{"id":600,"date":"2020-08-12T12:17:54","date_gmt":"2020-08-12T12:17:54","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=600"},"modified":"2020-08-12T12:17:54","modified_gmt":"2020-08-12T12:17:54","slug":"hanefi-imamlardan-ebubekir-razi-el-cessas-ve-itizali-gorusleri","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/hanefi-imamlardan-ebubekir-razi-el-cessas-ve-itizali-gorusleri\/","title":{"rendered":"Hanef\u00ee \u0130mamlardan Ebubekir R\u00e2z\u00ee el-Cess\u00e2s ve \u0130’tiz\u00e2l\u00ee G\u00f6r\u00fc\u015fleri"},"content":{"rendered":"

Hanefi tabakat\u0131 i\u00e7erisinde \u00f6nemli bir mevkii olan hicri d\u00f6rd\u00fcnc\u00fc as\u0131rda ya\u015fam\u0131\u015f ve mezhebe y\u00f6nelik \u00e7ok faydal\u0131 eserler ortaya koymu\u015f bulunan Ebu Bekir Razi el-Cessas, ilmi anlamda de\u011feri ifade edilemeyecek seviyede b\u00fcy\u00fck bir \u015fahsiyettir. Usuldeki el-Fusul\u2019unden Tefsirde \u201cAhkamu\u2019l-Kur\u2019an<\/em>\u201d\u0131na var\u0131ncaya kadar muhtelif eserleri vard\u0131r. Ba\u011fdat\u2019ta do\u011fan ve vefat eden el-Cessas \u00a0Re\u2019y ehli diye ta\u2019bir edilen Hanefi mezhebi ulemas\u0131n\u0131n \u00f6nde gelenlerinden say\u0131lmaktad\u0131r. Hicri 305 y\u0131l\u0131nda do\u011fmu\u015f ve 370 y\u0131l\u0131nda ise vefat etmi\u015ftir.[1]<\/a><\/p>\n

Ebubekir el-Cessas, ba\u015fta \u0130sa b. Eban\u2019\u0131n Halife Me\u2019mun\u2019un talebi \u00fczerine Hanefi mezhebinin hadis ve s\u00fcnnet anlay\u0131\u015f\u0131n\u0131 ortaya koyan \u201cel-H\u00fccec\u00fc\u2019s-Sa\u011fir\u201d <\/em>ini Usule dair yazd\u0131\u011f\u0131 el-Fusul\u201d \u00fcn\u00fcn s\u00fcnnet b\u00f6l\u00fcm\u00fcne mefhumen yazm\u0131\u015ft\u0131r. Daha sonradan bahsi yap\u0131lan el-H\u00fccec\u2019in kaybolmas\u0131 ile birlikte Cessas\u2019\u0131n bu ameli ve mezk\u00fbr kitab\u0131n\u0131n ta\u015f\u0131m\u0131\u015f oldu\u011fu de\u011fer bir o kadar daha fazla olmu\u015ftur. Yani bug\u00fcn, \u0130mam Muhammed\u2019in en \u00f6nemli talebelerinden biri olan \u0130sa b. Eban\u2019 \u0131n kaleminden mezhebimizin s\u00fcnnet anlay\u0131\u015f\u0131n\u0131 okuyup m\u00fctalaa etmek isteyen kimsenin el-Fusul\u2019\u00fcn bahsini yapt\u0131\u011f\u0131m\u0131z s\u00fcnnet b\u00f6l\u00fcm\u00fcn\u00fc okumas\u0131 yeterli olacakt\u0131r.[2]<\/a><\/p>\n

Di\u011fer yandan yine Hanefi mezhebinde \u00e7ok \u00f6nemli bir yeri olan ve el-Mercani\u2019nin mutlak m\u00fc\u00e7tehid olarak niteledi\u011fi \u0130mam et-Tahavi\u2019nin f\u0131kha dair kaleme ald\u0131\u011f\u0131 \u201cMuhtasaru ihtilafi\u2019l-Ulema\u201d<\/em> isimli eserini de bu g\u00fcn el-Cessas\u2019\u0131n \u015ferhinden m\u00fctalaa etmemiz m\u00fcmk\u00fcn olmaktad\u0131r. Bu denli iki \u00f6nemli eserin mefhum ve \u00f6zet itibar\u0131yla elimizde olmas\u0131na imk\u00e2n sa\u011flam\u0131\u015f olan el-Cessas\u2019\u0131n tabi ki mertebesi anlat\u0131lamayacak kadar y\u00fccedir.<\/p>\n

B\u00fct\u00fcn bunlarla birlikte itiraf edilmesi gereken bir husus vard\u0131r ki o da; el-Cessas\u2019\u0131n gerek bir tak\u0131m ibareleri ve gerekse onun hakk\u0131ndaki uleman\u0131n g\u00f6r\u00fc\u015fleri kendisinin bir tak\u0131m akidevi meselelerde mu\u2019tezile ile ayn\u0131 kanaatte oldu\u011funu bizlere g\u00f6stermektedir. S\u00f6yledi\u011fimizi somutla\u015ft\u0131rmak gayesiyle el-Cessas\u2019 ta bulunan i\u2019tizale delalet eden bir k\u0131s\u0131m meseleleri zikredelim:<\/p>\n

