{"id":32136,"date":"2018-08-26T16:02:55","date_gmt":"2018-08-26T13:02:55","guid":{"rendered":"http:\/\/www.bghaber.org\/bghaber\/?p=32136"},"modified":"2018-08-26T16:02:55","modified_gmt":"2018-08-26T13:02:55","slug":"gunumuz-islam-alimlerinden-beklentimiz","status":"publish","type":"post","link":"https:\/\/www.bghaber.org\/bghaber\/gunumuz-islam-alimlerinden-beklentimiz\/","title":{"rendered":"G\u00dcN\u00dcM\u00dcZ \u0130SLAM \u00c2L\u0130MLER\u0130NDEN BEKLENT\u0130M\u0130Z"},"content":{"rendered":"<p>Nevzat \u00d6ZT\u00dcRK<\/p>\n<p>Modern k\u00fclt\u00fcr\u00fcn belirgin h\u00e2le geldi\u011fi son iki y\u00fczy\u0131ld\u0131r din\u00ee geli\u015fmeler \u0130slam d\u00fcnyas\u0131nda da kendini g\u00f6stermi\u015f, modernden geleneksele ve nihayet selefi an\u00adlay\u0131\u015flara kadar bir seri geli\u015fme ya\u015fanm\u0131\u015ft\u0131r. \u0130slam d\u00fcnyas\u0131nda dini, zamana ve \u015fartlara g\u00f6re yeniden anlama \u00e7abalar\u0131 olarak \u00f6zetlenebilecek geli\u015fmelerin tarihi\u00ad de iki y\u00fcz y\u0131l kadar \u00f6ncesine g\u00f6t\u00fcr\u00fclebilir. \u0130slam\u2019\u0131 yeniden anlama tezi, \u0130slam d\u00fcnyas\u0131n\u0131n Bat\u0131 kar\u015f\u0131s\u0131nda geri kalm\u0131\u015fl\u0131\u011f\u0131 \u00fczerine yap\u0131lan yo\u011fun bir d\u00fc\u015f\u00fcnce ha\u00adreketine dayan\u0131yordu.<\/p>\n<p>Bu d\u00fc\u015f\u00fcncesinin temeli; Bat\u0131 ile aram\u0131zdaki en \u00f6nem\u00adli fark Bat\u0131n\u0131n Hristiyan, bizim ise M\u00fcsl\u00fcman olmam\u0131zd\u0131. Ama Bat\u0131\u2019y\u0131 tahrif edil\u00admi\u015f Hristiyanl\u0131k ilerletmi\u015f, son olgun bir din olan \u0130slam bizi geriletmi\u015f olamazd\u0131. Din ile ilgili bir sorunumuz varsa bu, dinin bizzat kendinden de\u011fil, anla\u015f\u0131lmas\u0131n\u00addan kaynaklanm\u0131\u015f olmal\u0131yd\u0131. Dinimiz tarihsel s\u00fcre\u00e7 i\u00e7inde bat\u0131l ve hurafe gibi yanl\u0131\u015fl\u0131klarla y\u00fckl\u00fc geleneklere bo\u011fulmu\u015ftu. Bu durumdan \u00e7\u0131kman\u0131n yolu ise \u0130slam\u2019\u0131 yeniden anlamakt\u0131. \u00dcstelik bu anlay\u0131\u015f, Bat\u0131 kar\u015f\u0131s\u0131nda bizi g\u00fc\u00e7l\u00fc bir konu\u00adma getirmesi beklenen bir yoruma dayanmal\u0131, \u0130slam modern Bat\u0131 k\u00fclt\u00fcr\u00fc a\u00e7\u0131s\u0131n\u00addan yeniden okunmal\u0131yd\u0131. En somut ifadelerinden birisini Mehmet Akif\u2019te buldu\u00ad\u011fumuz \u201cDo\u011frudan Kur\u2019an\u2019dan al\u0131p ilham\u0131, asr\u0131n idrakine (\u00e7a\u011f\u0131n anlay\u0131\u015f\u0131na) s\u00f6ylet\u00admeliydik \u0130slam\u2019\u0131\u201d. Sonu\u00e7 olarak M\u0131s\u0131r ve Hint alt k\u0131tas\u0131 gibi b\u00f6lgelerde ba\u015flayan \u0130slamc\u0131 geli\u015fmenin en belirgin niteli\u011fi, tarihsel birikim kar\u015f\u0131tl\u0131\u011f\u0131 ve modern k\u00fclt\u00fc\u00adre uyarlanma tutkusudur.