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Bu çalışmada, Osmanlının son dönemlerinde yaşayan Tatar ulemasından Mûsâ Cârullah Bigiyef Efendi’nin hayatı, eserleri ve bazı teolojik görüşlerine yer verilmiştir. Ayrıca iman-amel ilişkisi bağlamında kaleme aldığı “İman” adlı makalesi Kelâm ve Mezhepler Tarihi alanına katkı sağlayabileceği düşüncesiyle sadeleştirilerek değerlendirilmiştir. İman-amel ilişkisi gibi teolojik meseleler, İslâm âleminin değişik dönemlerinde tartışılan kanular arasında yer alır. Bu konu ilk defa Sıffın Savaşı’ndan sonra Haricîler’in imanı yeniden tanımlayarak büyük günah işleyenleri tekfir etmesi ile gündeme gelmiştir. Hâricîler imanı tanımlarken ameli imana dâhil etmişler ve küçük dahi olsa günah işleyen kişinin kâfir olacağına hükmetmişlerdi. Sözkonusu mesele Osmanlının son dönemlerinde İslâm uleması tarafından da tartışılmıştır. Gelenekçi çizgide yer alan ulema imanı ayrı, ameli ayrı olarak değerlendirmiştir. Fakat Tatar ulemasından ve aynı zamanda yenilikçi çizgide bulunan Mûsâ Cârullah, iman-amel ayrımı yapmamıştır. O, Ehl-i Sünnet’in iman-amel ayrımının bazı yanlışlıklarına işaret etmiştir. Bu konu ile ilgili görüşlerini ve gelenekçi çizgide yer alan ulema hakkındaki eleştirilerini ortaya koymuştur. Mûsâ Cârullah, İslâm dünyasının durumu ile itikadî mezhepler arasında çok büyük bağlantıların olduğuna işaret etmiştir. İslâm âleminde yaşanan siyasî olayların ya itikadî mezheplerden kaynaklandığı ya da itikadî mezheplerin siyasî olaylara göre tertip edildiğini belirtmiştir. Özellikle Eş’arîlerin ortaya koyduğu ilkelerin, ahlakın ve siyasetin bozulmasına zemin hazırladığı, Sünnîlik ile Şiîlik gibi mezhepler arasındaki ihtilafların ise Müslümanlar arasında ayrılıklara ve hatta düşmanlıklara neden olduğu görüşündedir. İslâm âleminde yaşanan siyasî olayların gerçek nedenlerini Müslümanların itikatlarına bağlamıştır. İnsanın itikadı; iradesine, ahlakına ve bütün hareketlerine tesiri nedeniyle siyasî olayların gerçek nedenleri itikadî mezheplerde aranması gerektiğine dikkat çekmiştir. Mezhepler arasındaki ihtilafı ortadan kaldırmayı, kelâmcıların ortaya koyduğu Ehl-i Sünnet anlayışını, dar çerçevesinden kurtarıp Kur’an ve Sünneti merkeze alan oldukça geniş bir alana taşımaya çalışmıştır. İslâm dünyasının gerilemesinde; mezhep taraftarlarının Kur’an-ı Kerim’i kendi mezheplerinin görüşleri doğrultusunda ele alarak dar bir çerçeveye sokması, ictihat kurumunun işlevselliğini yitirmesi, amelin imana dâhil edilmeyerek ayrı değerlendirilmesi, yanlış tevekkül anlayışı, taklit ile birlikte Müslümanları atâlete sevk eden yanlış “kaza” ve “kader” anlayışı etkili olmuştur. Mûsâ Cârullah, mezheplere eleştirel bir yaklaşım sergilemiş, kendisini herhangi bir mezhep ile sınırlandırmamış ve İslâmı mezheplerden üstün tutmuş, genellikle mezhepler ile ilgili eleştirilerinde ölçülü bir metot kullanmıştır. Hayatı boyunca hiç kimseye kendi görüşlerini
In this study, the life, works and some theological views of Moses Cârullah Bigiyef Efendi from the Tatar ulema living in the last periods of the Ottoman were included. In addition, in the context of the relationship between faith and affairs, the article "Iman" which he received in the paper was evaluated by the idea that it could contribute to the historical field of the Word and the Messages. Theological issues such as the relationship between faith and affairs are among the laws discussed in the different periods of the Islamic world. This was the first time after the war of the Sufin, when the Greeks re-defined their faith and repented those who committed great sin. Those who believed in the truth, and who believed in the truth, and who believed in the truth, and who believed in the truth, and who believed in the truth, and who believed in the truth, and who believed in the truth, and who believed in the truth. The issue was also discussed by the Islamic Ulema in the last period of Ottoman. The traditional line of the ulema belief has been assessed separately, the act separately. But Moses, who was from the Tatar ulema and also in the innovative line, did not make a difference between faith and action. He indicated some errors of the Ehl-i Sünnet's faith-made distinction. He expressed his views on this topic and his criticism of the ulema that is in the traditional line. Moses said that there was a great connection between the world and the religious religions. The Islamic world has stated that political events arise either from the itikadic religions or that itikadic religions are treated according to political events. In particular, the principles that the Esharians reveal, the morality