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<\/p>\n<\/p>\n
\u015eu ana kadar, \u0130sl\u00e2m mesaj\u0131n\u0131n asl\u00ee ve \u00f6z yap\u0131s\u0131 i\u00e7inde yeniden tan\u0131nmas\u0131 ve tan\u0131t\u0131lmas\u0131 i\u00e7in, bu dinin esaslar\u0131n\u0131n \u00e7ok iyi bilinmesi gerekti\u011fine i\u015faret etmeye \u00e7al\u0131\u015ft\u0131k.<\/p>\n
Bir de onun \u201cevrensel\u201d ve \u201cde\u011fi\u015fmez\u201d olan yan\u0131 ile tarih\u00ee, mahall\u00ee ve de\u011fi\u015febilir olan yanlar\u0131n\u0131n ya da \u201csabit din\u201d ile \u201cdinamik \u015feriat\u201d\u0131n[1]<\/a> Kur\u2019\u00e2n\u2019<\/em>\u0131n tarih\u00ee b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde yeniden okunup de\u011ferlendirilmesi ve bunu yaparken de tarih tenkit\u00e7ili\u011fi usullerine hassasiyetle riayet edilmesi \u015fartt\u0131r.<\/p>\n \u015e\u00fcphesiz baz\u0131 istisnalar\u0131 bulunmakla beraber sanki bir genel kuralm\u0131\u015f\u00e7as\u0131na \u015fu husus zikredilebilir:<\/p>\n Muamel\u00e2t yani d\u00fcnya i\u015fi olarak m\u00fctalaa edilen yap\u0131p-etmeler, hakk\u0131nda nass <\/em>bulunanlar da d\u00e2hil, tamam\u0131 ictihad\u00ee’<\/em>dir. Bunlarla ilgili hususlarda, i\u00e7inde bulunulan \u015fartlara g\u00f6re gerekli d\u00fczenleme ve uygulamalarda bulunma yetki ve sorumlulu\u011fu Devlet’e aittir. Ba\u015fka bir deyi\u015fle, nass<\/em>‘larla yani Allah’\u0131n ya da Hz. Peygamber’in emri ile bildirilen muamel\u00e2t h\u00fck\u00fcmleri, \u00eeman ve ibadetle ilgili olanlar\u0131 hari\u00e7, \u00f6rf ve \u00e2detlerin de\u011fi\u015fmesi ile de\u011fi\u015febilir.<\/p>\n Esasen Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019<\/em>de Y\u00fcce Allah \u015f\u00f6yle buyurmaktad\u0131r: \u201c… Sizden her biriniz i\u00e7in bir yol (\u015fir\u2018aten) ve bir y\u00f6ntem (minh\u00e2cen) belirledik…\u201d<\/em> [Maide 5\/ 48].<\/p>\n Elmal\u0131l\u0131 Muhammed Hamdi Yaz\u0131r, bu ayeti \u015f\u00f6yle yorumlar:\u00a0 \u015eir\u2018a<\/em>, zaman, mek\u00e2n ve \u015fartlar\u0131n de\u011fi\u015fmesiyle de\u011fi\u015febilen f\u00fcr\u00fb\u2018-i din<\/em>; \u00a0minh\u00e2c<\/em> da de\u011fi\u015fmeyen, a\u00e7\u0131k ve sonsuza dek kal\u0131c\u0131 olan us\u00fbl-i d\u00een’<\/em>dir. Yani her milletin mensup oldu\u011fu peygambere\u00a0 indirilen\u00a0 ahk\u00e2m-\u0131\u00a0 mahs\u00fbsa\/\u00f6zel h\u00fck\u00fcmler\u00a0 (muamel\u00e2t)\u00a0 <\/em>birer\u00a0\u00a0 \u015fir\u2018a<\/em>; Allah’a, peygambere, ahirete \u00eem\u00e2n gibi dinlerin hepsinin ortak ve bir olduklar\u0131 us\u00fbl de minh\u00e2c<\/em> ‘ <\/em>d\u0131r.<\/p>\n Buna g\u00f6re \u2018ed-din\u2019in evrenselli\u011fi\/tarih-\u00fcst\u00fc olu\u015fu Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019<\/em>de \u00e7ok a\u00e7\u0131k bir bi\u00e7imde ortaya konmu\u015ftur:<\/p>\n \u201cAllah, Nuh\u2019a emretti\u011fi, sana da vahyetti\u011fimiz, ayr\u0131ca \u0130brahim\u2019e, Musa\u2019ya ve \u0130sa\u2019ya emretti\u011fimiz dini, sizin i\u00e7in de din k\u0131ld\u0131. O dini dosdo\u011fru uygulay\u0131n, o konuda asla ayr\u0131l\u0131\u011fa d\u00fc\u015fmeyin. Senin davet etti\u011fin bu din\/tevhid inanc\u0131 m\u00fc\u015friklere a\u011f\u0131r geldi. Oysa Allah diledi\u011fini\/ hidayet yolunu tercih edeni bu din i\u00e7in se\u00e7er ve kendisine y\u00f6nelenleri do\u011fru yola ula\u015ft\u0131r\u0131r.\u201d<\/em> [\u015e\u00fbr\u00e2 42\/ 13].<\/p>\n Nitekim me\u015fhur tarih\u00e7i ve m\u00fcfessir Taber\u00ee de bu ayetin a\u00e7\u0131klamas\u0131n\u0131 yaparken Katade\u2019den naklen, Tevrat, \u0130ncil<\/em> ve Kur\u2019\u00e2n<\/em>\u2019\u0131n kendi \u015feriatlar\u0131 bulundu\u011funu, ama \u2018din\u2019<\/em>in, tevh\u00eed ve Allah\u2019\u0131 birleme anlam\u0131nda, b\u00fct\u00fcn peygamberler taraf\u0131ndan getirilmi\u015f bir ve ayn\u0131 din oldu\u011funu s\u00f6yler.[2]<\/a><\/p>\n Esasen bu ayetle Allah, her peygambere farkl\u0131 bi\u00e7imler i\u00e7inde bildirilen kanun\/kanun yapma ve yol\/yordam anlam\u0131nda \u201c\u015f e r e\u2018a \/ \u015f i r\u2018a\u201d<\/em> ile b\u00fct\u00fcn peygamberler i\u00e7in ayn\u0131 ve tarih boyunca hi\u00e7 de\u011fi\u015fmemi\u015f olan Allah\u2019\u0131 birleme\/tevh\u00eed anlam\u0131ndaki \u201ce d \u2013 d \u00ee n\u201d<\/em> aras\u0131nda kesin bir ay\u0131r\u0131m yapm\u0131\u015ft\u0131r. Buna g\u00f6re \u201c<\/em>d\u00een<\/em>\u201d<\/em> tek, \u201c<\/em>\u015fer\u00ee\u2018at<\/em>\u201dlar ise muhtelif ve \u00e7oktur. \u0130mam \u00c2zam Eb\u00fb Hanife, dinin birli\u011fi ve \u015fer\u00ee\u2018atlar\u0131n farkl\u0131l\u0131\u011f\u0131 konusunda, el-\u00c2lim ve\u2019l-M\u00fcte\u2018allim<\/em> adl\u0131 eserinde bu meseleleri \u00e7ok g\u00fczel a\u00e7\u0131kl\u0131\u011fa kavu\u015fturur.[3]<\/a><\/p>\n <\/p>\n Ba\u015fka bir ifadeyle \u0130sl\u00e2m mesaj\u0131n\u0131n \u00f6z\u00fcn\u00fcn ne oldu\u011fu meselesine son derece titiz ve \u00f6zenli bir bi\u00e7imde ve yepyeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 ile ve cesaretle e\u011filinmesi ve yeniden ke\u015ffedilmesi; en \u00f6nemlisi de bug\u00fcne kadar Kur\u2019\u00e2n-\u0131 Ker\u00eem<\/em>‘in M\u00fcsl\u00fcmanlar taraf\u0131ndan hayata ge\u00e7irilme yolu ve y\u00f6ntemlerinin tenkit\u00e7i bir g\u00f6zle; cesaret ve a\u00e7\u0131kl\u0131kla ortaya konmas\u0131 ve gerekti\u011finde \u201ctabu\u201dlar\u0131n y\u0131k\u0131lmas\u0131, ezberlerin bozulmas\u0131, en az\u0131ndan cidd\u00ee bi\u00e7imde sars\u0131lmas\u0131 gerekir.