<\/p>\n<p>Bat\u0131 ile kontak noktas\u0131nda ortaya \u00e7\u0131kan ve \u00f6nceki y\u00fczy\u0131llardan farkl\u0131 g\u00fcncel e\u011filimlerden ilki (daha sonralar\u0131 bazen kendisi i\u00e7in kullanmaktan \u00e7ekinmedi\u011fi bir adland\u0131rmayla) \u201cModern \u0130slam\u201d d\u0131. Bu tezi savunanlara g\u00f6re \u0130slam d\u00fcnyas\u0131n\u0131n gerili\u011finin as\u0131l nedeni tarih\u00ee s\u00fcre\u00e7 i\u00e7erisinde getirilen \u0130slami anlay\u0131\u015f\u0131n ve dolay\u0131s\u0131y\u00adla pratiklerin toplumsal geli\u015fmelere ayak uyduramay\u0131\u015f\u0131 idi. Bu \u00e7\u0131kmazdan kurtul\u00adman\u0131n yolu, modern Bat\u0131 de\u011ferleriyle \u0130slam\u2019\u0131 uzla\u015ft\u0131rmak, bir ba\u015fka deyi\u015fle \u0130slam\u2019\u0131 modern k\u00fclt\u00fcr a\u00e7\u0131s\u0131ndan yeniden yorumlamakt\u0131.<\/p>\n<p>Bu ak\u0131m\u0131n (ilk bak\u0131\u015fta makul g\u00f6r\u00fcnen) gerek\u00e7eleri de vard\u0131. Bunlar\u0131n ba\u015f\u0131nda, \u201c\u0130slam\u2019\u0131n akla \u00f6nem veren bir din oldu\u011fu, dolay\u0131s\u0131yla ilerlemeyi onaylad\u0131\u011f\u0131 ve ye\u00adniliklere a\u00e7\u0131k oldu\u011fu\u201d arg\u00fcman\u0131 geliyordu. \u00dcstelik evrensel olarak alg\u0131lanabilecek modern de\u011ferlerin gerisinde \u0130slam uygarl\u0131\u011f\u0131n\u0131n etkileri yat\u0131yordu. Teknik ise m\u00fc\u00adminin \u201cnerede bulursa alaca\u011f\u0131 kay\u0131p hikmet\u201d lerinden birisi idi.<\/p><div id=\"bghab-227309749\" class=\"bghab-icerik-icine bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>\u0130slam ile modern Bat\u0131 de\u011ferlerini uzla\u015ft\u0131rman\u0131n metodolojik \u015fart\u0131 Kur\u2019an ve S\u00fcn\u00adnette yer alan din\u00ee metinlerin laf\u0131zlar\u0131na ba\u011fl\u0131 kalmamakt\u0131. Buna g\u00f6re de mesela ze\u00adk\u00e2t mutlaka mal\u0131n k\u0131rkta birinin verilmesi de\u011fil, ger\u00e7ekle\u015ftirilmi\u015f toplumsal \u015fartla\u00adra ba\u011fl\u0131 bir sosyal ilkeydi ve bu, sosyal g\u00fcvenlik kurumlar\u0131yla modern toplumlar\u00adda ger\u00e7ekle\u015fmi\u015f oluyordu. Sonu\u00e7 olarak da b\u00f6ylesi bir yorumun ger\u00e7ekle\u015ftirilme\u00adsi modern k\u00fclt\u00fcrden yararlanarak tarihen sabit olmu\u015f din alg\u0131s\u0131n\u0131 a\u015fmaya ba\u011fl\u0131yd\u0131.<\/p>\n<p>Bu e\u011filim \u00f6zellikle Bat\u0131 ile ili\u015fki h\u00e2linde olan M\u0131s\u0131r ve Hint alt k\u0131tas\u0131 M\u00fcsl\u00fcman\u00adlar\u0131 aras\u0131nda yayg\u0131nl\u0131k kazand\u0131, \u00e7e\u015fitli d\u00fczeylerde taraftarlar buldu. Bat\u0131 de\u011ferleri\u00adne \u00f6ncelik verenlerden, her \u015feye ra\u011fmen salt \u0130slami ilkelere \u00f6ncelik tan\u0131yan e\u011fi\u00adlimlere kadar farkl\u0131 seviyelerde d\u00fc\u015f\u00fcn\u00fcrler \u00e7\u0131kt\u0131. Fazlur Rahman gibi Baz\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00adlerin modern \u0130slam olarak nitelemekten \u00e7ekinmedikleri yakla\u015f\u0131m bu h\u00e2liyle d\u00fcnye\u00advi taraf\u0131 a\u011f\u0131r basan, prati\u011fe y\u00f6nelik fonksiyonel bir anlay\u0131\u015ft\u0131 ve dinden daha \u00e7ok toplumsal geli\u015fme kayg\u0131lar\u0131n\u0131 ta\u015f\u0131yordu. Onun i\u00e7in de \u00e7a\u011f\u0131n gereklerinden s\u00f6z ederken sorunlara daha d\u00fcnyevi bak\u0131yordu. Esasen modern \u0130slam\u2019a g\u00f6re din, ma\u00adnevi\/moral bir \u00f6zd\u00fcr. \u0130slam ak\u0131lc\u0131 bir dindir. Kutsall\u0131\u011fa vurgusunun d\u0131\u015f\u0131nda \u00f6nce\u00adlikle sosyal politik bir sistemdir, insanca ya\u015fama kurum ve kurallar\u0131d\u0131r. Hak ve \u00f6z\u00adg\u00fcrl\u00fcklerdir ki bu alandaki ba\u015fka sistemler taraf\u0131ndan ger\u00e7ekle\u015ftirilen pratikler de \u0130slami\u2019dir ve mesela g\u00fcncel sosyal g\u00fcvenlik sistemi, zek\u00e2t\u0131n yerini de doldurabilir.