Özet:

In this study, which aims to examine how the subject of belief in the hereafter, which is one of the basic belief principles, is understood by Sa'ad al-Din al-Taftazani, and the life that will take place immediately after death and its evidences are discussed, the stages that will take place in the hereafter are mentioned, and opinions about the doomsday and its portents are not included. In addition, after conveying some of the views of sects such as Ahl al-Sunnah and al-Muʿtazilah and philosophers on the life in the hereafter, Taftazani's thoughts on the relevant issue and his answers to the objections made on this subject are expressed. When his views on the hereafter life are carefully examined, it is seen that he put forward his thoughts by answering al-Muʿtazilah on some issues. In the section of Sharh al-Maḳāṣid named as ma‘ad the stages of life after death, baʿath, resurrection, return of the deceased, life in the grave, the present existence of heaven and hell, its place and eternity, and intercession issues are examined. Taftazani did not include mentions of the apocalypse in the ma‘ad section, unlike modern books on the life of the hereafter. Taftazani says that the detailed explanation of the interrogation, ṣirāṭ, mizan, baʿath heaven-hell states related to the hereafter, and similar issues related to the hereafter are mentioned in the Qur'an and the Sunnah. He mentions that such matters are related to ma‘ad, that it will be realized as stated in the book and sunnah, that the ummah has agreed on them and that it is wājib to confirm them. Taftazani explained the question, blessing and torment of the grave interrogation that will take place in the intermediate realm, and stated that the first thing a person will encounter in the grave is the questions to be asked by Munkar and Nakr, and that this is unanimously accepted by the scholars. Taftazani, mentioned his main explanations on this subject together with the torment in the grave. He considered the existence of torment in the grave to be true, as well as a sign of the existence of blessings. As a result, the situation in the grave is possible and its occurrence is fixed He also stated that the book and the sunnah also describe them. Taftazani said that the stages such as baʿath resurrection, and intercession that will take place in the hereafter are true, that only things that were destroyed can be brought back into existence, that it is permissible to return the material with the same or like it, and that something God created for the first time is second nature. He specifically meant the resurrection bodily by ma‘ad and sometimes mentioned ḥashr as a synonym for baʿath and used the word ḥashr in his works to include both the meaning of baʿath's and ma‘ad. He also accepted the bodily resurrection, saying that he could create it more easily than the first. Taftazani did not make a different statement from the narrations regarding the issue of account and the Qur'an and the Sunnah, he said that it is necessary to believe in the existence of a book in which deeds are written and the angels of Kirāman Kātibīn and he stated that the scale will be realized by weighing the sheets on which the deeds are written. Saying that the mizan represents justice, and that the ṣirāṭ is one of the states of the hereafter, he accepted that it is a bridge that is thinner than a hair, sharper than a sword, that the people of Paradise will pass over and escape, and that the people of Hell will slip and fall, and that it is a bridge stretching over Hell. Regarding Shafa`ah, Taftazani said that intercession is permissible for a person who commits a major sin, whether at the time of committing a sin, at the place of Judgment or after entering Hell, and that there are reports that can be called mutawātir. He accepted the existence of heaven and hell and deemed it necessary to believe in them. That heaven and hell have been created now and will not perish forever and that there has been consensus on the matter that heaven and hell are eternal together with their contents, and that some Muslims, sinners, will go to heaven after suffering punishment because, with its eternity dimension, he states that Hell was created for unbelievers, that minor sins will be completely forgiven and major sins will be forgiven after repentance.

Anahtar Kelimeler: