{"id":226,"date":"2016-07-23T16:07:16","date_gmt":"2016-07-23T14:07:16","guid":{"rendered":"http:\/\/www.hayrikirbasoglu.net\/?p=226"},"modified":"2016-07-23T16:16:03","modified_gmt":"2016-07-23T14:16:03","slug":"timetuerk-kirbasoglunun-ilmihali-cok-ses-getirecek","status":"publish","type":"post","link":"https:\/\/www.hayrikirbasoglu.net\/?p=226","title":{"rendered":"Timet\u00fcrk: K\u0131rba\u015fo\u011flu’nun ilmihali \u00e7ok ses getirecek"},"content":{"rendered":"

Prof. Dr. Hayri K\u0131rba\u015fo\u011flu’nun yazd\u0131\u011f\u0131 \u0130lmihal, “Ahir Zaman \u0130lmihali” ad\u0131yla Yay\u0131nEvi Yay\u0131nlar\u0131ndan \u00e7\u0131kt\u0131. \u0130slam aksiyolojisi\/ahl\u00e2k\u0131 ekseninde ortaya konulan \u00e7al\u0131\u015fma bir\u00e7ok alanda ses getirece\u011fe benziyor. M\u00fcsl\u00fcmanlara ait sorunlar\u0131n\u0131n ustaca sunuldu\u011fu kitapta, klasik ilmihallerin \u00f6tesinde \u00e7ok yeni bir y\u00f6ntem ortaya konuluyor.<\/p>\n

K\u0131rba\u015fo\u011flu’nun modern insan\u0131n el kitab\u0131 niteli\u011findeki bu yeni kitab\u0131, Hindistan ulemas\u0131ndan \u015eah Veliyyullah Dihlevi’nin “H\u00fcccetullahil Bali\u011fa” adl\u0131 kitab\u0131yla ilmihale getirdi\u011fi yeni tarz\u0131n daha ileriye ta\u015f\u0131nm\u0131\u015f bir hali olarak g\u00f6r\u00fclebilir.<\/p>\n

K\u0131rba\u015fo\u011flu kitab\u0131n giri\u015finde \u015fu ifadelere yer veriyor, “Ahir Zaman \u0130lmihali, Ahir Zaman M\u00fcsl\u00fcmanlar\u0131n\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zme \u00e7abas\u0131n\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr. Bu nedenle bug\u00fcn\u00fcn M\u00fcsl\u00fcman\u0131n\u0131n hayat\u0131nda art\u0131k yer edinmeyen hususlar ele al\u0131nmam\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde daha \u00f6nceki M\u00fcsl\u00fcmanlar\u0131n ya\u015famad\u0131\u011f\u0131 birtak\u0131m yeni sorunlarla kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Bu sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fc \u0130slam\u0131 anlatmak i\u00e7in ele al\u0131nan bir\u00e7ok eserde bulmak m\u00fcmk\u00fcn de\u011fil. Bu ilmihal, i\u00e7inde bulundu\u011fumuz zor zamanda ya\u015fanabilir ve s\u00fcrd\u00fcr\u00fclebilir bir M\u00fcsl\u00fcmanl\u0131kla okurlar\u0131n\u0131 tan\u0131\u015ft\u0131rmay\u0131 ama\u00e7lamaktad\u0131r. Ge\u00e7en y\u00fczy\u0131lda yeni sorunlarla kar\u015f\u0131la\u015fan M\u00fcsl\u00fcmanlar, sorunlar\u0131 a\u015fmaya d\u00f6n\u00fck \u00e7e\u015fitli \u00e7\u00f6z\u00fcm \u00f6nerilerini de ortaya koydular. Bu eser, \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin bug\u00fcn geldi\u011fi noktay\u0131 da okurlar\u0131na aktarmaktad\u0131r. Bu \u00e7er\u00e7evede, \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin \u00fcr\u00fcn\u00fc olan \u00e7e\u015fitli eserlerden ve bilimsel ara\u015ft\u0131rmalardan ilham al\u0131nm\u0131\u015f ve yararlan\u0131lm\u0131\u015ft\u0131r. Eser, \u0130slami bilgi kaynaklar\u0131 s\u0131ralamas\u0131 uyar\u0131nca Kuran\u0131 ilk ve en \u00fcst d\u00fczey kaynak kabul ederek Kuran merkezli bir bak\u0131\u015f a\u00e7\u0131s\u0131yla kaleme al\u0131nm\u0131\u015ft\u0131r. \u0130kinci s\u0131rada yer alan S\u00fcnnet ise, as\u0131rlardan beri M\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131z i\u00e7erisinde fiilen ya\u015fanmak suretiyle s\u00fcrd\u00fcr\u00fclmekte olan fiil\u00ee m\u00fctevatir S\u00fcnnetlerin devam ettirilmesi \u015feklinde ele al\u0131nm\u0131\u015ft\u0131r. \u00dclkemizde yayg\u0131n ve egemen olan geleneksel uygulamalar g\u00f6z \u00f6n\u00fcne al\u0131nmakla birlikte, eser herhangi bir mezhep veya me\u015frep esas al\u0131narak kaleme al\u0131nmam\u0131\u015ft\u0131r. \u00c7e\u015fitli g\u00f6r\u00fc\u015f farkl\u0131l\u0131klar\u0131, ilgili sayfalarda k\u00fc\u00e7\u00fck notlar h\u00e2linde verilmi\u015ftir. Bu ilmihal, klasik \u0130lmihal gelene\u011finde bir k\u0131r\u0131lma noktas\u0131 olma ve \u0130slam\u0131 b\u00fct\u00fcn insanl\u0131k i\u00e7in kurtulu\u015f \u00fcmidi olarak takdim edebilme idealinin \u00fcr\u00fcn\u00fcd\u00fcr.”<\/p>\n

\u201c\u00c2H\u0130R ZAMAN \u0130LM\u0130HAL\u0130\u201dN\u0130 FARKLI KILAN NED\u0130R?<\/b><\/p>\n

Bu eser hakk\u0131nda yap\u0131labilecek en \u00f6zet de\u011ferlendirme onun \u201cilmihalden \u00f6te bir \u015fey\u201d oldu\u011fudur. Bu ise onun bug\u00fcne kadar yaz\u0131lm\u0131\u015f olan ilmihalleri de kapsamakla beraber, onlarda mevcut olmayan pek \u00e7ok \u015feyi de b\u00fcnyesinde bar\u0131nd\u0131rd\u0131\u011f\u0131 anlam\u0131na gelmektedir. \u00d6nceki ilmihallerde olmayan ya da onlardan farkl\u0131 olan, dolay\u0131s\u0131yla AH\u0130R ZAMAN \u0130LM\u0130HAL\u0130\u2019ni farkl\u0131 k\u0131lan nedir?<\/p>\n

1. \u201dAhir Zaman \u0130lmihali\u201d, ilmihal kavram\u0131n\u0131 dar anlamda ibadetlere ya da \u201c\u0130slam\u2019\u0131n \u015fart\u0131 be\u015ftir.\u201d gibi yanl\u0131\u015f, temelsiz ve sa\u011fl\u0131ks\u0131z bir din tasavvuruna indirgeme \u00e7abalar\u0131na kar\u015f\u0131 \u201c\u0130lmihal\u201di hayat\u0131n b\u00fct\u00fcn alanlar\u0131n\u0131 ku\u015fatacak \u015fekilde ger\u00e7ek boyutlar\u0131na ta\u015f\u0131ma \u00e7abas\u0131d\u0131r.<\/p>\n

2. \u201cAhir Zaman \u0130lmihali\u201d, Akaid (Metafizik) – Ahlak \u2013 \u0130badet \u2013Muamelat (Normatif D\u00fczenlemeler) \u015feklinde olmas\u0131 gereken \u0130slami de\u011ferler hiyerar\u015fisini ters y\u00fcz ve tepetaklak eden yerle\u015fik ilmihal anlay\u0131\u015f\u0131n\u0131 tashih etme \u00e7abas\u0131d\u0131r.<\/p>\n

3. \u201cAhir Zaman \u0130lmihali\u201d, ge\u00e7mi\u015f y\u00fczy\u0131llar\u0131n ihtiya\u00e7lar\u0131 g\u00f6z \u00f6n\u00fcne al\u0131narak ve o zamanlar\u0131n \u015fartlar\u0131nda ortaya konmu\u015f olan, \u00fcstelik g\u00fcn\u00fcm\u00fcz\u00fcn ger\u00e7ekli\u011fi ile de ilgisi olmayan \u00e7\u00f6z\u00fcm ve yorumlar\u0131n s\u00fcrekli tekrarland\u0131\u011f\u0131 bir ilmihal gelene\u011fine mukabil, bu t\u00fcr bilgilerden ar\u0131nd\u0131r\u0131lm\u0131\u015f, g\u00fcn\u00fcm\u00fczle ilgisi olmayan veya g\u00fcn\u00fcm\u00fczde uygulanma \u015fans\u0131 bulunmayan hususlar\u0131 d\u0131\u015far\u0131da b\u0131rakmay\u0131 ama\u00e7lam\u0131\u015f olan, dolay\u0131s\u0131yla sadece bu \u00e7a\u011f\u0131n ve \u015fartlar\u0131n\u0131n esas al\u0131nd\u0131\u011f\u0131 \u201cg\u00fcncel\/akt\u00fcel\u201d bir rehber olma iddias\u0131ndan yola \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

4. \u201cAhir Zaman \u0130lmihali\u201d, namaz k\u0131l\u0131p oru\u00e7 tutan, ama \u00e7evresinde ve d\u0131\u015f d\u00fcnyada olup bitenleri sadece seyredip, bazen de s\u00f6ylenmekle yetinen \u201cpasif\u201d M\u00fcsl\u00fcman tipinin yerine, k\u0131ld\u0131\u011f\u0131 namazdan ve tuttu\u011fu oru\u00e7tan ilham ve kuvvet alarak \u00e7evresindeki ve d\u0131\u015f d\u00fcnyas\u0131ndaki olaylara m\u00fcdahil olmak i\u00e7in harekete ge\u00e7en, tepki veren, m\u00fccadele eden \u201caktif\u201d bir M\u00fcsl\u00fcman tipini ikame etmeyi ideal edinen bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

