Ahmed Cevdet Pa\u015fa (\u00f6. 1895) son d\u00f6nem Osmanl\u0131 ulem\u00e2s\u0131n\u0131n se\u00e7kin ilim ve devlet adamlar\u0131ndan birisiydi. Cevdet Pa\u015fa daha \u00e7ok tarih\u00e7i vasf\u0131 ile an\u0131lmakla birlikte asl\u0131nda mant\u0131k, dil, siyaset, tefsir gibi bir\u00e7ok ilim \u015fubesi hakk\u0131nda m\u00fcstakil eserler te\u2019lif etmi\u015f vel\u00fbd, \u00e7ok y\u00f6nl\u00fc ve faziletli bir \u00e2limdir. Onun \u00e7ok y\u00f6nl\u00fcl\u00fc\u011f\u00fc, hakk\u0131nda sarf-\u0131 kel\u00e2m eden herkes taraf\u0131ndan teslim edilmekle birlikte kel\u00e2m\u00ee cephesi hakk\u0131nda ciddi bir \u00e7al\u0131\u015fma yap\u0131lmam\u0131\u015f, neredeyse hi\u00e7 s\u00f6z s\u00f6ylenmemi\u015ftir. Cevdet Pa\u015fa, ilm-i kel\u00e2m sahas\u0131nda m\u00fcstakil bir eserin m\u00fcellifi olmasa da kel\u00e2mla direk ve dolayl\u0131 bir m\u00fcnasebet i\u00e7erisinde bulunmu\u015ftur. Bu durumu elimizdeki mevcut olan \u00e7al\u0131\u015fmalar\u0131ndan ve terceme-i h\u00e2linden hareketle hemen tespit edebilmekteyiz.<\/p>\n
Ahmed Cevdet Pa\u015fa ilm\u00ee tahsili s\u00fcresince kel\u00e2m, mant\u0131k, felsefe gibi dirayet ilimleri tahsili g\u00f6rm\u00fc\u015f, tahsil s\u00fcreci sonras\u0131nda da kendi \u015fahs\u00ee alakas\u0131 m\u00fcnasebetiyle yine kel\u00e2m, felsefe ve tasavvufun nazar\u00ee bahislerine ilgi g\u00f6stermi\u015f, bu ilimlerle ba\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. K\u0131z\u0131 Fatma \u00c2liye Han\u0131m\u2019\u0131n (\u00f6. 1936) bildirdi\u011fi kadar\u0131yla Cevdet Pa\u015fa\u2019n\u0131n, \u0130mamz\u00e2de Esad Efendi\u2019nin (\u00f6. 1851) \u015eehz\u00e2deba\u015f\u0131 Camii\u2019nde verdi\u011fi \u015eerhu\u2019l-Ak\u00e2id<\/em> derslerine i\u015ftirak etti\u011fi sabittir.(1) \u00d6te yandan yine k\u0131z\u0131n\u0131n nakilleri, Cevdet Pa\u015fa\u2019n\u0131n felsefe, kel\u00e2m ve nazar\u00ee tasavvuf ile alakadar oldu\u011funu Muhyidd\u00een \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin (\u00f6. 638\/1240), Sa\u2019d\u00fcdd\u00een et-Teftaz\u00e2n\u00ee\u2019nin (\u00f6. 792\/1390) ve daha nice \u00e2limin eserlerini m\u00fctalaa etti\u011fini ortaya koymaktad\u0131r.(2) Bunlara ziyade olarak Hanef\u00ee f\u0131kh\u0131 ile yo\u011fun ilgisi ve Mecelle<\/em>\u2019nin haz\u0131rl\u0131k safhas\u0131nda Hanef\u00ee us\u00fbl kitaplar\u0131yla yak\u0131n ili\u015fkisi kel\u00e2m konular\u0131n\u0131 da alabildi\u011fine ihtiva eden Sadr\u00fc\u015f\u015fer\u00eea\u2019n\u0131n (\u00f6. 747\/1346) Ta\u2019d\u00eelu\u2019l-Ul\u00fbm<\/em>\u2019u gibi metinlere v\u00e2k\u0131f olu\u015fu onun kel\u00e2m\u00ee cephesini derinle\u015ftiren hususlardan olmu\u015ftur.<\/p>\n Cevdet Pa\u015fa ak\u00e2id\/kel\u00e2m konulara dair m\u00fcstakil bir eser te\u2019lif etmemi\u015f olsa da ak\u00e2id ve kel\u00e2m konular\u0131n\u0131n, bu bilgiye muttali olman\u0131n ehemmiyetine dair muhtelif vesilelerle sarf-\u0131 kel\u00e2m etmi\u015f ve g\u00f6r\u00fc\u015flerini bildirmi\u015ftir. Onun Bey\u00e2n\u00fc\u2019l-\u00dcnv\u00e2n<\/em>\u2019da ak\u00e2id ve kel\u00e2m ilmini nakl\u00ee ilimler z\u00fcmresinden sayar.(3) Terc\u00fcme-i \u015eerife<\/em> adl\u0131 me\u00e2l-tefsir \u00e7al\u0131\u015fmas\u0131nda yer alan \u015fu sat\u0131rlar, Cevdet Pa\u015fa\u2019n\u0131n kel\u00e2m ilmine verdi\u011fi \u00f6nemi g\u00f6steren g\u00fczel bir misaldir:<\/p>\n \u201c\u2026ak\u00e2id-i \u0130sl\u00e2miyyeyi g\u00fczelce taall\u00fcm ve tahsil eden kimse ne kadar hikmet ve felsefe ile me\u015fgul olsa akidesini bozmaya mecbur olmaz. \u00c7\u00fcnk\u00fc m\u00fctekellim\u00een, ul\u00fbm-i m\u00fcte\u00e2rifeye m\u00fcnafi ve bu cihetle akla muhal olan ak\u00e2idi kabul etmezler. Ve mazmunu muhal-i akl olan \u00e2y\u00e2t ve eh\u00e2d\u00eesi te\u2019vil ederler. Ve hikmet-i tabiyyece v\u00e2rid olan i\u2019tiraz\u00e2ta ilm-i mant\u0131kta ma\u2019l\u00fbm-i m\u00fcveccih olan vazife-i men\u2019 ile bi\u2019s-suh\u00fble mukabele edebilirler.