{"id":3813,"date":"2020-09-09T12:31:40","date_gmt":"2020-09-09T09:31:40","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3813"},"modified":"2022-10-21T19:43:39","modified_gmt":"2022-10-21T16:43:39","slug":"tarihsel-surecte-itikadi-mezhepler-ve-esari-maturidi-karsilastirmasi","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/tarihsel-surecte-itikadi-mezhepler-ve-esari-maturidi-karsilastirmasi\/","title":{"rendered":"Tarihsel S\u00fcre\u00e7te \u0130tikadi Mezhepler ve E\u015f\u2019ari-Maturidi Kar\u015f\u0131la\u015ft\u0131rmas\u0131"},"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=\"#Fetihlerin_Getirdigi_Kulturel_Farkliligin_Mezhep_Tesekkulundeki_Rolu\">Fetihlerin Getirdi\u011fi K\u00fclt\u00fcrel Farkl\u0131l\u0131\u011f\u0131n Mezhep Te\u015fekk\u00fcl\u00fcndeki Rol\u00fc<\/a><\/li><li><a href=\"#Akilci_Dusuncenin_Reddi_Surecinde_Dengeyi_Saglayan_Iki_Mezhebin_Dogusu\">Ak\u0131lc\u0131 D\u00fc\u015f\u00fcncenin Reddi S\u00fcrecinde Dengeyi Sa\u011flayan \u0130ki Mezhebin Do\u011fu\u015fu<\/a><\/li><li><a href=\"#Ebu_Hanifenin_Goruslerinin_Maturidilik_Uzerinden_Itikadi_Alana_Guncellenmesi\">Ebu Han\u00eefe\u2019nin G\u00f6r\u00fc\u015flerinin Matur\u00eed\u00eelik \u00dczerinden \u0130tikad\u00ee Alana G\u00fcncellenmesi<\/a><\/li><li><a href=\"#Gelenegimizde_Imam_Maturidinin_Yeterli_Takdiri_Gormemesi\">Gelene\u011fimizde \u0130mam Matur\u00eed\u00ee\u2019nin Yeterli Takdiri G\u00f6rmemesi<\/a><\/li><li><a href=\"#Marifetullah_Ornegi_Uzerinden_Iki_Mezhebin_Nas_ve_Akla_Karsi_Konumu\">Marifetullah \u00d6rne\u011fi \u00dczerinden \u0130ki Mezhebin Nas ve Akla Kar\u015f\u0131 Konumu<\/a><\/li><li><a href=\"#Esariligin_Mutezileye_Yakin_Durdugu_Iddiasi\">E\u015f\u2019ar\u00eeli\u011fin Mutezile\u2019ye Yak\u0131n Durdu\u011fu \u0130ddias\u0131<\/a><\/li><li><a href=\"#Yenilenme_ve_Katilim_Acisindan_Iki_Mezhebin_Durumu\">Yenilenme ve Kat\u0131l\u0131m A\u00e7\u0131s\u0131ndan \u0130ki Mezhebin Durumu<\/a><\/li><li><a href=\"#Dusuncenin_Omurgasi_Esari_Toplumsal_Hukukun_Maturidi\">D\u00fc\u015f\u00fcncenin Omurgas\u0131 E\u015f\u2019ar\u00ee, Toplumsal Hukukun Matur\u00eed\u00ee<\/a><\/li><\/ul><\/div>\n<h3><span id=\"Fetihlerin_Getirdigi_Kulturel_Farkliligin_Mezhep_Tesekkulundeki_Rolu\"><strong>Fetihlerin Getirdi\u011fi K\u00fclt\u00fcrel Farkl\u0131l\u0131\u011f\u0131n Mezhep Te\u015fekk\u00fcl\u00fcndeki Rol\u00fc<\/strong><\/span><\/h3>\n\n\n\n<p>D\u00f6rt Halife d\u00f6neminden itibaren h\u0131zlanan \u0130slam fetihleriyle birlikte farkl\u0131 din\u00ee ve k\u00fclt\u00fcrel ya\u015fam tarz\u0131na sahip toplumlar\u0131n M\u00fcsl\u00fcmanla\u015fmas\u0131, bir dizi inan\u00e7 