0131s\u0131r\u2019da Tah\u00e2vi olan) iki b\u00fcy\u00fck yorumcusundan birisi olmu\u015ftur. Bu mezhebin ad\u0131 onunla an\u0131lsa da bunu Ebu Hanife\u2019ye kadar g\u00f6t\u00fcr\u00fcp ona nispet eden, hatta bu ekol\u00fcn ad\u0131n\u0131 \u201cHanefiyye-M\u00e2turidiyye\u201d olarak zikredenler de olmu\u015ftur.<\/p>\n\n\n\n<p><a href=\"https:\/\/www.emedrese.com.tr\/blog\/kaza-ve-kader\/\" title=\"Kaza ve Kader\" target=\"_blank\" rel=\"noreferrer noopener\">Kader <\/a>ve cebir g\u00f6r\u00fc\u015flerine sapanlara kar\u015f\u0131 \u0130slam akidesini savunmak i\u00e7in Ebu Hanife\u2019nin ileri s\u00fcrd\u00fc\u011f\u00fc esaslar\u0131 sistemle\u015ftiren de <a href=\"https:\/\/islamansiklopedisi.org.tr\/kaderiyye\" title=\"https:\/\/islamansiklopedisi.org.tr\/kaderiyye\" target=\"_blank\" rel=\"noreferrer noopener\">Kaderiyye<\/a> ve Mutezilenin ak\u0131lc\u0131 cereyan\u0131 ile <a href=\"https:\/\/islamansiklopedisi.org.tr\/cebriyye\" title=\"https:\/\/islamansiklopedisi.org.tr\/cebriyye\" target=\"_blank\" rel=\"noreferrer noopener\">Cebriyye <\/a>ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/musebbihe\" title=\"https:\/\/islamansiklopedisi.org.tr\/musebbihe\" target=\"_blank\" rel=\"noreferrer noopener\">M\u00fc\u015febbihe<\/a>\u2019nin nakilcili\u011fi kar\u015f\u0131s\u0131nda ak\u0131l ve nakil \u00e7er\u00e7evesinde onlar\u0131 uzla\u015ft\u0131ran da odur. Dinde sadece nakille yetinen <a href=\"https:\/\/islamansiklopedisi.org.tr\/selefiyye\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/selefiyye\">Selefiyye <\/a>ile nakli ihmal edip akl\u0131 \u00f6ne \u00e7\u0131karan Mutezilenin din anlay\u0131\u015f\u0131na kar\u015f\u0131 M\u00e2turidi, ak\u0131lla nakli uzla\u015ft\u0131rm\u0131\u015ft\u0131r. \u0130slam\u2019\u0131n ana ilkelerini akli verilerle temellendirmeye \u00e7al\u0131\u015fm\u0131\u015f, ak\u0131lc\u0131l\u0131k ve hikmet felsefesi denebilecek bir metotla onlar\u0131 tahlil etmi\u015ftir.<\/p>\n\n\n\n<h3><span id=\"Imam_Maturidinin_Metodu\"><strong>\u0130mam Maturidi\u2019nin Metodu<\/strong><\/span><\/h3>\n\n\n\n<p>M\u00e2turidi\u2019nin sistemi, <a href=\"https:\/\/islamansiklopedisi.org.tr\/tenzih\" title=\"https:\/\/islamansiklopedisi.org.tr\/tenzih\" target=\"_blank\" rel=\"noreferrer noopener\">tenzih <\/a>ve -\u00f6zellikle de-hikmet olmak \u00fczere iki ana prensibe dayan\u0131r. Onun metodunun baz\u0131 \u00f6zellikleri \u015fu \u015fekilde s\u0131ralanabilir:<\/p>\n\n\n\n<p>1-Ak\u0131lla nakil aras\u0131nda orta yolu tercih etmek.<br>2-Ayetleri yorumlarken de kel\u00e2mi g\u00f6r\u00fc\u015fleri serdederken de Kur\u2019an\u2019\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcnden kopmamak.<br>3-Fikri, fiille irtibatland\u0131rmak. Ona g\u00f6re amel, imandan de\u011fildir ancak as\u0131l olan, fikirlerin fiillerimizle uyum i\u00e7inde olmas\u0131d\u0131r.<br>4-Manaya ve maksada \u00f6nem vermek.<br>5- Muar\u0131z g\u00f6r\u00fc\u015fleri tenkitten evvel onlar\u0131 ortaya koymak, tahlil etmek ve yanl\u0131\u015flar\u0131n\u0131n sebeplerini ara\u015ft\u0131rmak.<br>6-Kel\u00e2miizahlar\u0131 somut neticelere ba\u011flamak ve vak\u0131ay\u0131 hareket noktas\u0131 bellemek.<br>7-Bir iddiada bulunurken de bir iddiay\u0131 reddederken de delille hareket etmek.<\/p>\n\n\n\n<h3><span id=\"Imam_Maturidinin_Tesirleri\"><strong>\u0130mam Maturidi\u2019nin Tesirleri<\/strong><\/span><\/h3>\n\n\n\n<p>M\u00e2turidi, \u0130slam akidesinde bug\u00fcne kadar devam eden tesirlerine, g\u00fcn\u00fcm\u00fcze kadar intikal etmi\u015f eserlerine ra\u011fmen \u00f6l\u00fcm\u00fcnden sonra bir as\u0131rdan fazla bir s\u00fcre boyunca di\u011fer kel\u00e2mi \u00e7evrelerde dikkat \u00e7ekmemi\u015f ve muas\u0131r\u0131 Ebu\u2019l-Hasen el-E\u015fari kadar \u015f\u00f6hret bulamam\u0131\u015ft\u0131r. Onun az tan\u0131nmas\u0131 ve hakk\u0131nda daha az \u00e7al\u0131\u015fma yap\u0131lm\u0131\u015f olmas\u0131 yan\u0131nda, \u0130slami f\u0131rkalara ait kaynak eserlerde de kel\u00e2m ilmi ve alimlerinden bahsedilirken onun hakk\u0131nda suskun kal\u0131nm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>Bunun sebepleri \u00fczerinde \u00e7e\u015fitli yorumlar yap\u0131lm\u0131\u015ft\u0131r: M\u00e2turidi\u2019nin d\u00f6nemin k\u00fclt\u00fcr merkezi say\u0131lan ve E\u015fari\u2019nin ya\u015fad\u0131\u011f\u0131 ve mezhebinin geni\u015f \u00f6l\u00e7\u00fcde yay\u0131lm\u0131\u015f oldu\u011fu, ayn\u0131 zamanda hilafet merkezi olan Irak\u2019tan uzakta