KATOLİK KİLİSESİ VE İMAMİYYE ŞİASI’NIN YANILMAZLIK/MASUMİYET ANLAYIŞLARININ MUKAYESESİ

Kendisini doğru yolun ve sahih itikadın temsilcisi, diğerlerini ise doğru yoldan sapan ya da dalâlet içinde addeden ortodoksi-heresi polemiği, dinlerin her daim kaynayan aktif yönüne işaret eder. Bu durum aynı zamanda tanrısal menşe, meşruiyet ve iradeyi yansıtacak şekilde kimin/neyin otorite olduğu tartışmasını beraberinde getirmiştir. Roma Katolik Kilisesi, ileri sürdüğü Petrus doktrini ile kendisini geleneğin meşru temsilcisi görmüş ve bütün inananları bağlayıcı nitelikte inanç ve ibadete müteallik konularda son sözü söyleme hak ve yetkisinin kendisinde bulunduğunu iddia etmiştir. Hz. Peygamberden sonra İslam ümmetinin başına meşru devlet başkanı olarak Hz. Ali ve onun soyundan gelenlerin geçmesi gerektiği inancı üzerine temellenen Şia da, Sünni hilafet nazariyesi karşısına imamet doktriniyle çıkmıştır. İnananlara rehberlik edecek meşru (ilahi) ardılın tespitinden sonra onun vasıfları üzerine tartışmalar başlamıştır. Bu bağlamda, Tanrının yeryüzündeki temsilcisinin (diğer vasıfları yanında) kayıtlı, kısıtlı veya sınırsız (mutlak) bir yanılmazlık vasfına sahip olduğu anlayışı Roma Katolik Kilisesi ve İmamiyye Şia'sı'nın karakteristiğini oluşturmuştur. Roma Katolik Kilisesi Petrus'un halefleri papalara, İmamiyye Şia'sı da Hz. Ali soyundan imamlara kutsal metinlerden hareketle ilahi bir menşe ve meşruiyet atfetmişler ve onların yanılmazlık hak ve yetkisini haiz olduğunu ileri sürmüşlerdir. yanılmazlık/masumiyet (ismet) telakkisi mevzu bahis olduğunda akla gelen farklı iki dinin iki mezhebinin yanılmazlık anlayışlarının dayandığı (dini-siyasi vb.) teorik temeller ile bu anlayışların benzerlik ve farklılıkları ele alınacaktır

THE COMPARISON OF THE UNDERSTANDINGS OF INFALLIBILITY (ISMAH) OF THE CATHOLIC CHURCH AND SHI’ITE IMAMIYYAH

All the religions have asserted their divinity, originality and authenticity throughout the history. Thus, the polemic of orthodoxyheresy, on which each side has considered themselves representative of the true belief and others was out of it, had appeared every period of history. This matter, at the same time, has revealed the religious authority in the context of origin and legitimacy. The Roman Catholic Church, from the very first, has alleged the supremacy and primacy beside other churches on the basis of Petrus doctrine. Finally, the First Vatican Council formulated and accepted the papal infallibility as a Catholic dogma in 1870. As for the Twelver Shiism, which was founded in the basis of leadership of Hz. Ali and his descendants as a legitimate leaders of the Muslims, propounded the imamate doctrine versus sunni caliphate concept. After then, the Shiite authors tried to determine the features of the imams who idealised as a divine chosen persons. Beside the other feautures, the infallibility (ismah) of imams has been the main theological doctrine. In this regard, the infallibility of the legitimate leaders of the Catholic Church and Twelver Shia is a characteristic feature of these two religious sects. In this article, the theoretical origins, similarities and differences of the infallibility understandings of Catholic Church and Twelver Shiism has been studied. STRUCTURED ABSTRACT The Catholic Church and Shi’ite Imamiyyah (Twelver Shi’ites) assert the same claims regarding to representation the religious tradition and the position of leading the belivers. First of all, both sects spiritedly connect themselves to the divine source. The Catholic Church claims that its basis was founded by the prince of the apostles, Peter, at the behest of Jesus Christ. As for Imamiyyah, there is a hereditary succession’s theory, called as imamate, starting with Ali (r.a.) after the prophet Muhammed (a.s.) based upon divine revelation (nass). The Catholic Church and Imamiyyah have made reference to holy writings to give evidence their divine foundation. According to the Roman Catholic Church and the Shi’ite Imamiyyah, all the time, the necessity of a divine and legitimate leader is very important to preserve and transmit the authentic faith besides his status of temporal affairs. But in actual state, from the beginning, the Catholic Church established its spiritual authority and dominated the christendom related to doctrinal controversies till the schism of 1054 (Catholic-Orthodox) and Protestant reformation of the 16th century. At the present time, the Roman Catholic Church holds the majority and has the more recognition level