Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 onaylayan t\u00fcm d\u00fc\u015f\u00fcnce sistemlerinin, Tanr\u0131 ve tanr\u0131sal nitelikler kar\u015f\u0131s\u0131nda, insan\u0131n konumu ve onun irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorununu tart\u0131\u015fma konusu ettikleri g\u00f6zlenir. Bu hi\u00e7 de nedensiz de\u011fildir; zira tanr\u0131l\u0131k \u00f6z\u00fc beraberinde mutlakl\u0131k anlay\u0131\u015f\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r, bu \u00e7a\u011fr\u0131\u015f\u0131m, Tanr\u0131 ile birlikte, tanr\u0131sal s\u0131fatlar\u0131n ve tanr\u0131sal eylemlerin de mutlak olarak alg\u0131lanmas\u0131na yol a\u00e7ar. E\u011fer Tanr\u0131\u2019n\u0131n nitelikleri ve eylemleri mutlaksa, o halde bu mutlakl\u0131k i\u00e7erisinde insan\u0131n konumunu ve irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc nas\u0131l de\u011ferlendirmek gerekir? Bu soru, tek-tanr\u0131l\u0131 d\u00fc\u015f\u00fcnce sistemleri a\u00e7\u0131s\u0131ndan daha da ya\u015famsal bir de\u011fer kazan\u0131r. \u00c7\u00fcnk\u00fc Yahudilik, H\u0131ristiyanl\u0131k ve \u0130slam gibi tek tanr\u0131l\u0131 dinler, Tanr\u0131-evren ili\u015fkisinde, Tanr\u0131 odakl\u0131 (theo-centric) bir anlay\u0131\u015fa g\u00f6nderme yapmakta, Tanr\u0131\u2019n\u0131n bilgi, irade, kudret ve yaratma gibi niteliklerini mutlakla\u015ft\u0131rmaktad\u0131r. Tanr\u0131l\u0131k \u00f6z\u00fcn\u00fcn bir uzant\u0131s\u0131 olan bu mutlakla\u015ft\u0131rma, Tanr\u0131\u2019n\u0131n \u00f6ncesiz bilgisiyle her \u015feyi takdir etti\u011fi, takdir edilen her \u015feyin zaman\u0131 ve mek\u00e2n\u0131 gelince, tanr\u0131sal bilgi do\u011frultusunda, tanr\u0131sal irade, kudret ve yaratma gere\u011fi ger\u00e7ekle\u015fti\u011fini ileri s\u00fcrer. \u0130lk bak\u0131\u015fta olduk\u00e7a yal\u0131n gibi g\u00f6r\u00fcnen bu t\u00fcrden Tanr\u0131 odakl\u0131 d\u00fc\u015f\u00fcnsel anlay\u0131\u015flar, her \u015feyi bir ve mutlak olan Tanr\u0131 ile ili\u015fkilendirdikleri ve yer yer, \u00f6zellikle mucize anlar\u0131nda Tanr\u0131\u2019n\u0131n evrene m\u00fcdahalesini gerekli g\u00f6rd\u00fcklerii\u00e7in, kimi felsef\u00ee sorunlara yol a\u00e7ar.(1) \u0130kincisi, insan d\u0131\u015f\u0131ndaki di\u011fer varl\u0131k, nesne ve olaylar ile bunlar\u0131n birbirleriyle olan ili\u015fkileri, mutlak oldu\u011funa inan\u0131lan tanr\u0131sal bilgi, irade, kudret ve yaratman\u0131n d\u0131\u015f\u0131nda d\u00fc\u015f\u00fcn\u00fclemeyece\u011fine g\u00f6re, nesne, varl\u0131k ve olaylar\u0131n do\u011fall\u0131\u011f\u0131 ile birbirleriyle olan ili\u015fkilerinin s\u00fcreklili\u011fi de tehlikeye girer. \u0130lk sorun, insan ve eylemleri aras\u0131nda do\u011fal nedensel ili\u015fkinin ask\u0131ya al\u0131nmas\u0131 anlam\u0131na geldi\u011fi gibi, ikincisi de, nesne, varl\u0131k ve olaylar aras\u0131ndaki do\u011fal nedenselli\u011fin ve otantik d\u00fczenin, tanr\u0131sal m\u00fcdahaleler ad\u0131na \u00f6rselenmesi anlam\u0131na gelir. \u0130slam d\u00fcnyas\u0131: Sorunlar\u0131n fark edili\u015fi ve ilk tart\u0131\u015fmalar \u201cBiz kader konusunda tart\u0131\u015f\u0131yorduk. Bu s\u0131rada, Tanr\u0131 el\u00e7isi geldi; y\u00fcz\u00fc nar gibi k\u0131zarm\u0131\u015ft\u0131. Ben size bunu emretmek i\u00e7in mi g\u00f6nderildim? Sizden \u00f6ncekiler bu tart\u0131\u015fmalar y\u00fcz\u00fcnden yok (hel\u00e2k) olup gittiler. B\u00f6yle tart\u0131\u015fmalara giri\u015fmeyiniz, dedi.\u201d(6) \u0130rade \u00f6zg\u00fcrl\u00fc\u011f\u00fc tart\u0131\u015fmalar\u0131n\u0131n gittik\u00e7e siyasalla\u015fmas\u0131, irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc savunucular\u0131 olarak beliren Kaderiyeci e\u011filimli d\u00fc\u015f\u00fcn\u00fcrlerin ba\u015f\u0131n\u0131 y\u00f6netimle belaya sokar. O d\u00f6nemin genel siyasal yap\u0131s\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, bu beklenmedik bir sonu\u00e7 de\u011fildir. \u00c7\u00fcnk\u00fc o d\u00f6nemde siyaset, iktidar\u0131 ve muhalefetiyle, din ekseninde yap\u0131lmaktad\u0131r. Emevi halifelerinin, \u0130slam \u00f6ncesi Arap gelenekleri uyar\u0131nca, resmi-dinsel ideoloji olarak, irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yads\u0131yan Cebriyecili\u011fi benimsemeleri, \u00f6zg\u00fcr iradenin varl\u0131\u011f\u0131na inanan Kaderiyeci d\u00fc\u015f\u00fcn\u00fcrlerin de bunu ele\u015ftirmeye giri\u015fmesi, y\u00f6netime ve onun resmi ideolojisine kar\u015f\u0131 olma bi\u00e7iminde alg\u0131lanm\u0131\u015ft\u0131r. Nitekim \u00f6zg\u00fcr iradeyi savunan Gaylan ed-D\u0131me\u015fk\u00ee, Ca\u2019d bin Dirhem ve Ma\u2019bed el-Cuhen\u00ee d\u00fc\u015f\u00fcnceleri y\u00fcz\u00fcnden, Emevi y\u00f6netimine kar\u015f\u0131 olan ve devrim haz\u0131rl\u0131\u011f\u0131 yapan Abbaso\u011fullar\u0131 yanda\u015f\u0131 olmakla su\u00e7lanm\u0131\u015f ve idam edilmi\u015flerdir.