– el-\u00cem\u00e2nu Yem\u00e2niyyetun ve’l-Hikmetu Yem\u00e2niyyetun \u2013
\nK\u00fclt\u00fcr\u00fcm\u00fczdeki ve toplumsal haf\u0131zam\u0131zdaki Yemen’i – Yemen kahvesi (kahve gelir Yemen’den), Yemen t\u00fcrk\u00fcs\u00fc (giden gelmiyor aceb nedendir?), Yemeni, Yemen illeri(nde Veysel Kar\u00e2n\u00ee) \u2013 gibi baz\u0131 motiflerden ibaret, \u00e7ok uzaklardaki belli belisiz bir siluete, silik bir resme veya solmu\u015f bir foto\u011frafa ya da \u00e7ok uzaklardan gelen belli belirsiz bir sese benzetmek \u00e7ok mu yanl\u0131\u015f olur dersiniz? Bu benzetme baz\u0131lar\u0131 i\u00e7in abart\u0131l\u0131 g\u00f6r\u00fcnse bile, ayn\u0131 benzetmeyi bir ” Garbzede ” olan toplumumuzun k\u00fclt\u00fcrel\/toplumsal haf\u0131zas\u0131ndaki Bat\u0131 \u00fclkeleri i\u00e7in yapman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 da san\u0131r\u0131m \u00e7o\u011fumuz kabul ve itiraf edecektir.
\nGer\u00e7i yak\u0131ndan tan\u0131d\u0131\u011f\u0131m\u0131z, daha a\u00e7\u0131k konu\u015fmak gerekirse b\u0131rak\u0131n yak\u0131ndan veya uzaktan tan\u0131may\u0131, hakk\u0131nda do\u011fru d\u00fcr\u00fcst bilgi sahibi oldu\u011fumuz ka\u00e7 \u0130slam \u00fclkesi var ki? \u0130\u015fin do\u011frusu \u015fudur ki, bilhassa Cumhuriyet d\u00f6neminde uygulanan Bat\u0131c\u0131 politikalar, bu politikalar\u0131n zaman zaman \u0130slam d\u00fc\u015fmanl\u0131\u011f\u0131 boyutlar\u0131na varacak kadar ideolojik bir ba\u011fnazl\u0131kla s\u00fcrd\u00fcr\u00fclmesi, buna ba\u011fl\u0131 olarak e\u011fitim sisteminde g\u00fcn\u00fcm\u00fcz \u0130slam D\u00fcnyas\u0131n\u0131n her y\u00f6n\u00fcyle tan\u0131t\u0131lmas\u0131 gibi bir amaca yer verilmemesi, birtak\u0131m y\u00f6netici elitlerin, sermaye \u00e7evrelerinin, entelekt\u00fcellerin ve Bat\u0131c\u0131 medyan\u0131n, k\u0131sacas\u0131 toplumun haf\u0131zas\u0131n\u0131 \u0130slam’a ili\u015fkin b\u00fct\u00fcn kal\u0131nt\u0131 ve kirlerden ar\u0131nd\u0131rmak i\u00e7in (!) Bat\u0131’dan getirilen zemzem(!) suyuyla insanlar\u0131n beynini y\u0131kama mukaddes g\u00f6revini “ihlas”la kendini vakfetmi\u015f olan ” Modernle\u015fme\/Bat\u0131l\u0131la\u015fma” mabedinin \u00e7a\u011fda\u015f rahiplerinin, ayn\u0131 zamanda Bat\u0131’n\u0131n dayatt\u0131\u011f\u0131 T\u00fcrkl\u00fc\u011fe dayal\u0131 ulus-devlet modelini hayata ge\u00e7irmek amac\u0131yla, her h\u00e2luk\u00e2rda \u0130slam’\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran Araplar’a \u2013 zira Hz.Peygamber(sav) bir arap idi- kar\u015f\u0131 bir kampanya ba\u015flatmalar\u0131n\u0131 ve bunu hala s\u00fcrd\u00fcrmelerini anlamak o kadar zor de\u011fil. As\u0131l zor olan, b\u00fct\u00fcn bu \u00e7abalara ra\u011fmen \u0130slami kimli\u011finden asla vazge\u00e7irilemeyen, toplumun ezici \u00e7o\u011funlu\u011funu olu\u015fturan M\u00fcsl\u00fcmanlar\u0131, \u00f6zellikle de \u0130slami ideal ve hassasiyetlere yo\u011fun vurgu yapan “\u0130slamc\u0131lar”\u0131, \u0130slami entelijansiyay\u0131 anlamak! Yazar\u0131 \u00e7izeriyle, politikac\u0131s\u0131 ve akademisyeniyle, sanat\u00e7\u0131s\u0131 ve d\u00fc\u015f\u00fcn\u00fcr\u00fcyle, yay\u0131nc\u0131s\u0131 ve medyas\u0131yla bu kesimlerin \u0130slam D\u00fcnyas\u0131n\u0131 tan\u0131ma konusunda durumlar\u0131n\u0131n Bat\u0131c\u0131lardan pek te farkl\u0131 olmamas\u0131na ne diyece\u011fiz?
\n\u015eimdilik bu duruma \u00fcz\u00fclmek ve kendimize ac\u0131makla yetinece\u011fiz. Ama \u0130slam D\u00fcnyas\u0131n\u0131n kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu ve en medeni kabul edilen Bat\u0131l\u0131 g\u00fc\u00e7ler taraf\u0131ndan ger\u00e7ekle\u015ftirilen i\u015fgal, y\u0131k\u0131m, talan ve katliamlar\u0131n art\u0131k bir medeniyet havzas\u0131n\u0131n toptan imhas\u0131na y\u00f6nelme e\u011filimi g\u00f6sterdi\u011fi \u00e7ok a\u00e7\u0131k bir \u015fekilde ve b\u00fct\u00fcn d\u00fcnyan\u0131n g\u00f6zleri \u00f6n\u00fcnde apa\u00e7\u0131k bir hale gelmi\u015fken, elbette bizim \u00fcz\u00fclmek ve kendimize ac\u0131maktan \u00f6te bir \u015feyler yapmam\u0131z gerekti\u011fi a\u00e7\u0131kt\u0131r. Hatta bu konudaki sorumlulu\u011fun bilhassa entelekt\u00fceller i\u00e7in “farz-\u0131 ayn” hem de en \u00f6nemli bir farz haline geldi\u011fi, yeterince a\u00e7\u0131k bir hakikat, bir kaz\u0131yye-i muhkeme haline gelmi\u015f durumdad\u0131r.
\nBuna ra\u011fmen \u0130slam d\u00fcnyas\u0131nda gerekeni yapma konusunda harekete ge\u00e7mek \u015f\u00f6yle dursun, bilhassa y\u00f6netimlerin \u00e7o\u011funun ayak s\u00fcr\u00fcy\u00fcp, yeni s\u00f6m\u00fcrgecileri memnun edecek ad\u0131mlar atma konusunda s\u0131raya girmi\u015f olmalar\u0131, en son geli\u015fme olan, L\u00fcbnan’\u0131n \u0130srail taraf\u0131ndan d\u00fcnyan\u0131n g\u00f6zleri \u00f6n\u00fcnde i\u015fgali ve y\u0131k\u0131m\u0131na kar\u015f\u0131 eksiksiz tam kadro olarak toplanmay\u0131 bile becer(e)memeleri, art\u0131k \u0130slam d\u00fcnyas\u0131nda “y\u00f6netilenlerin” kendi geleceklerini belirleme konusunda inisiyatifi ele almak zorunda oldu\u011funu ve bunun ciddi ve acil bir sorumluluk haline-\u00e7oktan- geldi\u011fini g\u00f6stermektedir. Zira \u0130slam d\u00fcnyas\u0131ndaki y\u00f6netimlerin ve bu y\u00f6netimlere ba\u011fl\u0131 “\u0130slam Konferans\u0131”, “Arap Birli\u011fi”, “K\u00f6rfez \u00dclkeleri \u0130\u015fbirli\u011fi” gibi te\u015fkilatlar\u0131n; Filistin, Cezayir, Bosna-Hersek, \u00c7e\u00e7enistan, Afganistan, Irak ve L\u00fcbnan’da ya\u015fanan i\u015fgal, katliam ve y\u0131k\u0131mlar kar\u015f\u0131s\u0131nda nas\u0131l “zavall\u0131” ve “aciz” bir duruma d\u00fc\u015ft\u00fcklerine (ama pek \u00e7ok y\u00f6netimin fir’avunv\u00e2ri saltanatlar\u0131ndan ve debdebeli, hatta \u00e7\u0131lg\u0131nca israfa dayal\u0131 hayat tarzlar\u0131ndan asla vazge\u00e7mediklerine) defalarca \u015fahit oldu\u011fumuza g\u00f6re, bu y\u00f6netimlerden ve kurduklar\u0131 te\u015fkilatlardan bir \u015fey beklemenin nafile oldu\u011funu tekrar vurgulayarak, sormakta \u00e7ok ge\u00e7 kald\u0131\u011f\u0131m\u0131z, \u015fu mukadder ve hayati sorunun cevab\u0131n\u0131 aramak i\u00e7in kollar\u0131 s\u0131vamaya ba\u015flayal\u0131m: O halde ne yapmal\u0131y\u0131z?<\/p>\n
Bu sorunun cevab\u0131n\u0131n \u00e7o\u011fumuzun d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn aksine \u00e7ok basit oldu\u011funu s\u00f6ylersek sak\u0131n \u015fa\u015f\u0131rmay\u0131n! Ancak cevab\u0131n basit olmas\u0131n\u0131n \u00e7\u00f6z\u00fcm\u00fcn de basit oldu\u011fu anlam\u0131ma gelmedi\u011fini hemen ilave edelim. Zira teorik olarak cevab\u0131n basit olmas\u0131 pratik olarak \u00e7\u00f6z\u00fcm\u00fcn de kolay oldu\u011fu anlam\u0131na gelmemektedir. Bilakis \u00e7\u00f6z\u00fcme ula\u015fmak i\u00e7in ciddi bir bedel \u00f6demek gerekti\u011fi bedihidir. Ama bu bedel kesinlikle \u015fer odaklar\u0131n\u0131n bizlere \u00f6detmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 sahte fatura kadar a\u011f\u0131r olmayacakt\u0131r. \u0130\u015fte size s\u00f6z\u00fcn\u00fc etti\u011fim kolay ve basit teorik \u00e7\u00f6z\u00fcm \u00f6nerileri ve temel esaslar\u0131:<\/p>\n
1. Art\u0131k \u015funu iyice bilelim ki, M\u00fcsl\u00fcmanl\u0131k sadece bireysel\/ferd\u00ee bir dindarl\u0131k meselesi de\u011fildir, bilakis ondan da fazla olarak yery\u00fcz\u00fcndeki M\u00fcsl\u00fcmanlar\u0131n birli\u011fi(\u00dcmmet) bilinci demektir. Bu bilin\u00e7, \u0130slam’\u0131 namaz, abdest, oru\u00e7, hac, zekat gibi bireysel dindarl\u0131k uygulamalar\u0131na(\u0130slam’\u0131n \u015fart\u0131 be\u015ftir, anlay\u0131\u015f\u0131na ve ilmihal dindarl\u0131\u011f\u0131na)hapseden dar(alt\u0131lm\u0131\u015f) dindarl\u0131k anlay\u0131\u015flar\u0131n\u0131 a\u015fmay\u0131, \u00f6te yandan bu birli\u011fi zedeleyecek her t\u00fcrl\u00fc cins, \u0131rk, renk, dil, co\u011frafya, k\u00fclt\u00fcr, mezhep-me\u015frep ve stat\u00fc farkl\u0131l\u0131\u011f\u0131n\u0131 ikinci plana itmeyi ve bunlar\u0131 bir zenginlik olarak kabul edip M\u00fcsl\u00fcmanlar aras\u0131nda kar\u015f\u0131l\u0131kl\u0131 tan\u0131\u015fma vesilesi saymay\u0131(Biz sizi milletler(\u015fu’\u00fbb) ve kabileler halinde k\u0131ld\u0131k, t\u00e2 ki birbirinizi tan\u0131yas\u0131n\u0131z,(biliniz ki)i\u00e7inizde Allah kat\u0131nda en de\u011ferli olan\u0131n\u0131z (Allah’a kar\u015f\u0131 gelmekten) en \u00e7ok sak\u0131nan\u0131zd\u0131r( 49,el-Hucur\u00e2t,13), bu farkl\u0131l\u0131klara ra\u011fmen b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131 birer “karde\u015f” g\u00f6rmeyi (M\u00fcminler karde\u015ftirler(49,el-Hucur\u00e2t,10), buna ba\u011fl\u0131 olarak ta b\u00fct\u00fcn \u0130slam co\u011frafyas\u0131na tek bir b\u00fct\u00fcn olarak bakmay\u0131( \u0130\u015fte bu sizin \u00fcmmetiniz tek bir \u00fcmmettir, ben de sizin Rabbinizim, o halde bana kulluk edin(21,el-Enbiy\u00e2,9 ) \u00f6ng\u00f6r\u00fcr. Bu soruya farkl\u0131 a\u00e7\u0131lardan ve geni\u015f bir \u015fekilde cevap vermemiz m\u00fcmk\u00fcn olmakla birlikte, burada Yemen’e yapt\u0131\u011f\u0131m\u0131z ziyaret esnas\u0131ndaki tecr\u00fcbelerimizden hareketle, sadece Yemen \u00f6rne\u011fi \u00fczerinden bir de\u011ferlendirme yapman\u0131n bile bize konumuzla ilgili olarak yeterli bir fikir verebilece\u011fini d\u00fc\u015f\u00fcn\u00fcyoruz.