11 Ekim 2004<\/p>\n
K\u00fcrselle\u015fmenin olumsuzluklar\u0131na kar\u015f\u0131 Asya\u2019dan, Asya\u2019n\u0131n en \u00f6nemli medeniyet ve k\u00fclt\u00fcr havzalar\u0131n\u0131n ba\u015f\u0131nda gelen \u0130slam D\u00fcnyas\u0131ndan y\u00fckselen g\u00fc\u00e7l\u00fc bir ses olarak Do\u011fu Konferans\u0131 Giri\u015fimi, Irak\u2019\u0131n i\u015fgalinin hemen akabinde T\u00fcrkiye\u2019deki bir grup ayd\u0131n\u0131n ba\u015flatt\u0131\u011f\u0131 bir giri\u015fimdir. \u00dclkedeki farkl\u0131 e\u011filimleri (mesela dinli-dinsiz, m\u00fcsl\u00fcman-hristiyan, sa\u011fc\u0131-solcu, \u015fii-s\u00fcnni v.b.) ayn\u0131 ortak payda etraf\u0131nda kolayca toplama ba\u015far\u0131s\u0131n\u0131 g\u00f6sterdikleri bu giri\u015fim, \u00f6zetle, siyasi, askeri, ekonomik ve k\u00fclt\u00fcrel olarak kendisini, b\u00f6lgesini, hatta gezegeni tehdit alt\u0131nda g\u00f6ren ve hisseden vicdanlar\u0131n g\u00fcr bir sesle hayk\u0131r\u0131\u015f\u0131 ve kararl\u0131 bir dayan\u0131\u015fmas\u0131d\u0131r. Kendili\u011finden ve tamamen sivil bir birliktelik olarak bu giri\u015fimin kendine isim olarak Do\u011fu Konferans\u0131\u2019n\u0131 se\u00e7mi\u015f olmas\u0131 da ayr\u0131ca anlaml\u0131d\u0131r. Genellikle sanat\u00e7\u0131, yazar, akademisyen, gazeteci, siyasal aktivist, serbest meslek erbab\u0131, sendikac\u0131 ve \u00e7e\u015fitli sivil toplum \u00f6rg\u00fct mensuplar\u0131n\u0131 b\u00fcnyesinde toplam\u0131\u015f bulunan giri\u015fim, hem b\u00f6lgesel ve k\u00fcresel problemler konusunda fikir al\u0131\u015fveri\u015finde bulunmay\u0131, hem de b\u00f6lgedeki farkl\u0131 din, mezhep, \u0131rk ve k\u00fclt\u00fcrlere mensup entelekt\u00fcellerin birbirlerini, k\u00fclt\u00fcrlerini ve \u00fclkelerini tan\u0131malar\u0131 i\u00e7in sa\u011fl\u0131kl\u0131 bir \u015fekilde i\u015fleyen arac\u0131s\u0131z ileti\u015fim kanallar\u0131 a\u00e7may\u0131 hedeflemektedir. Bu suretle b\u00f6lgede kal\u0131c\u0131 ili\u015fkilerin tesisinin de m\u00fcmk\u00fcn olaca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclmekte, pek \u00e7o\u011fu k\u00fcreselle\u015fme olgusuyla yak\u0131ndan ilgili olan b\u00f6lgesel problemlerin \u00e7\u00f6z\u00fcm\u00fc yolunda i\u015fbirli\u011fi imkanlar\u0131n\u0131n artaca\u011f\u0131 \u00fcmit edilmektedir.
\nMamafih Do\u011fu Konferans\u0131\u2019n\u0131n \u00f6ncelikli ve acil olarak ele almay\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc konular b\u00f6lgesel olsa da, nihai hedefinin k\u00fcreselle\u015fmenin yol a\u00e7t\u0131\u011f\u0131 olumsuzluklar\u0131n tamam\u0131yla y\u00fczle\u015fmek, k\u00fcresel problemlerin \u00e7\u00f6z\u00fcm\u00fc i\u00e7in k\u00fcresel \u00f6l\u00e7ekte bir i\u015fbirli\u011fine y\u00f6nelmek oldu\u011funu da burada belirtmek gerekir.
\nB\u00fct\u00fcn bu hedefleri ge\u00e7ekle\u015ftirebilmek i\u00e7in Do\u011fu Konferans\u0131 Giri\u015fimi \u00e7er\u00e7evesinde \u00f6nce Suriye, \u0130ran, M\u0131s\u0131r, L\u00fcbnan, M\u0131s\u0131r ve Ermenistan\u2019a ziyaretler ger\u00e7ekle\u015ftirilmi\u015f, bu ziyaretler esnas\u0131nda sivil toplum \u00f6rg\u00fctleriyle g\u00f6r\u00fc\u015fmelerde ve fikir al\u0131\u015fveri\u015finde bulunulmu\u015f, Kas\u0131m 2005\u2019te yap\u0131lmas\u0131 d\u00fc\u015f\u00fcn\u00fclen Do\u011fu Konferans\u0131 uluslararas\u0131 \u0130stanbul bulu\u015fmas\u0131 i\u00e7in \u00f6n g\u00f6r\u00fc\u015fmeler yap\u0131lm\u0131\u015ft\u0131r. Daha \u015fimdiden fevkalade olumlu yans\u0131malar\u0131 ve etkileri ile dikkatleri \u00fczerine \u00e7eken bu giri\u015fim ba\u015far\u0131ya ula\u015ft\u0131\u011f\u0131 takdirde, bunun k\u00fcreselle\u015fmenin meydan okumalar\u0131na Asya\u2019n\u0131n verdi\u011fi \u00f6nemli bir cevap olarak, b\u00f6lgesel ve k\u00fcresel \u00f6l\u00e7ekte bir \u00fcmit kayna\u011f\u0131 te\u015fkil edebilece\u011fini g\u00f6z ard\u0131 etmemek gerekir.
\nAsya\u2019n\u0131n en Bat\u0131s\u0131ndan y\u00fckselen Do\u011fu Konferans\u0131 Giri\u015fiminin bu hayk\u0131r\u0131\u015f\u0131na Asya\u2019n\u0131n di\u011fer b\u00f6lgelerinden de benzer kat\u0131l\u0131mlar\u0131n gelmesi, Asya\u2019n\u0131n hikmet ve ferasetinin \u00f6lmedi\u011fini, bilakis hala canl\u0131 ve diri oldu\u011funu ispat edecektir. Zaman, medeniyetlerin be\u015fi\u011fi olan Asya\u2019n\u0131n tekrar b\u00fct\u00fcn d\u00fcnyaya, sek\u00fclerizmin yol a\u00e7t\u0131\u011f\u0131 hastal\u0131klar\u0131 tedavi edecek olan hikmet ve feraseti sunmas\u0131 zaman\u0131d\u0131r. Bu sempozyumun bu misyonu hayata ge\u00e7irmede ilk ad\u0131m\u0131 te\u015fkil etmesi dile\u011fiyle, bu organizasyonu ger\u00e7ekle\u015ftirenleri c\u00e2n u g\u00f6n\u00fclden tekrar tebrik eder, bu t\u00fcr faaliyetlerin devam\u0131n\u0131 dilerim.
\nD\u00fcnyam\u0131z\u0131n siyasi, askeri, ekonomik ve k\u00fclt\u00fcrel a\u00e7\u0131dan ciddi bir Bat\u0131(ABD ve AB) hegemonyas\u0131 tehdidiyle kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu bir d\u00f6nemde Asya\u2019n\u0131n bu tehdide ra\u011fmen kendine d\u00f6n\u00fcp bakmas\u0131, kendi de\u011ferinin fark\u0131na varmas\u0131 \u00e7ok \u00f6nemli ve anlaml\u0131 bir geli\u015fmedir. \u00dcstelik b\u00f6yle bir toplant\u0131n\u0131n, Bat\u0131c\u0131l\u0131\u011f\u0131n bir ideoloji haline getirilebildi\u011fi, y\u00f6netici elitlerin ve geni\u015f bir ayd\u0131nlar kesiminin tutku halinde Bat\u0131l\u0131la\u015fmay\u0131 savundu\u011fu bu topraklarda ger\u00e7ekle\u015ftirilmesi ise ayr\u0131ca anlaml\u0131d\u0131r. Bu bak\u0131mdan Bat\u0131n\u0131n her alanda mutlak \u00fcst\u00fcnl\u00fc\u011f\u00fc miti ile beyinlerin y\u0131kand\u0131\u011f\u0131 bir d\u00fcnyada, Asya\u2019n\u0131n kendisinin fark\u0131na vard\u0131\u011f\u0131n\u0131 g\u00f6steren b\u00f6yle bir toplant\u0131y\u0131 ger\u00e7ekle\u015ftirenleri g\u00f6n\u00fclden tebrik etmek gerekir.
\nAsya\u2019da do\u011fan ve b\u00fcy\u00fck \u00f6l\u00e7\u00fcde medeniyet(ler)ini Asya\u2019da kuran \u0130slam\u2019\u0131n ve \u0130slam D\u00fcnyas\u0131n\u0131n, g\u00fcn\u00fcm\u00fczde K\u00fcreselle\u015fme kar\u015f\u0131s\u0131ndaki konumuna dair geni\u015f bir literat\u00fcr\u00fcn bulundu\u011fu ve bu t\u00fcr bir toplant\u0131n\u0131n en az\u0131ndan \u00fclkemiz a\u00e7\u0131s\u0131ndan ilk oldu\u011fu g\u00f6z \u00f6n\u00fcne al\u0131nacak olursa, burada sadece genel bir de\u011ferlendirme yapmakla yetinmek zorunda kalaca\u011f\u0131m\u0131z\u0131, detayl\u0131 de\u011ferlendirme ve tart\u0131\u015fmalar\u0131 ileride d\u00fczenlenecek benzer toplant\u0131lara b\u0131rakaca\u011f\u0131m\u0131z\u0131 ifade etmek yerinde olacakt\u0131r.
\nHemen belirtelim ki \u0130slam d\u00fcnyas\u0131n\u0131n k\u00fcreselle\u015fme kar\u015f\u0131s\u0131nda net bir fikrinin ve ortak bir tavr\u0131n\u0131n oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi, k\u00fcreselle\u015fmenin ne anlama geldi\u011fini b\u00fct\u00fcn boyutlar\u0131yla alg\u0131layabildi\u011fini s\u00f6ylemek te olduk\u00e7a zordur.