5. \u00d6nceki ilmihaller, \u0130slam\u2019\u0131n egemen oldu\u011fu d\u00f6nemlerde kaleme al\u0131nm\u0131\u015f eserlere dayanmaktad\u0131r. Halbuki i\u00e7inde bulundu\u011fumuz d\u00f6nemde \u0130slam h\u00e2kim de\u011fil mahk\u00fbm,\u00f6zne de\u011fil nesne konumundad\u0131r. \u0130slam d\u00fcnyas\u0131n\u0131n ciddi siyasi, ekonomik ve sosyal ve k\u00fclt\u00fcrel meydan okumalara, hatta tehditlere maruz kald\u0131\u011f\u0131 mevcut \u015fartlarda, \u201cAhir Zaman \u0130lmihali\u201d, bu k\u0131r\u0131lma ve krizi a\u015fmay\u0131 ama\u00e7layan bir eser olma iddias\u0131ndad\u0131r. Bu bak\u0131mdan \u201cAhir Zaman \u0130lmihali\u201d i\u00e7in , \u201cZor Zamanlar\u0131n \u0130lmihali\u201d de denilebilir.<\/p>\n

6. \u00d6nceki ilmihaller belli bir mezhep esas al\u0131narak kaleme al\u0131nd\u0131\u011f\u0131 halde,\u201dAhir Zaman \u0130lmihali\u201d toplum(lar)da mevcut b\u00fct\u00fcn uygulamalar ve ya\u015fayan mezhepler hakk\u0131nda bilgi vermeyi de ama\u00e7layan bir eserdir.<\/p>\n

7. Di\u011fer ilmihallerin dili, g\u00fcncelle\u015ftirilmemi\u015f ve teknik terimlere bo\u011fulmu\u015f bir durumda iken, bu eserde herkesin anlayabilece\u011fi bug\u00fcne ait bir dil ve \u00fcslup kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

8. Bu eser ayn\u0131 zamanda son y\u00fczy\u0131lda \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin ortaya koymu\u015f oldu\u011fu birikimi de olabildi\u011fince sayfalar\u0131na yans\u0131tma \u00e7abas\u0131d\u0131r.<\/p>\n

9. Bu eserde, ele al\u0131nan baz\u0131 konularla ilgili bilimsel ara\u015ft\u0131rmalar\u0131n sonu\u00e7lar\u0131 da yans\u0131t\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

10. \u201cAhir Zaman \u0130lmihali\u201dnin \u00f6nemli bir di\u011fer \u00f6zelli\u011fi, Kur\u2019an merkezli, Kur\u2019an-S\u00fcnnet b\u00fct\u00fcnl\u00fc\u011f\u00fc ve uyumu prensibini benimseyen bir metodolojik yakla\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fc olmas\u0131d\u0131r.<\/p>\n

11. Bu eser sadece M\u00fcsl\u00fcmanlar i\u00e7in de\u011fil, ayn\u0131 zamanda M\u00fcsl\u00fcman olmayanlar\u0131n da \u0130slam\u2019dan yararlanabilmeleri i\u00e7in kaleme al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

12. \u201cAhir Zaman \u0130lmihali\u201d konular aras\u0131ndaki oran a\u00e7\u0131s\u0131ndan da farkl\u0131d\u0131r. Zira genellikle metafizik (akaid-kelam) ve ahlak alan\u0131na \u00e7ok c\u0131l\u0131z bir bi\u00e7imde temas eden, a\u011f\u0131rl\u0131\u011f\u0131 ibadetlere ve f\u0131khi h\u00fck\u00fcmlere veren ilmihallere mukabil, ibadetler alan\u0131n\u0131 asgari d\u00fczeyde tutan, gereksiz ve faydas\u0131z detaylara girmekten ka\u00e7\u0131nan, buna mukabil metafizik ve ahlak alan\u0131 ile toplumsal alana vurgu yapan bir perspektifin \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

13.Bu eser, \u00f6nceki ilmihaller gibi erkek egemen bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan yaz\u0131lm\u0131\u015f olmamak i\u00e7in, kad\u0131n akademisyenlerin de de\u011ferlendirmesine tabi tutulan bir ilmihal olma \u00f6zelli\u011fine sahiptir.<\/p>\n

14. Ve nihayet bu eser, ya\u015fanabilir ve s\u00fcrd\u00fcr\u00fclebilir bir M\u00fcsl\u00fcmanl\u0131k yorumu arac\u0131l\u0131\u011f\u0131yla, tarihin \u00f6znesi olmaya aday yeni nesil M\u00fcsl\u00fcmanlar\u0131n yeti\u015fmesine katk\u0131da bulunmay\u0131 ama\u00e7lamaktad\u0131r.<\/p>\n

KIRBA\u015eO\u011eLU’NUN K\u0130TABA YAZDI\u011eI “\u00d6NS\u00d6Z”<\/b><\/p>\n

Allah\u2019\u0131n (cc.) ad\u0131yla,<\/p>\n

Bu sat\u0131rlar\u0131 yazmaya ba\u015flarken, bir yandan Washington\u2019daki Amerika\u2019n\u0131n Sesi T\u00fcrk\u00e7e yay\u0131n\u0131nda M\u00fcsl\u00fcmanlar\u0131n ter\u00f6rist olmad\u0131klar\u0131, onlar\u0131n da Amerikal\u0131lar gibi bar\u0131\u015ftan yana olduklar\u0131 yolundaki, bildik\/al\u0131\u015f\u0131lm\u0131\u015f yorumlar\u0131n \u2014iyi niyetli\u2014 bir yenisini dinliyordum. \u00d6te yandan da seni, onu ve beni yani bizi nas\u0131l bir gelece\u011fin bekledi\u011fini d\u00fc\u015f\u00fcn\u00fcyor, gelecekte neler yap\u0131lmas\u0131 gerekti\u011fi sorusunu \u2014hemen her g\u00fcn sordu\u011fum bu soruyu\u2014 kendime bir defa daha soruyordum. Art\u0131k i\u00e7imizin-d\u0131\u015f\u0131m\u0131z\u0131n 11 Eyl\u00fcl hik\u00e2yeleriyle dolup ta\u015ft\u0131\u011f\u0131 bir s\u0131rada, gelecekte ne yapmam\u0131z gerekti\u011fi sorusunun cevaplar\u0131ndan birisi olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm bu kitaba da, 11 Eyl\u00fcl\u2019den bahisle ve 11 Eyl\u00fcl\u2019de s\u00f6ze ba\u015flayaca\u011f\u0131m hi\u00e7 akl\u0131ma gelmezdi. Fakat sonradan d\u00fc\u015f\u00fcnd\u00fck\u00e7e g\u00f6rd\u00fcm ki, \u201411 Eyl\u00fcl\u2019\u00fcn, yery\u00fcz\u00fcn\u00fcn ger\u00e7ek \u015fer odaklar\u0131n\u0131n maskelerini d\u00fc\u015f\u00fcrmesi ve insanl\u0131\u011f\u0131n onlar\u0131 daha yak\u0131ndan tan\u0131m\u0131\u015f olmas\u0131 gibi son derece m\u00fcspet rol\u00fc yan\u0131nda\u2014 \u0130slam d\u00fcnyas\u0131 i\u00e7in de, tarihinin \u00f6nemli bir d\u00f6n\u00fcm noktas\u0131n\u0131 te\u015fkil etmesi de m\u00fcmk\u00fcnd\u00fcr. Zira \u0130slam bir yandan 11 Eyl\u00fcl s\u00fcrecinde Bat\u0131 taraf\u0131ndan ter\u00f6r ile e\u015fanlaml\u0131 h\u00e2le getirilmeye \u2014kas\u0131tl\u0131 olarak\u2014 \u00e7al\u0131\u015f\u0131lmakta, buna mukabil \u0130slam d\u00fcnyas\u0131 \u00e7ok farkl\u0131 tepkiler vermekte, daha do\u011frusu ne yapaca\u011f\u0131n\u0131 \u015fa\u015f\u0131rm\u0131\u015f bir vaziyette bocalamaktad\u0131r. Bu durumun tek kelimeyle manas\u0131 \u0130slam d\u00fcnyas\u0131n\u0131n tarihin d\u0131\u015f\u0131nda kalmas\u0131d\u0131r. Bir ba\u015fka ifadeyle \u0130slam d\u00fcnyas\u0131 tarihin \u00f6znesi de\u011fil, nesnesi durumundad\u0131r. Tarihin \u015fu andaki \u00f6znesi olan Bat\u0131 \u2014K\u0131ta Avrupas\u0131 ve Amerikas\u0131yla Bat\u0131\u2014 ise, insanl\u0131\u011f\u0131 son derece vahim geli\u015fmelerin e\u015fi\u011fine getirmi\u015f bulunmaktad\u0131r. Bat\u0131, yery\u00fcz\u00fcn\u00fcn be\u015feri-maddi b\u00fct\u00fcn imk\u00e2nlar\u0131n\u0131 kendi egoizmi ve \u00e7\u0131karc\u0131l\u0131\u011f\u0131 u\u011fruna vah\u015fice, hoyrat\u00e7a, zalimce, adaletsizce, m\u00fcsrif\u00e7e talan etmeye devam etmekte ve bu d\u00fczeni \u201cGlobalizasyon\u201d \u2018yeni d\u00fcnya d\u00fczeni\u2019 etiketi alt\u0131nda kendi d\u0131\u015f\u0131ndaki d\u00fcnyaya dayatmaya ve kal\u0131c\u0131 h\u00e2le getirmeye \u00e7al\u0131\u015fmaktad\u0131r. \u0130slami terminoloji ile ifade edecek olursak \u201c\u015fer odaklar\u0131\u201d her \u00e7e\u015fidiyle \u201cmunker\u201di yay(g\u0131nla\u015ft\u0131r)makta; \u201chay\u0131r odaklar\u0131\u201d ise her \u00e7e\u015fidiyle \u201cma\u2019r\u00fbf\u201du yery\u00fcz\u00fcnde egemen k\u0131lmakta ba\u015far\u0131s\u0131z kalmaktad\u0131rlar. Bu denklemde \u0130slam d\u00fcnyas\u0131n\u0131n olmas\u0131 gereken yeri elbette ki \u201chayr\u201d\u0131n saf\u0131nda olmak, hatta \u00f6nc\u00fcl\u00fck rol\u00fc oynamakt\u0131r:<\/p>\n

\u0130\u015fte b\u00f6ylece sizi orta bir \u00fcmmet yapt\u0131k ki, insanlara kar\u015f\u0131 \u015fahit olas\u0131n\u0131z, peygamber de size kar\u015f\u0131 \u015fahit olsun. (2\/el-Bakara, 143)<\/p>\n

Siz insanlar i\u00e7in [tarih sahnesine] \u00e7\u0131kar\u0131lm\u0131\u015f en hay\u0131rl\u0131 \u00fcmmetsiniz, iyili\u011fi (ma\u2019ruf) emreder k\u00f6t\u00fcl\u00fc\u011f\u00fc (munker) yasaklar\/engeller, Allah\u2019a iman edersiniz. (3\/\u00c2lu \u0130mr\u00e2n, 110)<\/p>\n