    \n
  1. Akaidde ehl-i s\u00fcnnet ile Mu\u2019tezile mezhebi aras\u0131nda meydana gelmi\u015f me\u015fhur ihtilaflardan biri de s\u0131fatullah\u2019\u0131n s\u00fcbutudur. S\u00f6z gelimi\\ ehl-i s\u00fcnnete g\u00f6re Allah teala\u2019n\u0131n s\u0131fatlar\u0131 vard\u0131r ve bu s\u0131fatlar zat\u0131n\u0131n ayn\u0131s\u0131 olmad\u0131\u011f\u0131 gibi gayr\u0131s\u0131 da de\u011fildir. Mu\u2019tezileye g\u00f6re ise Allah teala i\u00e7in ilim, izzet, kudret vs. t\u00fcrden s\u0131fatlar s\u00f6z konusu de\u011fildir. Zira bu s\u0131fatlar\u0131n zatullah i\u00e7in ispat edilmesi durumunda taadd\u00fcd\u00fc\u2019l-kudema\/kadimlerin birden fazla olmas\u0131 laz\u0131m gelecektir. Ebubekir el-Cessas, \u201c\u015eerhu Muhtasari\u2019t-Tahavi\u201d <\/em>sinde Allah\u2019\u0131n s\u0131fatlar\u0131yla yemin edilip edilemeyece\u011fi meselesinde \u0130bn Mes\u2019ud (Rad\u0131yallahu Anh)\u2019den \u201c\u015eeytan\u2019\u0131n yeminiyle yemin etmeyin. (\u015eeytan\u2019\u0131n yemini) sizden birinizin \u201cAllah\u2019\u0131n izzetine yemin ederim demesidir. Lakin Allah\u2019\u0131n dedi\u011fi gibi \u0130zzetin Rabbi\u2019ne yemin ederim deyin\u201d <\/em>\u015feklindeki s\u00f6z\u00fcn\u00fc nakleder. Bu s\u00f6z\u00fcn akabinde \u015funlar\u0131 s\u00f6yler: \u0648 \u064a\u062d\u062a\u0645\u0644 \u0627\u0646 \u062a\u0643\u0648\u0646 \u062c\u0647\u0629 \u0643\u0631\u0627\u0647\u062a\u0647<\/span> \u0644\u0630\u0627\u0644\u0643<\/span> \u0623\u0646\u0647<\/span> \u062e\u0634\u064a \u0645\u0646 \u0625\u0637\u0644\u0627\u0642 \u0630\u0627\u0644\u0643 \u0627\u0646 \u064a\u0639\u062a\u0642\u062f \u0645\u0639\u062a\u0642\u062f \u0623\u0646 \u0627\u0644\u0644\u0647 \u0639\u0632\u064a\u0632 \u0628\u0639\u0632\u0629 \u0643\u0645\u0627 \u064a\u0639\u062a\u0642\u062f \u0627\u0647\u0644 \u0627\u0644\u062a\u0634\u0628\u064a\u0647 \u0648 \u0627\u0644\u062d\u0634\u0648\u064a\u0629<\/u> \u201c\u0130bn Mesud\u2019un bunu mekruh g\u00f6rmesinin sebebi \u015fu olabilir: \u0130bn Mesud bu \u015fekildeki bir kullan\u0131mdan bir kimsenin Allah\u2019\u0131n izzet (s\u0131fat\u0131 ile) aziz oldu\u011funu anlamas\u0131 ve b\u00f6yle inanmas\u0131ndan korkmu\u015ftur. T\u0131pk\u0131 te\u015fbih ehli ve Ha\u015fevilerin b\u00f6yle inand\u0131\u011f\u0131 gibi<\/em><\/u>\u201d\u2026[3]<\/a>\u00a0 Bu ifadelerin alt\u0131na dipnot d\u00fc\u015fen Muhakkik de bu noktaya i\u015faret etmi\u015f ve el- Cessas\u2019\u0131n bu g\u00f6r\u00fc\u015f\u00fcn\u00fcn ehl-i s\u00fcnnete muhalif oldu\u011funa ve burada dikkatli olunmas\u0131 gerekti\u011fine vurgu yapm\u0131\u015ft\u0131r.<\/li>\n<\/ol>\n

     <\/p>\n

    2.\u00a0 \u00a0el-Cessas \u201cAhkamu\u2019l-Kur\u2019an\u201d <\/em>\u0131nda Enfal s\u00fcresinde bulunan \u201cG\u00f6zler onu idrak edemez\u201d<\/em>[4]<\/a> \u015feklindeki ayeti tefsir ederken Allah teala\u2019n\u0131n g\u00f6r\u00fclemeyece\u011fini ve bu ayet ile Allah Azze ve Celle\u2019nin bu \u015fekilde bir vas\u0131fla kendisini medh etti\u011fini s\u00f6yler. Z\u0131tt\u0131n\u0131n ise Allah Te\u00e2la\u2019ya noksanl\u0131k izafe etmek anlam\u0131na gelece\u011fini belirtir. \u0130\u015fte Cessas\u2019\u0131n bahsini yapt\u0131\u011f\u0131m\u0131z ifadeleri:<\/p>\n

