{"id":3806,"date":"2020-09-09T12:27:33","date_gmt":"2020-09-09T09:27:33","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3806"},"modified":"2022-10-21T19:52:56","modified_gmt":"2022-10-21T16:52:56","slug":"kelam-ilminin-baslangic-ve-kurulus-oncesi-eserleri","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/kelam-ilminin-baslangic-ve-kurulus-oncesi-eserleri\/","title":{"rendered":"Kelam \u0130lmi\u2019nin Ba\u015flang\u0131\u00e7 ve Kurulu\u015f \u00d6ncesi Eserleri"},"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=\"#Ehli_Sunnet_Alimlerinin_KelamAkide_Risaleleri\">Ehli S\u00fcnnet \u00c2limlerinin Kelam\/Akide Risaleleri<\/a><\/li><li><a href=\"#Ebu_Hanife_Numan_bin_Sabite_Ait_Risaleler\">Ebu Hanife Numan bin Sabit\u2019e Ait Risaleler<\/a><\/li><li><a href=\"#Ebu_Hanifenin_Akaide_Dair_Bes_Risalesi\">Ebu Hanife\u2019nin Ak\u00e2ide Dair Be\u015f Risalesi <\/a><\/li><\/ul><\/div>\n<h3><span id=\"Giris\">Giri\u015f<\/span><\/h3>\n\n\n\n<p>Asr\u0131 saadetten bu yana de\u011fi\u015fik evreler ge\u00e7iren ak\u00eede\/kelam ilmi, her bir evresinde kendine \u00f6zg\u00fc bir kimlik kazanm\u0131\u015ft\u0131r. \u0130lk d\u00f6nem de d\u00f6nemin hususi tart\u0131\u015fmalar\u0131 \u00e7er\u00e7evesinde risale \u00e7ap\u0131nda eserler vermi\u015ftir. Ba\u015fl\u0131ca kader, Allah\u2019\u0131n kelam\u0131, irade h\u00fcrriyeti, insan\u0131n mesuliyeti, b\u00fcy\u00fck g\u00fcnah i\u015fleyenin durumu gibi konular etraf\u0131nda d\u00f6nen tart\u0131\u015fmalar yine bu minvalde birka\u00e7 varakl\u0131k risalelerin v\u00fccuduna zemin olu\u015fturmu\u015ftur. Temel karakteri itibariyle naslar\u0131n zahirine ba\u011f\u0131ml\u0131 kalmaya \u00e7al\u0131\u015fan ehl-i hadis ve naslara ra\u011fmen akl\u0131 i\u015flevsel bir ara\u00e7 olarak kullanan ehl-i re\u2019y aras\u0131nda d\u00f6nen ve ba\u015fta iktidar kavgalar\u0131n\u0131n neden oldu\u011fu teolojik nitelikli bu tart\u0131\u015fmalar siyasi otoritenin de deste\u011fini alm\u0131\u015f; o kadar ki kimi zaman M\u00fcsl\u00fcmanlar aras\u0131nda istenmeyen \u00fcz\u00fcc\u00fc olaylara dahi sebep olmu\u015ftur.<\/p>\n\n\n\n<p>Biz bu \u00e7al\u0131\u015fmam\u0131zda g\u00fcn be g\u00fcn sistemati\u011fini kazanan Kelam \u0130lmi\u2019nin ge\u00e7irmi\u015f oldu\u011fu bu evrelerde \u00f6ne \u00e7\u0131kan risale ve kitaplar\u0131n\u0131 nitelikli bi\u00e7imde tan\u0131tmay\u0131 hedefledik. Ebu\u2019l-Hasan el-E\u015far\u00ee\u2019den <sup>(260-324)<\/sup> Ebu Hamid Muhammed bin Muhammed el-Gazz\u00e2l\u00ee\u2019ye <sup>(450-505)<\/sup> kadar s\u00fcregelen m\u00fctekaddim kelam\u0131 \u00f6ncesinde ula\u015fabildi\u011fimiz risale say\u0131s\u0131 hayli azd\u0131r.