<\/p>\n
Hayat reddetmek demektir. Her \u015feyi kabul eden, lavabo deli\u011finden fazlas\u0131n\u0131 ya\u015f\u0131yor olamaz.<\/em><\/p>\n Am\u00e9lie Nothomb – \u201c Les Catilinaires \u201d<\/p>\n \u201cL\u00e2\u2026\u201d ,\u00a0 Direni\u015f felsefesinin \u201cmuhalefet\u201d \u015fifresi. <\/em>M.H.K.<\/p>\n <\/p>\n \u201cDin ve Muhalefet\u201d ba\u015fl\u0131\u011f\u0131 anlaml\u0131d\u0131r; \u00f6zellikle de semavi\/\u0130brahim\u00ee dinlerin1 en \u00f6nemli, ama buna mukabil m\u00fcntesipleri taraf\u0131ndan en fazla ayaklar alt\u0131na al\u0131nan y\u00f6n\u00fcne dikkatleri \u00e7ekti\u011fi i\u00e7in anlaml\u0131d\u0131r. Elbette bu kadar \u00f6nem arz eden bir konunun kavramsal \u00e7er\u00e7evesi- nin ge\u00e7i\u015ftirilemeyecek kadar hassasiyet arz etti\u011fini belirtmeye gerek yoktur. Ancak burada muhalefet kavram\u0131yla ilgili tan\u0131mlar\u0131 de\u011fer- lendirip yeni bir tan\u0131m denemesi yapmak bizim amac\u0131m\u0131za pek hiz- met etmeyecektir. Dolay\u0131s\u0131yla i\u015fe \u00f6nce \u201cmuhalefet\u201d kavram\u0131ndan – ne anla\u015f\u0131ld\u0131\u011f\u0131n\u01312 ya da anla\u015f\u0131lmas\u0131 gerekti\u011fini de\u011fil – bizim ne anla- d\u0131\u011f\u0131m\u0131z\u0131 belirtmekle ba\u015flamak uygun ve yeterli olacakt\u0131r.<\/p>\n S\u00f6z\u00fc uzatmadan \u201cmuhalefet\u201di, hem \u0130slami \u00f6\u011fretiye, insani de- \u011ferlere, vicdani kanaatlere ayk\u0131r\u0131 her t\u00fcr inan\u00e7, d\u00fc\u015f\u00fcnce ve eylem kar\u015f\u0131s\u0131nda, hem de fiziki d\u00fcnyadaki istenmeyen durumlar kar\u015f\u0131- s\u0131nda (i) olumsuzlama, (ii) tepki, (iii) de\u011fi\u015ftirme tavr\u0131 ve \u00e7abas\u0131 ola- rak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz\u00fc s\u00f6yleyebiliriz. Elbette s\u00f6ylemeye dahi gerek yoktur ki bu muhalefetin olmazsa olmaz unsuru, muhalefet madal- yonunun \u00f6teki y\u00fcz\u00fc \u201cele\u015ftiri\u201ddir.<\/p>\n Dinlerin var olu\u015f sebeplerinin ba\u015f\u0131nda yery\u00fcz\u00fcndeki her t\u00fcrl\u00fc \u201cm\u00fcnker\/k\u00f6t\u00fcl\u00fck\u201d kar\u015f\u0131s\u0131nda tav\u0131r al\u0131\u015f\u0131n yatt\u0131\u011f\u0131 s\u00f6ylenebilir. Bu an- lamda metafizik planda cans\u0131z e\u015fyaya tap\u0131nma \u015feklindeki putpe- restlikten, insanlara tap\u0131nmaya, haks\u0131z yere cana k\u0131ymaktan ba\u015fkalar\u0131n\u0131n kazanc\u0131na haks\u0131z yere g\u00f6z dikmeye, insanlara bask\u0131 ve zul\u00fcm yapmaktan onlar\u0131 k\u00f6lele\u015ftirmeye, kula kul olmaya, k\u0131saca in- sana ve tabiata kar\u015f\u0131 her geli\u015fmeye ya da Roger Garaudy\u2019nin deyi- \u015fiyle \u201cgezegeni ve insanl\u0131\u011f\u0131 yok olu\u015fa g\u00f6t\u00fcren b\u00fct\u00fcn s\u00fcre\u00e7lere\u201d m\u00fcnkerin tezah\u00fcrleri olarak bakmak m\u00fcmk\u00fcnd\u00fcr. B\u00fct\u00fcn peygam- berler gibi Muhammed aleyhisselam da bu s\u00fcre\u00e7lere kendi d\u00f6nemi- nin \u015fartlar\u0131 \u00e7er\u00e7evesinde m\u00fcdahale etmekle g\u00f6revlendirilmi\u015ftir; bu bak\u0131mdan onun da misyonu di\u011fer peygamberlerin misyonundan \u00f6z\u00fcnde farkl\u0131 de\u011fildir. Mamafih son peygamber olarak onun mis- yonunu ve son mesaj olarak da Kur\u2019an\u2019\u0131 g\u00f6z \u00f6n\u00fcne alarak, Muham- med aleyhisselam\u2019\u0131n k\u00fcresel \u00f6l\u00e7ekte ve ebedi nitelikteki \u201cson muhalif\u201d oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n Bu a\u00e7\u0131dan dinlerin b\u00fct\u00fcn zaman ve mek\u00e2nlarda b\u00fct\u00fcn \u201cm\u00fcnker\u00e2t\u201da kar\u015f\u0131 tav\u0131r al\u0131\u015f anlam\u0131na geldi\u011fini, bu tav\u0131r al\u0131\u015f\u0131n da \u00fc\u00e7 semavi din \u00f6zelinde detaylara girmeksizin kabaca \u201cOn Emir\u201d3 \u015feklinde \u00f6zetle- nebilece\u011fini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. \u0130\u015fte dinler ba\u015fta on emirde ifa- desini bulan temel esaslar olmak \u00fczere, \u00f6\u011fretilerine ayk\u0131r\u0131 olgu ve s\u00fcre\u00e7lerin egemen oldu\u011fu stat\u00fckolara kar\u015f\u0131 \u201ckral \u00e7\u0131plak!\u201d hayk\u0131r\u0131\u015f\u0131, ard\u0131ndan bir tav\u0131r al\u0131\u015f, bir protesto hatta bir ba\u015fkald\u0131r\u0131 \u015feklinde te- zah\u00fcr etmi\u015flerdir. Bu tav\u0131r al\u0131\u015f\u0131n tarihteki son \u00f6rne\u011fi olarak Mekke oligar\u015fisine ve bu oligar\u015finin kontrol\u00fcndeki Mekke \u015firk toplumsal d\u00fczenine kar\u015f\u0131 bir itiraz, bir tav\u0131r al\u0131\u015f ve bir direni\u015f, yani mevcut stat\u00fckoya \u201cmuhalefet\u201d olarak Hz. Peygamber Kur\u2019an\u2019\u0131n rehberli- \u011finde tarih sahnesine \u00e7\u0131kan son \u201cg\u00f6ksel muhalif\u201d olmu\u015ftur.<\/p>\n Bu noktada \u0130slam\u2019\u0131n bir muhalefet olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131 husu- sunu, \u0130slami \u00f6\u011fretinin tarihsel geli\u015fim s\u00fcrecinde ad\u0131m ad\u0131m izlemek m\u00fcmk\u00fcn oldu\u011fu gibi, bu s\u00fcre\u00e7 tamamland\u0131ktan sonra \u0130slami \u00f6\u011fre- tinin \u00f6zeti haline gelen \u201cL\u00e2 il\u00e2he \u0130llallah\u201d form\u00fcl\u00fcnde de a\u00e7\u0131k\u00e7a g\u00f6r- mek m\u00fcmk\u00fcnd\u00fcr. Form\u00fcl\u00fcn \u201cL\u00e2 (hay\u0131r!, yoktur!)\u201d \u015feklinde ba\u015flamas\u0131n\u0131n sembolik anlam\u0131 bile, \u0130slam\u2019\u0131n \u00f6z\u00fcndeki muhalefet unsurunu a\u00e7\u0131k\u00e7a g\u00f6zler \u00f6n\u00fcne sermektedir. \u00dcstelik bu \u201chay\u0131r!\u201d sa- dece metafizik alanla s\u0131n\u0131rl\u0131 kalmam\u0131\u015f ve toplumdaki siyasi, ekono- mik ve sosyal b\u00fct\u00fcn \u201cm\u00fcnker\u00e2t\u201d\u0131 kapsayacak \u015fekilde geni\u015flemi\u015f ve nihayetinde kapsaml\u0131 bir \u201ctoplumsal muhalefet\u201d haline gelmi\u015ftir.<\/p>\n Ayn\u0131 zamanda \u201cdini\u201d nitelik arz eden \u201cahl\u00e2k\u201d\u0131n temelde \u201cya- saklara\u201d dayand\u0131\u011f\u0131na \u2013 mesela Hz. Musa\u2019ya verilen on emrin seki- zinin yasaklardan olu\u015ftu\u011funa \u2013 dair Aliya \u0130zzetbegovi\u00e7\u2019in tespitini4 de bu ba\u011flamda \u201cmuhalefet\u201d kavram\u0131yla irtibatl\u0131 olarak okumak yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n Hz. Peygamber\u2019in \u0130slam ad\u0131na ger\u00e7ekle\u015ftirdi\u011fi bu muhalefet Mekke m\u00fc\u015frikleriyle de s\u0131n\u0131rl\u0131 kalmam\u0131\u015f ve Hz. \u0130sa\u2019n\u0131n Ferisileri ve Yahudi din adamlar\u0131n\u0131n temsil etti\u011fi stat\u00fcko dinine olan a\u011f\u0131r ele\u015fti- risine benzer bir yakla\u015f\u0131mla Medine Yahudilerini de kapsam\u0131na al- m\u0131\u015ft\u0131r.<\/p>\n \u00d6nce Hz. \u0130sa\u2019n\u0131n Allah ad\u0131na sert muhalefetini ve s\u0131k\u0131 sistem ele\u015ftirisini g\u00f6relim:<\/p>\n \u201cVay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! G\u00f6klerin h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131 insanlar\u0131n y\u00fcz\u00fcne kapat\u0131yorsunuz. Kendiniz girmiyorsunuz, girmek isteyenleri de b\u0131rakm\u0131yor- sunuz.<\/p>\n Vay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! De- nizde karada dola\u015farak tek ki\u015fiyi olsun yolunuza \u00e7ekmek i\u00e7in didiniyorsunuz. Bunu sa\u011flay\u0131nca da onu kendinizden iki kat cehennem \u00e7ocu\u011fu durumuna d\u00fc\u015f\u00fcr\u00fcyorsunuz.<\/p>\n Vay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! Na- nenin, anasonun, kimyonun ondal\u0131\u011f\u0131n\u0131 \u00f6dersiniz. Ama ruh- sal yasan\u0131n \u00fcst\u00fcn \u00f6nem ta\u015f\u0131yan konular\u0131n\u0131 ihmal edersiniz. Adaleti, ac\u0131may\u0131, i\u00e7ten ba\u011fl\u0131l\u0131\u011f\u0131\u2026 As\u0131l ondal\u0131k vermeyi ihmal etmeden bunlar\u0131 yerine getirmeniz gerekirdi. Ey k\u00f6r k\u0131lavuz- lar! Sudan sivrisine\u011fi s\u00fczer ay\u0131r\u0131r, \u00f6te yandan da deveyi yu- tars\u0131n\u0131z.