{"id":145,"date":"2021-07-16T15:10:49","date_gmt":"2021-07-16T12:10:49","guid":{"rendered":"http:\/\/demo.safirtema.com\/safirblog\/2018\/05\/03\/yasam-kalitenizi-artiracak-5-etkili-yontem\/"},"modified":"2021-12-02T12:09:38","modified_gmt":"2021-12-02T09:09:38","slug":"esariyye-mezhebi","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/esariyye-mezhebi\/","title":{"rendered":"E\u015fariyye 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=\"#Esariyye_Mezhebi\">E\u015fariyye Mezhebi<\/a><ul><li><a href=\"#Imam_Esarinin_Hayati\">\u0130mam E\u015fari\u2019nin Hayat\u0131<\/a><\/li><li><a href=\"#Imam_Esarinin_Eserleri\">\u0130mam E\u015fari\u2019nin Eserleri<\/a><\/li><li><a href=\"#Esariyye_Mezhebinin_Tesekkul_Sureci\">E\u015fariyye Mezhebinin Te\u015fekk\u00fcl S\u00fcreci<\/a><\/li><li><a href=\"#Esariyye_Mezhebinin_Mutekaddimun_Donemi\">E\u015fariyye Mezhebinin M\u00fctekaddimun D\u00f6nemi<\/a><ul><li><a href=\"#Mutekaddimun_Donemi_Konulari\">M\u00fctekaddimun D\u00f6nemi Konular\u0131<\/a><\/li><li><a href=\"#Mutekaddimun_Donemi_Alimleri\">M\u00fctekaddimun D\u00f6nemi \u00c2limleri<\/a><\/li><\/ul><\/li><li><a href=\"#Esariyye_Mezhebinin_Muteahhirun_Donemi\">E\u015fariyye Mezhebinin M\u00fcteahhirun D\u00f6nemi<\/a><ul><li><a href=\"#Muteahhirun_Donemi_Konulari\">M\u00fcteahhirun D\u00f6nemi Konular\u0131<\/a><\/li><li><a href=\"#Mutekaddimun_Donemi_Alimleri-2\">M\u00fctekaddimun D\u00f6nemi \u00c2limleri<\/a><\/li><\/ul><\/li><li><a href=\"#Esari_Mezhebinin_Temel_Kelami_Gorusleri\">E\u015fari 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-Amel_Iliskisi\">\u0130man-Amel \u0130li\u015fkisi<\/a><\/li><li><a href=\"#Ahiret\">Ahiret<\/a><\/li><li><a href=\"#HilafetImamet\">Hilafet\/\u0130mamet<\/a><\/li><\/ul><\/li><\/ul><\/li><li><a href=\"#Kaynaklar\">Kaynaklar<\/a><\/li><\/ul><\/div>\n<h2><span id=\"Esariyye_Mezhebi\">E\u015fariyye Mezhebi<\/span><\/h2>\n\n\n\n<h3><span id=\"Imam_Esarinin_Hayati\"><strong style=\"color: initial; font-size: medium;\">\u0130mam E\u015fari\u2019nin Hayat\u0131<\/strong><\/span><\/h3>\n\n\n\n<p><a href=\"https:\/\/www.emedrese.com.tr\/blog\/imam-esari\/\" title=\"\u0130mam E\u015f\u2019ari\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130mam E\u015fari<\/a> (\u00f6.324\/935-36) Basra\u2019da do\u011fmu\u015f, \u00f6l\u00fcnceye dek Ba\u011fdat\u2019ta kalm\u0131\u015ft\u0131r. Babas\u0131n\u0131 erken ya\u015fta kaybetmi\u015f, babas\u0131n\u0131n vasiyeti gere\u011fi S\u00fcnni bir alim olan Zekeriyya es-S\u00e2ci\u2019nin (\u00f6.307\/920) \u00f6\u011frencisi olmu\u015ftur. Annesinin <a href=\"https:\/\/www.emedrese.com.tr\/blog\/mutezile-mezhebi\/\" title=\"Mutezile Mezhebi\" target=\"_blank\" rel=\"noreferrer noopener\">Mutezili <\/a>bir kel\u00e2mc\u0131 olan Ebu Ali el-C\u00fcbb\u00e2i (\u00f6.303\/916) ile evlenmesinden sonra ondan kel\u00e2m ilmini tahsil ederek Mutezile i\u00e7inde imam seviyesine y\u00fckselmi\u015ftir. E\u015fari\u2019nin, Mutezili d\u00fc\u015f\u00fcnceden ayr\u0131lmasayd\u0131 Mutezili kel\u00e2m\u0131n\u0131 \u00f6\u011frendi\u011fi ve etkisinde kald\u0131\u011f\u0131 hocas\u0131 C\u00fcbb\u00e2i\u2019nin yerini alacak derecede bir donan\u0131ma sahip oldu\u011fu s\u00f6ylenmi\u015ftir.<\/p>\n\n\n\n<p>Hocas\u0131 C\u00fcbb\u00e2i ile bir\u00e7ok konuda g\u00f6r\u00fc\u015f al\u0131\u015fveri\u015finde bulunan, zaman zaman m\u00fcnaka\u015falara giren E\u015fari, bu m\u00fcnaka\u015falarda tatmin edici cevaplar alamay\u0131nca Mutezile\u2019ye kar\u015f\u0131 zihninde birtak\u0131m \u015f\u00fcpheler olu\u015fmu\u015ftur. 300 y\u0131l\u0131 civar\u0131nda bir Cuma g\u00fcn\u00fc Basra Camii\u2019nde Mutezileden ayr\u0131larak S\u00fcnni kel\u00e2m\u0131 tercih etmi\u015ftir. Bu a\u00e7\u0131k ilandan sonra bir m\u00fcddet Ahmed bin Hanbel\u2019in (\u00f6.241\/855) benimsedi\u011fi selef itikad\u0131na tabi oldu\u011funu a\u00e7\u0131klam\u0131\u015ft\u0131r. Mutezileden ayr\u0131lmas\u0131na sebep olarak Hz. Peygamber\u2019i r\u00fcyas\u0131nda g\u00f6rmesi ve<a href=\"https:\/\/islamansiklopedisi.org.tr\/ihve-i-selase\" title=\"https:\/\/islamansiklopedisi.org.tr\/ihve-i-selase\" target=\"_blank\" rel=\"noreferrer noopener\"> \u00fc\u00e7 karde\u015f meselesi <\/a>de anlat\u0131lmaktad\u0131r. Yakla\u015f\u0131k 300\u2019l\u00fc y\u0131llarda Basra\u2019dan Ba\u011fdat\u2019a giderek hayat\u0131n\u0131n geri kalan\u0131n\u0131 burada ge\u00e7irmi\u015ftir. Daha \u00f6nce Basra\u2019da ba\u015flatt\u0131\u011f\u0131 talebe yeti\u015ftirme, eser yazma ve m\u00fcnazaralara kat\u0131lma \u015feklindeki ilmi \u00e7al\u0131\u015fmalar\u0131na Ba\u011fdat\u2019ta da devam etmi\u015ftir.<\/p>\n\n\n\n<p>Ahmed bin Hanbel\u2019in g\u00f6r\u00fc\u015flerini savundu\u011fu <a href=\"https:\/\/islamansiklopedisi.org.tr\/el-ibane\" title=\"https:\/\/islamansiklopedisi.org.tr\/el-ibane\" target=\"_blank\" rel=\"noreferrer noopener\">el-\u0130b\u00e2ne<\/a> adl\u0131 eserini Ba\u011fdat\u2019ta Hanbelilerin ileri gelenlerinden Hasan el-Berbeh\u00e2ri\u2019ye (\u00f6.329\/940-41) takdim etti\u011fi h\u00e2lde bekledi\u011fi ilgiyi g\u00f6rememi\u015ftir. Yeti\u015fti\u011fi Mutezile mezhebinin g\u00f6r\u00fc\u015flerini savunan eserler kaleme ald\u0131\u011f\u0131 h\u00e2lde Ehl-i S\u00fcnnet itikad\u0131na ba\u011flanmas\u0131, hayat\u0131nda \u00f6nemli bir d\u00f6n\u00fcm noktas\u0131d\u0131r. Mutezileden ayr\u0131ld\u0131ktan sonra ba\u015flang\u0131\u00e7ta Ahmed bin Hanbel\u2019in takip\u00e7isi olmu\u015f, k\u0131sa bir s\u00fcre sonra itik\u00e2di konular\u0131 akl\u0131n \u0131\u015f\u0131\u011f\u0131nda yorumlama y\u00f6ntemini kullanmaya ba\u015flam\u0131\u015ft\u0131r. Bu, onun hayat\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc evresini olu\u015ftururken art\u0131k S\u00fcnni kel\u00e2m i\u00e7erisinde <a href=\"https:\/\/www.emedrese.com.tr\/blog\/maturidiyye-mezhebi\/\" title=\"Maturidiyye Mezhebi\">M\u00e2turidi <\/a>paralelinde ikinci bir ekol olma s\u00fcrecini de ba\u015flatm\u0131\u015ft\u0131r. Bu son d\u00f6neminde daha \u00f6nce savundu\u011fu Mutezili g\u00f6r\u00fc\u015fleri ele\u015ftirmeye ba\u015flam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>E\u015fari, itik\u00e2di esaslardan bahsederken ilk d\u00f6neminde mensubu oldu\u011fu Mutezilenin etkisiyle birlikte Ahmed bin Hanbel\u2019den istifade etti\u011fini de hissettirir. \u00d6b\u00fcr taraftan nakli ak\u0131lla destekleme, izah etme ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/tevil\" title=\"https:\/\/islamansiklopedisi.org.tr\/tevil\" target=\"_blank\" rel=\"noreferrer noopener\">tevil <\/a>etme yani akli delillere de yer verme hususunda \u0130bn K\u00fcll\u00e2b (\u00f6.240\/854), H\u00e2ris el-Muh\u00e2sibi (\u00f6.243\/857) ve Ebu\u2019l-Abbas el-Kal\u00e2nisi (\u00f6.4. as\u0131r ba\u015flar\u0131) gibi isimlerin \u00e7izgisini takip etmi\u015f; kendine \u00f6zg\u00fc bir metotla kel\u00e2m yapm\u0131\u015ft\u0131r. \u0130lk d\u00f6neminde akla, ikinci d\u00f6neminde nakle \u00f6nem vermi\u015f; son d\u00f6neminde ise nakli ak\u0131lla destekleme \u015feklinde iktisadi bir kel\u00e2m anlay\u0131\u015f\u0131n\u0131 tercih etmi\u015ftir.