<\/p>\n\n\n\n<p>Bu yaz\u0131m\u0131zda ise Ehl-i S\u00fcnnet kelam\u0131n\u0131n kurulu\u015f ve ba\u015flang\u0131c\u0131 sayabilece\u011fimiz Abdullah bin Said el-K\u00fcll\u00e2b\u2019a <sup>(\u00f6.240)<\/sup> kadar kaleme al\u0131nan risaleleri inceleyece\u011fiz. Bu risaleleri Ehl-i s\u00fcnnet \u00e2limlerinin kelam risaleleri ve Ehl-i bidat \u00e2limlerinin kelam risaleleri \u015feklinde iki ba\u015fl\u0131kta ele almay\u0131 d\u00fc\u015f\u00fcnd\u00fck.<\/p>\n\n\n\n<h3><span id=\"Ehli_Sunnet_Alimlerinin_KelamAkide_Risaleleri\"><strong>Ehli S\u00fcnnet \u00c2limlerinin Kelam\/Akide Risaleleri<\/strong><\/span><\/h3>\n\n\n\n<p>Bu risaleler genel olarak \u0130slam d\u00fcnyas\u0131nda zuhur eden bat\u0131l inan\u00e7lar\u0131 yok etme ama\u00e7l\u0131 kaleme al\u0131nm\u0131\u015f \u201cTevhid\u201d ilminin<a id=\"_ftnref1\" href=\"#_ftn1\">[1]<\/a> ilk \u00f6rnekleridir. &nbsp;Ula\u015fabildi\u011fimiz kadar\u0131yla o d\u00f6nemin eserleri aras\u0131nda <strong>(a)<\/strong> Ebu Hanife Numan bin Sabit\u2019e ait risaleler, <strong>(b)<\/strong> Hasan el\u2019Basr\u00ee\u2019nin Kader hakk\u0131ndaki risalesi ve <strong>(c)<\/strong> \u00d6mer bin Abd\u00fclaziz\u2019in er-Ris\u00e2le fi\u2019r-redd ale\u2019l-Kaderiyye\u2019si mevcuttur.<\/p>\n\n\n\n<h3><span id=\"Ebu_Hanife_Numan_bin_Sabite_Ait_Risaleler\"><strong>Ebu Hanife Numan bin Sabit\u2019e Ait Risaleler<\/strong><\/span><\/h3>\n\n\n\n<p>Amel\u00ee konularda imam olan Ebu Hanife <sup>(80-150)<\/sup> ayn\u0131 zamanda itik\u00e2d\u00ee konularda da imamd\u0131r. Selefiyye\u2019nin \u00e7a\u011fda\u015flar\u0131ndan olmas\u0131na ra\u011fmen ak\u00e2idde tamam\u0131yla selef metodunu benimsememi\u015f, bununla beraber selefin yolunu da terk etmeyip akla daha fazla \u00f6nem vermi\u015ftir.<\/p>\n\n\n\n<h3><span id=\"Ebu_Hanifenin_Akaide_Dair_Bes_Risalesi\"><strong>Ebu Hanife\u2019nin Ak\u00e2ide Dair Be\u015f Risalesi <\/strong><\/span><\/h3>\n\n\n\n<p><strong>aa- el-F\u0131khu\u2019l-Ekber: <\/strong>\u0130lim taliplerinin ilk okudu\u011fu akide eserlerinden olan bu risalenin mahtut-matb\u00fb bir\u00e7ok n\u00fcshas\u0131 ve \u015ferhleri bulunmaktad\u0131r. Ebu Hanife\u2019ye aidiyeti tart\u0131\u015fmal\u0131d\u0131r; fakat o\u011flu Hammad ve talebesi Ebu Mut\u00ee el-Belh\u00ee\u2019den s\u0131hhati sabit olmayan iki rivayeti mevcuttur.<a href=\"#_ftn2\" id=\"_ftnref2\">[2]<\/a> \u0130bn\u00fc\u2019n-Ned\u00eem ve Abd\u00fclk\u00e2hir el-Ba\u011fd\u00e2d\u00ee gibi m\u00fctekaddim nihal otoriteleri, Eb\u00fb Han\u00eefe\u2019ye el-F\u0131khu\u2019l-Ekber isimli bir risale nispet ettikleri halde el-Fikhu\u2019l-Ebsat\u2019tan s\u00f6z etmemi\u015flerdir. Bey\u00e2z\u00eez\u00e2de Ahmet Efendi de Hammad\u2019\u0131n rivayetini el-F\u0131khu\u2019l-Ekber, Ebu Mut\u00ee el-Belh\u00ee\u2019nin rivayetini ise el-F\u0131khu\u2019l-ebsat diye isimlendirmi\u015ftir.