    \u00a0\u0641\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/u> \u0644\u0627 \u062a\u062f\u0631\u0643\u0647 \u0627\u0644\u0623\u0628\u0635\u0627\u0631 \u0645\u0639\u0646\u0627\u0647 \u0644\u0627 \u062a\u0631\u0627\u0647 \u0627\u0644\u0623\u0628\u0635\u0627\u0631 \u0648\u0647\u0630\u0627 \u062a\u0645\u062f\u062d \u0628\u0646\u0641\u064a \u0631\u0624\u064a\u0629 \u0627\u0644\u0623\u0628\u0635\u0627\u0631 \u0643\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0644\u0627 \u062a\u0623\u062e\u0630\u0647 \u0633\u0646\u0629 \u0648\u0644\u0627 \u0646\u0648\u0645 \u0648\u0645\u0627 \u062a\u0645\u062f\u062d \u0627\u0644\u0644\u0647 \u0628\u0646\u0641\u064a\u0647 \u0639\u0646 \u0646\u0641\u0633\u0647 \u0641\u0625\u0646 \u0625\u062b\u0628\u0627\u062a \u0636\u062f\u0647 \u0630\u0645 \u0648\u0646\u0642\u0635 \u0641\u063a\u064a\u0631 \u062c\u0627\u0626\u0632 \u0625\u062b\u0628\u0627\u062a \u0646\u0642\u064a\u0636\u0647 \u0628\u062d\u0627\u0644 \u0643\u0645\u0627 \u0644\u0648 \u0628\u0637\u0644 \u0627\u0633\u062a\u062d\u0642\u0627\u0642 \u0627\u0644\u0635\u0641\u0629 \u0628\u0644\u0627 \u062a\u0623\u062e\u0630\u0647 \u0633\u0646\u0629 \u0648\u0644\u0627 \u0646\u0648\u0645 \u0644\u0645 \u064a\u0628\u0637\u0644 \u0625\u0644\u0627 \u0625\u0644\u0649 \u0635\u0641\u0629 \u0646\u0642\u0635 \u0641\u0644\u0645\u0627 \u062a\u0645\u062f\u062d \u0628\u0646\u0641\u064a \u0631\u0624\u064a\u0629 \u0627\u0644\u0628\u0635\u0631 \u0639\u0646\u0647 \u0644\u0645 \u064a\u062c\u0632 \u0625\u062b\u0628\u0627\u062a \u0636\u062f\u0647 \u0648\u0646\u0642\u064a\u0636\u0647 \u0628\u062d\u0627\u0644 \u0625\u0630 \u0643\u0627\u0646 \u0641\u064a\u0647 \u0625\u062b\u0628\u0627\u062a \u0635\u0641\u0629 \u0646\u0642\u0635 \u0648\u0644\u0627 \u064a\u062c\u0648\u0632 \u0623\u0646 \u064a\u0643\u0648\u0646 \u0645\u062e\u0635\u0648\u0635\u0627 \u0628\u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0648\u062c\u0648\u0647 \u064a\u0648\u0645\u0626\u0630 \u0646\u0627\u0636\u0631\u0629 \u0625\u0644\u0649 \u0631\u0628\u0647\u0627 \u0646\u0627\u0638\u0631\u0629 \u0644\u0623\u0646 \u0627\u0644\u0646\u0638\u0631 \u0645\u062d\u062a\u0645\u0644 \u0644\u0645\u0639\u0627\u0646 \u0645\u0646\u0647 \u0627\u0646\u062a\u0638\u0627\u0631 \u0627\u0644\u062b\u0648\u0627\u0628 \u0643\u0645\u0627 \u0631\u0648\u064a \u0639\u0646 \u062c\u0645\u0627\u0639\u0629 \u0645\u0646 \u0627\u0644\u0633\u0644\u0641<\/u><\/span><\/p>\n

    Manas\u0131:<\/strong> Allah Te\u00e2la\u2019n\u0131n \u201cG\u00f6zler onu idrak edemez\u201d \u015feklindeki kavlinin manas\u0131 \u201cG\u00f6zler onu g\u00f6remez\u201d anlam\u0131ndad\u0131r. Bu, t\u0131pk\u0131 Allah teala\u2019n\u0131n \u201cOnu ne (uyku \u00f6ncesindeki) bir gev\u015feme ne de uyku tutmaz\u201d[5]<\/a> \u015feklindeki ayeti (kerimede olan bir \u00f6v\u00fcnme) gibi g\u00f6zlerin onu g\u00f6rememesi ile \u00f6v\u00fcnmedir. Allah Te\u00e2la\u2019n\u0131n kendi zat\u0131ndan nefyederek \u00f6v\u00fcnd\u00fc\u011f\u00fc bir \u015feyin z\u0131tt\u0131n\u0131 ispat etmek (onun hakk\u0131nda) zem ve noksanl\u0131k iddia etmektir. Ve dolay\u0131s\u0131yla bunun tersinin ispat edilmesi hi\u00e7bir halde caiz de\u011fildir. T\u0131pk\u0131 Allah\u2019\u0131n \u201cOnu ne (uyku \u00f6ncesindeki) bir gev\u015feme ne de uyku tutmaz\u201d \u015feklindeki s\u0131fata lay\u0131k olmas\u0131n\u0131n iptal olmas\u0131 durumunda bu durumun noksanl\u0131k \u00f6zelli\u011fine varmas\u0131 gibi\u2026 Mademki Allah Te\u00e2la g\u00f6zlerin onu g\u00f6remeyece\u011fi ile \u00f6v\u00fcnm\u00fc\u015ft\u00fcr, \u015fu halde z\u0131tt\u0131n\u0131n ispat edilmesi hi\u00e7bir t\u00fcrl\u00fc caiz de\u011fildir. Zira bunda noksanl\u0131k s\u0131fat\u0131n\u0131n ispat\u0131 vard\u0131r. Bu ayetin \u201c\u0130\u015fte o g\u00fcn bir tak\u0131m y\u00fczler \u00e7ok g\u00fczeldir, Rabbine bak\u0131c\u0131d\u0131r\u201d \u015feklindeki ayetle s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015f olmas\u0131 caiz de\u011fildir. \u00c7\u00fcnk\u00fc \u201cnazar\u201d kelimesi bir tak\u0131m manalara ihtimallidir. (Mesela) bunlardan bir tanesi seleften nakledildi\u011fi gibi \u201csevap beklemek\u201d manas\u0131d\u0131r.[6]<\/a><\/p>\n

    3.\u00a0 \u00a0 Yine \u201cAhkamu\u2019l-Kur\u2019an\u201d \u0131nda Cenab- Allah\u2019\u0131n S\u00fcleyman Aleyhisselam d\u00f6neminde insanlar\u0131 imtihan etme kast\u0131yla bulundurdu\u011fu Babil\u2019deki Harut ve Marut isimli iki mele\u011fin k\u0131ssas\u0131n\u0131 hik\u00e2ye buyurdu\u011fu ayet-i kerimede sihrin h\u00fckm\u00fcn\u00fc belirtmeden \u00f6nce sihrin ne oldu\u011fu hususunda bilgi vermek istedi\u011fini ve bu hususun avam\u0131 b\u0131rak\u0131n ehl-i ilimden bile bir\u00e7ok kimseye kapal\u0131 kald\u0131\u011f\u0131n\u0131 belirten el-Cessas \u201c\u0648\u0645\u062a\u0649 \u0623\u0637\u0644\u0642 \u0641\u0647\u0648 \u0627\u0633\u0645 \u0644\u0643\u0644 \u0623\u0645\u0631 \u0645\u0645\u0648\u0647 \u0628\u0627\u0637\u0644 \u0644\u0627<\/span> \u062d\u0642\u064a\u0642\u0629 \u0644\u0647 \u0648\u0644\u0627 \u062b\u0628\u0627\u062a<\/span><\/u><\/strong> \u015feklindeki ifadelerin de i\u00e7inde yer ald\u0131\u011f\u0131 c\u00fcmlelerinde sihrin hakikatinin olmad\u0131\u011f\u0131n\u0131 hayalden ibaret bir \u015fey oldu\u011funu savunur.[7]<\/a> Sihrin hakikatinin olmad\u0131\u011f\u0131 \u015feklindeki g\u00f6r\u00fc\u015f\u00fcn Mu\u2019tezile taraf\u0131ndan savunulan bir g\u00f6r\u00fc\u015f oldu\u011fu ise malum bir husustur.<\/p>\n

