{"id":7639,"date":"2026-10-16T12:22:14","date_gmt":"2026-10-16T09:22:14","guid":{"rendered":"https:\/\/ide.org.tr\/?p=7639"},"modified":"2026-10-19T12:27:41","modified_gmt":"2026-10-19T09:27:41","slug":"ide-akademi-klasik-akaid-ve-kelam-metinlerini-yeniden-dusunmek","status":"publish","type":"post","link":"https:\/\/ide.org.tr\/index.php\/2026\/10\/16\/ide-akademi-klasik-akaid-ve-kelam-metinlerini-yeniden-dusunmek\/","title":{"rendered":"\u0130DE Akademi | Klasik Akaid ve Kelam Metinlerini Yeniden D\u00fc\u015f\u00fcnmek"},"content":{"rendered":"\n

Prof. Dr. Osman Demir<\/strong>, \u0130DE Akademi’nin bu y\u0131lki “Tesis\u00fc’l-Ulum” \u00fcst ba\u015fl\u0131\u011f\u0131yla y\u00fcr\u00fctt\u00fc\u011f\u00fc M\u00fctefekkir program\u0131n\u0131n a\u00e7\u0131l\u0131\u015f panelinin ard\u0131ndan ger\u00e7ekle\u015fen bu ilk dersinde, \u0130slam d\u00fc\u015f\u00fcncesinin temelini olu\u015fturan kurucu metinlerle kurdu\u011fumuz ili\u015fkinin mahiyetini ele ald\u0131. Metinlerle ba\u011f\u0131m\u0131z\u0131n yaln\u0131zca epistemik bir bilgi aktar\u0131m\u0131ndan ibaret olmad\u0131\u011f\u0131n\u0131, aksine varolu\u015fsal ve ontolojik bir zemin in\u015fa etti\u011fini belirten hocam\u0131z, “Klasik Akaid ve Kelam Metinlerini Yeniden D\u00fc\u015f\u00fcnmek” olan seminer ba\u015fl\u0131\u011f\u0131n\u0131n felsefi altyap\u0131s\u0131n\u0131 izah etti. Kur’an ve hadis gibi asli kurucu metinlerin etraf\u0131nda \u015fekillenen \u0130slam d\u00fc\u015f\u00fcncesinin, tarihsel s\u00fcre\u00e7te her ilim dal\u0131 i\u00e7in kendine has kurucu metinler \u00fcretti\u011fi vurguland\u0131. Yirmi sekiz haftal\u0131k bu uzun soluklu programda sadece Ehl-i S\u00fcnnet\u2019in (E\u015f’ar\u00ee ve M\u00e2t\u00fcr\u00eed\u00ee) kurucu eserlerinin de\u011fil, kelam\u0131n as\u0131l kurucusu olan Mu’tezile’nin (Zemah\u015fer\u00ee, K\u00e2d\u00ee Abd\u00fclcebb\u00e2r), \u015eia’n\u0131n ve Haricili\u011fin metinlerinin de okunarak mukayeseli bir perspektif sunulaca\u011f\u0131 belirtildi. \u00d6zellikle kelam ilminin sistematik olarak hen\u00fcz te\u015fekk\u00fcl etmedi\u011fi ilk iki asra ait akaid metinlerinin, Allah’\u0131n kelam\u0131 gibi “kutsal metinler” olarak g\u00f6r\u00fclemeyece\u011fi; bunlar\u0131n b\u00fct\u00fcn\u00fcyle d\u00f6nemin sorular\u0131na ve krizlerine cevap \u00fcretmek gayesiyle yaz\u0131lm\u0131\u015f “doktriner metinler” oldu\u011fu ger\u00e7e\u011fi dersin ana \u00e7er\u00e7evelerinden birini olu\u015fturdu.<\/p>\n\n\n\n

