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<\/p>\n<\/p>\n
Mezhepler Tarihi hocas\u0131 Prof. Dr. Ethem Ruhi F\u0131\u011flal\u0131\u2019n\u0131n
\nKastamonu \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi\u2019nce
\nHanef\u00eelik-Maturid\u00eelik konusunda 5- 7 May\u0131s 2017 tarihinde d\u00fczenlenen
\nIV Uluslararas\u0131 \u015eeyh \u015ea\u2019b\u00e2n-\u0131 Vel\u00ee Sempozyumu
\nDe\u011ferlendirme Oturumu\u2019nda yapt\u0131\u011f\u0131 konu\u015fman\u0131n metnidir.<\/p>\n
Tertip Heyeti ve de\u011ferli y\u00f6neticiler, herhalde, \u00fclkemizde, \u015fu anda hayattaki en ya\u015fl\u0131 ve en k\u0131demli mezhepler tarihi hocas\u0131 oldu\u011fum i\u00e7in, bilgi \u015f\u00f6lenimizin de\u011ferlendirme oturumunda benim de konu\u015fmam\u0131 istediler. Onlar\u0131n bu kadir\u015finas ve vefak\u00e2r tutum ve davran\u0131\u015flar\u0131, \u00fclkemizin ilim ve irfan hayat\u0131 ad\u0131na hakikaten takd\u00eer ve tebc\u00eele \u015f\u00e2yand\u0131r. Te\u015fekk\u00fcr ederim.<\/p>\n
B\u00f6ylece onlar, bendenize, hem bu toplant\u0131y\u0131 fikirleriyle fevkal\u00e2de k\u0131ymetli k\u0131ld\u0131klar\u0131na inand\u0131\u011f\u0131m ve her biri il\u00e2hiyat d\u00fcnyas\u0131n\u0131n y\u00fcz ak\u0131 olan ve kendileriyle hep iftihar etti\u011fim sevgili talebelerimi ve meslekta\u015flar\u0131m\u0131 bir kere daha g\u00f6rmek, dinlemek ve de\u011ferli fikirlerinden istifade edebilmek; hem de ba\u015fta biz T\u00fcrkler olmak \u00fczere b\u00fct\u00fcn Hanef\u00ee-M\u00e2tur\u00eed\u00ee M\u00fcsl\u00fcmanlar i\u00e7in son derece \u00f6nemli bir konunun g\u00f6r\u00fc\u015f\u00fclece\u011fi bu bilgi \u015f\u00f6lenine kat\u0131lma \u015ferefini ve iftihar\u0131n\u0131 sizlerle payla\u015fabilmek f\u0131rsat\u0131n\u0131 bah\u015fettiler. Bundan dolay\u0131 da \u015f\u00fckranlar\u0131m\u0131 ve takdirlerimi sunar\u0131m.<\/p>\n
Say\u0131n Konuklar,<\/p>\n
Programa g\u00f6re, iki g\u00fcn gibi \u00e7ok k\u0131sa s\u00fcrede ve \u00e7ok yo\u011fun bir program \u00e7er\u00e7evesinde, sadece T\u00fcrk d\u00fc\u015f\u00fcnce tarihinin de\u011fil, b\u00fct\u00fcn bir \u0130sl\u00e2m d\u00fc\u015f\u00fcnce tarihinin ve \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n iftihar\u0131 ve y\u00fcz ak\u0131 olan muhte\u015fem bir ana ak\u0131m\u0131, Hanef\u00eelik ve M\u00e2tur\u00eed\u00eeli\u011fi konu\u015ftuk.<\/p>\n
Bu ana ak\u0131m\u0131n m\u00fcmtaz m\u00fcmessilleri olan \u0130mam \u00c2zam Eb\u00fb Hanife ve \u0130mam Eb\u00fb Mansur el-M\u00e2tur\u00eed\u00ee, tek c\u00fcmle ile ifade etmek istersek, M\u00fcsl\u00fcmanlara, Kur\u2019an\u2019\u0131n emrine itaatla, \u201catalar\u0131n izini takip eden\u201d de\u011fil Y\u00fcce Allah\u2019\u0131n yarat\u0131lm\u0131\u015flar aras\u0131nda sadece insano\u011fluna bah\u015fetti\u011fi \u201cakl\u0131\u201d ve akl\u0131n verilerini kullanarak bilgi, \u00eeman, ad\u00e2let, liy\u00e2kat, ehliyet ve ihsanla donanmalar\u0131n\u0131; dolay\u0131s\u0131yla mutlaka sorumluluk bilincine sahip \u201c\u00f6zg\u00fcr bireyler\u201d olmalar\u0131n\u0131 \u00f6\u011f\u00fctlemi\u015f ulular ulusu iki b\u00fcy\u00fck \u00f6nderdir.<\/p>\n
♦ ♦ ♦<\/p>\n
Bildi\u011fimiz gibi M\u00fcsl\u00fcmanlar,\u00a0 H\u00fclef\u00e2-i R\u00e2\u015fid\u00een d\u00f6nemindeki fetihlerle Hicaz b\u00f6lgesinin d\u0131\u015f\u0131na \u00e7\u0131km\u0131\u015flar ve neticede \u0130sl\u00e2m, tarihin kaydetti\u011fi en k\u0131sa s\u00fcrede, b\u00fct\u00fcn Mezopotamya, Do\u011fu \u00fclkeleri ve Kuzey Afrika\u2019n\u0131n h\u00e2kim d\u00eeni haline gelmi\u015ftir.<\/p>\n
Ahl\u00e2k ve ad\u00e2letin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde bilgiyi, \u00eeman\u0131 ve akl\u0131 ba\u015f t\u00e2c\u0131 k\u0131lan M\u00fcsl\u00fcmanlar, bu topraklarda ya\u015fayan hen\u00fcz M\u00fcsl\u00fcman olmu\u015f pek \u00e7ok yeni kavim ve milletle kar\u015f\u0131la\u015fm\u0131\u015f; ba\u015fka bir ifade ile g\u00fcn\u00fcm\u00fczde \u201c\u00e7o\u011fulcu\u201d dedi\u011fimiz toplum yap\u0131s\u0131 ile tan\u0131\u015fm\u0131\u015f ve onlara ahl\u00e2k\u0131n,\u00a0 ad\u00e2letin, bilginin ve hikmetin, ehliyet ve liyakat\u0131n din i\u00e7in vazge\u00e7ilemez oldu\u011funu g\u00f6stermi\u015flerdi.[1]<\/a> Bunun i\u00e7indir ki \u0130mam M\u00e2tur\u00eed\u00ee, \u201cakl\u00ee olan\u201d<\/strong> ayn\u0131 zamanda \u201cahl\u00e2k\u00ee olan\u201d<\/strong>d\u0131r, der. Sevgili talebem, de\u011ferli gen\u00e7 ara\u015ft\u0131r\u0131c\u0131 Hanifi \u00d6zcan\u201da g\u00f6re, \u201cbu demektir ki, do\u011fru d\u00fc\u015f\u00fcnmemizi sa\u011flayan ilkeler<\/em> ile d\u00fcr\u00fcst davranmam\u0131z\u0131 sa\u011flayan ilkeler<\/em> ayn\u0131 ilkelerdir.\u201d [2]<\/a><\/p>\n Ancak Emev\u00eelerle ba\u015flayan \u201csaltanat\u201d egemenli\u011fi, bilgiyi, akl\u0131, hikmeti ve \u00eeman\u0131 yanl\u0131\u015f ve dar kal\u0131plar\u0131n i\u00e7ine s\u0131k\u0131\u015ft\u0131r\u0131p insanlar\u0131 edilgen k\u0131lan kaderci bir anlay\u0131\u015fa mahk\u00fbm etmi\u015ftir. Nitekim bu anlay\u0131\u015f\u0131n k\u00f6r\u00fckledi\u011fi egemenlik ve iktidar h\u0131rs\u0131, \u0130sl\u00e2m\u2019\u0131n \u00e2dil ve dinamik yap\u0131s\u0131n\u0131 \u00f6ylesine tahrib etmi\u015ftir ki, M\u00fcsl\u00fcmanlar \u00f6zg\u00fcrce ak\u0131llar\u0131n\u0131 kullanmak suretiyle b\u00fct\u00fcn fikir ve g\u00f6r\u00fc\u015fleri dinleyip en g\u00fczeline uymak ve selefleri gibi tarihin ak\u0131\u015f\u0131n\u0131 de\u011fi\u015ftirecek derecede ve g\u00fc\u00e7te etkili, ehliyetli, dirayetli ve liyakatl\u0131 olmak yerine, kendilerine sunulan\u0131 sorgusuz sualsiz kabul eden; y\u00f6neticilerin, egemen g\u00fc\u00e7lerin ya da mezhep imamlar\u0131n\u0131n g\u00f6r\u00fc\u015flerini \u00e2deta din ile ayn\u00eele\u015ftirerek\/\u00f6zde\u015fle\u015ftirerek onlar\u0131 taklid eden z\u00fcmreler haline d\u00f6n\u00fc\u015fm\u00fc\u015flerdir.