{"id":41822,"date":"2019-11-10T16:37:43","date_gmt":"2019-11-10T13:37:43","guid":{"rendered":"https:\/\/www.bghaber.org\/bghaber\/?p=41822"},"modified":"2019-11-10T16:37:43","modified_gmt":"2019-11-10T13:37:43","slug":"imam-maturidi","status":"publish","type":"post","link":"https:\/\/www.bghaber.org\/bghaber\/imam-maturidi\/","title":{"rendered":"\u0130mam M\u00e2t\u00fcr\u00eed\u00ee"},"content":{"rendered":"<div class=\"unvan\"><strong><em>Prof.Dr.\u00a0Ramazan B\u0130\u00c7ER<\/em><\/strong><br \/>\n<strong>M\u00e2t\u00fcrid\u00ee\u2019nin Hayat\u0131 ve E\u011fitimi<\/strong><\/div>\n<p>M\u00e2t\u00fcrid\u00ee\u2019nin tam ad\u0131, \u201cEb\u00fb Mans\u00fbr Muhammed b. Muhammed b. Mahm\u00fbd el-M\u00e2t\u00fcr\u00eed\u00ee es-Semerkand\u00ee, el-Hanef\u00ee\u201d \u015feklindedir. Onun yapm\u0131\u015f oldu\u011fu \u00e7al\u0131\u015fmalar ve vermi\u015f oldu\u011fu ilmi m\u00fccadeleler sonucunda ona, \u201cAlem\u00fc\u2019l-H\u00fcd\u00e2\/Hidayet sembol\u00fc\u201d, \u201c\u0130m\u00e2m\u00fc\u2019l-H\u00fcd\u00e2\/Hidayet \u00f6nderi\u201d, \u201c\u0130mam\u00fc\u2019l-M\u00fctekellim\u00een\/Kel\u00e2mc\u0131lar\u0131n imam\u0131\u201d, \u201cMusahhihu Ak\u00e2idi\u2019l-M\u00fcslim\u00een\/M\u00fcsl\u00fcmlanlar\u0131n inan\u00e7lar\u0131n\u0131 yanl\u0131\u015fl\u0131klardan ar\u0131nd\u0131ran\u201d, \u201cRe\u00ees\u00fc Ehli\u2019s-S\u00fcnne\/Ehl-i s\u00fcnnet\u2019in reisi\u201d gibi \u00e7e\u015fitli unvanlar verilmi\u015ftir.<\/p>\n<p>Tahminen 256\/870 y\u0131l\u0131nda bug\u00fcn \u00d6zbekistan Cumhuriyeti\u2019nin s\u0131n\u0131rlar\u0131 i\u00e7inde bulunan Semerkant\u2019\u0131n d\u0131\u015f mahallesi olan Mat\u00fcrid\u2019de do\u011fmu\u015f olan M\u00e2t\u00fcr\u00eed\u00ee\u2019nin hayat\u0131, 333\/944 y\u0131l\u0131nda burada sona ermi\u015f ve Semerkand\u2019\u0131n \u00c7akerdize mahallesinde ulema ve e\u015fraf kabristan\u0131na g\u00f6m\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n<p>Hayat\u0131 hakk\u0131nda fazla bilgi bulunmayan M\u00e2t\u00fcr\u00eed\u00ee, ya\u015fad\u0131\u011f\u0131 as\u0131rda \u00f6zellikle \u0130sl\u00e2m k\u00fclt\u00fcr merkezi olarak tan\u0131nan ve ileri seviyede e\u011fitim veren Semerkand\u2019da tahsiline ba\u015flam\u0131\u015f ve bu ilm\u00ee \u00e7evreden yeterince istifade etmi\u015ftir. Zaman\u0131n en \u00f6nemli ve tan\u0131nm\u0131\u015f Hanefi \u00e2limleri ile tan\u0131\u015farak onlar\u0131n ilim halkalar\u0131na kat\u0131lm\u0131\u015f, verilen derslere devam ederek din\u00ee ilimler sahas\u0131nda donan\u0131ml\u0131 biri haline gelmi\u015ftir. Bu do\u011frultuda genellikle Hanef\u00ee mezhebine ba\u011fl\u0131 \u00e2limlerden ders alan M\u00e2t\u00fcr\u00eed\u00ee, ilm\u00ee bak\u0131mdan Eb\u00fb Han\u00eefe\u2019nin g\u00f6r\u00fc\u015fleri ve \u00f6\u011frencileri ile ba\u011flant\u0131l\u0131 olmu\u015ftur. M\u00e2t\u00fcr\u00eed\u00ee Hanefi mezhebinin \u00fc\u00e7\u00fcnc\u00fc veyahut d\u00f6rd\u00fcnc\u00fc ku\u015fak alimlerindendir. Eb\u00fb Hanife&#8217;nin (\u00f6. 150\/767) \u00f6\u011frencilerinden Muhammed e\u015f-\u015eeyb\u00e2n\u00ee&#8217;nin \u00f6\u011frencisi Eb\u00fb S\u00fcleyman el-C\u00fczc\u00e2n\u00ee&#8217;nin talebesi Eb\u00fb Bekir Ahmed b. \u0130shak el-C\u00fczc\u00e2n\u00ee, Nusayr b. Yahya el-Belh\u00ee ve Ni\u015fabur Kad\u0131s\u0131 Eb\u00fb Bekir Muhammed b. Ahmed b. Reca el-Cuzc\u00e2n\u00ee gibi hocalardan ilim tahsil etmi\u015fse de \u00f6\u011frenimini, hen\u00fcz yirmi ya\u015flar\u0131nda iken hocas\u0131 Eb\u00fb Bekir Ahmed el-C\u00fczc\u00e2n\u00ee ile birlikte ulema reisli\u011fini deruhte eden ve Dar\u00fc&#8217;I-C\u00fczc\u00e2niyye&#8217;de ders veren Eb\u00fb Nasr el-\u0130y\u00e2z\u00ee&#8217;den tamamlam\u0131\u015ft\u0131r.<\/p>\n<p>Bu do\u011frultuda M\u00e2t\u00fcr\u00eed\u00ee, Eb\u00fb Hanife\u2019nin g\u00f6r\u00fc\u015f ve metodunu do\u011fruya en yak\u0131n ve d\u00fczg\u00fcn olarak elde etme ve anlama imk\u00e2n\u0131na sahip olmu\u015ftur. E\u011fitim s\u00fcresini tamamlayan M\u00e2t\u00fcr\u00eed\u00ee ard\u0131ndan D\u00e2r\u00fc\u2019l-C\u00fczc\u00e2niyye Medresesi\u2019nde ders vererek d\u00f6nemin bilginleri aras\u0131nda m\u00fcmtaz bir konum elde etmi\u015ftir. Burada ve de\u011fi\u015fik yerlerde verdi\u011fi dersler ile ilm\u00ee birikim, g\u00f6r\u00fc\u015f ve metodunu kendisinden sonrakilere aktaracak ve \u0130sl\u00e2m d\u00fc\u015f\u00fcncesine hizmet edecek, de\u011ferli \u00f6\u011frenciler yeti\u015ftirmi\u015ftir.