{"id":3807,"date":"2020-09-09T12:28:09","date_gmt":"2020-09-09T09:28:09","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3807"},"modified":"2022-10-21T19:45:01","modified_gmt":"2022-10-21T16:45:01","slug":"maturidi-ve-esari-literaturune-giris","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/maturidi-ve-esari-literaturune-giris\/","title":{"rendered":"Maturidi ve E\u015f\u2019ari Literat\u00fcr\u00fcne Giri\u015f"},"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=\"#Maturidilik_ve_Esarilikten_Onceki_Dusunce_Dunyasi\">Matur\u00eed\u00eelik ve E\u015f\u2019ar\u00eelikten \u00d6nceki D\u00fc\u015f\u00fcnce D\u00fcnyas\u0131<\/a><\/li><li><a href=\"#Esariligin_ve_Maturidiligin_Dogusu\">E\u015f\u2019ar\u00eeli\u011fin ve Matur\u00eed\u00eeli\u011fin Do\u011fu\u015fu<\/a><\/li><li><a href=\"#MATURIDI_MEZHEBI\">MATUR\u00ceD\u00ce MEZHEB\u0130<\/a><\/li><li><a href=\"#ESARI_MEZHEBI\">E\u015e\u2019AR\u00ce MEZHEB\u0130<\/a><\/li><li><a href=\"#MATURIDI_VE_ESARILIK_ARASINDAKI_BAZI_FARKLAR\">MATUR\u00ceD\u00ce VE E\u015e\u2019AR\u00ceL\u0130K ARASINDAK\u0130 BAZI FARKLAR<\/a><\/li><\/ul><\/div>\n<h3><span id=\"Maturidilik_ve_Esarilikten_Onceki_Dusunce_Dunyasi\"><strong>Matur\u00eed\u00eelik ve E\u015f\u2019ar\u00eelikten \u00d6nceki D\u00fc\u015f\u00fcnce D\u00fcnyas\u0131<\/strong><\/span><\/h3>\n\n\n\n<p><strong>Ehl-i hadis: <\/strong>Hicri d\u00f6rd\u00fcnc\u00fc asra kadar \u0130slam d\u00fcnyas\u0131nda h\u00e2kim inan\u00e7 e\u011filiminin ilkini Ehl-i hadis diye tabir edilen kesim olu\u015fturuyordu. Allah\u2019\u0131n kitab\u0131n\u0131 ve Ras\u00fbl\u00fcn\u00fcn s\u00fcnnetini referans alan bu ak\u0131m, akl\u0131n ve k\u0131yas\u0131n i\u015flevine kar\u015f\u0131 mesafeli durur, naslar\u0131n teviline ve \u00e7\u0131kan yeni tart\u0131\u015fmalarda farkl\u0131 istidlallere s\u0131cak bakmazd\u0131.<\/p>\n\n\n\n<p><strong>Mutezile: <\/strong>Akla gere\u011finden fazla kaynak de\u011feri atfeden bu kesimin belirgin \u00f6zelli\u011fi, mant\u0131k\u00ee \u00e7\u0131kar\u0131mlar\u0131na ters d\u00fc\u015fen ayet ve hadisleri, dil s\u0131n\u0131rlar\u0131n\u0131 zorlayacak \u015fekilde tevile y\u00f6nelmeleriydi. Ehl-i hadis ve Mutezile\u2019den her biri d\u00f6nemin \u015fartlar\u0131na ve siyas\u00ee iktidar\u0131n deste\u011fine g\u00f6re birbirlerine bask\u0131n \u00e7\u0131kard\u0131. &nbsp;<\/p>\n\n\n\n<h3><span id=\"Esariligin_ve_Maturidiligin_Dogusu\"><strong>E\u015f\u2019ar\u00eeli\u011fin ve Matur\u00eed\u00eeli\u011fin Do\u011fu\u015fu<\/strong><\/span><\/h3>\n\n\n\n<p>\u0130slam d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 d\u00f6rd\u00fcnc\u00fc asr\u0131n ba\u015f\u0131na kadar iki bask\u0131n grubun fikr\u00ee tart\u0131\u015fmalar\u0131na \u015fahit olurken, k\u0131rk y\u0131l\u0131n\u0131 etkin Mutezil\u00ee \u00e2lim olarak ge\u00e7irmi\u015f Ebu\u2019l-Hasen el-E\u015f\u2019ar\u00ee, bundan b\u00f6yle eski mezhebinden ayr\u0131l\u0131p Ehl-i hadisin taraf\u0131na ge\u00e7ti\u011fini ilan eder; lakin E\u015f\u2019ar\u00ee\u2019nin, ba\u015flar\u0131nda Ahmed bin Hanbel\u2019in bulundu\u011fu hadis\u00e7iler cenah\u0131na ge\u00e7i\u015fi onlar\u0131 birebir takip etmesi anlam\u0131na gelmiyordu. Aksine o ak\u0131lla nakil, hadisle burhan aras\u0131nda orta yol geli\u015ftirmenin emelindeydi.