{"id":3804,"date":"2020-09-09T12:25:16","date_gmt":"2020-09-09T09:25:16","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3804"},"modified":"2022-10-21T19:55:08","modified_gmt":"2022-10-21T16:55:08","slug":"esarilik-maturidilik-ihtilafina-iliskin-bazi-notlar","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/esarilik-maturidilik-ihtilafina-iliskin-bazi-notlar\/","title":{"rendered":"E\u015f\u2018arilik-Maturidilik \u0130htilaf\u0131na \u0130li\u015fkin Baz\u0131 Notlar"},"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=\"#Giris\">Giri\u015f<\/a><\/li><li><a href=\"#1_Marifetullah\">1. Marifetull\u00e2h<\/a><\/li><li><a href=\"#2_Husun-Kubuh\">2. Husun-Kubuh<\/a><\/li><li><a href=\"#3_Tekvin_Sifati\">3. Tekv\u00een S\u0131fat\u0131<\/a><\/li><li><a href=\"#4_Ilahi_Fiillerde_Sebep_ve_Hikmet\">4. \u0130l\u00e2h\u00ee Fiillerde Sebep ve Hikmet<\/a><\/li><li><a href=\"#5_Insan_Fiilleri_ve_Hur_Irade\">5. \u0130nsan Fiilleri ve H\u00fcr \u0130r\u00e2de<\/a><\/li><\/ul><\/div>\n<h3><span id=\"Giris\">Giri\u015f<\/span><\/h3>\n\n\n\n<p>E\u015f\u2018ar\u00eelik ve M\u00e2tur\u00eed\u00eelik S\u00fcnn\u00ee \u0130slam\u2019\u0131 kelam\/ak\u00e2id alan\u0131nda temsil eden birer ekold\u00fcr. S\u00fcnn\u00ee \u0130slam\u2019\u0131n bu temel iki mezhebi, kendine \u00f6zg\u00fc metotlarla kel\u00e2m\u00ee problemlere \u00e7\u00f6z\u00fcmler ortaya koymaya \u00e7al\u0131\u015fm\u0131\u015f ve bu alanda ortaya koyduklar\u0131 devasa literat\u00fcr ile \u0130slam D\u00fc\u015f\u00fcncesinin geli\u015fmesinde ciddi katk\u0131larda bulunmu\u015flard\u0131r. Bu konumlar\u0131 sebebiyle Ta\u015fk\u00f6pr\u00fcz\u00e2de\u2019nin de ifade etti\u011fi gibi bu iki ekol\u00fcn imamlar\u0131 olan \u0130m\u00e2m M\u00e2tur\u00eed\u00ee ve \u0130m\u00e2m E\u015f\u2018ar\u00ee Ehl-i S\u00fcnnet kelam\u0131n\u0131n \u00f6nderleri olarak kabul g\u00f6rm\u00fc\u015ft\u00fcr.<a id=\"_ednref1\" href=\"#_edn1\">[1]<\/a> Bu imamlar\u0131n kurucular\u0131 olduklar\u0131 her iki ekol, ifrat-tefrit i\u00e7eren farkl\u0131 anlay\u0131\u015flara kar\u015f\u0131 Hz. Peygamber ve ashab\u0131n\u0131n takip\u00e7ileri konumundad\u0131r. \u00c7\u00fcnk\u00fc ikisi de Selef \u00e2limlerinin g\u00f6r\u00fc\u015flerini akli istidlal metodlar\u0131yla yani kel\u00e2m\u00ee bir y\u00f6ntemle izah ve ispat etmeyi gaye edinmi\u015flerdir. Her iki ekol\u00fcn en genel \u00e7er\u00e7evede ortak \u00f6zelli\u011fi Kur\u2019an, S\u00fcnnet ve \u0130cm\u00e2\u2019n\u0131n temel delilleri olu\u015fu ve inan\u00e7 esaslar\u0131nda bir farkl\u0131l\u0131klar\u0131n\u0131n olmay\u0131\u015f\u0131d\u0131r. Bunun bir neticesi olarak iki ekole g\u00f6re de sem\u2018\u00ee delillerin akl\u00ee delillerden \u00fcst\u00fcnl\u00fc\u011f\u00fc temel bir esas olmu\u015ftur. Yine ayn\u0131 \u015fekilde M\u00e2tur\u00eed\u00ee mezhebinin en muhakkik \u00e2limlerinden Ebu\u2019l-Mu\u2018\u00een en-Nesef\u00ee\u2019nin <em>Tebsiret\u00fc\u2019l-edille<\/em> isimli eserinde belirtti\u011fi gibi kel\u00e2m ilminin \u00f6z\u00fcn\u00fc te\u015fkil eden im\u00e2n tan\u0131m\u0131nda herhangi bir fark yoktur. Her iki ekole g\u00f6re de im\u00e2n, kalbin tasd\u00eekidir.