<\/p>\n<p>Bu talebeler aras\u0131nda Eb\u00fc\u2019l-K\u00e2s\u0131m \u0130shak b. Muhammed b. \u0130smail es-Semerkand\u00ee (\u00f6. 342\/954), Eb\u00fc\u2019l-Hasan Ali b. Sa\u00eed er-R\u00fcst\u00fcfe\u011fn\u00ee (\u00f6. 345\/956), Eb\u00fb Muhammed Abd\u00fclkerim b. Musa el-Pezdev\u00ee (\u00f6. 390\/1000) ve Eb\u00fb Ahmed el-\u0130y\u00e2z\u00ee (\u00f6. IV.\/X. Asr\u0131n ba\u015flar\u0131) en fazla \u00fcne sahip kimselerdir.<\/p><div id=\"bghab-2714562925\" class=\"bghab-icerik-icine bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Bir nesil sonra ise M\u00e2t\u00fcr\u00eed\u00ee\u2019nin metodunu benimseyerek Ehl-i S\u00fcnnet kel\u00e2m\u0131na katk\u0131 sa\u011flayan me\u015fhur kimseler aras\u0131nda, Eb\u00fc\u2019l-Y\u00fcsr el-Pezdev\u00ee (\u00f6. 493\/1100), Eb\u00fc\u2019l-Mu\u00een en-Nesef\u00ee (\u00f6. 508\/1115), \u00d6mer en-Nesef\u00ee (\u00f6. 537\/1142), Sir\u00e2cedd\u00een Ali b. Osman el-\u00db\u015f\u00ee (\u00f6. 575\/1179), Nureddin es-Sab\u00fbn\u00ee (\u00f6. 580\/1184), Eb\u00fc\u2019l-Berek\u00e2t en-Nesef\u00ee (\u00f6. 710\/1310) ve \u0130bn\u00fc\u2019l-H\u00fcm\u00e2m (\u00f6. 861\/1457) bulunmaktad\u0131r.<\/p>\n<h1><strong>M\u00e2t\u00fcrid\u00ee\u2019nin Eserleri<\/strong><\/h1>\n<p>M\u00e2t\u00fcr\u00eed\u00ee\u2019den s\u00f6z eden kaynaklar, onun \u0130slam\u00ee ilimler sahas\u0131nda pek \u00e7ok eserler yazd\u0131\u011f\u0131n\u0131 kaydetmektedirler. Bunlar\u0131n aras\u0131nda hacimli ciltlerden meydana gelen b\u00fcy\u00fck eserler oldu\u011fu gibi, birka\u00e7 fasik\u00fclden meydana gelen k\u00fc\u00e7\u00fck ris\u00e2leler de vard\u0131r. Bu do\u011frultuda \u0130mam M\u00e2t\u00fcr\u00eed\u00ee\u2019nin g\u00fcn\u00fcm\u00fcze kadar gelen ve \u00fcne kavu\u015fan a\u015fa\u011f\u0131daki iki eseri bulunmaktad\u0131r.<\/p>\n<p><em>Kitab\u00fc\u2019t-Tevh\u00eed<\/em>: M\u00e2t\u00fcr\u00eed\u00ee\u2019nin kel\u00e2m alan\u0131ndaki \u00fcn\u00fcne yol a\u00e7an temel eserlerinden birisi olan eser, ba\u015fl\u0131 ba\u015f\u0131na bir kel\u00e2m kitab\u0131d\u0131r. Bu do\u011frultuda M\u00e2t\u00fcr\u00eed\u00ee\u2019nin kel\u00e2m ilmindeki yerini saptamak ve kel\u00e2m\u00ee g\u00f6r\u00fc\u015flerini bir b\u00fct\u00fcn olarak \u00f6\u011frenmek i\u00e7in hi\u00e7 \u015f\u00fcphesiz onun, bu eserini okumak gerekmektedir.<\/p>\n<p>-Bu kitab\u0131nda M\u00e2t\u00fcr\u00eed\u00ee, \u00e7e\u015fitli itikad\u00ee ve felsef\u00ee konularda l\u00fczumlu ve yeterli bilgiler vererek ele almakta ve de\u011ferlendirmeler yapmakta, farkl\u0131 pek \u00e7ok \u0130slam f\u0131rkalar\u0131ndan, \u0130slam d\u0131\u015f\u0131 din\u00ee ve felsef\u00ee ekollerden, bunlar\u0131n g\u00f6r\u00fc\u015flerinden ve takip\u00e7ilerinden bahsetmektedir. Bekir Topalo\u011flu ve Muhammed Ar\u00fb\u00e7\u00ee taraf\u0131ndan da T\u00fcrkiye\u2019de tahkik edilmi\u015f ve Arap\u00e7a metni ile yay\u0131mlanm\u0131\u015ft\u0131r. Kitab\u0131n T\u00fcrk\u00e7e terc\u00fcmesi, Bekir Topalo\u011flu taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n<p><em>-Te\u2019vil\u00e2t\u00fc\u2019l-Kur\u2019an: <\/em>M\u00e2t\u00fcr\u00eed\u00ee\u2019nin tefsir alan\u0131nda en \u00f6nemli eseri kabul edilen bu \u00e7al\u0131\u015fma, tefsir ilmi yan\u0131nda kel\u00e2m, felsefe, mezhepler tarihi, f\u0131k\u0131h, hadis ve bir\u00e7ok \u0130slam\u00ee ilimler alanlarda zengin bilgiler i\u00e7eren bir temel eser mahiyetindedir. Dirayet\/Akli yorum metoduna dayal\u0131 ilk tefsir olarak da kabul edilen <em>Te\u2019vil\u00e2t\u2019\u0131n <\/em>Bekir Topalo\u011flu ba\u015fkanl\u0131\u011f\u0131nda bir komisyon taraf\u0131ndan ilm\u00ee ne\u015fri yap\u0131lm\u0131\u015ft\u0131r. \u00c7al\u0131\u015fma 17 cilt halinde yay\u0131mlanm\u0131\u015ft\u0131r.