<\/p>\n\n\n\n<p>Ayn\u0131 s\u00fcre\u00e7te s\u00fcnnet ehline yard\u0131mc\u0131 olarak Mutezile\u2019nin sapk\u0131n etkisini k\u0131rmak isteyen bir ba\u015fka mezhep \u00f6nderi de ortaya \u00e7\u0131km\u0131\u015ft\u0131: Hicri 333 y\u0131l\u0131nda, \u0130mam E\u015f\u2019ar\u00ee\u2019den \u00fc\u00e7 veya dokuz y\u0131l sonra vefat eden \u0130mam Matur\u00eed\u00ee. Aralar\u0131nda her hangi bir temas olmamas\u0131na ra\u011fmen ikisi de temelde Ehl-i s\u00fcnnet d\u00fc\u015f\u00fcnceyi bidat\u00e7\u0131 f\u0131rkalar\u0131n sald\u0131r\u0131s\u0131ndan korumaya gayret ediyordu. E\u015f\u2019ar\u00ee Irak\u2019ta f\u0131kh\u00ee olarak \u015eafi\u00ee mezhebinin, Matur\u00eed\u00ee ise Mavera\u00fcnnehir\u2019de Ebu Hanife\u2019nin izinden giderek&#8230; O s\u00fcre\u00e7te Basra \u00e7e\u015fitli inan\u00e7 ve ak\u0131mlar\u0131n be\u015fi\u011fi oldu\u011fu kadar, Horasan Ehl-i hadisin merkezlerinden biriydi.<\/p>\n\n\n\n<h3><span id=\"MATURIDI_MEZHEBI\"><strong>MATUR\u00ceD\u00ce MEZHEB\u0130<\/strong><\/span><\/h3>\n\n\n\n<p><strong>Ebu Hanife\u2019nin miras\u00e7\u0131s\u0131 olarak \u0130mam Matur\u00eed\u00ee<\/strong><\/p>\n\n\n\n<p>Matur\u00eed\u00ee\u2019nin gerek akaid ve kelamda gerek f\u0131k\u0131hta takip etti\u011fi metod, Ebu Hanife\u2019nin (\u00f6.150) yoluydu. Tarih\u00ee kaynaklar bize Ebu Hanife\u2019nin kendini b\u00fcsb\u00fct\u00fcn f\u0131kha vermeden ve bu ilmi ald\u0131\u011f\u0131 Hammad b. Ebi S\u00fcleyman\u2019a m\u00fclazemet etmeden \u00f6nce kelam halkas\u0131na sahip biri oldu\u011funu nakleder. Onun el-F\u0131kh\u00fc&#8217;l-Ekber, el-F\u0131kh\u00fc\u2019l-Ebsat, er-Risale, el-\u00c2lim ve&#8217;l-M\u00fcteallim ve el-Vas\u0131yye eserleri, akaid ilmindeki derinli\u011fini ve S\u00fcnni d\u00fc\u015f\u00fcncenin kurucu kimliklerinden oldu\u011funu g\u00f6stermektedir.<\/p>\n\n\n\n<p>\u0130mam Matur\u00eed\u00ee elbette Ebu Hanife\u2019nin \u00f6zellikle itikatta takip\u00e7isi olan tek ki\u015fi de\u011fildi. \u00c7a\u011fda\u015f\u0131 Ebu Cafer et-Tahav\u00ee de (\u00f6.321) me\u015fhur el-Ak\u00eedet\u00fc\u2019t-Tahaviyye risalesini \u201cmilletin fakihlerinin (Ebu Hanife, Ebu Yusuf, Muhammed b. Hasen) itikad\u0131n\u0131n beyan\u0131\u201d ifadesiyle ba\u015flatarak Ebu Hanife\u2019nin yolundan gitti\u011fini g\u00f6stermi\u015fti.<\/p>\n\n\n\n<p><strong>K\u0131saca \u0130mam Matur\u00eed\u00ee\u2019nin hayat\u0131&nbsp;<\/strong><\/p>\n\n\n\n<p>Biyografi yazarlar\u0131 \u0130mam Matur\u00eed\u00ee\u2019nin hicri 333 y\u0131l\u0131nda vefat etti\u011finde g\u00f6r\u00fc\u015f birli\u011fine vard\u0131klar\u0131 halde, do\u011fum tarihini net tespit edememi\u015flerdir. Eldeki karineler onun 248 y\u0131l\u0131nda do\u011fdu\u011funu g\u00f6sterir. Mavera\u00fcnnehir (Ceyhun) b\u00f6lgelerinden Semerkand\u2019a ba\u011fl\u0131 Matur\u00eed\u2019de do\u011fmu\u015ftur. Buraya nispetle an\u0131ld\u0131\u011f\u0131 gibi Semerkand\u00ee diye de vas\u0131flan\u0131r. Soyu, hicret yurdunda Hz. Peygamberi evinde a\u011f\u0131rlayan Ebu Eyy\u00fbb\u2019a (Halid b. Zeyd) varmaktad\u0131r.<\/p>\n\n\n\n<p><strong>Hocalar\u0131<\/strong><\/p>\n\n\n\n<p>Ebubekir el-C\u00fczcan\u00ee, Ebu Nasr el-Iyaz\u00ee, Nusayr bin Yahya, Muhammed b. Mukatil er-Raz\u00ee ilim ald\u0131\u011f\u0131 hocalard\u0131r. \u0130lk ikisi, Ebu Yusuf ve Muhammed b. Hasen e\u015f-\u015eeyban\u00ee\u2019nin talebelerinden Ebu S\u00fcleyman el-C\u00fczcan\u00ee\u2019den ilim tahsil etmi\u015flerdir. Muhammed b. Mukatil ise do\u011frudan Ebu Hanife\u2019ye talebelik yapm\u0131\u015ft\u0131r. B\u00f6ylelikle Matur\u00eed\u00ee, izini takip etti\u011fi imam\u0131na bir a\u00e7\u0131dan \u00fc\u00e7, di\u011fer a\u00e7\u0131dan iki vas\u0131ta \u00fczerinden ula\u015f\u0131r.