\u201cG\u00fcn\u00fcm\u00fczdeki birtak\u0131m itikadi problemler\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u00a0baz\u0131 meseleleri konu\u015fma amac\u0131yla bir araya geldik. Bug\u00fcnk\u00fc dersimizde \u00f6zellikle g\u00fcn\u00fcm\u00fczdeki Selefili\u011fin k\u00f6keni sayabilece\u011fimiz \u00a0\u2018\u0130bn Teymiye\u2019 \u00a0\u00fczerinde biraz durmak istiyorum. Mevcut \u00a0Selefili\u011fin ve Vehh\u00e2b\u00ee anlay\u0131\u015f\u0131n k\u00f6kenini ara\u015ft\u0131rd\u0131\u011f\u0131m\u0131zda en yak\u0131n merci olarak Muhammed b.\u00a0Abdilvahhab ve ondan da \u0130bn Teymiye\u2019ye var\u0131yoruz . Bu vesileyle bug\u00fcn burada \u0130bn Teymiye ismi \u00fczerinde durmam\u0131z gerekli hale gelmi\u015ftir.<\/p>\n
Hususen ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7a\u011fda \u00a0\u0130bn \u00a0Teymiye’ nin Ehl-is\u00fcnnet oldu\u011fu, Ehl- i S\u00fcnnete ayk\u0131r\u0131 herhangi bir g\u00f6r\u00fc\u015f\u00fc olmad\u0131\u011f\u0131 ve hatta bundan da \u00f6te \u015eeyh\u00fclislam oldu\u011fu, hid\u00e2yet imamlar\u0131ndan bir imam oldu\u011fu dillendirilmektedir. Hatta bizim cenahtan \u00a0birtak\u0131m Hoca efendiler, \u00f6zellikle de Arap diyar\u0131ndan ber hayat olan veya vefat etmi\u015f bulunan bir k\u0131s\u0131m ehl-i s\u00fcnnet \u00e2limler konu\u015fmalar\u0131nda veya eserlerinde kendisinden bir\u00e7ok nakiller yapmaktad\u0131rlar. \u201cHikmet m\u00fcminin yiti\u011fidir, onu nerede bulursa al\u0131r\u201d[1]<\/strong><\/a><\/em> \u015feklinde rivayet edilen hadis-i \u015ferif ulema i\u00e7in ge\u00e7erlidir. \u00a0Ulema belki onun g\u00fczel ve tercihe \u015f\u00e2yan g\u00f6rd\u00fckleri \u00a0say\u0131l\u0131 bir tak\u0131m tespitlerinden bir k\u0131s\u0131m nakiller yapm\u0131\u015ft\u0131r. Ancak bu noktada biz nerede durmal\u0131y\u0131z? \u00dczerinde tefekk\u00fcr edip \u00e7abucak cevab\u0131n\u0131 bulmam\u0131z gereken istifham i\u015fte budur. \u00a0Evet, \u0130bn Teymiye\u2019ye kar\u015f\u0131 duru\u015fumuz ne olmal\u0131d\u0131r? Bu noktay\u0131 belli ba\u015fl\u0131 bir tak\u0131m ba\u015fl\u0131klar alt\u0131nda m\u00fczakere edelim ve mevzumuzu tamamlayal\u0131m.<\/p>\n \u0130bn Teymiye\u2019nin genellemeci \u00fcsl\u00fbbu<\/strong><\/p>\n Konuya girmeden \u00f6nce \u0130bn Teymiye’nin usul\u00fcnden, usl\u00fbbundan ve mevzulara yakla\u015f\u0131m\u0131ndaki genellemeci tavr\u0131ndan bahsetmemiz gerekiyor. \u0130bn Teymiye okurlar\u0131 kendisinin \u00e7ok genellemeci bir \u00fcsluba sahip oldu\u011funu bilirler. Bu \u00fcsl\u00fbbu Mecmu\u2019u\u2019l- Fet\u00e2v\u00e2<\/em>\u2019 s\u0131 vb. kitaplar\u0131nda gayet net bir \u015fekilde m\u00fc\u015fahede edilebilir. \u0130bn Teymiye, bir\u00e7ok g\u00f6r\u00fc\u015f\u00fcn\u00fc aktard\u0131ktan sonra nakletti\u011fi bu g\u00f6r\u00fc\u015f\u00fcn selefin tamam\u0131n\u0131n g\u00f6r\u00fc\u015f\u00fc oldu\u011funu s\u00f6yler genellikle. Hanbel\u00ee \u00a0oldu\u011funu s\u00f6yledi\u011fi i\u00e7in de kimi g\u00f6r\u00fc\u015flerini \u0130mam Ahmed’e nisbet eder. Baz\u0131 g\u00f6r\u00fc\u015flerini de selefin tan\u0131d\u0131k isimleri \u015ea\u2019b\u00ee, Evz\u00e2\u2019\u00ee, S\u00fcfyan b. Uyeyne, Hasen-i Basri, Abdullah b. M\u00fcbarek gibi zatlara nispet eder. Savundu\u011fu g\u00f6r\u00fc\u015f\u00fcn hatimesini de genellikle \u00a0\u00a0“<\/strong>\u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0625\u062c\u0652\u0645\u064e\u0627\u0639\u064f \u0627\u0644\u0652\u0623\u064f\u0645\u0651\u064e\u0629\u0650”<\/strong> \/ <\/strong>Bu g\u00f6r\u00fc\u015f \u00fczerinde \u00fcmmetin[2]<\/a>, m\u00fcsl\u00fcmanlar\u0131n[3]<\/a> icma\u2019\u0131 vard\u0131r,\u00a0veya \u201c\u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0625\u062c\u0652\u0645\u064e\u0627\u0639\u064f \u0627\u0644\u0635\u0651\u064e\u062d\u064e\u0627\u0628\u064e\u0629\u0650<\/strong> \u201d bu g\u00f6r\u00fc\u015f \u00fczerinde sahabenin g\u00f6r\u00fc\u015f birli\u011fi vard\u0131r\u201d[4]<\/a> diyerek yapar. Ve bunun d\u0131\u015f\u0131na \u00e7\u0131kan ki\u015finin ya Mutezil\u00ee, \u00a0ya Muatt\u0131la\u2019ya mensup yahut da muanid bir Cehm\u00ee oldu\u011funu s\u00f6ylemeyi de eksik etmez. \u00a0All\u00e2me Yusuf ed-Dicv\u00ee\u2019 nin de ifadesiyle[5]<\/a> \u00a0\u0130bn Teymiye Cehmiyye dedi\u011finde bununla birlikte ehlis\u00fcnneti kast eder ve ehlis\u00fcnnet anlay\u0131\u015f\u0131nda olan ki\u015fileri Cehmiye olmakla niteler.<\/p>\n \u0130bn Teymiye\u2019 nin genellemeci tavr\u0131n\u0131n bir di\u011fer \u00f6rne\u011fi de \u201c\u0645\u0642\u062f\u0645\u0629 \u0641\u064a \u0623\u0635\u0648\u0644 \u0627\u0644\u062a\u0641\u0633\u064a\u0631<\/strong>\u201d <\/strong>isimli eserinde\u00a0\u0130mam et Taber\u00ee\u2019 nin tefsirinden \u00a0bahsederken bu tefsir i\u00e7in \u2018tefsirlerin en y\u00fccesi\u201d ifadesini kulland\u0131ktan sonra ayn\u0131 tefsir hakk\u0131nda \u201conda hi\u00e7 bidat yoktur\u201d[6]<\/a> demesidir.<\/p>\n Peki, Taber\u00ee tefsiri tefsirlerin en y\u00fccelerinden oldu\u011fu m\u00fcsellem olmakla birlikte, \u0130bn Teymiye\u2019 nin genellemeci tavr\u0131yla ifade etti\u011fi gibi hi\u00e7bir bidat rivayet ve g\u00f6r\u00fc\u015f bar\u0131nd\u0131rmayan \u00a0bir tefsir midir? De\u011fildir tabi ki. Taberi\u2019 nin C\u00e2mi\u2019u\u2019l-Bey\u00e2n<\/em>\u2019 \u0131, ismi gibi c\u00e2m\u00ee bir tefsirdir. Ehl-i s\u00fcnnet d\u0131\u015f\u0131 f\u0131rkalar\u0131n i\u015fine yarayacak olan bir tak\u0131m rivayetleri de bar\u0131nd\u0131r\u0131r. Taber\u00ee, \u00a0o rivayetleri ilmi bir em\u00e2net olduklar\u0131 i\u00e7in alm\u0131\u015ft\u0131r. \u0130sr\u00e2\u00eel\u00eeyyat kabilinden rivayetlere yer verip kimilerine tembihte bulunur, kimilerine de isnadlar\u0131n\u0131 zikretmesine itimaden tembihte bulunmamaktad\u0131r.[7]<\/a><\/p>\n \u0130\u015fin ehli alimler, \u0130mam et-Taber\u00ee\u2019 nin rical ilminin reva\u00e7ta oldu\u011fu, isnatlar\u0131n keyfiyetlerine muttali\u2019 olman\u0131n yayg\u0131n oldu\u011fu bir d\u00f6nemde ya\u015fam\u0131\u015f olmas\u0131ndan hareketle bu tarz rivayetlerde sadece isnad\u0131 zikretmesiyle mesuliyeti \u00fczerinden att\u0131\u011f\u0131n\u0131 s\u00f6ylemektedirler.[8]<\/a> \u0130bn Teymiye bir \u015feyi \u00f6vmeyi kast etti\u011fi zamanda onu genellemeci bir \u00fcslupla \u00f6vmeyi tercih eder bu misalde oldu\u011fu gibi. Zaman olur, selef hi\u00e7bir zaman tevil yapmam\u0131\u015ft\u0131r, devaml\u0131 tefviz yapm\u0131\u015ft\u0131r der. \u00a0Ba\u015fka bir kitab\u0131n\u0131 okursunuz bakars\u0131n\u0131z ki; istiva hakk\u0131nda akla hayale gelmedik tevilller yaparak i\u015fi tecsime dahi g\u00f6t\u00fcr\u00fcr. Ve bunu da \u201cTefv\u00eez\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda\u00a0 selefe isnat ederek yapar.<\/p>\n \u0130bn Teymiye ve ekol\u00fcn\u00fcn m\u00fcmessillerinde rastlan\u0131lan bu t\u00fcr tenakuzlar, meseleyle yak\u0131ndan ilgilenenlerin yabanc\u0131lamayaca\u011f\u0131 kabilden \u015feylerdir. Nas\u0131ruddin el-Elb\u00e2n\u00ee\u2019nin benzer tenakuzlar\u0131na dair yaz\u0131lm\u0131\u015f\u00a0 Hasen b. Ali es-Sekk\u00e2f\u2019\u0131n \u00fc\u00e7 cilt halinde tab\u2018 edilen Ten\u00e2kuz\u00e2tu\u2019l-Elb\u00e2n\u00ee\u2019l-V\u00e2d\u0131h\u00e2t<\/em>\u2019 \u0131[9]<\/a> ve Mahmud Said Memd\u00fbh\u2019un et-Ta\u2019r\u00eef\u2019\u2019<\/em> i[10]<\/a> \u00a0bu konuda zikredilebilecek bir iki m\u00fc\u015fahhas misaldir.<\/p>\n \u0130bn Teymiye\u2019 nin genellemeci uslubundan bahisle devam edelim konumuza. Geride de zikretti\u011fimiz gibi \u0130bn Teymiye\u2019yi okurken \u00e7ok genellemeci konu\u015fan, c\u00fcz\u00e2fen c\u00fcmleler kuran ve sonra da bunlar\u0131n alt\u0131n\u0131 dolduramayan bir \u015fahsiyet g\u00f6r\u00fcyorsunuz kar\u015f\u0131n\u0131zda. \u0130bn Teymiye baz\u0131 konularda \u00f6yle iddial\u0131, \u00f6yle c\u00fcretk\u00e2r c\u00fcmleler kuruyor ki \u015fa\u015fmaman\u0131z m\u00fcmk\u00fcn de\u011fil.\u00a0 Fakat bunlar\u0131n arkas\u0131nda durmaya s\u0131ra geldi\u011finde s\u00f6ylediklerinin ard\u0131nda duran bir \u0130bni \u00a0Teymiye ile kar\u015f\u0131la\u015fam\u0131yosunuz ne yaz\u0131k ki. S\u00f6z\u00fcn \u00f6z\u00fc, \u00a0\u0130bn Teymiye\u2019 nin muar\u0131zlar\u0131na kar\u015f\u0131 b\u00f6ylesine inat\u00e7\u0131 bir tav\u0131r sergiledi\u011fi gayet net ve \u00e2\u015fik\u00e2r. Selef imamlar\u0131n\u0131n baz\u0131 g\u00f6r\u00fc\u015flerinden d\u00f6nd\u00fc\u011f\u00fc, g\u00f6r\u00fc\u015flerinin z\u0131tt\u0131n\u0131 g\u00f6steren akv\u00e2 bir delile teslim olduklar\u0131 nakledilirken \u0130bn Teymiye ad\u0131na b\u00f6yle bir ameliyeden bahsetmeniz gayet g\u00fc\u00e7. \u00a0\u0130mam Zeheb\u00ee \u0130bn Teymiye’nin muhibb\u00e2n\u0131ndand\u0131r. Ancak bu tavr\u0131ndan dolay\u0131 kendisini \u00eek\u00e2z etmi\u015f, \u00a0en-Nasihat\u00fc\u2019z- Zehebiye <\/em>\u2019 yi yazarak ona nasihat etmi\u015f ve bu tavr\u0131n\u0131n yanl\u0131\u015f oldu\u011funu, b\u00f6yle inat\u00e7\u0131 bir tav\u0131rla bir \u00e2limin hareket etmemesi gerekti\u011fini ifade etmi\u015ftir.<\/p>\n \u0130bn \u00a0Teymiye baz\u0131 akide \u00a0metinleri kaleme alm\u0131\u015f, bu metinler bi hayli ses getirmi\u015f ve muas\u0131r\u0131 oldu\u011fu alimlerden menf\u00ee anlamda tepkiler alm\u0131\u015ft\u0131r. Zaman\u0131n\u0131n alimleri onun s\u00f6ylediklerini telakki bil kabul etmemi\u015fler ve kendisine kar\u015f\u0131 \u00e7\u0131km\u0131\u015flard\u0131r. Bu sebeple \u0130bn Teymiye\u2019yi kimi zaman \u00a0m\u00fcnazara ortamlar\u0131na \u00e7a\u011f\u0131rm\u0131\u015flar ve \u0130bn Teymiye oralarda da g\u00f6r\u00fc\u015flerini savunmu\u015ftur. Eserlerinde bu ortamlarda alimlerle aras\u0131nda ge\u00e7en diyaloglar\u0131 k\u0131smen de olsa yeri geldi\u011finde zikretmektedir. O zaman\u0131 anlatan baz\u0131 alimler \u0130bn Teymiye\u2019nin kimi zaman g\u00f6r\u00fc\u015f\u00fcnden d\u00f6nd\u00fc\u011f\u00fcn\u00fc, sonra tekrar ayn\u0131 g\u00f6r\u00fc\u015f\u00fc savundu\u011funu nakletmektedirler.[11]<\/a> \u0130bn Teymiye b\u00f6yle git geller ya\u015fam\u0131\u015f zaman\u0131nda.