{"id":4036,"date":"2020-09-12T10:50:46","date_gmt":"2020-09-12T07:50:46","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=4036"},"modified":"2022-09-29T20:55:35","modified_gmt":"2022-09-29T17:55:35","slug":"islami-ilimler-literaturune-giris-3","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/islami-ilimler-literaturune-giris-3\/","title":{"rendered":"\u0130slami \u0130limler Literat\u00fcr\u00fcne Giri\u015f -3-"},"content":{"rendered":"\n<p><strong>Akaid ve Kelam \u0130lmi<\/strong><\/p>\n\n\n\n<p>\u201c\u0130lm\u00fc\u2019t-tevhid\u201d ve \u201cus\u00fbl\u00fc\u2019d-d\u00een\u201d gibi ba\u015fka tesmiyeleri olan akaid ve kelam ilmi, gerek tarihsel s\u00fcreci gerek ilgililerinin kar\u015f\u0131t u\u00e7larda yer almas\u0131 a\u00e7\u0131s\u0131ndan \u0130slami ilimlerin en girifti. Istilah\u0131 tarifle ve belli tasniflerle konuyu sathi \u015fekilde i\u015flemektense akaid ve kelam\u0131n sonraki merhalelerine esas te\u015fkil eden f\u0131rkala\u015fma amiline, ilk itikadi ihtilaflara g\u00f6z atmak daha faydal\u0131 olacak.<\/p>\n\n\n\n<p>Biliyoruz ki, Kuran ve s\u00fcnnette, selefin sadr\u0131nda m\u00fcndemic olan ilimler, kitaplara ancak belli sosyal vak\u0131alar itelgesiyle ge\u00e7ti. \u00d6nceleri ameliyy\u00e2t\u0131 ve itikadiyy\u00e2t\u0131 birden ihtiva eden f\u0131k\u0131h, tefrilerin ve takdiri f\u0131kh\u0131n \u00e7o\u011falmas\u0131, dikkatin ahlaktan ahkama teksif edilmesi sonucu bug\u00fcnk\u00fc vechesine d\u00f6n\u00fc\u015fm\u00fc\u015f, ayn\u0131 \u015fekilde \u00e2limlerin azal\u0131p ilmin ziyan\u0131 endi\u015fesi s\u00fcnnetin tedvinine \u00f6n ayak olmu\u015ftur. Di\u011fer ilimler i\u00e7in de benzeri saikler ge\u00e7erli. Konumuz a\u00e7\u0131s\u0131ndan nasslarda veciz bi\u00e7imde serdedilen imani esaslar, \u00e7\u0131kan tart\u0131\u015fmalar ve ayr\u0131\u015fmalar m\u00fcvacehesinde itik\u00e2d-\u0131 diniyyeden \u0131lm\u00fct tevhid-i ves s\u0131f\u00e2ta, oradan kelama, hatta felsefiy\u00e2ta ink\u0131lap etmi\u015ftir.<\/p>\n\n\n\n<p>\u00dcmmet i\u00e7inde hakem meselesi (Hariciler), insan\u0131n cebr-ihtiyar aras\u0131ndaki durumu (Kaderiye) ve imamet d\u00fc\u015f\u00fcncesi (\u015eia) gibi \u00fc\u00e7 ana bidat s\u00f6ylemle ba\u015flayan tefrikala\u015fma s\u00fcreci, Peygamberimiz sallallah\u00fc aleyhi vesellemin \u015fu hadisinin tezah\u00fcr\u00fc say\u0131l\u0131r: \u201cDikkat edin, sizden \u00f6nceki ehli kitap yetmi\u015f iki millete ayr\u0131ld\u0131. Bu \u00fcmmet de yetmi\u015f \u00fc\u00e7 f\u0131rkaya b\u00f6l\u00fcnecek. Yetmi\u015f ikisi cehennemde, biri cennettedir ki, o cemaattir.