\u201d(4)<\/p>\n Ahmed Cevdet Pa\u015fa\u2019n\u0131n kel\u00e2m\u00ee g\u00f6r\u00fc\u015flerini ana hatlar\u0131yla ve tabir caizse akide risalesi formunda g\u00f6rebilece\u011fimiz \u00f6zl\u00fc bir beyan\u0131n\u0131, \u0130bn Haldun\u2019un (\u00f6. 808\/1406) Mukaddime<\/em> isimli eser-i muhalledinin terc\u00fcmesini ger\u00e7ekle\u015ftirdi\u011fi 3. cildinin kel\u00e2m bahsine d\u00e2hil etti\u011fi \u201cli\u2019l-m\u00fctercim\u201d kayd\u0131yla ekledi\u011fi notlar\u0131nda g\u00f6rebilmekteyiz.(5) D\u00f6rt sayfa kadarl\u0131k uzunca bir notta Cevdet Pa\u015fa hem kel\u00e2m mezheplerine hem de ir\u00e2de-i c\u00fcz\u2019iyye meselesine temas etmektedir. S\u00f6z konusu b\u00f6l\u00fcm, Cevdet Pa\u015fa\u2019n\u0131n ir\u00e2de bahsinin nitelikli bir \u015fekilde aktaran muhtevay\u0131 haiz olmas\u0131 hasebiyle dikkat \u00e7ekicidir. Pa\u015fa konuya metafizik bilgiye ula\u015fma imk\u00e2n\u0131n\u0131n iki farkl\u0131 yolu oldu\u011funa temasla ba\u015flamakta ve k\u00fcll\u00ee disiplinleri iki ana yol i\u00e7erisinde ele almaktad\u0131r:<\/p>\n \u201cBaz\u0131 muhakk\u0131k\u00eenin bey\u00e2n etti\u011fi vechile nefs-i n\u00e2t\u0131ka-i insaniyyeye g\u00f6re devlet-i ebediyye ve sa\u2019\u00e2det-i sermediyye, H\u00e2l\u0131k\u2019\u0131n\u0131n z\u00e2t\u0131n\u0131 ve s\u0131f\u00e2t-\u0131 kem\u00e2liyye ve nu\u2019\u00fbt-i cel\u00e2liyyesini bi-kadri\u2019t-t\u00e2kati\u2019l-be\u015feriyye bilmek; ve\u2019l-h\u00e2s\u0131l ins\u00e2n, mebde\u2019ine vukuf u ma\u2019rifet tahsil etmekten ib\u00e2ret olup bu ma\u2019rifeti tahsile iki tarik vard\u0131r. Biri ehl-i nazar u istidl\u00e2l tarikidir ki fikr u istidl\u00e2l ile matl\u00fbblar\u0131na n\u00e2il olurlar. Di\u011feri ash\u00e2b-\u0131 riy\u00e2zet \u00fc m\u00fcc\u00e2hede tarikidir ki riy\u00e2zet-i beden ve m\u00fcc\u00e2hede-i nefs ile maks\u00fbdlar\u0131na n\u00e2il olur.\u201d<\/p>\n Cevdet Pa\u015fa mezk\u00fbr beyan\u0131yla, klasik tasnife sadakat g\u00f6stermi\u015f ve bunu \u00f6zl\u00fc bir \u015fekilde takdim etmi\u015f olmaktad\u0131r. Bu aktar\u0131mlar\u0131n ard\u0131ndan herhangi bir tashih ya da \u015ferh ihtiyac\u0131 hissetmedi\u011fi i\u00e7in, Cevdet Pa\u015fa\u2019n\u0131n da zikretti\u011fi muhakkik\u00een ile muvaf\u0131k oldu\u011funu ve ilgili tasnifi ayn\u0131 \u015fekilde kabul etti\u011fini s\u00f6yleyebiliriz. Bu ifadeleri m\u00fcteakiben s\u00f6z konusu \u00e7at\u0131n\u0131n alt\u0131na hangi z\u00fcmrelerin hangi tarikle d\u00e2hil oldu\u011funu da \u015fu s\u00f6zlerle ifade etmektedir:<\/p>\n \u201cTarik-i evvele s\u00fcl\u00fbk edenler iki f\u0131rka olup f\u0131rka-i \u00fbl\u00e2 bir \u015fer\u00ee\u2019ata ittib\u00e2\u2019 edenlerdir. Onlara \u2018m\u00fctekellim\u00een\u2019 denir. F\u0131rka-i s\u00e2niye bir \u015fer\u00ee\u2019ata ittib\u00e2\u2019 etmeyerek m\u00fccerred ak\u0131llar\u0131na uyup gidenlerdir. Onlara \u2018hukem\u00e2-y\u0131 Me\u015f\u015f\u00e2iyy\u00fbn\u2019 denilir. Tarik-i s\u00e2niye s\u00fcl\u00fbk edenler dah\u00ee kez\u00e2lik iki f\u0131rka olup f\u0131rka-i \u00fbl\u00e2 riy\u00e2zet \u00fc m\u00fcc\u00e2hedelerinde \u015fer\u2019e muv\u00e2fakat edenlerdir; onlara \u2018s\u00fbfiyye\u2019 denir. F\u0131rka-i s\u00e2niye bir \u015fer\u00ee\u2019ata ittib\u00e2\u2019 etmeyerek m\u00fccerred kendi riy\u00e2zet ve m\u00fcc\u00e2hedeleri semeresi olan ke\u015ff \u00fc i\u015fr\u00e2k ile iktif\u00e2 edenlerdir; onlara \u2018hukem\u00e2-i \u0130\u015fr\u00e2kiyy\u00fbn\u2019 denir. Efl\u00e2t\u00fbn dah\u00ee onlardand\u0131r.\u201d<\/p>\n Cevdet Pa\u015fa, k\u00fcll\u00ee ilim olarak an\u0131lan felsefe, kel\u00e2m ve tasavvufun kendi us\u00fbl ve \u00e2letleriyle ayn\u0131 meseleleri konu edindiklerini ifade etmekte ve b\u00fct\u00fcn ihtilaflara temas etmeksizin sadece bariz ayr\u0131m y\u00f6nlerine i\u015faret ederek her z\u00fcmreyi ay\u0131r\u0131c\u0131 vasf\u0131yla tan\u0131tm\u0131\u015f olmaktad\u0131r. Kel\u00e2mc\u0131lar\u0131n nerede durdu\u011funu m\u00fc\u015fahhas bir h\u00e2le getiren bu \u00f6zl\u00fc tasniften sonra kel\u00e2mc\u0131lar\u0131 kendi i\u00e7indeki ayr\u0131mlar\u0131 m\u00fcnasebetiyle izaha y\u00f6nelmekte