<\/p>\n Kur\u2019\u00e2n-\u0131 Ker\u00eem’in<\/em> ilk inen ayetleri ve sureleri, daha \u00f6nce de ifade etti\u011fimiz gibi, Mekke toplumunun hayat\u00ee meselelerinin \u015firk (puta tapma), fakirlerin s\u00f6m\u00fcr\u00fclmesi, ticar\u00ee ve toplumsal ahl\u00e2ks\u0131zl\u0131k ve topluma kar\u015f\u0131 sorumsuz davran\u0131\u015flar oldu\u011funu apa\u00e7\u0131k bir bi\u00e7imde g\u00f6sterir. O kadar ki, \u0130sl\u00e2m’\u0131n be\u015f temel \u015fart\u0131 bile sosyal ad\u00e2lete ve insanlar\u0131n e\u015fitli\u011fine, sorumluluk bilincine\/takv\u00e2ya, \u00eemana, ahl\u00e2ka ve bilgiye dayal\u0131 model bir toplum kurmay\u0131 hedefledi\u011finin \u00f6zetidir.[4]<\/a><\/p>\n Onun bu talebi, esas itibariyle, Hz. Peygamber\u2019in \u00f6nderli\u011finde ve otoritesi alt\u0131nda yirmi \u00fc\u00e7 y\u0131l gibi k\u0131sa ve ba\u015f d\u00f6nd\u00fcr\u00fcc\u00fc bir h\u0131zla ve toplumdaki ihtiya\u00e7 ve geli\u015fmelere paralel olarak ortaya konmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015f ve bir\u00e7ok alanda da ba\u015far\u0131l\u0131 olunmu\u015ftur, denebilir.[5]<\/a><\/p>\n Hz. Peygamber’in Allah\u2019\u0131n El\u00e7isi olarak g\u00f6revini tamamlad\u0131ktan sonra toplumun y\u00f6netimini \u00fcstlenen ilk d\u00f6rt halife, Kur’\u00e2n<\/em>\u2019\u0131n temel ilkeleri \u00e7er\u00e7evesinde ferdin ve toplumun ihtiyac\u0131 olan meselelere cevap bulmakta kendilerini rahat hissetmi\u015flerdir; \u00e7\u00fcnk\u00fc onlar, Hz. Peygamber’in sahip oldu\u011fu b\u00fct\u00fcn vas\u0131flar\u0131, en az\u0131ndan peygamberli\u011fi \u015fah\u0131slar\u0131nda toplayamayacaklar\u0131n\u0131 biliyorlard\u0131.<\/p>\n Hal b\u00f6yle olmas\u0131na ra\u011fmen maalesef \u00e7ok erken d\u00f6nemlerden itibaren ulema, yani \u0130sl\u00e2m bilginleri, ilk d\u00f6rt halifenin, \u00f6zellikle Hz. \u00d6mer\u2019in zihniyet ve uygulamalar\u0131n\u0131 bir kenara koyarak, \u015fer\u00eeat\u2019<\/em>\u0131n da sabit ve evrensel oldu\u011fu, sadece indirildi\u011fi 610\u2013632 d\u00f6nemini de\u011fil b\u00fct\u00fcn zamanlar\u0131 kapsad\u0131\u011f\u0131 yanl\u0131\u015f kanaatine ula\u015fm\u0131\u015flard\u0131r. Mesel\u00e2 bu t\u00fcrl\u00fc d\u00fc\u015f\u00fcnenlere g\u00f6re, Kur\u2019\u00e2n<\/em>\u2019daki kavramlar, \u0130sl\u00e2m \u00f6ncesi d\u00f6nemde belli bir evrim s\u00fcrecinden ge\u00e7erek mevcut halini alm\u0131\u015f ve vahiy i\u00e7erisinde kullan\u0131ld\u0131ktan sonra bu geli\u015fimini s\u00fcrd\u00fcrecek kavramlar de\u011fil; Tanr\u0131\u2019n\u0131n indindeki mutlak hakikati temsil eden kavramlard\u0131r. Bu y\u00fczden de sonsuza kadar ge\u00e7erli ve de\u011fi\u015fmezdir.[6]<\/a><\/p>\n Daha ba\u015ftan itibaren \u0130sl\u00e2m\u2019da \u00eem\u00e2n ve ibadet h\u00fck\u00fcmleri d\u0131\u015f\u0131ndaki muamel\u00e2t ile ilgili \u015fer\u00eeat h\u00fck\u00fcmlerinin her zaman de\u011fi\u015fime a\u00e7\u0131k ictihad\u00ee<\/em> konular oldu\u011fu hususu, \u00a0konunun akl-\u0131 sel\u00eem sahibi uzmanlar\u0131 taraf\u0131ndan s\u00fcrekli yaz\u0131lm\u0131\u015f \u00e7izilmi\u015ftir. Buna ra\u011fmen, y\u00f6neticiler taraf\u0131ndan, ak\u0131lc\u0131 \u0130mam M\u00e2turid\u00ee ve Mu\u2018tezile mezhebinin anlay\u0131\u015f\u0131 ve g\u00f6r\u00fc\u015f\u00fc yerine \u201cstat\u00fckocu\u201d ve insan\u0131 \u201cedilgen\u201d k\u0131lan E\u015f\u2018ar\u00ee \u00f6\u011fretisinin Allah ve insan g\u00f6r\u00fc\u015f\u00fc egemen k\u0131l\u0131n\u0131nca, dinin yatay boyutunu olu\u015fturan muamel\u00e2t h\u00fck\u00fcmlerinden ibaret \u201c\u015fer\u00eeat\u201d <\/em>da, maalesef, t\u0131pk\u0131 \u201ced-d\u00een\u201d<\/em> gibi \u201cde\u011fi\u015fmez\u201dlik z\u0131rh\u0131na b\u00fcr\u00fcnd\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bununla da yetinilmemi\u015f, Hz. Peygamber\u2019in S\u00fcnneti ile sahabenin ve ilk devir ulemas\u0131n\u0131n s\u00f6zleri ve g\u00f6r\u00fc\u015fleri de\u00a0 \u201cdokunulmazl\u0131k\u201d s\u0131n\u0131rlar\u0131 i\u00e7ine al\u0131narak t\u0131pk\u0131 \u201c\u015fer\u00eeat\u201d gibi \u201cde\u011fi\u015fmez\u201dlik imtiyaz\u0131na kavu\u015fturulmu\u015ftur.<\/p>\n \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n bu fevkal\u00e2de yanl\u0131\u015f ve hatal\u0131 anlay\u0131\u015f ve uygulamas\u0131n\u0131n bedelini ne kadar a\u011f\u0131r bir bi\u00e7imde \u00f6dedi\u011fi ortadad\u0131r. Yanl\u0131\u015ftan d\u00f6n\u00fclmedi\u011fi takdirde yine ayn\u0131 bedeli, belki daha da a\u011f\u0131r, ac\u0131 ve ac\u0131kl\u0131 bir bi\u00e7imde \u00f6demeye devam edece\u011fi de g\u00f6r\u00fclmektedir.<\/p>\n H\u00e2s\u0131l\u0131 \u00f6zellikle milad\u00ee 8. y\u00fczy\u0131ldan 11. y\u00fczy\u0131la kadar, hukuk, felsefe, kel\u00e2m\/teoloji, tarih, co\u011frafya ve edebiyat alanlar\u0131nda \u00e7ok say\u0131da farkl\u0131 ve \u00f6nemli d\u00fc\u015f\u00fcnce okullar\u0131 do\u011fmu\u015f; as\u0131l ve \u00e7ok \u00f6nemli olarak da fen bilimleri, astronomi, t\u0131p ve tabiat bilimleri alan\u0131nda \u00e7ok cidd\u00ee \u00e7al\u0131\u015fmalar yap\u0131lm\u0131\u015f ve yeniliklere imza at\u0131lm\u0131\u015ft\u0131r. Ba\u015fka bir ifade ile o as\u0131rlarda \u0130sl\u00e2m d\u00fcnyas\u0131 ak\u0131l <\/em>egemen bir d\u00fc\u015f\u00fcncenin ayd\u0131nl\u0131\u011f\u0131nda ya\u015fam\u0131\u015f ve onurunu payla\u015fm\u0131\u015ft\u0131r. Onun i\u00e7indir ki, o d\u00f6nem, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin Alt\u0131n \u00c7a\u011f\u0131<\/em> olarak isimlendirilir.