\n\u0130slam d\u00fcnyas\u0131n\u0131n daha \u00f6nce Bat\u0131\u2019n\u0131n s\u00f6m\u00fcrgeleri oldu\u011fu ve resmi olarak \/ ka\u011f\u0131t \u00fczerinde ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 ilan etmi\u015f olsalar da, pek \u00e7o\u011funun ger\u00e7ek anlamda ba\u011f\u0131ms\u0131z olmad\u0131klar\u0131, bilakis Bat\u0131\u2019ya ba\u011f\u0131ml\u0131 olduklar\u0131 g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, y\u00f6netimlerin genelde k\u00fcreselle\u015fme s\u00fcrecinin belirleyicisi olan Bat\u0131\u2019ya uyumlu politikalar izlediklerini g\u00f6rmek hi\u00e7 de \u015fa\u015f\u0131rt\u0131c\u0131 olmasa gerektir. Hatta siyasi ve ideolojik olarak Bat\u0131 kar\u015f\u0131t\u0131 bir pozisyonu benimsemi\u015f olan birtak\u0131m \u0130slam \u00fclkelerinde bile, k\u00fcreselle\u015fmenin birtak\u0131m olumsuz etkilerinden kurtulmak m\u00fcmk\u00fcn olamam\u0131\u015ft\u0131r.
\nGeni\u015f halk kitleleri a\u00e7\u0131s\u0131ndan da durum \u00e7ok farkl\u0131 de\u011fildir. K\u00fcreselle\u015fmenin ne oldu\u011fu, nelerin k\u00fcreselle\u015fip nelerin de k\u00fcreselle\u015fmemesi gerekti\u011fi konular\u0131nda kitlelerin a\u00e7\u0131k ve net bir fikir sahibi olduklar\u0131 s\u00f6ylenemez. Kesin olan \u015fu ki, onlar k\u00fcreselle\u015fmeyi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde maddi boyutlar\u0131yla alg\u0131lamakta, bilim ve teknoloji alan\u0131ndaki geli\u015fmelerden yararlanmak gerekti\u011fini d\u00fc\u015f\u00fcnmekte, ancak bunun hayat tarzlar\u0131 ve d\u00fcnya g\u00f6r\u00fc\u015fleri \u00fczerinde birtak\u0131m tesirleri olabilece\u011fini fark edememekte, bu sebeple de k\u00fcreselle\u015fmenin \u00f6zellikle olumsuz sonu\u00e7lar\u0131 gen\u00e7 nesiller \u00fczerinde giderek daha a\u00e7\u0131k bir bi\u00e7imde g\u00f6r\u00fclmektedir. Maddi\/maddeci\/materyalist m\u00fclahazalar, yani para, servet, \u015f\u00f6hret, l\u00fcks hayat, ba\u015f\u0131bo\u015f, kontrols\u00fcz ve s\u0131n\u0131rs\u0131z cinsellik, g\u00fc\u00e7, iktidar ve tahakk\u00fcm gibi ama\u00e7lar hayat\u0131n nihai hedefleri olarak alg\u0131lanmakta ve bu hedeflere ula\u015fmak i\u00e7in s\u0131n\u0131r ve de\u011fer tan\u0131mazl\u0131k e\u011filimleri giderek gen\u00e7ler aras\u0131nda yayg\u0131nla\u015f(t\u0131r\u0131l)maktad\u0131r. Ku\u015fkusuz b\u00fct\u00fcn bu geli\u015fmelerde, k\u00fcreselle\u015fmenin sacayaklar\u0131ndan biri olan medyan\u0131n yaratt\u0131\u011f\u0131 ve ger\u00e7eklerden ziyade imajlara dayal\u0131 bir hayali\/sanal d\u00fcnyan\u0131n \u2013 ki bunun Bat\u0131l\u0131 bir d\u00fcnya oldu\u011funu s\u00f6ylemeye bile gerek yoktur – ve buna y\u00f6nelik beyin y\u0131kama s\u00fcrecinin \u00e7ok b\u00fcy\u00fck bir rol\u00fc s\u00f6z konusudur. Bu m\u00fclahazalar\u0131n teyidi i\u00e7in \u00f6zellikle T\u00fcrkiye, L\u00fcbnan ve Tunus gibi \u0130slam \u00fclkelerinde basit birtak\u0131m g\u00f6zlemlerde bulunmak bile yeterlidir.
\n\u00d6zetle \u0130slam \u00fclkelerinin kalk\u0131nm\u0131\u015fl\u0131k(!) d\u00fczeyi bak\u0131m\u0131ndan \u00dc\u00e7\u00fcnc\u00fc D\u00fcnya \u00dclkeleri kategorisinde yer ald\u0131klar\u0131 da hat\u0131rlanacak olursa, k\u00fcreselle\u015fmenin bu medeniyet havzas\u0131ndaki yans\u0131malar\u0131n\u0131n olumsuzluk y\u00f6n\u00fcn\u00fcn a\u011f\u0131r bast\u0131\u011f\u0131n\u0131 s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. Bu durumun tabii bir sonucu olarak \u0130slam \u00fclkeleri a\u00e7\u0131s\u0131ndan bu kavram\u0131n pek de olumlu imalar ta\u015f\u0131mad\u0131\u011f\u0131 s\u00f6ylenebilir. Buna bir de k\u00fcreselle\u015fme ad\u0131 alt\u0131nda son y\u0131llarda ya\u015fanan birtak\u0131m olumsuz geli\u015fmeleri de ilave edecek olursak, tablonun daha da k\u00f6t\u00fcle\u015fti\u011fi g\u00f6r\u00fclecektir. Zira yeni d\u00fcnya d\u00fczeni, – evrensel de\u011ferler olarak – demokrasi, e\u015fitlik \u00f6zg\u00fcrl\u00fckler ve insan haklar\u0131n\u0131n s\u00f6z\u00fcm ona k\u00fcreselle\u015fti(rildi)\u011fi bir d\u00f6nemde, \u0130slam d\u00fcnyas\u0131n\u0131n (Bosna-Hersek, \u00c7e\u00e7enistan, Irak, Filistin ve Afganistan\u2019\u0131n )bu kavramlarla alay edilircesine ve b\u00fct\u00fcn d\u00fcnyan\u0131n g\u00f6zleri \u00f6n\u00fcnde alenen ve pervas\u0131zca i\u015fgal edilip ya\u011fmaland\u0131\u011f\u0131, k\u0131sacas\u0131 bu ideallerin bombalan\u0131p havaya u\u00e7uruldu\u011fu g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, ortada ger\u00e7ekten bir k\u00fcreselle\u015fme mi, yoksa iki y\u00fczl\u00fcl\u00fck\/\u00e7ifte standart \u015feklinde tezah\u00fcr eden bir ahlak d\u0131\u015f\u0131l\u0131k m\u0131 oldu\u011fu sorusu ka\u00e7\u0131n\u0131lmaz olmaktad\u0131r. Buna k\u00fcreselle\u015f(tir)me ad\u0131na y\u00fcr\u00fct\u00fclen kapitalist yay\u0131lmac\u0131l\u0131\u011f\u0131 ve b\u00fct\u00fcn di\u011fer \u00dc\u00e7\u00fcnc\u00fc D\u00fcnya \u00dclkeleri\/Geli\u015fmemi\u015f \u00dclkeler gibi \u0130slam \u00fclkelerinin gizli bir s\u00f6m\u00fcr\u00fcye maruz b\u0131rak\u0131lmas\u0131n\u0131 da eklemek gerekir. Asl\u0131nda k\u00fcreselle\u015fmenin \u0130slam \u00fclkelerindeki olumsuz sonu\u00e7lar\u0131na dair \u00e7ok daha uzun bir liste haz\u0131rlamak pekala m\u00fcmk\u00fcnd\u00fcr. Yine \u0130slam d\u00fcnyas\u0131n\u0131n, geli\u015fmi\u015f-geli\u015f(tiril)memi\u015f \u00fclkeler ya da kuzey-g\u00fcney denklemindeki dengesizli\u011fin, yani kalk\u0131nma, sa\u011fl\u0131k, e\u011fitim, k\u00fclt\u00fcr v.b. alanlar\u0131ndaki e\u015fitsizlik, adaletsizlik, haks\u0131zl\u0131k ve s\u00f6m\u00fcr\u00fcn\u00fcn \u00f6nemli bir ma\u011fduru ve mazlumu oldu\u011funu da unutmamak gerekir. \u00d6zetle \u0130slam d\u00fcnyas\u0131n\u0131n, k\u00fcreselle\u015fme s\u00fcrecinin giderek daha da galip vasf\u0131 haline gelen olumsuzluklardan b\u00fcy\u00fck bir pay ald\u0131\u011f\u0131 rahatl\u0131kla ifade edilebilir.
\nBir bak\u0131ma bu de\u011ferlendirmeler k\u00fcreselle\u015fmenin k\u00fcresel \u00f6l\u00e7ekteki sonu\u00e7lar\u0131n\u0131n bir hesap \u00f6zeti de say\u0131labilir. Zira yery\u00fcz\u00fcnde k\u00fcreselle\u015fen, e\u015fitlik, \u00f6zg\u00fcrl\u00fck, adalet, refah, sa\u011fl\u0131k, e\u011fitim, adil \u00fccret, \u00e7ok k\u00fclt\u00fcrl\u00fcl\u00fck, ahlaki de\u011ferler, silahs\u0131zlanma, maddi-manevi \u00e7evrenin korunmas\u0131, tabii kaynaklar\u0131n verimli, ekonomik ve geri d\u00f6n\u00fc\u015f\u00fcml\u00fc olarak kullan\u0131lmas\u0131, hikmet – irfan ve vahiy de\u011fil; tam aksine e\u015fitsizlikler, adaletsizlikler, i\u015fgaller, katliamlar, ya\u011fmalar ve talanlar, gizli-a\u00e7\u0131k s\u00f6m\u00fcr\u00fc, a\u00e7l\u0131k ve k\u0131tl\u0131klar ve buna ba\u011fl\u0131 \u00f6l\u00fcmler, d\u00fcnya egemenli\u011fi projeleri, her \u00e7e\u015fidiyle maddecilik, egoizm, hedonizm, kapitalizm, t\u00fcketim \u00e7\u0131lg\u0131nl\u0131\u011f\u0131 ve ekonomisi, ilkesizlik, \u00e7\u0131karc\u0131l\u0131k, \u00e7ifte standart\u00e7\u0131l\u0131k, skandallar, ahlaki de\u011ferlerin erozyonu, cinsel ba\u015f\u0131bo\u015fluk ve s\u0131n\u0131r tan\u0131mazl\u0131klar, sapmalar, kad\u0131n\u0131n ve bedeninin istismar\u0131, kitle\/magazin k\u00fclt\u00fcr\u00fc, hikmet, felsefe ve d\u00fc\u015f\u00fcncenin gerilemesi, sek\u00fclerizm, maddi-manevi \u00e7evre kirlili\u011fi, silahlanma ve n\u00fckleer tehdit, intiharlar, bo\u015fanmalar, gayr-\u0131 me\u015fru ili\u015fki ve birliktelikler, aile kurumunun sars\u0131lmas\u0131d\u0131r.