ve d\u00fc\u015f\u00fcnce problemi do\u011furdu. S\u00f6z konusu k\u00fclt\u00fcr ve medeniyetlerin oryantasyon s\u00fcrecinde kendinden ta\u015f\u0131d\u0131\u011f\u0131 bir dizi itikad\u00ee probleme verilen cevaplar ve ortaya \u00e7\u0131kan \u00e7\u00f6z\u00fcm \u00f6nerileri, me\u015frep ve yeti\u015fme tarzlar\u0131na g\u00f6re birden fazla mezhebin te\u015fekk\u00fcl\u00fcne sebebiyet verdi.<\/p>\n\n\n\n<p>\u0130tikad\u00ee mezheplerin do\u011fu\u015fu, asl\u0131nda Hz. Peygamberimiz d\u00f6neminde olmayan ve bir\u00e7o\u011fu sahabe d\u00f6neminde bile g\u00fcndeme gelmemi\u015f yeni meselelere y\u00f6nelik \u00e7\u00f6z\u00fcm aray\u0131\u015flar\u0131n\u0131n bir sonucudur. Amel\u00ee alanda sahabelerin birden fazla uygulama ve fetvalar\u0131na dayal\u0131 olarak Hanef\u00ee ve \u015eafi\u00ee gibi mezhepler meydana geldi\u011fi gibi, inan\u00e7 alan\u0131nda da buna benzer ay\u0131r\u0131mlar olu\u015fmu\u015ftur. \u0130lk d\u00f6nemlerde sonradan ortaya \u00e7\u0131km\u0131\u015f meselelerin \u00e7\u00f6z\u00fcmlerine y\u00f6nelik biri akl\u0131 di\u011feri nass\u0131 merkeze alan iki farkl\u0131 anlay\u0131\u015f do\u011fmu\u015ftur. Ehli hadis ve ehli rey diye tesmiye olan bu iki ana ayr\u0131m, birbirlerinden farkl\u0131 fraksiyonlar\u0131 i\u00e7inde bar\u0131nd\u0131rabiliyordu. Hem amel\u00ee hem de itikad\u00ee meselelerde bu iki metodun herhangi bir me\u015fruiyet sorunu ya\u015fad\u0131\u011f\u0131 s\u00f6ylenemez.<\/p>\n\n\n\n<p>\u0130lk d\u00f6nemlerde rey ve i\u00e7tihat metodu, S\u00fcfyan Sevr\u00ee, \u0130mam Malik, hatta Yahya \u0130bni Main gibi, daha sonralar\u0131 rey ve ictihada mesafeli duran hadisci ulema taraf\u0131ndan da benimsenen bir metottu. \u0130lerleyen s\u00fcre\u00e7te Mihne Hadisesi\u2019nin ya\u015fanmas\u0131yla, siyas\u00ee otorite eliyle uleman\u0131n bir k\u0131sm\u0131na uygulanan tecrit ve \u015fiddet, bir anda ilm\u00ee alanda aks\u00fclamelle kendini g\u00f6sterdi. Bir anlamda psiko-sosyal durum ilm\u00ee ger\u00e7eklere galip geldi. Mihne Hadisesi\u2019nin m\u00fcsebbibi olan Halife Memun (198\/813) ve Mutas\u0131m\u2019\u0131n (218\/833) bu tav\u0131rlar\u0131 M\u00fctevekkil (232\/847) ile son buldu.<\/p>\n\n\n\n<h3><span id=\"Akilci_Dusuncenin_Reddi_Surecinde_Dengeyi_Saglayan_Iki_Mezhebin_Dogusu\"><strong>Ak\u0131lc\u0131 D\u00fc\u015f\u00fcncenin Reddi S\u00fcrecinde Dengeyi Sa\u011flayan \u0130ki Mezhebin Do\u011fu\u015fu<\/strong><\/span><\/h3>\n\n\n\n<p>Ya\u015fanan geli\u015fmeler sonucunda onca ac\u0131 hadiseye sebebiyet verdi\u011fi d\u00fc\u015f\u00fcn\u00fclerek her t\u00fcrl\u00fc ak\u0131lc\u0131 e\u011filimin reddine