<\/p><div id=\"bghab-1414506696\" class=\"bghab-icerik-icine-10-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<h1><strong>M\u00e2t\u00fcr\u00eed\u00ee\u2019nin \u00d6\u011frencileri<\/strong><\/h1>\n<p>M\u00e2turid\u00ee mezhebi kendisinden sonra, H\u00e2kim es-Semerkand\u00ee (342\/953), Eb\u00fc&#8217;l-Leys \u0130mam\u00fclh\u00fcda Nasr b. Muhammed b. Ahmed es-Semerkand\u00ee, (\u00f6. 373\/983), Nureddin es-Sab\u00fbn\u00ee (\u00f6. 449\/1057), Pezdev\u00ee (\u00f6. 493\/1100), Eb\u00fc\u2019l-Mu\u00een en-Nesef\u00ee (\u00f6. 508\/1115), Eb\u00fb Hafs Necmeddin en-Nesef\u00ee (\u00f6. 537\/1142), \u015eemseddin es-Semerkand\u00ee (\u00f6. 702\/1303), Eb\u00fc\u2019l-Berekat en-Nesefi (\u00f6. 710\/1310), Kemaleddin \u0130bnu&#8217;l H\u00fcm\u00e2m (\u00f6. 861\/1457), H\u0131z\u0131r Bey (\u00f6. 864\/1459), Ta\u015fk\u00f6prizade Ahmed Efendi (\u00f6. 968\/1561), Beyazizade Ahmed Efendi, (\u00f6. 1098\/1687) gibi me\u015fhur \u00e2limler taraf\u0131ndan desteklenerek geli\u015ftirilmi\u015ftir. Ba\u015flang\u0131\u00e7ta T\u00fcrkler aras\u0131nda yay\u0131lm\u0131\u015f olan M\u00e2t\u00fcr\u00eed\u00eelik, amelde Hanef\u00ee mezhebine tabi olanlar\u0131n itikadda da benimsedikleri mezhep olmu\u015ftur. Osmanl\u0131 d\u00f6nemindeki medreselerde daha \u00e7ok E\u015f\u2019ar\u00ee m\u00fcelliflerin kitaplar\u0131n\u0131n okutulmas\u0131 sonucu, M\u00e2t\u00fcr\u00eed\u00eelik g\u00f6lgede kalm\u0131\u015f olsa da, Cumhuriyet d\u00f6neminde M\u00e2t\u00fcr\u00eed\u00eeyye \u00e2limlerine ait eserlerin ilmi ne\u015firleri yap\u0131larak e\u011fitim ve \u00f6\u011fretimde kaynak kitap haline gelmesinin de etkisiyle T\u00fcrkiye&#8217;de ve di\u011fer \u0130slam \u00fclkelerinde bu ekol canlanma s\u00fcrecine girmi\u015ftir. M\u00e2t\u00fcr\u00eed\u00eeyye&#8217;nin g\u00f6r\u00fc\u015fleri g\u00fcn\u00fcm\u00fczde T\u00fcrkiye, Kuzey Afrika, Orta Asya T\u00fcrk Cumhuriyetleri, Hindistan, Pakistan, Malezya, Endonezya ba\u015fta olmak \u00fczere geni\u015f bir co\u011frafyada itibar g\u00f6rmekte ve yay\u0131lmaktad\u0131r. Bunda M\u00e2t\u00fcr\u00eed\u00eeyye&#8217;ye ait bir k\u0131s\u0131m eserlerin ilmi ne\u015firleri yap\u0131larak de\u011fi\u015fik dillere \u00e7evrilmesinin ve yeni ara\u015ft\u0131rmalara konu olmas\u0131n\u0131n b\u00fcy\u00fck rol\u00fc vard\u0131r. Ba\u015fta Eb\u00fb Mansur el-M\u00e2t\u00fcr\u00eed\u00ee&#8217;nin mevcut olan veya yak\u0131n kaynaklardan yararlan\u0131larak meydana getirilmeye \u00e7al\u0131\u015f\u0131lan kel\u00e2m, tefsir, f\u0131k\u0131h ve usul\u00fcne dair eserleriyle di\u011fer M\u00e2t\u00fcr\u00eed\u00ee \u00e2limlerinin eserleri \u00fczerine yap\u0131lacak \u00e7al\u0131\u015fmalar bu yay\u0131lmay\u0131 daha da geni\u015fletecektir.<\/p>\n<h1><strong>M\u00e2t\u00fcr\u00eed\u00ee D\u00fc\u015f\u00fcncesinin Arkaplan\u0131 ve \u0130slam D\u00fc\u015f\u00fcncesindeki Yeri<\/strong><\/h1>\n<h1><strong>Kel\u00e2m \u0130lmi<\/strong><\/h1>\n<p>Ara\u015ft\u0131rmac\u0131lar ilimleri iki k\u0131sma ay\u0131rmaktad\u0131rlar. Bunlardan ilki, matematik, fizik, kimya, biyoloji ve astronomi gibi m\u00fcspet ilimlerdir. \u0130kincisi ise, hadis, f\u0131k\u0131h, tefsir ve kel\u00e2m gibi dini ilimlerdir. M\u00e2t\u00fcr\u00eed\u00ee, bu dini ilimler i\u00e7erisinde kel\u00e2m alan\u0131nda \u00f6nder olarak kabul edilmektedir. Ul\u00fbhiyet, n\u00fcb\u00fcvvet ve ahiret gibi inan\u00e7 ilkelerini konu edinen kel\u00e2m\u0131n mevzusunu g\u00f6re tan\u0131m\u0131 \u015f\u00f6yledir: &#8220;Allah&#8217;\u0131n zat\u0131ndan ve s\u0131fatlar\u0131ndan, n\u00fcb\u00fcvvet konular\u0131ndan, ba\u015flang\u0131\u00e7 ve sonu\u00e7 itibariyle k\u00e2inat\u0131n hallerinden \u0130slam kanunu \u00fczere bahseden bir ilimdir\u201d. Amac\u0131na g\u00f6re tarifi ise, \u201c&#8221;Kel\u00e2m sanat\u0131, din kurucusunun a\u00e7\u0131k\u00e7a belirtti\u011fi belli d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar\u0131 teyit edip, bunlara ayk\u0131r\u0131 olan her \u015feyin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 s\u00f6zle g\u00f6sterme g\u00fcc\u00fc kazand\u0131ran bir tart\u0131\u015fma yetene\u011fidir\u201d \u015feklindedir.