<\/p>\n Oysa \u0130sl\u00e2m, her \u015feyden \u00f6nce\u00a0 \u201cahl\u00e2k<\/strong>\u201d ve \u201cad\u00e2let<\/strong>\u201d temelli bir dindir. Ahl\u00e2k, uzmanlar\u0131n ittifakla belirttikleri gibi, her \u015feyden \u00f6nce bir \u201cili\u015fki\u201ddir. Bir ki\u015fi ile bir ki\u015fi, ki\u015fi ile toplum, bir toplum veya bir insan ile Tanr\u0131 aras\u0131nda h\u00fcr ve belirli bir niyete ba\u011fl\u0131 (kasd\u00ee\/ama\u00e7l\u0131) bir ili\u015fkidir. Bu ili\u015fki bir davran\u0131\u015f veya bir \u201ctutum\u201da dayal\u0131 olan ve mutlaka bir sonu\u00e7 ve sorumluluk do\u011furan bir ili\u015fkidir. Ahl\u00e2ka konu olan eylem, ya medhi (\u00f6vg\u00fcy\u00fc\/y\u00fcceltilmeyi) ve sevab\u0131 (\u00f6d\u00fcl\u00fc); ya da zemmi (k\u0131nanmay\u0131) ve ikab\u0131 (cezaland\u0131rmay\u0131) gerektirir.<\/p>\n Esasen Kur\u2019\u00e2n <\/em>a\u00e7\u0131s\u0131ndan bir eylemi ahlak\u00ee k\u0131lan \u015fey, bu ahlak\u00ee ili\u015fkiye kat\u0131lan taraflar\u0131n her ikisine, yani fiili i\u015fleyen ile i\u015flenene sa\u011flad\u0131\u011f\u0131 mutluluk, sevin\u00e7, haz ve fayda olu\u015fudur.<\/p>\n \u0130\u015fte bu noktada \u015fu soruyu cevaplamakta zorlan\u0131yoruz:<\/p>\n \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde neden ahl\u00e2k\u0131n objektifli\u011fini savunarak onu b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u201cak\u0131l\u201d<\/em><\/strong> ile temellendiren Mu\u2019tezile ve M\u00e2turid\u00ee okullar\u0131n\u0131n \u00f6\u011fretileri de\u011fil de, subjektifli\u011fi savunarak \u201cvahiy\u201d<\/em><\/strong> ile izah eden E\u015f\u2019ar\u00ee okulunun g\u00f6r\u00fc\u015fleri resm\u00eele\u015ftirilmi\u015f ve bu \u00f6\u011fretinin tabi\u00ee sonucu olan \u201cedilgen insan tipi\u201d <\/em><\/strong>nin yayg\u0131nla\u015fmas\u0131 istenmi\u015ftir?<\/p>\n Acaba bunun arkas\u0131nda, kendilerine t\u00e2bi olanlar\u0131 Allah\u2019\u0131n mutlak kudret ve iradesi ile O\u2019nun de\u011fi\u015fmez takd\u00eerini gerek\u00e7e g\u00f6stererek itaata ve teredd\u00fcts\u00fcz ba\u011fl\u0131l\u0131\u011fa sevk etme becerisi g\u00f6steren y\u00f6netici ya da egemen s\u0131n\u0131f\u0131n siyaseti mi yatmaktad\u0131r?<\/p>\n Oysa Kur\u2019\u00e2n,<\/em> Hz. Peygamber\u2019e (s.a.s.) emrolunan ve onun da m\u00fc\u2019minlere tebl\u00ee\u011f etti\u011fi \u201cdo\u011fru yol\u201ddan ayr\u0131lmamak \u015fart\u0131yla, o g\u00fcne kadar \u201catalar\u0131n izinden\u201d y\u00fcr\u00fcmeyi s\u00fcnnet<\/em> bilmi\u015f Araplar\u0131n bilmedikleri ya da kullanmaya yana\u015fmad\u0131klar\u0131 yeni bir \u015feyi mutlaka yerine getirmelerini istemi\u015ftir. O da, insanlar\u0131n dinin hakikatini anlamak i\u00e7in d\u00fc\u015f\u00fcnmeleri <\/strong>ve ak\u0131llar\u0131n\u0131 <\/strong>kullanmalar\u0131d\u0131r.<\/p>\n \u00c7\u00fcnk\u00fc dinin her t\u00fcrl\u00fc emir ve y\u00fck\u00fcml\u00fcl\u00fckleri, bunlar\u0131 de\u011ferlendirme ve hakikatini anlama g\u00fcc\u00fcne sahip insana, insan\u0131n akl\u0131na y\u00f6nelmi\u015ftir. Bu durumda Allah\u2019a iman etmenin ve O\u2019nu tan\u0131man\u0131n tek yolu da ak\u0131l<\/strong>\u2019d\u0131r, bilgi<\/strong>\u2019dir.<\/p>\n Kalbin\/insan\u0131n manev\u00ee b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc akletmesi, yani akl\u00ee melekelerini \u00e7al\u0131\u015ft\u0131rmas\u0131, ahl\u00e2k ile aralar\u0131ndaki ili\u015fkiyi sa\u011flamla\u015ft\u0131rmas\u0131 ve hatt\u00e2 ahl\u00e2kla b\u00fct\u00fcnle\u015fmesi demektir. \u00c7\u00fcnk\u00fc Kur\u2019\u00e2n<\/em>\u2019da \u201cakletmek\u201d ile \u201cahl\u00e2kl\u0131 olmak\u201d sanki \u00f6rt\u00fc\u015ft\u00fcr\u00fcl\u00fcr. Nitekim \u201c\u2018a-ka-le<\/strong>\u201d fiilinin t\u00fcrevlerinin kullan\u0131mlar\u0131 da buna i\u015faret eder. Asl\u0131nda T\u00fcrk\u00e7emiz,\u00a0 \u201cuslu\u201d kelimesi ile bu \u00f6rt\u00fc\u015fmenin en ilgi \u00e7ekici birlikteli\u011fini sunar. Dilimizde \u201cuslu olmak\u201d, \u201cak\u0131ll\u0131\u201d, ama daha da fazlas\u0131yla \u201cahl\u00e2kl\u0131 olmak\u201d demektir.<\/p>\n Buradan nereye gelmek istiyorum?<\/p>\n Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019e g\u00f6re Allah\u2019\u0131n iradesi ve beyan\u0131, ahl\u00e2k\u00ee de\u011ferin, ahl\u00e2k kanununun nedeni de\u011fil; sadece insanlar\u0131n ahl\u00e2kl\u0131 olmalar\u0131n\u0131n, ahl\u00e2kl\u0131 ya\u015famalar\u0131n\u0131n nedenidir. Yani ahl\u00e2k\u00ee bir de\u011fer ya da emir, Allah emretti\u011fi ya da beyan etti\u011fi i\u00e7in iyi ve m\u00fckemmel de\u011fildir. <\/em><\/strong><\/p>\n Fiiller \/ eylemler ve \u201c\u015fey\u201dler, vahiyden \u00f6nce de, do\u011falar\u0131nda iyilik ya da k\u00f6t\u00fcl\u00fc\u011f\u00fc ta\u015f\u0131rlar. <\/em><\/strong><\/p>\n \u0130nsan aklederek bir fiilin veya bir ahl\u00e2k\u00ee de\u011ferin \u201cdo\u011fru\u201d ve \u201ciyi\u201d oldu\u011funu bulabilir. Esasen Allah da onu \u201ciyi\u201d ve \u201cdo\u011fru\u201d bir ahl\u00e2k\u00ee de\u011fer olarak g\u00f6rmektedir. <\/em><\/strong><\/p>\n Mesel\u00e2 M\u00e2turid\u00ee\u2019ye g\u00f6re fiiller ve \u015fey\u2019ler, vahiyden \u00f6nce de kendi do\u011falar\u0131nda iyili\u011fi\/k\u00f6t\u00fcl\u00fc\u011f\u00fc, do\u011frulu\u011fu\/yanl\u0131\u015fl\u0131\u011f\u0131 ta\u015f\u0131rlar. Aklen m\u00fcmten\u00ee, yani olmas\u0131 veya ger\u00e7ekle\u015fmesi m\u00fcmk\u00fcn olmayan\u0131, vahiy de m\u00fcmten\u00ee g\u00f6r\u00fcr. Aklen vacip\/zorunlu\/farz olan\u0131, vahiy de vacip g\u00f6r\u00fcr. Asl\u0131nda vahiy, aklen m\u00fcmk\u00fcn olan\u0131 tasrih eder, a\u00e7\u0131kl\u0131\u011fa kavu\u015fturur. Zamanla insan, hev\u00e2 ve hevesine uyarak ahlak\u00ee normlar\u0131 keyf\u00eele\u015ftirdi\u011finden dolay\u0131, Allah peygamber g\u00f6ndererek bunlar\u0131 d\u00fczeltir.