\u201d (Ebu Davud, Ahmed bin Hanbel. Benzer laf\u0131zlarla Sahih-i \u0130bni H\u0131bban, \u0130bni Mace)<\/p>\n\n\n\n<p>Konuyla ilgili \u0130sfer\u00e2yini\u2019in el-F\u0131rag Beyne\u2019l-F\u0131rag\u2019\u0131ndan sonra ikinci kaynak olan Abdulkerim \u015eehristani\u2019nin el-Milel ven Nihal\u2019i Peygamberimizin irtihalinin ard\u0131ndan ba\u015f g\u00f6steren ihtilaflar\u0131 imamet ve us\u00fcl noktas\u0131nda taksime tutar ve bizim i\u00e7in \u00f6nemli olan us\u00fcl, yani itikadi ihtilaflar k\u0131sm\u0131nda \u015funlar\u0131 kaydeder. Bu uzun al\u0131nt\u0131 f\u0131rkalar\u0131, f\u0131rkalar\u0131n omuzlad\u0131\u011f\u0131 kelami s\u00fcreci ayd\u0131nlat\u0131c\u0131 mahiyettedir: \u201cAs\u0131llara ili\u015fkin ihtilaflar\u0131n ba\u015flang\u0131c\u0131 sahabe devrinin sonlar\u0131na do\u011fru Mabed el-C\u00fcheni (h.80), \u011eaylan ed-D\u0131me\u015fki (80) ve Yunus el-\u00dcsvari\u2019ye dayan\u0131r. Bunlar ilk defa inkarc\u0131 bi\u00e7imde kader s\u00f6ylemini dillendirmi\u015f, hay\u0131r ya da \u015ferrin kadere ba\u011flanamayaca\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015flerdir. Daha sonra Hasen-i Basri\u2019nin talebesi olan Vas\u0131l bin At\u00e2 (131) onlar\u0131n izini takip eder. Amr bin Ab\u00eed (142)&nbsp; kendisine talebelik etmi\u015f, kader meselesinde baz\u0131 eklemelerde bulunmu\u015ftur. Haricilerin Va\u00eeddiye ile Cebriyye\u2019nin M\u00fcrcie kolunun ve Kaderiyye ekol\u00fcn\u00fcn bidat\u00e7\u0131 s\u00f6ylemleri Hasen-i Basri zaman\u0131nda ortaya \u00e7\u0131kt\u0131. Vas\u0131l onlardan ve hocas\u0131ndan el-menzile beynel menzileteyn fikrini ileri s\u00fcrerek ayr\u0131ld\u0131 ve olu\u015fturdu\u011fu gruba Mutezile denir oldu. Zeyd bin Ali (121) de kendisine talebelik edip mezhep us\u00fcl\u00fcn\u00fc benimsemi\u015ftir. B\u00f6ylelikle b\u00fct\u00fcn Yezidiler Mutezile say\u0131l\u0131r. Zeyd bin Ali\u2019yi us\u00fclde, sahabeden uzak durmada (teberri) ve hilafeti \u00fcstlenme (tevelli) konusunda dedelerine muhalefet etti\u011fi i\u00e7in d\u0131\u015flayanlar Rafizi ismini alm\u0131\u015f baz\u0131 K\u00fcfelilerdir.<\/p>\n\n\n\n<p>Bundan sonraki s\u00fcre\u00e7te Mutezili \u015feyhleri felsefecilerin Halife Memun (218) d\u00f6neminde yay\u0131lan kitaplar\u0131n\u0131 m\u00fctalaa etmi\u015fler ve kendi kelami metodlar\u0131yla mezcetmi\u015flerdir. B\u00f6ylelikle m\u00fcstakil hal alan ilme kelam ad\u0131 verilmi\u015ftir. \u015eeyhi ekberleri olan Ebu\u2019l H\u00fczeyl el-All\u00e2f (227) Allah Te\u00e2l\u00e2\u2019n\u0131n ilmiyle bildi\u011fi ve ilminin de zat\u0131 oldu\u011fu, keza kudretiyle kadir oldu\u011fu ve kudretinin de zat\u0131 oldu\u011fu konusunda felsefecilere uymu\u015f; kelam, irade, kullar\u0131n fiilleri, kader, ecel ve r\u0131z\u0131k konular\u0131nda bidat s\u00f6ylemler geli\u015ftirmi\u015ftir. Daha sonra Halife Mutas\u0131m (227) d\u00f6neminde Ebu \u0130shak en-Nazz\u00e2m (231) felsefecilerin metodunda a\u015f\u0131r\u0131ya ka\u00e7arak Rafizi s\u00f6ylemiyle seleften, Kaderci s\u00f6ylemiyle kendi grubundan ayr\u0131 d\u00fc\u015fer. Talebeleri Muhammed bin \u015eebib, Ebu \u015eemir, Musa bin Imran, Fadl el-Hadesi ve Ahmet bin H\u00e2bit Nazzam ekol\u00fcn\u00fc benimsemi\u015flerdir (Nazzamiyye.)<\/p>\n\n\n\n<p>Ard\u0131ndan Bi\u015fr bin el-Mutemir\u2019in (210) bidat\u00e7\u0131 s\u00f6ylemi \u015fuy\u00fb bulur. Kendisi duyular\u0131n yekten meydana geldi\u011fi, hatta insan\u0131n i\u015fitme, g\u00f6rme, renk ve koku h\u00e2ssalar\u0131n\u0131 yaratt\u0131\u011f\u0131 konusunda (tevell\u00fcd) u\u00e7lara vararak tabiat\u00e7\u0131 filozoflara uyar. \u00d6nc\u00fc talebesi Mutezile Rahibi naml\u0131 Ebu \u0130sa el-Merd\u00e2d (226) fesahat ve bela\u011fat a\u00e7\u0131s\u0131ndan Kuran\u2019\u0131n icaz\u0131n\u0131 reddererek Bi\u015f bin el-Mutemir\u2019den ayr\u0131l\u0131r. Onun d\u00f6neminde Kuran\u2019\u0131n k\u0131demine kail olan selefe ciddi bask\u0131lar reva g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n<p>Kader s\u00f6yleminde a\u015f\u0131r\u0131l\u0131\u011fa ka\u00e7anlar aras\u0131nda Hi\u015fam bin Amr el-F\u00fbdi\u2019yi ve arkada\u015f\u0131 Esamm\u2019\u0131 sayabiliriz. Bunlar Ali\u2019nin imametine kar\u015f\u0131 \u00e7\u0131karak imametin ancak b\u00fct\u00fcm \u00fcmmetin ittifak\u0131yla sabit olaca\u011f\u0131na zahip olmu\u015flard\u0131r. Yine F\u00fbdi ve Esamm Allah\u2019\u0131n e\u015fyay\u0131 tahakkukundan \u00f6nce bilmesinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131nda s\u00f6zbirli\u011fi i\u00e7indedirler ve mesela mad\u00fcm\u00fc e\u015fyadan saymam\u0131\u015flard\u0131r. Bunlar d\u0131\u015f\u0131nda Mamer bin Abb\u00e2d es-S\u00fclemi (215), S\u00fcmame bin E\u015fras en-Nemiri (213) ve Ebu Osman Emr bin Bahr el-C\u00e2h\u0131z (250) birka\u00e7 mesele d\u0131\u015f\u0131nda ayn\u0131 itizali fikriyata sahip d\u00f6nemda\u015flard\u0131r. M\u00fcteahhirin Mutezileden Ebu Ali el-C\u00fcbb\u00e2i (303. E\u015fari\u2019nin hocas\u0131) , o\u011flu Ebu Ha\u015fim (321), Kad\u0131 Abdulcebbar (415) ve Ebu Huseyn el-Basri (436) kendilerinden \u00f6nceki muhassalay\u0131 d\u00fczenlemi\u015f, yer yer m\u00fcstakil g\u00f6r\u00fc\u015f benimsemi\u015flerdir. B\u00f6ylelikle kelam ilminin alt\u0131n \u00e7a\u011f\u0131 Halife Harun (193), Memun (218), Mutas\u0131m (227), V\u00e2s\u0131k (231) ve M\u00fctevekkil\u2019i (247) kapsayan Abbasiler d\u00f6nemidir. Bidat\u00e7\u0131 s\u00f6ylemiyle \u00f6ne \u00e7\u0131kan isimlerden bir di\u011feri de Horasan valisi Nasr bin Seyyar d\u00f6neminde Tirmiz\u2019de (Buhara) kullar\u0131n fiillerindeki cebri d\u00fc\u015f\u00fcncesiyle \u00fcn salm\u0131\u015f Cehm bin Safvan\u2019d\u0131r. \u00dcmmeyyeo\u011fullar\u0131 d\u00f6nemi sonunda Isfehan valisi Selm bin Ahvez taraf\u0131ndan \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr (128).