bulunmas\u0131; milliyet taassubu ve buna ba\u011fl\u0131 olarak E\u015fari\u2019yi Ehl-i S\u00fcnnetin yeg\u00e2ne temsilcisi g\u00f6sterme gayreti, M\u00e2turidi\u2019nin eserlerinin anla\u015f\u0131lma g\u00fc\u00e7l\u00fc\u011f\u00fc&#8230;<\/p>\n\n\n\n<p>M\u00e2turidi\u2019nin ortaya \u00e7\u0131kt\u0131\u011f\u0131 b\u00f6lgede Hanefi mezhebi h\u00e2kimdir. Hanefi mezhebinin de-Hanbelilik\u2019te oldu\u011fu gibi-itik\u00e2di bir y\u00f6n\u00fc vard\u0131r. Hanefili\u011fin benimsedi\u011fi itik\u00e2di anlay\u0131\u015f, b\u00f6lgede Ehl-i S\u00fcnnet anlay\u0131\u015f\u0131 olarak kabul g\u00f6rm\u00fc\u015ft\u00fcr. Bu d\u00f6nemde m\u00fcstakil bir M\u00e2turidilikten s\u00f6z etmek ise m\u00fcmk\u00fcn de\u011fildir. M\u00e2turidili\u011fin ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nemde Ehl-i S\u00fcnnet sistemati\u011fi i\u00e7erisinde itik\u00e2di meseleleri izah etmi\u015f olan H\u00e2kim es-Semerkandi (\u00f6.342\/953) ve Ebu\u2019l-Y\u00fcsr el-Pezdevi (\u00f6.493\/1100) gibi \u00f6nemli kel\u00e2mc\u0131lar mevcuttur.<\/p>\n\n\n\n<p>Bu isimleri bug\u00fcn biz her ne kadar M\u00e2turidili\u011fe mensup olarak zikretsek de onlar, kendilerini do\u011frudan M\u00e2turidili\u011fe de\u011fil Ehl-i S\u00fcnnete nispet etmi\u015flerdir. Ayn\u0131 d\u00f6nemde bu co\u011frafyada at\u0131fta bulunulan \u201cEhl-i S\u00fcnnet\u201d anlay\u0131\u015f\u0131n\u0131n ana omurgas\u0131n\u0131 Hanefilik te\u015fkil etmektedir. M\u00e2turidilik\u2019ten ise daha sonra ne\u015fv\u00fcnema bulmu\u015f olan ve Hanefili\u011fin kel\u00e2mla kar\u015f\u0131la\u015fmas\u0131n\u0131 temsil eden bir anlay\u0131\u015f olarak bahsedilebilir. -M\u00e2turidili\u011fi as\u0131l olarak sistemle\u015ftiren ve bir mezhep olarak ortaya koyan alim Ebu\u2019l-Muin en-Nesefi (\u00f6.508\/1115) olmu\u015ftur. Nesefi ailesi, i\u00e7lerinden \u00e7\u0131kard\u0131klar\u0131 alimlerle mezhebin yay\u0131lmas\u0131na \u00f6nayak olmu\u015flard\u0131r. H\u00e2kim es-Semerkandi ile birlikte ise R\u00e2zi\u2019nin (\u00f6.606\/1210) felsefi kel\u00e2m anlay\u0131\u015f\u0131 M\u00e2turidilik i\u00e7inde de olu\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Bu anlay\u0131\u015f, as\u0131l geli\u015fimini Osmanl\u0131 d\u00f6neminde sa\u011flam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>Osmanl\u0131 medreselerinde genel olarak E\u015farilik h\u00e2kim olmu\u015f, \u00f6zellikle R\u00e2zi sonras\u0131nda art\u0131k nazariyat bahisleri, kel\u00e2m eserlerinde daha \u00e7ok yer bulmaya ba\u015flam\u0131\u015ft\u0131r. -Ancak Osmanl\u0131\u2019n\u0131n son d\u00f6nemine gelindi\u011finde -modernle\u015fme ile birlikte daha da artan-bask\u0131n bir M\u00e2turidilik g\u00f6zlenmektedir. Hatta 1850\u2019li y\u0131llardan sonra Osmanl\u0131 co\u011frafyas\u0131nda art\u0131k E\u015farili\u011fi savunan ki\u015filer hemen hemen hi\u00e7 yok gibidir. Bunun bir sebebi, art\u0131k zaman\u0131n ihtiya\u00e7lar\u0131na cevap veremedi\u011fi d\u00fc\u015f\u00fcn\u00fclen klasik kel\u00e2m birikiminin E\u015farilikle \u00f6zde\u015fle\u015ftirilip E\u015farili\u011fin mahk\u00fbm edilmesidir. Bir di\u011fer sebep ise M\u00e2turidili\u011fin hem bu tenkitten kurtulmu\u015f olmas\u0131 hem de baz\u0131 prensiplerinin, meselelere yakla\u015f\u0131m bi\u00e7imlerinin modernle\u015fme ile yak\u0131nl\u0131k tesis etmeye daha uygun g\u00f6r\u00fclm\u00fc\u015f olmas\u0131d\u0131r.<\/p>\n\n\n\n<p>Mesela M\u00e2turidili\u011fin c\u00fcz\u2019i iradeye daha \u00e7ok vurgu yapmas\u0131, hikmeti \u00f6n plana \u00e7\u0131karmas\u0131 bu uyumu sa\u011flayacak \u00f6zellikler olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bir \u00fc\u00e7\u00fcnc\u00fc sebep ise 19. asr\u0131n sonunda milliyet\u00e7ili\u011fin yayg\u0131nla\u015fmas\u0131yla birlikte bir T\u00fcrk olan M\u00e2turidili\u011fe ra\u011fbetin artm\u0131\u015f olmas\u0131d\u0131r.<\/p>\n\n\n\n<h3><span id=\"Maturidiyye_Mezhebinin_Meshur_Alimleri\"><strong style=\"color: initial;\">Maturidiyye Mezhebinin Me\u015fhur Alimleri<\/strong><\/span><\/h3>\n\n\n\n<p>1-<strong>H\u00e2kim es-Semerkandi (\u00f6. 