[3]<\/a><\/p>\n Bu \u00f6\u011freti ise, \u00e7ok a\u00e7\u0131k ve kesin bir bi\u00e7imde, yap\u0131p-etmelerinden dolay\u0131 do\u011frudan insan\u0131n sorumlu oldu\u011funu; \u00e7\u00fcnk\u00fc onun i\u015fledi\u011fi fiillerini, akl\u0131 ve iradesi ile bizzat kendisinin tercih edece\u011fini ve etmekte oldu\u011funu g\u00f6stermektedir.<\/p>\n \u0130sl\u00e2m d\u00fc\u015f\u00fcnce tarihinde iki \u00f6nemli d\u00fc\u015f\u00fcnce okulunun en me\u015fhuru olan E\u015f\u2019ar\u00eelik ise, bu g\u00f6r\u00fc\u015f\u00fcn tam aksini savunur. Yani \u0130l\u00e2h\u00ee irade, ahl\u00e2k\u00ee de\u011ferin ve ahl\u00e2k, kanunun nedenidir. Bunun anlam\u0131 k\u0131saca \u015fudur: \u0130yi veya k\u00f6t\u00fc, Allah \u00f6yle istedi\u011fi ve bildirdi\u011fi i\u00e7in iyi veya k\u00f6t\u00fcd\u00fcr.<\/p>\n M\u00fcsl\u00fcman y\u00f6neticilerin pek iltifat etmedi\u011fi, hatt\u00e2 hi\u00e7 ald\u0131rmad\u0131\u011f\u0131, ama asl\u0131nda \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin \u00e7ok de\u011ferli okullar\u0131ndan Mutezile\u2019<\/strong>ye<\/em> ve <\/em>\u0130mam M\u00e2t\u00fcrid\u00ee\u2019<\/strong>ye g\u00f6re ise insan, iyi veya k\u00f6t\u00fcn\u00fcn iyilik veya k\u00f6t\u00fcl\u00fc\u011f\u00fcn\u00fc akl\u0131 ile bilir.<\/em><\/strong>[4]<\/a> Bunun anlam\u0131 da \u015fudur:<\/p>\n \u00a0\u0130yi veya k\u00f6t\u00fc olarak i\u015flenen her i\u015fin sorumluluk ve y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc, do\u011frudan insana ve insan\u0131n akl\u0131na aittir. <\/em><\/strong><\/p>\n Kur\u2019\u00e2n\u2019<\/em>\u0131n, yani \u0130sl\u00e2m\u2019\u0131n mesaj\u0131n\u0131n \u00f6z\u00fc bu olmas\u0131na ra\u011fmen, bu fevkal\u00e2de y\u00fcce mesaj\u0131 hayata ge\u00e7irme i\u015finde her zaman ba\u015far\u0131l\u0131 olundu\u011fu s\u00f6ylenemez. Maalesef tarih boyunca bu \u00f6zden, bu y\u00fcce mesajdan cidd\u00ee sapmalar olmu\u015f ve \u00e7ok k\u00f6t\u00fc bozulmalarla kar\u015f\u0131la\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n Nitekim her din gibi M\u00fcsl\u00fcmanl\u0131k da b\u00f6lgeler, toplumlar ve toplumlara egemen olma h\u0131rs\u0131 ile yan\u0131p tutu\u015fan siyaset\u00e7iler ve din bilginlerinin elinde d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc \u201csistem\u201d a\u00e7\u0131s\u0131ndan, \u00f6nemli \u00f6l\u00e7\u00fcde asl\u00ee ve \u00f6z yap\u0131s\u0131ndan, temel mesaj\u0131ndan uzak b\u0131rak\u0131lm\u0131\u015ft\u0131r.<\/p>\n Ebu Han\u00eefe ve \u0130mam M\u00e2tur\u00eed\u00ee ise, Kur\u2019an\u2019<\/em>\u0131n \u00f6z\u00fcn\u00fc ve esas mesaj\u0131n\u0131 bi-hakk\u0131n tespit ve teslim ettikleri i\u00e7in M\u00fcsl\u00fcmanlar\u0131n meselelerine \u00e7are olacak akl\u0131 ve ak\u0131l y\u00fcr\u00fctme metodunu geli\u015ftirip kullanm\u0131\u015flard\u0131r. Neticede Hanef\u00eelik ve M\u00e2tur\u00eed\u00eelik, Horasan-M\u00e2ver\u00e2\u00fcnnehir ba\u015fta olmak \u00fczere Orta Asya, Afganistan, Hindistan, Pakistan, Do\u011fu T\u00fcrkistan, Malezya, Endonezya, Kafkaslar, Rusya, T\u00fcrkiye, Orta Do\u011fu ve di\u011fer b\u00f6lgelerde M\u00fcsl\u00fcman olarak ya\u015fayan kitleler aras\u0131nda yay\u0131lm\u0131\u015f ve bu tesir bug\u00fcnlere kadar devam etmi\u015ftir. Hatt\u00e2 \u0130mam M\u00e2tur\u00eed\u00ee\u2019nin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde Semerkant\u2019ta do\u011fan ve daha sonraki takip\u00e7ileri taraf\u0131ndan T\u00fcrk topluluklar\u0131 aras\u0131nda yay\u0131lan M\u00e2tur\u00eed\u00eelik, T\u00fcrk topluluklar\u0131n\u0131n din\u00ee, i\u00e7tima\u00ee ve meden\u00ee birli\u011finde \u00e7ok \u00f6nemli bir rol oynam\u0131\u015ft\u0131r.<\/p>\n Ancak ne hazindir ki, \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n genelinde ve hatt\u00e2 Hanef\u00ee-M\u00e2tur\u00eed\u00ee oldu\u011funu s\u00f6yleyen Osmanl\u0131 saray\u0131nda ve medreselerinde bile gereken ilgi ve kabul\u00fc g\u00f6rememi\u015f, ihmal edilmi\u015f; mensubiyet ve ba\u011fl\u0131l\u0131k, sadece bir s\u00f6z olmaktan \u00f6teye ge\u00e7ememi\u015ftir. Ara\u015ft\u0131r\u0131c\u0131lar \u0130mam M\u00e2tur\u00eed\u00ee\u2019nin ihmal edili\u015fi hakk\u0131nda muhtelif sebepler ileri s\u00fcrerler.