Ne var ki \u0130slam d\u00fcnyas\u0131 \u015fu anda b\u00f6yle bir rol\u00fc yerine getirebilecek durumda de\u011fildir, zira bunun i\u00e7in gerekli donan\u0131ma sahip de\u011fildir. Burada s\u00f6z konusu olan \u201cdonan\u0131m\u201d sadece madde plan\u0131nda \u201ckalk\u0131nm\u0131\u015fl\u0131k-geli\u015fmi\u015flik\u201dten ibaret de\u011fildir, bilakis as\u0131l donan\u0131m eksikli\u011fi hi\u00e7 d\u00fc\u015f\u00fcnmedi\u011fimiz bir alanla, yani \u201cM\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131z\u201d ile ilgilidir. Bu noktada \u201c\u0130slam d\u00fcnyas\u0131 \u0130slam\u2019dan uzakla\u015ft\u0131\u011f\u0131 i\u00e7in geri kalm\u0131\u015ft\u0131r, tekrar \u0130slam\u2019a d\u00f6nerse b\u00fct\u00fcn problemler \u00e7\u00f6z\u00fcl\u00fcr\u201d \u015feklindeki y\u00fczeysel ve yayg\u0131n yakla\u015f\u0131mdan bir fark\u0131m\u0131z\u0131n olup olmad\u0131\u011f\u0131 akla gelebilir. \u0130ki s\u00f6ylem aras\u0131ndaki zahiri benzerli\u011fe ra\u011fmen, \u00f6zde \u00e7ok derin bir fark bulundu\u011funu hemen ifade edelim. Bu derin fark yayg\u0131n s\u00f6ylemdeki \u201c\u0130slam\u2019\u0131n ge\u00e7mi\u015fteki yorumlardan ibaret, geleneksel yakla\u015f\u0131mlar\u0131n tekrar\u0131 niteli\u011findeki geleneksel\/taklidi bir \u201c\u0130slam\u201d olmas\u0131; her \u015feyin haz\u0131r \u0130slami \u00e7\u00f6z\u00fcmlerinin elde mevcut oldu\u011funun \u201cvarsay\u0131lmas\u0131\u201d; buna mukabil bizim i\u015faret etti\u011fimiz \u201cM\u00fcsl\u00fcmanl\u0131k\u201d\u0131n yeniden in\u015fa edilmesi gereken bir \u201cd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u201d olmas\u0131d\u0131r. Daha a\u00e7\u0131k bir ifade ile \u0130slam d\u00fcnyas\u0131 problemin sadece verili bir \u0130slam\u2019a d\u00f6nmek kadar basit olmad\u0131\u011f\u0131n\u0131; bilakis d\u00f6nmeye ve ihyaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 verili \u201c\u0130slam\u201d\u0131n bir\u00e7ok i\u00e7 problemle kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011funu, dolay\u0131s\u0131yla kendi \u201c\u0130slam\u201d\u0131m\u0131z\u0131 kendimiz in\u015fa etmekte m\u00fckellef oldu\u011fumuzu bilmesi gerekir. Yine bilmesi gerekir ki, bu yeniden in\u015fa s\u00fcreci par\u00e7ac\u0131 ve y\u00fczeysel de\u011fil, kapsaml\u0131 ve k\u00f6kl\u00fc bir \u00e7aba olmak zorundad\u0131r. Zira art\u0131k \u0130slam sadece M\u00fcsl\u00fcmanlar i\u00e7in de\u011fil, b\u00fct\u00fcn insanl\u0131k g\u00f6z \u00f6n\u00fcne al\u0131narak ve gezegen \u00f6l\u00e7e\u011findeki geli\u015fmelere merkezi bir \u00f6nem verilerek yeniden form\u00fcle edilmek durumundad\u0131r. Bu yeni form\u00fclasyonu, \u201c\u0130slam\u2019\u0131 bir \u201cd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u201d olarak sunmak\u201d \u015feklinde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr. \u0130\u015fte elinizdeki eserin temel hedefi \u0130slam\u2019\u0131 bir \u201cd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u201d olarak sunabilmek, amac\u0131 da, bu suretle \u0130slam d\u00fcnyas\u0131n\u0131n tarihe m\u00fcdahil olmas\u0131n\u0131 sa\u011flamaya y\u00f6nelik bir katk\u0131da bulunmaktad\u0131r. A\u00e7\u0131kt\u0131r ki b\u00f6yle bir te\u015febb\u00fcs \u0130slam\u2019\u0131 Kelime-i \u015eahadet, namaz, oru\u00e7, hac ve zek\u00e2t ile s\u0131n\u0131rlayan ve \u201c\u0130slam\u2019\u0131n \u015fart\u0131 be\u015ftir.\u201d \u015feklindeki yanl\u0131\u015f anlay\u0131\u015ftan yola \u00e7\u0131kan \u201cilmihaller\u201dden kesinlikle farkl\u0131 olacakt\u0131r. Bu sebeple sizlere sunulan bu eser, bilinen anlam\u0131yla bir \u201cilmihal\u201dden \u00f6te bir \u015fey olacakt\u0131r.
\nElinizdeki bu eser, \u201cilmihal\u201d gelene\u011finde bir k\u0131r\u0131lma ve yeni bir anlay\u0131\u015f\u0131n yerle\u015fmesi y\u00f6n\u00fcnde at\u0131lm\u0131\u015f bir ilk ad\u0131m olabilirse amac\u0131na ula\u015fm\u0131\u015f olacakt\u0131r.<\/p>\n

Bir tevafuk eseri 11 Eyl\u00fcl\u2019de yazmaya ba\u015flad\u0131\u011f\u0131m\u0131z bu esere son noktay\u0131 koymak, yine bir tevafuk eseri, hem tarihin \u00f6nemli sayfalar\u0131ndan biri olan \u00c7anakkale Zaferi\u2019nin 95. y\u0131ld\u00f6n\u00fcm\u00fcnde, hem de \u00dc\u00e7\u00fcnc\u00fc \u0130ntifada\u2019n\u0131n ba\u015flang\u0131\u00e7 g\u00fcnlerinde nasip oldu. Bu vesileyle, bu eserin, yeni \u00c7anakkaleler ya\u015fanmamas\u0131 i\u00e7in, bu m\u00fccadelede imk\u00e2ns\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lan iman\u0131n davas\u0131n\u0131 y\u00fcklenecek olan \u201c\u00c2s\u0131m\u2019\u0131n Nesli\u201dnin ilmih\u00e2li olmas\u0131n\u0131 diler, bu neslin yeti\u015fmesine de vesile olmas\u0131n\u0131 Cenab-\u0131 Hak\u2019tan niyaz ederiz.<\/p>\n

US\u00dbL \u00dcZER\u0130NE<\/b><\/p>\n

\u0130lm\u00ee kurallara uyularak yaz\u0131lan eserler, okuyucuya sunulan bilgilerin g\u00fcvenilirli\u011fini sa\u011flamak bak\u0131m\u0131ndan her zaman tercihe \u015fayan olmakla birlikte, genel okuyucu i\u00e7in bu t\u00fcr eserlerin, kolay okunur olmas\u0131n\u0131 engelleyen unsurlar\u0131 da b\u00fcnyelerinde bar\u0131nd\u0131rd\u0131klar\u0131 malumdur. \u00dclkemizde okuma al\u0131\u015fkanl\u0131\u011f\u0131 \u00e7ok d\u00fc\u015f\u00fck seviyelerde olup buna bir de genel okuyucunun a\u011fdal\u0131 ilm\u00ee bir \u00fcslup ve tarzda yaz\u0131lm\u0131\u015f olan eserlere mesafeli yakla\u015ft\u0131\u011f\u0131 ger\u00e7e\u011fini eklersek, mesaj\u0131n\u0131 toplumun geni\u015f kesimlerine ula\u015ft\u0131rmak isteyenlerin eserlerini, farkl\u0131 bir tarz ve \u00fcslupta kaleme alma cihetine gitmelerinin sebebi de anla\u015f\u0131lm\u0131\u015f olur. Sizlere sunmu\u015f oldu\u011fumuz bu eser, sadece akademisyenlere, entelekt\u00fcellere, ilm\u00ee eserleri okumaktan haz alanlara de\u011fil, yedisinden yetmi\u015fine toplumun tamam\u0131na y\u00f6nelik ve onlara ula\u015fmay\u0131 ama\u00e7layan bir eser olmas\u0131 itibar\u0131yla, ilm\u00ee us\u00fbl ve \u00fcsluptan ziyade fikre, yani \u015fekilden ziyade muhtevaya \u00f6ncelik veren bir yakla\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Bir anlamda bu eserde, ilm\u00ee konular\u0131 genel okuyucu seviyesine indirerek geni\u015f kesimlere ula\u015ft\u0131rmay\u0131 ama\u00e7layan \u201cpop\u00fcler bilim\u201d anlay\u0131\u015f\u0131n\u0131n benimsendi\u011fi de s\u00f6ylenebilir. \u0130lgiyle, zevkle ve kolayca okunan, ama ayn\u0131 zamanda okuyucuyu ilm\u00ee ve fikr\u00ee a\u00e7\u0131dan m\u00fcmk\u00fcn olan en \u00fcst seviyeye \u00e7\u0131karan bir eser yazmak ise takdir edilir ki kolay bir i\u015f de\u011fildir. Her ne kadar genel anlamda eserin muhatap kitlesinin yedisinden yetmi\u015fine toplumun tamam\u0131 oldu\u011funu ifade etmi\u015f olsak da \u00f6ncelikli muhataplar\u0131n\u0131n kabaca 15-55 ya\u015f aras\u0131 kesim, yani toplumun en dinamik ve e\u011fitimli kesimi oldu\u011funu, tahsil d\u00fczeyi itibar\u0131yla de lise-\u00fcniversite e\u011fitimi alm\u0131\u015f olanlar\u0131n hedef kitleyi olu\u015fturdu\u011funu belirtmekte yarar vard\u0131r.<\/p>\n