<a id=\"_ednref2\" href=\"#_edn2\">[2]<\/a><\/p>\n\n\n\n<p>E\u015f\u2018ar\u00eelik ve M\u00e2tur\u00eed\u00eelik de\u011fi\u015fik tarihi d\u00f6nemlerde S\u00fcnn\u00ee devletlerin resmi mezhebi olmu\u015f, belirli d\u00f6nemlerde medrese kelam m\u00fcfredat\u0131 bu mezheplerin bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re \u015fekillenmi\u015f ve bu s\u00fcre\u00e7te kal\u0131c\u0131 kelam eserleri, bunlar hakk\u0131nda kaleme al\u0131nan \u015ferh ve ha\u015fiyelerden m\u00fcte\u015fekkil devasa bir k\u00fclliyat ortaya konmu\u015ftur. Bu kadar ne\u015friyata ra\u011fmen, E\u015f\u2018ar\u00ee ve M\u00e2tur\u00eed\u00ee m\u00fcelliflerce kaleme al\u0131nm\u0131\u015f de\u011fi\u015fik k\u00fct\u00fcphanelerdeki binlerce el yazma risale ya da kitap gayretli ara\u015ft\u0131rmac\u0131lar\u0131n ilgisini beklemektedir.<\/p>\n\n\n\n<p>Ehl-i S\u00fcnnet kelam\u0131n\u0131n iki kanad\u0131 olan E\u015f\u2018arilik ve M\u00e2tur\u00eed\u00eeli\u011fin, daha ziyade Mu\u2018tezile mezhebine bir aks\u00fclamel olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131 y\u00f6n\u00fcnde yayg\u0131n bir kanaat mevcuttur. Gerek \u0130m\u00e2m E\u015f\u2018ar\u00ee\u2019nin Mu\u2018tezile\u2019den ayr\u0131l\u0131p onlara kar\u015f\u0131 Ehl-i S\u00fcnnet\u2019i m\u00fcdafaa etmesi gerekse \u0130m\u00e2m M\u00e2tur\u00eed\u00ee\u2019nin me\u015fhur eseri olan <em>Kit\u00e2bu\u2019t-tevh\u00eed<\/em>\u2019inde Mu\u2018tezile\u2019nin en \u00f6nemli isimlerinden Ka\u2018b\u00ee\u2019yi merkeze koyarak onu reddetmesi bu kanaati hakl\u0131 \u00e7\u0131karmaktad\u0131r.<\/p>\n\n\n\n<p>E\u015f\u2018ar\u00eelik ve M\u00e2tur\u00eed\u00eelik, Ehl-i S\u00fcnnet \u015femsiye kavram\u0131 alt\u0131nda birle\u015fmekle birlikte temelde baz\u0131 metodik farklardan \u00f6t\u00fcr\u00fc birer m\u00fcstakil mezheptir. Ancak aralar\u0131ndaki bu ihtilaflar basit d\u00fczeyde olup birbirlerini \u00f6tekile\u015ftirici nedenler olmam\u0131\u015ft\u0131r. Yani her iki mezhep de di\u011ferinin g\u00f6r\u00fc\u015f\u00fcn\u00fc bidatlikle su\u00e7lamam\u0131\u015ft\u0131r. Di\u011fer bir ifadeyle iki mezhep aras\u0131ndaki ihtilaf, meselelerin asl\u0131yla ilgili de\u011fil teferruat\u0131yla ilgili olmu\u015ftur. Kald\u0131 ki baz\u0131 ihtilafl\u0131 meselelerde, ilgili mezhebin alimleri di\u011fer mezhebin g\u00f6r\u00fc\u015f\u00fcn\u00fc kabul etmi\u015ftir. S\u00f6zgelimi E\u015f\u2018ar\u00ee olan C\u00fcveyn\u00ee hem insan fiilleri konusunda hem de teklifi m\u00e2 l\u00e2 yutak meselesinde M\u00e2tur\u00eed\u00eeli\u011fe meyletmi\u015ftir.<a href=\"#_edn3\" id=\"_ednref3\">[3]<\/a> Yine M\u00e2tur\u00eed\u00ee alim \u0130bn H\u00fcm\u00e2m tekv\u00een s\u0131fat\u0131 hakk\u0131ndaki tart\u0131\u015fmalarda E\u015f\u2018ar\u00eelikten yana olmu\u015ftur.<a href=\"#_edn4\" id=\"_ednref4\">[4]<\/a> Her iki mezhebin tarih boyunca birbirlerinden istifade etti\u011fi de g\u00f6r\u00fclmektedir. Mesela E\u015f\u2018ar\u00ee\u2019nin en yak\u0131n takip\u00e7ilerinden hatta onun g\u00f6r\u00fc\u015flerinin nakledicisi olarak bilinen \u0130bn F\u00fbrek, M\u00e2tur\u00eed\u00ee gelene\u011finin temel referans kaynaklar\u0131ndan olan \u0130m\u00e2m Azam\u2019\u0131n <em>el-Alim ve\u2019l-m\u00fcteallim<\/em> adl\u0131 eserine bir \u015ferh yazm\u0131\u015ft\u0131r. Yine M\u00e2tur\u00eed\u00ee alim \u00d6mer Nesef\u00ee\u2019nin <em>Ak\u00e2id<\/em>\u2019ine, E\u015f\u2018ar\u00ee\u2019ler i\u00e7in m\u00fcmtaz bir yere sahip allame Taftaz\u00e2n\u00ee bir \u015ferh yazm\u0131\u015f ve bu eser, gerek M\u00e2tur\u00eed\u00ee gerekse E\u015f\u2018ar\u00ee gelenek i\u00e7erisinde medreselerde en \u00e7ok okutulan kitaplardan olmu\u015ftur. G\u00fcn\u00fcm\u00fczde dahi \u00fclkemizde E\u015f\u2018ar\u00ee mezhebinin metodunu takip eden