<\/p>\n<p>\u0130slam, kutsal metinlerin laf\u0131zlar\u0131na ba\u011fl\u0131 kalmaks\u0131z\u0131n her h\u00e2liyle mo\u00addern k\u00fclt\u00fcre g\u00f6re yorumlanabilir. \u0130\u015fte bu noktada ileri s\u00fcr\u00fclen ele\u015ftiriler \u201cgeleneksel \u0130slam\u201d kategorisi \u00e7er\u00e7eve\u00adsinde toplanmaya \u00e7al\u0131\u015f\u0131ld\u0131. Modern yorumun hatalar\u0131na kar\u015f\u0131 \u00e7\u0131kma ve tarihsel bi\u00adrikimi sahiplenme gibi bir temel espri ta\u015f\u0131yan bu tepkisel \u00e7izgi her ne kadar ken\u00addisini geleneksel olarak nitelememi\u015fse de de\u011ferlendirmeler bu nitelemenin alt\u0131n\u00adda yap\u0131lm\u0131\u015ft\u0131r. Asl\u0131nda geleneksel \u0130slam da grupsal olmaktan \u00e7ok, kategorik bir ol\u00adgudur. \u00c7\u00fcnk\u00fc Guenon, S. H. Nasr ve takip\u00e7ilerinin olu\u015fturdu\u011fu bir kesimin d\u0131\u015f\u0131n\u00adda hemen hi\u00e7 kimse kendini do\u011frudan gelenek\u00e7i olarak nitelememekte ve a\u00e7\u0131k bir geleneksel \u0130slam savunusunda bulunmamaktad\u0131r. Ancak yine de b\u00f6ylesi yayg\u0131n bir olgusal durumdan ve hatta s\u00f6ylemden s\u00f6z edilebilir. \u015e\u00fcphesiz bir \u0130slami kayg\u0131 ta\u015f\u0131yorsa da modern \u0130slam\u2019\u0131n bu g\u00f6r\u00fc\u015fleri tart\u0131\u015fmaya a\u00e7\u0131kt\u0131. Bu e\u011filim \u015fu t\u00fcr sorulara yeterli bir cevap bulamam\u0131\u015ft\u0131: Mesela \u0130slam yaln\u0131z\u00adca bir sosyal sistem midir, mevcut Bat\u0131 de\u011ferleri her h\u00e2liyle \u0130slam\u2019\u0131n yerini doldu\u00adrabilir mi? \u0130slam salt ak\u0131lc\u0131 bir din midir, bu kadar esnek bir yorum yolu kullan\u0131la\u00adcaksa ilahi mesaj\u0131n mevcudiyeti ki\u015fisel yorumlardan nas\u0131l masun k\u0131l\u0131nabilir?<\/p>\n<p>Bu e\u011filime g\u00f6re, \u0130slam\u2019\u0131n tarihsel birikiminde ele\u015ftiriyi ve hele reddi hak ede\u00adcek hi\u00e7 bir \u015fey yoktur. \u0130lk birka\u00e7 y\u00fczy\u0131lda yap\u0131lan yorumlar da t\u00fcm ihtiya\u00e7lar\u0131 kar\u00ad\u015f\u0131layacak durumdad\u0131r. B\u00fct\u00fcn s\u0131k\u0131nt\u0131 bunu hayata d\u00f6kememekten kaynaklanmak\u00adtad\u0131r. Esasen geri kalmad\u0131k, geri b\u0131rak\u0131ld\u0131k. Din\u00ee \u00e7er\u00e7evedeki modern e\u011filim bir \u0130s\u00adlam\u2019\u0131 yozla\u015ft\u0131rma hareketi, onu Bat\u0131 k\u00fclt\u00fcr\u00fc i\u00e7inde eritme gayretidir.<\/p>\n<p>Yine geleneksel \u0130slami e\u011filime g\u00f6re tarih\u00ee birikim i\u00e7inde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz eksiklik\u00adler, bir \u015feye g\u00f6redirler, bir ba\u015fka deyi\u015fle modernite a\u00e7\u0131s\u0131ndan yeniden bir kurgula\u00adma ile var\u0131lm\u0131\u015f sonu\u00e7lard\u0131r. Sorun, birikimin kendinde de\u011fil alg\u0131lan\u0131\u015f\u0131ndad\u0131r.