[5]<\/a> Bu hususta \u201c\u0130mam M\u00e2tur\u00eed\u00ee ve M\u00e2tur\u00eed\u00eelik\u201d<\/em> ba\u015fl\u0131kl\u0131 muhalled bir se\u00e7ki haz\u0131rlayan k\u0131ymetli \u00f6\u011frencimiz ve meslekta\u015f\u0131m Prof. Dr. S\u00f6nmez Kutlu\u2019nun \u015fu s\u00f6zlerini, vaktinizi almak pahas\u0131na okumak istiyorum:<\/p>\n \u201cM\u00e2tur\u00eed\u00ee\u2019nin Hanef\u00eeler d\u0131\u015f\u0131nda kas\u0131tl\u0131 olarak ihmal edilmesinin sebeplerinden birisi, E\u015f\u2019ar\u00ee, \u0130bn Kull\u00e2b, Kal\u00e2nis\u00ee ve benzerleri gibi, eserlerinde Ehl-i S\u00fcnnet\u2019i savunmam\u0131\u015f olmas\u0131 ve Ehl-i S\u00fcnnet ve\u2019l-Cemaat veya benzer kavramlar\u0131 hi\u00e7 kullanmam\u0131\u015f olmas\u0131d\u0131r. Bunun yerine Eb\u00fb Han\u00eefe\u2019nin izinden giderek Mutedil M\u00fcrcie\u2019nin g\u00f6r\u00fc\u015flerini savunmu\u015f ve \u2018\u00d6v\u00fclen M\u00fcrcie\u2019 (irc\u00e2\u2019 el-mahm\u00fbd) fikrini benimsemi\u015ftir. O d\u00f6nemlerde bir\u00e7ok a\u00e7\u0131dan mak\u00e2l\u00e2t gelene\u011fi standartla\u015ft\u0131\u011f\u0131 i\u00e7in, Eb\u00fb Han\u00eefe ve Ash\u00e2b\u0131 M\u00fcrcie\u2019nin bir alt grubu olarak zikredilmi\u015ftir\u2026. <\/em><\/p>\n (Ayr\u0131ca) M\u00e2tur\u00eed\u00ee\u2019nin Muhammed b. Kerr\u00e2m ve di\u011fer sufilerin anlay\u0131\u015flar\u0131n\u0131 ele\u015ftirmesi, sezgiyi\/ilham\u0131 reddederek akla \u00f6nem vermesi, daha sonra sufilikle eklemlenen Ehl-i S\u00fcnnet \u00e7evrelerinde kabul g\u00f6rmesine ve \u00f6ne \u00e7\u0131kmas\u0131na engel olmu\u015ftur. \u00c7\u00fcnk\u00fc kendi \u00f6\u011frencisi Eb\u00fb\u2019l-K\u00e2s\u0131m Hak\u00eem es-Semerkand\u00ee<\/em> ve Eb\u00fb\u2019l-Leys es-Semerkand\u00ee\u2019nin eserlerinin daha yayg\u0131n olmas\u0131na ve \u00e7ok tan\u0131nmas\u0131na, onlar\u0131n suf\u00ee d\u00fc\u015f\u00fcnceyle ilgilenmeleri ve bu konuda eserler yazm\u0131\u015f olmalar\u0131 sebep olmu\u015ftur.\u00a0 Hanefi \u00e7evrelerin onu ihmali konusunda bir kas\u0131t aramak yerine, Eb\u00fb Han\u00eefe\u2019nin otoritesini g\u00f6lgeleme endi\u015fesinin etkili oldu\u011fu kanaatindeyiz. Ne zaman ki \u015eafiilik ve Malikilik kendilerine E\u015f\u2019ar\u00ee\u2019yi itikad\u00ee g\u00f6r\u00fc\u015flerinde \u00f6nemli bir \u015fahsiyet olarak \u00f6ne \u00e7\u0131karmaya ba\u015flad\u0131lar, o zaman Hanefiler de E\u015f\u2019ar\u00ee\u2019ye rakip olarak M\u00e2tur\u00eed\u00ee\u2019yi imam edindiler\u2026.\u201d.<\/em>[6]<\/a><\/p>\n Aziz Dostlar,<\/p>\n Hepimiz \u00e7ok iyi biliyoruz ki Kur\u2019\u00e2n,<\/em> \u0130mam M\u00e2tur\u00eed\u00ee\u2019den birka\u00e7 y\u00fczy\u0131l \u00f6nce, Hz, Peygamber\u2019e (s.a.s.) emrolunan ve onun da m\u00fc\u2019minlere tebl\u00ee\u011f etti\u011fi \u201cdo\u011fru yol\u201d<\/strong>dan ayr\u0131lmamak \u015fart\u0131yla, o g\u00fcne kadar \u201catalar\u0131n izinden\u201d <\/strong>y\u00fcr\u00fcmeyi s\u00fcnnet<\/strong><\/em> bilmi\u015f Araplar\u0131n bilmedikleri ya da kullanmaya yana\u015fmad\u0131klar\u0131 yeni bir \u015feyi mutlaka yerine getirmelerini istemi\u015ftir. O da, insanlar\u0131n dinin hakikatini anlamak i\u00e7in d\u00fc\u015f\u00fcnmeleri <\/strong>ve ak\u0131llar\u0131n\u0131<\/strong> kullanmalar\u0131d\u0131r.\u00a0 \u00c7\u00fcnk\u00fc dinin her t\u00fcrl\u00fc emir ve y\u00fck\u00fcml\u00fcl\u00fckleri, bunlar\u0131 de\u011ferlendirme ve hakikatini anlama g\u00fcc\u00fcne sahip insana, insan\u0131n akl\u0131na y\u00f6nelmi\u015ftir.<\/p>\n Bu sebepten \u0130mam Azam Eb\u00fb Han\u00eefe ve \u0130mam M\u00e2tur\u00eed\u00ee, inanma ile bilgi aras\u0131ndaki ilgi ve ili\u015fki konusunu fevkal\u00e2de derin ve isabetli, eskilerin tabiri ile, \u2018ar\u00eez-\u2018am\u00eek bir bi\u00e7imde a\u00e7\u0131klam\u0131\u015flard\u0131r.<\/p>\n Kur\u2019\u00e2n<\/em>\u2019\u0131n inananlar\u0131 s\u00fcrekli kendi iradeleri ve gayretleriyle bilimsel bilgiye ula\u015fmaya te\u015fvik \u00f6zelli\u011fi, her \u015feyden \u00f6nce, onun, k\u00f6r\u00fc k\u00f6r\u00fcne inanan insanlar de\u011fil, bilgili, ara\u015ft\u0131r\u0131c\u0131, soran, sorgulayan, d\u00fc\u015f\u00fcnen ve ak\u0131llar\u0131n\u0131 kullanan bir ayd\u0131n m\u00fc\u2019minler toplulu\u011fu<\/em> meydana getirmek iste\u011finin a\u00e7\u0131k delilidir.<\/p>\n Esasen Kur\u2019\u00e2n\u2019<\/em>\u0131n bu amac\u0131, tekrar edelim ki,\u00a0 insanlara ahl\u00e2k, tarih, co\u011frafya, hukuk, t\u0131p, teknik ve benzeri alanlarda haz\u0131r bilgiler vermek de\u011fil, onlar\u0131n \u00eem\u00e2n ve ahl\u00e2k\u00ee irade ile donanm\u0131\u015f hikmet sahibi, \u00e2dil ve akl\u0131n\u0131 kullanan kimseler olarak, \u00f6zellikle bu alanlarda \u201cbilimsel bilgi\u201dye ula\u015fmaya \u00e7al\u0131\u015fmalar\u0131n\u0131 ve elde ettikleri bilgileri ayn\u0131 inan\u00e7 ve ahl\u00e2k\u00ee yakla\u015f\u0131mla insanl\u0131\u011fa sunmalar\u0131 i\u00e7in gerekli yollar\u0131 \u0131srarla ve \u00e7ok \u00e7e\u015fitli \u00f6rneklerle g\u00f6stermektir.<\/p>\n Nitekim Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019<\/em>de k\u0131ssalar\u0131n ve ayn\u0131 konular\u0131n s\u0131k s\u0131k tekrar edilmesinin temel sebeplerinden biri de budur.\u00a0 Ayr\u0131ca bu emirler ve tavsiyeler, insanlar\u0131n inanma ve Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019<\/em>i kabul etmede tam bir fikir ve hareket serbestli\u011fi i\u00e7inde bulunu\u015flar\u0131n\u0131n da ifadesidir; \u00e7\u00fcnk\u00fc Kur\u2019\u00e2n\u2019<\/em>\u0131n takip etti\u011fi us\u00fbl\/y\u00f6ntem,\u00a0 ikn\u00e2<\/em> ve telk\u00een<\/em> metodudur. Telk\u00een<\/em>, ancak ak\u0131l sahibi olan insanda m\u00e2kes bulur.<\/p>\n Bu sebepten Kur\u2019\u00e2n<\/em>-\u0131 Ker\u00eem<\/em>, \u201cd\u00fc\u015f\u00fcnmek\u201d, \u201ctefekk\u00fcr etmek\u201d, \u201cibret almak\u201d \u015feklinde ifade edilen ak\u0131l<\/em> \u00fczerinde \u0131srarla ve \u00f6nemle durur. Kur\u2019\u00e2n\u2019<\/em>a g\u00f6re ak\u0131l<\/em>, hakemdir ve do\u011fruyu e\u011friden ay\u0131rmak \u00fczere ba\u015fvurulan esasl\u0131 bir prensiptir. \u0130mam M\u00e2tur\u00eed\u00ee\u2019ye g\u00f6re de Allah akl\u0131 yararl\u0131 ile zararl\u0131y\u0131 belirlemede, iyi ile k\u00f6t\u00fcy\u00fc ay\u0131rt etmede kullan\u0131lmas\u0131 gerekli bir vas\u0131ta olarak yaratm\u0131\u015ft\u0131r.