Do\u011fu ve G\u00fcneydo\u011fu medreseleri ile M\u00e2tur\u00eed\u00ee mezhebinin metodunu takip eden Karadeniz ve \u0130stanbul merkezli medreselerde bu eser okutulmaktad\u0131r. \u015eu hususu da belirtmekte fayda vard\u0131r: Aralar\u0131ndaki bu kadar ortak noktaya ra\u011fmen onlar\u0131n birer m\u00fcstakil mezhep olarak telakki edilmelerini sa\u011flayan ihtilaflar\u0131n say\u0131s\u0131nda ihtilaf vard\u0131r. Bu konuda m\u00fcstakil eserler de yaz\u0131lm\u0131\u015ft\u0131r. S\u00f6zgelimi T\u00e2cedd\u00een es-Subk\u00ee\u2019nin <em>el-Kas\u00eedet\u00fc\u2019n-nuniyye<\/em>\u2019sine g\u00f6re bu ihtilaflar temelde alt\u0131, Kem\u00e2lpa\u015faz\u00e2de\u2019nin <em>Mes\u00e2ilu\u2019l-ihtil\u00e2f<\/em>\u2019\u0131na g\u00f6re oniki, \u015eeyhz\u00e2de Abdurrahim Efendi\u2019nin <em>Nazmu\u2019l-fer\u00e2id<\/em> adl\u0131 eserine g\u00f6re ise k\u0131rk meselededir. Biz, yaz\u0131n\u0131n hacmini de g\u00f6z \u00f6n\u00fcnde bulundurarak en yayg\u0131n olan ihtilaflar\u0131 kabaca \u015f\u00f6yle \u00f6zetleyebiliriz.<\/p>\n\n\n\n<h3><span id=\"1_Marifetullah\"><strong>1. Marifetull\u00e2h<\/strong><\/span><\/h3>\n\n\n\n<p>E\u015f\u2018arilere g\u00f6re marifetull\u00e2h yani Allah\u2019\u0131 bilmek tekl\u00eef\u00ee bir h\u00fck\u00fcmd\u00fcr. Tekl\u00eef\u00ee h\u00fck\u00fcmler de ancak din ile bilindi\u011fi i\u00e7in Allah\u2019\u0131 bilmek dinen v\u00e2ciptir. Ba\u015fka bir ifadeyde ancak din, ki\u015fiyi m\u00fckellef k\u0131lar. Dolay\u0131s\u0131yla kendilerine, ona uymalar\u0131 i\u00e7in peygamber g\u00f6nderilmeyen toplumlar Allah\u2019\u0131 bilmekle m\u00fckellef de\u011fillerdir. Bu ki\u015filer ak\u0131llar\u0131yla Allah\u2019\u0131 bilip ispat etseler dahi Allah kat\u0131nda m\u00fckellef olmad\u0131klar\u0131 i\u00e7in hi\u00e7bir \u015feyden sorumlu de\u011fillerdir. Onlar a\u00e7\u0131s\u0131ndan mesele, akl\u0131n idrak etti\u011fi \u015feylerle ilgili de\u011fildir. Bilakis tekl\u00eef ile alakal\u0131d\u0131r. Nitekim E\u015f\u2018ar\u00eelere g\u00f6re ak\u0131l, \u00e2lemin hud\u00fbsu ve bu \u00e2lemin yarat\u0131c\u0131s\u0131n\u0131n ezeli olu\u015funa h\u00fckmedebilir.<a href=\"#_edn5\" id=\"_ednref5\">[5]<\/a><\/p>\n\n\n\n<p>M\u00e2tur\u00eed\u00eelere g\u00f6re ise hi\u00e7 kimsenin, yarat\u0131c\u0131n\u0131 bilmemesi i\u00e7in bir mazereti olamaz. Alemdeki d\u00fczenden ibret alarak ki\u015fi y\u00fcce Allah\u2019\u0131 aklen bilebilir. Ak\u0131l da iyi ve k\u00f6t\u00fcy\u00fc idrak edebilecek bir nitelikte oldu\u011fu i\u00e7in baz\u0131 tekl\u00eefi h\u00fck\u00fcmler aklen idrak edilebilir. Yani d\u00een\u00ee naslar insana bir tak\u0131m h\u00fck\u00fcmleri vazedip onu m\u00fckellef k\u0131ld\u0131\u011f\u0131 gibi ak\u0131l da baz\u0131 \u015feylere h\u00fckmeder ve insan\u0131 o h\u00fck\u00fcmlerle m\u00fckellef k\u0131lar. Allah\u2019\u0131n varl\u0131\u011f\u0131 da aklen idrak edilebilir bir husus oldu\u011fu i\u00e7in Allah bir kavme peygamber g\u00f6ndermese de o kavim i\u00e7in Allah\u2019\u0131 kemal s\u0131fatlar\u0131yla bilmek aklen v\u00e2ciptir.<a href=\"#_edn6\" id=\"_ednref6\">[6]<\/a><\/p>\n\n\n\n<h3><span id=\"2_Husun-Kubuh\"><strong>2. Husun-Kubuh<\/strong><\/span><\/h3>\n\n\n\n<p>E\u015f\u2018ar\u00eelere g\u00f6re bir \u015fey \u00f6z\u00fc itibariyle iyi veya k\u00f6t\u00fc de\u011fildir. Allah\u2019\u0131n emretti\u011fi \u015feyler iyi, nehyetti\u011fi \u015feyler ise k\u00f6t\u00fcd\u00fcr. Dolay\u0131s\u0131yla iyi ve k\u00f6t\u00fc ak\u0131l ile bilinemez ancak din taraf\u0131ndan bildirilir. S\u00f6zgelimi yalan s\u00f6ylemek \u00f6z\u00fc itibariyle kabih de\u011fildir. Bilakis \u015e\u00e2ri taraf\u0131ndan yasakland\u0131\u011f\u0131 i\u00e7in kabihtir. Akl\u0131n, b\u00f6yle bir h\u00fck\u00fcm verme yetkisi yoktur. \u00c7\u00fcnk\u00fc ak\u0131l sadece dini anlamada bir vas\u0131tad\u0131r.