<\/p>\n Genellemeci tavr\u0131na \u00f6rnek olmas\u0131 gayesiyle baz\u0131 ifadelerini al\u0131nt\u0131layal\u0131m:<\/p>\n Mesela Mecm\u00fb\u2019u\u2019l-Fet\u00e2v\u00e2<\/em>\u2019s\u0131nda\u00a0 o tart\u0131\u015fma ortamlar\u0131ndan bir tanesini anlat\u0131rken \u015fu ifadelere yer verir:<\/p>\n \u0641\u064e\u0642\u064f\u0644\u0652\u062a: \u0645\u064e\u0627 \u062c\u064e\u0645\u064e\u0639\u0652\u062a \u0625\u0644\u0651\u064e\u0627 \u0639\u064e\u0642\u0650\u064a\u062f\u064e\u0629\u064e \u0627\u0644\u0633\u0651\u064e\u0644\u064e\u0641\u0650 \u0627\u0644\u0635\u0651\u064e\u0627\u0644\u0650\u062d\u0650 \u062c\u064e\u0645\u0650\u064a\u0639\u0650\u0647\u0650\u0645\u0652 \u0644\u064e\u064a\u0652\u0633\u064e \u0644\u0650\u0644\u0652\u0625\u0650\u0645\u064e\u0627\u0645\u0650 \u0623\u064e\u062d\u0652\u0645\u064e\u062f\u064e \u0627\u062e\u0652\u062a\u0650\u0635\u064e\u0627\u0635\u064c \u0628\u0650\u0647\u064e\u0630\u064e\u0627\u060c \u0648\u064e\u0627\u0644\u0652\u0625\u0650\u0645\u064e\u0627\u0645\u064f \u0623\u064e\u062d\u0652\u0645\u064e\u062f\u064f \u0625\u0646\u0651\u064e\u0645\u064e\u0627 \u0647\u064f\u0648\u064e \u0645\u064f\u0628\u064e\u0644\u0651\u0650\u063a\u064f \u0627\u0644\u0652\u0639\u0650\u0644\u0652\u0645\u0650 \u0627\u0644\u0651\u064e\u0630\u0650\u064a \u062c\u064e\u0627\u0621\u064e \u0628\u0650\u0647\u0650 \u0627\u0644\u0646\u0651\u064e\u0628\u0650\u064a\u0651\u064f \u0635\u064e\u0644\u0651\u064e\u0649 \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0633\u064e\u0644\u0651\u064e\u0645\u064e \u0648\u064e\u0644\u064e\u0648\u0652 \u0642\u064e\u0627\u0644\u064e \u0623\u064e\u062d\u0652\u0645\u064e\u062f\u064f \u0645\u0650\u0646\u0652 \u062a\u0650\u0644\u0652\u0642\u064e\u0627\u0621\u0650 \u0646\u064e\u0641\u0652\u0633\u0650\u0647\u0650 \u0645\u064e\u0627 \u0644\u064e\u0645\u0652 \u064a\u064e\u062c\u0650\u0626\u0652 \u0628\u0650\u0647\u0650 \u0627\u0644\u0631\u0651\u064e\u0633\u064f\u0648\u0644\u064f \u0644\u064e\u0645\u0652 \u0646\u064e\u0642\u0652\u0628\u064e\u0644\u0652\u0647\u064f \u0648\u064e\u0647\u064e\u0630\u0650\u0647\u0650 \u0639\u064e\u0642\u0650\u064a\u062f\u064e\u0629\u064f \u0645\u064f\u062d\u064e\u0645\u0651\u064e\u062f\u064d \u0648\u064e\u0642\u064f\u0644\u0652\u062a \u0645\u064e\u0631\u0651\u064e\u0627\u062a\u064d: \u0642\u064e\u062f\u0652 \u0623\u064e\u0645\u0652\u0647\u064e\u0644\u0652\u062a \u0643\u064f\u0644\u0651\u064e \u0645\u064e\u0646\u0652 \u062e\u064e\u0627\u0644\u064e\u0641\u064e\u0646\u0650\u064a \u0641\u0650\u064a \u0634\u064e\u064a\u0652\u0621\u064d \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u062b\u064e\u0644\u064e\u0627\u062b\u064e \u0633\u0650\u0646\u0650\u064a\u0646\u064e \u0641\u064e\u0625\u0650\u0646\u0652 \u062c\u064e\u0627\u0621\u064e \u0628\u0650\u062d\u064e\u0631\u0652\u0641\u0650 \u0648\u064e\u0627\u062d\u0650\u062f\u064d \u0639\u064e\u0646\u0652 \u0623\u064e\u062d\u064e\u062f\u064d \u0645\u0650\u0646\u0652 \u0627\u0644\u0652\u0642\u064f\u0631\u064f\u0648\u0646\u0650 \u0627\u0644\u062b\u0651\u064e\u0644\u064e\u0627\u062b\u064e\u0629\u0650 – \u0627\u0644\u0651\u064e\u062a\u0650\u064a \u0623\u064e\u062b\u0652\u0646\u064e\u0649 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u064e\u0627 \u0627\u0644\u0646\u0651\u064e\u0628\u0650\u064a\u0651\u064f \u0635\u064e\u0644\u0651\u064e\u0649 \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0633\u064e\u0644\u0651\u064e\u0645\u064e \u062d\u064e\u064a\u0652\u062b\u064f \u0642\u064e\u0627\u0644\u064e: ” {\u062e\u064e\u064a\u0652\u0631\u064f \u0627\u0644\u0652\u0642\u064f\u0631\u064f\u0648\u0646\u0650 \u0627\u0644\u0652\u0642\u064e\u0631\u0652\u0646\u064f \u0627\u0644\u0651\u064e\u0630\u0650\u064a \u0628\u064f\u0639\u0650\u062b\u0652\u062a \u0641\u0650\u064a\u0647\u0650 \u062b\u064f\u0645\u0651\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u064a\u064e\u0644\u064f\u0648\u0646\u064e\u0647\u064f\u0645\u0652 \u062b\u064f\u0645\u0651\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u064a\u064e\u0644\u064f\u0648\u0646\u064e\u0647\u064f\u0645\u0652} – \u064a\u064f\u062e\u064e\u0627\u0644\u0650\u0641\u064f \u0645\u064e\u0627 \u0630\u064e\u0643\u064e\u0631\u0652\u062a\u0647 \u0641\u064e\u0623\u064e\u0646\u064e\u0627 \u0623\u064e\u0631\u0652\u062c\u0650\u0639\u064f \u0639\u064e\u0646\u0652 \u0630\u064e\u0644\u0650\u0643\u064e \u0648\u064e\u0639\u064e\u0644\u064e\u064a\u0651\u064e \u0623\u064e\u0646\u0652 \u0622\u062a\u0650\u064a\u064e \u0628\u0650\u0646\u064f\u0642\u064f\u0648\u0644\u0650 \u062c\u064e\u0645\u0650\u064a\u0639\u0650 \u0627\u0644\u0637\u0651\u064e\u0648\u064e\u0627\u0626\u0650\u0641\u0650 – \u0639\u064e\u0646\u0652 \u0627\u0644\u0652\u0642\u064f\u0631\u064f\u0648\u0646\u0650 \u0627\u0644\u062b\u0651\u064e\u0644\u064e\u0627\u062b\u064e\u0629\u0650 \u062a\u064f\u0648\u064e\u0627\u0641\u0650\u0642\u064f \u0645\u064e\u0627 \u0630\u064e\u0643\u064e\u0631\u0652\u062a\u0647 – \u0645\u0650\u0646\u0652 \u0627\u0644\u0652\u062d\u064e\u0646\u064e\u0641\u0650\u064a\u0651\u064e\u0629\u0650\u060c \u0648\u064e\u0627\u0644\u0652\u0645\u064e\u0627\u0644\u0650\u0643\u0650\u064a\u0651\u064e\u0629\u0650\u060c \u0648\u064e\u0627\u0644\u0634\u0651\u064e\u0627\u0641\u0650\u0639\u0650\u064a\u0651\u064e\u0629\u0650\u060c \u0648\u064e\u0627\u0644\u0652\u062d\u064e\u0646\u0652\u0628\u064e\u0644\u0650\u064a\u0651\u064e\u0629\u0650\u060c \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0634\u0652\u0639\u064e\u0631\u0650\u064a\u0651\u064e\u0629\u0650\u060c \u0648\u064e\u0623\u064e\u0647\u0652\u0644\u0650 \u0627\u0644\u0652\u062d\u064e\u062f\u0650\u064a\u062b\u0650\u060c \u0648\u064e\u0627\u0644\u0635\u0651\u064f\u0648\u0641\u0650\u064a\u0651\u064e\u0629\u0650\u060c \u0648\u064e\u063a\u064e\u064a\u0652\u0631\u0650\u0647\u0650\u0645\u0652<\/strong><\/p>\n \u201cDedim ki; Ben Selef-i S\u00e2lih\u2019in tamam\u0131n\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fc toplad\u0131m. \u0130mam Ahmed\u2019in bu konuda bir husus\u00eeli\u011fi yok. \u0130mam Ahmed Nebi r\u2019 nin getirdi\u011fi ilmin tebli\u011fcisidir. \u00a0\u0130mam Ahmed Peygamber r \u2019in getirmedi\u011fi bir \u015feyi kendi g\u00f6r\u00fc\u015f\u00fcnden s\u00f6yleyecek olsa onu kabul etmeyiz. Ve bu Muhammed\u2019in akidesidir. Defaat\u00e7a dedim ki; Bu hususlarda bana muhalefet edenlere \u00fc\u00e7 y\u0131l m\u00fchlet tan\u0131d\u0131m. E\u011fer Peygamber\u2019\ufdfain \u201cAs\u0131rlar\u0131n en hay\u0131rl\u0131s\u0131 benim asr\u0131md\u0131r, sonra onlar\u0131 takip edenler, sonra onlar\u0131 takip edenler\u201d s\u00f6z\u00fcyle medh\u00fc sena etti\u011fi ilk \u00fc\u00e7 as\u0131rdaki her hangi bir ki\u015fiden benim zikrettiklerime muhalif tek bir harf getirirlerse ben bu g\u00f6r\u00fc\u015f\u00fcmden d\u00f6nece\u011fim. Ve ilk \u00fc\u00e7 as\u0131rdan, Hanefi\u2019ler, M\u00e2lik\u00ee\u2019ler, \u015eafi\u00ee\u2019ler, Hanbel\u00ee\u2019ler, E\u015f\u2019ar\u00ee\u2019ler Ehl-i Hadis, S\u00fbf\u00eeler ve bunlar\u0131n d\u0131\u015f\u0131ndaki b\u00fct\u00fcn taifelerin g\u00f6r\u00fc\u015f\u00fcme muvaf\u0131k olan nakillerini getirmek de boynumun borcudur.\u201d [12]<\/a><\/span><\/p>\n Bu ifadeler \u0130bn Teymiye\u2019ye ait. \u0130mam S\u00fcbk\u00ee \u00a0kendisine\u00a0 \u015eif\u00e2u\u2019s-Sik\u00e2m<\/em> gibi bir\u00e7ok reddiyeler yazm\u0131\u015f, \u0130bn Cehbel el-Hak\u00e2iku\u2019l-Celiyye<\/em>\u2019 yi yazm\u0131\u015f ve ayr\u0131ca baz\u0131 hadislere yakla\u015f\u0131m\u0131n\u0131n hatal\u0131 bulundu\u011fu kendisine aktar\u0131lm\u0131\u015f \u00a0olmas\u0131na ra\u011fmen o savundu\u011fu \u015feyi m\u00fcdafaa etmeye devam etmi\u015ftir. Geride de ifade etti\u011fimiz \u00fczere, t\u00fcm bunlar kar\u015f\u0131s\u0131nda \u00a0genellemeci s\u00f6yleminin arkas\u0131nda duran bir \u0130bn Teymiye yok ortada. \u0130\u015fte g\u00f6rd\u00fcn\u00fcz; umumi ifadeler kullanarak tek bir harf getirsinler g\u00f6r\u00fc\u015f\u00fcmden d\u00f6nerim\u201d diyor ancak sonras\u0131nda bu s\u00f6zlerinin arkas\u0131nda durmuyor.<\/p>\n \u0130bn Teymiye\u2019 nin selefe atfetmi\u015f oldu\u011fu bir\u00e7ok g\u00f6r\u00fc\u015f\u00fc vard\u0131r. Bunlar\u0131 mukayeseli bir okumaya tabi tuttu\u011fumuzda baz\u0131lar\u0131n\u0131n selefle \u00f6rt\u00fc\u015ft\u00fcklerini g\u00f6remiyoruz. Mansur Muhammed Uveys\u2019in bununla alakal\u0131 \u0130bn\u00fc Teymiyye Leyse Selefiyyen[13]<\/strong><\/a><\/em> isimli bir eseri var. \u00a0Bu eseri mutala edersek az \u00e7ok bununla alakal\u0131 \u00f6rneklere rastlam\u0131\u015f oluruz.<\/p>\n Konumuza do\u011fru ilerlerken \u00f6ncelikle \u015funu ifade edeyim: \u00a0Bizim burada \u0130bn \u00a0Teymiye’nin b\u00fct\u00fcn g\u00f6r\u00fc\u015flerini zikretme, onlar\u0131 tek tek \u00a0serdederek tahlil etme diye bir iddiam\u0131z yok. Burada yapabilece\u011fimiz bir \u015fey varsa o da \u0130bn Teymiye\u2019nin \u00f6zellikle akide noktas\u0131nda Cenab\u0131 Hakk’\u0131n s\u0131fatlar\u0131 ile alakal\u0131 tecsim ve te\u015fbih\u00a0ifade eden g\u00f6r\u00fc\u015flerini zikretmek olabilir. Bu g\u00f6r\u00fc\u015flerin tahlil edilmesi, aksine deliller getirilmesi bir tak\u0131m seri derslere ihtiya\u00e7 duyar ve dolay\u0131s\u0131yla bu dersin vaktini a\u015far.<\/p>\n \u0130bn Teymiye tecsim akidesine d\u00fc\u015f\u00fcyor mu d\u00fc\u015fm\u00fcyor mu bu konu \u00fczerinde dural\u0131m. Bizim bu mahalde her \u015feyden \u00f6nce Tecsim\u2019in ne oldu\u011funu ortaya koymam\u0131z icap ediyor. Tecsim k\u0131saca; Cenab-\u0131 Hakk\u2019a onun cismaniyetini iktiza edecek bir \u015feyin izafe edilmesi veya direkt olarak Allah Te\u00e2l\u00e2\u2019 n\u0131n cisim oldu\u011funun s\u00f6ylenmesidir. \u00d6zetle tecsim; Cenab-\u0131 Hakk\u0131 herhangi bir cisme benzetmek veya cisimlerle Cenab\u0131 Hak aras\u0131nda bir m\u00fc\u015fabeheti, m\u00fcmaseleti vehm ettirecek olan bir tak\u0131m ifadeler kullanmakt\u0131r. \u0130bn Teymiye’nin b\u00f6yle bir tutumu var m\u0131? Onu kendi ifadeleri \u00fczerinden g\u00f6rece\u011fiz. Bu g\u00fcnk\u00fc selef\u00eeler aksini iddia ederek \u201c\u0130bn Teymiye\u2019nin kesinlikle b\u00f6yle g\u00f6r\u00fc\u015fleri yoktur\u201d diyorlar.<\/p>\n Konuya girmeden \u00f6nce tecsimin mahiyeti ve m\u00fccesimin kim oldu\u011fu noktalar\u0131 \u00fczerinde dural\u0131m.. F\u0131rkalar\u0131 anlatan \u0130mam el- E\u015f\u2019ar\u00ee\u2019 nin Makalatul \u0130slamiyy\u00een<\/em>\u2019 i, \u00a0\u0130bn Hazm\u2019\u0131n \u00a0el- Fisal\u2019\u0131<\/em>, \u00a0Abd\u00fclkahir el- Ba\u011fd\u00e2d\u00ee’nin el- Fark Beynel F\u0131rak\u2019 <\/em>\u0131, Eb\u00fb Muzaffer el \u0130sfer\u00e2\u00een\u00ee\u2019nin \u00a0et-Tabs\u00eer fi\u2019d-D\u00een\u2019<\/em>i var malumunuz. \u0130bn Hazm\u2019 dan bir nakil okuyal\u0131m m\u00fccessime ile alakal\u0131…\u0130bn Hazm \u00f6zetle \u015f\u00f6yle tadat ediyor m\u00fccessimenin \u00f6zelliklerini : [14]<\/a><\/p>\n Bir taife Allah\u00fc Tealan\u0131n \u00a0cisim oldu\u011funu s\u00f6ylemi\u015ftir ve bu konudaki delilleri de \u015fudur: Ma\u2019k\u00fblde yani akl\u0131n havsalas\u0131nda iki t\u00fcrl\u00fc varl\u0131k vard\u0131r: Birincisi cisim olup di\u011feri de cisimlerle birlikte kaim olan arazd\u0131r. Allah Te\u00e2l\u00e2 araz olamayaca\u011f\u0131na g\u00f6re mevcut olmas\u0131ndan hareketle cisimdir. Bu, M\u00fccessimenin g\u00f6r\u00fc\u015f\u00fc. \u00d6yleyse M\u00fccessime\u2019ye g\u00f6re bir \u015fey mevcutsa ya cisimdir \u00a0ya arazd\u0131r. \u00a0Allah Te\u00e2l\u00e2ya araz \u00a0diyemeyece\u011fimize g\u00f6re Allah cisimdir. \u00a0Allah fiil yap\u0131yor mu? Elbette tabi [15]<\/a>“\u0641\u064e\u0639\u0651\u064e\u0627\u0644\u064c \u0644\u0650\u0645\u064e\u0627 \u064a\u064f\u0631\u0650\u064a\u062f\u064f”<\/strong> dir Cen\u00e2b-\u0131 Hak. \u00a0<\/strong>O zaman bu cisim olmas\u0131na delalet eder diyorlar. \u00a0Allah Teal\u00e2\u2019y\u0131 akli bir tak\u0131m k\u0131yaslar \u00fczerinden cisim olmakl\u0131ka vasf ediyorlar. Allah Te\u00e2l\u00e2 f\u00e2ildir. Dolay\u0131s\u0131yla cisim olmas\u0131 gerekir.