<\/p>\n<p>Kel\u00e2m ilminin iki ana hedefi bulunmaktad\u0131r. \u0130lki, bir m\u00fc\u2019mini inan\u00e7 konular\u0131nda ayd\u0131nlatmak ve bu alanda bilin\u00e7lendirmektir. Buna, tahkiki iman denmektedir. \u0130kincisi ise, \u0130slam\u2019a y\u00f6nelik ele\u015ftirilere cevap vermektir.<\/p>\n<p>\u0130slam\u2019a y\u00f6nelik ele\u015ftirilerin zamanla farkl\u0131l\u0131k kazanmas\u0131 do\u011frultusunda, \u00f6nceki \u00e2limlerin \u00fczerinde durdu\u011fu konular, zamanla de\u011fi\u015fmekte ve geli\u015fmektedir. S\u00f6z gelimi M\u00e2t\u00fcr\u00eed\u00ee\u2019nin de i\u00e7inde bulundu\u011fu \u00f6nceki d\u00f6nemlerde i\u015flenen, konu\u015fulan ve tart\u0131\u015f\u0131lan konular, g\u00fcn\u00fcm\u00fczde \u00f6nemini aynen korunmakla birlikte, g\u00fcn\u00fcm\u00fczde yap\u0131lan ele\u015ftiri mevzular\u0131 da kel\u00e2m\u0131n ilgi alan\u0131na girmi\u015ftir. Bu do\u011frultuda kel\u00e2m ilmi, \u201c\u0130slam dininin inanca ve davran\u0131\u015flara dair ilkelerini naslardan hareketle belirleyen ve akli y\u00f6ntemlerle temellendirip destekleyen bir ilim dal\u0131d\u0131r\u201d \u015feklinde kapsaml\u0131 bir i\u00e7eri\u011fe sahip olmu\u015ftur.<\/p>\n<p>Ba\u015flang\u0131\u00e7tan itibaren kel\u00e2m ilminin konusunda s\u00fcre\u00e7 i\u00e7inde geli\u015fmeler kaydeden de\u011fi\u015fiklikler meydana gelmi\u015ftir. \u0130slam d\u00fc\u015f\u00fcncesinin ve M\u00fcsl\u00fcman toplum hayat\u0131n\u0131n inki\u015faf\u0131yla e\u015fg\u00fcd\u00fcml\u00fcl\u00fck g\u00f6steren bu de\u011fi\u015fikliklerin ilk d\u00f6neminde, kel\u00e2m\u0131n konusu Allah&#8217;\u0131n birli\u011fi, s\u0131fatlar\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fc, k\u0131demi veya hudusu, tekfir ve kader meselelerinden olu\u015fmaktayd\u0131. Peygamberlik, ahirete iman ve imamet konular\u0131 ikinci s\u0131rada yer al\u0131yordu. Kur\u2019an\u2019da yer alan yani kesin naslarla sabit olan inan\u00e7 esaslar\u0131 her d\u00f6nemde kel\u00e2m\u0131n de\u011fi\u015fmeyen ana konular\u0131d\u0131r. Buna \u201cMes\u00e2il\/ana konular\u201d denmektedir. Bunlar\u0131n a\u00e7\u0131klanmas\u0131 ve kan\u0131tlanmas\u0131 etraf\u0131nda ba\u015fvurulan sosyal, insani ve pozitif bilimlerden elde edilebilen yard\u0131mc\u0131 bilgilere ise, \u201cVes\u00e2il\u201d denmektedir. Kel\u00e2m\u0131n \u201cves\u00e2il\/yard\u0131mc\u0131 konular\u201d b\u00f6l\u00fcm\u00fc, bu ilimlerin geli\u015fmesine paralel olarak de\u011fi\u015fiklik arzeder.<\/p><div id=\"bghab-2269698062\" class=\"bghab-icerik-icine-15-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>T\u00fcm bu veriler do\u011frultusunda kel\u00e2m ilminin konusu, ilk d\u00f6nemlerde \u201cMevcut\/var olanlar\u201d iken, daha sonra bu, \u201cma\u2019lum\/bilinebilenler\u201d olarak \u015fekillenmi\u015ftir.<\/p>\n<p>Yukar\u0131daki veriler do\u011frultusunda, kel\u00e2m ilminin ilgi alan\u0131, var olan her \u015fey veya bilinebilme imk\u00e2n\u0131 bulunan her nesnedir.<\/p>\n<p>Kel\u00e2m ilmini di\u011fer m\u00fcsbet bilimlerden ay\u0131ran temel nitelik ise, kel\u00e2m; mevcut ve ma\u2019luma, \u201c\u0130slam kanunlar\u0131\/\u0130slam inan\u00e7 ilkeleri\u201d a\u00e7\u0131s\u0131ndan bakmas\u0131, ele almas\u0131, incelemesi ve de\u011ferlendirmesidir. Bu nedenle her olgu ve nesne, kel\u00e2m ilminin ilgi alan\u0131na girmektedir. Ancak bunlar \u0130slam inanc\u0131 do\u011frultusunda ele al\u0131nmaktad\u0131r. S\u00f6zgelimi, astronominin kel\u00e2m ilmine y\u00f6nelik boyutu, evreni kimin yaratt\u0131\u011f\u0131d\u0131r. Dini ilimler i\u00e7erisinde kel\u00e2m ilminin ilgi oda\u011f\u0131, ibadet bi\u00e7imleri de\u011fil, ibadetlerin amac\u0131d\u0131r. \u00d6rne\u011fin namaz\u0131n nas\u0131l k\u0131l\u0131naca\u011f\u0131 f\u0131k\u0131h ilminin konusu iken, ni\u00e7in namaz k\u0131l\u0131naca\u011f\u0131 sorusu, kel\u00e2m ilminin ilgi alan\u0131d\u0131r.<\/p>\n<p>Kel\u00e2m ilminin bir ba\u015fka belirgin \u00f6zelli\u011fi de naslardan var olan dini konulara ve inan\u00e7 esaslar\u0131na, akl\u0131 kullanma y\u00f6ntemiyle yakla\u015fmas\u0131d\u0131r.