342\/953)<\/strong><\/p>\n\n\n\n<p>M\u00e2turidi ve H\u00e2kim es-Semerkandi de Mavera\u00fcnnehir kel\u00e2mc\u0131lar\u0131ndan olmakla birlikte, g\u00f6r\u00fc\u015flerindeki yak\u0131nl\u0131\u011fa ra\u011fmen Semerkandi\u2019nin -tamamen olmasa da- geleneksel Hanefi \u00e7izgiye daha sad\u0131k kald\u0131\u011f\u0131, M\u00e2turidi\u2019nin ise yeni yollar ve \u0131slah aray\u0131\u015flar\u0131 i\u00e7inde oldu\u011fu ifade edilmi\u015ftir. Nitekim Semerkandi, M\u00e2turidi\u2019nin yeni form\u00fcle edilmi\u015f tezlerini savunmamaktad\u0131r. Bununla birlikte Semerkandi, M\u00e2turidi\u2019den daha fazla konuyu eserlerinde ele alm\u0131\u015ft\u0131r. <a href=\"https:\/\/islamansiklopedisi.org.tr\/es-sevadul-azam\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/es-sevadul-azam\">Sev\u00e2d\u00fc\u2019l-A\u2019zam<\/a> isimli risalesinde 73 f\u0131rka hadisini esas alarak Hanefi-M\u00e2turidi akidesini 62 madde halinde s\u0131ralay\u0131p a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>2-<strong>Ebu\u2019l-Y\u00fcsr el-Pezdevi (\u00f6. 493\/1100)<\/strong><\/p>\n\n\n\n<p>Ba\u015fta Buhara olmak \u00fczere Mavera\u00fcnnehir b\u00f6lgesinde \u00f6nemli bir Hanefi-M\u00e2turidi bilgini olarak kabul edilmektedir. Eserlerinde kendisinden \u00f6nceki kel\u00e2mc\u0131lar\u0131n ve felsefecilerin tesirleri g\u00f6r\u00fclmektedir. Ele ald\u0131\u011f\u0131 bir\u00e7ok meselede E\u015fari\u2019nin g\u00f6r\u00fc\u015f\u00fcn\u00fc zikrettikten sonra \u201c<a href=\"https:\/\/www.emedrese.com.tr\/blog\/ehli-sunnet-mezhebi\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Ehli S\u00fcnnet Mezhebi\">Ehl-i S\u00fcnnet ve\u2019l-Cemaatin <\/a>g\u00f6r\u00fc\u015f\u00fcne gelince&#8230;\u201d ifadesini kullanm\u0131\u015f, bununla sadece Hanefi-M\u00e2turidileri kastetmi\u015ftir. Pezdevi, her ne kadar M\u00e2turidili\u011fin \u00f6nde gelen bir temsilcisiyse de zaman zaman M\u00e2turidi\u2019yi ele\u015ftirmekten geri durmam\u0131\u015ft\u0131r. Us\u00fbl\u00fc\u2019d-Din<a name=\"_ftnref66\" href=\"#_ftn66\">[66]<\/a> isimli eserinde kel\u00e2m\u0131n t\u00fcm meselelerini 96 ba\u015fl\u0131k halinde ele alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>3-<strong>Ebu\u2019l-Muin en-Nesefi (\u00f6. 508\/1115)<\/strong><\/p>\n\n\n\n<p>Tahsilini Semerkant ve Buhara\u2019da Hanefi alimlerden alan Nesefi\u2019nin talebeleri aras\u0131nda Necmeddin \u00d6mer en-Nesefi (\u00f6.537\/1142), Al\u00e2eddin es-Semerkandi (\u00f6.539\/1144), Ahmed el-Pezdevi, Ebu\u2019l-Hasen el-Belhi gibi \u00f6nemli isimler bulunmaktad\u0131r. Nesefi, kendisinden sonraki bir\u00e7ok alimi etkilemi\u015ftir. Mesela Necmeddin \u00d6mer en-Nesefi\u2019ye ait el-Ak\u00e2id, Tabs\u0131ra\u2019n\u0131n bir \u00f6zeti mahiyetindedir. Ayr\u0131ca Al\u00e2eddin es-Semerkandi, M\u00e2turidi\u2019nin Tevil\u00e2t\u2019\u0131na yazd\u0131\u011f\u0131 \u015ferhi, hocas\u0131 Nesefi\u2019nin derslerindeki a\u00e7\u0131klamalar\u0131ndan tuttu\u011fu notlardan olu\u015fturmu\u015ftur. Ebu\u2019l-Muin, M\u00e2turidi\u2019nin g\u00f6r\u00fc\u015flerini semantik y\u00f6ntem- kelimelerin k\u00f6k manalar\u0131ndan hareketle, tarih boyunca kazand\u0131klar\u0131 anlamlar\u0131 tahlil etme y\u00f6ntemi ile sistemle\u015ftiren, geli\u015ftiren ve daha iyi tan\u0131nmas\u0131n\u0131 sa\u011flayan bir kel\u00e2mc\u0131d\u0131r. Meseleleri b\u00fct\u00fcnl\u00fck i\u00e7inde ve her t\u00fcrl\u00fc \u00f6nyarg\u0131dan uzak olarak ele alm\u0131\u015f; gramer ile kel\u00e2m aras\u0131ndaki ili\u015fkiyi her f\u0131rsatta dile getirmi\u015ftir.<\/p>\n\n\n\n<p>Onun kel\u00e2m anlay\u0131\u015f\u0131nda akl\u0131n ehemmiyeti b\u00fcy\u00fckt\u00fcr. Zira ona g\u00f6re \u00f6nyarg\u0131lardan uzak ak\u0131l, iyiliklere meyleder ve k\u00f6t\u00fcl\u00fcklerden ka\u00e7\u0131n\u0131r. Ak\u0131l, bilgi vas\u0131talar\u0131ndan biri olmakla birlikte ak\u00e2id, nakil kaynakl\u0131d\u0131r; akl\u0131n g\u00f6revi ise onu do\u011fru ve mant\u0131kl\u0131 bir \u015fekilde anlamak ve benimsemektir. Zaten ak\u0131l, vahyin ger\u00e7ek manas\u0131n\u0131 anlayabilirse aralar\u0131nda bir \u00e7eli\u015fki olmad\u0131\u011f\u0131 ortaya \u00e7\u0131kar. Tabs\u0131rat\u00fc\u2019l-Edille, en \u00f6nemli ve en kapsaml\u0131 eseridir. Bu eser, M\u00e2turidi\u2019nin Kit\u00e2bu\u2019t-Tevhid\u2019inin daha anla\u015f\u0131l\u0131r h\u00e2le getirilmi\u015f \u015feklidir. Ayr\u0131ca Tabs\u0131ra\u2019da konular daha metodik ve planl\u0131 olarak ele al\u0131nm\u0131\u015f; onun \u00fcslubu daha kolay ve ifadeleri daha a\u00e7\u0131kt\u0131r. Bu sebeple Tabs\u0131ra, sonraki M\u00e2turidi alimlerin \u00e7al\u0131\u015fmalar\u0131na kaynak olmu\u015ftur. Temhid ise Tabs\u0131rat\u00fc\u2019l-Edille\u2019nin \u00f6zeti olan eserin \u00fczerine bir\u00e7ok \u015ferh yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>4-<strong>Necmeddin \u00d6mer en-Nesefi (\u00f6. 