{"id":7920,"date":"2019-07-03T19:30:00","date_gmt":"2019-07-03T16:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=7920&preview=true&preview_id=7920"},"modified":"2019-07-01T18:01:35","modified_gmt":"2019-07-01T15:01:35","slug":"sosyal-butunlesme-acisindan-din-din-seriat-toplum","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/sosyal-butunlesme-acisindan-din-din-seriat-toplum\/","title":{"rendered":"Sosyal b\u00fct\u00fcnle\u015fme a\u00e7\u0131s\u0131ndan din: Din-\u015feriat-toplum"},"content":{"rendered":"

\"\"<\/h2>\n

Millet ve din ili\u015fkisi<\/strong><\/h2>\n

Sosyal b\u00fct\u00fcnle\u015fmeden s\u00f6z edebilmek i\u00e7in, \u201cmillet\u201d ve \u201cdin\u201d kavramlar\u0131n\u0131n a\u00e7\u0131klanmas\u0131 gereklidir.<\/p>\n

Sosyologlarca, \u201cmillet\u201d en genel anlamda, aralar\u0131nda dil, din ve \u00fclk\u00fc birli\u011fi olan topluluklar<\/em> \u015feklinde tan\u0131mlan\u0131r. \u00dclk\u00fc ve din i\u015ftirakinin birlikte do\u011furdu\u011fu tesir; ayn\u0131 zamanda tarih, ahl\u00e2k, t\u00f6re, gelenek ve san\u2019at anlay\u0131\u015f\u0131 beraberli\u011fini de ifade eder.<\/p>\n

Bu tan\u0131ma g\u00f6re \u201cmillet<\/em>\u201d; belirli bir manev\u00ee k\u00fclt\u00fcrle \u015fekillenmi\u015f olan, ba\u015fka bir deyi\u015fle, k\u00fclt\u00fcrde birlik ve b\u00fct\u00fcnl\u00fck sa\u011flam\u0131\u015f topluluklar\u0131<\/em>n ad\u0131 olmaktad\u0131r.<\/p>\n

Ayr\u0131ca bilindi\u011fi gibi, k\u00fclt\u00fcr\u00fcn madd\u00ee ve manev\u00ee olmak \u00fczere iki temel unsuru vard\u0131r. Milletin benimsedi\u011fi din, ahl\u00e2k, t\u00f6re, gelenekler, tarih ve san\u2019at gibi manev\u00ee de\u011ferler ile hem bu de\u011ferlere hem de ihtiya\u00e7lara g\u00f6re \u015fekillenen madd\u00ee mahiyetteki sosyal yap\u0131 unsurlar\u0131n\u0131n b\u00fct\u00fcn\u00fc, k\u00fclt\u00fcr\u00fc olu\u015fturur.<\/p>\n

Sosyologlar, manev\u00ee de\u011ferlerin ve bu de\u011ferleri ortaya koyan de\u011fer h\u00fck\u00fcmlerinin genellikle dinler taraf\u0131ndan getirildi\u011fini kabul ederler \u00e7\u00fcnk\u00fc insan haklar\u0131, ad\u00e2let, e\u015fitlik, h\u00fcrriyet kavramlar\u0131 ve bunlar\u0131 hedefleyen de\u011fer h\u00fck\u00fcmleri \u2013sosyal geli\u015fme bak\u0131m\u0131ndan ta\u015f\u0131d\u0131klar\u0131 \u00f6nem sosyal bilimlerce ispat edilmeden \u00e7ok evvel- din\u00ee mahiyette olmak \u00fczere ortaya konmu\u015ftur.[1]<\/a><\/p>\n

Di\u011fer taraftan mill\u00ee birli\u011fin, sosyal b\u00fct\u00fcnle\u015fmenin din birli\u011finden kuvvet ald\u0131\u011f\u0131 bilinen bir ger\u00e7ektir. Bunun i\u00e7indir ki dinin bir milletin k\u00fclt\u00fcr\u00fcn\u00fcn temel unsurlar\u0131ndan biri oldu\u011fu kabul edilmektedir. Buna g\u00f6re de T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn temel unsurlar\u0131n\u0131n ba\u015f\u0131nda din olarak \u201c\u0130sl\u00e2m\u201d<\/em> gelmektedir ve \u0130sl\u00e2m<\/em> da, Hz. Muhammed taraf\u0131ndan insanl\u0131\u011fa tebli\u011f edilen ve Kur’an-\u0131 Ker\u00eem<\/em>‘den ibaret olan mesaj\u0131n ad\u0131d\u0131r \u00e7\u00fcnk\u00fc bizzat Allah, Kur\u2019\u00e2n<\/em>-\u0131 Ker\u00eem <\/em>ile insanl\u0131\u011fa g\u00f6nderilen mesaj\u0131n, yani d\u00eenin ad\u0131n\u0131n “\u0130sl\u00e2m<\/em>” oldu\u011funu bildirmi\u015ftir[2]<\/a><\/p>\n

Kur\u2019\u00e2n-\u0131 Ker\u00eem insanlarla insanlar arac\u0131l\u0131\u011f\u0131yla konu\u015fur<\/strong><\/h2>\n

Bu anlamda \u0130sl\u00e2m<\/em>, Kur\u2019\u00e2n<\/em>-\u0131 Ker\u00eem<\/em> demektir. Bu kitap, elbette tektir, ona inananlar i\u00e7in evrenseldir; de\u011fi\u015fmezdir. Ne var ki bu kitap, yani Kur’an-\u0131 Ker\u00eem<\/em>, yani \u0130sl\u00e2m, <\/em>insanlarla yine insanlar arac\u0131l\u0131\u011f\u0131 ile konu\u015fur. Ona e\u011filen, okuyan, \u00fczerinde d\u00fc\u015f\u00fcnen ve anlayan insana g\u00f6re \u015fekil kazan\u0131r. Onu konu\u015fturan insand\u0131r.<\/p>\n

B\u0131rak\u0131n\u0131z “m\u00fcte\u015fabih<\/em>” ayetlerini, “muhkem<\/em>” ayetlerini[3]<\/a> anlama, yorumlama ve uygulama hususunda bile say\u0131s\u0131z denebilecek kadar \u00e7ok ayr\u0131l\u0131k ve farkl\u0131l\u0131k ya\u015fanm\u0131\u015ft\u0131r. Me\u015fru halife Hz. Ali’ye kar\u015f\u0131 ayaklanan Haric\u00eeler de Emev\u00ee sultan\u0131 Mu\u00e2viye de ortaya \u00e7\u0131kan onlarca f\u0131rka da hep \u0130sl\u00e2m’a, yani Kur\u2019\u00e2n-\u0131 Ker\u00eem’e dayand\u0131klar\u0131 iddias\u0131yla v\u00fccut buldular. <\/em>O halde \u00f6nemli olan bu kitab\u0131n, ona inananlar, yani M\u00fcsl\u00fcmanlar, taraf\u0131ndan anla\u015f\u0131lmas\u0131, benimsenmesi, samimiyetle hayata ge\u00e7irilmesidir.<\/p>\n

Elbette bu faaliyet, ka\u00e7\u0131n\u0131lmaz bir bi\u00e7imde, ya\u015fan\u0131lan zaman, bulunulan co\u011frafya, siyas\u00ee, tarih\u00ee ve iktisad\u00ee \u015fartlar ve \u00e7ok \u00f6nemli olarak da daha eski k\u00fclt\u00fcrlerin etkisiyle son derece de\u011fi\u015fik, renkli ve hatt\u00e2 zengin yorumlar, anlay\u0131\u015flar ve bi\u00e7imler yaratm\u0131\u015ft\u0131r, yaratacakt\u0131r. Ba\u015fka bir ifade ile bu dine inananlar ya da co\u011frafyalar\u0131n k\u00fclt\u00fcrlerine dayal\u0131 olarak yeni zenginlikler ve cazibe kazanmakta ya da hedefledi\u011fi mesaja ayk\u0131r\u0131 tutum ve davran\u0131\u015flar nedeniyle \u0130sl\u00e2m’\u0131n y\u00fcz\u00fc kararmaktad\u0131r<\/em>. Burada s\u00f6z konusu olan t\u00f6reler ve \u00e2detler de\u011fil, bir “zihniyet”<\/em> meselesidir; do\u011frudan do\u011fruya Kur’an<\/em> mesaj\u0131n\u0131, yatay ve dikey boyutlar\u0131yla \u00f6z\u00fcnden kavray\u0131p ortaya koyma tezidir; bir zihniyet temsilidir.<\/p>\n

S\u00f6z konusu olan t\u00f6reler ve \u00e2detler de\u011fil, bir zihniyet meselesidir<\/strong><\/h2>\n

Yukar\u0131da ifade etti\u011fimiz gibi, ad\u0131 bizzat Y\u00fcce Allah taraf\u0131ndan verilmi\u015f olan \u0130sl\u00e2m dini, karmakar\u0131\u015f\u0131k ve korkun\u00e7 tezatlarla\/\u00e7eli\u015fkilerle dolu toplumsal, ekonomik, ahlak\u00ee ve din\u00ee anlay\u0131\u015f\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc, insan \u015feref ve haysiyetinin sadece kabile \u015ferefi ile e\u015f tutuldu\u011fu, her t\u00fcrl\u00fc insan\u00ee de\u011ferin \u201cde\u011fer\u201d olma vasf\u0131n\u0131 yitirdi\u011fi bir co\u011frafyada<\/em>[4]<\/a>, Mekke\u2019de, mil\u00e2d\u00ee 610\u00a0 y\u0131l\u0131nda Hz. Muhammed (s.a.s.)\u2019e indirilen ilk vahiyle ba\u015flam\u0131\u015f ve Med\u00eene\u2019de 632 y\u0131l\u0131nda tamamlanm\u0131\u015ft\u0131r. Bu y\u00f6n\u00fcyle \u0130sl\u00e2m, her t\u00fcrl\u00fc geli\u015fmesini ve seyrini yak\u0131ndan takip edebildi\u011fimiz Mekke-Med\u00eene co\u011frafyas\u0131n\u0131n 610\u2013632 y\u0131llar\u0131 aras\u0131ndaki kesitini tarihsel, siyasal, toplumsal, k\u00fclt\u00fcrel ve ahl\u00e2k\u00ee y\u00f6nden aksettiren ve bir \u201cmodel\u201d olarak al\u0131nan bir b\u00f6lgeden hareketle b\u00fct\u00fcn insanlar\u0131 \u201cdo\u011fru yol\u201da ileten ve onlar\u0131 \u201cesenlik yurduna \u00e7a\u011f\u0131ran\u201d[5]<\/a><\/em> bir dindir.<\/p>\n

\u0130\u015fte Allah\u2019\u0131n \u201cOku<\/em>\u201d emriyle ris\u00e2let\/ el\u00e7ilik <\/em>g\u00f6revine ba\u015flayan \u00f6rnek ve g\u00fcvenilir insan Hz. Muhammed, bu \u00e7a\u011fr\u0131s\u0131n\u0131, dinin k\u00f6k\u00fc ve esas\u0131 demek olan \u015fu \u00fc\u00e7 esasa dayand\u0131rm\u0131\u015ft\u0131r:<\/p>\n

(1) Allah\u2019a \u00eem\u00e2n; (2) N\u00fcb\u00fcvvete \u00eem\u00e2n -Melekler ve Kitaplara \u00eem\u00e2n\u0131 da i\u00e7ine al\u0131r- (3) \u00c2hirete \u00eem\u00e2n. Ba\u015fka bir deyi\u015fle, (1) Tevh\u00eed; (2) N\u00fcb\u00fcvvet; (3) Me\u2018\u00e2d.<\/em><\/p>\n

Bunlar, bir M\u00fcsl\u00fcman\u0131n inanmas\u0131 gereken inan\u00e7 esaslar\u0131d\u0131r, ana prensiplerdir. Buna g\u00f6re;<\/p>\n

(1)<\/strong> Allah ‘bir<\/em>‘dir, Tek yarat\u0131c\u0131d\u0131r. Ger\u00e7i m\u00fc\u015frik Araplar, Allah\u2019\u0131n yarat\u0131c\u0131l\u0131\u011f\u0131na inan\u0131yorlard\u0131 [bkz. 29. Ankeb\u00fbt, 61, 63; 31. Lokm\u00e2n, 25; 39. Z\u00fcmer, 38] ama kendilerini Allah\u2019a yakla\u015ft\u0131rs\u0131n ve \u015fefaat\u00e7i olsunlar diye putlara tapmaktan [bkz. 39. Z\u00fcmer, 3; 10.Y\u00fbnus,18] da geri kalm\u0131yorlard\u0131. Art\u0131k Araplar aras\u0131ndaki puta tapma al\u0131\u015fkanl\u0131\u011f\u0131 tamamen kald\u0131r\u0131lm\u0131\u015ft\u0131r. Putlar, kesinlikle Allah<\/em> olamazlar. Tek kudret ve rahmet sahibi ve yarat\u0131c\u0131 ancak \u0130hl\u00e2s S\u00fbresi\u2019<\/em>nde tan\u0131mlanan Allah\u2019t\u0131r.<\/p>\n

(2)<\/strong> O (Hz. Muhammed), Allah\u2019\u0131n Resul\u00fc\u2019d\u00fcr; b\u00fct\u00fcn insanlara hak yolu anlatmak, tebl\u00ee\u011f etmek\/bildirmek ve onlar\u0131 mutlak vuku bulacak k\u0131yamet g\u00fcn\u00fc kar\u015f\u0131la\u015fabilecekleri azab\u0131n tehlikesine kar\u015f\u0131 uyarmak g\u00f6revi ile g\u00f6revlendirilmi\u015f bir el\u00e7idir.<\/p>\n

(3)<\/strong> Araplar Allah\u2019\u0131n yarat\u0131c\u0131l\u0131\u011f\u0131na inanmalar\u0131na ra\u011fmen, \u00e2hirete inanmamakta ve insan\u0131n varl\u0131\u011f\u0131n\u0131n \u00f6l\u00fcm ile tam bir yoklu\u011fa g\u00f6m\u00fcld\u00fc\u011f\u00fcn\u00fc ve tekrar diriltilmeyeceklerini s\u00f6ylemekte idiler (bkz. 6. En\u2018\u00e2m, 29; 36.Y\u00e2-S\u00een, 78; 44. Duh\u00e2n, 34\u201336; 45. C\u00e2siye, 24). Onlara g\u00f6re bir kimsenin ba\u015f\u0131na gelenler hep dehr<\/em> (zaman) y\u00fcz\u00fcndendir. Bu anlay\u0131\u015f, asl\u0131nda, bedev\u00ee hayat\u0131na \u00e7ok uygundur. D\u00fcnyan\u0131n di\u011fer b\u00f6lgelerinde ya\u015fayan insanlar, do\u011fan\u0131n d\u00fczenine, hava \u015fartlar\u0131na g\u00fcven duyabilirler fakat Arabistan\u2019da ya\u011fmur ya\u011fmas\u0131 gibi do\u011fal olaylar bile olduk\u00e7a d\u00fczensizdir. Onlar i\u00e7in kendi hayatlar\u0131na h\u00e2kim olan tek \u015fey, dehr<\/em>\u2019dir.<\/p>\n

Tevh\u00eede inanmak ve ba\u011flanmak, siyas\u00ee ve toplumsal a\u00e7\u0131dan itaatsizlik ve atalar\u0131n s\u00fcnnetine ihanet demekti<\/strong><\/h2>\n