in Christian World. In the Muslim world, the sunnites have held the reins of power, the shi’ites have became opposition generally. Because of this situation the Imamiyyah has allged the imamate theory involving divine revelation and acknowledged illegitimate the Sunnite caliphate understanding. Today, the Shi’ite Imamiyyah is represented by Iran and limited to Iranian region as it was in the past. But, the essencial difference between the Catolic Church and Imamiyyah is the procedure of the taking the lead of successors. In the Catholic Church, there is no hereditary succession for Peter’s successors and anyone can be elected as a pope among cardinals, however, according to he Shi’ite Imamiyyah, the designation of the following imam based upon to hereditary succession that going back to prophet and finally to god, and there is not any interference of believers to this assignment. In the Catholic Church, the succession of popes has been continuously going on from Peter to present. According to the theology of the Imamiyyah, there is twelve imams beginning from Ali to twelfth imam Muhammad al-Mahdi, and their belirf that the last imam lives in occultation and will reappear one day. That is to say, there is a discontinuance of the traditional succession. Regarding the infallibility (ismah) understanding of the Catholic Church and the Shi’ite Imamiyyah is the result of the claims of divine origin, legitimate and being supreme and primacy. In this sense, the infallibility dogma that attributed to popes and imams is an inseparable part of them in basing their mission of perception and explanation the scriptures and the preserving the religious law besides the temporal affairs. In the Catholic Church, papal infallibility question firstly appeared in the 13th century around the debates of Franciskan principle. Finally it formulated and accepted dogmatically in the First Vatikan Council, in 1870, as a reaction of the ultramontanist bishops to ensure the religious and temporal authority of the pope again. Thus, papal infallibility dogma aims to meintenance of the power of the papacy. In the Shi’ite Imamiyyah, this concept attributes to Jafar as-Sadiq who wants to consolidate the authority of the imams. Starting from this point of view we can say that each sect intends same aims of theological and political, namely to establish absolute authority over the believers. The papal infallibility is a Catholic dogma which must be believed all the faithful and the infallibillity of imams is the main principle of faith according to Shi’ite Imamiyyah. But the scope of the infallibility of the two sects is the most distinguishing feature. According to the Imamiyah, the imams has the absolute spiritual and secular knowledge. They know everything such as all the languages and thoughts in the minds and their time of death and manner as well. In Catholicism, infallibility of the popes is limited by the matter of faith and morals. In the Second Vatican Council in 1965, the scope of papal infallibility extended to include the bishops. But the pope’s authority remained unchanged and maintained his magisterial status over the church, that is to say, the Second Vatican Council doesn’t alter the First Vatican Council’s mentality. In other words, when the bishops take a decision on the matter of faith and moral, it to be offered to the pope. In Shi’ite Imamiyyah, likewise, the imam has the right to say the final word in a subject that was built consensus on it

PDF

___

Ağaoğulları, Mehmet Ali-Köker, Levent (2006) İmparatorluktan Tanrı Devletine, Ankara: İmge Yayınları.
Ağaoğulları, Mehmet Ali (ed.) (2012) Sokrates’ten Jakobenlere Batıda Siyasal Düşünceler, İstanbul: İletişim Yayınları.
Akyüz, Hüseyin (2013) “Âlimler, Peygamberlerin Varisleridir” Hadisinin Yorum ve Metin Tenkidi”, The Journal of Academic Social Science Studies, January 2013, Vol. 6 Issue 1, s. 121-142.
Ateş, Süleyman (1998) İmamiyye Şiâsının Tefsir Anlayışı, İstanbul: Yeni Ufuklar Neşriyat.
Baker, Todd D. (2014) Exodus From Rome: A Biblical And Historical Critique of Roman Catholicism, vol. 1, Bloomington: iUniverse LLC.
Bihlmeyer, K-Tuchle, H. (1972) I. ve IVncü Yüzyıllarda Hıristiyanlık, Çev. Antun Göral, İstanbul: Güler Mabaası.
Boozari, Amirhassan (2011) Shi’i Jurisprudence and Contitution: Revolution in Iran, New York: Palgrave Macmillan.
Bozan, Metin (2006) “İmamiyye Şia’sının Peygamberlik ve İmamet Anlayışlarının Mukayesesi”, Dini Araştırmalar, Eylül-Aralık 2006, c. 9, sy. 26, s. 95-112.