sebep olan sosyal bir ortam do\u011fdu. Bu d\u00f6nem bu iki z\u0131t kutup aras\u0131nda orta bir yolu benimseyerek ne nass\u0131 akla alet eden ne de akl\u0131 nastan ay\u0131ran bir s\u00f6ylem aray\u0131\u015f\u0131 g\u00f6zlemlenir oldu. Bu d\u00f6nem \u00f6zellikle Irak merkezli Hanef\u00ee ulema itikad\u00ee meselelerde Mutezil\u00ee \u00e7izgiyi benimserken; \u015eafi\u00ee, Hanbel\u00ee ve Malik\u00eelerin nasc\u0131 metoda daha yak\u0131n durduklar\u0131 g\u00f6r\u00fcl\u00fcr.<\/p>\n\n\n\n<p>B\u00f6yle bir ortamda k\u0131rk ya\u015f\u0131na kadar Mutezil\u00ee olmas\u0131na ra\u011fmen bulundu\u011fu yeri terk ederek dinin temel esaslar\u0131yla akl\u0131n ilkelerini uzla\u015ft\u0131ran, naslar\u0131 eksene alarak onlara akl\u00ee a\u00e7\u0131klamalar getiren Ebu\u2019l Hasen el-E\u015f\u2019ar\u00ee yeni bir metotla ortaya \u00e7\u0131kt\u0131. Bu metot, Hanef\u00eelerin d\u0131\u015f\u0131nda kalan mezhepler taraf\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kabul g\u00f6r\u00fcrken, Hanef\u00eelerin amel\u00ee konularda izledikleri usule uygun bir inan\u00e7 sistemi eksikli\u011fi devam ediyordu. Daha sonra Hanef\u00eelerin merkezi olan Irak d\u0131\u015f\u0131nda Mavera\u00fcnnehir\u2019den \u0130mam Matur\u00eed\u00ee \u00e7\u0131kt\u0131 ve Hanef\u00ee mezhebinin usul\u00fcne uygun bir inan\u00e7 sistemi kurarak Hanef\u00eelerin itikad\u00ee alanda aray\u0131\u015f i\u00e7inde olduklar\u0131 sistem eksikli\u011fini gidermi\u015f oldu.<\/p>\n\n\n\n<h3><span id=\"Ebu_Hanifenin_Goruslerinin_Maturidilik_Uzerinden_Itikadi_Alana_Guncellenmesi\"><strong>Ebu Han\u00eefe\u2019nin G\u00f6r\u00fc\u015flerinin Matur\u00eed\u00eelik \u00dczerinden \u0130tikad\u00ee Alana G\u00fcncellenmesi<\/strong><\/span><\/h3>\n\n\n\n<p>Matur\u00eed\u00ee mezhebi, asl\u0131nda \u0130mam Ebu Han\u00eefe\u2019nin amel\u00ee konularda izledi\u011fi usul\u00fc, onun d\u00f6neminde g\u00fcndem olmam\u0131\u015f, dolay\u0131s\u0131yla ne kendisi ne de mezhebin te\u015fekk\u00fcl\u00fcnde b\u00fcy\u00fck rol oynayan, ba\u015fta talebeleri olmak \u00fczere sonraki Hanef\u00eeler taraf\u0131ndan bir \u00e7\u00f6z\u00fcm sunulmam\u0131\u015f itikad\u00ee meselelere uyarlamas\u0131ndan ibarettir. Ebu Han\u00eefe\u2019nin itikada dair g\u00f6r\u00fc\u015fleri Hanef\u00eeler taraf\u0131ndan benimsenmi\u015f olsa da onun bu alanda bir mezhep olu\u015fturacak ve hicri \u00fc\u00e7\u00fcnc\u00fc as\u0131r \u015fartlar\u0131nda m\u00fcntesiplerini ba\u015fka aray\u0131\u015flardan al\u0131koyacak nitelik ve nicelikte de\u011fildi. Ebu Han\u00eefe\u2019nin itikad\u00ee alandaki g\u00f6r\u00fc\u015fleri kelama dair olmasa bile akaide konu olacak temel ilkeleri ihtiva ediyordu. O Matur\u00eed\u00ee\u2019ye kadar Hanef\u00eelerin itikad\u00ee alanda da imam\u0131yd\u0131.