<\/p>\n\n\n\n<p>\u00d6zellikle s\u0131fatlar konusunda selefle Mutezile aras\u0131nda s\u00fcrekli m\u00fcnaka\u015fa ya\u015fanm\u0131\u015ft\u0131r. Selefin kelami metotta de\u011fil, iknai tarzda y\u00fcr\u00fctt\u00fc\u011f\u00fc tart\u0131\u015fmada taraflardan biri, s\u0131fatlar\u0131 Alah\u2019\u0131n zat\u0131yla kaim manalar olarak ispat ederken, (selef. Bunun i\u00e7in S\u0131fatiyye diye adland\u0131r\u0131lm\u0131\u015flad\u0131r) di\u011feri bunlar\u0131n kullar\u0131n s\u0131fatlar\u0131na benzerli\u011fini ileri s\u00fcrmekteydi. (Mutezile. Bu sebeple Allah hakk\u0131nda s\u0131fatlar\u0131 inkar ederler.)&nbsp; Her iki taraf da nasslar\u0131n zahirini alm\u0131\u015ft\u0131r. Alemin k\u0131demi konusu da tart\u0131\u015fmalardan biriydi. Abdullah bin Said el-K\u00fclabi (240), Ebu\u2019l Abbasi el-Kalanisi ve Haris bin Esed el-Muhasibi (243) birbirlerine yak\u0131n derecede etkinli\u011fe sahip ehli s\u00fcnnet kelamc\u0131lar\u0131yd\u0131lar.<\/p>\n\n\n\n<p>Yine \u00f6nemli tart\u0131\u015fmalar\u0131ndan biri Ebu\u2019l Hasen el-E\u015fari (324) ile hocas\u0131 Ebu Ali el-C\u00fcbb\u00e2i aras\u0131nda ge\u00e7enlerdi. Tart\u0131\u015fmalar\u0131nda hocas\u0131ndan mukni cevaplar alamayan el-E\u015fari, eski mezhebini terkederek selefin saf\u0131na ge\u00e7ti ve m\u00fcstakil bir ehli s\u00fcnnet kelam ekol\u00fc geli\u015ftirdi. Kendisinden sonra Kad\u0131 Ebubekir el-B\u00e2killani (403), Ebubekir \u0130bni F\u00fbrek (406) ve Ebu \u0130shak el-Isfera\u00eeni (418) gibi muhakkikler E\u015fari metodunun geli\u015fimine katk\u0131 sa\u011flad\u0131lar.<\/p>\n\n\n\n<p>D\u00f6nemin ba\u015fka \u00f6ne \u00e7\u0131kan ismi Sicistanl\u0131 z\u00fchd sahibi Ebu Abdullah ibn\u00fc\u2019l Kerr\u00e2m\u2019d\u0131r (255). K\u0131t ilmiyle her mezhebin fasit taraf\u0131ndan biraz alarak Gazne, Gur ve Sevad gibi Horasan b\u00f6lgelerinde Kerramiyye mezhebini yaym\u0131\u015ft\u0131r. Sultan Mahmut Seb\u00fcktekin (421) kendisine yard\u0131m etmi\u015f ve gerek ehli hadise, gerek \u015fiaya onlar sebebiyle \u00e7ok \u00e7ektirmi\u015ftir. Haricilere en yak\u0131n mezhep olan Kerramiler, Muhammed bin el-Hasyem d\u0131\u015f\u0131nda M\u00fccessime\u2019den say\u0131l\u0131r.\u201d&nbsp;&nbsp;<\/p>\n\n\n\n<p>\u015eehristan\u2019in ilk itikadi f\u0131rkalara dair sundu\u011fu bu panaromik foto\u011fraf, ehli s\u00fcnnetin selef me\u015frebinde kaleme al\u0131nm\u0131\u015f itikad kitaplar\u0131n\u0131 anlamada kilit rol oynar. Ebu Hanife\u2019nin (150) el-F\u0131khu\u2019l Ekber\u2019i, Ebu Ubeyd bin Sellam\u2019\u0131n (224) el-\u0130man\u2019\u0131, Buhari\u2019nin \u015feyhi Ebdullah el-Cufi\u2019nin (228) er-Radd\u00fc Alel Cehmiyye\u2019si, Haf\u0131z \u0130bni Ebi \u015eeybe\u2019nin (235) el-\u0130man\u2019\u0131, Ahmed bin Hanbel\u2019in (241) es-S\u00fcnne ve er-Radd\u00fc Alel Cehmiyye\u2019si, \u0130mam Buhari\u2019nin (256) Ef\u00e2l\u00fc\u2019l Ib\u00e2d ver Radd\u00fc Alel Cehmiyye\u2019si, Ahmed bin Hanbel\u2019in talebesi Ebubekir el-Esrem\u2019in ve Ebu Davud\u2019un (275) es-S\u00fcnne\u2019leri, Yahya ibni Main\u2019in talebesi Darimi\u2019nin (280) er-Radd\u00fc Alel Cehmiyye ver Radd\u00fc al\u00e2 Bi\u015fr el-Merisi\u2019si, Haf\u0131z Ebubekir e\u015f-\u015eeybani\u2019nin (287) ve Ebubekir el-Mervezi\u2019nin (292) es-S\u00fcnne\u2019leri bidat s\u00f6ylemlere kar\u015f\u0131 birer selef m\u00fcdafaas\u0131d\u0131r\u0131lar.<\/p>\n\n\n\n<p>Bu minvalde heretik ak\u0131mlara kar\u015f\u0131 kelami \u00fcslup kullanmadan, hadis ve eser a\u011f\u0131rl\u0131kl\u0131 savunma yapan selef me\u015frebinde telifler d\u0131\u015f\u0131nda, Bakill\u00e2ni\u2019nin (403) Temhid\u00fc\u2019l Ev\u00e2il\u2019i, \u0130bni F\u00fbrek\u2019in (406) et-Tevil\u2019i, Eb\u00fcl Me\u00e2li el-C\u00fcveyni\u2019nin (478) L\u00fcmau\u2019l Edille\u2019si, Gazzali\u2019nin (505) ba\u015fl\u0131ca Teh\u00e2f\u00fct\u00fc\u2019l Fel\u00e2sife\u2019si ve Kav\u00e2id\u00fc\u2019l Ak\u00e2id\u2019i, Eb\u00fc\u2019l Mu\u00een en-Nesefi\u2019nin (508) Tebs\u0131rat\u00fc\u2019l Edille\u2019si, \u015eehristani\u2019nin (548) Nih\u00e2yet\u00fc\u2019l \u0130kd\u00e2m\u2019\u0131, Fahr\u00fcddin er-Razi\u2019nin (606) el-Met\u00e2lib\u00fc\u2019l \u00c2liye\u2019si, Seyf\u00fcddin el-Amidi\u2019nin (631) Ebk\u00e2r\u00fc\u2019l Efk\u00e2r\u2019\u0131, Azududdin el-\u0130ci\u2019nin (756) el-Mevak\u0131f\u2019\u0131 ve \u015eeyyid \u015eerif C\u00fcrcani \u015ferhi, Sadettin et-Taftazani\u2019nin (784) el-Mekas\u0131d\u2019\u0131 ve yine kendi \u015ferhi kelamdan ve felsefiyattan istifadeyle ehli s\u00fcnnet kelam\u0131n\u0131 g\u00fc\u00e7lendiren \u00f6nemli eserlerdir. \u00d6ncekilere mutekaddimin ehli s\u00fcnneti denirken, sonrakilere muteahhirin tabiri kullan\u0131l\u0131r. Buna g\u00f6re us\u00fbliddin veya akaid ilmi ilahi s\u0131fatlar, kelam-\u0131 kadim, kaza-kader, r\u00fcyetullah ve iman\u0131n hem s\u00f6z hem amel olu\u015fu gibi daha mahdut ve temel konular\u0131 ikn\u00e2i bi\u00e7imde tahlil ederken, kelam ilmi bu itikadi sabiteler d\u0131\u015f\u0131nda ilmin tarifinden, tasavvuri ve tasdiki a\u00e7\u0131l\u0131m\u0131ndan ba\u015flayarak, nazar ve delil, v\u00fccut ve mahiyet, araz, cevher ve cisim, mad\u00fcm\u00fcn \u015fey olup olmad\u0131\u011f\u0131, tekvin s\u0131fat\u0131 ve ha\u015fr\u0131n keyfiyeti gibi bir \u00e7ok meseleyi ilahiyat\u00e7\u0131 ve tabiat\u00e7\u0131 filozoflardan Mutezileye, M\u00fc\u015febbiheden Kaderiyyeye, Muatt\u0131ladan Kerramiyyeye sapk\u0131n f\u0131rkalar\u0131n delillerini ilzam ederek istidlali bir \u00fcslupta ele al\u0131r.