Prof. Dr. Mehmet G\u00f6rmez\u2019in Us\u00fbl ve Metodoloji dersi kapsam\u0131nda bu hafta, \u201cMak\u00e2s\u0131du\u2019l-Akaid\u201d ba\u015fl\u0131\u011f\u0131 ele al\u0131nd\u0131.
Akl\u00ee istidlal meselesi kelam\u0131n \u00f6nemli konular\u0131ndand\u0131r. Kelamc\u0131lar burhan ve akl\u00ee istidlal metoduyla inan\u00e7 konular\u0131n\u0131n gayesini izah etti\u011fi halde mak\u00e2s\u0131d \u00e7al\u0131\u015fmalar\u0131nda akaidin \u00fczerinde fazla durulmam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Kadim tart\u0131\u015fmalara gidildi\u011finde g\u00f6r\u00fcl\u00fcr ki, ilk as\u0131rlarda akaide dair yaz\u0131lan eserlerde do\u011frudan mak\u00e2s\u0131d kavram\u0131 kullan\u0131lmam\u0131\u015f, onun yerine mak\u00e2s\u0131d\u0131n \u00f6rt\u00fck olu\u015funu esas alan \u015fu be\u015f kavram kullan\u0131lm\u0131\u015ft\u0131r: Esr\u00e2r, hikmet, a\u011fr\u00e2d, meh\u00e2sin ve men\u00e2k\u0131b.<\/p>\n\n\n\n
1-Esr\u00e2r (\u0627\u0644\u0623\u0633\u0631\u0627\u0631): Bu kavramla ili\u015fkili olarak esr\u00e2ru\u2019l-akide, esr\u00e2ru\u2019l-akaid, esr\u00e2ru\u2019l-iman-i billah ve esr\u00e2ru\u2019l-imani bi\u2019n-n\u00fcb\u00fcvve gibi kitaplar kaleme al\u0131nm\u0131\u015ft\u0131r. Buradaki \u201c\u0633\u0631\u201d kavram\u0131 T\u00fcrk\u00e7edeki gizem manas\u0131na gelmez. Bu kavram asl\u0131nda gaye\/mak\u00e2s\u0131d manas\u0131na gelmektedir.
2-Hikmet (\u0627\u0644\u062d\u0643\u0645\u0629): Hikmet kavram\u0131n\u0131n en \u00f6nemli \u00f6zelli\u011fi \u00e7oklu anlamaya imk\u00e2n tan\u0131mas\u0131d\u0131r. Bu \u00e7er\u00e7evede hikmet kavram\u0131 kullan\u0131lm\u0131\u015ft\u0131r.
3-Gayeler (\u0627\u0644\u0623\u063a\u0631\u0627\u0636): Bu kelime de itikat kitaplar\u0131nda mak\u00e2s\u0131d olarak zikredilir. Mak\u00e2s\u0131d nihai olan\u0131 ifade etmektedir. Gaye (a\u011fr\u00e2d) ise nihai olmayan sonu\u00e7lar i\u00e7in de kullan\u0131l\u0131r.
4-Meh\u00e2sin (\u0627\u0644\u0645\u062d\u0627\u0633\u0646): Meh\u00e2sinu\u2019l-\u0130slam ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan kitaplar vard\u0131r. Mehasin, inan\u00e7 esaslar\u0131n\u0131n gayelerini konu edinmektedir.