<\/p>\n\n\n\n<p>\u015eu var ki bug\u00fcn kendilerini Selef\u00ee olarak takdim eden \u00e7evreler, Ebu Han\u00eefe\u2019nin F\u0131khu\u2019l-Ekber kitab\u0131nda Kuran\u2019da bulunan m\u00fcte\u015fabih ayetlere getirdi\u011fi yorumlar\u0131 gerek\u00e7e g\u00f6stererek Matur\u00eed\u00ee\u2019nin Ebu Han\u00eefe \u00e7izgisini terk etti\u011fini iddia etmi\u015flerdir. Bunu imam\u0131n itikattaki duru\u015funun selefi anlay\u0131\u015fa uygun oldu\u011fu iddialar\u0131na mesnet olu\u015fturma \u00e7abas\u0131n\u0131n bir uzant\u0131s\u0131 olarak g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n<p>Sonu\u00e7 olarak, M\u00fccessime ve M\u00fc\u015febbihe gibi a\u015f\u0131r\u0131 nasc\u0131 gruplarla, nass\u0131 akl\u0131n ard\u0131l\u0131 k\u0131lan rasyonalist f\u0131rka Mutezile aras\u0131nda hem akl\u0131 hem de nass\u0131 dikkate alarak orta yolu takip eden Matur\u00eed\u00eelik ve E\u015f\u2019ar\u00eelik ad\u0131na iki mezhep te\u015fekk\u00fcl etmi\u015ftir.&nbsp;Bu iki kurucu \u015fahsiyetin kendilerinden sonraki izleyicilerinin \u00fczerinde \u00e7ok b\u00fcy\u00fck etkisi olmakla beraber bu tesir Matur\u00eed\u00ee\u2019de daha belirgindir. E\u015f\u2019ar\u00ee\u2019nin eserleri Matur\u00eed\u00ee\u2019nin eserlerinden hem daha zay\u0131f hem de kelam\u0131n b\u00fct\u00fcn konular\u0131n\u0131 ihtiva a\u00e7\u0131s\u0131ndan daha eksiktir. Bir anlamda Matur\u00eed\u00ee mezhebi kurucusu taraf\u0131ndan tamamlanmaya yak\u0131n bir vaziyetteyken, E\u015f\u2019ar\u00eelik zaman i\u00e7erisinde tek\u00e2m\u00fcl etmi\u015ftir.<\/p>\n\n\n\n<h3><span id=\"Gelenegimizde_Imam_Maturidinin_Yeterli_Takdiri_Gormemesi\"><strong>Gelene\u011fimizde \u0130mam Matur\u00eed\u00ee\u2019nin Yeterli Takdiri G\u00f6rmemesi<\/strong><\/span><\/h3>\n\n\n\n<p>Buna ra\u011fmen tarih i\u00e7erisinde \u0130mam Matur\u00eed\u00ee \u0130mam E\u015f\u2019ar\u00ee kadar dikkat \u00e7ekmemi\u015f, hak etti\u011fi mertebe kendisine verilmemi\u015ftir. \u0130bni Nedim ve \u0130bni Hallikan gibi biyografi yazarlar\u0131 kitaplar\u0131nda \u0130mam E\u015f\u2019ar\u00ee\u2019ye geni\u015f\u00e7e yer verirken \u0130mam Matur\u00eed\u00ee\u2019den hi\u00e7 bahsetmezler. Ayn\u0131 \u015fekilde tefsir alan\u0131nda \u00e7\u0131\u011f\u0131r a\u00e7acak dev bir eser b\u0131rakm\u0131\u015f olmas\u0131na ra\u011fmen ba\u015fta Suyut\u00ee\u2019nin Tabak\u00e2t\u00fc\u2019l-M\u00fcfessir\u00een\u2019inde \u0130mam-\u0131 Matur\u00eed\u00ee\u2019nin eseri