{"id":7829,"date":"2026-10-23T09:43:11","date_gmt":"2026-10-23T06:43:11","guid":{"rendered":"https:\/\/ide.org.tr\/?p=7829"},"modified":"2026-10-28T09:45:29","modified_gmt":"2026-10-28T06:45:29","slug":"ide-akademi-akaid-ve-kelam-metinlerini-yeniden-dusunmek","status":"publish","type":"post","link":"https:\/\/ide.org.tr\/index.php\/2026\/10\/23\/ide-akademi-akaid-ve-kelam-metinlerini-yeniden-dusunmek\/","title":{"rendered":"\u0130DE Akademi | Akaid ve Kelam Metinlerini Yeniden D\u00fc\u015f\u00fcnmek"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\"><strong>Prof. Dr. Osman Demir<\/strong>, \u0130DE Akademi\u2019nin M\u00fctefekkir program\u0131 kapsam\u0131ndaki bu ikinci dersinde, el-F\u0131khu\u2019l-Ekber\u2019in uluhiyyet bahislerini merkeze alarak hicri ikinci asr\u0131n ba\u015f\u0131nda s\u0131fatlar hakk\u0131ndaki tart\u0131\u015fmalar\u0131n nas\u0131l \u015fekillendi\u011fini ele ald\u0131. Akaid ve kelam metinlerinin ana omurgas\u0131n\u0131n uluhiyyet oldu\u011fu, ahiret gibi bahislerin ise tamamlay\u0131c\u0131 (m\u00fctemmimat) nitelikte kald\u0131\u011f\u0131, hatta bir\u00e7ok kelam metninde ahiretin hi\u00e7 yer almad\u0131\u011f\u0131 hat\u0131rlat\u0131ld\u0131. Dersin ba\u015f\u0131nda, kitab\u0131n ad\u0131ndaki \u201cf\u0131kh-\u0131 ekber\u201d kavram\u0131n\u0131n ki\u015finin lehine ve aleyhine olan \u015feyleri itikadi d\u00fczeyde bilmesi, yani marifetullah anlam\u0131na geldi\u011fi vurguland\u0131. Hocam\u0131z, Allah ile Allah tasavvurunun ayr\u0131 \u015feyler oldu\u011funu, tasavvurun yarat\u0131lm\u0131\u015f, Allah\u2019\u0131n ise yarat\u0131lmam\u0131\u015f oldu\u011funu s\u00f6yledi. \u201cMarifetullah m\u00fcmk\u00fcnd\u00fcr\u201d ifadesinin asl\u0131nda \u201cAllah bilinebilir\u201d demek oldu\u011funu, aksi h\u00e2lde agnostisizme d\u00fc\u015f\u00fclece\u011fini vurgulad\u0131. Allah hakk\u0131nda konu\u015fma noktas\u0131nda tevakkufa bile yer olmad\u0131\u011f\u0131, bilinebilirlik meselesinde teredd\u00fct ve \u015f\u00fcpheye alan bulunmad\u0131\u011f\u0131 ifade edildi. Gaz\u00e2l\u00ee\u2019nin el-Maksad\u00fc\u2019l-Esn\u00e2\u2019n\u0131n giri\u015finde, Allah\u2019\u0131n bir y\u00f6nden bilinebilir, bir y\u00f6nden bilinemez oldu\u011funu s\u00f6yledi\u011fine i\u015faret eden Prof. Dr. Osman Demir, bir y\u00f6nden bilinmesinin yeterli oldu\u011funu, Allah\u2019\u0131n bilinebilece\u011fi kabul edilmezse \u0130slami ilimlerin tahsil edilemeyece\u011fini, \u00e7\u00fcnk\u00fc b\u00fct\u00fcn bu ilimlerin Allah\u2019\u0131 tan\u0131tmaya hizmet etti\u011fini belirtti.