<\/p>\n\n\n\n<h3><span id=\"Imam_Esarinin_Eserleri\"><strong>\u0130mam E\u015fari\u2019nin Eserleri<\/strong><\/span><\/h3>\n\n\n\n<div class=\"wp-block-image is-style-rounded\"><figure class=\"alignright size-large is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kelam-Ilmi-Literaturu-1-1024x683.jpg\" alt=\"\" class=\"wp-image-1370\" width=\"248\" height=\"165\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kelam-Ilmi-Literaturu-1-1024x683.jpg 1024w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kelam-Ilmi-Literaturu-1-300x200.jpg 300w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kelam-Ilmi-Literaturu-1-768x512.jpg 768w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kelam-Ilmi-Literaturu-1-1536x1024.jpg 1536w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kelam-Ilmi-Literaturu-1-2048x1365.jpg 2048w\" sizes=\"(max-width: 248px) 100vw, 248px\" \/><\/figure><\/div>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/el-ibane\" title=\"https:\/\/islamansiklopedisi.org.tr\/el-ibane\" target=\"_blank\" rel=\"noreferrer noopener\"><strong>el-\u0130b\u00e2ne<\/strong><\/a>: E\u015fari\u2019nin Mutezileden ayr\u0131ld\u0131ktan sonra ilk olarak kaleme ald\u0131\u011f\u0131 san\u0131lan eser, ba\u015fta <a href=\"https:\/\/islamansiklopedisi.org.tr\/ehl-i-hadis\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/ehl-i-hadis\">Ehl-i Hadis<\/a>\/Selef akidesini \u00f6zetledikten sonra n\u00fcb\u00fcvvet bahisleri d\u0131\u015f\u0131nda kelam\u0131n hemen b\u00fct\u00fcn \u00f6nemli konular\u0131na k\u0131saca temas eder, bu konularda <a href=\"https:\/\/islamansiklopedisi.org.tr\/ehl-i-bidat\" title=\"https:\/\/islamansiklopedisi.org.tr\/ehl-i-bidat\" target=\"_blank\" rel=\"noreferrer noopener\">Ehl-i Bidatin<\/a> g\u00f6r\u00fc\u015flerini \u00e7\u00fcr\u00fct\u00fcr.<\/p>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/el-luma--esari\" title=\"https:\/\/islamansiklopedisi.org.tr\/el-luma--esari\" target=\"_blank\" rel=\"noreferrer noopener\"><strong>el-L\u00fcma<\/strong><\/a>: Eser, baz\u0131 <a href=\"https:\/\/www.emedrese.com.tr\/blog\/uluhiyet\/\" title=\"Uluhiyet\" target=\"_blank\" rel=\"noreferrer noopener\">ul\u00fbhiyyet <\/a>bahisleri ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/imamet\" title=\"https:\/\/islamansiklopedisi.org.tr\/imamet\" target=\"_blank\" rel=\"noreferrer noopener\">imamet <\/a>meselesini ele al\u0131r, kelami bir \u00fcslup ta\u015f\u0131r. Eser, E\u015fari\u2019nin <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>kel\u00e2m\u0131nda esas al\u0131nan g\u00f6r\u00fc\u015flerini i\u00e7erir. E\u015fari, eserde naslar\u0131n \u0131\u015f\u0131\u011f\u0131nda kel\u00e2mi meselelerin akli izahlar\u0131n\u0131 yapar.<\/p>\n\n\n\n<p><strong><a href=\"https:\/\/islamansiklopedisi.org.tr\/risale-fi-istihsanil-havz\" title=\"https:\/\/islamansiklopedisi.org.tr\/risale-fi-istihsanil-havz\" target=\"_blank\" rel=\"noreferrer noopener\">Ris\u00e2le fi \u0130stihs\u00e2ni\u2019l-Havz<\/a><\/strong>: <a href=\"https:\/\/islamansiklopedisi.org.tr\/akaid\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/akaid\">Ak\u00e2id <\/a>alan\u0131nda kel\u00e2m metodunu kullanman\u0131n cevaz\u0131 hakk\u0131nda on bir sayfal\u0131k bir risaledir. E\u015fari, eserde kel\u00e2m meseleleri ile ilgili tart\u0131\u015fmalara girmeden \u201cselef \u00c2limlerinin g\u00f6r\u00fc\u015f\u00fc \u015fudur&#8230;\u201d \u015feklindeki kal\u0131p ifadelerle Ehl-i S\u00fcnnet d\u00fc\u015f\u00fcncesini ortaya koyar.<\/p>\n\n\n\n<p><strong>Us\u00fbl\u00fc Ehli\u2019s-S\u00fcnne:<\/strong> E\u015fari\u2019nin <a href=\"https:\/\/islamansiklopedisi.org.tr\/derbend--karakol\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/derbend--karakol\">Derbent <\/a>halk\u0131na hitaben yaz\u0131p g\u00f6nderdi\u011fi bu risale, Ehl-i S\u00fcnnet akidesini Selef a\u00e7\u0131s\u0131ndan ele al\u0131r.<\/p>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/makalatul-islamiyyin\" title=\"https:\/\/islamansiklopedisi.org.tr\/makalatul-islamiyyin\" target=\"_blank\" rel=\"noreferrer noopener\"><strong>Mak\u00e2lat\u00fc\u2019l-\u0130sl\u00e2miyyin ve \u0130htilafu\u2019l-Musallin<\/strong><\/a>: E\u015fari, bu eserde tenkite tabi tutmadan \u0130slam f\u0131rkalar\u0131n\u0131n (ehl-i bidatin) g\u00f6r\u00fc\u015flerini nakleder, Ehl-i S\u00fcnnet akidesinin de esaslar\u0131n\u0131 sayarak bunlara ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 belirtir. Eserin ikinci k\u0131sm\u0131 kel\u00e2m ilminin baz\u0131 ince meselelerine tahsis edilmi\u015f olup \u00f6zellikle Mutezilenin bu meseleler hakk\u0131ndaki g\u00f6r\u00fc\u015fleri s\u0131ralan\u0131r. Eserin \u00fc\u00e7\u00fcnc\u00fc k\u0131sm\u0131 <a href=\"https:\/\/islamansiklopedisi.org.tr\/esma-i-husna\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/esma-i-husna\">Allah\u2019\u0131n esm\u00e2 ve s\u0131fatlar\u0131 <\/a>hakk\u0131nda ihtilaflara dairdir.<\/p>\n\n\n\n<h3><span id=\"Esariyye_Mezhebinin_Tesekkul_Sureci\"><strong style=\"color: initial;\">E\u015fariyye Mezhebinin Te\u015fekk\u00fcl S\u00fcreci<\/strong><\/span><\/h3>\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\/Esari-Mezhebi-1024x683.jpg\" alt=\"\" class=\"wp-image-875\" width=\"295\" height=\"196\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Esari-Mezhebi-1024x683.jpg 1024w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Esari-Mezhebi-300x200.jpg 300w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Esari-Mezhebi-768x512.jpg 768w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Esari-Mezhebi-1536x1024.jpg 1536w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Esari-Mezhebi-2048x1365.jpg 2048w\" sizes=\"(max-width: 295px) 100vw, 295px\" \/><\/figure><\/div>\n\n\n\n<p>\u0130bn K\u00fcll\u00e2b el-Basri ile ba\u015flad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen Kel\u00e2m metodu, E\u015fari ile daha sistematik bir yap\u0131 kazanm\u0131\u015f, S\u00fcnni kel\u00e2m\u0131n olu\u015fmas\u0131, resmen ve a\u00e7\u0131k\u00e7a Irak\u2019ta E\u015fari ile ba\u015flam\u0131\u015ft\u0131r. E\u015fari\u2019nin talebeleri olan Hasan el-B\u00e2hili ve \u0130bn M\u00fcc\u00e2hid (\u00f6.324\/936) gibi alimler, onun g\u00f6r\u00fc\u015flerini yaymaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n\n\n\n<p>Bir kel\u00e2m sistemi ve alg\u0131s\u0131 bak\u0131m\u0131ndan pek \u00e7ok konuda M\u00e2turidilikle ayn\u0131 d\u00fc\u015f\u00fcnmekle birlikte M\u00e2turidilikten ayr\u0131ld\u0131\u011f\u0131 belli ba\u015fl\u0131 konular bulunmaktad\u0131r: S\u0131f\u00e2tullah, <a href=\"https:\/\/www.emedrese.com.tr\/blog\/insan-fiilleri\/\" title=\"\u0130nsan Fiilleri\" target=\"_blank\" rel=\"noreferrer noopener\">ef\u2019\u00e2l-i ib\u00e2d,<\/a> iman-amel ili\u015fkisi gibi konulardan bunlardan birka\u00e7\u0131d\u0131r. Hicri 2. as\u0131rda nakille birlikte akla vurgu yapan, nakli ak\u0131lla tevil etmeye \u00e7al\u0131\u015fan Mutezile ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bunun yan\u0131nda s\u0131fatlar ba\u011flam\u0131nda <a href=\"https:\/\/islamansiklopedisi.org.tr\/cehmiyye\" title=\"https:\/\/islamansiklopedisi.org.tr\/cehmiyye\" target=\"_blank\" rel=\"noreferrer noopener\">Cehmiyye<\/a>, <a href=\"https:\/\/islamansiklopedisi.org.tr\/musebbihe\" title=\"https:\/\/islamansiklopedisi.org.tr\/musebbihe\" target=\"_blank\" rel=\"noreferrer noopener\">M\u00fc\u015febbihe <\/a>ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/mucessime\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/mucessime\">M\u00fccessime <\/a>varl\u0131k g\u00f6stermektedir.