\nPeki \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesi b\u00fct\u00fcn bu geli\u015fmeler kar\u015f\u0131s\u0131nda nas\u0131l bir tav\u0131r tak\u0131nmaktad\u0131r? Bu sorunun cevab\u0131na ge\u00e7meden \u00f6nce, genel olarak \u0130slam d\u00fcnyas\u0131n\u0131n farkl\u0131 e\u011filimlerdeki entelekt\u00fcellerinin tutumuna da bir g\u00f6z atmak gerekir. Aralar\u0131ndaki farkl\u0131l\u0131klara ra\u011fmen, \u0130slam \u00fclkelerinin entelekt\u00fcellerinin k\u00fcreselle\u015fme konusunda pek \u00e7ok hususta hemfikir olduklar\u0131n\u0131 \u00f6ncelikle belirtelim. Mesela k\u00fcreselle\u015fmenin kapitalist modernizmle ve \u015fu an i\u00e7in ABD hegemonyas\u0131yla\/emperyalizmiyle e\u015f anlaml\u0131 oldu\u011fu, ancak ABD\u2019nin bu merkezi rol\u00fcn\u00fcn sonsuza kadar devam etmesinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131, SSCB\u2019nin y\u0131k\u0131lmas\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc d\u00fcnyay\u0131 karma\u015fa i\u00e7inde b\u0131rakt\u0131\u011f\u0131 ve bunun akabinde \u0130slam d\u00fcnyas\u0131nda otoriteryanizmin y\u00fckseldi\u011fi ve kapitalist \u00e7evrelerin Bat\u0131\u2019l\u0131 kapitalist \u00e7evrelerle i\u015fbirli\u011fine gitti\u011fi, \u0130slam \u00fclkelerinde sefaletin artt\u0131\u011f\u0131, orta ve fakir kesimler i\u00e7in bir umut olarak ta \u0130slami hareketlerin g\u00fc\u00e7lendi\u011fi ve k\u00fcreselle\u015fmenin b\u00f6lgede sonu\u00e7 itibariyle \u0130srail\u2019e ve siyonistlere yarad\u0131\u011f\u0131 \u015feklindeki tespitlerde genel bir ittifaktan s\u00f6z etmek m\u00fcmk\u00fcnd\u00fcr. Di\u011fer yandan k\u00fcreselle\u015fme ele\u015ftirisi konusunda bilhassa sol kesimlerin \u00f6n plana \u00e7\u0131kt\u0131klar\u0131na da burada i\u015faret etmek gerekir.
\n\u0130slam D\u00fcnyas\u0131n\u0131n entelekt\u00fcellerinin genel olarak durumu \u00f6zetle bu merkezdedir. \u00d6zel olarak \u0130slam entelekt\u00fcellerinin k\u00fcreselle\u015fme kar\u015f\u0131s\u0131ndaki durumuna gelince, \u00e7izdi\u011fimiz genel tablonun pek d\u0131\u015f\u0131nda de\u011fildir. Zira bu genel tabloda i\u015faret edilen tespitlerin bir\u00e7o\u011funa kat\u0131lan \u0130slam ilim ve fikir adamlar\u0131, k\u00fcreselle\u015fmenin ger\u00e7ekte Amerikan k\u00fclt\u00fcr\u00fc, bencilli\u011fe varan a\u015f\u0131r\u0131 bir bireysellik ve rafine bir materyalizmden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 da bu tespitlere ilave ederler. \u0130slam d\u00fcnyas\u0131ndaki sol kesimin ekonomi-politik a\u011f\u0131rl\u0131kl\u0131 de\u011ferlendirmelerine mukabil \u0130slam entelekt\u00fcellerinin k\u00fcreselle\u015fmenin yol a\u00e7t\u0131\u011f\u0131 k\u00fclt\u00fcrel, toplumsal dejenerasyonlara ve gen\u00e7 nesiller \u00fczerindeki y\u0131k\u0131c\u0131 etkilerine, t\u00fcketim k\u00fclt\u00fcr\u00fcne ve bu geli\u015fmelerde medyan\u0131n ve birtak\u0131m teknolojik imkanlar\u0131n oynad\u0131\u011f\u0131 fevkalade olumsuz role dikkat \u00e7ektikleri s\u00f6ylenebilir.
\n\u0130slami kesimde k\u00fcreselle\u015fmeyi Bat\u0131c\u0131l\u0131k ve yeni s\u00f6m\u00fcrgecilikle bir tutma e\u011filiminin de g\u00fc\u00e7l\u00fc oldu\u011funu burada vurgulamakta yarar vard\u0131r. \u00d6te yandan k\u00fcreselle\u015fme(el-\u2018avleme) ile evrensellik (el-\u00e2lemiyye) aras\u0131nda ay\u0131r\u0131m yap\u0131lmas\u0131 gerekti\u011fini, Amerikan k\u00fclt\u00fcr\u00fcn\u00fcn di\u011fer k\u00fclt\u00fcrleri yutmas\u0131 anlam\u0131ndaki k\u00fcreselle\u015fmeye, k\u00fclt\u00fcrler aras\u0131 etkile\u015fim ve k\u00fclt\u00fcrel \u00e7o\u011fulculuk anlam\u0131ndaki bir evrensellikle cevap verilebilece\u011fini savunanlar\u0131n bulundu\u011funu da eklemek gerekir.
\n\u00c7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinde k\u00fcreselle\u015fmeye kar\u015f\u0131 tak\u0131n\u0131lan tavr\u0131n b\u00fcy\u00fck \u00f6l\u00e7\u00fcde olumsuz nitelikte olmas\u0131n\u0131n tabii bir sonucu olarak, k\u00fclt\u00fcrel bir himayecilik ve savunmac\u0131l\u0131k refleksi ortaya \u00e7\u0131kmakta ve k\u00fcreselle\u015fmenin zararl\u0131 etkilerine kar\u015f\u0131 panzehir olarak \u0130slam k\u00fclt\u00fcr\u00fcne ve \u0130slami de\u011ferlere at\u0131fta bulunulmaktad\u0131r. Bu noktada baz\u0131 \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin k\u00fcreselle\u015fmeyi tamamen olumsuzlad\u0131klar\u0131 ve tek \u00e7are olarak ona kar\u015f\u0131 direnmeyi g\u00f6sterdikleri de g\u00f6r\u00fclebilmektedir. Buna mukabil farkl\u0131 e\u011filimlere mensup bir\u00e7ok entelekt\u00fcel gibi baz\u0131 \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin k\u00fcreselle\u015fmede birtak\u0131m olumlu y\u00f6nlerin bulundu\u011funu g\u00f6z ard\u0131 etmedikleri ve bu sebeple bilhassa modern teknolojilerin, k\u00fcreselle\u015fmeye kar\u015f\u0131 \u0130slami panzehiri yayg\u0131nla\u015ft\u0131rma amac\u0131yla kullan\u0131lmas\u0131 gerekti\u011fini dile getirdikleri de g\u00f6r\u00fclmektedir.
\nDikkat \u00e7eken bir di\u011fer nokta ise, \u0130slam ilim ve fikir adamlar\u0131n\u0131n, k\u00fcreselle\u015fmenin tarihi k\u00f6kenleri ve felsefi\/fikri temelleri ile hesapla\u015fmaks\u0131z\u0131n, sadece g\u00fcn\u00fcm\u00fczdeki tezah\u00fcrlerini dini a\u00e7\u0131dan de\u011ferlendirmekle yetinme e\u011filiminde olmalar\u0131d\u0131r. Bu bak\u0131mdan k\u00fcreselle\u015fme tart\u0131\u015fmalar\u0131 a\u00e7\u0131s\u0131ndan \u0130slam entelekt\u00fcelleri aras\u0131nda birinci s\u0131n\u0131f ilim ve fikir adamlar\u0131na, d\u00fcnya \u00e7ap\u0131nda hikmet ve felsefe erbab\u0131na rastlamak hayli zordur. Mamafih k\u00fcreselle\u015fme ve \u00f6zellikle de olumsuzluklar\u0131n\u0131 bertaraf etme konusunda sadece \u0130slam D\u00fcnyas\u0131na de\u011fil, insanl\u0131\u011f\u0131n tamam\u0131na ciddi katk\u0131larda bulunabilecek bir vizyonun olu\u015fturulmas\u0131 i\u00e7in ba\u015flang\u0131\u00e7 ad\u0131mlar\u0131 say\u0131labilecek birtak\u0131m geli\u015fmelerin bulundu\u011funu da unutmamak gerekir.