<\/p>\n Vay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! Bar- da\u011f\u0131n, \u00e7ana\u011f\u0131n d\u0131\u015f\u0131n\u0131 temizlersiniz, oysa bunlar\u0131n i\u00e7i soygun- culukla, bencil isteklerle doludur. K\u00f6r Ferisi! \u0130lkin barda\u011f\u0131n i\u00e7ini temizle ki, d\u0131\u015f\u0131 da temizlenmi\u015f olsun.<\/p>\n Vay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! Siz badanal\u0131 g\u00f6m\u00fctlere benziyorsunuz. Bunlar d\u0131\u015ftan parlak g\u00f6r\u00fcn\u00fcr, ama i\u00e7leri \u00f6l\u00fc kemikleriyle ve her t\u00fcr i\u011fren\u00e7likle dolu- dur. Sizler de bunlar gibi d\u0131\u015ftan insanlara do\u011fru g\u00f6r\u00fcn\u00fcrs\u00fc- n\u00fcz, ama i\u00e7ten ikiy\u00fczl\u00fcl\u00fckle ve k\u00f6t\u00fcl\u00fckle dolusunuz.\u201d<\/p>\n \u201cSizi y\u0131lanlar, engerekler soyu! Cehennem yarg\u0131s\u0131ndan nas\u0131l ka\u00e7\u0131p kurtulacaks\u0131n\u0131z? \u0130\u015fte bu nedenle size peygamberler, bilginler, e\u011fitmenler g\u00f6nderiyorum. Bunlar\u0131n i\u00e7inden baz\u0131la- r\u0131n\u0131 \u00f6ld\u00fcreceksiniz ve \u00e7arm\u0131ha \u00e7akacaks\u0131n\u0131z. Yine baz\u0131lar\u0131n\u0131 sinagoglar\u0131n\u0131zda kam\u00e7\u0131layacaks\u0131n\u0131z, kentten kente onlara sald\u0131racaks\u0131n\u0131z. B\u00f6ylece, yery\u00fcz\u00fcnde ak\u0131t\u0131lan her do\u011fru ki\u015fi- nin kan\u0131 elinize bula\u015fm\u0131\u015f olacak\u2026\u201d (Matta, 23: 13-15, 23-28, 33-35)<\/p>\n Kur\u2019an\u2019da da Yahudilere y\u00f6nelik benzer ele\u015ftiriler s\u00f6z konusu-<\/strong><\/p>\n \u201cSiz ba\u015fkalar\u0131na iyili\u011fi emrediyor da kendinizi unutuyor mu- sunuz? \u00dcstelik bir de [Kutsal] Kitab\u0131 okuyorsunuz! Hi\u00e7 mi akl\u0131n\u0131z\u0131 kullanm\u0131yorsunuz?\u201d(Bakara, 44)<\/p>\n \u201cNerede olursa olsun onlar, Allah\u2019\u0131n ve (m\u00fc\u2019min) insanlar\u0131n g\u00fcvencesi olmad\u0131k\u00e7a zillete mahk\u00fbmdurlar. Onlar Allah\u2019\u0131n gazab\u0131na u\u011fram\u0131\u015flar ve a\u015fa\u011f\u0131lanma onlar\u0131n kaderi olmu\u015ftur. Bunun sebebi ise Allah\u2019\u0131n \u00e2yetlerini ink\u00e2r etmeleri ve pey- gamberleri haks\u0131z yere \u00f6ld\u00fcrmeleri, isyan edip (Allah\u2019\u0131n koy- du\u011fu) s\u0131n\u0131rlar\u0131 \u00e7i\u011fnemeleri idi.\u201d (\u00c2li Imr\u00e2n, 112)<\/p>\n \u201cEy iman edenler! [Bilin ki] Hahamlardan ve rahiplerden bir- \u00e7o\u011fu, insanlar\u0131n mallar\u0131n\u0131 haks\u0131z yollarla yerler ve Allah\u2019\u0131n yolundan al\u0131koyarlar. \u0130\u015fte [bu yolla] elde ettikleri alt\u0131n ve g\u00fc- m\u00fc\u015f\u00fc biriktirip saklayarak Allah yolunda harcamayanlar var ya, i\u015fte onlar\u0131 feci bir azapla m\u00fcjdele.\u201d (Tevbe, 34).<\/p>\n <\/p>\n Mamafih \u0130slam\u2019\u0131n ve peygamberinin Mekke oligar\u015fisi ve Me- dine\u2019deki Ehl-i Kitap ile olan ili\u015fkisinin \u00f6z\u00fcnde muhalefet ve ele\u015ftiri ili\u015fkisi oldu\u011funu s\u00f6ylemek yanl\u0131\u015f de\u011filse de, bu muhalefet her \u015feye de\u011fil sadece yanl\u0131\u015f ve k\u00f6t\u00fc olana y\u00f6nelik olup iyi ve do\u011fru olan\u0131 kapsamamaktad\u0131r.<\/p>\n Dikkatlice incelenecek olursa, Kur\u2019an vahyinin gerek Mekke gerek Medine d\u00f6neminde mevcut stat\u00fckolarla ili\u015fkisinin \u00fc\u00e7 farkl\u0131 bi\u00e7imde ortaya \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fclecektir: (i) kesin ret, (ii) kesin kabul, (iii) de\u011fi\u015ftirme ve d\u00f6n\u00fc\u015ft\u00fcrme. Nitekim mesela \u0130slam\u2019\u0131n kurucu ilkeleri olan tevhit, ahiret inanc\u0131, n\u00fcb\u00fcvvet, vahiy gibi alanlarda, bu esaslara ters d\u00fc\u015fen b\u00fct\u00fcn Cahiliye inan\u00e7, d\u00fc\u015f\u00fcnce ve uygulamalar\u0131 kesin bir bi\u00e7imde reddedilmi\u015f ve bunlara kar\u015f\u0131 uzla\u015fmaz bir tav\u0131r tak\u0131n\u0131lm\u0131\u015f- ken, \u0130slami de\u011ferlere ayk\u0131r\u0131 olmayan ve adaleti ger\u00e7ekle\u015ftirmeye hizmet etti\u011fi i\u00e7in onaylanan \u201cdiyet\u201d uygulamas\u0131 Cahiliye d\u00f6nemin- deki \u015fekliyle aynen muhafaza edilmi\u015ftir. Hac gibi uygulamalarda ise \u0130slami ilkelere