    4.\u00a0 \u00a0Kelam ve Usul ilminde Maturidi, E\u015f\u2019ari ve Mutezili olanlar aras\u0131nda tart\u0131\u015fmal\u0131 olan bir mesele vard\u0131r ki bu \u201cH\u00fcs\u00fcn-Kubuh meselesidir. Yani me\u2019murun bihte\/emrolunan \u015feyde bulunan g\u00fczellik \u015eeriat\u2019\u0131n onu emretmesinden mi kaynaklanmaktad\u0131r. Yoksa akl\u0131n bu konuda herhangi bir te\u2019siri s\u00f6z konusu mudur? Ba\u015fka bir deyimle bir \u015fey g\u00fczel oldu\u011fu i\u00e7in mi \u015eer-i \u015eerif taraf\u0131ndan emredilmi\u015ftir. Yoksa \u015eer\u2019-i \u015ferif kendisini emretti\u011fi i\u00e7in mi g\u00fczeldir? \u0130\u015fte bu noktada E\u015f\u2019ariler akl\u0131n hi\u00e7bir te\u2019sirinin olmad\u0131\u011f\u0131n\u0131 yani \u015fayet \u015feriat o \u015feyi emretmemi\u015f olsayd\u0131 akl\u0131n ondaki g\u00fczelli\u011fe h\u00fckmetmesi \u015f\u00f6yle dursun ondaki g\u00fczelli\u011fi anlamak dahi anlayamayaca\u011f\u0131n\u0131 savunmaktad\u0131rlar. Mu\u2019tezile\u2019ye g\u00f6re ise ak\u0131l bir \u015feydeki g\u00fczelli\u011fe h\u00fckmeder. \u015eeriat da o \u015feyi daha sonra emreder. Yani Din o \u015feyi g\u00fczel oldu\u011fu i\u00e7in emretmi\u015f olur. G\u00fczelli\u011fin tespit edilmesi hususunda ana etken ak\u0131ld\u0131r. Bu durumda o \u015feyde bulunan g\u00fczellik veya \u00e7irkinlik emrin medlul\u00fc olmu\u015f olur. Maturidiler bu konuda orta yolu tutmu\u015flard\u0131r. Onlara g\u00f6re akl\u0131n bir \u015feydeki g\u00fczelli\u011fi h\u00fckmetme anlam\u0131nda de\u011fil de fehmetme anlam\u0131nda tesiri vard\u0131r. Fakat onun g\u00fczel oldu\u011funun tam anlam\u0131yla tesbiti \u015feriat\u0131n o \u015feyi emretmesinden sonra olacakt\u0131r. \u0130\u015fte, bu konuyu \u201cel-Fusul\u201d \u00fcnde ele alan el-Cessas, K\u00fcf\u00fcr, zul\u00fcm ve yalan gibi \u015feylerin ak\u0131lda k\u00f6t\u00fc olduklar\u0131n\u0131 ve \u015feriat\u0131nda bunlar\u0131 nehyetmesinin ak\u0131lda bulunan bu h\u00fckm\u00fc tekid edici oldu\u011funu belirtir. Ve dinin bu hususlarda akl\u0131n muhalifine varid olmas\u0131n\u0131n caiz olmayaca\u011f\u0131n\u0131 bildirir.[8]<\/a><\/p>\n