<\/p>\n<h1><strong>Mezhep Nedir ve Nas\u0131l Ortaya \u00e7\u0131km\u0131\u015ft\u0131r: \u0130tikadi Mezhepler<\/strong><\/h1>\n<p>Mezhep, bir dine ba\u011fl\u0131 bir toplumun manevi yap\u0131s\u0131d\u0131r; onda \u00e7evrenin, siyasetin, \u0131rk ve eski inan\u00e7lar\u0131n, sosyal olaylar\u0131n tesirleri vard\u0131r. Mezhep, b\u00fct\u00fcn bu unsurlar\u0131n b\u00fct\u00fcnle\u015fmesiyle, taraftarlar\u0131n\u0131n d\u00fc\u015f\u00fcnce ve sosyal yap\u0131s\u0131na n\u00fcfuz etmesiyle bir de\u011fer kazanabilir; zira bir mezhebin de\u011feri, cemiyet vicdan\u0131nda olu\u015fturdu\u011fu akislerle \u00f6l\u00e7\u00fcl\u00fcr; bu sebeple de toplum hayat\u0131 ile ahenkli bir tarzda ya\u015far ve geli\u015fir. \u0130slamiyet\u2019in, muhtelif co\u011frafi b\u00f6lgelerde yay\u0131l\u0131\u015f d\u00f6neminde dini ibadet ve inan\u00e7 esaslar\u0131n\u0131n \u00e7ok ge\u00e7meden yay\u0131ld\u0131\u011f\u0131 her muhitin icaplar\u0131na g\u00f6re, devreler ge\u00e7irmesi de buradan gelmektedir. Bir din pek \u00e7ok toplumun hayat\u0131na uyabilirse de, onun, her toplumda farkl\u0131 tezah\u00fcr\u00fc vard\u0131r. \u0130\u015fte dinin bir toplumdaki yans\u0131mas\u0131na &#8220;Mezhep&#8221; denir; \u00e7\u00fcnk\u00fc mezhep, bir dinin inan\u00e7 esaslar\u0131, amel tarzlar\u0131 ve ahlaki yap\u0131s\u0131n\u0131n bir toplumda temsil edilmesidir. Bu bak\u0131mdan bir mezhep, toplumun manevi yap\u0131s\u0131d\u0131r, hayat\u0131n\u0131n bir par\u00e7as\u0131d\u0131r; g\u00fcc\u00fcn\u00fc toplumdan al\u0131r ve onunla kaim olur. Mezheplerin yap\u0131lar\u0131 ya\u015fad\u0131klar\u0131 cemiyetlerin sosyal yap\u0131lar\u0131yla uyumlu olarak geli\u015fir.<\/p><div id=\"bghab-1585239921\" class=\"bghab-icerik-icine-20-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Bu giri\u015f do\u011frultusunda Hz. Peygamber devrinde M\u00fcsl\u00fcmanlar\u0131n zihninde olu\u015fan meseleler bizzat vahiy kayna\u011f\u0131ndan al\u0131nan cevaplarla \u00e7\u00f6z\u00fcme kavu\u015fturuluyordu. Bu ise s\u00f6z konusu sorun ile ilgili ya bizzat vahiy geliyordu veya problem Hz. Peygamber taraf\u0131ndan \u00e7\u00f6z\u00fcl\u00fcyordu.<\/p>\n<p>Hz. Peygamberin vefat\u0131ndan sonra M\u00fcsl\u00fcmanlar, kendi aralar\u0131nda meydana gelen sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcnde, \u00f6ncelikle Kur\u2019an\u2019a ba\u015fvurmakta idiler. Hz. Peygamberin vefat\u0131yla birlikte onun defni meselesi yan\u0131nda yerine ge\u00e7ecek ve m\u00fc\u2019minlerin d\u00fcnya ve ahiret i\u015flerini d\u00fczenleyecek halifenin se\u00e7imi, Cemel ve S\u0131ffin sava\u015flar\u0131, Hz. Osman\u2019\u0131n \u015fehit edilmesi gibi bir tak\u0131m meseleler ortaya \u00e7\u0131kt\u0131. Bu olaylar\u0131n t\u00fcm\u00fc siyasi olmakla birlikte, M\u00fcsl\u00fcmanlar\u0131n itikadi ve dini anlay\u0131\u015flar\u0131n\u0131n \u015fekillenmesinde etkili bir fakt\u00f6r oldu. Bu etki de daha sonralar\u0131 kendisini farkl\u0131 itikadi mezheplerin ortaya \u00e7\u0131kmas\u0131nda g\u00f6sterdi.<\/p>\n<p>\u0130slam toplumunun dini yap\u0131s\u0131, Hz. Peygamber&#8217;den sonra, ilk iki halife devrinde; eski safiyetini korudu. Ancak \u00fc\u00e7\u00fcnc\u00fc halife Hz. Osman&#8217;\u0131n \u015fehadetinden sonra ve \u00f6zellikle Cemel (35\/655) ve S\u0131ffin sava\u015f\u0131 (36\/656) sonunda hem itikadi safiyet hem de siyasi ve ictimai birlik bozuldu. Bu andan itibaren te\u015fekk\u00fcl eden \u00e7e\u015fitli z\u00fcmreler kendilerine has fikirler ortaya att\u0131lar. Cemel ve S\u0131ffin sava\u015flar\u0131nda \u00f6len ve \u00f6ld\u00fcr\u00fclenlerin durumlar\u0131 ile \u201ctahkim&#8221; meselesi fikir ihtilaflar\u0131n\u0131n en \u00e7ok oldu\u011fu ve \u00e7e\u015fitli g\u00f6r\u00fc\u015flerin ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc konular\u0131n en \u00f6nemlilerini te\u015fkil etmektedir. Olu\u015fan bu gruplar\u0131n kendileri gibi d\u00fc\u015f\u00fcnmeyenleri veya farkl\u0131 g\u00f6r\u00fc\u015f sahiplerini k\u00fcf\u00fcr veya sap\u0131kl\u0131kla su\u00e7lamalar\u0131, &#8220;itikadi ve siyasi birli\u011fin yan\u0131s\u0131ra toplumsal birli\u011fi de bozmu\u015ftur. Nitekim H\u00e2ric\u00eelik ve \u015ei\u00eelik bu tutum ve anlay\u0131\u015flar \u00e7er\u00e7evesinde do\u011fmu\u015ftur. \u0130slam dinini iyi anlayamamak, eski inan\u00e7 ve d\u00fc\u015f\u00fcncelerini \u0130slami esaslarla birle\u015ftirmek yoluna gitmek e\u011filimi de bu f\u0131rkalar\u0131n do\u011fu\u015funda \u00f6nemli rol oynam\u0131\u015ft\u0131r.