ve s\u00f6z\u00fc \u015fu ifadelerle devam etmektedir:<\/p>\n \u201cM\u00fctekellim\u00eenin dah\u00ee f\u0131rak-\u0131 ad\u00eedesi vard\u0131r. \u015e\u00f6yle ki: E\u011fer m\u00fctekellim\u00een b\u00e2b-\u0131 i\u2019tikadda Ash\u00e2b-\u0131 Ras\u00fblullah\u2019\u0131n zahir-i h\u00e2l \u00fc tar\u00eekatleri \u00fczre c\u00e2r\u00ee ve onlara m\u00fcttebi\u2019 iseler \u2018Ehl-i Hakk\u2019 ve \u2018Ehl-i S\u00fcnnet ve Cem\u00e2at\u2019 diye tesmiye olunurlar. Ve bunun hil\u00e2f\u0131nda olup da zahir-i tar\u00eek-i Ash\u00e2b\u0131 m\u00fcnkir iseler \u2018taife-i muh\u00e2lif\u00een\u2019 ve \u2018ehl-i bid\u2019at \u00fc dal\u00e2let\u2019 tesmiye olunurlar. Ve i\u015fte bu taife-i muh\u00e2lif\u00een dah\u00ee evvel\u00e2 alt\u0131 k\u0131sma m\u00fcnkasim olmu\u015flard\u0131r ki; Kaderiyye ve Cebriyye ve R\u00e2f\u0131ziyye ve H\u00e2riciyye ve M\u00fc\u015febbihe ve M\u00fcrcie\u2019dir.\u201d<\/p>\n Cevdet Pa\u015fa, evvel\u00e2 b\u00e2t\u0131l itikad\u00ee f\u0131rkalar\u0131n 6 \u015fube oldu\u011funa temas ederek s\u00fcrd\u00fcrd\u00fc\u011f\u00fc fas\u0131lda Mu\u2019tezile \u00fczerinde bir miktar etrafl\u0131 durmaktad\u0131r. Malum oldu\u011fu \u00fczere Mu\u2019tezile mezhebi ad\u0131 an\u0131lan di\u011fer mezheplerden daha \u00e7ok temsilci \u00e7\u0131karm\u0131\u015f, belli bir d\u00f6nem siyas\u00ee iktidar\u0131 arkas\u0131na alm\u0131\u015f ve bu gibi sebeplerle tesir alan\u0131n\u0131 geni\u015fletmi\u015f bir f\u0131rkad\u0131r. Mu\u2019tezile fasl\u0131na \u015f\u00f6yle devam eder ve konuyu onlar \u00fczerinden irade-i c\u00fcz\u2019iyye bahsine yakla\u015ft\u0131r\u0131r:<\/p>\n \u201cKaderiyye, Mu\u2019tezile taifesidir ki kaderi ink\u00e2r edip \u201cKul fiilinin h\u00e2l\u0131k\u0131d\u0131r\u201d derler. Ve ehl-i Hakk\u2019a en evvel muh\u00e2lefet eden bu f\u0131rka olup Kaderiyye tesmiye olunurlard\u0131. Sonra kib\u00e2r-\u0131 r\u00fcsel\u00e2r\u0131ndan olan V\u00e2s\u0131l b. At\u00e2 [\u00f6. 131\/748], \u201cKeb\u00e2iri irtik\u00e2b eden ne M\u00fc\u2019mindir ne k\u00e2firdir\u201d deyip menzile beyne\u2019l-menzileteyn isb\u00e2t ederek hakk\u0131 terk ile b\u00e2t\u0131la m\u00e2il olmas\u0131 hasebiyle Hasan-\u0131 Basr\u00ee [\u00f6. 110\/728] hazretlerinin \u201cV\u00e2s\u0131l i\u2019tiz\u00e2l etti\u201d buyurmu\u015f oldu\u011fundan taife-i merkumeye \u201cMu\u2019tezile\u201d tesmiye olundu.\u201d<\/p>\n Buradan itibaren Ahmed Cevdet Pa\u015fa di\u011fer f\u0131rkalar\u0131n remzi h\u00e2line gelen itikad\u00ee iddia ve hatalar\u0131na temas etmekte ve b\u00f6ylece onlar\u0131n neden bid\u2019at f\u0131rkalar olarak an\u0131ld\u0131\u011f\u0131n\u0131 m\u00fc\u015fahhas h\u00e2le getirmektedir:<\/p>\n \u201cCebriyye dah\u00ee ir\u00e2de-i c\u00fcz\u2019iyyeyi ink\u00e2r ederek \u201cKul cem\u00ee\u2019-i ef\u2019\u00e2l \u00fc harek\u00e2t\u0131nda mecburdur\u201d derler.<\/p>\n R\u00e2f\u0131ziyye dah\u00ee \u201cHil\u00e2fet Hazret-i Ali\u2019nin iken Hazret-i Eb\u00fb Bekr ile Hazret-i \u00d6mer gasben ald\u0131lar\u201d derler ve ash\u00e2b-\u0131 Ras\u00fblull\u00e2h\u2019\u0131n pek \u00e7o\u011fu hakk\u0131nda s\u00fb-i zan ederler.<\/p>\n H\u00e2riciyye dah\u00ee Hazret-i Ali\u2019nin hil\u00e2fetini ink\u00e2r ederler.<\/p>\n M\u00fc\u015febbihe, Cen\u00e2b-\u0131 Hakk\u2019\u0131 cism\u00e2niyyetten ve s\u0131f\u00e2t-\u0131 nakstan tenz\u00eeh etmeyip mahl\u00fbk\u00e2t\u0131na te\u015fb\u00eeh ederler.<\/p>\n M\u00fcrcie, ameli geri b\u0131rak\u0131p \u201cM\u00fc\u2019mine g\u00fcn\u00e2h zarar vermez\u201d derler.