537\/1142)<\/strong><\/p>\n\n\n\n<p>Kel\u00e2mdan ziyade f\u0131k\u0131h sahas\u0131nda \u00f6ne \u00e7\u0131kan Nesefi, Kel\u00e2ma dair tek bir eser yazm\u0131\u015ft\u0131r. Ak\u00e2id\u00fc\u2019n-Nesefi, \u0130slam ak\u00e2idinin \u00f6zeti mahiyetindedir. Bu eser, m\u00fcellifin en \u00e7ok tan\u0131nan ve Kel\u00e2ma dair bilinen tek eseridir. Dini akidenin medrese usul\u00fcne uygun ilk hulasas\u0131 oldu\u011fu i\u00e7in \u00e7ok ra\u011fbet g\u00f6rm\u00fc\u015f ve \u00fczerine bir\u00e7ok \u015ferh yaz\u0131lm\u0131\u015ft\u0131r. Bunlar aras\u0131nda en \u00e7ok bilineni <a href=\"https:\/\/www.emedrese.com.tr\/blog\/sadeddin-teftazani\/\" title=\"Sadeddin Teftazani\" target=\"_blank\" rel=\"noreferrer noopener\">Teft\u00e2z\u00e2ni<\/a>\u2019nin<a name=\"_ftnref71\" href=\"#_ftn71\"> <\/a>\u015eerhu\u2019l-Ak\u00e2id\u2019idir.<\/p>\n\n\n\n<p>5-<strong>N\u00fbreddin es-S\u00e2b\u00fbni (\u00f6. 580\/1184)<\/strong><\/p>\n\n\n\n<p>\u0130lmi hayat\u0131 konusunda kaynaklarda \u00e7ok fazla malumat yoktur. Bu konuda bize \u0131\u015f\u0131k tutan \u015fey, onun eserleri ve \u00f6mr\u00fcn\u00fcn sonlar\u0131nda R\u00e2zi ile yapt\u0131\u011f\u0131 m\u00fcnazaralard\u0131r. M\u00e2turidili\u011fin daha sistemli bir mezhep haline gelmesinde \u00e7ok ciddi tesirleri vard\u0131r. \u00d6zellikle Teft\u00e2z\u00e2ni, Bey\u00e2ziz\u00e2de ve Rag\u0131p Pa\u015fa gibi alimlerin kendisinden nakillerde bulunmalar\u0131 buna i\u015faret etmektedir. el-Kif\u00e2ye fi\u2019l-Hid\u00e2ye, kendisine ait <a href=\"https:\/\/www.youtube.com\/watch?v=qlaG3b9jFpE&amp;list=PLNbpRT8SFQRr-qNt9WgO6-R112DkEPaFQ\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/www.youtube.com\/watch?v=qlaG3b9jFpE&amp;list=PLNbpRT8SFQRr-qNt9WgO6-R112DkEPaFQ\">el-Bid\u00e2ye <\/a>isimli eserin asl\u0131n\u0131 te\u015fkil eden bu eser, i\u00e7erik olarak el-Bid\u00e2ye ile ayn\u0131d\u0131r. el-M\u00fcntek\u00e2 min \u2018\u0130smeti\u2019l-Enbiy\u00e2, bu eser de peygamberlerin ismeti hakk\u0131nda yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>6-<strong>Ebu\u2019l-Berak\u00e2t en-Nesefi (\u00f6. 710\/1310)<\/strong><\/p>\n\n\n\n<p>F\u0131k\u0131h, f\u0131k\u0131h usul\u00fc ve tefsir alanlar\u0131nda verdi\u011fi eserleriyle \u00f6ne \u00e7\u0131kmaktad\u0131r. el-Umde adl\u0131 \u0130slam ak\u00e2idine dair kaleme ald\u0131\u011f\u0131 ve Ehl-i S\u00fcnnet ak\u00e2idinin bir \u00f6zeti mahiyetinde olan bu eseri ile \u015f\u00f6hret bulmu\u015ftur. el-\u0130\u2019tim\u00e2d fi\u2019l-\u0130\u2019tik\u00e2d ise el-Umde\u2019nin \u015ferhidir.<\/p>\n\n\n\n<p>7-<strong>Bey\u00e2ziz\u00e2de Ahmed Efendi (\u00f6. 1098\/1687)<\/strong><\/p>\n\n\n\n<p>Kuvvetli bir f\u0131k\u0131h ve kel\u00e2m bilgisine sahiptir. \u0130tik\u00e2di konularda Ebu Hanife ve M\u00e2turidi\u2019nin \u00e7izgilerini takip etmi\u015f, Ebu Hanife\u2019nin risalelerini \u015ferh etmi\u015ftir. Ak\u00e2id konular\u0131n\u0131n dinde \u00f6ncelikli olarak \u00f6\u011frenilmesi gerekti\u011fini, inanca dair konularda taklide y\u00f6nelip istidlali terk edenlerin sorumlu olacaklar\u0131n\u0131 belirtmi\u015ftir. Akl\u0131n s\u0131n\u0131r\u0131 konusunda ifrata varan Mutezile ile onu geri plana iten E\u015fariyye\u2019yi tenkit emi\u015f ve ikisi aras\u0131nda mutedil bir yakla\u015f\u0131m\u0131 benimsemi\u015ftir. el-Us\u00fbl\u00fc\u2019l-M\u00fcnife li\u2019l-\u0130m\u00e2m Ebi Hanife eserinde Ebu Hanife\u2019nin risalelerini, <a href=\"https:\/\/islamansiklopedisi.org.tr\/musned--telif-turu\" title=\"https:\/\/islamansiklopedisi.org.tr\/musned--telif-turu\" target=\"_blank\" rel=\"noreferrer noopener\">m\u00fcsnedlerini <\/a>ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/menakibname\" title=\"https:\/\/islamansiklopedisi.org.tr\/menakibname\" target=\"_blank\" rel=\"noreferrer noopener\">menak\u0131b <\/a>kitaplar\u0131ndan ald\u0131\u011f\u0131 ibareleri, Kel\u00e2m kitaplar\u0131n\u0131n tertibine g\u00f6re bir araya getirmi\u015ftir. <a href=\"https:\/\/islamansiklopedisi.org.tr\/isaratul-meram\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/isaratul-meram\">\u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-Mer\u00e2m min \u2018\u0130b\u00e2r\u00e2ti\u2019l-\u0130m\u00e2m<\/a> isimli eseri ise el-Us\u00fbl\u00fc\u2019l-M\u00fcnife\u2019nin bir b\u00f6l\u00fcm\u00fcne yazd\u0131\u011f\u0131 \u015ferhtir.<\/p>\n\n\n\n<p>8-<strong>Kem\u00e2leddin \u0130bn\u00fc\u2019l-H\u00fcm\u00e2m (\u00f6. 