<\/p>\n \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin te\u015fekk\u00fcl d\u00f6neminden sonra, \u0130sl\u00e2m d\u00fcnyas\u0131na, maalesef, ya\u015fanan zamana, mek\u00e2na, toplumsal yap\u0131 ve \u015fartlara, hatt\u00e2 o dine mensup toplumlar\u0131n etnik, antropolojik, ekonomik, siyas\u00ee ve co\u011fraf\u00ee \u015fartlar\u0131na g\u00f6re de\u011fi\u015fen, de\u011fi\u015febilen ve de\u011fi\u015fmesi son derece tabi\u00ee ve hatt\u00e2 \u015fart olan \u201c\u015fer\u00eeat\u201d<\/em>\u0131n, sanki insanl\u0131\u011f\u0131n m\u00fc\u015fterek de\u011ferleri ve ahl\u00e2k\u00ee \u201cnormlar\u201d bak\u0131m\u0131ndan de\u011fi\u015fmez olan \u201ced-din\u201d<\/em> imi\u015f\u00e7esine \u00e7ok kat\u0131 ve kesin bir bi\u00e7imde de\u011fi\u015fmez ve sabit oldu\u011funu ileri s\u00fcren menf\u00ee bir zihniyet egemen olmu\u015ftur.<\/p>\n Siyas\u00ee ve idar\u00ee hayata egemen olan bu k\u00f6t\u00fc zihniyet, sadece Allah\u2019\u0131n bir M\u00fcsl\u00fcman i\u00e7in \u00eeman\u0131n\u0131n ilk \u015fart\u0131 olarak belirledi\u011fi \u201cakl\u0131\u201d<\/em> de\u011fil, mant\u0131k d\u0131\u015f\u0131 bir tutumla \u201c<\/strong>zaman\u0131<\/em>\u201d, yani \u201ctarihi\u201d de nerede ise bir so\u011futucuya at\u0131p orada donmaya terk etmi\u015ftir. Ayr\u0131ca bu zavall\u0131 \u201ckafa\u201d, seleften bize intikal eden din\u00ee metinlerin her t\u00fcrl\u00fc ihtiyaca cevap verece\u011fini ve vermekte oldu\u011funu iddia edebilecek derecede kal\u0131pla\u015fm\u0131\u015f ve kat\u0131la\u015fm\u0131\u015f k\u00f6r bir taassuba ve cehalete demir atm\u0131\u015ft\u0131r.<\/p>\n Asl\u0131nda bu zihniyet mensuplar\u0131, yani \u201cnass\u201dlar\u0131n ve tarih\u00ee miras\u0131n kesinlikle de\u011fi\u015fmezli\u011fine ve sonsuza kadar \u201cyeterlili\u011fine\u201d inanm\u0131\u015f olan \u201culema\u201d ve \u201csiyas\u00ee yap\u0131\u201d ittifak\u0131, s\u0131rtlar\u0131n\u0131, me\u015fhur \u201cmevrid-i nasda ictihada mes\u00e2\u011f yoktur\u201d<\/em> h\u00fckm\u00fcne dayayarak Allah\u2019\u0131n kutsall\u0131\u011f\u0131n\u0131 de\u011fil, kendi kutsall\u0131klar\u0131n\u0131 koruma alt\u0131na almak istemi\u015fler ve alm\u0131\u015flard\u0131r da.<\/p>\n Acaba bug\u00fcn, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin Alt\u0131n \u00c7a\u011f\u0131<\/em>\u2019n\u0131 ihy\u00e2 edebilmek ad\u0131na, cesurca bir ad\u0131m at\u0131larak ilk ve sonraki nesillerin zengin tarih\u00ee miras\u0131 da de\u011ferlendirilerek Kur\u2019\u00e2n\u2019<\/em>\u0131n \u00f6z\u00fcne giden anayola \u00e7\u0131k\u0131lamaz m\u0131?<\/p>\n Bana g\u00f6re yap\u0131labilir, yap\u0131lmal\u0131d\u0131r da.. Ama bunun i\u00e7in \u00f6ncelikle ve \u00f6nemle, Kur\u2019\u00e2n\u2019<\/em>\u0131n asl\u00e2 yer vermemesine ra\u011fmen, te\u015fekk\u00fcl d\u00f6neminden sonra insan\u0131 ve insanlar\u0131 da \u201cmutlak ve ger\u00e7ek ilim otoritesi\u201d<\/em>[7]<\/a> olarak kabul eden ve tarih\u00ee miras\u0131n de\u011fi\u015fmezli\u011fini bir \u201cdin\u201d<\/em> haline getirmi\u015f olan mevcut ve maalesef yayg\u0131n zihniyete kar\u015f\u0131 amans\u0131z bir sava\u015f a\u00e7\u0131lmal\u0131; \u00e7etin ve s\u00fcrekli bir fikr\u00ee m\u00fccadeleye, bilgi sava\u015f\u0131na giri\u015filmelidir.<\/p>\n Oysa biliyoruz ki, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin temeli, bilimsel d\u00fc\u015f\u00fcnce, ara\u015ft\u0131rma, sorma ve sorgulamad\u0131r. \u0130\u015fte, Y\u00fcce Allah\u2019\u0131n Kur\u2019\u00e2n-\u0131 Ker\u00eem<\/em>\u2019de apa\u00e7\u0131k ifadelerle yasaklamas\u0131na ra\u011fmen, atalar\u0131n\u0131 k\u00f6r\u00fc k\u00f6r\u00fcne taklit eden, olaylar\u0131n ve olgular\u0131n sebep-sonu\u00e7 ili\u015fkilerine itibar etmeyen ve zanna g\u00f6re h\u00fck\u00fcm veren, bilmedi\u011fi \u015feyin ard\u0131na d\u00fc\u015fen ve akl\u0131n reddedece\u011fi benzeri olumsuz davran\u0131\u015flar\u0131 benimseyenler, ak\u0131llar\u0131n\u0131 kullanarak sormay\u0131, sorgulamay\u0131 ve ara\u015ft\u0131rmay\u0131 b\u0131rak\u0131p yerine gelene\u011fe sar\u0131lm\u0131\u015flard\u0131r. Neticede de d\u00fc\u015f\u00fcncenin dondurulmas\u0131, taklit, g\u00f6zlem yerine tasavvur, dar g\u00f6r\u00fc\u015fl\u00fcl\u00fck ve dinin y\u00f6neticiler eliyle siyasalla\u015ft\u0131r\u0131lmas\u0131 do\u011fal hale sokulmu\u015ftur.<\/p>\n \u00d6ncelikle bu Kur\u2019\u00e2n<\/em> d\u0131\u015f\u0131 zihniyete kar\u015f\u0131 \u00e7ok kapsaml\u0131 ve dikkatli bir m\u00fccadeleye giri\u015filmelidir.<\/p>\n Giri\u015filecek bu m\u00fccadelenin ilk ad\u0131m\u0131 da, b\u00fct\u00fcn dinlerin merkezini olu\u015fturan tanr\u0131 ile ona muhatap olan insan\u0131n \u0130sl\u00e2m\u2019daki yerlerinin ak\u0131lc\u0131 bir yakla\u015f\u0131mla ve isabetli bir bi\u00e7imde tespit edilmesi ve tezah\u00fcrlerinin \u00e7ok iyi g\u00f6r\u00fcl\u00fcp g\u00f6sterilmesi ile at\u0131lmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc dinlerin iyi okunup \u201cdo\u011fru\u201d anla\u015f\u0131lmas\u0131 ve anlat\u0131labilmesi, o dinin tanr\u0131-insan-evren tasavvuru ile do\u011frudan ilgilidir.