<\/p>\n \u0130mam E\u015f\u2019ar\u00ee de Mak\u00e2l\u00e2tu\u2019l- \u0130sl\u00e2miyy\u00een[16]<\/strong><\/a><\/em>\u2019 inde m\u00fccessime ile alakal\u0131 uzunca tafsilatta bulunuyor. Oradaki ifadelerinden ortaya \u00e7\u0131kan M\u00fccessime portresi maddeler halinde \u015f\u00f6yle:<\/p>\n \u0130bn \u00a0Teymiye’nin son d\u00f6nemlerde bas\u0131lm\u0131\u015f \u00a0Bir kitab\u0131 var Beyanu Telb\u00eesi\u2019l- Cehmiyye<\/em> isminde. \u00a010 cilt \u00a0halinde ne\u015fr edilmi\u015f \u00a0bir kitap bu. \u0130bn Teymiye \u00f6zellikle bu kitab\u0131nda \u00a0bir\u00e7ok tecsim ifade eden c\u00fcmleler kuruyor. En ar\u0131zal\u0131 kitaplar\u0131ndan biridir\u00a0 bu Beyanu Telb\u00eesi\u2019l-Cehmiyye<\/em>. \u00a0\u0130\u015fte, bu kitab\u0131nda \u015f\u00f6yle diyor:<\/p>\n <\/p>\n \u0648\u0627\u0644\u0628\u0627\u0631\u0626\u064f \u060c \u0633\u0628\u062d\u0627\u0646\u064e\u0647 \u0648\u062a\u0639\u0627\u0644\u0649 \u060c \u0641\u0648\u0642\u064e \u0627\u0644\u0639\u064e\u0627\u0644\u064e\u0645\u0650 \u0641\u064e\u0648\u0652\u0642\u0650\u064a\u0651\u064e\u0629\u064b \u062d\u064e\u0642\u0650\u064a\u0642\u0650\u064a\u0651\u064e\u0629\u064b \u0648\u0644\u064a\u0633\u062a\u0652 \u0641\u064e\u0648\u0652\u0642\u0650\u064a\u0651\u064e\u0629\u064e \u0627\u0644\u0631\u0651\u064f\u062a\u0628\u0629<\/strong><\/p>\n \u201cB\u00e2r\u00ee S\u00fcbh\u00e2neh\u00fb ve Te\u2019\u00e2l\u00e2, r\u00fctbe fevkiyyeti de\u011fil,\u00a0 hak\u00eek\u00ee fevkiyyet ile \u00e2lemin fevkindedir.\u201d[17]<\/a><\/span><\/p>\n <\/p>\n Ayn\u0131 kitab\u0131n ba\u015fka bir b\u00f6l\u00fcm\u00fcnde Allah \ufdfb\u2019 a cisim denip denmeyece\u011fiyle ilgili telakkileri de \u015f\u00f6yle:<\/p>\n <\/p>\n \u0648\u0645\u0639\u0644\u0648\u0645 \u0623\u0646 \u0643\u0648\u0646 \u0627\u0644\u0628\u0627\u0631\u0626 \u0644\u064a\u0633 \u062c\u0633\u0645\u064b\u0627 \u0644\u064a\u0633 \u0647\u0648 \u0645\u0645\u0627 \u062a\u0639\u0631\u0641\u0647 \u0627\u0644\u0641\u0637\u0631\u0629 \u0628\u0627\u0644\u0628\u062f\u064a\u0647\u0629 \u0648\u0644\u0627 \u0628\u0645\u0642\u062f\u0645\u0627\u062a \u0642\u0631\u064a\u0628\u0629 \u0645\u0646 \u0627\u0644\u0641\u0637\u0631\u0629\u060c \u0648\u0644\u0627 \u0628\u0645\u0642\u062f\u0645\u0627\u062a \u0628\u064a\u0646\u0629 \u0641\u064a \u0627\u0644\u0641\u0637\u0631\u0629\u061b \u0628\u0644 \u0628\u0645\u0642\u062f\u0645\u0627\u062a \u0641\u064a\u0647\u0627 \u062e\u0641\u0627\u0621 \u0648\u0637\u0648\u0644\u060c \u0648\u0644\u064a\u0633\u062a \u0645\u0642\u062f\u0645\u0627\u062a \u0628\u064a\u0646\u0629\u060c \u0648\u0644\u0627 \u0645\u062a\u0641\u0642\u064b\u0627 \u0639\u0644\u0649 \u0642\u0628\u0648\u0644\u0647\u0627 \u0628\u064a\u0646 \u0627\u0644\u0639\u0642\u0644\u0627\u0621\u061b \u0628\u0644 \u0643\u0644 \u0637\u0627\u0626\u0641\u0629 \u0645\u0646 \u0627\u0644\u0639\u0642\u0644\u0627\u0621 \u062a\u0628\u064a\u0646 \u0623\u0646 \u0645\u0646 \u0627\u0644\u0645\u0642\u062f\u0645\u0627\u062a \u0627\u0644\u062a\u064a \u0646\u0641\u062a \u0628\u0647\u0627 \u062e\u0635\u0648\u0645\u0647\u0627 \u0630\u0644\u0643 \u0645\u0627 \u0647\u0648 \u0641\u0627\u0633\u062f \u0645\u0639\u0644\u0648\u0645 \u0627\u0644\u0641\u0633\u0627\u062f \u0628\u0627\u0644\u0636\u0631\u0648\u0631\u0629 \u0639\u0646\u062f \u0627\u0644\u062a\u0623\u0645\u0644 \u0648\u062a\u0631\u0643 \u0627\u0644\u062a\u0642\u0644\u064a\u062f\u060c \u0648\u0637\u0648\u0627\u0626\u0641 \u0643\u062b\u064a\u0631\u0629 \u0645\u0646 \u0623\u0647\u0644 \u0627\u0644\u0643\u0644\u0627\u0645 \u064a\u0642\u062f\u062d\u0648\u0646 \u0641\u064a \u0630\u0644\u0643 \u0643\u0644\u0647\u060c \u0648\u064a\u0642\u0648\u0644\u0648\u0646: \u0628\u0644 \u0642\u0627\u0645\u062a \u0627\u0644\u0642\u0648\u0627\u0637\u0639 \u0627\u0644\u0639\u0642\u0644\u064a\u0629 \u0639\u0644\u0649 \u0646\u0642\u064a\u0636 \u0647\u0630\u0627 \u0627\u0644\u0645\u0637\u0644\u0648\u0628\u060c \u0648\u0623\u0646 \u0627\u0644\u0645\u0648\u062c\u0648\u062f \u0627\u0644\u0642\u0627\u0626\u0645 \u0628\u0646\u0641\u0633\u0647 \u0644\u0627 \u064a\u0643\u0648\u0646 \u0625\u0644\u0627 \u062c\u0633\u0645\u064b\u0627\u060c \u0648\u0645\u0627 \u0644\u0627 \u064a\u0643\u0648\u0646 \u062c\u0633\u0645\u064b\u0627 \u0644\u0627\u064a\u0643\u0648\u0646 \u0625\u0644\u0627 \u0645\u0639\u062f\u0648\u0645\u064b\u0627. \u0648\u0645\u0646 \u0627\u0644\u0645\u0639\u0644\u0648\u0645 \u0623\u0646 \u0647\u0630\u0627 \u0623\u0642\u0631\u0628 \u0625\u0644\u0649 \u0627\u0644\u0641\u0637\u0631\u0629 \u0648\u0627\u0644\u0639\u0642\u0648\u0644 \u0645\u0646 \u0627\u0644\u0623\u0648\u0644.<\/strong><\/p>\n \u201cB\u00e2r\u00ee \ufdfb\u2019 nin cisim olmamas\u0131 f\u0131trat\u0131n \u00e7ok a\u00e7\u0131k bir \u015fekilde kavrayabilece\u011fi bir \u015fey de\u011fildir. F\u0131trata yak\u0131n \u00f6nermelerle ve f\u0131tratta zahir olan \u00f6nermelerle de anla\u015f\u0131labilecek bir \u015fey de\u011fildir. Bilakis kendisinde gizlilik ve uzun detaylar bulunan \u00f6nermelerle anla\u015f\u0131labilir, manas\u0131 a\u00e7\u0131k ve belirli olan mukaddimelerle de\u011fil. (Allah \ufdfb\u2019 \u0131n cisim olmad\u0131\u011f\u0131)\u00a0 Ak\u0131ll\u0131lar aras\u0131nda ittifak edilmi\u015f bir \u015fey de de\u011fildir. Bilakis ak\u0131ll\u0131lardan her bir taife bunu (Allah \ufdfb\u2019\u0131n cisim oldu\u011funu) kabul etmeyenlerin, delil getirerek nefyettikleri mukaddimelerden baz\u0131s\u0131n\u0131n taklit terk edilip iyice d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde\u00a0 bozuklu\u011fu zaruri olan bir tak\u0131m \u00f6nermeler olduklar\u0131n\u0131 a\u00e7\u0131klam\u0131\u015flard\u0131r. Kelam ehlinden bir \u00e7ok taife bunlar\u0131n tamam\u0131n\u0131 tenkit etmekte ve \u201cKat\u2019\u00ee deliller bu neticenin z\u0131tt\u0131n\u0131 g\u00f6stermektedir\u201d demektedirler. Kendi ba\u015f\u0131na kaim olan bir \u015fey ill\u00e2 cisimdir. Cisim olmayan \u015fey de yok demektir. Malumdur ki i\u015fte bu g\u00f6r\u00fc\u015f f\u0131trata ve ak\u0131llara birincisinden daha yak\u0131nd\u0131r.[18]<\/a><\/span><\/p>\n <\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u0130bn Teymiye \u201cvar olmak\u201dla \u201ccisim olmak\u201dl\u0131\u011f\u0131 e\u015fit kabul ederken var olan bir \u015feyin ill\u00e2 cisim olmas\u0131 gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc ak\u0131llara ve f\u0131trata daha yak\u0131n ve yatk\u0131n buluyor. Buradan hareketle ne demek istiyor \u0130bn Teymiye? Her var olan cisimdir, Allah da vard\u0131r ve \u00f6yleyse cisimdir. S\u00f6ylemek istedi\u011fi \u015fey bu. Akla yatk\u0131n ve di\u011ferinden daha bed\u00eeh\u00ee oldu\u011funu s\u00f6yledi\u011fi \u00f6nermeler ve netice bu. Yukar\u0131da M\u00fccessime\u2019 nin de aynen b\u00f6yle d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc g\u00f6rm\u00fc\u015ft\u00fck. Peki, bu g\u00f6r\u00fc\u015f\u00fcn ne fark\u0131 kald\u0131 o zaman M\u00fccessime\u2019 nin g\u00f6r\u00fc\u015f\u00fcnden? Her iki g\u00f6r\u00fc\u015f de noktas\u0131na, virg\u00fcl\u00fcne var\u0131ncaya kadar ayn\u0131 yere \u00e7\u0131km\u0131yor mu netice olarak?<\/p>\n Bir b\u00f6l\u00fcm daha al\u0131nt\u0131layal\u0131m Minh\u00e2cu\u2019s-S\u00fcnne<\/em>\u2019sinden. \u0130bn Teymiye bu eserinde de Allah Te\u00e2l\u00e2\u2019ya cisim kelimesinin \u0131tlak edilip edilemeyece\u011finden bahsediyor. Ve yukar\u0131da \u201cher mevcut cisim olmal\u0131d\u0131r\u201d \u015feklindeki k\u00fcll\u00ee kaideyi benimsemesinden hareketle ma\u2019kul buldu\u011fu g\u00f6r\u00fc\u015f\u00fc burada da selefin g\u00f6r\u00fc\u015fleriyle ba\u011fda\u015ft\u0131ramayaca\u011f\u0131n\u0131 gayet iyi biliyor olmal\u0131 ki i\u015fi \u201cdenmesinde de bir mahzur yoktur ama\u201d noktas\u0131na getiriyor. Eserin konuyla ilgili olan bir c\u00fcmlesini misal olmas\u0131 kabilinden buraya alal\u0131m. \u015e\u00f6yle diyor \u0130bn Teymiye:<\/p>\n <\/p>\n \u0648\u064e\u0623\u064e\u0645\u0651\u064e\u0627 \u0645\u064e\u0646\u0652 \u0644\u064e\u0627 \u064a\u064f\u0637\u0652\u0644\u0650\u0642\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0627\u0633\u0652\u0645\u064e ” \u0627\u0644\u0652\u062c\u0650\u0633\u0652\u0645\u0650 “\u060c \u0643\u064e\u0623\u064e\u0626\u0650\u0645\u0651\u064e\u0629\u0650 \u0623\u064e\u0647\u0652\u0644\u0650 \u0627\u0644\u0652\u062d\u064e\u062f\u0650\u064a\u062b\u0650 \u0648\u064e\u0627\u0644\u062a\u0651\u064e\u0641\u0652\u0633\u0650\u064a\u0631\u0650 \u0648\u064e\u0627\u0644\u062a\u0651\u064e\u0635\u064e\u0648\u0651\u064f\u0641\u0650 \u0648\u064e\u0627\u0644\u0652\u0641\u0650\u0642\u0652\u0647\u0650\u060c \u0645\u0650\u062b\u0652\u0644\u0650 \u0627\u0644\u0652\u0623\u064e\u0626\u0650\u0645\u0651\u064e\u0629\u0650 \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0628\u064e\u0639\u064e\u0629\u0650 \u0648\u064e\u0623\u064e\u062a\u0652\u0628\u064e\u0627\u0639\u0650\u0647\u0650\u0645\u0652\u060c \u0648\u064e\u0634\u064f\u064a\u064f\u0648\u062e\u0650 \u0627\u0644\u0652\u0645\u064f\u0633\u0652\u0644\u0650\u0645\u0650\u064a\u0646\u064e \u0627\u0644\u0652\u0645\u064e\u0634\u0652\u0647\u064f\u0648\u0631\u0650\u064a\u0646\u064e \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064f\u0645\u0651\u064e\u0629\u0650\u060c \u0648\u064e\u0645\u064e\u0646\u0652 \u0642\u064e\u0628\u0652\u0644\u064e\u0647\u064f\u0645\u0652 \u0645\u0650\u0646\u064e \u0627\u0644\u0635\u0651\u064e\u062d\u064e\u0627\u0628\u064e\u0629\u0650 \u0648\u064e\u0627\u0644\u062a\u0651\u064e\u0627\u0628\u0650\u0639\u0650\u064a\u0646\u064e \u0644\u064e\u0647\u064f\u0645\u0652 \u0628\u0650\u0625\u0650\u062d\u0652\u0633\u064e\u0627\u0646\u064d\u060c \u0641\u064e\u0647\u064e\u0624\u064f\u0644\u064e\u0627\u0621\u0650 \u0644\u064e\u064a\u0652\u0633\u064e \u0641\u0650\u064a\u0647\u0650\u0645\u0652 \u0645\u064e\u0646\u0652 \u064a\u064e\u0642\u064f\u0648\u0644\u064f: \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064e \u062c\u0650\u0633\u0652\u0645\u064c\u060c \u0648\u064e\u0625\u0650\u0646\u0652 \u0643\u064e\u0627\u0646\u064e \u0623\u064e\u064a\u0652\u0636\u064b\u0627 \u0644\u064e\u064a\u0652\u0633\u064e \u0645\u0650\u0646\u064e \u0627\u0644\u0633\u0651\u064e\u0644\u064e\u0641\u0650 \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0626\u0650\u0645\u0651\u064e\u0629\u0650 \u0645\u064e\u0646\u0652 \u0642\u064e\u0627\u0644\u064e: \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064e \u0644\u064e\u064a\u0652\u0633\u064e \u0628\u0650\u062c\u0650\u0633\u0652\u0645\u064d<\/strong><\/p>\n \u201cHadis, Tefsir, Tasavvuf, F\u0131k\u0131h imamlar\u0131, d\u00f6rt (mezheb) imamlar\u0131 ve tabileri, \u00fcmmet i\u00e7erisinde me\u015fhur m\u00fcsl\u00fcman \u00e2limler ve onlardan \u00f6nceki Sahabe ve Tabi\u00een nesli gibi Allah\u2019a cisim kelimesini \u0131tlak etmeyenler, i\u015fte bunlar\u0131n i\u00e7erisinde \u201cAllah Cisimdir\u201d diyen hi\u00e7 kimse yoktur. Ayn\u0131 \u015fekilde seleften ve imamlardan \u201cAllah Te\u00e2l\u00e2 cisim de\u011fildir\u201d diyen olmad\u0131\u011f\u0131 gibi.