ayk\u0131r\u0131 g\u00f6r\u00fcnen \u2013mesela \u00e7\u0131plak tavaf etmek gibi\u2013 unsurlarda de\u011fi\u015fikli\u011fe gidilmi\u015f, ama Arafat vakfesi, tavaf ve say gibi temel r\u00fckunlar aynen muhafaza edilmi\u015ftir. Vahyin Cahiliye sta- t\u00fckosu ile ili\u015fkisindeki bu \u00fc\u00e7 tarz-\u0131 siyaset, muhalefet ve ele\u015ftirinin m\u00fcspet\u2013menfi her \u015feye de\u011fil sadece menfi olana\/m\u00fcnker\u00e2ta y\u00f6nelik oldu\u011fu s\u00f6ylenebilir. Ama yine de \u0130slam\u2019\u0131n muhalefet ve ele\u015ftiri da- mar\u0131n\u0131n, bu \u00f6\u011fretiye \u015fekil veren en temel dinami\u011fi oldu\u011fu ortadad\u0131r.<\/p>\n Bu c\u00fcmle Erich Fromm\u2019un \u0130taatsizlik \u00dczerine <\/em>adl\u0131 eserinin ana fikri say\u0131l\u0131r. Buradaki itaatsizlik R. Garaudy\u2019nin dikkat \u00e7ekti\u011fi \u201cgezegeni ve insanl\u0131\u011f\u0131 yok olu\u015fa g\u00f6t\u00fcren s\u00fcre\u00e7ler\u201de y\u00f6nelik bir itaatsizliktir. \u201c\u0130taatsizlik\u201d konusundaki bu espriyi Kur\u2019an\u2019da yakalamak hi\u00e7 de zor de\u011fildir. Zira Kur\u2019an \u0130slam peygamberine, \u0130slam\u2019\u0131n mesaj\u0131na ay- k\u0131r\u0131 inan\u00e7, d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar ya da daha genel bir ifadeyle, \u0130s- lam\u2019a ayk\u0131r\u0131 d\u00fcnya g\u00f6r\u00fc\u015fleri ve sahipleri ile olan ili\u015fkisinde vurguyu a\u00e7\u0131k bir bi\u00e7imde itaatsizlik \u00fczerine yapar. Nitekim bir\u00e7ok ayette \u201citaat etme (L\u00e2 tu\u2019ti\u2019)\u201d diye ba\u015flayan talimatlar dikkatlerden ka\u00e7mamaktad\u0131r6. Benzer \u015fekilde \u201ct\u00e2b\u00ee olma, izleme, uyma (L\u00e2 tet- tebi\u2019)\u201d7 ya da \u201cy\u00fcz \u00e7evir (a\u2019r\u0131d)\u201d8 \u015feklindeki yo\u011fun talimatlar da as- l\u0131nda \u201ctoplumsal ele\u015ftiri\u201d ya da \u201cprotesto\u201d ve \u201cboykot\u201d k\u00fclt\u00fcr\u00fcn\u00fcn \u0130slam\u2019a pek de yabanc\u0131 olmad\u0131\u011f\u0131n\u0131n, hatta \u00f6zellikle vurgulamay\u0131 hak edecek kadar \u00f6nemli oldu\u011funun bir g\u00f6stergesi say\u0131labilir.<\/p>\n Dinlerin ve sonuncusu olan \u0130slam\u2019\u0131n zuhur etti\u011fi \u015fartlara ve bu \u015fart- lar kar\u015f\u0131s\u0131nda tak\u0131nd\u0131\u011f\u0131 tavra bak\u0131ld\u0131\u011f\u0131nda, i\u015fe \u00f6nce ahlak eksenli bir toplumsal ele\u015ftiri ile ba\u015flad\u0131\u011f\u0131n\u0131, sonra da bu bozuk d\u00fczenin de\u011fi\u015f- tirilmesi i\u00e7in inananlar\u0131 ahl\u00e2ki bir ba\u015fkald\u0131r\u0131ya haz\u0131rlad\u0131\u011f\u0131n\u0131, biza- tihi Kur\u2019\u00e2n\u00ee \u00f6\u011fretinin geli\u015fim s\u00fcrecine bakarak \u00e7\u0131karmak zor olmasa gerektir. Ancak tamamen ahl\u00e2ki de\u011ferlere dayal\u0131 bu ba\u015fkald\u0131r\u0131n\u0131n rastgele, kontrols\u00fcz ve ilkesiz anar\u015fik bir muhalefetten ziyade, ele\u015f- tirdi\u011fi d\u00fczene egemen olan de\u011ferlere alternatif olu\u015fturan yeni de- \u011ferlerinin g\u00fcd\u00fcm\u00fcnde ve kontrol\u00fcndeki bir ba\u015fkald\u0131r\u0131 ya da meydan okuma oldu\u011funu da vurgulamak gerekir. Bunu hem Kur\u2019an\u2019da, hem Hz. Peygamber\u2019in hayat\u0131nda hem de en son ve \u00e7a\u011f- da\u015f bir \u00f6rnek olarak A. \u0130zzetbegovi\u00e7\u2019in Bosna m\u00fccadelesi esnas\u0131nda s\u00f6yledi\u011fi \u201cBiz de zalimlerden olursak, zulme kar\u015f\u0131 sava\u015fmam\u0131z\u0131n bir anlam\u0131 kalmaz. Kitaba uyaca\u011f\u0131z !