Özet:

Various studies have been conducted on deism, which is based on the assumption that God does not interfere with the universe and therefore human life, and it is claimed that this trend is more effective on young people. In connection with this, the reasons that lead people, in particular, young people, to deism are also emphasized. It is known that a number of questions that can not find answers play an important role in the tendency of some young people to deism. One of these questions is about the belief that a non-believer will go to Hell no matter how useful his deeds are, and a believer will eventually go to Paradise even if he has committed harmful actions. Some young people state that they cannot reconcile this situation with divine justice. The fact that some people's deeds will go in vain because of what they do is expressed in the Qur’ān in a clear way that leaves no room for discussion. One of the main reasons why deeds go in vain is denial. To deny the existence of a creator means to ignore him. This act, by its very nature, includes invalidating the evidence for the existence of Allah and denying the numerous testimonies of things and living things towards tavhid. Therefore, the person who denies the existence of Allah enters into the law not only of Allah but also of countless witnesses who show his existence. The same is true for the attributes of God. Different reasons such as riyā, hypocrisy, and polytheism are among the reasons that the Qur’ān considers sufficient for the cancellation of deeds. The verb riyā, which can be defined as a person's doing an action not to gain the pleasure of Allah, but to appear that way, is expressed as secret polytheism in the İslamic literature. Nifak is the opposite appearance of the inner world of one's actions and behaviors. Polytheism, on the other hand, can be defined as attributing some of his attributes or attributes to any being other than Allah in the true sense. In İslamic theology, it is also known that intention plays a decisive role in deeds. On the other hand, one of the important issues that are thought to be overlooked on the subject is whether the person whose situation is examined in the question in question is the addressee of the communiqué. This issue, which is the subject of different evaluations in the tradition of İslamic thought, plays an important role in satisfying the answer to the related question. The fact that the people to whom the tabligh reaches him in a sound manner are responsible for the results of the offer is one of the points agreed by the understanding of Māturīdī and Ash'ārī. Therefore, the person whose situation is examined here must be the individual to whom the communique has been received in a complete and authentic manner. According to the Qur’ān, these people's deeds will not benefit them in the Hereafter, as they still persist in denial and Polytheism after the truth has become clear to them. That is, these people have to endure the consequences because they have chosen this path knowingly and willingly, not unaware of the consequences. It can be said that this is in accordance with the spirit of the test and does not harm the sense of justice. Another point that is thought to have been overlooked in the related question is that the danger of annulment of deeds is also in question for Muslims with all their vitality. This fact is expressed very clearly in the hadith "Deeds are according to intentions", which expresses one of the basic principles of İslamic theology. Therefore, even if the person who does not seek the pleasure of Allah in his actions is a Muslim, the result does not change and his actions are cancelled. In this study, the above-mentioned problem has been tried to be answered in terms of İslamic theology on a rational basis, accompanied by verses related to the subject. It has been seen that approaching this question from a superficial point of view can lead to wrong evaluations, and therefore it should be carefully considered. As a result of the examinations, it has been determined that the issues cited as the reason for the cancellation of actions in the texts (Qur’ān and sunnah) are appropriate and reasonable.

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