    5.\u00a0 Ahkamu\u2019l-Kur\u2019an\u2019\u0131nda Bakara s\u00fcresinde bulunan \u201cAllah fesad\u0131 sevmez\u201d \u015feklindeki ayet-i kerimeyi tefsir sadedinde Cessas \u015funlar\u0131 s\u00f6yler \u201c\u0648\u0642\u0648\u0644\u0647 \u0648\u0627\u0644\u0644\u0647 \u0644\u0627 \u064a\u062d\u0628 \u0627\u0644\u0641\u0633\u0627\u062f \u0646\u0635 \u0639\u0644\u0649 \u0628\u0637\u0644\u0627\u0646 \u0645\u0630\u0647\u0628 \u0623\u0647\u0644 \u0627\u0644\u0625\u062c\u0628\u0627\u0631 \u0644\u0623\u0646 \u0645\u0627\u0644\u0627 \u064a\u062d\u0628\u0647 \u0627\u0644\u0644\u0647 \u0641\u0647\u0648 \u0644\u0627 \u064a\u0631\u064a\u062f\u0647 \u0648\u0645\u0627 \u064a\u0631\u064a\u062f\u0647 \u0641\u0647\u0648 \u0644\u0627 \u064a\u062d\u0628\u0647 \u0641\u0623\u062e\u0628\u0631 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0641\u064a \u0647\u0630\u0647 \u0627\u0644\u0622\u064a\u0629 \u0623\u0646\u0647 \u0644\u0627 \u064a\u062d\u0628 \u0627\u0644\u0641\u0633\u0627\u062f \u0648\u0647\u0630\u0627 \u064a\u0648\u062c\u0628 \u0623\u0646 \u0644\u0627 \u064a\u0641\u0639\u0644 \u0627\u0644\u0641\u0633\u0627\u062f \u0644\u0623\u0646\u0647 \u0644\u0648 \u0641\u0639\u0644\u0647 \u0644\u0643\u0627\u0646 \u0645\u0631\u064a\u062f\u0627 \u0644\u0647 \u0648\u0645\u062d\u0628\u0627 \u0644\u0647<\/u><\/strong> <\/u>Bu ifadelere g\u00f6re el-Cessas \u201cAllah tealan\u0131n kabih\/\u00e7irkin olan bir \u015feyi yaratmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Zira Allah teala fesad\u0131 sevmiyor ise onu yaratmas\u0131 da m\u00fcmk\u00fcn de\u011fildir\u201d diyerek Mu\u2019tezile\u2019nin kabihin Allah Teala taraf\u0131ndan yarat\u0131lmad\u0131\u011f\u0131 \u015feklindeki g\u00f6r\u00fc\u015f\u00fcn\u00fc dillendirmektedir. Zira fesad\u0131 yaratm\u0131\u015f olsayd\u0131 onu irade etmesi ve sevmesi gerekirdi. Yani Cessas \u0130rade-me\u015fiet ve muhabbet fiillerinin birlikte oldu\u011funu ve ayr\u0131lamayacaklar\u0131n\u0131 savunmaktad\u0131r. Bu \u015fekildeki g\u00f6r\u00fc\u015f\u00fcn de Mu\u2019tezile mezhebine ait oldu\u011fu malumdur. Ehl-i s\u00fcnnetin bu konudaki inanc\u0131n\u0131 ise en k\u0131sa yoldan Bed\u2019ul- Emali metninde bulabiliriz: \u201c\u0645\u0631\u064a\u062f \u0627\u0644\u062e\u064a\u0631 \u0648 \u0627\u0644\u0634\u0631 \u0627\u0644\u0642\u0628\u064a\u062d- \u0648\u0644\u0643\u0646 \u0644\u064a\u0633 \u064a\u0631\u0636\u0649 \u0628\u0627\u0644\u0645\u062d\u0627\u0644-\u00a0 \u201c Allah teala \u015ferrin ve kabihin irade edicisidir. Lakin muhal olan( \u00e7irkin i\u015flere) ise raz\u0131 olmaz\u201d.\u00a0 Demek ki ehl-i s\u00fcnnete g\u00f6re irade ve muhabbet kavramlar farkl\u0131 \u015feylerdir. Buna g\u00f6re Allah fesad\u0131 irade eder fakat fesada r\u0131za g\u00f6stermez.<\/p>\n

    6.\u00a0 \u00a0 Hakeza \u201cAhkamu\u2019l-Kur\u2019an\u201d isimli eserinde yine ehl-i s\u00fcnnet ile Mu\u2019tezile aras\u0131nda me\u015fhur meselelerden biri olan haram\u0131n r\u0131z\u0131k olup olmad\u0131\u011f\u0131 meselesinde de ehl-i i\u2019tizal gibi d\u00fc\u015f\u00fcnmektedir. Allah azze ve Celle Kur\u2019an-\u0131 m\u00fcbin\u2019de \u201c(Onlar ki) bizim kendilerini r\u0131z\u0131kland\u0131rd\u0131\u011f\u0131m\u0131z \u015feylerden infak ederler\u201d[9]<\/a> ayet-i kerimesinde s\u00f6ylediklerinin bir k\u0131sm\u0131 \u015fudur: \u0648\u0644\u0645\u0627 \u0645\u062f\u062d \u0647\u0624\u0644\u0627\u0621 \u0628\u0627\u0644\u0625\u0646\u0641\u0627\u0642 \u0645\u0645\u0627 \u0631\u0632\u0642\u0647\u0645 \u0627\u0644\u0644\u0647 \u062f\u0644 \u0630\u0644\u0643 \u0639\u0644\u0649 \u0623\u0646 \u0625\u0637\u0644\u0627\u0642 \u0627\u0633\u0645 \u0627\u0644\u0631\u0632\u0642 \u0625\u0646\u0645\u0627 \u064a\u062a\u0646\u0627\u0648\u0644 \u0627\u0644\u0645\u0628\u0627\u062d \u0645\u0646\u0647 \u062f\u0648\u0646 \u0627\u0644\u0645\u062d\u0638\u0648\u0631 \u0648\u0625\u0646 \u0645\u0627 \u0627\u063a\u062a\u0635\u0628\u0647 \u0648\u0638\u0644\u0645 \u0641\u064a\u0647 \u063a\u064a\u0631\u0647 \u0644\u0645 \u064a\u062c\u0639\u0644\u0647 \u0627\u0644\u0644\u0647 \u0644\u0647 \u0631\u0632\u0642\u0627 \u0644\u0623\u0646\u0647 \u0644\u0648 \u0643\u0627\u0646 \u0631\u0632\u0642\u0627 \u0644\u0647 \u0644\u062c\u0627\u0632 \u0623\u0646\u0641\u0627\u0642\u0647 \u0648\u0625\u062e\u0631\u0627\u062c\u0647 \u0625\u0644\u0649 \u063a\u064a\u0631\u0647 \u0639\u0644\u0649 \u0648\u062c\u0647 \u0627\u0644\u0635\u062f\u0642\u0629 \u0648\u0627\u0644\u062a\u0642\u0631\u0628 \u0628\u0647 \u0625\u0644\u0649 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649<\/u><\/strong> \u201c<\/u>Allah teala bu kullar\u0131 kendilerine r\u0131z\u0131k olarak vermi\u015f oldu\u011fu \u015feylerden infak etmeleriyle \u00f6v\u00fcnce anla\u015f\u0131lm\u0131\u015f oldu ki r\u0131z\u0131k kelimesi kendi cinsinden olan m\u00fcbah\u0131 kapsar mahzurlu olan (haram\u0131)\u0131 i\u00e7ine almaz. Ki\u015finin ba\u015fkas\u0131n\u0131n mal\u0131n\u0131 gasp ederek veya ona zulmederek ele ge\u00e7irdi\u011fi mal\u0131 Allah ona r\u0131z\u0131k yapmam\u0131\u015ft\u0131r. Zira bu ona ait bir r\u0131z\u0131k olmu\u015f olsayd\u0131 bunu, ba\u015fkas\u0131na tasadduk ve Allah teala\u2019ya yakla\u015fma niyetiyle infak etmesinin caiz olmas\u0131 gerekirdi.\u201d[10]<\/a><\/u> G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi el-Cessas bu meselede mu\u2019tezilenin g\u00f6r\u00fc\u015f\u00fc olan haram\u0131n r\u0131z\u0131k olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmaktad\u0131r. H\u00e2lbuki ehl-i s\u00fcnnete g\u00f6re haram r\u0131z\u0131kt\u0131r.<\/p>\n