\u0130\u015fte bu hedef kitleyi, yirmi birinci y\u00fczy\u0131lda ya\u015fanabilir ve s\u00fcrd\u00fcr\u00fclebilir bir M\u00fcsl\u00fcmanl\u0131k ile tan\u0131\u015ft\u0131rabilmek amac\u0131yla yaz\u0131lm\u0131\u015f olan bu eser, \u00f6ncelikle \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin bug\u00fcn geldi\u011fi noktay\u0131 \u00f6zet olarak okuyucuya aktarmay\u0131, bu \u00f6zeti yazar\u0131n kendi bak\u0131\u015f a\u00e7\u0131s\u0131 ve katk\u0131lar\u0131yla \u015fekillendirerek sunmay\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Bu amaca ula\u015fmak i\u00e7in izlenen us\u00fbl ise ana hatlar\u0131yla \u015fu \u015fekilde \u00f6zetlenebilir:<\/p>\n

1. \u0130slam\u2019\u0131 anlatan pek \u00e7ok eserden, bilhassa ilmihal, namaz hocas\u0131 vb. eserlerden farkl\u0131 olarak bu eserde, sadece ve sadece bug\u00fcne y\u00f6nelik bilgiler sunulmas\u0131 ama\u00e7lanm\u0131\u015ft\u0131r. Tarihte kalm\u0131\u015f, g\u00fcn\u00fcm\u00fczde ge\u00e7erlili\u011fini yitirmi\u015f, g\u00fcn\u00fcm\u00fcze hitap etmeyen, genel okuyucu i\u00e7in gerekli olmayan teknik malumat\u0131n tekrarlanmas\u0131ndan ya da ge\u00e7mi\u015fte kalm\u0131\u015f tart\u0131\u015fmalar\u0131n g\u00fcn\u00fcm\u00fcze ta\u015f\u0131nmas\u0131ndan \u00f6zellikle ka\u00e7\u0131n\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Eser, tamamen bug\u00fcne y\u00f6nelik, g\u00fcn\u00fcm\u00fcz \u015fartlar\u0131, meseleleri ve geli\u015fmelerinin esas al\u0131nd\u0131\u011f\u0131 bir eser oldu\u011fu kadar, gelecekteki muhtemel geli\u015fmeler de m\u00fcmk\u00fcn oldu\u011fu oranda dikkate al\u0131nm\u0131\u015ft\u0131r. Bu ama\u00e7la \u0130slam\u2019\u0131n \u00e7e\u015fitli konulara olan bak\u0131\u015f a\u00e7\u0131s\u0131, de\u011fi\u015fen durum ve \u015fartlara uyarlanabilecek olan de\u011fi\u015fmez ilke ve esaslar \u015feklinde form\u00fcle edilerek sunulmaya bilhassa \u00f6zen g\u00f6sterilmi\u015ftir.<\/p>\n

2. Eser, \u0130slami bilgi kaynaklar\u0131 hiyerar\u015fisi uyar\u0131nca Kur\u2019an\u2019\u0131 ilk ve en \u00fcst d\u00fczey kaynak kabul ederek, Kur\u2019an merkezli bir bak\u0131\u015f a\u00e7\u0131s\u0131yla kaleme al\u0131nm\u0131\u015ft\u0131r. \u0130kinci s\u0131rada yer alan S\u00fcnnet\u2019e olan yakla\u015f\u0131m\u0131m\u0131z, zaten as\u0131rlardan beri M\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131z i\u00e7erisinde fiilen ya\u015fanmak suretiyle s\u00fcrd\u00fcr\u00fclmekte olan fiil\u00ee m\u00fctevatir s\u00fcnnetlerin devam ettirilmesinden ibarettir. \u00dc\u00e7\u00fcnc\u00fc s\u0131rada yer alan hadis kitaplar\u0131ndaki rivayetlerin ise Alternatif Hadis Metodolojisi adl\u0131 kitab\u0131m\u0131zda benimsedi\u011fimiz zihniyet ve bak\u0131\u015f a\u00e7\u0131s\u0131 \u00e7er\u00e7evesinde de\u011ferlendirilmek suretiyle dikkate al\u0131nd\u0131\u011f\u0131 burada belirtilmesi gereken hususlar aras\u0131ndad\u0131r.<\/p>\n

3. \u00dclkemizde yayg\u0131n ve egemen olan geleneksel uygulamalar g\u00f6z \u00f6n\u00fcne al\u0131nmakla birlikte, eser herhangi bir mezhep veya me\u015frep esas al\u0131narak, onlar\u0131n ihtiya\u00e7lar\u0131 g\u00f6zetilerek kaleme al\u0131nm\u0131\u015f de\u011fildir. Bilakis bu eserde, mezhep-me\u015frep ayr\u0131m\u0131 g\u00f6zetmeksizin, Kur\u2019an ve S\u00fcnnet ile uyumlu olan b\u00fct\u00fcn yorumlar, yakla\u015f\u0131mlar ve de\u011ferlendirmeler bir potada eritilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu yakla\u015f\u0131m\u0131 k\u0131saca, S\u00fcnni (Hanefi, Maliki, \u015eafii, Hanbeli, Zahiri, Selefi, E\u015fari, Maturidi), \u015eii, Zeydi, \u0130badi, Selefi, Sufi, b\u00fct\u00fcn alt gelenekleri i\u00e7erisine alan klasik \u0130slam gelene\u011finin ve b\u00fct\u00fcn renkleriyle \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin tamam\u0131na sahip \u00e7\u0131kmak \u015feklinde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

4. Bu eserde, \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin \u00fcr\u00fcn\u00fc olan \u00e7e\u015fitli eserlerden ve bilimsel ara\u015ft\u0131rmalardan ilham al\u0131nm\u0131\u015f ve yararlan\u0131lm\u0131\u015ft\u0131r. Bunlardan bir k\u0131sm\u0131na metinde i\u015faret edilmi\u015f olmakla birlikte, eseri dipnotlara bo\u011farak okunmaz h\u00e2le getirmemek i\u00e7in her bir al\u0131nt\u0131 i\u00e7in dipnot verilmesi cihetine gidilmemi\u015f, sadece, istifade edilen eserler \u201cKitabiyat\u201d k\u0131sm\u0131nda toplu olarak zikredilmi\u015ftir. Ancak \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesine ait eserleri yak\u0131ndan tan\u0131yanlar, bilhassa birinci b\u00f6l\u00fcm\u00fc okurken al\u0131nt\u0131larda \u0130smail R\u00e2c\u00ee F\u00e2r\u00fbk\u00ee\u2019nin, Garaudy\u2019nin, \u015eer\u00eeat\u00ee\u2019nin, Aliya\u2019n\u0131n, Fazlur Rahman\u2019\u0131n nerelerde konu\u015ftu\u011funu ad\u0131m ad\u0131m takip edebileceklerdir. Al\u0131nt\u0131lar, metnin ak\u0131\u015fkan ve rahat okunabilir bir b\u00fct\u00fcn olu\u015fturabilmesi i\u00e7in bazen aynen, bazen \u00f6zetleme, ekleme-\u00e7\u0131kartma, atlama gibi de\u011fi\u015fiklerle sunulmu\u015ftur. Yararlan\u0131lan eserlerin \u00e7o\u011fu terc\u00fcme oldu\u011fundan terc\u00fcmeler, bilhassa ayetlerin ve hadis rivayetlerinin terc\u00fcmeleri kontrol edilip, gerekli d\u00fczeltmeler yap\u0131larak sizlere takdim edilmi\u015ftir.<\/p>\n

5. Her ne kadar eserin Kur\u2019an ve S\u00fcnnet temelli oldu\u011funu ifade etmi\u015f olsak da, eserde hadis rivayetlerine s\u0131kl\u0131kla at\u0131fta bulunuldu\u011fu pek s\u00f6ylenemez. H\u00e2lbuki \u0130slam\u2019\u0131n g\u00fcn\u00fcm\u00fczde ne anlama geldi\u011fi, nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi sorusuna cevap te\u015fkil etmesi beklenen bir eserde, okuyucunun Hz. Peygamber\u2019e izafe edilen birtak\u0131m rivayetlerle de tan\u0131\u015fmak isteyece\u011fi a\u00e7\u0131kt\u0131r. Bu ihtiyaca cevap vermek amac\u0131ylad\u0131r ki kitab\u0131n sonuna bir \u201cSe\u00e7me Hadisler\u201d ve \u201cHz. Peygamber\u2019in Dilinden Dualar\u201d b\u00f6l\u00fcm\u00fc eklenmesi cihetine gidilmi\u015f, se\u00e7ilen rivayetlerin her zaman ve mek\u00e2nda M\u00fcsl\u00fcmanlara yol g\u00f6sterebilecek genel-ge\u00e7er nitelikte ilkeler ihtiva etmesine dikkat edilmi\u015ftir. Rivayetler se\u00e7ilirken Alternatif Hadis Metodolojisi\u2019nde \u00f6nerilen us\u00fbl\u00fcn esas al\u0131nmas\u0131 gerekti\u011fi h\u00e2lde, bu us\u00fbl uyar\u0131nca hadis rivayetleri aras\u0131nda bir se\u00e7me yapmak i\u00e7in y\u0131llar s\u00fcrecek bir \u00e7al\u0131\u015fmay\u0131 beklemek gerekecektir. Bu nedenle siz okuyuculara sunulmas\u0131 hayli gecikmi\u015f olan bu eseri daha da geciktirmemek amac\u0131yla bu \u00e7al\u0131\u015fma \u201c\u015fimdilik\u201d kayd\u0131yla ertelenmi\u015ftir. Buna ra\u011fmen en-Nevev\u00ee\u2019nin Riy\u00e2zu\u2019s-S\u00e2lih\u00een adl\u0131 eserinden \u0130slam\u2019\u0131n temel \u00f6\u011fretileri, Kur\u2019an ve \u2014m\u00fctevatir\u2014 S\u00fcnnet ile uyum h\u00e2linde oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz birtak\u0131m rivayetlerin \u2014yine \u015fimdilik kayd\u0131yla\u2014 sizlere elinizdeki kitab\u0131n son k\u0131sm\u0131nda sunulmas\u0131n\u0131n gerekli ve yeterli oldu\u011fu d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Bu suretle en az\u0131ndan Alternatif Hadis Us\u00fbl\u00fc\u2019n\u00fcn \u201cKur\u2019an ve S\u00fcnnet\u2019e Uygunluk\u201d ilkesine riayet edilmesi ama\u00e7lanm\u0131\u015ft\u0131r.<\/p>\n