<\/p>\n \u0130slam D\u00fc\u015f\u00fcncesi ve \u0130slami \u0130limler Gelene\u011finde Yemen<\/strong><\/p>\n Bu ba\u015fl\u0131\u011f\u0131 g\u00f6ren ve okuyan baz\u0131lar\u0131m\u0131z\u0131n dudaklar\u0131nda \u2013 Yemen’in \u0130slam D\u00fc\u015f\u00fcncesi ve \u0130limleri alan\u0131nda ne gibi bir \u00f6nemi olabilece\u011fi sorusundan kaynaklanan – hafif bir tebess\u00fcm belirirse, bunu pek de garip kar\u015f\u0131lamayaca\u011f\u0131m\u0131z\u0131 pe\u015finen belirtelim. \u00c7\u00fcnk\u00fc hakk\u0131nda pek fazla bilgi sahibi olmad\u0131\u011f\u0131m\u0131z bir \u0130slam \u00fclkesinin bu alanda \u00f6nemli bir katk\u0131da bulunabilecek d\u00fczeyde ilmi-fikri bir geli\u015fme i\u00e7erisinde olmas\u0131n\u0131 ummak i\u00e7in olduk\u00e7a iyimser olmak gerekir. Nitekim \u0130slam D\u00fc\u015f\u00fcncesi ve ilimleri alan\u0131nda \u2013 bilhassa Kahire ve Beyrut’un entelekt\u00fcel \u00fcretim ve yay\u0131mc\u0131l\u0131k alan\u0131nda g\u00fc\u00e7l\u00fc m\u00fcesseselere sahip olmas\u0131ndan dolay\u0131- ad\u0131 daha \u00e7ok duyulan Ortado\u011fu \u00fclkelerine mukabil, Ma\u011frib \u00fclkeleri veya uzak do\u011fudaki \u0130slam \u00fclkelerinin ilim ve fikir \u00fcretiminde ciddi bir katk\u0131da bulunabilece\u011fi genellikle akl\u0131m\u0131za pek gelmez. T\u0131pk\u0131 benim Aliya \u0130zzetbegovi\u00e7’in fevkalade \u00f6nemli eseri ” Do\u011fu ve Bat\u0131 Aras\u0131nda \u0130slam” ile tan\u0131\u015fmamda oldu\u011fu gibi. Bu eseri ilk defa bir kitap fuar\u0131nda y\u0131\u011f\u0131lm\u0131\u015f ve ucuz bir fiyatla sat\u0131l\u0131rken g\u00f6r\u00fcnce, \u015f\u00f6yle bir bakay\u0131m dedim, ama yazar\u0131n o zaman i\u00e7in hi\u00e7 duyulmam\u0131\u015f biri olmas\u0131, \u00fcstelik isminden Yugoslav oldu\u011funu tahmin etti\u011fim birinin \u0130slam’a dair yazaca\u011f\u0131 bir eserin kayda de\u011fer bir yan\u0131 olamayaca\u011f\u0131 \u00f6nyarg\u0131s\u0131yla al\u0131p almamakta teredd\u00fct ettim, sonra k\u00fct\u00fcphanemde Bosna-Hersek’ten de bir eser bulunsun diyerek sat\u0131n ald\u0131m. Bilahare eseri dikkatle inceleyince, asl\u0131nda \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin en \u00f6nemli m\u00fctefekkirlerinden biriyle kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fumu \u015fa\u015f\u0131rarak g\u00f6rd\u00fcm, o g\u00fcnden bu yana Aliya benim en \u00f6nem verdi\u011fim \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri aras\u0131nda ilk s\u0131ralarda yerini ald\u0131, hala da \u00f6yledir. Ama kanaatimce \u00fclkemiz ilim ve fikir d\u00fcnyas\u0131 Aliya’y\u0131 hen\u00fcz ke\u015ffedebilmi\u015f ve \u00f6nemini hala idrak edebilmi\u015f de\u011fildir.<\/p>\n Yemen meselesinde de san\u0131r\u0131m durum \u00e7ok farkl\u0131 de\u011fildir, zira \u00fclkemiz ilim ve fikir d\u00fcnyas\u0131, \u00f6zellikle de \u0130lahiyat camias\u0131 hen\u00fcz Yemen’in \u00f6nemini, b\u0131rak\u0131n idrak etmeyi, ke\u015ffedebilmi\u015f bile de\u011fildir.<\/p>\n Ke\u015ffedilmeyi Bekleyen Hazine: Yemen<\/strong><\/p>\n Yemen’in tarihi, k\u00fclt\u00fcrel ve turistik y\u00f6nden nas\u0131l bir hazine oldu\u011funu i\u015fin uzmanlar\u0131na b\u0131rakarak, as\u0131l konumuz olan, \u0130slam D\u00fc\u015f\u00fcncesi gelene\u011fi a\u00e7\u0131s\u0131ndan ba\u011fr\u0131nda bar\u0131nd\u0131rd\u0131\u011f\u0131 hazinelere k\u0131saca bir g\u00f6z atal\u0131m: Mu’tezile g\u00fcn\u00fcm\u00fczde ya\u015f\u0131yor mu?<\/strong><\/p>\n Bu noktada \u00f6zellikle g\u00fcn\u00fcm\u00fczde \u00e7e\u015fitli e\u011fitim kurumlar\u0131nda \u00f6\u011fretilen, mezhepler tarihine dair yaz\u0131lan eserlerde ve yap\u0131lan \u00e7al\u0131\u015fmalarda da s\u00fcrekli tekrar edilen” Mu’tezile’nin, as\u0131rlar \u00f6ncesinde, takip\u00e7ileri kalmad\u0131\u011f\u0131 i\u00e7in ortadan kalkt\u0131\u011f\u0131 ve \u00f6l\u00fc mezhepler aras\u0131nda yer ald\u0131\u011f\u0131” \u015feklindeki kli\u015fele\u015fmi\u015f iddian\u0131n da yeniden g\u00f6zden ge\u00e7irilmesi gerekti\u011fini vurgulamak fevkalade \u00f6nem arz etmektedir. G\u00fcn\u00fcm\u00fczde Zeyd\u00eeler’in geleneklerinin Mu’tezile gelene\u011fiyle i\u00e7 i\u00e7e oldu\u011funu teredd\u00fcts\u00fcz ifade etmeleri, hatta Mu’tezile gelene\u011fine ve bug\u00fcne intikal etmi\u015f olan miras\u0131na sahip \u00e7\u0131kmas\u0131, dolay\u0131s\u0131yla Mu’tezile’nin bir bi\u00e7imde hala ya\u015fayan bir mezhep olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fcn ortaya \u00e7\u0131kmas\u0131, inan\u0131lmaz derecede heyecan verici bir ke\u015fif ve tecr\u00fcbe olsa gerekir.<\/p>\n \u0130slami El yazmalar Hazinesi Yemen<\/strong><\/p>\n Yemen’in en \u00f6nemli \u00f6zelli\u011fi olan k\u00fclt\u00fcrel s\u00fcreklili\u011fin en canl\u0131 \u015fahidi \u015f\u00fcphesiz sahip oldu\u011fu son derece \u00f6nemli el yazmalar\u0131d\u0131r. \u0130slam d\u00fcnyas\u0131n\u0131n ilk defa Taha Huseyn \u00f6nderli\u011findeki M\u0131s\u0131r heyetinin pek \u00e7ok Mu’tezili temel eserin elyazmalar\u0131n\u0131 Yemen’de ke\u015ffetmesiyle bir nebze haberdar oldu\u011fu bu hazinelerin, asl\u0131nda resmi ve \u00f6zel k\u00fct\u00fcphaneler bir arada ele al\u0131nd\u0131\u011f\u0131nda tahmin edilenden daha zengin oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Zira resmi ve sivil \u00e7e\u015fitli uzman ve yetkililerden ald\u0131\u011f\u0131m\u0131z bilgiler, Yemen’deki elyazmalar\u0131n\u0131n tahmini say\u0131s\u0131n\u0131n 50.000’den ba\u015flay\u0131p 250.000’lere kadar y\u00fckselebildi\u011fini g\u00f6stermektedir. Bu el yazmalar\u0131n\u0131n bilhassa do\u011frudan Zeyd\u00ee-Mu’tezil\u00ee mirasa ait olanlar\u0131 har\u0131l har\u0131l ne\u015fredilmektedir. \u015eu ana kadar ne\u015fredilmi\u015f olanlar\u0131n bile m\u00fcstakil bir k\u00fct\u00fcphane olu\u015fturabilecek boyutlara ula\u015fm\u0131\u015f oldu\u011fu g\u00f6r\u00fclmektedir. Sadece Yemenlilerin de\u011fil, bu mirasa ilgi duyan ve bu alanda \u00e7al\u0131\u015fmalar yapan oryantalistlerin de bu miras\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karmak i\u00e7in birtak\u0131m \u00e7al\u0131\u015fmalar yapt\u0131klar\u0131n\u0131 hat\u0131rlatmakta yarar vard\u0131r. (Bu alanda yap\u0131lan \u00e7al\u0131\u015fmalar hakk\u0131nda daha geni\u015f bilgi almak isteyenler, alt\u0131 ki\u015filik bir heyet halinde Yemen’e ilmi bir ziyaret ger\u00e7ekle\u015ftirmemize de \u00f6nc\u00fcl\u00fck eden, doktoras\u0131n\u0131 Zeyd\u00eeler’in Hadis anlay\u0131\u015f\u0131 \u00fczerinde yapm\u0131\u015f olan Yrd. Do\u00e7. Dr. Kadir Demirci (Van 100. Y\u0131l \u00dc. \u0130lahiyat Fak. Hadis a.b.d. ), doktoras\u0131n\u0131 Mu’tezile’nin Hadis anlay\u0131\u015f\u0131 \u00fczerinde yapm\u0131\u015f olan ve bu vesileyle Zeyd\u00eelik’in g\u00fcndeme gelmesine vesile olan Yrd. Do\u00e7. Dr. H\u00fcseyin Hansu (Van 100. Y\u0131l \u00dc. \u0130lahiyat Fak. Hadis a.b.d) ile Zeyd\u00eeler’in us\u00fb l-i f\u0131k\u0131h anlay\u0131\u015flar\u0131 \u00fczerinde doktora \u00e7al\u0131\u015fmas\u0131n\u0131 s\u00fcrd\u00fcren Fatih Okumu\u015f’a ( \u00c7ank\u0131r\u0131 Merkez Vaizi) ba\u015fvurabilirler)<\/p>\n Kadim Kur’an El Yazmalar\u0131 Hazinesi Yemen<\/strong><\/p>\n Son y\u0131llarda ger\u00e7ekle\u015ftirilen bir ke\u015fif, Yemen’in sahip oldu\u011fu el yazmalar\u0131n\u0131n sadece Zeyd\u00ee-Mu’tezil\u00ee mirasa da m\u00fcnhas\u0131r olmad\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015ftir. Nitekim ba\u015fkent San’a’daki el-C\u00e2mi’u’l-Keb\u00eer’in restorasyonu esnas\u0131nda \u00e7uvallar i\u00e7erisinde bulunmu\u015f olan da\u011f\u0131n\u0131k vaziyetteki \u00e7e\u015fitli malzeme i\u00e7erisinde yer alan ve ilk hicri as\u0131llara ait olma ihtimali bulunan Mushaf par\u00e7alar\u0131n\u0131n Kur’an tarihi a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck bir \u00f6nemi haiz oldu\u011fu ifade edilmektedir. Yemen h\u00fck\u00fcmetinin Alman h\u00fck\u00fcmetiyle ortakla\u015fa y\u00fcr\u00fctt\u00fc\u011f\u00fc bir proje dahilinde, denildi\u011fine g\u00f6re, yakla\u015f\u0131k 10.000 fragmanl\u0131k bu ar\u015fivin mikrofilmleri \u00fczerinde \u00e7al\u0131\u015fma yapmak i\u00e7in Almanya’ya giden meslekta\u015f\u0131m\u0131z Prof. Dr. \u00d6mer \u00d6zsoy’un inceleme imkan\u0131n\u0131 bir t\u00fcrl\u00fc elde edemedi\u011fi bu ar\u015fivin baz\u0131 par\u00e7alar\u0131n\u0131 bizzat g\u00f6rmemizi sa\u011flamalar\u0131, bu ar\u015fiv \u00fczerinde \u00e7al\u0131\u015fma yapmak isteyenlere gereken ilgi ve yard\u0131m\u0131n g\u00f6sterilece\u011fi konusunda gerek Devlet Ar\u015fivleri Ba\u015fkan\u0131n\u0131n, gerek elyazmas\u0131 k\u00fct\u00fcphanesinin m\u00fcd\u00fcr\u00fcn\u00fcn fevkalade olumlu bir yakla\u015f\u0131m sergilemeleri, heyet olarak hepimizi fevkalade memnun etmi\u015ftir. Bu elyazmalar\u0131yla ilgili s\u00f6z konusu projede yer alan Bat\u0131l\u0131 ilim adamlar\u0131ndan baz\u0131lar\u0131na ait bir-iki yaz\u0131n\u0131n \u00e7evirisi d\u0131\u015f\u0131nda, \u00fclkemizde \u0130lahiyat camias\u0131n\u0131n hen\u00fcz g\u00fcndemine girmemi\u015f olan bu ar\u015fiv ilim \u00e7evrelerini Yemen’de beklemektedir.<\/p>\n Yemen’de \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesi ve \u0130slami \u0130limler alan\u0131nda Yemen’in \u00fclkemizde ad\u0131n\u0131n pek fazla duyulmamas\u0131na bakarak, bu b\u00f6lgede kayda de\u011fer bir hareketlilik ve geli\u015fme olmad\u0131\u011f\u0131n\u0131 zannetmek ciddi bir hata olur. Bunun ciddi bir hata oldu\u011funu g\u00f6rmek i\u00e7in bizimki gibi k\u0131sa bir ziyaret esnas\u0131nda yap\u0131lacak bir ara\u015ft\u0131rma-inceleme bile yeterli olacakt\u0131r. Dir\u00e2s\u00e2t er-R\u00e2id <\/strong><\/p>\n I. say\u0131da yay\u0131mlanan baz\u0131 makaleler: II. say\u0131da yay\u0131mlanan baz\u0131 makaleler:<\/p>\n Tecr\u00fcbe ve Model Aras\u0131nda \u0130slam Devleti : \u0130ran Siyasi D\u00fczeninde \u015e\u00fbr\u00e2 ve \u00dcmmet’in Rol\u00fc (ed-Devle el-\u0130slamiyye beyne’t-Tecribe ve’n-Nem\u00fbzec: e\u015f-\u015e\u00fbr\u00e2 ve Devru’l-Umme fi’n-Niz\u00e2m es-Siy\u00e2s\u00ee f\u00ee \u00cer\u00e2n ) III. say\u0131da yay\u0131mlanan baz\u0131 makaleler :<\/p>\n D\u00fcnyadaki Yayg\u0131n\/Egemen Siyasal D\u00fczenler (en-Nuzum es-Siyasiyye es-S\u00e2ide fi’l-\u00c2lem) el-Mes\u00e2r<\/strong><\/p>\n Zeydiyye yurti\u00e7inde oldu\u011fu gibi yurtd\u0131\u015f\u0131nda da baz\u0131 dergiler yay\u0131mlamaktad\u0131r. Bunlardan ABD’deki Merkezu’l-Buh\u00fbs ve’t-Tur\u00e2s el-Yemen\u00ee taraf\u0131ndan yedi y\u0131ld\u0131r yay\u0131mlanmakta olan el-Mes\u00e2r adl\u0131 fikr\u00ee-k\u00fclt\u00fcrel dergiyi burada \u00f6rnek g\u00f6sterebiliriz.Mesela 2005 Sonbahar say\u0131s\u0131nda yer alan makaleler \u015funlard\u0131r:<\/p>\n Di’\u00e2n Antla\u015fmas\u0131na Do\u011fru (et-Tar\u00eek il\u00e2 \u0130ttif\u00e2k\u0131yyeti’d-Di’\u00e2n ) Yemen’deki \u00e7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesini besleyen ve yans\u0131tan dergiler bunlarla da s\u0131n\u0131rl\u0131 de\u011fildir. Zira Yemen d\u0131\u015f\u0131ndaki \u0130slam \u00fclkelerinde yay\u0131mlanan pek \u00e7ok \u0130slami dergiye de Yemen’de rastlanmas\u0131 bunu g\u00f6stermektedir. Bunlardan birisi kapa\u011f\u0131nda kendisini ” \u0130slam D\u00fc\u015f\u00fcncesi, \u00c7a\u011f\u0131n Meseleleri ve Medeniyet alan\u0131nda yenilenme konular\u0131 ile ilgilenen \u00fc\u00e7 ayl\u0131k dergi” olarak tan\u0131tan el-Kelime dergisidir. L\u00fcbnan-Bahreyn ortak \u00e7abas\u0131 olarak g\u00f6r\u00fcnen ve on \u00fc\u00e7 y\u0131ld\u0131r yay\u0131mlanmakta olan bu derginin 51( Bahar,2006). say\u0131s\u0131nda yer alan baz\u0131 yaz\u0131lar \u015f\u00f6yledir:<\/p>\n Siyasi Ba\u011f\u0131ms\u0131zl\u0131k Kavram\u0131 (Mefh\u00fbmu’l-\u0130stikl\u00e2l es-Siy\u00e2s\u00ee ) Mecelletu C\u00e2mi’ati San’\u00e2 li’l-K\u00e2n\u00fbn ve’d-Dir\u00e2s\u00e2ti’l-\u0130sl\u00e2miyye<\/strong><\/p>\n Yemen’in ba\u015fkenti San’a’daki “San’a \u00dcniversitesi”nin y\u0131lda iki defa yay\u0131mlamakta oldu\u011fu hakemli bilimsel dergisinin Temmuz-Eyl\u00fcl, 2004 say\u0131s\u0131nda yay\u0131mlanm\u0131\u015f olan baz\u0131 yaz\u0131lar da, en az\u0131ndan \u00fcniversite dergileri konusunda bizlere bir fikir vermesi a\u00e7\u0131s\u0131ndan faydal\u0131 olacakt\u0131r:<\/p>\n \u00c7a\u011fda\u015f \u0130slam Devletinde Me\u015fruiyetin Kayna\u011f\u0131 (Mas\u00e2d\u0131ru’\u015f-\u015eer’iyye fi’d-Devleti’l-\u0130sl\u00e2miyyeti’l-Mu’\u00e2s\u0131ra ) el-\u0130ctih\u00e2d<\/strong><\/p>\n \u0130slam\u00ee \u0130limler ve \u0130slam D\u00fc\u015f\u00fcncesi alan\u0131nda yak\u0131n kom\u015fular\u0131m\u0131zdan olan L\u00fcbnan’dan istifademiz genellikle kaynak eserlerin ucuz bask\u0131lar\u0131yla s\u0131n\u0131rl\u0131 kalm\u0131\u015f, ama bu b\u00f6lgedeki \u00e7a\u011fda\u015f birikim nedense pek fark edilememi\u015f, dolay\u0131s\u0131yla da yeterince yararlan\u0131lamam\u0131\u015ft\u0131r. Bu noktada L\u00fcbnan’\u0131n \u00e7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesine katk\u0131s\u0131 s\u00f6z konusu oldu\u011funda asla g\u00f6z ard\u0131 edilemeyecek olan dergilerin ba\u015f\u0131nda ku\u015fkusuz el-\u0130ctihad gelir. Kendisini “Din,Tolum ve Arap-\u0130slam Yenilenmesi Meseleleriyle \u0130lgilenen Uzmanl\u0131k Dergisi” olarak tan\u0131tan, yakla\u015f\u0131k on alt\u0131-on yedi senedir \u00fc\u00e7 ayl\u0131k olarak yay\u0131mlanmakta olan ve maalesef yay\u0131n hayat\u0131na son verdi\u011fini duydu\u011fumuz bu \u00f6nemli derginin, Yemen’deki kitap\u00e7\u0131larda bulabildi\u011fimiz (K\u0131\u015f-Bahar 2003) say\u0131s\u0131n\u0131n muhtevas\u0131 da, Yemen’in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda nelerin kendisine yer bulabildi\u011fini g\u00f6stermesi bak\u0131m\u0131ndan bizlere fikir verici niteliktedir. S\u00f6z\u00fcn\u00fc etti\u011fimiz bu say\u0131n\u0131n kapak konusu ” D\u00een\u00ee ve F\u0131kh\u00ee Yenilenme \u2013 Tarihsellik Meselesi-I (et-Tecd\u00eed el-F\u0131kh\u00ee ve’d-D\u00een\u00ee \u2013 el-Mes’eletu’t-T\u00e2r\u00eehiyye- I) ” \u015feklinde olup, yay\u0131mlanm\u0131\u015f olan baz\u0131 makaleler \u015funlard\u0131r: et-Tes\u00e2muh<\/strong><\/p>\n Yemen’in kom\u015fusu Um\u00e2n- \u00e7o\u011fumuzun zannetti\u011fi gibi Umm\u00e2n de\u011fil \u2013 t\u0131pk\u0131 Yemen gibi kapal\u0131 bir toplum olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr ve \u0130slam D\u00fcnyas\u0131n\u0131n \u00e7e\u015fitli b\u00f6lgelerindeki geli\u015fmelerden ve tart\u0131\u015fmalardan uzak kald\u0131\u011f\u0131 zannedilir. \u0130\u015fte Um\u00e2n Vez\u00e2ratu’l-Evk\u00e2f ve’\u015f-\u015eu’\u00fbn ed-D\u00eeniyye (Vak\u0131flar ve Din \u0130\u015fleri Bakanl\u0131\u011f\u0131) taraf\u0131ndan birka\u00e7 y\u0131ld\u0131r yay\u0131mlanmakta olan et-Tes\u00e2muh (Ho\u015fg\u00f6r\u00fc,tolerans) adl\u0131 \u00fc\u00e7 ayl\u0131k \u0130slam\u00ee D\u00fc\u015f\u00fcnce dergisi, bu gibi d\u00fc\u015f\u00fcncelerin hem Um\u00e2n hem de Yemen a\u00e7\u0131s\u0131ndan ger\u00e7ekleri yans\u0131tmad\u0131\u011f\u0131n\u0131 g\u00f6steren g\u00fczel bir \u00f6rnek te\u015fkil etmektedir. Zira bu derginin yazarlar\u0131n\u0131n sadece Uman ilim ve fikir adamlar\u0131yla s\u0131n\u0131rl\u0131 kalmay\u0131p, \u0130slam D\u00fcnyas\u0131n\u0131n \u00f6nde gelen d\u00fc\u015f\u00fcn\u00fcrlerine de derginin sayfalar\u0131nda yo\u011fun olarak yer verilmesi, hem Uman’\u0131n, hem de bu gibi dergilerin boy g\u00f6sterdi\u011fi Yemen’in, hi\u00e7 te i\u00e7e kapal\u0131 toplumlar olmad\u0131klar\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne sermektedir. Asl\u0131nda bu derginin sadece Yemen ve kom\u015fusu Um\u00e2n ba\u011flam\u0131nda de\u011fil, genel olarak \u0130slam D\u00fcnyas\u0131 ba\u011flam\u0131nda da kayda de\u011fer bir d\u00fczeyde oldu\u011funu belirtmekte de yarar vard\u0131r. Piyasadan temin edemedi\u011fimiz i\u00e7in Muessesetu’l-\u0130mam Zeyd b. Ali ‘nin k\u00fct\u00fcphanesinde mevcut ilk say\u0131lardan fotokopisini \u00e7ektirdi\u011fimiz baz\u0131 makaleleri , derginin temin edebildi\u011fimiz son say\u0131s\u0131ndakilerle birlikte sunuyoruz:<\/p>\n \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin Meseleleri ve Problemleri \u2013 \u00d6z ele\u015ftirel Bir Yakla\u015f\u0131m (Kad\u00e2y\u00e2’l-Fikri’l-\u0130sl\u00e2m\u00ee el-Mu’\u00e2s\u0131r ve Mu\u015fkil\u00e2tuhu \u2013 Mur\u00e2ca’a Nakdiye li’z-Z\u00e2t) et-Tecd\u00eed<\/strong><\/p>\n Yemen’de kendine yer bulan dergiler aras\u0131nda Malezya’da Uluslararas\u0131 \u0130slam \u00dcniversitesi taraf\u0131ndan y\u0131lda iki kere yay\u0131mlanmakta olan “et-Tecd\u00eed” dergisinin, mesela ter\u00f6r kavram\u0131n\u0131n istismar\u0131na dair Yemen’den Zeyd\u00ee bir katk\u0131n\u0131n da yer ald\u0131\u011f\u0131 (A\u011fustos,2002) say\u0131s\u0131ndaki baz\u0131 yaz\u0131lara g\u00f6z atarak, Yemen’de d\u0131\u015fa a\u00e7\u0131lman\u0131n boyutlar\u0131 konusunda bir fikir sahibi olabiliriz:<\/p>\n Siyasal S\u00f6zle\u015fme ve Siyasi Uygulaman\u0131n \u0130lkeleri ( el-‘Akdu’s-Siy\u00e2s\u00ee ve Dav\u00e2bitu’l-Mum\u00e2raseti’s-Siy\u00e2siyye ) Kapsaml\u0131 bir ara\u015ft\u0131rma ve incelemeden ziyade, k\u0131sa bir s\u00fcrede se\u00e7meye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z baz\u0131 \u00f6rneklerden hareketle bile \u015fu hususu rahatl\u0131kla ifade edebiliriz: Yemen sadece co\u011fraf\u00ee, tarih\u00ee , k\u00fclt\u00fcrel ve turistik olarak tan\u0131mad\u0131\u011f\u0131m\u0131z bir \u00fclke de\u011fil, b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n karde\u015fli\u011fini ve tek bir “\u00dcmmet” in \u00fcyeleri oldu\u011funu ilan eden \u0130slam\u00ee \u00f6\u011freti a\u00e7\u0131s\u0131ndan da yak\u0131ndan tan\u0131mam\u0131z gerekti\u011fi halde yeterli ilgiyi g\u00f6steremedi\u011fimiz bir \u0130slam \u00fclkesidir. Ortaya \u00e7\u0131kan bir ba\u015fka ger\u00e7ek ise, Yemen’in \u0130slami ilimler gelene\u011fi ve \u0130slam D\u00fc\u015f\u00fcncesi a\u00e7\u0131s\u0131ndan da fevkalade zengin, \u00f6nemli, s\u00fcrekli, dinamik ve d\u0131\u015fa a\u00e7\u0131k bir gelene\u011fe ev sahipli\u011fi yapmakta oldu\u011fudur. Bilhassa mahiyeti icab\u0131 ele\u015ftirelli\u011fe ve