<\/p>\n<p>Bu tarihsel veriler do\u011frultusunda \u0130slam tarihinde belirgin olarak H\u00e2ric\u00eelik, \u015ei\u00eelik, Mu\u2019tezile ve Ehl-i s\u00fcnnet olmak \u00fczere d\u00f6rt mezhep ortaya \u00e7\u0131km\u0131\u015ft\u0131r. \u00d6zellikle Hz. Osman\u2019\u0131n \u00f6ld\u00fcr\u00fclmesi sonucu tezah\u00fcr eden ve Hz. Ali\u2019nin halifeli\u011fi ile belirginle\u015fen bu gruplar, g\u00fcn\u00fcm\u00fcze kadar varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015flerdir.<\/p>\n<p>\u0130slam tarihinde dini ve siyasi grupla\u015fmalar olu\u015fum a\u015famas\u0131nda &#8220;ashab\u00fc&#8217;l-makalat&#8221; diye an\u0131lm\u0131\u015ft\u0131r. Bunun sebebi, baz\u0131 \u00e2limlerin toplumdaki meselelerle ilgili olarak &#8220;makale&#8221; (g\u00f6r\u00fc\u015f, s\u00f6z) ad\u0131yla risale yazmalar\u0131 yahut baz\u0131 konular hakk\u0131nda g\u00f6r\u00fc\u015flerini s\u00f6zle ifade etmeleridir. Giderek belirginle\u015fen bu g\u00f6r\u00fc\u015fler belli bir s\u00fcre\u00e7 i\u00e7inde grupla\u015fma boyutuna ula\u015fm\u0131\u015f, ashab\u00fc&#8217;l-makalat art\u0131k, &#8220;bir kurucunun liderli\u011finde ortak d\u00fc\u015f\u00fcnceler etraf\u0131nda bir araya gelen gruplar&#8221; anlam\u0131na gelmeye ba\u015flam\u0131\u015ft\u0131r.<\/p><div id=\"bghab-3808226147\" class=\"bghab-icerik-icine-25-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>\u0130tikadi alanda mezheplerin olu\u015fmas\u0131na yol a\u00e7an temel konular tevhid, kader, iman-amel ili\u015fkisi gibi meselelerdir. Bu esaslarla ilgili olarak Allah&#8217;\u0131n s\u0131fatlar\u0131, zat-s\u0131fat ili\u015fkisi, m\u00fcte\u015fabih ayetlerin anla\u015f\u0131lmas\u0131, r\u00fc&#8217;yetullah, Allah&#8217;\u0131n iradesi, hidayet ve dalalet, amelin imandan bir c\u00fcz olup olmamas\u0131, b\u00fcy\u00fck g\u00fcnah i\u015fleyenlerin durumu gibi hususlar incelenmi\u015ftir.<\/p>\n<p>Bu do\u011frultuda mezheplerin olu\u015fumunda rol oynayan temel etkenler \u015f\u00f6yle s\u0131ralanm\u0131\u015ft\u0131r:<\/p>\n<p>-Naslar\u0131n \u00d6zelli\u011fi: \u0130slam&#8217;\u0131n temel kaynaklar\u0131 olan Kur&#8217;an ve S\u00fcnnet&#8217;te zaruriyyat-\u0131 diniyye denilen ana ilkeler genel hatlar\u0131yla anla\u015f\u0131l\u0131r olmakla birlikte, bunlar\u0131n ayr\u0131nt\u0131lar\u0131yla ilgili hususlar naslarda a\u00e7\u0131k bi\u00e7imde yer almam\u0131\u015ft\u0131r. Bizzat Kur&#8217;an&#8217;da ayetlerin, muhkem ve m\u00fcte\u015fabih k\u0131s\u0131mlar\u0131na ayr\u0131ld\u0131\u011f\u0131, m\u00fcte\u015fabihlerin ancak ilimde derinlik kazanm\u0131\u015f kimselerce anla\u015f\u0131labilece\u011fi ifade edilmi\u015f (\u00c2l-i \u0130mr\u00e2n 3\/7). Hangi ayetlerin muhkem, hangilerinin m\u00fcte\u015fabih oldu\u011fu belirtilmemi\u015ftir. M\u00fcte\u015fabih\/yorumsal olarak kabul edilen ayetlerin anla\u015f\u0131lmas\u0131ndaki farkl\u0131l\u0131k, mezheplerin ortaya \u00e7\u0131k\u0131\u015f nedeni olarak kabul edilmi\u015ftir.<\/p>\n<p>-Kader Problemi: D\u00fcnyada ve ahirette sorumluluk y\u00fckleyen fiillerle do\u011frudan alakal\u0131 olmas\u0131 bak\u0131m\u0131ndan kader meselesi erken d\u00f6nemde g\u00fcndeme gelmi\u015ftir. Nitekim Sahabiler devrinde meydana gelen siyasi ve sosyal olaylar kader konusuyla ba\u011flant\u0131l\u0131 olarak incelenmeye ba\u015flanm\u0131\u015f, Cemel ve S\u0131ffin sava\u015flar\u0131n\u0131n ard\u0131ndan bir\u00e7ok kimse bu sava\u015flar\u0131n kaderle ilgisi etraf\u0131nda tart\u0131\u015fmalara girmi\u015ftir. Sonraki y\u0131llarda Emeviler&#8217;in halktan tepki g\u00f6ren icraatlar\u0131n\u0131 me\u015frula\u015ft\u0131rmak amac\u0131yla kader inanc\u0131n\u0131, cebir anlay\u0131\u015f\u0131 do\u011frultusunda yorumlamas\u0131, meseleye siyasi bir boyut kazand\u0131rm\u0131\u015f, b\u00f6ylece konu \u00e7e\u015fitli y\u00f6nleriyle incelenmeye ve tart\u0131\u015f\u0131lmayan ba\u015flanm\u0131\u015ft\u0131r. Bu tart\u0131\u015fmalarda \u00f6nderleri Ma&#8217;bed el-C\u00fchen\u00ee (\u00f6. 