(21)<\/sup> Emevi halifelerinin, irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc savunanlar kar\u015f\u0131s\u0131ndaki tutumunu, \u00d6mer b. Abd el-Az\u00eez\u2019in er-Redd al\u00e2 el-Kaderiyye<\/em> adl\u0131 risalesi(22)<\/sup> ile halife II. Mervan\u2019a ait bir mektuptan aktar\u0131lan \u015fu al\u0131nt\u0131, olduk\u00e7a yal\u0131n bir bi\u00e7imde betimler: el-Hasan el-Basr\u00ee: \u0130rade \u00f6zg\u00fcrl\u00fc\u011f\u00fc tart\u0131\u015fmalar\u0131nda d\u00f6n\u00fcm noktas\u0131 Ona g\u00f6re Cebriyeci arg\u00fcman \u00f6zetle \u015f\u00f6yledir: Kuran<\/em>\u2019da kader, sadece cisman\u00ee bak\u0131mdan de\u011fil, ahlak\u00ee ve manev\u00ee bak\u0131mdan da, tam ve mutlak zorunluluk \u015feklinde ortaya konmu\u015ftur. Bu, insan\u0131 her t\u00fcrl\u00fc te\u015febb\u00fcs, se\u00e7im ve irade sahibi olmaktan al\u0131koyar. Ki\u015finin kaderi, her \u015feyi ku\u015fatan ilah\u00ee takdiriyle Tanr\u0131 nas\u0131l takdir ettiyse \u00f6yle olacakt\u0131r. Bu nedenle ki\u015finin her t\u00fcrl\u00fc \u00e7abas\u0131 bo\u015funad\u0131r. Zira onun kaderi Tanr\u0131\u2019n\u0131n irade ve bilgisiyle ezelde tayin edilmi\u015ftir. Daha ana rahminde iken onun Tanr\u0131\u2019dan iyilik mi g\u00f6rece\u011fi yoksa \u0131st\u0131raba m\u0131 nail olaca\u011f\u0131 irade edilmi\u015ftir. Ki\u015fi herhangi bir iyi i\u015f veya g\u00fcnah i\u015flemeksizin \u00f6d\u00fcl ve ceza g\u00f6rebilir. Nas\u0131l uzun ya da k\u0131sa boylu, zenci veya beyaz olarak d\u00fcnyaya gelmi\u015fse, ayn\u0131 \u015fekilde ya cehennem ate\u015fi veya cennet i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r. Nas\u0131l Tanr\u0131\u2019n\u0131n takdiri sonucu do\u011fan bir \u00e7ocu\u011fun, do\u011fumundan dolay\u0131 zina yapan kad\u0131n ve erkek cezaland\u0131r\u0131l\u0131yorsa, ayn\u0131 \u015fekilde, ki\u015fi \u00e7aresiz kald\u0131\u011f\u0131 i\u00e7in, i\u015fledi\u011fi fiillerin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr; elinde olmayan fiillerden dolay\u0131 sorguya \u00e7ekilir.(26) SONRAK\u0130 B\u00d6L\u00dcM<\/strong><\/p>\n Mu\u2019tezile: \u0130rade \u00f6zg\u00fcrl\u00fc\u011f\u00fc tart\u0131\u015fmalar\u0131n\u0131n felsef\u00ee boyut kazanmas\u0131<\/strong><\/p>\n D\u0130PNOTLAR<\/strong><\/p>\n 1) Bkz. Mehmet S. Ayd\u0131n, Din Felsefesi, Sel\u00e7uk Yay\u0131nlar\u0131, Ankara 1987, s. 147 vd. Kuran\u2019da, r\u0131zk\u0131n, ecelin, iyili\u011fin ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn, k\u0131saca her \u015feyin Tanr\u0131\u2019n\u0131n takdirine g\u00f6re ger\u00e7ekle\u015fti\u011fi belirtilir. \u00d6te yandan insanlar\u0131n eylemlerinden dolay\u0131 y\u00fck\u00fcml\u00fcl\u00fck ta\u015f\u0131d\u0131klar\u0131 ve bu d\u00fcnyada ve ahirette hesaba \u00e7ekilecekleri s\u00f6ylenir. Bu iki h\u00fckm\u00fcn varl\u0131\u011f\u0131 kafalar\u0131 kar\u0131\u015ft\u0131rm\u0131\u015f ve Hz. Muhammed kader\/\u00f6zg\u00fcr irade tart\u0131\u015fmas\u0131n\u0131 yasaklam\u0131\u015ft\u0131r. Fakat \u0130slam co\u011frafyas\u0131n\u0131n geni\u015flemesi ve Eski Yunan metinleriyle tan\u0131\u015f\u0131ld\u0131ktan sonra bu tart\u0131\u015fma t\u00fcm […]<\/p>\n","protected":false},"author":1933,"featured_media":41645,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1,5947],"tags":[229,556,6031,6032,6033],"class_list":["post-41642","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","category-olaganustu-nisan-sayisi","tag-din","tag-islam","tag-islam-dusuncesi","tag-ozgur-irade","tag-prof-dr-hasan-aydin"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t
\n<\/sup>Bu sorunlardan ilki, tek tanr\u0131l\u0131 dinlerde savunuldu\u011fu anlamda mutlak bilgi, irade, kudret ve s\u00fcrekli yaratma etkinli\u011fine sahip olan, bir di\u011fer deyi\u015fle, evrene bilgisi, iradesi, kudreti ve yaratma niteli\u011fi do\u011frultusunda s\u00fcrekli m\u00fcdahale eden bir Tanr\u0131 kar\u015f\u0131s\u0131nda insan\u0131n konumu ve irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle ilgilidir. Bu anlamda bir yarat\u0131c\u0131, din felsefecilerinin deyi\u015fiyle s\u00f6ylersek, insan\u0131n kendili\u011findenli\u011fini ask\u0131ya al\u0131p, ona, kendi ba\u015f\u0131na, \u00f6zg\u00fcr iradesiyle, tanr\u0131sal takdirin ve tanr\u0131sal yaratman\u0131n s\u00f6z konusu olmad\u0131\u011f\u0131 bir etkinlik alan\u0131 b\u0131rakmad\u0131\u011f\u0131 i\u00e7in, onun eylemlerinin ger\u00e7ek var edicisi olarak alg\u0131lanmas\u0131na, bu nedenle de, dinsel, ahlaksal ve hukuksal a\u00e7\u0131dan y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fcn yeter d\u00fczeyde temellendirilmesine engel olu\u015fturur.<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2020\/04\/2-8.jpg\")
\nAn\u0131lan iki sorun, din felsefesinde g\u00fcndeme gelen tart\u0131\u015fmalara bak\u0131l\u0131rsa, do\u011fal bir bi\u00e7imde, \u00fc\u00e7\u00fcnc\u00fc bir soruna yol a\u00e7ar. Bu da, Tanr\u0131\u2019n\u0131n mutlakl\u0131k ve s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131na g\u00f6nderme yapan sistemleri en \u00e7ok u\u011fra\u015ft\u0131ran \u201cTanr\u0131\u2019n\u0131n adaleti ya da k\u00f6t\u00fcl\u00fck\u201d (theodicy) sorunudur.(2)<\/sup> E\u011fer tek-tanr\u0131l\u0131 dinlerin iddia etti\u011fi gibi, evrendeki her t\u00fcrden olgu ve olay\u0131, \u00f6ncesiz ve mutlak bilgisiyle Tanr\u0131 takdir ediyor ve yarat\u0131yorsa ya da her t\u00fcrden olgu ve olay\u0131n do\u011frudan ya da dolayl\u0131 olarak nedeni o ise, gerek do\u011fal gerekse insansal k\u00f6t\u00fcl\u00fcklerin (ahlak\u00ee, siyas\u00ee) tek ve tart\u0131\u015fmas\u0131z takdir edicisi ve yarat\u0131c\u0131s\u0131 da, o olmak zorundad\u0131r. Bu ko\u015fullar alt\u0131nda Tanr\u0131\u2019n\u0131n iyi, adil ve g\u00fcvenilir bir varl\u0131k oldu\u011fu nas\u0131l s\u00f6ylenebilir?
