R\u00f6portaj: Tarkan Tek 23 \u015eubat 2015<\/p>\n
Ankara \u0130lahiyat Fak\u00fcltesinden, Prof.Dr. Mehmet Hayri K\u0131rba\u015fo\u011flu ile M\u00fcsl\u00fcmanlar, \u2018\u00d6teki\u2019 ve M\u00fcsl\u00fcman d\u00fcnyas\u0131n\u0131 konu\u015ftuk.\u00a0<\/strong><\/p>\n Ge\u00e7mi\u015f \u0130slam toplumlar\u0131nda \u00f6zelikle ilk \u00fc\u00e7 as\u0131rda farkl\u0131 dinden, farkl\u0131 d\u00fc\u015f\u00fcnceden olana m\u00fcthi\u015f bir tolerans ve ilgi vard\u0131. Buna ra\u011fmen g\u00fcn\u00fcm\u00fcz \u0130slam toplumlar\u0131nda b\u0131rakal\u0131m ba\u015fka dinden olanlara, farkl\u0131 mezhep ve farkl\u0131 d\u00fc\u015f\u00fcncedeki M\u00fcsl\u00fcmanlar\u0131n birbirine kar\u015f\u0131 tahamm\u00fcl\u00fc olmayan bir \u0130slam d\u00fcnyas\u0131 mevcut. Sizce M\u00fcsl\u00fcmanlar bu duruma nas\u0131l geldiler? <\/strong><\/p>\n Bu uzun bir hikaye ve karma\u015f\u0131k bir s\u00fcre\u00e7. Ama \u00f6zetle Kur\u2019an\u2019\u0131n ve S\u00fcnnet\u2019in mesajlar\u0131ndan uzakla\u015fma ve bunun tabii sonucu olarak bu iki kayna\u011f\u0131n anlamlar\u0131n\u0131 kayd\u0131rma ve \u00e7arp\u0131tma \u015feklinde bir s\u00fcre\u00e7ten s\u00f6z etmek yanl\u0131\u015f olmayacakt\u0131r. Buna skolastik zihniyeti, dogmatizmi, formaliteci ve literalist yorumlar\u0131, ele\u015ftirel akl\u0131n kaybolu\u015funu, dinin siyasetin ve \u00e7\u0131kar guruplar\u0131n\u0131n hizmetine ko\u015fulmas\u0131n\u0131 da eklemekte yarar vard\u0131r. Ve nihayet g\u00fcn\u00fcm\u00fczde emperyalist g\u00fc\u00e7lerin M\u00fcsl\u00fcmanlar aras\u0131nda ekti\u011fi tefrika tohumlar\u0131n\u0131n bizzat M\u00fcsl\u00fcmanlar taraf\u0131ndan sulan\u0131p ye\u015fertilmesini de unutmamak gerekir.<\/p>\n \u0130slam\u2019\u0131n \u00d6tekisi var m\u0131? Varsa, \u0130slam \u00f6tekile\u015ftirme ili\u015fkisini ne \u00fczerine kurar?<\/strong><\/p>\n Her dinde ve ideolojide daima bir \u00f6teki, bir antitez vard\u0131r. \u0130slam\u2019da bu \u00f6teki b\u00fct\u00fcn gayr-\u0131 M\u00fcslimlerdir, yani \u0130slam\u2019\u0131n mesaj\u0131na s\u0131rt \u00e7evirenlerdir. Ne var ki bu kesimlerle kurulacak ili\u015fkide normallik ve dostluk esas, gerilim ve d\u00fc\u015fmanl\u0131k ili\u015fkisi istisnad\u0131r. Mamafih baz\u0131 \u0130slam ulemas\u0131n\u0131n b\u00fct\u00fcn insanl\u0131\u011f\u0131 tek bir \u00fcmmet olarak g\u00f6ren ve bu \u00fcmmetin yar\u0131s\u0131n\u0131 \u201c\u00dcmmet-i \u0130cabet(\u0130slam\u2019\u0131n davetini kabul edenler)\u201d di\u011fer yar\u0131s\u0131n\u0131 da \u201c\u00dcmmet-i davet(\u0130slam\u2019\u0131n davetini kabule aday