{"id":568,"date":"2018-12-16T16:39:54","date_gmt":"2018-12-16T15:39:54","guid":{"rendered":"http:\/\/www.hayrikirbasoglu.net\/?p=568"},"modified":"2019-10-03T16:23:05","modified_gmt":"2019-10-03T14:23:05","slug":"bildiriler-guenuemuez-islam-duesuencesinin-5-ksi-kitalar-kisiler-konular-kavramlar-kurumlar","status":"publish","type":"post","link":"https:\/\/www.hayrikirbasoglu.net\/?p=568","title":{"rendered":"G\u00dcN\u00dcM\u00dcZ \u0130SLAM D\u00dc\u015e\u00dcNCES\u0130N\u0130N 5 (K)s\u0131: K\u0131talar, Ki\u015filer, Konular, Kavramlar, Kurumlar"},"content":{"rendered":"<p>G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesi ile \u0130slam D\u00fcnyas\u0131n\u0131n siyasi, ekonomik ve sosyal meseleleri \u00fczerinde kafa yoran, d\u00fc\u015f\u00fcnce \u00fcreten, sistematik \u00e7al\u0131\u015fmalar yapan ve \u00f6zellikle bu konuda projeleri olan M\u00fcsl\u00fcman ilim ve fikir insanlar\u0131n\u0131\u00a0 kast etmekteyiz.<\/p>\n<p>Konuyla yak\u0131n ilgisi g\u00f6r\u00fcnse de \u0130slami hareketler ve M\u00fcsl\u00fcman aktivistler kapsam d\u0131\u015f\u0131 b\u0131rak\u0131lm\u0131\u015ft\u0131r<a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a> .<\/p>\n<p>G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesi alan\u0131nda olabildi\u011fince kapsay\u0131c\u0131 olmaya itina g\u00f6sterilmi\u015f olup, ayr\u0131mc\u0131l\u0131ktan \u015fiddetle ka\u00e7\u0131n\u0131lm\u0131\u015f ve bu y\u00fczden\u00a0 \u0130slam d\u00fcnyas\u0131n\u0131n co\u011frafi, k\u00fclt\u00fcrel, etnik, mezhebi hi\u00e7bir b\u00f6lgesi d\u0131\u015far\u0131da b\u0131rak\u0131lmam\u0131\u015ft\u0131r.<\/p>\n<p>M\u00fcsl\u00fcman olmay\u0131p bu alanda faaliyet g\u00f6steren ilim ve fikir insanlar\u0131na da gerekti\u011finde i\u015faret edilecektir.<\/p>\n<p>Burada birinci derecede \u015fu anda hayatta olan ki\u015filer ve kurumlar esas al\u0131nacak, gerekti\u011finde yak\u0131n zaman \u00f6nce vefat edenlere de i\u015faret edilecektir.<\/p>\n<p>Burada verilen bilgiler sadece konuyla ilgili yeterli fikir verecek kadar\u0131yla s\u0131n\u0131rl\u0131 tutulmu\u015f olup, \u00f6rneklerin tamam\u0131 ara\u015ft\u0131rma-inceleme kapsam\u0131na al\u0131nmam\u0131\u015ft\u0131r.<\/p>\n<p>Burada yap\u0131lan baz\u0131 de\u011ferlendirmeler tabii olarak farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131ndan farkl\u0131 de\u011ferlendirmelere, tart\u0131\u015fmaya ve ele\u015ftiriye a\u00e7\u0131k bir nitelik arz etmektedir.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>KITALAR<\/strong><\/p>\n<ol>\n<li><strong>Paradigmal K\u0131talar:<\/strong><\/li>\n<\/ol>\n<p>D\u00fc\u015f\u00fcnce alan\u0131ndaki hemen b\u00fct\u00fcn tart\u0131\u015fmalarda birtak\u0131m paradigma farkl\u0131l\u0131klar\u0131n\u0131n oynad\u0131\u011f\u0131 rol\u00fc de g\u00f6zden uzak tutmamak gerekir. Egemen paradigmalar a\u00e7\u0131s\u0131ndan ba\u015fl\u0131ca d\u00f6rt b\u00f6lgeden bahsedilebilir ki bunlar;<\/p>\n<ol>\n<li>a) Antropomorfik paradigma (Avrupa-Amerika),<\/li>\n<li>b) Teosentrik paradigma (\u0130slam d\u00fcnyas\u0131),<\/li>\n<li>c) Ruh\u00e7u paradigma (Hindu-Budist d\u00fcnya),<\/li>\n<li>d) \u0130lke-kuralc\u0131 paradigma (Konf\u00fc\u00e7yanizm d\u00fcnyas\u0131).<\/li>\n<\/ol>\n<p>Bunlara ek olarak, bir ge\u00e7i\u015f d\u00f6nemi\/b\u00f6lgesi olarak T\u00fcrkiye\u2019nin de d\u00e2hil oldu\u011fu Avrasya b\u00f6lgesini eklemek gerekir.<\/p>\n<p>Bu paradigmalara bak\u0131ld\u0131\u011f\u0131nda, \u0130slam \u00fclkelerinin mevcut paradigmalar i\u00e7erisinde din\/tanr\u0131 merkezli olan yeg\u00e2ne b\u00f6lge oldu\u011funu, bu sebeple din ile \u015fu veya bu \u015fekilde ilgisi olan ilm\u00ee ve fikr\u00ee her konunun kolayl\u0131kla din-iman ya da iman-k\u00fcf\u00fcr veya hidayet-sap\u0131kl\u0131k ekseninde tart\u0131\u015f\u0131la-bildi\u011fini s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. \u0130slam d\u00fcnyas\u0131na egemen olan bu paradigmadan dolay\u0131d\u0131r ki tamamen ilm\u00ee ve fikr\u00ee bir konu olan tarihsellik ve h\u00fck\u00fcmlerin de\u011fi\u015fmesi meselesi, din-iman alan\u0131na kolayl\u0131kla kayd\u0131r\u0131labilmekte, bu ise tart\u0131\u015fmalar\u0131n \u015fiddetli bir h\u00e2l almas\u0131na, yarg\u0131s\u0131z infazlara ve hatta \u2014<strong>Nasr H\u00e2mid Eb\u00fb Zeyd<\/strong> \u00f6rne\u011finde oldu\u011fu gibi\u2014 Avrupa Orta \u00c7a\u011f\u0131 engizisyonlar\u0131n\u0131 and\u0131ran fiil\u00ee yarg\u0131lamalara kadar varabilmektedir.<\/p>\n<ol>\n<li><strong>Fiziki\/Co\u011frafi K\u0131talar: <\/strong><\/li>\n<\/ol>\n<p>Paradigmal olarak teosantrik d\u00fcnyaya ait olan \u00c7a\u011fda\u015f \u0130slam d\u00fcnyas\u0131, co\u011frafi bak\u0131mdan da a\u011f\u0131rl\u0131kl\u0131 olarak Asya-Afrika merkezlidir. Ancak klasik orta\u00e7a\u011f co\u011frafyas\u0131ndan farkl\u0131 olarak g\u00fcn\u00fcm\u00fczde bu co\u011frafyan\u0131n d\u0131\u015f\u0131na Yeni D\u00fcnya\u2019ya da ta\u015fm\u0131\u015f durumdad\u0131r. \u00d6zellikle Avrupa ile Atlantik \u00f6tesinde ABD ve Kanada\u2019da g\u00f6z ard\u0131 edilemeyecek bir M\u00fcsl\u00fcman toplumu ve bu toplumun bir par\u00e7as\u0131 olan M\u00fcsl\u00fcman entelekt\u00fceller nesli s\u00f6z konusudur. Daha d\u00fc\u015f\u00fck yo\u011funluklu olsa da benzer bir durum Latin Amerika i\u00e7in de ge\u00e7erlidir. Antarktika gibi gayr-i meskun bir k\u0131ta d\u0131\u015f\u0131nda Avustralya ve yeni Zelanda\u2019da gibi k\u0131talarda ise daha da d\u00fc\u015f\u00fck yo\u011funluklu bir M\u00fcsl\u00fcman varl\u0131\u011f\u0131 s\u00f6z konusudur. Ancak olduk\u00e7a d\u00fc\u015f\u00fck yo\u011funlu\u011fa ra\u011fmen buralarda bile baz\u0131 M\u00fcsl\u00fcman entelekt\u00fcellere rastlamak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n<p>Asya ve Afrika k\u0131talar\u0131 daha detayl\u0131 olarak ele al\u0131nmay\u0131 hak etmektedir. Zira Asya k\u0131tas\u0131, Ortado\u011fu \u0130slam \u00fclkeleri d\u0131\u015f\u0131nda Orta Asya \u0130slam \u00fclkelerini, Hindistan, Pakistan, Banglade\u015f gibi Hind alt k\u0131tas\u0131n\u0131, keza Rusya, Japonya, \u00c7in yan\u0131nda Malezya ve Endonezya gibi Uzak do\u011fu \u0130slam \u00fclkelerini de kapsayan geni\u015f bir yelpaze sunmaktad\u0131r. B\u00fct\u00fcn bu b\u00f6lgelerde \u015fu veya bu oranda \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesiyle ilgili geli\u015fmeler ya\u015fanmaktad\u0131r. Bu b\u00f6lgelerin tek tek listelenerek haritas\u0131n\u0131n \u00e7\u0131kar\u0131lmas\u0131 zihinlerde genellikle olduk\u00e7a dar bir alana s\u0131k\u0131\u015ft\u0131r\u0131lm\u0131\u015f olan \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin, nerdeyse b\u00fct\u00fcn k\u0131talar\u0131 ve b\u00f6lgeleri i\u00e7ine alan \u201ck\u00fcresel\u201d bir olgu haline geldi\u011fini g\u00f6rmemizi sa\u011flama amac\u0131na y\u00f6neliktir: \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesi art\u0131k k\u00fcresel bir olgudur.<\/p>\n<p><strong>K\u0130\u015e\u0130LER <\/strong><\/p>\n<p>\u201cG\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesi\u201d ifadesinin kapsam alan\u0131n\u0131 belirlemek her zaman a\u00e7\u0131k, net ve kolay olmayabilir. Mamafih bu ba\u015fl\u0131k alt\u0131nda yer alabilecek \u00e7abalar i\u00e7in en \u00f6nemli kriter M\u00fcsl\u00fcmanlar taraf\u0131ndan sergilenmesi, \u0130slam d\u00fcnyas\u0131n\u0131n meselelerine \u00e7\u00f6z\u00fcm \u00fcretme amac\u0131na y\u00f6nelik olmas\u0131 ve hepsinden \u00f6nemlisi birer proje niteli\u011finde sergilenen \u00e7abalar olmas\u0131, k\u0131saca topluma y\u00f6nelik bir mesaj\u0131 olmas\u0131d\u0131r. Zaten \u00f6nde gelen b\u00fct\u00fcn \u00e7a\u011fda\u015f ve g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin yaz\u0131lar\u0131 genelde belli bir proje dahilinde \u00fcretilmi\u015f d\u00fc\u015f\u00fcnceler ve yaz\u0131lm\u0131\u015f eserlerdir. Mesela <strong>Garaudy, Fazlurrahman, Hasan Hanefi, Nurettin Top\u00e7u, Malik b. Nebi, Muhammed \u00c2bid el-C\u00e2bir\u00ee, Ali \u015eeriati, Nasr H\u00e2mid Ebu Zeyd, Nakib el-Attas, H\u00fcseyin Nasr <\/strong>bu kategoride rahatl\u0131kla de\u011ferlendirilebilecek entelekt\u00fcellerdir.<\/p>\n<p>Bu ifadeyle ilgili olarak akademisyen-entelekt\u00fcel ayr\u0131m\u0131 da ayd\u0131nlat\u0131c\u0131 olacakt\u0131r. Zira her biri \u0130slam d\u00fcnyas\u0131n\u0131n \u00e7e\u015fitli meseleleriyle ilgili olsa da, pek \u00e7o\u011fu \u0130slam D\u00fcnyas\u0131n\u0131n meselelerini \u00e7\u00f6z\u00fcme kavu\u015fturma amac\u0131na y\u00f6nelik bir bilincin, amac\u0131n ve vizyonun \u00fcr\u00fcn\u00fc olmad\u0131\u011f\u0131ndan, daha \u00f6nemlisi bu gibi \u00e7al\u0131\u015fmalarda \u201ctefekk\u00fcr\/d\u00fc\u015f\u00fcnce\u201d boyutu bask\u0131n olmad\u0131\u011f\u0131ndan, bu gibi \u00e7abalar\u0131 ayr\u0131 bir kategori \u2013 g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin bir alt kategorisi &#8211; olarak de\u011ferlendirmek yerinde olacakt\u0131r. Bu kategoriyi k\u0131smen \u0130slam davet\u00e7isi ulema kategorisi \u015feklinde de nitelendirmek m\u00fcmk\u00fcnd\u00fcr. \u00d6rnek olarak <strong>Re\u015fid R\u0131za, Muhammed Ebu Zehra, Muhammed el-\u011eazali, Yusuf el-Kardavi, Said Ramazan el-Buti, Said el-Havva, Selim el-Avva, el-Mevdudi, es-Sibai, Ahmet Hamdi Aksekili, Abdulaziz ed-Duri, Mehmed \u00c2kif Ersoy , Muhammed Im\u00e2ra, Kelim S\u0131dd\u0131ki<\/strong> \u00a0gibi isimler \u00f6rnek verilebilir.<\/p>\n<p>G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcn\u00fcrlerinin dikkatlerden ka\u00e7mayan bir di\u011fer \u00f6zelli\u011fi ise, hem kendilerinin mezhep kimliklerinin hemen neredeyse hi\u00e7 g\u00fcndemde olmamas\u0131, hem de d\u00fc\u015f\u00fcncelerinin mezhepsel m\u00fclahazalardan tamamen uzak bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fc olmas\u0131d\u0131r.<\/p>\n<p>Bu M\u00fcsl\u00fcman entelekt\u00fceller d\u0131\u015f\u0131nda bir di\u011fer alt kategori olarak M\u00fcsl\u00fcman kimli\u011fine sahip olmasa da \u0130slam D\u00fcnyas\u0131n\u0131n meseleleri konusunda M\u00fcsl\u00fcmanlarla ayn\u0131 endi\u015fe, ama\u00e7 ve vizyonu payla\u015fan entelekt\u00fcellerdir. Bunlar a\u011f\u0131rl\u0131kl\u0131 olarak \u0130slam d\u00fcnyas\u0131ndaki gayr-i M\u00fcslim entelekt\u00fcellerden olu\u015fmaktad\u0131r. Bunlar\u0131n bir k\u0131sm\u0131 \u0130slam \u00fclkelerinde, bir k\u0131sm\u0131 da bat\u0131 \u00fclkelerinde ya\u015famaktad\u0131rlar. Ayr\u0131ca \u0130slam D\u00fcnyas\u0131n\u0131n bir par\u00e7as\u0131 olmasa da \u0130slam D\u00fcnyas\u0131n\u0131n gelece\u011fini kendisine dert edinmi\u015f olan ve bir k\u0131sm\u0131 bilahare M\u00fcsl\u00fcmanl\u0131\u011f\u0131 se\u00e7mi\u015f olan bir ba\u015fka kesim de s\u00f6z konusudur. Atalar\u0131 olarak <strong>Goethe, Lamartin, Tolstoy, Sava Pa\u015fa<\/strong> gibi entelekt\u00fcellerin g\u00f6sterilebilece\u011fi bu kategoriye \u00f6rnek olarak yak\u0131n d\u00f6nemde <strong>Annemarie Schimmel, Toshihiko Izutsu, Muhammed Esed yan\u0131nda George Makdisi, Mi\u015fel Eflak, Albert Hourani, Albert Nasri, Dr. Nazmi Luk\u00e2 <a href=\"#_ftn2\" name=\"_ftnref2\"><strong>[2]<\/strong><\/a>, \u00a0George Tarabi\u015fi (Suriye\/Haleb), Vail Hallak (Nas\u0131ra\/Filistin\/ABD), Emin Maluf, Yvonne Yazbeck Hadd\u00e2d, Edward Said, Constantin Zurayk , Hrair D\u00f6kmeciyan<\/strong> gibi entelekt\u00fceller g\u00f6sterilebilir. Bu gibi entelekt\u00fceller M\u00fcsl\u00fcman olmamakla beraber g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin eserleri ve g\u00f6r\u00fc\u015fleri \u00fczerine \u00e7al\u0131\u015fmalar yapm\u0131\u015flard\u0131r. Mesela Hadd\u00e2d, Seyyid Kutup \u00fczerine <a href=\"#_ftn3\" name=\"_ftnref3\">[3]<\/a>, George Tarabi\u015fi ise el-Cabiri\u2019nin eserleri \u00fczerine y\u0131llar s\u00fcren ara\u015ft\u0131rmalar yapm\u0131\u015flar ve yay\u0131mlarda bulunmu\u015flard\u0131r <a href=\"#_ftn4\" name=\"_ftnref4\">[4]<\/a>.<\/p>\n<p>G\u00fcn\u00fcm\u00fcz\u00a0 \u0130slam d\u00fc\u015f\u00fcncesinin ki\u015filer bak\u0131m\u0131ndan hemen g\u00f6ze \u00e7arpan y\u00f6n\u00fc, hala erkek egemen bir manzara arz etmesidir. Mamafih Orta\u00e7a\u011f\u0131n klasik \u0130slam d\u00fc\u015f\u00fcncesiyle mukayese edildi\u011finde iki y\u00f6nl\u00fc m\u00fcspet bir geli\u015fmeyle farkl\u0131l\u0131k arz etti\u011fi g\u00f6r\u00fcl\u00fcr. \u0130lki g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinde kad\u0131n varl\u0131\u011f\u0131n\u0131n\u00a0 giderek artmas\u0131, di\u011feri ise erkek entelekt\u00fcellerin bizatihi erkek egemen zihniyet ve olgulara kar\u015f\u0131 ele\u015ftirel bir tav\u0131r alarak kad\u0131nlara destek vermesi. Buna ra\u011fmen \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesine dair yaz\u0131lm\u0131\u015f ansiklopedik\/biyografik\u00a0 mahiyetteki\u00a0 eserlerde hemen hemen hi\u00e7bir kad\u0131n entelekt\u00fcele rastlanmamas\u0131 <a href=\"#_ftn5\" name=\"_ftnref5\">[5]<\/a>, ataerkilli\u011fin hala ne kadar g\u00fc\u00e7l\u00fc oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6zler \u00f6n\u00fcne sermektedir <a href=\"#_ftn6\" name=\"_ftnref6\">[6]<\/a>.<\/p>\n<p>G\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin a\u011f\u0131rl\u0131kl\u0131 olarak ki\u015fi a\u011f\u0131rl\u0131kl\u0131\/odakl\u0131 oldu\u011fu ve ger\u00e7ek ve kal\u0131c\u0131 bir ekolle\u015fmenin nadiren g\u00f6r\u00fcld\u00fc\u011f\u00fc s\u00f6ylenebilir. Mamafih \u00e7ok bilin\u00e7li ve sistematik bir bi\u00e7imde olmasa da ekolle\u015fme\u00a0 yolunda baz\u0131 c\u0131l\u0131z ad\u0131mlar\u0131n at\u0131ld\u0131\u011f\u0131 da s\u00f6ylenebilir. Ancak bunlar\u0131n Bat\u0131l\u0131 anlamda d\u00fc\u015f\u00fcnce ekolleri olarak nitelendirilmesi i\u00e7in zaman hen\u00fcz erkendir.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Ki\u015filerle b\u00f6lgeler aras\u0131nda \u00f6zde\u015flik ili\u015fkileri de s\u00f6z konusudur.<\/strong> Mesela g\u00fcn\u00fcm\u00fczde;<\/p>\n<p>Ma\u011frib (Fas) ile Fatma Mernisi, Muhammed \u00c2bid el-C\u00e2bir\u00ee \u00a0ve \u00a0Taha Abdurrahman<\/p>\n<p>Tunus ile el-\u011eann\u00fb\u015f\u00ee, Hi\u015fam Ca\u2019\u00eet (Musadd\u0131k el-Cel\u00eed\u00ee, Salahuddin el_Cur\u015fi, Hamid Neyfer).