zikredilmemi\u015ftir. (Diyanet Dergisi, Matur\u00eed\u00eeye ve E\u015f\u2019ar\u00eeye Aras\u0131nda Bir Tetkik, Fethullah Halif)<\/p>\n\n\n\n<p>B\u00fct\u00fcn bunlar\u0131 Matur\u00eed\u00ee\u2019nin ilim ve medeniyetin merkezi olan Ba\u011fdat civar\u0131ndan uzak olmas\u0131na ba\u011flamak yeterli bir gerek\u00e7e olamaz. Bu, Arap-acem m\u00fccadelesinin ba\u015flad\u0131\u011f\u0131 ve geli\u015fti\u011fi d\u00f6nemde ilm\u00ee \u00e7al\u0131\u015fmalar\u0131n da siyas\u00ee \u00e7at\u0131\u015fmadan nasiplendi\u011fini g\u00f6steren enteresan bir manzarad\u0131r. \u0130mam Matur\u00eed\u00ee\u2019nin, muhazisi olan E\u015f\u2019ar\u00ee\u2019ye g\u00f6re daha az takdir g\u00f6rmesinde \u00f6nemli etkenlerden biri de Hanef\u00ee gelene\u011fin daha \u00e7ok hukuk\u00ee alanda varl\u0131k g\u00f6stermi\u015f olmas\u0131d\u0131r.<\/p>\n\n\n\n<h3><span id=\"Marifetullah_Ornegi_Uzerinden_Iki_Mezhebin_Nas_ve_Akla_Karsi_Konumu\"><strong>Marifetullah \u00d6rne\u011fi \u00dczerinden \u0130ki Mezhebin Nas ve Akla Kar\u015f\u0131 Konumu<\/strong><\/span><\/h3>\n\n\n\n<p>&nbsp;M\u00fccessime ve M\u00fc\u015febbihe gibi a\u015f\u0131r\u0131 gruplarla nass\u0131 ikinci planda de\u011ferlendiren Mutezile aras\u0131nda orta yolu temsil etmesi a\u00e7\u0131s\u0131ndan ayn\u0131 yerde dursa da bu iki mezhepten \u00f6zellikle Matur\u00eed\u00ee\u2019nin akla, E\u015f\u2019ar\u00ee\u2019nin ise nassa daha yak\u0131n bir yerde oldu\u011fu s\u00f6ylenmi\u015ftir. \u0130mam E\u015f\u2019ar\u00ee\u2019nin Mutezile\u2019den ayr\u0131lm\u0131\u015f olmas\u0131 onun g\u00f6r\u00fc\u015flerinde akl\u0131 delil olarak almakla birlikte genel bir tepkisel duru\u015f g\u00f6zlenmi\u015f, s\u0131rf ak\u0131l ve s\u0131rf nakil aras\u0131nda ortan\u0131n nakle yak\u0131n olan k\u0131sm\u0131nda durmu\u015ftur.<\/p>\n\n\n\n<p>Bu durumun en fazla kendini g\u00f6sterdi\u011fi yer, Allah\u2019\u0131n bilinebilece\u011fi meselesidir. Matur\u00eed\u00ee\u2019ye g\u00f6re bir peygamber gelmemi\u015f olsa bile insan akl\u0131 Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 bilecek bir donan\u0131mda yarat\u0131ld\u0131\u011f\u0131ndan dolay\u0131 Allah\u2019\u0131 bilmek (marifetullah) vaciptir. E\u015f\u2019ar\u00ee\u2019ye g\u00f6re ise ak\u0131l Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 kavramadan sorumlu tutulamaz. E\u011fer bir peygamber g\u00f6nderilmemi\u015fse ki\u015fi ak\u0131lla Allah\u2019\u0131 bulmak zorunda de\u011fildir. Her iki mezhep kendi g\u00f6r\u00fc\u015f\u00fcn\u00fc ayetle teyit etmeye \u00e7al\u0131\u015f\u0131r. Bu \u00f6rnek iki mezhebin karakteristik \u00f6zelli\u011fini