[7]<\/a> En \u00f6nemlisi de ak\u0131l, insan\u0131 Allah\u2019\u0131n ayetlerini anlama\u011fa muktedir k\u0131lan insan yetene\u011fini ifade eder.[8]<\/a><\/p>\n Burada Allah\u2019\u0131n ayetleri ile ak\u0131l aras\u0131ndaki \u00e7ok \u00f6nemli bir ilgiye dikkatinizi \u00e7ekmek istiyorum. Allah ile insan aras\u0131nda iki \u00e7e\u015fit haberle\u015fme vard\u0131r. Biri s\u00f6zl\u00fcd\u00fcr, her iki taraf da insan\u0131n dilini kullanarak meram\u0131n\u0131 anlat\u0131r; ikincisi ise s\u00f6zs\u00fczd\u00fcr. Allah, evrenin\/tabiat\u0131n ayetlerini\/delillerini\/i\u015faretlerini kullanarak, insan da v\u00fccudunun hareket ve i\u015faretlerini kullanarak meram\u0131n\u0131 anlat\u0131r. Her iki halde de haberle\u015fmeyi Allah ba\u015flat\u0131r. \u0130nsan Allah\u2019\u0131n hitab\u0131na cevap vermek durumundad\u0131r. Tanr\u0131\u2019dan insana do\u011fru konu\u015fman\u0131n tipik bir \u00f6rne\u011fi olan vahiy, hem Allah\u2019\u0131n s\u00f6zl\u00fc ayetlerini hem de tabiat\u0131n s\u00f6zs\u00fcz ayetlerini i\u00e7erir ve Allah, bu ikisi aras\u0131nda bir ay\u0131r\u0131m yapmaz. \u00c7\u00fcnk\u00fc her ikisini de ancak d\u00fc\u015f\u00fcnen, ara\u015ft\u0131ran, akl\u0131n\u0131 kullanan \u00f6z ak\u0131l sahipleri anlayabilirler.[9]<\/a> (\u0130nne f\u00ee z\u00e2like le-ay\u00e2tin li-kavmin ya\u2018k\u0131l\u00fbne=\u015e\u00fcphesiz bunda nice deliller ve ibretler vard\u0131r; fakat bunlar\u0131 anlayabilmek i\u00e7in akl\u0131n kullan\u0131lmas\u0131 gerekir.<\/em><\/strong>– <\/em>\u00a0R\u00fbm 30\/ 23\u201324) <\/em><\/strong><\/p>\n \u201cAyet\u201d kelimesi,\u00a0 \u0130sl\u00e2m \u00f6ncesi Arap dilinde de kullan\u0131lm\u0131\u015ft\u0131r, ama o zaman din\u00ee anlamda de\u011fil, sadece ve daima tabiat ile ilgili olarak kullan\u0131lm\u0131\u015ft\u0131r. Bu da, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesi ile Bat\u0131 d\u00fc\u015f\u00fcncesi aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131n temel ay\u0131r\u0131m noktalar\u0131ndan birini te\u015fkil eder.<\/p>\n Say\u0131n Konuklar,<\/p>\n \u00dclkemiz \u0130l\u00e2hiyat Fak\u00fcltelerindeki \u0130sl\u00e2m Mezhepleri tarih\u00e7ileri olarak, m\u00fcnhas\u0131ran dinimiz ve din hayat\u0131m\u0131z\u0131n tezah\u00fcrlerini tan\u0131mak ve de\u011ferlendirmek; \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n sorunlar\u0131n\u0131 tart\u0131\u015fmak amac\u0131yla ya da m\u00fcnhas\u0131ran baz\u0131 meselelerin tedkiki i\u00e7in yakla\u015f\u0131k on y\u0131ldan bu yana hemen hemen her y\u0131l, buradaki gibi, \u00e7al\u0131\u015ftaylar, bilgi \u015f\u00f6lenleri d\u00fczenledik. Sa\u011fl\u0131\u011f\u0131m m\u00fcsaade etti\u011fi her vakit bu toplant\u0131lara kat\u0131lmaktan fevkal\u00e2de haz duydum ve toplant\u0131lardan iftiharla ayr\u0131ld\u0131m. 1955\u2019lerden bu yana bir il\u00e2hiyat ve mezhepler tarihi talebesi olarak, meslekta\u015flar\u0131ma ve insan\u0131m\u0131za hitab etme f\u0131rsat\u0131 buldu\u011fum her zaman ve her f\u0131rsatta, bir hususu \u0131srarla dikkatlere sunmaya \u00e7al\u0131\u015ft\u0131m. O da k\u0131saca \u015fudur:<\/p>\n Bilindi\u011fi \u00fczere \u0130sl\u00e2m, Arap\u00e7a silm<\/em><\/strong> k\u00f6k\u00fcnden gelen bir isimdir ve \u201cteslim olma; g\u00f6n\u00fclden boyun e\u011fme; it\u00e2at etme; ba\u011flanma\u201d<\/em><\/strong> anlamlar\u0131na gelir. Bir di\u011fer anlam\u0131 da \u201cbar\u0131\u015f\u201d<\/em> <\/strong>ve \u201cesenlik\u201d<\/em><\/strong>tir. Bu da bir kimsenin gerek madd\u00ee gerek manev\u00ee ve ruh\u00ee anlamda bar\u0131\u015fa ve esenli\u011fe ula\u015fabilmesinin, ancak Allah\u2019a g\u00f6n\u00fclden teslim olmas\u0131 ve ba\u011flanmas\u0131 ile m\u00fcmk\u00fcn olabilece\u011fini ifade eder.<\/p>\n G\u00f6n\u00fclden inanarak ya\u015fanan b\u00f6yle bir hayat, insan\u0131n kalbine huzur, esenlik ve bar\u0131\u015f\u0131 getirir ve b\u00f6ylece, geni\u015f anlamda, toplumda ve evrende huzur ve bar\u0131\u015f sa\u011flanm\u0131\u015f olur.<\/p>\n Esasen \u201c\u0130sl\u00e2m\u201d<\/em><\/strong> kelimesinin \u201cesleme\u201d<\/em><\/strong> \u015feklinde fiil olarak kullan\u0131lmas\u0131 halinde, \u201co kendini teslim etti\u201d <\/em><\/strong>veya \u201co huzur ve bar\u0131\u015fa erdi\u201d<\/strong><\/em> anlamlar\u0131 kastedilmi\u015f ve neticede de M\u00fcsl\u00fcman olan ki\u015finin Allah ve di\u011fer insanlarla bar\u0131\u015f halinde oldu\u011fu ifade edilmi\u015f olur. \u201c…Kendini b\u00fct\u00fcn\u00fcyle Allah\u2019a teslim eden (esleme) ve ba\u015fkalar\u0131na da iyilik eden kimse, ecrini Rabbinden alacakt\u0131r. Art\u0131k onlara korku yoktur ve \u00fcz\u00fclmeyeceklerdir de.\u201d<\/em><\/strong> (Bakara, 2\/112) \u00e2yeti, bunun \u00e7ok a\u00e7\u0131k \u00f6rne\u011fidir.<\/p>\n \u0130\u015fte Kit\u00e2b-\u0131 M\u00fcb\u00een<\/em><\/strong>\u2019in tebl\u00ee\u011f ve ta\u2019l\u00eem etti\u011fi\u00a0 \u201cDin\u201d<\/strong>, yani \u201c\u0130sl\u00e2m\u201d<\/strong> budur; \u00f6z\u00fc itibariyle \u201cbar\u0131\u015f\u201d, \u201cesenlik\u201d ve \u201cteslimiyet\u201d<\/em><\/strong>ten ibaret bir dindir.<\/p>\n Mil\u00e2d\u00ee 610 y\u0131l\u0131nda Mekke\u2019de Hz. Muhammed (s.a.s.)