<a href=\"#_edn7\" id=\"_ednref7\">[7]<\/a> M\u00e2tur\u00eed\u00eelere g\u00f6re ise bir \u015feyin iyi ve k\u00f6t\u00fcl\u00fc\u011f\u00fc kendi zat\u0131ndan kaynaklanmaktad\u0131r. Ak\u0131l da bunlar\u0131 kavrar ve bunlar\u0131n iyili\u011fi ya da k\u00f6t\u00fcl\u00fc\u011f\u00fc hakk\u0131nda h\u00fck\u00fcm verebilir. Dolay\u0131s\u0131yla husun ve kubuh aklidir. S\u00f6zgelimi yalan s\u00f6ylemenin k\u00f6t\u00fcl\u00fc\u011f\u00fc aklen anla\u015f\u0131labilir. Nitekim yalan s\u00f6ylemek k\u00f6t\u00fc oldu\u011fu i\u00e7in \u015e\u00e2ri taraf\u0131ndan yasaklanm\u0131\u015ft\u0131r.<a href=\"#_edn8\" id=\"_ednref8\">[8]<\/a><\/p>\n\n\n\n<h3><span id=\"3_Tekvin_Sifati\"><strong>3. Tekv\u00een S\u0131fat\u0131<\/strong><\/span><\/h3>\n\n\n\n<p>Tekvin, Y\u00fcce Allah\u2019\u0131n fiili bir s\u0131fat\u0131 olup yoktan var etmek anlam\u0131na gelir. E\u015f\u2018ar\u00eelere g\u00f6re yaratma, r\u0131z\u0131kland\u0131rma gibi fiili s\u0131fatlar kudret s\u0131fat\u0131n\u0131n birer taallukudur ve dolay\u0131s\u0131yla h\u00e2dis olup Allah\u2019\u0131n zat\u0131yla k\u00e2im bir s\u0131fat de\u011fildir. Bilkuvve yaratma g\u00fcc\u00fcn\u00fcn varl\u0131\u011f\u0131 kudret s\u0131fat\u0131n\u0131n alt\u0131ndad\u0131r. Onlara g\u00f6re yaratman\u0131n kendisinin ezeli olu\u015fu yarat\u0131lan\u0131n da ezeli olu\u015funu gerektirir. Onlar bu kayg\u0131dan dolay\u0131 fiili s\u0131fatlar\u0131n hepsini h\u00e2dis kabul etmi\u015flerdir. M\u00e2tur\u00eed\u00ee alimlere g\u00f6re ise tekv\u00een b\u00fct\u00fcn s\u0131fatlar gibi Allah\u2019\u0131n zat\u0131yla k\u00e2im ezeli bir s\u0131fat\u0131d\u0131r. Onlar E\u015f\u2018ar\u00eeler gibi tekvin ile m\u00fckevveni bir saymam\u0131\u015flard\u0131r. Bir yandan kudret s\u0131fat\u0131ndan ayr\u0131 m\u00fcstakil bir s\u0131fat oldu\u011funu, di\u011fer yandan tekvinin m\u00fckevvenden ayr\u0131 oldu\u011funu ispatlamak suretiyle hem fiili s\u0131fatlar\u0131n ezeli oldu\u011funu hem de yarat\u0131lanlar\u0131n h\u00e2dis oldu\u011fu ger\u00e7e\u011fini ispat etmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<a href=\"#_edn9\" id=\"_ednref9\">[9]<\/a><\/p>\n\n\n\n<h3><span id=\"4_Ilahi_Fiillerde_Sebep_ve_Hikmet\"><strong>4. \u0130l\u00e2h\u00ee Fiillerde Sebep ve Hikmet<\/strong><\/span><\/h3>\n\n\n\n<p>E\u015f\u2018ar\u00eelere g\u00f6re Allah\u2019\u0131n fiilleri herhangi bir hikmetle muallel de\u011fildir. Onlar meseleye Allah\u2019\u0131n kudreti merkezinden bakt\u0131klar\u0131 i\u00e7in b\u00f6yle bir izaha giri\u015fmektedirler. \u00c7\u00fcnk\u00fc onlara g\u00f6re y\u00fcce Allah\u2019\u0131n fiillerinin bir nedeni olsayd\u0131 bu durum onun kudretine halel getirirdi. Sanki y\u00fcce Allah bu nedenden dolay\u0131 fiilini meydana getirdi \u015feklinde bir anlam \u00e7\u0131kar. Halbuki Allah diledi\u011fini yapand\u0131r ve yapt\u0131\u011f\u0131 \u015feyden dolay\u0131 sorgulanamaz. Husun-kubuh meselesinde oldu\u011fu gibi Y\u00fcce Allah bir \u015feyi hikmetli oldu\u011fu i\u00e7in yapmaz, bilakis Allah yapt\u0131\u011f\u0131 i\u00e7in zaten hikmetlidir. M\u00e2tur\u00eed\u00eelere