Oysa Kur\u2019an <\/em>Araplara, bu d\u00fcnya hayat\u0131ndan sonra ba\u015flayacak ebed\u00ee\/sonsuz bir hayat oldu\u011funu ve herkesin \u00f6ld\u00fckten sonra diriltilerek d\u00fcnyadaki hareketlerinin hesab\u0131n\u0131n kendisinden sorulaca\u011f\u0131n\u0131; ameli iyi ve d\u00fczg\u00fcn olanlar\u0131n, yani i\u015fini\/ mesle\u011fini iyi ve hakk\u0131yla yerine getirenlerin \u00f6d\u00fcllendirilece\u011fini, k\u00f6t\u00fc olanlar\u0131n ise cezaya \u00e7arpt\u0131r\u0131laca\u011f\u0131n\u0131 s\u00f6yledi\u011finde onlar, Hz. Peygamber\u2019e \u015fiddetle kar\u015f\u0131 \u00e7\u0131km\u0131\u015flard\u0131. Onlara g\u00f6re kabilenin dinini ink\u00e2r ederek sadece Allah\u2019\u0131n varl\u0131k ve egemenli\u011fini kabul etmek, yani tevh\u00eed\u2019<\/em>e inanmak ve ba\u011flanmak demek, siyas\u00ee ve toplumsal a\u00e7\u0131dan itaatsizlik ve atalar\u0131n s\u00fcnneti<\/em>\u2019ne[6]<\/a> ihanet demekti.<\/p>\n

\u00d6te yandan tevh\u00eed, <\/em>di\u011fer il\u00e2h\u00ee dinlerin oldu\u011fu gibi, \u0130sl\u00e2m\u2019\u0131n da vazge\u00e7ilmez \u015fart\u0131d\u0131r. Ayr\u0131ca Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019<\/em>de \u201cAllah\u2019\u0131n yoluna uymay\u0131<\/em>\u201d, \u201c\u00e7\u00f6z\u00fcl\u00fcp da\u011f\u0131lmamak i\u00e7in birlik i\u00e7inde olmay\u0131<\/em>\u201d, insan\u0131n do\u011fru yola y\u00f6neltilmesini, do\u011fru yolun d\u0131\u015f\u0131ndaki dal\u00e2let\/sap\u0131kl\u0131k yollar\u0131ndan korunmas\u0131n\u0131 buyuran pek \u00e7ok ayet vard\u0131r. Asl\u0131nda Kur\u2019\u00e2n<\/em> da indirildi\u011fi Mekke-Med\u00eene co\u011frafyas\u0131nda mil\u00e2d\u00ee 610 \u2013 632 y\u0131llar\u0131 aras\u0131nda, o g\u00fcnk\u00fc Arap toplumunun \u00f6rf ve \u00e2detleri, tarihsel, toplumsal, k\u00fclt\u00fcrel, ahl\u00e2k\u00ee ve din\u00ee durumu ile ilgili sorunlar ve bu sorunlara do\u011frudan cevaplar ve \u00e7\u00f6z\u00fcmler getirmi\u015ftir. Hatt\u00e2 o, \u201c\u00e7o\u011funlukla somut tarih\u00ee olaylar i\u00e7erisinde kar\u015f\u0131la\u015f\u0131lan belli sorunlara cevap te\u015fkil eden ahlak\u00ee, din\u00ee ve toplumsal a\u00e7\u0131klamalar\u0131 i\u00e7ermektedir.\u201d[7]<\/a><\/p>\n

Onun i\u00e7indir ki indirildi\u011fi d\u00f6nemin ve co\u011frafyan\u0131n b\u00fct\u00fcn \u015fartlar\u0131 tam olarak tan\u0131nmadan, Kur\u2019\u00e2n\u2019<\/em>\u0131n muhtevas\u0131\/ i\u00e7eri\u011fi ve amac\u0131 gere\u011fince kavranamaz. Mesel\u00e2 Mekke ve Med\u00eene\u2019nin \u015fartlar\u0131 birbirinden \u00e7ok farkl\u0131 oldu\u011fu i\u00e7in, Kur\u2019\u00e2n\u2019<\/em>\u0131n mesaj\u0131 da Mekke ve Med\u00eene d\u00f6nemlerinde gerek \u00fcsl\u00fbp gerekse muhteva\/i\u00e7erik a\u00e7\u0131s\u0131ndan farkl\u0131l\u0131k g\u00f6sterir.<\/p>\n

Nitekim Y\u00fcce Allah<\/em>, Mekke\u2019de ilk inen ayet ve surelerde toplumun \u00e7\u00f6z\u00fcm bekleyen hayat\u00ee meselelerinin \u015firk \/Allah\u2019a ortak ko\u015fma, puta tapma, \u00e2hirete inanmama, fakirlerin s\u00f6m\u00fcr\u00fclmesi, ekonomik ve toplumsal ahl\u00e2ks\u0131zl\u0131k, topluma kar\u015f\u0131 sorumsuz davran\u0131\u015flar oldu\u011funu a\u00e7\u0131k ve k\u0131sa ifadelerle ama anlam\u0131 derin ve d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc bir \u00fcslupla s\u0131k\u00e7a s\u00f6yler.<\/em><\/p>\n

Med\u00eene\u2019de ise \u0130sl\u00e2m, \u00e7ok k\u00fclt\u00fcrl\u00fc ve \u00e7ok dinli bir ortam\u0131n dinidir. Burada M\u00fcsl\u00fcmanlar, Yahudi ve H\u0131ristiyanlarla daha yak\u0131n bir temas i\u00e7inde birlikte, i\u00e7 i\u00e7e ya\u015fad\u0131lar. Hatt\u00e2 \u00e7ok k\u0131sa s\u00fcrede Med\u00eene\u2019de kurulan \u015fehir devletinin y\u00f6netiminde s\u00f6z sahibi oldular ve di\u011fer din mensuplar\u0131yla, uzun \u00f6m\u00fcrl\u00fc olmam\u0131\u015fsa da \u201cMed\u00eene S\u00f6zle\u015fmesi\u201d<\/em> diye me\u015fhur olmu\u015f, birlikte ya\u015fama antla\u015fmas\u0131n\u0131 haz\u0131rlad\u0131lar ve uygulad\u0131lar. Dolay\u0131s\u0131yla burada inen ayetler ve sureler, bir \u015fehir devletinde o g\u00fcn\u00fcn \u015fartlar\u0131n\u0131n gerektirdi\u011fi idar\u00ee, hukuk\u00ee, asker\u00ee d\u00fczenlemelerle ilgili hususlar\u0131 ihtiva eder.[8]<\/a><\/p>\n

\u00cem\u00e2n: akl\u00ee ve zihn\u00ee bir eylem<\/strong><\/h2>\n

Ayr\u0131ca \u0130sl\u00e2m\u2019da inanma ile bilgi aras\u0131ndaki ilgi ve ili\u015fki konusu \u00e7ok \u00f6nemlidir.[9]<\/a> \u00c7\u00fcnk\u00fc \u00eem\u00e2n, her \u015feyden evvel \u201cg\u00f6r\u00fcnmeyeni kabul\u201de dayand\u0131\u011f\u0131 i\u00e7in, tamamen \u201csoyut\u201d, akl\u00ee ve zihn\u00ee bir eylem<\/em>dir; kalb ile tasd\u00eektir. \u0130sl\u00e2m, insanlar\u0131 inan\u0131lacak \u201ctemel hak\u00eekat\u201din Allah oldu\u011funu d\u00fc\u015f\u00fcnmeye, ara\u015ft\u0131rmaya, \u00f6\u011frenmeye ve bilgi pe\u015finde ko\u015fmaya te\u015fvik edip \u201catalar\u0131 k\u00f6r\u00fc k\u00f6r\u00fcne taklit\u201d anlay\u0131\u015f\u0131ndan uzakla\u015fmaya \u00e7a\u011f\u0131rmakla, ya\u015fan\u0131lan d\u00fcnyada \u00eem\u00e2n, ad\u00e2let ve ahl\u00e2k\u0131n egemen oldu\u011fu bir hayat\u0131n var k\u0131l\u0131nmas\u0131n\u0131 ama\u00e7lamaktad\u0131r.<\/em><\/p>\n

Esasen Kur\u2019\u00e2n<\/em>, o g\u00fcn\u00fcn Araplar\u0131na, bilmedikleri ya da kullanmaya yana\u015fmad\u0131klar\u0131 yeni bir \u015feyi mutlaka yerine getirmelerini istemi\u015ftir<\/em>. O da, insanlar\u0131n dinin hakikatini anlamak i\u00e7in d\u00fc\u015f\u00fcnmeleri <\/em>ve ak\u0131llar\u0131n\u0131<\/em> kullanmalar\u0131d\u0131r \u00e7\u00fcnk\u00fc dinin her t\u00fcrl\u00fc emir ve y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc, bunlar\u0131 de\u011ferlendirme ve hakikatini anlama g\u00fcc\u00fcne sahip insana, insan\u0131n akl\u0131na<\/em> y\u00f6nelmi\u015ftir.<\/p>\n

Nitekim Kur\u2019\u00e2n\u2019<\/em>da y\u00fczlerce yerde yerde ilim<\/em> ve ilme te\u015fv\u00eek<\/em> buyrulmaktad\u0131r. Ayetlerde tekrar tekrar g\u00fcndeme getirilen \u201cd\u00fc\u015f\u00fcnme<\/em>\u201d, \u201ctefekk\u00fcr<\/em>\u201d, \u201cg\u00f6rme<\/em>\u201d ve \u201cibret alma<\/em>\u201d ifadeleri, Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ispat ya da onunla ilgili delilleri bulmak i\u00e7in \u00e7abalamak de\u011fil; insan\u0131n kendini b\u00fct\u00fcn\u00fcyle Allah\u2019a vererek ve O\u2019na olan \u201cba\u011fl\u0131l\u0131\u011f\u0131n\u0131<\/em>\u201d unutmayarak Allah\u2019\u0131 \u201cke\u015ffetmek<\/em>\u201d ve O\u2019nu \u201cbulmak<\/em>\u201d yolunda \u201cgayba \u00eem\u00e2n<\/em>\u201d idrakini geli\u015ftirmesi demektir.[10]<\/a><\/p>\n

Demek ki Kur\u2019\u00e2n<\/em>\u2019a g\u00f6re insanlar,<\/p>\n

♦ art\u0131k zann<\/em>a uymay\u0131 terk ederek ak\u0131l<\/em>lar\u0131n\u0131 kullanacak,<\/p>\n

♦ Allah\u2019\u0131n nimetleri \u00fczerinde d\u00fc\u015f\u00fcnecek<\/em>,<\/p>\n

♦ ge\u00e7mi\u015f olaylardan ibret alacak<\/em> ve<\/p>\n

♦ tamam\u0131n\u0131 Allah\u2019\u0131n ayetleri olarak vas\u0131fland\u0131rd\u0131\u011f\u0131 \u201cevren<\/em>\u201din hakikat<\/em>ini anlama<\/em>ya ve s\u0131rlar\u0131n\u0131 \u00e7\u00f6zme<\/em>ye y\u00f6nelecek,<\/p>\n

♦ g\u00f6zlerini ve g\u00f6n\u00fcllerini \u00f6\u011frenme<\/em>ye ve bilme<\/em>ye a\u00e7acaklard\u0131r.<\/p>\n

B\u00f6ylece onlar, art\u0131k giri\u015fecekleri bu cidd\u00ee ir\u00e2d\u00ee faaliyetin sonucunda da bilimsel bilgiyi en \u00fcst seviyelere \u00e7\u0131kararak onu Kur\u2019\u00e2n\u2019<\/em>\u0131n g\u00f6sterdi\u011fi istikamette insanl\u0131\u011f\u0131n hayr\u0131na sunma becerisini g\u00f6stereceklerdir.<\/p>\n

Kur\u2019\u00e2n\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 meydana getirmek iste\u011finin a\u00e7\u0131k delilidir.<\/em> Kur\u2019\u00e2n\u2019a g\u00f6re bilgiye dayanmayan ve dolay\u0131s\u0131yla bilimsel bir temeli bulunmayan hi\u00e7bir a\u00e7\u0131klaman\u0131n, yorumun ya da s\u00f6ylentinin[11]<\/a> de\u011feri ve ger\u00e7ekli\u011finden s\u00f6z edilemez.<\/em><\/p>\n

Ayr\u0131ca bu hususlardaki emirler ve tavsiyeler, insanlar\u0131n inanma ve Kur\u2019\u00e2n<\/em>\u2019\u0131 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 metod\/ y\u00f6ntem, ikn\u00e2<\/em> ve telk\u00een<\/em> metodudur. \u0130kn\u00e2 <\/em>ve telk\u00een<\/em>, ancak ak\u0131l sahibi olan insan i\u00e7in s\u00f6z konusudur.<\/p>\n

Bu sebepten Kur\u2019\u00e2n<\/em>, \u201cd\u00fc\u015f\u00fcnmek\u201d, \u201ctefekk\u00fcr etmek\u201d, \u201cibret almak\u201d \u015feklinde ifade edilen ak\u0131l<\/em> \u00fczerinde \u0131srarla ve \u00f6nemle durur.<\/p>\n

Kur\u2019\u00e2n\u2019<\/em>a g\u00f6re ak\u0131l<\/em>, sadece hakem ve do\u011fruyu e\u011friden ay\u0131rmak \u00fczere ba\u015fvurulan esasl\u0131 bir prensip de\u011fil, ayn\u0131 zamanda s\u00fcrekli i\u015fleyen esasl\u0131 bir bilgi kayna\u011f\u0131d\u0131r. Bu bak\u0131mdan ak\u0131l<\/em>, duyulardan gelen verileri de\u011ferlendirir, ay\u0131klar, \u00e7eli\u015fkiden ar\u0131nd\u0131r\u0131r.<\/p>\n

\u00d6te yandan Kur\u2019\u00e2n\u2019<\/em>\u0131n h\u00fck\u00fcmlerindeki ama\u00e7lar ve hedefler, yani \u201cmak\u0101s\u0131d\u201d ara\u015ft\u0131r\u0131l\u0131rken teker teker ayetleri esas alarak yorumlamaya gitmek yerine, do\u011frudan o ayetin kendisi, ba\u011flam\u0131, bi\u00e7imi, yer ald\u0131\u011f\u0131 s\u00fbrenin ve nihayet Kur\u2019\u00e2n\u2019<\/em>\u0131n temel ve tarih\u00ee b\u00fct\u00fcnl\u00fc\u011f\u00fc mutlaka <\/em>dikkate al\u0131nmal\u0131d\u0131r.<\/p>\n

Ayr\u0131ca ayetlerin anla\u015f\u0131lma ve ifadelerindeki kesinlik y\u00f6n\u00fcnden ayn\u0131 seviyede olmad\u0131\u011f\u0131 hi\u00e7 ak\u0131ldan \u00e7\u0131kar\u0131lmamal\u0131d\u0131r.<\/p>\n

Ayn\u0131 \u015fekilde insan\u0131n kolayl\u0131kla kavrayamayaca\u011f\u0131 soyut konularla ilgili olup da insanlar\u0131n anlay\u0131\u015flar\u0131na yakla\u015ft\u0131rmak i\u00e7in benzetme ve \u00f6rnekleme yoluyla ifade edilmi\u015f ayetlerdeki kelimeleri, olduklar\u0131 gibi, yani madd\u00ee anlamlar\u0131yla de\u011ferlendirmekten ka\u00e7\u0131nmal\u0131 ve Kur\u2019\u00e2n<\/em>\u2019\u0131n \u201cb\u00fct\u00fcnl\u00fc\u011f\u00fc\u201d mutlaka g\u00f6z \u00f6n\u00fcnde bulundurulmal\u0131d\u0131r. Bilhassa Allah\u2019\u0131n z\u00e2t\u0131 ve s\u0131fatlar\u0131, cennet, cehennem, \u00e2hiret, k\u0131yamet ve benzeri konular ile g\u00fcnl\u00fck hayattan s\u00f6z eden ayetlerin \u00fcsl\u00fbp \u00f6zelliklerine ve bu ayetlerin Kur\u2019\u00e2n<\/em>\u2019\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7indeki gaye ve hedeflerine dikkat edilmelidir.<\/p>\n

\u00dcstelik Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019<\/em>in ayetleri, ifadelerindeki sadelik ve kesinlik, anla\u015f\u0131lmalar\u0131ndaki kolayl\u0131k bak\u0131m\u0131ndan ayn\u0131 seviyede de\u011fildir. Bu sebepten M\u00fcsl\u00fcmanlar\u0131n bu neviden ayetleri anlay\u0131\u015f ve de\u011ferlendirmeleri, d\u00fcn de ayr\u0131 ayr\u0131 olmu\u015ftu; bug\u00fcn de olmaktad\u0131r.<\/p>\n