<\/p>\n<p>Cezayir ile Malik b. Nebi ve Muhammed Arkun,<\/p>\n<p>M\u0131s\u0131r ile Ai\u015fe Binti Abdurrahman, Abbas Mahmud el-Akk\u00e2d, Seyyid Kutub, Hasen Hanefi, Nasr H\u00e2mid Eb\u00fb Zeyd, Ahmed Kemal Ebu\u2019l-Mecd, Fehmi\u00a0 Huveydi, Fuad Zekeriyya, Hibe Rauf \u0130zzet<\/p>\n<p>Sudan ile Turabi ve Mahmud Taha, Abdullahi Ahmed en-Na\u2019\u0130m<\/p>\n<p>Kenya ile Ali Mazrui,<\/p>\n<p>G\u00fcney Afrika ile Ferid \u0130shak ve \u0130brahim Musa<\/p>\n<p>Suudi Arabistan ile Abdulhamid Ebu Suleyman ve Abdullah b. Umar Nas\u00eef,<\/p>\n<p>Katar ile Ali Halife el-Kuvvari ve Casim Muhammed es-Sultan,<\/p>\n<p>Kuveyt ile Halid Ebu\u2019l-Fadl<\/p>\n<p>L\u00fcbnan ile Fadlallah, R\u0131dvan es-Seyyid, Munir \u015eefik, Ali Harb<\/p>\n<p>\u00dcrd\u00fcn\/Filistin ile Fehmi Cud\u2019\u00e2n<\/p>\n<p>Filistin b\u00f6lgesi ile \u0130smail Raci el-Faruki (ABD),Mahmud Dervi\u015f(Filistin\u2019in Naz\u0131m Hikmet\u2019i)<\/p>\n<p>Hind-Pakistan b\u00f6lgesi ile Muhammed \u0130kbal, Emir Ali, \u015eibli Numani, el-Mevdudi, Suleyman en-Nedvi,<\/p>\n<p>Irak ile Muhammed B\u00e2k\u0131r es-Sadr,\u00a0 \u00a0Ahmed Matar (\u00d6zg\u00fcrl\u00fck \u015eairi)<\/p>\n<p>Suriye ile Muhammed \u0130zzet Derveze, es-Sibai, Burhan \u011ealy\u00fbn, Tayyip Tizini, Cevded Said, Nizar Kabbani, Yvonne Yazbeck Hadd\u00e2d, Adonis( Ali Ahmed Said E\u015fber),<\/p>\n<p>\u0130ran ile Ali \u015eeriati, Mutahhari , \u015eahruh Ahavi ve Abdulkerim Suru\u015f,<\/p>\n<p>Bosna-Hersek ile Aliya \u0130zzetbegovi\u00e7,<\/p>\n<p>Almanya ile Murad Hoffmann<\/p>\n<p>Fransa ile Garaudy,<\/p>\n<p>Amerika ile el-Faruki (Filistin),Fazlurrahman (Pakistan),H\u00fcseyin Nasr(\u0130ran), Amine Vedud, Esma Barlas (Pakistan), Leyla Ahmed (M\u0131s\u0131r),Rifat Hasan(han\u0131m) (Pakistan)<\/p>\n<p>\u0130sve\u00e7 ile Perviz Manzur (Pakistan)<\/p>\n<p>Avustralya(Melbourne) ile Abdullah Said<\/p>\n<p>\u0130ngiltere ile Mazharuddin S\u0131dd\u0131ki ve Kelim S\u0131dd\u0131ki,<\/p>\n<p>Kanada ile Muhammed F\u00e2d\u0131l (M\u0131s\u0131r) ve<\/p>\n<p>Kazan ile Musa Carullah, R\u0131zaeddin b. Fahreddin , Mercani,<\/p>\n<p>Afganistan ile Cemaludddin el-Afgani,<\/p>\n<p>Malezya ile Muhammed Nak\u00eeb el-Att\u00e2s,<\/p>\n<p>Endonezya ile Harun Nasution, \u00a0Munevvir \u015e\u00e2zel\u00ee, Prof. Nurcholish Madjid, Abdurrahman Wahid aka Gus Dur ve Dawam Rahardjo .<\/p>\n<p>T\u00fcrkiye ile Mehmed \u00c2kif Ersoy, H\u00fcseyin K\u00e2z\u0131m Kadri, Nurettin Top\u00e7u, Erol G\u00fcng\u00f6r, Cemil Meri\u00e7, Sezai Karako\u00e7, \u015fu veya bu \u00f6l\u00e7\u00fcde \u00f6zde\u015fle\u015fmi\u015f durumdad\u0131rlar.<\/p>\n<p>Geride kalan Azerbeycan, Bangalde\u015f, BAE, Yemen, Arnavutluk gibi baz\u0131 \u00fclkelere bu listede yer vermek m\u00fcmk\u00fcn olmam\u0131\u015ft\u0131r.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>KONULAR <\/strong><\/p>\n<p>\u015eu anda resmi olarak elli yedi \u00fclkeden olu\u015fan \u0130slam D\u00fcnyas\u0131n\u0131n s\u00f6m\u00fcrgeden kurtulu\u015fu \u00fczerinden fazla bir s\u00fcre ge\u00e7medi\u011fi i\u00e7in \u2013 son ba\u011f\u0131ms\u0131zl\u0131klar yakla\u015f\u0131k elli y\u0131l \u00f6nceydi \u2013 hatta \u00e7o\u011funun ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 ka\u011f\u0131t \u00fczerinde oldu\u011fu i\u00e7in, \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin g\u00f6zde konular\u0131n\u0131n \u0130slam d\u00fcnyas\u0131n\u0131n ve bu d\u00fcnyan\u0131n par\u00e7as\u0131 olan \u00fclkelerinin ger\u00e7ek anlamda ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 ve kalk\u0131nmas\u0131 olmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. Ancak k\u00fcreselle\u015fme olgusunun da etkisiyle, ulusal, b\u00f6lgesel ve k\u00fcresel \u00f6l\u00e7ekli geli\u015fmelere ve krizlere de ilgisiz kalmad\u0131lar. Tabiat\u0131yla \u0130slam D\u00fcnyas\u0131n\u0131n mevcut istenmeyen durumuna yol a\u00e7an fikri, ideolojik, k\u00fclt\u00fcrel ve sosyal anomaliler ve sapmalar hi\u00e7bir zaman onlar\u0131n g\u00fcndeminden \u00e7\u0131kmad\u0131, d\u00fc\u015fmedi. Garip bir \u015fekilde ekonomi ve e\u011fitim \u2013 \u00f6ncelikli ve hayati rollerine ra\u011fmen \u2013 alt s\u0131ralarda kald\u0131. Ele al\u0131nan\u00a0 konular\u0131n \u00e7ok b\u00fcy\u00fck bir \u00e7o\u011funlu\u011fu teorik nitelikteydi. O y\u00fczden siyasi, ekonomik, sosyal, e\u011fitim, sanat ve k\u00fclt\u00fcr alanlar\u0131nda uygulanabilir ve s\u00fcrd\u00fcr\u00fclebilir modeller geli\u015ftirme konusunda ba\u015far\u0131l\u0131 olup olmad\u0131klar\u0131 tart\u0131\u015f\u0131labilir bir meseledir.<\/p>\n<p>G\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin en g\u00f6zde konular\u0131n\u0131n d\u00fcnya d\u00fczeni, k\u00fcreselle\u015fme, modernite, gelenek, yenilenme, tecdid, \u0131slah, de\u011fi\u015fim\/toplumsal de\u011fi\u015fim, \u00e7a\u011fda\u015fla\u015fma ve otantisite, sek\u00fclerizm, medeniyetler \u00e7at\u0131\u015fmas\u0131, \u00f6zg\u00fcrl\u00fckler, emperyalizm, kapitalizm, sosyalizm, liberalizm, despotizm, iktidar, \u00e7o\u011fulculuk, bir arada ya\u015fama, ulus devlet, demokrasi, insan haklar\u0131, kad\u0131n haklar\u0131, devrim, \u0130slam devrimi, \u0130slamc\u0131l\u0131k, \u0130slami hareketler, \u015feriat, \u015feriat devleti, \u0130slam devleti, \u015fiddet ve ter\u00f6r, fanatizm, kimlik meselesi, mezhep\u00e7ilik, \u0131rk\u00e7\u0131l\u0131k, milliyet\u00e7ilik, kabilecilik, az\u0131nl\u0131klar, emek ve i\u015f\u00e7i haklar\u0131, gelir da\u011f\u0131l\u0131m\u0131 adaletsizlikleri gibi ba\u015fl\u0131klar halinde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n<p>Daha d\u00fc\u015f\u00fck yo\u011funlukta ele al\u0131nan konular ise k\u00fcresel \u0131s\u0131nma, \u00e7evre, tabii kaynaklar, n\u00fckleer tehdit, \u015fehirle\u015fme, sanat, k\u00fclt\u00fcr, sinema, tiyatro, medya, ileti\u015fim teknolojileri, petrol, su ve g\u0131da sava\u015flar\u0131, g\u0131da teknolojileri, GDO lu g\u0131dalar, t\u00fcketici haklar\u0131, sermaye ve bilhassa transnational \u015firketler, silah sanayii,<\/p>\n<p>G\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin ele al\u0131\u011f\u0131 konular\u0131n \u00f6nemli bir k\u0131sm\u0131 da epistemoloji ve metodoloji alanlar\u0131na y\u00f6neliktir. Metodolojik olarak ta iki y\u00f6nl\u00fc bir \u00e7aba s\u00f6z konusudur. \u0130lki, \u0130slami \u00e7\u00f6z\u00fcm \u00fcretmede ba\u015fvurulacak bilgi kaynaklar\u0131 ve bu konudaki kesinlik aray\u0131\u015flar\u0131yla ilgilidir. Di\u011feri ise dini metinlerin anla\u015f\u0131lmas\u0131 ve yorumlanmas\u0131yla ilgilidir.<\/p>\n<p>B\u00fct\u00fcn bu alanlarla ilgili olarak Klasik \u0130slam Gelene\u011fi, \u00c7a\u011fda\u015f \u0130slam Gelene\u011fi ve Bat\u0131 Gelene\u011fi yo\u011fun ve kar\u015f\u0131l\u0131kl\u0131 bir ili\u015fki ve etkile\u015fim i\u00e7erisindedir. Bu etkile\u015fim konu ba\u015fl\u0131klar\u0131ndan kavramsal \u00e7er\u00e7eveye, epistemolojik ve metodolojik \u00e7er\u00e7eveden olgusal geli\u015fmelere kadar hemen her alana uzanmaktad\u0131r. D\u00fcnyan\u0131n k\u00fc\u00e7\u00fck bir k\u00f6ye d\u00f6nd\u00fc\u011f\u00fcnden dem vurulan bir k\u00fcreselle\u015fme s\u00fcrecinde \u0130slam d\u00fc\u015f\u00fcncesinin bu \u00e7ok y\u00f6nl\u00fc ili\u015fkileri, \u0130slam Medeniyetinin ba\u015flang\u0131c\u0131nda M\u00fcsl\u00fcmanlar\u0131n di\u011fer medeniyet ve k\u00fclt\u00fcrlerle olan kar\u015f\u0131l\u0131kl\u0131 ili\u015fkisini hat\u0131rlatmaktad\u0131r.<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>KAVRAMLAR<\/p>\n<p>G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesini\u00a0 Fazlurrahman\u2019a uyarak Klasik d\u00f6nem \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131 ve g\u00fcn\u00fcm\u00fcz \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131 \u015feklinde iki d\u00f6neme ay\u0131rmak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n<p>G\u00fcn\u00fcm\u00fcz \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131 \u2013 klasik d\u00f6nem \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131yla beraber \u2013 Klasik \u0130slam d\u00fc\u015f\u00fcncesinden kavramsal \u00e7er\u00e7eve bak\u0131m\u0131ndan da bir kopu\u015fu temsil etti\u011fi s\u00f6ylenebilir. Zaten yukar\u0131da i\u015faret edilen temel konu ba\u015fl\u0131klar\u0131, bu kavramsal \u00e7er\u00e7evenin derin ve geni\u015f bir de\u011fi\u015fim ge\u00e7irdi\u011fini g\u00f6zler \u00f6n\u00fcne sermektedir. Bu sebepledir ki, klasik \u0130slam gelene\u011finde g\u00f6r\u00fclmeyen bilinmeyen pek \u00e7ok kavram g\u00fcn\u00fcm\u00fcz islam d\u00fc\u015f\u00fcncesine adeta ak\u0131n etmektedir. Bunlar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 k\u00fcresel geli\u015fmelerin \u00fcr\u00fcn\u00fc olan etkile\u015fimlerin tabii bir sonucu olarak ortaya \u00e7\u0131kmaktad\u0131r. Bir k\u0131sm\u0131n\u0131n da Bat\u0131\u2019daki entelekt\u00fcel alanda\u00a0 ortaya \u00e7\u0131kan yeni kavramlar\u0131n birebir terc\u00fcmesi oldu\u011fu g\u00f6r\u00fclmektedir. Bunlar\u0131n bir k\u0131sm\u0131n\u0131n Arap\u00e7ala\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ve klasik \u0130slam d\u00fc\u015f\u00fcncesinde olmayan yeni kullan\u0131mlar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 da g\u00f6r\u00fclmektedir. Bu konuda birtak\u0131m ilmi-fikri toplant\u0131lar yap\u0131ld\u0131\u011f\u0131 da g\u00f6r\u00fclmektedir<a href=\"#_ftn7\" name=\"_ftnref7\">[7]<\/a> .<\/p>\n<p>Rastgele \u00f6rnekler olarak \u201ck\u0131r\u00e2e(t)\u201d kelimesinin analiz, anlamland\u0131rma, ara\u015ft\u0131rma, inceleme, yorumlama gibi anlamlarda kullan\u0131lmas\u0131, \u201cel-as\u00e2le(t)\u201d , \u201cet-tur\u00e2s\u201d ve \u201cel-mevr\u00fbs\u201d kelimelerinin \u201cgelenek\u00e7ilik\u201d anlamlar\u0131nda\u00a0 kullan\u0131lmas\u0131, usul yerine \u201cmenhec(iyye), teori yapmak i\u00e7in \u201ctanzir\u201d , epistemoloji i\u00e7in \u201cnazariyyetu\u2019l-ma\u2019rife\u201d ve s\u0131fat olarak \u201cel-ma\u2019raf\u00ee(yye)\u201d , diyalektik i\u00e7in \u201cel-cedeliyye\u201d, radikalizm i\u00e7in \u201cel-us\u00fbliyye\u201d, iktidar i\u00e7in \u201ces-sulta\u201d, sivil toplum i\u00e7in \u201cel-muctema\u2019 el-medeni\u201d , sivil toplum aktivisti i\u00e7in \u201cen-n\u00e2\u015f\u0131t el-medeni\u201d, uluslararas\u0131 ili\u015fkiler i\u00e7in\u00a0 &#8211; klasik \u201ces-siyer\u201d terimi yerine &#8211; \u201cel-al\u00e2k\u00e2t ed-duveliye\u201d, sosyalizm i\u00e7in \u201cel-i\u015ftir\u00e2kiyye\u201d , kapitalizm i\u00e7in \u201cer-re\u2019sum\u00e2liyye\u201d, sek\u00fclerizm i\u00e7in \u201cel-alm\u00e2niyye\u201d, \u00a0liberalizm i\u00e7in \u201cel-Libr\u00e2liyye\u201d , ideoloji i\u00e7in \u201cel-aydiyuluciyye\u201d gibi bire bir terc\u00fcmeden ibaret kavramlar\u0131n giderek yo\u011funlu\u011fu artmaktad\u0131r. \u00d6te yandan Bat\u0131\u2019daki ikili terkiplere benzer \u015fekildeki kullan\u0131mlar da giderek artmaktad\u0131r. Keza klasik f\u0131kh\u0131n konusu olan birtak\u0131m konular \u00e7a\u011fda\u015f bir kavram olan \u201c el-\u0130ktis\u00e2d el-\u0130sl\u00e2m\u00ee(\u0130slam iktisad\u0131)\u201d veya \u201c\u0130slami Finans(et-Temv\u00eel el-\u0130sl\u00e2m\u00ee) ad\u0131 alt\u0131nda ba\u011f\u0131ms\u0131z bir alan olarak ele al\u0131nmaya, \u00fcniversitelerde bu adla dersler verilmeye ba\u015flam\u0131\u015f, ara\u015ft\u0131rmalar ve ilmi toplant\u0131lar d\u00fczenlenmi\u015ftir. Klasik F\u0131k\u0131hta \u201cf\u0131khu ehli\u2019z-zimme(Zimmi hukuku)\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda ele al\u0131nan\u00a0 konular \u201cf\u0131khu\u2019l-ekalliy\u00e2t(az\u0131nl\u0131k hukuku)\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda ele al\u0131nmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n<p>Bir yandan yeni kavramlar t\u00fcretilirken ya da birebir yabanc\u0131 dillerden terc\u00fcme yoluyla iktibas edilirken, \u00f6te yandan klasik \u0130slam d\u00fc\u015f\u00fcncesinin aynen muhafaza edilen kavramlar\u0131n\u0131n i\u00e7(eri\u011f)i yeniden doldurulmaktad\u0131r. Mesela \u201ctevhid\u201d kavram\u0131n\u0131n \u00e7a\u011fda\u015f i\u00e7eri\u011fi &#8211; \u00f6zellikle el-F\u00e2r\u00fbk\u00ee\u2019nin Tevhid adl\u0131 eserinde oldu\u011fu gibi &#8211; klasik d\u00f6nemdeki \u2013 Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 ve birli\u011fini ispata y\u00f6nelik \u2013 i\u00e7eri\u011finden tam bir kopu\u015fu temsil etmekte ve teolojik y\u00f6n\u00fc s\u0131n\u0131rl\u0131 kal\u0131rken, siyasi, ekonomik, sosyal, ideolojik i\u00e7eri\u011fi bask\u0131n \u00e7\u0131kmaktad\u0131r. Bir di\u011fer \u00f6nemli \u00e7aba Hasan Hanefi\u2019nin \u201cL\u00e2il\u00e2he \u0130llallah\u2019\u0131n bu \u00e7a\u011fda ne anlama geldi\u011fine dair makalesidir <a href=\"#_ftn8\" name=\"_ftnref8\">[8]<\/a>.<\/p>\n<p>\u00d6zel olarak kavramlarda yenilik meselesini konu alan bir proje \u00fczerinde \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcren Taha Abdurrahman <a href=\"#_ftn9\" name=\"_ftnref9\">[9]<\/a> konuyla ilgili en tipik \u00f6rneklerin ba\u015f\u0131nda g\u00f6sterilebilir.<\/p>\n<p><strong>KURUMLAR <\/strong><\/p>\n<p>International Institute of Islamic Thought \/ el-Ma\u2019had el-\u00c2lem\u00ee li\u2019l-Fikri\u2019l-\u0130sl\u00e2m\u00ee\u00a0 <strong>(IIIT)<\/strong><\/p>\n<p>Center for Arab Unity Studies \/ Merkez Dir\u00e2s\u00e2ti\u2019l-Vahdeti\u2019l-Arabiyye <strong>(CAUS)<\/strong><\/p>\n<p>Doha Institute ( <a href=\"https:\/\/www.dohainstitute.edu.qa\/EN\/About\/DohaInstitute\/Pages\/Default.aspx\">https:\/\/www.dohainstitute.edu.qa\/EN\/About\/DohaInstitute\/Pages\/Default.aspx<\/a> )<\/p>\n<p>Al Ahram Center for Political and Strategic Studies <strong>(ACPSS)<\/strong><\/p>\n<p>Al-Tasamooh<\/p>\n<p>Al-Tafahom (<a href=\"https:\/\/tafahom.om\/en\/\">https:\/\/tafahom.om\/en\/<\/a>)<\/p>\n<p>En-Nusus el-Mu\u00e2s\u0131ra (<a href=\"http:\/\/nosos.net\/\">http:\/\/nosos.net\/<\/a>)<\/p>\n<p>Center of Civilization for Islamic Thought Development\/Merkez el-Had\u00e2ra li-Tenmiyeti\u2019l-Fikri\u2019l- \u0130sl\u00e2m\u00ee (<a href=\"http:\/\/www.hadaraweb.com\/website\/news.php\">http:\/\/www.hadaraweb.com\/website\/news.php<\/a>) <strong>(CCITD)<\/strong><\/p>\n<p>QFIS (The Qatar Faculty of Islamic Studies) ( <a href=\"https:\/\/hbku.edu.qa\/en\/cis\">https:\/\/hbku.edu.qa\/en\/cis<\/a> )<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>SON GEL\u0130\u015eMELER:<\/strong><\/p>\n<p>Yenilik\u00e7i \u0130slam konusunda en ayd\u0131nlat\u0131c\u0131 eserlere imza atan ilim adamlar\u0131n\u0131n ba\u015f\u0131nda gelen <strong>Fazlurrahman<\/strong>, \u0130ngilizcede \u201cI<strong>slamic Modernism<\/strong>\u201d denilen ve T\u00fcrk\u00e7eye \u201c\u0130slam \u00c7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131\u201ddiye \u00e7evrilen yenilik\u00e7i e\u011filimleri , <strong>Klasik \u0130slam \u00c7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131<\/strong> ve <strong>G\u00fcn\u00fcm\u00fcz \u0130slam \u00c7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131<\/strong> \u015feklinde ikiye ay\u0131r\u0131r.