861\/1457)<\/strong><\/p>\n\n\n\n<p>\u00c7o\u011funlukla klasik Ehl-i S\u00fcnnet kel\u00e2m anlay\u0131\u015f\u0131n\u0131 yans\u0131t\u0131p Mutezile ve \u0130slam filozoflar\u0131n\u0131 tenkit etmi\u015ftir. Her ne kadar M\u00e2turidi \u00e7izgisini takip etmi\u015fse de baz\u0131 konularda E\u015fari anlay\u0131\u015f\u0131 tercih etti\u011fi de olmu\u015ftur. Klasik kel\u00e2m anlay\u0131\u015f\u0131na ba\u011fl\u0131 kalarak t\u00fcm kel\u00e2mi meseleleri ele alm\u0131\u015ft\u0131r. Hem m\u00fcteahhirun ekol\u00fcn 14. as\u0131rdaki takip\u00e7isi olmu\u015f hem de daha sonra yaz\u0131lan eserlere \u00f6rneklik te\u015fkil etmi\u015ftir. el-M\u00fcs\u00e2yera fi\u2019l-Ak\u00e2idi\u2019l-M\u00fcnciye fi\u2019l-\u00c2hira eserini yazarken, ba\u015fta Gazali\u2019nin er-Ris\u00e2let\u00fc\u2019l-Kudsiyye\u2019sini ihtisar etmeye ba\u015flam\u0131\u015f ancak zaman ilerledik\u00e7e metnin asl\u0131na baz\u0131 ilaveler yapm\u0131\u015f ve as\u0131l metnin tertibinden uzakla\u015farak farkl\u0131 bir eser ortaya \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<h3><span id=\"Maturidiyye_Mezhebinin_Temel_Kelami_Gorusleri\"><strong style=\"color: initial;\">Maturidiyye <\/strong><strong style=\"color: initial;\">Mezhebinin Temel Kelami G\u00f6r\u00fc\u015fleri<\/strong><\/span><\/h3>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-full is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Haber-ve-Eser-Kavramlari.jpg\" alt=\"\" class=\"wp-image-1241\" width=\"269\" height=\"179\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Haber-ve-Eser-Kavramlari.jpg 626w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Haber-ve-Eser-Kavramlari-300x200.jpg 300w\" sizes=\"(max-width: 269px) 100vw, 269px\" \/><\/figure><\/div>\n\n\n\n<h4><span id=\"Bilgi\"><strong>Bilgi<\/strong><\/span><\/h4>\n\n\n\n<p>M\u00e2turidi\u2019nin bilgi teorisi, M\u00e2turidi olsun olmas\u0131n bir\u00e7ok kel\u00e2mc\u0131 taraf\u0131ndan da benimsenmi\u015ftir. Burada s\u00f6z konusu edilen bilgi zaruri bilgi anlam\u0131ndad\u0131r. Buna g\u00f6re bilgi kaynaklar\u0131 \u00fc\u00e7t\u00fcr: <a href=\"https:\/\/islamansiklopedisi.org.tr\/duyu\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/duyu\">Duyular\/hav\u00e2ss-\u0131 selime<\/a>, <a href=\"https:\/\/islamansiklopedisi.org.tr\/istidlal\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/istidlal\">ak\u0131l\/istidl\u00e2l<\/a> ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/haber\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/haber\">do\u011fru haber\/haber-i s\u00e2d\u0131k<\/a>. Bu kaynaklar birbirinden ba\u011f\u0131ms\u0131z olmay\u0131p ula\u015f\u0131lan bilginin s\u0131hhati konusunda birbirilerini desteklerler. Mesela ak\u0131l, ar\u0131zadan ve engelden uzak olan duyular\u0131n bilgi kayna\u011f\u0131 olmas\u0131n\u0131 zorunlu g\u00f6r\u00fcr. <a href=\"https:\/\/islamansiklopedisi.org.tr\/mutevatir\" title=\"https:\/\/islamansiklopedisi.org.tr\/mutevatir\" target=\"_blank\" rel=\"noreferrer noopener\">M\u00fctevatir <\/a>haber i\u00e7in de durum b\u00f6yledir. Hatta m\u00fctevatir olmayan haberin s\u0131hhat derecesini de yine ak\u0131l ortaya \u00e7\u0131kar\u0131r. Ak\u0131l, d\u0131\u015f d\u00fcnyay\u0131 duyular yoluyla kavrar. Duyulara ba\u011fl\u0131 bilgi, istidl\u00e2li bilginin de temelidir. <a href=\"https:\/\/islamansiklopedisi.org.tr\/kesf\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/kesf\">Ke\u015fif <\/a>ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/ilham\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/ilham\">ilham <\/a>ise, bilgi kayna\u011f\u0131 olmaktan uzakt\u0131r.<\/p>\n\n\n\n<p>Bilgi, \u00f6ncelikle Allah\u2019\u0131n bilgisi ve mahlukat\u0131n bilgisi \u015feklinde ikiye ayr\u0131l\u0131r. Allah\u2019\u0131n bilgisi <a href=\"https:\/\/islamansiklopedisi.org.tr\/kadim\" title=\"https:\/\/islamansiklopedisi.org.tr\/kadim\" target=\"_blank\" rel=\"noreferrer noopener\">kadim<\/a>, mahlukat\u0131n bilgisi <a href=\"https:\/\/islamansiklopedisi.org.tr\/hudus\" title=\"https:\/\/islamansiklopedisi.org.tr\/hudus\" target=\"_blank\" rel=\"noreferrer noopener\">h\u00e2distir<\/a>. \u0130nsan bilgisinin vas\u0131tas\u0131z ve gayriihtiyari olan\u0131na zaruri bilgi; bir <a href=\"https:\/\/islamansiklopedisi.org.tr\/irade\" title=\"https:\/\/islamansiklopedisi.org.tr\/irade\" target=\"_blank\" rel=\"noreferrer noopener\">irade<\/a>, \u00e7aba ve vas\u0131taya ba\u011fl\u0131 olan\u0131na da <a href=\"https:\/\/islamansiklopedisi.org.tr\/kesb--kelam\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/kesb--kelam\">kesbi <\/a>bilgi denir.