<a href=\"#_ftn3\" id=\"_ftnref3\">[3]<\/a><\/p>\n\n\n\n<p>Risalede; iman\u0131n mahiyeti, Allah\u2019\u0131n s\u0131fatlar\u0131, kader, b\u00fcy\u00fck g\u00fcnah i\u015fleyenin h\u00fckm\u00fc, cennet ve cehennemin ebediyeti gibi o d\u00f6nem H\u00e2ric\u00eeler ve M\u00fcrcie\u2019nin kar\u015f\u0131t g\u00f6r\u00fc\u015fler beyan ettikleri meseleler konu edinmektedir. Ayr\u0131ca tekfir bahsi, mestler \u00fczerine meshetme, teravih namaz\u0131, fas\u0131k m\u00fcminin arkas\u0131nda namaz k\u0131l\u0131n\u0131p k\u0131l\u0131nmayaca\u011f\u0131 meselesi, ruyetullah meselesi, \u015fefaat, m\u00eezan, havz gibi ehl-i s\u00fcnnet itikad\u0131n\u0131n m\u00fcmeyyizi olan daha bir\u00e7ok konu zikredilmi\u015ftir.&nbsp;<\/p>\n\n\n\n<p><strong>ab- el-F\u0131khu\u2019l-Ebsat: <\/strong>Daha \u00f6nce de zikretti\u011fimiz gibi el-F\u0131khu\u2019l-Ekber\u2019in Eb\u00fb Mut\u00ee el-Belh\u00ee\u2019ye dayanan rivayetine bu isim verildi\u011fi bilinmektedir. Eser, kimi zaman Eb\u00fb Mut\u00ee taraf\u0131ndan \u201cSordum\u201d ve \u201cDedi ki\u201d \u015feklinde, kimi zaman me\u00e7hul kiple \u201cSoruldu\u201d ve \u201cDedi ki\u201d \u015feklinde Eb\u00fb Han\u00eefe\u2019ye y\u00f6neltilen mezk\u00fbr sorulara; kimi zaman da direk Ebu Han\u00eefe\u2019nin g\u00f6r\u00fc\u015f\u00fcne yer verilmek suretiyle mefr\u00fbz sorulara verilen cevaplardan olu\u015fan bir risaledir. Bu risalenin de \u0130stanbul ve Kahire k\u00fct\u00fcphanelerinde bir\u00e7ok mahtut n\u00fcshas\u0131n\u0131n yan\u0131 s\u0131ra matbu n\u00fcshalar\u0131 bulunmaktad\u0131r. Ayr\u0131ca \u00fczerine terc\u00fcme ve \u015ferh \u00e7al\u0131\u015fmalar\u0131 yap\u0131lm\u0131\u015ft\u0131r.<a href=\"#_ftn4\" id=\"_ftnref4\">[4]<\/a><\/p>\n\n\n\n<p><strong>ac- el-\u00c2lim ve\u2019l-m\u00fcteallim: <\/strong>Talebesi Eb\u00fb Muk\u00e2til Hafs b. Selm\u2019in rivayet etti\u011fi bu risalenin Ebu Han\u00eefe\u2019ye aidiyeti ink\u00e2r edilse de \u0130bn\u00fc\u2019n-Ned\u00eem, \u0130bn F\u00fbrek ve \u0130sfer\u00e2y\u00eeni gibi bir\u00e7ok \u00e2lim bu nispeti sahih g\u00f6rm\u00fc\u015ft\u00fcr. Eser, Hafs b. Selm\u2019in (\u00f6\u011frenci\/m\u00fcteallim) hocas\u0131 Eb\u00fb Hanife\u2019ye (hoca\/\u00e2lim) sordu\u011fu sorular ve bu sorulara verilen cevaplar \u015feklinde diyaloglardan olu\u015ftu\u011fu i\u00e7in ad\u0131n\u0131, bu diyaloglar\u0131n iki fig\u00fcr\u00fc olan \u00e2lim\/hoca ve m\u00fcteallim\/\u00f6\u011frenci kelimelerinden alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>Risale k\u0131rk \u00fc\u00e7 soru ve cevaptan olu\u015fmaktad\u0131r. \u0130\u00e7erik itibariyle el-F\u0131khu\u2019l-ekber ve el-F\u0131khu\u2019l-ebsat\u2019la uyum i\u00e7indedir. Risaleye ilim \u00f6\u011frenmenin \u00f6nemi ve amel-i s\u00e2lih i\u015flemenin fazileti ile ba\u015flanm\u0131\u015ft\u0131r. \u0130\u00e7erisinde; \u015e\u00eea, H\u00e2ric\u00eeler ve M\u00fcrci\u2019ye ait g\u00f6r\u00fc\u015flerin iptal edilmesi gerekti\u011finden, b\u00fcy\u00fck g\u00fcnah i\u015fleyenin h\u00fckm\u00fcnden, \u00eem\u00e2n-k\u00fcf\u00fcr ayr\u0131m\u0131ndan ve k\u00fcf\u00fcr fiilleri gibi bir\u00e7ok iman, amel ve k\u00fcf\u00fcrle ilgili hususlardan bahseder.