\u00a0 Her iki safhaya dair geli\u015fmeler konusunda Islam and Modernity(\u0130slam ve \u00c7a\u011fda\u015fl\u0131k) adl\u0131 eserinde son derece \u00f6nemli ve ayd\u0131nlat\u0131c\u0131 bilgileri derli toplu bir \u015fekilde bulmak m\u00fcmk\u00fcn\u00a0 ise de, onun vefat\u0131ndan sonra bu alanda ya\u015fanan geli\u015fmeler g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda , onun\u00a0 bu eserine bir \u201czeyl\u201d niteli\u011finde olmak \u00fczere, bu son geli\u015fmeleri de genel olarak ele almak suretiyle bug\u00fcne kadarki geli\u015fmelerin olabildi\u011fince g\u00fcncel ve eksiksiz bir \u015fekilde sunulmas\u0131 m\u00fcmk\u00fcn olacakt\u0131r.<\/p>\n<p>Bu ama\u00e7la <em>\u0130slam Hukukuna Postmodernizm Yakla\u015f\u0131m\u0131\/Postmodernism Approach in Islamic Jurisprudence (Fiqh)<\/em> ba\u015fl\u0131kl\u0131 ve 2013 y\u0131l\u0131nda Malezyada yay\u0131nlanm\u0131\u015f bir makalenin \u2013derli toplu bir tablo sunmas\u0131 itibariyle \u2013 esas al\u0131nmas\u0131 bizce yeterli g\u00f6r\u00fcnmektedir. Makale ad\u0131ndan da anla\u015f\u0131laca\u011f\u0131 gibi F\u0131k\u0131h(\u0130slam Hukuku) alan\u0131na m\u00fcnhas\u0131r gibi g\u00f6r\u00fcnse de, asl\u0131nda son zamanlarda g\u00f6r\u00fclen yenilik\u00e7i \u00e7abalar\u0131n\u00a0 epistemolojik ve metodolojik yakla\u015f\u0131mlar\u0131 hakk\u0131nda -genel olarak ta olsa- bilgi vermesi bak\u0131m\u0131ndan, konumuzla son derece yak\u0131ndan ilgili g\u00f6r\u00fcnmektedir.<\/p>\n<p>\u201c\u0130slam hukuku(f\u0131k\u0131h) bir\u00e7ok\/\u00e7e\u015fitli\u00a0 d\u00f6nemden ge\u00e7mi\u015ftir. Peygamber Muhammed(sav) zaman\u0131ndan bu yana \u00dcmmetin \u00e7a\u011fda\u015f ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamada daima dinamik bir g\u00fc\u00e7 olmu\u015ftur.Taklit d\u00f6neminden sonra \u0130slam hukuku \u0130slam toplumunun kendini yenilemesi i\u00e7in i\u00e7tihad\u0131 uygulamaya koymas\u0131 amac\u0131yla bir yenilenme(tecdid) d\u00f6nemine girmi\u015ftir.<\/p>\n<p>Bu yeni yakla\u015f\u0131ma yol a\u00e7an \u015fey, insan hayat\u0131ndaki de\u011fi\u015fim ve\u00a0 geli\u015fimdir ki, bu husus, cevaplar\u0131n\u0131 klasik f\u0131k\u0131h literat\u00fcr\u00fcnde bulmak m\u00fcmk\u00fcn olmayan\u00a0 yeni meselelerin boy g\u00f6stermesine\u00a0 yol a\u00e7m\u0131\u015ft\u0131r. Bu durum kar\u015f\u0131s\u0131nda baz\u0131lar\u0131 h\u00fck\u00fcm \u00e7\u0131karmak i\u00e7in ilahi metinlerin yorumlanmas\u0131 s\u00fcrecinde <strong>postmodernist<\/strong> yakla\u015f\u0131ma ba\u015fvurmay\u0131 tercih etmi\u015ftir. Baz\u0131 d\u00fc\u015f\u00fcn\u00fcrler ve ilim adamlar\u0131 klasik Usul-i F\u0131k\u0131h\u2019taki normatif rehberli\u011fi g\u00f6z ard\u0131 etmi\u015f ve f\u0131khi karar verme s\u00fcrecinde \u2013 <strong>yap\u0131bozumculuk<\/strong> (deconstruction), <strong>hermen\u00f6tik<\/strong> (hermeneutics), <strong>s\u0131n\u0131rlama teorisi<\/strong> (limitation theory) , <strong>ikili hareket teorisi<\/strong> (double movement theory) gibi-\u00a0 yeni yakla\u015f\u0131mlar form\u00fcle etme e\u011filimi g\u00f6stermi\u015flerdir. Bu y\u00fczden bu makale \u0130slam hukukuna olan postmodernist yakla\u015f\u0131m\u0131, bu yeni s\u00f6ylem \u00e7er\u00e7evesinde analiz etmeyi ama\u00e7lamaktad\u0131r. Bunu\u00a0 da \u00f6zellikle cinsiyetle ilgili olan \u00e7ok e\u015flilik,miras ve kad\u0131n\u0131n \u015fahitli\u011fi gibi konulardaki f\u0131khi h\u00fck\u00fcmler ba\u011flam\u0131nda yapacakt\u0131r. Ve nihayet f\u0131k\u0131h alan\u0131ndaki postmodern yakla\u015f\u0131m\u0131n ilahi metinlerin koydu\u011fu h\u00fck\u00fcmlerle ve \u015feriat\u0131n y\u00fcksek ama\u00e7lar\u0131yla\u00a0 uyum halinde olup olmad\u0131\u011f\u0131n\u0131 g\u00f6rmek i\u00e7in ele\u015ftirel bir analiz de\u00a0 ka\u00e7\u0131n\u0131lmaz olacakt\u0131r.\u201d(\u2026) \u201cBu yeni postmodern e\u011filim, \u00f6zellikle epistomolojik d\u00fczeyde \u0130slam hukuku alan\u0131nda yeni bir\u00e7ok metot \u00f6nermektedir. G\u00fcn\u00fcm\u00fcz\u00fcn k\u00fcreselle\u015fmi\u015f d\u00fcnyas\u0131nda pazarlanabilir nitelikteki\u00a0 \u2013 vatanda\u015flar\u0131n ve kad\u0131n ile erke\u011fin e\u015fit haklara sahip olmas\u0131, az\u0131nl\u0131k haklar\u0131n\u0131n koruma alt\u0131na al\u0131nmas\u0131 gibi &#8211;\u00a0\u00a0 baz\u0131 yeni fikirleri destekleyip te\u015fvik etmesinden dolay\u0131 \u0130slam d\u00fcnyas\u0131n\u0131n baz\u0131 b\u00f6lgelerinde g\u00fc\u00e7l\u00fc bir cazibe kazanm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla bu yeni e\u011filim detayl\u0131 bir analizi ve dikkatli bir akademik g\u00f6zlemi hak etmektedir\u201d.<\/p>\n<p>Konunun daha iyi anla\u015f\u0131labilmesi i\u00e7in , bu giri\u015fin ard\u0131ndan makalede g\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesindeki temel e\u011filimler hakk\u0131nda iki farkl\u0131\u00a0 harita sunulmaktad\u0131r, bunlar bizim konumuz a\u00e7\u0131s\u0131ndan da son derece ayd\u0131nlat\u0131c\u0131 oldu\u011fu i\u00e7in bunlar\u0131 \u00f6zet olarak sizlere sunmak istiyoruz:<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Abdurrahman Abdullah<\/strong>\u2019a g\u00f6re \u0130slam D\u00fc\u015f\u00fcncesinin farkl\u0131 e\u011filimleri ve savunduklar\u0131 kavramlar konusunda bir g\u00f6r\u00fc\u015f birli\u011fi yoktur.<\/p>\n<p>Genel olarak g\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesinde be\u015f temel e\u011filimden s\u00f6z edilebilir:<\/p>\n<ol>\n<li><strong>K\u00f6kencilik(Fundementalism): <\/strong>\u00dcmmetin ve insanl\u0131\u011f\u0131n kurtulu\u015fu i\u00e7in yegane doktrinin \u0130slam oldu\u011funu ve ne do\u011fu ne de bat\u0131dan olsun yabanc\u0131 hi\u00e7bir \u015feye muhta\u00e7 olmad\u0131\u011f\u0131n\u0131,\u00dcmmetin yeniden dirilmesi i\u00e7in Kur\u2019an ve S\u00fcnnet\u2019e d\u00f6n\u00fcp, bu iki kayna\u011f\u0131 sahabe gibi anlay\u0131p uygulamak gerekti\u011fini savunan e\u011filimdir.<\/li>\n<li><strong>Gelenek\u00e7ilik(Traditionalism)<\/strong> : Hemen hemen insan hayat\u0131nda kar\u015f\u0131la\u015f\u0131labilecek b\u00fct\u00fcn temel meselelerin \u00e7\u00f6z\u00fcm\u00fcn\u00fcn klasik d\u00f6nem ulemas\u0131 taraf\u0131ndan yazd\u0131klar\u0131 eserlerde ele al\u0131nd\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla her gelen neslin muhta\u00e7 oldu\u011fu \u00e7\u00f6z\u00fcmleri sadece \u00f6nceki nesillerin b\u0131rakt\u0131\u011f\u0131 ilmi mirasta aray\u0131p bularak uygulamas\u0131n\u0131n yeterli oldu\u011funu savunan e\u011filimdir.<\/li>\n<li><strong>Reformculuk\/Islah\u00e7\u0131l\u0131k (Reformism):<\/strong> Klasik f\u0131k\u0131h miras\u0131n\u0131 yeni veri girdileriyle yeniden in\u015fa etmeyi ama\u00e7layan e\u011filimdir. Bu e\u011filime g\u00f6re zengin ve geni\u015f entelekt\u00fcel gelenek, modern \u00e7a\u011flar\u0131n ihtiya\u00e7lar\u0131na cevap verebilecek \u015fekilde yeniden g\u00f6zden ge\u00e7irilmelidir.<\/li>\n<li><strong>Post-traditionalism<\/strong> <strong>(Gelenek\u00e7ilik sonras\u0131): <\/strong>Klasik eserleri ve gelenekleri modern paradigmalara dayanarak analiz edip, s\u00f6z konusu gelenekleri yeniden in\u015fa etmeyi ama\u00e7layan ak\u0131md\u0131r.<\/li>\n<li><strong>Modernizm (Modernism):<\/strong> Dinin ak\u0131l-mant\u0131k ile uyumlu y\u00f6nlerini kabul edip, sadece mistik ve tinsel bak\u0131\u015f a\u00e7\u0131lar\u0131na dayal\u0131 b\u00fct\u00fcn inan\u00e7 ve yakla\u015f\u0131mlar\u0131 reddeden bir e\u011filimdir(a.g.m.,s.34).<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p><strong>Tar\u0131k Ramazan<\/strong> ise farkl\u0131 bir harita sunar:<\/p>\n<p>&nbsp;<\/p>\n<ol>\n<li><strong>Mezhep\u00e7i Gelenek\u00e7i Skolastik (Traditionalist Scholastic): <\/strong>Hanefi, Maliki, \u015eafii, Hanbeli, Zeydi, Caferi gibi bir mezhebe mensup olup, Kur\u2019an ve hadisleri mezhep perspektifinden ele alan, dolay\u0131s\u0131yla yeni i\u00e7tihatlara olumsuz yakla\u015fan e\u011filim. Deobendiler, Barelviler, Taliban, Cemaat-\u0131 Tebli\u011f gibi guruplar [ile Suriye, M\u0131s\u0131r, \u00dcrd\u00fcn, Tunus, Ma\u011frib gibi Arap \u00fclkelerindeki ve di\u011fer pek \u00e7ok \u0130slam \u00fclkesindeki klasik medrese e\u011fitimi alm\u0131\u015f \u201c\u015feyh\u201dler ve T\u00fcrkiye\u2019deki mahalli \u201choca\u201dlar]<\/li>\n<li><strong>Literalist Selefi(Literalist Salafi):<\/strong> Dini naslar\u0131 yorumlamada mezhepleri hi\u00e7bir \u015fekilde referans almayan ve kendilerine selefi ad\u0131n\u0131 verenlerin e\u011filimi. Bu e\u011filim kendilerinin sahabenin ve sonraki ilk \u00fc\u00e7 neslin yolunu takip ettiklerini ileri s\u00fcrerler. Bu e\u011filim sahipleri nasslar\u0131n son derece a\u00e7\u0131k oldu\u011funu dolay\u0131s\u0131yla tevile\/yoruma gerek olmad\u0131\u011f\u0131n\u0131 kabul ederler.<\/li>\n<li><strong>Reformist Selefi(Reformist Salafi):<\/strong> Bu e\u011filim naslar\u0131n alt\u0131nda yatan ama\u00e7lar\u0131 ve manalar\u0131 ke\u015ffetmeyi ama\u00e7layan ve \u015eeriat\u0131n \u00e7a\u011fda\u015f d\u00fcnyan\u0131n meydan okumalar\u0131na cevap verebilmesi i\u00e7in i\u00e7tihad \u00e7abalar\u0131na hala ihtiya\u00e7 oldu\u011funa inanan bir e\u011filimdir. Bu e\u011filimi 20. yy\u2019da temsil eden \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri listesi hayli uzundur; Cemaluddin el-Afgani, Muhammed Abduh, Ra\u015fid R\u0131za, Muhammed \u0130kbal, Malik b. Nebi , Ebu\u2019l-A\u2019l\u00e2 el-Mevdudi, Seyyid Kutub ve di\u011ferleri.<\/li>\n<li><strong>Politik Selefi(Political Salafi):<\/strong> Bu e\u011filim, politik g\u00fc\u00e7, \u0130slam ceza hukuku gibi konularda literalist bir bak\u0131\u015f a\u00e7\u0131s\u0131na sahip olup, anayasal d\u00fczenin \u0130slam gelene\u011fine sokulmas\u0131na k\u00f6kten kar\u015f\u0131 \u00e7\u0131karlar. Bu e\u011filimin amac\u0131 d\u00fcnya \u00e7ap\u0131nda bir \u0130slam Devleti veya \u0130slami Hilafet d\u00fczeni kurmakt\u0131r. Bu e\u011filim Hizbut-Tahrir taraf\u0131ndan temsil edilmektedir.<\/li>\n<li><strong>Liberalist ya da Rationalist Reformist(Liberalist or Rationalist Reformist<\/strong>): S\u00f6m\u00fcrge d\u00f6neminde Bat\u0131 etkisinde kalan baz\u0131 \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin temsil etti\u011fi bu e\u011filime g\u00f6re Kur\u2019an ve Hadis metinleri kendi[tarihi] ba\u011flamlar\u0131yla s\u0131n\u0131rl\u0131d\u0131r, dolay\u0131s\u0131yla modern bireysel ve toplumsal konularda \u00e7\u00f6z\u00fcm sunmas\u0131 s\u00f6z konusu de\u011fildir, \u00e7\u00f6z\u00fcm\u00fcn yegane adresi insan\u0131n akli \u00e7abalar\u0131d\u0131r.<\/li>\n<li><strong>Tasavvuf(Sufisme):<\/strong> Bu e\u011filim Kur\u2019an ve Hadislerin bat\u0131ni manalar\u0131 oldu\u011funa inan\u0131r ve bu manalar\u0131n da ancak meditasyon ve derin d\u00fc\u015f\u00fcnce[ke\u015ff ve ilham] arac\u0131l\u0131\u011f\u0131yla bu metinlerden \u00e7\u0131kar\u0131labilece\u011fini ileri s\u00fcrer. Nak\u015fibendiyye, Kadiriyye, \u015eazeliyye ve di\u011fer tarikatler burada \u00f6rnek olarak zikredilebilir.<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p><strong><u>C\u00e2sir Avde(Jaser Auda)<\/u><\/strong> ise \u00fc\u00e7 ana ak\u0131mdan s\u00f6z eder:<\/p>\n<p>&nbsp;<\/p>\n<p><strong>1.Gelenek\u00e7ilik(Traditionalism). <\/strong>B\u00fcnyesinde bir\u00e7ok alt e\u011filimleri bar\u0131nd\u0131r\u0131r:<\/p>\n<p><strong>1.1.Skolastik gelenek\u00e7ilik(Scholastic traditionalism<\/strong>): Herhangi bir mezhebin g\u00f6r\u00fc\u015flerinin\u00a0 d\u0131\u015f\u0131na \u00e7\u0131kmayan e\u011filim.<\/p>\n<p><strong>1.2.Skolastik yeni gelenek\u00e7ilik(Scholastic neo-traditionalism<\/strong>):Mezhep\u00e7ilik endi\u015fesini belli oranda gev\u015fetip,insanlar\u0131n meselelerine \u00e7\u00f6z\u00fcm sunabilmek i\u00e7in gerekti\u011finde di\u011fer mezheplere de ba\u015fvurup farkl\u0131 i\u00e7tihatlar\u0131 kayna\u015ft\u0131rmaya olumlu bakan e\u011filim.<\/p>\n<p><strong>1.3.Yeni literalizm(Neo-literalism):<\/strong>Dini naslar\u0131 tavizsiz bir literal okumaya tabi tutan ve eski literalist e\u011filimden,herhangi bir f\u0131k\u0131h mezhebinin hadis koleksiyonuna ba\u011f\u0131ml\u0131l\u0131l\u0131klar\u0131 ile ayr\u0131lan ve \u0130slam hukukunda makas\u0131d yakla\u015f\u0131m\u0131na yer olmad\u0131\u011f\u0131na inanan bir e\u011filimdir. Hanbeli mezhebinin Vahhabi versiyonu burada \u00f6rnek olarak zikredilebilir. Bu e\u011filim baz\u0131 siyasi \u0130slami hareketlerde \u201cHakimiyet sadece Allah\u2019a aittir\u201d anlay\u0131\u015f\u0131nda da kendisini ortaya koymu\u015f olup, bu sebeple demokrasiyi reddeden ve politik \u00e7\u0131karlar\u0131 i\u00e7in diktat\u00f6rl\u00fcklere ba\u015fvurabilen bir \u00f6zellik ta\u015f\u0131r.<\/p>\n<ol start=\"2\">\n<li><strong> \u0130slam Modernizmi(Islamic Modernism<\/strong>): Muhammed Abduh(\u00f6.1905) ve Muhammed \u0130kbal(\u00f6.1938) taraf\u0131ndan temelleri at\u0131lan ve usul-i f\u0131k\u0131h konular\u0131n\u0131 yeniden g\u00f6zden ge\u00e7irmek gerekti\u011fini ileri s\u00fcren e\u011filimlerden, dini naslar\u0131 modern bilimin verileri \u0131\u015f\u0131\u011f\u0131nda yorumlamak gerekti\u011fini ileri s\u00fcrenlere kadar \u00e7e\u015fitli e\u011filimleri\u00a0 b\u00fcnyesinde bar\u0131nd\u0131ran genel bir ak\u0131md\u0131r. [Bu ak\u0131m Fazlurrahman taraf\u0131ndan klasik d\u00f6nem \u0130slam modernizmi\/\u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131 olarak kabul edilen ve g\u00fcn\u00fcm\u00fcz \u0130slam \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131ndan ayr\u0131 m\u00fctalea edilen bir ak\u0131md\u0131r]<\/li>\n<li><strong> Postmodernizm (Postmodernism) : <\/strong><\/li>\n<\/ol>\n<p>A- <u>Post-modernizm d\u00fc\u015f\u00fcncesinin dayand\u0131\u011f\u0131\u00a0 temel unsurlar \u015funlard\u0131r<\/u>:<\/p>\n<ol>\n<li>Konu ve yazar\u0131n \u00f6l\u00fcm\u00fc. Buna g\u00f6re ger\u00e7eklik konusunda insan m\u00fc\u015fahhas ve g\u00fcvenilir bir bilin\u00e7 sahibi de\u011fldir. \u00d6te yandan yazar da manay\u0131 olu\u015fturmada hi\u00e7bir role sahip de\u011fildir.<\/li>\n<li>Objektif ger\u00e7ekli\u011fin inkar\u0131.Buna g\u00f6re ger\u00e7eklik sadece insan zihninin bir kurgusu ve belli ba\u011flamdaki bir sosyal s\u00fcrecin \u00fcr\u00fcn\u00fcd\u00fcr.<\/li>\n<li>\u201cM\u00e2n\u00e2\u201d n\u0131n \u00f6zellikle de a\u015fk\u0131n g\u00f6stergeli manan\u0131n (transcendental signified meaning) olmay\u0131\u015f\u0131\/yoklu\u011fu. Bir s\u00f6ylem veya metin sadece bir sembolden ibarettir, herhangi bir anlam ta\u015f\u0131maz.