\u201d s\u00f6z\u00fcnde m\u00fc\u015fahhas olarak g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n Tekrar vurgulayal\u0131m ki, muhalefet elbette her \u015feye kategorik olarak kar\u015f\u0131 \u00e7\u0131kmak anlam\u0131na gelmemektedir. O y\u00fczden muhalefet, dalkavukluk ve husumet aras\u0131ndaki fark\u0131 g\u00f6zden ka\u00e7\u0131rmamak ge- rekir. Nitekim \u201cmuhalefet\u201d (do\u011fruya do\u011fru, e\u011friye e\u011fri) anlam\u0131na gelirken, \u201cdalkavukluk\u201d (do\u011fruya do\u011fru, e\u011friye de do\u011fru) demek, \u201chusumet\u201d ise (do\u011fruya yanl\u0131\u015f, e\u011friye de yanl\u0131\u015f) anlam\u0131na gelmek- tedir. Zaten Kur\u2019an\u2019da bir\u00e7ok yerde M\u00fcsl\u00fcmanlar\u0131n \u00f6zellikleri anla- t\u0131l\u0131rken sadece m\u00fcnker (k\u00f6t\u00fcl\u00fck)lere kar\u015f\u0131 tav\u0131r ald\u0131klar\u0131ndan de\u011fil, ayn\u0131 zamanda maruf(iyilik)lere destek olduklar\u0131ndan dem vurul- mas\u0131, ortada kuru bir muhalefetin ve m\u00fczmin bir ele\u015ftirinin de\u011fil, yanl\u0131\u015flara odaklanan ama do\u011frulara da tam destek veren bir yakla- \u015f\u0131m\u0131n \u2013 el-emru bi\u2019l-ma\u2019r\u00fbf ve\u2019n-nehyu ani\u2019l-m\u00fcnker \u2013 \u00f6nerildi\u011fini g\u00f6stermektedir.<\/p>\n Dinlerin \u00f6zellikle de \u0130slam\u2019\u0131n \u201c\u015ferre k\u00f6stek\u201d anlam\u0131ndaki bu muhalefetinin, k\u0131yamete kadar devam edecek olan \u2013 t\u0131pk\u0131 s\u00fcrekli devrim kavram\u0131 gibi \u2013 s\u00fcrekli muhalefet, daha do\u011frusu \u201cebedi mu- halefet\u201d olarak nitelendirilmesi de yanl\u0131\u015f olmayacakt\u0131r. Dolay\u0131s\u0131yla yery\u00fcz\u00fcnde insano\u011flunun varl\u0131\u011f\u0131 devam etti\u011fi s\u00fcrece \u0130slam\u2019\u0131n da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrece\u011fi g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, bu muhalefetin ge\u00e7ici de\u011fil kal\u0131c\u0131, y\u00f6resel de\u011fil k\u00fcresel, s\u0131n\u0131rl\u0131 de\u011fil kapsaml\u0131 bir yery\u00fcz\u00fc projesi olarak daima insanl\u0131\u011f\u0131n \u00fcmit ve g\u00fcven kayna\u011f\u0131 olmaya adayd\u0131r. R. Garaudy\u2019nin di\u011fer dinlerden ziyade \u00f6zellikle \u0130slam\u2019\u0131, in- sanl\u0131\u011f\u0131n \u00f6n\u00fcndeki \u2013 potansiyel \u2013 yeg\u00e2ne \u201ckurtulu\u015f adac\u0131\u011f\u0131\u201d olarak nitelemesi, bu dinin (dikey olarak) zaman\u0131 ve (yatay olarak) mek\u00e2n\u0131 ku\u015fat\u0131c\u0131l\u0131\u011f\u0131ndan kaynaklanmaktad\u0131r.<\/p>\n Muhalefet kavram\u0131 bilhassa \u00fclkemizde yayg\u0131n olan k\u0131s\u0131r politik mu- halefet ile kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. Aksine dinler her ele\u015ftiri yan\u0131nda al- ternatif bir \u00f6neri ile gelmi\u015flerdir. Nitekim mesela Kur\u2019an k\u00fcfre kar\u015f\u0131 iman, \u015firke kar\u015f\u0131 tevhit, nifaka kar\u015f\u0131 ihlas, \u00f6ld\u00fcrmeye kar\u015f\u0131 can\u0131 ko- ruma (can g\u00fcvenli\u011fi), h\u0131rs\u0131zl\u0131\u011fa kar\u015f\u0131 emek, tefecili\u011fe kar\u015f\u0131 ticaret (m\u00fclkiyetin korunmas\u0131), biriktirmeye (kenz) kar\u015f\u0131 tasadduk (infak), zulme kar\u015f\u0131 adalet, bask\u0131c\u0131l\u0131\u011fa kar\u015f\u0131 direni\u015f, tek adamc\u0131l\u0131k, saltanat ve despotizme kar\u015f\u0131 kat\u0131l\u0131mc\u0131l\u0131k (\u015f\u00fbr\u00e2), k\u00f6leli\u011fe kar\u015f\u0131 \u00f6zg\u00fcrl\u00fck, ya- lana kar\u015f\u0131 do\u011fruluk, zinaya kar\u015f\u0131 evlilik, \u0131rk ve cinsiyet ayr\u0131mc\u0131l\u0131- \u011f\u0131na kar\u015f\u0131 e\u015fitlik, israfa kar\u015f\u0131 iktisat, cimrili\u011fe kar\u015f\u0131 c\u00f6mertlik, bencilli\u011fe kar\u015f\u0131 di\u011ferk\u00e2ml\u0131k, \u201chabais\u201de kar\u015f\u0131 \u201ctayyib\u00e2t\u201d vb. teklifle- rini sunmu\u015ftur.<\/p>\n \u0130slam sosyo-ekonomik bir toplumsal model oldu\u011fu kadar, hatta ondan da \u00f6nce ve \u00f6ncelikli olarak bir \u201cde\u011ferler manzumesi\u201d ve bu de\u011ferlerin egemenli\u011fi ilkesi (nomokrasi) dir. \u201c\u0130slam\u2019\u0131n kurucu metni Kur\u2019an\u201d taraf\u0131ndan belirlenen bu de\u011ferlerin hayata ge\u00e7iril- mesi yolunda ilk uygulamal\u0131 tecr\u00fcbe \u201c\u0130slam\u2019\u0131n kurucu tecr\u00fcbesi\u201d olan nebevi model arac\u0131l\u0131\u011f\u0131yla sergilenmi\u015f ve tutarl\u0131 bir bi\u00e7imde Hz. Peygamber\u2019in vefat\u0131na de\u011fin s\u00fcrd\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Ancak onun vefat\u0131n\u0131 