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Mürcie ve Horasan -Mavaraunnehir`de yayılışı-

Başlık çevirisi mevcut değil.

  1. Tez No: 37307
  2. Yazar: SÖNMEZ KUTLU
  3. Danışmanlar: DOÇ. DR. HASAN ONAT
  4. Tez Türü: Doktora
  5. Konular: Din, Religion
  6. Anahtar Kelimeler: Horasan, Maveraünnehir, Mezhepler, Mürcie, İslamiyet, Horasan, Maveraun-nahr, Sects, Murdji, Islam
  7. Yıl: 1994
  8. Dil: Türkçe
  9. Üniversite: Ankara Üniversitesi
  10. Enstitü: Sosyal Bilimler Enstitüsü
  11. Ana Bilim Dalı: Temel İslam Bilimleri Ana Bilim Dalı
  12. Bilim Dalı: Belirtilmemiş.
  13. Sayfa Sayısı: Belirtilmemiş.

Özet

Özet yok.

Özet (Çeviri)

SUMMARY Murcia is the name of those who suspend the judgement regarding Uthman,.Ali and the other sinful ones and not testif> whether they are in Hell or in Paradise. Mûrcia is a sect that wants all muslims to unite and to be peaceful each other by ending the terrorist Haricite and Shiite activities, the Ommiad-Hashemite conflict and the Ommiad politics which accepts new non-Arab muslims as a second-class citizen of the State. The Murciite nucleus originated among leading Sahabis like Abdullah b. Omar and the others, in Macca and Madina, who refused to take sides and remained neutral towards political groups as consequence of the Fitne of 36/956. But this attitude was later developed to Irjâ'. Its formative period is between 60-75/679-694 years. When Hasan b. Muhammad wrote his book Kitâbul-Irjâ' and send it to some cities, Mürcie owned many followers, especially in Irak, between circle of new non-Arab Muslims and the Koran reciters. The ideas of the Murjia about belief(imaîî) and actions(a'mâl) were systematised by Abû Hanifa and the others around him(Eh-li ReY) and the ideas in this subject were collected in small books. Mania propagated his ideas in Khorasan and Transoxiana after 80/699 year. After a short time, its belief theory, became a hope as a salvation for the new-non Arab muslims, who were under the press of bad economic and political conditions in this area. Even Murcia had supported and participated with the new non-Arab Muslims in their complaints and revolts against Ommiads and also they, themselves, rebelled under Haris b. Surayc for the sake of some economic reforms. Therefore Murcia, for a long time, has played a significant role in the Mamizatiffli of Turks, Arabs and other nations inhabiting in these areas. Mnrcia, in Abbasid period too, as it was beforehand, had been supported intellectually by Kufiass. Since the People of Opimon(Ahlu'r-Ra'y)adopted the Ircâ' Creed and they were appointed m some official posts, this sect has gained an extensive penetration between the inhabitants in Khorasan and Transoxiana. Balh, in the early years of Abbasids; Nisabûr and Ray in the period of Tahirids and Samarkand in the period of Samanids became the important centres of Murcia. In this area three Murciite thought schools, i.e. Naccâriya in Ray, Karrâmiya in Nisabûr and Mâturîdiya in Samarkand, has evolved. All these schools accepted Ebû Hanifa as a respectful leader in the article of belief and jurisprudence, but only Mâturîdiya was able to continue under the name of the People of Sunna and Jamaa(Ahl-i Sunna ve'l- S."Sit !*!(&* '

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