<\/p>\n \u015eu anda \u00fclkemiz M\u00fcsl\u00fcmanlar\u0131 d\u00e2hil d\u00fcnya M\u00fcsl\u00fcmanlar\u0131n\u0131n \u00e7ok b\u00fcy\u00fck bir \u00e7o\u011funlu\u011funun Allah tasavvuru, E\u015f\u2019ar\u00ee kel\u00e2m\u0131n\u0131n belirledi\u011fi \u00f6l\u00e7\u00fcler \u00e7er\u00e7evesinde Allah\u2019\u0131 \u201cMutlak G\u00fc\u00e7 ve Kudret\u201d<\/em> ile ayn\u00eele\u015ftiren ve dolay\u0131s\u0131yla O\u2019nu bu yolla tenzih eden bir anlay\u0131\u015ft\u0131r. Kendilerini \u201camelde Hanef\u00ee, \u00eetikadda M\u00e2turid\u00ee\u201d olarak kabul eden T\u00fcrk insan\u0131n\u0131n Sel\u00e7uklu ve Osmanl\u0131 d\u00f6nemlerinden bu yana bu anlay\u0131\u015f\u0131 bug\u00fcn de \u0131srarla s\u00fcrd\u00fcrmeleri, do\u011frusu\u00a0 \u201cironik\u201d bir durumdur.[8]<\/a><\/p>\n Ontik olarak Allah\u2019\u0131n mutlak g\u00fc\u00e7 ve kudret sahibi olmas\u0131 son derece do\u011frudur, mant\u0131k\u00eedir ve kesindir. Ancak E\u015f\u2019ar\u00ee kel\u00e2m\u0131 ve onu kullanan siyaset, Allah ile insan aras\u0131ndaki ili\u015fkiyi yery\u00fcz\u00fc egemenli\u011finde insana atfedilen \u201chalife\u201d metaforuna y\u00fckleyerek \u201cil\u00e2h\u00ee g\u00fc\u00e7\u201d ile \u201csiyas\u00ee g\u00fc\u00e7\u201d aras\u0131nda kopmaz bir ili\u015fkinin varl\u0131\u011f\u0131n\u0131 kullanma hatas\u0131na d\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n Nitekim bunun ilk \u00e7irkin \u00f6rne\u011fini, Emev\u00ee Devleti\u2019nin ilk sultan\u0131 Muaviye b. Eb\u00ee Sufyan, \u00f6nce Hz. Ali\u2019ye hemen sonra da H\u00e2ric\u00eelere ve di\u011fer M\u00fcsl\u00fcmanlara kar\u015f\u0131 sergiledi\u011fi ad\u00e2letten uzak, haks\u0131z ve zul\u00fcm dolu icraat\u0131n\u0131, f\u00fctursuzca \u201cAllah\u2019\u0131n kaderi\/Allah\u2019\u0131n iradesi\u201d olarak O\u2019na y\u00fcklemekle ortaya koymu\u015ftur. Art\u0131k o, \u201cAllah\u2019\u0131n Halifesi\u201d s\u0131fat\u0131yla giri\u015fti\u011fi her keyf\u00ee icraat\u0131n\u0131, \u201cAllah\u2019\u0131n kaderi\/Allah\u2019\u0131n iradesi\u201d olarak \u201chikmetinden sual edilemeyen Allah\u201da havale etmekle, yani ili\u015fkideki Allah\u2019\u0131n fiillerinin s\u0131n\u0131r\u0131n\u0131 ortadan kald\u0131rmakla, kendine, yani insana ait olmas\u0131 gereken sorumluluk ve y\u00fck\u00fcml\u00fcl\u00fckten kurtulaca\u011f\u0131n\u0131 sanm\u0131\u015ft\u0131r.<\/p>\n Oysa biz biliyoruz ki, Mu\u2019tezile ve M\u00e2turid\u00ee kel\u00e2m\u0131na g\u00f6re Allah ile insan aras\u0131nda tamamen h\u00fcr\/\u00f6zg\u00fcr iradeye dayanan, kurallar\u0131 ve s\u0131n\u0131rlar\u0131 belli ahl\u00e2k\u00ee bir ili\u015fki s\u00f6z konusudur. \u015e\u00fcphesiz Allah, varl\u0131ksal olarak \/ ontik anlamda, mutlak g\u00fc\u00e7 ve kudret, mutlak ilim ve mutlak irade sahibidir; ama insanla ili\u015fkisi kesinlikle sadece g\u00fc\u00e7 ve kudrete de\u011fil, hikmet ve marifete, sevgi ve merhamete, ad\u00e2let ve ahl\u00e2ka, yani s\u00fcnnetullah\u2019<\/em>a, yani son derece d\u00fczg\u00fcn ve sa\u011flam kurallar \u00e7er\u00e7evesinde i\u015fleyen Allah\u2019\u0131n koydu\u011fu de\u011fi\u015fmez kanun ve kurallara dayan\u0131r.<\/p>\n O halde daha \u00f6nce sordu\u011fumuz soruyu burada yeniden sorabiliriz:<\/p>\n Acaba bug\u00fcn, cesurca bir ad\u0131m atarak Kur\u2019\u00e2n\u2019<\/em>\u0131 inzal edildi\u011fi d\u00f6nemin \u015fartlar\u0131 \u00e7er\u00e7evesinde anlayamaz m\u0131y\u0131z?\u00a0 Ve yine Kur\u2019\u00e2n<\/em> yeniden ke\u015ffedilerek i\u00e7inde bulundu\u011fumuz \u015fartlara g\u00f6re cesaretle ve serbest\u00e7e okunamaz ve yorumlanamaz m\u0131?<\/p>\n Bana g\u00f6re bunlar pek\u00e2l\u00e2 m\u00fcmk\u00fcn olabilir ve mutlaka da \u201cm\u00fcmk\u00fcn\u201d k\u0131l\u0131nmal\u0131d\u0131r. Bildi\u011fimiz gibi, \u0130sl\u00e2m tarihinin sayfalar\u0131, maalesef, Kur\u2019\u00e2n<\/em>\u2019\u0131n engin, derin ve bir o kadar da parlak y\u00fcz\u00fcn\u00fcn \u00f6nce H\u00e2ric\u00eeler, daha sonra s\u0131ras\u0131yla S\u00fcnn\u00eeler ve \u015ei\u00eeler taraf\u0131ndan, a\u011f\u0131rl\u0131kl\u0131 olarak kendi siyas\u00ee ve zaman zaman da \u00eetik\u0101d\u00ee ihtiraslar\u0131 ya da dar kal\u0131plara hasredilmi\u015f k\u0131s\u0131r g\u00f6r\u00fc\u015fleriyle nas\u0131l donduruldu\u011funun, karart\u0131ld\u0131\u011f\u0131n\u0131n, s\u0131\u011f, yetersiz, kaba, hoyrat ve itici hale d\u00fc\u015f\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fcn say\u0131s\u0131z \u00f6rnekleri ile doludur.<\/p>\n Bu yetersizlik, s\u0131\u011fl\u0131k ve kabal\u0131k, bug\u00fcn, dinde a\u015f\u0131r\u0131l\u0131kla zirveye ula\u015fm\u0131\u015ft\u0131r. Art\u0131k ibadette, g\u00fcn\u00fcm\u00fcz teknolojisi ile yar\u0131\u015f\u0131r, hatt\u00e2 onu a\u015far bir \u015fekilde \u201cotomasyon\u201d ger\u00e7ek k\u0131l\u0131nm\u0131\u015ft\u0131r. \u015eekle ve g\u00f6r\u00fcn\u00fcrl\u00fc\u011fe dayal\u0131 dindarl\u0131k, her alanda egemendir. O kadar ki, merhum \u00d6mer L\u00fctfi Mete\u2019nin ara\u015ft\u0131rmas\u0131n\u0131n kapa\u011f\u0131na koydu\u011fu \u201cA\u015fks\u0131z, Zevksiz\u2026 Allah\u2019s\u0131z M\u00fcsl\u00fcmanl\u0131k\u201d <\/em>ba\u015fl\u0131\u011f\u0131, g\u00fcn\u00fcm\u00fcz M\u00fcsl\u00fcmanl\u0131\u011f\u0131n\u0131n durumunu anlatmaya yeter.