83\/702 [?]) ve Gaylan ed-D\u0131ma\u015fk\u00ee (\u00f6. 120\/738 civar\u0131) gibi \u015fah\u0131slar\u0131n \u00f6nc\u00fcl\u00fck etti\u011fi Kaderiyye f\u0131rkas\u0131n\u0131n te\u015fekk\u00fcl\u00fcne sebep olmu\u015ftur. \u00d6te taraftan Ca&#8217;d b. Dirhem (\u00f6. 124\/742 [?]) ve Cehm b. Safvan\u2019\u0131n (\u00f6. 128\/745-46) ba\u015f\u0131n\u0131 \u00e7ekti\u011fi cebre dayanan g\u00f6r\u00fc\u015fler ortaya koyarak taraftar toplam\u0131\u015f ve Cehmiyye f\u0131rkas\u0131n\u0131n do\u011fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. M\u00fcsl\u00fcmanlar aras\u0131ndaki i\u00e7 ihtilaflar, siyas\u0131 amiller, onlar\u0131n Yahudi ve H\u0131ristiyan teolojisiyle kar\u015f\u0131la\u015fmas\u0131 gibi fakt\u00f6rlere ba\u011fl\u0131 olarak ortaya \u00e7\u0131kan kader meselesi, baz\u0131 itikadi f\u0131rkalar\u0131n do\u011fu\u015funa ortam haz\u0131rlam\u0131\u015f ve hemen b\u00fct\u00fcn f\u0131rkalar\u0131n g\u00f6r\u00fc\u015f belirtti\u011fi \u00f6nemli bir problem olma niteli\u011fini daima korumu\u015ftur.<\/p>\n<p>-Siyasi olaylar: Mezheplerin do\u011fu\u015funda etkili olan en \u00f6nemli fakt\u00f6rlerden birisi de \u0130slam\u2019\u0131n ilk d\u00f6nemindeki siyasi geli\u015fmelerdir. Bunlar\u0131, kesin hatlar\u0131yla sosyal sebeplerden ay\u0131rabilmek pek m\u00fcmk\u00fcn de\u011fildir. \u015e\u00f6yle ki, Hz. Eb\u00fb Bekir, bir t\u00fcr serbest se\u00e7im diyebilece\u011fimiz usulle halife olmu\u015f olmas\u0131na ra\u011fmen, Hz. \u00d6mer&#8217;i hil\u00e2fet makam\u0131na kendisi atam\u0131\u015ft\u0131r. Bu husus d\u00f6nemindeki baz\u0131 ki\u015filer taraf\u0131ndan ele\u015ftirilmi\u015f ve tart\u0131\u015fma konusu olmu\u015ftur. B\u00f6ylece de g\u00fcn\u00fcm\u00fczdeki mezhepsel ayr\u0131\u015fma d\u00fc\u015f\u00fcncelerinin ilk tohumlar\u0131 at\u0131lm\u0131\u015ft\u0131r. Zira orada Hz. Ali&#8217;nin halife se\u00e7ilmesini isteyen H\u00e2\u015fimiler, Hz. Eb\u00fb Bekir&#8217;in halifeli\u011fini ger\u00e7ekle\u015ftiren Muhacirler ve mevcut adaylardan hi\u00e7birini benimsemeyip tarafs\u0131z kalanlar (mu\u2019tezile) olmak \u00fczere ashab\u0131n \u00fc\u00e7 gruba ayr\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/p><div id=\"bghab-4194676209\" class=\"bghab-icerik-icine-30-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>\u00d6te yandan Hz. Osman d\u00f6neminin ikinci yar\u0131s\u0131ndan itibaren \u00e7e\u015fitli sebeplerle ortaya \u00e7\u0131kan siyasi karga\u015fa geni\u015fleyerek halifenin \u015fehit edilmesiyle sonu\u00e7lanm\u0131\u015ft\u0131r. Bu olaylar, siyasi gaye ve anlay\u0131\u015flara dayal\u0131 birtak\u0131m gruplar\u0131n do\u011fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Bu gruplar, siyasi d\u00fc\u015f\u00fcncelerini temellendirmek yahut siyasi ama\u00e7lar\u0131n\u0131n arkas\u0131ndaki hedeflerini \u00f6rtmek i\u00e7in dini kaynaklara dayanmaktan geri kalmam\u0131\u015ft\u0131r. Nitekim Hz. Ali&#8217;nin saflar\u0131nda yer al\u0131rken S\u0131ffin Sava\u015f\u0131&#8217;ndaki tahkim uygulamas\u0131na r\u0131za g\u00f6stermeyip Harura&#8217;ya \u00e7ekilen grup, \u0130slam tarihinde ilk f\u0131rka niteli\u011fi ta\u015f\u0131yan H\u00e2ric\u00eeler&#8217;in do\u011fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Ayn\u0131 \u015fekilde hilafet tart\u0131\u015fmalar\u0131nda Hz. Ali yanl\u0131s\u0131 olanlar, zaman i\u00e7inde geli\u015fen siyas\u0131 hadiselere ba\u011fl\u0131 olarak z\u00fcmrelere ayr\u0131lm\u0131\u015f, hilafetin Ali ve \u00e7ocuklar\u0131n\u0131n hakk\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fc etraf\u0131nda birle\u015fmekle birlikte ayr\u0131nt\u0131da birbirinden ayr\u0131lan bir\u00e7ok tali f\u0131rka meydana gelmi\u015ftir. Siyas\u0131 sebepler H\u00e2ric\u00eelik ve \u015ei\u00eelik gibi iki ana f\u0131rkan\u0131n te\u015fekk\u00fcl\u00fcne yol a\u00e7t\u0131\u011f\u0131 gibi, \u00f6teki grupla\u015fma faaliyetlerinde de \u00f6nemli rol oynam\u0131\u015ft\u0131r.