yenilik\u00e7ili\u011fe a\u00e7\u0131k bir gelenek olan Zeyd\u00eelik, sadece Yemen i\u00e7in de\u011fil b\u00fct\u00fcn \u0130slam D\u00fcnyas\u0131 i\u00e7in \u00f6rnek al\u0131nmas\u0131 gereken \u00f6zelliklere sahiptir. (Bu bak\u0131mdan \u015fu anda \u00fclkemizde Zeyd\u00eelik ve Mu’tezile \u00fczerine hadis, tefsir, kelam ve us\u00fbl-i f\u0131k\u0131h a\u00e7\u0131s\u0131ndan birka\u00e7 doktora \u00e7al\u0131\u015fmas\u0131n\u0131n ger\u00e7ekle\u015ftirilmi\u015f, baz\u0131lar\u0131n\u0131n da halen s\u00fcrd\u00fcr\u00fclmekte olmas\u0131, konumuz a\u00e7\u0131s\u0131ndan sevindirici bir geli\u015fmedir). Dolay\u0131s\u0131yla hem kendi ilim ve fikir potansiyelleri itibariyle, hem de \u0130slam D\u00fcnyas\u0131n\u0131n \u00e7e\u015fitli b\u00f6lgelerindeki geli\u015fmelere kucak a\u00e7mas\u0131 hasebiyle, Yemen ge\u00e7mi\u015fte oldu\u011fu gibi g\u00fcn\u00fcm\u00fczde de “Hikmet Yurdu” olmaya devam etmektedir. Bu ise Yemen’i ilim ve fikir, sanat ve k\u00fclt\u00fcr, ara\u015ft\u0131rmac\u0131 ve inceleme erbab\u0131n\u0131n vazge\u00e7emeyece\u011fi bir \u00fclke yapmaktad\u0131r. – el-\u00cem\u00e2nu Yem\u00e2niyyetun ve’l-Hikmetu Yem\u00e2niyyetun \u2013 K\u00fclt\u00fcr\u00fcm\u00fczdeki ve toplumsal haf\u0131zam\u0131zdaki Yemen’i – Yemen kahvesi (kahve gelir Yemen’den), Yemen t\u00fcrk\u00fcs\u00fc (giden gelmiyor aceb nedendir?), Yemeni, Yemen illeri(nde Veysel Kar\u00e2n\u00ee) \u2013 gibi baz\u0131 motiflerden ibaret, \u00e7ok uzaklardaki belli belisiz bir siluete, silik bir resme veya solmu\u015f bir foto\u011frafa ya da \u00e7ok uzaklardan gelen belli belirsiz bir sese benzetmek \u00e7ok mu yanl\u0131\u015f olur dersiniz? Bu benzetme baz\u0131lar\u0131 i\u00e7in abart\u0131l\u0131 g\u00f6r\u00fcnse bile, ayn\u0131 benzetmeyi bir ” Garbzede ” olan toplumumuzun k\u00fclt\u00fcrel\/toplumsal haf\u0131zas\u0131ndaki Bat\u0131 \u00fclkeleri i\u00e7in yapman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 da san\u0131r\u0131m \u00e7o\u011fumuz kabul ve itiraf edecektir. Ger\u00e7i yak\u0131ndan tan\u0131d\u0131\u011f\u0131m\u0131z, daha a\u00e7\u0131k konu\u015fmak gerekirse b\u0131rak\u0131n yak\u0131ndan veya uzaktan tan\u0131may\u0131, hakk\u0131nda do\u011fru d\u00fcr\u00fcst bilgi sahibi oldu\u011fumuz ka\u00e7 \u0130slam \u00fclkesi var ki? \u0130\u015fin do\u011frusu \u015fudur ki, bilhassa Cumhuriyet d\u00f6neminde uygulanan Bat\u0131c\u0131 politikalar, bu politikalar\u0131n zaman zaman \u0130slam d\u00fc\u015fmanl\u0131\u011f\u0131 boyutlar\u0131na varacak kadar ideolojik bir ba\u011fnazl\u0131kla s\u00fcrd\u00fcr\u00fclmesi, buna ba\u011fl\u0131 olarak e\u011fitim sisteminde g\u00fcn\u00fcm\u00fcz \u0130slam D\u00fcnyas\u0131n\u0131n her y\u00f6n\u00fcyle tan\u0131t\u0131lmas\u0131 gibi bir amaca yer verilmemesi, birtak\u0131m y\u00f6netici elitlerin, sermaye \u00e7evrelerinin, entelekt\u00fcellerin ve Bat\u0131c\u0131 medyan\u0131n, k\u0131sacas\u0131 toplumun haf\u0131zas\u0131n\u0131 \u0130slam’a ili\u015fkin b\u00fct\u00fcn kal\u0131nt\u0131 ve kirlerden ar\u0131nd\u0131rmak i\u00e7in (!) Bat\u0131’dan getirilen zemzem(!) suyuyla insanlar\u0131n beynini y\u0131kama mukaddes g\u00f6revini “ihlas”la kendini vakfetmi\u015f olan ” Modernle\u015fme\/Bat\u0131l\u0131la\u015fma” mabedinin \u00e7a\u011fda\u015f rahiplerinin, ayn\u0131 zamanda Bat\u0131’n\u0131n dayatt\u0131\u011f\u0131 T\u00fcrkl\u00fc\u011fe dayal\u0131 ulus-devlet modelini hayata ge\u00e7irmek amac\u0131yla, her h\u00e2luk\u00e2rda \u0130slam’\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran Araplar’a \u2013 zira Hz.Peygamber(sav) bir arap idi- kar\u015f\u0131 bir kampanya ba\u015flatmalar\u0131n\u0131 ve bunu hala s\u00fcrd\u00fcrmelerini anlamak o kadar zor de\u011fil. As\u0131l zor olan, b\u00fct\u00fcn bu \u00e7abalara ra\u011fmen \u0130slami kimli\u011finden asla vazge\u00e7irilemeyen, toplumun ezici \u00e7o\u011funlu\u011funu olu\u015fturan M\u00fcsl\u00fcmanlar\u0131, \u00f6zellikle de \u0130slami ideal ve hassasiyetlere yo\u011fun vurgu yapan “\u0130slamc\u0131lar”\u0131, \u0130slami entelijansiyay\u0131 anlamak! Yazar\u0131 \u00e7izeriyle, politikac\u0131s\u0131 ve akademisyeniyle, sanat\u00e7\u0131s\u0131 ve d\u00fc\u015f\u00fcn\u00fcr\u00fcyle, yay\u0131nc\u0131s\u0131 ve medyas\u0131yla bu kesimlerin \u0130slam D\u00fcnyas\u0131n\u0131 tan\u0131ma konusunda durumlar\u0131n\u0131n Bat\u0131c\u0131lardan pek te farkl\u0131 olmamas\u0131na ne diyece\u011fiz? \u015eimdilik bu duruma \u00fcz\u00fclmek ve kendimize ac\u0131makla yetinece\u011fiz. Ama \u0130slam D\u00fcnyas\u0131n\u0131n kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu ve en medeni kabul edilen Bat\u0131l\u0131 g\u00fc\u00e7ler taraf\u0131ndan ger\u00e7ekle\u015ftirilen i\u015fgal, y\u0131k\u0131m, talan ve katliamlar\u0131n art\u0131k bir medeniyet havzas\u0131n\u0131n toptan imhas\u0131na y\u00f6nelme e\u011filimi g\u00f6sterdi\u011fi \u00e7ok a\u00e7\u0131k bir \u015fekilde ve b\u00fct\u00fcn d\u00fcnyan\u0131n g\u00f6zleri \u00f6n\u00fcnde apa\u00e7\u0131k bir hale gelmi\u015fken, elbette bizim \u00fcz\u00fclmek ve kendimize ac\u0131maktan \u00f6te bir \u015feyler yapmam\u0131z gerekti\u011fi a\u00e7\u0131kt\u0131r. Hatta bu konudaki sorumlulu\u011fun bilhassa entelekt\u00fceller i\u00e7in “farz-\u0131 ayn” hem de en \u00f6nemli bir farz haline geldi\u011fi, yeterince a\u00e7\u0131k bir hakikat, bir kaz\u0131yye-i muhkeme haline gelmi\u015f durumdad\u0131r. Buna ra\u011fmen \u0130slam d\u00fcnyas\u0131nda gerekeni yapma konusunda harekete ge\u00e7mek \u015f\u00f6yle dursun, bilhassa y\u00f6netimlerin \u00e7o\u011funun ayak s\u00fcr\u00fcy\u00fcp, yeni s\u00f6m\u00fcrgecileri memnun edecek ad\u0131mlar atma konusunda s\u0131raya girmi\u015f olmalar\u0131, en son geli\u015fme olan, L\u00fcbnan’\u0131n \u0130srail taraf\u0131ndan d\u00fcnyan\u0131n g\u00f6zleri \u00f6n\u00fcnde i\u015fgali ve y\u0131k\u0131m\u0131na kar\u015f\u0131 eksiksiz tam kadro olarak toplanmay\u0131 bile becer(e)memeleri, art\u0131k \u0130slam d\u00fcnyas\u0131nda “y\u00f6netilenlerin” kendi geleceklerini belirleme konusunda inisiyatifi ele almak zorunda oldu\u011funu ve bunun ciddi ve acil bir sorumluluk haline-\u00e7oktan- geldi\u011fini g\u00f6stermektedir. Zira \u0130slam d\u00fcnyas\u0131ndaki y\u00f6netimlerin ve bu y\u00f6netimlere ba\u011fl\u0131 “\u0130slam Konferans\u0131”, “Arap Birli\u011fi”, “K\u00f6rfez \u00dclkeleri \u0130\u015fbirli\u011fi” gibi te\u015fkilatlar\u0131n; Filistin, Cezayir, Bosna-Hersek, \u00c7e\u00e7enistan, Afganistan, Irak ve L\u00fcbnan’da ya\u015fanan i\u015fgal, katliam ve y\u0131k\u0131mlar kar\u015f\u0131s\u0131nda nas\u0131l “zavall\u0131” ve “aciz” bir duruma d\u00fc\u015ft\u00fcklerine (ama pek \u00e7ok y\u00f6netimin fir’avunv\u00e2ri saltanatlar\u0131ndan ve debdebeli, hatta \u00e7\u0131lg\u0131nca israfa dayal\u0131 hayat tarzlar\u0131ndan asla vazge\u00e7mediklerine) defalarca \u015fahit oldu\u011fumuza g\u00f6re, bu y\u00f6netimlerden ve kurduklar\u0131 te\u015fkilatlardan bir \u015fey beklemenin nafile oldu\u011funu tekrar vurgulayarak, sormakta \u00e7ok ge\u00e7 kald\u0131\u011f\u0131m\u0131z, \u015fu mukadder ve hayati sorunun cevab\u0131n\u0131 aramak i\u00e7in kollar\u0131 s\u0131vamaya ba\u015flayal\u0131m: O halde ne yapmal\u0131y\u0131z? Bu sorunun cevab\u0131n\u0131n \u00e7o\u011fumuzun d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn aksine \u00e7ok basit oldu\u011funu s\u00f6ylersek sak\u0131n \u015fa\u015f\u0131rmay\u0131n! Ancak cevab\u0131n basit olmas\u0131n\u0131n \u00e7\u00f6z\u00fcm\u00fcn de basit oldu\u011fu anlam\u0131ma gelmedi\u011fini hemen ilave edelim. Zira teorik olarak cevab\u0131n basit olmas\u0131 pratik olarak \u00e7\u00f6z\u00fcm\u00fcn de kolay oldu\u011fu anlam\u0131na gelmemektedir. Bilakis \u00e7\u00f6z\u00fcme ula\u015fmak i\u00e7in ciddi bir bedel \u00f6demek gerekti\u011fi bedihidir. Ama bu bedel kesinlikle \u015fer odaklar\u0131n\u0131n bizlere \u00f6detmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 sahte fatura kadar a\u011f\u0131r olmayacakt\u0131r. \u0130\u015fte size s\u00f6z\u00fcn\u00fc etti\u011fim kolay ve basit teorik \u00e7\u00f6z\u00fcm \u00f6nerileri ve temel esaslar\u0131: 1. Art\u0131k \u015funu iyice bilelim ki, M\u00fcsl\u00fcmanl\u0131k sadece bireysel\/ferd\u00ee bir dindarl\u0131k meselesi de\u011fildir, bilakis ondan da fazla olarak yery\u00fcz\u00fcndeki M\u00fcsl\u00fcmanlar\u0131n birli\u011fi(\u00dcmmet) bilinci demektir. Bu bilin\u00e7, \u0130slam’\u0131 namaz, abdest, oru\u00e7, hac, zekat gibi bireysel dindarl\u0131k uygulamalar\u0131na(\u0130slam’\u0131n \u015fart\u0131 be\u015ftir, anlay\u0131\u015f\u0131na ve ilmihal dindarl\u0131\u011f\u0131na)hapseden dar(alt\u0131lm\u0131\u015f) dindarl\u0131k anlay\u0131\u015flar\u0131n\u0131 a\u015fmay\u0131, \u00f6te yandan bu birli\u011fi zedeleyecek her t\u00fcrl\u00fc cins, \u0131rk, renk, dil, co\u011frafya, k\u00fclt\u00fcr, mezhep-me\u015frep ve stat\u00fc farkl\u0131l\u0131\u011f\u0131n\u0131 ikinci plana itmeyi ve bunlar\u0131 bir zenginlik olarak kabul edip M\u00fcsl\u00fcmanlar aras\u0131nda kar\u015f\u0131l\u0131kl\u0131 tan\u0131\u015fma vesilesi saymay\u0131(Biz