Kur’an-ı Kerîm’de israf kavramı ve inançla ilişkisi
Loading...
Files
Date
2020-12-05
Authors
Journal Title
Journal ISSN
Volume Title
Publisher
Uludağ Üniversitesi
Abstract
İsraf, lügatlerde genel olarak haddi aşma, itidalden ayrılma, aşırılık, savurganlık gibi anlamlara gelmektedir. Kendi tarihi süreci içerisinde zamanla anlam daralmasına uğrayan israf kavramı, insanın sahip olduğu maddi değerlerdeki ve imkânlardaki savurganlık, anlamıyla ön plana çıkmıştır. İsraf kavramı, Kur’ân-ı Kerîm’de farklı alanlarda birçok hususta haddi aşmaları ifade eden geniş bir anlam yelpazesinde kullanılmıştır. Amelî hususlarda haddi aşmaları ifade etmek için kullanıldığı gibi inanç hususlarındaki bir kısım haddi aşmaları ifade etmek için de kullanılmıştır. Kur’ân-ı Kerîm’de küfür, şirk ve hak dine karşı isyan niteliğinde olan bazı tutum, davranış ve fiiller israf kavramı ile ifade edilmiştir. İslâm inancına göre insan, bu dünya hayatında imtihandadır. Dolayısıyla insanın bu dünya hayatında karşılaştığı, yaşadığı olumlu - olumsuz durumların tamamı, bu imtihan dâhilinde değerlendirilir. İnançta haddi aşmanın asıl ceza yeri ahirettir. İnsanın, ahirette ebedi bir ceza ile karşılaşmaması için inanç alanında hak dinin sınırlarını öncelikli olarak dikkate almalı ve haddi aşmamalıdır. Bir diğer ifade ile itidal üzere olmalıdır.
In general, wasting refers to exceeding the limits, separating from sobriety, and extremism. In over time the concept of wasting, which had been subject to semantic narrowing in its historical process, has come to the forefront in the meaning of extravagance at financial areas and possibilities that human possesses. The concept of wasting has been used in a wide range of meanings expressing exceedance of limits in many issues in different areas in the Quran. In the Quran, the concept of wasting is also used to express some theological exceedances beside religious practical exceedances. In the Quran, some attitudes, behaviors and actions that exhibited for the purpose of disbelief (kufr), polytheism (shirk) and rebellion against religion are expressed with the concept of wasting. According to the Quran, human being is tested in this world life. Therefore, all of the positive and negative situations encountered in this world life are evaluated within the scope of this test. The main punishment place of exceeding the limits in belief is the hereafter. In order to avoid an eternal punishment in the Hereafter, one must take into consideration the limits of religion as a priority in the field of belief and not exceed the limits.
In general, wasting refers to exceeding the limits, separating from sobriety, and extremism. In over time the concept of wasting, which had been subject to semantic narrowing in its historical process, has come to the forefront in the meaning of extravagance at financial areas and possibilities that human possesses. The concept of wasting has been used in a wide range of meanings expressing exceedance of limits in many issues in different areas in the Quran. In the Quran, the concept of wasting is also used to express some theological exceedances beside religious practical exceedances. In the Quran, some attitudes, behaviors and actions that exhibited for the purpose of disbelief (kufr), polytheism (shirk) and rebellion against religion are expressed with the concept of wasting. According to the Quran, human being is tested in this world life. Therefore, all of the positive and negative situations encountered in this world life are evaluated within the scope of this test. The main punishment place of exceeding the limits in belief is the hereafter. In order to avoid an eternal punishment in the Hereafter, one must take into consideration the limits of religion as a priority in the field of belief and not exceed the limits.
Description
Keywords
Kelam, Kur’an, İnançta haddi aşma, İsraf, Küfür (İnançsızlık), Ceza, Kalam, Quran, Exceeding the limits in belief, Wasting, Disbelief (kufr)
Citation
Cankılıç, İ. (2020). "Kur’an-ı Kerîm’de israf kavramı ve inançla ilişkisi". Uludağ Üniversitesi İlahiyat Fakültesi Dergisi, 29(2), 597-629.