<\/p><div id=\"bghab-3908611833\" class=\"bghab-icerik-icine-10-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>\u0130slam d\u00fcnyas\u0131nda k\u0131smen cemaatle\u015fmi\u015f baz\u0131 kesimlerin, halk katlar\u0131n\u0131n ve ge\u00adnelde ortan\u0131n alt\u0131ndaki ayd\u0131nlar\u0131n temsil ede geldi\u011fi bu e\u011filim, \u015f\u00fcphesiz modern \u0130slam\u2019\u0131n \u00e7izgi d\u0131\u015f\u0131 say\u0131labilecek tart\u0131\u015fmal\u0131 y\u00f6nlerine i\u015faret etme bakam\u0131ndan bir \u00f6nem ta\u015f\u0131makta ve \u00f6zellikle, asla y\u00f6nelik tehlikeleri dile getirmektedir. Bu anlay\u0131\u015f g\u00fcn\u00fcm\u00fczde Kur\u2019an ad\u0131na ortaya konan yorumlar\u0131n, modern k\u00fclt\u00fcr\u00fcn izlerini ta\u015f\u0131\u00add\u0131\u011f\u0131n\u0131, yine tarihin yarg\u0131lanmas\u0131nda etkili oldu\u011funu g\u00f6stermesi bak\u0131m\u0131ndan anlam\u00adl\u0131d\u0131r. Ne var ki bu gelenekselci anlay\u0131\u015f yine de i\u00e7inde bulundu\u011fumuz durumu ye\u00adterince a\u00e7\u0131klayamamaktad\u0131r ki i\u015fte bu noktada selefi \u0130slam (veya selefiyecilik) ola\u00adrak adland\u0131r\u0131lan bir e\u011filim kendini g\u00f6stermi\u015ftir.<\/p>\n<p>Selefiyecilik, s\u00f6zl\u00fck anlam\u0131 itibar\u0131yla daha \u00f6ncekilerin yolunu izlemek anlam\u0131\u00adna geliyorsa da, bu \u00f6ncekiler, b\u00fct\u00fcn bir gelene\u011fi i\u00e7ine almamakta, tarihsel birikimi atlayarak din\u00ee ilk uygulamalardan al\u0131p getirmeyi teklif etmektedir. Hatta buna bir d\u00f6nem \u201cAsr\u0131 Saadete\u201d (Hz. Peygamberin mutlu zaman\u0131na) d\u00f6n\u00fc\u015f\u201d ad\u0131 verilmi\u015fti.<\/p>\n<p>Bu anlay\u0131\u015f, tarih\u00ee birikimin atlanmas\u0131 ve \u0130slam\u2019\u0131n yeniden yorumlanmas\u0131 d\u00fc\u015f\u00fcn\u00adcesi ile modern \u0130slam\u2019a; \u0130slam\u2019\u0131n verilerine ve kaynaklar\u0131na ba\u011fl\u0131 kalmak d\u00fc\u015f\u00fcnce\u00adsi ile de geleneksel \u0130slam\u2019a benzerlik g\u00f6stermektedir. Esasen Selefiyeci \u0130slam, Asr\u0131 Saadet modelinin tarihsel bir olgu, tutunulacak \u015feyin Kur\u2019an ve S\u00fcnnet oldu\u011fu ka\u00adnaatine ula\u015fmada gecikmemi\u015fti. Bat\u0131 d\u00fcnyas\u0131n\u0131n (\u00f6zellikle Goldziher\u2019den beri olu\u015f\u00adturdu\u011fu baz\u0131 ku\u015fkularla birlikte) S\u00fcnnetin k\u0131smen de olsa devre d\u0131\u015f\u0131 b\u0131rak\u0131lmas\u0131y\u00adla, yeg\u00e2ne kaynak Kur\u2019an kalm\u0131\u015f, ondan yeniden bir \u0130slam in\u015fas\u0131 esas al\u0131nm\u0131\u015ft\u0131. Ne var ki \u0130slam\u2019\u0131n g\u00f6vdesi say\u0131labilecek, ba\u015fta S\u00fcnnet olmak \u00fczere f\u0131k\u0131h, ulema, vb. b\u00fct\u00fcn kurumsalla\u015fmalar bir kenara b\u0131rak\u0131l\u0131nca \u0130slam\u2019\u0131 salt zihinsel, edilgen bir \u015fek\u00adle sokmak kolayla\u015fm\u0131\u015ft\u0131. Yani Kur\u2019an okunuyor, modern fikri birikimle yorumlan\u0131\u00adyor, modern toplumsal kurumlar ve normlar a\u00e7\u0131s\u0131ndan bir nevi ay\u0131klamac\u0131l\u0131k ger\u00ad\u00e7ekle\u015fmi\u015f oluyordu. Selefiyecilik, ilk bak\u0131\u015fta Bat\u0131 d\u00fcnyas\u0131ndaki fundamentalizme (din\u00ee k\u00f6ktencili\u011fe) denk d\u00fc\u015fmektedir. Ancak aralar\u0131nda benzerlikler kadar farkl\u0131\u00adl\u0131klar da vard\u0131r. Bat\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcrler selefiyecili\u011fi