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dersin ilk teorik ekseninde, d\u00fc\u015f\u00fcnce tarihinin en \u00f6nemli paradigma de\u011fi\u015fimi olarak g\u00f6r\u00fclen somut Tanr\u0131\u2019dan soyut Tanr\u0131\u2019ya ge\u00e7i\u015f yeniden ele al\u0131nd\u0131. Kur\u2019an\u2019daki ve di\u011fer ilahi dinlerdeki Tanr\u0131\u2019n\u0131n ki\u015fisel, insan bi\u00e7imci, g\u00fc\u00e7l\u00fc, fail-i muhtar ve ku\u015fat\u0131c\u0131 olu\u015fu form\u00fcl\u00fcyle \u00f6zetlendi ve el-F\u0131khu\u2019l-Ekber\u2019in bu ge\u00e7i\u015fte bir ara durak oldu\u011fu ifade edildi. Kelam\u0131n bedel \u00f6demeyi gerektiren, rahats\u0131z edici bir zihinsel form oldu\u011fu, bir \u015feyi z\u0131dd\u0131yla bilmenin esas al\u0131nd\u0131\u011f\u0131, akaidin ise konforlu ve konformist bir alan oldu\u011fu belirtilerek akaid-kelam ayr\u0131m\u0131n\u0131 bir kez daha hat\u0131rlatt\u0131. Metindeki s\u0131fat tasnifinin Kur\u2019an ve hadislerde bulunmad\u0131\u011f\u0131, tasnifin akademik bir d\u00fc\u015f\u00fcnce faaliyeti oldu\u011fu, bunun hicri ikinci asr\u0131n ba\u015f\u0131nda akaid alan\u0131ndaki bilgi seviyesine i\u015faret etti\u011fi ve benzer tasniflerin erken d\u00f6nem \u0130b\u00e2d\u00ee-H\u00e2ric\u00ee metinlerde de g\u00f6r\u00fcld\u00fc\u011f\u00fc vurguland\u0131. Metin okumada \u015fehir, yazar\u0131n hayat ve eser kronolojisinin bilinmesinin zorunlu oldu\u011fu hat\u0131rlat\u0131ld\u0131. el-F\u0131khu\u2019l-Ekber\u2019in muhataplar\u0131n\u0131n M\u00fccessime, M\u00fc\u015febbihe, M\u00fcrcie ve Kaderiyye oldu\u011fu, hen\u00fcz kurumsalla\u015fm\u0131\u015f bir Mu\u2019tezile\u2019nin bulunmad\u0131\u011f\u0131, V\u00e2s\u0131l b. At\u00e2 ve m\u00fcrtekib-i keb\u00eere tart\u0131\u015fmas\u0131yla bu hareketin yeni yeni ortaya \u00e7\u0131kt\u0131\u011f\u0131 anlat\u0131ld\u0131. \u201cErken d\u00f6nem\u201d ifadesinin ilk iki asr\u0131, \u201cilk d\u00f6nem\u201d ifadesinin ise (E\u015f\u2019ar\u00eelik a\u00e7\u0131s\u0131ndan) Gaz\u00e2l\u00ee\u2019ye kadar olan m\u00fctekaddimin d\u00f6nemini kastetti\u011fi, bu kavramsal titizli\u011fin her mezhep i\u00e7in ayr\u0131ca g\u00f6zetilmesi gerekti\u011fi belirtildi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Halku\u2019l-Kur\u2019\u00e2n\u2019\u0131n erken d\u00f6nemin en yak\u0131c\u0131 tart\u0131\u015fmas\u0131 ve mihnenin sorgu sorular\u0131ndan biri oldu\u011fu hat\u0131rlat\u0131ld\u0131. Tart\u0131\u015fman\u0131n siyasi, ideolojik ve k\u00fclt\u00fcrleraras\u0131 kar\u015f\u0131la\u015fma boyutlar\u0131na dikkat \u00e7ekildi. \u015eam\u2019da Emev\u00ee devletinde k\u00e2tip olarak \u00e7al\u0131\u015fan Yuhann\u00e2 ed-D\u0131me\u015fk\u00ee ve Theodor Eb\u00fb Kurra gibi son Do\u011fu kilise babalar\u0131yla yap\u0131lan m\u00fcnazaralar\u0131n, \u00f6zellikle Hz. \u0130sa\u2013Logos tart\u0131\u015fmas\u0131n\u0131n s\u0131fat teorisinin erken geli\u015fmesinde rol oynad\u0131\u011f\u0131 