\n\u0130\u015fte bu makale, Tanr\u0131\u2019ya ili\u015ftirilen s\u0131n\u0131rs\u0131zl\u0131k ve mutlakl\u0131k alg\u0131s\u0131n\u0131n do\u011fal sonucu olan an\u0131lan sorunlar kar\u015f\u0131s\u0131nda \u0130slam d\u00fc\u015f\u00fcnce gelene\u011fi i\u00e7erisinde, \u00f6zellikle itikad\u00ee (inan\u00e7sal) mezheplerin, onlarla diyalektik ili\u015fki i\u00e7erisinde ortaya \u00e7\u0131kan suf\u00ee anlay\u0131\u015f\u0131n ve felsef\u00ee bak\u0131\u015f\u0131n an\u0131lan sorunlara nas\u0131l yakla\u015ft\u0131klar\u0131n\u0131 b\u00fct\u00fcnc\u00fcl bir bak\u0131\u015fla ele almay\u0131, bu konuda \u00fcst d\u00fczey (meta) bir \u00e7\u00f6z\u00fcmleme ortaya koymay\u0131 ama\u00e7lamaktad\u0131r.(3)<\/sup> Ku\u015fkusuz, ne itikad\u00ee mezheplerin, ne sufilerin ne de \u0130slam filozoflar\u0131n\u0131n an\u0131lan sorunlar kar\u015f\u0131s\u0131nda verdi\u011fi yan\u0131tlar\u0131 t\u00fcketircesine ele almak, hacmi s\u0131n\u0131rl\u0131 bir makale i\u00e7inde olanakl\u0131d\u0131r. Ancak belli tipolojilere ba\u015fvurmak, s\u0131n\u0131rl\u0131l\u0131klar i\u00e7erisinde olsa da, bu tipolojilere ba\u011fl\u0131 k\u0131smi \u00e7\u00f6z\u00fcmlemeler yapmak m\u00fcmk\u00fcnd\u00fcr ve bu t\u00fcrden \u00e7\u00f6z\u00fcmlemelerin bilimsel de\u011feri yads\u0131namaz. Biz, s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131n bilincinde olarak, bu makalede, \u0130slam d\u00fcnyas\u0131nda sorunlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, ortaya \u00e7\u0131k\u0131\u015fta etkili olan kimi sosyo-k\u00fclt\u00fcrel nedenleri, mezhepler tarihi kitaplar\u0131nda sorunlar\u0131n tart\u0131\u015f\u0131lmas\u0131nda merkezi bir yere oturtulan el-Hasan el-Basr\u00ee, onun g\u00f6r\u00fc\u015flerinden hareket eden Mu\u2019tezile, E\u015f\u2019ar\u00eeler ve M\u00e2turid\u00eeler ile, sufilerin itikad\u00ee esaslar\u0131n\u0131 \u00f6zetleyen Kelabaz\u00ee ve vahdet-i v\u00fccud anlay\u0131\u015f\u0131n\u0131 savunan \u0130bn Arab\u00ee ve Me\u015f\u015fa\u00ee ekol\u00fcn\u00fcn temsilcileri ve bu ekol\u00fcn zirvesini temsil eden \u0130bn R\u00fc\u015fd\u2019\u00fcn g\u00f6r\u00fc\u015flerini ana hatlar\u0131yla de\u011ferlendirmeye \u00e7al\u0131\u015faca\u011f\u0131z. Tipolojile\u015ftirmeyi temel alan bu t\u00fcrden bir \u00e7\u00f6z\u00fcmleme, \u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131nda, an\u0131lan sorunlara y\u00f6nelik \u00e7o\u011fulcu yakla\u015f\u0131ma g\u00fc\u00e7l\u00fc bir \u00f6rnek te\u015fkil edecek ve s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131n bilincinde olan kimi genellemelere ula\u015fmam\u0131za ve onlar\u0131 ele\u015ftirel a\u00e7\u0131dan irdelememize olanak sa\u011flayacak niteliktedir.<\/p>\n
\n<\/strong>M\u00fcsl\u00fcmanlar, Tanr\u0131 odakl\u0131 d\u00fc\u015f\u00fcncelerin i\u00e7erdi\u011fi kimi felsef\u00ee sorunlar\u0131 fark etmekte gecikmemi\u015flerdir. Hatta \u0130slam dinsel bildirilerine (Kuran<\/em> ve hadislere) bak\u0131l\u0131rsa, s\u00f6z konusu sorunlardan, \u00f6zellikle irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle ili\u015fkili olan\u0131n\u0131n \u0130slam peygamberi Hz. Muhammed d\u00f6neminde tart\u0131\u015fma konusu edildi\u011fini s\u00f6ylemek olas\u0131d\u0131r. \u00d6yle g\u00f6r\u00fcn\u00fcyor ki, Kuran<\/em>\u2019da, Tanr\u0131\u2019n\u0131n diledi\u011fini sapt\u0131r\u0131p, diledi\u011fini de do\u011fru yola iletece\u011fi; r\u0131zk\u0131n, ecelin, iyili\u011fin ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn Tanr\u0131\u2019n\u0131n takdirine g\u00f6re ger\u00e7ekle\u015fti\u011fi; Tanr\u0131\u2019n\u0131n izni olmaks\u0131z\u0131n insan\u0131n kendisine bile yarar ya da zarar veremeyece\u011fi; hem insanlar\u0131n hem de eylemlerinin Tanr\u0131 taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131; insanlar\u0131n ba\u015f\u0131na gelen her \u015feyin, Tanr\u0131 kat\u0131nda bulunan levh-i mahfuzda (korunmu\u015f levhada) ya da bir kitapta yaz\u0131l\u0131 oldu\u011fu vb. d\u00fc\u015f\u00fcncelerin savunulmas\u0131, \u00f6te yandan da insanlar\u0131n eylemlerinden dolay\u0131 y\u00fck\u00fcml\u00fcl\u00fck ta\u015f\u0131d\u0131klar\u0131n\u0131n ve bu d\u00fcnyada ve ahirette hesaba \u00e7ekileceklerinin belirtilmesi(4)<\/sup>, hem sahab\u00eeler hem de kar\u015f\u0131tlar\u0131 olan m\u00fc\u015frik Araplar\u0131 tedirgin etmi\u015f g\u00f6z\u00fck\u00fcr. Hz. Muhammed\u2019i zor durumda b\u0131rakmak i\u00e7in her yola ba\u015fvuran kar\u015f\u0131t gruplar\u0131n, yani m\u00fc\u015frik Araplar\u0131n,\u00a0 Kuran<\/em>\u2019daki tarihsel ba\u011flaml\u0131 paradokslu yarg\u0131lardan yararlanarak, kendi inan\u00e7lar\u0131n\u0131, me\u015fru g\u00f6stermek i\u00e7in \u015f\u00f6yle dedikleri kaydedilmi\u015ftir:
\n\u201cTanr\u0131\u2019ya ortak ko\u015fanlar dediler ki: Tanr\u0131 dileseydi, ne biz ne de atalar\u0131m\u0131z, O\u2019ndan ba\u015fka bir \u015feye ibadet ederdik. O\u2019ndan ayr\u0131 olarak da herhangi bir \u015feyi haram k\u0131lmazd\u0131k. Onlardan \u00f6ncekiler de b\u00f6yle yapm\u0131\u015flard\u0131. Peygambere d\u00fc\u015fen apa\u00e7\u0131k tebli\u011fden ba\u015fka bir \u015fey midir?\u201d(5)
\n<\/sup>M\u00fc\u015frik Araplar\u0131n bu ele\u015ftirilerine verilen yan\u0131t\u0131, gerek Kuran<\/em>\u2019\u0131n gerekse Hz. Muhammed\u2019in, Tanr\u0131\u2019n\u0131n takdirine ra\u011fmen, insan\u0131n elinden geleni yapmas\u0131 gerekti\u011fini belirten s\u00f6ylemlerinde yakalamak m\u00fcmk\u00fcnd\u00fcr. Bu yan\u0131t pek doyurucu bulunmam\u0131\u015f olsa gerek ki, tart\u0131\u015fmalar devam etmi\u015f hatta yer yer kimi sahab\u00eeleri bile olumsuz y\u00f6nde etkilemi\u015ftir. Bunu g\u00f6zlemleyen Hz. Muhammed, Eb\u00fb Hureyre\u2019nin s\u00f6ylemine bak\u0131l\u0131rsa, konunun tart\u0131\u015f\u0131lmas\u0131n\u0131 yasaklam\u0131\u015ft\u0131r. Nitekim Eb\u00fb Hureyre\u2019den naklen \u015f\u00f6yle bir olay aktar\u0131l\u0131r:<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2020\/04\/3-8.jpg\")
\n<\/sup>Tarihsel kay\u0131tlara bak\u0131l\u0131rsa, Hz. Muhammed\u2019in tart\u0131\u015fmalar\u0131 yasaklamas\u0131n\u0131n olduk\u00e7a etkili oldu\u011fu s\u00f6ylenebilir. Zira Halife Hz. \u00d6mer d\u00f6nemine de\u011fin, kader konusuyla ilgili \u00f6nemli bir tart\u0131\u015fmaya rastlan\u0131lmaz. Hz. \u00d6mer d\u00f6neminde, tarihsel kay\u0131tlara bak\u0131l\u0131rsa, \u015f\u00f6yle bir olay\u0131n ya\u015fand\u0131\u011f\u0131 aktar\u0131l\u0131r: Hz. \u00d6mer, \u015eam\u2019a sefer d\u00fczenler, \u015fehrin yak\u0131n\u0131na gelince, orada veba salg\u0131n\u0131 oldu\u011fu haberini al\u0131r. Bu y\u00fczden \u015fehre girmekten vazge\u00e7er. Hz. \u00d6mer\u2019in bu tutumu ordunun i\u00e7inde tart\u0131\u015fmalara yol a\u00e7ar. Eb\u00fb Ubeyde b. el-Cerr\u00e2h, Hz. \u00d6mer\u2019e, \u201cTanr\u0131\u2019n\u0131n kaderinden mi ka\u00e7\u0131yorsun\u201d diye sorar. Hz. \u00d6mer de, evet, Tanr\u0131\u2019n\u0131n bir kaderinden bir ba\u015fka kaderine ka\u00e7\u0131yorum, yan\u0131t\u0131n\u0131 verir ve ordunun i\u00e7indeki tart\u0131\u015fmalar sona erer.(7)
\n<\/sup>\u0130slam d\u00fcnyas\u0131nda sorunlar\u0131n yeniden g\u00fcndeme geli\u015fi, Eski Yunan felsefesinin verilerini kullanarak, din\u00ee-felsef\u00ee bir sistem kurmu\u015f olan H\u0131ristiyanlar\u0131n ya\u015fad\u0131klar\u0131 b\u00f6lgelerin (Suriye, M\u0131s\u0131r, Irak vb.) ele ge\u00e7irilmesini(8)<\/sup> ve M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlerin farkl\u0131 din mensuplar\u0131 (H\u0131ristiyan, Yahudi, Budist, Maniheist vb.) ile yapt\u0131klar\u0131 tart\u0131\u015fmalar\u0131 beklemi\u015ftir.(9)<\/sup> Bu tart\u0131\u015fmalar, Kuran<\/em>\u2019\u0131n ayn\u0131 konuya ili\u015fkin paradokslu, \u0130bn R\u00fc\u015fd\u2019\u00fcn s\u00f6ylemiyle te\u2019vile a\u00e7\u0131k yarg\u0131lar\u0131n\u0131n sistemle\u015ftirilmeye olan gereksinimi(10)<\/sup> ve \u0130slam devletinin resmi bir dinsel-ideoloji aray\u0131\u015f\u0131 i\u00e7inde olu\u015fu gibi nedenlerin etkisiyle, M\u00fcsl\u00fcmanlar\u0131, Kuran<\/em>\u2019\u0131n s\u00f6ylemlerini sistemle\u015ftirmek ve savunmak amac\u0131yla din\u00ee-felsef\u00ee sistemler olu\u015fturmaya y\u00f6neltmi\u015f(11)<\/sup>; bu sistemle\u015ftirme giri\u015fimi, \u0130slam d\u00fc\u015f\u00fcncesini fethedilen b\u00f6lgelerde yayg\u0131n oldu\u011fu anla\u015f\u0131lan Helenistik k\u00fclt\u00fcrle ili\u015fki i\u00e7ine sokmu\u015ftur. Halife Me\u2019m\u00fbn\u2019un Beyt el-Hikme\u2019yi (Felsefe Evi) kurarak organize etti\u011fi sistemli \u00e7eviri etkinli\u011fiyle(12)<\/sup> Helenistik k\u00fclt\u00fcr\u00fcn a\u011f\u0131rl\u0131\u011f\u0131 doruk noktas\u0131na ula\u015f\u0131r. Ku\u015fkusuz etkile\u015fim Helenistik k\u00fclt\u00fcrle s\u0131n\u0131rl\u0131 de\u011fildir; Hint ve \u0130ran etkileri ile do\u011frudan Eski Yunan etkisinden de s\u00f6z edilebilir.