\nG\u00f6r\u00fcnen o ki 18.yy\u2019dan itibaren \u00f6ce \u0130slam ve Bat\u0131, daha sonralar\u0131 \u0130slam ve Modernite, ard\u0131ndan da \u0130slam ve Postmodernite \u015feklinde devam eden tart\u0131\u015fmalar, art\u0131k g\u00fcn\u00fcm\u00fczde \u0130slam ve K\u00fcreselle\u015fme ba\u015fl\u0131\u011f\u0131 alt\u0131nda yo\u011funla\u015facakt\u0131r. Ne var ki bu entelekt\u00fcel tart\u0131\u015fmalar\u0131n \u0130slam d\u00fcnyas\u0131na y\u00f6nelik ve onu olumsuz y\u00f6nde etkileyen siyasi ve ekonomik geli\u015fmelerden ba\u011f\u0131ms\u0131z bir \u015fekilde ger\u00e7ekle\u015fece\u011fini beklemek pek m\u00fcmk\u00fcn de\u011fildir. Hele k\u00fcreselle\u015fmenin olumsuzluklar\u0131ndan Bat\u0131\u2019n\u0131n\/ABD\u2019nin sorumlu tutuldu\u011fu, \u00fcstelik bunu inkar\u0131 imkans\u0131z bir bi\u00e7imde do\u011frularcas\u0131na Filistin, Bosna-Hersek, Afganistan, \u00c7e\u00e7enistan ve son olarak Irak\u2019ta i\u015fgal, y\u0131k\u0131m ve katliamlar\u0131n f\u00fctursuzca uyguland\u0131\u011f\u0131 bir d\u00f6nemde, bu beklenti ger\u00e7ek\u00e7i de de\u011fildir. Kald\u0131 ki k\u00fcreselle\u015fmenin s\u00fctten \u00e7\u0131km\u0131\u015f bir ka\u015f\u0131k gibi ve tamamen masum bir s\u00fcre\u00e7 olmad\u0131\u011f\u0131n\u0131 bizatihi bu s\u00fcrecin ba\u015f akt\u00f6rleri bile itiraf etmektedir.
\nBurada g\u00fcn\u00fcm\u00fcz \u0130slam D\u00fcnyas\u0131nda ve \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinde ni\u00e7in k\u00fcreselle\u015fmenin olumsuz y\u00f6nlerinin \u00f6n plana \u00e7\u0131kt\u0131\u011f\u0131 \u015feklinde bir soru da akla gelebilir. Bunun sebebinin genel olarak \u0130brahimi dinlerin ve bu gelene\u011fin son halkas\u0131 olan \u0130slam\u2019\u0131n yery\u00fcz\u00fcndeki her t\u00fcr k\u00f6t\u00fcl\u00fckle ve \u015fer cepheleriyle m\u00fccadeleyi \u00f6\u011fretisinin merkezine yerle\u015ftirmi\u015f olmas\u0131nda aramak gerekti\u011fi s\u00f6ylenebilir. Nitekim mesela, Yahudilik, Hristiyanl\u0131k ve \u0130slam\u2019da ortak olan on emir\u2019in \u00e7o\u011funu yasaklar\u0131n olu\u015fturmas\u0131, genel olarak ta \u0130slam\u2019da k\u00f6t\u00fcl\u00fcklerle m\u00fccadelenin iyilikleri hayata ge\u00e7irmeden \u00f6nce gelmesi(\u0130slam hukukundaki, def-i mef\u00e2sid celb-i men\u00e2fi\u2019den evlad\u0131r, ilkesini hat\u0131rlay\u0131n\u0131z) ve ku\u015fkusuz k\u00fcreselle\u015fmenin olumsuz sonu\u00e7lar\u0131n\u0131n can yak\u0131c\u0131 ve y\u0131k\u0131c\u0131 olu\u015fu, zorunlu olarak olumsuzluklar\u0131n \u00f6n plana \u00e7\u0131kmas\u0131na yol a\u00e7maktad\u0131r.
\nK\u00fcreselle\u015fmenin bu olumsuz, hatta y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131 g\u00f6z ard\u0131 edilemeyece\u011fine g\u00f6re, \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin bu konudaki tespit, te\u015fhis ve tekliflerinin sadece \u0130slam D\u00fcnyas\u0131 i\u00e7in de\u011fil, ayn\u0131 zamanda b\u00fct\u00fcn insanl\u0131k i\u00e7in de bir de\u011fer ta\u015f\u0131yabilece\u011fi g\u00f6zden uzak tutulmamal\u0131d\u0131r. Bu ama\u00e7la k\u00fcreselle\u015fmenin olumsuz sonu\u00e7lar\u0131na kar\u015f\u0131 \u0130slam d\u00fcnyas\u0131nda bir bilin\u00e7 geli\u015ftirmekle i\u015fe ba\u015flanabilir. \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesi, k\u00fcreselle\u015fmenin tehdit ve tehlikelerine kar\u015f\u0131, Tevhid\u2019i yeniden yorumlamak suretiyle, \u0130slam\u2019\u0131n sosyal, ekonomik ve k\u00fclt\u00fcrel alanlardaki de\u011fer ve normlar\u0131n\u0131 bu \u00e7a\u011f\u0131n diliyle yeniden form\u00fcle edip sistemle\u015ftirmeye, ard\u0131ndan da bunlar\u0131 k\u00fcreselle\u015ftirmeye \u00e7al\u0131\u015fmal\u0131d\u0131r. Bir anlamda bu el-emru bi\u2019l-ma\u2019r\u00fbf ve\u2019n-nehyi \u2018ani\u2019l-munker(iyili\u011fi destekleyip yaymak; k\u00f6t\u00fcl\u00fckle m\u00fccadele edip onu engellemek ) prensibinin g\u00fcn\u00fcm\u00fcz \u015fartlar\u0131nda yeniden canland\u0131r\u0131lmas\u0131 demek olacakt\u0131r.
\nElbette k\u00fcreselle\u015fmenin olumsuzluklar\u0131 konusunda \u0130slam D\u00fcnyas\u0131 kadar di\u011fer pek \u00e7ok Asya k\u00fclt\u00fcr ve medeniyetinin de insanl\u0131\u011fa sunaca\u011f\u0131 birtak\u0131m de\u011fer ve normlar\u0131 olacakt\u0131r ki, bu k\u00fclt\u00fcr ve medeniyet havzalar\u0131n\u0131n vizyon, hikmet ve feraseti de \u0130slam D\u00fcnyas\u0131\u2019n\u0131nkine benzer bir de\u011fer ta\u015f\u0131makta, \u00f6nem arz etmektedir. Bu a\u00e7\u0131dan Asya insanl\u0131\u011f\u0131n \u00f6n\u00fcnde bir \u00fcmit \u0131\u015f\u0131\u011f\u0131 olabilecek potansiyellere sahip bulunmaktad\u0131r. Bu potansiyelleri harekete ge\u00e7irmek ve kuvveden fiile \u00e7\u0131karmak i\u00e7in ortak bir vizyon \u00e7er\u00e7evesinde i\u015fbirli\u011fi yapmaktan daha makul bir \u015fey olamaz. Ger\u00e7ekten de, H\u0131lfu\u2019l-Fud\u00fbl ge\u00e7mi\u015fte Mekke \u015firk toplumuna ait bir kurum olmas\u0131na ra\u011fmen, buna ald\u0131rmayarak onu benimseyen ve fiilen destekleyen Hz.Peygamber\u2019in, peygamber olduktan sonra da onu benimsemesi, ayr\u0131ca el-emru bi\u2019l-ma\u2019r\u00fbf\u2019un \u0130slam\u0131n da temel esaslar\u0131 aras\u0131nda yer almas\u0131, bug\u00fcn de benzer bir i\u015fbirli\u011fini m\u00fcmk\u00fcn, hatta mevcut \u015fartlar kar\u015f\u0131s\u0131nda zorunlu k\u0131lmaktad\u0131r.
\nBu vesileyle burada, g\u00fcn\u00fcm\u00fczde adeta moda haline gelen diyalog \u00e7a\u011fr\u0131lar\u0131na ve toplant\u0131lar\u0131na da k\u0131saca temas etmek yerinde olacakt\u0131r. \u0130lke olarak diyalog \u00e7a\u011fr\u0131lar\u0131na kar\u015f\u0131 \u00e7\u0131kmak i\u00e7in ortada a\u00e7\u0131k bir sebep olmamakla birlikte, uygulamalar\u0131 konusunda ayn\u0131 \u015feyleri s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. Zira bu toplant\u0131lar genellikle medyatik ve protokol niteli\u011finde olup, k\u00fcreselle\u015fmenin olumsuzluklar\u0131na kar\u015f\u0131 m\u00fc\u015fahhas ad\u0131mlar\u0131n at\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. Yery\u00fcz\u00fcndeki her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fck, zul\u00fcm, i\u015fgal ve s\u00f6m\u00fcr\u00fc ile m\u00fccadelede en \u00f6n safta yer almas\u0131 gereken dinlerin \u00fcst d\u00fczey y\u00f6neticilerinin kat\u0131ld\u0131\u011f\u0131 bu gibi toplant\u0131larda, bu m\u00fccadele konusunda ciddi hi\u00e7bir ad\u0131m\u0131n at\u0131lmam\u0131\u015f olmas\u0131 \u2013 mesela i\u015fgaller dizisinin \u015fu an i\u00e7in son halkas\u0131 olarak, ABD ve \u0130ngiltere\u2019nin d\u00fcnyan\u0131n g\u00f6zleri \u00f6n\u00fcnde Irak\u2019\u0131 i\u015fgal edip ya\u011fma ve katliamlara ba\u015fvurmaktan \u00e7ekinmemesi kar\u015f\u0131s\u0131nda diyalog toplant\u0131lar\u0131nda \u00e7\u0131t \u00e7\u0131kmamas\u0131 \u2013 diyalog \u00e7a\u011fr\u0131lar\u0131n\u0131n arkas\u0131nda ba\u015fka ama\u00e7lar bulunup bulunmad\u0131\u011f\u0131 \u015f\u00fcphesine yol a\u00e7maktad\u0131r.
\nS\u00f6z\u00fcn \u00f6z\u00fc \u015fudur ki, k\u00fcreselle\u015fmenin sonucu d\u00fcnyan\u0131n k\u00fc\u00e7\u00fck bir k\u00f6ye d\u00f6nmesi ise, o takdirde bu k\u00f6y\u00fcn sakinlerinin bu k\u00f6ydeki geli\u015fmelere bigane kalmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez.