Buraya kadarki a\u00e7\u0131klamalar\u0131m\u0131z\u0131n bizi getirdi\u011fi nokta \u015fudur:<\/strong><\/h2>\n

\u0130sl\u00e2m d\u00fcnyas\u0131nda pek \u00e7ok mezhep, tarikat, z\u00fcmre ve benzeri topluluklar\u0131n var olu\u015fu, M\u00fcsl\u00fcmanlar\u0131n ka\u00e7\u0131namayacaklar\u0131 bir durumdur. \u00d6zg\u00fcr akl\u0131n, fikir ve vicdan h\u00fcrriyetinin h\u00e2kim oldu\u011fu bir \u00e7evrede, \u00eem\u00e2n ve hayat meseleleri ile ilgili birtak\u0131m g\u00f6r\u00fc\u015flerin, fikirlerin ve hatt\u00e2 tart\u0131\u015fmalar\u0131n ortaya \u00e7\u0131kmas\u0131 ve farkl\u0131la\u015fmalar\u0131n bulunmas\u0131 da \u00e7ok do\u011fald\u0131r.<\/p>\n

Kur’an’\u0131n\u00a0 iki temel prensibi: Okumak ve d\u00fc\u015f\u00fcnmek\u00a0<\/strong><\/h2>\n

Unutulmamal\u0131d\u0131r ki Kur\u2019\u00e2n,<\/em> bir M\u00fcsl\u00fcman i\u00e7in eline al\u0131p okudu\u011fu, \u00fczerinde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc, yorumlad\u0131\u011f\u0131 ve ula\u015ft\u0131\u011f\u0131 sonu\u00e7lar\u0131 hayata ge\u00e7irme\u011fe u\u011fra\u015ft\u0131\u011f\u0131 bir kitapt\u0131r ama o, Allah\u2019\u0131n kel\u00e2m\u0131\u2019<\/em>d\u0131r, yani \u201cs\u00f6z\u201dd\u00fcr. Kel\u00e2m,<\/em> s\u00f6z <\/em>ise tamamen m\u00fccerrettir, soyuttur.<\/p>\n

\u0130\u015fte bir yanda bu \u201csoyut\u201d ve sadece \u201ckel\u00e2m\u201ddan, \u201cs\u00f6z\u201dden ibaret olan Kur\u2019\u00e2n\u2019<\/em>\u0131n her \u015feyi \u201cOku!\u201d <\/em>emri, di\u011fer yanda da ak\u0131l sahibi her varl\u0131\u011f\u0131n, okumak, \u00f6\u011frenmek, d\u00fc\u015f\u00fcnmek ve de\u011ferlendirmek mecburiyeti omuzlar\u0131na kat\u2019\u00ee birer sorumluluk <\/em>ve y\u00fck\u00fcml\u00fcl\u00fck<\/em> olarak y\u00fcklenmi\u015f oldu\u011funa g\u00f6re, her M\u00fcsl\u00fcman\u0131n Kur\u2019\u00e2n<\/em> \u00fczerinde d\u00fc\u015f\u00fcnmesi ve onu kendi anlay\u0131\u015f ve idrak seviyesine g\u00f6re alg\u0131lamas\u0131 ve a\u00e7\u0131klamas\u0131 yad\u0131rganmamal\u0131d\u0131r. \u0130sabetli ve do\u011fru yoruma ula\u015fabilmek i\u00e7in, delillerin b\u00fct\u00fcn\u00fcn\u00fcn ele al\u0131nmas\u0131, yani Kur\u2019\u00e2n\u2019<\/em>\u0131n tarih\u00ee b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde okunmas\u0131<\/em> ve onun g\u00f6sterdi\u011fi ana hedeften sap\u0131lmamas\u0131 \u015fartt\u0131r.<\/p>\n

\u00dcstelik \u015fu ger\u00e7ek, kesinlikle g\u00f6zden \u0131rak tutulmamal\u0131 ve kat\u2019iyyen unutulmamal\u0131d\u0131r:<\/p>\n

Din de\u011fi\u015ftirilemez ama \u015feriatler de\u011fi\u015ftirilebilir<\/strong><\/h2>\n

\u00d6z\u00fc itibariyle de\u011fi\u015fmez bir din, bizzat kendi dinamizminden kaynaklanan s\u00fcrekli de\u011fi\u015fim sistemi i\u00e7inde yeni olu\u015fan \u015fartlara ve farkl\u0131 ortamlara g\u00f6re yorumlanmak zorundad\u0131r. Do\u011fas\u0131 bunu gerektirir. <\/em><\/p>\n

\u00d6te yandan a\u00e7\u0131k\u00e7a biliyoruz ki, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019<\/em>in emir ve yasaklar\u0131ndan ama\u00e7; ba\u015fta,<\/p>\n

♦ ad\u00e2letin sa\u011flanmas\u0131 [4. Nisa, 58];<\/p>\n

♦ zulm\u00fcn, k\u00f6t\u00fcl\u00fc\u011f\u00fcn ortadan kald\u0131r\u0131lmas\u0131 [3. \u00c2l-i \u0130mr\u00e2n, 108];<\/p>\n

♦ kolayla\u015ft\u0131rma [2. Bakara, 185];<\/p>\n

♦ g\u00fc\u00e7l\u00fck \u00e7\u0131karmama ve s\u0131k\u0131nt\u0131y\u0131 giderme [5. M\u00e2ide, 6];<\/p>\n

♦ kamu d\u00fczenine (maslahat-\u0131 \u2018\u00e2mme) itibar’d\u0131r.<\/p>\n

Bu durumda yeni olaylara cevap bulma hususunda, pek\u00e2l\u00e2 \u0130sl\u00e2m hukukunun kaynaklar\u0131 yan\u0131nda kendi tarihimizin oldu\u011fu kadar ba\u015fka \u00fclkelerin tecr\u00fcbelerinden de istifade etmek m\u00fcmk\u00fcn, hatt\u00e2 gereklidir.<\/p>\n

Nitekim ilk d\u00f6rt halife d\u00f6neminde, o g\u00fcnk\u00fc toplumun hem idar\u00ee hem de iktisad\u00ee ihtiya\u00e7lar\u0131na bir cevap olmak \u00fczere, idare, vergi ve benzeri konularda Sasan\u00ee ve Bizans \u0130mparatorluklar\u0131n\u0131n uygulamalar\u0131 al\u0131nm\u0131\u015f ve bundan dolay\u0131 da hi\u00e7 gocunulmam\u0131\u015ft\u0131r.[12]<\/a><\/p>\n

Geleneklerin harman\u0131nda savrulmu\u015f ve din\u00ee hayat konusunda herhangi bir sorusu ya da sorunu olmayan bir M\u00fcsl\u00fcman i\u00e7in her \u015feyinin Kur\u2019\u00e2n <\/em>h\u00fck\u00fcmlerine g\u00f6re d\u00fczenlenmesini istemek en tabi\u00ee hakk\u0131d\u0131r ancak etraf\u0131nda bunca g\u00fcr\u00fclt\u00fc kopart\u0131lan ve toplumun i\u015fleyi\u015fini Kur\u2019\u00e2n\u2019<\/em>a g\u00f6re tanzim edilmesini gerektirecek “mu\u00e2mel\u00e2t” yani insan\u0131n s\u00f6z, fiil ve davran\u0131\u015flar\u0131 ile insanlar\u0131n kendi aralar\u0131ndaki ili\u015fkilerin d\u00fczenlenmesi ile ilgili h\u00fck\u00fcm ayetleri, il\u00e2h\u00ee mesaj\u0131n tarih\u00ee toplum i\u00e7indeki yatay boyutudur ve dolay\u0131s\u0131yla konjonkt\u00fcreldir. Bu sebeple, bu ayetler mutlaka yorumlanmay\u0131 ama l\u00e2fz\u0131yla, yani mot \u00e1 mot <\/em>de\u011fil, amac\u0131 do\u011frultusunda ve ruhuyla anla\u015f\u0131lmas\u0131 gerekti\u011finin bir g\u00f6stergesidir.<\/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, yoruma ba\u011fl\u0131\u2019<\/em>d\u0131r.<\/p>\n

Bunlarla ilgili hususlarda, i\u00e7inde bulunulan \u015fartlara g\u00f6re gerekli d\u00fczenleme ve uygulamalarda bulunma yetki ve sorumlulu\u011fu devlet<\/em>e aittir.<\/p>\n

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

\u0130mam \u00c2zam Eb\u00fb Hanife, dinin birli\u011fi ve \u015fer\u00ee\u2018atlar\u0131n farkl\u0131l\u0131\u011f\u0131 konusunda \u00e7ok \u00f6nemli meseleleri a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmaktad\u0131r:[13]<\/a><\/p>\n

\u201cBilmiyor musun ki Allah\u2019\u0131n res\u00fblleri -Allah 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\u2019\u00e2n-\u0131 Ker\u00eem<\/em>\u2019de,<\/p>\n

\u2018Sizin her biriniz i\u00e7in bir \u015feriat, bir yol tayin ettik. E\u011fer Allah dileseydi sizi bir tek \u00fcmmet yapard\u0131\u2019<\/em> [14]<\/a><\/em><\/p>\n

buyurmu\u015ftur. Allah, b\u00fct\u00fcn peygamberlere tevhid<\/em> demek olan dinin ikamesini, dinlerini tek bir din k\u0131ld\u0131\u011f\u0131 i\u00e7in de ayr\u0131lmamalar\u0131n\u0131 emretmi\u015ftir:<\/p>\n

\u2018O, 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.\u2019[15]<\/a>, <\/em><\/p>\n

\u2018Senden 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\u2019 [16]<\/a>;<\/em><\/p>\n

\u2018Allah\u2019\u0131n yaratt\u0131\u011f\u0131 de\u011fi\u015ftirilmez, en do\u011fru din budur\u2019 [17]<\/a> <\/em><\/p>\n

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. <\/em>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 (yasaklad\u0131klar\u0131ndan) 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\u2026\u201d<\/p>\n

Bu durumda \u015fir\u2018at ve minh\u00e2c, <\/em>din ve toplum hayat\u0131nda,<\/p>\n

♦ zamana;<\/p>\n

♦ o toplumda ya\u015fayan insanlar\u0131n bilgi, beceri ve imk\u00e2nlar\u0131na;<\/p>\n

♦ k\u0131saca din\u00ee, siyas\u00ee, sosyal ve ekonomik her t\u00fcrl\u00fc hayat\u0131 ya\u015fan\u0131lan d\u00f6nem ve \u015fartlarda egemen olan zihniyete g\u00f6re d\u00fczenlemeyi\/ tesis etmeyi ifade eden kavramlard\u0131r.[18]<\/a><\/p>\n

G\u00f6r\u00fcl\u00fcyor ki \u015fer\u00eeat<\/em>, Allah\u2019\u0131n peygamberlerine ayr\u0131 ayr\u0131 bildirdi\u011fi h\u00fck\u00fcmlerdir, \u00fczerinde y\u00fcr\u00fcyecekleri yollard\u0131r; hepsininki birbirine g\u00f6re farkl\u0131d\u0131r ve zamana ve \u015fartlara g\u00f6re de\u011fi\u015febilir ama her durumda ed-d\u00een<\/em>\u2019i, yani el-isl\u00e2m<\/em>\u2019\u0131 de i\u00e7ine alan ana g\u00f6vdedir.<\/p>\n

Bunun i\u00e7indir ki gerek Hz. Peygamber, gerek ilk d\u00f6rt hal\u00eefe d\u00f6neminde ed-d\u00een<\/em> ile \u015fer\u00eeat<\/em> aras\u0131nda kesinlikle bir ayn\u00eele\u015ftirmeden, ba\u015fka bir ifade ile \u015fer\u00eeat\u2019<\/em>\u0131n dondurulmas\u0131ndan\/ sabitle\u015ftirilmesinden s\u00f6z edilemez.<\/p>\n

Tam tersine o d\u00f6nemlerin M\u00fcsl\u00fcmanlar\u0131 ve y\u00f6neticileri, ed-d\u00een\u2019<\/em>in ne istedi\u011fini, insana temel \u201cde\u011fer<\/em>\u201d olarak neyi teklif etmekte oldu\u011funu \u00e7ok iyi biliyorlard\u0131. Onlar i\u00e7in ed-d\u00een<\/em>, yani Kur\u2019\u00e2n,<\/em> kabileci bir toplumun vazge\u00e7emedi\u011fi de\u011ferler<\/em> olan asalet, soy, neseb ve \u015ferefin \u00f6l\u00e7\u00fc k\u0131l\u0131nd\u0131\u011f\u0131 bir toplum de\u011fil<\/em>, insanlar\u0131n e\u015fit g\u00f6r\u00fcld\u00fc\u011f\u00fc, fakirlerin s\u00f6m\u00fcr\u00fcl\u00fcp ya\u011fmalanmad\u0131\u011f\u0131, can ve mal g\u00fcvenli\u011finin esas al\u0131nd\u0131\u011f\u0131, tek ve her \u015feye h\u00e2kim olan Allah’a \u00eem\u00e2n\u0131n ve takv\u00e2n\u0131n\/sorumluluk bilincinin de\u011ferini ve \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc bilerek ya\u015fayan, ara\u015ft\u0131ran, soran ve sorgulayan, \u015firk ve ahl\u00e2ks\u0131zl\u0131ktan ar\u0131nm\u0131\u015f bir toplum<\/em>un olu\u015fturulmas\u0131n\u0131 istemektedir. Bu hususlarda say\u0131s\u0131z denebilecek zenginlikte \u00f6rnekler vermek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

E\u015f\u2018ar\u00ee anlay\u0131\u015f\u0131, \u015fer\u00eeat\u0131 d\u00een gibi de\u011fi\u015fmezlik z\u0131rh\u0131na b\u00fcr\u00fcm\u00fc\u015ft\u00fcr<\/strong><\/h2>\n

Asl\u0131nda b\u00fct\u00fcn bu do\u011fal ve olmas\u0131 gerekli geli\u015fmeler bize a\u00e7\u0131k\u00e7a g\u00f6stermektedir ki \u0130sl\u00e2m’da Hz. Peygamber’in Allah\u2019\u0131n El\u00e7isi olarak g\u00f6revini tamamlad\u0131ktan sonra toplumun y\u00f6netimini \u00fcstlenen halifeler, 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; oturduklar\u0131 \u201chalifelik\u201d koltu\u011funun sadece idar\u00ee, siyas\u00ee ve toplumsal bir makam oldu\u011funu biliyorlard\u0131.<\/p>\n

Hal b\u00f6yle olmas\u0131na ra\u011fmen maalesef \u00e7ok erken d\u00f6nemlerden itibaren ulema, yani \u0130sl\u00e2m bilginleri, Hz. \u00d6mer\u2019in zihniyet ve uygulamalar\u0131n\u0131 bir kenara koyarak, \u015fer\u00eeat\u2019<\/em>\u0131n sabit, evrensel, sadece indirildi\u011fi 610\u2013632 d\u00f6nemini de\u011fil, b\u00fct\u00fcn zamanlar\u0131 kapsad\u0131\u011f\u0131 kanaatine kap\u0131lm\u0131\u015flard\u0131r. Mesel\u00e2 onlara 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.[19]<\/a><\/p>\n