<\/p>\n\n\n\n<p>Bu say\u0131lan ehl-i bidat ak\u0131mlar yan\u0131nda Hasan-\u0131 Basri (\u00f6.110\/728) ile ba\u015flayan S\u00fcnni kel\u00e2m anlay\u0131\u015f\u0131 do\u011fmu\u015ftur. Bu anlay\u0131\u015f\u0131n i\u00e7inde ise bir taraftan itik\u00e2dimeselelerde naslara s\u0131ms\u0131k\u0131 sar\u0131lmay\u0131 temel ilke edinen, i\u00e7inde <a href=\"https:\/\/islamansiklopedisi.org.tr\/malik-b-enes\" title=\"https:\/\/islamansiklopedisi.org.tr\/malik-b-enes\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130mam M\u00e2lik<\/a> (\u00f6.175\/795), <a href=\"https:\/\/islamansiklopedisi.org.tr\/safii\" title=\"https:\/\/islamansiklopedisi.org.tr\/safii\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130mam \u015e\u00e2fii<\/a> (\u00f6.204\/820) ve Ahmed bin Hanbel (\u00f6.241\/825) gibi isimlerin ba\u015f\u0131 \u00e7ekti\u011fi Selefi anlay\u0131\u015f bulunmaktad\u0131r. Di\u011fer taraftan da naslar\u0131 temele almakla birlikte naklin tevilinde akla ba\u015fvurmay\u0131 ve naslar\u0131 ak\u0131lla temellendirmeyi benimseyen, i\u00e7inde Ebu Hanife ve talebeleri, \u0130bn K\u00fcll\u00e2b, H\u00e2ris el-Muh\u00e2sibi ve Ebu\u2019l-Abbas el-Kal\u00e2nisi gibi alimlerin kel\u00e2m anlay\u0131\u015f\u0131 geli\u015fmi\u015ftir.<\/p>\n\n\n\n<p>B\u00fct\u00fcn bunlar\u0131n \u00fczerine <a href=\"https:\/\/islamansiklopedisi.org.tr\/halkul-kuran\" title=\"https:\/\/islamansiklopedisi.org.tr\/halkul-kuran\" target=\"_blank\" rel=\"noreferrer noopener\">halku\u2019l-Kur\u2019\u00e2n<\/a> tart\u0131\u015fmalar\u0131na ba\u011fl\u0131 olarak Abbasiler d\u00f6neminde Mutezili anlay\u0131\u015f\u0131n h\u00e2kim olmas\u0131yla bu g\u00f6r\u00fc\u015fe kar\u015f\u0131 olanlara uygulanan mihne sonucunda ilk kutupla\u015fmalar belirginle\u015fmeye ba\u015flam\u0131\u015ft\u0131r. B\u00f6yle bir ortamda do\u011fan M\u00e2turidilik ile birlikte 4. as\u0131rda varl\u0131k g\u00f6steren E\u015farilik, kendilerinden \u00f6nceki \u00fc\u00e7 as\u0131rl\u0131k tart\u0131\u015fmalar\u0131n \u00fczerine ortaya \u00e7\u0131km\u0131\u015flard\u0131r.<\/p>\n\n\n\n<p>Mutezileye kar\u015f\u0131 olu\u015fan reaksiyonu Ehl-i Hadis i\u00e7inde \u00f6zellikle Ahmed bin Hanbel temsil etmi\u015f ve bu, onun do\u011fal liderli\u011fini ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Ancak bir reaksiyon olarak geli\u015fen bu ak\u0131m\u0131n sistemati\u011finde baz\u0131 bo\u015fluklar bulundurmaktad\u0131r. Bu sebeple daha sonra gelen ve Selef metodunun yetersizli\u011fini g\u00f6ren baz\u0131 alimler, akli delillere de ba\u015fvurarak ba\u015fka bir metot ve tav\u0131r aray\u0131\u015f\u0131na girmi\u015flerdir. Bu ba\u011flamda h. 3. as\u0131rdan itibaren bir y\u00f6n\u00fcyle Mutezilenin b\u0131rakt\u0131\u011f\u0131 yerden devam eden bir y\u00f6n\u00fcyle de Mutezileye kar\u015f\u0131 olmak \u015feklinde ortaya \u00e7\u0131kan bir tav\u0131r geli\u015ftirilmi\u015ftir. B\u00f6ylece asl\u0131nda Mutezile eliyle olu\u015fturulan kel\u00e2m metodu, h. 3. as\u0131rdan itibaren S\u00fcnni kel\u00e2m metoduna d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n<p>Asl\u0131nda E\u015fari kel\u00e2m\u0131, kendi d\u00f6neminde var olan Mutezile kel\u00e2m s\u00f6yleminden ayr\u0131 ancak kendisinden \u00f6nceki d\u00f6nemlerde uygulanan Selef s\u00f6yleminden de farkl\u0131 \u015fekilde bir anlay\u0131\u015f olarak geli\u015fmi\u015ftir.<\/p>\n\n\n\n<p>E\u015fari\u2019nin g\u00f6r\u00fc\u015fleri, takip\u00e7ileri taraf\u0131ndan kayda de\u011fer bir de\u011fi\u015fime u\u011frayarak geli\u015ftirilmi\u015ftir. Onun sistemine katk\u0131da bulunan ve E\u015farili\u011fin kuvvetli bir mektep haline gelmesini sa\u011flayan isimler aras\u0131nda \u00f6zellikle \u0130bn Furek (\u00f6.406\/1015), <a href=\"https:\/\/www.emedrese.com.tr\/blog\/bakillani\/\" title=\"\u0130mam Bakillani\" target=\"_blank\" rel=\"noreferrer noopener\">Bak\u0131ll\u00e2ni <\/a>(403\/1013) ve Ebu \u0130shak el-\u0130sfer\u00e2yini (\u00f6.418\/1027) \u00f6ne \u00e7\u0131kan isimlerdir. Bu alimler hem E\u015farili\u011fi yayan hem de sistemle\u015ftiren neslin \u00f6nc\u00fcs\u00fc olmu\u015flard\u0131r. \u00d6zellikle B\u00e2k\u0131ll\u00e2ni, mezhep i\u00e7inde ikinci imam gibi olup mezhebi hem sistemle\u015ftirmi\u015f hem de mezhebin kel\u00e2m metodolojisini ortaya koymu\u015ftur.<\/p>\n\n\n\n<p>Sel\u00e7uklu sultan\u0131 Tu\u011frul Bey\u2019in (\u00f6.455\/1063) veziri olan Mutezili g\u00f6r\u00fc\u015flere sahip el-Kunduri\u2019nin (\u00f6.456\/1064) E\u015farilik \u00fczerinde kurdu\u011fu bask\u0131, E\u015farili\u011fin tarihi seyrinde bir d\u00f6n\u00fcm noktas\u0131d\u0131r. Bu bask\u0131 d\u00f6neminde E\u015farili\u011fin yay\u0131lmas\u0131 ve ilmi faaliyetleri durdurulmu\u015f, <a href=\"https:\/\/islamansiklopedisi.org.tr\/cuveyni-imamul-haremeyn\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/cuveyni-imamul-haremeyn\">el-C\u00fcveyni<\/a>\u2019nin (\u00f6.478\/1085) de i\u00e7inde bulundu\u011fu bir\u00e7ok E\u015fari alim s\u00fcrg\u00fcn edilmi\u015ftir.<\/p>\n\n\n\n<p>Alparslan\u2019\u0131n (\u00f6.465\/1072) tahta ge\u00e7mesi ve Nizam\u00fclm\u00fclk\u2019\u00fcn (\u00f6.485\/1092) vezir olmas\u0131yla E\u015farilik \u00fczerindeki bask\u0131 kalkm\u0131\u015f ve E\u015farilik, tekrardan etkin konumunu kazanm\u0131\u015ft\u0131r. Bu d\u00f6nemde kurulan Nizamiye medreselerinde E\u015farilik o derece okutulmu\u015ftur ki, Nizamiye medreseleri denilince E\u015fari kel\u00e2m\u0131 akla gelir olmu\u015ftur. Nizamiye medreseleri, E\u015farili\u011fin yay\u0131lmas\u0131nda ve k\u00f6kle\u015fmesinde \u00e7ok \u00f6nemli bir role sahiptir. Bundan sonra E\u015fari metinleri, medreselerde bask\u0131n olarak okutulmaya devam etmi\u015ftir.<\/p>\n\n\n\n<p>\u0130slam medrese gelene\u011finde E\u015fari metinleri yayg\u0131n olarak okutulmas\u0131, Anadolu Sel\u00e7uklular\u0131ndan Osmanl\u0131\u2019ya intikal etmi\u015f, Cumhuriyet d\u00f6nemine kadar da devam etmi\u015ftir.