g\u00f6re ise Y\u00fcce Allah abes bir \u015feyle i\u015ftigal etmekten m\u00fcnezzeh oldu\u011fu i\u00e7in yapt\u0131\u011f\u0131 her \u015feyin bir hikmeti muhakkak vard\u0131r. Yani onun fiilleri hikmeti gere\u011fidir. Ancak bu hikmet Y\u00fcce Allah\u2019\u0131, fiili meydana getirmesi i\u00e7in zorlayan bir neden de\u011fildir. O\u2019nun hikmeti, di\u011fer fiili s\u0131fatlarda oldu\u011fu gibi ezeli bir s\u0131fatt\u0131r. Dolay\u0131s\u0131yla hikmet, Y\u00fcce Allah\u2019\u0131n z\u00e2t\u0131yla k\u00e2im ezel\u00ee bir s\u0131fat oldu\u011fu i\u00e7in filleri hikmetle mualleldir.<a href=\"#_edn10\" id=\"_ednref10\">[10]<\/a><\/p>\n\n\n\n<p>Asl\u0131nda bakacak olursak her iki ekol, hem Allah\u2019\u0131n fiillerinin hikmetli oldu\u011funu hem de \u201cAllah diledi\u011fini yapand\u0131r\u201d ger\u00e7e\u011fini kabul etmektedir. Ancak E\u015f\u2018ar\u00eeli\u011fin kelam sistemi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kudret merkezli, M\u00e2tur\u00eed\u00eeli\u011fin ise hikmet merkezli oldu\u011fu i\u00e7in aralar\u0131nda, bunun gibi birtak\u0131m ihtilaflar s\u00f6z konusudur. S\u00f6zgelimi M\u00e2tur\u00eed\u00eeler, kad\u0131ndan peygamber olmaz \u00e7\u00fcnk\u00fc kad\u0131n\u0131n peygamber olmas\u0131nda bir hikmet yoktur derken, E\u015f\u2018ar\u00eeler ise Allah\u2019\u0131n k\u00e2diri mutlak vasf\u0131n\u0131 ileri s\u00fcr\u00fcp kad\u0131n\u0131n peygamberli\u011fini m\u00fcmk\u00fcn kabul ederler. Yine E\u015f\u2018ar\u00eelerin \u00e7o\u011funlu\u011funa g\u00f6re Allah dilerse ki\u015fiyi g\u00fcc\u00fcn\u00fcn yetmeyece\u011fi bir \u015feyle sorumlu (tekl\u00eefi m\u00e2 l\u00e2 yut\u00e2k) tutabilir. Matur\u00eedilere g\u00f6re ise tekl\u00eefi m\u00e2 l\u00e2 yutak Allah\u2019\u0131n hikmeti a\u00e7\u0131s\u0131ndan caiz de\u011fildir.<\/p>\n\n\n\n<h3><span id=\"5_Insan_Fiilleri_ve_Hur_Irade\"><strong>5. \u0130nsan Fiilleri ve H\u00fcr \u0130r\u00e2de<\/strong><\/span><\/h3>\n\n\n\n<p>Her iki ekole g\u00f6re insan fiillerinin yarat\u0131c\u0131s\u0131 Allah\u2019t\u0131r. Ancak bu konu hakk\u0131ndaki tart\u0131\u015fma, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u201cher \u015feyin yarat\u0131c\u0131s\u0131 Allah\u2019t\u0131r\u201d ger\u00e7e\u011fiyle birlikte insan\u0131n sorumlulu\u011funu ispat etme sadedindedir. Bu ba\u011flamda \u0130m\u00e2m E\u015f\u2018ar\u00ee ve baz\u0131 takip\u00e7ileri fiilin meydana gelmesinde etkin olan insan\u0131n g\u00fc\u00e7 ve iradesinin Allah taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrerler. Bununla birlikte insan\u0131n g\u00fcc\u00fc ve ir\u00e2desi fiil ile e\u015f zamanl\u0131 bir \u015fekilde Allah taraf\u0131ndan yarat\u0131l\u0131r. \u0130nsanda ger\u00e7ekle\u015fen bu fiilden sorumlu tutulmas\u0131n\u0131 ise kesb teorisiyle izah ederler. Bu teoriye g\u00f6re insan\u0131n fiile mahal te\u015fkil etmesi onu sorumlu tutar. \u00c7\u00fcnk\u00fc Allah taraf\u0131ndan yarat\u0131lm\u0131\u015f olsa dahi ki\u015finin kendi iradesi bu fiille birlikte bulunmaktad\u0131r. Hem g\u00fc\u00e7 ve iradenin hem de fiilin Allah taraf\u0131ndan yarat\u0131lm\u0131\u015f olmas\u0131, bu eylemlerin insana nisbetini ispat etmeyi hayli zorla\u015ft\u0131rmaktad\u0131r. Bunun i\u00e7indir ki zor anla\u015f\u0131lan ve i\u00e7inden \u00e7\u0131k\u0131lmaz durumlar i\u00e7in \u201csenin bu meselen \u0130mam E\u015f\u2018ar\u00ee\u2019nin kesbinden daha zordur\u201d s\u00f6z\u00fc darb\u0131 mesel olmu\u015ftur. Ayr\u0131ca onlara g\u00f6re insan ihtiyar ve ir\u00e2de sahibi olsa da bu, Allah\u2019\u0131n iradesinin yan\u0131nda yok h\u00fckm\u00fcndedir.