Daha ba\u015ftan itibaren \u0130sl\u00e2m\u2019da \u00eem\u00e2n ve ibadet h\u00fck\u00fcmleri<\/em> d\u0131\u015f\u0131ndaki muamel\u00e2t ile ilgili \u015fer\u00eeat h\u00fck\u00fcmleri<\/em>nin her zaman de\u011fi\u015fime a\u00e7\u0131k ictihad\u00ee\/ yoruma ba\u011fl\u0131 konular oldu\u011funda hi\u00e7bir teredd\u00fcd\u00fc bulunmayan ak\u0131lc\u0131 \u0130mam M\u00e2turid\u00ee<\/em> (\u00f6.333\/944) ile Mu\u2018tezile<\/em> mezhebinin ve daha sonra da End\u00fcl\u00fcsl\u00fc \u00e2lim \u015e\u00e2t\u0131b\u00ee\u2019<\/em>nin (\u00f6.790\/1388) anlay\u0131\u015f\u0131 ve g\u00f6r\u00fc\u015f\u00fc yerine, \u201cstat\u00fckocu<\/em>\u201d ve insan\u0131 \u201cedilgen<\/em>\u201d k\u0131lan E\u015f\u2018ar\u00ee anlay\u0131\u015f\u0131<\/em>n 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 da t\u0131pk\u0131 \u201cd\u00een\u201d 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, sahabenin s\u00f6zleri ve g\u00f6r\u00fc\u015fleri, ilk devir ulemas\u0131n\u0131n g\u00f6r\u00fc\u015fleri de \u201cdokunulmazl\u0131k<\/em>\u201d s\u0131n\u0131rlar\u0131 i\u00e7ine al\u0131narak t\u0131pk\u0131 \u201c\u015fer\u00eeat<\/em>\u201d gibi \u201cde\u011fi\u015fmez<\/em>\u201dlik imtiyaz\u0131na kavu\u015fturulmu\u015ftur. Bu ise, ku\u015fkusuz Kur\u2019an<\/em>\u2019\u0131n parlak ve dinamik ruhuna tamamen z\u0131t ve ayk\u0131r\u0131 bir durumdu. Dini cehalete, meskenete ve \u201catalar\u0131n\u201d emrine teslim etmek demekti.<\/p>\n

[1]<\/a>\u00a0 Amiran Kurtkan, T\u00fcrk Milletinin Manev\u00ee De\u011ferleri<\/em>, \u0130st. 1984, 21.<\/p>\n

[2]<\/a> 3. \u00c2l-i \u0130mr\u00e2n, 19; 5. Maide, 3<\/p>\n

[3]<\/a>\u00a0 \u201cSana bu Kur\u2019an\u2019\u0131 O indirmi\u015ftir. Bu kitab\u0131n ayetlerinin bir k\u0131sm\u0131n\u0131n anlam\u0131 a\u00e7\u0131kt\u0131r (muhkemdir) ki bunlar Kitab\u0131n ana esaslar\u0131n\u0131 te\u015fkil eder. Di\u011fer bir k\u0131sm\u0131n\u0131n anlam\u0131 da kapal\u0131d\u0131r (m\u00fcte\u015fabihtir). Kalpleri sapmaya meyilli olanlar, fitne \u00e7\u0131karmak ve yanl\u0131\u015f yorumlar yapmak i\u00e7in \u00f6zellikle m\u00fcte\u015fabih ayetlerle me\u015fgul olurlar. Oysa onlar\u0131n yorumlar\u0131n\u0131, sadece Allah ve \u2018Biz bu ayetlere inan\u0131yoruz, hepsi Rabbimizden gelmi\u015ftir\u2019 diyen, ilimde ileri dereceye ula\u015fan \u00e2limler bilir. Ger\u00e7ekten de bunlar\u0131 sadece akl\u0131selim, sa\u011fduyu sahipleri d\u00fc\u015f\u00fcn\u00fcp anlayabilir.\u201d<\/em> [3. \u00c2l-i \u0130mr\u00e2n, 7] Bkz. A. \u015eener- M.C. Sofuo\u011flu- M. Y\u0131ld\u0131r\u0131m, Y\u00fcce Kur\u2019an ve A\u00e7\u0131klamal\u0131-Yorumlu Me\u00e2li,<\/em> \u0130zmir, (Ekim) 2008 (2.Bs. 2009).<\/p>\n

[4]<\/a> Konu ile ilgili geni\u015f bilgi i\u00e7in \u0130sl\u00e2m \u00f6ncesi Arap tarihi ile ilgili yay\u0131nlar yan\u0131nda bkz. E. Ruhi F\u0131\u011flal\u0131,\u00a0 \u201cOrtado\u011fu\u2019da \u0130sl\u00e2m\u201d, T\u00fcrkiye G\u00fcnl\u00fc\u011f\u00fc, <\/em>XIV (1991),\u00a0 s. 4 -11; ayr. bkz. M. Fayda, \u201cBedev\u00ee\u201d, Diyanet Vakf\u0131 Ansiklopedisi (D\u0130A)<\/em>, V,\u00a0 s. 311\u2013317; ayr. bkz. \u201cArap\u201d, D\u0130A<\/em>, III, s. 272\u2013324.<\/p>\n

[5]<\/a> [10. Y\u00fbnus, 25]<\/p>\n

[6]<\/a> S\u00fcnnet, s\u00f6zl\u00fckte ister iyi ister k\u00f6t\u00fc olsun yol, gidi\u015f, benimsenen tarz, davran\u0131\u015f, \u00fcsl\u00fbp ve \u00e2det demektir. Kelime Kur\u2019\u00e2n<\/em>\u2019da,\u201cs\u00fcn<\/em>netullah\u201d<\/em> \u015feklinde kullan\u0131ld\u0131\u011f\u0131nda, \u201cAllah\u2019\u0131n emir ve yasaklar\u0131 ile de\u011fi\u015fmez \u0130l\u00e2h\u00ee kanunlar\u0131 ve tutumu\u201d anlamlar\u0131na (bkz. 33. Ahz\u00e2b, 38, 62; 40. M\u00fc\u2019min, 85; 48. Feth, 23); \u201cs\u00fcnnetu\u2019l-evvel\u00een\u201d<\/em> \u015feklindeki kullan\u0131\u015flarda da \u201cge\u00e7mi\u015f \u00fcmmetlerin, topluluklar\u0131n tuttuklar\u0131 yol, ba\u015flar\u0131na gelenler anlamlar\u0131na gelir. (bkz. 8. Enf\u00e2l, 38; 15. Hicr, 13; 18. Kehf, 55; 35. F\u00e2t\u0131r, 43).<\/p>\n

[7]<\/a> Fazlur Rahman, \u0130sl\u00e2m ve \u00c7a\u011fda\u015fl\u0131k, <\/em>\u00e7ev.: A. A\u00e7\u0131kgen\u00e7-M. H. K\u0131rba\u015fo\u011flu, Fecr Yay., Ankara, 1990, s. 74.<\/p>\n

[8]<\/a> Kur\u2019an\u2019\u0131 anlaman\u0131n mahiyeti ve us\u00fblleri hk. bkz. M. \u00d6zt\u00fcrk, Kur\u2019an\u2019\u0131 Kendi Tarihinde Okumak-Tefsirde Anakronizme Ret Yaz\u0131lar\u0131-,<\/em> Ankara Okulu Yay\u0131nlar\u0131, Ankara,\u00a0 2004, \u00a0s. <\/em>30 vd.<\/p>\n

[9]<\/a> Bu hususta geni\u015f bilgi i\u00e7in bkz. E. Ruhi F\u0131\u011flal\u0131, \u0130sl\u00e2m, Laiklik ve T\u00fcrk Laikli\u011findeki Uygulamalar, <\/em>Berikan Yay\u0131nlar\u0131, Ankara, 2010, s. 65 vd.<\/p>\n

[10]<\/a> Kr\u015f. Fazlur Rahman, Ana Konular\u0131yla Kur\u2019an,<\/em> s. 57 vd.<\/p>\n

[11]<\/a>\u00a0 7. A\u2019r\u00e2f, 52.<\/p>\n

[12]<\/a> Kr\u015f. Mustafa Fayda, Hz. \u00d6mer\u2019in Divan Te\u015fkil\u00e2t\u0131<\/em>, Ankara 1982; ayn\u0131 yazar, \u201c\u00d6mer\u201d, D\u0130A<\/em>, 34, s.44\u201351; Abd\u00fclaziz ed-D\u00fbr\u00ee, \u201cDivan\u201d, D\u0130A<\/em>. 9, s. 377 vd.; Muhsin Ko\u00e7ak,\u201d\u00d6mer\u201d, D\u0130A<\/em>, 34, s. 51\u201353.<\/p>\n

[13]<\/a>\u00a0 \u0130mam \u00c2zam\u2019\u0131n Be\u015f Eseri: El-\u00c2lim ve\u2019l-M\u00fcte\u2018allim<\/em>, \u00e7ev. Mustafa \u00d6z, \u0130stanbul 1992, s. 12\u201313.<\/p>\n

[14]<\/a>\u00a0 5. M\u00e2ide, 48.<\/p>\n

[15]<\/a>\u00a0 42. \u015e\u00fbr\u00e2, 13.<\/p>\n

[16]<\/a> \u00a021. Enbiya, 25.<\/p>\n

[17]<\/a>\u00a0 30. R\u00fbm, 30.<\/p>\n

[18]<\/a>\u00a0 Kr\u015f. \u0130smail \u00c7al\u0131\u015fkan, Kur\u2019an\u2019da Din Kavram\u0131<\/em>,<\/em> Ankara Okulu Yay., Ankara, 2002, s. 92 vd.<\/p>\n

[19]<\/a>\u00a0 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, s.586, 590\u2019dan \u0130. G\u00fcler, Sabit Din Dinamik \u015eeriat, Ankara Okulu Yay\u0131nlar\u0131, Ankara,2002<\/em> s. 29\u201330.<\/p>\n","protected":false},"excerpt":{"rendered":"