fundamentalizm anlam\u0131nda kullanmaktad\u0131rlar. Ancak g\u00fcn\u00fcm\u00fcz selefiyecili\u011fi, \u0130slami k\u00f6klerine ba\u011fl\u0131 olarak anlamak \u00e7er\u00e7evesinde k\u00f6ktenci bir imaj ta\u015f\u0131yorsa da bu imaj\u0131n d\u0131\u015f\u0131nda Bat\u0131\u2019daki fundamentalizmle ortak bir taraf\u0131 yoktur. Mesela oradaki k\u00f6kler kutsal metinden \u00e7ok gelenektir, tarihsel bi\u00adrikimdir. H\u00e2lbuki \u0130slam selefiyecili\u011finde k\u00f6k gelenek de\u011fil, kutsal metinler, \u00f6zel\u00adlikle Kur\u2019an ve k\u0131smen S\u00fcnnettir. Yine fundamentalizm kutsal metinlerin modern k\u00fclt\u00fcre g\u00f6re yorumlanmas\u0131n\u0131 kesinlikle reddederken selefiyecilikte kutsal metinle\u00adrin g\u00fcncel k\u00fclt\u00fcre uyarlanmas\u0131 esast\u0131r.<\/p>\n<p>Sonu\u00e7 olarak; bu g\u00fcn dinlerin, i\u00e7i\u00adne yerle\u015ftirildi\u011fi modern-geleneksel ikilemi dinler konusunda bize ortalama bir fi\u00adkir veriyorsa da g\u00fcn\u00fcm\u00fczde daha analitik a\u00e7\u0131klamalara ihtiya\u00e7 vard\u0131r. Bir ba\u015fka de\u00adyi\u015fle dinler bu iki kategoriye de sokmadan al\u0131nabilecek geli\u015fmelere de sahiptirler.<\/p>\n<p>M\u00fcsl\u00fcmanlar, inan\u00e7lar\u0131 do\u011frultusundaki kavgalar\u0131na, be\u015feri d\u00fczlemdeki tek\u00e2m\u00fcl\u00fc de eklemek zorundad\u0131rlar. Yani M\u00fcsl\u00fcmanlar, modern toplumsal ya\u015fam\u0131n ara\u00e7 ve bi\u00e7imlerinin basit t\u00fcketicileri ya da \u201carabesk\u201d \u00fcreticileri olmaktan \u00e7\u0131k\u0131p, bizatihi bu be\u015feri ve maddi olgular\u0131n de\u011fi\u015fim yasalar\u0131n\u0131 ke\u015ffeden, yeni teknolojiler \u00fcretebilen ve do\u011frudan bu geli\u015fmelere y\u00f6n verebilen bir performansa da sahip olmal\u0131d\u0131rlar. Bu\u00a0inanc\u0131m\u0131z\u0131n bir gere\u011fi yani \u201cibadet\u201d de\u011fil, insanl\u0131\u011f\u0131m\u0131z\u0131n bir ihtiyac\u0131 yani m\u00fcbah ve farz-\u0131 kifaye h\u00fckm\u00fcnde bir gerekliliktir. Ama elbette ki her \u015feyi Allah i\u00e7in yapan M\u00fcsl\u00fcmanlar, be\u015feri tek\u00e2m\u00fcllerini de Allah\u2019\u0131n r\u0131zas\u0131 do\u011frultusunda de\u011ferlendireceklerdir. Burada \u00f6nemli olan be\u015feriyetin tek\u00e2m\u00fcl\u00fcn\u00fcn \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc Allah\u2019tan korkmayanlar\u0131n elinden alarak insano\u011flunun hizmetine sunmak olmal\u0131d\u0131r. Belki M\u00fcsl\u00fcman duyarl\u0131l\u0131kla yap\u0131lacak b\u00f6ylesi bir giri\u015fim \u015fimdi i\u00e7in aciliyet yani farziyet kesbetmi\u015f bulunmaktad\u0131r.<\/p><div id=\"bghab-602048749\" class=\"bghab-icerik-icine-15-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Konuyu daha iyi anlayabilmek i\u00e7in Prof Dr.Ali BARDAKO\u011eLU\u2019na kulak verelim:\u201cBu g\u00fcn hem insanl\u0131k hem de bir bu\u00e7uk milyar\u0131 a\u015fk\u0131n \u0130slam d\u00fcnyas\u0131 ve elli k\u00fcsur \u0130slam \u00fclkesi olarak bir dizi sorunla kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuz do\u011frudur. Bu sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fc ve mutlulu\u011fu ba\u015fka adreslerde aramak yerine kendimizi yeniden tan\u0131mlamak, kendimizle y\u00fczle\u015fmek ve elimizin alt\u0131nda bulunan de\u011ferlerimizi yeniden ke\u015ffetmekten ba\u015fka \u00e7aremiz de yok.