sizi milletler(\u015fu’\u00fbb) ve kabileler halinde k\u0131ld\u0131k, t\u00e2 ki birbirinizi tan\u0131yas\u0131n\u0131z,(biliniz ki)i\u00e7inizde Allah kat\u0131nda en de\u011ferli olan\u0131n\u0131z (Allah’a kar\u015f\u0131 gelmekten) en \u00e7ok sak\u0131nan\u0131zd\u0131r( 49,el-Hucur\u00e2t,13), bu farkl\u0131l\u0131klara ra\u011fmen b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131 birer “karde\u015f” g\u00f6rmeyi (M\u00fcminler karde\u015ftirler(49,el-Hucur\u00e2t,10), buna ba\u011fl\u0131 olarak ta b\u00fct\u00fcn \u0130slam co\u011frafyas\u0131na tek bir b\u00fct\u00fcn olarak bakmay\u0131( \u0130\u015fte bu sizin \u00fcmmetiniz tek bir \u00fcmmettir, ben de sizin Rabbinizim, o halde bana kulluk edin(21,el-Enbiy\u00e2,9 ) \u00f6ng\u00f6r\u00fcr. 2. Allah’\u0131n bu \u00fcmmete y\u00fckledi\u011fi misyon sadece \u0130slam d\u00fcnyas\u0131na y\u00f6nelik de\u011fildir, bilakis bu misyonun nihai hedefi be\u015feriyetin tamam\u0131na y\u00f6nelik bir b\u00fcy\u00fck ” Yery\u00fcz\u00fc Siyaseti”ni (\u015eerre kar\u015f\u0131 hayr\u0131, b\u00e2t\u0131la kar\u015f\u0131 hakk\u0131, zulme kar\u015f\u0131 adaleti) yery\u00fcz\u00fcnde etkin k\u0131lmakt\u0131r. M\u00fcsl\u00fcmanlar da bu k\u00fcresel siyasetin ba\u015f akt\u00f6rleri olmakla m\u00fckelleftiler. (Siz insanl\u0131k i\u00e7in ( tarih sahnesine) \u00e7\u0131kar\u0131lm\u0131\u015f en hay\u0131rl\u0131 \u00fcmmetsiniz; iyili\u011fi emreder , k\u00f6t\u00fcl\u00fc\u011f\u00fc ise yasaklay\u0131p engellersiniz, Allah’a da inan\u0131rs\u0131n\u0131z (3,\u00c2lu Imr\u00e2n,110 ) ; \u0130\u015fte sizi b\u00f6ylece vasat bir \u00fcmmet yapt\u0131k ki, (yery\u00fcz\u00fcnde olan bitenler kar\u015f\u0131s\u0131nda)insanlar \u00fczerinde \u015fahitler olas\u0131n\u0131z,Peygamber de (yapt\u0131klar\u0131n\u0131z konusunda) sizler \u00fczerinde \u015fahit olsun ( 2,el-Bakara,143).Bu m\u00fckellefiyetin iman, namaz, oru\u00e7, zekat ve hac gibi m\u00fckellefiyetlerden hi\u00e7bir fark\u0131 yoktur. 3. \u00d6zelikle Roger Garaudy’nin hemen b\u00fct\u00fcn eserlerinde y\u0131llard\u0131r \u0131srarla vurgulad\u0131\u011f\u0131 gibi \u0130slam bug\u00fcn insanl\u0131\u011f\u0131n ve yery\u00fcz\u00fcn\u00fcn kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu b\u00fct\u00fcn k\u00fcresel tehditler kar\u015f\u0131s\u0131nda ye\u011fane kurtulu\u015f imkan\u0131d\u0131r. 4. Ancak ortada sadece bir “imkan”\u0131n mevcudiyetinden s\u00f6z etti\u011fimiz dikkatlerden ka\u00e7mamal\u0131d\u0131r. Bu imkan\u0131n ger\u00e7e\u011fe d\u00f6n\u00fc\u015f(t\u00fcr\u00fcl)mesi \u0130slam d\u00fcnyas\u0131n\u0131n mevcut haliyle m\u00fcmk\u00fcn de\u011fildir, bu sebeple zihniyet, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, dindarl\u0131k tasavvuru, fert, toplum, siyaset ve y\u00f6netim plan\u0131nda k\u00f6kl\u00fc de\u011fi\u015fikliklere gidilmesi ka\u00e7\u0131n\u0131lmazd\u0131r. (Bu meseleye dair, \u0130slamiyat’\u0131n b\u00fcltenlerinden birinde “Bu M\u00fcsl\u00fcmanl\u0131kla buraya kadar!” ba\u015fl\u0131kl\u0131 m\u00fcstakil bir yaz\u0131 da kaleme ald\u0131\u011f\u0131m\u0131z\u0131 okurlar\u0131m\u0131z\u0131n bilgilerine sunar\u0131z). 5. K\u0131sacas\u0131 \u0130slam D\u00fcnyas\u0131 gelece\u011fini \u2013 \u00e7o\u011fu kendi \u00e7\u0131karlar\u0131 u\u011fruna, BOP, GOP, YOP gibi projeler dahil, Bat\u0131’n\u0131n \u00e7\u0131karlar\u0131na da hizmet etmekte beis g\u00f6rmeyen, bu sebeple kendi toplumlar\u0131yla da kavgal\u0131 olan – y\u00f6netimlere ve birtak\u0131m resmi kurum ve kurulu\u015flara havale etmeye, dahas\u0131 bununla yetinmeye son verip, \u00fcmmet bilinci do\u011frultusunda inisiyatifi bizzat ele almal\u0131d\u0131r. Bu inisiyatifin temel kavram\u0131 ise “vahdet”, yani \u0130slam ve M\u00fcsl\u00fcmanlar\u0131n gelece\u011fi konusunda at\u0131lmas\u0131 gereken ad\u0131mlara y\u00f6n verecek “Ortak \u0130rade”dir. Bu inisiyatifi hayata ge\u00e7irip etkili hale getirmenin yolu ise g\u00fcn\u00fcm\u00fczde “sivillik” veya “sivil toplum\/sivil inisiyatif ” ad\u0131 da verilen “sessiz \u00e7o\u011funluklar\u0131n g\u00fcc\u00fc”ne ba\u015fvurmakt\u0131r. Bir bu\u00e7uk milyarl\u0131k \u0130slam D\u00fcnyas\u0131nda y\u00f6netici tabakalar\u0131 toplasan\u0131z kabaca bir hesapla bu say\u0131n\u0131n %5-10’unu bile bulmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Bu son derece k\u00fc\u00e7\u00fck az\u0131nl\u0131\u011f\u0131n y\u00f6netilenlerin, yani %90-95 “sessiz ezici \u00e7o\u011funluk’un gelece\u011fini ipotek alt\u0131na almas\u0131, ancak geni\u015f kitlelerin bu y\u00f6netimleri destekleyecek kadar bilin\u00e7siz, da\u011f\u0131n\u0131k ve ortak ama\u00e7lar etraf\u0131nda toplu hareket etme kabiliyetinden yoksun olmas\u0131yla m\u00fcmk\u00fcn olmaktad\u0131r. Bu dengesizli\u011fi d\u00fczeltmek ve dengeyi geni\u015f kitlelerin \u2013 \u0130slam \u00fcmmetinin ezici \u00e7o\u011funlu\u011funun \u2013 lehine \u00e7evirmek i\u00e7in, \u00f6ncelikle yukar\u0131da anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z bilincin geni\u015f kitlelere yayg\u0131nla\u015ft\u0131r\u0131lmas\u0131, ard\u0131ndan da bu kitlelerin sivil inisiyatif i\u00e7erisinde organize bir \u015fekilde harekete ge\u00e7irilmesi gerekir. \u0130slam d\u00fcnyas\u0131n\u0131n sessiz \u00e7o\u011funlu\u011funun kendisinin gelece\u011fine y\u00f6nelik ortak hedef ve problemler kar\u015f\u0131s\u0131nda birlikte hareket etme kabiliyetini kazanabilmesi i\u00e7in de, \u00f6ncelikle \u0130slam \u00fclkelerindeki M\u00fcsl\u00fcmanlar\u0131n birbirlerini yak\u0131ndan tan\u0131malar\u0131 gerekir. Asl\u0131nda bu tan\u0131ma\/tan\u0131\u015fma gere\u011fi, stratejik\/metodik oldu\u011fu kadar imani bir gerekliliktir. Zira birbirlerini tan\u0131mayan, birbirine ilgi duymayan M\u00fcsl\u00fcmanlar\u0131n, ayn\u0131 ama\u00e7 ve hedeflere y\u00f6nelmeksizin birbirinden kopuk vaziyetteki fertlerin toplam\u0131na “\u00dcmmet” ad\u0131 verilmesinin ne kadar do\u011fru oldu\u011fu da tart\u0131\u015f\u0131lmas\u0131 gereken bir husustur. Dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fczde M\u00fcsl\u00fcmanlar\u0131n bu yolda atacaklar\u0131 ad\u0131mlar\u0131n ba\u015f\u0131nda, \u00fcmmet olmay\u0131, \u00fcmmet haline gelmeyi M\u00fcsl\u00fcmanl\u0131\u011f\u0131n\u0131n olmazsa olmaz bir r\u00fckn\u00fc gibi g\u00f6rmek, bilin\u00e7 ve pratik d\u00fczeyinde bunu ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015fmak gelmelidir. Peki biz M\u00fcsl\u00fcmanlar di\u011fer \u0130slam \u00dclkelerini ne kadar tan\u0131yoruz? Bu soruya farkl\u0131 a\u00e7\u0131lardan ve geni\u015f bir \u015fekilde cevap vermemiz m\u00fcmk\u00fcn olmakla birlikte, burada Yemen’e yapt\u0131\u011f\u0131m\u0131z ziyaret esnas\u0131ndaki tecr\u00fcbelerimizden hareketle, sadece Yemen \u00f6rne\u011fi \u00fczerinden bir de\u011ferlendirme yapman\u0131n bile bize konumuzla ilgili olarak yeterli bir fikir verebilece\u011fini d\u00fc\u015f\u00fcn\u00fcyoruz. \u0130slam D\u00fc\u015f\u00fcncesi ve \u0130slami \u0130limler Gelene\u011finde Yemen Bu ba\u015fl\u0131\u011f\u0131 g\u00f6ren ve okuyan baz\u0131lar\u0131m\u0131z\u0131n dudaklar\u0131nda \u2013 Yemen’in \u0130slam D\u00fc\u015f\u00fcncesi ve \u0130limleri alan\u0131nda ne gibi bir \u00f6nemi olabilece\u011fi sorusundan kaynaklanan – hafif bir tebess\u00fcm belirirse, bunu pek de garip kar\u015f\u0131lamayaca\u011f\u0131m\u0131z\u0131 pe\u015finen belirtelim. \u00c7\u00fcnk\u00fc hakk\u0131nda pek fazla bilgi sahibi olmad\u0131\u011f\u0131m\u0131z bir \u0130slam \u00fclkesinin bu alanda \u00f6nemli bir katk\u0131da bulunabilecek d\u00fczeyde ilmi-fikri bir geli\u015fme i\u00e7erisinde olmas\u0131n\u0131 ummak i\u00e7in olduk\u00e7a iyimser olmak gerekir. Nitekim \u0130slam D\u00fc\u015f\u00fcncesi ve ilimleri alan\u0131nda \u2013 bilhassa Kahire ve Beyrut’un entelekt\u00fcel \u00fcretim ve yay\u0131mc\u0131l\u0131k alan\u0131nda g\u00fc\u00e7l\u00fc m\u00fcesseselere sahip olmas\u0131ndan dolay\u0131- ad\u0131 daha \u00e7ok duyulan Ortado\u011fu \u00fclkelerine mukabil, Ma\u011frib \u00fclkeleri veya uzak do\u011fudaki \u0130slam \u00fclkelerinin ilim ve fikir \u00fcretiminde ciddi bir katk\u0131da bulunabilece\u011fi genellikle akl\u0131m\u0131za pek gelmez. T\u0131pk\u0131 benim Aliya \u0130zzetbegovi\u00e7’in fevkalade \u00f6nemli eseri ” Do\u011fu ve Bat\u0131 Aras\u0131nda \u0130slam” ile tan\u0131\u015fmamda oldu\u011fu gibi. Bu eseri ilk defa bir kitap fuar\u0131nda y\u0131\u011f\u0131lm\u0131\u015f ve ucuz bir fiyatla sat\u0131l\u0131rken g\u00f6r\u00fcnce, \u015f\u00f6yle bir bakay\u0131m dedim, ama yazar\u0131n o zaman i\u00e7in hi\u00e7 duyulmam\u0131\u015f biri olmas\u0131, \u00fcstelik isminden Yugoslav oldu\u011funu tahmin etti\u011fim birinin \u0130slam’a dair yazaca\u011f\u0131 bir eserin kayda de\u011fer bir yan\u0131 olamayaca\u011f\u0131 \u00f6nyarg\u0131s\u0131yla al\u0131p almamakta teredd\u00fct ettim, sonra k\u00fct\u00fcphanemde Bosna-Hersek’ten de bir eser bulunsun diyerek sat\u0131n ald\u0131m. Bilahare eseri dikkatle inceleyince, asl\u0131nda \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin en \u00f6nemli m\u00fctefekkirlerinden biriyle kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fumu \u015fa\u015f\u0131rarak g\u00f6rd\u00fcm, o g\u00fcnden bu yana Aliya benim en \u00f6nem verdi\u011fim \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri aras\u0131nda ilk s\u0131ralarda yerini ald\u0131, hala da \u00f6yledir. Ama kanaatimce \u00fclkemiz ilim ve fikir d\u00fcnyas\u0131 Aliya’y\u0131 hen\u00fcz ke\u015ffedebilmi\u015f ve \u00f6nemini hala idrak edebilmi\u015f de\u011fildir. Yemen meselesinde de san\u0131r\u0131m durum \u00e7ok farkl\u0131 de\u011fildir, zira \u00fclkemiz ilim ve fikir d\u00fcnyas\u0131, \u00f6zellikle de \u0130lahiyat camias\u0131 hen\u00fcz Yemen’in \u00f6nemini, b\u0131rak\u0131n idrak etmeyi, ke\u015ffedebilmi\u015f bile de\u011fildir. Ke\u015ffedilmeyi Bekleyen Hazine: Yemen Yemen’in tarihi, k\u00fclt\u00fcrel ve turistik y\u00f6nden nas\u0131l bir hazine oldu\u011funu i\u015fin uzmanlar\u0131na b\u0131rakarak, as\u0131l konumuz olan, \u0130slam D\u00fc\u015f\u00fcncesi gelene\u011fi a\u00e7\u0131s\u0131ndan ba\u011fr\u0131nda bar\u0131nd\u0131rd\u0131\u011f\u0131 hazinelere k\u0131saca bir g\u00f6z atal\u0131m: Yemen’in en \u00f6nemli \u00f6zelli\u011fi \u0130slami miras\u0131n Hz. Peygamber d\u00f6neminden itibaren kesintisiz hala devam etmekte oldu\u011fu belki de en nadir \u00fclke olmas\u0131d\u0131r. Nitekim H.IV.yy’dan 1960’l\u0131 y\u0131llara kadar as\u0131rlarca Ehl-i Beyt imamlar\u0131n\u0131n liderli\u011findeki y\u00f6netimler taraf\u0131ndan idare edilen Yemen’de, \u015fu anda toplumun %45’ini olu\u015fturan Zeyd\u00eeler taraf\u0131ndan bu gelenek hala devam ettirilmektedir. Bir yandan Mutezili gelene\u011fi b\u00fcnyesinde muhafaza ederek bug\u00fcne kadar ta\u015f\u0131mas\u0131 ve S\u00fcnni f\u0131k\u0131h mezheplerine olan yak\u0131nl\u0131\u011f\u0131 sebebiyle s\u0131k s\u0131k be\u015finci mezhep olarak ta nitelendirilmesi, \u00f6te yandan akla ve Kur’an’a yapt\u0131\u011f\u0131 vurgu ve s\u00fcrekli i\u00e7tihad\u0131 temel prensip kabul etmesi sebebiyle son derece \u00f6nem arz eden Zeyd\u00eeli\u011fi canl\u0131 bir \u015fekilde s\u00fcrd\u00fcrmesi Yemen i\u00e7in bir meziyet olarak yeter de artar bile. Mu’tezile g\u00fcn\u00fcm\u00fczde ya\u015f\u0131yor mu? Bu noktada \u00f6zellikle g\u00fcn\u00fcm\u00fczde \u00e7e\u015fitli e\u011fitim kurumlar\u0131nda \u00f6\u011fretilen, mezhepler tarihine dair yaz\u0131lan eserlerde ve yap\u0131lan \u00e7al\u0131\u015fmalarda da s\u00fcrekli tekrar edilen” Mu’tezile’nin, as\u0131rlar \u00f6ncesinde, takip\u00e7ileri kalmad\u0131\u011f\u0131 i\u00e7in ortadan kalkt\u0131\u011f\u0131 ve \u00f6l\u00fc mezhepler aras\u0131nda yer ald\u0131\u011f\u0131” \u015feklindeki kli\u015fele\u015fmi\u015f iddian\u0131n da yeniden g\u00f6zden ge\u00e7irilmesi gerekti\u011fini vurgulamak fevkalade \u00f6nem arz etmektedir. G\u00fcn\u00fcm\u00fczde Zeyd\u00eeler’in geleneklerinin Mu’tezile gelene\u011fiyle i\u00e7 i\u00e7e oldu\u011funu teredd\u00fcts\u00fcz ifade etmeleri, hatta Mu’tezile gelene\u011fine ve bug\u00fcne intikal etmi\u015f olan miras\u0131na sahip \u00e7\u0131kmas\u0131, dolay\u0131s\u0131yla Mu’tezile’nin bir bi\u00e7imde hala ya\u015fayan bir mezhep olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fcn ortaya \u00e7\u0131kmas\u0131, inan\u0131lmaz derecede heyecan verici bir ke\u015fif ve tecr\u00fcbe olsa gerekir. \u0130slami El yazmalar Hazinesi Yemen Yemen’in en \u00f6nemli \u00f6zelli\u011fi olan k\u00fclt\u00fcrel s\u00fcreklili\u011fin en canl\u0131 \u015fahidi \u015f\u00fcphesiz sahip oldu\u011fu son derece \u00f6nemli el yazmalar\u0131d\u0131r. \u0130slam d\u00fcnyas\u0131n\u0131n ilk defa Taha Huseyn \u00f6nderli\u011findeki M\u0131s\u0131r heyetinin pek \u00e7ok Mu’tezili temel eserin elyazmalar\u0131n\u0131 Yemen’de ke\u015ffetmesiyle bir nebze haberdar oldu\u011fu bu hazinelerin, asl\u0131nda resmi ve \u00f6zel k\u00fct\u00fcphaneler bir arada ele al\u0131nd\u0131\u011f\u0131nda tahmin edilenden daha zengin oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Zira resmi ve sivil \u00e7e\u015fitli uzman ve yetkililerden ald\u0131\u011f\u0131m\u0131z bilgiler, Yemen’deki elyazmalar\u0131n\u0131n tahmini say\u0131s\u0131n\u0131n 50.000’den ba\u015flay\u0131p 250.000’lere kadar y\u00fckselebildi\u011fini g\u00f6stermektedir. Bu el yazmalar\u0131n\u0131n bilhassa do\u011frudan Zeyd\u00ee-Mu’tezil\u00ee mirasa ait olanlar\u0131 har\u0131l har\u0131l ne\u015fredilmektedir. \u015eu ana kadar ne\u015fredilmi\u015f olanlar\u0131n bile m\u00fcstakil bir k\u00fct\u00fcphane olu\u015fturabilecek boyutlara ula\u015fm\u0131\u015f oldu\u011fu g\u00f6r\u00fclmektedir. Sadece Yemenlilerin de\u011fil, bu mirasa ilgi duyan ve bu alanda \u00e7al\u0131\u015fmalar yapan oryantalistlerin de bu miras\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karmak i\u00e7in birtak\u0131m \u00e7al\u0131\u015fmalar yapt\u0131klar\u0131n\u0131 hat\u0131rlatmakta yarar vard\u0131r. (Bu alanda yap\u0131lan \u00e7al\u0131\u015fmalar hakk\u0131nda daha geni\u015f bilgi almak isteyenler, alt\u0131 ki\u015filik bir heyet halinde Yemen’e ilmi bir ziyaret ger\u00e7ekle\u015ftirmemize de \u00f6nc\u00fcl\u00fck eden, doktoras\u0131n\u0131 Zeyd\u00eeler’in Hadis anlay\u0131\u015f\u0131 \u00fczerinde yapm\u0131\u015f olan Yrd. Do\u00e7. Dr. Kadir Demirci (Van 100. Y\u0131l \u00dc. \u0130lahiyat Fak. Hadis a.b.d. ), doktoras\u0131n\u0131 Mu’tezile’nin Hadis anlay\u0131\u015f\u0131 \u00fczerinde yapm\u0131\u015f olan ve bu vesileyle Zeyd\u00eelik’in g\u00fcndeme gelmesine vesile olan Yrd. Do\u00e7. Dr. H\u00fcseyin Hansu (Van 100. Y\u0131l \u00dc. \u0130lahiyat Fak. Hadis a.b.d) ile Zeyd\u00eeler’in us\u00fb l-i f\u0131k\u0131h anlay\u0131\u015flar\u0131 \u00fczerinde doktora \u00e7al\u0131\u015fmas\u0131n\u0131 s\u00fcrd\u00fcren Fatih Okumu\u015f’a ( \u00c7ank\u0131r\u0131 Merkez Vaizi) ba\u015fvurabilirler) Kadim Kur’an El Yazmalar\u0131 Hazinesi Yemen Son y\u0131llarda ger\u00e7ekle\u015ftirilen bir ke\u015fif, Yemen’in sahip oldu\u011fu el…<\/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":[8],"tags":[],"class_list":["post-334","post","type-post","status-publish","format-standard","hentry","category-yazilar"],"_links":{"self":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/334","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=334"}],"version-history":[{"count":1,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/334\/revisions"}],"predecessor-version":[{"id":335,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/334\/revisions\/335"}],"wp:attachment":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=334"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=334"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=334"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n2. Allah’\u0131n bu \u00fcmmete y\u00fckledi\u011fi misyon sadece \u0130slam d\u00fcnyas\u0131na y\u00f6nelik de\u011fildir, bilakis bu misyonun nihai hedefi be\u015feriyetin tamam\u0131na y\u00f6nelik bir b\u00fcy\u00fck ” Yery\u00fcz\u00fc Siyaseti”ni (\u015eerre kar\u015f\u0131 hayr\u0131, b\u00e2t\u0131la kar\u015f\u0131 hakk\u0131, zulme kar\u015f\u0131 adaleti) yery\u00fcz\u00fcnde etkin k\u0131lmakt\u0131r. M\u00fcsl\u00fcmanlar da bu k\u00fcresel siyasetin ba\u015f akt\u00f6rleri olmakla m\u00fckelleftiler. (Siz insanl\u0131k i\u00e7in ( tarih sahnesine) \u00e7\u0131kar\u0131lm\u0131\u015f en hay\u0131rl\u0131 \u00fcmmetsiniz; iyili\u011fi emreder , k\u00f6t\u00fcl\u00fc\u011f\u00fc ise yasaklay\u0131p engellersiniz, Allah’a da inan\u0131rs\u0131n\u0131z (3,\u00c2lu Imr\u00e2n,110 ) ; \u0130\u015fte sizi b\u00f6ylece vasat bir \u00fcmmet yapt\u0131k ki, (yery\u00fcz\u00fcnde olan bitenler kar\u015f\u0131s\u0131nda)insanlar \u00fczerinde \u015fahitler olas\u0131n\u0131z,Peygamber de (yapt\u0131klar\u0131n\u0131z konusunda) sizler \u00fczerinde \u015fahit olsun ( 2,el-Bakara,143).Bu m\u00fckellefiyetin iman, namaz, oru\u00e7, zekat ve hac gibi m\u00fckellefiyetlerden hi\u00e7bir fark\u0131 yoktur.
\n3. \u00d6zelikle Roger Garaudy’nin hemen b\u00fct\u00fcn eserlerinde y\u0131llard\u0131r \u0131srarla vurgulad\u0131\u011f\u0131 gibi \u0130slam bug\u00fcn insanl\u0131\u011f\u0131n ve yery\u00fcz\u00fcn\u00fcn kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu b\u00fct\u00fcn k\u00fcresel tehditler kar\u015f\u0131s\u0131nda ye\u011fane kurtulu\u015f imkan\u0131d\u0131r.
\n4. Ancak ortada sadece bir “imkan”\u0131n mevcudiyetinden s\u00f6z etti\u011fimiz dikkatlerden ka\u00e7mamal\u0131d\u0131r. Bu imkan\u0131n ger\u00e7e\u011fe d\u00f6n\u00fc\u015f(t\u00fcr\u00fcl)mesi \u0130slam d\u00fcnyas\u0131n\u0131n mevcut haliyle m\u00fcmk\u00fcn de\u011fildir, bu sebeple zihniyet, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, dindarl\u0131k tasavvuru, fert, toplum, siyaset ve y\u00f6netim plan\u0131nda k\u00f6kl\u00fc de\u011fi\u015fikliklere gidilmesi ka\u00e7\u0131n\u0131lmazd\u0131r. (Bu meseleye dair, \u0130slamiyat’\u0131n b\u00fcltenlerinden birinde “Bu M\u00fcsl\u00fcmanl\u0131kla buraya kadar!” ba\u015fl\u0131kl\u0131 m\u00fcstakil bir yaz\u0131 da kaleme ald\u0131\u011f\u0131m\u0131z\u0131 okurlar\u0131m\u0131z\u0131n bilgilerine sunar\u0131z).