Din, \u015feriat ve s\u00fcnnet; akl\u0131 ve bilgiyi bir kenara b\u0131rakan E\u015fari anlay\u0131\u015f taraf\u0131ndan bir dokunulmazl\u0131k z\u0131rh\u0131na b\u00fcr\u00fcnm\u00fc\u015f b\u00f6ylece Kur\u2019an\u2019\u0131n parlak ve dinamik ruhu; cehalete, meskenete ve atalar\u0131n emrine teslim edilmi\u015fti.<\/p>\n","protected":false},"author":16,"featured_media":7925,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[61,2],"tags":[981,984,78,293,988,987,985,48,276,986,982,983,989,382],"yoast_head":"\nSosyal b\u00fct\u00fcnle\u015fme a\u00e7\u0131s\u0131ndan din: Din-\u015feriat-toplum - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/sosyal-butunlesme-acisindan-din-din-seriat-toplum\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Sosyal b\u00fct\u00fcnle\u015fme a\u00e7\u0131s\u0131ndan din: Din-\u015feriat-toplum - 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Muhammed,\\u0130slam,Kur'an,Maturidi,millet,\\u015feriat,s\\u00fcnnet,toplum\",\"articleSection\":\"D\\u0130N\",\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/millidusunce.com\/misak\/sosyal-butunlesme-acisindan-din-din-seriat-toplum\/#respond\"]}]},{\"@type\":\"Person\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#\/schema\/person\/4382fae76ff73bccca065fd80d3e76e2\",\"name\":\"Ethem Ruhi F\\u0131\\u011flal\\u0131\",\"image\":{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#personlogo\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/8ef4ece8c55b6024ac8d111f8b46ba45?s=96&d=mm&r=g\",\"caption\":\"Ethem Ruhi F\\u0131\\u011flal\\u0131\"},\"description\":\"M\\u0130SAK yazarlar\\u0131ndan Ethem Ruhi F\\u0131\\u011flal\\u0131 1937 y\\u0131l\\u0131nda Burdur\\u2019da do\\u011fmu\\u015ftur. 1959'da Ankara \\u00dcniversitesi \\u0130l\\u00e2hiyat Fak\\u00fcltesi\\u2019nden mezun olmu\\u015ftur. 1961-1964 y\\u0131llar\\u0131 aras\\u0131nda Konya \\u0130mam-Hatip Lisesi Meslek Dersleri \\u00d6\\u011fretmenli\\u011fi, 1964-1965 y\\u0131llar\\u0131nda Burdur \\u0130mam-Hatip Lisesi Meslek Dersleri \\u00d6\\u011fretmenli\\u011fi ve M\\u00fcd\\u00fcr Yard\\u0131mc\\u0131l\\u0131\\u011f\\u0131,1965-1966 y\\u0131llar\\u0131nda Kayseri \\u0130mam-Hatip Lisesi M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc ve Meslek Dersleri \\u00d6\\u011fretmenli\\u011fi, 1966-1970 y\\u0131llar\\u0131 aras\\u0131nda \\u0130zmir Y\\u00fcksek \\u0130sl\\u00e2m Enstit\\u00fcs\\u00fc M\\u00fcd\\u00fcr Ba\\u015fyard\\u0131mc\\u0131l\\u0131\\u011f\\u0131 ve T\\u00fcrk-\\u0130sl\\u00e2m Medeniyeti Tarihi \\u00d6\\u011fretmenli\\u011fi, 1970-1971 y\\u0131llar\\u0131nda Kayseri Y\\u00fcksek \\u0130sl\\u00e2m Enstit\\u00fcs\\u00fc M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc ve T\\u00fcrk-\\u0130sl\\u00e2m Medeniyeti Tarihi Dersi \\u00d6\\u011fretmenli\\u011fi yapan F\\u0131\\u011fral\\u0131, 1971'de Ankara \\u00dcniversitesi \\u0130l\\u00e2hiyat Fak\\u00fcltesi \\u0130sl\\u00e2m Mezhepleri Tarihi K\\u00fcrs\\u00fcs\\u00fc Asistanl\\u0131\\u011f\\u0131na atanm\\u0131\\u015ft\\u0131r. 1972'de Ankara \\u00dcniversitesi \\u0130l\\u00e2hiyat Fak\\u00fcltesi \\u0130sl\\u00e2m Mezhepleri Tarihi K\\u00fcrs\\u00fcs\\u00fcnde \\u201c\\u0130b\\u00e2diye\\u2019nin Do\\u011fu\\u015fu ve G\\u00f6r\\u00fc\\u015fleri\\u201d ba\\u015fl\\u0131kl\\u0131 teziyle \\u201c\\u0130l\\u00e2hiyat Doktoru\\u201d \\u00fcnvan\\u0131n\\u0131, 1977'de Ankara \\u00dcniversitesi \\u0130l\\u00e2hiyat Fak\\u00fcltesinde \\u201cAhmediyye Mezhebi (K\\u00e2diy\\u00e2nilik)\\u201d ba\\u015fl\\u0131kl\\u0131 teziyle \\u201c\\u00dcniversite Do\\u00e7enti\\u201d \\u00fcnvan\\u0131n\\u0131 ve 1982'de Ankara \\u00dcniversitesinde \\u201cMesih ve Mehd\\u00ee \\u0130nanc\\u0131 \\u00dczerine (Mezhepler Tarihi A\\u00e7\\u0131s\\u0131ndan Bir Tetkik)\\u201d ba\\u015fl\\u0131kl\\u0131 takdim teziyle \\u201cProfes\\u00f6r\\u201d \\u00fcnvan\\u0131n\\u0131 kazanm\\u0131\\u015ft\\u0131r. 1982, 1985 ve 1988 y\\u0131llar\\u0131nda Dokuz Eyl\\u00fcl \\u00dcniversitesi \\u0130l\\u00e2hiyat Fak\\u00fcltesi Dekanl\\u0131\\u011f\\u0131, 1984'te Dekanl\\u0131k g\\u00f6revinin yan\\u0131nda Dokuz Eyl\\u00fcl \\u00dcniversitesi Rekt\\u00f6r Yard\\u0131mc\\u0131l\\u0131\\u011f\\u0131, 1992 ve 1994 tarihlerinde Mu\\u011fla \\u00dcniversitesi Kurucu Rekt\\u00f6rl\\u00fc\\u011f\\u00fc g\\u00f6revlerinin yan\\u0131nda YURT-KUR Y\\u00f6netim Kurulu Ba\\u015fkanl\\u0131\\u011f\\u0131, T\\u00fcrkiye Stratejik Ara\\u015ft\\u0131rmalar Mill\\u00ee Komitesi \\u00fcyeli\\u011fi, T\\u00fcrkiye Sosyal ve Be\\u015fer\\u00ee Bilimler Mill\\u00ee Komitesi Ba\\u015fkanl\\u0131\\u011f\\u0131, Y\\u00fcksek\\u00f6\\u011fretim Kurulu \\u00dcyeli\\u011fi, Atat\\u00fcrk K\\u00fclt\\u00fcr Dil ve Tarih Y\\u00fcksek Kurumu Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi asl\\u00ee \\u00fcyeli\\u011fi g,b, g\\u00f6revler de y\\u00fcr\\u00fctm\\u00fc\\u015ft\\u00fcr. 1996'da DENB\\u0130R taraf\\u0131ndan verilen \\u201cBilimde \\u00dcst\\u00fcn Hizmet \\u00d6d\\u00fcl\\u00fc\\u201dn\\u00fcn, 1999'da Kazakistan Sosyal Bilimler Akademisi taraf\\u0131ndan asl\\u00ee \\u00fcyelik ve \\u201cOrdinary\\u00fcs Profes\\u00f6r\\u201d unvan\\u0131n\\u0131n, 2000'de K\\u0131rg\\u0131zistan\/Bi\\u015fkek Uluslararas\\u0131 Aytmatov Akademisi taraf\\u0131ndan verilen \\u201cAytmatov Akademisi Asl\\u00ee \\u00dcyeli\\u011fi\\\"nin, 2005'te Uluslararas\\u0131 Rotary 2004-05 D\\u00f6nem Ba\\u015fkan\\u0131 Glenn E. Estess Sr. ad\\u0131na 2440\\u2019\\u0131nc\\u0131 B\\u00f6lge Governor\\u2019u taraf\\u0131ndan, Marmaris\\u2019te yap\\u0131lan Y\\u00fcz\\u00fcnc\\u00fc y\\u0131l (2004-05) kutlamas\\u0131nda verilen \\u201c\\u00dcst\\u00fcn Hizmet \\u00d6d\\u00fcl\\u00fc\\u201dn\\u00fcn ve 2006'da T. C. Ba\\u015fbakanl\\u0131k Vak\\u0131flar Genel M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc taraf\\u0131ndan verilen \\u201cVak\\u0131f \\u0130nsan\\u201d unvan\\u0131n\\u0131n sahibi oldu. 2003 y\\u0131l\\u0131nda emekli olan F\\u0131\\u011flal\\u0131, S\\u0131tk\\u0131 Ko\\u00e7man Vakf\\u0131\\u2019nda Ba\\u015fkan Yard\\u0131mc\\u0131s\\u0131 olarak g\\u00f6reve ba\\u015flad\\u0131. 2005 Vak\\u0131f Senedi gere\\u011fi S\\u0131tk\\u0131 Ko\\u00e7man\\u2019\\u0131n vefat\\u0131 (13.10.2005) \\u00fczerine S\\u0131tk\\u0131 Ko\\u00e7man Vakf\\u0131 Ba\\u015fkan\\u0131 oldu. 2010 y\\u0131l\\u0131nda bu g\\u00f6revinden istifa etti. \\u0130ngilizce, Arap\\u00e7a ve Frans\\u0131zca bilen FI\\u011eLALI, 30 A\\u011fustos 1959 y\\u0131l\\u0131ndan bu yana Fak\\u00fclteden s\\u0131n\\u0131f arkada\\u015f\\u0131 Semiha Ertu\\u011frul Han\\u0131mefendi ile evlidir ve d\\u00f6rt k\\u0131z be\\u015f torun sahibidirler. ARA\\u015eTIRMA VE YAYINLARI I. TEL\\u0130F K\\u0130TAPLAR: 1. \\u00c7a\\u011f\\u0131m\\u0131zda \\u0130tikad\\u00ee \\u0130sl\\u00e2m Mezhepleri, \\u0130stanbul: Sel\\u00e7uk Yay\\u0131nlar\\u0131, 1980 (G\\u00f6zden ge\\u00e7irilmi\\u015f ve geni\\u015fletilmi\\u015f 2. Bask\\u0131: 1983; 3. Bask\\u0131: 1986, \\u0130ran \\u0130sl\\u00e2m Devrimi il\\u00e2vesiyle 4. Bask\\u0131: 1990; 5. Bask\\u0131: 1991; 6. Bask\\u0131: 1993 ;7. Bask\\u0131: 1995 ; 8. Bask\\u0131: 1996 ; 9. Bask\\u0131: 1998) ; 10. Bask\\u0131: \\u0130stanbul: Birle\\u015fik Yay\\u0131nc\\u0131l\\u0131k; 1999; 11. Bask\\u0131: \\u0130stanbul: \\u015fa-to \\u0130l\\u00e2hiyat, 2001; 12. Bask\\u0131: \\u0130zmir: \\u0130zmir \\u0130l\\u00e2hiyat Vakf\\u0131 Yay., Aral\\u0131k 2004. 2. \\u0130sl\\u00e2m\\u2019a Kar\\u015f\\u0131 Cereyanlar: B\\u00e2b\\u00eelik ve Bah\\u00e2\\u00eelik, Mecca: Muslim World League Yay. 1402\/1981. 3. Din K\\u00fclt\\u00fcr\\u00fc ve Ahl\\u00e2k Bilgisi (Ortaokul 3. s\\u0131n\\u0131f), Ankara: M.E.B. Yay. 1982 (13. Bs., 1994) 4. \\u0130b\\u00e2diye\\u2019nin Do\\u011fu\\u015fu ve G\\u00f6r\\u00fc\\u015fleri, Ankara: A.\\u00dc. \\u0130l\\u00e2hiyat Fak\\u00fcltesi Yay. 1983. 5. \\u0130m\\u00e2miyye \\u015e\\u00eeas\\u0131, \\u0130stanbul: Sel\\u00e7uk Yay\\u0131nlar\\u0131 1984 (2. Bas\\u0131m: \\u0130stanbul: A\\u011fa\\u00e7 Kitabevi Yay\\u0131nlar\\u0131, Kas\\u0131m 2008). 6. K\\u00e2diy\\u00e2n\\u00eelik (Ahmediyye Mezhebi), \\u0130zmir: Dokuz Eyl\\u00fcl \\u00dcniversitesi Yay. 1986. 7. Mezhepler ve Tarikatlar Ansiklopedisi (Komisyon \\u00e7al\\u0131\\u015fmas\\u0131, Ba\\u015fkan: E.Ruhi FI\\u011eLALI), \\u0130stanbul: Terc\\u00fcman Yay\\u0131nlar\\u0131, 1987. 8. Atat\\u00fcrk ve Din, Ankara: Azerbaycan K\\u00fclt\\u00fcr Derne\\u011fi Yay\\u0131nlar\\u0131 No: 32, 1988 (Risale). 9. T\\u00fcrkiye\\u2019de Alevilik \\u2013 Bekta\\u015filik, \\u0130stanbul: Sel\\u00e7uk Yay\\u0131nlar\\u0131 1990 (1.Bs.- Ekim 1990; 2.Bs.- Eyl\\u00fcl 1991;3. Bs.- Temmuz 1994; 4.Bs.- A\\u011fustos 1996; 5.Bs.- \\u0130zmir: \\u0130zmir \\u0130l\\u00e2hiyat Vakf\\u0131 Yay.,Nisan 2006). 10. K\\u00e2diy\\u00e2n\\u00eelik, Ankara: T\\u00fcrkiye Diyanet Vakf\\u0131 Yay., 1994. 11. B\\u00e2bilik ve Baha\\u00eelik, Ankara: T\\u00fcrkiye Diyanet Vakf\\u0131 Yay., 1994. 12. Ge\\u00e7mi\\u015ften G\\u00fcn\\u00fcm\\u00fcze Halk \\u0130nan\\u00e7lar\\u0131 \\u0130tibariyle Alev\\u00eelik \\u2013 Bekta\\u015f\\u00eelik, Ankara: T\\u00fcrk K\\u00fclt\\u00fcr\\u00fcn\\u00fc Ara\\u015ft\\u0131rma ve Tan\\u0131tma Vakf\\u0131 Yay., 1994. 13. \\u0130mam Ali, Ankara: TDV Yay. , 1996 (2. Bask\\u0131: 1998). 14. Din ve Devlet \\u0130li\\u015fkileri, Mu\\u011fla : Mu\\u011fla \\u00dc. Yay., 1997. 15. Atat\\u00fcrk D\\u00fc\\u015f\\u00fcncesinde Din ve L\\u00e2iklik, Yay\\u0131na Haz\\u0131rlayanlar: Ethem Ruhi F\\u0131\\u011flal\\u0131, Taha M\\u00fcft\\u00fco\\u011flu, \\u0130dris Karaku\\u015f, Ankara: Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi 1999 (2.Bs.2008). 16. Din ve Laiklik \\u00dcst\\u00fcne D\\u00fc\\u015f\\u00fcnceler, Mu\\u011fla: Mu\\u011fla \\u00dcniv. Yay., 2001. 17. \\u00cetik\\u00e2d\\u00ee \\u0130sl\\u00e2m Mezheplerine Giri\\u015f, \\u0130zmir: \\u0130zmir \\u0130l\\u00e2hiyat Fak\\u00fcltesi Vakf\\u0131 Yay. 2007. 18. G\\u00fcn\\u00fcm\\u00fcz \\u0130sl\\u00e2m Mezhepleri, \\u0130zmir: \\u0130zmir \\u0130l\\u00e2hiyat Vakf\\u0131 Yay\\u0131nlar\\u0131 2008 (630 s.). 19. \\u0130sl\\u00e2m Laiklik ve T\\u00fcrk Laikli\\u011finde Uygulamalar, Ankara: Berikan Yay\\u0131nlar\\u0131 2010. II. YAYIMLANAN K\\u0130TAPLARDA AYRI B\\u00d6L\\u00dcMLER: 1. \\u201c\\u0130sl\\u00e2m\\u00ee Anlay\\u0131\\u015fta \\u0130ns\\u00e2n\\u00ee De\\u011ferler\\u201d, T\\u00fcrklerde \\u0130ns\\u00e2n\\u00ee De\\u011ferler ve \\u0130nsan Haklar\\u0131 \\u2013 I, \\u0130stanbul : T\\u00fcrk K\\u00fclt\\u00fcr\\u00fcne Hizmet Vakf\\u0131 yay., 1992, 257-279. 2. \\u201c\\u015ei\\u00eelik ve Anadolu Alev\\u00eeli\\u011fi Aras\\u0131ndaki Farkl\\u0131l\\u0131klar ve Benzerlikler\\u201d, Alev\\u00eeler\/Aleviten, Haz. \\u0130smail Engin-Erhard Franz, Hamburg 2000, I, 97\\u2013110. 3. \\u201cHoca Ahmed Yesev\\u00ee Kimdir?\\u201d, T\\u00fcrkistan\\u2019\\u0131n P\\u00eeri Hoca Ahmed Yesev\\u00ee ve K\\u00fclliyesi, Ankara: T\\u0130KA Yay.,2000, 24-37. 4. \\u201cDe\\u011fi\\u015fimci \\u00d6zal ve De\\u011fi\\u015fim S\\u00fcrecinde \\u0130sl\\u00e2m\\u201d, Kim Bu? \\u00d6zal-Siyaset, \\u0130ktisat, Zihniyet, Edit\\u00f6rler: \\u0130hsan Sezal\/\\u0130hsan Da\\u011f\\u0131, \\u0130stanbul: Boyut Yay. 2001, 211\\u2013218. 