<\/p>\n\n\n\n<p><strong>Talebeleri<\/strong><\/p>\n\n\n\n<p>Hak\u00eem Semerkand\u00ee diye bilinen Ebu\u2019l Kas\u0131m \u0130shak b. Muhammed, Ebu\u2019l Leys el-Buhar\u00ee, Abdulkerim el-Bezdev\u00ee gibi \u00e2limler Matur\u00eed\u00ee\u2019nin \u00f6ne \u00e7\u0131kan talebeleridir.<\/p>\n\n\n\n<p><strong>Kitaplar\u0131<\/strong><\/p>\n\n\n\n<p>Kaynaklar Matur\u00eed\u00ee\u2019nin telif, tedvin ve tahkik \u015fevkini g\u00f6sterir nitelikte yazd\u0131\u011f\u0131 on eserin ad\u0131n\u0131 vermekle birlikte, g\u00fcn\u00fcm\u00fcze iki tanesi ula\u015fabilmi\u015ftir: Matur\u00eed\u00ee-Hanef\u00ee itikad\u0131n\u0131n temel kayna\u011f\u0131 olan Kitab\u00fc\u2019t-Tevh\u00eed ve yine ayn\u0131 itikad\u0131n Kur\u2019an yorumunu g\u00f6steren Te\u2019vil\u00e2t\u00fc Ehli\u2019s-S\u00fcnne.<\/p>\n\n\n\n<p><strong>Matur\u00eed\u00eeli\u011fin \u00fc\u00e7 ay\u0131r\u0131c\u0131 vasf\u0131<\/strong><\/p>\n\n\n\n<p>Her ne kadar Matur\u00eed\u00ee ve E\u015f\u2019ar\u00eeli\u011fin gayesi bidat\u00e7\u0131 f\u0131rkalara kar\u015f\u0131 Ehl-i s\u00fcnnet akidesini m\u00fcdafaa etmekse de fer\u00ee konular bir yana, baz\u0131 temel denecek konularda bile ittifak sa\u011flayamam\u0131\u015flard\u0131r. Bunun ba\u015fl\u0131ca nedenlerinden biri, E\u015f\u2019ar\u00ee\u2019nin naslar\u0131n zahirini dikkate al\u0131p ak\u0131l ve burhana delil de\u011feri atfetmeyen Ahmed b. Hanbel\u2019in yoluna a\u011f\u0131rl\u0131k vermesi, buna kar\u015f\u0131l\u0131k Matur\u00eed\u00ee\u2019nin \u0130stidlal\u00ee d\u00fc\u015f\u00fcnceye, k\u0131yas ve istihsana b\u00fcy\u00fck \u00f6nem veren Ebu Hanife\u2019nin izini takip edi\u015fidir.<\/p>\n\n\n\n<p>Bunun \u0131\u015f\u0131\u011f\u0131nda \u00e7o\u011fu kelam\u00ee meselede Matur\u00eed\u00ee g\u00f6r\u00fc\u015flerini inceleyenler \u015fu vas\u0131flar\u0131n mezhebin ay\u0131r\u0131c\u0131 y\u00f6n\u00fc oldu\u011funu g\u00f6r\u00fcrler:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>1. Akla b\u00fcy\u00fck rol atfetmek<br>2. Te\u015fbih ve tecsime E\u015f\u2019ar\u00ee\u2019den daha uzak, tenzihe daha yak\u0131n tav\u0131r benimsemek.<br>3. Mutezile mezhebine ciddi ele\u015ftiriler getirse de bu d\u00fc\u015f\u00fcnceye E\u015f\u2019ar\u00ee\u2019den daha yak\u0131n durmak.<\/p><\/blockquote>\n\n\n\n<p><strong>Matur\u00eed\u00eeli\u011fin \u00f6nc\u00fc \u015fahsiyetleri<\/strong><\/p>\n\n\n\n<p>\u0130mam Matur\u00eed\u00ee\u2019nin hayat\u0131nda ne Matur\u00eed\u00eelik diye bir mezhepten ne teorik altyap\u0131s\u0131 yerle\u015fik, sistemli bir d\u00fc\u015f\u00fcnceden bahsetmek m\u00fcmk\u00fcn de\u011fildi. \u0130lerleyen s\u00fcre\u00e7te mezhebi sistemle\u015ftirip yayg\u0131nla\u015ft\u0131ran \u00f6nemli \u00e2limler \u015funlard\u0131r:<\/p>\n\n\n\n<p>1. Ebul Y\u00fcsr el-Bezdev\u00ee (421-493) Fur\u00fb-\u0131 f\u0131kha dair telifleri d\u0131\u015f\u0131nda Us\u00fbliddin adl\u0131 kitab\u0131 bulunmaktad\u0131r.<\/p>\n\n\n\n<p>2. Ebul Mu\u00een en-Nesefi (\u00f6.502) Matur\u00eed\u00ee mezhebinin en \u00f6nemli isimlerindendir. Tebs\u0131rat\u00fc\u2019l-Edille kitab\u0131 Kitab\u00fc\u2019t-Tevh\u00eed\u2019den sonra ikinci kaynakt\u0131r.