<\/p>\n\n\n\n<p><strong>Duyular\/Hav\u00e2ss-\u0131 Selime<\/strong><\/p>\n\n\n\n<p>Duyular, insan\u0131 zorunlu bilgiye ula\u015ft\u0131r\u0131r. Duyulara ba\u011fl\u0131 bilgi, en a\u00e7\u0131k oland\u0131r ve t\u00fcm bilgilerin esas\u0131d\u0131r.<\/p>\n\n\n\n<p><strong>Ak\u0131l\/\u0130stidl\u00e2l<\/strong><\/p>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/akl-i-selim\" title=\"https:\/\/islamansiklopedisi.org.tr\/akl-i-selim\" target=\"_blank\" rel=\"noreferrer noopener\">Akl-\u0131 selim,<\/a> duyular vas\u0131tas\u0131yla g\u00f6r\u00fcnen \u00e2lemi; kavramlar ve deliller arac\u0131l\u0131\u011f\u0131yla da g\u00f6r\u00fcnmeyen \u00e2lemi alg\u0131layan r\u00fbhi bir g\u00fc\u00e7t\u00fcr. Ak\u0131l hem zorunlu hem de zorunlu olmayan bilgileri \u00fcretir; hem duyular \u00f6tesindeki \u00e2lemi hem de duyular ve haberler yoluyla gelen bilgileri alg\u0131lar. Mesela peygamberlerin <a href=\"https:\/\/islamansiklopedisi.org.tr\/mucize\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/mucize\">mucizelerinin <\/a>do\u011frulu\u011fu yine ak\u0131l ile istidl\u00e2l edilerek anla\u015f\u0131labilir; insan, kendisini \u00e7evreleyen \u00e2leme bak\u0131p Allah\u2019\u0131 ak\u0131l ile bulabilir.<\/p>\n\n\n\n<p><strong>Do\u011fru Haber\/Haber-i S\u00e2d\u0131k<\/strong><\/p>\n\n\n\n<p>Duyular\u0131n veya do\u011frudan istidl\u00e2lin konusuna girmeyen alanlarla ilgili bilgiler ancak do\u011fru haber yoluyla elde edilebilir.<\/p>\n\n\n\n<h4><span id=\"Uluhiyyet\"><strong>Ul\u00fbhiyyet<\/strong><\/span><\/h4>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/alem\" title=\"https:\/\/islamansiklopedisi.org.tr\/alem\" target=\"_blank\" rel=\"noreferrer noopener\">\u00c2lem<\/a>, Allah d\u0131\u015f\u0131ndaki varl\u0131klar\u0131n ad\u0131d\u0131r ve Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131n al\u00e2metidir. Allah, \u00e2lemi yoktan ve m\u00fckemmel bir \u015fekilde yaratm\u0131\u015ft\u0131r. \u00c2lemdeki her \u015fey <a href=\"https:\/\/islamansiklopedisi.org.tr\/cevher\" title=\"https:\/\/islamansiklopedisi.org.tr\/cevher\" target=\"_blank\" rel=\"noreferrer noopener\">cevher <\/a>ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/araz\" title=\"https:\/\/islamansiklopedisi.org.tr\/araz\" target=\"_blank\" rel=\"noreferrer noopener\">arazlardan <\/a>meydana gelmi\u015ftir ve \u00e2lemde d\u00e2imi bir <a href=\"https:\/\/islamansiklopedisi.org.tr\/kevn-ve-fesad\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/kevn-ve-fesad\">kevn \u00fc fesat<\/a>\/olu\u015f ve bozulu\u015f c\u00e2ridir. Bu ise \u00e2lemin yokluktan geldi\u011finin ve bir g\u00fcn yine yok olaca\u011f\u0131n\u0131n delilidir.<\/p>\n\n\n\n<p><strong>Allah\u2019\u0131n Varl\u0131\u011f\u0131n\u0131n Delilleri<\/strong><\/p>\n\n\n\n<p>\u00c2lemdeki her \u015feyi bir \u00f6nceki \u015fey var ediyorsa veya \u00e2lemdeki her \u015fey var olmak i\u00e7in ona ba\u011fl\u0131 ise her h\u00e2disin bir muhdisi oldu\u011fu ilkesine binaen \u00e2lemin yarat\u0131c\u0131s\u0131 olan Allah\u2019a ula\u015fmak m\u00fcmk\u00fcnd\u00fcr. Yine \u00e2lemdeki her \u015feyin de\u011fi\u015fiminden, zorunlu olmay\u0131p m\u00fcmk\u00fcn olu\u015fundan hareketle \u00e2lemi de m\u00fcmk\u00fcn k\u0131lan bir varl\u0131\u011fa yani Allah\u2019a ula\u015f\u0131labilir. Evrendeki <a href=\"https:\/\/islamansiklopedisi.org.tr\/nizam\" title=\"https:\/\/islamansiklopedisi.org.tr\/nizam\" target=\"_blank\" rel=\"noreferrer noopener\">nizam<\/a>, intizam ve ahenk hep onu bir d\u00fczenleyenin oldu\u011funa i\u015faret etmektedir. Bu vb. <a href=\"https:\/\/islamansiklopedisi.org.tr\/tefekkur\" title=\"https:\/\/islamansiklopedisi.org.tr\/tefekkur\" target=\"_blank\" rel=\"noreferrer noopener\">tefekk\u00fcr <\/a>yollar\u0131yla insan, \u00e2lemin ilim, irade ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/kudret--kelam\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/kudret--kelam\">kudret <\/a>sahibi bir varl\u0131\u011f\u0131n eseri oldu\u011funu bilebilir.