5. \\u201cS\\u00fcnn\\u00ee Tarih ve \\u0130l\\u00e2hiyat Gelene\\u011finde Hz. Ali\\u201d, Tarihten Teolojiye \\u0130sl\\u00e2m \\u0130nan\\u00e7lar\\u0131nda Hz. Ali, Haz. Ahmet Ya\\u015far Ocak, Ankara: T\\u00fcrk Tarih Kurumu 2005, 103-136 [\\u201cAli in the Sunni Historical and Theological Tradition\\u201d, From History to Theology Ali in Islamic Beliefs, ed. by Ahmet Ya\\u015far Ocak, Ankara: TTK 2005, 149-184]. 6. \\u201cAtat\\u00fcrk ve Din\\u201d, Atat\\u00fcrk D\\u00fc\\u015f\\u00fcncesinde Din ve L\\u00e2iklik, Haz. Ethem Ruhi F\\u0131\\u011flal\\u0131- Taha M\\u00fcft\\u00fco\\u011flu- \\u0130dris Karaku\\u015f, Ankara: Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi 1999, 235\\u2013249 [ Ayn\\u0131 makale \\u015fu eserde de yer alm\\u0131\\u015ft\\u0131r: Atat\\u00fcrk\\u2019\\u00fcn \\u0130sl\\u00e2ma Bak\\u0131\\u015f\\u0131- Belgeler ve G\\u00f6r\\u00fc\\u015fler, Haz. Mehmet Saray-Ali Tuna, Ankara: Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi 2005, 193\\u2013207]. 7. \\u201cT.C. Devleti\\u2019nde Din-Devlet \\u0130li\\u015fkileri: Din Kurumlar\\u0131 ve Din-Devlet \\u0130li\\u015fkileri\\u201d, T\\u00fcrk D\\u00fcnyas\\u0131 K\\u00fclt\\u00fcr Atlas\\u0131 \/ A Cultural Atlas of the Turkish World, \\u0130stanbul: T\\u00fcrk K\\u00fclt\\u00fcr\\u00fcne Hizmet Vakf\\u0131 Yay. 2006, 526\\u2013543. 8. \\u201cAlev\\u00ee-Bekta\\u015f\\u00ee Teolojisinin Temel Ta\\u015f\\u0131: Alev\\u00ee-Bekta\\u015f\\u00ee \\u0130nan\\u00e7lar\\u0131nda Hz. Ali\\u201d, Ge\\u00e7mi\\u015ften G\\u00fcn\\u00fcm\\u00fcze Alev\\u00ee-Bekta\\u015f\\u00ee K\\u00fclt\\u00fcr\\u00fc, Edit\\u00f6r: Ahmet Ya\\u015far Ocak, Ankara: T.C. K\\u00fclt\\u00fcr ve Turizm Bakanl\\u0131\\u011f\\u0131 Yay\\u0131nlar\\u0131 2009, 241 \\u2013 267. III. TERC\\u00dcME K\\u0130TAPLAR: 1. Prof. Muhammed Eb\\u00fb Zehra, \\u0130sl\\u00e2m\\u2019da Sosyal Dayan\\u0131\\u015fma, Arap\\u00e7adan \\u00e7ev.: E.Ruhi FI\\u011eLALI-O.ESK\\u0130C\\u0130O\\u011eLU, \\u0130stanbul: Ya\\u011fmur yay., 1969 (2.bask\\u0131: \\u0130stanbul, 1978). 2. Prof. Muhammed Eb\\u00fb Zehra, \\u0130sl\\u00e2m\\u2019da Siy\\u00e2s\\u00ee ve \\u0130tik\\u00e2d\\u00ee Mezhepler Tarihi, Arap\\u00e7adan \\u00e7ev.: E.Ruhi FI\\u011eLALI-O. ESK\\u0130C\\u0130O\\u011eLU, \\u0130stanbul: Ya\\u011fmur Yay., 1970. 3. \\u0130bn B\\u00e2beveyh el-Kumm\\u00ee, \\u015e\\u00ee\\u00ee-\\u0130m\\u00e2miyye\\u2019nin \\u0130man Esaslar\\u0131 (Ris\\u00e2let\\u00fc\\u2019l-\\u0130\\u2019tik\\u00e2d\\u00e2ti\\u2019l-\\u0130m\\u00e2miyye), Arap\\u00e7adan notlarla \\u00e7ev. E.R.FI\\u011eLALI, Ankara: A.\\u00dc. \\u0130l\\u00e2hiyat Fak. Yay., 1978. 4. R.A. N\\u0130CHOLSON, \\u0130sl\\u00e2m S\\u00fbfileri (The Mystics of Islam), \\u0130ng. \\u00c7ev.: M.DA\\u011e, K.I\\u015eIK, E.R. FI\\u011eLALI, A. \\u015eENER, R. AYAS, \\u0130.KAYAO\\u011eLU, Ankara: K\\u00fclt\\u00fcr Bakanl\\u0131\\u011f\\u0131 Yay., 1978 (2. Bask\\u0131: Ankara: \\u00c7a\\u011flar Yay\\u0131nlar\\u0131 2004). 5. Eb\\u00fb Mansur Abdulkahir el-Ba\\u011fd\\u00e2d\\u00ee, Mezhepler Aras\\u0131ndaki Farklar (El-Fark Beyne\\u2019l-F\\u0131rak), Arap\\u00e7adan notlarla \\u00e7ev.: E.Ruhi FI\\u011eLALI, \\u0130stanbul: Kalem Yay. 1979 [2.Bask\\u0131: Ankara: TDV Yay. 1991; 3.Bask\\u0131: Ankara: TDV Yay. 2001; 4. Bask\\u0131: Ankara: TDV Yay.2007] 6. Prof. W. Montgomery Watt, \\u0130sl\\u00e2m D\\u00fc\\u015f\\u00fcncesinin Te\\u015fekk\\u00fcl Devri (The Formative Period of Islamic Thought), \\u0130ng. \\u00c7ev.: E.Ruhi FI\\u011eLALI, Ankara: Umran Yay., 1981. ( 2. Bask\\u0131: \\u0130stanbul: Birle\\u015fik Yay\\u0131nc\\u0131l\\u0131k 1998; G\\u00f6zden Ge\\u00e7irilmi\\u015f 3. Bask\\u0131: Ankara Sarka\\u00e7 Yay\\u0131nlar\\u0131 2010). 7. Henry Laoust, \\u0130sl\\u00e2m\\u2019da Ayr\\u0131l\\u0131k\\u00e7\\u0131 G\\u00f6r\\u00fc\\u015fler, (Les Schismes dans l\\u2019Islam), Frans\\u0131zcadan \\u00e7ev. , E. Ruhi FI\\u011eLALI \\u2013 Sabri H\\u0130ZMETL\\u0130, \\u0130stanbul: P\\u0131nar Yay\\u0131nlar\\u0131 1999. 8. Bah\\u00e2ilik ve el-Kit\\u00e2bu\\u2019l-Akdes, Arap\\u00e7adan notlarla \\u00e7ev. Ethem Ruhi FI\\u011eLALI-Ramazan \\u015e\\u0130M\\u015eEK, e-mak\\u00e2l\\u00e2t Mezhep Ara\\u015ft\\u0131rmalar\\u0131, III\/2 (G\\u00fcz 2010), ss. 7-144 \/ISSN 1309-5803 \/www.emakalat.com [Takdim-Bah\\u00e2ilik, Ethem Ruhi FI\\u011eLALI, ss.8-42; Mirza H\\u00fcseyin Ali Bah\\u00e2ullah, El-Kit\\u00e2bu\\u2019l-Akdes, Notlarla \\u00c7ev. Ethem Ruhi FI\\u011eLALI-Ramazan \\u015eim\\u015fek, ss. 43-144]. IV. TEL\\u0130F MAKALELER: 1. \\u201c\\u0130lkokullar\\u0131n A\\u00e7\\u0131l\\u0131\\u015f\\u0131 M\\u00fcnasebetiyle: Tarihimizde \\u00e2min Alaylar\\u0131\\u201d, Ye\\u015filay (Ayl\\u0131k K\\u00fclt\\u00fcr ve Sa\\u011fl\\u0131k Dergisi), 418 (Eyl\\u00fcl 1968), ss.16\\u201317. 2. \\u201c\\u0130sl\\u00e2m\\u2019da E\\u011fitim ve \\u00d6\\u011fretim\\u201d, Ye\\u015filay (Ayl\\u0131k K\\u00fclt\\u00fcr ve Sa\\u011fl\\u0131k Dergisi), 420 (Kas\\u0131m 1968), ss.10\\u201311. 3. \\u201d H\\u00e2ric\\u00eeli\\u011fin Do\\u011fu\\u015funa Tesir Eden Baz\\u0131 Sebepler\\u201d, \\u0130FD (Ankara 1975), XX, ss. 219\\u2013247. 4. \\u201cBurdur K\\u00fct\\u00fcphanesinde Bulunan Bir Ris\\u00e2le: Tezkiretu\\u2019l-Mez\\u00e2hib\\u201d, \\u0130\\u0130ED, (Ankara 1975), II, ss. 99\\u2013116. 5. \\u201cTezkiretu\\u2019l-Mez\\u00e2hib li\\u2019bni\\u2019s-Serr\\u00e2c\\u201d, \\u0130\\u0130ED, (Ankara 1975), II, ss. 117\\u2013141 (\\u00d6ns\\u00f6z ve notlarla Arap\\u00e7a metin ne\\u015fri). 6. \\u201c\\u0130b\\u00e2diye\\u2019nin Siy\\u00e2s\\u00ee ve \\u0130tik\\u00e2d\\u00ee G\\u00f6r\\u00fc\\u015fleri\\u201d \\u0130FD, (Ankara 1976), XXI, ss.323\\u2013344. 7. \\u201cH\\u00e2ric\\u00eeli\\u011fin Do\\u011fu\\u015fu ve F\\u0131rkalara Ayr\\u0131l\\u0131\\u015f\\u0131\\u201d, \\u0130FD, (Ankara 1978), XXII, ss. 245\\u2013275. 8. \\u201cHicr\\u00ee 1400. Y\\u0131la Girerken \\u0130sl\\u00e2m D\\u00fcnyas\\u0131\\u201d, Milli E\\u011fitim ve K\\u00fclt\\u00fcr, (Ankara 1979), II, No: 5, ss.55\\u201375. 9. \\u201cGen\\u00e7 Nesillerin Din Terbiyesi ve Destanlar\\u201d, Kubbealt\\u0131 Akademi Mecmuas\\u0131, (\\u0130stanbul 1979), Y\\u0131l:8, Say\\u0131: 1, ss.38\\u201343. 10. \\u201cE\\u011fitimimizde Din\\u00ee Formasyon Noksanl\\u0131\\u011f\\u0131 ve Bunun Anar\\u015fideki Yeri\\u201d, Kubbealt\\u0131 Akademi Mecmuas\\u0131, (\\u0130stanbul 1979), Y\\u0131l:8, Say\\u0131:3, ss. 35\\u201354. 11. \\u201cMezheplerin Do\\u011fu\\u015funa Tesir Eden Sebepler\\u201d, \\u0130\\u0130ED, (Ankara 1980), IV, ss. 115\\u2013131. 12. \\u201c\\u0130bn Sadru\\u2019d-D\\u00een e\\u015f-\\u015eirv\\u00e2n\\u00ee ve \\u0130tik\\u00e2d\\u00ee Mezhepler Hakk\\u0131nda T\\u00fcrk\\u00e7e Ris\\u00e2lesi\\u201d, \\u0130FD, (Ankara 1981), XXIV, ss. 249\\u2013276. 13. \\u201cTerc\\u00fcm\\u00e2nu\\u2019l-\\u00dcmem\\u201d, \\u0130FD, (Ankara 1981), XXIV, ss. 277-335 (\\u00d6ns\\u00f6z ve notlarla tenkidi ne\\u015fir). 14. \\u201cMesih ve Mehd\\u00ee \\u0130nanc\\u0131 \\u00dczerine (Mezhepler Tarihi A\\u00e7\\u0131s\\u0131ndan Bir Bak\\u0131\\u015f)\\u201d, \\u0130FD, (Ankara 1981), ss. 179\\u2013214. 15. \\u201cThe Problem of Abd-Allah \\u0130bn Saba\\u201d, \\u0130\\u0130ED, (Ankara 1982), V,pp. 379\\u2013390. 16. \\u201cSak\\u00eefe Olay\\u0131 ve Hz.Eb\\u00fb Bekir\\u2019in Halife Se\\u00e7imi\\u201d, \\u0130sl\\u00e2m Medeniyeti, (\\u0130stanbul 1982), V, No:3, ss.7\\u201327. 17. \\u201cXIX. Y\\u00fczy\\u0131l Sonlar\\u0131nda Hindistan (Mezhepler Tarihi A\\u00e7\\u0131s\\u0131ndan Bir Bak\\u0131\\u015f)\\u201d, DE\\u00dc\\u0130FD, (\\u0130zmir 1983), I, ss. 1\\u201324. 18. \\u201cBasic Principles of Islam and the Problem of Dialog Between Islam and Christianity\\u201d, Diyanet Dergisi, (Ankara 1983), XIX\/ 2, ss. 3\\u201314 (T\\u00fcrk\\u00e7e \\u00f6zet: \\u201c\\u0130sl\\u00e2m\\u2019\\u0131n Temel Esaslar\\u0131 ve \\u0130sl\\u00e2m-H\\u0131ristiyan Diyalo\\u011fu Meselesi\\u201d, ss 3\\u20135). 19. \\u201c\\u0130slam: Basic Principles and Characteristics\\u201d, The Muslim World League Journal, (Mecca: Shaban 1403\/May-June 1983), LX, No: 8, ss. 11\\u201315. 20. \\u201c\\u0130lk \\u015eii Olaylar: Tevvab\\u00fbn Hareketi\\u201d, \\u0130FD, (Ankara 1983), XXVI, ss. 335\\u2013352. 21. \\u201c\\u0130sl\\u00e2m Tarihinde Hz. Hasan ve Hz. H\\u00fcseyin D\\u00f6nemleri (Mezhepler Tarihi A\\u00e7\\u0131s\\u0131ndan bir Tedkik), \\u0130FD, (Ankara 1983), XXVI, ss. 353\\u2013370. 22. \\u201cMill\\u00ee K\\u00fclt\\u00fcr\\u00fcm\\u00fcz ve Dinimiz\\u201d, T\\u00fcrk K\\u00fclt\\u00fcr\\u00fc Ara\\u015ft\\u0131rmalar\\u0131-Prof Dr. \\u0130brahim Kafeso\\u011flu\\u2019nun Hat\\u0131ras\\u0131na ARMA\\u011eAN, Ankara 1985, 245-252. 23. \\u201cEndonezya\\u2019da \\u00c7a\\u011fda\\u015f \\u0130sl\\u00e2m D\\u00fc\\u015f\\u00fcncesi\\u201d, DE\\u00dc\\u0130FD, (\\u0130zmir 1985), II, ss. 9\\u201323. 24. \\u201cMawlawi a\\u2019in: a brief description and an interpretation\\u201d, Islamic Culture, 60, IV (1986), pp. 46\\u201352. 25. Ortado\\u011fu\\u2019da \\u0130sl\\u00e2m (\\u0130sl\\u00e2m Mezhepleri Tarihi A\\u00e7\\u0131s\\u0131ndan Bir Bak\\u0131\\u015f)\\u201d, T\\u00fcrkiye G\\u00fcnl\\u00fc\\u011f\\u00fc, 14, 1991, ss. 4\\u201311. 26. \\u201cNutuk\\u2019ta \\u0130sl\\u00e2m Tarihi ile \\u0130lgili Motifler\\u201d, T\\u00fcrk K\\u00fclt\\u00fcr\\u00fc, 343 (1991), ss. 696\\u2013699. 27. \\u201cNutuk\\u2019ta \\u0130sl\\u00e2m Tarihi ile \\u0130lgili Motifler\\u201d, Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi Dergisi, VIII\/22 (1991), ss. 39\\u201343. 28. \\u201cT\\u00fcrk D\\u00fc\\u015f\\u00fcncesi \\u00dczerine, T\\u00fcrk Yurdu, T\\u00fcrk D\\u00fc\\u015f\\u00fcnce Hayat\\u0131 \\u00d6zel Say\\u0131s\\u0131, XI\/44 (1991), ss. 44\\u201345. 29. \\u201cHalk\\u0131m\\u0131z\\u0131n \\u0130lahiyat Fak\\u00fcltelerinden Beklentileri\\u201d, Din \\u00d6\\u011fretiminin D\\u00fcn\\u00fc ve Bug\\u00fcn\\u00fc Paneli, Diyanet Dergisi, 10 (1991), ss. 21.vd. 30. \\u201cTer\\u00f6r ve Ter\\u00f6r\\u00fcn Kayna\\u011f\\u0131\\u201d, T\\u00fcrkiye\\u2019de Ter\\u00f6r ve \\u0130\\u00e7y\\u00fcz\\u00fc A\\u00e7\\u0131koturumu, Diyanet Dergisi, VII (1991), ss. 19.ff. 31. \\u201cAlev\\u00eelik-Bekt\\u00e2\\u015f\\u00eelik Tart\\u0131\\u015fmalar\\u0131 \\u00dczerine\\u201d, Diy\\u00e2net, 25 (Ocak 1993), 35\\u201337. 32. \\u201cDe\\u011fi\\u015fim S\\u00fcrecinde \\u0130sl\\u00e2m\\u201d, \\u0130sl\\u00e2m\\u00ee Ara\\u015ft\\u0131rmalar, VI\/4, (1993), ss. 222\\u2013224. 33. \\u201cAtat\\u00fcrk and the Religion of Islam\\u201d, Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi Dergisi, IX\/26 (Ankara: Mart 1993), ss. 289\\u2013301. 34. \\u201cAlev\\u00eelik\\u201d, Diyanet,3 44 (A\\u011fustos 1994), , ss. 4\\u201310. 35. \\u201cAtat\\u00fcrk ve Din\\u201d. T\\u00fcrk K\\u00fclt\\u00fcr\\u00fc, XXXIII\/ 384 (Ankara: Nisan 1995), ss. 193\\u2013204 36. \\u201c\\u0130sl\\u00e2m ve Laiklik\\u201d , Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi Dergisi, X\/33 (Kas\\u0131m 1995), ss. 653\\u2013686. 37. \\u201cEgemenlik Kimindir?