<\/p>\n\n\n\n<p>M\u00fcteaddit kere bas\u0131lan eser, ayr\u0131ca Bey\u00e2z\u00eez\u00e2de Ahmed Efendi\u2019nin \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-mer\u00e2m\u2019\u0131ndan ba\u015fka \u0130bn F\u00fbrek taraf\u0131ndan da m\u00fcstakil olarak \u015ferh edilmi\u015ftir.&nbsp;<\/p>\n\n\n\n<p><strong>ad- Ris\u00e2let\u00fc Eb\u00ee Han\u00eefete il\u00e2 Osman el-Bett\u00ee \u00c2lim Ehli\u2019l-Basra: <\/strong>Ris\u00e2le, \u0130bn\u00fc\u2019n-Ned\u00eem, Eb\u00fc\u2019l-Usr el-Pezdev\u00ee ve Bezz\u00e2z\u00ee gibi bir\u00e7ok \u00e2limin yan\u0131 s\u0131ra Fuat Sezgin taraf\u0131ndan Eb\u00fb Han\u00eefe\u2019ye nisbet edilmi\u015ftir. Bu eserde yer alan g\u00f6r\u00fc\u015fler ayn\u0131 \u015fekilde mezk\u00fbr risalelerdeki g\u00f6r\u00fc\u015fleri destekleyici ve tamamlay\u0131c\u0131 niteliktedir.<\/p>\n\n\n\n<p>Osman el-Bett\u00ee\u2019ye g\u00f6nderilen bir mektup olmas\u0131 haysiyetiyle birka\u00e7 sayfadan olu\u015fan eserde, iman-amel m\u00fcnasebetine ve amelde eksi\u011fi olan m\u00fcminin (m\u00fcrtekib-i keb\u00eere\u2019nin) imandan \u00e7\u0131km\u0131\u015f say\u0131lamayaca\u011f\u0131 konusuna de\u011finilmi\u015f, bu hususta sahabenin de ayn\u0131 g\u00f6r\u00fc\u015fte oldu\u011fu ifade edilip nakiller yap\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca Eb\u00fb Han\u00eefe bu risalenin sonunda kendisine y\u00f6nelik irc\u00e2 iddias\u0131n\u0131 reddetmektedir.<\/p>\n\n\n\n<p>Eserin Kahire\u2019de ve \u0130stanbul\u2019da mahtut n\u00fcshalar\u0131ndan hari\u00e7 ayr\u0131ca matbu n\u00fcshalar\u0131 ve \u015ferh \u00e7al\u0131\u015fmas\u0131 da bulunmaktad\u0131r. &nbsp;<\/p>\n\n\n\n<p><strong>ae- el-Vasiyye: <\/strong>Rivayet zinciri Osman el-Bett\u00ee\u2019ye g\u00f6nderilen er-Ris\u00e2le adl\u0131 eserle ayn\u0131d\u0131r.<a href=\"#_ftn5\" id=\"_ftnref5\">[5]<\/a> el-Vas\u0131yye hayat\u0131n\u0131n son g\u00fcnlerinde kendisinden inan\u00e7 konular\u0131nda bir vasiyet b\u0131rakmas\u0131 istenen Ebu Hanife\u2019nin bu ris\u00e2lesi ayn\u0131 \u015fekilde muhteva bak\u0131m\u0131ndan di\u011fer risaleleri destekler mahiyettedir. Ba\u015f tarafta iman\u0131n erk\u00e2n\u0131n\u0131 ve mahiyetini anlat\u0131r; iman, ikrar ve tasdikten ibarettir, imanda artma ve eksilmeden s\u00f6z edilemez, der. Kader konusuna da de\u011finen risale, hayr\u0131n da \u015ferrin de Allah\u2019tan oldu\u011funu dile getirir. \u0130r\u00e2de, ilim ve r\u0131za m\u00fcnasebetini irdelerken g\u00fcnahta dahi ilim, irade ve takdirin bulundu\u011funu fakat r\u0131zan\u0131n bulunmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ifade eder. Ayr\u0131ca Allah\u2019\u0131n s\u0131fatlar\u0131 ve Kur\u2019an\u2019\u0131n mahl\u00fbk olup olmamas\u0131 konusunda adeta sonraki Ehl-i