<\/li>\n<li>B\u00fct\u00fcn meta\/b\u00fcy\u00fck anlat\u0131lar\u0131n(yani ye\u011fane hakikat\u0131n kendisi oldu\u011funu iddia eden teorilerin, bilgi veya d\u00fcnya g\u00f6r\u00fc\u015flerinin) ve hakikat iddialar\u0131n\u0131n reddi. Bu yakla\u015f\u0131m,dinler, bilim, pozitivizm, sosyalizm, demokrasi, liberalizm, feminizm ve yap\u0131salc\u0131l\u0131k gibi hususlar\u0131 da kapsar.<\/li>\n<\/ol>\n<p><strong>Foucault <\/strong>ve <strong>Derrida<\/strong>\u2019ya g\u00f6re insan ve insanl\u0131k ger\u00e7ekli\u011fi konusundaki \u201chakikat\u201d\u0131 tasvir edebilecek hi\u00e7bir bilgi mevcut de\u011fildir.<\/p>\n<p>Meta anlat\u0131lar\u0131n hegemonik \u00f6zelli\u011finden dolay\u0131, postmodernist onlar\u0131n yerine diskuru, tart\u0131\u015fmaya daveti, mahalli veya mini\/k\u00fc\u00e7\u00fck anlat\u0131lar\u0131 koyma e\u011filimindedir.(a.g.m.,s.36-37).<\/p>\n<p>B- <u>Postmodernizmin \u00f6zellikleri ve \u0130slam d\u00fc\u015f\u00fcncesindeki yans\u0131malar\u0131<\/u> konusuna gelince,\u00a0 \u00fczerinde uzla\u015f\u0131lan bir tan\u0131m\u0131 olmasa da, genel \u00f6zellikleri itibariyle \u00f6znellik (subjectivity), insan hayat\u0131na dair de\u011ferler konusundaki elastikiyet, ak\u0131lc\u0131l\u0131k kar\u015f\u0131tl\u0131\u011f\u0131(anti-rationalism), b\u00fcy\u00fck anlat\u0131lara (meta narratives) kar\u015f\u0131 \u015f\u00fcphecilik gibi hususlara i\u015faret edilebilir. K\u0131sacas\u0131 post-modernizm modernizme ve onun tabii ve sosyal bilimler \u00fczerindeki etkilerine kar\u015f\u0131 bir tepki, bir cevapt\u0131r. Bu sebeple modernizmin ele\u015ftirel analizi ve ona kar\u015f\u0131 sunulabilecek alternatifler \u00fczerinde durur. Postmodern analizlerin temel y\u00f6ntemi <strong>Derrida<\/strong> taraf\u0131ndan ortaya konan yap\u0131bozumu (deconstruction) dur.Ona g\u00f6re iyilik, erkek, beyaz ve Avrupa art\u0131k mevcut s\u00f6ylemde bask\u0131n bir otoriteye sahip de\u011fildir. K\u00f6t\u00fcl\u00fck, kad\u0131n, siyah ve Afrika yeni s\u00f6ylemin merkezinde yer almal\u0131d\u0131r.<\/p>\n<p>C- Postmodernizm homojen bir yakla\u015f\u0131m olmay\u0131p b\u00fcnyesinde bir\u00e7ok alt e\u011filimleri bar\u0131nd\u0131r\u0131r. Buna ba\u011fl\u0131 olarak \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin postmodern yakla\u015f\u0131mlar\u0131n\u0131 da kabaca \u015fu \u015fekilde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr:<\/p>\n<ol>\n<li><strong> Post yap\u0131salc\u0131l\u0131k(Post-structuralism<\/strong>):Postmodernizmin metin analiz y\u00f6ntemi budur.Bu e\u011filime g\u00f6re Kur\u2019an vahyi Hz. Peygambere g\u00f6nderilen ve bizzat onun taraf\u0131ndan o zaman\u0131n \u00e7evre k\u00fclt\u00fcr\u00fc ve dil pratikleri \u00e7er\u00e7evesinde yorumlanan bir mesajd\u0131r.Bu y\u00f6ndeki \u00e7abalar\u0131n amac\u0131 insano\u011flunu dini naslar\u0131n egemenli\u011finden\/boyunduru\u011fundan kurtarmakt\u0131r. <strong>Muhammed Arkun<\/strong>, <strong>Nasr H\u00e2mid Eb\u00fb Zeyd<\/strong>, <strong>Hasan Hanefi, el-Tahir el-Haddad ve \u0130brahim Musa <\/strong>gibi M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlerin \u00e7abalar\u0131 bu y\u00f6ndedir.<\/li>\n<li><strong> Yeni ak\u0131lc\u0131l\u0131k veya ak\u0131lc\u0131l\u0131k kar\u015f\u0131tl\u0131\u011f\u0131 (Neo-rationalism or anti-rationalism<\/strong>): Bu ak\u0131m da tarihsellik yakla\u015f\u0131m\u0131n\u0131 benimsemesi yan\u0131nda akl\u0131n h\u00fck\u00fcm koyma konusunda tamamen yeterli ve yetkili oldu\u011funu da ilke olarak benimser. Bu yakla\u015f\u0131m\u0131n ak\u0131l konusunda klasik Mutezili yakla\u015f\u0131mla benzerli\u011fi olsa da, Mutezile gibi akla nesih yetkisi tan\u0131yacak kadar ileriye gitmez.<\/li>\n<li><strong> Tarihsel(ci)lik ak\u0131m\u0131 (Historicity stream):<\/strong> Dini metinlerde yer alan fikirlerin kendi d\u00f6neminin tarihi \u015farlar\u0131 ve geli\u015fmeleri \u00e7er\u00e7evesinde analiz edilmesi gerekti\u011fini benimseyen e\u011filimdir. Buna g\u00f6re Kur\u2019an metni de kendi tarihi \u015fartlar\u0131n\u0131n \u00fcr\u00fcn\u00fc oldu\u011fu g\u00f6z \u00f6n\u00fcne al\u0131narak analize tabi tutulmal\u0131d\u0131r. Bu y\u00f6nteme g\u00f6re Kur\u2019an\u2019\u0131n baz\u0131 normatif\/h\u00fck\u00fcm koyucu kurallar\u0131n\u0131n sadece kendi tarihsel ba\u011flam\u0131nda anlaml\u0131 kurallar oldu\u011fu g\u00f6z ard\u0131 edilmemelidir. Dolay\u0131s\u0131yla bu kurallar\/h\u00fck\u00fcmler a\u00e7\u0131k, kesin ve ba\u011flay\u0131c\u0131 nitelikteki dini naslarda yer alm\u0131\u015f olsa bile, bunlar\u0131n farkl\u0131 tarihsel ba\u011flamlarda aynen uygulanmas\u0131n\u0131 savunmak do\u011fru de\u011fildir. <strong>Muhammed \u015eahrur<\/strong> yan\u0131nda, <strong>Mahmud Muhammed Taha<\/strong> ile <strong>Abdullahi Ahmed en-Na\u2019im<\/strong> taraf\u0131ndan\u00a0 \u201ctersine nesh\u201d teorisi ile ve <strong>Fazlurrrahman<\/strong> da \u201cikili hareket\u201d teorisi ile bu yakla\u015f\u0131m\u0131 benimseyen M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlere \u00f6rnek verilebilir.<\/li>\n<li><strong> Ele\u015ftirel f\u0131k\u0131h ara\u015ft\u0131rmalar\u0131(Critical legal studies<\/strong>):Bu yakla\u015f\u0131m ABD de ortaya \u00e7\u0131km\u0131\u015f olup amac\u0131 devletin eski ve ayr\u0131mc\u0131 baz\u0131 d\u00fczenlemelerini toplum i\u00e7in daha yararl\u0131 yeni d\u00fczenlemelerle de\u011fi\u015ftirmektir. Feminist ve \u0131rk\u00e7\u0131l\u0131k kar\u015f\u0131t\u0131 ilim insanlar\u0131 bu kategoride de\u011ferlendirilebilir. Baz\u0131 M\u00fcsl\u00fcman ilim adamlar\u0131 da, \u0130slam hukukunda yasama s\u00fcrecinde etkili oldu\u011funu d\u00fc\u015f\u00fcnd\u00fckleri her t\u00fcrl\u00fc otorite\/g\u00fc\u00e7 ve iktidar\u0131 (power) yap\u0131 bozumuna tabi tutmaktan yanad\u0131r. Bu otorite ve g\u00fc\u00e7ler erkek egemen yap\u0131dan kabile egemenli\u011finin yasamadaki etkisine kadar uzanabilece\u011fi gibi, bizatihi metnin kendisinden de kaynaklanabilir. Bu sebeple bilhassa mesela <strong>Fatima Mernisi<\/strong> gibi post modernist feministler kad\u0131n kar\u015f\u0131t\u0131 ayr\u0131mc\u0131l\u0131\u011f\u0131n di\u011fer fakt\u00f6rler yan\u0131nda do\u011frudan dini naslardan da kaynakland\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir. Keza <strong>Nasr H\u00e2mid Ebu Zeyd<\/strong>\u2019in \u0130mam e\u015f-\u015eafii\u2019nin hukuk d\u00fc\u015f\u00fcnce ve sisteminin \u00f6nemli eseri<em> er-Risale<\/em>\u2019de Kurey\u015f\u2019in \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ortaya koyma \u00e7abas\u0131 i\u00e7erisinde oldu\u011fu y\u00f6n\u00fcndeki de\u011ferlendirmeleri de burada \u00f6rnek olarak zikredilebilir.<\/li>\n<li><strong> Post kolonyalizm\/S\u00f6m\u00fcrgecilik sonras\u0131 (Post-colonialism<\/strong>) : Bat\u0131\u2019n\u0131n di\u011fer milletler \u00fczerindeki bask\u0131 ve egemenli\u011fini tesis etmek i\u00e7in ayr\u0131mc\u0131l\u0131k yapt\u0131\u011f\u0131 her t\u00fcrl\u00fc de\u011feri ve k\u00fclt\u00fcr\u00fc destekleme y\u00f6n\u00fcndeki yakla\u015f\u0131md\u0131r. Bu ak\u0131m\u0131n en \u00f6nde gelen \u015fahsiyeti <strong>Edward W. Said<\/strong>\u2019dir. Bat\u0131 hegemonyas\u0131n\u0131 ,\u00f6zellikle de \u0130slam\u2019\u0131 ak\u0131l kar\u015f\u0131t\u0131 ve \u015fiddet taraftar\u0131 bir din olarak sunan Bat\u0131l\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 yap\u0131 bozumuna tabi tutmak ve \u00e7\u00f6zmek i\u00e7in pek \u00e7ok M\u00fcsl\u00fcman entelekt\u00fcel bu yakla\u015f\u0131m\u0131 desteklemi\u015flerdir. Bu yakla\u015f\u0131m ele\u015ftirel tavr\u0131n\u0131 \u0130slam hukuku alan\u0131ndaki oryantalist ara\u015ft\u0131rmalara da uygulam\u0131\u015ft\u0131r. Bilhassa \u0130slam hukukuna dair \u00f6n yarg\u0131lar ve \u0130slam hukukunun Roma hukukundan kopyaland\u0131\u011f\u0131 iddialar\u0131 bu ele\u015ftirilerin hedefi olmu\u015ftur.(a.g.m.,s.37-38).<\/li>\n<\/ol>\n<p><strong>RAND Corporation :<\/strong><\/p>\n<p>Meselenin \u0130slam d\u00fcnyas\u0131n\u0131n bir i\u00e7 meselesi olmaktan \u00e7\u0131karak k\u00fcresel egemenlerin ve emperyalistlerin de ilgilendi\u011fi bir konu haline geldi\u011fini g\u00f6steren bir ba\u015fka harita daha vard\u0131r. Bu harita\u00a0 ABD Deniz Kuvvetlerine ba\u011fl\u0131 olarak \u00e7al\u0131\u015fan bir istihbarat kurulu\u015fu olan <u>RAND Corporation<\/u> taraf\u0131ndan 2004 y\u0131l\u0131nda haz\u0131rlanan bir rapordur. Raporda siyasi ve bireysel h\u00fcrriyetler, e\u011fitim hakk\u0131, kad\u0131n\u0131n stat\u00fcs\u00fc, su\u00e7 ve ceza yarg\u0131lama hukuku, yenilik ve reform e\u011filimleri ile Bat\u0131\u2019ya kar\u015f\u0131 tak\u0131n\u0131lan tav\u0131r\u00a0 gibi konular\u0131 esas alan\u00a0 bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan hareket edilmi\u015ftir. Dolay\u0131s\u0131yla bu \u00f6neri \u0130slami kaynaklar ve bunlara uygulanacak metodolojiler ve epistemolojik yakla\u015f\u0131mlar a\u00e7\u0131s\u0131ndan eksik ve dolay\u0131s\u0131yla tart\u0131\u015fmaya son derece a\u00e7\u0131kt\u0131r. Nitekim Kur\u2019an ve S\u00fcnnet bu e\u011filimlerin ortak paydas\u0131 olmakla beraber, detaylara girildi\u011finde aralar\u0131nda bu iki kaynak d\u0131\u015f\u0131ndaki di\u011fer kaynaklar ve y\u00f6ntemler konusunda \u00f6nemli farklar bulundu\u011fu g\u00f6r\u00fclecektir. Keza \u201ctarihsellik\u201d te sadece modernistlere has olmay\u0131p, post-modern d\u00f6nemde ba\u015fka pek \u00e7ok e\u011filim taraf\u0131ndan da benimsenen ve uygulanan bir yakla\u015f\u0131md\u0131r.<\/p>\n<p>S\u00f6z konusu raporda \u00f6nerilen \u201c\u0130slamc\u0131l\u0131k(Islamism)\u201d ile ilgili\u00a0 harita \u015fu \u015fekildedir:<\/p>\n<ol>\n<li><strong> K\u00f6kencilik(Fundementalism):<\/strong> \u0130ki guruba ayr\u0131l\u0131r: Dini naslar\u0131n anla\u015f\u0131lmas\u0131 ve uygulanmas\u0131 konusunda sert ve tavizsiz bir tutumu savunan \u201cMetinsel k\u00f6kencilik\u201d(mesela <strong>Suud Vahhabi<\/strong> hareketi,T\u00fcrkiye\u2019de <strong>Cemalettin Kaplan<\/strong> gurubu ve <strong>\u0130ran\u2019\u0131n devrimci <\/strong>guruplar\u0131) ve \u0130slami \u00f6\u011fretinin ve dini naslar\u0131n tavizsiz ve sald\u0131rgan bir yorumuna dayal\u0131 ve ter\u00f6rizme ba\u015fvurmaya e\u011filimli \u201cRadikal k\u00f6kencilik (mesela <strong>Hizbu\u2019t-Tahrir<\/strong>, <strong>el-Kaide<\/strong> ve <strong>Taliban [ve \u0130\u015e\u0130D]<\/strong>).<\/li>\n<li><strong> Gelenek\u00e7ilik (Traditionalism<\/strong>): <u>Muhafazakar Gelenek\u00e7ilik<\/u> (Conservative traditionalism) ve <u>Reformcu gelenek\u00e7ilik<\/u>(Reformist traditionalism) olarak ikiye ay\u0131rmak m\u00fcmk\u00fcnd\u00fcr.<\/li>\n<\/ol>\n<p>Muhafazakar gelenek\u00e7ilik ter\u00f6re ba\u015fvurmamakla beraber \u0130slami \u00f6\u011freti konusunda tavizsiz ve modern de\u011ferlere ve yenilik\u00e7i yakla\u015f\u0131mlara kar\u015f\u0131 direnen bir e\u011filim olup, mahalli din adamlar\u0131n\u0131n dini g\u00f6r\u00fc\u015flerini ve mahalli dini geleneklere ba\u011fl\u0131l\u0131\u011f\u0131 esas almaktad\u0131r.<\/p>\n<p>Reformcu gelenek ise, toplumsal de\u011fi\u015fim ger\u00e7e\u011fi kar\u015f\u0131s\u0131nda dini naslar\u0131n \u015eeriat\u0131n ama\u00e7lar\u0131 do\u011frultusunda yeniden yorumlanmas\u0131na s\u0131cak bakabilen bir e\u011filim olup, bu e\u011filime g\u00f6re yasama kaynaklar\u0131 Kur\u2019an ve S\u00fcnnet, \u00e7a\u011fda\u015f f\u0131k\u0131h, ahlak ve toplumun mahalli icma\u0131\u2019d\u0131r. Bu e\u011filimin \u00f6ne \u00e7\u0131kan ilim adam\u0131 tipi <strong>Yusuf el-Kardavi<\/strong>\u2019dir.<\/p>\n<ol start=\"3\">\n<li><strong> Modernizm(Modernism):<\/strong> Dini naslar\u0131n ve \u0130slami \u00f6\u011fretinin klasik yorumlar\u0131nda k\u00f6kl\u00fc de\u011fi\u015fiklikler yapmaya haz\u0131r bir e\u011filimdir. Bu kesim ayn\u0131 zamanda \u201ctarihsellik (historicity)\u201d y\u00f6ntemini de uygulayanlard\u0131r ki, buna g\u00f6re dini naslar belli sosyal ve tarihi \u015fartlarda uygulanabilecek nitelikte olup, bu tarihsel ba\u011flamlar\u0131 \u00e7er\u00e7evesinde anla\u015f\u0131lmal\u0131d\u0131r.(Mesela <strong>Muhammed \u015eahrur<\/strong>, <strong>Bassam T\u0131bi,<\/strong> <strong>Halid<\/strong> <strong>Ebu\u2019l-Fadl, Nevval Sa\u2019davi<\/strong> gibi).<\/li>\n<li><strong> Sek\u00fclerizm (Secularism):<\/strong>Bu e\u011filim Bat\u0131\u2019daki geli\u015fmelerin izinden giderek dinin kamusal ve politik alandan tecrid ve izole edildi\u011fi sek\u00fclerize edilmi\u015f bir din aray\u0131\u015f\u0131ndad\u0131r. Bu e\u011filimin anti-Amerikanc\u0131 olan ve dine kar\u015f\u0131 son derece a\u015f\u0131r\u0131 d\u00fc\u015fmanl\u0131klar\u0131 b\u00fcnyesinde bar\u0131nd\u0131ran \u201cradikal sek\u00fclerizm\u201dden farkl\u0131 olarak \u201cana ak\u0131m sek\u00fclerizm\u201dinden yana oldu\u011funu belirtmek gerekir.<\/li>\n<\/ol>\n<p>Esasen ABD d\u0131\u015f politikas\u0131n\u0131n \u0130slam ve \u00f6zellikle de \u201cter\u00f6re kar\u015f\u0131 sava\u015f\u201d perspektifinden yola \u00e7\u0131k\u0131larak ortaya at\u0131ld\u0131\u011f\u0131 i\u00e7in bu tipoloji ciddi ele\u015ftirilere maruz kalm\u0131\u015ft\u0131r.(a.g.m.,s.35).<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Muhammed b. Zeynu\u2019l-\u00c2bid\u00een Rustem (Prof. Dr.) da<\/strong> bir makalesinde yenilik\u00e7i\/ \u00e7a\u011fda\u015f\u00e7\u0131\/ modernist ak\u0131mlardan bahisle onlar\u0131 \u015fu \u015fekilde bir tasnife tabi tutmu\u015ftur:<\/p>\n<p>&nbsp;<\/p>\n<p>\u00c7a\u011fda\u015f yenilik\u00e7i\/ modernist d\u00fc\u015f\u00fcncenin \u0130slam D\u00fc\u015f\u00fcncesinde yenilenme veya g\u00fcncelleme, yenileme ve i\u00e7tihat hakk\u0131n\u0131 hayata aktarma iddias\u0131yla \u201c\u0130slam\u0131n dini naslar\u0131n\u0131n yeniden okunmas\u0131\u201d ad\u0131n\u0131 verdi\u011fi giri\u015fimlerinde asr\u0131n bilim ve bilgilerini kullanmaktan sak\u0131nmad\u0131\u011f\u0131n\u0131 ifade eden yazar, \u201claik d\u00fc\u015f\u00fcnce\u201d olarak ta niteledi\u011fi bu gibi yakla\u015f\u0131mlar\u0131n, Kur\u2019an ve S\u00fcnnet naslar\u0131n\u0131 \u00e7a\u011fda\u015f be\u015feri bilimlerin ortaya att\u0131\u011f\u0131\u00a0\u00a0 \u00e7e\u015fitli metot ve teorilerin deneme tahtas\u0131na \u00e7evirdi\u011fini belirttikten sonra bunlar\u0131 k\u0131saca\u00a0 1.\u201cFilolojik y\u00f6ntem , 2.Ak\u0131lc\u0131 y\u00f6ntem , 3.Tarihselci-maddeci y\u00f6ntem \u201d \u015feklinde tasnif etmi\u015ftir.