\u201d<\/p>\n Klasik kel\u00e2m metinlerinde ve itikad\u00ee muhtevay\u0131 haiz had\u00ees mecmualar\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere bid\u2019at f\u0131rkalar; Hazret-i Peygamber sallallahu aleyhi ve sellem\u2019in \u201cf\u0131rak hadisi\u201d, \u201c73 f\u0131rka had\u00eesi\u201d yahud \u201cf\u0131rka-i n\u00e2ciye had\u00eesi\u201d olarak tan\u0131nan had\u00ees-i nebev\u00eesinden m\u00fclhem, s\u00f6z konusu bid\u2019at f\u0131rkalar\u0131n alt gruplar\u0131 toplamda 72 f\u0131rka, kurtulan 1 f\u0131rka ile birlikte nihayet 73 f\u0131rka olu\u015fturacak \u015fekilde an\u0131lm\u0131\u015ft\u0131r. Kahir ekseriyetle mezk\u00fbr hadisteki say\u0131n\u0131n zahir\u00ee m\u00e2n\u00e2s\u0131n\u0131n murad edildi\u011fi kabul edilerek bid\u2019at f\u0131rkalarda 72 rakam\u0131na ula\u015fmaya gayret edilirken, az\u0131nl\u0131k olan ulem\u00e2 ise bu say\u0131n\u0131n kesret ifade etti\u011fini savunarak 72 rakam\u0131na ula\u015fmay\u0131 ya da onu ge\u00e7memeyi d\u00fc\u015f\u00fcnmemi\u015f, ama\u00e7lamam\u0131\u015ft\u0131r. Asl\u0131nda onun burada ad\u0131n\u0131 anmad\u0131\u011f\u0131 D\u00fcrz\u00eelik, Nusayr\u00eelik ve Vehhab\u00eelik gibi kollar hakk\u0131ndaki geni\u015f m\u00fctalaalar\u0131na, Tarih-i Cevdet<\/em>\u2019te rastlan\u0131lmaktad\u0131r.(6) Cevdet Pa\u015fa, birazdan aktar\u0131lacak ifadelerinden anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere, s\u00f6z konusu had\u00eesteki rakam\u0131 kahir ekseriyete muvaf\u0131k olarak zahiri ile kabul etmekte ve ilgili mezheplerin alt gruplar\u0131yla toplam 72 f\u0131rkay\u0131 te\u015fkil ettiklerini beyan etmektedir:<\/p>\n \u201cVe i\u015fbu alt\u0131 f\u0131rka dah\u00ee f\u0131rak-\u0131 ad\u00eedeye m\u00fcteferrik olarak \u201cehl-i bid\u2019at \u00fc dal\u00e2let\u201d denilen g\u00fcr\u00fbh yetmi\u015f iki f\u0131rka olup c\u00fcmlesi ehl-i n\u00e2rd\u0131r. Nitekim Ras\u00fbl-i Ekrem sallall\u00e2hu aleyhi ve sellem efendimiz hazretleri \u201cBenim \u00fcmmetim 73 f\u0131rkaya m\u00fcteferrik olacakt\u0131r. 1 f\u0131rkas\u0131 ehl-i cennet olup b\u00e2kisi ehl-i n\u00e2rd\u0131r\u201d diye buyurmu\u015flar.\u201d<\/p>\n Ehl-i bid\u2019ati olduk\u00e7a \u00f6zet olarak tan\u0131tt\u0131\u011f\u0131 sat\u0131rlar\u0131n ard\u0131ndan Cevdet Pa\u015fa art\u0131k Ehl-i S\u00fcnnet\u2019i tan\u0131tmaya y\u00f6nelmektedir:<\/p>\n \u201c\u0130\u015fbu ehl-i cennet olan f\u0131rka-i n\u00e2ciye Ehl-i S\u00fcnnet ve Cem\u00e2at\u2019tir. Ancak onlar dah\u00ee iki tak\u0131m olup bir tak\u0131m\u0131 \u0130m\u00e2m-\u0131 Ebu\u2019l-Hasan el-E\u015f\u2019ar\u00ee [\u00f6. 324\/933] hazretlerinin etb\u00e2\u2019\u0131d\u0131r ki \u201cE\u015f\u00e2\u2019ire\u201d denilir; E\u015f\u00e2\u2019ire E\u015f\u2019ar\u00ee\u2019nin cem\u2019idir. Bir tak\u0131m\u0131 dah\u00ee \u0130m\u00e2m-\u0131 Eb\u00fb Mansur-\u0131 M\u00e2tur\u00eed\u00ee [\u00f6. 333\/944] hazretlerinin etb\u00e2\u2019\u0131d\u0131r ki \u201cM\u00e2tur\u00eediyye\u201d denilir. M\u00e2tur\u00eed, Semerkand kur\u00e2s\u0131ndan bir karyedir. Ebu\u2019l-Hasan el-E\u015f\u2019ar\u00ee\u2019nin vef\u00e2t\u0131 \u00fc\u00e7 y\u00fcz yirmiden sonra olup \u0130m\u00e2m-\u0131 M\u00e2tur\u00eed\u00ee\u2019nin vef\u00e2t\u0131 dah\u00ee \u00fc\u00e7 y\u00fcz otuz \u00fc\u00e7 t\u00e2r\u00eehindedir. Bu iki im\u00e2m-\u0131 h\u00fcm\u00e2m Ehl-i S\u00fcnnet ve Cem\u00e2at\u2019in aynek-i ayneyn-i hid\u00e2yeti olup e\u011fer\u00e7i ba\u2019z-\u0131 c\u00fcz\u2019iyy\u00e2t-\u0131 mes\u00e2il-i kel\u00e2miyyede ihtil\u00e2flar\u0131 var ise de us\u00fbl-i itik\u00e2diyy\u00e2tta m\u00fcttefik olduklar\u0131ndan ve ihtil\u00e2f ettikleri mes\u00e2ilin ekser beynlerini tevf\u00eek k\u00e2bil oldu\u011fundan birbirinden ayr\u0131lacak ve yek-di\u011feri bid\u2019at \u00fc dal\u00e2lete nisbet edecek kadar beynlerinde ihtil\u00e2f yoktur. Bin\u00e2en aleyh E\u015f\u00e2\u2019ire, M\u00e2tur\u00eediyye mukabili olarak zikr olundukda \u0130m\u00e2m-\u0131 E\u015f\u2019ar\u00ee\u2019nin etb\u00e2\u2019\u0131 mur\u00e2d olur. Bazen dah\u00ee ehl-i bid\u2019at mukabili olarak mezk\u00fbr olup um\u00fbmen Ehl-i S\u00fcnnet demek olur. Bu s\u00fbrette E\u015f\u00e2\u2019ire, M\u00e2tur\u00eediyye\u2019ye dah\u00ee \u015f\u00e2mil olur.