s\u00fcnnet kelam\u0131na \u00f6nc\u00fc olacak derecede s\u00f6zler sarf eder. \u0130nsan iradesi, istit\u00e2at meselesi ve kesp gibi konular\u0131 da inceleyen \u0130mam Ebu Han\u00eefe nihayet Ehl-i s\u00fcnnetin ayr\u0131\u015ft\u0131r\u0131c\u0131 al\u00e2metlerinden olan mestler \u00fczerine mesh, sefer\u00ee kimsenin namaz\u0131 gibi meseleleri de ele al\u0131r. H\u00e2s\u0131l\u0131 kelam el-Vas\u0131yye, iman-amel ili\u015fkisini, kader meselelerini ve bir k\u0131s\u0131m \u00e2hiret ahvalini konu edinen veciz bir eserdir.<\/p>\n\n\n\n<p>el-Vasiyye\u2019nin T\u00fcrkiye\u2019nin d\u00f6rt bir yan\u0131nda bulunan koleksiyonlardaki yazma n\u00fcshalar\u0131n\u0131n yan\u0131 s\u0131ra ayr\u0131ca Kahire, Mekke, Medine, Paris ve Londra gibi de\u011fi\u015fik bir\u00e7ok \u00fclkede yazma n\u00fcshalar\u0131 bulunmaktad\u0131r. el-Vas\u0131yye \u00fczerine k\u0131ymetli alimler taraf\u0131ndan \u00e7e\u015fitli \u015ferhler yaz\u0131lm\u0131\u015f, bunlar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015ft\u0131r.<a href=\"#_ftn6\" id=\"_ftnref6\">[6]<\/a><\/p>\n\n\n\n<p>Di\u011fer ris\u00e2leleriyle birlikte Eb\u00fb Han\u00eefe\u2019nin bu ris\u00e2lesini de Osmanl\u0131 \u00e2limlerinden Rumeli Kazaskeri Kem\u00e2leddin Ahmed b. Sinan el-Bey\u00e2z\u00ee senetleriyle birlikte toplam\u0131\u015f, el-Us\u00fbl\u00fc\u2019l-m\u00fcn\u00eefe li\u2019l-\u0130m\u00e2m Eb\u00ee Han\u00eefe ba\u015fl\u0131\u011f\u0131 alt\u0131nda bir araya getirmi\u015f, kel\u00e2m kitaplar\u0131ndaki tertibe g\u00f6re d\u00fczenlemi\u015f ard\u0131ndan bunlar\u0131 \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-mer\u00e2m min ib\u00e2r\u00e2ti\u2019l-\u0130m\u00e2m ad\u0131yla \u015ferhetmi\u015ftir. (Kahire 1368\/1949). Mustafa \u00d6z, \u0130m\u00e2m-\u0131 Azam\u2019\u0131n Be\u015f Eseri ad\u0131 alt\u0131nda bu ris\u00e2leleri ve Kevser\u00ee\u2019nin Arap\u00e7a ne\u015frine ait takdim metnini ve T\u00fcrk\u00e7e terc\u00fcmesini de ne\u015fretmi\u015ftir. (\u0130stanbul 1981)<\/p>\n\n\n\n<p><strong>er-Ris\u00e2le fi\u2019l-Kader:<\/strong><\/p>\n\n\n\n<p>Risale, Hasan el-Basr\u00ee\u2019nin <sup>(21-110)<\/sup> ba\u015fta kader meselesi olmak \u00fczere itikad\u00ee g\u00f6r\u00fc\u015flerini i\u00e7eren en \u00f6nemli ve en me\u015fhur eseri olmakla birlikte kadere dair kaleme al\u0131nm\u0131\u015f en eski vesika olma \u00f6zelli\u011fine sahiptir. Eserin bilinen be\u015f n\u00fcshas\u0131ndan iki n\u00fcshas\u0131 \u0130stanbul\u2019da mevcuttur. Biri Ayasofya K\u00fct\u00fcphanesi\u2019nde di\u011feri ise K\u00f6pr\u00fcl\u00fc K\u00fct\u00fcphanesi\u2019ndedir. Fakat Ayasofya\u2019da bulunan n\u00fcsha K\u00f6pr\u00fcl\u00fc\u2019de bulunan n\u00fcshan\u0131n \u00f6zeti mahiyetindedir.