ifade edildi. Bu ba\u011flamda kelam\u0131n bir ideoloji oldu\u011fu, bunun olumsuz bir nitelik ta\u015f\u0131mad\u0131\u011f\u0131, \u015fehirlerin (\u015eam, Basra, K\u00fbfe, Ba\u011fdat) d\u00fc\u015f\u00fcnce tarihindeki belirleyici rol\u00fc anlat\u0131ld\u0131. Erken d\u00f6nemde kelam-\u0131 nefs\u00ee\/lafz\u00ee ayr\u0131m\u0131n\u0131n hen\u00fcz bulunmad\u0131\u011f\u0131, bu ayr\u0131m\u0131n bir as\u0131r sonra \u0130bn K\u00fcll\u00e2b ile ortaya \u00e7\u0131kaca\u011f\u0131, \u0130mam-\u0131 Azam\u2019\u0131n ise bunun ilk kodlar\u0131n\u0131 verdi\u011fi belirtildi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Metin okumas\u0131na \u201cLam yazal ve l\u00e2 yaz\u00e2lu bi-esm\u00e2ih\u00ee ve s\u0131f\u00e2tih\u00ee ez-z\u00e2tiyyeti ve\u2019l-fi\u2019liyyeti\u201d ibaresiyle ba\u015fland\u0131. Z\u00e2t\u00ee\u2013fiil\u00ee s\u0131fat ayr\u0131m\u0131n\u0131n ilahi de\u011fil insani bir tasnif oldu\u011fu, s\u0131fat \u015femalar\u0131n\u0131n \u00e2limden \u00e2lime de\u011fi\u015fti\u011fi, ayn\u0131 kavramlar\u0131n farkl\u0131 i\u00e7eriklerle kullan\u0131labildi\u011fi vurguland\u0131. Allah\u2019\u0131 konu\u015furken zat, s\u0131fat, fiil ve isim kavramlar\u0131n\u0131n ayr\u0131\u015ft\u0131r\u0131lmas\u0131 gerekti\u011fi anlat\u0131ld\u0131. Zat, &#8220;min haysu huve huve&#8221; idrak alan\u0131m\u0131z\u0131n d\u0131\u015f\u0131nda olup ancak s\u0131fat, isim ve fiiller \u00fczerinden ve selb\u00ee yolla bilinebilir. S\u0131fatlar soyutlama yoluyla elde edilen t\u00fcmel kavramlard\u0131r, isimler d\u0131\u015f d\u00fcnyadaki somut varl\u0131\u011fa i\u015faret eder ve s\u0131fatlar isimlerden \u00e7\u0131kar\u0131l\u0131r (Er-Rezz\u00e2k isminden r\u0131z\u0131k verme s\u0131fat\u0131 gibi). Fiil ise Allah\u2019\u0131n evrenle kurdu\u011fu eylemsel ili\u015fkiye kar\u015f\u0131l\u0131k gelir. Z\u00e2t\u00ee s\u0131fatlar (hayat, kudret, ilim, kelam, sem\u2019, basar, irade) ile fiil\u00ee s\u0131fatlar (tahl\u00eek, in\u015f\u00e2, ibd\u00e2\u2019, sun\u2019) say\u0131ld\u0131; lam yezel ifadesinin ezelilik ve ebedilik kal\u0131b\u0131 oldu\u011fu, isim ve s\u0131fatlar\u0131n sonradan ortaya \u00e7\u0131kamayaca\u011f\u0131, zaman kategorisinin Allah i\u00e7in ge\u00e7erli olmad\u0131\u011f\u0131 ve mahiyetin bi-l\u00e2 keyf ilkesiyle bilinmeden b\u0131rak\u0131ld\u0131\u011f\u0131 a\u00e7\u0131kland\u0131. Eb\u00fb Han\u00eefe\u2019nin \u201cAllah ilmiyle \u00e2limdir ve ilmi ezelde O\u2019nun s\u0131fat\u0131d\u0131r\u201d ifadesinin, s\u0131fatlar\u0131n ezel\u00ee oldu\u011funu ancak mef\u2019\u00fbllerin (nesnelerin) mahluk oldu\u011funu ortaya koydu\u011fu belirtildi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">S\u0131fat teorisinde Ehl-i S\u00fcnnet