\u201d<\/p>\n Ahmed Cevdet Pa\u015fa, bilhassa m\u00fcteahhir d\u00f6nem ulem\u00e2 kadrosunun ortak ifadesi h\u00e2line gelen ve m\u00fctekaddim d\u00f6nemdeki baz\u0131 tart\u0131\u015fmalar\u0131 geride b\u0131rakmaya d\u00f6n\u00fck uzla\u015ft\u0131r\u0131c\u0131 s\u00f6ylemi benimsemekte ve E\u015far\u00eelik ile M\u00e2tur\u00eed\u00eelik aras\u0131ndaki ihtilaflar\u0131n \u00e7o\u011funlukla asl\u00ee de\u011fil lafz\u00ee oldu\u011funa vurgu yapmakta, bilhassa us\u00fbl zemininde ayn\u0131 hassasiyet ve ilkelerden beslendiklerini dile getirmektedir. Her ne kadar yap\u0131c\u0131 ve birle\u015ftirici bir dil kullanm\u0131\u015f olsa da Cevdet Pa\u015fa da b\u00fct\u00fcn ihtilaflar\u0131n b\u00f6yle bir beyan alt\u0131nda eritilemeyece\u011finin fark\u0131nda olarak E\u015far\u00eelik ve M\u00e2tur\u00eed\u00eelik aras\u0131ndaki ciddi ihtilaf olu\u015fturan konulardan ir\u00e2de-i c\u00fcz\u2019iyye meselesine temas edecektir ve fakat hemen dikkat \u00e7ekmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00fczere bu mesele sadece E\u015far\u00eelik ve M\u00e2tur\u00eed\u00eelik aras\u0131nda de\u011fil, Mu\u2019tezile ve Cebriyye gibi di\u011fer kel\u00e2m\u00ee f\u0131rkalar aras\u0131nda da farkl\u0131 anla\u015f\u0131lm\u0131\u015f netameli bir meseledir:<\/p>\n \u201cBa\u015fl\u0131ca ihtil\u00e2flar\u0131ndan birisi, ir\u00e2de-i c\u00fcz\u2019iyye bahsidir. \u015e\u00f6yle ki: Mu\u2019tezile, \u201cKul fiilinin h\u00e2l\u0131k\u0131 olarak bu \u00e7er\u00e2\u011f\u00e2h-\u0131 \u00e2lemde mutlaku\u2019l-in\u00e2n olup keyfe m\u00e2 ye\u015f\u00e2\u2019 hareket eder\u201d deyip bu s\u00fbrette ise h\u00e2l\u0131k\u0131n te\u2019\u00e2dd\u00fcd\u00fc l\u00e2z\u0131m gelir. Cebriyye dah\u00ee bunlar\u0131n z\u0131dd-\u0131 t\u00e2mm\u0131 olarak kuldan b\u00fct\u00fcn b\u00fct\u00fcn ir\u00e2de v\u00fc ihtiy\u00e2r\u0131 selb edip \u201c\u0130ns\u00e2n, k\u00e2ffe-i harek\u00e2t u seken\u00e2t\u0131nda mecb\u00fbr u muztarrd\u0131r\u201d derler. Bunlara g\u00f6re tek\u00e2lif-i \u0130l\u00e2hiyye abes olmak l\u00e2z\u0131m gelir. Ve bir de in\u015fan\u0131n bi\u2019l-ihtiy\u00e2r yukar\u0131 do\u011fru \u00e7\u0131k\u0131\u015f\u0131yla d\u00fc\u015f\u00fcp de bi\u2019l-\u0131zt\u0131r\u00e2r a\u015fa\u011f\u0131 do\u011fru ini\u015finde fark-\u0131 bed\u00eeh\u00ee olmakla, \u201c\u0130ns\u00e2nda asla ir\u00e2de v\u00fc ihtiy\u00e2r yoktur\u201d demek bed\u00e2hete kar\u015f\u0131d\u0131r.\u201d<\/p>\n \u0130rade-i c\u00fcz\u2019\u00eeyye meselesinde E\u015far\u00eelik ve M\u00e2tur\u00eed\u00eelik ihtilaf\u0131na giri\u015f i\u00e7in gereken mukaddimeyi \u00f6zl\u00fc olarak sunduktan sonra art\u0131k iki S\u00fcnn\u00ee mezhebin s\u00f6z konusu bahse dair yakla\u015f\u0131m\u0131n\u0131 ele almakta ve nihayetinde hakka isabet edenin M\u00e2tur\u00eed\u00ee mezhebi oldu\u011funu ifade ederek kendi tercihini ve mezhebini a\u015fik\u00e2r k\u0131lmaktad\u0131r.<\/p>\n \u201c\u0130\u015fte bunun iki ucu ifr\u00e2t ve tefrit oldu\u011fundan Ehl-i S\u00fcnnet beyne\u2019l-emreyn tevassut edip, \u201cHer \u015feyi halk eden V\u00e2cib\u00fc\u2019l-V\u00fcc\u00fbd Te\u2019\u00e2l\u00e2 hazretleridir, l\u00e2kin ef\u2019\u00e2l-i ihtiy\u00e2riyyede in\u015fan\u0131n ir\u00e2de-i c\u00fcz\u2019\u00eeyyesi vard\u0131r\u201d dediler. \u0130r\u00e2de-i c\u00fcz\u2019\u00eeyye iki taraftan yani fiil ve terkten birini tercih demek olup ancak mahl\u00fbk mudur de\u011fil midir diye E\u015f\u00e2\u2019ire ile M\u00e2tur\u00eediyye beyninde ihtil\u00e2f v\u00e2ki\u2019 olarak E\u015f\u00e2\u2019ire \u201cmahl\u00fbktur\u201d ve M\u00e2tur\u00eediyye \u201cmahl\u00fbk de\u011fildir\u201d dediler. Bu cihetle E\u015f\u00e2\u2019ire indinde her \u015fey Cen\u00e2b-\u0131 Hakk bildi\u011fi i\u00e7in olur. Amm\u00e2 M\u00e2tur\u00eediyye indinde ilim ma\u2019l\u00fbma t\u00e2bi\u2019 olarak Cen\u00e2b-\u0131 Hakk her \u00e2t\u00eeyi olaca\u011f\u0131 i\u00e7in bilir. Ehakk u asveb olan, M\u00e2tur\u00eediyye meslekidir.\u201d<\/p>\n \u0130r\u00e2de-i c\u00fcz\u2019\u00eeyyenin mahl\u00fbk ya da gayr-\u0131 mahl\u00fbk oldu\u011fu se\u00e7eneklerinden herhangi birisini tercih etmenin birtak\u0131m zorunlu uzant\u0131lar\u0131 bulunmaktad\u0131r. \u0130r\u00e2de-i c\u00fcz\u2019\u00eeyyenin mahl\u00fbk oldu\u011funu ifade etmek \u201cher mahl\u00fbku Allah Te\u00e2l\u00e2\u2019n\u0131n halk etti\u011fi\u201d hakikatiyle birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde insan\u0131 muzdar bir mevkiye \u00e7ekmekte ve nihayetinde ir\u00e2de-i c\u00fcz\u2019\u00eeyye ismen mevcutken \u00f6zerk bir faaliyet alan\u0131 olarak mevcut olmamaktad\u0131r. Bu durum ise, Cevdet Pa\u015fa\u2019n\u0131n daha evvel Cebriyye\u2019yi tenkit etti\u011fi sat\u0131rda ifade etti\u011fi \u2018teklifin abes olu\u015fu\u2019 neticesini ve sorununu beraberinde getirmektedir.