<\/p>\n\n\n\n<p><strong>S\u0131f\u00e2tullah<\/strong><\/p>\n\n\n\n<p>Allah\u2019\u0131n z\u00e2t\u0131n\u0131 <a href=\"https:\/\/islamansiklopedisi.org.tr\/tasavvur\" title=\"https:\/\/islamansiklopedisi.org.tr\/tasavvur\" target=\"_blank\" rel=\"noreferrer noopener\">tasavvur <\/a>etmek yerine O\u2019nu s\u0131fatlar\u0131 ile tan\u0131mak ve bilmek m\u00fcmk\u00fcnd\u00fcr. Zira Allah\u2019\u0131n mahiyeti sorusuna O\u2019nun ilim, irade ve kudret gibi kem\u00e2l s\u0131fatlar\u0131 ile muttas\u0131f oldu\u011fu s\u00f6ylenerek cevap verilebilir. Ancak O\u2019nun s\u0131fatlar\u0131, mahlukat\u0131n s\u0131fatlar\u0131 gibi olmay\u0131p b\u00f6yle bir zanna mahal vermeyecek kadar \u00fcst\u00fcnd\u00fcr ve kadimdir; h\u00e2dis de\u011fildir; ezeli-ebedidir; O\u2019nun z\u00e2t\u0131 ile kaimdir. Allah\u2019\u0131n birli\u011fini ispat edip her t\u00fcrl\u00fc te\u015fbihi O\u2019ndan nefyetmeyi ama\u00e7layan selbi s\u0131fatlar\u0131; evrenin yarat\u0131l\u0131\u015f ve i\u015fleyi\u015fini, Allah\u2019\u0131n insanlara y\u00f6nelik mesaj\u0131n\u0131 il\u00e2hi z\u00e2ta ba\u011flayan <a href=\"https:\/\/www.sifatlar.com\/allahin-subuti-sifatlari.html\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/www.sifatlar.com\/allahin-subuti-sifatlari.html\">s\u00fcb\u00fbti s\u0131fatlar\u0131<\/a>; Allah-evren ili\u015fkisini konu edinen fiili s\u0131fatlar\u0131 vard\u0131r.<\/p>\n\n\n\n<p>Allah\u2019\u0131n s\u0131fatlar\u0131 O\u2019nun z\u00e2t\u0131n\u0131n ayn\u0131 da gayr\u0131 da de\u011fildir; z\u00e2t\u0131n\u0131n \u00f6tesindedirler. \u0130l\u00e2hi zat ve s\u0131fatlar aras\u0131nda bir ba\u015fkal\u0131k yoktur; s\u0131fatlar, z\u00e2ttan ba\u011f\u0131ms\u0131z varl\u0131klar da de\u011fillerdir. Bu d\u00fc\u015f\u00fcnce ile hem <a href=\"https:\/\/sorularlaislamiyet.com\/teaddud-i-kudema-nedir\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/sorularlaislamiyet.com\/teaddud-i-kudema-nedir\">taadd\u00fcd-i kudem\u00e2<\/a> endi\u015fesi kaybolmakta hem de tevhide ayk\u0131r\u0131l\u0131k s\u00f6z konusu olmamaktad\u0131r.<\/p>\n\n\n\n<h4><span id=\"Kader_Insanin_Fiilleri_ve_Ozgurlugu\"><strong>Kader, \u0130nsan\u0131n Fiilleri ve \u00d6zg\u00fcrl\u00fc\u011f\u00fc<\/strong><\/span><\/h4>\n\n\n\n<p>M\u00e2turidilere g\u00f6re insan, ihtiy\u00e2ri fiillerinde \u00f6zg\u00fcrd\u00fcr yani eylemlerinin ger\u00e7ek failidir; oturan kendisi, yazan kendisidir. Allah, insan\u0131 m\u00fckellef olarak yaratm\u0131\u015f ve ona <a href=\"https:\/\/islamansiklopedisi.org.tr\/temyiz\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/temyiz\">temyiz <\/a>g\u00fcc\u00fc vermi\u015f, g\u00fczel \u015feyin g\u00fczelli\u011fini, \u00e7irkin \u015feyin \u00e7irkinli\u011fini anlama g\u00fcc\u00fcn\u00fc onun f\u0131trat\u0131na yerle\u015ftirmi\u015ftir. Fiil i\u015flemesi\/kesbi bak\u0131m\u0131ndan ihtiy\u00e2ri fiillerinde rol, insana aittir; bunlar\u0131n sorumlusu da kendisidir. Ancak insan, fiilleri yaratan de\u011fildir. Bunu iddia etmek, yarat\u0131c\u0131l\u0131kta insan\u0131 Allah\u2019\u0131n orta\u011f\u0131 saymak demektir. Ancak fiilleri Allah\u2019\u0131n yaratmas\u0131, insan\u0131n sorumlulu\u011funu ortadan kald\u0131rmaz. Zira o fiili ger\u00e7ekle\u015ftirmek i\u00e7in gerekli irade ve kudret, insana verilmi\u015ftir. Buna g\u00f6re insan\u0131n c\u00fcz\u2019i iradesi h\u00e2dis de\u011fildir. Zira o, itib\u00e2ri bir \u015feydir; varl\u0131k veya yoklukla nitelenemez. \u0130nsan\u0131n fiillerini meydana getirmek i\u00e7in <a href=\"https:\/\/islamansiklopedisi.org.tr\/istitaat\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/istitaat\">istit\u00e2ati <\/a>(g\u00fcc\u00fc) mevcuttur. O, bu g\u00fcc\u00fc kullanarak fiillerini yapar. Bu g\u00fc\u00e7 insanda fiilden \u00f6nce bulunur. Yani bu, insanda s\u00fcrekli var olan potansiyel bir g\u00fc\u00e7t\u00fcr. \u0130nsan\u0131n m\u00fckellef olmas\u0131 bundan dolay\u0131d\u0131r.<\/p>\n\n\n\n<h4><span id=\"Nubuvvet\"><strong>N\u00fcb\u00fcvvet<\/strong><\/span><\/h4>\n\n\n\n<p>\u0130nsan, ak\u0131l ve irade sahibi bir varl\u0131k olmakla birlikte akl\u0131n\u0131 ve iradesini gerekti\u011fi gibi kullanman\u0131n yolunu ona haber verecek, ona arzu ve ihtiraslardan kurtulman\u0131n yollar\u0131n\u0131 \u00f6\u011fretecek, fiillerinin sonunun neye mal olaca\u011f\u0131n\u0131 kendisine bildirecek birilerine muhta\u00e7t\u0131r. \u0130\u015fte o ki\u015filer, peygamberlerdir. T\u00fcm Ehl-i S\u00fcnnet mezheplerinde oldu\u011fu gibi M\u00e2turidilik\u2019te de peygamber g\u00f6ndermek, Allah hakk\u0131nda caiz ve m\u00fcmk\u00fcnd\u00fcr. Ak\u0131l, bunu kabul eder. Zaten Allah\u2019\u0131n peygamberler g\u00f6ndermesi vuku bulmu\u015ftur. Hanefi-M\u00e2turidi kel\u00e2mc\u0131lar, bu konuda vacip kelimesini kullan\u0131rken buradaki v\u00fccubu, Mutezilenin dedi\u011fi gibi \u201cAllah\u2019a bir zorunluluk y\u00fckleme\u201d anlam\u0131nda de\u011fil; \u201cO\u2019nun hikmeti gere\u011fi\u201d anlam\u0131nda kullanm\u0131\u015flard\u0131r: Peygamber g\u00f6ndermek, Allah\u2019\u0131n insanlara bir l\u00fctfu ve rahmetidir.