\n5. K\u0131sacas\u0131 \u0130slam D\u00fcnyas\u0131 gelece\u011fini \u2013 \u00e7o\u011fu kendi \u00e7\u0131karlar\u0131 u\u011fruna, BOP, GOP, YOP gibi projeler dahil, Bat\u0131’n\u0131n \u00e7\u0131karlar\u0131na da hizmet etmekte beis g\u00f6rmeyen, bu sebeple kendi toplumlar\u0131yla da kavgal\u0131 olan – y\u00f6netimlere ve birtak\u0131m resmi kurum ve kurulu\u015flara havale etmeye, dahas\u0131 bununla yetinmeye son verip, \u00fcmmet bilinci do\u011frultusunda inisiyatifi bizzat ele almal\u0131d\u0131r. Bu inisiyatifin temel kavram\u0131 ise “vahdet”, yani \u0130slam ve M\u00fcsl\u00fcmanlar\u0131n gelece\u011fi konusunda at\u0131lmas\u0131 gereken ad\u0131mlara y\u00f6n verecek “Ortak \u0130rade”dir. Bu inisiyatifi hayata ge\u00e7irip etkili hale getirmenin yolu ise g\u00fcn\u00fcm\u00fczde “sivillik” veya “sivil toplum\/sivil inisiyatif ” ad\u0131 da verilen “sessiz \u00e7o\u011funluklar\u0131n g\u00fcc\u00fc”ne ba\u015fvurmakt\u0131r. Bir bu\u00e7uk milyarl\u0131k \u0130slam D\u00fcnyas\u0131nda y\u00f6netici tabakalar\u0131 toplasan\u0131z kabaca bir hesapla bu say\u0131n\u0131n %5-10’unu bile bulmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Bu son derece k\u00fc\u00e7\u00fck az\u0131nl\u0131\u011f\u0131n y\u00f6netilenlerin, yani %90-95 “sessiz ezici \u00e7o\u011funluk’un gelece\u011fini ipotek alt\u0131na almas\u0131, ancak geni\u015f kitlelerin bu y\u00f6netimleri destekleyecek kadar bilin\u00e7siz, da\u011f\u0131n\u0131k ve ortak ama\u00e7lar etraf\u0131nda toplu hareket etme kabiliyetinden yoksun olmas\u0131yla m\u00fcmk\u00fcn olmaktad\u0131r. Bu dengesizli\u011fi d\u00fczeltmek ve dengeyi geni\u015f kitlelerin \u2013 \u0130slam \u00fcmmetinin ezici \u00e7o\u011funlu\u011funun \u2013 lehine \u00e7evirmek i\u00e7in, \u00f6ncelikle yukar\u0131da anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z bilincin geni\u015f kitlelere yayg\u0131nla\u015ft\u0131r\u0131lmas\u0131, ard\u0131ndan da bu kitlelerin sivil inisiyatif i\u00e7erisinde organize bir \u015fekilde harekete ge\u00e7irilmesi gerekir. \u0130slam d\u00fcnyas\u0131n\u0131n sessiz \u00e7o\u011funlu\u011funun kendisinin gelece\u011fine y\u00f6nelik ortak hedef ve problemler kar\u015f\u0131s\u0131nda birlikte hareket etme kabiliyetini kazanabilmesi i\u00e7in de, \u00f6ncelikle \u0130slam \u00fclkelerindeki M\u00fcsl\u00fcmanlar\u0131n birbirlerini yak\u0131ndan tan\u0131malar\u0131 gerekir. Asl\u0131nda bu tan\u0131ma\/tan\u0131\u015fma gere\u011fi, stratejik\/metodik oldu\u011fu kadar imani bir gerekliliktir.<\/strong> Zira birbirlerini tan\u0131mayan, birbirine ilgi duymayan M\u00fcsl\u00fcmanlar\u0131n, ayn\u0131 ama\u00e7 ve hedeflere y\u00f6nelmeksizin birbirinden kopuk vaziyetteki fertlerin toplam\u0131na “\u00dcmmet” ad\u0131 verilmesinin ne kadar do\u011fru oldu\u011fu da tart\u0131\u015f\u0131lmas\u0131 gereken bir husustur. Dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fczde M\u00fcsl\u00fcmanlar\u0131n bu yolda atacaklar\u0131 ad\u0131mlar\u0131n ba\u015f\u0131nda, \u00fcmmet olmay\u0131, \u00fcmmet haline gelmeyi M\u00fcsl\u00fcmanl\u0131\u011f\u0131n\u0131n olmazsa olmaz bir r\u00fckn\u00fc gibi g\u00f6rmek, bilin\u00e7 ve pratik d\u00fczeyinde bunu ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015fmak gelmelidir. Peki biz M\u00fcsl\u00fcmanlar di\u011fer \u0130slam \u00dclkelerini ne kadar tan\u0131yoruz?<\/p>\n
\nYemen’in en \u00f6nemli \u00f6zelli\u011fi \u0130slami miras\u0131n Hz. Peygamber d\u00f6neminden itibaren kesintisiz hala devam etmekte oldu\u011fu belki de en nadir \u00fclke olmas\u0131d\u0131r. Nitekim H.IV.yy’dan 1960’l\u0131 y\u0131llara kadar as\u0131rlarca Ehl-i Beyt imamlar\u0131n\u0131n liderli\u011findeki y\u00f6netimler taraf\u0131ndan idare edilen Yemen’de, \u015fu anda toplumun %45’ini olu\u015fturan Zeyd\u00eeler taraf\u0131ndan bu gelenek hala devam ettirilmektedir. Bir yandan Mutezili gelene\u011fi b\u00fcnyesinde muhafaza ederek bug\u00fcne kadar ta\u015f\u0131mas\u0131 ve S\u00fcnni f\u0131k\u0131h mezheplerine olan yak\u0131nl\u0131\u011f\u0131 sebebiyle s\u0131k s\u0131k be\u015finci mezhep olarak ta nitelendirilmesi, \u00f6te yandan akla ve Kur’an’a yapt\u0131\u011f\u0131 vurgu ve s\u00fcrekli i\u00e7tihad\u0131 temel prensip kabul etmesi sebebiyle son derece \u00f6nem arz eden Zeyd\u00eeli\u011fi canl\u0131 bir \u015fekilde s\u00fcrd\u00fcrmesi Yemen i\u00e7in bir meziyet olarak yeter de artar bile.<\/p>\n
\n\u00d6ncelikle, bir yandan klasik miras\u0131 yeni nesillere aktararak s\u00fcrd\u00fcrme \u00e7abas\u0131nda olan Zeydiyye’nin, \u00f6te yandan \u00e7a\u011fda\u015f geli\u015fmeler kar\u015f\u0131s\u0131nda bu geleneklerinden kopmadan nas\u0131l bir yenilenme ger\u00e7ekle\u015ftirebilecekleri konusunda da takdire \u015fayan bir \u00e7aba i\u00e7erisinde olduklar\u0131n\u0131 g\u00f6rmek olduk\u00e7a sevindirici bir g\u00f6zlem olmu\u015ftur. Hatta bu noktada Zeydiyye’nin \u2013 hakl\u0131 olarak- S\u00fcnni ve \u015eii(imami) gelene\u011fe nazaran, \u00e7a\u011fda\u015f \u0130slam\u00ee yorum ve \u00e7\u00f6z\u00fcm \u00fcretme s\u00fcrecinde kendi geleneklerinin \u00e7ok daha elveri\u015fli bir zemin olu\u015fturdu\u011funun bilincinde olduklar\u0131n\u0131 ve bu hususu b\u00fct\u00fcn \u0130slam d\u00fcnyas\u0131na bir katk\u0131 olarak sunma arzusunda olduklar\u0131n\u0131 da belirtmek gerekir. (Geni\u015f bilgi i\u00e7in bkz.Abdullah b. Muhammed b. \u0130smail Ham\u00eedu’d-D\u00een, ez-Zeydiyye, k\u0131r\u00e2tun fi’l-me\u015fr\u00fb’ ve bahsun fi’l-mukevvin\u00e2t, San’\u00e2,2004). Bu ama\u00e7lad\u0131r ki Zeydiyye 2003 y\u0131l\u0131ndan itibaren San’a’da \u00fc\u00e7 ayda bir yay\u0131mlanan Dir\u00e2s\u00e2t er-R\u00e2id adl\u0131, ilmi-fikri-siyasi bir dergi \u00e7\u0131karmaya devam etmektedir. Daha ilk say\u0131lar\u0131nda ele al\u0131n\u0131n konular bile Zeydiyye’nin meselelere yakla\u015f\u0131m\u0131 konusunda fikir verebilecek niteliktedir:<\/p>\n
\nTecr\u00fcbe ve Model Aras\u0131nda \u0130slam Devleti (ed-Devle el-\u0130slamiyye beyne’t-Tecribe ve’n-Nem\u00fbzec)
\nYemen’deki Siyasi Partiler Haritas\u0131 (Har\u00eetatu’l-Ahz\u00e2bi’s-Siy\u00e2siyye fi’l-Yemen)
\n\u0130mam el-Mehd\u00ee(as) Diyalog ve Birlik \u0130\u00e7in Metod(oloji) Sunuyor (el-\u0130m\u00e2m el-Mehd\u00ee(a) yada’u menheciyyeten li’l-H\u0131v\u00e2r ve’l-Vahde)
\nCumhuriyet ve \u0130mamet : Kopu\u015f mu, S\u00fcreklilik mi? (el-Cumh\u00fbriyye ve’l-\u0130m\u00e2me: Kat\u00ee’atun em istimr\u00e2r ?)
\nYemen ve Uluslar aras\u0131 Ter\u00f6r Siyaseti (el-Yemen ve Siy\u00e2setu’l-\u0130rh\u00e2b ed-Duveli)<\/p>\n
\nAmerika ve Uluslar aras\u0131 Ter\u00f6r Siyaseti (Emr\u00eek\u00e2 ve Siyasetu’l-\u0130rh\u00e2b ed-Duvel\u00ee)
\n\u0130slami Bak\u0131\u015f A\u00e7\u0131s\u0131ndan Su Zenginli\u011fi\/Kaynaklar\u0131 (es-Serve’l-M\u00e2iyye fi’l-Manz\u00fbr el-\u0130sl\u00e2m\u00ee)
\nZekat Kanunu: M\u00fclahazalar ve Teklifler (K\u00e2n\u00fbnu’z-Zek\u00e2t : Mul\u00e2haz\u00e2t ve Muktarah\u00e2t )<\/p>\n
\nDemokratik Tecr\u00fcbe, Partilerin Rol\u00fc ve Kabile(ler)in Etkisi, Ba\u015fkan Salih’in Yeniden Adayl\u0131\u011f\u0131 (et-Tecribetu’d-D\u00eemukr\u00e2t\u0131yye, Devru’l-Ahz\u00e2b ve Te’s\u00eeru’l-Kab\u00eele, i\u00e2detu ter\u015f\u00eehi’r-Ra\u00ees S\u00e2lih )
\nS\u00fcnnet’in(\u0130slam’daki) Yeri ve \u0130mam el-H\u00e2d\u00ee(as) (Mek\u00e2netu’s-Sunne’n-Nebeviyye ve’l-\u0130m\u00e2m el-H\u00e2d\u00ee(a) )
\nYemen’deki \u0130smail\u00eeler: Nas\u0131l D\u00fc\u015f\u00fcn\u00fcrler ve Neye \u0130nan\u0131rlar? (el-Beh(e)ra fi’l-Yemen : Keyfe Yufekkir\u00fbn ve m\u00e2z\u00e2 ya’tak\u0131d\u00fbn?<\/p>\n
\n\u0130slam’\u0131n Ter\u00f6re Bak\u0131\u015f\u0131 (Mevk\u0131fu’l-\u0130sl\u00e2m mine’l-\u0130rh\u00e2b )
\nZeyd\u00eeler (ez-Zuy\u00fbd )
\nKit\u00e2bu’l-Mec\u00e2z f\u00ee Zikri’l-Muc\u00e2z
\nKit\u00e2bu H\u0131v\u00e2r havle’l-\u0130m\u00e2me
\nThe Impact of Jamal al-Din al-Afghani on the Modern Islamic Movement
\n el-Kelime<\/strong><\/p>\n
\nArap \u0130slam K\u00fclt\u00fcr\u00fcnde Mant\u0131k: Geli\u015fme ve Engelleme Diyalekti\u011fi (el-Mant\u0131k fi’s-Sek\u00e2fe el-Arabiyye ve’l-\u0130sl\u00e2miyye : Cedelu’t-Tatavvur ve’l-\u0130’\u00e2ka )
\n\u0130slam D\u00fc\u015f\u00fcncesi Yap\u0131lar\u0131n\u0131n Yenilenmesi (Tahd\u00ees Ebniyeti’l-Fikr el-\u0130sl\u00e2m\u00ee )
\nDinler aras\u0131 Diyalog : Teolojik Olandan K\u00fclt\u00fcrel Olana (H\u0131v\u00e2ru’l-Edy\u00e2n: mine’l-L\u00e2h\u00fbt\u00ee il\u00e2’s-Sek\u00e2f\u00ee )
\nTaha Abdurrahman’a G\u00f6re S\u00fcrekli Yarat\u0131c\u0131l\u0131k Krizi (Ezmetu’l-\u0130bd\u00e2’ el-Mavs\u00fbl ‘\u0131nde T\u00e2h\u00e2 Abdurrahm\u00e2n )
