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İbnü’l-Hümâm Hanefî-Mâtürîdî kelâm düşüncesinin müteahhirîn dönemi âlimleri içerisinde önemli bir yere sahiptir. İslâmî disiplinler içerisinde özellikle fıkıh ve kelâm ilminde ön plana çıkmıştır. Kelâm alanında yazdığı el-Müsâyerefi’l-akâidi’l-münciyefi’l-âhire adlı eserinde İslâm’ın inanç esaslarını müteahhirîn döneminde kullanılan kelâmî metodolojiye uygun bir şekilde oluşturmuştur. İbnü’l-Hümâm, meseleleri ele alışı ve izahında Mu‘tezile, Eş‘arîyye gibi mezheplerin görüşlerini de ele almış, kendi görüşlerini/tercihlerini de açıkça zikretmiştir. Ayrıca Hanefî-Mâtürîdî kelâmî çizginin kendi içerisindeki ihtilaflara da değinmiştir. İhtilafları ortaya koyarken ‘‘Hanefîlerin Semerkant ve Buhara ulemasının bu konuda ihtilafları vardır’’ diyerek onların hangi konularda farklı düşündüklerini delilleriyle ortaya koymuştur. Semerkantlıların imamı olarak Mâtürîdî’yi belirtirken, Buharlılar için böyle bir kayıtta bulunmamakla birlikte bazen isim de vermiştir. Semerkant ve Buharalı Hanefî âlimler arasındaki kelâmî ihtilafların tekvîn sıfatının ezelî olup olmadığı, kâfirin duasının kabul edilip-edilmeyeceği, fiillerin zatında güzel ve çirkin olup olmadığı ve bunun akılla bilinebilirliği, kendisine davet ulaşmayan kimsenin dinî konumu ve imanın yaratılmışlığı konularında olduğunu belirtmiştir.
In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) is the Holy Prophet (peace and blessings of Allah be upon him). Islamic disciplines, especially in fiction and word knowledge, have emerged. In his work, the Islamic religion was created in accordance with the methodology used in the time of the Muthahhirin. In the words of the Prophet (peace and blessings of Allaah be upon him), the Prophet (peace and blessings of Allaah be upon him) said, “They are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones. He has also made a struggle in his own line. He said, “There are differences between the people and the people, and there are differences between them, and there are differences between them.” As the name of the people of Semerkantli as the Imam of Mâtürîdî is indicated, it is sometimes given the name of the people of Bukhari as not in such a record. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said, “The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him)
Ibn al-Humam has an important placeamong the Hanafi-Maturidi scholars of the Kalam in müteahhirîn period. Within Islamic disciplines, he has cometo foree specially in fiqh and theology of the Kalam. In his work Al-MusayereFi'l-Akaidi'l-munciye Fi'l-ahire, which he wrote in the field of Kalam, he established the faith principles of Islam in accordance with the kalam id methodology which had been used during müteahhirîn period. Ibn al-Humam has addressed the views of sects such as Mu'tezile and Ash'ariyya in his handling and explanation of the issues, besides he has alsomentioned his ownviews and preferencesclearly. Moreover he has mentioned the conflictswithin the Hanafi-Maturidi school it self. Insetting the sedisputes out, he wrote that ‘The ulama of Samarkand and Bukhara of the Hanafis have disputes in thisregard’ and revealed what issues they thought differently with their evidence. While he refers to Maturidi as the imam of Samarkand, he hasn’treferred to a specific name as the imam of Bukhara but sometimes given names for the Bukhara. He stated that the theological conflict between the Hanafi scholars of Samarkand and Bukhara was on subjects such as whether ‘tekvîn’ is eternal or not and whetherprayers of disbelievers will be accepted and whether the deed of human being is good or bad initself and it can be know nusingmind and on the position of a person who couldn’t get the message and on the creation of faith.
Alan : İlahiyat
Dergi Türü : Ulusal
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