<a href=\"#_edn11\" id=\"_ednref11\">[11]<\/a><\/p>\n\n\n\n<p>M\u00e2tur\u00eed\u00eeler ise \u2018\u0130nsan fiillerinin yarat\u0131c\u0131s\u0131d\u0131r\u2019 diyen Mu\u2018tezile ve yukar\u0131da de\u011finilen E\u015f\u2018ar\u00ee g\u00f6r\u00fc\u015ften s\u0131yr\u0131larak orta bir yol tercih etmi\u015flerdir. Bu noktada M\u00e2tur\u00eed\u00eeler ir\u00e2deyi, k\u00fcll\u00ee ve c\u00fcz\u2019\u00ee olmak \u00fczere ikiye ay\u0131rm\u0131\u015flard\u0131r. K\u00fcll\u00ee ir\u00e2de Allah taraf\u0131ndan yarat\u0131lm\u0131\u015fken, tercihte bulunma yani bu k\u00fcll\u00ee ir\u00e2deyi belli bir y\u00f6ne tahsis etme anlam\u0131ndaki c\u00fcz\u2019\u00ee ir\u00e2de ise itib\u00e2ri bir varl\u0131k olarak insana aittir ve dolay\u0131s\u0131yla mahluk de\u011fildir. Ba\u015fka bir ifadeyle Matur\u00eed\u00eeler fiilin meydana gelmesine etki eden g\u00fc\u00e7 ve ir\u00e2deyi, bir y\u00f6n\u00fcyle Allah\u2019a, di\u011fer y\u00f6n\u00fcyle insana ait olmas\u0131 bak\u0131m\u0131ndan iki boyutlu d\u00fc\u015f\u00fcnm\u00fc\u015flerdir.<a id=\"_ednref12\" href=\"#_edn12\">[12]<\/a><\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131:<\/strong> <strong><a href=\"https:\/\/www.emedrese.com.tr\/blog\/ebu-hanifenin-vasiyeti-uzerinden-ehl-i-sunnetin-itikat-esaslari\/\" rel=\"nofollow\" title=\"Ebu Hanife\u2019nin Vasiyeti \u00dczerinden Ehl-i S\u00fcnnetin \u0130tikat Esaslar\u0131\">&#8220;Ehl-i S\u00fcnnetin \u0130tikat Esaslar\u0131&#8221;<\/a><\/strong><\/p><\/blockquote>\n\n\n\n<p><strong>Kaynak\u00e7a<\/strong><\/p>\n\n\n\n<p>Ba\u011fd\u00e2d\u00ee, Abd\u00fclk\u00e2hir, <em>Us\u00fbl\u00fcdd\u00een<\/em>, \u0130stanbul: Matba\u2018atu\u2019d-Devle, 1346\/1928.<br>C\u00fcveyn\u00ee, \u0130m\u00e2m\u00fc\u2019l-Haremeyn, <em>el-Ak\u00eedet\u00fc\u2019n-niz\u00e2miyye fi\u2019l-erk\u00e2ni\u2019l-\u0130sl\u00e2miyye<\/em>, Muhammed Zahit Kevseri (tahk.), el-Mektebetu\u2019l-ezheriyye li\u2019t-tur\u00e2s, 1412\/1992.<br>\u00ad______, <em>Kit\u00e2b\u00fc\u2019l-ir\u015f\u00e2d il\u00e2 kav\u00e2ti\u2018i\u2019l-edille f\u00ee us\u00fbli\u2019l-i\u2018tik\u00e2d<\/em>, tahk. Muhammed Y\u00fbsuf M\u00fbs\u00e2 ve Al\u00ee Abd\u00fclm\u00fcn\u2018\u00eem Abd\u00fclham\u00eed, M\u0131s\u0131r: Mektebet\u00fc\u2019l-Hanc\u00ee, 1369\/1950.<br>\u0130bnu\u2019l-H\u00fcm\u00e2m, <em>el-M\u00fcs\u00e2yere f\u00ee ilmi\u2019l-kel\u00e2m<\/em>, Muhammed Muhyidd\u00een Abd\u00fclhamid (tahk.), (1. Bask\u0131), M\u0131s\u0131r: el-Mektebet\u00fc\u2019l-mahm\u00fbdiyye, trhsz.<br>\u0130m\u00e2m E\u015f\u2018ar\u00ee, <em>Kit\u00e2bu\u2019l-luma\u2018<\/em>, Ham\u00fbde \u011eur\u00e2be (tahk.), M\u0131s\u0131r: Matbaatu M\u0131sr, 1955.<br>\u0130m\u00e2m M\u00e2tur\u00eed\u00ee, <em>Kit\u00e2bu\u2019t-tevh\u00eed<\/em>, Bekir Topalo\u011flu ve Muhammed Aru\u00e7i (tahk.), \u0130stanbul: \u0130r\u015fad Yay\u0131nevi.<br>Kemalpa\u015faz\u00e2de, \u015eemsettin Ahmet b. S\u00fcleyman, <em>Mes\u00e2ilu\u2019l-ihtil\u00e2f beyne\u2019l-E\u015f\u00e2\u2018ira ve\u2019l-M\u00e2tur\u00eediyye<\/em> (muhakkikin \u015ferhi ve d\u00f6rt ak\u00e2id risalesiyle birlikte), Said Abd\u00fcllatif F\u00fbde (tahk.), D\u00e2ru\u2019l-feth li\u2019d-dir\u00e2s\u00e2ti ve\u2019n-ne\u015fr, 1430\/2009.