and politics are preparing the ground for the destruction, and the differences between the religions such as Sunnity and Shiite are the cause of divisions and even hostilities between the Muslims. The true cause of the political events in the Islamic world is linked to the beliefs of the Muslims. The man’s assertion; because of his will, morality and all his movements, the real causes of political events must be sought in the assertive disciples. He tried to eliminate the conflict between the messengers, to bring the understanding of the Ehl-i Sünnet, which the speakers revealed, from the narrow frame, and to a fairly wide area where the Qur’an and Sünnet are centered. In the decline of the Islamic world; the philosophical supporters put the Qur’an-i Kerim into a narrow frame by dealing with the opinions of their philosophers, the loss of the functionality of the exhibition institution, the separate assessment of the act without being included in the faith, the misunderstanding of the confidence, the misunderstanding of the misunderstanding of the "casa" and the "fate" that send Muslims to the athletics along with the imitation has been effective. Moses had a critical approach to the disciples, not limited himself to any disciples, and had the Islam over the disciples, often using a measurable method in his criticism of the disciples. No one has his own views throughout his life.
In this study, the life, works and some theological views of Musa Carullah Bıgıef Master, one of the Tatar scholars, who lived in the last period of the Ottoman Empire. In addition, his article “Faith”, which he wrote in the context of the relationship between faith and deed, has been evaluated by simplifying it with the idea that he can contribute to the History of Kalam and Sects. Theological issues such as the relationship between faith and deeds are discussed in different periods of the Islamic world. The relationship between faith and deeds came to the agend a for the first time after the war of Siffin, when the Kharijites redefined the faith and rejected those who committed great sin. In describing the faith, the Kharians included all deeds in it, thus ruling that the sinner would be a heretic even if the sin was small. This issue was also discussed by the Islamic scholars in the late Ottoman period. The ulama in the traditionalist line considered faith as separate deeds, but Musa Carullah, who was from the Tatar ulema and also in the modernist and reformist line, didn’t made a distinction between faith and deeds. He pointed out some inaccuracies in the separation of faith and deeds of Ahl al-Sunnah. He put forward his views on this subject and his criticisms of the ulema in the traditionalist line. Musa Carullah pointed out that there are great connections between the situation of the Islamic world and the religious sects. He pointed out that the political events in the Islamic world were either caused by the Islamic sects or that the religious sects were organized according to political events. Especially Ash'ari of the principles he put forward lay the groundwork for the deterioration of morality and politics, It is of the opinion that conflicts between sects such as Sunni and Shiite cause separations and even hostility among Muslims. The real reasons of the political events in the Islamic world have been attributed to the cult of the Muslims. The creed of man; he pointed out that the real causes of political events should be sought in Islamic sects because of their influence on their will, morality and all their movements. He tried to eliminate the conflict between the sects and to move the understanding of the Ahlal-Sunnah, put forward by the theologians, from its narrow frame and to carry it to a very large area that takes the Quran and the Sunnah into the center. In the decline of the Islamic world, the supporters of the sects take the Quran in a narrow frame by considering the views of their sects, loss of functionality of the case law institution, the evaluation of the deed by not including it in faith, wrong understanding of trust, With the imitation, the wrong understanding of “accident” and “destiny”, which led the Muslims to inert, has been effective. Musa Carullah took a critical approach to sects, he did not limit himself to any sect, and he made Islam superior to sects and generally used a measured method in his criticism about sects. Through out his life, he never tried to embrace his own views and strongly opposed to the sectarian body of imprisonment.
Alan : İlahiyat
Dergi Türü : Ulusal
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