<\/p>\n\n\n\n<p>3. Ebu Hafs en-Nesef\u00ee (\u00f6.537) el-Ak\u00e2id\u00fc\u2019n-Nesefiyye diye bilinen metni halen \u0130slam\u00ee ilimler m\u00fcfredat\u0131nda okutulmaktad\u0131r.<\/p>\n\n\n\n<p>4. Kemal\u00fcddin \u0130bni H\u00fcmam (\u00f6.861) Fakih ve usulc\u00fc kimli\u011fi yan\u0131nda kelam ilminde el-M\u00fcsayere kitab\u0131n\u0131 yazm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>5. Kemal\u00fcddin el-Beyaz\u00ee: Hicri 11. y\u00fczy\u0131l \u00e2limlerindendir. \u0130\u015f\u00e2r\u00e2t\u00fc\u2019l-Meram min \u0130b\u00e2r\u00e2ti\u2019l-\u0130mam kitab\u0131 Matur\u00eed\u00eeli\u011fin kaynaklar\u0131ndan say\u0131l\u0131r.<\/p>\n\n\n\n<p>6. Muhammed Zahid el-Kevser\u00ee (\u00f6.1372) Osmanl\u0131 \u015eeyhulislam Vekili. Hadis, tarih, milel ve nihal sahalar\u0131nda \u00f6nemli telifleri bulunur.<\/p>\n\n\n\n<p><strong>Yayg\u0131nl\u0131k alan\u0131<\/strong><\/p>\n\n\n\n<p>Matur\u00eed\u00ee mezhebi Hindistan, Pakistan, Afganistan, Banglade\u015f, \u00c7in, \u0130ran, Kuzey Afrika, Mavera\u00fcnnehir, T\u00fcrki Cumhuriyetler ve Andolu\u2019da yo\u011fun m\u00fcntesibe sahiptir. Ba\u015fl\u0131ca \u00fc\u00e7 fakt\u00f6r bu mezhebin yayg\u0131nla\u015f\u0131p n\u00fcfuz kazanmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r: Aralar\u0131ndaki ayr\u0131lmaz ili\u015fkiyle Hanef\u00eeli\u011fin ula\u015ft\u0131\u011f\u0131 her yere Matur\u00eed\u00eeli\u011fin de ula\u015fmas\u0131, Osmanl\u0131 Devleti gibi siyas\u00ee iktidarlar taraf\u0131ndan resmi olarak desteklenmesi; Cehmiye, Mutezile ve Rafiz\u00eeler gibi bidat\u00e7\u0131 f\u0131rkalara kar\u015f\u0131 Matur\u00eed\u00eeler taraf\u0131ndan kaleme al\u0131nan kelam\u00ee reddiyeler&#8230;<\/p>\n\n\n\n<h3><span id=\"ESARI_MEZHEBI\"><strong>E\u015e\u2019AR\u00ce MEZHEB\u0130<\/strong><\/span><\/h3>\n\n\n\n<p><strong>K\u0131saca \u0130mam E\u015f\u2019ar\u00ee\u2019nin hayat\u0131<\/strong><\/p>\n\n\n\n<p>Ebu\u2019l-Hasen el-E\u015f\u2019ar\u00ee, me\u015fhur sahabi Ebu Musa el-E\u015f\u2019ar\u00ee\u2019nin soyundan gelir. Biyografi yazarlar\u0131 aras\u0131nda net olmasa da hicri 260 y\u0131l\u0131nda Basra\u2019da do\u011fdu\u011fu, 324 y\u0131l\u0131nda vefat etti\u011fi bask\u0131n g\u00f6r\u00fc\u015ft\u00fcr. Basra\u2019da Mutezil\u00ee d\u00fc\u015f\u00fcncenin en b\u00fcy\u00fck ismi Ebu Ali el-C\u00fcbba\u00ee\u2019nin (235-303) kelam e\u011fitimiyle yeti\u015fmi\u015ftir. Matur\u00eed\u00eelik Ebu Hanife ve \u0130mam Matur\u00eed\u00ee\u2019nin g\u00f6r\u00fc\u015fleriyle daha s\u0131k\u0131 irtibatl\u0131 ve daha d\u00fczenli yap\u0131ya sahipken, E\u015f\u2019ar\u00eelik en az kurucu imam kadar sonrakilerin farkl\u0131 etkileriyle \u015fekillenen, daha par\u00e7al\u0131 ve \u00e7ok sesli b\u00fct\u00fcnl\u00fc\u011fe sahiptir. Bu y\u00f6n\u00fcyle tarihi s\u00fcre\u00e7lere g\u00f6re eser\u00ee, tasavvuf\u00ee, felsef\u00ee alt ba\u015fl\u0131klar\u0131na sahip E\u015f\u2019ar\u00ee anlay\u0131\u015flar\u0131ndan s\u00f6z edilebilir.<\/p>\n\n\n\n<p><strong>Kitaplar\u0131<\/strong><\/p>\n\n\n\n<p>E\u015f\u2019ar\u00ee\u2019nin 98 tane irili ufakl\u0131 eserlerinin oldu\u011fu kaydedilir; fakat g\u00fcn\u00fcm\u00fcze ula\u015fan \u00fc\u00e7 matbu kitab\u0131 vard\u0131r: el-\u0130b\u00e2ne an Us\u00fbli\u2019d-Diy\u00e2ne, Mak\u00e2l\u00e2t\u00fc\u2019l-\u0130sl\u00e2miyy\u00een, el-Luma\u2019 fi\u2019r-Red al\u00e2 Ehli\u2019z-Zey\u011f ve\u2019l-Bida\u2019.