\u2019e indirilen ilk \u00e2yetle ba\u015flayan bu \u201cesenlik\u201d, \u201cteslimiyet\u201d ve \u201cbar\u0131\u015f\u201d hayat\u0131, yani \u201cisl\u00e2m\u201d<\/strong>, Med\u00eene\u2019de \u201cson\u201d ve \u201cekmel\u201d d\u00een h\u00fcviyetini kazanarak mutlak bir uyan\u0131\u015f\u0131n, insanl\u0131\u011f\u0131n muhta\u00e7 oldu\u011fu kurtulu\u015fun, huzur ve saadetin bitip-t\u00fckenmeyecek kayna\u011f\u0131 oldu\u011funu c\u00fcmle \u00e2leme il\u00e2n eylemi\u015ftir.<\/p>\n Kaynaklar bize, en az\u0131ndan Hz. Peygamber zaman\u0131n\u0131n, Kit\u00e2b<\/em><\/strong> ve S\u00fcnnet<\/em>\u2019<\/strong>in onun il\u00e2h\u00ee-be\u015fer\u00ee dirayeti ile ikame edildi\u011fi, \u201cgecesi g\u00fcnd\u00fcze benzeyen bembeyaz nurlu ufuklar\u0131n\u201d <\/em>h\u00e2kim oldu\u011fu bir devir oldu\u011funu bildirir.<\/p>\n Ancak Hz. Peygamber\u2019in vefat\u0131ndan \u00e7ok k\u0131sa say\u0131labilecek bir s\u00fcre sonra ortaya \u00e7\u0131kan olaylar, insanlar\u0131n bu d\u00eeni, Hz. Peygamber\u2019in tebl\u00ee\u011f ve telk\u00een etti\u011fi ve yak\u0131n dostlar\u0131n\u0131n, \u00f6nde gelen sah\u00e2benin benimseyip ya\u015fad\u0131\u011f\u0131 gibi \u201calg\u0131lamad\u0131\u011f\u0131n\u0131\u201d g\u00f6stermektedir. Demek ki o zaman da, bug\u00fcn de, \u0130sl\u00e2m\u2019\u0131n ve Kur\u2019an\u2019<\/em>\u0131n okunmas\u0131nda, alg\u0131lanmas\u0131nda, anla\u015f\u0131lmas\u0131nda ve ya\u015fanmas\u0131nda cidd\u00ee sorunlar var!…<\/p>\n \u00d6yle ki, bug\u00fcn art\u0131k \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n insanlar\u0131 da y\u00f6neticileri de onun \u201cbar\u0131\u015f\u201d, \u201cesenlik\u201d, \u201chuzur ve s\u00fck\u00fbn\u201d emreden hayat\u0131 yerine kavgac\u0131, kaba, hoyrat ve \u00fcrk\u00fct\u00fcc\u00fc bir uc\u00fbbeyi (h\u00e2\u015f\u00e2!) \u201ci\u015fte ger\u00e7ek \u0130sl\u00e2m\u201d diye pazarlamakta; cehaletlerini\u00a0 \u201cdindarl\u0131k\u201d, \u00e7\u0131karlar\u0131n\u0131, sald\u0131rganl\u0131klar\u0131n\u0131 ve vah\u015f\u00ee cinayetlerini de \u201ccihad-\u0131 f\u00ee seb\u00eelillah\u201d olarak takdim etmektedirler.<\/p>\n Bug\u00fcn hemen istisnas\u0131z her \u0130sl\u00e2m \u00fclkesinde, ama galiba en yayg\u0131n olarak da Ortado\u011fu\u2019da M\u00fcsl\u00fcmanlar\u0131n iktis\u00e2d\u00ee, i\u00e7tim\u00e2\u00ee ve k\u00fclt\u00fcrel b\u00fct\u00fcn mes\u2019ele ve m\u00fcesseseleri, fiilen veya dolayl\u0131 yollardan ya \u0130sl\u00e2m \u00f6ncesi \u015firk zihniyetinin egemen oldu\u011fu al\u0131\u015fkanl\u0131klar\u0131n yahut da mezhep ve cemaat taassubunun \u015fekillendirdi\u011fi ve y\u00f6nlendirdi\u011fi \u00e7irkin siyasetin ellerinde bulunmaktad\u0131r.<\/p>\n Bu \u00f6yle bir taassuptur ki, mensup olunan mezhep ya da cemaat \u201cdin\u201d ile \u00f6zde\u015fle\u015ftirilmi\u015f, hatt\u00e2 baz\u0131 a\u00e7\u0131lardan dinin bile \u00f6n\u00fcne ge\u00e7irilmi\u015ftir.<\/p>\n Nitekim ge\u00e7en y\u0131llar ve aylarda, g\u00fcndemimizin ilk s\u0131ralar\u0131nda yer alan ve hemen hemen M\u00fcsl\u00fcman memleketlerin hepsinde su i\u00e7er gibi M\u00fcsl\u00fcman kan\u0131 i\u00e7en, M\u00fcsl\u00fcman karde\u015flerinin y\u00fcreklerini s\u00f6k\u00fcp yiyen canavarlar\u0131n olu\u015fturdu\u011fu I\u015fid, el-K\u00e2ide ve onun Suriye \u015fubesi en-Nusra, Hizbullah ve benzeri ideolojik \u00f6rg\u00fctler h\u00e2l\u00e2 cirit at\u0131yorlar.<\/p>\n Ne hazin ve ne c\u00fcr\u2019ettir ki, bu vah\u015fet dolu cinayetler \u201cAllahu Ekber\u201d nidalar\u0131yla ba\u015fl\u0131yor; vah\u015fetin ad\u0131 ve s\u0131fat\u0131 da (h\u00e2\u015f\u00e2!) \u201ccih\u00e2d-\u0131 f\u00ee seb\u00eelillah\u201d oluyor.<\/p>\n \u0130\u015fte yirminci ve yirmi birinci y\u00fczy\u0131l\u0131n ba\u015f\u0131m\u0131za \u00f6rd\u00fc\u011f\u00fc devas\u0131z dert ya da p\u00fcsk\u00fcll\u00fc bel\u00e2, \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n cehaletin pen\u00e7esi alt\u0131nda kendi kendini yok etme yar\u0131\u015f\u0131na d\u00fc\u015fmesi ve en hazini de ba\u015f\u0131na gelenlerin (h\u00e2\u015f\u00e2) Allah\u2019\u0131n takdiri oldu\u011funu s\u00f6yleyip sorumluluktan kurtulaca\u011f\u0131n\u0131 sanmas\u0131d\u0131r.<\/p>\n Daha \u00f6nceki y\u0131llarda da ifade etti\u011fim bir hususu tekrar g\u00fcndeme getiriyorum:<\/p>\n \u015eu husus \u00e7ok a\u00e7\u0131k ve kesin olarak bilinmeli ve inan\u0131lmal\u0131d\u0131r ki,\u00a0 \u0130sl\u00e2m d\u00fc\u015f\u00fcnce hayat\u0131nda v\u00fccud bulmu\u015f ve d\u00eenin, yani \u0130sl\u00e2miyet\u2019in anla\u015f\u0131lma, alg\u0131lanma ve ya\u015fama bi\u00e7imlerini yans\u0131tan mezhepleri ve bunlara ba\u011fl\u0131 din\u00ee ak\u0131mlar\u0131n d\u00fcnlerini ve bug\u00fcnlerini b\u00fct\u00fcn y\u00f6nleriyle her a\u00e7\u0131dan tan\u0131mad\u0131k\u00e7a g\u00fcn\u00fcm\u00fcz\u00fcn din anlay\u0131\u015f\u0131n\u0131, din hayat\u0131n\u0131n meselelerini ve en \u00f6nemlisi de siyas\u00ee ve toplumsal olay ve olgular\u0131 kavrayabilmek ve ge\u00e7erli \u00e7\u00f6z\u00fcmler \u00fcretebilmek hemen hemen de\u011fil, tamamen imk\u00e2ns\u0131zd\u0131r. Hi\u00e7 mi hi\u00e7 m\u00fcmk\u00fcn de\u011fildir.