<a href=\"#_ftn7\" id=\"_ftnref7\">[7]<\/a><\/p>\n\n\n\n<p>Emev\u00ee halifelerinden Abd\u00fclmelik b. Merv\u00e2n, Hasan-\u0131 Basr\u00ee\u2019ye bir mektup yazarak seleften mevrus cebir inanc\u0131na ayk\u0131r\u0131 d\u00fc\u015f\u00fcnen bir ak\u0131mdan s\u00f6z edildi\u011fini dile getirmi\u015f ve kendisinden bu konuya a\u00e7\u0131kl\u0131k getirmesini istemi\u015f, o da kullar\u0131n fiilleriyle kadere dair g\u00f6r\u00fc\u015flerini ihtiva eden ris\u00e2lesini yaz\u0131p g\u00f6ndermi\u015ftir. Bu ris\u00e2leye g\u00f6re Hasan-\u0131 Basr\u00ee, naslara uyan Selef \u00e2limlerinin hak kar\u015f\u0131s\u0131nda olmad\u0131klar\u0131n\u0131 s\u00f6yleyip kanaatini \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r: Allah, kendisine kulluk etmeleri i\u00e7in yaratt\u0131\u011f\u0131 insanlar\u0131n bu g\u00f6revlerini yerine getirmelerine herhangi bir \u015fekilde engel olmaz; zira O kullar\u0131na zulmetmez.<\/p>\n\n\n\n<p>Eserin ilki 1950\u2019li y\u0131llarda olmak \u00fczere bir\u00e7ok defa ne\u015fri, \u015ferhi ve terc\u00fcmesi yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p><strong>Er-Ris\u00e2le fi\u2019r-redd ale\u2019l-Kaderiyye:<\/strong><\/p>\n\n\n\n<p>\u00d6mer bin Abdilaz\u00eez\u2019e <sup>(60-99)<\/sup> ait olan bu mektup bir b\u00fct\u00fcn olarak Eb\u00fb Nuaym\u2019\u0131n Hilyet\u00fc\u2019l-Evliy\u00e2 isimli eserinde ravi zinciriyle birlikte bulunmaktad\u0131r.<a href=\"#_ftn8\" id=\"_ftnref8\">[8]<\/a> M\u00fcstakil bir vesika olarak g\u00fcn\u00fcm\u00fcze ula\u015fmam\u0131\u015ft\u0131r. Abd\u00fclk\u00e2hir el-Ba\u011fd\u00e2d\u00ee, \u00d6mer\u2019in, t\u00e2bi\u00een neslinden Ehl-i S\u00fcnnet kel\u00e2mc\u0131lar\u0131n\u0131n ilklerinden oldu\u011funu ve Kaderiyye\u2019ye reddiye olan bu ris\u00e2leyi\/mektubu yazd\u0131\u011f\u0131n\u0131 s\u00f6yler.<a href=\"#_ftn9\" id=\"_ftnref9\">[9]<\/a><\/p>\n\n\n\n<p>Birka\u00e7 sayfal\u0131k bir mektuptan ibaret olan metin, cihad\u0131n k\u0131yamete kadar s\u00fcrece\u011fi, \u0130slam\u2019\u0131n esaslar\u0131, tekfir meselesi, iman-k\u00fcf\u00fcr ayr\u0131m\u0131, kadere iman, Allah\u2019\u0131n ilim s\u0131fat\u0131, bununla alakal\u0131 olarak insan iradesinin h\u00fcrriyeti meselesi ve son olarak hidayet-dal\u00e2let meseleleri konu edinmi\u015ftir.<a id=\"_ftnref10\" href=\"#_ftn10\">[10]<\/a><\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131: <a href=\"https:\/\/www.emedrese.com.tr\/blog\/prof-ramazan-bicer-kelam-ilminde-bu-kitaplari-tavsiye-ediyor\/\" target=\"_blank\" rel=\"noopener\" title=\"Prof. Ramazan Bi\u00e7er Kelam \u0130lminde Bu Kitaplar\u0131 Tavsiye Ediyor\">&#8220;Kelam \u0130lmi Tavsiye Kitaplar&#8221;<\/a><\/strong><\/p><\/blockquote>\n\n\n\n<p><strong>Kaynak\u00e7a<\/strong><\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p><a id=\"_ftn1\" href=\"#_ftnref1\">[1]<\/a> O d\u00f6nemde kelam ilmi yerine kullan\u0131lan isim olmakla birlikte nitelik itibariyle de biraz farkl\u0131l\u0131k arz etmektedir.