<\/p>\n\n\n\n<p><strong>Mutez\u00eele\u2019den ayr\u0131l\u0131\u015f\u0131<\/strong><\/p>\n\n\n\n<p>\u0130mam E\u015f\u2019ar\u00ee, uzun y\u0131llar rahle-i tedrisinde bulundu\u011fu Mutezil\u00ee \u00fcstad\u0131 Ebu Ali el-C\u00fcbba\u00ee\u2019nin \u00f6l\u00fcm\u00fcnden sonra eski d\u00fc\u015f\u00fcncelerinden t\u00f6vbe etmi\u015f ve geri kalan ya\u015fam\u0131n\u0131 Mutezile\u2019nin hatal\u0131 ve sapk\u0131n yanlar\u0131n\u0131 ispat etmeye ay\u0131rm\u0131\u015ft\u0131r. Onun de\u011fi\u015fiminin nedenlerinde tarih\u00e7iler ihtilaf etmekle birlikte iki fakt\u00f6rden s\u00f6z edilebilir.<\/p>\n\n\n\n<p>1. Siyas\u00ee etken: Halife Memun\u2019dan Vas\u0131k Billah\u2019a kadar (h.198-232) Abbas\u00ee halifeleri ak\u0131lc\u0131 d\u00fc\u015f\u00fcn\u00fcrlerin yan\u0131ndayd\u0131. Bu d\u00f6nemler Mutezil\u00ee d\u00fc\u015f\u00fcncenin geli\u015fme ve b\u00fcy\u00fcme evresiydi. Vas\u0131k\u2019tan sonra M\u00fctevekkil iktidara gelince durum tersine d\u00f6nerek Ehl-i hadis g\u00fc\u00e7 ve n\u00fcfuz kazand\u0131. \u0130mam E\u015f\u2019ar\u00ee\u2019nin Mutezil\u00ee d\u00fc\u015f\u00fcnceyi b\u0131rakmas\u0131, Abbas\u00eelerin Ehl-i hadis\u2019ten yana politika izledi\u011fi bu d\u00f6neme rastlamaktayd\u0131. &nbsp;<\/p>\n\n\n\n<p>2. Ehl-i hadis itikad\u0131nda \u0131slah fikri: E\u015f\u2019ar\u00ee\u2019nin ya\u015fad\u0131\u011f\u0131 s\u00fcre\u00e7te Ehl-i hadis aras\u0131nda tecsim, Allah\u2019a cihet isnad\u0131 ve Cebr d\u00fc\u015f\u00fcncelerine kar\u015f\u0131 e\u011filim s\u00f6z konusuydu. E\u015f\u2019ar\u00ee i\u00e7lerinden biri olarak Ehl-i hadisi bu t\u00fcr d\u00fc\u015f\u00fcncelerden ar\u0131nd\u0131raca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015f olabilir. \u00d6rne\u011fin Ehl-i hadis insan fiilinin mahl\u00fbk oldu\u011funu, kulun burada bir etkinli\u011finin bulunmad\u0131\u011f\u0131n\u0131 s\u00f6ylerken haliyle bu durumda ceza ve sevab\u0131n ne ifade edece\u011fi \u015feklinde bir itirazla kar\u015f\u0131la\u015f\u0131yordu.<\/p>\n\n\n\n<p>E\u015f\u2019ar\u00ee bu i\u015fk\u00e2li \u00e7\u00f6zmek ad\u0131na \u201cAllah yarat\u0131c\u0131d\u0131r, kul kesbedicidir\u201d form\u00fcl\u00fcn\u00fc getirdi ve bu as\u0131rlar boyu dilden dile aktar\u0131ld\u0131. Buna benzer bir\u00e7ok tadilde bulunduysa da Ehl-i hadis bunlar\u0131 kabul etmemi\u015ftir. Bununla birlikte E\u015f\u2019ar\u00ee, kelam\u00ee meselelerle ilgilenmesi, ayet ve hadislerde akl\u00ee istidlalleri kullanmas\u0131 y\u00f6n\u00fcyle Ehl-i hadis\u2019ten ayr\u0131lmaktayd\u0131.<\/p>\n\n\n\n<p><strong>E\u015f\u2019ar\u00eeli\u011fin \u00f6nc\u00fc \u015fahsiyetleri<\/strong><\/p>\n\n\n\n<p>Matur\u00eed\u00eelik gibi E\u015f\u2019ar\u00eelik de \u0130mam E\u015f\u2019ar\u00ee\u2019nin hayat\u0131nda m\u00fcesses bir mezhep de\u011fildi. Sonraki s\u00fcre\u00e7lerde E\u015f\u2019ar\u00eeli\u011fi geli\u015ftiren ve Ehl-i s\u00fcnnet\u2019in en \u00e7ok tabisi bulunan mezhebi haline getiren \u00f6nemli isimleri g\u00f6relim. Bunlar bir\u00e7ok konuda \u0130mam E\u015f\u2019ar\u00ee\u2019ye tabi olmakla birlikte kendilerine \u00f6zg\u00fc muhalif g\u00f6r\u00fc\u015flere de sahiptirler.<\/p>\n\n\n\n<p>1. Ebubekir el-Bak\u0131llan\u00ee (\u00f6.403) Geli\u015ftirdi\u011fi yeni tarif, konu ve a\u00e7\u0131l\u0131mlarla E\u015f\u2019ar\u00eeli\u011fi sistemle\u015ftiren en \u00f6nemli \u00e2limdir. Kelamc\u0131 yan\u0131 a\u011f\u0131r bassa da farkl\u0131 ilim dallar\u0131nda \u00f6nemli eserleri mevcuttur.