<\/p>\n\n\n\n<p>Sa\u00e7akl\u0131z\u00e2de Tertib\u00fc\u2019l Ul\u00fbm\u2019da yukar\u0131dakilerden biraz farkl\u0131 olarak itikadi meselelerin \u00fc\u00e7 mertebede tedvin edildi\u011finden bahseder: \u0130lk mertebe, meselelerin delillerden ve muhalif s\u00f6ylemlerden \u00e2ri bir \u015fekilde serdedilmesidir ki, el-F\u0131kh\u00fcl Ekber, Nazm\u00fc\u2019l Em\u00e2li ve Akaid-i Nesefiyye bu kabildendir. Ilm\u00fc\u2019t Tevhid ve\u2019s S\u0131f\u00e2t denen bu k\u0131sma kelam ilminin tesmiye olunmas\u0131 mecazidir. \u0130kinci mertebe, \u00e7ok k\u0131sa bi\u00e7imde delilleri zikrederek, nadir yerde di\u011fer f\u0131rkalar\u0131n g\u00f6r\u00fc\u015flerine de\u011finmek suretiyle meseleleri ele almakt\u0131r ki, Gazzali\u2019nin (\u0130hya\u2019n\u0131n i\u00e7indeki) er-Ris\u00e2let\u00fc\u2019l Mukaddesiyye\u2019si buna \u00f6rnektir. \u00dc\u00e7\u00fcnc\u00fc mertebe, delillere ve muhalif f\u0131rkalara geni\u015f\u00e7e e\u011filmektir ki, Taftazani\u2019nin \u015eerhu\u2019l Akaid-i Nesefiyye\u2019de vurgulad\u0131\u011f\u0131 \u00fczere, kelam hakiki manada bu k\u0131sma, yani itikad\u0131n akli delillerle tahkimine kullan\u0131l\u0131r.<\/p>\n\n\n\n<p>Di\u011fer taraftan kelam ilminin H\u00e2lik-\u0131 Bar\u00eenin varl\u0131\u011f\u0131 ve s\u0131fatlar\u0131 gibi kimi meseleleri Kuran ve s\u00fcnnetle sabit olsa bile, e\u015fyaya nazar sonucu akl\u0131n m\u00fcstakil bilgi alan\u0131na girdi\u011fi i\u00e7in akliyy\u00e2ttan, n\u00fcb\u00fcvvet ve ahiret hayat\u0131 gibi di\u011fer baz\u0131 meseleleri semiyy\u00e2ttan olu\u015fur. Dolay\u0131s\u0131yla kelam\u0131n meb\u00e2disi cevher ve araz bahisleri gibi akli meseleler, mek\u00e2s\u0131d\u0131 ise itikadi meselelerdir. Semiyyat akliyy\u00e2ta ibtina eder. Buradan kelam\u0131n asl\u0131nda di\u011fer \u0130slami ilimlerin iskeleti oldu\u011funu anl\u0131yoruz. Kelam yerin alt\u0131ndaki temel, Kuran \u00e7at\u0131, s\u00fcnnet direkler, f\u0131k\u0131h d\u0131\u015far\u0131ya a\u00e7\u0131lan pencerelerdir. Hepsi birlikte \u0130slam binas\u0131n\u0131 olu\u015fturur. Ehli s\u00fcnnet d\u0131\u015f\u0131 f\u0131rkalar bu binada eksik b\u0131rak\u0131lan k\u0131s\u0131mlar\u0131n nas\u0131l bir hasara yol a\u00e7t\u0131\u011f\u0131n\u0131n iyi birer \u00f6rne\u011fidir ayn\u0131 zamanda. Kimileri akliyy\u00e2t temeliyle kalm\u0131\u015f, \u00e7at\u0131 in\u015fa etmedikleri i\u00e7in olas\u0131 bir sel felaketini do\u011frudan temel zayiat\u0131yla \u00f6demi\u015f, kimi \u00e7at\u0131 ve direkleri \u00e7atm\u0131\u015f, salt Kuran ve S\u00fcnnet\u2019in zahirine kap\u0131ld\u0131klar\u0131 i\u00e7in ufak bir \u015f\u00fcphe zelzelesinde \u00e7\u00f6km\u00fc\u015flerdir. Kimi de f\u0131k\u0131hla hayata bir pencere a\u00e7mam\u0131\u015f, akli \u00e7\u0131kar\u0131mlar\u0131n anaforunda bo\u011fulup kalm\u0131\u015flar; vak\u0131adan ve ya\u015fanan hayattan \u0131raklara d\u00fc\u015fm\u00fc\u015flerdir.