Dersin a\u011f\u0131rl\u0131k merkezini, M\u00e2t\u00fcr\u00eed\u00eeli\u011fin ve \u0130slam d\u00fc\u015f\u00fcncesinin en \u00f6nemli kurucu metinlerinden biri olan ve \u0130mam-\u0131 A’zam Eb\u00fb Han\u00eefe’ye nispet edilen “el-F\u0131khu\u2019l-Ekber” te\u015fkil etti. Prof. Dr. Demir, klasik d\u00fcnyada eser telif etme k\u00fclt\u00fcr\u00fcn\u00fcn g\u00fcn\u00fcm\u00fczdeki masa ba\u015f\u0131 yazarl\u0131\u011f\u0131yla veya makale format\u0131yla k\u0131yaslanamayaca\u011f\u0131n\u0131; bu eserin asl\u0131nda Eb\u00fb Han\u00eefe’nin K\u00fbfe’de bir cami revak\u0131nda talebelerine verdi\u011fi derslerin ve y\u00f6neltilen sorulara verdi\u011fi cevaplar\u0131n sonradan temize \u00e7ekilmesiyle (Teby\u00eez) olu\u015fmu\u015f bir “ders notu” h\u00fcviyetinde oldu\u011funu detayland\u0131rd\u0131. Bir metni do\u011fru anlaman\u0131n mukaddimesinin “d\u00fc\u015f\u00fcnceyi co\u011frafyaya ve mek\u00e2na indirmek” oldu\u011funu ifade eden hocam\u0131z, el-F\u0131khu\u2019l-Ekber’i hakk\u0131yla kavrayabilmek i\u00e7in onun K\u00fbfe’deki tarihsel, siyasi ve itikadi ba\u011flam\u0131n\u0131 bilmenin zorunlu oldu\u011funu anlatt\u0131. Metni d\u00f6nemin \u015fartlar\u0131ndan soyutlayarak bug\u00fcn\u00fcn zihniyle okuman\u0131n bizleri radikal bir anakronizm tehlikesine s\u00fcr\u00fckleyece\u011fi, bu y\u00fczden fikirlerin bo\u015flukta de\u011fil, daima belirli bir k\u00fclt\u00fcr\u00fcn ve sorunlar yuma\u011f\u0131n\u0131n i\u00e7inde \u00fcretildi\u011fi ger\u00e7e\u011finin unutulmamas\u0131 gerekti\u011fi vurguland\u0131.<\/p>\n\n\n\n

Akaid metinlerinin yap\u0131sal analizine inildi\u011finde, eserdeki k\u0131sa doktriner c\u00fcmlelerin arkas\u0131nda dille silinmi\u015f, metinden hazfedilmi\u015f “gizli muhataplar\u0131n” bulundu\u011funa bilhassa dikkat \u00e7ekildi. Metinde do\u011frudan isimleri zikredilmese de o d\u00f6nemin sat\u0131r aralar\u0131nda Kaderiyye’nin, Cehm bin Safv\u00e2n’\u0131n, M\u00fc\u015febbihe’nin, M\u00fcrcie’nin ve Hristiyan teolojisinin ele\u015ftirildi\u011fi ifade edildi. Prof. Dr. Demir, bir doktrini savunma hedefi ta\u015f\u0131yan kelam metinlerinin bu refleksten dolay\u0131 bir “Apoloji” (Savunma\/Defans) ve “Negatif Teoloji” karakteri ta\u015f\u0131d\u0131\u011f\u0131n\u0131 belirtti. Derste, as\u0131rlar s\u00fcren uzun ilmi tart\u0131\u015fmalar\u0131n metne nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 anlatmak i\u00e7in olduk\u00e7a ak\u0131lda kal\u0131c\u0131 olan “menemen metaforu” kullan\u0131ld\u0131. \u0130htilafl\u0131 meseleler etraf\u0131nda yap\u0131lan derin m\u00fczakereler ve getirilen kar\u015f\u0131t deliller sonucunda uleman\u0131n \u00fczerinde uzla\u015ft\u0131\u011f\u0131 bir konunun, akaid metnine sadece tek ve kesin bir dogma (“Menemen so\u011fanl\u0131 olur, nokta”) \u015feklinde yans\u0131d\u0131\u011f\u0131; dolay\u0131s\u0131yla arka plandaki o devasa felsefi \u00e7arp\u0131\u015fmay\u0131 bilmeden o tek sat\u0131rl\u0131k c\u00fcmlenin anla\u015f\u0131lamayaca\u011f\u0131 izah edildi.<\/p>\n\n\n\n

Klasik metinlerle kurulan toksik ve ayr\u0131\u015ft\u0131r\u0131c\u0131 ili\u015fkilere de felsefi bir ele\u015ftiri getiren hocam\u0131z, “Yeniden D\u00fc\u015f\u00fcnmek” (Rethinking) eyleminin temel amac\u0131n\u0131n, metni yanl\u0131\u015f anlamalardan (Sebr ve Taksim y\u00f6ntemiyle) ar\u0131nd\u0131rmak ve onu g\u00fcn\u00fcm\u00fcz zihin d\u00fcnyas\u0131na sa\u011fl\u0131kl\u0131 bir bi\u00e7imde ta\u015f\u0131mak oldu\u011funu s\u00f6yledi. \u0130nsanlar\u0131 birle\u015ftirmesi gayesiyle inzal olan metinlerin, tarih boyunca nas\u0131l f\u0131rkalara ve \u00f6tekile\u015ftirmeye zemin haz\u0131rlad\u0131\u011f\u0131 tart\u0131\u015f\u0131ld\u0131. Metnin okunmas\u0131na “Aslu’t-Tevhid” ilkesiyle ba\u015flan\u0131rken, \u0130slam’\u0131n tevhid inanc\u0131n\u0131n genel bir monoteizmden ibaret olmad\u0131\u011f\u0131; Allah’\u0131n zat\u0131n\u0131, s\u0131fatlar\u0131n\u0131, fiillerini ve isimlerini idrak etmeyi gerektirdi\u011fi belirtildi. Bu ba\u011flamda d\u00fc\u015f\u00fcnce tarihindeki en b\u00fcy\u00fck paradigmatik k\u0131r\u0131lmalardan birinin, ilk d\u00f6nemlerdeki mekan ve y\u00f6n i\u00e7eren “Somut Tanr\u0131” tasavvurundan, kelamc\u0131lar\u0131n (\u00f6zellikle Mu’tezile ve Cehm bin Safv\u00e2n’\u0131n) bedeller \u00f6deyerek savundu\u011fu “Soyut Tanr\u0131” tasavvuruna ge\u00e7i\u015f oldu\u011fu vurguland\u0131. Y\u00fcce Allah’\u0131n bizzat de\u011fi\u015fmez (Lem yezel ve l\u00e2 yez\u00e2l) oldu\u011fu, ancak insano\u011flunun Tanr\u0131 imaj\u0131n\u0131n d\u00f6nemin \u015fartlar\u0131na ve bilgi teorilerine g\u00f6re s\u00fcrekli de\u011fi\u015fti\u011fi ger\u00e7e\u011fi detayl\u0131ca masaya yat\u0131r\u0131ld\u0131.<\/p>\n\n\n\n