(13)<\/sup> Bu etkiler, \u0130slam toplumunun i\u00e7 dinamikleri ve Kuran<\/em>\u2019\u0131n te\u2019vile a\u00e7\u0131k paradokslu yarg\u0131lar\u0131yla da birle\u015ferek, \u0130slam d\u00fc\u015f\u00fcncesinin geli\u015fmesini ve Kuran<\/em>\u2019da da\u011f\u0131n\u0131k olarak yer alan ayetleri mant\u0131ksal a\u00e7\u0131dan sistemli bir \u00f6\u011freti haline gelmesini sa\u011flam\u0131\u015ft\u0131r. Kimi d\u00fc\u015f\u00fcn\u00fcrlere g\u00f6re, \u0130slam d\u00fcnyas\u0131ndaki sistemlili\u011fe vurgusu olan bu d\u00fc\u015f\u00fcnsel geli\u015fimi, t\u00fcm\u00fcyle farkl\u0131 k\u00fclt\u00fcrlerle etkile\u015fime bor\u00e7luyuz. \u00d6rne\u011fin \u0130slam felsefe tarihi ara\u015ft\u0131rmalar\u0131yla \u00fcnl\u00fc Macit Fahri \u015f\u00f6yle yazar:
\n\u201cArap ayd\u0131nlar\u0131n\u0131n eski bilimlere ilgisi olmasayd\u0131, herhangi bir d\u00fc\u015f\u00fcnsel geli\u015fmenin meydana gelmesi ya da devam etmesi \u00e7ok zor ya da olanaks\u0131z olurdu.\u201d(14)
\n<\/sup>Ger\u00e7ekten de, mezhepler tarihi kitaplar\u0131na bakarak, \u0130slam d\u00fcnyas\u0131n\u0131n felsef\u00ee temelleri olan ilk tart\u0131\u015fmas\u0131n\u0131n, Helenistik k\u00fclt\u00fcr ve H\u0131ristiyanlarla ili\u015fkilendirilmesi yukar\u0131daki yarg\u0131y\u0131 destekler niteliktedir. Bu tart\u0131\u015fma, daha \u00f6nce Hz. Muhammed\u2019in tart\u0131\u015f\u0131lmas\u0131n\u0131 yasaklad\u0131\u011f\u0131 irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc, ba\u015fka bir deyi\u015fle kader tart\u0131\u015fmas\u0131d\u0131r ve mezhepler tarihi yap\u0131tlar\u0131nda Suriye\u2019nin fethi ile ili\u015fkilendirilir.(15)<\/sup> Subk\u00ee erken d\u00f6neme ili\u015fkin olarak \u015fu bilgiyi aktar\u0131r:
\n\u201cBiz Suriye\u2019ye sald\u0131rd\u0131k, orada tanr\u0131sal takdirin bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yleyenlerle kar\u015f\u0131la\u015ft\u0131k.<\/em>\u201d(16)<\/sup>
\nYine erken d\u00f6nem kaynaklar, irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc tart\u0131\u015fmas\u0131n\u0131 ilk g\u00fcndeme getirdi\u011fi iddia edilen Ma\u2019bed el-Cuhen\u00ee\u2019nin, kaderi yads\u0131yan g\u00f6r\u00fc\u015f\u00fcn\u00fc, Sevsen ya da Sensaveyh adl\u0131 bir H\u0131ristiyan\u2019dan \u00f6\u011frendi\u011fini ileri s\u00fcrer.(17)<\/sup> \u015eehrist\u00e2n\u00ee kaderden s\u00f6z eden ilk ki\u015finin Yun\u00fbs el-Esv\u00e2r\u00ee oldu\u011funu s\u00f6yler.(18)<\/sup> \u00d6yle anla\u015f\u0131l\u0131yor ki, Ma\u2019bed el-Cuhen\u00ee, Gaylan ed-D\u0131me\u015fk\u00ee ve Ca\u2019d bin Dirhem gibi kaderi ink\u00e2r ettikleri i\u00e7in Kaderiyeci olarak kabul edilen(19)<\/sup> d\u00fc\u015f\u00fcn\u00fcrlerce, kimi H\u0131ristiyan etkilerle beraber, insan\u0131n hukuksal, ahlaksal ve dinsel y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcyle ili\u015fkili olarak ele al\u0131nan irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorunu, Emevi halifelerinin zul\u00fcm ve haks\u0131zl\u0131klar\u0131n\u0131 yasalla\u015ft\u0131rmak i\u00e7in bedevi Arap inanc\u0131na g\u00f6nderme yapan Cebriyeci g\u00f6r\u00fc\u015flere sar\u0131lmalar\u0131na tepki duyan el-Hasan el-Basr\u00ee ile birlikte siyasal bir i\u00e7erik de kazan\u0131r. el-Hasan el-Basr\u00ee ile ilgili olarak \u015f\u00f6yle bir olay aktar\u0131l\u0131r:
\n\u201c\u00c2ta b. Yessar ve Ma\u2019bed el-Cuhen\u00ee, Ebu Sa\u2019id\u2019e (el-Hasan el-Basr\u00ee) gidip, bu emirler M\u00fcsl\u00fcmanlar\u0131n kan\u0131n\u0131 ak\u0131t\u0131yor, mallar\u0131n\u0131 gasp ediyor ve daha pek \u00e7ok olumsuz \u015fey yap\u0131yorlar, sonra da, eylemlerimiz yaln\u0131zca Tanr\u0131\u2019n\u0131n iradesine g\u00f6re meydana gelmektedir, diyorlar. Bu konuda ne d\u00fc\u015f\u00fcn\u00fcyorsun? Eb\u00fb Sa\u2019id \u015fu yan\u0131t\u0131 verir: Tanr\u0131\u2019n\u0131n d\u00fc\u015fmanlar\u0131 yalan s\u00f6yl\u00fcyorlar.\u201d(20)
