Bakara Sûresi Üçüncü Âyetin Tefsiri Bağlamında Molla Sadrâ Düşüncesinde İman

Abstract

Faith and the what its nature in connection with it, from the existence of human beings to the present, the most basic questions to be solved for human beings.In addition to being one of the most important topics studied by faith, philosophy and kalam science in this aspect, it is also one of the main topics that mufessians strive to understand and explain from the point of view of tafsir science. So faith comes at the beginning of the legislation in which the Qur an-ı Kerim addresses and reshaped. IIn this context, the third verse of Surah Baqara is one of the verses in which issues related to faith are discussed and processed from the point of view of tafsir science, and the most comprehensive sections and explanations related to faith are processed. One of the feasures that detailed faith in the inspiration of the faith in his task is Mullah Sadra. He processed the issue of faith in the context of the verse s, first conveyed the views of the commentators before him, but not content with this, and came up with an original approach by reflecting his philosophical, sufi knowledge on his ideas about faith. As a matter of fact, the author has adapted his original thoughts about faith to both the individual and the society that have gone through evolutionary stages throughout history. In this context, faith is the field in which man objects from other beings or even biologically from his own kind. In the article, one of the main topics of Islam, faith, philosophy, Kalam, Tafsir by Mullah Sadra, who has an exceptional position in the field of identification and proof of the nature of faith is covered. Structured Abstract: The word faith, derived from the root ا-م-ن in the Arabic language, is used in the sense of confidence, purification from doubt, as opposed to fear and fig. Based on the meaning of lugat, the word means accepting the truth of a thought, a person, and not being afraid of them. The word used as the opposite of fear gives rise to the act of devotion and obedience from the sense of trust it harbors. In this regard, the word “ةناما”, derived from the root“ا-م-ن”, means trust, security. The concept of faith, as can be understood from the dictionary meaning, is one of the issues that should be focused on for all thinkers who research and evaluate faith because of the fact that a person is in a position to determine and explain their relationship with your love. Mullah Sadra, as a believer and someone who tries to understand and explain the relationship of man with the fiduciary, has authored works in this field and presented his views on the subject. In this context, he stated that the word iman is derived from the root “ام-ن” and Means attestation. because it reflects the fact that the believer does not doubt what he believes, and feels safe. These are those who believe and whose hearts are at peace while remembering Allah. Indeed, hearts are at peace only by remembering Allah. He supported his definition with the verse (Rad, 13/28). * Dr. Öğr. Üyesi, Hakkâri Üniversitesi, İlahiyat Fakültesi, Temel İslam Bilimleri Bölümü, Tefsir Anabilim Dalı Asst. Prof., Hakkari University, Faculty of Theology,Department of Basic Islamic, Department of Tafsir. 0000-0002-9335-8962 [email protected] 232 Mehmet Emin Şahin Turkish Studies Religion, 16(2) Mullah Sadra attributed the realization of the state of trust, which he mentioned in the definition of faith, to the purification of the human soul from what prevented it from reaching the truth. The mufessir, who likens it to a plate suitable for the processing of human real information, says that in order to process it, the plate must be clean, and in order for faith to be realized, the heart must get rid of bad beliefs and thoughts. In this context, Sadra defined the purification of man from situations that hinder faith in the form of piety, and in their place the belief in Allah, the Prophet, the hereafter and, accordingly, the arm of good morality, which is the element that makes up the righteous deeds, in the form of faith. These stages, which must be passed by the mufessian to access the true faith, also ensure the evolution of man. According to this, kamil must first learn the sciences mentioned as the conditions of faith in order to become a human being. After obtaining this information, which Mullah Sadra identified as marifetullah, righteous deeds must be performed. Because righteous deeds prevent the individual from negative characteristics in the plan of thought, emotion and behavior, while adorning him with positive, beautiful behaviors. The mufessir presented the concept of piety in the second verse before the characteristics of the believer in the third verse of Surat al-Baqara, in which he conveyed his views on faith and was the subject of our study, as evidence of his views on the relationship between faith and piety. Sadra stated that faith is based on three principles: Ma rifet, Ahwal and amel. According to this, ma rifet, ahvalin, ahval also ensures that deeds occur. Allah, the messenger, the hereafter, such as the knowledge of itikadi issues as Ma rifet, the author, a person s lust, arrogance, property and position, such as the person s self-destructive situations ahval, prayer, fasting, Zakat, such as the behavior ordered us to do, and the avoidance of committing what they forbid, explained as deeds. Considering Ma rifeti as the basis of religion, and ahval and ameli as the füru part of religion, the mufessir believed that the realization of these three situations in a person reflected his degree of kemal at the same time. After Mullah Sadra defined the elements of faith, he conveyed his views on the relationship between faith and deeds. Sadra, who sees deeds outside of faith, has proven his thought by attributing deeds to faith in verses and hadiths. Because attribution occurs between two different things. His chanting of deeds within the elements of faith can form a vehmini that the interlocutor considers deeds to be part of faith in his perception. But according to the mufessir, the main element in faith is Ma rifat. And deeds are the result of this ingenuity. For this reason, he interpreted ingenuity as usul-i din, ahval and ameli as incidental parts of religion. The Bedouins said, We believe. Say, you have no faith. (Do not say, we believe. ) Say, but we have submitted. Faith has not yet entered your hearts. If you obey Allah and his messenger, he will not diminish anything of what you used to do. Allah is Oft-Forgiving, Most Merciful.He supported it with the verse (Hucurat 49/14). As a matter of fact, as the verse states, the value of a person s deeds is formed by his true belief in Allah. When the existence of Allah is accepted, his obedience to his commandments and prohibitions will create the heart with an impulse, leaving no room for doubt. Sadra, who saw deeds as füru outside of Faith, saw ingenuity as the basis of faith, usuli religion. In this context, Allah s person, adjectives, verbs, the hereafter life and the situations that will be encountered there constitute the main part of religion. Because true faith is the direction in which a person is biologically separated from a concrete person in which they have common characteristics. As a matter of fact, this feature of faith leads the person from potential force to verb, from lack to kemale. The functional side of the faith was allowed to be expressed in different names in the language of religion. According to the verses of the Qur an, the author stated that faith is referred to by the names of light, wisdom, Fiqh, book and Sunnah. In this regard, according to him, the adjectives of Allah, verbs, the hereafter, Heaven-Hell, mizan and hashri knowledge of faith, that is, knowledge/Ma rifet; the lack of knowledge of the counted concepts and contents refers to ignorance and denial, which is the opposite of faith. But the level of faith/knowledge mentioned will be reached by those who purify their hearts of bad thoughts, feelings and behavior, and those who use their minds, but Allah illuminates their hearts with his light, and supports their minds with wisdom, fiqh and knowledge of the book. In this aspect, knowledge is equated with faith in his system of thought. The source of information and the information obtained by the person also shows the order of being in which he is located. Mufessir Sadra mentioned these stages for individual faith as the first human and the first Prophet Hazrat Mahdi (as). He also adapted it to society and subsequent generations, from Adam to the last prophet, The Prophet Muhammad. As a matter of fact, these explanations also reveal his original approach to the subject.