[19]<\/a>\u201d\u00a0<\/span><\/p>\n <\/p>\n \u0130bn Teymiye\u2019 nin \u015fu c\u00fcmlesini okudu\u011funuzda selefin Allah \ufdfb\u2019 a cisim kelimesini \u0131tlak etmedi\u011fi gibi bir hakikati tam sindirecekken cisim olmad\u0131\u011f\u0131n\u0131 da s\u00f6ylemedikleri gibi bir desiseyle zihniniz bulan\u0131yor adeta. \u0130\u015fte, \u0130bn Teymiye\u2019 nin b\u00f6yle bir us\u00fblu var. Yani bir mevzuyu al\u0131yor bir noktaya kadar g\u00f6t\u00fcr\u00fcyor ve okuyucu onun g\u00f6r\u00fc\u015f\u00fcn\u00fcn ne oldu\u011fu konusunda tam bir netice alacakken mevzuyu ba\u015fka bir tarafa kayd\u0131rarak meseleyi farkl\u0131 bir zemine \u00e7ekiyor. Bir daha okuyay\u0131m buray\u0131 diyorsunuz, a\u015fa\u011f\u0131ya do\u011fru iniyorsunuz bir ba\u015fka \u00a0taifeden nakiller yaparak \u00a0konuyu kapat\u0131yor. \u0130bni Teymiye\u2019 nin \u00f6zellikle haber\u00ee s\u0131fatlar vb. konular\u0131 i\u015fleyi\u015finden sizin zihninizde subliminal bir mesaj kal\u0131yor:Demek ki selef Allah\u2019a cisim denmez de dememi\u015f. O halde Allah\u2019a \u201ccisimdir ancak bizim gibi bir cisim de\u011fil\u201d demekte bir beis yoktur herhalde \u015feklindeki bir anlay\u0131\u015f h\u00e2kim oluyor size.<\/p>\n Mesele bu noktaya gelmi\u015fken bir mevzuya de\u011finmeden ge\u00e7meyelim. \u0130bn Teymiye Cenab-\u0131 Hak bizzat bu masa gibi, sandalye gibi cisim midir diyor? Tabii ki hay\u0131r. \u00a0Bu kadar\u0131n\u0131 kendisi de ink\u00e2r ediyor. \u0130bn Teymiye\u2019nin cisim telakkisinde problem var. Cumhurdan ayr\u0131ld\u0131\u011f\u0131 esas nokta buras\u0131 ve tecsimle ilgili ar\u0131zal\u0131 g\u00f6r\u00fc\u015flerinin men\u015fei de buras\u0131.<\/p>\n Ehl-i S\u00fcnnet Cenab\u0131 Hakk’\u0131n cisim olmad\u0131\u011f\u0131 ve cisimlerle benze\u015fen hi\u00e7 bir s\u0131fat\u0131n\u0131n olmad\u0131\u011f\u0131 \u00fczerinde konu\u015furken \u0130mam et- Tah\u00e2vi (Rahmetullahi Aleyh) \u2019nin akide metninde ifade etti\u011fi \u015fu esas\u0131 takip eder:<\/p>\n <\/p>\n \u0648\u064e\u0645\u064e\u0646\u0652 \u0648\u064e\u0635\u064e\u0641\u064e \u0627\u0644\u0644\u0647 \u0628\u0650\u0645\u0639\u0646\u064b\u0649 \u0645\u0650\u0646\u0652 \u0645\u064e\u0639\u0627\u0646\u064a \u0627\u0644\u0628\u064e\u0634\u064e\u0631\u060c \u0641\u064e\u0642\u062f\u0652 \u0643\u064e\u0641\u064e\u0631<\/strong><\/p>\n \u201cKim Allah \ufdfb\u2019\u0131 be\u015fer vas\u0131flar\u0131ndan herhangi bir vas\u0131fla nitelerse k\u00e2fir olur.\u201d[20]<\/a><\/span><\/p>\n <\/p>\n Ehl-i s\u00fcnnet Cenab\u0131 Hakk’a \u00a0iz\u00e2fe edilen bir s\u0131fatla alakal\u0131 S\u00fcfyan b. Uyeyne\u2019 nin,[21]<\/a> \u0130mam Muhammed’in[22]<\/a> ifadesi ile; \u0645\u0627 \u0648\u0635\u0641 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0628\u0647 \u0646\u0641\u0633\u0647 \u0641\u0642\u0631\u0627\u0621\u062a\u0647 \u062a\u0641\u0633\u064a\u0631\u0647<\/strong> \u201cAllahTe\u00e2l\u00e2\u2019 n\u0131n kendisiyle zat\u0131n\u0131 vasfetti\u011fi s\u0131fatlar\u0131n tefsiri k\u0131raatidir.\u201dd\u00fcsturunu yol edinir. Buna g\u00f6re yedullah, yedullaht\u0131r.Vechullah vechullaht\u0131r. Bunlar\u0131n okunup ge\u00e7ilmesi laz\u0131m. \u0130\u015fte biz buna tefviz diyoruz. Selefin yolu bu. \u0130mam Ebu Hanife bunu el-F\u0131khu\u2019l- Ekber<\/em>\u2019 de en g\u00fczel \u015fekilde ifade etmi\u015f. \u201cHi\u00e7 bir \u015feye benzemez, hi\u00e7 bir \u015fey de ona benzemez. Yedi vard\u0131r ancak bizim elimiz gibi de\u011fil, vechi vard\u0131r ancak bizim y\u00fcz\u00fcm\u00fcz gibi de\u011fil\u201d diyor. \u015eu halde; Cen\u00e2b-\u0131 Hakla be\u015fer\u00a0\u00a0 aras\u0131nda bir m\u00fcsanebet kuracak ve Allah Te\u00e2lan\u0131n be\u015fer ile nebzeten de olsa ortakl\u0131\u011f\u0131n\u0131 gerektirecek be\u015fere bi vechinm\u00e2 benzemesini gerektirecek ne varsa merduttur, Allah\u2019a izafe edilemez. Bu Kaideyi nakzedecek olan bir \u015feyi selefinden halefine Ehl-i S\u00fcnnet ulema kesinlikle kabul etmemi\u015ftir.<\/p>\n Mesela Bed\u2019u\u2019l-Em\u00e2l\u00ee<\/em> diye bir metnimiz var bizim. \u201cAllah\u2019\u0131 \u015fey diye isimlendiririz lakin sair \u015feyler gibi de\u011fildir\u201d der orada. \u015eey lafz\u0131n\u0131n Allah Te\u00e2l\u00e2\u2019ya izafesi ni\u00e7in caizdir? \u00c7\u00fcnk\u00fc \u015fey lafz\u0131yla cisim olmak aras\u0131nda bir telaz\u00fcm yok. Yani, biz bir \u015feye \u015fey dedi\u011fimizde bu \u0131tlak\u0131m\u0131zdan o \u015feyin cisim olmas\u0131 laz\u0131m gelmez. K\u00e2inatta \u015fey olup cisim olmayan bir tak\u0131m varl\u0131klar var mesela. Bu da her \u201c\u015fey\u201d in cisim olmad\u0131\u011f\u0131 manas\u0131na gelir. \u00d6yleyse, Cenab-\u0131 Hakk\u2019a \u015fey demek onunla mahl\u00fbk\u00e2t aras\u0131nda bir benzerli\u011fi, denkli\u011fi vehm ettirecek bir s\u00f6ylem olmad\u0131\u011f\u0131 i\u00e7in caizdir. Ayr\u0131ca bu konuya taalluk eden naslar\u0131n da i\u015f\u00e2r\u00ee del\u00e2letleri Allah Te\u00e2l\u00e2\u2019ya \u201c\u015fey\u201d denilebilece\u011fini g\u00f6steriyor.[23]<\/a><\/p>\n Peki, Allah Teala’n\u0131n sureti var denir mi? Ehl-i s\u00fcnnet ulema buna cevaz vermemi\u015fler. Bu durumda \u201c\u015fey\u201d lafz\u0131yla \u201cs\u00fbret\u201d lafz\u0131 aras\u0131nda m\u00fchim bir fark\u0131n bulundu\u011fu ortaya \u00e7\u0131k\u0131yor. Allah Te\u00e2l\u00e2\u2019ya \u201c\u015fey\u201d denmesine cevaz veren ulema, \u00a0s\u00fbret ifadesine ni\u00e7in cevaz vermemi\u015fler? \u00c7\u00fcnk\u00fc \u201csuret\u201d kelimesi cismiyyet ile tel\u00e2z\u00fcm\u00fc olan bir kelimedir ve onu gerektirir. Yani bir \u015fey cisimse s\u00fbreti vard\u0131r veya bir \u015feyin s\u00fbreti varsa cisimdir. S\u00fbret kelimesi \u0131tlak edildi\u011finde cismi \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r ve her ne \u015fekilde olursa olsun Allah i\u00e7in kullan\u0131lamaz.<\/p>\n Ancak baz\u0131 ulema, \u201c\u0625\u0646 \u0627\u0644\u0644\u0647 \u062e\u0644\u0642 \u0622\u062f\u0645 \u0639\u0644\u0649 \u0635\u0648\u0631\u062a\u0647<\/strong>\u201d \/ \u201c<\/strong>Muhakkak ki Allah Te\u00e2l\u00e2 \u00c2dem\u2019i S\u00fbreti \u00fczere yaratm\u0131<\/em>\u015ft\u0131r<\/em>\u201d[24]<\/a> hadisine ve bu hadisteki zamirin Allah U\u2019 a r\u00e2ci\u2019 olmas\u0131ndan hareketle buna cevaz vermi\u015fler. \u00a0Hadisteki zamirin Allah U \u2019a raci olabilece\u011fini kabul eden \u00a0\u0130bn Kuteybe (Rahmetullahi Aleyh) gibi baz\u0131 \u00e2limler Allah U \u2019\u0131n sureti var ancak bizim suretimiz gibi de\u011fil demekte bir beis olmayaca\u011f\u0131n\u0131 s\u00f6ylemi\u015fler. Hadisin sebeb- v\u00fcr\u00fbdu \u015fu: \u00a0Ebu Hureyre (Rad\u0131yallahu Anh)\u2019den rivayet edilmi\u015ftir ki Resulullah (Sallallahu Aleyhi ve Selem) k\u00f6lesinin y\u00fcz\u00fcne tokat atarak onu d\u00f6ven ve \u201cAllah senin ve senin y\u00fcz\u00fcne benzeyenlerin y\u00fcz\u00fcn\u00fc \u00e7irkin etsin! Diyen bir adam\u0131 g\u00f6rd\u00fc ve \u201c Sizden biriniz k\u00f6lesini d\u00f6vd\u00fc\u011f\u00fcnde y\u00fcze vurmaktan sak\u0131ns\u0131n. Zira Allah Te\u00e2l\u00e2 \u00c2dem\u2019i sureti \u00fczere yaratm\u0131\u015ft\u0131r\u201d <\/em>buyurdu.[25]<\/sup><\/a>Hadis hususunda \u00f6n\u00fcm\u00fcze \u00e7\u0131kan i\u015fk\u00e2lin odakland\u0131\u011f\u0131 nokta, hadiste bulunan ve suret kelimesinin kendisine izafe edildi\u011fi zamirin merciidir. \u0130bn Hacer\u2019in belirtmesine g\u00f6re zamirin mercii hususunda ihtilaf edilmi\u015f ve ekser ulema bunun madrub\/d\u00f6v\u00fclen oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne gitmi\u015ftir. \u00c7\u00fcnk\u00fc hadisin bu c\u00fcmlesinin gerisinde kalan k\u0131sm\u0131nda Peygamber Aleyhissalat\u00fc vesselam y\u00fcze vurmaktan nehyetmekle y\u00fcze yap\u0131lmas\u0131 gereken tazimi ifade etmi\u015ftir. Daha sonra gelen zamirin madruba g\u00f6nderilmesi ile mana \u201cY\u00fcze vurmaktan sak\u0131n\u0131n\u0131z! \u00c7\u00fcnk\u00fc Allah \u00c2demi \/d\u00f6v\u00fclen ki\u015finin sureti \u00fczere yaratt\u0131\u201d \u015feklinde olacakt\u0131r. Aksi halde bir \u015fey d\u00fc\u015f\u00fcnmek, bu c\u00fcmlenin, bir \u00f6nceki c\u00fcmleyle mana irtibat\u0131n\u0131 koparacakt\u0131r.[26]<\/sup><\/a><\/p>\n Fakat bir k\u0131s\u0131m ulema \u0130bn Eb\u00ee \u00c2s\u0131m\u2019\u0131n Ebu Hureyre (Rad\u0131yallahu Anh)\u2019den rivayet etti\u011fi \u201cAllah \u00c2demi Rahman\u2019\u0131n sureti \u00fczere yaratt\u0131\u201d \u015feklinde ki rivayete tutunarak zamirin merciinin \u201cRahman\u201d oldu\u011funu s\u00f6ylemi\u015flerdir. Fakat \u0130mam en Nevev\u00ee, bu \u015fekildeki bir ziyade ile naklolunan rivayetin ehl-i hadis nezdinde sabit olmad\u0131\u011f\u0131n\u0131 zikretmektedir.[27]<\/sup><\/a> \u0130bn Kuteybe gibi baz\u0131lar\u0131 bu rivayetten yola \u00e7\u0131karak \u201cAllah Teala\u2019ya aid bir suret vard\u0131r fakat bizimki gibi de\u011fil\u201d demi\u015flerdir. T\u0131pk\u0131 Allah \u201c\u015fey\u201d dir fakat sair \u015feyler gibi de\u011fil denilmesi gibi.\u201d Ancak bunu savunanlara \u015fu \u015fekilde ciddi bir itiraz y\u00f6neltilmektedir \u201c\u015eey\u201d tabirinin her hangi bir y\u00f6n\u00fcyle hadisli\u011fe delaleti yoktur. Fakat \u201csuret\u201d ve \u201ccisim\u201d gibi mefhumlar bir terkib ve bile\u015fkenlikten haber verdi\u011fi i\u00e7in hadisli\u011fe delaleti olan \u015feylerdir.[28]<\/sup><\/a> Dolay\u0131s\u0131yla bu durumun, Allah Te\u00e2la hakk\u0131nda \u015fey tabirinin kullan\u0131lmas\u0131n\u0131n caiz olmas\u0131 \u015feklindeki meseleye k\u0131yas edilmesi do\u011fru de\u011fildir. Hadisteki zamirin \u201cAdem\u201d lafz\u0131na raci\u2019 oldu\u011funu s\u00f6yleyenler,-ki bunlar ekser ulemad\u0131r- bunun manas\u0131n\u0131n \u201cAllah Teala Adem (Aleyhisselam)\u2019\u0131 Cennette nas\u0131lsa Cennetten \u00e7\u0131kar\u0131ld\u0131ktan sonra da ayn\u0131 \u015fekilde olmas\u0131 bi\u00e7iminde te\u2019vil etmektedirler.