<\/p>\n \u201cZ\u00eer\u00e2 ir\u00e2de-i c\u00fcz\u2019\u00eeyye mahl\u00fbk oldu\u011fu h\u00e2lde ins\u00e2n kendi kudretini sarfa mecb\u00fbr olmakla bu dah\u00ee cebre var\u0131p yine tek\u00e2lif-i \u0130l\u00e2hiyye abes olmak l\u00e2z\u0131m gelir\u201d<\/p>\n \u0130r\u00e2de-i c\u00fcz\u2019\u00eeyyenin gayr-\u0131 mahl\u00fbk oldu\u011funu kabul etti\u011fimizde ise \u00e7\u00f6z\u00fclmesi gereken ba\u015fkaca sorunlar kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Bunlardan ilki gayr-i mahl\u00fbk olan ir\u00e2de-i c\u00fcz\u2019\u00eeyyenin ne\u2019li\u011fi meselesidir. \u00d6te yandan gayr-i mahl\u00fbk olan ir\u00e2de-i c\u00fcz\u2019\u00eeyyenin fiile tesir mekanizmas\u0131n\u0131 a\u00e7\u0131klamak da teknik belli zorluklar\u0131 beraberinde getirmektedir. Son olarak da insan\u0131n, ir\u00e2desi vesilesiyle m\u00fckellef k\u0131l\u0131nd\u0131\u011f\u0131 kabul edildi\u011finde gayr-i mahl\u00fbk yani ma\u2019duma hitap ile m\u00fckellefiyetin temellendirilmesi de ayr\u0131 bir zorluk olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n Cevdet Pa\u015fa konunun hemen giri\u015finde kendi tercihini M\u00e2tur\u00eed\u00ee izahtan yana kullanm\u0131\u015f olmakla birlikte, ilgili zorluklar\u0131 g\u00f6rmezden gelmemekte ve bu m\u00fc\u015fk\u00fclleri a\u015fmaya y\u00f6nelik izahlar\u0131n\u0131 veciz ifadelerle dile getirmektedir. Meselenin ciddi ve teknik bir tart\u0131\u015fma alan\u0131 oldu\u011fu dikkat-i nazara al\u0131nd\u0131\u011f\u0131nda, Cevdet Pa\u015fa\u2019n\u0131n neredeyse bir paragrafl\u0131k alanda konuyu olduk\u00e7a ba\u015far\u0131l\u0131 bir \u015fekilde izah etmesi, onun kel\u00e2m\u00ee vuk\u00fbfiyetini a\u015fik\u00e2r h\u00e2le getirmektedir.<\/p>\n \u201cFakat \u201cE\u015f\u2019ariyye\u2019nin \u2018ir\u00e2de-i c\u00fcz\u2019iyye mahl\u00fbktur\u2019 demeleri, esb\u00e2b\u0131 olan \u015fevk u arzular mahl\u00fbk ve min tarafill\u00e2h v\u00e2rid demektir\u201d diyerek beynlerini tevfik m\u00fcmk\u00fcn olunabilir. E\u011fer E\u015f\u2019ariyye taraf\u0131ndan i\u2019tir\u00e2z olarak denilir ise ki \u201c\u0130r\u00e2de-i c\u00fcz\u2019iyye mahl\u00fbk-\u0131 \u0130l\u00e2h\u00ee olmay\u0131p da kulun sun\u2019uyla ise kul onu h\u00e2l\u0131k olmak l\u00e2z\u0131m gelip mezheb-i \u0130\u2019tiz\u00e2l\u2019e var\u0131r. Ve e\u011fer \u2018Kul dah\u00ee h\u00e2l\u0131k de\u011fildir\u2019 denilir ise h\u00e2l\u0131ks\u0131z mahl\u00fbk bulunmak l\u00e2z\u0131m gelir. Ve her halde Mu\u2019tezile gibi M\u00e2tur\u00eediyye\u2019ye g\u00f6re dah\u00ee Cen\u00e2b-\u0131 Hakk her \u015feyi h\u00e2l\u0131k olmak iktiz\u00e2 eder.\u201d<\/p>\n Cevdet Pa\u015fa\u2019n\u0131n muhtemel bir itiraz olarak dile getirdi\u011fi bu c\u00fcmle, iki mezhep aras\u0131ndaki ihtilaf\u0131n \u00f6nemli k\u0131r\u0131lma noktalar\u0131ndan birini olu\u015fturmaktad\u0131r. E\u011fer c\u00fcz\u2019i ir\u00e2de \u2018mahl\u00fbk\u2019tur denilirse, her \u015feyin h\u00e2l\u0131k\u0131 olan Allah Te\u00e2l\u00e2\u2019n\u0131n c\u00fcz\u2019-i ir\u00e2denin de h\u00e2l\u0131k\u0131 olmas\u0131 ve nihayetinde \u2018kulun, ir\u00e2de-i c\u00fcz\u2019iyyesinde muhtar olmamas\u0131\u2019 gerekecektir. Yok e\u011fer ir\u00e2de-i c\u00fcz\u2019iyyenin mahl\u00fbk oldu\u011fu iddias\u0131na devam edilirse, o takdirde ikinci bir izah yolu olarak \u2018kulun ir\u00e2desinin h\u00e2l\u0131k\u0131 oldu\u011funun\u2019 s\u00f6ylenmesi gerekecektir ki bu d\u00fc\u015f\u00fcncenin, naslar\u0131n z\u00e2hirine muhalif bir durum oldu\u011fu a\u015fik\u00e2rd\u0131r. \u00d6te yandan \u00fc\u00e7\u00fcnc\u00fc bir ihtimal ve se\u00e7enek olarak \u2018ir\u00e2de-i c\u00fcz\u2019iyyenin