6. Dil ve \u00fcslup konusunda da gereken titizli\u011fin g\u00f6sterilmesi gere\u011fine olan inanc\u0131m\u0131z, bizi olabildi\u011fince a\u00e7\u0131k, anla\u015f\u0131l\u0131r ve didaktik bir dil kullanmaya, \u00e7a\u011fda\u015f kavramlardan olu\u015fan bir kavramsal \u00e7er\u00e7eve i\u00e7erisinde kalmaya, yorum ve de\u011ferlendirmelerde tamamen g\u00fcn\u00fcm\u00fcze ait \u00f6rneklere ba\u015fvurmaya, ancak aynen s\u00fcrd\u00fcr\u00fclmesi gereken birtak\u0131m \u0130slam\u00ee terim ve kavramlar\u0131n muhafaza edilmesinden de geri kalmamaya sevk etmi\u015ftir. \u00d6zellikle \u0130slami \u015fah\u0131s isimlerinin ve kavramlar\u0131n yaz\u0131l\u0131\u015f\u0131 konusunda ise al\u0131\u015f\u0131lm\u0131\u015f\u0131n d\u0131\u015f\u0131nda birtak\u0131m kullan\u0131mlara rastlanmas\u0131 okuyucular\u0131m\u0131z\u0131 \u015fa\u015f\u0131rtmamal\u0131d\u0131r. Zira burada da amac\u0131m\u0131z, ilmih\u00e2l t\u00fcr\u00fc bir eser sunarken ayn\u0131 zamanda k\u00fclt\u00fcr\u00fcn do\u011fru bir \u015fekilde aktar\u0131lmas\u0131n\u0131 da sa\u011flamak ve bilimsel yaz\u0131m kurallar\u0131n\u0131 uygun bir bi\u00e7imde aktarmakt\u0131r. Mamafih \u00e7a\u011fda\u015f bir dil ve \u00fcslup kullanma ve tamamen g\u00fcn\u00fcm\u00fcze ait \u00f6rneklere ba\u015fvurma konusundaki hassasiyetten dolay\u0131, eserin ilk bak\u0131\u015fta, al\u0131\u015f\u0131lan ilmihallerden ve namaz hocalar\u0131ndan farkl\u0131 olarak, sosyoekonomik ve teopolitik y\u00f6n\u00fc a\u011f\u0131r basan bir bak\u0131\u015f a\u00e7\u0131s\u0131na sahip oldu\u011fu fark edilecektir. Ancak eserin amac\u0131, \u00f6ncelikler, kapsam, zihniyet ve metot a\u00e7\u0131s\u0131ndan, bug\u00fcne kadar yaz\u0131lm\u0131\u015f ve h\u00e2l\u00e2 da yaz\u0131lmakta olan ilmihallerden farkl\u0131 bir yakla\u015f\u0131m\u0131 sizlere sunmak, bu alanda bir de\u011fi\u015fimin zorunlu oldu\u011fu mesaj\u0131n\u0131 vermek oldu\u011fundan, izledi\u011fimiz \u00e7izginin isabetsiz olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesindeyiz.<\/p>\n

Di\u011fer yandan eserin amac\u0131 kuru bilgi vermek de\u011fil, \u0130slam\u2019a dair bir bilin\u00e7lenme s\u00fcrecini de ba\u015flatmak oldu\u011fundan, eserin gerekti\u011finde etkili bir \u00fcslupla duygulara hitap etmesi de ihmal edilmemi\u015ftir.<\/p>\n

\u00d6zetle ifade etmek gerekirse, sizlere sunmakta oldu\u011fumuz bu eser, ilmihal gelene\u011finde bir k\u0131r\u0131lma noktas\u0131 olabilmek, gezegenin ve insanl\u0131\u011f\u0131n bir yok olu\u015fa do\u011fru gitti\u011fi bir d\u00fcnyada \u0130slam\u2019\u0131, hem M\u00fcsl\u00fcmanlar hem de di\u011fer b\u00fct\u00fcn insanl\u0131k i\u00e7in bir kurtulu\u015f \u00fcmidi olarak takdim edebilmek gibi bir idealizmin \u00fcr\u00fcn\u00fcd\u00fcr. Elbette al\u0131\u015f\u0131lm\u0131\u015f\u0131n d\u0131\u015f\u0131nda, hatta ezberleri bozucu, belki baz\u0131 \u00e7evreleri rahats\u0131z edici birtak\u0131m unsurlar\u0131 b\u00fcnyesinde bar\u0131nd\u0131rabilir, hatta bar\u0131nd\u0131rmal\u0131d\u0131r da. Aksi takdirde, yaz\u0131lacak olan eserin eskilerin yeniden \u00fcretilmesinden, eskinin \u201cyeni\u201d etiketiyle pazarlanmas\u0131ndan \u00f6teye ge\u00e7meyece\u011fi a\u015fik\u00e2rd\u0131r ki bunun \u00f6rnekleri say\u0131lamayacak kadar \u00e7ok oldu\u011fundan, bunlara bir yenisini eklemenin ak\u0131l k\u00e2r\u0131 olmad\u0131\u011f\u0131 da yeterince a\u00e7\u0131kt\u0131r.<\/p>\n

\u015eunu da unutmamak gerekir ki, ilim ve fikir erbab\u0131n\u0131n g\u00f6revi, hak ve hakikat pe\u015finde ko\u015fmak, do\u011fru olan\u0131 savunmak ve gezegen ve insanl\u0131k i\u00e7in hay\u0131rl\u0131 olan\u0131n yayg\u0131nla\u015f\u0131p egemen h\u00e2le gelmesi i\u00e7in \u00e7aba harcamak, m\u00fccadele etmektir; yoksa pop\u00fclizm yaparak, ya da tepki \u00e7ekmemek i\u00e7in, yanl\u0131\u015f da olsa kitlelerin ho\u015funa gidecek d\u00fc\u015f\u00fcnceleri pazarlamak ve savunmak de\u011fildir. Hele s\u00f6z konusu olan \u0130slam ve M\u00fcsl\u00fcmanl\u0131k ise, bu alanda s\u00f6yleyecek s\u00f6z\u00fc olanlar\u0131n, insanlardan \u00f6nce Allah\u2019a kar\u015f\u0131 sorumlu olduklar\u0131n\u0131 bilerek kalem oynatmalar\u0131 gerekti\u011fini de hat\u0131rla(t)makta yarar vard\u0131r.<\/p>\n

Biz de s\u00f6zlerimizi, \u0130slam ulemas\u0131n\u0131n bilinen gelene\u011fine uyarak \u015f\u00f6yle noktalamak isteriz: Bu eserde isabetli, do\u011fru ve g\u00fczel olan ne varsa Allah\u2019\u0131n bir l\u00fctfudur; isabetsiz, yanl\u0131\u015f ve yak\u0131\u015f\u0131ks\u0131z olanlar\u0131n sorumlulu\u011fu ise bize aittir.<\/p>\n