\n\u0130slam peygamberi Hz. Muhammed\u2019in(s.a.v) toplumsal \u00f6l\u00e7ekteki olumsuzluklarla m\u00fccadelenin gereklili\u011fini vurgulamak i\u00e7in \u015f\u00f6yle bir \u00f6rnek verdi\u011fi kaynaklar\u0131m\u0131zda nakledilir: \u0130nsanlar bir gemiye binerek yolculu\u011fa \u00e7\u0131karlar. \u00c7ekilen kur\u2019a sonucunda baz\u0131lar\u0131 geminin \u00fcst k\u0131sm\u0131na, baz\u0131lar\u0131 da alt k\u0131sm\u0131na yerle\u015firler. Alt k\u0131s\u0131mda seyahat edenler su almak i\u00e7in yukar\u0131ya \u00e7\u0131kt\u0131k\u00e7a yukar\u0131da seyahat edenleri rahats\u0131z ettiklerini d\u00fc\u015f\u00fcnerek, b\u00f6yle yapmak yerine geminin alt k\u0131sm\u0131nda bir delik a\u00e7arak,oradan su alma fikrini ortaya atarlar. Yukar\u0131dakiler a\u015fa\u011f\u0131dakilerin bu isteklerine boyun e\u011fecek olurlarsa hem gemide delik a\u00e7anlar, hem de \u00fcst kattakilerle birlikte gemi batar. Ama \u00fcst kattakiler alt kattakilerin bu isteklerine kar\u015f\u0131 \u00e7\u0131kar da onlar\u0131 engellerlerse, hem kendileri kurtulur hem de alt kattakileri kurtarm\u0131\u015f olurlar.<\/p>\n
K\u00fcreselle\u015fmenin k\u00fc\u00e7\u00fck bir k\u00f6ye d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc s\u00f6ylenen d\u00fcnyay\u0131, hepimizin seyahat etti\u011fi bir gemiye de benzetebiliriz. \u015eu anda su almakta olan bu geminin batmas\u0131n\u0131 engellemek gemide seyahat edenlerin en tabii hakk\u0131 ve g\u00f6revidir. Asya\u2019ya ve \u00f6zellikle de \u0130slam D\u00fcnyas\u0131na yak\u0131\u015fan, bu konuda \u00f6nc\u00fc rol\u00fc oynamas\u0131d\u0131r, yoksa gemiyi delmeye \u00e7al\u0131\u015fanlardan medet ummak de\u011fil!. \u0130slam d\u00fcnyas\u0131 i\u00e7in bu \u00f6nc\u00fcl\u00fck g\u00f6revinin ayn\u0131 zamanda din\u00ee bir nitelik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne seren ve bu yolda \u00e7aba sarf etmenin bireysel dindarl\u0131\u011f\u0131n da bir par\u00e7as\u0131 oldu\u011funu ima eden \u015fu iki ayet mealiyle bu bahsi noktalamak istiyorum:
\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( el-Bakara,143)
\nSiz insanlar i\u00e7in(tarih sahnesine)\u00e7\u0131kar\u0131lm\u0131\u015f en hay\u0131rl\u0131 \u00fcmmetsiniz, iyili\u011fi emreder, k\u00f6t\u00fcl\u00fc\u011f\u00fc yasaklar, Allah\u2019a da inan\u0131rs\u0131n\u0131z…( \u00c2lu \u2018Imr\u00e2n,110)<\/p>\n","protected":false},"excerpt":{"rendered":"
11 Ekim 2004 K\u00fcrselle\u015fmenin olumsuzluklar\u0131na kar\u015f\u0131 Asya\u2019dan, Asya\u2019n\u0131n en \u00f6nemli medeniyet ve k\u00fclt\u00fcr havzalar\u0131n\u0131n ba\u015f\u0131nda gelen \u0130slam D\u00fcnyas\u0131ndan y\u00fckselen g\u00fc\u00e7l\u00fc bir ses olarak Do\u011fu Konferans\u0131 Giri\u015fimi, Irak\u2019\u0131n i\u015fgalinin hemen akabinde T\u00fcrkiye\u2019deki bir grup ayd\u0131n\u0131n ba\u015flatt\u0131\u011f\u0131 bir giri\u015fimdir. \u00dclkedeki farkl\u0131 e\u011filimleri (mesela dinli-dinsiz, m\u00fcsl\u00fcman-hristiyan, sa\u011fc\u0131-solcu, \u015fii-s\u00fcnni v.b.) ayn\u0131 ortak payda etraf\u0131nda kolayca toplama ba\u015far\u0131s\u0131n\u0131 g\u00f6sterdikleri bu giri\u015fim, \u00f6zetle, siyasi, askeri, ekonomik ve k\u00fclt\u00fcrel olarak kendisini, b\u00f6lgesini, hatta gezegeni tehdit alt\u0131nda g\u00f6ren ve hisseden vicdanlar\u0131n g\u00fcr bir sesle hayk\u0131r\u0131\u015f\u0131 ve kararl\u0131 bir dayan\u0131\u015fmas\u0131d\u0131r. Kendili\u011finden ve tamamen sivil bir birliktelik olarak bu giri\u015fimin kendine isim olarak Do\u011fu Konferans\u0131\u2019n\u0131 se\u00e7mi\u015f olmas\u0131 da ayr\u0131ca anlaml\u0131d\u0131r. Genellikle sanat\u00e7\u0131, yazar, akademisyen, gazeteci, siyasal aktivist, serbest meslek erbab\u0131, sendikac\u0131 ve \u00e7e\u015fitli sivil toplum \u00f6rg\u00fct mensuplar\u0131n\u0131 b\u00fcnyesinde toplam\u0131\u015f bulunan giri\u015fim, hem b\u00f6lgesel ve k\u00fcresel problemler konusunda fikir al\u0131\u015fveri\u015finde bulunmay\u0131, hem de b\u00f6lgedeki farkl\u0131 din, mezhep, \u0131rk ve k\u00fclt\u00fcrlere mensup entelekt\u00fcellerin birbirlerini, k\u00fclt\u00fcrlerini ve \u00fclkelerini tan\u0131malar\u0131 i\u00e7in sa\u011fl\u0131kl\u0131 bir \u015fekilde i\u015fleyen arac\u0131s\u0131z ileti\u015fim kanallar\u0131 a\u00e7may\u0131 hedeflemektedir. Bu suretle b\u00f6lgede kal\u0131c\u0131 ili\u015fkilerin tesisinin de m\u00fcmk\u00fcn olaca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclmekte, pek \u00e7o\u011fu k\u00fcreselle\u015fme olgusuyla yak\u0131ndan ilgili olan b\u00f6lgesel problemlerin \u00e7\u00f6z\u00fcm\u00fc yolunda i\u015fbirli\u011fi imkanlar\u0131n\u0131n artaca\u011f\u0131 \u00fcmit edilmektedir. Mamafih Do\u011fu Konferans\u0131\u2019n\u0131n \u00f6ncelikli ve acil olarak ele almay\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc konular b\u00f6lgesel olsa da, nihai hedefinin k\u00fcreselle\u015fmenin yol a\u00e7t\u0131\u011f\u0131 olumsuzluklar\u0131n tamam\u0131yla y\u00fczle\u015fmek, k\u00fcresel problemlerin \u00e7\u00f6z\u00fcm\u00fc i\u00e7in k\u00fcresel \u00f6l\u00e7ekte bir i\u015fbirli\u011fine y\u00f6nelmek oldu\u011funu da burada belirtmek gerekir. B\u00fct\u00fcn bu hedefleri ge\u00e7ekle\u015ftirebilmek i\u00e7in Do\u011fu Konferans\u0131 Giri\u015fimi \u00e7er\u00e7evesinde \u00f6nce Suriye, \u0130ran, M\u0131s\u0131r, L\u00fcbnan, M\u0131s\u0131r ve Ermenistan\u2019a ziyaretler ger\u00e7ekle\u015ftirilmi\u015f, bu ziyaretler esnas\u0131nda sivil toplum \u00f6rg\u00fctleriyle g\u00f6r\u00fc\u015fmelerde ve fikir al\u0131\u015fveri\u015finde bulunulmu\u015f, Kas\u0131m 2005\u2019te yap\u0131lmas\u0131 d\u00fc\u015f\u00fcn\u00fclen Do\u011fu Konferans\u0131 uluslararas\u0131 \u0130stanbul bulu\u015fmas\u0131 i\u00e7in \u00f6n g\u00f6r\u00fc\u015fmeler yap\u0131lm\u0131\u015ft\u0131r. Daha \u015fimdiden fevkalade olumlu yans\u0131malar\u0131 ve etkileri ile dikkatleri \u00fczerine \u00e7eken bu giri\u015fim ba\u015far\u0131ya ula\u015ft\u0131\u011f\u0131 takdirde, bunun k\u00fcreselle\u015fmenin meydan okumalar\u0131na Asya\u2019n\u0131n verdi\u011fi \u00f6nemli bir cevap olarak, b\u00f6lgesel ve k\u00fcresel \u00f6l\u00e7ekte bir \u00fcmit kayna\u011f\u0131 te\u015fkil edebilece\u011fini g\u00f6z ard\u0131 etmemek gerekir. Asya\u2019n\u0131n en Bat\u0131s\u0131ndan y\u00fckselen Do\u011fu Konferans\u0131 Giri\u015fiminin bu hayk\u0131r\u0131\u015f\u0131na Asya\u2019n\u0131n di\u011fer b\u00f6lgelerinden de benzer kat\u0131l\u0131mlar\u0131n gelmesi, Asya\u2019n\u0131n hikmet ve ferasetinin \u00f6lmedi\u011fini, bilakis hala canl\u0131 ve diri oldu\u011funu ispat edecektir. Zaman, medeniyetlerin be\u015fi\u011fi olan Asya\u2019n\u0131n tekrar b\u00fct\u00fcn d\u00fcnyaya, sek\u00fclerizmin yol a\u00e7t\u0131\u011f\u0131 hastal\u0131klar\u0131 tedavi edecek olan hikmet ve feraseti sunmas\u0131 zaman\u0131d\u0131r. Bu sempozyumun bu misyonu hayata ge\u00e7irmede ilk ad\u0131m\u0131 te\u015fkil etmesi dile\u011fiyle, bu organizasyonu ger\u00e7ekle\u015ftirenleri c\u00e2n u g\u00f6n\u00fclden tekrar tebrik eder, bu