<\/p>\n<ol>\n<li><strong>Filolojik Y\u00f6ntem:<\/strong><\/li>\n<\/ol>\n<p><strong>\u00dc\u00e7 Muhammed; Muhammed Arkun, Muhammed \u015eahr\u00fbr ve Muhammed Ebu\u2019l-K\u00e2s\u0131m H\u00e2c Hamed <\/strong>ve di\u011fer ba\u015fkalar\u0131 taraf\u0131ndan savunulup uygulanmaya \u00e7al\u0131\u015f\u0131lan filolojik y\u00f6ntemin, fideist (imanc\u0131) okumaya kar\u015f\u0131\u00a0 filolojik ve g\u00f6stergebilimsel (semiotics) okumay\u0131 \u00f6nerdiklerini, bunlardan bilhassa Arkun\u2019un bu y\u00f6ntemi yap\u0131 bozumculuk ve antropoloji ile harmanlayarak\u00a0 uygulamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 vurgulamaktad\u0131r.<\/p>\n<p>Sadece M\u00fcsl\u00fcmanlar\u0131 de\u011fil, din olgusuna ili\u015fkin anlay\u0131\u015f\u0131m\u0131z\u0131 yenilemek derdinde olan her d\u00fc\u015f\u00fcnceyi ilgilendiren \u00e7a\u011fda\u015f problemleri ortaya koyan \u00f6zg\u00fcr ve ele\u015ftirel d\u00fc\u015f\u00fcnceyi nazar-\u0131 itibara almaks\u0131z\u0131n Kur\u2019an\u2019\u0131 ideolojik t\u00fcketim nesnesi haline getiren anlay\u0131\u015flar\u0131 disiplin alt\u0131na almay\u0131 ama\u00e7lad\u0131\u011f\u0131n\u0131 s\u00f6yleyen Arkun, sadece geleneksel tefsir birikimiyle yetinmeksizin, ayr\u0131ca\u00a0 Bat\u0131ni tevil gelene\u011fini de ihmal etmeksizin, tefsir miras\u0131n\u0131n yeniden g\u00f6zden ge\u00e7irilmesi gerekti\u011fini savunur.<\/p>\n<p><strong>2.Ak\u0131lc\u0131 y\u00f6ntem [ve Ele\u015ftirel Zihniyet] :<\/strong><\/p>\n<p>Kur\u2019an\u2019\u0131 anlama ameliyesini her zaman yerine getirilen ve getirilmesi gereken zorunlu bir g\u00f6rev olarak g\u00f6ren ve bu y\u00fczden [g\u00fcn\u00fcm\u00fczde] Kur\u2019an anlay\u0131\u015f\u0131m\u0131z\u0131 yenilemek i\u00e7in yeni bir bilgiye gerek oldu\u011funu ifade sadedinde, <strong>Muhammed \u00c2bid el-C\u00e2biri<\/strong>\u00a0 \u201c Kur\u2019an\u2019\u0131 anlamak her zaman \u00f6n\u00fcm\u00fczde duran ve yerine getirilmesi gereken bir g\u00f6revdir. Burada Kur\u2019an\u2019\u0131n her zaman herkese hitap etti\u011fine dair kanaatimizin, bizim Kur\u2019an\u2019\u0131 her as\u0131rda de\u011fi\u015fen \u015fartlarda yeniden anlamaya \u00e7al\u0131\u015fmam\u0131z\u0131 zorunlu k\u0131ld\u0131\u011f\u0131n\u0131 hat\u0131rlatmak yeterli olacakt\u0131r\u201d demektedir. Bu ama\u00e7la \u201cak\u0131lc\u0131l\u0131k\u201d ve \u201cele\u015ftirel zihniyet\u201de ba\u015fvurman\u0131n \u00f6nemine ve tarih kaynaklar\u0131ndaki \u00e7e\u015fitli rivayetlerin ele\u015ftirel bir g\u00f6zle ele al\u0131nmas\u0131na, buna ek olarak ta naslara fideist yakla\u015f\u0131mlardan uzak bir \u015fekilde, bilimsel ve objektif bir y\u00f6ntemle yakla\u015f\u0131lmas\u0131na vurgu yapan el-C\u00e2bir\u00ee, bunun i\u00e7in Kur\u2019an metnini, ge\u00e7mi\u015fte yap\u0131lan yorumlardan ay\u0131rmak gerekti\u011fini, bunun bu yorumlar\u0131 \u00e7\u00f6p sepetine atmak anlam\u0131na gelmedi\u011fini, sadece bu yorumlar\u0131n ait olduklar\u0131 d\u00f6nemlere g\u00f6ndererek, bu suretle Kur\u2019an metni ile bizim do\u011frudan irtibat kurmaya \u00e7al\u0131\u015fmam\u0131z icap etti\u011fini s\u00f6ylemektedir.<\/p>\n<p>Her ne kadar yazar el-C\u00e2bir\u00ee\u2019nin ak\u0131lc\u0131l\u0131\u011f\u0131n\u0131 pozitivist bir ak\u0131lc\u0131l\u0131k olarak sunmay\u0131 tercih etmi\u015f olsa da, asl\u0131nda el-C\u00e2biri\u2019nin yukar\u0131daki ifadelerinden onun ak\u0131lc\u0131l\u0131\u011f\u0131n\u0131n metodolojik ya da i\u015flevsel bir ak\u0131lc\u0131l\u0131k, daha do\u011frusu \u201cele\u015ftirel ak\u0131l\u201ddan ibaret oldu\u011funu g\u00f6stermektedir.<\/p>\n<p>el-C\u00e2biri\u2019nin iddia edildi\u011fi gibi vahyi d\u0131\u015flayan rasyonalizm anlam\u0131nda bir ak\u0131lc\u0131l\u0131\u011f\u0131 de\u011fil, ele\u015ftirel ak\u0131lc\u0131l\u0131\u011f\u0131 savundu\u011fu, makale yazar\u0131n\u0131n ele\u015ftirilerinden de anla\u015f\u0131lmaktad\u0131r. Zira yazara g\u00f6re el-C\u00e2bir\u00ee Kur\u2019an bilgileri (ul\u00fbmu\u2019l-Kur\u2019\u00e2n) konusunda \u00f6nceki uleman\u0131n \u00fczerinde icma etti\u011fi genel kabulleri (musellem\u00e2t) \u015f\u00fcpheci bir y\u00f6ntemle ele alm\u0131\u015f, Ay\u0131n yar\u0131lmas\u0131,\u0130sra ve Mi\u2019rac gibi Kur\u2019an\u2019da zikredilmi\u015f olup gayb\u00ee ve mucizevi boyutu bulunan rivayetleri reddetmi\u015f, n\u00fczul s\u0131ras\u0131na g\u00f6re s\u00fbreleri yeniden s\u0131ralayarak anlamaya \u00e7al\u0131\u015fm\u0131\u015f ve tefsir konusunda akli y\u00f6nteme uygun bir yakla\u015f\u0131m benimsemi\u015ftir ki, muhtemelen yazar bu ele\u015ftirel tav\u0131rlar\u0131 rasyonalizmle \u00f6zde\u015fle\u015ftirmek suretiyle maksad\u0131n\u0131 a\u015fan bir ifade kullanm\u0131\u015f g\u00f6r\u00fcnmektedir.<\/p>\n<ol start=\"3\">\n<li><strong> Tarihselci-maddeci y\u00f6ntem:<\/strong><\/li>\n<\/ol>\n<p>Materyalist veya Tarihi ya da Tarihselci Y\u00f6ntem:<\/p>\n<p>Yazar metodolojik veya hermen\u00f6tik tarihselli\u011fi g\u00f6rmezlikten gelerek sadece felsefi tarihselcilikle ilgili tan\u0131mlara ve bilgilere yer verdikten sonra, <strong>Muhammed Arkun<\/strong> ile <strong>Abdullah el-Urav\u00ee<\/strong>\u2019nin ad\u0131n\u0131 bu y\u00f6ntemi uygulayanlara \u00f6rnek olarak vermektedir.\u00a0 Muhtemelen el-Urav\u00ee\u2019nin Marksist gelene\u011fi benimsemesine ve anti-emperyalist tutumuna bakarak, \u00f6te yandan her Marksisti materyalist zanneden yayg\u0131n alg\u0131dan hareket ederek onun tarihi materyalizm taraftar\u0131 oldu\u011fu sonucuna varm\u0131\u015f g\u00f6r\u00fcnmektedir. Mamafih bu niteleme do\u011fru olsa bile, buradaki tarihi maddecili\u011fi\/materyalizmin\u00a0 felsefi bir yakla\u015f\u0131m olarak anlay\u0131p a\u00e7\u0131klaman\u0131n yan\u0131 s\u0131ra, bir bilim y\u00f6ntemi veya bilimsel bir teori olarak ta g\u00f6r\u00fclebilece\u011fini hat\u0131rlatmakta yarar vard\u0131r. Ayr\u0131ca el-Urav\u00ee\u00a0 Kur\u2019an\u2019\u0131,\u00a0 giderek onu daha kapal\u0131 ve anla\u015f\u0131lmaz bir hale getiren, geleneksel y\u00f6ntemlerle yap\u0131lm\u0131\u015f tefsir \u00e7al\u0131\u015fmalar\u0131ndan ba\u011f\u0131ms\u0131z bir bi\u00e7imde, \u00e7a\u011f\u0131n \u015fartlar\u0131, ihtiya\u00e7lar\u0131, bilgi ve birikimi \u00e7er\u00e7evesinde anlamaya \u00e7al\u0131\u015fmak gerekti\u011fini de ileri s\u00fcrmektedir.<\/p>\n<p>Yenilik\u00e7i\/\u00e7a\u011fda\u015f\u00e7\u0131\/modernist entelekt\u00fcellerin S\u00fcnnet konusundaki yakla\u015f\u0131mlar\u0131n\u0131 da; bir yandan Nebevi s\u00fcnnetin g\u00fcvenilirli\u011fine \u015f\u00fcphe sokmak ve M\u00fcsl\u00fcmanlar\u0131n S\u00fcnnete olan g\u00fcvenini sarsmak, di\u011fer yandan da hadisleri anlamaya \u00e7al\u0131\u015f\u0131rken herhangi bir \u015f\u00fcphe ar\u0131z oldu\u011funda onlar\u0131 reddetmek \u015feklinde \u00f6zetleyen yazar, asl\u0131nda geleneksel muhafazakar kesimlerin, yenilik\u00e7i kesimlere olan yayg\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 tekrarlamaktad\u0131r. Zira S\u00fcnnet ve hadisler konusunda sorgulay\u0131c\u0131 ve ele\u015ftirel bir yakla\u015f\u0131m sergilemek, yazar\u0131n iddias\u0131n\u0131n aksine\u00a0 bilimselli\u011fin olmazsa olmaz \u015fart\u0131 olup, tam tersine ge\u00e7mi\u015ften gelen geleneksel sonu\u00e7lar\u0131 sorgulamadan kabul etmek ve savunmak, olsa olsa taklit\u00e7i bir yakla\u015f\u0131m ve zihniyetin \u00fcr\u00fcn\u00fc olabilir.<\/p>\n<p><strong>S\u00e2mir el-\u0130slamb\u00fbl\u00ee, Muhammed \u015eahr\u00fbr, Muhammed \u00c2bid el-C\u00e2bir\u00ee , Abdu\u2019l-Mec\u00eed e\u015f-\u015earaf\u00ee, Cemal el-Benn\u00e2, Nasr H\u00e2mid Eb\u00fb Zeyd ve es-S\u00e2d\u0131k Bel\u2019\u0131yd<\/strong>\u00a0 gibi entelekt\u00fcellerin konuyla ilgili yakla\u015f\u0131mlar\u0131n\u0131 \u015fu \u015fekilde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr:<\/p>\n<p>Gelene\u011fin \u00fczerine \u00e7ekilen her t\u00fcrl\u00fc\u00a0 kutsall\u0131k \u015fal\u0131n\u0131 kald\u0131r\u0131p atmak, Buhari-Muslim dahil hadis kaynaklar\u0131n\u0131n dokunulmazl\u0131klar\u0131na son vermek, bu eserlerin te\u015fekk\u00fcl\u00fcndeki d\u00f6nemlerinin siyasi, sosyal ve ekonomik \u015fartlar\u0131n\u0131n etkilerini g\u00f6z \u00f6n\u00fcnde bulundurmak,<\/p>\n<p>Kur\u2019an ve S\u00fcnnet\u2019i incelemek i\u00e7in geleneksel y\u00f6ntemlerle yetinmeyip yeni yakla\u015f\u0131mlara a\u00e7\u0131k olmak, bu dini metinleri her t\u00fcrl\u00fc bilimsel y\u00f6ntemle incelemeye a\u00e7\u0131k olmak ve onlar\u0131 sorgulamaya kapal\u0131 naslar haline getirmemek,<\/p>\n<p>bu ama\u00e7la \u00e7a\u011fda\u015f bilimsel geli\u015fmelerden yararlanmaktan geri kalmamak ve Kur\u2019an ve S\u00fcnnet konusunda yeni tasavvurlar geli\u015ftirmek ,<\/p>\n<p>Kur\u2019an\u2019\u0131 anlamaya \u00e7al\u0131\u015f\u0131rken\u00a0 hitap(s\u00f6z olarak Kur\u2019an) ve kit\u00e2p(yaz\u0131l\u0131 Mushaf olarak Kur\u2019an) ayr\u0131m\u0131na dikkat etmek,<\/p>\n<p>Kur\u2019an ve S\u00fcnnet\u2019i tamamen tarihsel \u015fartlar\u0131 ve toplumsak sebepleri \u0131\u015f\u0131\u011f\u0131nda anlamaya \u00f6zen g\u00f6stermek, geleneksel uleman\u0131n yapt\u0131\u011f\u0131 gibi Kur\u2019an ve S\u00fcnnet naslar\u0131n\u0131 hemen mutlak ve genel h\u00fck\u00fcmler \u015feklinde sunmakta acele etmemek,<\/p>\n<p>Kur\u2019an\u2019da yasaman\u0131n tamamland\u0131\u011f\u0131 ve son \u015feklini ald\u0131\u011f\u0131 iddias\u0131n\u0131 g\u00f6zden ge\u00e7irmek, dinin siyasi ve toplumsal \u00e7at\u0131\u015fmalarda kullan\u0131lan ideolojik bir ara\u00e7 haline getirilmesinden ka\u00e7\u0131nmak,<\/p>\n<p>\u015fer\u2019\u00ee h\u00fck\u00fcmlerin g\u00f6recelili\u011fine ve bu \u00e7a\u011fda mutlak ba\u011flay\u0131c\u0131l\u0131klar\u0131ndan s\u00f6z edilemeyece\u011fine vurgu yapmak.<\/p>\n<p>Bu yenilik\u00e7i ilim ve fikir adamlar\u0131n\u0131 kendi aralar\u0131nda iki ana guruba ay\u0131ran yazar, bir k\u0131sm\u0131n\u0131n \u00e7a\u011fda\u015f birikimden ve bilimsel y\u00f6ntemlerden yararlanmak ve &#8211; isterse geleneksel yakla\u015f\u0131mlardan farkl\u0131 ve onlara ters olsun &#8211; \u00e7\u0131kacak sonu\u00e7lar\u0131 kabullenmek gerekti\u011fini savunduklar\u0131n\u0131 s\u00f6yler. Di\u011fer gurubun ise, yine \u00e7a\u011fda\u015f y\u00f6ntemlerin ayn\u0131 \u015fekilde uygulanmas\u0131na taraftar olmakla birlikte, bu uygulaman\u0131n dinin de\u011fi\u015fmez esaslar\u0131na zarar vermemesi i\u00e7in gerekli hassasiyeti g\u00f6stermek gerekti\u011fini savunduklar\u0131n\u0131 belirtir.<\/p>\n<p>Yazar Kur\u2019an ve S\u00fcnnet\u2019i anlama konusundaki b\u00fct\u00fcn bu \u00e7a\u011fda\u015f\u00e7\u0131\/yenilik\u00e7i \/modernist \u00e7abalar\u0131 \u00f6zetleme sadedinde \u015fu hususlara dikkat \u00e7ekmektedir:<\/p>\n<p>1.\u00c7a\u011fda\u015f yenilik\u00e7i ak\u0131mlar\u0131n Kur\u2019an ve S\u00fcnnet naslar\u0131n\u0131 anlama y\u00f6ntemi Kur\u2019an ve S\u00fcnnet\u2019i anlamak i\u00e7in geli\u015ftirilmi\u015f geleneksel y\u00f6ntemlerden ba\u011f\u0131ms\u0131z olup, Bat\u0131\u2019da Kitab-\u0131 Mukaddes metinlerini anlamak i\u00e7in geli\u015ftirilmi\u015f olan hermen\u00f6tik disiplini bu geleneksel y\u00f6ntemlerin yerine ikame edilmek istenmektedir. Bir ba\u015fka ifadeyle \u201ctefsir\u201d yerine \u201chermen\u00f6tik\u201d ikame edilmi\u015ftir.<\/p>\n<p>2.Yenilik\u00e7ilerin Kur\u2019an ve S\u00fcnnet\u2019i anlamak i\u00e7in ortaya att\u0131klar\u0131 \u00e7e\u015fitli projeler hen\u00fcz ba\u015far\u0131l\u0131 oldu\u011funu s\u00f6ylemeye imkan verecek \u00f6l\u00e7\u00fcde\u00a0 uygulamal\u0131 \u00f6rnekler sunmaktan uzakt\u0131r.<\/p>\n<ol start=\"3\">\n<li>Yenilik\u00e7ilerin dini naslar\u0131 okuyu\u015fu soyut ilmi ilkelerden ve yerle\u015fik ilmi esaslardan yoksun olup, geleneksel tefsir\/yorum gelene\u011fine kar\u015f\u0131 ele\u015ftirel veya y\u0131k\u0131c\u0131 bir tutum sergilemektedir.<\/li>\n<li>\u00c7a\u011fda\u015f\u00e7\u0131\/yenilik\u00e7i yakla\u015f\u0131mlar\u0131n,dini naslar\u0131 anlamak amac\u0131yla benimsedikleri Bat\u0131l\u0131 y\u00f6ntemlerin bir k\u0131sm\u0131 modas\u0131 ge\u00e7mi\u015f y\u00f6ntemlerdir. Mesela Arap d\u00fcnyas\u0131nda yetmi\u015fli y\u0131llarda yap\u0131salc\u0131l\u0131k benimsendi\u011finde asl\u0131nda Bat\u0131 geriden takip edilmi\u015ftir, zira bu ak\u0131m atm\u0131\u015fl\u0131 y\u0131llarda \u00e7oktan a\u015f\u0131lm\u0131\u015f ve post-yap\u0131salc\u0131l\u0131k ak\u0131m\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. \u00dcstelik bu gibi ak\u0131mlar Bat\u0131\u2019daki ayd\u0131nlanma felsefesinin ve humanizmin \u00fcr\u00fcn\u00fc olan ak\u0131mlar olup, \u0130slam k\u00fclt\u00fcr\u00fcyle bir doku uyu\u015fmazl\u0131\u011f\u0131 s\u00f6z konusudur.<\/li>\n<\/ol>\n<p>Yaz\u0131n\u0131n b\u00fct\u00fcn\u00fcnden ve bilhassa sonu\u00e7 b\u00f6l\u00fcm\u00fcnden, yenilik\u00e7i\/\u00e7a\u011fda\u015f\u00e7\u0131\/modernist yakla\u015f\u0131mlara kar\u015f\u0131 \u00f6n yarg\u0131l\u0131 ve kar\u015f\u0131t oldu\u011fu ortada olan yazar\u0131n sundu\u011fu bu tablo, yine de konuyla ilgili olarak \u00fclkemizin birikimine katk\u0131lar sunan, olduk\u00e7a ayd\u0131nlat\u0131c\u0131 ve bilgi verici bir \u00f6zet niteli\u011findedir.<\/p>\n<p>&nbsp;<\/p>\n<p>Buraya kadar sunmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u00f6zet bilgiler \u0131\u015f\u0131\u011f\u0131nda, son y\u00fczy\u0131ldaki yenilik \u00e7abalar\u0131n\u0131n zenginli\u011fi ve bu \u00e7abalar\u0131n bir yandan tarihsellikle\u00a0 di\u011fer yandan h\u00fck\u00fcmlerin de\u011fi\u015fmesi meselesiyle yak\u0131n ilgisi dikkatlere sunulmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Zaten son derece \u00f6zet olarak sunulmaya \u00e7al\u0131\u015f\u0131lan bu tablo bile, asl\u0131nda \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesindeki dinamizmin ve de\u011fi\u015fim taleplerinin ne kadar zengin ve \u00e7o\u011fulcu bir nitelik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6stermeye yetecek niteliktedir. Tabiat\u0131yla konuyla ilgili daha tafsilatl\u0131\u00a0 bilgi edinmek i\u00e7in, gerek bu ara\u015ft\u0131rmada i\u015faret edilenler, gerek bunlar\u0131n d\u0131\u015f\u0131ndakiler olmak \u00fczere, \u00e7e\u015fitli dillerde fevkalade geni\u015f bir literat\u00fcr\u00fcn bizleri bekledi\u011fini rahatl\u0131kla ifade etmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n<p>Tafsilat\u0131na girmeksizin sunulan bu tablo \u00fczerinde pek \u00e7ok a\u00e7\u0131dan uzun uzun de\u011ferlendirmeler ve yorumlar yapmak m\u00fcmk\u00fcn ve gereklidir. Bu \u00e7al\u0131\u015fman\u0131n amac\u0131 sadece \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesindeki yenilik\u00e7i e\u011filimlerin ve bu e\u011filimlerin \u00f6n plana \u00e7\u0131kan temel ilgi alan\u0131 \u201cde\u011fi\u015fim \u2013 yenilik\u201d ve \u201ctarihsellik\u201d konusu oldu\u011fu i\u00e7in, burada sadece bu nokta-i nazardan bir de\u011ferlendirme yapmakla yetinilecektir.