<\/p>\n<p>&nbsp;<\/p>\n<p>Sahip oldu\u011fumuz ortak miras ve tecr\u00fcbe birikimimizin temelinde bizi as\u0131rlarca birbirimize ba\u011flayan ve bize say\u0131s\u0131z haslet ve de\u011ferler kazand\u0131ran \u0130slam dini ve bu dinin iki kayna\u011f\u0131 olan Kuran ve S\u00fcnnet yatmaktad\u0131r. Bu kaynaklar ve onlardan beslenen k\u00fclt\u00fcrel miras ve tecr\u00fcbemiz g\u00f6steriyor ki, \u0130slam dini, Yaratanla ve \u00e7evreyle bar\u0131\u015f i\u00e7inde ya\u015famas\u0131n\u0131, kal\u0131c\u0131 huzur ve mutlulu\u011fu yakalamas\u0131n\u0131 hedeflemi\u015f,; bunu ger\u00e7ekle\u015ftirmek i\u00e7in insana sadece inan\u00e7 ve ibadet esaslar\u0131n\u0131 telkin etmekle yetinmeyip, bunun yan\u0131 s\u0131ra adalet, do\u011fruluk ve d\u00fcr\u00fcstl\u00fck, hak yememe, yalan s\u00f6ylememe, \u00f6tekine sayg\u0131, yard\u0131mla\u015fma, her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fckten uzak durma, kendisi i\u00e7in istedi\u011fini karde\u015fi i\u00e7in de isteme ve onu sevme gibi temel erdemleri de hayat\u0131m\u0131zda egemen k\u0131lmak istemi\u015ftir.<\/p>\n<p>\u0130slam d\u00fcnyas\u0131 ve M\u00fcsl\u00fcmanlar olarak, klasik dini bilgi miras\u0131m\u0131z\u0131 bug\u00fcne ta\u015f\u0131mada, d\u00fcnyada ba\u015f d\u00f6nd\u00fcr\u00fcc\u00fc de\u011fi\u015fim kar\u015f\u0131s\u0131nda tutum belirlemede, Kuran ve S\u00fcnneti anlamada, \u0130slam\u2019\u0131n evrensel davetini alg\u0131lamada ve temsilde ciddi sorunlar\u0131m\u0131z\u0131n oldu\u011fu a\u015fik\u00e2rd\u0131r.<\/p>\n<p>Son y\u00fczy\u0131lda bir\u00e7ok alanda s\u0131k\u0131\u015fan ve sorunlar ya\u015famaya ba\u015flayan, buna kar\u015f\u0131 d\u00fc\u015f\u00fcnce ve bilgi \u00fcretme imk\u00e2n\u0131n\u0131 da b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yitirmi\u015f bulunan \u0130slam d\u00fcnyas\u0131 kolayc\u0131l\u0131\u011fa ka\u00e7t\u0131 ve gelene\u011fe s\u0131\u011f\u0131nd\u0131. Klasik dini ilimlerin kendi d\u00f6nem ve \u015fartlar\u0131 i\u00e7inde \u00fcretti\u011fi bilgiye kurtar\u0131c\u0131 g\u00f6z\u00fcyle bakt\u0131 ve onlar\u0131 kendi diline ve k\u00fclt\u00fcr\u00fcne terc\u00fcme ederek topluma aktarmay\u0131 \u0130slam\u2019a ve ecdada hizmet zannetti.<\/p><div id=\"bghab-1224014496\" class=\"bghab-icerik-icine-20-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<p>Kitaplar sorun \u00e7\u00f6zmez, sorunlar\u0131n \u00fcstesinden gelecek ilim insanlar\u0131 ve beyinleri besler. Kendimiz elimizi ta\u015f\u0131n alt\u0131na sokmadan, eskilerin \u00fcretti\u011fi ve kategorik olarak da be\u015feri ve zanni nitelikteki bilgilerin ve yorumlar\u0131n arkas\u0131na s\u0131\u011f\u0131nmak, onlar\u0131 dini alanda denmesi gerekeni s\u00f6yleyenler olarak \u00f6ne s\u00fcrmek hem bu ulemaya hem de y\u00fcce dinimize haks\u0131zl\u0131k olmuyor mu?