<br>Mustafa Sabri Efendi, \u015eeyh\u00fclislam, <em>Mevkifu\u2019l-be\u015fer tehte sult\u00e2ni\u2019l-kader<\/em>, Kahire: el-Matbaat\u00fc\u2019s-selefiyye, H1352.<br>Nesefi, Ebu\u2019l-M\u00fc\u2018\u00een Meym\u00fbn b. Muhammed, <em>Tabsirat\u00fc\u2019l-edille f\u00ee us\u00fblidd\u00een<\/em>, H\u00fcseyin Atay (tahk.), Ankara: Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, 1993, I-II.<br>S\u00e2b\u00fbn\u00ee, Eb\u00fb Abdilah Ahmed b. Mahmud, <em>el-Bid\u00e2ye f\u00ee Us\u00fbliddin<\/em>, Muhammed Z\u00e2hid K\u00e2mil C\u00fbl (tahk.), Ba\u011fdat: Men\u015f\u00fbratu\u2019l-cemel, 2011.<br>\u015eeyhz\u00e2de, Abdurrah\u00eem b. Ali, <em>Nazmu\u2019l-fer\u00e2id ve cem\u2018u\u2019l-fev\u00e2id<\/em>, M\u0131s\u0131r: Matbaat\u00fc\u2019l-edebiyye, H1317.<br>Ta\u015fk\u00f6pr\u00fcz\u00e2de, Ahmed b. Mustafa, <em>Mift\u00e2hu\u2019s-sa\u2018\u00e2de ve misb\u00e2hu\u2019s-siy\u00e2de f\u00ee mevd\u00fb\u2018\u00e2ti\u2019l-\u2018ul\u00fbm<\/em>, Beyrut: D\u00e2ru\u2019l-kutubi\u2019l-\u2018ilmiyye, 1405\/1985, I-III.<br>Teftaz\u00e2n\u00ee, Sa\u2018dudd\u00een, <em>\u015eerhu\u2019l-Ak\u00e2idi\u2019n-Nesefiyye<\/em>, Ahmed Hic\u00e2z\u00ee es-Sekk\u00e2 (tahk.), Kahire: Mektebet\u00fc\u2019l-k\u00fclliyy\u00e2ti\u2019l-ezheriyye, 1408\/1988.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p><a id=\"_edn1\" href=\"#_ednref1\">[1]<\/a> Ta\u015fk\u00f6pr\u00fcz\u00e2de Ahmed b. Mustafa, <em>Mift\u00e2hu\u2019s-sa\u2018\u00e2de ve misb\u00e2hu\u2019s-siy\u00e2de f\u00ee mevd\u00fb\u2018\u00e2ti\u2019l-\u2018ul\u00fbm<\/em>, Beyrut: D\u00e2ru\u2019l-kutubi\u2019l-\u2018ilmiyye, 1405\/1985, II, 133-134.<br><a id=\"_edn2\" href=\"#_ednref2\">[2]<\/a> Ebu\u2019l-M\u00fc\u2018\u00een Meym\u00fbn b. Muhammed en-Nesefi, <em>Tabsirat\u00fc\u2019l-edille f\u00ee us\u00fblidd\u00een<\/em>, H\u00fcseyin Atay (tahk.), Ankara: Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, 1993, I, 38.<br><a id=\"_edn3\" href=\"#_ednref3\">[3]<\/a> \u0130m\u00e2m\u00fc\u2019l-Haremeyn el-C\u00fcveyn\u00ee, <em>el-Ak\u00eedet\u00fc\u2019n-niz\u00e2miyye fi\u2019l-erk\u00e2ni\u2019l-\u0130sl\u00e2miyye<\/em>, Muhammed Zahit Kevseri (tahk.), el-Mektebetu\u2019l-ezheriyye li\u2019t-tur\u00e2s, 1412\/1992, ss. 46-54.<br><a id=\"_edn4\" href=\"#_ednref4\">[4]<\/a> \u0130bnu\u2019l-H\u00fcm\u00e2m, <em>el-M\u00fcs\u00e2yere f\u00ee ilmi\u2019l-kel\u00e2m<\/em>, Muhammed Muhyidd\u00een Abd\u00fclhamid (tahk.), (1. Bask\u0131), M\u0131s\u0131r: el-Mektebet\u00fc\u2019l-mahm\u00fbdiyye, ss. 36-40.<br><a id=\"_edn5\" href=\"#_ednref5\">[5]<\/a> Ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bkz. Abd\u00fclk\u00e2hir el-Ba\u011fd\u00e2d\u00ee, <em>Us\u00fbludd\u00een<\/em>, \u0130stanbul: Matba\u2018atu\u2019d-Devle, 1346\/1928, s. 24; \u0130m\u00e2m\u00fc\u2019l-Haremeyn el-C\u00fcveyn\u00ee, <em>Kit\u00e2b\u00fc\u2019l-ir\u015f\u00e2d il\u00e2 kav\u00e2ti\u2018i\u2019l-edille f\u00ee us\u00fbli\u2019l-i\u2018tik\u00e2d<\/em>, Muhammed Y\u00fbsuf M\u00fbs\u00e2 ve Al\u00ee Abd\u00fclm\u00fcn\u2018\u00eem Abd\u00fclham\u00eed (tahk.), M\u0131s\u0131r: Mektebet\u00fc\u2019l-Hanc\u00ee, 1369\/1950, ss. 29 vd.<br><a id=\"_edn6\" href=\"#_ednref6\">[6]<\/a> \u0130m\u00e2m M\u00e2tur\u00eed\u00ee, <em>Kit\u00e2bu\u2019t-tevh\u00eed<\/em>, Bekir Topalo\u011flu ve Muhammed Aru\u00e7i (tahk.), \u0130stanbul: \u0130r\u015fad Yay\u0131nevi, ss. 66 vd; Kemalpa\u015faz\u00e2de, <em>Mes\u00e2ilu\u2019l-ihtil\u00e2f beyne\u2019l-E\u015f\u00e2\u2018ira ve\u2019l-M\u00e2tur\u00eediyye <\/em>(muhakkikin \u015ferhi ve d\u00f6rt ak\u00e2id risalesiyle birlikte), Said Abd\u00fcllatif F\u00fbde (tahk.), D\u00e2ru\u2019l-feth li\u2019d-dir\u00e2s\u00e2ti ve\u2019n-ne\u015fr, 1430\/2009, ss. 42 vd.