<\/p>\n Hemen her vesile ile g\u00fcndeme getirdi\u011fimiz bir husus, bir kere de burada tekrar edilmelidir:<\/p>\n \u00c7a\u011fda\u015f bilimin \u00e7ok b\u00fcy\u00fck geli\u015fme kaydetti\u011fi, ama bu bilimi kullanan ya da sat\u0131n alma durumunda olan kitlelerin de ahl\u00e2ks\u0131zl\u0131k, insafs\u0131zl\u0131k ve adaletsizli\u011fi ak\u0131l ve mant\u0131\u011f\u0131n kabul edemeyece\u011fi bir bi\u00e7imde yayg\u0131nla\u015ft\u0131rd\u0131klar\u0131 bir d\u00f6nemde, yani k\u00fcreselle\u015fme k\u0131skac\u0131na tak\u0131lm\u0131\u015f \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n i\u00e7inde bulundu\u011fu bu zavall\u0131 ve ezik durumdan kurtar\u0131lmas\u0131; \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde bir yeniden do\u011fu\u015fun ger\u00e7ekle\u015ftirilebilmesi i\u00e7in b\u00fct\u00fcn g\u00fcc\u00fcm\u00fczle u\u011fra\u015fmak hayat\u00ee bir zarurettir; ama ayn\u0131 zamanda mutlak anlamda bir \u00eeman borcudur.<\/em><\/p>\n Ger\u00e7i \u00fclkemizde yirminci y\u00fczy\u0131l\u0131n son \u00e7eyre\u011finden bu yana, Kur\u2019\u00e2n\u2019<\/em>\u0131 anlama ve anlatma, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesini yeniden okuma, in\u015fa etme ve benzeri konularda, ya\u015fl\u0131-gen\u00e7 akademisyenler taraf\u0131ndan \u00e7ok \u00f6nemli ve \u00fcmit verici \u00e7al\u0131\u015fmalar yap\u0131lm\u0131\u015f ve yap\u0131lmaktad\u0131r.<\/p>\n Ancak bu \u00e7al\u0131\u015fmalar\u0131n, \u00fclkemizin resm\u00ee ya da gayr-i resm\u00ee merc\u00eelerinde g\u00f6n\u00fcl ho\u015flu\u011fu ile kabul g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyebilmek maalesef m\u00fcmk\u00fcn de\u011fildir.<\/p>\n Tam tersine baz\u0131 kesimler, Kur\u2019\u00e2n<\/em>\u2019\u0131n yeniden okunmas\u0131 ve onun talep etti\u011fi model bir ahl\u00e2k ve bilgi toplumu esaslar\u0131n\u0131n yeniden ortaya konmas\u0131 ve \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin k\u00fcreselle\u015fmenin tasallutundan kurtar\u0131lmas\u0131; genelde \u00eetik\u0101d\u0131n \u00f6zelde de \u201cAllah\u201d\u0131n \u201cteslimiyet\u00e7i\u201d kadercilikten tenz\u00eeh edilmesi, aklanmas\u0131; \u0130sl\u00e2m d\u00fc\u015f\u00fcncesine inanan herkesin \u201cAllah\u2019\u0131n ayetleri\u201d olarak bildirilen evrenin s\u0131rlar\u0131n\u0131 \u00e7\u00f6zmek i\u00e7in her alanda \u00fcretici ve yarat\u0131c\u0131 olmalar\u0131 gerekti\u011fini savunan ara\u015ft\u0131r\u0131c\u0131lara, yapmakta olduklar\u0131 \u00e7al\u0131\u015fmalar\u0131n\u0131n ya da tekliflerinin e\u011fer varsa yanl\u0131\u015fl\u0131klar\u0131n\u0131 g\u00fcndeme getirip tart\u0131\u015facaklar\u0131 yerde, cehaletin ve \u201cbedev\u00ee zihniyeti\u201dnin tipik refleksi ile, \u201cz\u0131nd\u0131k\u201d, \u201ck\u00e2fir\u201d ve en hafif olarak da \u201cm\u00fcste\u015fr\u0131k bozmas\u0131\u201d yaftas\u0131 yap\u0131\u015ft\u0131rmakta ve dolay\u0131s\u0131yla bu gen\u00e7 insanlar\u0131n cesaretlerini k\u0131rmaya \u00e7al\u0131\u015fmaktad\u0131rlar.<\/p>\n Meseleyi bu \u00e7er\u00e7evede g\u00f6ren ve bu sak\u00eem zihniyeti s\u00f6zde \u201cdin\u201d ad\u0131na ba\u015f tac\u0131 edenler, asl\u0131nda Nadim Macit\u2019in[9]<\/a>, \u201c\u0130sl\u00e2m d\u00fcnyas\u0131, ekonomik, teknolojik ve politik alanda insani bir model geli\u015ftirememi\u015f olmas\u0131na ra\u011fmen, kendisinin manen, ahlaken ve toplumsal olarak sa\u011fl\u0131kl\u0131 oldu\u011funu teredd\u00fcts\u00fcz kabul etmekte ve bunu \u0131srarla savunmaktad\u0131r. Kendi kendini aldatman\u0131n somut verisi olan bu durum, \u00e7a\u011f\u0131n en b\u00fcy\u00fck yalan\u0131d\u0131r,\u201d s\u00f6zleriyle \u00f6zetlenebilecek tespitine t\u0131pat\u0131p uygundurlar.<\/p>\n Maamafih bu hususlarda M\u00fcsl\u00fcmanlar\u0131n bir kesimini kendi \u201cdin\u201dlerine ba\u011flam\u0131\u015f ve tart\u0131\u015fmas\u0131z a\u015f\u0131lmaz \u00eeman ve ilim otoriteleri olarak kabul edilen \u201c\u015feyh\u201dler, \u201choca\u201dlar, \u201cefendi\u201dler ve \u201ccem\u00e2at\u201dlar\u0131 \u015fimdilik bir yana b\u0131rakal\u0131m; as\u0131l \u00fczerinde durulmas\u0131 gereken kurum, bize g\u00f6re, \u00fclkemizde din hizmetlerini resmen y\u00fcr\u00fcten Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131\u2019d\u0131r. Bu kurumun merkez te\u015fkil\u00e2t\u0131ndaki bir\u00e7ok de\u011ferli ismin, yukar\u0131dan beri s\u0131ralamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z g\u00f6r\u00fc\u015flerin \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fc payla\u015ft\u0131klar\u0131n\u0131, yapt\u0131klar\u0131 \u00e7al\u0131\u015fmalar\u0131ndan biliyoruz.