<\/p>\n<p>Gelenekte dini ilimlerin sundu\u011fu bilgiler inanmak i\u00e7in de\u011fil, M\u00fcsl\u00fcmanlar\u0131n hayat tarzlar\u0131 ve d\u00fcnya g\u00f6r\u00fc\u015flerini belli bir k\u0131vamda tutmak i\u00e7indi ve hayatla diyalektik bir ili\u015fki olu\u015fmu\u015ftu. \u0130slam\u2019\u0131n klasik literat\u00fcr\u00fcndeki hayata dair bilgiler de inan\u0131lmak i\u00e7in de\u011fildir. Bunlar M\u00fcsl\u00fcmanlar\u0131n g\u00fcnl\u00fck hayat\u0131n\u0131, toplum hayat\u0131n\u0131 ve toplumsal ili\u015fkilerini g\u00fczelle\u015ftirmek i\u00e7in ve insanlar\u0131 \u0130slam\u2019\u0131n rahmetiyle bulu\u015fturmak i\u00e7in vard\u0131r. Ama akdim d\u00f6nemlerde dinini as\u0131llar\u0131n\u0131 merkez alarak \u00fcretilen o zengin bilgi birikimini bizler bug\u00fcn yenileyip g\u00fcnl\u00fck hayata cevap verir k\u0131vama getiremedi\u011fimiz i\u00e7in aldatmacal\u0131 bir yol se\u00e7tik; birine inand\u0131k, \u00f6tekini ya\u015fad\u0131k. Ge\u00e7mi\u015fe \u00f6zlemimizi dile getirirken g\u00fcn\u00fcn gereklerine g\u00f6re davrand\u0131k. D\u00fcnyevile\u015firken \u015fekilci ve g\u00f6rsel dindarl\u0131kla yetinir olduk. Yani birden fazla do\u011frumuz, birden fazla yolumuz oldu. Olan da bize oldu.<\/p>\n<p>Bug\u00fcn dini ilimlerde ciddi bir yeniden yap\u0131lanma ihtiyac\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Aradan ge\u00e7en bunca zamandan sonra dini ilimlerin ilk hicri as\u0131rlar\u0131n \u015fart ve anlay\u0131\u015flar\u0131 i\u00e7inde olu\u015fan m\u00fcfredat\u0131n\u0131n, ihtiya\u00e7 ve sorunlara paralel olarak belirginle\u015fen ilgi alanlar\u0131n\u0131n ve getirdi\u011fi \u00e7\u00f6z\u00fcmlerin oldu\u011fu \u015fekliyle g\u00fcn\u00fcm\u00fcze ta\u015f\u0131nmas\u0131n\u0131 arzu etmek hakkaniyete s\u0131\u011fmaz. Hele hele bunu dini ilimleri ve gelene\u011fi korumak veya ecdada ba\u011fl\u0131l\u0131k ad\u0131na savunmak \u00f6ncelikli olarak ad\u0131na hareket etti\u011fimiz bu de\u011ferlerimize haks\u0131zl\u0131k olur. G\u00fcn\u00fcm\u00fcz \u0130slam \u00e2limlerinden beklenen, yeni d\u00fcnyada kar\u015f\u0131l\u0131\u011f\u0131 zay\u0131flam\u0131\u015f ve s\u0131rf dini bilgi zannedildi\u011fi i\u00e7in h\u00fcrmet g\u00f6ren dini malumat\u0131 naklederek vakit ge\u00e7irmek de\u011fil, Kur\u2019an\u2019\u0131n ve S\u00fcnnet\u2019in k\u0131yamete kadar baki mesaj\u0131n\u0131 bu y\u00fczy\u0131la ta\u015f\u0131mak, bunu ta\u015f\u0131yacak ilmi y\u00f6ntemleri ve ilim dallar\u0131n\u0131 gerekiyorsa yeniden tasarlamak ve dini bilginin mahiyeti ve anlam\u0131n\u0131 yeniden d\u00fc\u015f\u00fcnmektir. Ancak o zaman \u0130slam\u2019\u0131n \u0131\u015f\u0131\u011f\u0131nda M\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131zla y\u00fczle\u015fme \u00e7a\u011fr\u0131s\u0131 anlaml\u0131 olur ve olumlu sonu\u00e7 verebilir.\u201d(Prof Dr. Ali BARDAKO\u011eLU; \u0130slam\u2019\u0131n I\u015f\u0131\u011f\u0131nda M\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131zla Y\u00fczle\u015fme, KURAMER Yay.\u0130st.2017).<\/p>\n<p>De\u011ferli okurlar\u0131m, Marmara \u0130lahiyat Fak\u00fcltesinde yakla\u015f\u0131k \u00fc\u00e7 y\u0131l ders ald\u0131\u011f\u0131m eski Diyanet \u0130\u015fleri Ba\u015fkan\u0131m\u0131z Prof Dr. Ali BARDAKO\u011eLU\u2019nun \u201c \u0130slam\u2019\u0131n I\u015f\u0131\u011f\u0131nda M\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131zla Y\u00fczle\u015fme, KURAMER Yay. \u0130stanbul,2017\u201d kitab\u0131n\u0131 okuman\u0131z\u0131 \u015fiddetle \u00f6neririm. Bug\u00fcn \u0130slam co\u011frafyas\u0131nda kendi ellerimizle in\u015fa etti\u011fimiz ve hayata aktard\u0131\u011f\u0131m\u0131z \u201cM\u00fcsl\u00fcmanl\u0131k tarz\u0131\u201d ile \u0130slam dininin y\u00fcce de\u011ferleri aras\u0131ndaki makas\u0131n hayli a\u00e7\u0131ld\u0131\u011f\u0131n\u0131 \u00fcz\u00fclerek g\u00f6recek, can s\u0131k\u0131c\u0131 da olsa-kendi sorunlar\u0131m\u0131zla y\u00fczle\u015fmemiz ve kap\u0131m\u0131z\u0131n \u00f6n\u00fcyle ilgilenmemiz gerekti\u011fini anlam\u0131\u015f olaca\u011f\u0131z.