Sosyo-Teolojik Açıdan Büyük Günah Tartışmaları Ve Güncel Değeri
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Tarih
2022
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info:eu-repo/semantics/closedAccess
Özet
İnsan, çevresiyle sürekli bir etkileşim halindedir. Birey ve toplum, vâris olunan kültürün ve içinde bulunulan sosyal yapının etkisiyle zorunlu olarak değişmektedir. Tarihsel olay ve olguların psikolojik olarak bireysel davranışların sosyolojik olarak toplumsal kabullerin şekillenmesinde önemli ölçüde katkısı vardır. Bu bağlamda tarihsel süreç içerisinde devrin kültürel şartlarına göre şekillenmiş ve çoğu zaman ayrımcılığın bir nedeni olarak görülmüş olan kelâmî yaklaşımların hangi şartlarda oluşup geliştiğinin ortaya konulması, Müslüman toplumların birlikte yaşama tecrübesi açısından oldukça önemlidir. Müslüman düşüncesinde birbirini tekfir etme derecesinde ayrışmaya neden olan ilk ve en önemli teolojik sorun, büyük günah meselesidir. Her ne kadar konunun kökeninde tarihsel bazı sosyo-politik olayların teo-politik referanslarla dinsel alana taşınmış olduğu günümüzde açıkça bilinmesine rağmen, maalesef halen aynı gerekçelerle büyük günah meselesi, Müslümanların gündeminde varlığını sürdürmeye devam etmektedir. Bu yönüyle meselenin her döneme göre yeniden ele alınması ve Müslüman zihinlere sağlıklı bir şekilde aktarılması gerekmektedir. Tarihsel ve güncel açıdan Müslüman düşüncesinde büyük günahın nitelik, imkân, konu ve kapsam olarak ne olduğu konusunda farklı görüşler bulunmaktadır. En genel şekliyle hakkında tehdit edici bir dinî emir ve karşılığında bir ceza olan her suçun büyük günah, affedilmesi mümkün görünen ve hakkında bir uyarı ve cezadan bahsedilmeyen her günah küçük günah olarak değerlendirilebilir. Büyük günah konusunda en katı tutuma sahip Hariciler, günahından tövbe etmeyeni kâfir sayarlar ve böylesi kimselerin ebedi ateşte olduğunu savunurlar. Mürcîe, "Küfür ve şirk halinde sevabın faydası olmadığı gibi imanın varlığı halinde de günahın zararı olmaz" dedikleri için ameli imanın bir parçası saymazlar. Diğer bir deyişle günahkâr da olsa bir kişinin mümin olacağını savunurlar. Mu'tezile, aşırı iki ucu temsil eden Hariciler ve Mürcie arasında bir yol bulmaya çalışır. Onlara göre büyük günah işleyen kimse, dünyadayken ne mümindir ne de kafir; o fasıktır, demişlerdir. Tebliğde büyük günah meselesinin tarihsel olaylar neticesinde nasıl toplumsal bir ayrışmanın zeminin olarak kullanıldığı delilleriyle ortaya konulmaya çalışılacaktır. Müslüman tarihinde yaşanmış olan acı olayların yeniden gündeme getirilmesinin amacı, hangi tarafın halkı olduğunun ortaya konulması değil, ilgili tartışmalardan ders çıkararak konunun günümüz açısından ne anlam ifade ettiğini sağlıklı bir şekilde ortaya koymaya çalışmaktır.
Man is in constant interaction with his environment. The individual and society necessarily change with the influence of the inherited culture and the social structure. Historical events and facts have a significant contribution to the shaping of psychological individual behaviors and sociological social acceptances. In this context, it is very important to reveal the conditions under which theological approaches, which were shaped according to the cultural conditions of the period in the historical process and which were often seen as a reason for discrimination, were formed and developed in terms of the experience of living together in Muslim societies. The first and most important theological problem that causes disintegration in Muslim thought at the degree of takfir of each other is the issue of major sin. Although it is clearly known today that some historical socio-political events have been moved to the religious field with theo-political references at the root of the issue, unfortunately, the issue of great sin still continues to exist on the agenda of Muslims for the same reasons. In this respect, the issue needs to be reconsidered according to each period and conveyed to Muslim minds in a healthy way. There are different views on what the major sin is in terms of quality, possibility, subject and scope in Muslim thought from a historical and contemporary perspective. In the most general sense, every crime that has a threatening religious order and a punishment in return can be considered a major sin, and every sin that seems to be pardonable and for which a warning and punishment is not mentioned can be considered as a minor sin. The Kharijites, who have the strictest stance on major sin, consider those who do not repent of their sins as infidels and argue that such people are in the eternal fire. Murcie do not consider deeds as a part of faith, as they say, "There is no benefit in the case of disbelief and shirk, and sin does not harm in the presence of faith." In other words, they argue that a person will be a believer even if he is a sinner. The Mu'tazila tries to find a way between the Kharijites and Murjie, who represent the extreme two extremes. According to them, a person who commits a major sin is neither a believer nor an unbeliever in this world; they said he's a liar. In the paper, it will be tried to reveal how the issue of great sin was used as a basis for social disintegration as a result of historical events. The purpose of bringing up the painful events that took place in Muslim history is not to reveal which side is its people, but to try to present the meaning of the issue in terms of today by drawing lessons from the relevant discussions.
Man is in constant interaction with his environment. The individual and society necessarily change with the influence of the inherited culture and the social structure. Historical events and facts have a significant contribution to the shaping of psychological individual behaviors and sociological social acceptances. In this context, it is very important to reveal the conditions under which theological approaches, which were shaped according to the cultural conditions of the period in the historical process and which were often seen as a reason for discrimination, were formed and developed in terms of the experience of living together in Muslim societies. The first and most important theological problem that causes disintegration in Muslim thought at the degree of takfir of each other is the issue of major sin. Although it is clearly known today that some historical socio-political events have been moved to the religious field with theo-political references at the root of the issue, unfortunately, the issue of great sin still continues to exist on the agenda of Muslims for the same reasons. In this respect, the issue needs to be reconsidered according to each period and conveyed to Muslim minds in a healthy way. There are different views on what the major sin is in terms of quality, possibility, subject and scope in Muslim thought from a historical and contemporary perspective. In the most general sense, every crime that has a threatening religious order and a punishment in return can be considered a major sin, and every sin that seems to be pardonable and for which a warning and punishment is not mentioned can be considered as a minor sin. The Kharijites, who have the strictest stance on major sin, consider those who do not repent of their sins as infidels and argue that such people are in the eternal fire. Murcie do not consider deeds as a part of faith, as they say, "There is no benefit in the case of disbelief and shirk, and sin does not harm in the presence of faith." In other words, they argue that a person will be a believer even if he is a sinner. The Mu'tazila tries to find a way between the Kharijites and Murjie, who represent the extreme two extremes. According to them, a person who commits a major sin is neither a believer nor an unbeliever in this world; they said he's a liar. In the paper, it will be tried to reveal how the issue of great sin was used as a basis for social disintegration as a result of historical events. The purpose of bringing up the painful events that took place in Muslim history is not to reveal which side is its people, but to try to present the meaning of the issue in terms of today by drawing lessons from the relevant discussions.