Brandi, S. M. (1892) “When Is The Pope Infallible”, The North American Review, Vol. 155, No. 433 (Dec. 1892), s. 652-660.
Brezzi, Paolo (1958) The Papacy: Its Origins and Historical Evolution, Translated by Henry J. Yannone, Maryland: The Newman Press.
Bulut, Mehmet (2001) DİA “İsmet” Diyanet İslam Ansiklopedisi, İstanbul: cilt 23, s. 134-136.
Butler, Dom Cuthbert (1962) The Vatican Council 1869-1870 Based on Bishop Ullathorne’s Letters, Maryland: The Newman Press.
Cross, F. L. (ed.) (1974) The Oxford Dictionary of the Christian Church, London: Oxford University Press.
Cunningham, Lawrence S. (2009) An Introduction To Catholicism, New York: Cambridge University Press.
Curtis, William A. (2003) “Infallibility”, Encyclopedia of Religion and Ethics, (Ed. James Hastings), vol. VII, London & New York: T&T Clark.
Çoban, Bekir Zakir (2009) Geçmişten Günümüze Papalık, İstanbul: İnsan Yayınları.
Demir, Ahmet İshak (2006) “İmamiyye Şia’sında Dini Otorite”, Dini Otorite Sempozyumu, İstanbul: Ensar Neşriyat.
Dönmez, İbrahim Kafi (2000) DİA, “İcma” Diyanet İslam Ansiklopedisi, İstanbul: cilt 21, s. 417- 431.
Düzgün, Şaban Ali (2017) “De Facto Siyasal Otoriteden Meşru Siyasal İktidara: Matürîdî’nin Ulu’lEmr Kavramsallaştırması”, Milel ve Nihal, Ocak-Haziran 2017, cilt 14, sy 1, s. 24-35.
Enayat, Hamid (1982) Modern Islamic Political Thought, London: The Macmillan press ltd.
Eroğlu, Ahmet Hikmet (2005) Ökümenizm ve Fener Patrikhanesi, Ankara: Aziz Andaç Yayınları.
Garland, Dany (2011) “The Development of the Dogma of Papal Infallibility”, Homiletic & Pastoral Review, 111/9, June/July 2011, s. 48-54.
Geisler, Norman L. ve MacKenzie, Ralph E. (2004) Roman Catholics and Evangelicals: Agreements and Differences, USA: Baker Books.
Granfield, Patrick (1990) The Limits of the Papacy: Authority and Autonomy in the Church, New York: Crossroad.
Granfield, Patrick (1995) “Papacy”, The Encyclopedia of Religion, Mircea Eliade, Ed. in Chief, New York: Simon & Schuster Macmillan, vol.11, s. 171-183.
Güngör, Ali İsra (2009) “Papanın Yanılmazlığı Konusundaki Tartışmalar ve Katoliklerin Yaklaşımları”, Dini Araştırmalar, Mayıs-Ağustos 2009, c. 12, sy. 34, s. 7-26.
Hakyemez, Cemil, “İmamiyye Şiasında İsmet İnancı: İlk Tezahürleri, Teşekkülü ve İtikadileşmesi”, Marife, Bahar 2007, yıl 7, sy 1, s. 167-192.
Hanson, Bradley C. (1999) Introduction to Christian Theology, Minneapolis: Fortress Press.
Hasler, August Bernhard (1981) How The Pope Became Infallible: Pius IX and the Politics of Persuasion, Translated by Peter Heinegg, New York: Doubleday & Company, Inc.
Kallek, Cengiz (2003) DİA, “Maverdi” Diyanet İslam Ansiklopedisi, İstanbul: cilt 28, s. 180-186.
Katib, Ahmad (1997) The Development of Shi’ite Political Thought: From Shura to Wilayat alFaqih, Al-Shura Publishing.
Katolik Kilisesi Din ve Ahlak İlkeleri (2000) çev. Dominik Pamir, İstanbul: Yaylacık Matbaacılık Ltd. Şti.
Kelidar, Abbas (2013) “Ayatollah Khomeini’s Concept of Islamic Government”, Islam and Power, ed. By Alexander S. Cudsi and Ali E. Hillal Dessouki, New York: Routledge.
Kohlberg, Etan (2000) “Gaybet Öncesi Şia’da İmam ve Toplum”, Çev. Mazlum Uyar, Dini Araştırmalar, Mayıs-Ağustos 2000, c. 3, sy. 7, s. 227-256.