<\/p>\n<p><strong>Modern Bir \u0130ctihat Olarak Tarihsel(ci)lik Dolay\u0131m\u0131nda G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesi :<\/strong><\/p>\n<p>\u00c7a\u011f\u0131n meydan okumalar\u0131na cevap vermek, klasik d\u00f6nemdekinden nicelik ve nitelik olarak tamamen farkl\u0131 \u00f6zellikteki yeni geli\u015fmelere \u0130slami bir bak\u0131\u015f a\u00e7\u0131s\u0131 geli\u015ftirmek amac\u0131yla \u0130slami nasslara tarihselci bir perspektiften yakla\u015farak \u00e7\u00f6z\u00fcm \u00fcretme \u00e7abalar\u0131 son zamanlar\u0131n en hararetli tart\u0131\u015fmalar\u0131na yol a\u00e7an bir geli\u015fmedir. Bu geli\u015fmelerin \u00f6ne \u00e7\u0131kan \u015fahsiyetlerinden her birisi \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesinin en fazla tart\u0131\u015f\u0131lan isimlerinden olan <strong>Prof. Dr. Hasan Hanefi, Prof. Dr. Nasr H\u00e2mid Eb\u00fb Zeyd, Prof. Dr. Muhammed Arkun, Muhammed \u015eahrur, Mahmud Muhammed Taha, Abdullahi Ahmed en-Naim, et-Tahir el-Haddad ve \u0130brahim Musa gibi isimler yan\u0131nda Prof. H\u00e2lid Eb\u00fb\u2019l-Fadl, Prof. \u015e\u00e2zel\u00ee (Sjadzali), Prof. Nurcholish Madjid, Abdurrahman Wahid aka Gus Dur ve Dawam Rahardjo <\/strong>gibi \u00fclkemizde pek bilinmeyen isimlerden olu\u015fmaktad\u0131r. \u00dclkemizde de <strong>Prof. Dr. Mehmed Said Hatibo\u011flu, Prof. Dr. Salih Akdemir, Prof. Dr. \u00d6mer \u00d6zsoy, Prof. Dr. \u0130lhami G\u00fcler, Prof. Dr. Mustafa \u00d6zt\u00fcrk<\/strong>, hatta bir \u00f6l\u00e7\u00fcde <strong>Prof. Dr. Hayrettin Karaman<\/strong> gibi akademisyenlerle <strong>Ali Bula\u00e7<\/strong> gibi yazarlar, her konuda olmasa da belli meselelerde, yine belli oranda tarihselci denebilecek yakla\u015f\u0131mlar sergilemi\u015flerdir.<\/p>\n<p>Bu gibi ilim ve fikir adamlar\u0131na g\u00f6re \u0130slami nasslar, tarihin belli bir zaman diliminde ve d\u00f6neminde olu\u015ftu\u011fu i\u00e7in, te\u015fekk\u00fcl ettikleri d\u00f6nemin tarih\u00ee ve sosyal \u00e7evresine ba\u011f\u0131ml\u0131d\u0131rlar. Buna mukabil g\u00fcn\u00fcm\u00fcz\u00fcn \u00e7a\u011fda\u015f \u0130slam toplumlar\u0131n\u0131n tarih\u00ee ve sosyal ba\u011flam\u0131 Kur\u2019an ve s\u00fcnnetin te\u015fekk\u00fcl d\u00f6neminin tarih\u00ee ve sosyal ba\u011flam\u0131ndan tamamen farkl\u0131d\u0131r. Bu farkl\u0131l\u0131k ise, \u0130slami nasslar\u0131n bu yeni \u015fartlar g\u00f6z \u00f6n\u00fcne al\u0131narak yeniden yorumlanmas\u0131n\u0131 gerekli k\u0131lmaktad\u0131r. Bu farkl\u0131 yakla\u015f\u0131m talebinin temelinde epistemolojik ve metodolojik bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n yatt\u0131\u011f\u0131nda \u015f\u00fcphe yoktur.<\/p>\n<p>M\u0131s\u0131r\u2019da geleneksel uleman\u0131n bask\u0131lar\u0131 sonucu Hollanda\u2019ya g\u00f6\u00e7mek zorunda b\u0131rak\u0131lan ve eserlerinin \u00e7o\u011fu T\u00fcrk\u00e7eye de \u00e7evrilmi\u015f bulunan M\u0131s\u0131rl\u0131 ilim adam\u0131 <strong>Nasr H\u00e2mid Eb\u00fb Zeyd<\/strong> konuyla ilgili olarak verilebilecek \u00f6rneklerin ba\u015f\u0131nda gelir. O hermen\u00f6tik gibi modern yorumlama y\u00f6ntemleri ile geleneksel tefsir ve tevil \u00e7al\u0131\u015fmalar\u0131 aras\u0131nda ba\u011f kurup bunlar\u0131 harmanlayarak olu\u015fturmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 metodolojisi uyar\u0131nca s\u00fcrd\u00fcrd\u00fc\u011f\u00fc Kur\u2019an ara\u015ft\u0131rmalar\u0131nda, ister sek\u00fcler\/profan ister kutsal olsun her t\u00fcr metnin tarihselli\u011fin nesnesi oldu\u011funu (t\u00e2r\u00eehiyyetu\u2019n-nass) daima vurgulam\u0131\u015ft\u0131r. \u0130lgin\u00e7 olan\u0131 ise, onun tarihsellik yakla\u015f\u0131m\u0131n\u0131n Bat\u0131\u2019ya mahsus bir \u015fey olmad\u0131\u011f\u0131n\u0131, tam aksine \u0130slam gelene\u011finde bilinen ve uygulanan bir yakla\u015f\u0131m oldu\u011funu \u0131srarla vurgulamas\u0131d\u0131r. Klasik d\u00f6nem \u0130slam ulemas\u0131n\u0131n Kur\u2019an ve hadis nasslar\u0131na uygulad\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi tarihselli\u011fin en g\u00f6ze \u00e7arpan g\u00f6stergeleri olarak Eb\u00fb Zeyd, esb\u00e2b-\u0131 nuz\u00fbl ve nesh gibi konular\u0131 \u00f6rnek verir.<\/p>\n<p>B\u00fct\u00fcn kariyerini Sorbon \u00dcniversitesi\u2019nde ger\u00e7ekle\u015ftiren <strong>Muhammed Arkun<\/strong>, postyap\u0131salc\u0131 geli\u015fmi\u015f teknikleri ilk olarak \u0130slami alanda uygulama \u00e7abalar\u0131yla tan\u0131nan Cezayirli bir ilim ve fikir adam\u0131d\u0131r.<\/p>\n<p>Bir di\u011fer isim ise h\u00e2len Los Angeles\u2019ta (UCLA) Kaliforniya \u00dcniversitesi\u2019nde hukuk profes\u00f6r\u00fc olarak g\u00f6rev yapan <strong>Prof. H\u00e2lid Eb\u00fb\u2019l-Fad<\/strong>l\u2019d\u0131r (Khaled Abou El Fadl). O \u0130slam hukuk (f\u0131k\u0131h) miras\u0131n\u0131 tarihsellik perspektifine oturtma y\u00f6n\u00fcnde \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcren ilim adamlar\u0131n\u0131n \u00f6nde gelenlerindendir. Mesela Vahhabi laf\u0131zc\u0131l\u0131\u011f\u0131 gibi metin merkezli yakla\u015f\u0131mlara (textualism) kar\u015f\u0131 \u00f6zc\u00fc bir yakla\u015f\u0131m (substantialist approach) pe\u015finde ko\u015fan ve bu ama\u00e7la da tarihsellik perspektifiyle yak\u0131ndan ilgili \u201cmak\u00e2s\u0131du\u2019\u015f-\u015fer\u00eea\u201d temelli bir f\u0131k\u0131h anlay\u0131\u015f\u0131 geli\u015ftirmeye \u00e7al\u0131\u015fan bir akademisyendir.<\/p>\n<p>Hasan Hanef\u00ee, Muhammed \u015eahr\u00fbr, Mahm\u00fbd T\u00e2h\u00e2, Abdull\u00e2h\u00ee Ahmed en-Na\u2019\u00eem, et-T\u00e2hir el-Hadd\u00e2d, \u0130br\u00e2h\u00eem M\u00fbs\u00e2 gibi ilim ve fikir adamlar\u0131 da tarihsellik yakla\u015f\u0131m\u0131n\u0131 \u0130slam\u2019\u0131n \u00e7a\u011fda\u015f bir yorumunu ortaya koyabilmek i\u00e7in esas almak gerekti\u011fini kabul eden di\u011fer \u00f6nemli isimlerdir.<\/p>\n<p>\u0130slam ara\u015ft\u0131rmalar\u0131nda genellikle g\u00f6z ard\u0131 edilen Endonezya gibi dev \u0130slam \u00fclkelerinde de benzer geli\u015fmelere rastlanmas\u0131 olduk\u00e7a ilgi \u00e7ekicidir. Tarihsellik konusunda di\u011fer \u0130slam \u00fclkelerinden hi\u00e7 de geri kalmayan bu \u00fclkede 80\u2019li y\u0131llardan itibaren tarihselci yakla\u015f\u0131m <strong>H\u00e2r\u00fbn Nasution<\/strong> (\u00f6. 1998) ve <strong>Munevvir \u015e\u00e2zel\u00ee<\/strong> (\u00f6. 2004) gibi isimler taraf\u0131ndan temsil edilmi\u015ftir.<\/p>\n<p>Bunlardan geleneksel bir \u0130slam \u00e2liminin o\u011flu olan H\u00e2r\u00fbn Nasution, Mekke ve el-Ezher e\u011fitiminden sonra McGill\u2019de \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015f ve Muhammed Abduh \u00fczerine doktora \u00e7al\u0131\u015fmas\u0131 yapm\u0131\u015f bir isimdir. Kendisini Mu\u2019tezili olarak tan\u0131mlayan ve E\u015f\u2019arilik yerine Mu\u2019tezile\u2019nin yakla\u015f\u0131m\u0131n\u0131n canland\u0131r\u0131lmas\u0131 gerekti\u011fine inanan bir ilim adam\u0131yd\u0131. Endonezya d\u0131\u015f\u0131nda fazla tan\u0131nmamas\u0131na ra\u011fmen, Endonezya\u2019n\u0131n \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesi \u00fczerinde derin etkileri olan H\u00e2r\u00fbn Nasution, bilhassa Jakarta\u2019daki IAIN \u00f6\u011frencileri \u00fczerinde etkili olan bir akademisyendi.<\/p>\n<p>Munevvir \u015e\u00e2zel\u00ee\u2019ye (Munawwir Sjadzali) gelince o bir diplomat ve eski din i\u015fleri bakan\u0131 olmas\u0131 yan\u0131nda, McGill ve Leiden \u00fcniversitelerinde misafir profes\u00f6r olarak g\u00f6rev yapm\u0131\u015f ve \u0130slam \u00fczerine bir\u00e7ok eser kaleme alm\u0131\u015f bir akademisyen idi. Tarihsellik yakla\u015f\u0131m\u0131 Endonezya\u2019n\u0131n g\u00fcndemine a\u011f\u0131rl\u0131kl\u0131 olarak Prof. Munevvir \u015e\u00e2zel\u00ee \u00f6nc\u00fcl\u00fc\u011f\u00fcnde g\u00fcndeme girmi\u015ftir. O, metin merkezli geleneksel yakla\u015f\u0131ma dayanan klasik \u0130slam siyaset\/devlet teorisini reddetmi\u015f ve bu gelene\u011fi ba\u011flamsal bir \u00e7er\u00e7evede tarihsel olarak de\u011ferlendirerek, modern Endonezya\u2019n\u0131n, adalet, e\u015fitlik, bar\u0131\u015f ve \u00e7o\u011fulculuk gibi temel \u0130slami normlara riayet etti\u011fi s\u00fcrece ger\u00e7ek anlamda bir \u0130slam devleti olarak nitelendirilebilece\u011fini savunmu\u015ftur. H\u00e2r\u00fbn Nasution ve Munevvir \u015e\u00e2zel\u00ee\u2019nin ard\u0131ndan bir\u00e7ok ilim ve fikir adam\u0131 bu \u00e7izgiyi geli\u015ftirip daha da ileri g\u00f6t\u00fcrm\u00fc\u015flerdir ki <strong>Prof. Nurcholish Madjid, Abdurrahman Wahid aka Gus Dur ve Dawam Rahardjo<\/strong> bunlardan sadece birka\u00e7\u0131d\u0131r.<\/p>\n<p>Burada bir hususa da dikkat \u00e7ekmek gerekir ki bu gibi ilim ve fikir adamlar\u0131n\u0131n bu \u00e7abalar\u0131n\u0131n ictihat kavram\u0131 i\u00e7erisinde de\u011ferlendirilmesi hakl\u0131 olarak ilk bak\u0131\u015fta zorlama gibi g\u00f6r\u00fcnebilir. Zira geleneksel ictihat teorisi sadece f\u0131khi\/hukuki konularla s\u0131n\u0131rl\u0131 olup, \u00fcstelik y\u00f6ntem olarak basit\u00e7e, vizyon olarak da dar say\u0131l\u0131r. Yukar\u0131da \u00f6zet olarak ele al\u0131nan tarihsellik ve makas\u0131d yakla\u015f\u0131m\u0131n\u0131 merkeze alan \u00e7abalar ise, hem ictihad\u0131 f\u0131k\u0131h d\u0131\u015f\u0131 konular\u0131 da kapsayacak \u015fekilde geni\u015f tutmalar\u0131, hem de tefsir, hadis, f\u0131k\u0131h, kelam vb. \u0130slami ilimler yan\u0131nda be\u015fer\u00ee ve sosyal bilimleri de kullanmalar\u0131 bak\u0131m\u0131ndan geleneksel ictihaddan farkl\u0131 bir ictihat anlay\u0131\u015f\u0131n\u0131 yans\u0131t\u0131r. Daha do\u011frusu bu \u00e7abalar \u00f6z\u00fcnde, d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fc, rasyonellik ve ele\u015ftirel ak\u0131l, be\u015fer\u00ee tecr\u00fcbe ve tecr\u00fcbi ilimler, be\u015fer\u00ee ve sosyal bilimler gibi ara\u015ft\u0131rma alanlar\u0131n\u0131n geleneksel \u0130slami ilimler ile kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimi ya da sentezi olarak da de\u011ferlendirilebilir.<\/p>\n<p>B\u00fct\u00fcn bu sebeplerle bu yeni ictihat anlay\u0131\u015f\u0131n\u0131n ya da ba\u011f\u0131ms\u0131z ak\u0131l y\u00fcr\u00fctme yakla\u015f\u0131m\u0131n\u0131n uygulay\u0131c\u0131lar\u0131 geleneksel ulema ile s\u0131n\u0131rl\u0131 olmay\u0131p, be\u015fer\u00ee bilimler, sosyal bilimler, politik bilimler gibi alanlarda uzmanla\u015fm\u0131\u015f \u0130slam \u00e2limlerini de bu yeni m\u00fcctehidler kategorisine dahil etmek m\u00fcmk\u00fcnd\u00fcr. Hele geleneksel bir \u0130slam \u00e2liminin \u00fcstesinden gelemeyece\u011fi, karma\u015f\u0131k ekonomik, sosyal ve politik konular, uluslararas\u0131 ili\u015fkiler, k\u00fcreselle\u015fme olgusunun getirdi\u011fi problemler, n\u00fckleer tehdit, k\u00fcresel \u0131s\u0131nma, medya ve sanat gibi konularda \u0130slami g\u00f6r\u00fc\u015f a\u00e7\u0131lar\u0131n\u0131n belirlenmesi ve \u00e7\u00f6z\u00fcm \u00f6nerilerinin sunulmas\u0131, bu yeni m\u00fcctehit tipine giderek daha fazla ihtiya\u00e7 duyulaca\u011f\u0131n\u0131 g\u00f6stermektedir. Dolay\u0131s\u0131yla bu yeni \u0130slam \u00e2limi tipinin en az geleneksel ulema kadar m\u00fcctehit vasf\u0131na lay\u0131k oldu\u011funu s\u00f6ylemek bir abart\u0131 say\u0131lmamal\u0131d\u0131r.<\/p>\n<p><strong>\u015e\u0130MD\u0130L\u0130K SONU\u00c7 : <\/strong><\/p>\n<p>G\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin ne kadar dinamik ve ne kadar farkl\u0131 e\u011filimleri b\u00fcnyesinde bar\u0131nd\u0131ran esneklikte bir olgu oldu\u011fu ortadad\u0131r. Burada dikkati \u00e7eken bu dinamizmin \u0130slam D\u00fcnyas\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015farak neredeyse k\u00fcreselle\u015fmesini tamamlamak \u00fczere olan bir boyuta ula\u015fm\u0131\u015f olmas\u0131d\u0131r. Daha ilginci ise, g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesi alan\u0131ndaki katk\u0131larda M\u00fcsl\u00fcman olmayanlar\u0131n katk\u0131lar\u0131n\u0131n giderek kalite ve kantite olarak ciddi bir art\u0131\u015f g\u00f6stermesidir. Bu k\u00fcreselle\u015fme olgusunun tabii bir sonucu ise, k\u0131talar, kavramlar, konular, kurumlar, ki\u015filer, y\u00f6ntemler ve ara\u015ft\u0131rmalar alan\u0131ndaki h\u0131zlanan bir melezleme s\u00fcrecine de yol a\u00e7mas\u0131d\u0131r. Canl\u0131 t\u00fcrler aras\u0131ndaki melezlemenin daha sa\u011fl\u0131kl\u0131 ve daha geli\u015fmi\u015f t\u00fcrlere yol a\u00e7t\u0131\u011f\u0131 s\u00f6ylenir. Bunun ne kadar do\u011fru oldu\u011fu bir yana, g\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesinin bu melezleme s\u00fcrecinden giderek daha da g\u00fc\u00e7lenerek ve geli\u015ferek \u00e7\u0131kaca\u011f\u0131n\u0131 tahmin etmek hi\u00e7 te zor de\u011fildir. Ancak endi\u015fe verici olan husus, \u0130slam D\u00fcnyas\u0131n\u0131n bu geli\u015fmelerin gerisinde kalmas\u0131 ,hatta bu geli\u015fmeler kar\u015f\u0131s\u0131nda de\u011fi\u015fmemek i\u00e7in ayak diretmesidir.