\n<\/sup><\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2020\/04\/4-4-300x180.jpg\")
\n\u201cKendimi Kader\u00eelere (kaderi yads\u0131yanlara) kar\u015f\u0131 g\u00fc\u00e7lendirip, onlar\u0131 k\u0131l\u0131c\u0131mla ezece\u011fim.\u201d(23)<\/sup><\/p>\n
\n<\/strong>\u0130rade \u00f6zg\u00fcrl\u00fc\u011f\u00fc tart\u0131\u015fmalar\u0131 siyasalla\u015fsa da, \u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131ndaki tart\u0131\u015fmalar\u0131n b\u00fcy\u00fck \u00f6l\u00e7\u00fcde dinsel bildirilere ba\u011fl\u0131 kal\u0131narak yap\u0131ld\u0131\u011f\u0131, aleyhte ve lehte olanlar\u0131n dinsel literat\u00fcre sar\u0131ld\u0131\u011f\u0131, hatta g\u00f6r\u00fc\u015flerini temellendirmek i\u00e7in, kimi d\u00fc\u015f\u00fcn\u00fcrlere bak\u0131l\u0131rsa hadisler uydurdu\u011fu g\u00f6r\u00fcl\u00fcr.(24)<\/sup> \u00d6rne\u011fin el-Hasan el-Basr\u00ee, Cebriyeci d\u00fc\u015f\u00fcnceleri dinsel bildirilerden \u00e7\u0131karsanan d\u00fc\u015f\u00fcncelerle savunmaya y\u00f6nelenlere, yine dinsel bildirilerden \u00e7\u0131karsad\u0131\u011f\u0131 irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131 ima eden d\u00fc\u015f\u00fcncelerle kar\u015f\u0131 koymaya \u00e7al\u0131\u015f\u0131r.(25)<\/sup> el-Hasan el-Basr\u00ee, irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc tart\u0131\u015fmas\u0131n\u0131n geli\u015fim seyrinde, mezhepler tarihi yap\u0131tlar\u0131na bak\u0131l\u0131rsa, hem Mu\u2019tezil\u00ee d\u00fc\u015f\u00fcn\u00fcrleri hem de S\u00fcnn\u00ee d\u00fc\u015f\u00fcn\u00fcrleri etkiledi\u011fi ve erken d\u00f6nem tart\u0131\u015fmalara \u0131\u015f\u0131k tuttu\u011fu i\u00e7in, onun d\u00fc\u015f\u00fcncelerini kendi s\u00f6yleminden dinlemek ayd\u0131nlat\u0131c\u0131 olacakt\u0131r. Kaleme ald\u0131\u011f\u0131 Ris\u00e2le<\/em>\u2019sinde, irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc reddeden ve insan\u0131n Tanr\u0131 kar\u015f\u0131s\u0131nda, r\u00fczg\u00e2r \u00f6n\u00fcndeki yaprak gibi oldu\u011funu d\u00fc\u015f\u00fcnen Cebriyeci d\u00fc\u015f\u00fcnceyi ortaya koyar, sonra da ele\u015ftirmeye y\u00f6nelir.<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2020\/04\/5-6-211x300.jpg\")
\n<\/sup>Siyasal iktidarlarca da kullan\u0131lan bu Cebriyeci arg\u00fcmana, el-Hasan el-Basr\u00ee\u2019nin yan\u0131t\u0131 ilgiye de\u011ferdir. \u00d6zetle \u015f\u00f6yle der: Peygamberin sahab\u00eelerinden hi\u00e7birisi, Tanr\u0131\u2019n\u0131n kendisine isnat etti\u011fi \u015feylerden ba\u015fkas\u0131n\u0131 Tanr\u0131\u2019ya isnat etmemi\u015ftir. Tanr\u0131 Kuran<\/em>\u2019da insanlara y\u00fckledi\u011fi vecibelerle ilgili olarak, kendisine ho\u015f gelen ya da \u00e7irkin g\u00f6r\u00fcnen \u015feyleri a\u00e7\u0131k\u00e7a ortaya koymu\u015ftur. Bununla birlikte, insan\u0131n Tanr\u0131 kat\u0131nda, hatal\u0131 \u015feyleri yapma g\u00fcc\u00fcn\u00fcn bulunmas\u0131 g\u00f6steriyor ki, ahlaksal alanda, Tanr\u0131\u2019n\u0131n irade ve bilgisiyle insan\u0131n maddi varl\u0131\u011f\u0131 alan\u0131nda, O\u2019nun irade ve bilgisi ayn\u0131 de\u011fildir. \u0130nsana iyi olan\u0131 yapmay\u0131 ve k\u00f6t\u00fc olan eylemlerden ka\u00e7\u0131nmay\u0131 emrederken Tanr\u0131, kaderin kendi emirlerinin rehberli\u011finden ibaret oldu\u011funu, kendi emirleri ile belirlendi\u011fini a\u00e7\u0131klam\u0131\u015ft\u0131r. Tanr\u0131 hi\u00e7bir zaman, insan\u0131n uzun boylu olmas\u0131n\u0131 yasaklamaz veya siyahi oldu\u011fu i\u00e7in onu cezaland\u0131rmaz. \u0130nsan\u0131n maddi varl\u0131\u011f\u0131n\u0131n tek belirleyicisi, \u015f\u00fcphesiz Tanr\u0131\u2019n\u0131n mutlak iradesidir. Burada insan, ne irade sahibidir ne de onda durumu de\u011fi\u015ftirme g\u00fcc\u00fc vard\u0131r. Fakat b\u00f6yle bir \u015feyi insan\u0131n ahlaksal durumuna uygulamak, Tanr\u0131\u2019n\u0131n g\u00f6r\u00fcn\u00fc\u015fte bir \u015feyi arzu ederken, kapal\u0131 olarak, tam tersini istedi\u011fi anlam\u0131na gelir. Ba\u015fka bir deyi\u015fle Tanr\u0131\u2019n\u0131n bir yandan, insan\u0131n g\u00f6rme ve i\u015fitmesini emrederken, bir yandan da, onun k\u00f6r ve sa\u011f\u0131r olmas\u0131n\u0131 takdir etti\u011fi anlam\u0131na gelir. Bu, Tanr\u0131\u2019ya kar\u015f\u0131 i\u015flenmi\u015f b\u00fcy\u00fck bir k\u00fcf\u00fcr olmak bir yana, O\u2019na kendisinin dahi isnat etmedi\u011fi bir \u015feyi isnat etmektir.