t\u00fcr faaliyetlerin devam\u0131n\u0131 dilerim. D\u00fcnyam\u0131z\u0131n siyasi, askeri, ekonomik ve k\u00fclt\u00fcrel a\u00e7\u0131dan ciddi bir Bat\u0131(ABD ve AB) hegemonyas\u0131 tehdidiyle kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu bir d\u00f6nemde Asya\u2019n\u0131n bu tehdide ra\u011fmen kendine d\u00f6n\u00fcp bakmas\u0131, kendi de\u011ferinin fark\u0131na varmas\u0131 \u00e7ok \u00f6nemli ve anlaml\u0131 bir geli\u015fmedir. \u00dcstelik b\u00f6yle bir toplant\u0131n\u0131n, Bat\u0131c\u0131l\u0131\u011f\u0131n bir ideoloji haline getirilebildi\u011fi, y\u00f6netici elitlerin ve geni\u015f bir ayd\u0131nlar kesiminin tutku halinde Bat\u0131l\u0131la\u015fmay\u0131 savundu\u011fu bu topraklarda ger\u00e7ekle\u015ftirilmesi ise ayr\u0131ca anlaml\u0131d\u0131r. Bu bak\u0131mdan Bat\u0131n\u0131n her alanda mutlak \u00fcst\u00fcnl\u00fc\u011f\u00fc miti ile beyinlerin y\u0131kand\u0131\u011f\u0131 bir d\u00fcnyada, Asya\u2019n\u0131n kendisinin fark\u0131na vard\u0131\u011f\u0131n\u0131 g\u00f6steren b\u00f6yle bir toplant\u0131y\u0131 ger\u00e7ekle\u015ftirenleri g\u00f6n\u00fclden tebrik etmek gerekir. Asya\u2019da do\u011fan ve b\u00fcy\u00fck \u00f6l\u00e7\u00fcde medeniyet(ler)ini Asya\u2019da kuran \u0130slam\u2019\u0131n ve \u0130slam D\u00fcnyas\u0131n\u0131n, g\u00fcn\u00fcm\u00fczde K\u00fcreselle\u015fme kar\u015f\u0131s\u0131ndaki konumuna dair geni\u015f bir literat\u00fcr\u00fcn bulundu\u011fu ve bu t\u00fcr bir toplant\u0131n\u0131n en az\u0131ndan \u00fclkemiz a\u00e7\u0131s\u0131ndan ilk oldu\u011fu g\u00f6z \u00f6n\u00fcne al\u0131nacak olursa, burada sadece genel bir de\u011ferlendirme yapmakla yetinmek zorunda kalaca\u011f\u0131m\u0131z\u0131, detayl\u0131 de\u011ferlendirme ve tart\u0131\u015fmalar\u0131 ileride d\u00fczenlenecek benzer toplant\u0131lara b\u0131rakaca\u011f\u0131m\u0131z\u0131 ifade etmek yerinde olacakt\u0131r. Hemen belirtelim ki \u0130slam d\u00fcnyas\u0131n\u0131n k\u00fcreselle\u015fme kar\u015f\u0131s\u0131nda net bir fikrinin ve ortak bir tavr\u0131n\u0131n oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi, k\u00fcreselle\u015fmenin ne anlama geldi\u011fini b\u00fct\u00fcn boyutlar\u0131yla alg\u0131layabildi\u011fini s\u00f6ylemek te olduk\u00e7a zordur. \u0130slam d\u00fcnyas\u0131n\u0131n daha \u00f6nce Bat\u0131\u2019n\u0131n s\u00f6m\u00fcrgeleri oldu\u011fu ve resmi olarak \/ ka\u011f\u0131t \u00fczerinde ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 ilan etmi\u015f olsalar da, pek \u00e7o\u011funun ger\u00e7ek anlamda ba\u011f\u0131ms\u0131z olmad\u0131klar\u0131, bilakis Bat\u0131\u2019ya ba\u011f\u0131ml\u0131 olduklar\u0131 g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, y\u00f6netimlerin genelde k\u00fcreselle\u015fme s\u00fcrecinin belirleyicisi olan Bat\u0131\u2019ya uyumlu politikalar izlediklerini g\u00f6rmek hi\u00e7 de \u015fa\u015f\u0131rt\u0131c\u0131 olmasa gerektir. Hatta siyasi ve ideolojik olarak Bat\u0131 kar\u015f\u0131t\u0131 bir pozisyonu benimsemi\u015f olan birtak\u0131m \u0130slam \u00fclkelerinde bile, k\u00fcreselle\u015fmenin birtak\u0131m olumsuz etkilerinden kurtulmak m\u00fcmk\u00fcn olamam\u0131\u015ft\u0131r. Geni\u015f halk kitleleri a\u00e7\u0131s\u0131ndan da durum \u00e7ok farkl\u0131 de\u011fildir. K\u00fcreselle\u015fmenin ne oldu\u011fu, nelerin k\u00fcreselle\u015fip nelerin de k\u00fcreselle\u015fmemesi gerekti\u011fi konular\u0131nda kitlelerin a\u00e7\u0131k ve net bir fikir sahibi olduklar\u0131 s\u00f6ylenemez. Kesin olan \u015fu ki, onlar k\u00fcreselle\u015fmeyi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde maddi boyutlar\u0131yla alg\u0131lamakta, bilim ve teknoloji alan\u0131ndaki geli\u015fmelerden yararlanmak gerekti\u011fini d\u00fc\u015f\u00fcnmekte, ancak bunun hayat tarzlar\u0131 ve d\u00fcnya g\u00f6r\u00fc\u015fleri \u00fczerinde birtak\u0131m tesirleri olabilece\u011fini fark edememekte, bu sebeple de k\u00fcreselle\u015fmenin \u00f6zellikle olumsuz sonu\u00e7lar\u0131 gen\u00e7 nesiller \u00fczerinde giderek daha a\u00e7\u0131k bir bi\u00e7imde g\u00f6r\u00fclmektedir. Maddi\/maddeci\/materyalist m\u00fclahazalar, yani para, servet, \u015f\u00f6hret, l\u00fcks hayat, ba\u015f\u0131bo\u015f, kontrols\u00fcz ve s\u0131n\u0131rs\u0131z cinsellik, g\u00fc\u00e7, iktidar ve tahakk\u00fcm gibi ama\u00e7lar hayat\u0131n nihai hedefleri olarak alg\u0131lanmakta ve bu hedeflere ula\u015fmak i\u00e7in s\u0131n\u0131r ve de\u011fer tan\u0131mazl\u0131k e\u011filimleri giderek gen\u00e7ler aras\u0131nda yayg\u0131nla\u015f(t\u0131r\u0131l)maktad\u0131r. Ku\u015fkusuz b\u00fct\u00fcn bu geli\u015fmelerde, k\u00fcreselle\u015fmenin sacayaklar\u0131ndan biri olan medyan\u0131n yaratt\u0131\u011f\u0131 ve ger\u00e7eklerden ziyade imajlara dayal\u0131 bir hayali\/sanal d\u00fcnyan\u0131n \u2013 ki bunun Bat\u0131l\u0131 bir d\u00fcnya oldu\u011funu s\u00f6ylemeye bile gerek yoktur – ve buna y\u00f6nelik beyin y\u0131kama s\u00fcrecinin \u00e7ok b\u00fcy\u00fck bir rol\u00fc s\u00f6z konusudur. Bu m\u00fclahazalar\u0131n teyidi i\u00e7in \u00f6zellikle T\u00fcrkiye, L\u00fcbnan ve Tunus gibi \u0130slam \u00fclkelerinde basit birtak\u0131m g\u00f6zlemlerde bulunmak bile yeterlidir. \u00d6zetle \u0130slam \u00fclkelerinin kalk\u0131nm\u0131\u015fl\u0131k(!) d\u00fczeyi bak\u0131m\u0131ndan \u00dc\u00e7\u00fcnc\u00fc D\u00fcnya \u00dclkeleri kategorisinde yer ald\u0131klar\u0131 da hat\u0131rlanacak olursa, k\u00fcreselle\u015fmenin bu medeniyet havzas\u0131ndaki yans\u0131malar\u0131n\u0131n olumsuzluk y\u00f6n\u00fcn\u00fcn a\u011f\u0131r bast\u0131\u011f\u0131n\u0131 s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. Bu durumun tabii bir sonucu olarak \u0130slam \u00fclkeleri a\u00e7\u0131s\u0131ndan bu kavram\u0131n pek de olumlu imalar ta\u015f\u0131mad\u0131\u011f\u0131 s\u00f6ylenebilir. Buna bir de k\u00fcreselle\u015fme ad\u0131 alt\u0131nda son y\u0131llarda ya\u015fanan birtak\u0131m olumsuz geli\u015fmeleri de ilave edecek olursak, tablonun daha da k\u00f6t\u00fcle\u015fti\u011fi g\u00f6r\u00fclecektir. Zira yeni d\u00fcnya d\u00fczeni, – evrensel de\u011ferler olarak – demokrasi, e\u015fitlik \u00f6zg\u00fcrl\u00fckler ve insan haklar\u0131n\u0131n s\u00f6z\u00fcm ona k\u00fcreselle\u015fti(rildi)\u011fi bir d\u00f6nemde, \u0130slam d\u00fcnyas\u0131n\u0131n (Bosna-Hersek, \u00c7e\u00e7enistan, Irak, Filistin ve Afganistan\u2019\u0131n )bu kavramlarla alay edilircesine ve b\u00fct\u00fcn d\u00fcnyan\u0131n g\u00f6zleri \u00f6n\u00fcnde alenen ve pervas\u0131zca i\u015fgal edilip ya\u011fmaland\u0131\u011f\u0131, k\u0131sacas\u0131 bu ideallerin bombalan\u0131p havaya u\u00e7uruldu\u011fu g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, ortada ger\u00e7ekten bir k\u00fcreselle\u015fme mi, yoksa iki y\u00fczl\u00fcl\u00fck\/\u00e7ifte standart \u015feklinde tezah\u00fcr eden bir ahlak d\u0131\u015f\u0131l\u0131k m\u0131 oldu\u011fu sorusu ka\u00e7\u0131n\u0131lmaz olmaktad\u0131r. Buna k\u00fcreselle\u015f(tir)me ad\u0131na y\u00fcr\u00fct\u00fclen kapitalist yay\u0131lmac\u0131l\u0131\u011f\u0131 