\\u201d T\\u00fcrkiye G\\u00fcnl\\u00fc\\u011f\\u00fc, Say\\u0131. 45 (Mart-Nisan 1997), ss. 21\\u201326. 38. \\u201c\\u0130sl\\u00e2m\\u2019\\u0131n Bug\\u00fcnk\\u00fc Meseleleri\\u201d, T\\u00fcrk Yurdu, XVII\/116\\u2013117 (Nisan-May\\u0131s 1997), ss. 29\\u201332. 39. \\u201cDin ve Devlet \\u0130li\\u015fkileri\\u201d, Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi Dergisi, XIII\/38 (Temmuz 1997), ss. 581\\u2013611. 40. \\u201cAlev\\u00eelik ve Heterodoksi\\u201d, T\\u00fcrk Yurdu, XXV\/210 ( \\u015eubat 2005), ss. 5\\u20137. 41. \\u201c\\u015eiili\\u011fin Ortaya \\u00c7\\u0131k\\u0131\\u015f\\u0131 ve \\u0130ran\\u2019da Din-Siyaset \\u0130li\\u015fkisi\\u201d, \\u015e\\u0130\\u0130 JEOPOL\\u0130T\\u0130\\u011e\\u0130, Avrasya Dosyas\\u0131 \/Eurasian File: Uluslararas\\u0131 \\u0130li\\u015fkiler ve Stratejik Ara\\u015ft\\u0131rmalar Dergisi, XIII\/3 (Eyl\\u00fcl-Ekim-Kas\\u0131m-Aral\\u0131k 2007), ss. 191\\u2013229. V. TERC\\u00dcME MAKALELER: 1. Muhammad Kafafi (Ph.D.), \\u201cAb\\u00fb Sa\\u00eed Muhammad al-Azd\\u00ee al-Kalhat\\u00ee\\u2019ye G\\u00f6re H\\u00e2ric\\u00eeligin Do\\u011fu\\u015fu\\u201d (The rise of Kharijism According to Ab\\u00fb Sa\\u00eed\\u2026.), \\u0130FD, (Ankara 1972), XIII, ss. 177\\u2013191 (\\u0130ng.den \\u00e7eviri). 2. L.V. Vaglieri, \\u201cAli-Mu\\u00e2viye M\\u00fccadelesi ve Haric\\u00ee Ayr\\u0131lmalar\\u0131n\\u0131n \\u0130b\\u00e2di Kaynaklar\\u0131n I\\u015f\\u0131\\u011f\\u0131nda Yeniden \\u0130ncelenmesi\\u201d (The Ali-Muaviyye Conflict and the Kharijite Secession Reexamined in the Light of Ibadite Sources), \\u0130FD, (Ankara 1973), XIX, ss. 147-150 (\\u0130ng.den \\u00e7eviri). 3. Prof. Muhammed Tanc\\u00ee, \\u201cBeyr\\u00fbn\\u00ee\\u2019nin \\u0130bn S\\u00een\\u00e2\\u2019ya Y\\u00f6neltti\\u011fi Baz\\u0131 Sorular, \\u0130bn S\\u00een\\u00e2\\u2019n\\u0131n Cevaplar\\u0131 ve Bu Cevaplara Beyr\\u00fbn\\u00ee\\u2019nin \\u0130tirazlar\\u0131\\u201d, Beyr\\u00fbn\\u00ee\\u2019ye Arma\\u011fan, Ankara: T\\u00fcrk Tarih Kurumu Yay. 1974, ss. 231\\u2013260 (Dr. Abd\\u00fclkadir \\u015eENER ile birlikte Arap\\u00e7adan \\u00e7eviri) 4. Prof.Dr. Mahmud \\u015eeltut, \\u201c\\u0130s\\u00e2\\u2019n\\u0131n Ref\\u2019i\\u201d, \\u0130FD, (Ankara 1978), XXIII, ss.319\\u2013324 (Arap\\u00e7adan \\u00e7eviri). 5. W.F.Tucker, \\u201c\\u00c2s\\u00eeler ve Gnostikler: el-Mu\\u011f\\u00eere bin Sa\\u00eed ve Mu\\u011f\\u00eeriyye\\u201d (Rebels and Gnostics: el-Mu\\u011f\\u00eera and the Mu\\u011f\\u0131r\\u0131yya), \\u0130\\u0130ED, (Ankara 1982), ss. 203\\u2013215 (\\u0130ng.den \\u00e7eviri). 6. W.F.Tucker, \\u201cEb\\u00fb Mansur el-\\u0130cl\\u00ee ve Mans\\u00fbriyye: Avrupa Orta\\u00e7a\\u011f\\u0131 Ter\\u00f6rizmi Hakk\\u0131nda Bir \\u00c7al\\u0131\\u015fma\\u201d (Ab\\u00fb Mansur al-Ijl\\u00ee and the Mansuriyya: A Study in Medieval Terrorism), \\u0130\\u0130ED, (Ankara 1982), ss. 217\\u2013219 (\\u0130ng.den \\u00e7eviri). 7. E.Toftbek, \\u201cK\\u0131sa D\\u00fcrz\\u00ee \\u0130lmihali\\u201d, \\u0130FD, (Ankara 1981), XXV, ss. 215\\u2013220 (\\u0130ng.den \\u00e7eviri). 8. M.M. Mazzoui, \\u201cThe Origins of the Safawids-Si\\u2019ism, Sufism and the Ghulat\\u201d, \\u0130FD, (Ankara 1978), ss. 533\\u2013536 (Kitap Tan\\u0131tma) VI. ANS\\u0130KLOPED\\u0130 MADDELER\\u0130: 1. T\\u00fcrk Ansiklopedisine Yaz\\u0131lan Maddeler: 1. Sebeiyye, 28\/246 2. Seb\\u2019iyye, 28\/251 3. Secah Binti\\u2019l-H\\u00e2ris, 28\/255 4. Tahtac\\u0131lar, 30\/352\\u2013353 5. T\\u00eec\\u00e2n\\u00eelik, 31\/188\\u2013189 6. T\\u00fcster\\u00ee, 32\/462 7. Yezidilik, 33\/441. 2. Derg\\u00e2h Yay\\u0131nevi \\u0130sl\\u00e2m\\u00ee \\u0130limler Ansiklopedisine Yaz\\u0131lan Maddeler: 1. Ehl-i S\\u00fcnnet 3. T\\u00fcrkiye Diyanet Vakf\\u0131 \\u0130sl\\u00e2m Ansiklopedisine Yaz\\u0131lan Maddeler: 1. Abbas b. Ali b. Eb\\u00ee T\\u00e2lib I\/21 2. Abdullah b. Ali b. Abdullah el-Abbas I\/82\\u201383 3. Abdullah b. Cafer b. Eb\\u00ee T\\u00e2lib I\/89 4. Abdullah b. \\u0130bad el-Murr\\u00ee et-Temim\\u00ee I\/109 5. Abdullah b. Meym\\u00fbn I\/117\\u2013118 6. Abdullah b. Mu\\u00e2viye b. Abdullah b.Cafer b.Eb\\u00ee T\\u00e2lib I\/118\\u2013119 7. Abdullah \\u0130bn Sebe\\u2019 I\/133\\u2013134 8. Abdullah b. Vehb er-R\\u00e2s\\u0131b\\u00ee I\/141\\u2013142 9. Abdulk\\u00e2hir el-Ba\\u011fd\\u00e2d\\u00ee I\/245\\u2013247 10. el-Ahb\\u00e2ru\\u2019t-T\\u0131v\\u00e2l I\/493\\u201394 11. Ali b.Eb\\u00ee T\\u00e2lib II\/371\\u2013374 12. Ali Ekber II\/390 13. Baha\\u00eelik, IV\/464\\u2013468 14. C\\u00e2bir Cu\\u2019f\\u00ee -VI\/532 15. Cemel Vak\\u2019as\\u0131 VII\/320\\u2013321 16. Culend\\u00e2 b. Mes\\u2019ud \\u2013 VIII\/107\\u2013108 17. Dar\\u00fc\\u2019n-Nedve \\u2013 VIII\/555\\u2013556 18. Ebu Mansu-r el-\\u0130cl\\u00ee \\u2013 X\/181\\u2013182 19. Ebu T\\u00e2lib X\/327\\u2013238 20. Ebu Yezid en-N\\u00fckk\\u00e2r\\u00ee X\/259\\u2013260 21. Fah- XII\/73\\u201374 22. el-Fark Beyne\\u2019l-F\\u0131rak- XII\/172\\u2013173 23. Gadir Hum \\u2013 XIII\/279 24. G\\u00e2ib- XIII\/292 25. H\\u00e2riciler \\u2013 XVI\/169\\u2013175 26. Hasan \\u2013 XVI\/282\\u2013285 27. Hasan b. Muhammed b.Hanefiyye \\u2013 XVI\/331\\u2013332 28. Hasan b. Zeyd \\u2013 XVI\/361 29. H\\u0131rr\\u00eet b. R\\u00e2\\u015fid \\u2013 XVII\/382 30. H\\u00fcseyin \\u2013 XVIII\/518\\u2013521 31. el-H\\u00fcseyin b. Ali-S\\u00e2hibu Fah \\u2013 XVIII\/525 32. \\u0130b\\u00e2ziyye \\u2013 XIX\/256\\u2013261 33. \\u0130bn \\u0130nebe \\u2013 XX\/85\\u201386 34. \\u0130bni M\\u00fclcem- XX\/220 35. \\u0130brahim el-\\u0130m\\u00e2m \\u2013 XXI\/319\\u2013320 36. \\u0130sn\\u00e2a\\u015feriyye \\u2013 XXIII\/142\\u2013147 37. K\\u00e2diy\\u00e2n\\u00eelik \\u2013 XXIV\/ 137\\u2013139 VII. KONGRE, SEMPOZYUM VE SEM\\u0130NER TEBL\\u0130\\u011eLER\\u0130 (Yay\\u0131nlanm\\u0131\\u015f ve Tespit Edilebilmi\\u015f Olanlar): 1. \\u201cAtat\\u00fcrk ve Din Anlay\\u0131\\u015f\\u0131\\u201d, T\\u00fcrk Kad\\u0131nlar\\u0131 K\\u00fclt\\u00fcr Derne\\u011fi, Atat\\u00fcrk\\u2019\\u00fcn Milliyet\\u00e7ilik ve Devlet\\u00e7ilik Anlay\\u0131\\u015f\\u0131 Semineri, (Ankara 1981), ss. 3\\u201312 (Ayr\\u0131 bas\\u0131m). 2. \\u201cAtat\\u00fcrk ve Din\\u201d, Ayd\\u0131nlar Oca\\u011f\\u0131, Mill\\u00ee E\\u011fitim ve Din E\\u011fitimi \\u0130lm\\u00ee Semineri(Ankara 9-10 May\\u0131s 1981), ss. 209\\u2013219; \\u0130stanbul 1981, ss.131\\u2013141. 3. \\u201cDin K\\u00fclt\\u00fcr\\u00fc ve Ahl\\u00e2k \\u00d6\\u011fretimi\\u201d, Terc\\u00fcman Gazetesi, Milli E\\u011fitim Sempozyumu, (\\u0130stanbul 1984). 4. \\u201cTarih ve Din\\u201d, F\\u0131rat \\u00dcniversitesi Fen-Edebiyat Fak\\u00fcltesi Tarih Metodolijisi ve T\\u00fcrk Tarihinin Meseleleri Kollokyumu, Elaz\\u0131\\u011f 1984. 5. \\u201c\\u0130sl\\u00e2m Mezhepleri Tarihi Ara\\u015ft\\u0131rmalar\\u0131nda Kar\\u015f\\u0131la\\u015f\\u0131lan Baz\\u0131 Problemler\\u201d, (Some Problems Concerning the Studies on the History of Islamic Sects), Uluslararas\\u0131 Birinci \\u0130sl\\u00e2m Ara\\u015ft\\u0131rmalar\\u0131 Sempozyumu (First International Symposium on Islamic Studies), (\\u0130zmir 1985), ss. 369\\u2013382 (T\\u00fcrk\\u00e7e metin + \\u0130ngilizce \\u00f6zet).Online u\\u00e7ak bileti resmi sorgulama sitesi.T\\u00fcrkiyenin en iyi kozmetik sitesi.Nakliyat i\\u00e7in evden eve nakliyat firman\\u0131z\\u0131 se\\u00e7meniz \\u00f6neririz.Jenga magazin haberleri.Jenga emlak ilanlar\\u0131n\\u0131 bulabilirsiniz. 6. \\u201cIslamic Approach Towards Other Religions\\u201d, Assembly of the World\\u2019s Religions. New Jersey-U.S.A, November 14\\u201321, 1985. 7. \\u201cThe Origin and the Significance of the Mawlawi Rituals\\u201d, New ERA Conference: \\u201cGod: The Contemporary Discussion\\u201d, Coronado, California, December 29, 1986-January 4, 1987. 8. \\u201cAbdullatif el-Harp\\u00fbt\\u00ee ve Tenk\\u00eehu\\u2019l-Kel\\u00e2m f\\u00ee Aka\\u00eedi Ehli\\u2019l-\\u0130sl\\u00e2m Adl\\u0131 Eseri\\u201d, F\\u0131rat \\u00dcniversitesi, T\\u00fcrk-\\u0130slam Tarih, Medeniyet ve K\\u00fclt\\u00fcr\\u00fcnde F\\u0131rat Havzas\\u0131 Sempozyumu, Elaz\\u0131\\u011f, 23-26 Mart 1987. 9. \\u201cThe Meaning and the Significance of Islamic Prayer (Sal\\u00e2t): From the Point of View of Sufism\\u201d, Council for the World\\u2019s Religions: Ritual, Symbol and Participation in the Quest for Interfaith Cooperation\\u201d, Harrison Hot Springs, Canada, August 20\\u201325, 1987. 10. \\u201cGod in the Turkish Folk Litterature\\u201d, New ERA Conference: \\u201cGod: The Contemporary Discussion\\u201d, Key West, Florida, April 16\\u201322, 1988. 11.\\\"Diyanet \\u0130\\u015fleri Ba\\u015fkanl\\u0131\\u011f\\u0131\\u2019n\\u0131n E\\u011fitim ve Yay\\u0131n Hedefleri\\u201d Din \\u00d6\\u011fretimi ve Din Hizmetleri Sempozyumu, D.\\u0130.B.-A.\\u00dc.\\u0130.F.-T.D.V.,8-10 Nisan 1988 Ankara, ss.475-481. 12. \\u201cDin ve T\\u00fcrkler\\u201d, Fikir ve \\u0130man Zemini (Kubbealt\\u0131 Akademisi K\\u00fclt\\u00fcr ve Sanat Vakf\\u0131 1986\\u20131987 Akademik Toplant\\u0131lar\\u0131), \\u0130stanbul 1988, ss. 18. 13. \\u201cTeaching of the History of the Islamic Schools of Political and Religious Thought in the Facilties of Divinity\\u201d, Conference on the Communicating Religious values to youth Today, Gregorian University, Rome, 10\\u201313.05.1989. 14.\\u201c\\u0130mam Ali and Human Rights\\u201d, Imam Ali\\u2019s Festival Fourteen Centerary of al-Ghadeer, July 1990, London, pp. 84-93. 15.\\u201dYunus Emre\\u2019de Allah Tel\\u00e2kkisi\\u201d, Eski\\u015fehir T\\u00fcrkoca\\u011f\\u0131, 4 Ocak 1991 16. \\u201cT\\u00fcrkiye\\u2019de Alev\\u00eelik-Bekta\\u015f\\u00eelik\\u201d, Kar\\u015f\\u0131yaka K\\u00fclt\\u00fcr-Sanat Derne\\u011fi, 2 Mart 1991 17.\\u201cDin\\u00ee Hayat\\u0131m\\u0131z\\u201d, Bursa Ayd\\u0131nlar Oca\\u011f\\u0131, 26 Nisan 1991 18. \\u201cAna Hatlar\\u0131yla Alev\\u00eelik\\u201d, G\\u00fcn\\u00fcm\\u00fczde Alev\\u00eelik ve Bekta\\u015f\\u00eelik Paneli 22.2.1991, Ankara, 1995, ss.11\\u201318. 19. \\u201cSosyal B\\u00fct\\u00fcnle\\u015fme A\\u00e7\\u0131s\\u0131ndan Din\\u201d, T\\u00fcrk K\\u00fclt\\u00fcr ve Sanat Derne\\u011fi, Atat\\u00fcrk \\u0130l Halk K\\u00fct\\u00fcphanesi, \\u0130zmir, 2 Mart 1992. 20. \\u201cA Brief History of Mawlawiyyah and the Significance of the Mawlawi Rituals\\u201d, Contemporary Relevance of Sufism, ed. by Syeda Saiyidain Hameed, New Delhi: Indian 1991) 21. \\u201c\\u015ei\\u00eeli\\u011fin Do\\u011fu\\u015fu ve Geli\\u015fmesi\\u201d, Milletleraras\\u0131 Tarihte ve G\\u00fcn\\u00fcm\\u00fczde \\u015eiilik Sempozyumu, \\u0130stanbul 13\\u201315 \\u015eubat 1993, ss. 33\\u201368. 22. \\u201cDin ve Devlet \\u0130li\\u015fkileri\\u201d, (Konferans), Mu\\u011fla \\u00dcniversitesi, Mu\\u011fla 3 Mart 1993. 23. \\u201c\\u0130sl\\u00e2m ve Di\\u011fer Dinler\\u201d, Uluslararas\\u0131 Ho\\u015fg\\u00f6r\\u00fc Kongresi, Antalya 10\\u201312 Haziran 1995. 24. \\u201cAtat\\u00fcrk ve Laiklik\\u201d, \\u00dc\\u00e7\\u00fcnc\\u00fc Uluslararas\\u0131 Atat\\u00fcrk Sempozyumu, Gazi Magusa-Kuzey K\\u0131br\\u0131s T\\u00fcrk Cumhuriyeti, 3\\u20136 Ekim 1995. 