<\/p>\n Tirmizi\u2019nin rivayet etti\u011fi \u201cRabbimi en g\u00fczel s\u00fbrette g\u00f6rd\u00fcm\u201d[29]<\/sup><\/a> rivayetinden yola \u00e7\u0131karak yukar\u0131daki hadiste konu olan zamirin merciini \u201cRahman\u201d olarak ta\u2019yin edenler de vard\u0131r. Lakin bu te\u2019vil de zikredilen \u201cte\u015fbih, tecsim\u201d gerek\u00e7elerinden dolay\u0131 reddolunmu\u015ftur. Bu hadisi de iki \u015fekilde tevil etmektedirler. Birinci mana \u201cBen en g\u00fczel surette iken Rabbimi g\u00f6rd\u00fcm\u201d denilip suretin g\u00f6rene y\u00fcklenmesi \u015feklinde olup, ikinci mana da \u201c Rabbim en g\u00fczel surette iken onu g\u00f6rd\u00fcm \u015feklindedir.\u201d Birinci manada bir s\u0131k\u0131nt\u0131n\u0131n olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. \u0130kinci manada ki suret de, \u201cAllah Teala\u2019n\u0131n in\u2019am\u0131 ve ona y\u00f6nelmesi\u201d gibi baz\u0131 s\u0131fatlar\u0131 ile tevil edilmektedir.[30]<\/sup><\/a><\/p>\n Netice olarak diyebiliriz ki; \u201ccisim olmas\u0131, kendisine ait bir suretin bulunmas\u0131\u201d gibi onu hudus\u2019a nisbet edecek bir tak\u0131m \u015feylerin Allah Azze ve Celle hakk\u0131nda\u00a0 itlak\u0131 caiz de\u011fildir. Bu hususta varid olan bir tak\u0131m rivayetler ise ya birinci yol olarak tesbit edilen \u201cTe\u2019vil etmeksizin okunmas\u0131 ile yetinilmeli ve okunmas\u0131 tefsir makam\u0131nda de\u011ferlendirilerek\u201d manalar\u0131n\u0131n Allah Te\u00e2l\u00e2\u2019ya \u0131smarlanmas\u0131 gerekir. Yahut da bu hususta ki haberleri \u201cOnun benzeri hi\u00e7bir \u015fey yoktur\u201d[31]<\/strong><\/sup><\/a> <\/em>\u00a0ayet-i kerimesinin muktezas\u0131nca Allah Te\u00e2l\u00e2\u2019n\u0131n \u015fan\u0131na lay\u0131k bir \u015fekilde te\u2019vil etmek gerekmektedir.<\/p>\n \u0130bn Teymiye Cenab\u0131 hakka Onun cisim oldu\u011funu ifade edecek \u015feyler izafe ediyor G\u00f6rece\u011fiz \u015fimdi mesela istikrardan bahsedecek Ondan sonra cen\u00e2b-\u0131 Hakk’a i\u015fte eliyle i\u015faret edilme vesaire okuyaca\u011f\u0131z bir\u00e7ok \u015feyleri izah ediyor Bunlar Allah Teala’n\u0131n bir mahalde bir mekanda bulundu\u011funu istikrar etti\u011fini cisim oldu\u011funu g\u00f6steriyor. Dolay\u0131s\u0131yla m\u00fccessime ile ayniyet ifade ediyor \u00a0bu g\u00f6r\u00fc\u015fler ama \u0130bni Teymiye bunlar\u0131 nakl ediyor Nakl ediyor ondan sonra diyor ki bizim gibi de\u011fil Tabi diyor sizin Allah’a cisim oldu\u011funu ifade edecek bir \u015fey s\u00f6yledikten sonra tabii ki bizim gibi de\u011fil demeniz \u00a0hi\u00e7bir \u015fey ifade etmez bu ehlis\u00fcnnet d\u0131\u015f\u0131 bir g\u00f6r\u00fc\u015ft\u00fcr. T\u0131pk\u0131 o suret mevzuunda oldu\u011fu gibi. Sen Allah’\u0131n sureti var bizim suretimiz gibi de\u011fil yani suret dedi\u011fimiz \u015fey cismin vasf\u0131d\u0131r vas\u0131flar\u0131ndand\u0131r ba\u015fka bir \u015feyi olamaz Dolay\u0131s\u0131yla Allah’a suret ifade etmek Allah’\u0131n cisim oldu\u011funu s\u00f6ylemek anlam\u0131na gelmekle e\u015f manaya geliyor.<\/p>\n Bug\u00fcn \u0130bn Teymiye\u2019yi \u00a0savunanlar, M\u00fccessime olmad\u0131\u011f\u0131n\u0131, tecsime d\u00fc\u015fmedi\u011fini s\u00f6yleyenler bu gibi ibarelerini farkl\u0131 yorumlamak suretiyle \u00a0i\u015fi kurtarmaya \u00e7al\u0131\u015f\u0131yorlar. Onlara g\u00f6re \u0130bn Teymiye burada Allah\u2019a bizim bildi\u011fimiz manada\u00a0 \u0131tlak etmemi\u015ftir b\u00fct\u00fcn bunlar\u0131. Bu tarz gerek\u00e7eler bir ki\u015fiyi m\u00fccessime \u00a0olmaktan kurtarmaz. Sen Allah’a t\u0131pk\u0131 s\u00fbret mevzuunda oldu\u011fu gibi cisim oldu\u011funu vehm ettirecek \u00a0bir \u015feyi izafe etti\u011fin anda tecsime d\u00fc\u015fersin. Tecsimin \u00a0ba\u015fl\u0131 ba\u015f\u0131na belli bir tak\u0131m m\u00fcstakil kaideleri vard\u0131r. Abd\u00fclfettah el-Yafi\u2019\u00ee\u2019 nin tecsimi ve m\u00fccessimeyi anlatan et- Tecsim ve\u2019l- M\u00fccessime<\/em> diye g\u00fczel bir eseri var. Tecsim\u2019in davabat\u0131n\u0131 anlatan, m\u00fccessimli\u011fin \u00a0genel \u00e7er\u00e7evesini \u00e7izen bir kitapt\u0131r.<\/p>\n \u0130bn Teymiye’nin tecsim \u00a0g\u00f6r\u00fc\u015flerinden devam edelim konumuza: Yukar\u0131da da g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u00fczere \u0130bn Teymiye Allah Te\u00e2l\u00e2\u2019 n\u0131n \u00e2lemin hak\u00eek\u00ee bir fevkiyetle fevk\u0131nde oldu\u011funu s\u00f6yl\u00fcyor. Birazdan ar\u015f ile \u00a0alakal\u0131 g\u00f6r\u00fc\u015flerini de g\u00f6rd\u00fc\u011f\u00fcm\u00fcz zaman bunlar\u0131n hepsini bir araya toplad\u0131\u011f\u0131m\u0131zda ortaya art\u0131k z\u0131ttt\u0131 iddia edilemeyecek kadar bariz bir tecsim manzaras\u0131 \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za.<\/p>\n \u0130bn Teymiye’nin el- Furkan Beyne Evliyai\u2019r- Rahman ve Evliyai\u2019\u015f- \u015eeyt\u00e2n<\/em> diye bir eseri var Al\u0131nt\u0131layaca\u011f\u0131m bu ifadeler Mecm\u00fb\u2019u\u2019l-Fet\u00e2v\u00e2\u2019 s\u0131nda da var.[32]<\/a> \u015e\u00f6yle diyor \u0130bn Teymiye;<\/p>\n <\/p>\n \u0641\u0644\u0648\u0644\u0627 \u0623\u0646\u0651\u064e \u0645\u0648\u0633\u0649 \u0623\u062e\u0628\u0631 \u0641\u0650\u0631\u0652\u0639\u064e\u0648\u0652\u0646\u064e \u0623\u0646\u0651\u064e \u0631\u064e\u0628\u0651\u064e\u0647\u064f \u0641\u0648\u0642\u064e \u0627\u0644\u0639\u0627\u0644\u0645\u0650 \u0644\u064e\u0645\u064e\u0627 \u0642\u0627\u0644 \u0641\u0650\u0631\u0652\u0639\u064e\u0648\u0652\u0646\u064f \u0641\u0623\u064e\u0637\u0651\u064e\u0644\u0650\u0639\u064e \u0625\u0644\u0649 \u0625\u0644\u0640\u0670\u0640\u0647\u0650 \u0645\u0648\u0633\u0649<\/strong><\/p>\n \u201c\u015eayet Musa u Firavun\u2019a Rabbi\u2019nin \u00c2lemin fevk\u0131nde oldu\u011funu haber vermemi\u015f olsayd\u0131 Firavun \u00a0\u201c(<\/em>G\u00f6klerin yollar\u0131na eri\u015firim de) Musa’n\u0131n Tanr\u0131s\u0131’n\u0131 g\u00f6r\u00fcr\u00fcm\u201d<\/em>[33]<\/a> demezdi.\u201d<\/span><\/p>\n \u0130bn Teymiye\u2019nin \u015fu ifadelerinden, Cenab-\u0131 Hakk\u2019\u0131n fevk\u0131yetinden cism\u00e2n\u00ee bir fevk\u0131yet anlad\u0131\u011f\u0131 teb\u00e2r\u00fcz ediyor. Nitekim yukar\u0131da da bi zatihi kendi ibaresinden Allah Te\u00e2l\u00e2\u2019 n\u0131n hakiki fevk\u0131yetle \u00e2lemin fevk\u0131nde oldu\u011funu savundu\u011funu nakletmi\u015ftik. Buradaki m\u00fclahazas\u0131 da hakiki fevk\u0131yet diye tabir etti\u011fi insanlar aras\u0131nda malum ve maruf olan fevk\u0131yettir. \u00c7\u00fcnk\u00fc, k\u00f6\u015fk\u00fc yap\u0131p \u00fczerine \u00e7\u0131kt\u0131\u011f\u0131nda neolacak? Firavun zihniyeti Musa u \u2018n\u0131n ilah\u0131n\u0131 g\u00f6recek. \u0130bn Teymiye\u2019 ye g\u00f6re Firavun\u2019un \u015fuur alt\u0131na yerle\u015fen Allah\u2019\u0131n yukar\u0131da oldugu g\u00f6r\u00fc\u015f\u00fc Musa u\u2019 n\u0131n bunu ona s\u00f6ylemesiyle ger\u00e7ekle\u015fti. \u00d6yle ya, \u00a0Firavun bunu nereden bilecekti? En netice: demek ki Musa u s\u00f6yledi ona bunu.<\/p>\n \u0130bn Teymiye\u2019 nin \u0130bnu\u2019l- Mutahir el-Hill\u00ee\u2019 ye yazd\u0131\u011f\u0131 \u00a0Minhacu\u2019s- S\u00fcnne<\/em> isimli bir reddiye var. El-Hill\u00ee \u015fi\u00eedir biliyorsunuz. Minh\u00e2cu\u2019l-Ker\u00e2me isimli bir eser yazm\u0131\u015f. Sekizinci as\u0131rda vefat etmi\u015f olan el-Hill\u00ee kel\u00e2m\u00ee konular\u0131 ele ald\u0131\u011f\u0131 bu eserinde Hz. Ebubekir, Hz. \u00d6mer, Hz. Osman, Hz. Muaviye y\u00a0 gibi bir k\u0131s\u0131m sah\u00e2b\u00eeler hakk\u0131nda ele\u015ftirel yakla\u015f\u0131mlarda bulunup sayg\u0131s\u0131zl\u0131k yapm\u0131\u015f ve \u00f6zellikle Hz. Ai\u015fe (Rad\u0131yallahu Anha)\u00a0 hakk\u0131nda yersiz iddialar ortaya atm\u0131\u015ft\u0131r. Muas\u0131r\u0131 olan \u0130bn Teymiye de bu mevzular \u00e7er\u00e7evesinde kendisine Minh\u00e2cu\u2019s-S\u00fcnneti\u2019n-Nebeviyye f\u00ee Nakzi Kel\u00e2mi\u2019\u015f-\u015e\u00ee\u2019ati\u2019l- Kaderiyye<\/em> isimli bir reddiye kaleme alm\u0131\u015ft\u0131r. \u0130bn Teymiye her ne kadar bu eserinde el-Hill\u00ee\u2019 nin te\u015feyyu\u2019 merkezli g\u00f6r\u00fc\u015flerine g\u00fczel retler yapm\u0131\u015fsa da ba\u015fka a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda bu eseri \u00f6zellikle tecsim konular\u0131nda yanl\u0131\u015f g\u00f6r\u00fc\u015fler i\u00e7ermektedir. Allah Te\u00e2l\u00e2\u2019n\u0131n cismiyyetini iktiza edecek g\u00f6r\u00fc\u015flerinden birine misal olmas\u0131 bak\u0131m\u0131ndan zikredelim. Diyor ki \u0130bn Teymiye:<\/p>\n <\/p>\n \u0648\u064e\u0623\u064e\u0645\u0651\u064e\u0627 \u0625\u0650\u062b\u0652\u0628\u064e\u0627\u062a\u064f \u0645\u064e\u0648\u0652\u062c\u064f\u0648\u062f\u064d \u0642\u064e\u0627\u0626\u0650\u0645\u064d \u0628\u0650\u0646\u064e\u0641\u0652\u0633\u0650\u0647\u0650 \u0644\u064e\u0627 \u064a\u064f\u0634\u064e\u0627\u0631\u064f \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0644\u064e\u0627 \u064a\u064e\u0643\u064f\u0648\u0646\u064f \u062f\u064e\u0627\u062e\u0650\u0644\u064e \u0627\u0644\u0652\u0639\u064e\u0627\u0644\u064e\u0645\u0650 \u0648\u064e\u0644\u064e\u0627 \u062e\u064e\u0627\u0631\u0650\u062c\u064e\u0647\u064f\u060c \u0641\u064e\u0647\u064e\u0630\u064e\u0627 \u0645\u0650\u0645\u0651\u064e\u0627 \u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064f \u0627\u0644\u0652\u0639\u064e\u0642\u0652\u0644\u064f \u0627\u0633\u0652\u062a\u0650\u062d\u064e\u0627\u0644\u064e\u062a\u064e\u0647\u064f \u0648\u064e\u0628\u064f\u0637\u0652\u0644\u064e\u0627\u0646\u064e\u0647\u064f \u0628\u0650\u0627\u0644\u0636\u0651\u064e\u0631\u064f\u0648\u0631\u064e\u0629\u0650<\/strong><\/p>\n <\/p>\n \u201c Zat\u0131yla k\u00e2im olup kendisine i\u015faret edilemeyen, ne \u00e2lemin i\u00e7inde ne de d\u0131\u015f\u0131nda olan bir mevcudun varl\u0131\u011f\u0131n\u0131n ispat\u0131 akl\u0131n muhalli\u011fini ve bat\u0131ll\u0131\u011f\u0131n\u0131 zaruretle bilece\u011fi \u015feylerdendir.\u201d[34]<\/a>\u00a0<\/span><\/p>\n \u0130bn Teymiye\u2019 nin bu ifadeleri mevcudata mahsusata m\u00fcsavi g\u00f6rd\u00fc\u011f\u00fc ve her mevcudun mahsus olmas\u0131 gerekti\u011fi anlay\u0131\u015f\u0131nda oldu\u011funu haber veriyor bizlere. Nitekim geride bu noktayla ilgili kendisinden bir nakil yapm\u0131\u015ft\u0131k. \u0130bn Teymiye\u2019 ye g\u00f6re mevc\u00fbd\u00e2t\u0131n di\u011fer t\u00fcrevi olan araz olma ihtimali olmad\u0131\u011f\u0131ndan dolay\u0131 Alah Te\u00e2l\u00e2\u2019n\u0131n cisim olmas\u0131 gerekir. Ancak bu cisim olmakl\u0131k bizim bildi\u011fimiz anlamda cevherlerden m\u00fcrekkep olma ve belli maddelerden bile\u015fken olma anlam\u0131nda de\u011fildir. Bu cisimlik Allah Te\u00e2l\u00e2\u2019ya mahsus olan bir cisimliktir. \u0130bn Teymiye\u2019nin tecsime d\u00fc\u015ft\u00fc\u011f\u00fc yer tam da buras\u0131d\u0131r. Yani sizin Allah \ufdfb\u2019a cismiyyeti vehm ettirecek, cisimli\u011fe m\u00fcsavi olacak bir \u015fey izafe etmenizden sonra \u201cbizim gibi de\u011fil\u201ddiye eklemeniz sizi tecsimden kurtarmaz. Bilakis tecsim i\u00e7in \u00e7izilen tart\u0131\u015f\u0131lamaz \u00e7izgiyi a\u015fm\u0131\u015f ve bizzat tecsim akidesini savunmu\u015f olursunuz.<\/p>\n Yine \u00e7ok ilgin\u00e7 bir g\u00f6r\u00fc\u015f\u00fc daha var \u00a0Mecm\u00fb\u2019u\u2019l- Fet\u00e2v\u00e2<\/em>\u2019 s\u0131nda. \u015e\u00f6yle diyor \u0130bn Teymiye:<\/p>\n <\/p>\n \u0648\u064e\u0623\u064e\u0645\u0651\u064e\u0627 \u0642\u064e\u0648\u0652\u0644\u064f \u0627\u0644\u0652\u0642\u064e\u0627\u0626\u0650\u0644\u0650: \u0644\u064e\u0627 \u064a\u064f\u0634\u064e\u0627\u0631\u064f \u0625\u0644\u064e\u064a\u0652\u0647\u0650 \u0628\u0650\u0627\u0644\u0652\u0623\u064e\u0635\u064e\u0627\u0628\u0650\u0639\u0650 \u0625\u0634\u064e\u0627\u0631\u064e\u0629\u064b \u062d\u0650\u0633\u0651\u0650\u064a\u0651\u064e\u0629\u064b \u0641\u064e\u0644\u064e\u064a\u0652\u0633\u064e \u0647\u064e\u0630\u064e\u0627 \u0627\u0644\u0644\u0651\u064e\u0641\u0652\u0638\u064f \u0641\u0650\u064a \u0643\u064e\u0644\u064e\u0627\u0645\u0650\u064a\u061b \u0628\u064e\u0644\u0652 \u0641\u0650\u064a \u0643\u064e\u0644\u064e\u0627\u0645\u0650\u064a \u0625\u0646\u0652\u0643\u064e\u0627\u0631\u064f \u0645\u064e\u0627 \u0627\u0628\u0652\u062a\u064e\u062f\u064e\u0639\u064e\u0647\u064f \u0627\u0644\u0652\u0645\u064f\u0628\u0652\u062a\u064e\u062f\u0650\u0639\u064f\u0648\u0646\u064e \u0645\u0650\u0646\u0652 \u0627\u0644\u0652\u0623\u064e\u0644\u0652\u0641\u064e\u0627\u0638\u0650 \u0627\u0644\u0646\u0651\u064e\u0627\u0641\u0650\u064a\u064e\u0629\u0650 \u0645\u0650\u062b\u0652\u0644\u064f \u0642\u064e\u0648\u0652\u0644\u0650\u0647\u0650 \u0625\u0646\u0651\u064e\u0647\u064f \u0644\u064e\u0627 \u064a\u064f\u0634\u064e\u0627\u0631\u064f \u0625\u0644\u064e\u064a\u0652\u0647\u0650 \u0641\u064e\u0625\u0650\u0646\u0651\u064e \u0647\u064e\u0630\u064e\u0627 \u0627\u0644\u0646\u0651\u064e\u0641\u0652\u064a\u064e \u0623\u064e\u064a\u0652\u0636\u064b\u0627 \u0628\u0650\u062f\u0652\u0639\u064e\u0629\u064c<\/strong><\/span><\/p>\n \u201c \u2018Ona parmaklarla i\u015faret edilemez\u2019\u00a0 diyenin s\u00f6z\u00fcne gelince; bu laf\u0131z benim kelam\u0131mda yoktur. Bilakis benim s\u00f6z\u00fcmde \u201cona i\u015faret edilemez\u201d s\u00f6z\u00fc gibi bidat\u00e7\u0131lar\u0131n daha sonradan ihdas ettikleri b\u00f6yle nefyedici s\u00f6zlerin ink\u00e2r\u0131 vard\u0131r. \u0130\u015fte bu nefiy (Allah\u2019a i\u015faret edilemeyece\u011fini s\u00f6ylemek) de ayn\u0131 \u015fekilde bidatt\u0131r.\u201d[35]<\/a> \u00a0\u00a0<\/span><\/p>\n \u0130bn Teymiye bu ifadeleriyle tevbe ediyor \u00e2deta. Allah Te\u00e2l\u00e2 ile mahs\u00fbs\u00e2t alemi aras\u0131nda \u00f6yle bir irtibat ve ba\u011f kurmu\u015f ki zihn\u00ee d\u00fcnyas\u0131nda; Allah \ufdfb\u2019 a i\u015faret edilemeyece\u011fi \u015feklindeki bed\u00eeh\u00ee bir hakikati dahi bidat olarak g\u00f6rebiliyor ve b\u00f6yle bir s\u00f6z\u00fc asla s\u00f6ylemedi\u011fini dillendirebiliyor. \u00c7\u00fcnk\u00fc onun tasavvurunda cisim olan ancak bizim gibi cisim olmayan bir Allah var. Neye dayanarak s\u00f6yl\u00fcyoruz bunu? \u00c7ok az bir k\u0131sm\u0131n\u0131 buraya ald\u0131\u011f\u0131m\u0131z konuyla ilgili kendi ifadelerine dayanarak tabi ki. Yukar\u0131dan beri serd etti\u011fimiz nakillerden \u0130bn Teymiye\u2019 nin, kendisine i\u015f\u00e2ret edilemeyen bir mevcudun olamayaca\u011f\u0131na inand\u0131\u011f\u0131, her mevcudun ayn\u0131 zamanda cisim olmas\u0131 gerekti\u011fini savundu\u011fu, selef ulemas\u0131 i\u00e7erisinde Allah cisim de\u011fildir diyen ki\u015filerin olmad\u0131\u011f\u0131n\u0131 savundu\u011funu g\u00f6r\u00fcyoruz a\u00e7\u0131k\u00e7a. \u0130bn Teymiye\u2019 nin nakletti\u011fim bu ve bundan bir \u00f6nceki ifadeleri dahi tecsime d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fcn a\u00e7\u0131k g\u00f6stergesi olmak i\u00e7in k\u00e2f\u00eedir. Zira bunlar tecsim de\u011filse tecsim nedir o halde?<\/p>\n Bir di\u011fer g\u00f6r\u00fc\u015f\u00fcne ge\u00e7elim:<\/p>\n <\/p>\n \u0648\u0642\u062f \u0627\u062a\u0641\u0642\u062a\u0650 \u0627\u0644\u0643\u0644\u0645\u0629\u064f \u0645\u0646 \u0627\u0644\u0645\u0633\u0644\u0645\u064a\u0646\u064e \u0648\u0627\u0644\u0643\u0627\u0641\u0631\u064a\u0646\u064e \u0639\u0644\u0649 \u0623\u0646\u0651\u064e \u0627\u0644\u0644\u0647 \u0641\u064a \u0627\u0644\u0633\u0645\u0627\u0621 \u0648\u062d\u064e\u062f\u0651\u064f\u0648\u0647\u064f \u0628\u0630\u0644\u0643<\/strong><\/p>\n \u201cM\u00fcsl\u00fcmanlar ve K\u00e2firler Allah Te\u00e2l\u00e2\u2019n\u0131n sem\u00e2da oldu\u011fu konusunda ittifak etmi\u015ftir. Ve Allah\u2019 \u0131 bununla s\u0131n\u0131rlam\u0131\u015flard\u0131r.\u201d[36]<\/a><\/span><\/p>\n <\/p>\n Ayn\u0131 yerden bir ba\u015fka ifadesi;<\/p>\n <\/p>\n \u0641\u0647\u0630\u0627 \u0643\u064f\u0644\u0651\u064f\u0647 \u0648\u0645\u0627 \u0623\u0634\u0628\u0647\u064e\u0647 \u0634\u0648\u0627\u0647\u062f\u064f \u0648\u062f\u0644\u0627\u0626\u0644\u064f \u0639\u0644\u0649 \u0627\u0644\u062d\u064e\u062f\u0651\u0650 \u060c \u0648\u0645\u064e\u0646\u0652 \u0644\u0645 \u064a\u0639\u062a\u0631\u0641\u0652 \u0628\u0647\u0650 \u0641\u0642\u062f \u0643\u064e\u0641\u064e\u0631\u064e \u0628\u062a\u0646\u0640\u0632\u064a\u0644\u0650 \u0627\u0644\u0644\u0647 \u0648\u062c\u064e\u062d\u064e\u062f\u064e \u0621\u0627\u064a\u0627\u062a\u0650 \u0627\u0644\u0644\u0647<\/strong><\/p>\n \u201cBu ve buna benzer \u015feylerin tamam\u0131 (Allah \ufdfb ad\u0131na) had \u00fczerine delildir.Kim bunu itiraf etmezse Allah \ufdfb\u2019 \u0131n indirdi\u011fini ve \u00e2yetlerini inkar etmi\u015ftir.\u201d[37]<\/a><\/span><\/p>\n \u0130bn Teymiye bu ifadeleriyle\u00a0 meseleyi bir ad\u0131m daha ileriye ta\u015f\u0131yor ve dersimizin ba\u015f taraflar\u0131nda zikretti\u011fimiz genellemeci tavr\u0131n\u0131 sergiliyor. Allah \ufdfb\u2019 ad\u0131na hadden\/s\u0131n\u0131rdan bahsedilebilece\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc o kadar ileriye g\u00f6t\u00fcr\u00fcyor ki bunu iman ile k\u00fcf\u00fcr aras\u0131ndaki s\u0131n\u0131r \u00e7izgisi haline getiriyor. \u0130bn Teymiye\u2019 nin had g\u00f6r\u00fc\u015f\u00fc cisim telakkisinden geliyor hi\u00e7 \u015f\u00fcphesiz. Bu tarz cisim \u00f6zelliklerini \u2013bizim gibi olmad\u0131\u011f\u0131 kayd\u0131n\u0131 da ekleyerek- Allah \ufdfb\u2019 a iz\u00e2fe etmesi \u201cvar olan ve araz olmayan her \u015feye cisim dememiz gerekti\u011fi\u201d \u015feklindeki um\u00fbm\u00ee kaidesinden geliyor. Yani siz Alllah\u2019a cisim ama bizim gibi bir cisim de\u011fil diyebiliyorsan\u0131z bu d\u00fc\u015f\u00fcncenin do\u011fal neticesi de \u201chaddi vard\u0131r ancak bizi gibi de\u011fil, hakiki anlamda d\u00fcnya semas\u0131na iner ama keyfiyetini bilemeyiz, hareket eder ancak bizim gibi de\u011fil\u201d diyeceksiniz. Ve t\u00fcm bunlar\u0131n sonuna ekledi\u011finiz \u201cbizim gibi de\u011fil\u201d kayd\u0131yla da m\u00fccessimeden beri olmu\u015f olacaks\u0131n\u0131z. Bunlara tecsim diyenleri de muatt\u0131l ve cehm\u00ee olmakla niteleyeceksiniz. \u0130bn Teymiye\u2019nin s\u0131fatlar hakk\u0131ndaki tutumunun \u00f6zeti budur. Nakletti\u011fimiz \u015fu ifadelerinden bu g\u00fcn k\u00fc tekfir tutumunun nerelere dayand\u0131\u011f\u0131n\u0131 da g\u00f6r\u00fcyorsunuz de\u011fil mi? \u015eu tarz ifadelerini g\u00f6rd\u00fckten sonra \u00a0Vahh\u00e2b\u00eeli\u011fin \u0130bn Teymiye\u2019yi referans almas\u0131n\u0131n tevafuk oldu\u011fu, \u0130bn Teymiye\u2019yi istismar ettikleri gibi bir tak\u0131m mesnetsiz tespitlerin tutars\u0131zl\u0131\u011f\u0131 g\u00fcn y\u00fcz\u00fc gibi a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015f oluyor.<\/p>\n Allah \ufdfb\u2019 nin haddi oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc k\u00e2firiyle, m\u00fcminiyle b\u00fct\u00fcn bir insanl\u0131\u011f\u0131n ittif\u00e2k\u00ee olarak kabullendiklerini belirten \u0130bn Teymiye bu g\u00f6r\u00fc\u015f\u00fc \u0130mam Ahmed\u2019 e nispet etmekten de \u00e7ekinmiyor. \u015e\u00f6yle diyor Bey\u00e2nu Telb\u00eesi\u2019l-Cehmiyye<\/em>\u2019 sinde:<\/p>\n <\/p>\n \u0641\u0642\u062f \u062f\u064e\u0644\u0651\u064e \u0627\u0644\u0643\u062a\u0627\u0628\u064f \u0648\u0627\u0644\u0633\u0651\u064f\u0640\u0646\u0651\u064e\u0629\u064f \u0639\u0644\u0649 \u0645\u0639\u0646\u0649 \u0630\u0644\u0643 \u060c \u0643\u0645\u0627 \u062a\u064e\u0642\u064e\u062f\u0651\u064e\u0645\u064e \u0627\u062d\u062a\u062c\u0627\u062c\u064f \u0627\u0644\u0625\u0645\u0627\u0645\u0650 \u0623\u062d\u0645\u062f\u064e \u0644\u0630\u0644\u0643\u064e \u0628\u0645\u0627 \u0641\u064a \u0627\u0644\u0642\u0631\u0621\u0627\u0646\u0650 \u0645\u0645\u0651\u064e\u0627 \u064a\u064e\u062f\u064f\u0644\u0651\u064f \u0639\u0644\u0649 \u0623\u0646\u0651\u064e \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0644\u0647 \u062d\u064e\u062f\u0651\u064c \u064a\u062a\u0645\u064a\u0651\u064e\u0632 \u0628\u0647 \u0639\u0646 \u0627\u0644\u0645\u062e\u0644\u0648\u0642\u0627\u062a<\/strong><\/p>\n \u201cKitap ve S\u00fcnnet bu mana \u00fczere delaet etmi\u015ftir muhakkak. Nitekim \u0130mam Ahmed\u2019in Allah\u2019\u0131n, kendisiyle mahl\u00fbk\u00e2t\u0131ndan ayr\u0131ld\u0131\u011f\u0131 bir haddinin oldu\u011funa delalet eden Kur\u2019an\u2019daki (ayet) lerle delil getirmesi geride ge\u00e7ti.\u201d[38]<\/a><\/span><\/p>\n \u0130bn Teymiye\u2019 nin bu tarz g\u00f6r\u00fc\u015flerini \u0130mam Ahmed\u2019e nispet etmesinin sebebi \u0130mam Ahmed\u2019i bu nispetlere daha elveri\u015fli bulmas\u0131ndand\u0131r. Malumunuz \u0130mam Ahmed mihne d\u00f6nemini ya\u015fam\u0131\u015f ve o d\u00f6nemde Allah Te\u00e2l\u00e2\u2019n\u0131n kelam s\u0131fat\u0131yla\u00a0 ilgili Abb\u00e2s\u00ee mahkemelerinde sorulan sorulara \u201cKel\u00e2mullah kel\u00e2mullaht\u0131r\u201d \u015feklinde cevap vermi\u015f. Yani tevile gitmeyip, tefviz yapm\u0131\u015f. \u0130bnTeymiye de onun bu tarz cevaplar\u0131ndan bu s\u0131fatlar\u0131n hakiki anlamlar\u0131n\u0131 kastetti\u011fi \u015feklinde bir \u00e7\u0131karsama yaparak \u0130mam Ahmed\u2019i kendi g\u00f6r\u00fc\u015flerine mesnet k\u0131lm\u0131\u015f ve \u201cHanbel\u00eeyim\u201d demi\u015f. Peki, acaba ger\u00e7ekten \u0130mam Ahmed\u2019in b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fc var m\u0131? Diye sormadan edemiyor insan do\u011fal olarak. \u0130\u015fin hakikatine indi\u011fimizde \u0130mam Ahmed\u2019in bu tarz g\u00f6r\u00fc\u015flerden fersah fersah uzak oldu\u011funu g\u00f6r\u00fcyoruz. Bir misal verelim. Ebu\u2019l-Fadl et-Tem\u00eemm\u00ee\u2019nin \u0130\u2019tik\u00e2du\u2019l-\u0130mam Ahmed<\/em> \u00a0diye bir eseri var. O eserde \u0130mam Ahmed\u2019den\u00a0 \u0625\u0646\u0651\u064e \u0627\u0644\u0623\u0645\u0643\u0646\u0629\u064e \u0643\u064f\u0644\u0651\u064e\u0647\u064e\u0627 \u0645\u062d\u062f\u0648\u062f\u0629\u064c \u0648\u0627\u0644\u0644\u0647 \u0644\u064a\u0633\u064e \u0628\u0645\u062d\u062f\u0648\u062f” <\/strong>\u00a0<\/strong>\u00a0“<\/strong>\u201cMekanlar\u0131n tamam\u0131 mahduttur (s\u0131n\u0131rl\u0131d\u0131r). Allah ise mahdut de\u011fildir.