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Bu makalede, “Tanrı’ın insanlığa gönderdiği dinin nasıl anlaşılabileceği, bunun imkan ve yöntem(ler)inin ne olduğu” şeklinde ifade edebileceğimiz temel sorular etrafında şekillenen “mezhep” ve buna mukabil bir bakışı ifade eden “mezhepsizlik” kavramlarının ifade ettiği anlam dünyası incelenecektir. Bu incelemeyi yaparken temel tezimiz şudur: Dinin “anlaşılması” demek; aşkın hitabın anlaşılması için beşerî bir fikrî faaliyette bulunmak demektir. Hâl böyle olunca, bu beşerî anlama süreçlerinde, bir yorum çevresinde toplanan insanlardan oluşan mezheplerin oluşumu kaçınılmaz olmakta ve bu mezhepleri terk etmeye çağıranların kendi yorum merkezlerinde buluşmaya yaptıkları bu davetin, aslında yeni bir mezhebi inşa ettiği ortaya çıkmaktadır. Dolayısıyla beşerî bir yorumdan geçmeden dinin anlaşılması imkan dahilinde olmayınca, yorumsuz/mezhepsiz bir dinî hayatın devamı en azından birçok sıradan insan için mümkün gözükmemektedir. Beşerî yorum; insanın bilgi ve kavrama gücü kapasitesi ile doğrudan ilgilidir. Bilmediği hakkında düşünemeyen insanın, bilmediğini anlaması da beklenemez. Anlayabildiğimiz yeni şeyler, bildiklerimizin aydınlatıcı ışığında ve yol göstericiliğiyle mümkün olabilmektedir. Bildiğimiz bu şeylere dayanarak yaptığımız teşbih, kıyas gibi yorumlamalar neticesinde bilmediğimiz bir bilgi nesnesini daha bilinir kılabiliriz. Burada bilen öznenin sınırları ve imkanları, bilgide görecelilik sorununu beraberinde getirse de bilginin bilenden ayrı düşünülmesine imkan olmamasından ötürü bu durumdan kaçış mümkün gözükmemektedir. İşte bu noktada da yeni bilgiye dair yorumların kamu vicdanında makul bulunup bulunmadığı kıstası mezhep denilen oluşumun temelini teşkil eder. Makul bulunan yorum çevresinde kendiliğinden toplanan insanlar mezhepleri meydana getirmişler, bu yorumlar taraftarlarınca makul bulunduğu sürece mezhepler hayatlarına devam etmişler, yapılan yorumları makul bulunmayanlar ise yeterince müntesip bulamamaları sebebiyle şâz (aykırı) mezhepler olarak kitapların sayfaları arasında kalmış ve hayatın içinde kendilerine yer bulamamışlardır.
In this article, we will explore the meaning of the world of the concepts of "uncompletion" formed around the basic questions that we can express in the form of "how the religion that God sent to mankind can be understood, what its possibilities and methods are" and expressing a compelling view of it. When we do this study, our basic thesis is: “comprehension” of religion means being engaged in a human mental activity to understand the word of love. Even so, in these human processes of understanding, the formation of the disciples of people gathered around a comment is inevitable, and the invitation of those who call to leave these disciples to meet in their own comment centers is actually the creation of a new disciples. Therefore, when the understanding of religion is not possible without a human explanation, the continuation of an incomprehensible/uncomprehensible religious life does not seem possible for at least many ordinary people. Behavioral comment is directly related to the capacity of man to know and understand. A person who cannot think about what he does not know cannot even understand that he does not know. New things we can understand can be possible in the lighting light and guidance of what we know. Based on these things we know, we can make the promotion we do more familiar with an object of information that we do not know as a result of comparative interpretations. The limitations and possibilities of the substance of knowledge here, if it brings the problem of proportionality in knowledge with it, it seems impossible to escape from this situation because it is not possible for knowledge to be thought separately from knowledge. This is also the basis of the formation called the discipline where the comments on new knowledge are reasonable in the public conscience. Those who have come up to the world, and who have come up to the world, and who have come up to the world, and who have come up to the world, and who have come up to the world, and who have come up to the world, and who have come up to the world, and who have come up to the world, and who have come up to the world, and who have come up to the world, and who have come up to the world.
In this article, the world of meaning expressed by the concepts of "sect", which is shaped around the basic questions that we can express as "How can the religion sent by God to humanity be understood, what is the means and method(s) of it", and "non-sectarian", which expresses a view to it, will be examined. . Our basic thesis while making this study is this: To mean "understanding" of religion; It means to engage in a human intellectual activity in order to understand transcendent speech. As such, in these human understanding processes, the formation of sects consisting of people gathered around an interpretation becomes inevitable, and it turns out that this invitation made by those who call to leave these sects to meet in their own interpretation centers actually builds a new sect. Therefore, when it is not possible to understand religion without going through a human interpretation, the continuation of a religious life without interpretation/denominational does not seem possible, at least for many ordinary people. Human interpretation; It is directly related to the capacity of human knowledge and understanding power. A person who cannot think about what he does not know cannot be expected to understand that he does not know. New things that we can understand are possible with the enlightening light and guidance of what we know. As a result of interpretations such as similes and comparisons we make based on these things we know, we can make an object of knowledge known. Although the limits and possibilities of the knowing subject bring about the problem of relativity in knowledge, it does not seem possible to escape from this situation because it is not possible to think of knowledge separately from the knower. At this point, the criterion of whether the interpretations of new information are reasonable in the public conscience constitute the basis of the formation called sect. People who spontaneously gathered around reasonable interpretations formed sects, sects continued their lives as long as these interpretations were found reasonable by their supporters, and those whose interpretations were not found reasonable were among the pages of the books as shaz (contrary) sects and could not find a place for themselves in life.
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