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Molla Halil’e (1750-1843) göre insanların bu dünyada yaptıkları iyiliklere karşılık Yüce Allah onları ahirette lütfuyla nimetlendirecek ve Cennetine koyacaktır. Bu, Allah’ın insanlara bir va‘didir. Allah va‘dinden asla dönmez. Çünkü Allah’ın va‘dinden dönmesi, O’nun hakkında bir eksiklik sayılır. Ancak bu durum O’nun için vucûbiyet ifade etmez. Vucubiyet kavramı çeşitli anlamlarda kullanıldığı için anlam kargaşasına yol açabilir. Buna sebebiyet vermemek için kelamda özellikle de bu makalede “zorunluluk” anlamına kullanılacak olup bazen gereklilik anlamı da ihtiva edebilir. Allah, kötülük yapanları ise adaletiyle cezalandıracaktır. Bu da Allah’ın va‘îdi (tehdidi) olup, va‘îdi’nden dönebilir. Bu, O’nun hakkında bir noksanlığa sebebiyet vermez. Çünkü cezalandırmaktan vazgeçmesi Allah’ın merhametinin ve lütfunun bir sonucudur. Bununla birlikte ne va‘d ve ne de va‘îd Allah’a vacip değildir. Molla Halil’e göre, büyük günah insanı imandan çıkarmaz. Mu‘tezile’ye göre büyük günah işleyen kimse dünyada ne mümin olur ne de kâfir ikisinin arasında bir yerde durur. Buna da fasıklık denir. Haricîlere göre ise, ister büyük, isterse küçük olsun, her türlü günah sahibini iman dairesinden çıkarır ve küfür dairesine dahil eder. Molla Halil’e göre, ahiret hayatı ruh ve cesetle birlikte olacaktır. Bu üm-metin günahkârlarına peygamberler, şehitler ve salih kimseler şefaat edecek-tir. Mu‘tezile‘ye göre şefaat sadece iyilerin derecesinin yükselmesi içindir. Günahkârlar için şefaat olmayacaktır. Günahkâr müminler Cehenneme girseler de ebedi kalmayacaklar. Kâfirlerin azapları ise devamlı olacak ve bunlar ebedi olarak Cehennemde kalacaklardır. Biz bu makalede önce sevap ve İkâb kelimelerinin lügat ve ıstılah anlamları üzerinde duracak, sonra bu bağlamda ayet ve hadislerde verilen bilgileri ve bunların açıklamalarını ele alacağız. Daha sonra Molla Halil’in bu konulara dair görüşlerini sunmaya çalışacağız. Onun sevap ve İkâb ile ilgili tanımlarını, bunların sonuçlarına dair yaşanacakları ve varılacak yerleri ele alan yaklaşımlarını sunmaya çalışacağız. Burada farklı görüşlere sahip olmaları nedeniyle çoğunlukla Mu‘tezile’nin ve az da olsa Haricilerin görüşlerine de mukayese oluşturması için değineceğiz. Burada sadece Molla Halil’in görüşlerini değil, onun içinden geldiği Ehli Sünnetin görüşlerini, sünni kaynakları temel alarak aktarmaya çalışacağız.
According to Mullah Khalil (1750-1843), Almighty God will bless them with their grace in the Hereafter and put them in Paradise, in return for the good things people do in this world. This is God’s promise to people (va’d). God never returns from his promise. Because the return of God from His promise is considered a deficiency about Him. However, this does not imply a presence for Him. God will punish those who do evil with justice. This is the promise of God. May Allah return from His promise of punishment. This does not cause any deficiency about Him. Because it is a result of the mercy and grace of God to give up punishment. However, neither the promise nor the promise is obliged to Allah. According to Mu'tezile, both of them are obligatory of Allah. According to Mullah Halil, the great sin does not let a man out of faith. According to Mu'tezile, anyone who sinned greatly is somewhere between faith and profanity in the world. This is called phasic. According to externals, he removes all sinners, whether large or small, from the circle of faith and includes them in the profanity. According to Mullah Khalil, hereafter life will be with spirit and body. Prophets, martyrs and righteous people will intercede the sinners of this community. According to Mu'tezile, intercession is only for increasing the degree of good. There will be no intercession for sinners. Even if sinful believers enter hell, they will not be eternal. The torments of the disbelievers will be permanent and they will remain in Hell forever. In this article, we will first consider the meanings of the words of punishment and reward, and then, in this context, we will discuss the information given in verses and hadiths and their explanations. We will then try to present Mullah Khalil's views on these issues. We will try to present their definitions of punishment and reward, and their approach to their consequences, where they will live and arrive. Since we have different views here, we will mostly touch upon Mu'tezile and, to a lesser extent, for the Khawarij to compose their views. Here, we will try to convey not only the views of Mullah Khalil, but also the views of Ahl as-Sunnah, from which it comes from, based on Sunni sources.
According to Mullah Khalil (1750-1843), Almighty God will bless them with their grace in the Hereafter and put them in Paradise, in return for the good things people do in this world. This is God's promise to people (va’d). God never returns from his promise. Because the return of God from His promise is considered a deficiency about Him. However, this does not imply a presence for Him. Allah will punish those who do evil with justice. This is the promise of Allah. May Allah return from his punishment promise (va‘î). This does not cause any deficiency about Him. Because it is a result of the mercy and grace of God to give up punishment. However, neither va‘d nor va‘îd is obliged to Allah. According to Mu‘tezile, both of them are obligatory of Allah. According to Mullah Halil, the great sin does not let a man out of faith. According to Mu‘tezile, anyone who sinned greatly is somewhere between faith and profanity in the world. This is called as fasiq. According to externals, he removes all sinners, whether large or small, from the circle of faith and includes them in the profanity. According to Mullah Khalil, hereafter life will be with spirit and body. Prophets, martyrs and righteous people will intercede the sinners of this community. According to Mu‘tezile, intercession is only for increasing the degree of the good. There will be no intercession for sinners. Even if sinful believers enter hell, they will not be eternal. The torments of the disbelievers will be permanent and they will remain in Hell forever. In this article, we will first consider the meanings of the words of pun-ishment and reward, and then, in this context, we will discuss the information given in verses and hadiths and their explanations. We will then try to present Mullah Khalil's views on these issues. We will try to present his definitions of punishment and reward, and their approach to their consequences, where they will live and arrive. Since we have different views here, we will mostly touch upon Mu‘tezile and, to a lesser extent, for the Khawarij to compose their views. Here, we will try to convey not only the views of Mullah Khalil, but also the views of Ahl as-Sunnah, from which it comes from, based on Sunni sources.
Field : İlahiyat
Journal Type : Uluslararası
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