<br><a id=\"_edn7\" href=\"#_ednref7\">[7]<\/a> Ba\u011fd\u00e2d\u00ee, <em>Us\u00fbludd\u00een<\/em>, ss. 24-27; 202-205.<br><a id=\"_edn8\" href=\"#_ednref8\">[8]<\/a> \u015eeyhz\u00e2de Abdurrah\u00eem b. Ali, <em>Nazmu\u2019l-fer\u00e2id ve cem\u2018u\u2019l-fev\u00e2id<\/em>, M\u0131s\u0131r: Matbaat\u00fc\u2019l-edebiyye, H1317, ss. 31-35.<br><a id=\"_edn9\" href=\"#_ednref9\">[9]<\/a> Kemalpa\u015faz\u00e2de, <em>Mes\u00e2ilu\u2019l-ihtil\u00e2f<\/em>, s. 20; Sa\u2018dudd\u00een et-Teftaz\u00e2n\u00ee, <em>\u015eerhu\u2019l-Ak\u00e2idi\u2019n-Nesefiyye<\/em>, Ahmed Hic\u00e2z\u00ee es-Sekk\u00e2 (tahk.), Kahire: Mektebet\u00fc\u2019l-k\u00fclliyy\u00e2ti\u2019l-ezheriyye, 1408\/1988, ss. 47-51; Eb\u00fb Abdilah Ahmed b. Mahmud es-S\u00e2b\u00fbn\u00ee, <em>el-Bid\u00e2ye f\u00ee Us\u00fbliddin<\/em>, Muhammed Z\u00e2hid K\u00e2mil C\u00fbl (tahk.), Ba\u011fdat: Men\u015f\u00fbratu\u2019l-cemel, 2011, ss. 47-51.<br><a id=\"_edn10\" href=\"#_ednref10\">[10]<\/a> Kemalpa\u015faz\u00e2de, <em>Mes\u00e2ilu\u2019l-ihtil\u00e2f<\/em>, s. 30.<br><a id=\"_edn11\" href=\"#_ednref11\">[11]<\/a> \u0130m\u00e2m E\u015f\u2018ar\u00ee, <em>Kit\u00e2bu\u2019l-luma\u2018<\/em>, Ham\u00fbde \u011eur\u00e2be (tahk.), M\u0131s\u0131r: Matbaatu M\u0131sr, 1955, ss. 93-99. E\u015f\u2018ar\u00ee g\u00f6r\u00fc\u015flerinin detaylar\u0131 ve madafaas\u0131 i\u00e7in ayr\u0131ca bkz. \u015eeyh\u00fclislam Mustafa Sabri Efendi, <em>Mevkifu\u2019l-be\u015fer tehte sult\u00e2ni\u2019l-kader<\/em>, Kahire: el-Matbaat\u00fc\u2019s-selefiyye, H1352, ss. 38-53.<br><a id=\"_edn12\" href=\"#_ednref12\">[12]<\/a> \u0130m\u00e2m M\u00e2tur\u00eed\u00ee, Kit\u00e2bu\u2019t-tevh\u00eed, ss. 301-304; 342-348; S\u00e2b\u00fbn\u00ee, <em>el-Bid\u00e2ye f\u00ee Us\u00fbliddin<\/em>, ss. 125-135.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0130&ccedil;indekilerGiri\u015f1. Marifetull\u00e2h2. Husun-Kubuh3. Tekv\u00een S\u0131fat\u01314. \u0130l\u00e2h\u00ee Fiillerde Sebep ve Hikmet5. \u0130nsan Fiilleri ve H\u00fcr \u0130r\u00e2de Giri\u015f E\u015f\u2018ar\u00eelik ve M\u00e2tur\u00eed\u00eelik S\u00fcnn\u00ee \u0130slam\u2019\u0131 kelam\/ak\u00e2id alan\u0131nda temsil eden birer ekold\u00fcr. S\u00fcnn\u00ee \u0130slam\u2019\u0131n bu temel iki mezhebi, kendine \u00f6zg\u00fc metotlarla kel\u00e2m\u00ee problemlere \u00e7\u00f6z\u00fcmler ortaya koymaya \u00e7al\u0131\u015fm\u0131\u015f ve bu alanda ortaya koyduklar\u0131 devasa literat\u00fcr ile \u0130slam D\u00fc\u015f\u00fcncesinin geli\u015fmesinde ciddi katk\u0131larda [&hellip;]<\/p>\n","protected":false},"author":27,"featured_media":4309,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3804"}],"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\/27"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3804"}],"version-history":[{"count":4,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3804\/revisions"}],"predecessor-version":[{"id":5256,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3804\/revisions\/5256"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4309"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3804"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3804"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3804"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}