<\/p>\n\n\n\n<p>2. Ebu \u0130shak \u0130sferay\u00een\u00ee (\u00f6. 418) Usul, f\u0131k\u0131h ve kelam ilminde sistem kurucu \u015fahsiyetlerdendir. el-C\u00e2mi f\u00ee Us\u00fbli\u2019d-d\u00een kitab\u0131 kelam ilminin \u00f6nemli eserlerindendir.<\/p>\n\n\n\n<p>3. \u0130mam\u00fcl Harameyn el-C\u00fcveyn\u00ee (\u00f6.478) \u015eafi\u00ee usul\u00fc ve E\u015f\u2019ar\u00ee kelam\u0131nda otoritedir. e\u015f-\u015e\u00e2mil f\u00ee Us\u00fbli\u2019d-d\u00een kelam ilminde en kapsaml\u0131 eseridir.<\/p>\n\n\n\n<p>4. H\u00fcccet\u00fc\u2019l-\u0130slam Gazali (\u00f6.505) Usul, tasavvuf, kelam ve akl\u00ee ilimlerde kendinden sonrakileri en \u00e7ok etkileyen \u00e2limlerden biridir. E\u015f\u2019ar\u00ee olmas\u0131na ra\u011fmen \u0130mam E\u015f\u2019ar\u00ee\u2019ye hayli ele\u015ftiri getirmi\u015ftir.<\/p>\n\n\n\n<p>5. Abdulkerim e\u015f-\u015eehristan\u00ee (\u00f6.548) Orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131n\u0131n en me\u015fhur dinler ve inan\u00e7lar tarih\u00e7isi. Nih\u00e2yet\u00fc\u2019l-\u0130\u1e33d\u00e2m ve Mus\u00e2raat\u00fc\u2019l-Fel\u00e2sife eserleri, itikad\u00ee meselelere felsef\u00ee yakla\u015f\u0131m a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/p>\n\n\n\n<p>6. Fahr\u00fcddin er-Raz\u00ee (\u00f6.606) Kelam, felsefe, tefsir ve usul-i f\u0131k\u0131h sahas\u0131nda b\u00fcy\u00fck etki b\u0131rakan \u015eafi\u00ee-E\u015f\u2019ar\u00ee \u00e2limdir. 100\u2019\u00fc a\u015fk\u0131n kitab\u0131 aras\u0131nda el-Met\u00e2lib\u00fc\u2019l-\u00c2liye en kapsaml\u0131 kelam eseridir.<\/p>\n\n\n\n<p>7. Adud\u00fcddin el-\u0130c\u00ee (\u00f6. 756) Usul, kelam ve l\u00fcgat ilimlerinden muhakkik \u00e2limdir. As\u0131rlarca ders kitab\u0131 olarak okutulan eserleri aras\u0131nda el-Mev\u00e2\u1e33\u0131f, sistemati\u011fi a\u00e7\u0131s\u0131ndan temay\u00fcz eder.<\/p>\n\n\n\n<p><strong>Yayg\u0131nl\u0131k alan\u0131<\/strong><\/p>\n\n\n\n<p>E\u015f\u2019ar\u00eelik, do\u011fdu\u011fu merkezi yerin, etkin m\u00fcntesiplerinin ve siyas\u00eelerin deste\u011fiyle b\u00fct\u00fcn \u0130slam d\u00fcnyas\u0131nda en yayg\u0131n itikad\u00ee mezhep olagelmi\u015ftir. Bunda ba\u015fl\u0131ca \u00fc\u00e7 fakt\u00f6r rol oynar: Faal oldu\u011fu d\u00f6nemde \u0130slam d\u00fcnyas\u0131n\u0131n en \u00f6nemli ilim merkezi olan Ba\u011fdat Nizamiyye Medresesi ve burada yeti\u015fen \u00f6nc\u00fc E\u015f\u2019ar\u00eeler, Sel\u00e7uklular\u0131n etkin veziri Nizam\u00fclm\u00fclk, Nureddin Zengi ve Salahaddin Eyy\u00fcb\u00ee gibi idarecilerin a\u00e7\u0131k deste\u011fi; \u015eafi\u00eelikle ve m\u00fcteahhir Malik\u00eelikle kopmaz ba\u011f\u2026<\/p>\n\n\n\n<h3><span id=\"MATURIDI_VE_ESARILIK_ARASINDAKI_BAZI_FARKLAR\"><strong>MATUR\u00ceD\u00ce VE E\u015e\u2019AR\u00ceL\u0130K ARASINDAK\u0130 BAZI FARKLAR<\/strong><\/span><\/h3>\n\n\n\n<p>\u0130ki Ehl-i s\u00fcnnet mezhebi aras\u0131nda ne kadar ihtilaf bulundu\u011fu konusu net de\u011fildir. Yak\u0131ndan bak\u0131ld\u0131\u011f\u0131nda bilgi teorisi, akl\u0131n sahas\u0131, marifetullah, Allah\u2019\u0131n ve kullar\u0131n filleri gibi esasa ili\u015fkin konularda yakla\u015f\u0131m farkl\u0131l\u0131klar\u0131 bulundu\u011fu s\u00f6ylenebilir. Baz\u0131lar\u0131 nerdeyse b\u00fct\u00fcn farklar\u0131n iki mezhep aras\u0131ndaki kavramsal farkl\u0131l\u0131ktan kaynakl\u0131, lafz\u00ee sorunlar oldu\u011funu savunur. Taceddin es-S\u00fcbk\u00ee bu meyanda \u015funu s\u00f6yler: \u201cE\u015f\u2019ar\u00eelerle Matur\u00eed\u00eeler aras\u0131nda on \u00fc\u00e7 ihtilaf mevcuttur. Bunlar\u0131n yedisi laf\u0131zla, alt\u0131s\u0131 mana ile ilgilidir. S\u00f6z konusu on \u00fc\u00e7 konuda bir kimsenin ba\u015fkas\u0131na muhalefetine esasen muhalefet bile denmez.