yans\u0131tmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/p>\n\n\n\n<h3><span id=\"Esariligin_Mutezileye_Yakin_Durdugu_Iddiasi\"><strong>E\u015f\u2019ar\u00eeli\u011fin Mutezile\u2019ye Yak\u0131n Durdu\u011fu \u0130ddias\u0131<\/strong><\/span><\/h3>\n\n\n\n<p>Ayr\u0131ca \u015funu da eklemek gerek; \u0130mam E\u015f\u2019ar\u00ee\u2019nin Mutezile\u2019den ayr\u0131lm\u0131\u015f olmas\u0131ndan dolay\u0131 daha nas\u00e7\u0131 bir tutum sergiledi\u011fi ve Matur\u00eed\u00ee\u2019ye nispeten daha tepkisel bir duru\u015fa sahip oldu\u011fu s\u00f6ylense de bunu kabul etmeyenler de olmu\u015ftur. \u00d6zellikle bu iki mezhep aras\u0131ndaki en k\u00f6kl\u00fc ihtilaf konusu olan tekvin s\u0131fat\u0131n\u0131n k\u0131demi konusundaki duru\u015fu, E\u015f\u2019ar\u00ee\u2019nin Mutezile\u2019ye daha yak\u0131n bir yerde oldu\u011funu ortaya koyuyor. \u00c7\u00fcnk\u00fc yaratma s\u0131fat\u0131, daha do\u011frusu fiil\u00ee s\u0131fat, meful olmadan var olamayaca\u011f\u0131ndan dolay\u0131 onun kadim oldu\u011funu s\u00f6ylemek, meful\u00fcn de kadim olmas\u0131n\u0131, bu da taadd\u00fcd-i kudem\u00e2y\u0131 gerektirece\u011finden h\u00e2dis say\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>E\u015f\u2019ar\u00ee\u2019nin \u00f6zellikle Matur\u00eed\u00ee\u2019yle aras\u0131ndaki en k\u00f6kl\u00fc ihtilaf konusunda bir aks\u00fclamelden ziyade Mutezile\u2019ye yak\u0131n bir duru\u015f sergiledi\u011fi s\u00f6ylenmi\u015ftir. Fakat onun buradaki tavr\u0131 sonu\u00e7 itibar\u0131yla Mutezile\u2019yle ayn\u0131 yerde bulu\u015fsa da onun daha nas\u00e7\u0131 bir tav\u0131r sergiledi\u011fi ger\u00e7e\u011fini ortadan kald\u0131rmaz. \u00c7\u00fcnk\u00fc fiil\u00ee s\u0131fatlar konusunda E\u015f\u2019ar\u00ee iddia edilenin aksine nassa daha yak\u0131n bir tav\u0131r benimsemi\u015ftir. Mutezile\u2019nin s\u0131fatlar\u0131 ink\u00e2r konusu E\u015f\u2019ar\u00ee\u2019nin tutumundan daha farkl\u0131 sebeplere dayan\u0131r. Sonu\u00e7 olarak E\u015f\u2019ar\u00ee\u2019nin fiil\u00ee s\u0131fatlar konusundaki tavr\u0131n\u0131n Mutezile\u2019yle ayn\u0131 olmas\u0131 onu Mutezile\u2019ye yak\u0131n k\u0131lmaz ve bu nedenle E\u015f\u2019ar\u00eeye\u2019nin genel tavr\u0131nda g\u00f6zlemlenen tepkisel duru\u015f iddias\u0131n\u0131 \u00e7\u00fcr\u00fctmez.