\n\u0130slam ve Bat\u0131 Medyas\u0131 (el-\u0130sl\u00e2m ve’l-\u0130’l\u00e2m el-\u011earb\u00ee )
\nGelenek’ten \u0130\u00e7tihad’a … Ter\u00f6r\u00fc Engelleyecek Olan Fikri De\u011fi\u015fim\/Ge\u00e7i\u015f (Mine’t-Tur\u00e2s ila’l-\u0130ctih\u00e2d…nakletun fikriyyetun temne’u’l-\u0130rh\u00e2b )
\n\u0130ran’daki Muhafazak\u00e2r Ak\u0131ma G\u00f6re \u0130slam Devleti Modeli (Nem\u00fbzecu’d-Devle el-\u0130sl\u00e2miyye ‘\u0131nde’t-Teyy\u00e2r el-Muh\u00e2f\u0131z f\u00ee \u00cer\u00e2n )
\n\u0130slam Tarihinde Marjinalle(\u015ftirilenle)r (el-Muhemme\u015f\u00fbne fi’t-T\u00e2r\u00eehi’l-\u0130sl\u00e2m\u00ee )
\nHavza-i \u0130lmiyye’de Kelam ve Felsefe’nin Yenilenmesi (Tahd\u00eesu’d-Dersi’l-Kel\u00e2m\u00ee ve’l-Felsef\u00ee fi’l-Havzeti’l-\u0130lmiyye )<\/p>\n
\n\u015eeriatta Taklid Alanlar\u0131 (Mev\u00e2d\u0131’u’t-Takl\u00eed fi’\u015f-\u015eer\u00ee’a )
\nDilencilik Olgusu: \u0130slam’\u0131n I\u015f\u0131\u011f\u0131nda Problem ve \u00c7\u00f6z\u00fcm\u00fc (Z\u00e2hiratu’t-Tesevvul… el-Mu\u015fkile ve’l-Il\u00e2c f\u00ee Dav’i’l-\u0130sl\u00e2m )
\n\u00c7evre ve Kirlilikten Korunmas\u0131 ( el-B\u00eee ve H\u0131m\u00e2yetuh\u00e2 mine’t-Televvus)<\/p>\n
\nH\u00fcrriyet, Me\u015fruiyet ve \u00c2idiyet (Konular\u0131n)\u0131 Yeniden D\u00fc\u015f\u00fcnme (Tecd\u00eedu’t-Tefk\u00eer fi’l-Hurriyye ve’\u015f-\u015eer’\u0131yye ve’l-\u0130ntim\u00e2’ )
\nF\u0131kh\u00ee ve D\u00een\u00ee Yenilenme (et-Tecd\u00eed el-F\u0131kh\u00ee ve’d-D\u00een\u00ee )
\n\u015eehir ve B\u00f6lge Mezheplerinden \u015eahsi F\u0131k\u0131h Mezheplerine (Min mez\u00e2hibi’l-Ams\u00e2r ve’l-Ek\u00e2l\u00eem il\u00e2’l-Mez\u00e2hibi’l-F\u0131kh\u0131yye’\u015f-\u015eahs\u0131yye )
\n\u0130slam\u00ee Yasamada Akl\u0131n Yeri ( Menziletu’l-Akl fi’t-Te\u015fr\u00ee’i’l-\u0130sl\u00e2m\u00ee )
\nCebr akidesi ve Saltanat\u0131n Korunmas\u0131 : Emev\u00eeler ve Kaderiye \u2013 Yeni Bir Yakla\u015f\u0131m(el-Cebr ve’l-H\u0131f\u00e2z ala’l-Mulk: el-Emeviyy\u00fbn ve’l-Kaderiyye \u2013 Ru’ye Ced\u00eede )
\nMu’tezil\u00ee Ak\u0131l: Ayr\u0131lma ve Biti\u015fme Noktalar\u0131 (el-Aklu’l-Mu’tezil\u00ee : Hud\u00fbdu’l-\u0130nfis\u00e2l ve’l-\u0130ttis\u00e2l )
\nF\u0131k\u0131h ve Felsefe (el-F\u0131khu ve’l-Felsefe )
\nK\u00f6kenci D\u00fc\u015f\u00fcnce ve \u0130lmi Otorite Problemati\u011fi (el-Fikru’l-Us\u00fbl\u00ee ve \u0130\u015fk\u00e2liyyetu’s-Sultati’l-\u0130lmiyye )<\/p>\n
\nOryantalizmin S\u00f6ylemi (H\u0131t\u00e2bu’l-\u0130sti\u015fr\u00e2k)
\nAnglo-Amerikan Yaz\u0131larda Hz. Peygamber’in (s.a.v) \u0130maj\u0131 \u2013 Metodolojik Bir Giri\u015f ve \u00d6rnekler (S\u00fbratu’n-Neb\u00ee Muhammed(s.a.v) fi’l-Kit\u00e2b\u00e2ti’l-Anklo \u2013 \u0130mr\u00eekiyye \u2013 Mukaddime Menheciyye ve Nem\u00e2zic )
\nAlmanya’daki \u0130slam Konusundaki Yeni S\u00f6ylem’e Giri\u015f (Medhal il\u00e2’l-H\u0131t\u00e2bi’l-Ced\u00eed Havle’l-\u0130sl\u00e2m f\u00ee Alm\u00e2ny\u00e2 )
\nBat\u0131’da Edward Said Alg\u0131s\u0131 (Telakk\u00ee Edward Sa’\u00eed fi’l-\u011earb )
\n\u00c7a\u011fda\u015f Kur’an Okuma Olgusu ve Modernlik \u0130deolojisi (Z\u00e2hiratu’l-K\u0131r\u00e2a’l-Mu’\u00e2s\u0131ra li’l-Kur’\u00e2n ve Ayd\u00eey\u00fbl\u00fbciy\u00e2’l-Had\u00e2se )
\nMa\u011frib’te Islah\u00e7\u0131 Ak\u0131mlar ( Teyy\u00e2r\u00e2tu’l-Isl\u00e2h fi’l-Ma\u011fribi’l-‘Arab\u00ee )
\nOryantalist Wilfred Madelung \u0130le S\u00f6yle\u015fi ( H\u0131v\u00e2r ma’a’l-Muste\u015frik Wilfred M\u00e2del\u00fbnc)
\nTarih ve Tarih Bilinci (et-T\u00e2r\u00eeh ve’l-Va’yu bi’t-T\u00e2r\u00eeh )
\n\u0130slam Ara\u015ft\u0131rmalar\u0131 \u0130lmi: \u0130slam Gelene\u011fini Okumak \u0130\u00e7in Be\u015feri Bilimler Y\u00f6ntemlerini ve Terimlerini Nas\u0131l Uygulayabiliriz? ( Ilmu’l-\u0130sl\u00e2miyy\u00e2t : Keyfe Nutabbiku Men\u00e2hice’l-‘Ul\u00fbmi’l-\u0130ns\u00e2niyye ve Mustalah\u00e2tih\u00e2 f\u00ee K\u0131r\u00e2ati’t-Tur\u00e2si’l-\u0130sl\u00e2m\u00ee )
\nFoucoult’un \u0130slam’a Yakla\u015f\u0131m\u0131 ( Muk\u00e2rabetu F\u00fbko li’l-\u0130sl\u00e2m )
\nVahiy, Kur’an ve Peygamberlik: Hi\u015fam Cu’ayt’\u0131n Kitab\u0131ndaki Okuyu\u015f Bi\u00e7imi (el-Vahyu ve’l-Kur’\u00e2nu ve’n-Nubuvvetu \u2013 K\u0131r\u00e2etun f\u00ee Kit\u00e2b Hi\u015f\u00e2m Cu’ayt )
\nSiyasal \u0130slam D\u00fc\u015f\u00fcncesi: Devlet \u00dczerine D\u00fc\u015f\u00fcnmenin Geli\u015fimine Dair Bir \u0130nceleme ( el-Fikru’s-Siy\u00e2s\u00eeyyi’l-\u0130sl\u00e2m\u00ee \u2013 Dir\u00e2setun f\u00ee Tatavvuri’t-Tefk\u00eer bi’d-Devle )
\nSiyas\u00ee \u0130slam\u00ee Bir D\u00fc\u015f\u00fcncenin Olu\u015fumunda Cemaat’\u0131n ve Siyasi Otoritenin Rol\u00fc (Devru’l-Cem\u00e2’ati ve’s-Sultati’s-Siy\u00e2siyyeti f\u00ee Tekevvuni Fikrin Siy\u00e2siyyin \u0130sl\u00e2miyy )
\n\u00c7a\u011fda\u015f Arap \u0130slam D\u00fc\u015f\u00fcncesinde Devlet (ed-Devle fi’l-Fikri’l-‘Arab\u00eeyyi’l-\u0130sl\u00e2m\u00eeyyi’l-Mu’\u00e2s\u0131r)
\nAnayasal Hukukta ve \u0130slam D\u00fc\u015f\u00fcncesinde \u0130nsan Haklar\u0131n\u0131n Referans \u00c7er\u00e7evesi ( el-It\u00e2ru’l-Merci’\u00ee li-Huk\u00fbk\u0131’l-\u0130ns\u00e2n beyne’l-Fikri’l-\u0130sl\u00e2m\u00ee ve’l-F\u0131kh\u0131’d-Dust\u00fbr\u00ee )
\nTek\u00e7ilik ve \u00c7o\u011fulculuk Aras\u0131nda \u0130slam ( el-\u0130sl\u00e2m beyne’l-\u00c2h\u00e2diyye ve’t-Ta’addudiyye )
\n\u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinde Devlet ( ed-Devle fi’l-Fikril-\u0130sl\u00e2miyyi’l-Mu’\u00e2s\u0131r )
\nArap Siyasal Miras\u0131 ( Tur\u00e2su’l-‘Arabi’s-Siy\u00e2s\u00ee )
\n(K\u0131\u015f 2006) say\u0131s\u0131n\u0131n baz\u0131 yaz\u0131lar\u0131:
\nTabiat,Toplum ve \u0130nsan’da Sabiteler ve De\u011fi\u015fkenler ( es-Sev\u00e2bit ve’l-Mute\u011fayyir\u00e2t fi’t-Tab\u00ee’a ve’l-Muctema’ ve’l-\u0130ns\u00e2n )
\n\u0130slam D\u00fc\u015f\u00fcncesinde Sabiteler-De\u011fi\u015fkenler Diyalekti\u011fi ( Cedelu’s-Sev\u00e2bit ve’l-Mute\u011fayyir\u00e2t fi’l-Fikri’l-\u0130sl\u00e2m\u00ee )
\nSabiteler ve De\u011fi\u015fkenler Aras\u0131nda K\u00fclt\u00fcrel Kimlik ( el-Huviyyetu’s-Sek\u00e2fiyye beyne’s-Sev\u00e2bit ve’l-Mute\u011fayyir\u00e2t )
\nModernite ve Yeni \u00c2detler: Sabiteler-De\u011fi\u015fkenler Meselesi ve Yeniden Yap\u0131land\u0131rma Konusunda Bir Bak\u0131\u015f A\u00e7\u0131s\u0131 ( el-Had\u00e2se ve’t-Tak\u00e2l\u00eedu’l-Mubtede’a : Ru’ye li-Kad\u00e2y\u00e2’s-Seb\u00e2t ve’t-Ta\u011fayyur ve \u0130’\u00e2deti’t-Te\u015fekul )
\nModernite ve Evrensellik: Modernite Yakla\u015f\u0131m\u0131nda Yerellik ve K\u00fcresellik Diyalekti\u011fi ( el-Had\u00e2se ve’l-Kevniyye: Cedelu’l-Hus\u00fbs\u0131yye ve’l-‘\u00c2lemiyye fi’l-Muk\u00e2rabeti’t-Tahd\u00eesiyye )
\nSe\u00e7kinler ve S\u00fcnnetullah Bilinci , M\u00e2lik b. Neb\u00ee ve Muhammed Abduh: R\u00f6nesansa Dair \u0130bn Halduncu Okuma ( en-Nuhab ve’l-Va’yu’s-Sunen\u00ee , M\u00e2lik b. Neb\u00ee ve Muhammed ‘Abduh : K\u0131r\u00e2e Hald\u00fbniyye li’n-Nahda )
\n\u0130ran’da Dini D\u00fc\u015f\u00fcncenin Mevcut Durumu ( R\u00e2hinu’t-Tefk\u00eeri’d-D\u00een\u00ee f\u00ee \u00cer\u00e2n )
\nXIX.yy’da Tunus’ta Dini Islah Hareketi: \u00dcniversite Plan\u0131ndaki \u0130lgi ve Akademik \u00dcretim (Haraketu’l-Isl\u00e2hi’d-D\u00een\u00ee f\u00ee T\u00fbnis fi’l-Karni’t-T\u00e2si’ A\u015far : el-\u0130htim\u00e2m el-C\u00e2mi’\u00ee ve’l-\u0130nt\u00e2c el-Akad\u00eem\u00ee : Muk\u00e2rabe Evveliye )
\nMa\u011frib’te Din \u0130\u015fleri Y\u00f6netimi ( Tedb\u00eeru’\u015f-\u015ee’ni’d-D\u00een\u00ee fi’l-Ma\u011frib )<\/p>\n
\nTer\u00f6r Teriminin Siyasi Kullan\u0131m\u0131 F\u0131kh\u0131 (F\u0131khu’l-\u0130stihd\u00e2mi’s-Siy\u00e2s\u00ee li-Mustalahi’l-\u0130rh\u00e2b )
\nNass Varken \u0130\u00e7tihada Cevaz Yoktur, Kaidesi \u0130le \u0130lgili A\u00e7\u0131klamalar ( K\u00e2’idetu L\u00e2 Mes\u00e2\u011fa li’l-\u0130ctih\u00e2di f\u00ee Mevridi’n-Nassi : Tavd\u00eeh\u00e2t )
\nK\u00fcreselle\u015fme D\u00f6neminde Kur’\u00e2n-\u0131 Kerim ( el-Kur’\u00e2nu’l-Ker\u00eem f\u00ee Zemeni’l-‘Avleme )<\/p>\n
\nDi\u011fer yandan, b\u00f6ylesi \u00f6nemli ve olgun bir gelene\u011fi bug\u00fcne kadar kesintisiz s\u00fcrd\u00fcrme ba\u015far\u0131s\u0131n\u0131 g\u00f6steren Yemen’in, bu suretle sergiledi\u011fi” Hikmet” e olan tutkusunun alt\u0131nda yatan , hi\u00e7 \u015f\u00fcphe yok ki, onun \u0130slam’a olan derin ba\u011fl\u0131l\u0131\u011f\u0131ndan, yani ” \u0130man\u0131 ” ndan ba\u015fka bir \u015fey olamaz. Yoksa uzun as\u0131rlar boyunca b\u00f6ylesi bir ba\u015far\u0131y\u0131 s\u00fcrd\u00fcrmesini ba\u015fka nas\u0131l izah etmek m\u00fcmk\u00fcn olabilir?
\nO halde bug\u00fcn de h\u00e2l\u00e2 diyebiliriz ki, \u0130man da Yemen’lidir, Hikmet de !<\/p>\n","protected":false},"excerpt":{"rendered":"