<\/p>\n\n\n\n<p><strong>Mucize<\/strong><\/p>\n\n\n\n<p>M\u00e2turidi\u2019ye g\u00f6re peygamberler, be\u015fer cinsinden olduklar\u0131 i\u00e7in insanlar\u0131n, birer be\u015fer olarak mucizelerin kendi kapasitelerini a\u015ft\u0131klar\u0131n\u0131 g\u00f6r\u00fcnce inanmalar\u0131 da kolay olmaktad\u0131r.<\/p>\n\n\n\n<h4><span id=\"Iman-Kufur\"><strong>\u0130man-K\u00fcf\u00fcr<\/strong><\/span><\/h4>\n\n\n\n<p>\u0130man\u0131n as\u0131l unsuru kalp ile tasdiktir. Dil ise onu ifade etmenin arac\u0131d\u0131r. Kalbi bir fiil olarak tasdik, dinde en ileri seviyedeki ameldir. Zira kalp, en korunakl\u0131 yerdir. M\u00e2turidilerin tamam\u0131na g\u00f6re iman ve \u0130slam, birbirinin yerine kullan\u0131labilen iki kavramd\u0131r: her M\u00fcsl\u00fcman m\u00fcmin, her m\u00fcminde M\u00fcsl\u00fcmand\u0131r.<\/p>\n\n\n\n<p><strong>Fetret Ehli<\/strong><\/p>\n\n\n\n<p>Herhangi bir il\u00e2hi kitaba yahut peygamber davetine muhatap olmayanlar (fetret ehli), Allah\u2019a inanmalar\u0131 durumunda ahirette kurtulu\u015fa ereceklerdir. M\u00e2turidi ile ona t\u00e2bi olan baz\u0131 kel\u00e2mc\u0131lar bu g\u00f6r\u00fc\u015ftedir. M\u00e2turidilerin \u00e7o\u011funlu\u011funa g\u00f6re ise ancak ink\u00e2rc\u0131l\u0131\u011f\u0131 savunmayan kimseler -Allah\u2019a inanmasalar da-kurtulabilirler.<\/p>\n\n\n\n<p><strong>B\u00fcy\u00fck G\u00fcnah Sahipleri<\/strong><\/p>\n\n\n\n<p>M\u00e2turidilerin b\u00fcy\u00fck \u00e7o\u011funlu\u011funa g\u00f6re b\u00fcy\u00fck g\u00fcnah i\u015fleyen bir kimse, o g\u00fcnah\u0131 helal g\u00f6rmedik\u00e7e veya hafife almad\u0131k\u00e7a dinden \u00e7\u0131kmaz. B\u00fcy\u00fck g\u00fcnah sahipleri <a href=\"https:\/\/islamansiklopedisi.org.tr\/kufur\" title=\"https:\/\/islamansiklopedisi.org.tr\/kufur\" target=\"_blank\" rel=\"noreferrer noopener\">k\u00fcf\u00fcr <\/a>veya <a href=\"https:\/\/islamansiklopedisi.org.tr\/sirk\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/sirk\">\u015firk <\/a>ile itham edilemezler.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in yaz\u0131 tavsiyesi: &#8220;<a href=\"https:\/\/www.emedrese.com.tr\/blog\/esariyye-ve-maturidiyye-mezhepleri-arasindaki-gorus-ayriliklari\/\" target=\"_blank\" rel=\"noopener\">E\u015fari ve Maturidi Mezhebi Aras\u0131ndaki G\u00f6r\u00fc\u015f Ayr\u0131l\u0131klar\u0131<\/a>&#8220;<\/strong><\/p><\/blockquote>\n\n\n\n<h2><span id=\"Kaynaklar\"><strong style=\"color: initial;\">Kaynaklar<\/strong><\/span><\/h2>\n\n\n\n<p><em>TDV \u0130slam Ansiklopedisi, Maturidiyye Maddesi.<br><\/em><em>TDV \u0130slam Ansiklopedisi, \u0130mam Maturidi Maddesi.<br><\/em><em>Wikipedia, \u0130slam Mezhepleri Maddesi.<br><\/em><em>Maturidiyye Akaidi, Nureddin Sabuni, \u0130FAV Yay\u0131nlar\u0131, \u0130stanbul, 2015.<br><\/em><em>Kelam \u0130lmine Giri\u015f, Cemalettin Erdemci, Ensar Yay\u0131nlar\u0131 (Dem Serisi), \u0130stanbul, 2012.<br><\/em><em>Ana Hatlar\u0131yla \u0130slam Mezhepleri Tarihi, Mustafa \u00d6z, Ensar Yay\u0131nlar\u0131, \u0130stanbul, 2014<br><\/em><em>T\u00fcrk Kelamc\u0131lar\u0131ndan \u0130mam Maturidi, Mehmet Ayd\u0131n, \u0130slam Medeniyeti Dergisi, 3\/34, 1973.<br><\/em><em>Tefsirde Maturidi\u2019yi Ke\u015ffetmek: \u0130mam Maturidi ve Tevilat\u00fc\u2019l-Kuran\u2019\u0131n Tefsir \u0130lmindeki Yeri, \u0130smail \u00c7al\u0131\u015fkan, Milel ve Nihal\/7, 2010.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Maturidiyye Mezhebi<\/p>\n","protected":false},"author":2,"featured_media":2780,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[414,453,454],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/143"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=143"}],"version-history":[{"count":6,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/143\/revisions"}],"predecessor-version":[{"id":2093,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/143\/revisions\/2093"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/2780"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=143"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=143"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=143"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}