h\u00e2l\u0131k\u0131n\u0131n insan olmad\u0131\u011f\u0131\u2019 s\u00f6ylenecek olursa bu takdirde de h\u00e2l\u0131k\u0131 olmayan bir mahl\u00fbkun var olmas\u0131n\u0131 kabul etmek gerekecektir ki bu teknik olarak \u00e2lem ile Allah aras\u0131ndaki m\u00fcnasebetin topyek\u00fbn kopar\u0131lmas\u0131na kadar varabilecek hatal\u0131 bir g\u00f6r\u00fc\u015f olacakt\u0131r. Dolay\u0131s\u0131yla ki\u015fiyi hem muzdar duruma d\u00fc\u015f\u00fcrmeden hem de onu bir \u015fekilde h\u00e2l\u0131k ilan etmeden yap\u0131labilecek tek makul izah, ir\u00e2de-i c\u00fcz\u2019iyyenin mahl\u00fbk olmad\u0131\u011f\u0131n\u0131 temellendirmek olacakt\u0131r. Halbuki daha evvel de belirtti\u011fimiz \u00fczere mahl\u00fbk olmayan bir \u015fey ya ma\u2019dum olacakt\u0131r -ki bu takdirde teklifin muhatab\u0131 olmas\u0131 muhal olup abes bir netice do\u011facak- ya da ir\u00e2de-i c\u00fcz\u2019iyyenin itibar\u00ee bir mefhum oldu\u011funun temellendirilmesi gerekecektir. \u0130r\u00e2de-i c\u00fcz\u2019iyyenin \u2018itibar\u00ee\u2019 bir \u015fey olarak an\u0131lmas\u0131 da onun ma\u2019dum oldu\u011funun dolayl\u0131 bir ifadesi m\u00e2n\u00e2s\u0131na gelebilecektir.<\/p>\n Bu takdirde naslar\u0131n z\u00e2hiri ile \u00e7eli\u015fmeyen, cebre ve h\u00e2l\u0131kl\u0131\u011fa \u00e7\u0131kmayan ve ayn\u0131 zamanda konuyu bir b\u00fct\u00fcnl\u00fck i\u00e7erisinde a\u00e7\u0131klamaya imk\u00e2n veren tek \u00e7\u0131kar yol; ir\u00e2de-i c\u00fcz\u2019iyye\u2019nin gayr-i mahl\u00fbk oldu\u011funu bey\u00e2n ederken ayn\u0131 zamanda onun itibar\u00ee bir varl\u0131\u011fa sahip oldu\u011funu ve fakat bunun ma\u2019dum olmad\u0131\u011f\u0131n\u0131 tabir-i caizse varl\u0131k ile yokluk aras\u0131nda bir ara makamda yani \u2018h\u00e2l\u2019 oldu\u011funu temellendirmek olacakt\u0131r. Sadr\u00fc\u015f\u015fer\u00eea\u2019n\u0131n Ta\u2019d\u00eel<\/em>\u2019de \u0131srarla ve etrafl\u0131ca \u00fczerinde durdu\u011fu bu izahat, tarih\u00ee vetirede \u00e7e\u015fitli itiraz ve suallerin muhatab\u0131 olmu\u015f olsa da Cevdet Pa\u015fa\u2019y\u0131 ikn\u00e2 etmi\u015f g\u00f6r\u00fcnmektedir. O, konuyu tam da bu minvalde s\u00fcrd\u00fcrmekte ve dile getirdi\u011fi muhtemel itiraz\u0131 bu yolla cevaplamaktad\u0131r.<\/p>\n \u201cBuna \u015fu vechile cevap verilir ki her \u015feyin h\u00e2l\u0131k\u0131 Cen\u00e2b-\u0131 Hakk\u2019t\u0131r. L\u00e2kin ir\u00e2de-i c\u00fcz\u2019iyye \u201c\u015fey\u201d de\u011fildir. Z\u00eer\u00e2 \u015fey, emr-i mevc\u00fbd ma\u2019n\u00e2s\u0131na olup ir\u00e2de-i c\u00fcz\u2019iyye ise zaman\u00ee olmayarak belki \u00e2n-\u0131 v\u00e2hidde def\u2019\u00ee olarak ins\u00e2ndan m\u00fcnba\u2019is bir h\u00e2l oldu\u011fundan um\u00fbr-\u0131 i\u2019tib\u00e2riyye kab\u00eelinden olup emr-i mevc\u00fbd de\u011fildir; t\u00e2 ki h\u00e2l\u0131ka muht\u00e2c olsun ve halk fiili ona te\u2019alluk eylesin.\u201d<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Cevdet Pa\u015fa, ir\u00e2de-i c\u00fcz\u2019iyye gayr-\u0131 mahl\u00fbk oldu\u011funa temas edip onun emr-i itibar\u00ee bir h\u00e2l oldu\u011funa temas etmektedir. Tabi\u00ee daha evvel dikkat \u00e7ekti\u011fimiz \u00fczere bu izahat\u0131n da belli m\u00fc\u015fk\u00fclleri bulunmaktad\u0131r. Bunlar\u0131n ba\u015f\u0131nda emr-i itibar\u00eenin ma\u2019dum olu\u015fu gelmektedir. Cevdet Pa\u015fa s\u00f6z konusu zorlu\u011fu, um\u00fbr-\u0131 itibar\u00eenin farkl\u0131 vecihlerini izah etmekle a\u015fmaya y\u00f6nelir:<\/p>\n \u201cVe e\u011fer \u201cBunca ef\u2019\u00e2l-i ihtiy\u00e2riyyenin men\u015fe\u2019i ve sa\u2019\u00e2det-i d\u00e2reynin med\u00e2r\u0131 olan ir\u00e2de-i c\u00fcz\u2019iyye emr-i i\u2019tib\u00e2r\u00eedir demek derece-i kab\u00fbl \u00fc i\u2019tib\u00e2rdan ba\u2019\u00eeddir\u201d denilirse cevap verilir ki: Um\u00fbr-\u0131 i\u2019tib\u00e2riyyenin iki ma\u2019n\u00e2s\u0131 vard\u0131r. [I] Biri nefs\u00fc\u2019l-emrde mevc\u00fbd olmayarak s\u0131rf evh\u00e2m demektir. [II] Di\u011feri nefs\u00fc\u2019l-emrde mevc\u00fbd olup ancak h\u00e2ri\u00e7te bir zam\u00e2nda v\u00fcc\u00fbd ile muttas\u0131f de\u011fil demektir. \u0130\u015fte, \u201c\u0130r\u00e2de-i c\u00fcz\u2019iyye emr-i i\u2019tib\u00e2r\u00eedir\u201d dedi\u011fimiz bu [II.] ma\u2019n\u00e2cad\u0131r, yoksa ma\u2019n\u00e2-y\u0131 evvelce de\u011fildir.