Yine de her \u015feyin en do\u011frusunu Allah bilir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Prof. Dr. Hayri K\u0131rba\u015fo\u011flu’nun yeni kitab\u0131 “Ahir Zaman \u0130lmihali” Yay\u0131nEvi Yay\u0131nlar\u0131ndan \u00e7\u0131kt\u0131. Kitap, ilmihale gelene\u011fine getirdi\u011fi yeni y\u00f6ntem ile \u00e7ok ses getirece\u011fe benziyor. Prof. Dr. Hayri K\u0131rba\u015fo\u011flu’nun yazd\u0131\u011f\u0131 \u0130lmihal, “Ahir Zaman \u0130lmihali” ad\u0131yla Yay\u0131nEvi Yay\u0131nlar\u0131ndan \u00e7\u0131kt\u0131. \u0130slam aksiyolojisi\/ahl\u00e2k\u0131 ekseninde ortaya konulan \u00e7al\u0131\u015fma bir\u00e7ok alanda ses getirece\u011fe benziyor. M\u00fcsl\u00fcmanlara ait sorunlar\u0131n\u0131n ustaca sunuldu\u011fu kitapta, klasik ilmihallerin \u00f6tesinde \u00e7ok yeni bir y\u00f6ntem ortaya konuluyor. K\u0131rba\u015fo\u011flu’nun modern insan\u0131n el kitab\u0131 niteli\u011findeki bu yeni kitab\u0131, Hindistan ulemas\u0131ndan \u015eah Veliyyullah Dihlevi’nin “H\u00fcccetullahil Bali\u011fa” adl\u0131 kitab\u0131yla ilmihale getirdi\u011fi yeni tarz\u0131n daha ileriye ta\u015f\u0131nm\u0131\u015f bir hali olarak g\u00f6r\u00fclebilir. K\u0131rba\u015fo\u011flu kitab\u0131n giri\u015finde \u015fu ifadelere yer veriyor, “Ahir Zaman \u0130lmihali, Ahir Zaman M\u00fcsl\u00fcmanlar\u0131n\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zme \u00e7abas\u0131n\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr. Bu nedenle bug\u00fcn\u00fcn M\u00fcsl\u00fcman\u0131n\u0131n hayat\u0131nda art\u0131k yer edinmeyen hususlar ele al\u0131nmam\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde daha \u00f6nceki M\u00fcsl\u00fcmanlar\u0131n ya\u015famad\u0131\u011f\u0131 birtak\u0131m yeni sorunlarla kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Bu sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fc \u0130slam\u0131 anlatmak i\u00e7in ele al\u0131nan bir\u00e7ok eserde bulmak m\u00fcmk\u00fcn de\u011fil. Bu ilmihal, i\u00e7inde bulundu\u011fumuz zor zamanda ya\u015fanabilir ve s\u00fcrd\u00fcr\u00fclebilir bir M\u00fcsl\u00fcmanl\u0131kla okurlar\u0131n\u0131 tan\u0131\u015ft\u0131rmay\u0131 ama\u00e7lamaktad\u0131r. Ge\u00e7en y\u00fczy\u0131lda yeni sorunlarla kar\u015f\u0131la\u015fan M\u00fcsl\u00fcmanlar, sorunlar\u0131 a\u015fmaya d\u00f6n\u00fck \u00e7e\u015fitli \u00e7\u00f6z\u00fcm \u00f6nerilerini de ortaya koydular. Bu eser, \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin bug\u00fcn geldi\u011fi noktay\u0131 da okurlar\u0131na aktarmaktad\u0131r. Bu \u00e7er\u00e7evede, \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin \u00fcr\u00fcn\u00fc olan \u00e7e\u015fitli eserlerden ve bilimsel ara\u015ft\u0131rmalardan ilham al\u0131nm\u0131\u015f ve yararlan\u0131lm\u0131\u015ft\u0131r. Eser, \u0130slami bilgi kaynaklar\u0131 s\u0131ralamas\u0131 uyar\u0131nca Kuran\u0131 ilk ve en \u00fcst d\u00fczey kaynak kabul ederek Kuran merkezli bir bak\u0131\u015f a\u00e7\u0131s\u0131yla kaleme al\u0131nm\u0131\u015ft\u0131r. \u0130kinci s\u0131rada yer alan S\u00fcnnet ise, as\u0131rlardan beri M\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131z i\u00e7erisinde fiilen ya\u015fanmak suretiyle s\u00fcrd\u00fcr\u00fclmekte olan fiil\u00ee m\u00fctevatir S\u00fcnnetlerin devam ettirilmesi \u015feklinde ele al\u0131nm\u0131\u015ft\u0131r. \u00dclkemizde yayg\u0131n ve egemen olan geleneksel uygulamalar g\u00f6z \u00f6n\u00fcne al\u0131nmakla birlikte, eser herhangi bir mezhep veya me\u015frep esas al\u0131narak kaleme al\u0131nmam\u0131\u015ft\u0131r. \u00c7e\u015fitli g\u00f6r\u00fc\u015f farkl\u0131l\u0131klar\u0131, ilgili sayfalarda k\u00fc\u00e7\u00fck notlar h\u00e2linde verilmi\u015ftir. Bu ilmihal, klasik \u0130lmihal gelene\u011finde bir k\u0131r\u0131lma noktas\u0131 olma ve \u0130slam\u0131 b\u00fct\u00fcn insanl\u0131k i\u00e7in kurtulu\u015f \u00fcmidi olarak takdim edebilme idealinin \u00fcr\u00fcn\u00fcd\u00fcr.” \u201c\u00c2H\u0130R ZAMAN \u0130LM\u0130HAL\u0130\u201dN\u0130 FARKLI KILAN NED\u0130R? Bu eser hakk\u0131nda yap\u0131labilecek en \u00f6zet de\u011ferlendirme onun \u201cilmihalden \u00f6te bir \u015fey\u201d oldu\u011fudur. Bu ise onun bug\u00fcne kadar yaz\u0131lm\u0131\u015f olan ilmihalleri de kapsamakla beraber, onlarda mevcut olmayan pek \u00e7ok \u015feyi de b\u00fcnyesinde bar\u0131nd\u0131rd\u0131\u011f\u0131 anlam\u0131na gelmektedir. \u00d6nceki ilmihallerde olmayan ya da onlardan farkl\u0131 olan, dolay\u0131s\u0131yla AH\u0130R ZAMAN \u0130LM\u0130HAL\u0130\u2019ni farkl\u0131 k\u0131lan nedir? 1. \u201dAhir Zaman \u0130lmihali\u201d, ilmihal kavram\u0131n\u0131 dar anlamda ibadetlere ya da \u201c\u0130slam\u2019\u0131n \u015fart\u0131 be\u015ftir.\u201d gibi yanl\u0131\u015f, temelsiz ve sa\u011fl\u0131ks\u0131z bir din tasavvuruna indirgeme \u00e7abalar\u0131na kar\u015f\u0131 \u201c\u0130lmihal\u201di hayat\u0131n b\u00fct\u00fcn alanlar\u0131n\u0131 ku\u015fatacak \u015fekilde ger\u00e7ek boyutlar\u0131na ta\u015f\u0131ma \u00e7abas\u0131d\u0131r. 2. \u201cAhir Zaman \u0130lmihali\u201d, Akaid (Metafizik) – Ahlak \u2013 \u0130badet \u2013Muamelat (Normatif D\u00fczenlemeler) \u015feklinde olmas\u0131 gereken \u0130slami de\u011ferler hiyerar\u015fisini ters y\u00fcz ve tepetaklak eden yerle\u015fik ilmihal anlay\u0131\u015f\u0131n\u0131 tashih etme \u00e7abas\u0131d\u0131r. 3. \u201cAhir Zaman \u0130lmihali\u201d, ge\u00e7mi\u015f y\u00fczy\u0131llar\u0131n ihtiya\u00e7lar\u0131 g\u00f6z \u00f6n\u00fcne al\u0131narak ve o zamanlar\u0131n \u015fartlar\u0131nda ortaya konmu\u015f olan, \u00fcstelik g\u00fcn\u00fcm\u00fcz\u00fcn ger\u00e7ekli\u011fi ile de ilgisi olmayan \u00e7\u00f6z\u00fcm ve yorumlar\u0131n s\u00fcrekli tekrarland\u0131\u011f\u0131 bir ilmihal gelene\u011fine mukabil, bu t\u00fcr bilgilerden ar\u0131nd\u0131r\u0131lm\u0131\u015f, g\u00fcn\u00fcm\u00fczle ilgisi olmayan veya g\u00fcn\u00fcm\u00fczde uygulanma \u015fans\u0131 bulunmayan hususlar\u0131 d\u0131\u015far\u0131da b\u0131rakmay\u0131 ama\u00e7lam\u0131\u015f olan, dolay\u0131s\u0131yla sadece bu \u00e7a\u011f\u0131n ve \u015fartlar\u0131n\u0131n esas al\u0131nd\u0131\u011f\u0131 \u201cg\u00fcncel\/akt\u00fcel\u201d bir rehber olma iddias\u0131ndan yola \u00e7\u0131km\u0131\u015ft\u0131r. 4. \u201cAhir Zaman \u0130lmihali\u201d, namaz k\u0131l\u0131p oru\u00e7 tutan, ama \u00e7evresinde ve d\u0131\u015f d\u00fcnyada olup bitenleri sadece seyredip, bazen de s\u00f6ylenmekle yetinen \u201cpasif\u201d M\u00fcsl\u00fcman tipinin yerine, k\u0131ld\u0131\u011f\u0131 namazdan ve tuttu\u011fu oru\u00e7tan ilham ve kuvvet alarak \u00e7evresindeki ve d\u0131\u015f d\u00fcnyas\u0131ndaki olaylara m\u00fcdahil olmak i\u00e7in harekete ge\u00e7en, tepki veren, m\u00fccadele eden \u201caktif\u201d bir M\u00fcsl\u00fcman tipini ikame etmeyi ideal edinen bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. 5. \u00d6nceki ilmihaller, \u0130slam\u2019\u0131n egemen oldu\u011fu d\u00f6nemlerde kaleme al\u0131nm\u0131\u015f eserlere dayanmaktad\u0131r. Halbuki i\u00e7inde bulundu\u011fumuz d\u00f6nemde \u0130slam h\u00e2kim de\u011fil mahk\u00fbm,\u00f6zne de\u011fil nesne konumundad\u0131r. \u0130slam d\u00fcnyas\u0131n\u0131n ciddi siyasi, ekonomik ve sosyal ve k\u00fclt\u00fcrel meydan okumalara, hatta tehditlere maruz kald\u0131\u011f\u0131 mevcut \u015fartlarda, \u201cAhir Zaman \u0130lmihali\u201d, bu k\u0131r\u0131lma ve krizi a\u015fmay\u0131 ama\u00e7layan bir eser olma iddias\u0131ndad\u0131r. Bu bak\u0131mdan \u201cAhir Zaman \u0130lmihali\u201d i\u00e7in , \u201cZor Zamanlar\u0131n \u0130lmihali\u201d de denilebilir. 6. \u00d6nceki ilmihaller belli bir mezhep esas al\u0131narak kaleme al\u0131nd\u0131\u011f\u0131 halde,\u201dAhir Zaman \u0130lmihali\u201d toplum(lar)da mevcut b\u00fct\u00fcn uygulamalar ve ya\u015fayan mezhepler hakk\u0131nda bilgi vermeyi de ama\u00e7layan bir eserdir. 7. Di\u011fer ilmihallerin dili, g\u00fcncelle\u015ftirilmemi\u015f ve teknik terimlere bo\u011fulmu\u015f bir durumda iken, bu eserde herkesin anlayabilece\u011fi bug\u00fcne ait bir dil ve \u00fcslup kullan\u0131lm\u0131\u015ft\u0131r. 8. Bu eser ayn\u0131 zamanda son y\u00fczy\u0131lda \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin ortaya koymu\u015f oldu\u011fu birikimi de olabildi\u011fince sayfalar\u0131na yans\u0131tma \u00e7abas\u0131d\u0131r. 9. Bu eserde, ele al\u0131nan baz\u0131 konularla ilgili bilimsel ara\u015ft\u0131rmalar\u0131n sonu\u00e7lar\u0131 da yans\u0131t\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. 