namzetleri)\u201d olarak nitelendiren iyimser yakla\u015f\u0131m\u0131 da g\u00f6z ard\u0131 edilmemelidir. Dolay\u0131s\u0131yla \u201c\u00f6teki\u201d her an bizimle karde\u015f olmaya aday olan kesimler \u015feklinde de nitelendirilebilir. Bu izahlar \u0131\u015f\u0131\u011f\u0131nda, \u201c\u00f6teki\u201d ile olan ili\u015fkilerin gerilim, \u00e7at\u0131\u015fma ve d\u00fc\u015fmanl\u0131k ili\u015fkisi oldu\u011funu savunan kesimlerin Kur\u2019an ve S\u00fcnnet\u2019in ruhuna pek sad\u0131k kald\u0131klar\u0131n\u0131 s\u00f6ylemek zordur.<\/p>\n Siz \u0130slam gelene\u011finden bahsederken, gelene\u011fi dar bir \u00e7er\u00e7evede g\u00f6rmeyip, \u0130slam co\u011frafyas\u0131nda ge\u00e7mi\u015fte ve g\u00fcn\u00fcm\u00fczde var olan bir\u00e7ok farkl\u0131 d\u00fc\u015f\u00fcnce okulu ve d\u00fc\u015f\u00fcn\u00fcrleri bu gelene\u011fin i\u00e7inde saymaktas\u0131n\u0131z. Bug\u00fcnk\u00fc \u0130slam d\u00fcnyas\u0131 gelenek mefhumundan ne anlamaktad\u0131r?<\/strong><\/p>\n Bunu bir \u015fema ile izah etmek m\u00fcmk\u00fcnd\u00fcr: B\u00fcy\u00fck bir daire d\u00fc\u015f\u00fcn\u00fcn, bu MAKRO \u0130SLAM GELENE\u011e\u0130N\u0130 temsil eder. Bu b\u00fcy\u00fck daire i\u00e7indeki d\u00f6rt-be\u015f k\u00fc\u00e7\u00fck daireden her biri (mesela S\u00fcnnilik \u2013 \u015eiilik \u2013 Zeydilik \u2013 \u0130badilik \u2013 Mutezile) birer M\u0130KRO GELENEK i temsil eder. Bu k\u00fc\u00e7\u00fck dairelerin i\u00e7erisindeki daha k\u00fc\u00e7\u00fck daireler de ( Mesela S\u00fcnnili\u011fi olu\u015fturan Hanefi-Maliki-\u015eafii-Hanbeli- Zahiri – E\u015f\u2019ari-Maturidi \u2013 Selefi \u2013 Ehl-i Hadis \u2013 Tasavvuf ehli gibi mezhep ve guruplar) NANO GELENEK i temsil ederler. \u0130\u015fte bug\u00fcn Gelenekten bahsedenler genellikle kendi dar Nano Geleneklerini Makro Gelenek yerine koyarlar ve di\u011fer mikro ve nano gelenekleri g\u00f6rmezlikten gelirler. Dolay\u0131s\u0131yla \u015fu anda \u0130slam D\u00fcnyas\u0131ndaki egemen gelenek anlay\u0131\u015f\u0131 son drece dar ve s\u0131\u011f bir anlay\u0131\u015ft\u0131r.<\/p>\n M\u00fcsl\u00fcmanlar ilk olarak Medine s\u00f6zle\u015fmesiyle, \u00f6tekiyle beraber ya\u015famay\u0131 ba\u015flatt\u0131lar. \u0130slam tarihi boyunca M\u00fcsl\u00fcmanlar di\u011fer din mensuplar\u0131 \u00f6zelde Yahudi toplumundan pek \u00e7ok ki\u015fiyi kendi i\u00e7inde bar\u0131nd\u0131rd\u0131 ve bar\u0131\u015f ortam\u0131nda ya\u015fad\u0131lar. Bunun yan\u0131nda fikri bir al\u0131\u015fveri\u015f d\u00f6nemi ge\u00e7irdiler. Bu beraberlik, \u0130srail\u2019in kurulmas\u0131 ile bir anlamda son buldu. Sizce as\u0131rlarca beraber ya\u015fam\u0131\u015f iki dinin mensuplar\u0131 bu sorunu nas\u0131l a\u015farlar?