<\/p>\n\n\n\n<p>E\u015farilik i\u00e7inde ikinci d\u00f6n\u00fcm noktas\u0131, -\u00f6ncesinde C\u00fcveyni\u2019nin \u00f6zellikle tevili ve felsefi kavramlar\u0131 Kel\u00e2ma dahil etti\u011fi kabul edilse de-<a href=\"https:\/\/www.emedrese.com.tr\/blog\/kis-aylarinda-istanbulda-yapilabilecek-4-aktivite\/\" title=\"\u0130mam Gazali\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130mam Gazali<\/a>\u2019nin (\u00f6.505\/1111) mant\u0131\u011f\u0131 kel\u00e2ma dahil ederek yeni bir anlay\u0131\u015f\u0131 ba\u015flatmas\u0131d\u0131r. Gazali\u2019nin a\u00e7t\u0131\u011f\u0131 bu yolu devam ettiren <a href=\"https:\/\/islamansiklopedisi.org.tr\/fahreddin-er-razi\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/fahreddin-er-razi\">R\u00e2zi <\/a>(\u00f6.606\/1210), felsefeyle kel\u00e2m\u0131 mezcetmi\u015ftir. E\u015farilik i\u00e7erisinde ba\u015far\u0131lan bu d\u00f6n\u00fc\u015f\u00fcm, sonras\u0131nda \u0130slam d\u00fc\u015f\u00fcnce gelene\u011finde E\u015farili\u011fi bask\u0131n unsur haline getirmi\u015ftir ve sonras\u0131nda yaz\u0131lan metinler bu metotla kaleme al\u0131nm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>R\u00e2zi\u2019den sonda <a href=\"https:\/\/islamansiklopedisi.org.tr\/ici-adududdin\" title=\"https:\/\/islamansiklopedisi.org.tr\/ici-adududdin\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130ci <\/a>(\u00f6.756\/1355) gibi kel\u00e2mc\u0131lar\u0131n metinlerine \u015ferh ve ha\u015fiye yazma gelene\u011fi ba\u015flam\u0131\u015ft\u0131r. Yaz\u0131lan bu <a href=\"https:\/\/islamansiklopedisi.org.tr\/serh\" title=\"https:\/\/islamansiklopedisi.org.tr\/serh\" target=\"_blank\" rel=\"noreferrer noopener\">\u015ferh <\/a>ve ha\u015fiyeler, <a href=\"https:\/\/www.emedrese.com.tr\/blog\/fahruddin-razi\/\" title=\"Fahreddin Razi\" target=\"_blank\" rel=\"noreferrer noopener\">R\u00e2zi <\/a>\u00e7izgisini devam ettiren iki b\u00fcy\u00fck alim taraf\u0131ndan, <a href=\"https:\/\/www.emedrese.com.tr\/blog\/sadeddin-teftazani\/\" title=\"Sadeddin Teftazani\" target=\"_blank\" rel=\"noreferrer noopener\">Sadeddin et-Teft\u00e2z\u00e2ni<\/a> (\u00f6.792\/1390) ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/curcani-seyyid-serif\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/curcani-seyyid-serif\">Seyyid \u015eerif el-C\u00fcrc\u00e2ni<\/a> (\u00f6.816\/1413) taraf\u0131ndan yaz\u0131lm\u0131\u015ft\u0131r. Bu isimlerin metinleri, y\u00fczy\u0131llarca hem Osmanl\u0131 medreselerinde hem de \u0130slam d\u00fcnyas\u0131n\u0131n bir\u00e7ok yerinde ders kitab\u0131 olarak okutulmu\u015ftur.<\/p>\n\n\n\n<p>Mesela Osmanl\u0131 medreselerinde Teft\u00e2z\u00e2ni\u2019nin <a href=\"https:\/\/islamansiklopedisi.org.tr\/serhul-akaid\" title=\"https:\/\/islamansiklopedisi.org.tr\/serhul-akaid\" target=\"_blank\" rel=\"noreferrer noopener\">\u015eerhu\u2019l-Ak\u00e2idi<\/a>, \u0130ci\u2019nin <a href=\"https:\/\/islamansiklopedisi.org.tr\/serhul-mevakif\" title=\"https:\/\/islamansiklopedisi.org.tr\/serhul-mevakif\" target=\"_blank\" rel=\"noreferrer noopener\">Mev\u00e2k\u0131f\u2019<\/a>\u0131 \u00fczerine C\u00fcrc\u00e2ni\u2019nin yazd\u0131\u011f\u0131 <a href=\"https:\/\/islamansiklopedisi.org.tr\/serhul-mevakif\" title=\"https:\/\/islamansiklopedisi.org.tr\/serhul-mevakif\" target=\"_blank\" rel=\"noreferrer noopener\">\u015eerhu\u2019l-Mev\u00e2k\u0131f <\/a>as\u0131rlarca okutulmu\u015f ve bunlar \u00fczerine bir\u00e7ok \u015ferh ve ha\u015fiye yaz\u0131lm\u0131\u015ft\u0131r. Osmanl\u0131 ilim gelene\u011fi i\u00e7erisinde yaz\u0131lan bu \u015ferh ve ha\u015fiyelerle birlikte E\u015farilik, metinsel olarak Osmanl\u0131\u2019da modernle\u015fmeye kadar devam etmi\u015ftir.<\/p>\n\n\n\n<p>Modernle\u015fme d\u00f6nemine gelindi\u011finde (\u00f6zellikle <a href=\"https:\/\/islamansiklopedisi.org.tr\/tanzimat\" title=\"https:\/\/islamansiklopedisi.org.tr\/tanzimat\" target=\"_blank\" rel=\"noreferrer noopener\">Tanzimat <\/a>sonras\u0131nda) E\u015farilik, \u0130slam d\u00fcnyas\u0131nda en \u00e7ok tenkit edilen d\u00fc\u015f\u00fcncelerin ba\u015f\u0131nda gelmi\u015ftir. Bu d\u00f6nemde kabaca \u0130slamiilimler i\u00e7erisinde tasavvuf, kel\u00e2m mezhepleri i\u00e7erisinde Cebriyye, Ehl-i S\u00fcnnet i\u00e7erisinde de E\u015farilik zemmedilmi\u015ftir. Bu durum, klasik m\u00fcktesebat\u0131n yetersizli\u011fi ve eserlerin bir\u00e7ok teferruatla malul oldu\u011fu gibi ithamlar, klasik E\u015farilik \u00fczerinden gelen <a href=\"https:\/\/islamansiklopedisi.org.tr\/atom\" title=\"https:\/\/islamansiklopedisi.org.tr\/atom\" target=\"_blank\" rel=\"noreferrer noopener\">atom nazariyesinin<\/a> modern d\u00f6nemde y\u0131k\u0131lm\u0131\u015f olmas\u0131, \u00e2lem anlay\u0131\u015f\u0131n\u0131n de\u011fi\u015fmi\u015f olmas\u0131, E\u015farili\u011fin nedensellik ilkesini ink\u00e2r eden yakla\u015f\u0131m\u0131n\u0131n modern bilimsel bilgi ile uyumsuz olmas\u0131 gibi sebeplerden kaynaklanmaktad\u0131r.<\/p>\n\n\n\n<h3><span id=\"Esariyye_Mezhebinin_Mutekaddimun_Donemi\"><strong>E\u015fariyye Mezhebinin M\u00fctekaddimun D\u00f6nemi<\/strong><\/span><\/h3>\n\n\n\n<h4><span id=\"Mutekaddimun_Donemi_Konulari\"><strong>M\u00fctekaddimun D\u00f6nemi Konular\u0131<\/strong><\/span><\/h4>\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\/2021\/11\/Ibni-Sina-1-1-479x1024.jpg\" alt=\"\" class=\"wp-image-1889\" width=\"248\" height=\"531\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Ibni-Sina-1-1-479x1024.jpg 479w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Ibni-Sina-1-1-140x300.jpg 140w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Ibni-Sina-1-1-719x1536.jpg 719w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Ibni-Sina-1-1.jpg 720w\" sizes=\"(max-width: 248px) 100vw, 248px\" \/><\/figure><\/div>\n\n\n\n<p><em>1-Varl\u0131k ve \u00c2lem Anlay\u0131\u015f\u0131<\/em><\/p>\n\n\n\n<p>\u0130lk d\u00f6nemlerde varl\u0131k meselesinde maksat, \u00e2lemin sonlu ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/hudus\" title=\"https:\/\/islamansiklopedisi.org.tr\/hudus\" target=\"_blank\" rel=\"noreferrer noopener\">h\u00e2dis<\/a> olmas\u0131ndan hareketle varl\u0131\u011f\u0131 h\u00e2dis ve kadim olarak ikiye ay\u0131rarak kadim olan varl\u0131\u011f\u0131n Allah oldu\u011funu ispatlamakt\u0131r. E\u015farili\u011fin varl\u0131k anlay\u0131\u015f\u0131, klasik kel\u00e2m\u0131n varl\u0131k anlay\u0131\u015f\u0131 ile ayn\u0131d\u0131r: \u00c2lem, b\u00fct\u00fcn\u00fcyle h\u00e2distir ve her h\u00e2dis, kadim ve a\u015fk\u0131n bir muhdise ihtiya\u00e7 duyar. K\u00e2inat, \u00f6zde farkl\u0131 nitelikleri bulunmayan birbirine benzer <a href=\"https:\/\/islamansiklopedisi.org.tr\/cevher\" title=\"https:\/\/islamansiklopedisi.org.tr\/cevher\" target=\"_blank\" rel=\"noreferrer noopener\">cevherler <\/a>ile de\u011fi\u015fik t\u00fcrlerden olu\u015fan arazlardan meydana gelmi\u015f olup h\u00e2distir, kadim ve a\u015fk\u0131n bir muhdis taraf\u0131ndan yarat\u0131lm\u0131\u015ft\u0131r. Cevher ve arazlar\u0131n varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmeleri, Allah\u2019\u0131n onlar\u0131 s\u00fcrekli yaratmas\u0131na ba\u011fl\u0131d\u0131r. Zira evrende ondan ba\u015fka yarat\u0131c\u0131 ve varl\u0131klar \u00fczerinde m\u00fcessir olan bir fail yoktur. \u00d6zellikle \u201c<a href=\"https:\/\/dergipark.org.tr\/tr\/pub\/amauifd\/issue\/23616\/251533\" title=\"https:\/\/dergipark.org.tr\/tr\/pub\/amauifd\/issue\/23616\/251533\" target=\"_blank\" rel=\"noreferrer noopener\">hud\u00fbs delili<\/a>\u201d sayesinde