(27)<\/sup>\u00a0 \u00d6te yandan,\u00a0 kalemler kurumu\u015f ve al\u0131nlara kimin sa\u2019id kimin \u015fak\u00ee olaca\u011f\u0131 yaz\u0131lm\u0131\u015ft\u0131r diyenlere, onlar\u0131n ikiy\u00fczl\u00fcl\u00fc\u011f\u00fcne g\u00f6nderme yaparak el-Hasan el Basr\u00ee \u015f\u00f6yle yan\u0131t verir:
\n\u201cOnlardan birisine, dine ait bir emir verecek olsan, kalemler kurumu\u015f ve al\u0131nlara kimin sa\u2019id kimin \u015faki oldu\u011fu yaz\u0131lm\u0131\u015ft\u0131r, derler. Ancak onlardan birisine, d\u00fcnya nimetleri i\u00e7in kendini yorma, s\u0131cak ve so\u011fukta kendini i\u015fe ko\u015fma ve kendini yolculuklarda tehlikelere atma, nas\u0131l olsa r\u0131zk\u0131n haz\u0131rlanm\u0131\u015ft\u0131r, desen kabul etmez.\u201d(28)<\/sup><\/p>\n
\n2) Kr\u015f. David Hume, Do\u011fal Din \u00dcst\u00fcne S\u00f6yle\u015filer, Din \u00dcst\u00fcne\u2019nin i\u00e7inde, \u00e7eviren: M. Tuncay, \u0130mge Kitabevi, Ankara 1995, s.208 vd., Ayd\u0131n, age., s. 147 vd. ve 208 vd.; Cafer S. Yaran, K\u00f6t\u00fcl\u00fck ve Theodise, Vadi Yay\u0131nlar\u0131, Ankara 1997, s. 11 vd.; \u201c\u015eaban Hakl\u0131, K\u00f6t\u00fcl\u00fck Problemleri, Yakla\u015f\u0131mlar ve Ele\u015ftiriler\u201d, \u00c7orum \u0130lahiyat Fak\u00fcltesi Dergisi, 2002\/2, s. 194 vd.
\n3) Bu makalede tart\u0131\u015fma konusu yap\u0131lan konular\u0131n bir b\u00f6l\u00fcm\u00fc \u0130slam D\u00fc\u015f\u00fcnce Gelene\u011finde Din-Felsefe ve Bilim (Naturel Yay\u0131nlar\u0131 2005) adl\u0131 yap\u0131t\u0131m\u0131zda tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ancak buradaki tart\u0131\u015fman\u0131n iki farkl\u0131 boyutu bulunmaktad\u0131r. \u0130lki, yeni bir y\u00f6ntembilimsel yakla\u015f\u0131m benimsenmi\u015f, ikincisi ise, C\u00fcveyn\u00ee, M\u00e2tur\u00eed\u00ee, \u0130bn Arab\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerin g\u00f6r\u00fc\u015flerine sadece bu makalede yer verildi\u011fi gibi, \u0130slam filozoflar\u0131n\u0131n g\u00f6r\u00fc\u015fleri de daha ayr\u0131nt\u0131l\u0131 ele al\u0131nmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.
\n4) An\u0131lan s\u00f6ylemlerin ge\u00e7ti\u011fi kimi ayetler i\u00e7in bkz. \u0130brahim S\u00fbresi, 4; Secde S\u00fbresi 13; Z\u00fcmer S\u00fbresi 7; Fat\u0131r S\u00fbresi 8; Enbiy\u00e2\u2019 S\u00fbresi 23; Kamer S\u00fbresi 49; Had\u00eed S\u00fbresi 22; \u015e\u00fbr\u00e2 S\u00fbresi 34; Al-i \u0130mran S\u00fbresi 165; Nis\u00e2\u2019 S\u00fbresi 78-79.
\n5) Nahl S\u00fbresi,.35.
\n6) Tirmiz\u00ee, Sah\u00eeh, cilt: II, \u0130stanbul 1292, s.19. Eb\u00fb Hureyre\u2019den nakledilen bu olay, kaderin bir s\u0131r oldu\u011fu d\u00fc\u015f\u00fcncesinin temellendirmek i\u00e7in s\u0131k s\u0131k kullan\u0131lm\u0131\u015ft\u0131r.
\n7) Bu ve benzeri tart\u0131\u015fmalar i\u00e7in bkz. Ahmet Turan, \u0130slam Mezhepleri Tarihi, Samsun 1993, s.12-14.
\n8) Fetih hareketleri i\u00e7in kr\u015f. Carl Brockelmann, \u0130slam Uluslar\u0131 ve Devletleri Tarihi, \u00e7eviren: N. \u00c7a\u011fatay, TTK Yay\u0131nlar\u0131, Ankara 1992, s.45 vd.
\n9) Kr\u015f. Mustafa Erdem, Cah\u0131z ve el-Muhtasar fi\u2019r-Redd ala’n-Nasara \u0130simli Risalesi, AU\u0130F Dergisi i\u00e7inde, cilt xxxi, A\u00dc Bas\u0131mevi, Ankara 1989, s.\u00a0 44 vdd.; Macit Fahri, \u0130slam Felsefesi Tarihi, \u00e7eviren: K.Turhan, \u0130klim Yay\u0131nlar\u0131, \u0130stanbul 1992, s.3; Georges C. Anawati, \u201cKal\u00e2m\u201d, \u0130n\u00adgilizceye \u00e7ev.: R. J. Scotts The Encyclopedia of Religion i\u00e7in\u00adde, cilt: VIII, London, 1987, s. 233 vd..\u0130
\n10) Bkz. \u0130bn R\u00fc\u015fd el-Ke\u015ff an Men\u00e2hic el-Edille f\u00ee Ak\u00e2id el-Mille, ne\u015fr ve tahkik: Muhammed \u00c2bid el-C\u00e2bir\u00ee, Beyrut 1998, s. 186 vd.