<\/strong><\/p>\n Her iki dinin mensuplar\u0131 \u00f6ncelikle kendilerine tak\u0131lm\u0131\u015f olan at g\u00f6zl\u00fcklerini \u00e7\u0131karmal\u0131lar. M\u00fcsl\u00fcmanlar bilhassa \u0130slam D\u00fcnyas\u0131ndaki gayr-\u0131 M\u00fcslimleri tan\u0131mak ve onlarla tan\u0131\u015fmak suretiyle ilk ad\u0131m\u0131 atmal\u0131d\u0131rlar. Daha \u00f6nemlisi \u0130brahimi dinler aras\u0131ndaki ortak payda, ihtilafl\u0131 konulardan kat kat fazla oldu\u011fu halde \u0131srarla s\u00fcrekli barda\u011f\u0131n bo\u015f k\u0131sm\u0131na bakmaktan vazge\u00e7mek ve dolu k\u0131sm\u0131 ke\u015ffetmeye \u00e7al\u0131\u015fmak son derece \u00f6nemli bir yakla\u015f\u0131md\u0131r. Bu ama\u00e7la \u0130srail\u2019deki Yahudilerden, i\u015fgal kar\u015f\u0131t\u0131 ve Siyonizm muhalifi olan kesimlerle i\u015fbirli\u011fi ve yard\u0131mla\u015fma imkanlar\u0131n\u0131 artt\u0131rmak, bunun i\u00e7in de \u0130srail\u2019deki ak\u0131mlar ve gruplar \u00fczerine akademik \u00e7al\u0131\u015fmalara da h\u0131z vermek gerekir.<\/p>\n G\u00fcn\u00fcm\u00fcz M\u00fcsl\u00fcmanlar\u0131nda egemen olan daralt\u0131lm\u0131\u015f ve konformist bir \u0130slam anlay\u0131\u015f\u0131 mevcut. Bu anlay\u0131\u015fa sahip M\u00fcsl\u00fcmanlar b\u0131rakal\u0131m d\u00fcnyan\u0131n sorunlar\u0131na \u00e7\u00f6z\u00fcm sunmay\u0131 M\u00fcsl\u00fcman d\u00fcnyan\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zmekte aciz kalmaktalar. \u0130slam d\u00fcnyas\u0131n\u0131 gezen ve entellekt\u00fcel olarak tan\u0131yan biri olarak bu kriz halinden M\u00fcsl\u00fcmanlar nas\u0131l \u00e7\u0131kabilirler?<\/strong><\/p>\n Bu sorunun cevab\u0131 a\u00e7\u0131kt\u0131r: M\u00fcsl\u00fcmanlara unuttuklar\u0131 \u201cdava\u201dlar\u0131n\u0131 hat\u0131rlatmak; \u0130slami idealizmi canland\u0131rmak, \u0130slam Ara\u015ft\u0131rmalar\u0131n\u0131 derinlikli hale getirmek, \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesini ke\u015ffetmek ve ele\u015ftirel akl\u0131n ve metodik \u015f\u00fcphecilik yakla\u015f\u0131m\u0131n\u0131n g\u00fc\u00e7lenmesini sa\u011flamak, hem Gelene\u011fe hem de Bat\u0131\u2019ya ele\u015ftirel yakla\u015fmak suretiyle yeni bir M\u00fcsl\u00fcmanl\u0131k tasavvuru in\u015fas\u0131 i\u00e7in kollar\u0131 s\u0131vamak.