ile Mu\u2019tezile aras\u0131ndaki ayr\u0131\u015fma ayr\u0131nt\u0131land\u0131r\u0131ld\u0131. Mu\u2019tezile\u2019nin Allah hakk\u0131nda yaln\u0131zca de\u011filleme (tenzih) diliyle konu\u015fulabilece\u011fi, s\u0131fatlar\u0131 zata nispet ederek \u201cAllah \u00e2limdir ve ilmi z\u00e2t\u0131d\u0131r\u201d, s\u0131fatlar\u0131n ayr\u0131 bir varl\u0131k olarak kabul\u00fcn\u00fcn teadd\u00fcd-i kudem\u00e2 sorununa yol a\u00e7aca\u011f\u0131n\u0131 savundu\u011fu, Ehl-i S\u00fcnnet\u2019in ise s\u0131fatlar\u0131n zatla birlikte ezel\u00ee ger\u00e7eklikler oldu\u011funu savunan realist tutumunu benimsedi\u011fi anlat\u0131ld\u0131 (Mu\u2019tezile nominalizmi). Mu\u2019tezile\u2019nin bu soyutlay\u0131c\u0131 tutumu nedeniyle \u201cMuatt\u0131la\u201d itham\u0131na maruz kald\u0131\u011f\u0131, ancak bu tutumun te\u015fbih ve tecsime kar\u015f\u0131 tevhidi korumaya y\u00f6nelik oldu\u011fu belirtildi. Mu\u2019tezile\u2019ye g\u00f6re zat\u0131n d\u0131\u015f\u0131na \u00e7\u0131kan fiil, irade ve kelam s\u0131fatlar\u0131n\u0131n mahluk oldu\u011fu ve \u201cKur\u2019an mahluktur\u201d tezinin bu teorinin zorunlu sonucu oldu\u011fu, n\u00fcb\u00fcvvetin de kelam s\u0131fat\u0131n\u0131n sonucu say\u0131ld\u0131\u011f\u0131 a\u00e7\u0131kland\u0131. Hocam\u0131z, mezhepsel aidiyetleri paranteze alarak d\u00fc\u015f\u00fcnce tarihine etkisi bak\u0131m\u0131ndan yakla\u015fmak gerekti\u011fini s\u00f6yledi. Mu\u2019tezile\u2019nin Zerd\u00fc\u015ftler, Hristiyanlar ve dehr\u00eelerle sahada m\u00fccadele eden, er-Redd t\u00fcr\u00fc eserler yazan, terc\u00fcme hareketi ve Kind\u00ee gibi isimlerle Yunan kavramlar\u0131na kar\u015f\u0131l\u0131k arayan k\u00fclt\u00fcrel bir meydan okuma oldu\u011fu, bu nedenle \u201ck\u00fcffarla sava\u015f\u0131rken \u00fczerine bula\u015fan kan y\u00fcz\u00fcnden cemaatle namaza al\u0131nmayan ki\u015filer\u201d metaforuyla tasvir edildi\u011fi, tarih sahnesinin \u201cgizli \u00f6znesi\u201d oldu\u011fu vurguland\u0131. Ehl-i S\u00fcnnet\u2019in g\u00fcc\u00fcn\u00fcn ise ana caddeye kat\u0131lan tali yollar\u0131n al\u00fcvyonunu kendi yata\u011f\u0131na ta\u015f\u0131mas\u0131, yani Mu\u2019tezile\u2019nin teorilerini i\u00e7erip geli\u015ftirmesi oldu\u011fu belirtildi. Bundan dolay\u0131 ehl-i s\u00fcnnet, ayr\u0131\u015ft\u0131r\u0131c\u0131 de\u011fil birle\u015ftirici bir g\u00fcce kar\u015f\u0131l\u0131k gelir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dersin son b\u00f6l\u00fcm\u00fcnde Halku\u2019l-Kur\u2019\u00e2n meselesi metin \u00fczerinden i\u015flendi. Kur\u2019an\u2019\u0131n mushaflarda yaz\u0131l\u0131, kalplerde (zihinlerde) ezber, dillerde okunan ve Peygamber\u2019e indirilen olu\u015funun, lafz\u0131m\u0131z\u0131n, yaz\u0131m\u0131z\u0131n