ve b\u00fct\u00fcn di\u011fer \u00dc\u00e7\u00fcnc\u00fc D\u00fcnya \u00dclkeleri\/Geli\u015fmemi\u015f \u00dclkeler gibi \u0130slam \u00fclkelerinin gizli bir s\u00f6m\u00fcr\u00fcye maruz b\u0131rak\u0131lmas\u0131n\u0131 da eklemek gerekir. Asl\u0131nda k\u00fcreselle\u015fmenin \u0130slam \u00fclkelerindeki olumsuz sonu\u00e7lar\u0131na dair \u00e7ok daha uzun bir liste haz\u0131rlamak pekala m\u00fcmk\u00fcnd\u00fcr. Yine \u0130slam d\u00fcnyas\u0131n\u0131n, geli\u015fmi\u015f-geli\u015f(tiril)memi\u015f \u00fclkeler ya da kuzey-g\u00fcney denklemindeki dengesizli\u011fin, yani kalk\u0131nma, sa\u011fl\u0131k, e\u011fitim, k\u00fclt\u00fcr v.b. alanlar\u0131ndaki e\u015fitsizlik, adaletsizlik, haks\u0131zl\u0131k ve s\u00f6m\u00fcr\u00fcn\u00fcn \u00f6nemli bir ma\u011fduru ve mazlumu oldu\u011funu da unutmamak gerekir. \u00d6zetle \u0130slam d\u00fcnyas\u0131n\u0131n, k\u00fcreselle\u015fme s\u00fcrecinin giderek daha da galip vasf\u0131 haline gelen olumsuzluklardan b\u00fcy\u00fck bir pay ald\u0131\u011f\u0131 rahatl\u0131kla ifade edilebilir. Bir bak\u0131ma bu de\u011ferlendirmeler k\u00fcreselle\u015fmenin k\u00fcresel \u00f6l\u00e7ekteki sonu\u00e7lar\u0131n\u0131n bir hesap \u00f6zeti de say\u0131labilir. Zira yery\u00fcz\u00fcnde k\u00fcreselle\u015fen, e\u015fitlik, \u00f6zg\u00fcrl\u00fck, adalet, refah, sa\u011fl\u0131k, e\u011fitim, adil \u00fccret, \u00e7ok k\u00fclt\u00fcrl\u00fcl\u00fck, ahlaki de\u011ferler, silahs\u0131zlanma, maddi-manevi \u00e7evrenin korunmas\u0131, tabii kaynaklar\u0131n verimli, ekonomik ve geri d\u00f6n\u00fc\u015f\u00fcml\u00fc olarak kullan\u0131lmas\u0131, hikmet – irfan ve vahiy de\u011fil; tam aksine e\u015fitsizlikler, adaletsizlikler, i\u015fgaller, katliamlar, ya\u011fmalar ve talanlar, gizli-a\u00e7\u0131k s\u00f6m\u00fcr\u00fc, a\u00e7l\u0131k ve k\u0131tl\u0131klar ve buna ba\u011fl\u0131 \u00f6l\u00fcmler, d\u00fcnya egemenli\u011fi projeleri, her \u00e7e\u015fidiyle maddecilik, egoizm, hedonizm, kapitalizm, t\u00fcketim \u00e7\u0131lg\u0131nl\u0131\u011f\u0131 ve ekonomisi, ilkesizlik, \u00e7\u0131karc\u0131l\u0131k, \u00e7ifte standart\u00e7\u0131l\u0131k, skandallar, ahlaki de\u011ferlerin erozyonu, cinsel ba\u015f\u0131bo\u015fluk ve s\u0131n\u0131r tan\u0131mazl\u0131klar, sapmalar, kad\u0131n\u0131n ve bedeninin istismar\u0131, kitle\/magazin k\u00fclt\u00fcr\u00fc, hikmet, felsefe ve d\u00fc\u015f\u00fcncenin gerilemesi, sek\u00fclerizm, maddi-manevi \u00e7evre kirlili\u011fi, silahlanma ve n\u00fckleer tehdit, intiharlar, bo\u015fanmalar, gayr-\u0131 me\u015fru ili\u015fki ve birliktelikler, aile kurumunun sars\u0131lmas\u0131d\u0131r. Peki \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesi b\u00fct\u00fcn bu geli\u015fmeler kar\u015f\u0131s\u0131nda nas\u0131l bir tav\u0131r tak\u0131nmaktad\u0131r? Bu sorunun cevab\u0131na ge\u00e7meden \u00f6nce, genel olarak \u0130slam d\u00fcnyas\u0131n\u0131n farkl\u0131 e\u011filimlerdeki entelekt\u00fcellerinin tutumuna da bir g\u00f6z atmak gerekir. Aralar\u0131ndaki farkl\u0131l\u0131klara ra\u011fmen, \u0130slam \u00fclkelerinin entelekt\u00fcellerinin k\u00fcreselle\u015fme konusunda pek \u00e7ok hususta hemfikir olduklar\u0131n\u0131 \u00f6ncelikle belirtelim. Mesela k\u00fcreselle\u015fmenin kapitalist modernizmle ve \u015fu an i\u00e7in ABD hegemonyas\u0131yla\/emperyalizmiyle e\u015f anlaml\u0131 oldu\u011fu, ancak ABD\u2019nin bu merkezi rol\u00fcn\u00fcn sonsuza kadar devam etmesinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131, SSCB\u2019nin y\u0131k\u0131lmas\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc d\u00fcnyay\u0131 karma\u015fa i\u00e7inde b\u0131rakt\u0131\u011f\u0131 ve bunun akabinde \u0130slam d\u00fcnyas\u0131nda otoriteryanizmin y\u00fckseldi\u011fi ve kapitalist \u00e7evrelerin Bat\u0131\u2019l\u0131 kapitalist \u00e7evrelerle i\u015fbirli\u011fine gitti\u011fi, \u0130slam \u00fclkelerinde sefaletin artt\u0131\u011f\u0131, orta ve fakir kesimler i\u00e7in bir umut olarak ta \u0130slami hareketlerin g\u00fc\u00e7lendi\u011fi ve k\u00fcreselle\u015fmenin b\u00f6lgede sonu\u00e7 itibariyle \u0130srail\u2019e ve siyonistlere yarad\u0131\u011f\u0131 \u015feklindeki tespitlerde genel bir ittifaktan s\u00f6z etmek m\u00fcmk\u00fcnd\u00fcr. Di\u011fer yandan k\u00fcreselle\u015fme ele\u015ftirisi konusunda bilhassa sol kesimlerin \u00f6n plana \u00e7\u0131kt\u0131klar\u0131na da burada i\u015faret etmek gerekir. \u0130slam D\u00fcnyas\u0131n\u0131n entelekt\u00fcellerinin genel olarak durumu \u00f6zetle bu merkezdedir. \u00d6zel olarak \u0130slam entelekt\u00fcellerinin k\u00fcreselle\u015fme kar\u015f\u0131s\u0131ndaki durumuna gelince, \u00e7izdi\u011fimiz genel tablonun pek d\u0131\u015f\u0131nda de\u011fildir. Zira bu genel tabloda i\u015faret edilen tespitlerin bir\u00e7o\u011funa kat\u0131lan \u0130slam ilim ve fikir adamlar\u0131, k\u00fcreselle\u015fmenin ger\u00e7ekte Amerikan k\u00fclt\u00fcr\u00fc, bencilli\u011fe varan a\u015f\u0131r\u0131 bir bireysellik ve rafine bir materyalizmden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 da bu tespitlere ilave ederler. \u0130slam d\u00fcnyas\u0131ndaki sol kesimin ekonomi-politik a\u011f\u0131rl\u0131kl\u0131 de\u011ferlendirmelerine mukabil \u0130slam entelekt\u00fcellerinin k\u00fcreselle\u015fmenin yol a\u00e7t\u0131\u011f\u0131 k\u00fclt\u00fcrel, toplumsal dejenerasyonlara ve gen\u00e7 nesiller \u00fczerindeki y\u0131k\u0131c\u0131 etkilerine, t\u00fcketim k\u00fclt\u00fcr\u00fcne ve bu geli\u015fmelerde medyan\u0131n ve birtak\u0131m teknolojik imkanlar\u0131n oynad\u0131\u011f\u0131 fevkalade olumsuz role dikkat \u00e7ektikleri s\u00f6ylenebilir. \u0130slami kesimde k\u00fcreselle\u015fmeyi Bat\u0131c\u0131l\u0131k ve yeni s\u00f6m\u00fcrgecilikle bir tutma e\u011filiminin de g\u00fc\u00e7l\u00fc oldu\u011funu burada vurgulamakta yarar vard\u0131r. \u00d6te yandan k\u00fcreselle\u015fme(el-\u2018avleme) ile evrensellik (el-\u00e2lemiyye) aras\u0131nda ay\u0131r\u0131m yap\u0131lmas\u0131 gerekti\u011fini, Amerikan k\u00fclt\u00fcr\u00fcn\u00fcn di\u011fer k\u00fclt\u00fcrleri yutmas\u0131 anlam\u0131ndaki k\u00fcreselle\u015fmeye, k\u00fclt\u00fcrler aras\u0131 etkile\u015fim ve k\u00fclt\u00fcrel \u00e7o\u011fulculuk anlam\u0131ndaki bir evrensellikle cevap verilebilece\u011fini savunanlar\u0131n bulundu\u011funu da eklemek gerekir. \u00c7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinde k\u00fcreselle\u015fmeye kar\u015f\u0131 tak\u0131n\u0131lan tavr\u0131n b\u00fcy\u00fck \u00f6l\u00e7\u00fcde olumsuz nitelikte olmas\u0131n\u0131n tabii bir sonucu olarak, k\u00fclt\u00fcrel bir himayecilik ve savunmac\u0131l\u0131k refleksi ortaya \u00e7\u0131kmakta ve k\u00fcreselle\u015fmenin zararl\u0131 etkilerine kar\u015f\u0131 panzehir olarak \u0130slam k\u00fclt\u00fcr\u00fcne ve \u0130slami de\u011ferlere at\u0131fta bulunulmaktad\u0131r. Bu noktada baz\u0131 \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin k\u00fcreselle\u015fmeyi tamamen olumsuzlad\u0131klar\u0131 ve tek \u00e7are olarak ona kar\u015f\u0131 direnmeyi