10. \u201cAhir Zaman \u0130lmihali\u201dnin \u00f6nemli bir di\u011fer \u00f6zelli\u011fi, Kur\u2019an merkezli, Kur\u2019an-S\u00fcnnet b\u00fct\u00fcnl\u00fc\u011f\u00fc ve uyumu prensibini benimseyen bir metodolojik yakla\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fc olmas\u0131d\u0131r. 11. Bu eser sadece M\u00fcsl\u00fcmanlar i\u00e7in de\u011fil, ayn\u0131 zamanda M\u00fcsl\u00fcman olmayanlar\u0131n da \u0130slam\u2019dan yararlanabilmeleri i\u00e7in kaleme al\u0131nm\u0131\u015ft\u0131r. 12. \u201cAhir Zaman \u0130lmihali\u201d konular aras\u0131ndaki oran a\u00e7\u0131s\u0131ndan da farkl\u0131d\u0131r. Zira genellikle metafizik (akaid-kelam) ve ahlak alan\u0131na \u00e7ok c\u0131l\u0131z bir bi\u00e7imde temas eden, a\u011f\u0131rl\u0131\u011f\u0131 ibadetlere ve f\u0131khi h\u00fck\u00fcmlere veren ilmihallere mukabil, ibadetler alan\u0131n\u0131 asgari d\u00fczeyde tutan, gereksiz ve faydas\u0131z detaylara girmekten ka\u00e7\u0131nan, buna mukabil metafizik ve ahlak alan\u0131 ile toplumsal alana vurgu yapan bir perspektifin \u00fcr\u00fcn\u00fcd\u00fcr. 13.Bu eser, \u00f6nceki ilmihaller gibi erkek egemen bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan yaz\u0131lm\u0131\u015f olmamak i\u00e7in, kad\u0131n akademisyenlerin de de\u011ferlendirmesine tabi tutulan bir ilmihal olma \u00f6zelli\u011fine sahiptir. 14. Ve nihayet bu eser, ya\u015fanabilir ve s\u00fcrd\u00fcr\u00fclebilir bir M\u00fcsl\u00fcmanl\u0131k yorumu arac\u0131l\u0131\u011f\u0131yla, tarihin \u00f6znesi olmaya aday yeni nesil M\u00fcsl\u00fcmanlar\u0131n yeti\u015fmesine katk\u0131da bulunmay\u0131 ama\u00e7lamaktad\u0131r. KIRBA\u015eO\u011eLU’NUN K\u0130TABA YAZDI\u011eI “\u00d6NS\u00d6Z” Allah\u2019\u0131n (cc.) ad\u0131yla, Bu sat\u0131rlar\u0131 yazmaya ba\u015flarken, bir yandan Washington\u2019daki Amerika\u2019n\u0131n Sesi T\u00fcrk\u00e7e yay\u0131n\u0131nda M\u00fcsl\u00fcmanlar\u0131n ter\u00f6rist olmad\u0131klar\u0131, onlar\u0131n da Amerikal\u0131lar gibi bar\u0131\u015ftan yana olduklar\u0131 yolundaki, bildik\/al\u0131\u015f\u0131lm\u0131\u015f yorumlar\u0131n \u2014iyi niyetli\u2014 bir yenisini dinliyordum. \u00d6te yandan da seni, onu ve beni yani bizi nas\u0131l bir gelece\u011fin bekledi\u011fini d\u00fc\u015f\u00fcn\u00fcyor, gelecekte neler yap\u0131lmas\u0131 gerekti\u011fi sorusunu \u2014hemen her g\u00fcn sordu\u011fum bu soruyu\u2014 kendime bir defa daha soruyordum. Art\u0131k i\u00e7imizin-d\u0131\u015f\u0131m\u0131z\u0131n 11 Eyl\u00fcl hik\u00e2yeleriyle dolup ta\u015ft\u0131\u011f\u0131 bir s\u0131rada, gelecekte ne yapmam\u0131z gerekti\u011fi sorusunun cevaplar\u0131ndan birisi olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm bu kitaba da, 11 Eyl\u00fcl\u2019den bahisle ve 11 Eyl\u00fcl\u2019de s\u00f6ze ba\u015flayaca\u011f\u0131m hi\u00e7 akl\u0131ma gelmezdi. Fakat sonradan d\u00fc\u015f\u00fcnd\u00fck\u00e7e g\u00f6rd\u00fcm ki, \u201411 Eyl\u00fcl\u2019\u00fcn, yery\u00fcz\u00fcn\u00fcn ger\u00e7ek \u015fer odaklar\u0131n\u0131n maskelerini d\u00fc\u015f\u00fcrmesi ve insanl\u0131\u011f\u0131n onlar\u0131 daha yak\u0131ndan tan\u0131m\u0131\u015f olmas\u0131 gibi son derece m\u00fcspet rol\u00fc yan\u0131nda\u2014 \u0130slam d\u00fcnyas\u0131 i\u00e7in de, tarihinin \u00f6nemli bir d\u00f6n\u00fcm noktas\u0131n\u0131 te\u015fkil etmesi de m\u00fcmk\u00fcnd\u00fcr. Zira \u0130slam bir yandan 11 Eyl\u00fcl s\u00fcrecinde Bat\u0131 taraf\u0131ndan ter\u00f6r ile e\u015fanlaml\u0131 h\u00e2le getirilmeye \u2014kas\u0131tl\u0131 olarak\u2014 \u00e7al\u0131\u015f\u0131lmakta, buna mukabil \u0130slam d\u00fcnyas\u0131 \u00e7ok farkl\u0131 tepkiler vermekte, daha do\u011frusu ne yapaca\u011f\u0131n\u0131 \u015fa\u015f\u0131rm\u0131\u015f bir vaziyette bocalamaktad\u0131r. Bu durumun tek kelimeyle manas\u0131 \u0130slam d\u00fcnyas\u0131n\u0131n tarihin d\u0131\u015f\u0131nda kalmas\u0131d\u0131r. Bir ba\u015fka ifadeyle \u0130slam d\u00fcnyas\u0131 tarihin \u00f6znesi de\u011fil, nesnesi durumundad\u0131r. Tarihin \u015fu andaki \u00f6znesi olan Bat\u0131 \u2014K\u0131ta Avrupas\u0131 ve Amerikas\u0131yla Bat\u0131\u2014 ise, insanl\u0131\u011f\u0131 son derece vahim geli\u015fmelerin e\u015fi\u011fine getirmi\u015f bulunmaktad\u0131r. Bat\u0131, yery\u00fcz\u00fcn\u00fcn be\u015feri-maddi b\u00fct\u00fcn imk\u00e2nlar\u0131n\u0131 kendi egoizmi ve \u00e7\u0131karc\u0131l\u0131\u011f\u0131 u\u011fruna vah\u015fice, hoyrat\u00e7a, zalimce, adaletsizce, m\u00fcsrif\u00e7e talan etmeye devam etmekte ve bu d\u00fczeni \u201cGlobalizasyon\u201d \u2018yeni d\u00fcnya d\u00fczeni\u2019 etiketi alt\u0131nda kendi d\u0131\u015f\u0131ndaki d\u00fcnyaya dayatmaya ve kal\u0131c\u0131 h\u00e2le getirmeye \u00e7al\u0131\u015fmaktad\u0131r. \u0130slami terminoloji ile ifade edecek olursak \u201c\u015fer odaklar\u0131\u201d her \u00e7e\u015fidiyle \u201cmunker\u201di yay(g\u0131nla\u015ft\u0131r)makta; \u201chay\u0131r odaklar\u0131\u201d ise her \u00e7e\u015fidiyle \u201cma\u2019r\u00fbf\u201du yery\u00fcz\u00fcnde egemen k\u0131lmakta ba\u015far\u0131s\u0131z kalmaktad\u0131rlar. Bu denklemde \u0130slam d\u00fcnyas\u0131n\u0131n olmas\u0131 gereken yeri elbette ki \u201chayr\u201d\u0131n saf\u0131nda olmak, hatta \u00f6nc\u00fcl\u00fck rol\u00fc oynamakt\u0131r: \u0130\u015fte b\u00f6ylece sizi orta bir \u00fcmmet yapt\u0131k ki, insanlara kar\u015f\u0131 \u015fahit olas\u0131n\u0131z, peygamber de size kar\u015f\u0131 \u015fahit olsun. (2\/el-Bakara, 143) Siz insanlar i\u00e7in [tarih sahnesine] \u00e7\u0131kar\u0131lm\u0131\u015f en hay\u0131rl\u0131 \u00fcmmetsiniz, iyili\u011fi (ma\u2019ruf) emreder k\u00f6t\u00fcl\u00fc\u011f\u00fc (munker) yasaklar\/engeller, Allah\u2019a iman edersiniz. (3\/\u00c2lu \u0130mr\u00e2n, 110) Ne var ki \u0130slam d\u00fcnyas\u0131 \u015fu anda b\u00f6yle bir rol\u00fc yerine getirebilecek durumda de\u011fildir, zira bunun i\u00e7in gerekli donan\u0131ma sahip de\u011fildir. Burada s\u00f6z konusu olan \u201cdonan\u0131m\u201d sadece madde plan\u0131nda \u201ckalk\u0131nm\u0131\u015fl\u0131k-geli\u015fmi\u015flik\u201dten ibaret de\u011fildir, bilakis as\u0131l donan\u0131m eksikli\u011fi hi\u00e7 d\u00fc\u015f\u00fcnmedi\u011fimiz bir alanla, yani \u201cM\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131z\u201d ile ilgilidir. Bu noktada \u201c\u0130slam d\u00fcnyas\u0131 \u0130slam\u2019dan uzakla\u015ft\u0131\u011f\u0131 i\u00e7in geri kalm\u0131\u015ft\u0131r, tekrar \u0130slam\u2019a d\u00f6nerse b\u00fct\u00fcn problemler \u00e7\u00f6z\u00fcl\u00fcr\u201d \u015feklindeki y\u00fczeysel ve yayg\u0131n yakla\u015f\u0131mdan bir fark\u0131m\u0131z\u0131n olup olmad\u0131\u011f\u0131 akla gelebilir. \u0130ki s\u00f6ylem aras\u0131ndaki zahiri benzerli\u011fe ra\u011fmen, \u00f6zde \u00e7ok derin bir fark bulundu\u011funu hemen ifade edelim. Bu derin fark yayg\u0131n s\u00f6ylemdeki \u201c\u0130slam\u2019\u0131n ge\u00e7mi\u015fteki yorumlardan ibaret, geleneksel yakla\u015f\u0131mlar\u0131n tekrar\u0131 niteli\u011findeki geleneksel\/taklidi bir \u201c\u0130slam\u201d olmas\u0131; her \u015feyin haz\u0131r \u0130slami \u00e7\u00f6z\u00fcmlerinin elde mevcut oldu\u011funun \u201cvarsay\u0131lmas\u0131\u201d; buna mukabil bizim i\u015faret etti\u011fimiz \u201cM\u00fcsl\u00fcmanl\u0131k\u201d\u0131n yeniden in\u015fa edilmesi gereken bir \u201cd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u201d olmas\u0131d\u0131r. Daha a\u00e7\u0131k bir ifade ile \u0130slam d\u00fcnyas\u0131 problemin sadece verili bir \u0130slam\u2019a d\u00f6nmek kadar basit olmad\u0131\u011f\u0131n\u0131; bilakis d\u00f6nmeye ve ihyaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 verili \u201c\u0130slam\u201d\u0131n bir\u00e7ok i\u00e7 problemle kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011funu, dolay\u0131s\u0131yla kendi \u201c\u0130slam\u201d\u0131m\u0131z\u0131 kendimiz in\u015fa etmekte m\u00fckellef oldu\u011fumuzu bilmesi gerekir. Yine bilmesi gerekir ki, bu yeniden in\u015fa s\u00fcreci par\u00e7ac\u0131 ve y\u00fczeysel de\u011fil, kapsaml\u0131 ve k\u00f6kl\u00fc bir \u00e7aba olmak zorundad\u0131r. Zira art\u0131k \u0130slam sadece M\u00fcsl\u00fcmanlar i\u00e7in de\u011fil, b\u00fct\u00fcn insanl\u0131k g\u00f6z \u00f6n\u00fcne al\u0131narak ve gezegen \u00f6l\u00e7e\u011findeki geli\u015fmelere merkezi bir \u00f6nem verilerek yeniden form\u00fcle edilmek durumundad\u0131r. Bu yeni form\u00fclasyonu, \u201c\u0130slam\u2019\u0131 bir \u201cd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u201d olarak sunmak\u201d \u015feklinde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr. \u0130\u015fte elinizdeki eserin temel hedefi \u0130slam\u2019\u0131 bir \u201cd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u201d olarak sunabilmek, amac\u0131 da, bu suretle \u0130slam d\u00fcnyas\u0131n\u0131n tarihe m\u00fcdahil olmas\u0131n\u0131 sa\u011flamaya y\u00f6nelik bir katk\u0131da bulunmaktad\u0131r. A\u00e7\u0131kt\u0131r ki b\u00f6yle bir te\u015febb\u00fcs \u0130slam\u2019\u0131 Kelime-i \u015eahadet, namaz, oru\u00e7, hac ve zek\u00e2t ile s\u0131n\u0131rlayan ve \u201c\u0130slam\u2019\u0131n \u015fart\u0131 be\u015ftir.