    7.\u00a0 \u00a0 \u00a0Allah Azze ve Celle\u2019nin Kur\u2019an-\u0131 H\u00e2kim\u2019de birden fazla yerde Kur\u2019an\u2019a insan kelam\u0131, \u015fair s\u00f6z\u00fc vs. gibi yak\u0131\u015ft\u0131rma yapan kimselere ona benzer s\u00fcre getirmelerini emretti\u011fi malumdur. Hatta ba\u015fka bir ayet-i kerimede bu i\u015fin, yani Kur\u2019an\u0131n ayet veya s\u00fcrelerinin bir benzerinin meydana getirilme i\u015finin insanlar ve cinlerin tamam\u0131n\u0131n bir araya gelip bir birlerine yard\u0131mc\u0131 olmas\u0131yla dahi m\u00fcmk\u00fcn olamayaca\u011f\u0131n\u0131 bildirir. \u0130\u015fte bunu Ulumu\u2019l-Kur\u2019an veya Usulu\u2019t-Tefsir tarz\u0131nda yaz\u0131lm\u0131\u015f kitaplarda ulema \u201c\u0130\u2019cazu\u2019l-Kur\u2019an\u201d ba\u011flam\u0131nda de\u011ferlendirir. Yani Kur\u2019an bu hususta \u00f6zelde insanlar\u0131 ve genelde t\u00fcm mahlukat\u0131 mislini getirmelerinden aciz b\u0131rakm\u0131\u015ft\u0131r. Ne var ki bu konuda Mu\u2019tezile imamlar\u0131ndan \u0130brahim en-Nazzam\u2019a \u201cSarfe\u201d ismi verilen bir g\u00f6r\u00fc\u015f nisbet edilir. Bu g\u00f6r\u00fc\u015fe g\u00f6re insanlar\u0131n Kur\u2019an-\u0131 Azimu\u015f\u015fan\u2019\u0131n bir mislini getirmekten aciz kalmalar\u0131 yine Allah teala\u2019n\u0131n onlar\u0131 bundan engellemesi sebebiyledir. Yani Allah Azze ve Celle bu emri ta\u2019ciz manas\u0131nda kullanm\u0131\u015ft\u0131r. Ancak bu ta\u2019ciz manas\u0131 en-Nazzam ve bir k\u0131s\u0131m mutezililerce \u201cemre muhatap olan kimseleri bu i\u015fi yapmaktan engellemesi anlam\u0131ndad\u0131r. Belki bu engelleme olmasa muhataplar buna muktedir olabileceklerdir. Tabi ki bu g\u00f6r\u00fc\u015f ehl-i s\u00fcnnet taraf\u0131ndan makbul addedilmemi\u015ftir. Ehl-i s\u00fcnnete g\u00f6re insanlar olsun cinler olsun Kur\u2019an\u2019\u0131n bir mislini getirmekten iradelerinin serbest olmas\u0131 anlam\u0131nda acizdirler. Yani kendilerine verilen kabiliyyet finnetice kul isti\u2019dad\u0131 oldu\u011fundan bu kabiliyyet Rahman\u0131n kelam\u0131n\u0131n tek bir ayetinin dahi mislini icad etmeye yetmeyecektir. \u0130\u015fte bu noktada da el-Cessas \u201c\u00a0 \u0625\u0630 \u0643\u0627\u0646 \u0645\u062b\u0644 \u0630\u0644\u0643 \u0644\u0627 \u064a\u0635\u062d \u0625\u0644\u0627 \u0643\u0648\u0646\u0647 \u0645\u0646 \u0642\u0628\u0644 \u0627\u0644\u0642\u0627\u062f\u0631 \u0627\u0644\u062d\u0643\u064a\u0645 \u0627\u0644\u0630\u064a \u0635\u0631\u0641\u0647\u0645 \u0639\u0646 \u0630\u0644\u0643<\/u><\/strong> \u015feklindeki ifadeleriyle \u201csarfe\u201d g\u00f6r\u00fc\u015f\u00fcnde oldu\u011funu belirtir.[11]<\/a><\/p>\n

    8.\u00a0 \u00a0 \u00a0 Ebubekir el-Cessas, \u201cAhkamu\u2019l-Kur\u2019an\u201d<\/em> \u0131nda nesih meselesini i\u015flerken \u015fu ifadelere yer verir:[12]<\/a> \u0642\u0627\u0644 \u0623\u0628\u0648 \u0628\u0643\u0631 \u0632\u0639\u0645 \u0628\u0639\u0636 \u0627\u0644\u0645\u062a\u0623\u062e\u0631\u064a\u0646 \u0645\u0646 \u063a\u064a\u0631 \u0623\u0647\u0644 \u0627\u0644\u0641\u0642\u0647 \u0625\u0646\u0647 \u0644\u0627 \u0646\u0633\u062e \u0641\u064a \u0634\u0631\u064a\u0639\u0629 \u0646\u0628\u064a\u0646\u0627 \u0645\u062d\u0645\u062f<\/u><\/strong> <\/u><\/p>\n

