Aktepe, Orhan

Bedâ inanışı, Şiî çevrelerde ortaya çıkmış bir inanış biçimidir. Önce aşırı Şiî gruplar arasında or taya çıkmış; ancak bütün Şiîler tarafından kabul görmemiştir. Bu inanç, Allah‟ın ilim ve iradesıfatında değişmeyi öngördüğü için, tevhid inanışına aykırı bulunmasından dolayı bu inanca Ehl-iSünnet kelâmcıları tarafından şiddetle karşı çıkılmıştır. İmâmiyye Şîası kelâmcılarının, özelliklede son dönem teologlarının bedâ inancının açıklanmasında farklı bir anlayış öne sürerek, Ehl-iSünnet kelâmcılarının kabul ettikleri nesh teorisi ile birleştirme çabası içine girdikleri görülmek tedir. Fakat mahiyet bakımından bedâ teorisi ile nesh teorisi arasında bir benzerlik bulunma maktadır. Çünkü nesh hukuk alanında geçerli olup, itikat alanında geçerli değildir. Hâlbuki bedâinancı bir yönüyle ilahi ilim ile diğer yönüyle de kader inancı ile ilgilidir.

Aktepe, Orhan

Bada is a belief which has from the Shia context. It has first come out from the groups belonging to Ghulat Shia but in time has been approved by all Shia groups. This Notion has receivedextreme rejected by Orthodox Muslim theologians who consider that it is a contrary position to the Muslim notion of unity and it presupposes the change in divine attributes of knowledge and will. However, it is well observed that recent theologians of Imamiyyah Shia have pursued a different direction from their previous colleges and they have recently tried to reconcile it with the notion of abolishing (nash) belonging to Muslim orthodoxy. But it is clear that there is no direct similarity between these two notions, that is the bada and nash. Since, the concept of nash is validly carried out in the realm of the law, it is invalid in the realm of creed. However the belief of bada is related to the divine knowledge in one sense, and is related to the belief of determinism in another sense.

Sönmez, Mustafa

It is well known that religions, as social fact have theoretical dimension consisting of creeds and practical dimensions called good deeds. The good deeds are of rites, ethics and conducts, therefore it is impossible to claim that religions in this context could be seen as the facts addressed to the hearts and consciences. In particular, Islam can not accept this claim. In Muslim theology, the importance of good deeds is admitted by all mostly. The social dimension of good deeds is consisted of morality. For Islam, morality is a part of good deeds and at the same timepart of religious orders and bannings; they are not independent rules from religion. Therefore, when practiced, there are rewards and accomplishments, if it is not practiced, then there are sins and punishments. The fact that moral laws are divine commandments give them power and continuity. Because these commandments and the beliefs of them are not external sanctions legimately, but they are internal sactions coming from inside consciously. They have powers to lead humanbeings to good and the truth. For this reason, we have to utilize this power of morality based on faith, which reforms and prevents man from committing sin.