takip eden zaman diliminde bu de\u011ferlerin egemenli\u011fi zay\u0131flam\u0131\u015f ve bu tutarl\u0131l\u0131k giderek g\u00fcc\u00fcn\u00fc yitirmi\u015f, dahas\u0131 s\u0131k s\u0131k bir \u201ckar\u015f\u0131 dev- rim\u201de d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu bak\u0131mdan \u0130slam muhalefet ve ele\u015ftiri olarak ortaya \u00e7\u0131km\u0131\u015f olsa da, iktidara gelen her devrimci hareketin \u00e7ok ge\u00e7- meden stat\u00fckoculu\u011fa evrilmesi gibi, zaman i\u00e7erisinde olu\u015fan kar\u015f\u0131 devrimlerin \u00fcr\u00fcn\u00fc olan stat\u00fckocu\/resmi-sivil \u0130slamlara kar\u015f\u0131 da \u0130s- lam\u2019\u0131n bir i\u00e7 muhalefet\/ele\u015ftiri oda\u011f\u0131 olarak yeniden ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 da g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bu durumun ba\u015far\u0131l\u0131 bir bi\u00e7imde teorisini yapan ise \u0130ran\u2019\u0131n \u00e7a\u011fda\u015f entelekt\u00fceli Ali \u015eeriati\u2019den ba\u015fkas\u0131 de\u011fildir. Dine Kar\u015f\u0131 Din adl\u0131 kitap\u00e7\u0131\u011f\u0131n ba\u015fl\u0131\u011f\u0131nda \u00f6zetlenen kavramsalla\u015ft\u0131r- mas\u0131, asl\u0131nda \u0130slam\u2019\u0131n kendi i\u00e7 muhalefet ve ele\u015ftirisinin \u00e7a\u011f\u0131m\u0131z- daki en ba\u015far\u0131l\u0131 \u00f6rneklerinden say\u0131l\u0131r. A. \u015eeriati\u2019den \u00f6nce Cemaleddin Afgani ile ba\u015flay\u0131p Muhammed \u0130kbal ve Mehmet Akif ile devam eden ve g\u00fcn\u00fcm\u00fcze kadar gelen muhalif ve ele\u015ftirel \u0130slam entelekt\u00fcelleri gelene\u011fi, kar\u015f\u0131 devrime maruz kalm\u0131\u015f olan \u0130slami \u00f6\u011f- retiyi tekrar asli haline ve rol\u00fcne kavu\u015fturma \u00e7abalar\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n \u0130slam\u2019\u0131n zuhurundan k\u0131sa bir s\u00fcre sonra ortaya \u00e7\u0131kan ve g\u00fcn\u00fc- m\u00fczde de varl\u0131\u011f\u0131n\u0131 hala s\u00fcrd\u00fcrmekte olan bu \u201ckar\u015f\u0131 devrim\u201d s\u00fcre\u00e7- leri kar\u015f\u0131s\u0131nda \u0130slam\u2019\u0131n bilhassa politik alanda kurumsal bir yap\u0131 olarak \u00f6rg\u00fctlenmesinin zorunlu olup olmad\u0131\u011f\u0131 meselesi de kendi- sini dayatmaktad\u0131r. Gerek tarihsel tecr\u00fcbe, gerekse \u00e7a\u011fda\u015f dene- yimler, \u0130slami hareketlerin iktidara gelmeden \u00f6nce de, ama \u00f6zellikle iktidara geldikten sonra yozla\u015fma ve dejenerasyon s\u00fcre\u00e7lerinden yakas\u0131n\u0131 kurtaramad\u0131\u011f\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne sermektedir. Bu durumun son \u00f6rne\u011fini ise \u0130slam\u2019\u0131 uygulama ve \u0130slamilik iddias\u0131ndaki bir\u00e7ok \u0130slam \u00fclkesinde g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Nitekim onlardan biri olan \u00fclkemizde hemen her g\u00fcn bir yenisini duymaya al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u201cdindar, muhafazak\u00e2r\u201d \u0130slami \u00e7evrelere y\u00f6nelik siyasi ve ekonomik yolsuz- luk, yozla\u015fma ve \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fck itham ve iddialar\u0131n\u0131n ard\u0131 arkas\u0131n\u0131n kesilmemesi fevkalade endi\u015fe vericidir. B\u00fct\u00fcn bunlar ise ba\u015fl\u0131kta ifadesini bulan bir olguya i\u015faret etmekte ve M\u00fcsl\u00fcmanlar\u0131n da \u2013b\u00fc- t\u00fcn \u0130slamilik ve dindarl\u0131k iddialar\u0131n\u0131n aksine- bu olgunun istisnas\u0131 olmad\u0131\u011f\u0131na a\u00e7\u0131k bir \u015fekilde g\u00f6zler \u00f6n\u00fcne sermektedir.<\/p>\n Gelinen bu noktada, yery\u00fcz\u00fcndeki her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fckle m\u00fcca- dele projesi olarak dinlerin ve \u00f6zellikle \u0130slam\u2019\u0131n misyonunu ifa et- mesinin arac\u0131 olan M\u00fcsl\u00fcmanlar\u0131n, bir\u00e7ok \u0130slam \u00fclkesinde \u201ciktidarda\u201d iken sergiledikleri performans hi\u00e7 de i\u00e7 a\u00e7\u0131c\u0131 ve y\u00fcz a\u011fart\u0131c\u0131 olmad\u0131\u011f\u0131ndan, bu projenin ulusal, b\u00f6lgesel ve k\u00fcresel \u00f6l- \u00e7ekte \u201cmuhalefet\u201d olarak misyonunu yerine getirip getiremeyece\u011fi hususunun tart\u0131\u015f\u0131lmas\u0131 zaman\u0131 da gelmi\u015f g\u00f6r\u00fcnmektedir. Ger\u00e7ek- ten de \u00f6nemli olan \u201cdindar(!)\u201d ama \u201cyozla\u015fm\u0131\u015f\u201d ki\u015fi ve guruplar\u0131n ya da siyasi partilerin iktidara gelmesi de\u011fil de \u201cdini de\u011ferlerinin egemenli\u011fi\u201d ise, bunun ger\u00e7ekle\u015fmesi i\u00e7in iktidar\u0131n bozucu etkile- rinden uzak kalarak toplumsal sivil bir muhalefet oda\u011f\u0131 olarak ta iktidarlara y\u00f6n vermek pek\u00e2l\u00e2 m\u00fcmk\u00fcn olabilir. Bu a\u00e7\u0131dan dinle- rine g\u00f6n\u00fcl vermi\u015f ger\u00e7ek dindarlar\u0131n, iktidara gelmeksizin ve dola- y\u0131s\u0131yla iktidar\u0131n bozucu etkilerine maruz kalma riski ta\u015f\u0131maks\u0131z\u0131n, bask\u0131 guruplar\u0131 arac\u0131l\u0131\u011f\u0131yla muhalefet yaparak ta iktidarlara y\u00f6n vermenin imk\u00e2n\u0131 \u00fczerinde d\u00fc\u015f\u00fcnmelerinin zaman\u0131 gelmi\u015ftir.<\/p>\n <\/p>\n Dolay\u0131s\u0131yla dinlerin ve \u00f6zellikle de \u0130slam\u2019\u0131n d\u00fcnyadaki olum- suz ve fevkalade tehlikeli geli\u015fmeleri g\u00f6z \u00f6n\u00fcne alarak, gelecek perspektiflerini art\u0131k kendi m\u00fcminlerini de a\u015facak \u015fekilde, ulusal ve b\u00f6lgesel \u00f6l\u00e7ekleri a\u015farak belirlemesi, daha da ileri giderek hedef b\u00fc- y\u00fctmesi ve k\u00fcresel \u00f6l\u00e7ekli hedeflere y\u00f6nelmesi bir zorunluluk halini alm\u0131\u015f durumdad\u0131r. Bat\u0131\u2019da R. Graudy\u2019den Do\u011fu\u2019da Hasan Ha- nefi\u2019ye, bu zorunlulu\u011fun bilincinde olan g\u00fcn\u00fcm\u00fcz \u0130slam entelekt\u00fc- elleri \u2013maalesef ne \u00e7a\u011fda\u015f ulema ne de klasik\/geleneksel ulema (hoca, imam, \u015feyh9, vaiz, m\u00fcft\u00fc, bilumum din adamlar\u0131) bu denk- lemde yerini alamam\u0131\u015ft\u0131r\u2013 b\u00fct\u00fcn yaz\u0131lar\u0131nda art\u0131k \u0130slami \u00f6\u011fretinin hedef b\u00fcy\u00fcterek k\u00fcresel kriz alanlar\u0131na el atmas\u0131, bu alanlarda \u00f6nc\u00fc rol\u00fc oynamas\u0131 gerekti\u011fini \u0131srarla ve sab\u0131rla vurgulamaktad\u0131rlar. An- cak ulema s\u0131n\u0131f\u0131n\u0131n bu konuda aktif rol almak \u015f\u00f6yle dursun, geze- geni ve insanl\u0131\u011f\u0131 nas\u0131l bir gelece\u011fin bekledi\u011finin fark\u0131nda olduklar\u0131n\u0131 dahi s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. Ger\u00e7eklikten b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kopmu\u015f olan \u00e7a\u011fda\u015f \u0130slam ulemas\u0131n\u0131n durumun vehameti- nin fark\u0131nda olmad\u0131\u011f\u0131n\u0131n en a\u00e7\u0131k g\u00f6stergesi ise, onlar\u0131n \u0130slam \u00fcze- rine \u00fcrettikleri i\u00e7erisinde, ge\u00e7mi\u015fte s\u00f6ylenenleri a\u015f\u0131p k\u00fcresel krizler alan\u0131na ili\u015fkin olanlar\u0131n yok denecek d\u00fczeyde olmas\u0131, gezegeni ve insanl\u0131\u011f\u0131 yok olu\u015fa g\u00f6t\u00fcren s\u00fcre\u00e7ler konusunda s\u00f6z s\u00f6yleme iddia- s\u0131nda olanlar\u0131n bir elin parmaklar\u0131n\u0131 dahi a\u015famamas\u0131d\u0131r. Bu \u00fcz\u00fcc\u00fc durumun ortaya \u00e7\u0131kmas\u0131nda cesaret, donan\u0131m ve vizyon eksikli\u011fi- nin \u00f6nemli rol\u00fc olsa da, as\u0131l eksiklik ulema s\u0131n\u0131f\u0131n\u0131n ba\u015fta \u0130slam ol- mak \u00fczere dinlerin \u201ck\u00fcresel muhalefet\u201d seferberli\u011fine \u00f6nderlik etme g\u00f6revinin (kozmik \u201chilafet\u201d) onlar\u0131n l\u00fcgatinde kendisine yer bulamamas\u0131d\u0131r. Dolay\u0131s\u0131yla bu varolu\u015fsal meselede \u201culema\u201d s\u0131n\u0131- f\u0131ndan ciddi bir beklenti i\u00e7erisine girmek \u00e7ok da ger\u00e7ek\u00e7i olmasa ge- rektir. Daha ger\u00e7ek\u00e7i olan ise ulemadan ve din adamlar\u0131 s\u0131n\u0131f\u0131ndan \u00e7\u00f6z\u00fcm yolunda katk\u0131 beklemek yerine, onlar\u0131n \u00e7\u00f6z\u00fcm s\u00fcre\u00e7lerini engellememesine ve t\u0131kamamas\u0131na raz\u0131 olmak ve bununla yetin- mektir.