<\/p>\n Pakistanl\u0131 alim merhum Fazlur Rahman, bir makalesinde \u2018M\u00fcsl\u00fcmanlar\u0131n \u00f6zellikle orta\u00e7a\u011f sonlar\u0131ndan itibaren bu d\u00fcnyan\u0131n sorunlar\u0131yla hemen hemen hi\u00e7 ilgilenmeyen bir dindarl\u0131k anlay\u0131\u015f\u0131 ortaya koydu\u011funu\u2019 yazm\u0131\u015ft\u0131. Sizce, Fazlur Rahman\u2019\u0131n bahsetmi\u015f oldu\u011fu \u2018dindarl\u0131k anlay\u0131\u015f\u0131\u2019ndan kast\u0131 nedir? \u0130slam d\u00fcnyas\u0131 bug\u00fcn bu d\u00fcnyan\u0131n sorunlar\u0131yla ne kadar ilgilenmekte ve \u00e7\u00f6z\u00fcm sunmaktad\u0131r?<\/strong><\/p>\n Roger Garaudy\u2019nin eserlerinde \u00f6zellikle vurgulad\u0131\u011f\u0131, keza \u0130smail Raci Faruki\u2019nin TEVH\u0130D adl\u0131 eserinde dikkat \u00e7ekmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00fczere kay\u0131p olan \u201c\u0130MANIN TOPLUMSAL BOYUTU\u201d nu ke\u015ffetmek ve hayata m\u00fcdahil olmas\u0131n\u0131 sa\u011flamak \u015fartt\u0131r. Bir di\u011fer a\u00e7\u0131dan ise \u201cdaralt\u0131lm\u0131\u015f\u201d dindarl\u0131k anlay\u0131\u015flar\u0131n\u0131 g\u00f6zden ge\u00e7irip gerekli d\u00fczeltmeleri yerine getirmek, realitenin analizinden yola \u00e7\u0131kan ve realiteden nasslara do\u011fru bir yol izleyen bir y\u00f6ntemi benimsemek, anakronizmden ka\u00e7\u0131nmak, savunmac\u0131l\u0131ktan uzak durmak, mezhep taassubunu asgariye indirgemek, ve tabii s\u00f6ylemi b\u0131rak\u0131p uygulanabilir ve s\u00fcrd\u00fcr\u00fclebilir alternatif modeller geli\u015ftirmek suretiyle \u0130slam\u2019\u0131n iddialar\u0131n\u0131 ger\u00e7ekler d\u00fcnyas\u0131na ta\u015f\u0131mak gerekir. B\u00fct\u00fcn bu hususlar\u0131n detaylar\u0131na dair pek \u00e7ok konu ALTERNAT\u0130F HAD\u0130S METODOLOJ\u0130S\u0130, AH\u0130R ZAMAN \u0130LM\u0130HAL\u0130, \u00c7A\u011eA DESTURSUZ G\u0130RENLER VE \u00dc\u00c7\u00dcNC\u00dc YOL MUKADD\u0130MES\u0130 gibi \u00e7al\u0131\u015fmalar\u0131m\u0131zda kamuoyunun ilgi ve bilgisine sunulmu\u015f bulunmaktad\u0131r.<\/p>\n Mamafih \u015fu an itibariyle \u0130slam D\u00fcnyas\u0131n\u0131n Bat\u0131\u2019ya alternatif olabilecek, siyasi, ekonomik ve sosyal bir model geli\u015ftirip bunu ba\u015far\u0131yla uygulayabildi\u011fini g\u00f6steren herhangi bir \u00f6rne\u011fe rastlanm\u0131\u015f de\u011fildir, mevcut \u015fartlarda bunun yak\u0131n vadede ger\u00e7ekle\u015fmesini beklemek te pek ger\u00e7ek\u00e7i de\u011fildir.
\nHele hele Garaudy\u2019nin dedi\u011fi gibi b\u00fct\u00fcn GEZEGEN\u0130 ve b\u00fct\u00fcn BE\u015eER\u0130YET\u0130 g\u00f6z \u00f6n\u00fcne alan bir \u0130slam tasavvurunun varl\u0131\u011f\u0131ndan, b\u00f6yle bir \u0130slami hareketin zuhurundan ve b\u00f6ylesi bir dindarl\u0131k anlay\u0131\u015f\u0131ndan s\u00f6z etmek te s\u00f6z konusu de\u011fildir.<\/p>\n