<\/p>\n\n\n\n<h3><span id=\"Yenilenme_ve_Katilim_Acisindan_Iki_Mezhebin_Durumu\"><strong>Yenilenme ve Kat\u0131l\u0131m A\u00e7\u0131s\u0131ndan \u0130ki Mezhebin Durumu<\/strong><\/span><\/h3>\n\n\n\n<p>&nbsp;Di\u011fer taraftan E\u015f\u2019ar\u00eelik nispeten kat\u0131l\u0131ma a\u00e7\u0131k olmas\u0131ndan dolay\u0131 d\u00f6nem i\u00e7erisinde s\u00fcrekli de\u011fi\u015ferek geli\u015fim g\u00f6sterirken, Matur\u00eed\u00eelik daha \u00e7ok korumac\u0131 bir g\u00f6r\u00fcn\u00fcm arz eder. E\u015f\u2019ar\u00eelik d\u0131\u015fa d\u00f6n\u00fck, Matur\u00eed\u00eelik ise i\u00e7e d\u00f6n\u00fck bir geli\u015fim ge\u00e7irmi\u015ftir. E\u015f\u2019ar\u00eelik felsef\u00ee zeminde yeniden in\u015fa edilerek s\u00fcrekli yenilenme ve geli\u015fme f\u0131rsat\u0131 bulurken, Matur\u00eed\u00eelik s\u00fcrekli mevcudu koruma ve ge\u00e7mi\u015fi ke\u015fifle me\u015fgul olmu\u015ftur. Matur\u00eed\u00eeli\u011fin daha savunmac\u0131 bir duru\u015f sergilemesi, ye\u015ferdi\u011fi \u00e7evrede ba\u015fta \u0130smail\u00eeler olmak \u00fczere bir\u00e7ok inan\u00e7 sistemine kar\u015f\u0131 ba\u015far\u0131l\u0131 olmas\u0131nda etkili olmu\u015ftur. Ayn\u0131 zamanda E\u015f\u2019ar\u00eeli\u011fin eklektik yap\u0131s\u0131 bir\u00e7ok \u00e2limin yeti\u015fmesine de zemin olu\u015fturmu\u015ftur.<\/p>\n\n\n\n<p>&nbsp;E\u015f\u2019ar\u00eeli\u011fin i\u00e7inde Bak\u0131llan\u00ee, C\u00fcveyn\u00ee, Gazal\u00ee ve Raz\u00ee gibi bir\u00e7ok \u00e2lim varken Matur\u00eed\u00eeli\u011fi temsil eden \u00e7ok fazla ilm\u00ee \u015fahsiyet g\u00f6remiyoruz. Bunun alt\u0131nda, az \u00f6nce zikredilen mezheplerin karakteristik yap\u0131lar\u0131 kadar, tarih\u00ee s\u00fcre\u00e7te olgusal\/i\u015flevselli\u011fin de etkisi oldu\u011funu s\u00f6ylemek gerek. Matur\u00eed\u00ee mezhebinin \u00e7ok daha az \u00e2lim taraf\u0131ndan takip edilmesi, Hanef\u00eelerin daha \u00e7ok usul ve f\u0131k\u0131hla i\u015ftigal etmi\u015f olmalar\u0131ndan kaynaklan\u0131yor. Ger\u00e7ekten de bu gelenek daha \u00e7ok furu\u2019 f\u0131k\u0131h ve bunun usul\u00fcne \u00f6nem vermi\u015ftir. Burada bir bak\u0131ma mezhepler aras\u0131nda do\u011fal bir g\u00f6rev payla\u015f\u0131m\u0131 meydana geliyor. \u0130tikad\u00ee alanda E\u015f\u2019ar\u00ee\u2019de g\u00f6zlemledi\u011fimiz kat\u0131l\u0131ma a\u00e7\u0131k eklektizm s\u00f6z konusuyken, Hanef\u00eelerde ise bu f\u0131k\u0131h alan\u0131nda kendini g\u00f6sterir.<\/p>\n\n\n\n<h3><span id=\"Dusuncenin_Omurgasi_Esari_Toplumsal_Hukukun_Maturidi\"><strong>D\u00fc\u015f\u00fcncenin Omurgas\u0131 E\u015f\u2019ar\u00ee, Toplumsal Hukukun Matur\u00eed\u00ee<\/strong><\/span><\/h3>\n\n\n\n<p>Tarih i\u00e7erisinde hukuk\u00ee d\u00fczenlemeler ve devlet politikalar\u0131 Hanef\u00ee f\u0131kh\u0131yla \u015fekillenmi\u015ftir. Ayn\u0131 epistemik s\u00fcrecin inan\u00e7 ve d\u00fc\u015f\u00fcnce alan\u0131nda E\u015f\u2019ar\u00eelik\u2019te ger\u00e7ekle\u015fti\u011fini