g\u00f6sterdikleri de g\u00f6r\u00fclebilmektedir. Buna mukabil farkl\u0131 e\u011filimlere mensup bir\u00e7ok entelekt\u00fcel gibi baz\u0131 \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin k\u00fcreselle\u015fmede birtak\u0131m olumlu y\u00f6nlerin bulundu\u011funu g\u00f6z ard\u0131 etmedikleri ve bu sebeple bilhassa modern teknolojilerin, k\u00fcreselle\u015fmeye kar\u015f\u0131 \u0130slami panzehiri yayg\u0131nla\u015ft\u0131rma amac\u0131yla kullan\u0131lmas\u0131 gerekti\u011fini dile getirdikleri de g\u00f6r\u00fclmektedir. Dikkat \u00e7eken bir di\u011fer nokta ise, \u0130slam ilim ve fikir adamlar\u0131n\u0131n, k\u00fcreselle\u015fmenin tarihi k\u00f6kenleri ve felsefi\/fikri temelleri ile hesapla\u015fmaks\u0131z\u0131n, sadece g\u00fcn\u00fcm\u00fczdeki tezah\u00fcrlerini dini a\u00e7\u0131dan de\u011ferlendirmekle yetinme e\u011filiminde olmalar\u0131d\u0131r. Bu bak\u0131mdan k\u00fcreselle\u015fme tart\u0131\u015fmalar\u0131 a\u00e7\u0131s\u0131ndan \u0130slam entelekt\u00fcelleri aras\u0131nda birinci s\u0131n\u0131f ilim ve fikir adamlar\u0131na, d\u00fcnya \u00e7ap\u0131nda hikmet ve felsefe erbab\u0131na rastlamak hayli zordur. Mamafih k\u00fcreselle\u015fme ve \u00f6zellikle de olumsuzluklar\u0131n\u0131 bertaraf etme konusunda sadece \u0130slam D\u00fcnyas\u0131na de\u011fil, insanl\u0131\u011f\u0131n tamam\u0131na ciddi katk\u0131larda bulunabilecek bir vizyonun olu\u015fturulmas\u0131 i\u00e7in ba\u015flang\u0131\u00e7 ad\u0131mlar\u0131 say\u0131labilecek birtak\u0131m geli\u015fmelerin bulundu\u011funu da unutmamak gerekir. G\u00f6r\u00fcnen o ki 18.yy\u2019dan itibaren \u00f6ce \u0130slam ve Bat\u0131, daha sonralar\u0131 \u0130slam ve Modernite, ard\u0131ndan da \u0130slam ve Postmodernite \u015feklinde devam eden tart\u0131\u015fmalar, art\u0131k g\u00fcn\u00fcm\u00fczde \u0130slam ve K\u00fcreselle\u015fme ba\u015fl\u0131\u011f\u0131 alt\u0131nda yo\u011funla\u015facakt\u0131r. Ne var ki bu entelekt\u00fcel tart\u0131\u015fmalar\u0131n \u0130slam d\u00fcnyas\u0131na y\u00f6nelik ve onu olumsuz y\u00f6nde etkileyen siyasi ve ekonomik geli\u015fmelerden ba\u011f\u0131ms\u0131z bir \u015fekilde ger\u00e7ekle\u015fece\u011fini beklemek pek m\u00fcmk\u00fcn de\u011fildir. Hele k\u00fcreselle\u015fmenin olumsuzluklar\u0131ndan Bat\u0131\u2019n\u0131n\/ABD\u2019nin sorumlu tutuldu\u011fu, \u00fcstelik bunu inkar\u0131 imkans\u0131z bir bi\u00e7imde do\u011frularcas\u0131na Filistin, Bosna-Hersek, Afganistan, \u00c7e\u00e7enistan ve son olarak Irak\u2019ta i\u015fgal, y\u0131k\u0131m ve katliamlar\u0131n f\u00fctursuzca uyguland\u0131\u011f\u0131 bir d\u00f6nemde, bu beklenti ger\u00e7ek\u00e7i de de\u011fildir. Kald\u0131 ki k\u00fcreselle\u015fmenin s\u00fctten \u00e7\u0131km\u0131\u015f bir ka\u015f\u0131k gibi ve tamamen masum bir s\u00fcre\u00e7 olmad\u0131\u011f\u0131n\u0131 bizatihi bu s\u00fcrecin ba\u015f akt\u00f6rleri bile itiraf etmektedir. Burada g\u00fcn\u00fcm\u00fcz \u0130slam D\u00fcnyas\u0131nda ve \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinde ni\u00e7in k\u00fcreselle\u015fmenin olumsuz y\u00f6nlerinin \u00f6n plana \u00e7\u0131kt\u0131\u011f\u0131 \u015feklinde bir soru da akla gelebilir. Bunun sebebinin genel olarak \u0130brahimi dinlerin ve bu gelene\u011fin son halkas\u0131 olan \u0130slam\u2019\u0131n yery\u00fcz\u00fcndeki her t\u00fcr k\u00f6t\u00fcl\u00fckle ve \u015fer cepheleriyle m\u00fccadeleyi \u00f6\u011fretisinin merkezine yerle\u015ftirmi\u015f olmas\u0131nda aramak gerekti\u011fi s\u00f6ylenebilir. Nitekim mesela, Yahudilik, Hristiyanl\u0131k ve \u0130slam\u2019da ortak olan on emir\u2019in \u00e7o\u011funu yasaklar\u0131n olu\u015fturmas\u0131, genel olarak ta \u0130slam\u2019da k\u00f6t\u00fcl\u00fcklerle m\u00fccadelenin iyilikleri hayata ge\u00e7irmeden \u00f6nce gelmesi(\u0130slam hukukundaki, def-i mef\u00e2sid celb-i men\u00e2fi\u2019den evlad\u0131r, ilkesini hat\u0131rlay\u0131n\u0131z) ve ku\u015fkusuz k\u00fcreselle\u015fmenin olumsuz sonu\u00e7lar\u0131n\u0131n can yak\u0131c\u0131 ve y\u0131k\u0131c\u0131 olu\u015fu, zorunlu olarak olumsuzluklar\u0131n \u00f6n plana \u00e7\u0131kmas\u0131na yol a\u00e7maktad\u0131r. K\u00fcreselle\u015fmenin bu olumsuz, hatta y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131 g\u00f6z ard\u0131 edilemeyece\u011fine g\u00f6re, \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin bu konudaki tespit, te\u015fhis ve tekliflerinin sadece \u0130slam D\u00fcnyas\u0131 i\u00e7in de\u011fil, ayn\u0131 zamanda b\u00fct\u00fcn insanl\u0131k i\u00e7in de bir de\u011fer ta\u015f\u0131yabilece\u011fi g\u00f6zden uzak tutulmamal\u0131d\u0131r. Bu ama\u00e7la k\u00fcreselle\u015fmenin olumsuz sonu\u00e7lar\u0131na kar\u015f\u0131 \u0130slam d\u00fcnyas\u0131nda bir bilin\u00e7 geli\u015ftirmekle i\u015fe ba\u015flanabilir. \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesi, k\u00fcreselle\u015fmenin tehdit ve tehlikelerine kar\u015f\u0131, Tevhid\u2019i yeniden yorumlamak suretiyle, \u0130slam\u2019\u0131n sosyal, ekonomik ve k\u00fclt\u00fcrel alanlardaki de\u011fer ve normlar\u0131n\u0131 bu \u00e7a\u011f\u0131n diliyle yeniden form\u00fcle edip sistemle\u015ftirmeye, ard\u0131ndan da bunlar\u0131 k\u00fcreselle\u015ftirmeye \u00e7al\u0131\u015fmal\u0131d\u0131r. Bir anlamda bu el-emru bi\u2019l-ma\u2019r\u00fbf ve\u2019n-nehyi \u2018ani\u2019l-munker(iyili\u011fi destekleyip yaymak; k\u00f6t\u00fcl\u00fckle m\u00fccadele edip onu engellemek ) prensibinin g\u00fcn\u00fcm\u00fcz \u015fartlar\u0131nda yeniden canland\u0131r\u0131lmas\u0131 demek olacakt\u0131r. Elbette k\u00fcreselle\u015fmenin olumsuzluklar\u0131 konusunda \u0130slam D\u00fcnyas\u0131 kadar di\u011fer pek \u00e7ok Asya k\u00fclt\u00fcr ve medeniyetinin de insanl\u0131\u011fa sunaca\u011f\u0131 birtak\u0131m de\u011fer ve normlar\u0131 olacakt\u0131r ki, bu k\u00fclt\u00fcr ve medeniyet havzalar\u0131n\u0131n vizyon, hikmet ve feraseti de \u0130slam D\u00fcnyas\u0131\u2019n\u0131nkine benzer bir de\u011fer ta\u015f\u0131makta, \u00f6nem arz etmektedir. Bu a\u00e7\u0131dan Asya insanl\u0131\u011f\u0131n \u00f6n\u00fcnde bir \u00fcmit \u0131\u015f\u0131\u011f\u0131 olabilecek potansiyellere sahip bulunmaktad\u0131r. Bu potansiyelleri harekete ge\u00e7irmek ve kuvveden fiile \u00e7\u0131karmak i\u00e7in ortak bir vizyon \u00e7er\u00e7evesinde i\u015fbirli\u011fi yapmaktan daha makul bir \u015fey olamaz. Ger\u00e7ekten de, H\u0131lfu\u2019l-Fud\u00fbl ge\u00e7mi\u015fte Mekke \u015firk…<\/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":[10],"tags":[],"class_list":["post-393","post","type-post","status-publish","format-standard","hentry","category-bildiriler"],"_links":{"self":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/393","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=393"}],"version-history":[{"count":1,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/393\/revisions"}],"predecessor-version":[{"id":394,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/393\/revisions\/394"}],"wp:attachment":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}