kel\u00e2mc\u0131larca Allah d\u0131\u015f\u0131ndaki b\u00fct\u00fcn varl\u0131klar\u0131n sonlu ve fani olmas\u0131 ispatlanabilmi\u015ftir. Bu sonlu varl\u0131klar\u0131n bir muhdise ihtiyac\u0131n\u0131n olmas\u0131, <a href=\"https:\/\/islamansiklopedisi.org.tr\/isbat-i-vacib\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/isbat-i-vacib\">isb\u00e2t-\u0131 v\u00e2cibe<\/a> g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n<p>2-<em>Allah Anlay\u0131\u015f\u0131<\/em><\/p>\n\n\n\n<p>Allah\u2019\u0131n s\u0131fatlar\u0131 meselesine dair ayr\u0131\u015fmalar, Allah\u2019\u0131n z\u00e2t\u0131 hakk\u0131nda olmay\u0131p O\u2019na nispet edilen s\u0131fatlar\u0131n tevhide zara verip vermeyece\u011fi noktas\u0131nda yo\u011funla\u015fm\u0131\u015ft\u0131r. Bu ba\u011flamda kel\u00e2mc\u0131lar, Allah\u2019\u0131n birli\u011fi konusunu genellikle Allah\u2019\u0131n z\u00e2t\u0131 itibariyle tek ve ortaks\u0131z olmas\u0131, s\u0131fatlar\u0131 a\u00e7\u0131s\u0131ndan ise onunla yaratt\u0131\u011f\u0131 varl\u0131klar aras\u0131nda benzerli\u011fin bulunmamas\u0131 \u015feklinde iki a\u00e7\u0131dan ele alm\u0131\u015flard\u0131r.<\/p>\n\n\n\n<p>M\u00fctekaddimun d\u00f6neminde Allah anlay\u0131\u015f\u0131 hakk\u0131nda \u201cs\u0131fat\u201d kavram\u0131, \u201cs\u0131fatlar\u0131n z\u00e2t ile ayn\u0131l\u0131\u011f\u0131\/gayr\u0131l\u0131\u011f\u0131\u201d ve \u201cs\u0131fatlar\u0131n s\u00fcbutu\u201d gibi konular daha \u00e7ok \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r. E\u015farilik, Allah tasavvurunda kudreti , Mutezile adaleti, M\u00e2turidiler ise <a href=\"https:\/\/islamansiklopedisi.org.tr\/hikmet\" title=\"https:\/\/islamansiklopedisi.org.tr\/hikmet\" target=\"_blank\" rel=\"noreferrer noopener\">hikmeti <\/a>esas almaktad\u0131r. Bu temel anlay\u0131\u015f, b\u00fct\u00fcn konularda muhafaza edilmi\u015ftir.<\/p>\n\n\n\n<h4><span id=\"Mutekaddimun_Donemi_Alimleri\"><strong>M\u00fctekaddimun D\u00f6nemi \u00c2limleri<\/strong><\/span><\/h4>\n\n\n\n<p>E\u015fari\u2019nin a\u00e7t\u0131\u011f\u0131 \u00e7\u0131\u011f\u0131r \u00f6ncelikle talebeleri arac\u0131l\u0131\u011f\u0131yla s\u00fcrd\u00fcr\u00fclm\u00fc\u015f ancak esas takip\u00e7ilik ve sistemi s\u00fcrd\u00fcrme faaliyeti B\u00e2k\u0131ll\u00e2ni, \u0130bn Furek ve Ebu \u0130shak el-\u0130sfer\u00e2yinigibi isimler taraf\u0131ndan ger\u00e7ekle\u015ftirilmi\u015ftir.<\/p>\n\n\n\n<p>1-B\u00e2k\u0131ll\u00e2ni(\u00f6. 403\/1013)<\/p>\n\n\n\n<p>E\u015fari\u2019nin sisteminin takip\u00e7isi ve s\u00fcrd\u00fcr\u00fcc\u00fcs\u00fc olarak en fazla \u00f6ne \u00e7\u0131kan isimdir. E\u015farilere muhalefet eden mezhepleri, \u00f6zellikle M\u00fccessime ve Mutezile\u2019yi tenkit eden B\u00e2k\u0131ll\u00e2ni, E\u015fari\u2019nin g\u00f6r\u00fc\u015flerini zaman zaman \u00f6zetleyerek zaman zaman da onlar\u0131 geli\u015ftirerek E\u015farili\u011fin sistematik bir yap\u0131ya b\u00fcr\u00fcnmesinde \u00f6nemli bir role sahip olmu\u015ftur. Bununla birlikte E\u015fari\u2019den ayr\u0131ld\u0131\u011f\u0131 kel\u00e2mi g\u00f6r\u00fc\u015fleri de olmu\u015ftur.<\/p>\n\n\n\n<p>O, E\u015fari\u2019nin olu\u015fturdu\u011fu metodu tamamlarken E\u015fari kel\u00e2m\u0131 ba\u011flam\u0131nda yeni akli bahisleri de ekleyerek mezhebin temel prensiplerini belirlemi\u015ftir. <a href=\"https:\/\/islamansiklopedisi.org.tr\/et-temhid--bakillani\" title=\"https:\/\/islamansiklopedisi.org.tr\/et-temhid--bakillani\" target=\"_blank\" rel=\"noreferrer noopener\">Temhid <\/a>adl\u0131 eseri, kel\u00e2m konular\u0131n\u0131 b\u00fct\u00fcn ayr\u0131nt\u0131lar\u0131yla ele alan ilk eserdir.<\/p>\n\n\n\n<p>2-\u0130bn Furek (\u00f6. 406\/1015)<\/p>\n\n\n\n<p>E\u015farili\u011fin yay\u0131lmaya ba\u015flad\u0131\u011f\u0131 Basra ve Ba\u011fdat\u2019a giderek bu b\u00f6lgelerde E\u015fari\u2019nin \u00f6\u011frencisi olan \u0130bn M\u00fcc\u00e2hid\u2019dentahsilini tamamlam\u0131\u015f, daha sonra \u0130sfehan\u2019a ve Ni\u015fabur\u2019a giderek S\u00fcnnid\u00fc\u015f\u00fcnceyi yaymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. En \u00f6nemli iki eseri E\u015fari\u2019nin fikirlerini toplad\u0131\u011f\u0131 M\u00fccerred-u Mak\u00e2l\u00e2ti\u2019\u015f-\u015eeyh Ebi\u2019l-Hasen el-E\u015farive Ebu Hanife\u2019nin el-\u00c2lim ve\u2019l-M\u00fcteallim\u2019ine yazd\u0131\u011f\u0131 \u015ferhtir.<\/p>\n\n\n\n<p>3-Ebu \u0130shak el-\u0130sfer\u00e2yini(\u00f6. 418\/1027)<\/p>\n\n\n\n<p>E\u015fari\u2019nin \u00f6\u011frencisi B\u00e2hili\u2019nin Ba\u011fdat\u2019taki ders halkas\u0131nda ilim tahsil etmi\u015f, daha sonra Ni\u015fabur\u2019a d\u00f6nm\u00fc\u015ft\u00fcr. Burada olu\u015fturdu\u011fu ders halkalar\u0131nda <a href=\"https:\/\/islamansiklopedisi.org.tr\/kuseyri-abdulkerim-b-hevazin\" title=\"https:\/\/islamansiklopedisi.org.tr\/kuseyri-abdulkerim-b-hevazin\" target=\"_blank\" rel=\"noreferrer noopener\">Ku\u015feyri <\/a>(\u00f6.465\/1072) gibi me\u015fhur alimler yer alm\u0131\u015f, ayr\u0131ca E\u015farilik i\u00e7inde \u00f6nemli kelamc\u0131lardan olan Abdulk\u00e2hir el-Ba\u011fd\u00e2di\u2019ye (\u00f6.429\/1037) de hocal\u0131k etmi\u015ftir. Kel\u00e2m alan\u0131nda en \u00e7ok bilinen eseri el-Akide adl\u0131 risalesidir.<\/p>\n\n\n\n<p>4-Abdulk\u00e2hir el-Ba\u011fd\u00e2di (\u00f6. 429\/1037) <\/p>\n\n\n\n<p>Kel\u00e2m alan\u0131nda en \u00e7ok Us\u00fbl\u00fc\u2019d-Din, dinler ve mezhepler tarihi alan\u0131nda \u00f6nemli bir yere sahip olan <a href=\"https:\/\/islamansiklopedisi.org.tr\/el-fark-beynel-firak\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/el-fark-beynel-firak\">el-Fark beyne\u2019l-Firak ve el-Milel ve\u2019n-Nihal<\/a> adl\u0131 eserleri bilinmektedir.<\/p>\n\n\n\n<p>5-C\u00fcveyni<\/p>\n\n\n\n<p>(\u00f6. 478\/1085) Sel\u00e7uklular zaman\u0131nda vezir Kund\u00fbri\u2019nin E\u015fariler aleyhine y\u00fcr\u00fctt\u00fc\u011f\u00fc baz\u0131 uygulamalar nedeniyle Hicaz\u2019a giderek oraya yerle\u015fmi\u015ftir. Daha sonra Alparslan d\u00f6neminde Nizam\u00fclm\u00fclk\u2019\u00fcn vezir olmas\u0131yla E\u015fariler aleyhine olan bu durum olumlu y\u00f6ne d\u00f6nm\u00fc\u015f ve C\u00fcveyni, Nizamiye medreselerine m\u00fcderris olarak tayin edilmi\u015ftir. <a href=\"https:\/\/islamansiklopedisi.org.tr\/el-akidetun-nizamiyye\" title=\"https:\/\/islamansiklopedisi.org.tr\/el-akidetun-nizamiyye\" target=\"_blank\" rel=\"noreferrer noopener\">Akidet\u00fc\u2019n-Niz\u00e2miyye<\/a> adl\u0131 eserinde <a href=\"https:\/\/www.emedrese.com.tr\/blog\/uluhiyet\/\" title=\"Uluhiyet\" target=\"_blank\" rel=\"noreferrer noopener\">ul\u00fbhiyyet,<\/a> <a href=\"https:\/\/www.emedrese.com.tr\/blog\/nubuvvet\/\" title=\"N\u00fcb\u00fcvvet\" target=\"_blank\" rel=\"noreferrer noopener\">n\u00fcb\u00fcvvet <\/a>ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/semiyyat\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/semiyyat\">sem\u2019iyy\u00e2t <\/a>\u015feklindeki bu yeni \u00fc\u00e7l\u00fc sistemi uygulamas\u0131 bak\u0131m\u0131ndan temay\u00fcz etmi\u015f bir kelamc\u0131d\u0131r.