\u201d[39]<\/a> \u0130mam Ahmed\u2019in itikad\u0131 bu. Bizatihi kendisine ait eserlerde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz genel telakkileri de bu itikatta oldu\u011funu g\u00f6steriyor zaten. Ehl-i s\u00fcnnet Cenab-\u0131 Hakk\u2019a m\u00fcte\u015fabihat kapsam\u0131na girecek bir \u015feyi isnat etmek i\u00e7in tevat\u00fcr \u015fart\u0131n\u0131 arar. Yani o \u015feyin m\u00fctevatir olmas\u0131 laz\u0131m s\u00fcb\u00fbt\u00ee a\u00e7\u0131dan.<\/p>\n \u0130bn Eb\u00ee \u015eer\u00eef el-M\u00fcs\u00e2mere<\/em>\u2019 sinde bu konu etraf\u0131nda konu\u015furken ehl-i s\u00fcnnetin temel kabul etti\u011fi us\u00fbl\u00fc \u015f\u00f6yle tafsil eder: \u015eeriat ak\u0131lla sabit olmu\u015ftur. Bunun delili de peygamberlerin risalet davalar\u0131na delil olarak getirmi\u015f olduklar\u0131 mucizelerin ak\u0131lla anla\u015f\u0131labilece\u011fidir. Buradan hareketle, \u015fayet din akl\u0131n tekzip edece\u011fi bir \u015feyi getirecek olsa, ak\u0131l \u015feriat\u0131n \u015fahidi konumunda oldu\u011fundan her ikisi de bat\u0131l h\u00fckm\u00fcn\u00fc alacakt\u0131r. Bu icmali kaide \u00fczerinden \u015funlar\u0131 s\u00f6yleyebiliriz: Akla muhalif olarak dinde nakledilmi\u015f her lafz\u0131 s\u00fcbut ve delalet a\u00e7\u0131s\u0131ndan incelemeye tabi tutmak durumunday\u0131z. \u015e\u00f6yle ki; bahsi yap\u0131lan menkul laf\u0131z s\u00fcbutu a\u00e7\u0131s\u0131ndan tevat\u00fcr veya ahad konumunda olabilece\u011fi gibi, delaleti a\u00e7\u0131s\u0131ndan da kat\u2019i yahut zanni olabilecektir. \u015eayet bu laf\u0131z s\u00fcbut a\u00e7\u0131s\u0131ndan ahad konumunda ise delaletine bak\u0131l\u0131r; e\u011fer delaleti kat\u2019i\/kesin ise bu durum ba\u015fta verilen \u201c\u015feriat\u0131n akla muhalif bir \u015fey ortaya koymayaca\u011f\u0131\u201d \u015feklindeki k\u00fclli kaideye uygun d\u00fc\u015fmedi\u011fi i\u00e7in kailinin m\u00fcfteri oldu\u011funa h\u00fckmedilir. \u015eayet delaleti zanni ise zahir manas\u0131n\u0131n maksut olmad\u0131\u011f\u0131n\u0131 s\u00f6yler ve ma\u2019kul bir \u015fekilde[40]<\/a> tevil ederiz. Mezk\u00fbr lafz\u0131n s\u00fcbuti a\u00e7\u0131dan m\u00fctevatir olmas\u0131 durumunda delaleti cihetiyle kat\u2019i olmas\u0131n\u0131 d\u00fc\u015f\u00fcnemeyiz. Zira budurum da ayn\u0131 \u015fekilde yukar\u0131daki k\u00fclli kaideye muvaf\u0131k d\u00fc\u015fmeyecektir. \u00d6yleyse, s\u00fcbutu a\u00e7\u0131s\u0131ndan tevat\u00fcr seviyesinde olan bu laf\u0131z delaleti cihetiyle zanni olursa bu durumda baz\u0131 ihtimaller \u00f6ne \u00e7\u0131kmaktad\u0131r. Zira delaleten zanni olan bu lafz\u0131n tevil edilece\u011fi sadece bir mana var ise o mana tayin edilmi\u015f olur. Yok, e\u011fer birka\u00e7 manay\u0131 muhtemel ise i\u015fte bu durumda bu manalardan birini belirli k\u0131lacak bir kat\u2019i nakil varsa, delilin g\u00f6sterdi\u011fi mana muayyendir. \u015eayet, bu manalardan birini tayin edecek kat\u2019i bir mana bulunmazsa i\u015fte bu durumda ictihad ile bir mana tayin edilebilir mi, edilemez mi? Sorusunun alt\u0131nda iki mezhep yatmaktad\u0131r ki biz buna selef ve halef diyoruz.<\/p>\n Evet, anlat\u0131lan son durumda selef akla uygun olmayan bu nass\u0131n ne olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemekle yetinir. Yani tabir-i di\u011ferle \u201cTe\u2019v\u00eel-i \u0130cm\u00e2l\u00ee yapar, Halef de ne olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemekle birlikte ne oldu\u011funu da ictihad\u00ee bir bi\u00e7imde belirtmek suretiyle \u201cTe\u2019v\u00eel-i Tafs\u00eel\u00ee yapar ki avam\u2019\u0131n akl\u0131 zahiri olan manaya teb\u00e2d\u00fcr etmesin ve yanl\u0131\u015f akidelere saplanmas\u0131n diye.[41]<\/a> Kelam kitablar\u0131nda \u201ceslem\u201d olarak tavsif edilen selefin yolu ile, \u201cahkem\u201d olarak nitelenen halefin yolu \u015feklindeki ayr\u0131m\u0131n temel felsefesi bu anlat\u0131land\u0131r.<\/p>\n Buradan konumuza ge\u00e7i\u015f yapacak olursak; Cenab\u0131 hakka, cisim, had, hareket, s\u00fckun, ifadelerini kullanabilmeniz i\u00e7in elinizde m\u00fctevatir bir nas bulunmas\u0131 laz\u0131m. B\u00f6yle bir nass\u0131n bulunmas\u0131 m\u00fcmk\u00fcn de\u011fil. Zira bunlar\u0131n tamam\u0131 cisimlerin \u00f6zellikleri. Ak\u0131l b\u00f6yle sonradan yarat\u0131lanlar\u0131n \u00f6zellikleri olan bu t\u00fcrden \u015feylerin t\u00fcm bunlar\u0131n yarat\u0131c\u0131s\u0131 olan Cenab-\u0131 Hak i\u00e7in s\u00e2bit olabilme ihtimalini reddeder. Haddi, mekan\u0131 yaratan Allaht\u0131r. Bunlar\u0131 yaratmadan \u00f6nce Allah\u2019\u0131n bir haddi yok muydu veya mekan\u0131 yaratmadan \u00f6nce Allah \ufdfb neredeydi gibi sorular\u0131n cevab\u0131n\u0131 bulabilmemiz m\u00fcmk\u00fcn de\u011fildir. \u0130bn Teymiye bunlar\u0131 her hangi bir m\u00fctevatir nassa dayanmaks\u0131z\u0131n \u00a0tamamen akl\u00ee ve felsef\u00ee \u00e7\u0131kar\u0131mlar \u00fczerinden hareket ederek Cenab-\u0131 Hakk\u2019a nispet ediyor.<\/p>\n Tabir yerindeyse nispet ediyor ve kenara \u00e7ekiliyor. Bu ifadeleri dinleyen bir ki\u015fi taraf\u0131ndan \u201cNas\u0131l bir had?\u201d \u015feklindeki muhtemel soruya da \u015f\u00f6yle cevap veriyor \u0130bn Teymiye:<\/p>\n <\/p>\n \u0644\u0647 \u062d\u064e\u062f\u0651\u064c \u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0647\u064f \u0647\u0648 \u0648\u0644\u0627 \u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0647\u064f \u063a\u064a\u0631\u064f\u0647<\/strong><\/p>\n \u201cO\u2019 nun (Allah\u2019\u0131n) kendisinin bildi\u011fi ve gayr\u0131s\u0131n\u0131n bilmedi\u011fi bir haddi vard\u0131r.\u201d[42]<\/a><\/span><\/p>\n \u0130bn Teymiye\u2019nin Allah \ufdfb\u2019 \u0131n haddi oldu\u011fu konusuyla ilgili g\u00f6r\u00fc\u015fleri elbette ki bunlarla s\u0131n\u0131rl\u0131 de\u011fil. Nakletti\u011fimiz ifadeleri mesele etraf\u0131ndaki m\u00fclahazalar\u0131n\u0131 anlayabilmemiz i\u00e7in k\u00e2f\u00ee geldi\u011finden di\u011ferlerine girmeyece\u011fiz. Zira bu konuyla ilgili di\u011fer g\u00f6r\u00fc\u015fleri de farkl\u0131 \u015feyler s\u00f6ylemiyor zaten. \u015eimdi ba\u015fka bir konuyla devam edelim dersimize.<\/p>\n \u0130bn Teymiye\u2019yi tecsime g\u00f6t\u00fcren g\u00f6r\u00fc\u015flerinden birisi de Allah \ufdfb\u2019\u0131n \u00a0Ar\u015f\u2019\u0131 istivas\u0131 ile ilgili konu\u015furken c\u00fclustan bahsetmesidir. \u0130bn Teymiye’nin iki tane eseri var bu konuyla ilgili: Birincisi el-Ar\u015f<\/em> isimli bir risale. \u00a0Bildi\u011fim kadar\u0131yla bu risale matbu de\u011fil mahtuttur. \u0130kincisi de Mecm\u00fb\u2019u\u2019l- Fet\u00e2v\u00e2<\/em> i\u00e7erisinde de bulunan er-Ris\u00e2letu\u2019l-Ar\u015fiyye<\/em>\u2019sidir. Bu risalesinde Cenab-\u0131 Hakk\u2019\u0131n ar\u015f\u0131 istivas\u0131yla ilgili \u00e7ok de\u011fi\u015fik g\u00f6r\u00fc\u015fleri var. Ar\u015f\u2019\u0131 istiva ile ilgili benzer g\u00f6r\u00fc\u015fleri Hama\u2019l\u0131lar\u0131n sordu\u011fu bir tak\u0131m sorular \u00fczerine yazd\u0131\u011f\u0131 el- Ak\u00eedetu\u2019l-Hameviyye\u2019sinde <\/em>de var. Ne diyor \u0130bn Teymiye bu konu \u00e7er\u00e7evesinde? Mahtut oldu\u011funu s\u00f6yledi\u011fim el-Ar\u015f<\/em> isimli risalede \u015f\u00f6yle s\u00f6yledi\u011fi naklediliyor:<\/p>\n <\/p>\n \u0625\u0646\u0651\u064e \u0627\u0644\u0644\u0647 \u064a\u064e\u062c\u0652\u0644\u0650\u0633\u064f \u0639\u0644\u0649 \u0627\u0644\u0643\u064f\u0631\u0652\u0633\u0650\u064a\u0651\u0650 \u0648\u0642\u062f \u0623\u064e\u062e\u0644\u064e\u0649 \u0645\u0646\u0647 \u0645\u0643\u0627\u0646\u064b\u0627 \u064a\u064f\u0642\u0652\u0639\u0650\u062f\u064f \u0645\u064e\u0639\u064e\u0647\u064f \u0641\u064a\u0647\u0650 \u0631\u0633\u0648\u0644\u064e \u0627\u0644\u0644\u0647<\/strong><\/span><\/p>\n \u00a0<\/strong>\u201cMuhakkak ki Allah Te\u00e2l\u00e2 K\u00fcrs\u00ee \u00fczerinde oturmaktad\u0131r. Ve ar\u015ftan, beraberinde Resul\u00fcllah r\u2019\u0131 da oturttu\u011fu bir mekan\u0131 bo\u015f b\u0131rakm\u0131\u015ft\u0131r.\u201d<\/span><\/p>\n \u0130bn Teymiye\u2019nin bu ifadelerini biz\u00e2tihi bu eserinden nakl edemiyoruz mahtut oldu\u011fu i\u00e7in. Ebu\u2019l-Hayy\u00e2n el-Endel\u00fbs\u00ee var biliyorsunuz me\u015fhur nahivci ve m\u00fcfessir. Kendisini el-Bahru\u2019l-Muh\u00eet <\/em>isimli me\u015fhur tefsirinden tan\u0131yoruz en \u00e7ok da. Bu zat \u0130bn Teymiye\u2019nin muas\u0131r\u0131 bir \u00e2limdir. Kendisinin en-Nehru\u2019l-M\u00e2d<\/em> isimli bir tefsiri de var. Bu tefsirinin mahtut hali de var elimizde. \u0130\u015fte, bu eserinde Ebu\u2019l-Hayyan, \u0130bn Teymiye\u2019nin Kitabu\u2019l-Ar\u015f <\/em>isimli eserinde Allah Te\u00e2l\u00e2\u2019n\u0131n K\u00fcrs\u00ee\u2019nin \u00fczerinde oturdu\u011funu ve beraberinde Resul\u00fcllah\u2019\u0131 oturtmak i\u00e7in de yan\u0131nda bir mekan\u0131 bo\u015f b\u0131rakt\u0131\u011f\u0131n\u0131\u201d yazd\u0131\u011f\u0131n\u0131 ve bunu da kendisinin bu eserinde bizzat g\u00f6rd\u00fc\u011f\u00fcn\u00fc zikr ediyor. [43]<\/a> Ancak bu ifadeler Ebu\u2019l-Hayy\u00e2n\u2019\u0131n matbu tefsirinden \u00e7\u0131kart\u0131lm\u0131\u015f.<\/p>\n \u0130mam Muhammed Z\u00e2hid el-Kevser\u00ee, \u0130mam es-S\u00fcbk\u00ee\u2019nin, \u0130bnu\u2019l-Kayyim\u2019in el-Kas\u00eedetu\u2019n-N\u00fbniyye\u2019<\/em> sine ret olarak yazd\u0131\u011f\u0131 es-Seyfu\u2019l-Sakil<\/em>\u2019e ta\u2019l\u00eek\u00e2t olarak kaleme ald\u0131\u011f\u0131 Tebd\u00eedu\u2019z-Zal\u00e2mi\u2019l-Muhayyim<\/em> ha\u015fiyesinde bu eseri Matbaatu\u2019s-Saade\u2019den tashih ederek basan musahhih ile kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 ve o ki\u015finin bu ifadeleri, insanlar\u0131n \u0130bn Teymiye\u2019ye kar\u015f\u0131 \u00e7ok yanl\u0131\u015f bir alg\u0131 olu\u015fturmas\u0131na sebebiyet verece\u011finden dolay\u0131 eserden \u00e7\u0131kartt\u0131\u011f\u0131n\u0131 kendisine s\u00f6yledi\u011fini zikretmektedir.