<\/p>\n\n\n\n<p>Son olarak, kelam\u0131n zemmi ve tahsilinin h\u00fckm\u00fc konusunda Gazzali\u2019den bir fasl-\u0131 hitaba yer verelim. Hayli tart\u0131\u015fma y\u00fcr\u00fct\u00fclen bu konuda Huccet\u00fc\u2019l \u0130slam son noktay\u0131 \u015f\u00f6yle koyar: \u201cKelam ilmiyle me\u015fgul olman\u0131n h\u00fckm\u00fc noktas\u0131nda farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcr\u00fcl\u00fcr. Baz\u0131s\u0131 farz\u0131 kifaye oldu\u011funa kail olurken, baz\u0131s\u0131 bidat ve hatta haram oldu\u011funa zahiptir. Seleften \u0130mam \u015eafii, \u0130mam Malik, Ahmed bin Hanbel, S\u00fcfyan Sevri ve neredeyese b\u00fct\u00fcn ehli hadis haram oldu\u011fu s\u00f6ylerler. Do\u011fru olan \u015fudur: Bidat\u00e7\u0131 s\u00f6ylemlerin yayg\u0131nl\u0131k kazanmad\u0131\u011f\u0131 yerlerde elbette kelama gerek kalmaz. Ama bidat\u00e7\u0131lar\u0131n cirit att\u0131\u011f\u0131 bir yerde kelamla ilgilenmek farz\u0131 kifayedir. Tabi sahada derinle\u015fecek ki\u015fide \u00fc\u00e7 ehliyet bulunmal\u0131: Bir, \u00f6\u011frenmeye, ara\u015ft\u0131rmaya kar\u015f\u0131 h\u0131rs. \u0130ki, zeka. \u00dc\u00e7, \u00f6z\u00fcnde dini b\u00fct\u00fcn olacak, arzusuna yenik d\u00fc\u015fen biri olmayacak. Bunlar olmazsa ufak bir \u015f\u00fcphede sars\u0131l\u0131r, dini tehlikeye girer.\u201d (Gazzali, \u0130hy\u00e2u Ul\u00fbmiddin)<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Akaid ve Kelam \u0130lmi \u201c\u0130lm\u00fc\u2019t-tevhid\u201d ve \u201cus\u00fbl\u00fc\u2019d-d\u00een\u201d gibi ba\u015fka tesmiyeleri olan akaid ve kelam ilmi, gerek tarihsel s\u00fcreci gerek ilgililerinin kar\u015f\u0131t u\u00e7larda yer almas\u0131 a\u00e7\u0131s\u0131ndan \u0130slami ilimlerin en girifti. Istilah\u0131 tarifle ve belli tasniflerle konuyu sathi \u015fekilde i\u015flemektense akaid ve kelam\u0131n sonraki merhalelerine esas te\u015fkil eden f\u0131rkala\u015fma amiline, ilk itikadi ihtilaflara g\u00f6z atmak daha faydal\u0131 [&hellip;]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[964],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4036"}],"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=4036"}],"version-history":[{"count":3,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4036\/revisions"}],"predecessor-version":[{"id":4855,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/4036\/revisions\/4855"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=4036"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=4036"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=4036"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}