<br><a id=\"_ftn2\" href=\"#_ftnref2\">[2]<\/a> Hammad ve Ebu Mut\u00ee el-Belh\u00ee rivayetlerinin ravi zinciri i\u00e7in bkz. \u0130\u015f\u00e2r\u00e2tu\u2019l-mer\u00e2m, M. Z\u00e2hid Kevser\u00ee Takdimi, s 6. Zemzem Pabli\u015ferz, 2004, Kara\u00e7i\/Pakistan.<br><a id=\"_ftn3\" href=\"#_ftnref3\">[3]<\/a> Bkz. a.g.e. s. 10-16.<br><a id=\"_ftn4\" href=\"#_ftnref4\">[4]<\/a> Eser \u00fczerine Adil Bebek bir y\u00fcksek lisans tezi haz\u0131rlam\u0131\u015ft\u0131r. (1984. M\u00dc Sosyal Bilimler Enstit\u00fcs\u00fc)<br><a id=\"_ftn5\" href=\"#_ftnref5\">[5]<\/a> Rivayet zinciri i\u00e7in bkz. a.g.e. s.6. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<br><a id=\"_ftn6\" href=\"#_ftnref6\">[6]<\/a> el-Vas\u0131yye \u00fczerine yap\u0131lan \u015ferh \u00e7al\u0131\u015fmalar\u0131 i\u00e7in bkz. D\u0130A. Mustafa \u00d6z, Md: el-Vasiyye,.<br><a id=\"_ftn7\" href=\"#_ftnref7\">[7]<\/a> K\u00f6pr\u00fcl\u00fc Faz\u0131l Ahmet P\u015f. nr: 1589. Ayasofya, nr: 3998.<br><a id=\"_ftn8\" href=\"#_ftnref8\">[8]<\/a> Eb\u00fb Nuaym, Hilyet\u00fc\u2019l-evliy\u00e2, 5\/346, K\u00e2hire, 1932.<br><a id=\"_ftn9\" href=\"#_ftnref9\">[9]<\/a> Mezhepler Aras\u0131ndaki Farklar, s. 289.<br><a id=\"_ftn10\" href=\"#_ftnref10\">[10]<\/a> Mezk\u00fbr ris\u00e2lenin tahlili i\u00e7in bkz. \u00d6zcan Ta\u015f\u00e7\u0131, \u0130lk Kel\u00e2m Ris\u00e2lelerinde G\u00f6re Kader ve \u0130nsan\u0131n Sorumlulu\u011fu, s. 140, \u0130z Yay\u0131nc\u0131l\u0131k, 2009.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0130&ccedil;indekilerGiri\u015fEhli S\u00fcnnet \u00c2limlerinin Kelam\/Akide RisaleleriEbu Hanife Numan bin Sabit\u2019e Ait RisalelerEbu Hanife\u2019nin Ak\u00e2ide Dair Be\u015f Risalesi Giri\u015f Asr\u0131 saadetten bu yana de\u011fi\u015fik evreler ge\u00e7iren ak\u00eede\/kelam ilmi, her bir evresinde kendine \u00f6zg\u00fc bir kimlik kazanm\u0131\u015ft\u0131r. \u0130lk d\u00f6nem de d\u00f6nemin hususi tart\u0131\u015fmalar\u0131 \u00e7er\u00e7evesinde risale \u00e7ap\u0131nda eserler vermi\u015ftir. Ba\u015fl\u0131ca kader, Allah\u2019\u0131n kelam\u0131, irade h\u00fcrriyeti, insan\u0131n mesuliyeti, b\u00fcy\u00fck g\u00fcnah [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":4311,"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\/3806"}],"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\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3806"}],"version-history":[{"count":5,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3806\/revisions"}],"predecessor-version":[{"id":5254,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3806\/revisions\/5254"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4311"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3806"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3806"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3806"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}