Son b\u00f6l\u00fcmde, metne d\u0131\u015far\u0131dan bir anlam dayatarak “operasyon yapma” tehlikesine \u00e7arp\u0131c\u0131 bir kelami \u00f6rnek verildi. El-F\u0131khu\u2019l-Ekber\u2019de ge\u00e7en “Kader, hay\u0131r ve \u015ferrin Allah’tan oldu\u011fu” inanc\u0131n\u0131n, modern d\u00f6nemdeki \u00f6zg\u00fcr irade (Free will) tart\u0131\u015fmalar\u0131 veya David Hume’un k\u00f6t\u00fcl\u00fck problemi (Teodise) ekseninde yorumlanmas\u0131n\u0131n ciddi bir tarihsel hata olaca\u011f\u0131 belirtildi. O d\u00f6nemde bu ilkenin, iyili\u011fi bir tanr\u0131n\u0131n (Ahura Mazda), k\u00f6t\u00fcl\u00fc\u011f\u00fc ise bamba\u015fka bir tanr\u0131n\u0131n (Ehrimen) yaratt\u0131\u011f\u0131n\u0131 savunan d\u00fcalist inan\u00e7lara (Mecusilere) kar\u015f\u0131 \u0130slam’\u0131n mutlak “Yaratmada Tevhid” ilkesini korumak amac\u0131yla form\u00fcle edildi\u011fi hat\u0131rlat\u0131ld\u0131. Prof. Dr. Osman Demir, kelam ilminin kendi i\u00e7ine kapal\u0131 bir \u015fekilde de\u011fil bizzat “kar\u015f\u0131la\u015fmalarla” ve sorunlarla do\u011fdu\u011funu; dolay\u0131s\u0131yla dini ve felsefi metinleri kendi tarihi ba\u011flam\u0131, polemikleri ve kurucu co\u011frafyas\u0131 i\u00e7inde ke\u015ffetmemizin \u0130slami ilimleri yeniden tesis etme yolunda en kritik ad\u0131m olaca\u011f\u0131 teziyle bu verimli dersi tamamlad\u0131.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Prof. Dr. Osman Demir, \u0130DE Akademi’nin bu y\u0131lki “Tesis\u00fc’l-Ulum” \u00fcst ba\u015fl\u0131\u011f\u0131yla y\u00fcr\u00fctt\u00fc\u011f\u00fc M\u00fctefekkir program\u0131n\u0131n a\u00e7\u0131l\u0131\u015f panelinin ard\u0131ndan ger\u00e7ekle\u015fen bu ilk dersinde, \u0130slam d\u00fc\u015f\u00fcncesinin temelini olu\u015fturan kurucu metinlerle kurdu\u011fumuz ili\u015fkinin mahiyetini ele ald\u0131. Metinlerle ba\u011f\u0131m\u0131z\u0131n yaln\u0131zca epistemik bir bilgi aktar\u0131m\u0131ndan ibaret olmad\u0131\u011f\u0131n\u0131, aksine varolu\u015fsal ve ontolojik bir zemin in\u015fa etti\u011fini belirten hocam\u0131z, “Klasik Akaid ve Kelam … <\/p>\n

“\u0130DE Akademi | Klasik Akaid ve Kelam Metinlerini Yeniden D\u00fc\u015f\u00fcnmek”<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":7640,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[9,101],"tags":[],"class_list":["post-7639","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ders-ozetleri","category-klasik-akaid-ve-kelam-metinlerini-yeniden-dusunmek"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7639","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/comments?post=7639"}],"version-history":[{"count":1,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7639\/revisions"}],"predecessor-version":[{"id":7641,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7639\/revisions\/7641"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/7640"}],"wp:attachment":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=7639"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=7639"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=7639"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}