<\/p>\n<p>Her \u015feyin do\u011frusunu bilen Y\u00fcce Mevlad\u0131r. Allah\u2019a emanet olunuz.<\/p><div id=\"bghab-2027623438\" class=\"bghab-icerik-icine-25-paragraf bghab-entity-placement\"><script async src=\"\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js?client=ca-pub-6203283170189293\" crossorigin=\"anonymous\"><\/script><ins class=\"adsbygoogle\" style=\"display:block; text-align:center;\" data-ad-client=\"ca-pub-6203283170189293\" \ndata-ad-slot=\"7303146466\" \ndata-ad-layout=\"in-article\"\ndata-ad-format=\"fluid\" data-full-width-responsive=\"true\"><\/ins>\n<script> \n(adsbygoogle = window.adsbygoogle || []).push({}); \n<\/script>\n<\/div>\n<div id=\"bghab-3647087862\" class=\"bghab-yazi-altinda bghab-entity-placement\"><div class=\"bghab-adlabel\">Reklamlar<\/div><script async src=\"https:\/\/pagead2.googlesyndication.com\/pagead\/js\/adsbygoogle.js\"><\/script>\r\n<!-- bghaber-yaz\u0131-sonu -->\r\n<ins class=\"adsbygoogle\"\r\n     style=\"display:block\"\r\n     data-ad-client=\"ca-pub-6203283170189293\"\r\n     data-ad-slot=\"4222328180\"\r\n     data-ad-format=\"auto\"\r\n     data-full-width-responsive=\"true\"><\/ins>\r\n<script>\r\n     (adsbygoogle = window.adsbygoogle || []).push({});\r\n<\/script><\/div><br style=\"clear: both; display: block; float: none;\"\/>","protected":false},"excerpt":{"rendered":"<p>Nevzat \u00d6ZT\u00dcRK Modern k\u00fclt\u00fcr\u00fcn belirgin h\u00e2le geldi\u011fi son iki y\u00fczy\u0131ld\u0131r din\u00ee geli\u015fmeler \u0130slam d\u00fcnyas\u0131nda da kendini g\u00f6stermi\u015f, modernden geleneksele ve nihayet selefi an\u00adlay\u0131\u015flara kadar bir<\/p>\n","protected":false},"author":13,"featured_media":31811,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[6],"tags":[],"class_list":["post-32136","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yorum"],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.bghaber.org\/bghaber\/wp-content\/uploads\/2018\/07\/nevzat-hoca-r.jpg?fit=640%2C640&ssl=1","jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"jetpack-related-posts":[],"jetpack_shortlink":"https:\/\/wp.me\/pc2PfJ-8mk","_links":{"self":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/32136","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/comments?post=32136"}],"version-history":[{"count":0,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/posts\/32136\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media\/31811"}],"wp:attachment":[{"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/media?parent=32136"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/categories?post=32136"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.bghaber.org\/bghaber\/wp-json\/wp\/v2\/tags?post=32136"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}