Kummî, “Şeyh Saduk”, Ebu Câfer Muhammed b. Ali İbn Bâbeveyh, Risâletu’l İ’tikadâti’l-İmâmiyye (Şii İmamiyye’nin İnanç Esasları) (1978) Çev. Ethem Ruhi Fığlalı, Ankara: Ankara Üniversitesi İlahiyat Fakültesi Yayınları.
McBrien, Richard P. (2008) The Church: The Evolution of Catholicism, Harper Collins e-books.
McClory, Robert (1997) Power and the Papacy: The People and Politics Behind the Doktrine of Infallibility, Missouri: Triumph.
McDermott, Martin J. (1978) The Theology of al-Shaikh al-Mufid, Beirut: Dar el-Machreq.
McGuckin, John Antony (2008) The Orthodox Church An Introduction to its History, Doctrine, and Spiritual Culture, USA & UK: Blackwell Publishing.
Mohamed, Aisah (2003) “Şîa’nın İmâmette İsmet Doktrininin Eleştirisi”, Çev. Ömer Aydın, İÜİFD, sy. 8, yıl 2003, s. 231-246.
Norwich, John Julius (2013) Bizans 2 Yükseliş Dönemi (M S 803-1081), Çev. Selen Hırçın Riegel, İstanbul: Kabalcı Yayınevi.
O’Malley, John W. (2010) A History of the Popes: From Peter to the Present, UK: A Sheed & Ward Book. Onat, Hasan (1992) “Şi’î İmamet Nazariyesi”, AÜİFD, cilt 32, s. 89-110.
Ott, Ludwig (1952) Fundamentals of Catholic Dogma, Edited in English by James Canon Bastible, Translated from the German by Patrick Lynch, Cork: Roman Catholic Books.
Öztürk, Mustafa (2014) Tefsirde Ehl-i Sünnet ve Şia Polemikleri, Ankara: Ankara Okulu Yayınları.
Öz, Mustafa (2014) Başlangıçtan Günümüze İslam Mezhepleri Tarihi, İstanbul: Ensar Neşriyat.
Özalp, Mürsel (2015) “Ortodoks ve Protestan Kiliselerin ‘Papanın Yanılmazlığı Doktrini’ne Bakışı ve Bu Kiliselerin Yanılmazlık Anlayışları”, Turkish Studies, International Periodical For The Languages, Literature and History of Turkish or Turkic, Volume 10/6 Spring 2015, s. 707-722, ISSN: 1308-2140, www.turkishstudies.net, DOI Number: http://dx.doi.org/10.7827/TurkishStudies.7963, ANKARA-TURKEY.
Powell, Mark E. (2005) Papal Infallibility As Religious Epistemology: Manning, Newman, Dulles, And Küng, USA: Southern Methodist University Dedman College of Humanities and Sciences, (PHD Dissertation).
Powell, Mark E. (2013) “The ‘Patient and Fraternal Dialogue’ on Papal Infallibility: Contributions of A Free-Church Theologian”, Theological Studies, vol. 74, issue 1, s. 105-118.
Sobhani, Ayatollah Ja’far (2001) Doctrines of Shi’i Islam: A Compendium of Imami Beliefs and Practices, Translated and edited by Reza Shah-Kazemi, London: I. B. Taurius.
Şehristânî, Muhammed Abdülkerim, (2005) İslâm Mezhepleri (el-Milel ve’n-Nihal), Tercüme: Mustafa Öz, İstanbul: Ensar Neşriyat.
Şentürk, Recep (2001) DİA, “İsmet” Diyanet İslam Ansiklopedisi, cilt 23, s. 137-138.
Tabatabai, Allamah Sayyed Muhammad Husayn (1975) Shi’ite İslam, Translated and edited by Seyyed Hossein Nasr, Albany: State University of New York Press.
Takim, Liyakat N. (2006) The Heirs of the Prophet: Charisma and Religious Authority in Shi’ite Islam, Washington: State University of New York Press.
Tanner, Norman P. (1990) Decrees of the Ecumenical Councils, London & Washington: Sheed & Ward.
Tûsî, Nasîruddin Muhammed b. Muhammed b. El-Hasan (1996) “İmamet Risalesi”, Tercüme: Hasan Onat, AÜİFD, c. XXXV, s. 179-191.
Usluer, Fatih (2010) “Hurûfîlikte On İki İmam”, Turkish Studies, International Periodical For The Languages, Literature and History of Turkish or Turkic, Volume 5/1 Winter 2010, s. 1361- 1389.