    \u00a0\u0648\u0642\u062f \u0643\u0627\u0646 \u0647\u0630\u0627 \u0627\u0644\u0631\u062c\u0644 \u0630\u0627 \u062d\u0638 \u0645\u0646 \u0627\u0644\u0628\u0644\u0627\u063a\u0629 \u0648\u0643\u062b\u064a\u0631 \u0645\u0646 \u0639\u0644\u0645 \u0627\u0644\u0644\u063a\u0629 \u063a\u064a\u0631 \u0645\u062d\u0638\u0648\u0638 \u0645\u0646 \u0639\u0644\u0645 \u0627\u0644\u0641\u0642\u0647 \u0648\u0623\u0635\u0648\u0644\u0647 \u0648\u0643\u0627\u0646 \u0633\u0644\u064a\u0645 \u0627\u0644\u0627\u0639\u062a\u0642\u0627\u062f \u063a\u064a\u0631 \u0645\u0638\u0646\u0648\u0646 \u0628\u0647 \u063a\u064a\u0631 \u0638\u0627\u0647\u0631 \u0623\u0645\u0631\u0647 \u0648\u0644\u0643\u0646\u0647 \u0628\u0639\u062f \u0645\u0646 \u0627\u0644\u062a\u0648\u0641\u064a\u0642 \u0628\u0625\u0638\u0647\u0627\u0631 \u0647\u0630\u0647 \u0627\u0644\u0645\u0642\u0627\u0644\u0629 \u0625\u0630 \u0644\u0645 \u064a\u0633\u0628\u0642\u0647 \u0625\u0644\u064a\u0647\u0627 \u0623\u062d\u062f<\/u><\/strong><\/p>\n

    Yani bu ifadeler g\u00f6re Cessas \u015funu s\u00f6ylemi\u015f oluyor: M\u00fctaahhir \u00e2limlerden f\u0131k\u0131h ehlinden olmayan bir kimse Peygamber Sallallahu Aleyhi ve sellem\u2019in \u015feriat\u0131nda neshin olmad\u0131\u011f\u0131n\u0131 savunmu\u015ftur. Neshi ink\u00e2r eden bu ki\u015fi f\u0131k\u0131h ve usul \u00e2limlerinden olmay\u0131p belagat ilminden payesi olan, l\u00fcgat bilgisi \u00e7ok ve akidesi\/inanc\u0131 d\u00fczg\u00fcn bir insand\u0131r. \u00a0<\/u><\/strong>Ve kendisinden \u00f6nce hi\u00e7 kimse neshi ink\u00e2r etmemi\u015f ve ilk kez kendisi neshi m\u00fcnkir olmu\u015ftur. Cessas\u2019\u0131n ismini tasrih etmedi\u011fi ve bir tak\u0131m emarelerle anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 bu \u015fahs\u0131n kim oldu\u011fu hususunu tedkik etti\u011fimizde bu zat\u0131n Mu\u2019tezile \u00e2limlerinden Ebu M\u00fcslim el-\u0130sfehani oldu\u011funu g\u00f6rmekteyiz. Zira Ebu M\u00fcslim, Cessas\u2019\u0131n da ifade etti\u011fi gibi ne bir f\u0131k\u0131h \u00e2limi ve ne de usulc\u00fcd\u00fcr. Aksine o bela\u011fat ve l\u00fcgat cihetiyle bilinen birisidir. Ve ilk kez neshi ink\u00e2r eden kimse olmas\u0131 Cessas\u2019 \u0131n \u0644\u0645 \u064a\u0633\u0628\u0642\u0647 \u0625\u0644\u064a\u0647\u0627 \u0623\u062d\u062f<\/u><\/strong> \u201condan \u00f6nce bu g\u00f6r\u00fc\u015f\u00fc kimse savunmam\u0131\u015ft\u0131r\u201d \u015feklindeki tavsifi ile tamamen \u00f6rt\u00fc\u015fmektedir. Ayr\u0131ca Muhammed Zahid el-Kevseri (Rahimehullah)\u2019da Cessas\u2019\u0131n bu noktada kastetti\u011fi ki\u015finin Ebu M\u00fcslim oldu\u011funu ifade etmektedir.[13]<\/a> O halde Cessas\u2019\u0131n Ebu M\u00fcslim gibi Mu\u2019tezile \u00e2limlerinden say\u0131lan bir ki\u015fi hakk\u0131nda \u201c \u0648\u0643\u0627\u0646 \u0633\u0644\u064a\u0645 \u0627\u0644\u0627\u0639\u062a\u0642\u0627\u062f<\/u><\/strong>\u201d <\/u><\/strong>\u201citikad\u0131 d\u00fczg\u00fcn birisi idi\u201d<\/u>\u00a0 ifadesini kullanmas\u0131 i\u2019tizal\u00ee itikad\u0131na delalet eden emarelerdendir. Ve yine \u0130mam Zehebi\u2019nin de \u201cSiyer\u201d inde Cessas ile ilgili \u0642\u064a\u0644 \u0643\u0627\u0646 \u064a\u0645\u064a\u0644 \u0625\u0644\u0649 \u0627\u0644\u0627\u0639\u062a\u0632\u0627\u0644\u060c \u0648\u0641\u064a \u062a\u0648\u0627\u0644\u064a\u0641\u0647 \u0645\u0627 \u064a\u062f\u0644 \u0639\u0644\u0649 \u0630\u0644\u0643 \u0641\u064a \u0631\u0624\u064a\u0629 \u0627\u0644\u0644\u0647 \u0648\u063a\u064a\u0631\u0647\u0627\u060c \u0646\u0633\u0623\u0644 \u0627\u0644\u0644\u0647 \u0627\u0644\u0633\u0644\u0627\u0645\u0629.<\/strong> \u201cCessas\u2019\u0131n mutezileye meyilli oldu\u011fu s\u00f6ylenmi\u015ftir. Ru\u2019yetullah meselesi ve ba\u015fka meseleler hususunda teliflerinde bunu g\u00f6steren baz\u0131 \u015feyler vard\u0131r\u201d[14]<\/strong><\/a><\/em> \u015feklindeki ifadeleri s\u00f6yledi\u011fimiz manay\u0131 te\u2019yid eder mahiyettedir.[15]<\/a><\/p>\n

    Vesselam\u2026<\/p>\n

    \n

    [1]<\/a> Zirikli,el-A\u2019lam<\/em>, I\/171 Daru\u2019l-\u0130lmi\u2019l-Melayin, Beyrut-L\u00fcbnan 2002 B.15 <\/span><\/p>\n