g\u00f6r\u00fcyoruz. \u0130slam d\u00fc\u015f\u00fcncesinin ana omurgas\u0131n\u0131 E\u015f\u2019ar\u00ee ulema temsil ederken, devletler hukukundan aile hukukuna kadar, tarih boyu toplumlar\u0131n hukuksal geli\u015fimi Hanef\u00eeler taraf\u0131ndan \u015fekillenmi\u015ftir. Ayn\u0131 durum iki mezhebin genel geli\u015fiminde de g\u00f6zlemlenir; E\u015f\u2019ar\u00eelik ilk \u00e7\u0131kt\u0131\u011f\u0131 merkezden uzakla\u015f\u0131rken, daha do\u011frusu s\u00fcrekli geli\u015ferek de\u011fi\u015fim g\u00f6sterirken, Hanef\u00eelikte hukuk\u00ee alanda ayn\u0131 durum s\u00f6z konusudur.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131: <\/strong><a href=\"https:\/\/www.emedrese.com.tr\/blog\/maturidi-ve-esari-literaturune-giris\/\" title=\"Maturidi ve E\u015f\u2019ari Literat\u00fcr\u00fcne Giri\u015f\"><strong>&#8220;Maturidi ve E\u015fari Literat\u00fcr\u00fcne Giri\u015f&#8221;<\/strong><\/a><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>\u0130&ccedil;indekilerFetihlerin Getirdi\u011fi K\u00fclt\u00fcrel Farkl\u0131l\u0131\u011f\u0131n Mezhep Te\u015fekk\u00fcl\u00fcndeki Rol\u00fcAk\u0131lc\u0131 D\u00fc\u015f\u00fcncenin Reddi S\u00fcrecinde Dengeyi Sa\u011flayan \u0130ki Mezhebin Do\u011fu\u015fuEbu Han\u00eefe\u2019nin G\u00f6r\u00fc\u015flerinin Matur\u00eed\u00eelik \u00dczerinden \u0130tikad\u00ee Alana G\u00fcncellenmesiGelene\u011fimizde \u0130mam Matur\u00eed\u00ee\u2019nin Yeterli Takdiri G\u00f6rmemesiMarifetullah \u00d6rne\u011fi \u00dczerinden \u0130ki Mezhebin Nas ve Akla Kar\u015f\u0131 KonumuE\u015f\u2019ar\u00eeli\u011fin Mutezile\u2019ye Yak\u0131n Durdu\u011fu \u0130ddias\u0131Yenilenme ve Kat\u0131l\u0131m A\u00e7\u0131s\u0131ndan \u0130ki Mezhebin DurumuD\u00fc\u015f\u00fcncenin Omurgas\u0131 E\u015f\u2019ar\u00ee, Toplumsal Hukukun Matur\u00eed\u00ee Fetihlerin Getirdi\u011fi K\u00fclt\u00fcrel Farkl\u0131l\u0131\u011f\u0131n [&hellip;]<\/p>\n","protected":false},"author":5,"featured_media":4306,"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\/3813"}],"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\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3813"}],"version-history":[{"count":5,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3813\/revisions"}],"predecessor-version":[{"id":5251,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3813\/revisions\/5251"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4306"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3813"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3813"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3813"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}