5-Men\u00e2k\u0131b (\u0627\u0644\u0645\u0646\u0627\u0642\u0628): Bu kavram\u0131 \u00c2miri (\u00f6. 381\/992) kullanm\u0131\u015f ve \u201cel-\u0130\u2019l\u00e2m bi-men\u00e2k\u0131bi\u2019l-\u0130slam\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan bir kitap kaleme alm\u0131\u015ft\u0131r. \u0130tikad\u0131 ele alan bu tarz kitaplarda men\u00e2k\u0131b kavram\u0131 mak\u00e2s\u0131da i\u015faret etmesi i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Akaidi mak\u00e2s\u0131d a\u00e7\u0131s\u0131ndan ele alan en b\u00fcy\u00fck alimimiz Gazz\u00e2l\u00ee\u2019dir (\u00f6.505\/1111). Gazz\u00e2l\u00ee\u2019nin itikat ve ibadet konusundaki mak\u00e2s\u0131d\u00ee bak\u0131\u015f\u0131, f\u0131k\u0131htaki mak\u00e2s\u0131d\u00ee bak\u0131\u015f\u0131ndan \u00f6ndedir. \u0130hy\u00e2 adl\u0131 kitab\u0131 bu a\u00e7\u0131dan okundu\u011funda onun bir mak\u00e2s\u0131du\u2019l-akaid kitab\u0131 oldu\u011fu anla\u015f\u0131l\u0131r. Ancak orada mak\u00e2s\u0131d kavram\u0131 yerine esrar kavram\u0131n\u0131 kullan\u0131r.<\/p>\n\n\n\n
\u0130slam\u2019\u0131n her inan\u00e7 esas\u0131n\u0131n dayand\u0131\u011f\u0131 bir gaye var m\u0131d\u0131r? Bu gayeler aklen bilinebilir mi? \u0130slam gelene\u011fi i\u00e7erisinde bu soruya \u00fc\u00e7 ekol \u00fc\u00e7 farkl\u0131 cevap vermi\u015ftir.
1-Mu\u2018tezile ve \u015eiilerin verdi\u011fi cevap: Onlara g\u00f6re \u201cAllah\u2019\u0131n b\u00fct\u00fcn fiillerinin bir maksada dayanmas\u0131 vaciptir.\u201d Bir be\u015ferin bile gayesiz bir i\u015f yapmas\u0131 abes oldu\u011funa g\u00f6re Allah\u2019\u0131n bir emrinin gayesiz olarak g\u00f6r\u00fclmesi do\u011fru de\u011fildir. Bu gaye ak\u0131l ile bilinebilir. H\u00fcs\u00fcn-kubuh meselesini de bu \u00e7er\u00e7evede ele alm\u0131\u015flard\u0131r. Buna g\u00f6re ak\u0131l, h\u00fcsn ve kubuh meselesinde g\u00fczeli ve \u00e7irkini belirleyebilir.
2-E\u015f\u2019ariler ve Selefilerin verdi\u011fi cevap: Buna g\u00f6re Allah sebeplerden, gayelerden ve mak\u00e2s\u0131ddan m\u00fcnezzehtir. Allah l\u00e2 y\u00fcs\u2019el\u2019dir. O ne demi\u015fse o dur. Bizim soru ve sorgulama hakk\u0131m\u0131z yoktur. Burada sebeplilik meselesine kar\u015f\u0131 \u00e7\u0131k\u0131lm\u0131\u015f ve gayenin olmad\u0131\u011f\u0131 \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Varsa da biz bilemeyiz, ak\u0131l bunu bilemez denilmi\u015ftir. E\u015f\u2019ari\u2019nin bu konuda \u015f\u00f6yle bir ifadesi vard\u0131r: \u201cAllah\u2019\u0131n b\u00fct\u00fcn fiilleri sebeplerin fevkindedir. Zira O, sebeplerin m\u00fcsebbibidir.\u201d Ak\u0131l h\u00e2distir yani sonradan meydana gelmi\u015ftir. Sonradan meydana gelen bir \u015fey Allah\u2019\u0131n ezel\u00ee bir h\u00fckm\u00fcn\u00fc yarg\u0131lama ve sorgulama hakk\u0131na sahip de\u011fildir.