    [2]<\/a> Abd\u00fc\u2019l-Mecid et-T\u00fcrkmani, Dir\u00e2s\u00e2t fi Usuli\u2019l-Hadis ala mezhebi\u2019l-Hanefiyye<\/em>, s. 31-32 Medresetu\u2019n-Nu\u2019man, Kara\u00e7i, Pakistan, 2009, B.I<\/span><\/p>\n

    [3]<\/a> Ebu Bekir el-Cessas, \u015eerhu Muhtasari\u2019t-Tahavi<\/em>, VII\/387 Daru\u2019l-Be\u015fairi\u2019l-\u0130slamiyye, Daru\u2019s-Sirac, Beyrut-L\u00fcbnan 2010, B.II<\/span><\/p>\n

    [4]<\/a> En\u2019am, 103<\/span><\/p>\n

    [5] <\/a>Bakara, 255<\/span><\/p>\n

    [6]<\/a> Bkz. el-Cessas, Ahkamu\u2019l-Kur\u2019an<\/em>, IV\/169 Daru \u0130hyai\u2019t-T\u00fcrasi\u2019l-Arabi, M\u00fcessesetu\u2019t-Tarihi\u2019l-Arabi, Beyrut-L\u00fcbnan 1992<\/span><\/p>\n

    [7]<\/a> el-Cessas, Ahkamu\u2019l-Kur\u2019an<\/em>, s. 50 den itibaren\u2026 <\/span><\/p>\n

    [8]<\/a> El-Cessas, el-Fusul fi\u2019l-Usul<\/em>, IV\/70 Vizaretu\u2019l-Evkaf ve\u2019\u015f-\u015euuni\u2019l-\u0130slamiyye, 1994, B.III<\/span><\/p>\n

    [9]<\/a> Bakara 2<\/span><\/p>\n

    [10]<\/a> el-Cessas, Ahk\u00e2mu\u2019l-Kur\u2019an<\/em>, I\/29<\/span><\/p>\n

    [11]<\/a> el-Cessas, Ahk\u00e2mu\u2019l-Kur\u2019an<\/em>, I\/34<\/span><\/p>\n

    [12]<\/a> el-Cessas, Ahk\u00e2mu\u2019l-Kur\u2019an<\/em>, I\/72<\/span><\/p>\n

    [13]<\/a> M. Zahid el-Kevser\u00ee, Mak\u00e2l\u00e2t<\/em>, s. 311 el-Mektebetu\u2019l-Ezheriyye, M\u0131s\u0131r\u00a0 2009 <\/span><\/p>\n

    [14]<\/a> ez-Zehebi, Siyeru A\u2019lami\u2019n-N\u00fcbela<\/em>, XVI\/341 M\u00fcessesetu\u2019r-Risale, Beyrut- 1984, B.II<\/span><\/p>\n

    [15]<\/a> \u015eihabuddin el-Mercani, N\u00e2z\u00fbratu\u2019l-Hak<\/em>, Tahkik k\u0131sm\u0131 208-210 dan \u00f6zet olarak\u2026<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    Hanefi tabakat\u0131 i\u00e7erisinde \u00f6nemli bir mevkii olan hicri d\u00f6rd\u00fcnc\u00fc as\u0131rda ya\u015fam\u0131\u015f ve mezhebe y\u00f6nelik \u00e7ok faydal\u0131 eserler ortaya koymu\u015f bulunan Ebu Bekir Razi el-Cessas, ilmi anlamda de\u011feri ifade edilemeyecek seviyede b\u00fcy\u00fck bir \u015fahsiyettir. Usuldeki el-Fusul\u2019unden Tefsirde \u201cAhkamu\u2019l-Kur\u2019an\u201d\u0131na var\u0131ncaya kadar muhtelif eserleri vard\u0131r. Ba\u011fdat\u2019ta do\u011fan ve vefat eden el-Cessas \u00a0Re\u2019y ehli diye ta\u2019bir edilen Hanefi mezhebi […]<\/p>\n","protected":false},"author":3,"featured_media":601,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[14,3],"tags":[131,166,171,497],"class_list":{"0":"post-600","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-akaid-kelam","8":"category-makaleler","9":"tag-cessas","10":"tag-ebubekir-razi","11":"tag-ehl-i-sunnet","12":"tag-mutezile"},"yoast_head":"\nHanef\u00ee \u0130mamlardan Ebubekir R\u00e2z\u00ee el-Cess\u00e2s ve \u0130'tiz\u00e2l\u00ee G\u00f6r\u00fc\u015fleri - \u00d6mer Faruk Korkmaz Hocaefendi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/omerfarukkorkmaz.com.tr\/tr\/hanefi-imamlardan-ebubekir-razi-el-cessas-ve-itizali-gorusleri\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Hanef\u00ee \u0130mamlardan Ebubekir R\u00e2z\u00ee el-Cess\u00e2s ve \u0130'tiz\u00e2l\u00ee G\u00f6r\u00fc\u015fleri - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"Hanefi tabakat\u0131 i\u00e7erisinde \u00f6nemli bir mevkii olan hicri d\u00f6rd\u00fcnc\u00fc as\u0131rda ya\u015fam\u0131\u015f ve mezhebe y\u00f6nelik \u00e7ok faydal\u0131 eserler ortaya koymu\u015f bulunan Ebu Bekir Razi el-Cessas, ilmi anlamda de\u011feri ifade edilemeyecek seviyede b\u00fcy\u00fck bir \u015fahsiyettir. Usuldeki el-Fusul\u2019unden Tefsirde \u201cAhkamu\u2019l-Kur\u2019an\u201d\u0131na var\u0131ncaya kadar muhtelif eserleri vard\u0131r. 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Usuldeki el-Fusul\u2019unden Tefsirde \u201cAhkamu\u2019l-Kur\u2019an\u201d\u0131na var\u0131ncaya kadar muhtelif eserleri vard\u0131r. 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