Özet:

Discussions about the status of the great sinner can be traced back to the early days of Islam. Hz. The wars of Cemel and Sıffin, which developed in connection with the events in the Osman period, caused this issue to be discussed and riveted. The fact that the expressions in the nass are suitable for ta'wil and the fact that the Companions participated in these wars despite being a sin caused this issue to be complicated. Therefore, the first religious sects emerged and each sect developed its own doctrine. Kharijism was the first sect to discuss the nature of the person who committed a major sin, with a reactionary feedback against the arbitration incident. Kharijites demonstrated a linear integrity between deeds and faith by making takfir of everyone who commits a major sin. The establishment process of the Mu'tazila sect, which was formed at the beginning of the second century Hijri, is based on the discussions about the position of the murteb-i kabir. Along with the theory of al-Menzile beyne'l-menziletayn, they evaluated the person who committed a major sin as a sinner and a perverted believer, and put forward the idea of ​​punishing the believer with torment in the hereafter. Maturidi considers the one who commits a major sin to be a believer. Examining the views of these two sects with their evidence, he criticized them from various aspects. In this article, the issue of murtakib-i kabir is discussed through the main criticisms of Mâturîdi, the points of separation in the interpretation of verses and hadiths, and how the issues such as the life of the prophets and intercession that he directed to other sects turned into a dead end. The proofs of the believer's being a believer in Mâturîdî's thought were emphasized and how the other sects were positioned in the mental world and where they made mistakes were expressed from Mâturîdî's point of view.

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