<\/p>\n\n\n\n<h3><span id=\"Esariyye_Mezhebinin_Muteahhirun_Donemi\"><strong>E\u015fariyye Mezhebinin M\u00fcteahhirun D\u00f6nemi<\/strong><\/span><\/h3>\n\n\n\n<h4><span id=\"Muteahhirun_Donemi_Konulari\"><strong>M\u00fcteahhirun D\u00f6nemi Konular\u0131<\/strong><\/span><\/h4>\n\n\n\n<p>Gazaliile birlikte ba\u015flayan bu d\u00f6nemde kel\u00e2m sisteminde \u00f6nemli bir de\u011fi\u015fiklik meydana gelmi\u015ftir. \u00d6nceki d\u00f6nemde <a href=\"https:\/\/islamansiklopedisi.org.tr\/bilgi\" title=\"https:\/\/islamansiklopedisi.org.tr\/bilgi\" target=\"_blank\" rel=\"noreferrer noopener\">bilgi<\/a>, varl\u0131k, Allah\u2019\u0131n s\u0131fatlar\u0131 ve n\u00fcb\u00fcvvet meseleleri temel kelam konular\u0131 olarak bilinmekteydi. Bu d\u00f6nemde ele al\u0131nan konular\u0131n ba\u015f\u0131nda da varl\u0131k gelmektedir. \u00d6zellikle C\u00fcveyni ile birlikte kel\u00e2m kitaplar\u0131 us\u00fbl-i sel\u00e2se diye tabir edilen ul\u00fbhiyyet, n\u00fcb\u00fcvvet ve sem\u2019iyy\u00e2t \u015feklinde kategorize edilen sistematik yap\u0131s\u0131na kavu\u015fmu\u015ftur. Bu d\u00f6nemde felsefe, kel\u00e2ma dahil edilmi\u015f; mant\u0131k ilminin kurallar\u0131, kel\u00e2m yapmada da kabul edilmi\u015f; felsefe ile memzuc bir kel\u00e2m metodu geli\u015ftirilmi\u015ftir.<\/p>\n\n\n\n<h4><span id=\"Mutekaddimun_Donemi_Alimleri-2\"><strong>M\u00fctekaddimun D\u00f6nemi \u00c2limleri<\/strong><\/span><\/h4>\n\n\n\n<p>1-<a href=\"https:\/\/www.emedrese.com.tr\/blog\/kis-aylarinda-istanbulda-yapilabilecek-4-aktivite\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"\u0130mam Gazali\">\u0130mam Gazali (\u00f6. 505\/1111)<\/a><\/p>\n\n\n\n<p>Ni\u015fabur Nizamiye medresesinde C\u00fcveyni\u2019ye talebelik etmi\u015ftir. Hocas\u0131n\u0131n vefat\u0131ndan sonraki d\u00f6nemde Ba\u011fdat Nizamiye medresesine m\u00fcderris olarak tayin edilmi\u015f; felsefe ile olan diyalo\u011fu sayesinde medrese m\u00fcfredat\u0131na felsefi eserleri de eklemi\u015ftir. B\u00e2k\u0131ll\u00e2ni ve Ba\u011fd\u00e2di\u2019nin kel\u00e2m mant\u0131\u011f\u0131 ve yakla\u015f\u0131m\u0131n\u0131n aksine hocas\u0131 C\u00fcveyni\u2019nin ba\u015flatt\u0131\u011f\u0131 kel\u00e2m anlay\u0131\u015f\u0131, onun kelamc\u0131l\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemli bir haz\u0131rl\u0131k ve destekleyici unsur olarak kabul edilmelidir. Bu destekleyici unsura binaen Gazali\u2019nin kel\u00e2m alan\u0131nda geli\u015ftirdi\u011fi en \u00f6nemli husus, mant\u0131\u011f\u0131 kel\u00e2ma dahil ederek mant\u0131k temelli bir usul geli\u015ftirmesidir. -Ba\u015fl\u0131ca eserleri aras\u0131nda el-\u0130ktis\u00e2d fi\u2019l-\u0130\u2019tik\u00e2d, Mak\u00e2s\u0131d\u00fc\u2019l-Fel\u00e2sife, Teh\u00e2f\u00fct\u00fc\u2019l-Fel\u00e2sife, el-Mustasf\u00e2, Mi\u2019y\u00e2ru\u2019l-\u0130lim, Mihakku\u2019n-Nazar gibi eserler bulunmaktad\u0131r.<\/p>\n\n\n\n<p>2-<a href=\"https:\/\/www.emedrese.com.tr\/blog\/fahruddin-razi\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Fahreddin Razi\">Fahreddin er-R\u00e2zi (\u00f6. 606\/1210)<\/a><\/p>\n\n\n\n<p>D\u00f6nemin hem fikir babas\u0131 hem b\u00fcy\u00fck bir imam\u0131 olarak kabul edilen R\u00e2zi, \u00f6zellikle el-Me\u00e2lim, el-Muhassal ve el-Met\u00e2libu\u2019l-\u00c2liye adl\u0131 eserlerinde felsefe ile kel\u00e2m\u0131 birle\u015ftirerek felsefi kelam d\u00f6nemini ba\u015flatm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>3-<a href=\"https:\/\/islamansiklopedisi.org.tr\/amidi-seyfeddin\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/amidi-seyfeddin\">Seyfeddin el-\u00c2midi <\/a>(\u00f6. 631\/1233)<\/p>\n\n\n\n<p>Ebk\u00e2r\u00fc\u2019l-Efk\u00e2r ve G\u00e2yet\u00fc\u2019l-Mer\u00e2m fi \u0130lmi\u2019l-Kel\u00e2m gibi eserlerinde R\u00e2zi\u2019nin \u00f6nemli katk\u0131lar\u0131 bulunan felsefi kel\u00e2m anlay\u0131\u015f\u0131n\u0131 ondan sonra devam ettiren isimlerdendir.<\/p>\n\n\n\n<p>4-<a href=\"https:\/\/islamansiklopedisi.org.tr\/ici-adududdin\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/ici-adududdin\">Adud\u00fcddin el-\u0130ci (\u00f6. 756\/1355)<\/a><\/p>\n\n\n\n<p>As\u0131l \u015f\u00f6hreti, C\u00fcrc\u00e2ni\u2019nin \u015ferh etti\u011fi el-Mev\u00e2k\u0131f ve Devv\u00e2ni\u2019nin \u015ferh etti\u011fi el-Akide adl\u0131 eserleriyle ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>5-<a href=\"https:\/\/www.emedrese.com.tr\/blog\/sadeddin-teftazani\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Sadeddin Teftazani\">Sadeddin et-Teft\u00e2z\u00e2ni (\u00f6. 792\/1390)<\/a><\/p>\n\n\n\n<p>Onun as\u0131l \u015f\u00f6hreti M\u00e2t\u00fcridi olan \u00d6mer en-Nesefi\u2019nin<a name=\"_ftnref108\" href=\"#_ftn108\"> <\/a>(\u00f6.537\/1142) Metn\u00fc\u2019l-Ak\u00e2id adl\u0131 eseri \u00fczerine yazd\u0131\u011f\u0131 \u015eerhu\u2019l-Ak\u00e2id ve hem metni hem \u015ferhi kendisine ait olan \u015eerhu\u2019l-Mak\u00e2s\u0131d isimli eserlerine dayan\u0131r. Eserleri, Osmanl\u0131 medreselerinde as\u0131rlarca okutulmu\u015f ve temel kaynak olarak kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>6-<a href=\"https:\/\/islamansiklopedisi.org.tr\/curcani-seyyid-serif\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/curcani-seyyid-serif\">Seyyid \u015eerif el-C\u00fcrc\u00e2ni (\u00f6. 816\/1413)<\/a><\/p>\n\n\n\n<p>Teft\u00e2z\u00e2ni gibi Osmanl\u0131 medreselerinde uzun y\u0131llar okutulan \u015eerhu\u2019l-Mev\u00e2k\u0131f adl\u0131 eserin sahibidir. \u0130kinci \u00f6nemli eseri olan et-Ta\u2019rif\u00e2t ise kel\u00e2m, felsefe ve tasavvuf alanlar\u0131na ait temel kavramlar\u0131 i\u00e7ermektedir.<\/p>\n\n\n\n<p>Kel\u00e2m ilmini felsefe ile rekabet edecek seviyeye getiren bu isimler, kavu\u015ftuklar\u0131 ilmi g\u00fc\u00e7le birlikte E\u015fari\u2019yi a\u015fm\u0131\u015f, onun g\u00f6r\u00fc\u015flerini geli\u015ftirmi\u015f ve zaman zaman da tenkit etmi\u015flerdir. Hanefi ve M\u00e2turidilerin h\u00e2kim olduklar\u0131 yerlerde bile E\u015farili\u011fin \u00f6ne \u00e7\u0131kmas\u0131 ve E\u015fari kel\u00e2m kitaplar\u0131n\u0131n okutulmas\u0131, E\u015fari\u2019den sonra gelen E\u015fari kel\u00e2mc\u0131lar\u0131n g\u00fcc\u00fcn\u00fc g\u00f6stermektedir. S\u00f6z konusu bu duruma en iyi \u00f6rnek, Osmanl\u0131 toplumunun M\u00e2turidi olmas\u0131na ra\u011fmen medreselerde E\u015fari kel\u00e2m kitaplar\u0131n\u0131n okutulmas\u0131d\u0131r.<\/p>\n\n\n\n<h3><span id=\"Esari_Mezhebinin_Temel_Kelami_Gorusleri\"><strong style=\"color: initial;\">E\u015fari Mezhebinin Temel Kelami G\u00f6r\u00fc\u015fleri<\/strong><\/span><\/h3>\n\n\n\n<h4><span id=\"Bilgi\"><strong>Bilgi<\/strong><\/span><\/h4>\n\n\n\n<p>E\u015fari\u2019yeg\u00f6re bilgi, zaruri ve iktisabi olmak \u00fczere ikiye ayr\u0131l\u0131r. Do\u011frulu\u011fundan \u015f\u00fcphe edilmeyen bilgilere zaruri bilgiler denir. Bilgi kaynaklar\u0131 \u00fc\u00e7t\u00fcr: Duyular\/hav\u00e2ss-\u0131 selime, ak\u0131l\/istidl\u00e2l ve do\u011fru haber\/haber-i sad\u0131k.<\/p>\n\n\n\n<p>Ak\u0131l, d\u0131\u015f d\u00fcnyadaki nesnelerden yapt\u0131\u011f\u0131 soyutlamalarla yani kavramlarla birle\u015fip \u00f6zde\u015fle\u015fince bilgi meydana gelir. Bu anlamda ak\u0131l, bilgi demektir. Bilgi, sadece nazar ve tefekk\u00fcrle de\u011fil tart\u0131\u015fma yoluyla da elde edilebilir. Haberin kesinlik ifade etmesi, onun tevat\u00fcr derecesinde olmas\u0131na ba\u011fl\u0131d\u0131r. Ayn\u0131 zamanda tevat\u00fcr derecesindeki haber, akla ve duyu ile elde edilen verilere ayk\u0131r\u0131 olmamal\u0131d\u0131r. Gazali\u2019nin bilgi kaynaklar\u0131ndan biri olarak kabul etti\u011fi \u201c<a href=\"https:\/\/islamansiklopedisi.org.tr\/kesf\" title=\"https:\/\/islamansiklopedisi.org.tr\/kesf\" target=\"_blank\" rel=\"noreferrer noopener\">ke\u015fif<\/a>\u201d ise, di\u011fer E\u015fari kel\u00e2mc\u0131lar taraf\u0131ndan reddedilmi\u015ftir.<\/p>\n\n\n\n<h4><span id=\"Uluhiyyet\"><strong><a href=\"https:\/\/www.emedrese.com.tr\/blog\/uluhiyet\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Uluhiyet\">Ul\u00fbhiyyet<\/a><\/strong><\/span><\/h4>\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\/Ahiret-1-1024x730.jpg\" alt=\"\" class=\"wp-image-1223\" width=\"253\" height=\"180\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Ahiret-1-1024x730.jpg 1024w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Ahiret-1-300x214.jpg 300w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Ahiret-1-768x547.jpg 768w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Ahiret-1-1536x1095.jpg 1536w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Ahiret-1-2048x1459.jpg 2048w\" sizes=\"(max-width: 253px) 100vw, 253px\" \/><\/figure><\/div>\n\n\n\n<p><strong>Allah\u2019\u0131n Varl\u0131\u011f\u0131n\u0131n Delilleri<\/strong><\/p>\n\n\n\n<p>Allah\u2019\u0131n varl\u0131\u011f\u0131na ula\u015fma konusunda ak\u0131l \u00fczerinde duran E\u015fari kel\u00e2mc\u0131lar, m\u00fctekaddimun d\u00f6neminde <a href=\"https:\/\/www.ilmedavet.com\/hudus-delili.html\" title=\"https:\/\/www.ilmedavet.com\/hudus-delili.html\" target=\"_blank\" rel=\"noreferrer noopener\">hud\u00fbs delili<\/a> \u00fczerinden bir sistem olu\u015fturmu\u015fken, m\u00fcteahhirun d\u00f6neminde ilk d\u00f6nemde kullan\u0131lan delillerle birlikte filozoflar\u0131nda \u00f6nem verdi\u011fi <a href=\"https:\/\/tr.wikipedia.org\/wiki\/%C4%B0mk%C3%A2n_Delili\" title=\"https:\/\/tr.wikipedia.org\/wiki\/%C4%B0mk%C3%A2n_Delili\" target=\"_blank\" rel=\"noreferrer noopener\">imk\u00e2n delili<\/a> \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p><strong>Hud\u00fbs Delili<\/strong><\/p>\n\n\n\n<p>Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ispat i\u00e7in bir varl\u0131\u011f\u0131n, olay\u0131n hatta b\u00fct\u00fcn\u00fcyle \u00e2lemin bir zamanlar yokken sonradan var olmas\u0131 manas\u0131n\u0131 ifade eder. Sonradan meydana gelen, yarat\u0131lan \u015feye h\u00e2dis, onun yarat\u0131c\u0131s\u0131na da muhdis denir. Varl\u0131k ve olaylar\u0131n, bir yoklu\u011fun ard\u0131ndan yani yok iken var olmalar\u0131 durumu, bir yarat\u0131c\u0131n\u0131n bulunmas\u0131n\u0131 akli bir zorunluluk olarak gerektirir. Her de\u011fi\u015fen \u015fey, h\u00e2distir, sonradan olmu\u015ftur. Her bir h\u00e2disin, bir muhdisi, yani yaratan\u0131 vard\u0131r. \u00c2lem de s\u00fcrekli olarak de\u011fi\u015fim h\u00e2lindedir. \u00d6yle ise bu \u00e2lemin ezeli bir yaratan\u0131 vard\u0131r.<\/p>\n\n\n\n<p><strong>\u0130mk\u00e2n Delili<\/strong><\/p>\n\n\n\n<p>Bir \u015feyin kendi zat\u0131nda varl\u0131\u011f\u0131n\u0131n ve yoklu\u011funun imk\u00e2n olarak birbirine e\u015fit olmas\u0131; varl\u0131\u011f\u0131 veya yoklu\u011funun zorunlu olmamas\u0131d\u0131r. Yani var olmas\u0131 da yok olmas\u0131 da m\u00fcmk\u00fcn olmak, demektir. \u00d6yleyse onlar\u0131n varl\u0131kta veya yoklukta olmalar\u0131n\u0131 tercih eden bir yarat\u0131c\u0131n\u0131n iradesi olmadan var da olamazlar yok da olamazlar. \u00d6yleyse varl\u0131k ya da yokluk \u015f\u0131klar\u0131n\u0131 tercih eden bir yarat\u0131c\u0131 vard\u0131r. E\u015fari kel\u00e2mc\u0131lar, il\u00e2hi z\u00e2t hakk\u0131nda bilgi sahibi olmaktan \u00e7ok Allah-k\u00e2inat ili\u015fkisi \u00fczerinde durmu\u015flard\u0131r.<\/p>\n\n\n\n<p><strong>S\u0131f\u00e2tullah\u0131n Bilinmesi<\/strong><\/p>\n\n\n\n<p>C\u00fcveyni, Gazalive R\u00e2zigibi baz\u0131 E\u015fariler, il\u00e2hiz\u00e2t\u0131n s\u0131fatlar\u0131 insanlar\u0131n alg\u0131 d\u00fczeylerini a\u015ft\u0131\u011f\u0131 i\u00e7in bunlar\u0131n hakikatini sadece ak\u0131l y\u00fcr\u00fcterek bilmenin imk\u00e2ns\u0131z oldu\u011funu savunmu\u015flard\u0131r. \u00d6te yandan Teft\u00e2z\u00e2ni ve C\u00fcrc\u00e2ni gibileri, mahlukata ait nitelikleri g\u00f6z \u00f6n\u00fcnde bulundurarak il\u00e2hi s\u0131fatlar\u0131n hakikatinin k\u0131smen de olsa bilinebilece\u011fini savunmu\u015flard\u0131r.<\/p>\n\n\n\n<p><strong>Ru\u2019yetullah<\/strong><\/p>\n\n\n\n<p>E\u015fariler, Allah\u2019\u0131n cennette g\u00f6r\u00fclmesi hususunda ittifak etmi\u015flerdir. Ancak ru\u2019yetullah\u0131n aklen ispat\u0131 ve d\u00fcnyada ger\u00e7ekle\u015fmesi konusunda farkl\u0131 g\u00f6r\u00fc\u015fleri mevcuttur. R\u00e2zi gibiler, bu konuda sadece nakli delilin yeterli olaca\u011f\u0131n\u0131 savunmu\u015flard\u0131r. R\u00e2zi\u2019ye g\u00f6re ru\u2019yetullah\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131n\u0131 iddia etmek b\u00fcy\u00fck bir cehalettir. Vahye dayal\u0131 sem\u2019i deliller, ru\u2019yetullah\u0131n olaca\u011f\u0131n\u0131 s\u00f6ylemektedir. Mutezilenin ru\u2019yetullah\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131na ili\u015fkin ku\u015fkular\u0131 yersizdir. Dolay\u0131s\u0131yla delillerin zahir anlamlar\u0131na ba\u011fl\u0131 kalmam\u0131z gerekmektedir.<\/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<div class=\"wp-block-image is-style-rounded\"><figure class=\"alignright size-large is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kaza-ve-Kader-1024x677.jpg\" alt=\"\" class=\"wp-image-1218\" width=\"246\" height=\"162\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kaza-ve-Kader-1024x677.jpg 1024w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kaza-ve-Kader-300x198.jpg 300w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kaza-ve-Kader-768x508.jpg 768w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kaza-ve-Kader-1536x1015.jpg 1536w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Kaza-ve-Kader-2048x1354.jpg 2048w\" sizes=\"(max-width: 246px) 100vw, 246px\" \/><\/figure><\/div>\n\n\n\n<p>E\u015fariler, insan\u0131n fiillerini de\u011ferlendirirken Allah\u2019\u0131n kudreti eksenli bir anlay\u0131\u015f geli\u015ftirirler: Kullar\u0131n ihtiy\u00e2ri fiilleri, Allah\u2019\u0131n yaratmas\u0131yla meydana gelir. Kul, fiilini Allah\u2019\u0131n dileyip yaratt\u0131\u011f\u0131 h\u00e2dis kudret ile yapar. Bu h\u00e2dis kudret ile fiili yapt\u0131\u011f\u0131 i\u00e7in de sorumlu olur.