Gazzâlî ve Said Nursi'de iman-küfür sınırı
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Dosyalar
Tarih
2020
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Aksaray Üniversitesi Sosyal Bilimler Enstitüsü
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Biz bu çalışmamızda iman-küfür ve tekfir kavramlarının mahiyetlerini, İslâm mezheplerinin bu kavramlara yüklediği anlamları, yaşadıkları dönemde tekfir hareketlerinin yaygınlaşması sonucu eserlerinde bu konuya geniş bir şekilde yer veren Gazzâlî ve Said Nursi'nin iman-küfür anlayışlarını ve onların tekfire bakışını incelemeye çalıştık. İmanın anlam ve mahiyetine ilişkin farklı görüşler sahabe döneminden itibaren günümüze kadar uzanmaktadır. Kimi grup imanın tasdikten ibaret olduğunu, kimisi onun hem tasdik hem amel olduğunu, amel olmadan iman olmayacağını, amelleri eksik olanın ise tekfir edileceğini savunmuştur. İslâm düşünce tarihinde önemli yerleri olan Gazzâlî ve Said Nursi, genel anlamda imanı kalbin tasdiki olarak kabul etmiş, amelleri eksik olanın tekfir edilemeyeceğini benimsemişlerdir. Gazzâli iman-küfür sınırını belirlemiş, haksız tekfire son vermek amacıyla eserler yazmış, tekzip kaidesini öne çıkararak bunun tekfir bataklığına çözüm olacağını savunmuştur. Ayrıca te'vilin sınırlarını belirlemiş, te'vile müsait olmayan âyet ve mütevatir hadisleri te'vil etmeyi tekzip içinde kabul ederek, bu yolda olan bazı filozofları ve Bâtınîleri tekfir etmiştir. Said Nursi'nin de Risale-i Nur eserlerinde genel anlamda insanların imanını kurtarmak için çaba göstemesi, dönemindeki inkârcı akımlara karşı mücadelesi onun, Gazzâlî gibi bir tecdid öncüsü olduğunu ortaya koymaktadır. Yeni bir kelâmî çizgi ile iman esaslarını tasvirlerle işleyen Nursi, bir kimseyi söz ve davranışlarından dolayı tekfir etmenin şer'î bir emir olmadığı kanaatindedir. Kişinin ağzından kesin bir şekilde küfrüne delalet eden bir söz çıkmamış ise veya iman esaslarıyla uyuşmayan, küfür ehline yakışacak ameller ortaya koymuşsa ve yine bu fiilleri dini inkâr niyetiyle yaptığı açıkça bilinmiyorsa bu kişiyi tekfir etmek hatadır.
In this study, we tried to analyze Said Nursi and Gazzâlî's perceptions, who put forward many works on the nature of faith, blasphemy and heresy notions, of the faith, blasphemy and heresy and how Islamic sects interpret these notions. The variable views on the meaning and nature of faith has been a surviving topic until today since the times of companions of prophet Muhammad. Some sects believe that faith is made of belief, some believe that faith is both belief and practice, without practice faith cannot exist and one without practice would be a heretic. In general, Gazzâlî and Said Nursi, who play important roles in the Islam world, embark on the idea that faith is the belief in the heart and one without the practice cannot be declared as heretic. Gazzâlî composed many works to end the unjust declaration of heresy and draw the boundaries of faith and heresy and he supported that, by putting forward refutation, bog of heresy would come to an end. He revealed the boundary of Tawil and supported that verses of Quran and rumored hadiths that are not applicable to Tawil are cannot be interpreted in accordance with Tawil and they are to be refuted, therefore, he declared some philosophers and esoteric people who follow this path as heretics. In his works of "Risale-i Nur", the endeavor to save the faith of people and strife against the deniers show that Said Nursi was also a supporter of "tecdid" -renewal- like Gazzâlî. By depicting the pillars of faith in a new way, Nursi believes that declaring one as a heretic due to actions or expressions is not a divine command. If one does not directly and certainly show an act of blasphemy or the one has deeds that do not suit the laws of faith but the deeds of deniers, yet these deeds still do not directly show an act of denial or it is unknown whether they are denial or not, declaring the one as a heretic is wrong.
In this study, we tried to analyze Said Nursi and Gazzâlî's perceptions, who put forward many works on the nature of faith, blasphemy and heresy notions, of the faith, blasphemy and heresy and how Islamic sects interpret these notions. The variable views on the meaning and nature of faith has been a surviving topic until today since the times of companions of prophet Muhammad. Some sects believe that faith is made of belief, some believe that faith is both belief and practice, without practice faith cannot exist and one without practice would be a heretic. In general, Gazzâlî and Said Nursi, who play important roles in the Islam world, embark on the idea that faith is the belief in the heart and one without the practice cannot be declared as heretic. Gazzâlî composed many works to end the unjust declaration of heresy and draw the boundaries of faith and heresy and he supported that, by putting forward refutation, bog of heresy would come to an end. He revealed the boundary of Tawil and supported that verses of Quran and rumored hadiths that are not applicable to Tawil are cannot be interpreted in accordance with Tawil and they are to be refuted, therefore, he declared some philosophers and esoteric people who follow this path as heretics. In his works of "Risale-i Nur", the endeavor to save the faith of people and strife against the deniers show that Said Nursi was also a supporter of "tecdid" -renewal- like Gazzâlî. By depicting the pillars of faith in a new way, Nursi believes that declaring one as a heretic due to actions or expressions is not a divine command. If one does not directly and certainly show an act of blasphemy or the one has deeds that do not suit the laws of faith but the deeds of deniers, yet these deeds still do not directly show an act of denial or it is unknown whether they are denial or not, declaring the one as a heretic is wrong.
Açıklama
Anahtar Kelimeler
Gazzâlî, Said Nursi, İman, Küfür, Tekfir, İslâm