3-Maturidilerin verdi\u011fi cevaba g\u00f6re: \u201cAllah\u2019\u0131n ef\u2019alinin sebepleri ve mak\u00e2s\u0131d\u0131 vard\u0131r. Bu mak\u00e2s\u0131d kullar\u0131n\u0131n rahmeti i\u00e7indir.\u201d Allah\u2019\u0131n b\u00fct\u00fcn mak\u00e2s\u0131d\u0131 kullar\u0131na olan rahmetine dayanmas\u0131na ra\u011fmen bu Allah\u2019a vacip de\u011fildir.<\/p>\n\n\n\n
S\u00f6ylenebilir ki Maturidiler bir orta yol bulmu\u015flard\u0131r. Ne Mu\u2018tezile\u2019nin ve \u015eia\u2019n\u0131n sebeplilik teorisini ne de E\u015f\u2019ari\u2019nin sebepsizlik teorisini tam manas\u0131yla kabul etmemi\u015f; \u00fc\u00e7\u00fcnc\u00fc bir cevap vermi\u015ftir. Buna g\u00f6re ak\u0131l bir anlama arac\u0131d\u0131r. Kaynak olmasa da h\u00fcs\u00fcn ve kubuhu belirleme konusunda Allah\u2019\u0131n bize verdi\u011fi bir idraktir.<\/p>\n\n\n\n
Gazz\u00e2l\u00ee\u2019nin kaleme ald\u0131\u011f\u0131 \u201cel-Maksad\u00fc\u2019l-esn\u00e2 f\u00ee \u015ferhi esm\u00e2\u2019ill\u00e2hi\u2019-h\u00fcsn\u00e2\u201d eseri, mak\u00e2s\u0131d ad\u0131n\u0131 ta\u015f\u0131yan \u00f6nemli bir kitapt\u0131r. Mezk\u00fbr eserde imana ve itikada taalluk eden \u00fc\u00e7 mak\u00e2s\u0131d ifade edilmi\u015ftir. \u201cel-Mak\u00e2s\u0131du\u2019l-irfaniyye\u201d, \u201cel-Mak\u00e2s\u0131du\u2019l-vicdaniyye\u201d ve \u201cel-Mak\u00e2s\u0131du\u2019l-sulukiyye\u201d.
-Mak\u00e2s\u0131du\u2019l-irfaniyye: Akaid ile ilgili b\u00fct\u00fcn \u00e2yet ve hadislere bak\u0131ld\u0131\u011f\u0131nda, iman ve akaid esaslar\u0131n\u0131n \u00fc\u00e7 boyutundan birinin ilim oldu\u011fu anla\u015f\u0131lmaktad\u0131r. S\u00f6z konusu ilmin tahsili, ki\u015fiyi evvela en b\u00fcy\u00fck cehalet say\u0131lan \u015firk ve k\u00fcf\u00fcrden al\u0131koyarak marifetullaha ula\u015ft\u0131r\u0131r. K\u0131saca, b\u00fct\u00fcn iman esaslar\u0131n\u0131n bir bilgi ve marifet boyutu bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 ve belirli bir gayeye matuf oldu\u011funu idrak etmek gerekir.
-Mak\u00e2s\u0131du\u2019l-vicdaniyye: \u0130nsan\u0131n kalbini, ruhunu, psikolojisini ve duygular\u0131n\u0131 ilgilendiren boyutlar\u0131 ifade eder. Kur\u2019an-\u0131 Kerim\u2019de bu husus kalbin itminan\u0131 olarak ifade edilmektedir (Rad, 28). Kalbin itminan bulmas\u0131, iman\u0131n vicdana d\u00f6n\u00fc\u015fmesi anlam\u0131na gelmektedir.
-Mak\u00e2s\u0131du\u2019l-sulukiyye: \u0130nsan\u0131n Allah\u2019la, insanlarla ve kendi nefsiyle olan ili\u015fkisini iman ekseninde d\u00fczenlemesi ve t\u00fcm davran\u0131\u015flar\u0131nda iman\u0131n etkisini g\u00f6r\u00fcn\u00fcr k\u0131lmas\u0131 nihai maksatt\u0131r.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
Prof. Dr. Mehmet G\u00f6rmez\u2019in Us\u00fbl ve Metodoloji dersi kapsam\u0131nda bu hafta, \u201cMak\u00e2s\u0131du\u2019l-Akaid\u201d ba\u015fl\u0131\u011f\u0131 ele al\u0131nd\u0131.Akl\u00ee istidlal meselesi kelam\u0131n \u00f6nemli konular\u0131ndand\u0131r. Kelamc\u0131lar burhan ve akl\u00ee istidlal metoduyla inan\u00e7 konular\u0131n\u0131n gayesini izah etti\u011fi halde mak\u00e2s\u0131d \u00e7al\u0131\u015fmalar\u0131nda akaidin \u00fczerinde fazla durulmam\u0131\u015ft\u0131r. Kadim tart\u0131\u015fmalara gidildi\u011finde g\u00f6r\u00fcl\u00fcr ki, ilk as\u0131rlarda akaide dair yaz\u0131lan eserlerde do\u011frudan mak\u00e2s\u0131d kavram\u0131 kullan\u0131lmam\u0131\u015f, onun yerine … <\/p>\n