<\/p>\n\n\n\n<p>B\u00e2k\u0131ll\u00e2ni, E\u015fari\u2019nin <a href=\"https:\/\/islamansiklopedisi.org.tr\/cebir\" title=\"https:\/\/islamansiklopedisi.org.tr\/cebir\" target=\"_blank\" rel=\"noreferrer noopener\">cebre <\/a>yak\u0131n gibi g\u00f6r\u00fcnen bu tutumundan ka\u00e7\u0131nmak i\u00e7in kulun bu h\u00e2dis kudretinin fiili \u00fczerinde etkili oldu\u011funu kabul etmi\u015ftir. C\u00fcveyni ise E\u015fari\u2019nin bu g\u00f6r\u00fc\u015f\u00fcn\u00fc isabetli bulmayarak -kulun sorumlulu\u011funa uyum sa\u011flayacak \u015fekilde-kulun kendi <a href=\"https:\/\/islamansiklopedisi.org.tr\/kesb--kelam\" title=\"https:\/\/islamansiklopedisi.org.tr\/kesb--kelam\" target=\"_blank\" rel=\"noreferrer noopener\">kesbi <\/a>\u00fczerinde kudret sahibi oldu\u011funu, onun bu kudretinin kesbi \u00fczerinde mevcut oldu\u011funu kabul etmi\u015ftir. Teft\u00e2z\u00e2ni ve C\u00fcrc\u00e2ni gibi sonraki E\u015fariler, fiillerin meydana gelmesinde insan\u0131n kudretinin bir etkisinin olmad\u0131\u011f\u0131n\u0131, insan\u0131n \u00f6zg\u00fcr gibi g\u00f6r\u00fcnen ancak hakikatte \u00f6zg\u00fcr olmayan bir varl\u0131k oldu\u011funu kabul ederek E\u015fari\u2019nin g\u00f6r\u00fc\u015f\u00fcne d\u00f6nm\u00fc\u015flerdir.<\/p>\n\n\n\n<h4><span id=\"Nubuvvet\"><strong><a href=\"https:\/\/www.emedrese.com.tr\/blog\/nubuvvet\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"N\u00fcb\u00fcvvet\">N\u00fcb\u00fcvvet<\/a><\/strong><\/span><\/h4>\n\n\n\n<p>Allah, kullar\u0131n hakikati g\u00f6rmeleri i\u00e7in gerekli olan peygamberlik vazifesine diledi\u011fi kulunu se\u00e7ebilir. Bunda herhangi bir sebep ve hikmet s\u00f6z konusu olmay\u0131p bu, Allah\u2019\u0131n rahmetinin bir sonucu olarak ger\u00e7ekle\u015fir. \u0130nsan, akl\u0131yla idrak edemeyece\u011fi fizik \u00f6tesi \u00e2leme ait bilgileri <a href=\"https:\/\/islamansiklopedisi.org.tr\/mucize\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/mucize\">mucize <\/a>sahibi olan bu peygamber sayesinde elde eder.<\/p>\n\n\n\n<h4><span id=\"Iman-Amel_Iliskisi\"><strong>\u0130man-Amel \u0130li\u015fkisi<\/strong><\/span><\/h4>\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\/10\/gorsel-1-11.jpg\" alt=\"\" class=\"wp-image-1802\" width=\"264\" height=\"165\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/gorsel-1-11.jpg 564w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/gorsel-1-11-300x187.jpg 300w\" sizes=\"(max-width: 264px) 100vw, 264px\" \/><\/figure><\/div>\n\n\n\n<p>E\u015fari\u2019ye g\u00f6re iman, tasdikten ibarettir. Dil ile ikrar ve amel, iman tan\u0131m\u0131nda zikredilse bile bunlar iman\u0131n var olmas\u0131 i\u00e7in \u015fart de\u011fildir. B\u00fcy\u00fck g\u00fcnah i\u015feyen kimse <a href=\"https:\/\/islamansiklopedisi.org.tr\/kafir\" title=\"https:\/\/islamansiklopedisi.org.tr\/kafir\" target=\"_blank\" rel=\"noreferrer noopener\">k\u00e2fir<\/a> de\u011fil <a href=\"https:\/\/islamansiklopedisi.org.tr\/fasik\" title=\"https:\/\/islamansiklopedisi.org.tr\/fasik\" target=\"_blank\" rel=\"noreferrer noopener\">fas\u0131k <\/a>olur. G\u00fcnah i\u015flemek, itik\u00e2di a\u00e7\u0131dan mahzurlu de\u011fildir. Dolay\u0131s\u0131yla bu ki\u015finin arkas\u0131nda Cuma, bayram ve di\u011fer namazlar k\u0131l\u0131nabilir. E\u015farilerin \u00e7o\u011funlu\u011funa g\u00f6re iman, inan\u0131lacak konular\u0131 kalpten tasdik etmektir. \u0130krar, -Teft\u00e2z\u00e2ni\u2019nin dedi\u011fi gibi-tasdik edileni dil ile ifade etmektir. Ancak tasdikin sak\u0131t olmas\u0131 hi\u00e7bir \u015fekilde m\u00fcmk\u00fcn de\u011filken, ikrar\u0131n bazen d\u00fc\u015fmesi m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n<h4><span id=\"Ahiret\"><strong>Ahiret<\/strong><\/span><\/h4>\n\n\n\n<p>\u00d6l\u00fcm meselesi, en fazla ayr\u0131l\u0131\u011fa d\u00fc\u015ft\u00fckleri konudur. E\u015fariler aras\u0131nda erken d\u00f6nemde ruhun \u201clatif bir cisim\u201d oldu\u011fu vurgulanm\u0131\u015ft\u0131r. Ancak sonraki d\u00f6nemlerde ruhun bedenden ayr\u0131 basit bir cevher oldu\u011fu ve \u00f6l\u00fcmden sonra da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fc\u015f\u00fc kabul g\u00f6rm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n<h4><span id=\"HilafetImamet\"><strong><a href=\"https:\/\/islamansiklopedisi.org.tr\/imamet\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/imamet\">Hilafet\/\u0130mamet<\/a><\/strong><\/span><\/h4>\n\n\n\n<p>E\u015fariler\u2019e g\u00f6re M\u00fcsl\u00fcman toplumun idari i\u015flerini Rasulullah\u2019\u0131n belirledi\u011fi prensipler \u00e7er\u00e7evesinde y\u00fcr\u00fctmesi i\u00e7in elbette bir y\u00f6netici gereklidir. Ancak <a href=\"https:\/\/islamansiklopedisi.org.tr\/sia\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/sia\">\u015eia<\/a>\u2019n\u0131n iddia etti\u011fi gibi imam\u0131n nas ve tayinle olmas\u0131 gerekti\u011fini belirten bir delil yoktur.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131: &#8220;<a href=\"https:\/\/www.emedrese.com.tr\/blog\/maturidiyye-mezhebi\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Maturidiyye Mezhebi\">Maturidiyye Mezhebi<\/a>&#8220;<\/strong><\/p><\/blockquote>\n\n\n\n<h2><span id=\"Kaynaklar\"><strong>Kaynaklar<\/strong><\/span><\/h2>\n\n\n\n<p><em>TDV \u0130slam Ansiklopedisi, E\u015fariyye Maddesi.<\/em><br><em>Wikipedia, \u0130slam Mezhepleri Maddesi.<\/em><br><em>Wikipedia, \u0130mkan Delili Maddesi.<\/em><br><em>Allah\u2019\u0131n Varl\u0131\u011f\u0131n\u0131 Aklen Bilmeye \u0130li\u015fkin Maturidi\u2019nin Hudus Delili, Fatma Ayg\u00fcn, Amasya \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 6 (2016).<\/em><br><em>E\u015fari ve Metodolojisi, Erkan Yar, \u0130lahiyat Fak\u00fcltesi Dergisi, 10\/2, 2005.<\/em><br><em>E\u015farilik\u2019in Do\u011fu\u015fu ve \u0130lk D\u00f6nem E\u015farilik, Enes Er, \u0130slam Bilimleri Ara\u015ft\u0131rmalar\u0131 Dergisi, Say\u0131:1, 2016.<\/em><br><em>Ana Hatlar\u0131yla \u0130slam Mezhepleri Tarihi, Mustafa \u00d6z, Ensar Yay\u0131nlar\u0131, \u0130stanbul, 2014.<\/em><br><em>Kelam \u0130lmine Giri\u015f, Cemalettin Erdemci, Ensar Yay\u0131nlar\u0131 (Dem Serisi), \u0130stanbul, 2012.<\/em><br><em>Osmanl\u0131\u2019da E\u015farilik-Maturidilik \u0130li\u015fkisine Genel Bir Bak\u0131\u015f, Mehmet Kalayc\u0131, \u0130lahiyat Akademi Dergisi, 2017.<\/em><br><em>Kelam \u0130lmi, Bekir Topalo\u011flu, Damla Yay\u0131nevi, \u0130stanbul, 2000.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>E\u015f&#8217;ariyye Mezhebi<\/p>\n","protected":false},"author":2,"featured_media":2761,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[451,452,410],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/145"}],"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=145"}],"version-history":[{"count":7,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/145\/revisions"}],"predecessor-version":[{"id":2096,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/145\/revisions\/2096"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/2761"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=145"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=145"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=145"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}