<\/p>\n Ancak ne garip ve ne ac\u00e2ibdir ki, ba\u015f\u0131n\u0131 kuma g\u00f6mm\u00fc\u015f bir bas\u00eeretsiz Y\u00d6K ve Y\u00d6K\u2019\u00fcn Kur\u2019an-\u0131 Ker\u00eem<\/em>\u2019in temel mesaj\u0131n\u0131 kavrayamam\u0131\u015f ve kavramaktan da \u00e2ciz echel-i c\u00fchel\u00e2 \u015f\u00fcrek\u00e2s\u0131 bu mesaj\u0131n fark\u0131nda olmak \u015f\u00f6yle dursun, \u0130sl\u00e2m mezhepleri tarihini bir s\u0131\u011f\u0131nt\u0131 ders haline getirmek suretiyle \u0130sl\u00e2m\u2019\u0131n anla\u015f\u0131lmamas\u0131 ve bu dine inananlar\u0131n da cehaletle beslenmesine zemin olu\u015fturacak bir karar almak gibi bir sa\u00e7mal\u0131k ve yanl\u0131\u015fl\u0131\u011f\u0131 i\u015fleyebilmektedir. Umar\u0131z ki, i\u015fledikleri korkun\u00e7 yanl\u0131\u015fl\u0131k ve hac\u00e2letin fark\u0131na var\u0131r da, hat\u00e2dan r\u00fcc\u00fb ederler.<\/p>\n \u00dclkemizin burada bulunan ya da bulunamayan \u0130sl\u00e2m mezhepleri tarih\u00e7ileri, ger\u00e7ek anlam\u0131yla akl-\u0131 sel\u00eem s\u00e2hibi hem il\u00e2hiyat m\u00fctehass\u0131slar\u0131 ve hem de il\u00e2hiyat talebeleridirler. Ayr\u0131ca onlar, Osmanl\u0131n\u0131n ihmal etti\u011fi \u00f6nemli bir ihtiyac\u0131n ve sorumlulu\u011fun art\u0131k had safhaya geldi\u011finin bilincinde olduklar\u0131 i\u00e7in, Hanef\u00eelik-M\u00e2tur\u00eed\u00eelik hakk\u0131nda b\u00f6yle bir toplant\u0131 d\u00fczenlenmesinin, konunun meslekta\u015flar\u0131m\u0131z taraf\u0131ndan a\u00e7\u0131k\u00e7a tart\u0131\u015f\u0131lmas\u0131n\u0131n, bilimsel a\u00e7\u0131dan ortaya konmas\u0131n\u0131n, hem do\u011fru bilgilere ula\u015fma ve hem de inand\u0131\u011f\u0131m\u0131z\u0131, mensup oldu\u011fumuzu s\u00f6yledi\u011fimiz bir mezhebe sahip \u00e7\u0131kman\u0131n mill\u00ee, insan\u00ee ve ilm\u00ee bir mecburiyet oldu\u011funun idraki ile hareket etmi\u015flerdir ve g\u00f6rd\u00fck ki, \u00e7ok da ba\u015far\u0131l\u0131 olmu\u015flard\u0131r.<\/p>\n Esasen bu anlay\u0131\u015f ve tutum, T\u00fcrkiye\u2019mizde \u0130sl\u00e2m Mezhepleri tarihi alan\u0131na mensup her bir \u00f6\u011fretim eleman\u0131 taraf\u0131ndan ilm\u00ee ve ahlak\u00ee bir sorumluluk olarak g\u00f6r\u00fclmekte ve kabul edilmektedir; \u00e7\u00fcnk\u00fc onlar, sadece memleketimizde de\u011fil, b\u00fct\u00fcn \u0130sl\u00e2m \u00e2leminde Kur\u2019an<\/em><\/strong>\u2019\u0131n ve \u0130sl\u00e2m<\/em><\/strong>\u2019\u0131n b\u00fct\u00fcn sadelik ve safiyeti ile alg\u0131lanmas\u0131, anla\u015f\u0131lmas\u0131 ve ya\u015fanmas\u0131, dolay\u0131s\u0131yla onun t\u0131pk\u0131 te\u015fekk\u00fcl d\u00f6nemlerdeki gibi birle\u015ftirici, yap\u0131c\u0131, yarat\u0131c\u0131, \u00fcretici ve evrene egemen bir din haline gelmesi \u00fcmit ve heyecan\u0131n\u0131 hi\u00e7 kaybetmemi\u015f ve kaybetmeyecek ger\u00e7ek anlamda inanm\u0131\u015f hak ve hakikat talebeleridirler.<\/p>\n Nitekim bug\u00fcn burada, bu iki g\u00fcnl\u00fck s\u00fcre zarf\u0131nda, \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131 i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc cehalet ve sorumsuzluktan \u00e7ekip \u00e7\u0131karabilecek bilgi ve \u00e7\u00f6z\u00fcm kayna\u011f\u0131 demek olan Hanef\u00eelik ve M\u00e2tur\u00eed\u00eelik, \u0130sl\u00e2m mezhepleri tarihinin nesnel \u00f6l\u00e7\u00fcleri ile ve titizlik ve dikkatle g\u00f6r\u00fcl\u00fcp g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n Kald\u0131 ki \u0130sl\u00e2m d\u00fcnyas\u0131, do\u011fu\u015f d\u00f6nemindeki gibi tarihin ak\u0131\u015f\u0131na girerek ona m\u00fcdahale etmek, de\u011fi\u015ftirmek ve insan\u0131 s\u00fcreklilik, yani\u00a0 i s t i k r a r\u00a0 i\u00e7inde bir inan\u00e7 ve ahl\u00e2k dairesinde ya\u015famaya \u00e7a\u011f\u0131rmak istiyorsa, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin g\u00f6vdesini olu\u015fturan mezheplerin savunduklar\u0131 her fikrin ve g\u00f6r\u00fc\u015f\u00fcn, mutlaka bilinmesi ve varsa, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesine olan katk\u0131s\u0131n\u0131n de\u011ferlendirilmesi, s\u00fcreklilik i\u00e7indeki de\u011fi\u015fim ve geli\u015fim i\u00e7in mutlak \u015fartt\u0131r.<\/p>\n E\u011fer \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin bug\u00fcnk\u00fc k\u0131s\u0131r d\u00f6ng\u00fcs\u00fc, d\u00fc\u015f\u00fcnen, soran ve sorgulayan M\u00fcsl\u00fcman\u0131 rahats\u0131z ediyor, uykusunu ka\u00e7\u0131r\u0131yorsa, bunun birinci sebebi i\u00e7ine d\u00fc\u015f\u00fclen cehaletten kaynaklanmaktad\u0131r. Ba\u015fka bir ifade ile din, neo-kapitalist liberal zihniyet taraf\u0131ndan ziyadesiyle g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nm\u0131\u015f olmas\u0131na ra\u011fmen, onun geni\u015f kitlelerce \u00f6z\u00fc itibariyle bilinmemesinden ya da \u00fczerinde d\u00fc\u015f\u00fcn\u00fclmemesinden ve neticede bireysel sorumluluktan ka\u00e7arak bir \u201cHoca Efendi\u201dnin ya da bir \u201cMakam\u201d\u0131n himayesine s\u0131\u011f\u0131nmaktan kaynaklanmaktad\u0131r. B\u00f6yle bir durumun varl\u0131\u011f\u0131, d\u00eeni ve din\u00ee de\u011ferleri, \u00e7ok kolayl\u0131kla siyasetin arenas\u0131na g\u00f6r\u00fcnt\u00fc ve propaganda malzemesi olarak sunmak demektir.<\/p>\n O halde, asl\u0131nda \u00e7ok ge\u00e7 kal\u0131nm\u0131\u015f olmakla beraber, \u201czarar\u0131n neresinden d\u00f6n\u00fclse k\u00e2rd\u0131r\u201d anlay\u0131\u015f\u0131yla, mezheplerin ve dindeki her t\u00fcrl\u00fc olu\u015fumun, mutlaka bilinmesi ve didik didik edilmesi, yine mensup olunan dinin sel\u00e2meti a\u00e7\u0131s\u0131ndan fevkal\u00e2de zarur\u00eedir. \u00c7\u00fcnk\u00fc dinin, ilk devirlerdeki canl\u0131 ve aktif h\u00fcviyetine kavu\u015fturulmas\u0131, \u00e7a\u011fda\u015f ihtiya\u00e7lara cevap verecek sa\u011flam bilgi ve anlay\u0131\u015fla m\u00fccehhez k\u0131l\u0131nmas\u0131, yine dinin ve hitabetti\u011fi kitlelerin zaruret duydu\u011fu bir ihtiya\u00e7t\u0131r.