ve okumam\u0131z\u0131n ise mahluk oldu\u011funun, buna kar\u015f\u0131l\u0131k Allah\u2019\u0131n zat\u0131ndaki kelam s\u0131fat\u0131n\u0131n mahluk olmad\u0131\u011f\u0131n\u0131n vurguland\u0131\u011f\u0131 aktar\u0131ld\u0131. Hz. Musa, Firavun ve \u0130blis k\u0131ssalar\u0131n\u0131n Kur\u2019an\u2019da yer almas\u0131 \u201cihbar\u201d cihetiyle a\u00e7\u0131kland\u0131. Ezel\u00ee kelam\u0131n verdi\u011fi haber ezel\u00ee, haberin konusu olan tarih\u00ee olay ve Hz. Musa\u2019n\u0131n kelam\u0131 ise mahluktur. Cehm b. Safv\u00e2n\u2019\u0131n Mu\u2019tezile\u2019den \u00f6nce Kur\u2019an\u2019\u0131n mahluk oldu\u011funu savunan ilk kelamc\u0131 oldu\u011fu, g\u00f6r\u00fc\u015flerinin bedelini can\u0131yla \u00f6dedi\u011fi ve Ahmed b. Hanbel\u2019in er-Redd \u2018ale\u2019l-Cehmiyye ve\u2019z-Zen\u00e2d\u0131ka\u2019s\u0131ndaki \u201cCehmiyye\u201dnin bu g\u00f6r\u00fc\u015f\u00fc savunan Cehm ve takip\u00e7ileri oldu\u011fu belirtilerek ders tamamland\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Prof. Dr. Osman Demir, \u0130DE Akademi\u2019nin M\u00fctefekkir program\u0131 kapsam\u0131ndaki bu ikinci dersinde, el-F\u0131khu\u2019l-Ekber\u2019in uluhiyyet bahislerini merkeze alarak hicri ikinci asr\u0131n ba\u015f\u0131nda s\u0131fatlar hakk\u0131ndaki tart\u0131\u015fmalar\u0131n nas\u0131l \u015fekillendi\u011fini ele ald\u0131. Akaid ve kelam metinlerinin ana omurgas\u0131n\u0131n uluhiyyet oldu\u011fu, ahiret gibi bahislerin ise tamamlay\u0131c\u0131 (m\u00fctemmimat) nitelikte kald\u0131\u011f\u0131, hatta bir\u00e7ok kelam metninde ahiretin hi\u00e7 yer almad\u0131\u011f\u0131 hat\u0131rlat\u0131ld\u0131. Dersin ba\u015f\u0131nda, &hellip; <\/p>\n<p class=\"link-more\"><a href=\"https:\/\/ide.org.tr\/index.php\/2026\/10\/23\/ide-akademi-akaid-ve-kelam-metinlerini-yeniden-dusunmek\/\" class=\"more-link\"><span class=\"screen-reader-text\"> &#8220;\u0130DE Akademi | Akaid ve Kelam Metinlerini Yeniden D\u00fc\u015f\u00fcnmek&#8221;<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":7830,"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-7829","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\/7829","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=7829"}],"version-history":[{"count":1,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7829\/revisions"}],"predecessor-version":[{"id":7832,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7829\/revisions\/7832"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/7830"}],"wp:attachment":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=7829"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=7829"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=7829"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}