\u201d Burada \u00f6rnek kabilinden alt\u0131 ihtilafl\u0131 noktaya de\u011finelim.<\/p>\n\n\n\n<p><strong>Allah Te\u00e2l\u00e2\u2019y\u0131 aklen bilmenin vuc\u00fbbiyeti: <\/strong>\u0130nsana herhangi birtebli\u011f ula\u015fmadan akl\u00ee olarak Allah\u2019\u0131 bilme zorunlulu\u011fu kelamc\u0131lar aras\u0131nda tart\u0131\u015fmal\u0131d\u0131r. E\u015f\u2019ar\u00eeler bu sorumlulu\u011fun ancak sem\u2019\u00ee olarak, yani yine Allah\u2019\u0131n emriyle vacip olaca\u011f\u0131n\u0131 s\u00f6ylerken, Matur\u00eed\u00eeler Mutezile gibi d\u00fc\u015f\u00fcnerek mant\u0131kl\u0131 istidlaller yoluyla Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131, birlik ve kudretini, \u00e2lemin hud\u00fbs\u00fcn\u00fc bilmesi gerekti\u011fini \u00f6ne s\u00fcrerler.<\/p>\n\n\n\n<p><strong>Hus\u00fcn ve kubhu akl\u0131n tespiti: <\/strong>\u0130mam E\u015f\u2019ar\u00ee, Allah\u2019\u0131n kudret ve iradesini s\u0131n\u0131rlayaca\u011f\u0131 endi\u015fesiyle hus\u00fcn ve kubhun \/ iyilik ve \u00e7irkinli\u011fin salt ak\u0131lla bilinebilece\u011fini, vahiyden ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcnmekle bunlar\u0131n sabit olaca\u011f\u0131n\u0131 ink\u00e2r eder. \u0130mam Matur\u00eed\u00ee ise \u015fer\u2019\u00ee emir ve nehiyden \u00f6nce de temelde nelerin do\u011fru (\u00f6vg\u00fc ve sevaba lay\u0131k) ve yanl\u0131\u015f (yergi ve cezay\u0131 hak eder) oldu\u011funun ak\u0131lla tespit edilece\u011fini savunur.<\/p>\n\n\n\n<p><strong>Tekl\u00eef-i m\u00e2 l\u00e2yut\u00e2k: <\/strong>E\u015f\u2019ar\u00eelere g\u00f6re kulun g\u00fc\u00e7 yetiremeyece\u011fi \u015feyle Allah taraf\u0131ndan sorumlu tutulmas\u0131 (tekl\u00eef-i m\u00e2 l\u00e2yut\u00e2k) m\u00fcmk\u00fcnd\u00fcr. Matur\u00eed\u00eeler ise bunun olamayaca\u011f\u0131n\u0131 s\u00f6yler. Biri meseleye Allah\u2019\u0131n s\u0131n\u0131rs\u0131z kudret ve iradesi a\u00e7\u0131s\u0131ndan yakla\u015f\u0131rken, di\u011feri hikmet ve adalet a\u00e7\u0131s\u0131ndan yakla\u015f\u0131r. \u0130ki g\u00f6r\u00fc\u015f\u00fcn de vahy\u00ee ve akl\u00ee delilleri vard\u0131r.<\/p>\n\n\n\n<p><strong>\u0130lah\u00ee fiillerin belli maksad ve gayeye matuf olmas\u0131: <\/strong>E\u015f\u2019ar\u00eeler Allah\u2019\u0131n fiillerinin herhangi bir ama\u00e7 ve gayeyle ger\u00e7ekle\u015fmeyece\u011fini, O\u2019na bir \u015feyi yapmas\u0131n\u0131n vacip olamayaca\u011f\u0131n\u0131, yapt\u0131\u011f\u0131 ne olursa olsun bundan sebep k\u0131nanamayaca\u011f\u0131n\u0131 ileri s\u00fcrer. Aksi ihtimalde Allah\u2019\u0131n zat\u0131 i\u00e7in noksanl\u0131k s\u00f6z konusu olaca\u011f\u0131n\u0131 belirtir. Matur\u00eed\u00eeler ise ilah\u00ee fiillerin kullara bir l\u00fctuf olarak, belli maslahata d\u00f6n\u00fck oldu\u011funu savunur.