<\/p>\n Dinin birle\u015ftirici, huzur ve bar\u0131\u015f kayna\u011f\u0131 olan asl\u00ee h\u00fcviyetine kavu\u015fturulmas\u0131, her \u015feyden \u00f6nce dinin ana kaynaklar\u0131na gidilerek sa\u011flanabilir.<\/p>\n Bu, hem bu konularla ilgili olanlar\u0131 kaynaklar\u0131n hen\u00fcz kabukla\u015ft\u0131r\u0131lmam\u0131\u015f \u00f6zleri ile temasa ge\u00e7irmek ve hem de y\u00fczy\u0131llar boyu tarih\u00ee, i\u00e7tima\u00ee ve bilhassa siyas\u00ee olaylar\u0131n din ilimlerinde yapt\u0131\u011f\u0131 de\u011fi\u015fme ve geli\u015fmeleri veya gerilemeleri g\u00f6stermek bak\u0131m\u0131ndan yap\u0131lmas\u0131 icap eden bir i\u015ftir.<\/p>\n \u00d6te yandan bu neviden \u00e7al\u0131\u015fmalar, muhtelif mezhep ve f\u0131rkalar halinde z\u00fcmrele\u015fmi\u015f topluluklar\u0131n asl\u00ee h\u00fcviyetlerini hem tan\u0131mak hem de kendilerine tan\u0131tmak bak\u0131m\u0131ndan fevkal\u00e2de faydal\u0131d\u0131r; \u00e7\u00fcnk\u00fc herhangi bir f\u0131rkaya mensup bir kimsenin, ne kadar tarafs\u0131z ve ilm\u00ee zihniyete sahip olmaya \u00e7al\u0131\u015fsa da, ba\u015fka bir f\u0131rkay\u0131, o f\u0131rkan\u0131n kendini g\u00f6rd\u00fc\u011f\u00fc \u015fekilde g\u00f6stermesi, hatt\u00e2 g\u00f6r\u00fc\u015flerini oldu\u011fu gibi aktarabilmesi m\u00fcmk\u00fcn de\u011fildir.<\/p>\n Bu sebepten itikad\u00ee mezhep ve f\u0131rkalar\u0131, sadece kendi eserlerinden tan\u0131mak ve \u00f6\u011frenmekle yetinmemek; onlar\u0131 imk\u00e2nlar \u00f6l\u00e7\u00fcs\u00fcnde ulusal ya da uluslar aras\u0131 toplant\u0131larda masaya yat\u0131r\u0131p \u00e7ok iyi incelemek, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin sa\u011flam ve g\u00fc\u00e7l\u00fc bir bi\u00e7imde yeniden aya\u011fa kald\u0131r\u0131lmas\u0131 ve dinin birle\u015ftirici ve yarat\u0131c\u0131 h\u00fcviyetinin ihyas\u0131 i\u00e7in elzemdir.<\/p>\n Bug\u00fcn bu bilgi \u015f\u00f6lenine kat\u0131lan \u00e7ok de\u011ferli bilim adamlar\u0131n\u0131n bir\u00e7o\u011funun hocas\u0131, dan\u0131\u015fman\u0131 ve T\u00fcrkiye\u2019de mezhepler tarihi alan\u0131n\u0131n en k\u0131demli talebesi olarak, b\u00f6ylesine \u00f6nemli bir konuyu g\u00fcndeme getiren Kastamonu \u00dcniversitesi Rekt\u00f6rl\u00fc\u011f\u00fcn\u00fc ve \u0130l\u00e2hiyat Fak\u00fcltesi yetkililerini ve ilgilileri hassaten tekrar tebrik ediyorum.<\/p>\n \u00c7\u00fcnk\u00fc bu meselenin bir ilm\u00ee platformda, kapal\u0131 kap\u0131lar ard\u0131nda de\u011fil, kamuoyunun \u00f6n\u00fcnde tart\u0131\u015f\u0131lmas\u0131, ilim adamlar\u0131 kadar ve hatt\u00e2 onlardan \u00e7ok daha fazla ve \u00f6nemli olarak \u00fclkemizin her d\u00fczeydeki insan\u0131, siyaset\u00e7ileri, asker ve sivil b\u00fct\u00fcn idarecileri ve ilgililer a\u00e7\u0131s\u0131ndan hakikaten \u00e7ok gereklidir.<\/p>\n H\u00e2s\u0131l\u0131, bizleri bir araya toplayarak, \u0130sl\u00e2m d\u00fc\u015f\u00fcnce tarihi a\u00e7\u0131s\u0131ndan oldu\u011fu kadar, mezheb mensubiyeti a\u00e7\u0131s\u0131ndan kimli\u011fimiz demek olan bir alan\u0131n daha a\u00e7\u0131k, daha do\u011fru ve daha ayr\u0131nt\u0131l\u0131 bir bi\u00e7imde geni\u015f k\u00fctlelerce tan\u0131nmas\u0131na ve bilinmesine vesile olduklar\u0131 i\u00e7in, bu bilgi \u015f\u00f6lenini tertip edenleri ve bildirileri ile bizleri ayd\u0131nlatan ve ilim d\u00fcnyas\u0131na b\u00fcy\u00fck katk\u0131lar sa\u011flad\u0131klar\u0131na inand\u0131\u011f\u0131m de\u011ferli akademisyen arkada\u015flar\u0131m\u0131 ve meslekta\u015flar\u0131m\u0131 g\u00f6n\u00fclden kutlar; hepinizi sevin\u00e7 ve iftihar g\u00f6zya\u015flar\u0131mla kucaklar\u0131m.<\/p>\n Hepinizi Allah\u2019a emanet eder, hay\u0131rlar dilerim.<\/p>\n __________________________<\/p>\n [1]<\/a> Bu hususta geni\u015f bilgi i\u00e7in bkz. Hanifi \u00d6zcan, M\u00e2t\u00fcrid\u00ee\u2019de D\u00een\u00ee \u00c7o\u011fulculuk<\/em>, \u0130stanbul: \u0130FAV Yay., 1995.<\/p>\n [2]<\/a> Hanifi \u00d6zcan, T\u00fcrk D\u00fc\u015f\u00fcnce Hayat\u0131nda M\u00e2t\u00fcrid\u00eelik,<\/em> Ankara: Cedit Ne\u015friyat 2012, s. 59.<\/p>\n [3]<\/a> Bkz. Eb\u00fb Mans\u00fbr el-M\u00e2t\u00fcr\u00eed\u00ee, Kit\u00e2b\u00fc\u2019t-Tevh\u00eed Terc\u00fcmesi,<\/em> \u00e7ev. Bekir Topalo\u011flu, \u0130stanbul: \u0130SAM Yay. 2003, 224 vd., 229-230.<\/p>\n [4]<\/a> \u0130mam M\u00e2tur\u00eed\u00ee, Kitabu\u2019t-Tevh\u00eed<\/em>, 172\u2019den S\u00f6nmez Kutlu, \u201cM\u00e2tur\u00eed\u00ee Ak\u0131lc\u0131l\u0131\u011f\u0131 ve G\u00fcn\u00fcm\u00fcz Sorunlar\u0131n\u0131\u00a0\u00a0 \u00c7\u00f6zmede Katk\u0131s\u0131\u201d, e-mak\u00e2l\u00e2t Mezhep ve Ara\u015ft\u0131rmalar\u0131<\/em> II\/1 (Bahar 2009), s.11.<\/p>\n [5]<\/a> S\u00f6nmez Kutlu, \u201cBilinen ve Bilinmeyen Y\u00f6nleriyle \u0130mam M\u00e2tur\u00eed\u00ee\u201d, \u0130mam M\u00e2tur\u00eed\u00ee ve Maturidilik, <\/em>Haz. \u00a0\u00a0\u00a0S.Kutlu, Ankara: Otto 2016 (6.Bs.), s. 60 n. 122.<\/p>\n [6]<\/a> S\u00f6nmez Kutlu, \u201cBilinen ve Bilinmeyen Y\u00f6nleriyle \u0130mam M\u00e2tur\u00eed\u00ee\u201d, \u0130mam M\u00e2tur\u00eed\u00ee ve Maturidilik, <\/em>Haz. S.Kutlu, Ankara: Otto 2016 (6.Bs.), ss. 60 vd.<\/p>\n [7]<\/a> \u0130mam M\u00e2tur\u00eed\u00ee, Kit\u00e2bu\u2019t-Tevh\u00eed,<\/em> 172\u2019den S\u00f6nmez Kutlu, \u201cM\u00e2tur\u00eed\u00ee Ak\u0131lc\u0131l\u0131\u011f\u0131 ve G\u00fcn\u00fcm\u00fcz Sorunlar\u0131n\u0131 \u00c7\u00f6zmeye Katk\u0131s\u0131\u201d, e-mak\u00e2l\u00e2t Mezhep Ara\u015ft\u0131rmalar\u0131,<\/em> II\/1 (Bahar 2009), s.11.<\/p>\n