<\/p>\n<p>&#8211; Sosyo-k\u00fclt\u00fcrel Sebepler: Hz. Peygamber d\u00f6neminden itibaren yay\u0131lmaya ba\u015flayan \u0130slam dini Yahudi, H\u0131ristiyan ve Mecusiler taraf\u0131ndan da benimsenmi\u015ftir. \u0130htida\/M\u00fcsl\u00fcman olma hareketlerine, fetih faaliyetlerine ve siyas\u0131 h\u00e2kimiyete ba\u011fl\u0131 olarak \u0130slamiyet Suriye, Filistin, Irak, M\u0131s\u0131r ve Kuzey Afrika, End\u00fcl\u00fcs, \u0130ran, Horasan, T\u00fcrkistan, Kafkaslar ve Hindistan&#8217;a kadar geni\u015f bir sahaya ula\u015fm\u0131\u015f, bu s\u00fcre\u00e7 i\u00e7inde bir\u00e7ok farkl\u0131 din mensubu \u0130slamiyet&#8217;i benimsemi\u015ftir. Eski inan\u00e7lar\u0131n\u0131 b\u0131rak\u0131p \u0130slam&#8217;a giren insanlar\u0131n bir k\u0131sm\u0131 yeni dinin temel esaslar\u0131n\u0131 k\u0131sa zamanda kabul ederken bir k\u0131sm\u0131 bunu uzun bir zamanda \u00f6z\u00fcmseyebilmi\u015f, baz\u0131lar\u0131 da ger\u00e7ekten inanmad\u0131\u011f\u0131 halde inanm\u0131\u015f gibi g\u00f6r\u00fcnerek intikam almak i\u00e7in \u00e7e\u015fitli hesaplar i\u00e7ine girmi\u015ftir. \u0130slam&#8217;\u0131 benimseyenler de yeni inan\u00e7 ve d\u00fc\u015f\u00fcncelerini eski inan\u00e7 ve geleneklerinin etkisinde kalarak olu\u015fturmaya \u00e7al\u0131\u015fm\u0131\u015f, sonu\u00e7ta bu sebepler de baz\u0131 f\u0131rkalar\u0131n olu\u015fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n<p>\u0130tikadi mezheplerin olu\u015fmas\u0131nda bunlar\u0131n d\u0131\u015f\u0131nda gerek\u00e7eler de bulunabilir. Ancak her ne kadar dinin temel kaynaklar\u0131 mevcut olmu\u015f olsa da insanlar\u0131n kaynaklar\u0131 alg\u0131lay\u0131\u015f bi\u00e7imi farkl\u0131l\u0131klar\u0131n olu\u015fmas\u0131nda temel bir etken olmu\u015ftur. Bu t\u00fcr ayr\u0131\u015fmalar her dinde hatta her g\u00f6r\u00fc\u015fte mevcuttur.<br \/>\nZira bu d\u00fc\u015f\u00fcnen insan\u0131n, do\u011fal bir tezah\u00fcr\u00fcd\u00fcr.<br \/>\nOkudunuz i\u00e7in te\u015fekk\u00fcr eder arkada\u015flar\u0131n\u0131zla payla\u015fmay\u0131 ihmal etmeyiniz.<\/p>\n<div id=\"bghab-3025629306\" class=\"bghab-yazi-altinda bghab-entity-placement\"><div class=\"bghab-adlabel\">Reklamlar<\/div><script async src=\"https:\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js\"><\/script>\r\n<!-- bghaber-yaz\u0131-sonu -->\r\n<ins class=\"adsbygoogle\"\r\n     style=\"display:block\"\r\n     data-ad-client=\"ca-pub-6203283170189293\"\r\n     data-ad-slot=\"4222328180\"\r\n     data-ad-format=\"auto\"\r\n     data-full-width-responsive=\"true\"><\/ins>\r\n<script>\r\n     (adsbygoogle = window.adsbygoogle || []).push({});\r\n<\/script><\/div><br style=\"clear: both; display: block; float: none;\"\/>","protected":false},"excerpt":{"rendered":"<p>Prof.Dr.\u00a0Ramazan B\u0130\u00c7ER M\u00e2t\u00fcrid\u00ee\u2019nin Hayat\u0131 ve E\u011fitimi M\u00e2t\u00fcrid\u00ee\u2019nin tam ad\u0131, \u201cEb\u00fb Mans\u00fbr Muhammed b. Muhammed b. Mahm\u00fbd el-M\u00e2t\u00fcr\u00eed\u00ee es-Semerkand\u00ee, el-Hanef\u00ee\u201d \u015feklindedir. Onun yapm\u0131\u015f oldu\u011fu \u00e7al\u0131\u015fmalar ve<\/p>\n","protected":false},"author":13,"featured_media":41824,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[6],"tags":[],"class_list":["post-41822","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yorum"],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.bghaber.org\/bghaber\/wp-content\/uploads\/2019\/11\/ramazan-bi%C3%A7er.jpg?fit=150%2C180&ssl=1","jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"jetpack-related-posts":[],"jetpack_shortlink":"https:\/\/wp.me\/pc2PfJ-aSy","_links":{"self":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/41822","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/comments?post=41822"}],"version-history":[{"count":0,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/41822\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media\/41824"}],"wp:attachment":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media?parent=41822"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/categories?post=41822"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/tags?post=41822"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}