<\/p>\n\n\n\n<p><strong>Haber\u00ee s\u0131fatlar: <\/strong>Allah\u2019\u0131n istiva, yed ve ayn gibi s\u0131fatlar\u0131n\u0131n mahiyeti meselesi kelamc\u0131lar aras\u0131nda derin tart\u0131\u015fma konular\u0131ndan biridir. Ehl-i hadis ve E\u015f\u2019ar\u00eeler bunlar\u0131 ispat ettikleri i\u00e7in S\u0131f\u00e2tiyye dine an\u0131l\u0131rlar; lakin E\u015f\u2019ar\u00eeler \u201ckeyfiyet ve te\u015fbih olmaks\u0131z\u0131n Allah bu s\u0131fatlara sahiptir\u201d kayd\u0131n\u0131 getirirler. Matur\u00eed\u00eeler ise bu noktada tenzih hassasiyetini \u00f6nde tutarlar. \u0130\u00e7lerinden baz\u0131s\u0131 bu t\u00fcr s\u0131fatlar\u0131n manalar\u0131n\u0131 Allah\u2019a havale ederken, baz\u0131s\u0131 \u00f6rne\u011fin adalet gibi \u015feylerle tefsir eder ki E\u015f\u2019ar\u00eeler bu kesime M\u00fcevvile (Tevilciler) der.<\/p>\n\n\n\n<p><strong>\u0130lah\u00ee s\u0131fatlar\u0131n zattan ayr\u0131 gayr\u0131l\u0131\u011f\u0131: <\/strong>E\u015f\u2019ar\u00eelere g\u00f6re Allah\u2019\u0131n s\u0131fatlar\u0131 zat\u0131 \u00fczerine zaittir. Matur\u00eed\u00eelere g\u00f6re zat\u0131n ayn\u0131s\u0131d\u0131r. E\u015f\u2019ar\u00eeler \u201cAllah ilimle \u00e2limdir\u201d derken, Matur\u00eed\u00eeler \u201cAllah zat\u0131yla \u00e2limdir\u201d der. Buradan elbette \u0130mam Matur\u00eed\u00ee\u2019nin s\u0131fatlar\u0131 ink\u00e2r etti\u011fi anla\u015f\u0131lmamal\u0131d\u0131r. Aksine o \u201cAllah\u2019\u0131n \u00e2lim olmamas\u0131 imk\u00e2ns\u0131zd\u0131r\u201d diyerek s\u0131fatlar\u0131n zattan gayr\u0131 olaca\u011f\u0131 vehmini ortadan kald\u0131rmak istemektedir.<\/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\/kelam-ilminin-baslangic-ve-kurulus-oncesi-eserleri\/\" title=\"Kelam \u0130lmi\u2019nin Ba\u015flang\u0131\u00e7 ve Kurulu\u015f \u00d6ncesi Eserleri\">&#8220;Kelam \u0130lmi\u2019nin Ba\u015flang\u0131\u00e7 ve Kurulu\u015f \u00d6ncesi Eserleri&#8221;<\/a><\/strong><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>\u0130&ccedil;indekilerMatur\u00eed\u00eelik ve E\u015f\u2019ar\u00eelikten \u00d6nceki D\u00fc\u015f\u00fcnce D\u00fcnyas\u0131E\u015f\u2019ar\u00eeli\u011fin ve Matur\u00eed\u00eeli\u011fin Do\u011fu\u015fuMATUR\u00ceD\u00ce MEZHEB\u0130E\u015e\u2019AR\u00ce MEZHEB\u0130MATUR\u00ceD\u00ce VE E\u015e\u2019AR\u00ceL\u0130K ARASINDAK\u0130 BAZI FARKLAR Matur\u00eed\u00eelik ve E\u015f\u2019ar\u00eelikten \u00d6nceki D\u00fc\u015f\u00fcnce D\u00fcnyas\u0131 Ehl-i hadis: Hicri d\u00f6rd\u00fcnc\u00fc asra kadar \u0130slam d\u00fcnyas\u0131nda h\u00e2kim inan\u00e7 e\u011filiminin ilkini Ehl-i hadis diye tabir edilen kesim olu\u015fturuyordu. Allah\u2019\u0131n kitab\u0131n\u0131 ve Ras\u00fbl\u00fcn\u00fcn s\u00fcnnetini referans alan bu ak\u0131m, akl\u0131n ve k\u0131yas\u0131n i\u015flevine kar\u015f\u0131 [&hellip;]<\/p>\n","protected":false},"author":9,"featured_media":4307,"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\/3807"}],"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\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3807"}],"version-history":[{"count":4,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3807\/revisions"}],"predecessor-version":[{"id":5252,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3807\/revisions\/5252"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4307"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3807"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3807"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3807"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}