<\/p>\n E\u011fer payla\u015f\u0131lan bu g\u00f6r\u00fc\u015fler ve teklifler do\u011fru, uygun ve yerinde ise, onlara cesaretle sahip \u00e7\u0131k\u0131lmal\u0131, savunulmal\u0131 ve \u00fclke \u00e7ap\u0131nda resm\u00eele\u015ftirilmelidir. Bu i\u015fe, ba\u015fta icrac\u0131 bir kurum oldu\u011fu i\u00e7in Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 ile \u00fclkemiz \u0130l\u00e2hiyat fak\u00fcltelerindeki de\u011fi\u015fim ve geli\u015fime kafa yorabilen, akl\u0131n\u0131 kullanabilen ve \u201cdin\u201di cidd\u00eeye alabilme fer\u00e2set ve dir\u00e2yetine ula\u015fm\u0131\u015f \u201cayd\u0131n\u201d ara\u015ft\u0131rmac\u0131lar\u0131n sahip \u00e7\u0131kmalar\u0131 gerekir. <\/u><\/p>\n Bunun i\u00e7in de;<\/u><\/p>\n Bana g\u00f6re, yap\u0131lan ve yapt\u0131\u011f\u0131m\u0131z yanl\u0131\u015flardan d\u00f6n\u00fclebilmesi ve \u201cdo\u011fru din\u201din ikame edilebilmesi i\u00e7in tutulacak en ger\u00e7ek\u00e7i yol-yordam ve y\u00f6ntem, akl-\u0131 sel\u00eem sahibi kimselerin \u00fczerinde \u00e7ok b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ittifak ettikleri bu yakla\u015f\u0131m ve anlay\u0131\u015f\u0131n mutlaka hayata ge\u00e7irilmesidir. \u00c7\u00fcnk\u00fc tekrar edelim ki, bir ki\u015fiye\u00a0M<\/em>\u00fcsl\u00fcman <\/em>deniyorsa, hem s\u00f6yleyenler olarak bizim hem de bu hitaba muhatap olan\u0131n \u015fu hususu \u00e7ok iyi bilmesi ve idrak etmesi \u015fartt\u0131r:<\/p>\n M\u00fcsl\u00fcman, \u201c\u0130sl\u00e2m\u201d kelimesinin gerek s\u00f6zl\u00fck gerek Kur’an’daki anlam\u0131na dayal\u0131 olarak Allah ile ve insan ile bar\u0131\u015f yapm\u0131\u015f ve bili\u015f tutmu\u015f biridir. Allah ile bar\u0131\u015f yapmak demek O’nun Emrine ve \u0130r\u00e2desine mutlak teslim olmad\u0131r. \u0130nsan ile bar\u0131\u015f yapmak ise, s\u00e2dece ba\u015fkalar\u0131na k\u00f6t\u00fcl\u00fck etmek ve onlar\u0131 incitmekten ka\u00e7\u0131nma de\u011fil, ayn\u0131 zamanda onlara iyi ve ho\u015fg\u00f6r\u00fcl\u00fc davranma ve iyilik yapma demektir.<\/em><\/p>\n Bu husus Kur’an’<\/em>da \u015f\u00f6yle ifade edilir : \u201c<\/strong>Hay\u0131r, \u00f6yle de\u011fil; iyilik yaparak kendini Allah’a veren kimsenin ecri Rabbi’nin kat\u0131ndad\u0131r. Onlara korku yoktur, onlar \u00fcz\u00fclmeyeceklerdir.<\/em>\u201d [Bakara 2\/112].<\/p>\n Asl\u0131nda bar\u0131\u015f<\/em> ve esenlik<\/em>,<\/em><\/strong> \u0130sl\u00e2m’da h\u00e2kim fikirdir ve \u0130sl\u00e2m\u2019\u0131n g\u00f6sterdi\u011fi hedef, \u00e7a\u011f\u0131rd\u0131\u011f\u0131 ama\u00e7 \u201c<\/strong>esenlik yurdu\u201d (d\u00e2ru’s-sel\u00e2m) <\/em>dur [Y\u00fbnus 10\/25]. B\u00f6ylece \u0130sl\u00e2m, \u00f6z\u00fc itibariyle bir bar\u0131\u015f ve esenlik dinidir.<\/p>\n Allah b\u00f6yle buyurmas\u0131na ra\u011fmen, bug\u00fcn \u00fclkemizde ve di\u011fer b\u00fct\u00fcn \u0130sl\u00e2m \u00fclkelerinde \u0130sl\u00e2m <\/em>b\u00f6yle mi anla\u015f\u0131l\u0131yor, b\u00f6yle mi ya\u015fan\u0131yor?<\/p>\n Maalesef \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n her k\u00f6\u015fesi ter\u00f6r \u00fcreten,\u00a0 Firavun\u2019a ta\u015f \u00e7\u0131kartacak derecede kendi yaratt\u0131\u011f\u0131 putlara tapan ve d\u00eeni de, h\u00e2\u015f\u00e2 Allah\u2019\u0131 da kendi hev\u00e2 ve heveslerine \u00e2let eden -g\u00fbya- liberal kapitalist din t\u00fcccarlar\u0131yla dolu\u2026<\/p>\n Ne hazindir ki yery\u00fcz\u00fc egemenli\u011fini hem bilimsel hem de g\u00fc\u00e7 itibar\u0131yla elinde tutmas\u0131 \u00fczerlerine farz k\u0131l\u0131nm\u0131\u015f olan M\u00fcsl\u00fcmanlar, bug\u00fcn Bat\u0131 d\u00fcnyas\u0131n\u0131n \u015famar o\u011flan\u0131 gibi g\u00f6r\u00fcl\u00fcyorlar. Ve en \u00f6nemlisi de, insanl\u0131\u011f\u0131n e\u015fitli\u011fini, refah ve mutlulu\u011funu sa\u011flayacak bir ahl\u00e2k ve ilim medeniyetinin in\u015fas\u0131n\u0131 ger\u00e7ek k\u0131lmak g\u00f6revi \u00fczerlerine bir farz olarak y\u00fcklenmi\u015f bulunan M\u00fcsl\u00fcmanlar Kur\u2019an<\/em>\u2019\u0131n emirlerini ve Res\u00fblullah\u2019\u0131n ya\u015fayan s\u00fcnnetini, dilleriyle tekrar etmenin \u00f6tesinde hi\u00e7bir \u015fekil ve surette ya\u015fam\u0131yorlar.<\/p>\n Her \u015fey ortada\u2026 Yalan, hile, sahtek\u00e2rl\u0131k, d\u00fcnya menfaat\u0131 i\u00e7in fitne ve f\u00fccur pe\u015finde ko\u015fmak, ba\u015fkalar\u0131n\u0131n aya\u011f\u0131n\u0131 kayd\u0131rmak ya da kendi h\u0131rslar\u0131n\u0131 beslemek i\u00e7in dedi-kodu, iftira, yalan, d\u00fczen ve akla gelmez oyunlar oynamak ve bunlar\u0131n hepsini icra ederken y\u00fcce d\u00eenimizi ve ulv\u00ee de\u011ferlerini istismar etmekten \u00e7ekinmemek, hurafelerden, ne id\u00fckleri belirsiz hac\u0131lardan-hocalardan, \u015feyhlerden, p\u00eerlerden, efendilerden medet ummak gibi zavall\u0131l\u0131klar ve sa\u00e7mal\u0131klar,\u00a0 art\u0131k bug\u00fcn M\u00fcsl\u00fcmanlar i\u00e7in ahv\u00e2l-i \u00e2diyeden oldu\u2026<\/p>\n \u0130nan\u0131yorum ki, akl\u0131 ba\u015f\u0131nda kad\u0131n-erkek her inanan, her M\u00fcsl\u00fcman bu duruma fevkal\u00e2de \u00fcz\u00fclmekte ve utan\u00e7 duymaktad\u0131r. \u00c7\u00fcnk\u00fc d\u00eenimizin temeli ahl\u00e2kt\u0131r, ad\u00e2lettir, do\u011fruluktur, fazilettir, ihsand\u0131r, insanlar\u0131 ve b\u00fct\u00fcn yarad\u0131lm\u0131\u015flar\u0131 sevmektir. Ama bunlar\u0131 sadece s\u00f6ylemek de\u011fil bizzat i\u015flemektir, yapmakt\u0131r, ya\u015famakt\u0131r. Nitekim \u00fclkemizde her Cuma g\u00fcn\u00fc imamlar okuduklar\u0131 hutbelerin sonunda Cen\u00e2b-\u0131 Allah\u2019\u0131n \u015fu ayetini hat\u0131rlat\u0131rlar:<\/p>\n \u201cHi\u00e7 \u015f\u00fcphe yok ki, Allah insanlara ad\u00e2leti, iyili\u011fi\/g\u00fczelli\u011fi, yak\u0131nlardan ba\u015flayarak vermeyi\/yard\u0131m etmeyi\/asl\u0131nda her ne kadar O\u2019nu g\u00f6rm\u00fcyorsak da Allah\u2019\u0131 g\u00f6r\u00fcr gibi ya\u015famay\u0131 emreder. Hay\u00e2s\u0131zl\u0131\u011f\u0131\/\u00e7irkinli\u011fi, her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fc\u011f\u00fc\/ba\u015fkas\u0131n\u0131n hakk\u0131na tecav\u00fcz\u00fc ve ta\u015fk\u0131nl\u0131\u011f\u0131\/zorbal\u0131\u011f\u0131 yasaklar. D\u00fc\u015f\u00fcn\u00fcp tutas\u0131n\u0131z diye size b\u00f6ylece \u00f6\u011f\u00fct verir.