25. \\u201cAtat\\u00fcrk\\u00e7\\u00fc D\\u00fc\\u015f\\u00fcncede Milliyet\\u00e7ilik ve L\\u00e2iklik\\u201d, Atat\\u00fcrk, Mu\\u011fla: Mu\\u011fla \\u00dcniversitesi Yay\\u0131n\\u0131, ss. 1\\u20135. 26. \\u201cDo Secular States Have A Future In The Islamic World? (Turkish Case)\\u201d, Conference on the Impact of Religion on Politics at the End of the Twentieth Century, Jerusalem, November, 10\\u201312, 1997 (Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi Dergisi, XV\/43 (Ankara Mart 1999), ss.203,217). 27. \\u201cLaikilik-Din \\u0130li\\u015fkisi\\u201d, Cumhuriyetin 75. Y\\u0131l\\u0131nda T\\u00fcrkiye\\u2019de Din ve Devlet \\u0130li\\u015fkileri Sempozyumu, Kahramanmara\\u015f, 1998, ss. 6\\u201333. 28. \\u201cT\\u00fcrk \\u0130nk\\u0131l\\u00e2b\\u0131 ve L\\u00e2iklik\\u201d, Kara Harp Okulu Komutanl\\u0131\\u011f\\u0131, Ankara: Kara Harp Okulu Bilgi Toplama ve Yay\\u0131m Mrk. Yay., 2000, ss. 1\\u201339 29. \\u201cAtat\\u00fcrk D\\u00fc\\u015f\\u00fcncesinde Laiklik\\u201d, Atat\\u00fcrk 4.Uluslararas\\u0131 Kongresi, 25\\u201329 Ekim l999- T\\u00fcrkistan-Kazakistan, Ankara: Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi, 2000, I.Cilt, ss.371-280. 30. \\u201cYeni Bir Gelece\\u011fe A\\u00e7\\u0131l\\u0131rken \\u0130sl\\u00e2m\\u2019\\u0131n ve M\\u00fcsl\\u00fcmanlar\\u0131n Meseleleri\\u201d, Yeni Bir Gelece\\u011fe A\\u00e7\\u0131l\\u0131rken \\u0130nsan ve Din Sempozyumu, \\u00c7ukurova \\u00dcn. \\u0130l\\u00e2hiyat Fak\\u00fcltesi, 8\\u20139 Kas\\u0131m 2001, Adana, ss.13\\u201328, 267\\u2013270. 31. \\u201cT\\u00fcrk-\\u0130sl\\u00e2m K\\u00fclt\\u00fcr\\u00fcnde Sosyal Dayan\\u0131\\u015fma ve Vak\\u0131f\\u201d, T\\u00fcrk K\\u00fclt\\u00fcr\\u00fcnde Vak\\u0131f (Panel), Mu\\u011fla \\u00dcniversitesi-Ayd\\u0131n Vak\\u0131flar B\\u00f6lge M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc, Mu\\u011fla 13 May\\u0131s 2004. 32. \\u201cDo\\u011fumunun 100. Y\\u0131l\\u0131nda S\\u00e2miha Ayverdi\\u201d, (Konferans), Kubbealt\\u0131 Akademisi K\\u00fclt\\u00fcr ve Sanat Vakf\\u0131, \\u0130stanbul 2 Nisan 2005 [Bu konferans, bir makale halinde de yay\\u0131mlanm\\u0131\\u015ft\\u0131r: S\\u00e2miha Ayverdi, Yay\\u0131na Haz\\u0131rlayanlar: Aysel Y\\u00fcksel-Zeynep Uluant, \\u0130stanbul: K\\u00fclt\\u00fcr Bankl\\u0131\\u011f\\u0131 Yay\\u0131nlar\\u0131 2005, ss. 125\\u2013140.] 33. \\u201cKur\\u2019an ve S\\u00e2miha Ayverdi\\u201d, (Panel), Do\\u011fumunun 100.Y\\u0131l\\u0131nda S\\u00e2miha Ayverdi\\u2019yi Anma Program\\u0131, T\\u00fcrk Kad\\u0131nlar\\u0131 K\\u00fclt\\u00fcr Derne\\u011fi K\\u00fctahya \\u015eubesi, K\\u00fctahya 19.11.2005. 34. \\u201cAlev\\u00eelik Hakk\\u0131nda Baz\\u0131 D\\u00fc\\u015f\\u00fcnceler\\u201d, Uluslararas\\u0131 Bekta\\u015filik ve Alevilik Sempozyumu-I- The 1st International Symposium on Bektashism and Alevism (Bildiriler-M\\u00fczakereler), 28-30 Ekim 2005 Isparta: SD\\u00dc \\u0130l\\u00e2hiyat F.Yay.,2005, (\\u00c7a\\u011fr\\u0131l\\u0131 Bildiriler: ss.21-25, 635-37). 35. \\u201cVak\\u0131f Medeniyeti\\u201d, Vak\\u0131f Medeniyeti ( Panel), Mu\\u011fla Valili\\u011fi-Mu\\u011fla \\u00dcniversitesi-Ayd\\u0131n Vak\\u0131flar B\\u00f6lge M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc, Mu\\u011fla 08 May\\u0131s 2006. 36. \\u201cLaiklik ve T\\u00fcrk Laikli\\u011findeki Uygulamalar\\u201d, Do\\u011fumunun 125. Y\\u0131l\\u0131nda Mustafa Kem\\u00e2l Atat\\u00fcrk Uluslar aras\\u0131 Sempozyumu, Ba\\u015fbakanl\\u0131k Atat\\u00fcrk K\\u00fclt\\u00fcr, Dil ve Tarih Y\\u00fcksek Kurumu ile Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi Ba\\u015fkanl\\u0131\\u011f\\u0131, Ankara 15\\u201318 May\\u0131s 2006. 37. \\u201cAtat\\u00fcrk, Din ve Laiklik\\u201d (Konferans), Gazi Mustafa Kemal Atat\\u00fcrk\\u2019\\u00fcn Do\\u011fumunun 125. Y\\u0131l\\u0131, Mu\\u011fla \\u0130l M\\u00fcft\\u00fcl\\u00fc\\u011f\\u00fc, 6 Kas\\u0131m 2006. 38. \\u201cLaiklik ve T\\u00fcrk Laikli\\u011findeki Uygulamalar\\u201d, \\u201c21 inci Y\\u00fczy\\u0131l Ba\\u015f\\u0131nda Kemalizm; Anla\\u015f\\u0131lmas\\u0131 ve Anlat\\u0131lmas\\u0131ndaki Sorunlar\\u201d Sempozyumu, T.C.Yeditepe \\u00dcniversitesi Atat\\u00fcrk \\u0130lkeleri ve \\u0130nk\\u0131l\\u00e2p Tarihi Enstit\\u00fcs\\u00fc, \\u0130stanbul 08-09 Kas\\u0131m 2006 ( \\u0130stanbul: Yeditepe \\u00dc. Yay\\u0131n No:51, May\\u0131s 2008, 45-63). 39. \\u201cDin\\u00ee Hayat\\u0131m\\u0131z Nereye Gidiyor?\\u201d (Konferans), T\\u00fcrkiye Ekonomi ve Sosyal Ara\\u015ft\\u0131rmalar Vakf\\u0131 (TESAV), Ankara 18 Kas\\u0131m 2006. 40. \\u201cAtat\\u00fcrk, Din ve Laiklik\\u201d (Konferans), Marmara \\u00dcniversitesi Rekt\\u00f6rl\\u00fc\\u011f\\u00fc, G\\u00f6ztepe Kampusu\/\\u0130stanbul, 31 Ekim 2007. 41. \\u201cTasavvuf ve Bat\\u0131 D\\u00fcnyas\\u0131\\u201d (Panel), T\\u00fcrk Kad\\u0131nlar\\u0131 K\\u00fclt\\u00fcr Derne\\u011fi (T\\u00dcRKKAD)-T.C. K\\u00fclt\\u00fcr ve Turizm Bakanl\\u0131\\u011f\\u0131 Mill\\u00ee K\\u00fct\\u00fcphane Ba\\u015fkanl\\u0131\\u011f\\u0131, Bah\\u00e7elievler\/Ankara, 16 \\u015eubat 2008. 42. \\u201cModernle\\u015fme ve Gelenek\\u201d (Panel), T\\u00fcrk K\\u00fclt\\u00fcr ve Sanat Derne\\u011fi, \\u0130zmir, 22 Mart 2008. 43. \\u201cG\\u00fcn\\u00fcm\\u00fczde Dinin Anla\\u015f\\u0131lma Problemi: Ama Hangi Din?\\u201d,\\u201cG\\u00fcn\\u00fcm\\u00fczde Dinin Anla\\u015f\\u0131lma Problemi\\u201d Uluslararas\\u0131 Sempozyumu, \\u00c7ukurova \\u00dcniversitesi \\u0130l\\u00e2hiyat Fak\\u00fcltesi, Adana, 1\\u20132 May\\u0131s 2008. 44. \\u201cLaiklik\\u201d, T\\u00fcrk \\u0130nk\\u0131l\\u00e2b\\u0131na Bak\\u0131\\u015flar, Panel, Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi Ba\\u015fkanl\\u0131\\u011f\\u0131, Ankara 27\\u201328 Ekim 2008. 45. \\u201c\\u0130sl\\u00e2m D\\u00fc\\u015f\\u00fcncesinde Hil\\u00e2fet Meselesi\\u201d, 85. Y\\u0131l\\u0131nda 3 Mart 1924 Tarihli Kanunlar ve T\\u00fcrkiye \\u2013 Panel, Gazi \\u00dcniversitesi Rekt\\u00f6rl\\u00fc\\u011f\\u00fc-T.C.Ba\\u015fbakanl\\u0131k Atat\\u00fcrk K\\u00fclt\\u00fcr, Dil ve Tarih Y\\u00fcksek Kurumu Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi, Ankara 3 Mart 2009. 46. \\u201cNerede Yanl\\u0131\\u015f Yapt\\u0131k ya da Hangi \\u0130sl\\u00e2m?, Konferans, TESAV, Ankara 2 May\\u0131s 2009. 47. \\u201cK\\u00fcreselle\\u015fme S\\u00fcrecinde \\u0130sl\\u00e2m\\u2019\\u0131n Gelece\\u011fi ve \\u0130l\\u00e2hiyat\\u00e7\\u0131lar\\u201d (Panel), F\\u0131rat \\u00dcniversitesi IV. Kariyer G\\u00fcnleri, Elaz\\u0131\\u011f 4-8 May\\u0131s 2009 (Yay\\u0131na Haz\\u0131rlayanlar: \\u0130smail Akkoyunlu ve Song\\u00fcl \\u00dcnal, F\\u0131rat \\u00dcniversitesi \\u0130l\\u00e2hiyat Fak\\u00fcltesi Dergisi, Y\\u0131l:14, Say\\u0131:1 Elaz\\u0131\\u011f 2009, ss.1-36). 48. \\u201cAtat\\u00fcrk\\u2019\\u00fc Anlamak\\u201d, (Atat\\u00fcrk\\u2019\\u00fc Anmak ve Anlamak Paneli), Atat\\u00fcrk K\\u00fclt\\u00fcr, Dil ve Tartih Y\\u00fcksek Kurumu Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi ve \\u0130stanbul \\u00dcniversitesi Rekt\\u00f6rl\\u00fc\\u011f\\u00fc, \\u0130stanbul, 10 Kas\\u0131m 2009. 49. \\u201cNerde Yanl\\u0131\\u015f Yapt\\u0131k?\\u201d (Panel), T\\u00fcrkiye Diyanet Vakf\\u0131 Kad\\u0131n Kollar\\u0131, Ankara 14 Kas\\u0131m 2009. 50. \\u201cKur\\u2019an\\u2019\\u0131n I\\u015f\\u0131\\u011f\\u0131nda \\u00d6rt\\u00fcnme\\u201d (Konferans), T\\u00fcrk Kad\\u0131nlar\\u0131 K\\u00fclt\\u00fcr Derne\\u011fi, Ankara 19 Aral\\u0131k 2009. 51. \\u201cAtat\\u00fcrk, Din ve Laiklik\\u201d (Konferans), Maltepe Asker\\u00ee Lisesi, Mart 2010 \\u0130zmir. 52. \\u201cH\\u00fcnk\\u00e2r Hac\\u0131 Bekt\\u00e2\\u015f Vel\\u00ee\\u2019nin T\\u00fcrk K\\u00fclt\\u00fcr\\u00fc \\u0130\\u00e7in \\u00d6nemi\\u201d, Uluslararas\\u0131 Hac\\u0131 Bekta\\u015f Veli Sempozyumu \/ International Symposium of Hac\\u0131 Bekta\\u015f Veli, Hitit \\u00dcniversitesi Hac\\u0131 Bekta\\u015f Ara\\u015ft\\u0131rma ve Uygulama Merkezi, 07\\u2013 09 May\\u0131s 2010 \\u00c7ORUM. 53. \\u201cAtat\\u00fcrk, Din ve Laiklik\\u201d, Do\\u011fumunun 129\\u2019uncu Y\\u0131ld\\u00f6n\\u00fcm\\u00fcnde Asker ve Devlet Adam\\u0131 ATAT\\u00dcRK (Liderlik \\u00d6zellikleri, Fikir ve D\\u00fc\\u015f\\u00fcnceleri, Devrimleri) Uluslararas\\u0131 Paneli, Genel Kurmay Ba\\u015fkanl\\u0131\\u011f\\u0131: Ankara 19 May\\u0131s 2010. 54. \\u201cAtat\\u00fcrk\\u00e7\\u00fcl\\u00fck Konferanslar\\u0131: Atat\\u00fcrk, Din Ve Laiklik\\u201d, Hava E\\u011fitim Komutanl\\u0131\\u011f\\u0131, \\u0130zmir 12 Ocak 2011. 55. \\u201cKur\\u2019an\\u2019\\u0131n I\\u015f\\u0131\\u011f\\u0131nda Kad\\u0131n Haklar\\u0131 \\u0130le \\u0130lgili Baz\\u0131 Meseleler\\u201d (Konferans), T\\u00fcrk D\\u00fcnyas\\u0131 Kad\\u0131nlar\\u0131 Derne\\u011fi, \\u0130zmir \\u015eubesi, 17 \\u015eubat 2011. 56. \\u201cMehmed \\u00c2kif\\u2019i Anlamak\\u201d (Konferans), Mu\\u011fla \\u00dcniversitesi Edebiyat Fak\\u00fcltesi \\u00c7a\\u011fda\\u015f T\\u00fcrk Leh\\u00e7eleri ve Edebiyatlar\\u0131 B\\u00f6l\\u00fcm\\u00fc, 10 Mart 2011. \\u00dcYES\\u0130 OLDU\\u011eU KURULU\\u015eLAR 09.11.1989 Atat\\u00fcrk K\\u00fclt\\u00fcr Dil ve Tarih Y\\u00fcksek Kurumu Atat\\u00fcrk Ara\\u015ft\\u0131rma Merkezi asl\\u00ee \\u00fcyeli\\u011fi. 27.12.1999 Kazakistan Sosyal Bilimler Akademisi asl\\u00ee \\u00fcyeli\\u011fi. 09.10.2000 K\\u0131rg\\u0131zistan\/Bi\\u015fkek Uluslararas\\u0131 Aytmatov Akademisi asl\\u00ee \\u00fcyeli\\u011fi. ALDI\\u011eI \\u00d6D\\u00dcLLER 1. Bilimde \\u00dcst\\u00fcn Hizmet \\u00d6d\\u00fcl\\u00fc- \\u0130stanbul, 25 May\\u0131s 1996 2. Y\\u0131l\\u0131n B\\u00fcrokrat\\u0131 \\u00d6d\\u00fcl\\u00fc- Kas\\u0131m 1997 \/Mu\\u011fla Ticaret Odas\\u0131. 3. Mu\\u011fla\\u2019da 2004 Y\\u0131l\\u0131n\\u0131n En \\u0130yileri \\u00d6d\\u00fcl\\u00fc- Mu\\u011fla Hamle Gazetesi, 11.03.2005 4. \\u00dcst\\u00fcn Hizmet \\u00d6d\\u00fcl\\u00fc- Uluslar aras\\u0131 Rotary Centennial Service Award for Professional Excellence, Presented in celebration of Rotary\\u2019s centennial year \\u2013 2004\\u201305, Marmaris 27.09.2005. Y\\u00d6NETT\\u0130\\u011e\\u0130 TEZLER 1. Say\\u0131s\\u0131n\\u0131 hat\\u0131rlayamad\\u0131\\u011f\\u0131 Bitirme \\u00c7al\\u0131\\u015fmas\\u0131 ve Y\\u00fcksek Lisans tezi 2. 8 Doktora Tezi HAKKINDA YAYIMLANAN ARMA\\u011eAN K\\u0130TABI Ethem Ruhi F\\u0131\\u011flal\\u0131\\u2019ya Arma\\u011fan, Haz. Ali Osman G\\u00fcndo\\u011fan, Ankara: V\\u00e2di Yay\\u0131nlar\\u0131, 2002.\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/7920"}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/16"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=7920"}],"version-history":[{"count":7,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/7920\/revisions"}],"predecessor-version":[{"id":7945,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/7920\/revisions\/7945"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/7925"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=7920"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=7920"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=7920"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}