\u00a0 Ama \u0130slam D\u00fcnyas\u0131n\u0131n, \u00f6zellikle stat\u00fckolar\u0131 temsil eden karar al\u0131c\u0131lar\u0131n\u0131n ve onlar\u0131n destek\u00e7isi dini \u00e7evrelerin bilmesi gereken \u015fudur ki, DE\u011e\u0130\u015eMEYEN B\u0130R GER\u00c7EK VARSA O DA DE\u011e\u0130\u015e\u0130M GER\u00c7E\u011e\u0130D\u0130R. Son y\u00fczy\u0131lda ya\u015fananalar \u0130slam d\u00fcnyas\u0131ndaki berbat stat\u00fckolar\u0131n de\u011fi\u015fmesinin bizatihi stat\u00fckonun temsilcileri taraf\u0131ndan ger\u00e7ekle\u015fmesinin ham bir hayal oldu\u011funu defalarca a\u00e7\u0131k\u00e7a g\u00f6zler \u00f6n\u00fcne sermi\u015ftir. Bu bak\u0131mdan \u0130slam D\u00fcnyas\u0131n\u0131n gelece\u011fi iktidarlara eklemlenen \u201corganik ayd\u0131nlar\u201da de\u011fil, iktidarlardan ba\u011f\u0131ms\u0131z ve muhalif\/ele\u015ftirel \u201csorumlu ayd\u0131nlar\u201da ba\u011fl\u0131d\u0131r. Bu ise sorumlu ayd\u0131nlar\u0131n ulusal, b\u00f6lgesel ve k\u00fcresel \u00f6l\u00e7ekli bir i\u015fbirli\u011fi ve dayan\u0131\u015fma i\u00e7erisine girmesini adeta dayatmaktad\u0131r. Hatta M\u00fcsl\u00fcman entelekt\u00fcellerin kendi aralar\u0131ndaki dayan\u0131\u015fma ve i\u015fbirli\u011fi de k\u00fcresel \u00f6l\u00e7ekte M\u00fcsl\u00fcman olmayan entelekt\u00fcellerle de dayan\u0131\u015fma ve i\u015fbirli\u011fine evrilmek zorundad\u0131r. Zira ulusal problemlerin k\u00fcresel olanlarla i\u00e7 i\u00e7e ge\u00e7ti\u011fi bir d\u00f6nemde \u015ferrin k\u00fcreselle\u015fmesine kar\u015f\u0131 \u2013h\u0131lfu\u2019l-fudul mant\u0131\u011f\u0131 ile \u2013 hayr\u0131n k\u00fcreselle\u015fmesi i\u00e7in yine k\u00fcresel \u00f6l\u00e7ekli bir i\u015fbirli\u011fi mant\u0131ki ve stratejik\u00a0 bir zorunluluktur. Bu s\u00fcre\u00e7lerde en kenarda kalan \u00fclkemiz \u0130slam entelekt\u00fcellerinin \u00fczerlerindeki \u00f6l\u00fc topra\u011f\u0131n\u0131 bir an \u00f6nce silkeleyerek, \u0130slam\u2019\u0131 tarihin aktif bir nesnesi yapma \u00e7abalar\u0131na ve bu u\u011furda m\u00fccadeleye giri\u015fen entelekt\u00fceller kafilesine en k\u0131sa zamanda kat\u0131lmas\u0131 en b\u00fcy\u00fck temennimizdir. \u00dclkemiz entelekt\u00fcelleri bu alanda potansiyelleri olan, ancak donan\u0131m ve performans eksikli\u011fi y\u00fcz\u00fcnden bu potansiyellerini \u0130slam D\u00fcnyas\u0131na da Bat\u0131\u2019ya da Do\u011fu\u2019ya da duyuramayan bir pozisyonda olmas\u0131 kar\u015f\u0131s\u0131nda da yine i\u015f \u201csivil toplum\u201da d\u00fc\u015fmektedir. Bu toplant\u0131n\u0131n b\u00f6yle bir at\u0131l\u0131m i\u00e7in \u00fclkemize bir ivme kazand\u0131rmas\u0131 dilek ve temennisiyle, herkese sayg\u0131lar.<\/p>\n<p><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> Bu konuda geni\u015f bir literat\u00fcr bulunmakla beraber sadece bir \u00f6rnek olarak Gilles Kepel\u2019in <em>Cihat-\u0130slamc\u0131l\u0131\u011f\u0131n Y\u00fckseli\u015fi ve Gerilemesi<\/em> (\u0130stanbul,2001) adl\u0131 geni\u015f \u00e7al\u0131\u015fmas\u0131 \u2013 \u00e7apraz okumalar \u0131\u015f\u0131\u011f\u0131nda \u2013 \u00f6nerilebilir.<\/p>\n<p><a href=\"#_ftnref2\" name=\"_ftn2\">[2]<\/a> https:\/\/www.dostor.org\/178494, <a href=\"https:\/\/to.almasryalyoum.com\/article.aspx?ArticleID=77338\">https:\/\/to.almasryalyoum.com\/article.aspx?ArticleID=77338<\/a>. Kur\u2019an\u2019\u0131 ve hadisleri ezberleyen ve Hz. Muhammed hakk\u0131nda kitap yazan K\u0131pti H\u0131ristiyan felsefe doktoru.<\/p>\n<p><a href=\"#_ftnref3\" name=\"_ftn3\">[3]<\/a> http:\/\/www.haksozhaber.net\/okul\/seyyid-kutubun-dunya-gorusu-152yy.htm<\/p>\n<p><a href=\"#_ftnref4\" name=\"_ftn4\">[4]<\/a> http:\/\/www.atheer.om\/archives\/11257\/%D8%B3%D8%AA-%D9%85%D8%AD%D8%B7%D8%A7%D8%AA-%D9%81%D9%8A-%D8%AD%D9%8A%D8%A7%D8%AA%D9%8A\/<\/p>\n<p><a href=\"#_ftnref5\" name=\"_ftn5\">[5]<\/a> \u00d6rnek olarak bkz. : John Espos\u0131to-John Donohue , <em>De\u011fi\u015fim S\u00fcrecinde \u0130slam <\/em>(\u0130st., 1991), John L. Esposito, <em>G\u00fc\u00e7lenen \u0130slam\u2019\u0131n Yank\u0131lar\u0131<\/em> (\u0130st. ,1989), J. Obert Voll, <em>\u0130slam S\u00fcreklilik ve De\u011fi\u015fim<\/em>,I,(\u0130st.,1991),II (\u0130st.,1995); Fuad Zekeriyya, <em>\u00c7a\u011fda\u015f \u0130slamc\u0131 Hareketlerde Hakikat ve Hayal<\/em> (\u0130st.,2007), Hamid \u0130nayet, <em>\u00c7a\u011fda\u015f \u0130slami Siyasi D\u00fc\u015f\u00fcnce<\/em> (\u0130st.,1988) . Bu eserlerin sadece i\u00e7inde de\u011fil, bibliyografya ve indekslerinde de tek bir kad\u0131n entelekt\u00fcel ismine rastlamak m\u00fcmk\u00fcn olmam\u0131\u015ft\u0131r.<\/p>\n<p><a href=\"#_ftnref6\" name=\"_ftn6\">[6]<\/a> Mamafih bu konunun\u00a0 ara\u015ft\u0131rmaya de\u011fer oldu\u011funu g\u00f6steren bir tak\u0131m geli\u015fmeler i\u00e7in \u00f6rnek olarak bkz. :\u00a0 <a href=\"https:\/\/www.ascleiden.nl\/content\/webdossiers\/muslim-scholars-africa%20%20(Afrika'da\">https:\/\/www.ascleiden.nl\/content\/webdossiers\/muslim-scholars-africa\u00a0 (Afrika\u2019da<\/a> \u0130slam Ulemas\u0131) ; The list of<\/p>\n<p>eminent scholars and activist who have helped shape this pro-faith discourse on gender justice includes: Asma Barlas (Pakistani), Riffat Hassan (Pakistani), Amina Wadud (African American), Aziza al- Hibri (Lebanese) and Heba Raouf Ezzat (Egyptian), to name just a few.( <a href=\"https:\/\/repository.library.northeastern.edu\/files\/\">https:\/\/repository.library.northeastern.edu\/files\/<\/a> neu:1886\/ fulltext.pdf).<\/p>\n<p><a href=\"#_ftnref7\" name=\"_ftn7\">[7]<\/a> https:\/\/diae.net\/14646\/<\/p>\n<p><a href=\"#_ftnref8\" name=\"_ftn8\">[8]<\/a> Hasan Hanefi, <em>Dir\u00e2s\u00e2t \u0130sl\u00e2miyye<\/em> i\u00e7erisinde<\/p>\n<p><a href=\"#_ftnref9\" name=\"_ftn9\">[9]<\/a> https:\/\/diae.net\/14646\/<\/p>\n","protected":false},"excerpt":{"rendered":"<p>G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesi ile \u0130slam D\u00fcnyas\u0131n\u0131n siyasi, ekonomik ve sosyal meseleleri \u00fczerinde kafa yoran, d\u00fc\u015f\u00fcnce \u00fcreten, sistematik \u00e7al\u0131\u015fmalar yapan ve \u00f6zellikle bu konuda projeleri olan M\u00fcsl\u00fcman ilim ve fikir insanlar\u0131n\u0131\u00a0 kast etmekteyiz. Konuyla yak\u0131n ilgisi g\u00f6r\u00fcnse de \u0130slami hareketler ve M\u00fcsl\u00fcman aktivistler kapsam d\u0131\u015f\u0131 b\u0131rak\u0131lm\u0131\u015ft\u0131r[1] . G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesi alan\u0131nda olabildi\u011fince kapsay\u0131c\u0131 olmaya itina g\u00f6sterilmi\u015f olup, ayr\u0131mc\u0131l\u0131ktan \u015fiddetle ka\u00e7\u0131n\u0131lm\u0131\u015f ve bu y\u00fczden\u00a0 \u0130slam d\u00fcnyas\u0131n\u0131n co\u011frafi, k\u00fclt\u00fcrel, etnik, mezhebi hi\u00e7bir b\u00f6lgesi d\u0131\u015far\u0131da b\u0131rak\u0131lmam\u0131\u015ft\u0131r. M\u00fcsl\u00fcman olmay\u0131p bu alanda faaliyet g\u00f6steren ilim ve fikir insanlar\u0131na da gerekti\u011finde i\u015faret edilecektir. Burada birinci derecede \u015fu anda hayatta olan ki\u015filer ve kurumlar esas al\u0131nacak, gerekti\u011finde yak\u0131n zaman \u00f6nce vefat edenlere de i\u015faret edilecektir. Burada verilen bilgiler sadece konuyla ilgili yeterli fikir verecek kadar\u0131yla s\u0131n\u0131rl\u0131 tutulmu\u015f olup, \u00f6rneklerin tamam\u0131 ara\u015ft\u0131rma-inceleme kapsam\u0131na al\u0131nmam\u0131\u015ft\u0131r. Burada yap\u0131lan baz\u0131 de\u011ferlendirmeler tabii olarak farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131ndan farkl\u0131 de\u011ferlendirmelere, tart\u0131\u015fmaya ve ele\u015ftiriye a\u00e7\u0131k bir nitelik arz etmektedir. &nbsp; KITALAR Paradigmal K\u0131talar: D\u00fc\u015f\u00fcnce alan\u0131ndaki hemen b\u00fct\u00fcn tart\u0131\u015fmalarda birtak\u0131m paradigma farkl\u0131l\u0131klar\u0131n\u0131n oynad\u0131\u011f\u0131 rol\u00fc de g\u00f6zden uzak tutmamak gerekir. Egemen paradigmalar a\u00e7\u0131s\u0131ndan ba\u015fl\u0131ca d\u00f6rt b\u00f6lgeden bahsedilebilir ki bunlar; a) Antropomorfik paradigma (Avrupa-Amerika), b) Teosentrik paradigma (\u0130slam d\u00fcnyas\u0131), c) Ruh\u00e7u paradigma (Hindu-Budist d\u00fcnya), d) \u0130lke-kuralc\u0131 paradigma (Konf\u00fc\u00e7yanizm d\u00fcnyas\u0131). Bunlara ek olarak, bir ge\u00e7i\u015f d\u00f6nemi\/b\u00f6lgesi olarak T\u00fcrkiye\u2019nin de d\u00e2hil oldu\u011fu Avrasya b\u00f6lgesini eklemek gerekir. Bu paradigmalara bak\u0131ld\u0131\u011f\u0131nda, \u0130slam \u00fclkelerinin mevcut paradigmalar i\u00e7erisinde din\/tanr\u0131 merkezli olan yeg\u00e2ne b\u00f6lge oldu\u011funu, bu sebeple din ile \u015fu veya bu \u015fekilde ilgisi olan ilm\u00ee ve fikr\u00ee her konunun kolayl\u0131kla din-iman ya da iman-k\u00fcf\u00fcr veya hidayet-sap\u0131kl\u0131k ekseninde tart\u0131\u015f\u0131la-bildi\u011fini s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. \u0130slam d\u00fcnyas\u0131na egemen olan bu paradigmadan dolay\u0131d\u0131r ki tamamen ilm\u00ee ve fikr\u00ee bir konu olan tarihsellik ve h\u00fck\u00fcmlerin de\u011fi\u015fmesi meselesi, din-iman alan\u0131na kolayl\u0131kla kayd\u0131r\u0131labilmekte, bu ise tart\u0131\u015fmalar\u0131n \u015fiddetli bir h\u00e2l almas\u0131na, yarg\u0131s\u0131z infazlara ve hatta \u2014Nasr H\u00e2mid Eb\u00fb Zeyd \u00f6rne\u011finde oldu\u011fu gibi\u2014 Avrupa Orta \u00c7a\u011f\u0131 engizisyonlar\u0131n\u0131 and\u0131ran fiil\u00ee yarg\u0131lamalara kadar varabilmektedir. Fiziki\/Co\u011frafi K\u0131talar: Paradigmal olarak teosantrik d\u00fcnyaya ait olan \u00c7a\u011fda\u015f \u0130slam d\u00fcnyas\u0131, co\u011frafi bak\u0131mdan da a\u011f\u0131rl\u0131kl\u0131 olarak Asya-Afrika merkezlidir. Ancak klasik orta\u00e7a\u011f co\u011frafyas\u0131ndan farkl\u0131 olarak g\u00fcn\u00fcm\u00fczde bu co\u011frafyan\u0131n d\u0131\u015f\u0131na Yeni D\u00fcnya\u2019ya da ta\u015fm\u0131\u015f durumdad\u0131r. \u00d6zellikle Avrupa ile Atlantik \u00f6tesinde ABD ve Kanada\u2019da g\u00f6z ard\u0131 edilemeyecek bir M\u00fcsl\u00fcman toplumu ve bu toplumun bir par\u00e7as\u0131 olan M\u00fcsl\u00fcman entelekt\u00fceller nesli s\u00f6z konusudur. Daha d\u00fc\u015f\u00fck yo\u011funluklu olsa da benzer bir durum Latin Amerika i\u00e7in de ge\u00e7erlidir. Antarktika gibi gayr-i meskun bir k\u0131ta d\u0131\u015f\u0131nda Avustralya ve yeni Zelanda\u2019da gibi k\u0131talarda ise daha da d\u00fc\u015f\u00fck yo\u011funluklu bir M\u00fcsl\u00fcman varl\u0131\u011f\u0131 s\u00f6z konusudur. Ancak olduk\u00e7a d\u00fc\u015f\u00fck yo\u011funlu\u011fa ra\u011fmen buralarda bile baz\u0131 M\u00fcsl\u00fcman entelekt\u00fcellere rastlamak m\u00fcmk\u00fcnd\u00fcr. Asya ve Afrika k\u0131talar\u0131 daha detayl\u0131 olarak ele al\u0131nmay\u0131 hak etmektedir. Zira Asya k\u0131tas\u0131, Ortado\u011fu \u0130slam \u00fclkeleri d\u0131\u015f\u0131nda Orta Asya \u0130slam \u00fclkelerini, Hindistan, Pakistan, Banglade\u015f gibi Hind alt k\u0131tas\u0131n\u0131, keza Rusya, Japonya, \u00c7in yan\u0131nda Malezya ve Endonezya gibi Uzak do\u011fu \u0130slam \u00fclkelerini de kapsayan geni\u015f bir yelpaze sunmaktad\u0131r. B\u00fct\u00fcn bu b\u00f6lgelerde \u015fu veya bu oranda \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesiyle ilgili geli\u015fmeler ya\u015fanmaktad\u0131r. Bu b\u00f6lgelerin tek tek listelenerek haritas\u0131n\u0131n \u00e7\u0131kar\u0131lmas\u0131 zihinlerde genellikle olduk\u00e7a dar bir alana s\u0131k\u0131\u015ft\u0131r\u0131lm\u0131\u015f olan \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinin, nerdeyse b\u00fct\u00fcn k\u0131talar\u0131 ve b\u00f6lgeleri i\u00e7ine alan \u201ck\u00fcresel\u201d bir olgu haline geldi\u011fini g\u00f6rmemizi sa\u011flama amac\u0131na y\u00f6neliktir: \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesi art\u0131k k\u00fcresel bir olgudur. K\u0130\u015e\u0130LER \u201cG\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesi\u201d ifadesinin kapsam alan\u0131n\u0131 belirlemek her zaman a\u00e7\u0131k, net ve kolay olmayabilir. Mamafih bu ba\u015fl\u0131k alt\u0131nda yer alabilecek \u00e7abalar i\u00e7in en \u00f6nemli kriter M\u00fcsl\u00fcmanlar taraf\u0131ndan sergilenmesi, \u0130slam d\u00fcnyas\u0131n\u0131n meselelerine \u00e7\u00f6z\u00fcm \u00fcretme amac\u0131na y\u00f6nelik olmas\u0131 ve hepsinden \u00f6nemlisi birer proje niteli\u011finde sergilenen \u00e7abalar olmas\u0131, k\u0131saca topluma y\u00f6nelik bir mesaj\u0131 olmas\u0131d\u0131r. Zaten \u00f6nde gelen b\u00fct\u00fcn \u00e7a\u011fda\u015f ve g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin yaz\u0131lar\u0131 genelde belli bir proje dahilinde \u00fcretilmi\u015f d\u00fc\u015f\u00fcnceler ve yaz\u0131lm\u0131\u015f eserlerdir. Mesela Garaudy, Fazlurrahman, Hasan Hanefi, Nurettin Top\u00e7u, Malik b. Nebi, Muhammed \u00c2bid el-C\u00e2bir\u00ee, Ali \u015eeriati, Nasr H\u00e2mid Ebu Zeyd, Nakib el-Attas, H\u00fcseyin Nasr bu kategoride rahatl\u0131kla de\u011ferlendirilebilecek entelekt\u00fcellerdir. Bu ifadeyle ilgili olarak akademisyen-entelekt\u00fcel ayr\u0131m\u0131 da ayd\u0131nlat\u0131c\u0131 olacakt\u0131r. Zira her biri \u0130slam d\u00fcnyas\u0131n\u0131n \u00e7e\u015fitli meseleleriyle ilgili olsa da, pek \u00e7o\u011fu \u0130slam D\u00fcnyas\u0131n\u0131n meselelerini \u00e7\u00f6z\u00fcme kavu\u015fturma amac\u0131na y\u00f6nelik bir bilincin, amac\u0131n ve vizyonun \u00fcr\u00fcn\u00fc olmad\u0131\u011f\u0131ndan, daha \u00f6nemlisi bu gibi \u00e7al\u0131\u015fmalarda \u201ctefekk\u00fcr\/d\u00fc\u015f\u00fcnce\u201d boyutu bask\u0131n olmad\u0131\u011f\u0131ndan, bu gibi \u00e7abalar\u0131 ayr\u0131 bir kategori \u2013 g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin bir alt kategorisi &#8211; olarak de\u011ferlendirmek yerinde olacakt\u0131r. Bu kategoriyi k\u0131smen \u0130slam davet\u00e7isi ulema kategorisi \u015feklinde de nitelendirmek m\u00fcmk\u00fcnd\u00fcr. \u00d6rnek olarak Re\u015fid R\u0131za, Muhammed Ebu Zehra, Muhammed el-\u011eazali, Yusuf el-Kardavi, Said Ramazan el-Buti, Said el-Havva, Selim el-Avva, el-Mevdudi, es-Sibai, Ahmet Hamdi Aksekili, Abdulaziz ed-Duri, Mehmed \u00c2kif Ersoy , Muhammed Im\u00e2ra, Kelim S\u0131dd\u0131ki \u00a0gibi isimler \u00f6rnek verilebilir. G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcn\u00fcrlerinin dikkatlerden ka\u00e7mayan bir di\u011fer \u00f6zelli\u011fi ise, hem kendilerinin mezhep kimliklerinin hemen neredeyse hi\u00e7 g\u00fcndemde olmamas\u0131, hem de d\u00fc\u015f\u00fcncelerinin mezhepsel m\u00fclahazalardan tamamen uzak bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fc olmas\u0131d\u0131r. Bu M\u00fcsl\u00fcman entelekt\u00fceller d\u0131\u015f\u0131nda bir di\u011fer alt kategori olarak M\u00fcsl\u00fcman kimli\u011fine sahip olmasa da \u0130slam D\u00fcnyas\u0131n\u0131n meseleleri konusunda M\u00fcsl\u00fcmanlarla ayn\u0131 endi\u015fe, ama\u00e7 ve vizyonu payla\u015fan entelekt\u00fcellerdir. Bunlar a\u011f\u0131rl\u0131kl\u0131 olarak \u0130slam d\u00fcnyas\u0131ndaki gayr-i M\u00fcslim entelekt\u00fcellerden olu\u015fmaktad\u0131r. Bunlar\u0131n bir k\u0131sm\u0131 \u0130slam \u00fclkelerinde, bir k\u0131sm\u0131 da bat\u0131 \u00fclkelerinde ya\u015famaktad\u0131rlar. Ayr\u0131ca \u0130slam D\u00fcnyas\u0131n\u0131n bir par\u00e7as\u0131 olmasa da \u0130slam D\u00fcnyas\u0131n\u0131n gelece\u011fini kendisine dert edinmi\u015f olan ve bir k\u0131sm\u0131 bilahare M\u00fcsl\u00fcmanl\u0131\u011f\u0131 se\u00e7mi\u015f olan bir ba\u015fka kesim de s\u00f6z konusudur. Atalar\u0131 olarak Goethe, Lamartin, Tolstoy, Sava Pa\u015fa gibi entelekt\u00fcellerin g\u00f6sterilebilece\u011fi bu kategoriye \u00f6rnek olarak yak\u0131n d\u00f6nemde Annemarie Schimmel, Toshihiko Izutsu, Muhammed Esed yan\u0131nda George Makdisi, Mi\u015fel Eflak, Albert Hourani, Albert Nasri, Dr. Nazmi Luk\u00e2 [2], \u00a0George Tarabi\u015fi (Suriye\/Haleb), Vail Hallak (Nas\u0131ra\/Filistin\/ABD), Emin Maluf, Yvonne Yazbeck Hadd\u00e2d, Edward Said, Constantin Zurayk , Hrair D\u00f6kmeciyan gibi entelekt\u00fceller g\u00f6sterilebilir. Bu gibi entelekt\u00fceller M\u00fcsl\u00fcman olmamakla beraber g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin eserleri ve g\u00f6r\u00fc\u015fleri \u00fczerine \u00e7al\u0131\u015fmalar yapm\u0131\u015flard\u0131r. Mesela Hadd\u00e2d, Seyyid Kutup \u00fczerine [3], George Tarabi\u015fi ise el-Cabiri\u2019nin eserleri \u00fczerine y\u0131llar s\u00fcren ara\u015ft\u0131rmalar yapm\u0131\u015flar ve yay\u0131mlarda bulunmu\u015flard\u0131r [4]. G\u00fcn\u00fcm\u00fcz\u00a0 \u0130slam d\u00fc\u015f\u00fcncesinin ki\u015filer bak\u0131m\u0131ndan hemen g\u00f6ze \u00e7arpan y\u00f6n\u00fc, hala erkek egemen bir manzara arz etmesidir. Mamafih Orta\u00e7a\u011f\u0131n klasik \u0130slam d\u00fc\u015f\u00fcncesiyle mukayese edildi\u011finde iki y\u00f6nl\u00fc m\u00fcspet bir geli\u015fmeyle farkl\u0131l\u0131k arz etti\u011fi g\u00f6r\u00fcl\u00fcr. \u0130lki g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinde kad\u0131n varl\u0131\u011f\u0131n\u0131n\u00a0 giderek artmas\u0131, di\u011feri ise erkek entelekt\u00fcellerin bizatihi erkek egemen zihniyet ve olgulara kar\u015f\u0131 ele\u015ftirel bir tav\u0131r alarak kad\u0131nlara destek vermesi. Buna ra\u011fmen \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesine dair yaz\u0131lm\u0131\u015f ansiklopedik\/biyografik\u00a0 mahiyetteki\u00a0 eserlerde hemen hemen hi\u00e7bir kad\u0131n entelekt\u00fcele rastlanmamas\u0131 [5], ataerkilli\u011fin hala ne kadar g\u00fc\u00e7l\u00fc oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6zler \u00f6n\u00fcne sermektedir [6]. G\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin a\u011f\u0131rl\u0131kl\u0131 olarak ki\u015fi a\u011f\u0131rl\u0131kl\u0131\/odakl\u0131 oldu\u011fu ve ger\u00e7ek ve kal\u0131c\u0131 bir ekolle\u015fmenin nadiren g\u00f6r\u00fcld\u00fc\u011f\u00fc s\u00f6ylenebilir. Mamafih \u00e7ok bilin\u00e7li ve sistematik bir bi\u00e7imde olmasa da ekolle\u015fme\u00a0 yolunda baz\u0131 c\u0131l\u0131z ad\u0131mlar\u0131n at\u0131ld\u0131\u011f\u0131 da s\u00f6ylenebilir. Ancak bunlar\u0131n Bat\u0131l\u0131 anlamda d\u00fc\u015f\u00fcnce ekolleri olarak nitelendirilmesi i\u00e7in zaman hen\u00fcz erkendir. &nbsp; Ki\u015filerle b\u00f6lgeler aras\u0131nda \u00f6zde\u015flik ili\u015fkileri de s\u00f6z konusudur. Mesela g\u00fcn\u00fcm\u00fczde; Ma\u011frib (Fas) ile Fatma Mernisi, Muhammed \u00c2bid el-C\u00e2bir\u00ee \u00a0ve \u00a0Taha Abdurrahman Tunus ile el-\u011eann\u00fb\u015f\u00ee, Hi\u015fam Ca\u2019\u00eet (Musadd\u0131k el-Cel\u00eed\u00ee, Salahuddin el_Cur\u015fi, Hamid Neyfer). Cezayir ile Malik b. Nebi ve Muhammed Arkun, M\u0131s\u0131r ile Ai\u015fe Binti Abdurrahman, Abbas Mahmud el-Akk\u00e2d, Seyyid Kutub, Hasen Hanefi, Nasr H\u00e2mid Eb\u00fb Zeyd, Ahmed Kemal Ebu\u2019l-Mecd, Fehmi\u00a0 Huveydi, Fuad Zekeriyya, Hibe Rauf \u0130zzet Sudan ile Turabi ve Mahmud Taha, Abdullahi Ahmed en-Na\u2019\u0130m Kenya ile Ali Mazrui, G\u00fcney Afrika ile Ferid \u0130shak ve \u0130brahim Musa Suudi Arabistan ile Abdulhamid Ebu Suleyman ve Abdullah b. Umar Nas\u00eef, Katar ile Ali Halife el-Kuvvari ve Casim Muhammed es-Sultan, Kuveyt ile Halid Ebu\u2019l-Fadl L\u00fcbnan ile Fadlallah, R\u0131dvan es-Seyyid, Munir \u015eefik, Ali Harb \u00dcrd\u00fcn\/Filistin ile Fehmi Cud\u2019\u00e2n Filistin b\u00f6lgesi ile \u0130smail Raci el-Faruki (ABD),Mahmud Dervi\u015f(Filistin\u2019in Naz\u0131m Hikmet\u2019i) Hind-Pakistan b\u00f6lgesi ile Muhammed \u0130kbal, Emir Ali, \u015eibli Numani, el-Mevdudi, Suleyman en-Nedvi, Irak ile Muhammed B\u00e2k\u0131r es-Sadr,\u00a0 \u00a0Ahmed Matar (\u00d6zg\u00fcrl\u00fck \u015eairi) Suriye ile Muhammed \u0130zzet Derveze, es-Sibai, Burhan \u011ealy\u00fbn, Tayyip Tizini, Cevded Said, Nizar Kabbani, Yvonne Yazbeck Hadd\u00e2d, Adonis( Ali Ahmed Said E\u015fber), \u0130ran ile Ali \u015eeriati, Mutahhari , \u015eahruh Ahavi ve Abdulkerim Suru\u015f, Bosna-Hersek ile Aliya \u0130zzetbegovi\u00e7, Almanya ile Murad Hoffmann Fransa ile Garaudy, Amerika ile el-Faruki (Filistin),Fazlurrahman (Pakistan),H\u00fcseyin Nasr(\u0130ran), Amine Vedud, Esma Barlas (Pakistan), Leyla Ahmed (M\u0131s\u0131r),Rifat Hasan(han\u0131m) (Pakistan) \u0130sve\u00e7 ile Perviz Manzur (Pakistan) Avustralya(Melbourne) ile Abdullah Said \u0130ngiltere ile Mazharuddin S\u0131dd\u0131ki ve Kelim S\u0131dd\u0131ki, Kanada ile Muhammed F\u00e2d\u0131l (M\u0131s\u0131r) ve Kazan ile Musa Carullah, R\u0131zaeddin b. Fahreddin , Mercani, Afganistan ile Cemaludddin el-Afgani, Malezya ile Muhammed Nak\u00eeb el-Att\u00e2s, Endonezya ile Harun Nasution, \u00a0Munevvir \u015e\u00e2zel\u00ee, Prof. Nurcholish Madjid, Abdurrahman Wahid aka Gus Dur ve Dawam Rahardjo . T\u00fcrkiye ile Mehmed \u00c2kif Ersoy, H\u00fcseyin K\u00e2z\u0131m Kadri, Nurettin Top\u00e7u, Erol G\u00fcng\u00f6r, Cemil Meri\u00e7, Sezai Karako\u00e7, \u015fu veya bu \u00f6l\u00e7\u00fcde \u00f6zde\u015fle\u015fmi\u015f durumdad\u0131rlar. Geride kalan Azerbeycan, Bangalde\u015f, BAE, Yemen, Arnavutluk gibi baz\u0131 \u00fclkelere bu listede yer vermek m\u00fcmk\u00fcn olmam\u0131\u015ft\u0131r. &nbsp; KONULAR \u015eu anda resmi olarak elli yedi \u00fclkeden olu\u015fan \u0130slam D\u00fcnyas\u0131n\u0131n s\u00f6m\u00fcrgeden kurtulu\u015fu \u00fczerinden fazla bir s\u00fcre ge\u00e7medi\u011fi i\u00e7in \u2013 son ba\u011f\u0131ms\u0131zl\u0131klar yakla\u015f\u0131k elli y\u0131l \u00f6nceydi \u2013 hatta \u00e7o\u011funun ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 ka\u011f\u0131t \u00fczerinde oldu\u011fu i\u00e7in, \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin g\u00f6zde konular\u0131n\u0131n \u0130slam d\u00fcnyas\u0131n\u0131n ve bu d\u00fcnyan\u0131n par\u00e7as\u0131 olan \u00fclkelerinin ger\u00e7ek anlamda ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 ve kalk\u0131nmas\u0131 olmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. Ancak k\u00fcreselle\u015fme olgusunun da etkisiyle, ulusal, b\u00f6lgesel ve k\u00fcresel \u00f6l\u00e7ekli geli\u015fmelere ve krizlere de ilgisiz kalmad\u0131lar. Tabiat\u0131yla \u0130slam D\u00fcnyas\u0131n\u0131n mevcut istenmeyen durumuna yol a\u00e7an fikri, ideolojik, k\u00fclt\u00fcrel ve sosyal anomaliler ve sapmalar hi\u00e7bir zaman onlar\u0131n g\u00fcndeminden \u00e7\u0131kmad\u0131, d\u00fc\u015fmedi. Garip bir \u015fekilde ekonomi ve e\u011fitim \u2013 \u00f6ncelikli ve hayati rollerine ra\u011fmen \u2013 alt s\u0131ralarda kald\u0131. Ele al\u0131nan\u00a0 konular\u0131n \u00e7ok b\u00fcy\u00fck bir \u00e7o\u011funlu\u011fu teorik nitelikteydi. O y\u00fczden siyasi, ekonomik, sosyal, e\u011fitim, sanat ve k\u00fclt\u00fcr alanlar\u0131nda uygulanabilir ve s\u00fcrd\u00fcr\u00fclebilir modeller geli\u015ftirme konusunda ba\u015far\u0131l\u0131 olup olmad\u0131klar\u0131 tart\u0131\u015f\u0131labilir bir meseledir. G\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin en g\u00f6zde konular\u0131n\u0131n d\u00fcnya d\u00fczeni, k\u00fcreselle\u015fme, modernite, gelenek, yenilenme, tecdid, \u0131slah, de\u011fi\u015fim\/toplumsal de\u011fi\u015fim, \u00e7a\u011fda\u015fla\u015fma ve otantisite, sek\u00fclerizm, medeniyetler \u00e7at\u0131\u015fmas\u0131, \u00f6zg\u00fcrl\u00fckler, emperyalizm, kapitalizm, sosyalizm, liberalizm, despotizm, iktidar, \u00e7o\u011fulculuk, bir arada ya\u015fama, ulus devlet, demokrasi, insan haklar\u0131, kad\u0131n haklar\u0131, devrim, \u0130slam devrimi, \u0130slamc\u0131l\u0131k, \u0130slami hareketler, \u015feriat, \u015feriat devleti, \u0130slam devleti, \u015fiddet ve ter\u00f6r, fanatizm, kimlik meselesi, mezhep\u00e7ilik, \u0131rk\u00e7\u0131l\u0131k, milliyet\u00e7ilik, kabilecilik, az\u0131nl\u0131klar, emek ve i\u015f\u00e7i haklar\u0131, gelir da\u011f\u0131l\u0131m\u0131 adaletsizlikleri gibi ba\u015fl\u0131klar halinde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr. Daha d\u00fc\u015f\u00fck yo\u011funlukta ele al\u0131nan konular ise k\u00fcresel \u0131s\u0131nma, \u00e7evre, tabii kaynaklar, n\u00fckleer tehdit, \u015fehirle\u015fme, sanat, k\u00fclt\u00fcr, sinema, tiyatro, medya, ileti\u015fim teknolojileri, petrol, su ve g\u0131da sava\u015flar\u0131, g\u0131da teknolojileri, GDO lu g\u0131dalar, t\u00fcketici haklar\u0131, sermaye ve bilhassa transnational \u015firketler, silah sanayii, G\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcncesinin ele al\u0131\u011f\u0131 konular\u0131n \u00f6nemli bir k\u0131sm\u0131 da epistemoloji ve metodoloji alanlar\u0131na y\u00f6neliktir. Metodolojik olarak ta iki y\u00f6nl\u00fc bir \u00e7aba s\u00f6z konusudur. \u0130lki, \u0130slami \u00e7\u00f6z\u00fcm \u00fcretmede ba\u015fvurulacak bilgi kaynaklar\u0131 ve bu konudaki kesinlik aray\u0131\u015flar\u0131yla ilgilidir. Di\u011feri ise dini metinlerin anla\u015f\u0131lmas\u0131 ve yorumlanmas\u0131yla ilgilidir. B\u00fct\u00fcn bu alanlarla ilgili olarak Klasik \u0130slam Gelene\u011fi, \u00c7a\u011fda\u015f \u0130slam Gelene\u011fi ve Bat\u0131 Gelene\u011fi yo\u011fun ve kar\u015f\u0131l\u0131kl\u0131 bir ili\u015fki ve etkile\u015fim i\u00e7erisindedir. Bu etkile\u015fim konu ba\u015fl\u0131klar\u0131ndan kavramsal \u00e7er\u00e7eveye, epistemolojik ve metodolojik \u00e7er\u00e7eveden olgusal geli\u015fmelere kadar hemen her alana uzanmaktad\u0131r. D\u00fcnyan\u0131n k\u00fc\u00e7\u00fck bir k\u00f6ye d\u00f6nd\u00fc\u011f\u00fcnden dem vurulan bir k\u00fcreselle\u015fme s\u00fcrecinde \u0130slam d\u00fc\u015f\u00fcncesinin bu \u00e7ok y\u00f6nl\u00fc ili\u015fkileri, \u0130slam Medeniyetinin ba\u015flang\u0131c\u0131nda M\u00fcsl\u00fcmanlar\u0131n di\u011fer medeniyet ve k\u00fclt\u00fcrlerle olan kar\u015f\u0131l\u0131kl\u0131 ili\u015fkisini hat\u0131rlatmaktad\u0131r. &nbsp; &nbsp; KAVRAMLAR G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fc\u015f\u00fcncesini\u00a0 Fazlurrahman\u2019a uyarak Klasik d\u00f6nem \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131 ve g\u00fcn\u00fcm\u00fcz \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131 \u015feklinde iki d\u00f6neme ay\u0131rmak m\u00fcmk\u00fcnd\u00fcr. G\u00fcn\u00fcm\u00fcz \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131 \u2013 klasik d\u00f6nem \u00e7a\u011fda\u015f\u00e7\u0131l\u0131\u011f\u0131yla beraber \u2013 Klasik \u0130slam d\u00fc\u015f\u00fcncesinden kavramsal \u00e7er\u00e7eve bak\u0131m\u0131ndan da bir kopu\u015fu temsil etti\u011fi s\u00f6ylenebilir. Zaten yukar\u0131da i\u015faret edilen temel konu ba\u015fl\u0131klar\u0131, bu kavramsal \u00e7er\u00e7evenin derin ve geni\u015f bir de\u011fi\u015fim ge\u00e7irdi\u011fini g\u00f6zler \u00f6n\u00fcne sermektedir. Bu sebepledir ki, klasik \u0130slam gelene\u011finde g\u00f6r\u00fclmeyen bilinmeyen pek \u00e7ok kavram g\u00fcn\u00fcm\u00fcz islam d\u00fc\u015f\u00fcncesine adeta ak\u0131n etmektedir. Bunlar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 k\u00fcresel geli\u015fmelerin \u00fcr\u00fcn\u00fc olan etkile\u015fimlerin tabii bir sonucu olarak ortaya \u00e7\u0131kmaktad\u0131r. Bir k\u0131sm\u0131n\u0131n da Bat\u0131\u2019daki entelekt\u00fcel alanda\u00a0 ortaya \u00e7\u0131kan yeni kavramlar\u0131n birebir terc\u00fcmesi oldu\u011fu g\u00f6r\u00fclmektedir. Bunlar\u0131n bir k\u0131sm\u0131n\u0131n Arap\u00e7ala\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ve klasik \u0130slam d\u00fc\u015f\u00fcncesinde olmayan yeni kullan\u0131mlar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 da g\u00f6r\u00fclmektedir. Bu konuda birtak\u0131m ilmi-fikri toplant\u0131lar yap\u0131ld\u0131\u011f\u0131 da g\u00f6r\u00fclmektedir[7] . Rastgele \u00f6rnekler olarak \u201ck\u0131r\u00e2e(t)\u201d kelimesinin analiz, anlamland\u0131rma, ara\u015ft\u0131rma, inceleme, yorumlama gibi anlamlarda kullan\u0131lmas\u0131, \u201cel-as\u00e2le(t)\u201d , \u201cet-tur\u00e2s\u201d ve \u201cel-mevr\u00fbs\u201d kelimelerinin \u201cgelenek\u00e7ilik\u201d anlamlar\u0131nda\u00a0 kullan\u0131lmas\u0131, usul yerine \u201cmenhec(iyye), teori yapmak i\u00e7in \u201ctanzir\u201d , epistemoloji i\u00e7in \u201cnazariyyetu\u2019l-ma\u2019rife\u201d ve s\u0131fat olarak \u201cel-ma\u2019raf\u00ee(yye)\u201d , diyalektik i\u00e7in \u201cel-cedeliyye\u201d, radikalizm i\u00e7in \u201cel-us\u00fbliyye\u201d, iktidar i\u00e7in \u201ces-sulta\u201d, sivil toplum i\u00e7in \u201cel-muctema\u2019 el-medeni\u201d , sivil toplum aktivisti i\u00e7in \u201cen-n\u00e2\u015f\u0131t el-medeni\u201d, uluslararas\u0131 ili\u015fkiler i\u00e7in\u00a0 &#8211; klasik \u201ces-siyer\u201d terimi yerine &#8211; \u201cel-al\u00e2k\u00e2t ed-duveliye\u201d, sosyalizm i\u00e7in \u201cel-i\u015ftir\u00e2kiyye\u201d , kapitalizm i\u00e7in \u201cer-re\u2019sum\u00e2liyye\u201d, sek\u00fclerizm i\u00e7in \u201cel-alm\u00e2niyye\u201d, \u00a0liberalizm i\u00e7in \u201cel-Libr\u00e2liyye\u201d , ideoloji i\u00e7in \u201cel-aydiyuluciyye\u201d gibi bire bir terc\u00fcmeden ibaret kavramlar\u0131n giderek yo\u011funlu\u011fu artmaktad\u0131r. \u00d6te yandan Bat\u0131\u2019daki ikili terkiplere benzer \u015fekildeki kullan\u0131mlar da giderek artmaktad\u0131r. Keza klasik f\u0131kh\u0131n konusu olan birtak\u0131m konular \u00e7a\u011fda\u015f bir kavram olan \u201c el-\u0130ktis\u00e2d el-\u0130sl\u00e2m\u00ee(\u0130slam iktisad\u0131)\u201d veya \u201c\u0130slami Finans(et-Temv\u00eel el-\u0130sl\u00e2m\u00ee) ad\u0131 alt\u0131nda ba\u011f\u0131ms\u0131z bir alan olarak ele al\u0131nmaya, \u00fcniversitelerde bu adla dersler verilmeye ba\u015flam\u0131\u015f, ara\u015ft\u0131rmalar ve ilmi toplant\u0131lar d\u00fczenlenmi\u015ftir. Klasik F\u0131k\u0131hta \u201cf\u0131khu ehli\u2019z-zimme(Zimmi hukuku)\u201d&#8230;<\/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-568","post","type-post","status-publish","format-standard","hentry","category-bildiriler"],"_links":{"self":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/568","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=568"}],"version-history":[{"count":3,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/568\/revisions"}],"predecessor-version":[{"id":584,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/568\/revisions\/584"}],"wp:attachment":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=568"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=568"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=568"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}