\u201d \u015feklindeki yanl\u0131\u015f anlay\u0131\u015ftan yola \u00e7\u0131kan \u201cilmihaller\u201dden kesinlikle farkl\u0131 olacakt\u0131r. Bu sebeple sizlere sunulan bu eser, bilinen anlam\u0131yla bir \u201cilmihal\u201dden \u00f6te bir \u015fey olacakt\u0131r. Elinizdeki bu eser, \u201cilmihal\u201d gelene\u011finde bir k\u0131r\u0131lma ve yeni bir anlay\u0131\u015f\u0131n yerle\u015fmesi y\u00f6n\u00fcnde at\u0131lm\u0131\u015f bir ilk ad\u0131m olabilirse amac\u0131na ula\u015fm\u0131\u015f olacakt\u0131r. Bir tevafuk eseri 11 Eyl\u00fcl\u2019de yazmaya ba\u015flad\u0131\u011f\u0131m\u0131z bu esere son noktay\u0131 koymak, yine bir tevafuk eseri, hem tarihin \u00f6nemli sayfalar\u0131ndan biri olan \u00c7anakkale Zaferi\u2019nin 95. y\u0131ld\u00f6n\u00fcm\u00fcnde, hem de \u00dc\u00e7\u00fcnc\u00fc \u0130ntifada\u2019n\u0131n ba\u015flang\u0131\u00e7 g\u00fcnlerinde nasip oldu. Bu vesileyle, bu eserin, yeni \u00c7anakkaleler ya\u015fanmamas\u0131 i\u00e7in, bu m\u00fccadelede imk\u00e2ns\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lan iman\u0131n davas\u0131n\u0131 y\u00fcklenecek olan \u201c\u00c2s\u0131m\u2019\u0131n Nesli\u201dnin ilmih\u00e2li olmas\u0131n\u0131 diler, bu neslin yeti\u015fmesine de vesile olmas\u0131n\u0131 Cenab-\u0131 Hak\u2019tan niyaz ederiz. US\u00dbL \u00dcZER\u0130NE \u0130lm\u00ee kurallara uyularak yaz\u0131lan eserler, okuyucuya sunulan bilgilerin g\u00fcvenilirli\u011fini sa\u011flamak bak\u0131m\u0131ndan her zaman tercihe \u015fayan olmakla birlikte, genel okuyucu i\u00e7in bu t\u00fcr eserlerin, kolay okunur olmas\u0131n\u0131 engelleyen unsurlar\u0131 da b\u00fcnyelerinde bar\u0131nd\u0131rd\u0131klar\u0131 malumdur. \u00dclkemizde okuma al\u0131\u015fkanl\u0131\u011f\u0131 \u00e7ok d\u00fc\u015f\u00fck seviyelerde olup buna bir de genel okuyucunun a\u011fdal\u0131 ilm\u00ee bir \u00fcslup ve tarzda yaz\u0131lm\u0131\u015f olan eserlere mesafeli yakla\u015ft\u0131\u011f\u0131 ger\u00e7e\u011fini eklersek, mesaj\u0131n\u0131 toplumun geni\u015f kesimlerine ula\u015ft\u0131rmak isteyenlerin eserlerini, farkl\u0131 bir tarz ve \u00fcslupta kaleme alma cihetine gitmelerinin sebebi de anla\u015f\u0131lm\u0131\u015f olur. Sizlere sunmu\u015f oldu\u011fumuz bu eser, sadece akademisyenlere, entelekt\u00fcellere, ilm\u00ee eserleri okumaktan haz alanlara de\u011fil, yedisinden yetmi\u015fine toplumun tamam\u0131na y\u00f6nelik ve onlara ula\u015fmay\u0131 ama\u00e7layan bir eser olmas\u0131 itibar\u0131yla, ilm\u00ee us\u00fbl ve \u00fcsluptan ziyade fikre, yani \u015fekilden ziyade muhtevaya \u00f6ncelik veren bir yakla\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Bir anlamda bu eserde, ilm\u00ee konular\u0131 genel okuyucu seviyesine indirerek geni\u015f kesimlere ula\u015ft\u0131rmay\u0131 ama\u00e7layan \u201cpop\u00fcler bilim\u201d anlay\u0131\u015f\u0131n\u0131n benimsendi\u011fi de s\u00f6ylenebilir. \u0130lgiyle, zevkle ve kolayca okunan, ama ayn\u0131 zamanda okuyucuyu ilm\u00ee ve fikr\u00ee a\u00e7\u0131dan m\u00fcmk\u00fcn olan en \u00fcst seviyeye \u00e7\u0131karan bir eser yazmak ise takdir edilir ki kolay bir i\u015f de\u011fildir. Her ne kadar genel anlamda eserin muhatap kitlesinin yedisinden yetmi\u015fine toplumun tamam\u0131 oldu\u011funu ifade etmi\u015f olsak da \u00f6ncelikli muhataplar\u0131n\u0131n kabaca 15-55 ya\u015f aras\u0131 kesim, yani toplumun en dinamik ve e\u011fitimli kesimi oldu\u011funu, tahsil d\u00fczeyi itibar\u0131yla de lise-\u00fcniversite e\u011fitimi alm\u0131\u015f olanlar\u0131n hedef kitleyi olu\u015fturdu\u011funu belirtmekte yarar vard\u0131r. \u0130\u015fte bu hedef kitleyi, yirmi birinci y\u00fczy\u0131lda ya\u015fanabilir ve s\u00fcrd\u00fcr\u00fclebilir bir M\u00fcsl\u00fcmanl\u0131k ile tan\u0131\u015ft\u0131rabilmek amac\u0131yla yaz\u0131lm\u0131\u015f olan bu eser, \u00f6ncelikle \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin bug\u00fcn geldi\u011fi noktay\u0131 \u00f6zet olarak okuyucuya aktarmay\u0131, bu \u00f6zeti yazar\u0131n kendi bak\u0131\u015f a\u00e7\u0131s\u0131 ve katk\u0131lar\u0131yla \u015fekillendirerek sunmay\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Bu amaca ula\u015fmak i\u00e7in izlenen us\u00fbl ise ana hatlar\u0131yla \u015fu \u015fekilde \u00f6zetlenebilir: 1. \u0130slam\u2019\u0131 anlatan pek \u00e7ok eserden, bilhassa ilmihal, namaz hocas\u0131 vb. eserlerden farkl\u0131 olarak bu eserde, sadece ve sadece bug\u00fcne y\u00f6nelik bilgiler sunulmas\u0131 ama\u00e7lanm\u0131\u015ft\u0131r. Tarihte kalm\u0131\u015f, g\u00fcn\u00fcm\u00fczde ge\u00e7erlili\u011fini yitirmi\u015f, g\u00fcn\u00fcm\u00fcze hitap etmeyen, genel okuyucu i\u00e7in gerekli olmayan teknik malumat\u0131n tekrarlanmas\u0131ndan ya da ge\u00e7mi\u015fte kalm\u0131\u015f tart\u0131\u015fmalar\u0131n g\u00fcn\u00fcm\u00fcze ta\u015f\u0131nmas\u0131ndan \u00f6zellikle ka\u00e7\u0131n\u0131lm\u0131\u015ft\u0131r. Eser, tamamen bug\u00fcne y\u00f6nelik, g\u00fcn\u00fcm\u00fcz \u015fartlar\u0131, meseleleri ve geli\u015fmelerinin esas al\u0131nd\u0131\u011f\u0131 bir eser oldu\u011fu kadar, gelecekteki muhtemel geli\u015fmeler de m\u00fcmk\u00fcn oldu\u011fu oranda dikkate al\u0131nm\u0131\u015ft\u0131r. Bu ama\u00e7la \u0130slam\u2019\u0131n \u00e7e\u015fitli konulara olan bak\u0131\u015f a\u00e7\u0131s\u0131, de\u011fi\u015fen durum ve \u015fartlara uyarlanabilecek olan de\u011fi\u015fmez ilke ve esaslar \u015feklinde form\u00fcle edilerek sunulmaya bilhassa \u00f6zen g\u00f6sterilmi\u015ftir. 2. Eser, \u0130slami bilgi kaynaklar\u0131 hiyerar\u015fisi uyar\u0131nca Kur\u2019an\u2019\u0131 ilk ve en \u00fcst d\u00fczey kaynak kabul ederek, Kur\u2019an merkezli bir bak\u0131\u015f a\u00e7\u0131s\u0131yla kaleme al\u0131nm\u0131\u015ft\u0131r. \u0130kinci s\u0131rada yer alan S\u00fcnnet\u2019e olan yakla\u015f\u0131m\u0131m\u0131z, zaten as\u0131rlardan beri M\u00fcsl\u00fcmanl\u0131\u011f\u0131m\u0131z i\u00e7erisinde fiilen ya\u015fanmak suretiyle s\u00fcrd\u00fcr\u00fclmekte olan fiil\u00ee m\u00fctevatir s\u00fcnnetlerin devam ettirilmesinden ibarettir. \u00dc\u00e7\u00fcnc\u00fc s\u0131rada yer alan hadis kitaplar\u0131ndaki rivayetlerin ise Alternatif Hadis Metodolojisi adl\u0131 kitab\u0131m\u0131zda benimsedi\u011fimiz zihniyet ve bak\u0131\u015f a\u00e7\u0131s\u0131 \u00e7er\u00e7evesinde de\u011ferlendirilmek suretiyle dikkate al\u0131nd\u0131\u011f\u0131 burada belirtilmesi gereken hususlar aras\u0131ndad\u0131r. 3. \u00dclkemizde yayg\u0131n ve egemen olan geleneksel uygulamalar g\u00f6z \u00f6n\u00fcne al\u0131nmakla birlikte, eser herhangi bir mezhep veya me\u015frep esas al\u0131narak, onlar\u0131n ihtiya\u00e7lar\u0131 g\u00f6zetilerek kaleme al\u0131nm\u0131\u015f de\u011fildir. Bilakis bu eserde,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[9],"tags":[],"class_list":["post-226","post","type-post","status-publish","format-standard","hentry","category-eserleri-hakkinda-cikan-yazilar"],"_links":{"self":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/226","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=226"}],"version-history":[{"count":2,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/226\/revisions"}],"predecessor-version":[{"id":229,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/226\/revisions\/229"}],"wp:attachment":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=226"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=226"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=226"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}