\u201d(7)<\/p>\n Cevdet Pa\u015fa, ir\u00e2de-i c\u00fcz\u2019iyye konusunu b\u00f6ylece toparlam\u0131\u015f olmaktad\u0131r. Fakat kendi i\u00e7erisinde bir b\u00fct\u00fcnl\u00fck arz eden bu \u00f6zl\u00fc sunumun dayand\u0131\u011f\u0131 son kavramlar olduk\u00e7a derin ve m\u00e2n\u00e2 a\u00e7\u0131s\u0131ndan da ihtilafl\u0131d\u0131r. Mesele \u201cnefs\u00fc\u2019l-emr\u201d kavram\u0131n\u0131n ne\u2019li\u011fi, emr-i itibar\u00eenin nefs\u00fc\u2019l-emrde v\u00fcc\u00fbd ile muttas\u0131f olmaks\u0131z\u0131n mevc\u00fbdiyeti ve bu mevcudiyetin vehimden fark\u0131, cevaba muhta\u00e7 ba\u015fl\u0131ca sualler olarak kar\u015f\u0131m\u0131zda durmaktad\u0131r. Cevdet Pa\u015fa mezk\u00fbr yaz\u0131y\u0131, ir\u00e2de-i c\u00fcz\u2019iyye meselesini b\u00fct\u00fcn y\u00f6nleriyle ele almak gibi bir niyetle kaleme almad\u0131\u011f\u0131 i\u00e7in kendisini konunun devam\u0131n\u0131 takip etme m\u00fckellefiyeti alt\u0131nda hissetmemi\u015f olabilir.<\/p>\n Buraya kadar payla\u015fm\u0131\u015f oldu\u011fumuz izahlardan hareketle Ahmed Cevdet Pa\u015fa\u2019n\u0131n kel\u00e2m\u00ee olarak M\u00e2tur\u00eed\u00ee mezhebine m\u00fcntesip oldu\u011funu, mezhepler aras\u0131 ayr\u0131l\u0131k noktalar\u0131n\u0131 de\u011fil de uzla\u015ft\u0131r\u0131labilirli\u011fi \u00f6n plana \u00e7\u0131kartt\u0131\u011f\u0131n\u0131; bununla birlikte baz\u0131 kadim ihtilaflar\u0131n mevcudiyetini teslim etti\u011fini ve ir\u00e2de-i c\u00fcz\u2019iyye konusu \u00f6zelinde de m\u00fcteahhir d\u00f6nem M\u00e2tur\u00eed\u00ee m\u00fctekellimlerden Sadr\u00fc\u015f\u015fer\u00eea\u2019n\u0131n izah\u0131n\u0131 benimsedi\u011fini ve hak\/isabetli g\u00f6r\u00fc\u015f\u00fcn bu kavil \u00fczere oldu\u011funu beyan etti\u011fini s\u00f6yleyebiliriz.<\/p>\n <\/p>\n Dipnotlar<\/strong><\/p>\n 1-Fatma \u00c2liye, Ahmet Cevdet Pa\u015fa ve Zaman\u0131, (sad. Metin Has\u0131rc\u0131), s. 24.<\/p>\n 2-Fatma \u00c2liye, a.g.e., s. 35.<\/p>\n 3-Cevdet Pa\u015fa\u2019n\u0131n ilimler tasnifi i\u00e7in bz.; Ahmed Cevdet Pa\u015fa, Bey\u00e2n\u00fc\u2019l-\u00dcnv\u00e2n, 34-39.<\/p>\n 4-Emine Arma\u011fan, Ahmet Cevdet Pa\u015fa Terc\u00fcme-i \u015eerife ve Tefsir \u0130lmi A\u00e7\u0131s\u0131ndan De\u011feri, s. 79.<\/p>\n 5-Terceme-i Mukaddime-i \u0130bn Hald\u00fbn ad\u0131yla an\u0131lan \u00fc\u00e7 ciltlik terc\u00fcme eserin ilk iki cildi P\u00eer\u00eez\u00e2de Mehmed Sahib Efendi (\u00f6. 1162\/1749) tara-f\u0131ndan son cildi de Ahmed Cevdet Pa\u015fa taraf\u0131ndan dilimize kazand\u0131r\u0131lm\u0131\u015ft\u0131r. Eser g\u00fcn\u00fcm\u00fcz harflerine aktar\u0131larak g\u00fczel bir ne\u015firle okuyucuya sunulmu\u015ftur. Bz.; Terc\u00fcme-i Mukaddime-i \u0130bn Hald\u00fbn, I-III, TYEK, 2015.<\/p>\n 6-Bz.; Ahmet Bedri Yavuz, \u0130sl\u00e2m Mezhepleri Tarihi A\u00e7\u0131s\u0131ndan Ahmet Cevdet Pa\u015fa, (Y\u00fcksek Lisans Tezi, 2016), s.\u00a0 47-67.<\/p>\n 7-Yaz\u0131 boyunca Mukaddime Terc\u00fcmesi\u2019nden yap\u0131lan al\u0131nt\u0131lar\u0131n bulundu\u011fu yer i\u00e7in bz.; Ahmed Cevdet Pa\u015fa, Terc\u00fcme-i Mukaddime-i \u0130bn Hald\u00fbn, (haz. Yavuz Y\u0131ld\u0131r\u0131m, Sami Erdem, Halit \u00d6zkan, M. C\u00fcneyt Kaya), III, s. 100-103.<\/p>\n <\/p>\n Ayl\u0131k Dergisi 191.Say\u0131, A\u011fustos 2020<\/p>\n","protected":false},"excerpt":{"rendered":" Ahmed Cevdet Pa\u015fa (\u00f6. 1895) son d\u00f6nem Osmanl\u0131 ulem\u00e2s\u0131n\u0131n se\u00e7kin ilim ve devlet adamlar\u0131ndan birisiydi. Cevdet Pa\u015fa daha \u00e7ok tarih\u00e7i vasf\u0131 ile an\u0131lmakla birlikte asl\u0131nda mant\u0131k, dil, siyaset, tefsir gibi…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[14,25],"class_list":["post-998","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-admin","author-meliksah-sezen","no-post-thumbnail"],"yoast_head":"\n