\u201d<\/em> [Nahl 90\/90].<\/p>\n Bu ayette ge\u00e7en \u201c\u2019ad\u00e2let\u201d ve \u201cihsan\u201d kelimeleri, Kur\u2019\u00e2n<\/em>\u2019\u0131n temel kavramlar\u0131ndan ikisidir. Ad\u00e2let, hepimizin \u00fczerindeki ittifak edece\u011fimiz \u00fczre, hayat\u0131n her alan\u0131nda, hak ve hukukun s\u00f6z konusu edilece\u011fi her alanda ve her anda, bizzat kendi nefsimizde ya da kar\u015f\u0131l\u0131kl\u0131 insan ili\u015fkilerinde, \u00f6nemi ve de\u011feri s\u00f6z ile ifade edilemeyecek derecede b\u00fcy\u00fckt\u00fcr, e\u015fsizdir.<\/p>\n \u201c\u0130hsan\u201d kelimesi ise, maalesef genel olarak yard\u0131m etmek, ba\u011f\u0131\u015fta bulunmak gibi g\u00fcnl\u00fck davran\u0131\u015flara indirgenerek s\u0131radan bir sadaka k\u00fclt\u00fcr\u00fcn\u00fcn \u00fcr\u00fcn\u00fc haline sokulmu\u015ftur. Oysa ihsan, Resulullah\u2019\u0131n diliyle \u201cAllah\u2019\u0131 g\u00f6r\u00fcr gibi ya\u015famak\u201d demektir. \u0130man\u0131n en temiz ve en duru haliyle insanda tecelli etmesi ve m\u00fc\u2019min olman\u0131n a\u011f\u0131rl\u0131k ve azametinin davran\u0131\u015f olarak m\u00fc\u015fahhas bir bi\u00e7imde insan\u0131n etinde ve kemi\u011finde var olmas\u0131 ve sadece kendini de\u011fil b\u00fct\u00fcn \u00e7evresini ve insanl\u0131\u011f\u0131 kapsamas\u0131 demektir.<\/p>\n \u0130sl\u00e2m\u2019\u0131n temel kavramlar\u0131ndan biri de insanlar\u0131n e\u015fitli\u011fi hususudur. Esasen Allah, M\u00fcsl\u00fcmanlara \u015f\u00f6yle buyurmaktad\u0131r: ” Kitab ehlinden zulmedenler bir yana, onlarla en g\u00fczel \u015fekilde tart\u0131\u015f\u0131n ve \u015f\u00f6yle deyin: Bize indirilene de, size indirilene de inand\u0131k; bizim Tanr\u0131m\u0131z da, sizin Tanr\u0131n\u0131z da birdir, biz O’na tesl\u00eem olmu\u015fuzdur.”<\/em>[Ankebut 29\/46]. Bu ise, \u0130sl\u00e2m’\u0131n Ehl-i Kitab’\u0131 bir ve ayn\u0131 din\u00ee karde\u015f olarak kabul etti\u011finin ifadesidir. Bu bak\u0131mdan Kur’\u00e2n’<\/em>\u0131n ana konular\u0131ndan birinin, insanl\u0131\u011f\u0131n evrensel karde\u015fli\u011fine d\u00e2vet oldu\u011fu hususu belirtilmelidir.<\/p>\n \u00a0Kur’\u00e2<\/em>n der ki : ” Ey insanlar! Do\u011frusu Biz sizleri bir erkekle bir di\u015fiden yaratt\u0131k. Sizi milletler ve kabileler haline koyduk ki birbirinizi kolayca tan\u0131yas\u0131n\u0131z. \u015e\u00fcphesiz, Allah kat\u0131nda en de\u011ferliniz, O\u2019na kar\u015f\u0131 gelmekten en \u00e7ok sak\u0131nan\u0131zd\u0131r…”<\/em> [Hucur\u00e2t 49\/13]<\/p>\n Bu \u00e2yetteki hitap, dikkat edilirse, “inananlar ” de\u011fil, b\u00fct\u00fcn “insanlar”d\u0131r. Onlar\u0131n bir ailenin bireyleri olduklar\u0131 ve milletler, kabileler ve aileler halindeki ayr\u0131l\u0131klar\u0131, birbirlerinden so\u011fumalar\u0131na ve uzakla\u015fmalar\u0131na ya da d\u00fc\u015fmanca duygular ta\u015f\u0131malar\u0131na sebep olmamal\u0131d\u0131r.<\/p>\n Bu geni\u015f karde\u015flik d\u00fcnyas\u0131nda birinin di\u011ferine \u00fcst\u00fcnl\u00fc\u011f\u00fc, madd\u00ee g\u00fc\u00e7-kuvvet, milliyet, zenginlik, r\u00fctbe ve benzeri \u015feylere de\u011fil, s\u00e2dece ahl\u00e2k\u00ee y\u00fcceli\u011fe dayan\u0131r ve dayanmal\u0131d\u0131r; \u00e7\u00fcnk\u00fc b\u00fct\u00fcn insanl\u0131k, ayn\u0131 kaynaktan gelmi\u015ftir ve g\u00f6revimiz, s\u0131n\u0131rs\u0131z e\u015fitlik temellerine dayal\u0131 \u00f6zg\u00fcr d\u00fc\u015f\u00fcnce ortam\u0131 i\u00e7inde ad\u00e2let, iyilik, g\u00fczellik, ho\u015fg\u00f6r\u00fc ve dayan\u0131\u015fmay\u0131 ger\u00e7ek k\u0131lacak insan\u00ee de\u011ferleri y\u00fcceltmek ve onlar\u0131 geli\u015ftirerek ya\u015fan\u0131r k\u0131lmakt\u0131r ve\u2019s-sel\u00e2m v\u2019All\u0101hu a\u2018lem bi\u2019s-sev\u0101b\u2026<\/p>\n [1]<\/a>\u00a0 \u0130. G\u00fcler, Sabit Din Dinamik \u015eer\u00eeat, <\/em>Ankara: Ankara Okulu Yay. 2002\u00b2, 9-37.<\/p>\n [2]<\/a>\u00a0 Kr\u015f. N. Calder- M.B. Hooker, \u201cShariah\u201d, EI\u00b2<\/em>, IX, 321(CD-ROM Edition).<\/p>\n [3]<\/a> \u201cBilmiyor musun ki, Allah\u2019\u0131n res\u00fblleri \u2013Allah hepsine sal\u00e2t ve sel\u00e2m eylesin- muhtelif dinlere mensup de\u011fillerdi. Hi\u00e7biri kendi kavmine, kendisinden \u00f6nce gelmi\u015f olan res\u00fbl\u00fcn dinini terk etmeyi emretmemi\u015ftir. \u00c7\u00fcnk\u00fc peygamberlerin dini birdir. Buna mukabil her res\u00fbl kendi \u015feriat\u0131na davet ediyor, kendinden \u00f6nceki res\u00fbl\u00fcn \u015feriat\u0131na uymaktan nehyediyordu; zira res\u00fbllerin \u015feriatlar\u0131 \u00e7ok muhteliftir. Bundan dolay\u0131, Allah, Kur\u2019an-\u0131 Ker\u00eem<\/em>\u2019de \u201cSizin her biriniz i\u00e7in bir \u015feriat, bir yol tayin ettik. E\u011fer Allah dileseydi sizi bir tek \u00fcmmet yapard\u0131\u201d<\/em> (Maide 5\/48) buyurmu\u015ftur. Allah, b\u00fct\u00fcn peygamberlere tevhid demek olan dinin ikamesini, dinlerini tek bir din k\u0131ld\u0131\u011f\u0131 i\u00e7in de ayr\u0131lmamalar\u0131n\u0131 emretmi\u015ftir. \u201cO, size, dinden Nuh\u2019a emretti\u011fini, sana vahyetti\u011fimizi, \u0130brahim\u2019e, M\u00fbsa\u2019ya ve \u0130sa\u2019ya emretti\u011fimizi; dini do\u011fru tutun ve ondan ayr\u0131l\u0131\u011fa d\u00fc\u015fmeyin diye, kanun yapt\u0131.