MİHNE VE MEZHEPSEL ETKİLERİ.

The question of whether divine kalām is created or eternal is one of the fundamental issues that caused differences of opinion among the sects. The debates around this issue, the Khalq al-Qur'an, began in the middle of the second century Hijri and deeply affected Islamic thought. With the process of confrontation that occurred as a result of these debates, the phenomenon of identifying oneself through the opposing opinion emerged, hadiths on the subject were fabricated, works of refutation were written, and the impact on hadith literature was quite extensive. The Salaf and Ahl al-Hadith engaged in a fierce struggle with sects such as the Mu'tazilites and Jahmiyya. In this process, the rejection of some narrations that Ahl al-Hadith considered to be religious by the Mu'tazila, Jahmiyya and Ahl al-Ra'y further increased the tension between the sects. This tension took on a new dimension with the intervention of politics, resulting in the famous Mihna incident. There is no second event in the history of Islam with a similar effect and characteristic to the Mihna incident that took place with the confrontation of Khalq al-Qur'an. The belief that "the Qur'an is created", which was adopted by the Mu'tazilites during the Mihna period, was adopted as the official policy of the Abbasids during the reigns of Caliphs al-Ma'mūn, Mu'tasim and al-Wāshiq. In this period, those who insisted that "the Qur'an is not created" were interrogated, tortured, imprisoned and subjected to certain sanctions. It is seen that sectarian factors were effective in the external reflections of the Mihna incident, in which politics was also involved and different clans and groups played a leading role. The Mihna and its aftermath, a period of evolution or rupture in Islamic thought, was a period of intense sectarian influence and affected Islamic thought in political, social, epistemological, scientific and sectarian terms. In this article, the possible causes of the discussions on the Khalq al-Qur'an and the Mihna event are discussed, the effects of the sectarian factor on the Mihna event and the discussions on the Khalq al-Qur'an are investigated, and the post-Mihna period, in which these effects are intensely seen, is also scrutinized. [ABSTRACT FROM AUTHOR]