[44]<\/a><\/p>\n \u0130bn Teymiye\u2019nin istiv\u00e2y\u0131 istikrar olarak tefsir etmesi sadece ondan \u00fc\u00e7\u00fcnc\u00fc \u015fah\u0131s taraf\u0131ndan nakledilen rivayetlerle sabit de\u011fil elbette. \u0130bn Teymiye istiv\u00e2y\u0131 istikrar olarak anl\u0131yor ve b\u00f6yle tefsir ediyor, bu bir hakikat. \u015e\u00f6yle diyor Mecm\u00fb\u2019u\u2019l-Fet\u00e2v<\/em>\u00e2\u2019s\u0131nda bununla ilgili:<\/p>\n \u0641\u0642\u062f \u062d\u064e\u062f\u0651\u064e\u062b\u064e \u0627\u0644\u0639\u0644\u0645\u0627\u0621\u064f \u0627\u0644\u0652\u0645\u064e\u0631\u0652\u0636\u0650\u064a\u0651\u064f\u0648\u0646\u064e \u0648\u0623\u0648\u0644\u064a\u0627\u0624\u064f\u0647 \u0627\u0644\u0652\u0645\u064f\u0642\u064e\u0631\u0651\u064e\u0628\u0648\u0646\u064e \u0623\u0646\u0651\u064e \u0645\u064f\u062d\u064e\u0645\u0651\u064e\u062f\u064b\u0627 \u0631\u0633\u0648\u0644\u064e \u0627\u0644\u0644\u0647 \u064a\u064f\u062c\u0652\u0644\u0650\u0633\u064f\u0647\u064f \u0631\u0628\u0651\u064f\u0647 \u0639\u0644\u0649 \u0627\u0644\u0639\u0631\u0634\u0650 \u0645\u0639\u0647<\/strong><\/span><\/p>\n \u201cRaz\u0131 olunmu\u015f \u00e2limler ve (Allah \ufdfb\u2019 \u0131n) mukarreb vel\u00eeleri, Allah \ufdfb\u2019\u0131n Resul\u00fc Muhammed r\u2019i Rabbi\u2019nin ar\u015fta kendisiyle birlikte oturttu\u011funu nakletmi\u015flerdir.\u201d[45]<\/a><\/span><\/p>\n \u0130bn Teymiye ayn\u0131 kitab\u0131n\u0131n ba\u015fka yerinde yine istivadan bahsederken, Abdullah b. M\u00fcb\u00e2rek\u2019in istivay\u0131 \u201cistikrar\u201d olarak tefsir etti\u011fini s\u00f6yler.[46]<\/a> Bu mahalde \u0130bn Teymiye\u2019nin tecsim g\u00f6r\u00fc\u015f\u00fc olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek \u015eeyhu\u2019L-\u0130sl\u00e2m olarak niteleyenlere \u015fu temel soruyu sormak hakk\u0131m\u0131z de\u011fil midir: Kimdir bu raz\u0131 olunmu\u015f \u00e2limler, mukarreb vel\u00eeler? Bunlar\u0131n isimlerini tek tek belirtmeleri m\u00fcmk\u00fcn m\u00fc? Acaba \u0130bn Teymiye bu sadette referans alabilece\u011fi bir ki\u015fi bile olsa b\u00f6yle mu\u011flak bir ifade kullan\u0131r m\u0131yd\u0131?<\/p>\n Mevzumuzu hul\u00e2sa edecek olursak, \u0130bn Teymiye\u2019nin istivay\u0131 c\u00fcl\u00fbs olarak tefsir etti\u011fini g\u00f6r\u00fcyoruz. Halbuki arap l\u00fcgat\u0131nda istivan\u0131n c\u00fcl\u00fbs diye bir manas\u0131 yoktur. Arap l\u00fcgat\u0131nda istiv\u00e2 tam anlam\u0131yla bir \u015feyin tamam olmas\u0131, kem\u00e2le ermesi anlam\u0131na gelmektedir. Ehl-i s\u00fcnnet ulem\u00e2n\u0131n halef ku\u015fa\u011f\u0131 da istivay\u0131 bu manas\u0131na muvaf\u0131k olacak \u015fekillerde bir tak\u0131m manalarla tevil etmi\u015flerdir. \u0130bn Teymiye ise, istivan\u0131n -tamamen cismin \u00f6zelli\u011fi olan- oturma manas\u0131nda oldu\u011funu s\u00f6ylemi\u015f, daha sonra da bunun keyfiyetini bilemeyiz demekle tecsimden kurtulabildi\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Olay\u0131 bu raddeye ta\u015f\u0131d\u0131ktan sonra tecsimden kurtulman\u0131n beyhude bir \u00e7aba oldu\u011funu yukar\u0131daki misallerde de g\u00f6rm\u00fc\u015ft\u00fck. Yinelemeyi faydal\u0131 bulmuyorum.<\/p>\n \u0130bn Teymiye’nin yine tecsimle\u00a0 ba\u011fda\u015ft\u0131r\u0131lacak olan ba\u015fka bir g\u00f6r\u00fc\u015f\u00fc h\u00e2dis olan bir tak\u0131m \u015feylerin Cenab\u0131 Hak ile kaim olabilece\u011fini s\u00f6ylemesidir. M\u00fccessime ile paralellik arz eden bir ba\u015fka g\u00f6r\u00fc\u015f\u00fc de budur. Buna d\u00e2ir bir tak\u0131m misaller getirebiliriz eserlerinden. Mesela Minh\u00e2cu\u2019s-S\u00fcnne<\/em>\u2019sinde \u015f\u00f6yle diyor \u0130bn Teymiye:<\/p>\n <\/p>\n \u0648\u0645\u0646\u0647\u064f\u0645 \u0645\u064e\u0646\u0652 \u064a\u0642\u0648\u0644\u064f \u0628\u0645\u0634\u064a\u0626\u062a\u0647\u0650 \u0648\u0642\u062f\u0631\u062a\u0647 \u060c \u0623\u064a \u0623\u0646\u0651\u064e \u0641\u0639\u0644\u064e \u0627\u0644\u0644\u0647 \u0628\u0645\u0634\u064a\u0626\u062a\u0647\u0650 \u0648\u0642\u062f\u0631\u062a\u0647\u0650 \u0634\u064a\u0626\u064b\u0627 \u0641\u0634\u064a\u0626\u064b\u0627 \u060c \u0644\u0643\u0646\u0651\u064e\u0647 \u0644\u0645 \u064a\u064e\u0632\u064e\u0644\u0652 \u0645\u064f\u062a\u0651\u064e\u0635\u0650\u0641\u064b\u0627 \u0628\u0647 . \u0641\u0647\u0648 \u062d\u0627\u062f\u062b\u064f \u0627\u0644\u0622\u062d\u0627\u062f\u0650 \u0642\u062f\u064a\u0645\u064f \u0627\u0644\u0646\u0651\u064e\u0648\u0652\u0639\u0650 \u0643\u0645\u0627 \u064a\u0642\u0648\u0644\u064f \u0630\u0644\u0643\u064e \u0645\u0646 \u064a\u0642\u0648\u0644\u064f\u0647 \u0645\u0646 \u0623\u0626\u0645\u0651\u064e\u0629 \u0623\u0635\u062d\u0627\u0628\u0650 \u0627\u0644\u062d\u062f\u064a\u062b\u0650 \u0648\u063a\u064a\u0631\u0650\u0647\u0645 \u0645\u0646 \u0623\u0635\u062d\u0627\u0628 \u0627\u0644\u0634\u0651\u064e\u0627\u0641\u0650\u0639\u0650\u064a\u0651\u0650 \u0648\u0623\u062d\u0645\u062f\u064e \u0628\u0646\u0650 \u062d\u0646\u0628\u0644 \u0648\u0633\u0627\u0626\u0631\u0650 \u0627\u0644\u0637\u0648\u0627\u0626\u0641\u00a0<\/strong><\/span><\/p>\n \u201cOnlardan kimileri \u201c(Allah Te\u00e2l\u00e2\u2019n\u0131n fiili; yaratmas\u0131 vb.) onun an be an me\u015f\u00eeeti ve kudretiyledir\u201d demektedir. (Onun fiili) fertleri h\u00e2dis nevisi ise kad\u00eem oland\u0131r. Nitekim ashab-\u0131 hadis ve onlar\u0131n d\u0131\u015f\u0131ndaki \u015eafii\u2019nin ashab\u0131 , Ahmed b. Hanbel\u2019in ashab\u0131 ve sair taifelerin bunu s\u00f6yledikleri gibi…\u201d[47]<\/a><\/p>\n \u015eunu da hemen belirtelim: \u0130bn Teymiye hav\u00e2disin Cenab-\u0131 Hak\u2019la k\u00e2im olabilece\u011fini s\u00f6ylerken \u2013h\u00e2\u015f\u00e2- Allah \ufdfb\u2019\u0131n da h\u00e2dis oldu\u011funu s\u00f6ylemiyor. \u0130bn Teymiye\u2019yi bu g\u00f6r\u00fc\u015fe g\u00f6t\u00fcren ba\u015fka bir sebep vard\u0131r ki o da \u015fudur: \u0130bn Teymiye Allah Te\u00e2l\u00e2\u2019n\u0131n Ar\u015f\u2019 a c\u00fcl\u00fbs\/oturma ve istikrar manas\u0131 verince, istivadan bunu anlay\u0131nca \u0130mam Eb\u00fb Hanife\u2019nin me\u015fhur suali geliyor akla hemen: Allah Ar\u015f\u2019\u0131 yaratmadan \u00f6nce neredeydi o halde? Nereye oturuyordu ar\u015f\u0131 yaratmadan \u00f6nce? \u0130\u015fte, \u0130bn Teymiye bu i\u015fk\u00e2li \u00e7\u00f6zme ad\u0131na Ar\u015f\u2019\u0131n k\u0131dem-i nev\u2019\u00ee ile kadim oldu\u011funu s\u00f6ylemek mecburiyetinde kal\u0131yor. Bu durumda \u0130bn Teymiye, Allah \ufdfb ile bu anlamda (k\u0131dem-i nev\u2019\u00ee) ile kadim olan \u015feylerin k\u00e2im olabilece\u011fini savunmak mecburiyetinde kal\u0131yor bir nevi. Biz buna \u201chav\u00e2dis l l\u00e2 evvele leh\u00e2\u201d diyoruz. \u00a0Nas\u0131l bir \u015fey bu? Bir mahluk var ve bu mahluktan sonra ba\u015fka bir mahluk\u00a0 geliyor. Bu mahluk da yerini bir ba\u015fka bir mahluka b\u0131rak\u0131yor bunlar\u0131 \u00a0evvellerine do\u011fru g\u00f6t\u00fcrd\u00fc\u011f\u00fcn\u00fczde \u201cbid\u00e2yeti\/ba\u015flang\u0131c\u0131\u201d olmayan bir bid\u00e2yete gidiyor. Buna k\u0131dem-i nev\u2019\u00ee diyoruz. Bu durumda hadislerin fertleri ezel\u00ee olmu\u015f oluyor cinsleri de\u011fil. Bu da Cenab-\u0131 Hakk\u2019\u0131n h\u00e2dislerin muayyen fertlerinden \u00f6nce oldu\u011fu cinslerinden \u00f6nce olmad\u0131\u011f\u0131 anlam\u0131n\u0131 ta\u015f\u0131yor. \u0130bn Teymiye Hav\u00e2disin Cenab-\u0131 Allah ile k\u00e2im olabilece\u011fi \u015feklindeki g\u00f6r\u00fc\u015f i\u00e7in \u015f\u00f6yle diyor Minh\u00e2cu\u2019s-S\u00fcnne<\/em>\u2019sinin bir ba\u015fka yerinde:<\/p>\n \u0642\u0648\u0644\u064f\u0646\u0627 \u0628\u0642\u064a\u0627\u0645 \u0627\u0644\u062d\u0648\u0627\u062f\u062b \u0628\u0627\u0644\u0631\u0651\u064e\u0628\u0651\u0650 \u0625\u0646\u0645\u0627 \u0647\u0648 \u0642\u0648\u0644\u064c \u0644\u0647 \u062f\u0644\u064a\u0644\u064f\u0647 \u0645\u0646 \u0627\u0644\u0634\u0651\u064e\u0631\u0652\u0639\u0650 \u0648\u0627\u0644\u0639\u0642\u0644<\/strong><\/p>\n \u201cHav\u00e2disin Rab ile kaim olmas\u0131 g\u00f6r\u00fc\u015f\u00fcm\u00fcz\u00fcn \u015eeriattan ve ak\u0131ldan delili vard\u0131r.\u201d[48]<\/a><\/span><\/p>\n Abd\u00fclvehh\u00e2b b. Abdurrahman el-\u0130hm\u00eem\u00ee\u2019 nin \u0130bn Teymiye\u2019 ye red olarak yazd\u0131\u011f\u0131 ve bu mevzudaki hatas\u0131n\u0131 \u00e7ok g\u00fczel bir \u015fekilde ortaya koydu\u011fu Ris\u00e2letun fi\u2019r-Reddi Al\u00e2 \u0130bn Teymiyye f\u00ee Hav\u00e2dis l\u00e2 Evvele Leh\u00e2[49]<\/strong><\/a><\/em> isimli bir eseri var. Daha fazla malumat isteyen oraya da bakabiir.<\/p>\n Son olaral \u015f\u00f6yle s\u00f6yleyelim: Dersin ba\u015f\u0131nda \u0130bn Hazm ve \u0130mam el-E\u015f’ar\u00ee’den aktard\u0131\u011f\u0131m\u0131z M\u00fccessime f\u0131rkas\u0131n\u0131n tan\u0131t\u0131m\u0131 ve tecsimin mahiyetine dair \u00f6zelliklere d\u00f6n\u00fcp bir bakal\u0131m. Bir de \u0130bn Teymiye’nin, sadece numune olmas\u0131 amac\u0131yla k\u00fc\u00e7\u00fck bir k\u0131sm\u0131n\u0131 burada aktard\u0131\u011f\u0131m\u0131z g\u00f6r\u00fc\u015flerine bakal\u0131m. Ve \u015fu soruya kendimizi ikna edecek, her t\u00fcrl\u00fc \u00f6n yarg\u0131dan \u00e2r\u00ee bir tav\u0131rla sahih bir cevap arayal\u0131m:<\/p>\n \u015eayet \u0130bn Teymiye’nin bu g\u00f6r\u00fc\u015fleri tecsim de\u011filse tecsim nedir?<\/p>\n \u015eimdilik bu kadar\u0131yla iktif\u00e2 edelim\u2026<\/p>\n [1]<\/a> Tirmizi, S\u00fcnen<\/em>, \u201cKitabu\u2019l-\u0130lm\u201d, No: 2687, \u0130bn M\u00e2ce, S\u00fcnen<\/em>, Kitabu\u2019z-Z\u00fchd, No: 4169, \u015eih\u00e2b el-Kud\u00e2\u00ee, M\u00fcsned, No: 146, \u0130bn Abdilber bu manadaki s\u00f6z\u00fc Hz. Ali t\u2019 nin s\u00f6z\u00fc olarak nakleder. Bkz. Cami\u2019u Bey\u00e2ni\u2019l-\u0130lmi ve Fadlihi<\/em>, Daru \u0130bni\u2019l-Cevz\u00ee, Suud, 1994, Bask\u0131:I, I\/421, No: 622, Ayr\u0131ca bu hadis Hz. Ali, \u0130bn Abbas (Rad\u0131yallahu anhuma) gibi sahabilerden merfu olarak da nakledilmi\u015ftir. S\u0131hhat derecesi i\u00e7in Bkz. es-Seh\u00e2v\u00ee, el-Mak\u00e2s\u0131du\u2019l-Hasene<\/em>, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, 2006, Bask\u0131: I, s. 223, \u00a0Acl\u00fbn\u00ee, Ke\u015ffu\u2019l-Haf\u00e2<\/em>, Daru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, Beyrut-L\u00fcbnan, I\/323<\/p>\n [2]<\/a> \u00d6rne\u011fin Bkz.\u00a0 \u0130bn Teymiye, Mecmuu\u2019u\u2019l-Fet\u00e2v\u00e2<\/em>, Mecma\u2019u\u2019l-Melik Fahd, Suud,1995, XI\/364,<\/p>\n [3]<\/a> \u0130bn Teymiye, Der\u2019u Te\u2019\u00e2rudi\u2019l-Akli ve\u2019n-nakl<\/em>, Cami\u2019atu\u2019l-\u0130mam Muhammed b. Suud el-\u0130sl\u00e2miyye, Suud, 1991, Bask\u0131: II, VIII\/292<\/p>\n [4]<\/a> \u0130bn Teymiye, Mecmu\u2019u\u2019l-Fet\u00e2v\u00e2<\/em>, XV\/60<\/p>\n\n
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