\u201d<\/em> (\u015e\u00fbr\u00e2 42\/13). \u201cSenden evvel hi\u00e7bir peygamber g\u00f6ndermedik ki, ona, \u2018Ben\u2019den ba\u015fka hi\u00e7bir il\u00e2h yoktur, ancak Bana ibadet edin\u2019, diye vahyetmi\u015f olmayal\u0131m\u201d<\/em> (Enbiya 21\/15), \u201cAllah\u2019\u0131n yaratt\u0131\u011f\u0131 de\u011fi\u015ftirilmez, en do\u011fru din budur\u201d<\/em> (Rum 30\/30).\u00a0 Yani Allah\u2019\u0131n dini de\u011fi\u015ftirilemez. Nitekim din, tebdil, tahvil ve ta\u011fyir edilmemi\u015ftir. \u015eeriatler ise tebdil ve ta\u011fyir edilmi\u015ftir. Zira birtak\u0131m \u015feyler baz\u0131 insanlar i\u00e7in hel\u00e2l iken, Allah onlar\u0131 di\u011fer insanlara haram k\u0131lm\u0131\u015ft\u0131r. Bir\u00e7ok emir vard\u0131r ki, Allah onlar\u0131n yap\u0131lmas\u0131n\u0131 bir k\u0131s\u0131m insanlara emretti\u011fi halde di\u011fer insanlar\u0131, onlar\u0131 i\u015flemekten nehyetmi\u015ftir. O halde, \u015feriatler \u00e7ok ve muhteliftir. \u015eeraitler, farz k\u0131l\u0131nan \u015feylerdir. E\u011fer Allah\u2019\u0131n b\u00fct\u00fcn emrettiklerini yapmak ve b\u00fct\u00fcn nehyettiklerinden ka\u00e7\u0131nmak din olsa idi; bu durumda Allah\u2019\u0131n emrettiklerinden herhangi birini terk eden yahut nehyettiklerinden herhangi bir \u015feyi i\u015fleyen kimse, Allah\u2019\u0131n dinini terk etmi\u015f ve k\u00e2fir olmu\u015f olurdu. Bu durumda k\u00e2fir olan kimsenin de M\u00fcsl\u00fcmanlarla kendi aras\u0131nda cereyan eden nik\u00e2hlanma, miras, cenazesinin pe\u015finden gitmek, kestiklerini yemek ve benzeri hususlar ortadan kalkm\u0131\u015f olurdu. Oysaki Allah, m\u00fc\u2019minler aras\u0131nda can ve mallar\u0131n\u0131n korunup haram k\u0131l\u0131nmas\u0131n\u0131n sebebi olan \u00eeman dolay\u0131s\u0131yla bu hususlar\u0131 farz k\u0131lm\u0131\u015ft\u0131r. Allah, m\u00fc\u2019minlere farz olan \u015feyleri, onlar\u0131n dini kabul etmelerinden sonra emretmi\u015ftir: \u201c<\/strong>\u0130man eden kullar\u0131ma s\u00f6yle, namaz\u0131 dosdo\u011fru k\u0131ls\u0131nlar.\u201d<\/em>(\u0130brahim 14\/31) \u201cEy \u00eeman edenler, size k\u0131sas farz k\u0131l\u0131nd\u0131\u2026<\/em>\u201d<\/em> (Bakara 2\/178), \u201cEy \u00eeman edenler, Allah\u2019\u0131 \u00e7ok an\u0131n\u2026\u201d<\/em> (Ahzab 33\/41) \u00e2yetleri ve benzerleri bu hususu belirtmektedir. E\u011fer farz k\u0131l\u0131nan \u015feyler bizatihi \u00eeman olsayd\u0131, Allah o amelleri i\u015fleyinceye kadar kullar\u0131n\u0131 m\u00fc\u2019min olarak isimlendirmezdi. Oysa ki Allah, \u00eeman ve ameli ay\u0131rm\u0131\u015ft\u0131r. \u201c\u00ceman eden ve salih ameller i\u015fleyenler\u2026\u201d <\/em>(Asr 103\/2vd.), \u201cHay\u0131r, kim muhsin olarak \u00eeman\u0131yla b\u00fct\u00fcn varl\u0131\u011f\u0131n\u0131 Allah\u2019a teslim ederse\u2026\u201d <\/em>(Bakara 2\/112), \u201cKim de m\u00fc\u2019min olarak \u00e2hireti diler ve onun i\u00e7in \u00e7al\u0131\u015f\u0131rsa\u2026\u201d<\/em> (\u0130sr\u00e2 17\/19) \u00e2yetlerinde \u00eeman\u0131n amel olmad\u0131\u011f\u0131 tesbit edilmi\u015ftir. O halde m\u00fc\u2019minler, \u00eemanlar\u0131ndan dolay\u0131 namaz k\u0131lar, oru\u00e7 tutar, zek\u00e2t verir, hacceder ve Allah\u2019\u0131 zikrederler. Yoksa namaz, zek\u00e2t, oru\u00e7 ve haccetmekten dolay\u0131 \u00eeman etmi\u015f olmazlar. Bu onlar\u0131n \u00eeman ettikten sonra amel i\u015fleme durumlar\u0131n\u0131 ortaya koyar\u2026 Bkz. \u0130mam \u00c2zam\u2019\u0131n Be\u015f Eseri: El-\u00c2lim ve\u2019l-M\u00fcte\u2018allim<\/em>, \u00e7ev. Mustafa \u00d6z, \u0130stanbul 1992, 12\u201313.<\/p>\n [4]<\/a> Kr\u015f. Fazlur Rahman, \u0130sl\u00e2m ve \u00c7a\u011fda\u015fl\u0131k (\u0130sl\u00e2m E\u011fitim Tarihinde Fikr\u00ee Bir Gelene\u011fin De\u011fi\u015fimi),<\/em> \u00e7ev. Alpaslan A\u00e7\u0131kgen\u00e7-M.Hayri K\u0131rba\u015fo\u011flu, Ankara: Fecr Yay\u0131nevi 1990; Roger Garaudy, \u0130sl\u00e2m ve \u0130nsanl\u0131\u011f\u0131n Gelece\u011fi,<\/em> \u00e7ev. Cemal Ayd\u0131n, \u0130stanbul: P\u0131nar Yay.1990; ayn\u0131 yazar, \u0130sl\u00e2m\u2019\u0131n Va\u2019dettikleri<\/em>, \u00e7ev. S. Akdemir, \u0130stanbul: P\u0131nar Yay.1984; ayn\u0131 yazar,\u00a0\u00a0 Entegrizm,<\/em> \u00e7ev. K.Bilgin \u00c7ile\u00e7\u00f6p, \u0130stanbul 1995; E.R.F\u0131\u011flal\u0131, Din ve Laiklik \u00dcst\u00fcne D\u00fc\u015f\u00fcnceler<\/em>, 2001; ayn\u0131 yazar, G\u00fcn\u00fcm\u00fcz \u0130sl\u00e2m Mezhepleri<\/em>, \u0130zmir: \u0130zmir \u0130.F.V.Yay. 2008, 37 vd.<\/p>\n [5]<\/a> Kr\u015f. M.A. Shaban, Islamic History: A New Interpretation, I<\/em>, Cambridge 1971, s.15. Ayr. kr\u015f. Hamid Daba\u015f\u00ee, Peygamber\u2019in Geli\u015finden Emev\u00ee \u0130daresine Kadar \u0130sl\u00e2m\u2019da Otorite<\/em>, \u00e7ev. S\u00fcleyman E. G\u00fcnd\u00fcz, \u0130stanbul: \u0130nsan Yay\u0131nlar\u0131 1995, 15 vd., 39 vd., 63 vd., 83 vd.<\/p>\n [6]<\/a> Smith, \u201cThe Concept of Shari\u2019a Among Some Mutakallimun\u201d, Arabic and Islamic Studies in Honor of Hamilton A.R.Gibb, <\/em>ed. George Makdisi, Leiden 1965, 586, 590\u2019dan \u0130. G\u00fcler, ayn\u0131 eser,<\/em> 29\u201330.<\/p>\n [7]<\/a>\u00a0 Bkz. H\u00fcseyin Atay, Kur\u2019an\u2019a G\u00f6re Ara\u015ft\u0131rmalar.<\/em> IV, Ankara: Semih Ofset 1995, 84\u2013104.<\/p>\n\n
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