\n11) Kr\u015f. \u0130bn Haldun, Mukaddime, cilt II, \u00e7eviren: Z. K. Ugan, MEB. Yay\u0131nlar\u0131, \u0130stanbul 1991, s. 533 vd.; Eb\u00fb el-Hasan el-E\u015f\u2019ar\u00ee, Ris\u00e2le f\u00ee \u0130stihs\u00e2n el-Havz fi \u0130lm el-Kel\u00e2m, Theology al-A\u015fhari i\u00e7inde, ne\u015fr.: R.J McCarthy, Beyrut 1952, s. 88 vd.; Ignaz Goldziher, Introduction to Islamic Theology and Law, \u0130ngilizceye \u00e7eviren: And\u00adros ve Ruth Hamoni, New Jersey, 1970, s.85 vd.
\n12) \u00c7eviri etkinlikleri i\u00e7in bkz. Hilmi Z. \u00dclken, Uyan\u0131\u015f Devrinde Terc\u00fcmenin Rol\u00fc, \u0130stanbul 1935, s.49 vd.; M. \u015eemseddin G\u00fc\u00adnaltay, \u201cFelsefe-i Kadime \u0130slam Alemine Ne \u015eekilde ve Hangi Tariltle Girdi\u201d, \u0130FM, cilt: I, say\u0131: 2, s.185-220; Ahmet Emin, Duh\u00e2 el-\u0130sl\u00e2m, cilt: I, Kahire, tarihsiz, s. 229-289; De Locy O\u2019leary, \u0130slam D\u00fc\u015f\u00fcncesi ve Tarihteki Yeri, \u00e7eviren: H. Yurdayd\u0131n ve Y. Kutluay, A\u00dc\u0130F. Yay\u0131nlar\u0131, Ankara 1959, s.1 vd.
\n13) Bkz. Fahri, age., s. 9-34.
\n14) Fahri, age., s.1. \u0130bn Hald\u00fbn da \u0130slam d\u00fcnyas\u0131nda\u00adki d\u00fc\u015f\u00fcnsel geli\u015fimi, farkl\u0131 k\u00fclt\u00fcrlerle etkile\u015fime ve Arap ol\u00admayanlara ba\u011fl\u0131yor. Bkz. \u0130bn Hald\u00fbn, age., cilt: II, s. 377 vd.
\n15) Bkz. \u015eehrist\u00e2n\u00ee, el-Milel ve en-Nihal, cilt: I, Beyrut 1978, s. 31; A.S. Tritton, \u0130slam Kel\u00e2m\u0131, \u00e7eviren:\u00a0 M. Da\u011f, A\u00dcIF Yay\u0131nlar\u0131, Ankara 1983, s. 57; A. S. Tritton, Foreign Influences on Muslim Theology, Suction of School ol Orientaland Alrican Studi\u00ades, VoLX., Part 4, London 1942, s. 838; W. M.\u00a0 Watt, \u0130slam D\u00fc\u015f\u00fcncesinin Te\u015fekk\u00fcl Devri, \u00e7eviren:\u00a0 E.R. F\u0131\u011flal\u0131, Umran Yay\u0131nlar\u0131, Ankara 1981, s.1 07.
\n16) Subk\u00ee, Tabak\u00e2t e\u015f-\u015eafi\u2019iyye, cilt: I, Kahire 1906, s. 50.
\n17) Bkz. Watt, \u0130slam D\u00fc\u015f\u00fcncesinin Te\u015fekk\u00fcl Devri, s. 103.
\n18) Bkz. \u015eehrist\u00e2n\u00ee, age., cilt: I, s. 32;
\n19) Bkz. Ba\u011fd\u00e2d\u00ee, el-Fark Beyn el-F\u0131rak (Mezhepler Aras\u0131ndaki Farklar), \u00e7eviren: E. R. F\u0131\u011flal\u0131, TDV Yay\u0131nlar\u0131, Ankara 1991, s. 17-18 ve 83; Watt, \u0130slam D\u00fc\u015f\u00fcncesinin Te\u015fekk\u00fcl Devri, s. 103-107.
\n20) Al\u00ee S\u00e2m\u00ee en-Ne\u015f\u015f\u00e2r, Ne\u015f\u2019e el-Fikr el-Felsef\u00ee f\u00ee el-\u0130sl\u00e2m, cilt: I, Kahire 1990, s. 318; Watt, age., s.121-122.
\n21) Bkz. Watt, \u0130slam D\u00fc\u015f\u00fcncesinin Te\u015fekk\u00fcl Devri, s.106-107; Tritton, age., s.57-58. Ba\u015flang\u0131\u00e7ta i\u015fkence g\u00f6ren \u00f6zg\u00fcr irade savunucular\u0131, Mu’tezile arac\u0131l\u0131\u011f\u0131yla Me’mun d\u00f6neminde resmi kurumlarla uzla\u015ft\u0131\u011f\u0131nda, bu sefer de onlar kar\u015f\u0131tlar\u0131na bask\u0131 uygulam\u0131\u015flard\u0131r. Bkz. W.M. Watt, The Political Attitudes of the Mu’tazilah, Jurnal ol the Royal Asitaic Society, 1963, s.38 vd.
\n22) Bkz. \u0130lhami G\u00fcler, Allah\u2019\u0131n Ahlakili\u011fi Sorunu (Ehl-i S\u00fcnnet\u2019in Allah Tasavvuruna Ahlak\u00ee A\u00e7\u0131dan Ele\u015ftirel Bir Yakla\u015f\u0131m), Ankara Okulu Yay\u0131nlar\u0131, Ankara 2002, s. 58.
\n23) Taber\u00ee, Tarih er-Rus\u00fbl el-Mul\u00fbk, Leiden 1901, s. 296.
\n24) redestination in Early \u0130sl\u00e2m, London 1948, s.1 vd.; Watt, \u0130slam D\u00fc\u015f\u00fcncesinin Te\u015fekk\u00fcl Devri, s. 114-121. H. A. Wolfson, kaderci \u00f6\u011fretiyi savunmak i\u00e7in uydurulan hadislerle Yahudi gelene\u011fi aras\u0131ndaki ba\u011fa y\u00f6nelik olduk\u00e7a zengin veriler sunmakta ve analitik bir \u00e7\u00f6z\u00fcmleme ortaya koymaktad\u0131r. Bkz. H. A. Wolfson, Kel\u00e2m Felsefeleri, \u00e7eviren: Kas\u0131m Turhan, Kitabevi Yay\u0131nlar\u0131, \u0130stanbul 2001, s. 462 vd.
\n25) Bkz. Watt, \u0130slam D\u00fc\u015f\u00fcncesinin Te\u015fekk\u00fcl Devri, s. 121 vd.
\n26) Bkz. el-Hasan el-Basr\u00ee, Ris\u00e2le, tahkik: H. Ritter, Der \u0130slam XXI 1932, s. 81.
\n27) Bkz. el-Basr\u00ee, Ris\u00e2le, s. 81 vd.
\n28) el-Basr\u00ee, Ris\u00e2le, s. 81.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"