<\/p>\n Ancak bu konuda sorumlu olan sadece ulema s\u0131n\u0131f\u0131 de\u011fildir. Ulema s\u0131n\u0131f\u0131n\u0131n ve y\u00f6neticilerin yan\u0131nda genel halk kitlelerinin de yer al- d\u0131\u011f\u0131 \u201ctoplum\u201dlarda, bu \u00fc\u00e7 \u00f6l\u00e7ekli \u201citaatsizlik\u201d seferberli\u011finin \u00f6n\u00fcn- deki en b\u00fcy\u00fck engellerden birisi, bizatihi toplumlardaki \u201ciyiler\u201dden kaynaklanmaktad\u0131r. Zira yery\u00fcz\u00fcnde karar al\u0131c\u0131lar\u0131n ve \u201cy\u00f6neten- ler\u201din say\u0131sal olarak toplam d\u00fcnya n\u00fcfusunun y\u00fczde % 1-2 oran\u0131na bile eri\u015fmedi\u011fi g\u00fcn\u00fcm\u00fczde geriye kalan % 98-99 \u201cy\u00f6netilenler\u201d ezici \u00e7o\u011funluklar\u0131na ra\u011fmen, ulusal, b\u00f6lgesel ve k\u00fcresel geli\u015fme- lerde belirleyici olmaktan hayli uzak durumdad\u0131rlar. Bunun sebebi a\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi say\u0131sal olarak az\u0131nl\u0131k olmalar\u0131 de\u011fil, bilakis ezici \u00e7o\u011funlu\u011fa sahip olmalar\u0131na ra\u011fmen pasif, y\u00f6ntemsiz, bilin\u00e7siz ve \u00f6rg\u00fcts\u00fcz olmalar\u0131d\u0131r. Bir anlamda yery\u00fcz\u00fcnde her \u00fc\u00e7 \u00f6l\u00e7ekte de ezici \u00e7o\u011funlu\u011fa sahip olan \u201cy\u00f6netilenler\u201d ve iyimser bir yakla\u015f\u0131mla bu \u00e7o\u011funlu\u011fun da \u00e7o\u011funlu\u011funu olu\u015fturan \u201ciyiler\u201din d\u00fcnyada olup bitenler kar\u015f\u0131s\u0131nda seyirci kalmalar\u0131 veya olumsuz geli\u015fmeleri pasif kabulleni\u015fleri, \u201ck\u00f6t\u00fc\u201dn\u00fcn g\u00fc\u00e7 kayna\u011f\u0131n\u0131 olu\u015fturmaktad\u0131r. Kendile- rinin k\u00f6t\u00fcl\u00fck yapmad\u0131\u011f\u0131 ya da k\u00f6t\u00fcl\u00fc\u011f\u00fc desteklemedi\u011fi \u015feklindeki yan\u0131lsamalar\u0131n\u0131n ise onlar\u0131n \u201cpasif iyi aktif k\u00f6t\u00fcn\u00fcn en b\u00fcy\u00fck des- tek\u00e7isidir\u201d ger\u00e7e\u011fini g\u00f6rememelerinden ya da g\u00f6rmezden gelmele- rinden kaynakland\u0131\u011f\u0131 ortadad\u0131r. Zira aklen, vicdanen, ahlaken ve dinen, birey ve toplum, s\u00f6yledikleri kadar s\u00f6ylemediklerinden de, yapt\u0131klar\u0131 kadar yapmad\u0131klar\u0131ndan da sorumludurlar.<\/p>\n Tam da bu noktada S\u00fcnni d\u00fcnyada, S\u00fcnni hadis koleksiyonla- r\u0131nda yer alan konuyla yak\u0131ndan ilgili birtak\u0131m rivayetlerin bile pek fark\u0131na var\u0131lmad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Mesela isnad\u0131 sa\u011flam oldu\u011fu s\u00f6ylenen, ancak i\u00e7erik olarak o kadar emin olman\u0131n hayli zor ol- du\u011fu \u201cAram\u0131zda salih(iyi)ler oldu\u011fu halde yine de helak olur mu- yuz\/helak edilir miyiz?\u201d mealindeki rivayetler10 \u2013g\u00fcvenilirlik meselesi bir yana\u2013 iyilerin k\u00f6t\u00fclerin egemenli\u011fine boyun e\u011fmesinin \u0130slami \u00f6\u011fretinin ruhuna ve lafz\u0131na ayk\u0131r\u0131 oldu\u011funa dair derin bir bi- lincin olu\u015fmas\u0131na pek yol a\u00e7amam\u0131\u015f g\u00f6r\u00fcnmektedir.<\/p>\n M. \u0130kbal\u2019in, kitab\u0131 Das Kapital <\/em>i\u00e7in \u201cCebrailsiz Kutsal Kitap\u201d, kendisi i\u00e7in de \u201cCebrailsiz peygamber\u201d dedi\u011fi Marx\u2019\u0131n11, \u201cdin afyondur\u201d s\u00f6- z\u00fcne y\u00f6nelik ele\u015ftirilere ili\u015fkin olarak \u201cHegel\u2019in Hukuk Felsefesinin Ele\u015ftirisi <\/em>adl\u0131 yap\u0131t\u0131n\u0131n giri\u015f k\u0131sm\u0131nda bu c\u00fcmlenin de yer ald\u0131\u011f\u0131 ilgili paragraf\u0131 aktararak bu ele\u015ftiriye cevap sadedinde \u015f\u00f6yle denmekte- dir:<\/p>\n \u201cDinsel s\u0131k\u0131nt\u0131 hem ger\u00e7ek s\u0131k\u0131nt\u0131lar\u0131n bir d\u0131\u015fa vurumu hem de ger\u00e7ek s\u0131k\u0131nt\u0131lara kar\u015f\u0131 bir protestodur. Din ruhsuz bir d\u00fcnyan\u0131n ruhu oldu\u011fu gibi \u0131st\u0131rap i\u00e7indeki yarat\u0131\u011f\u0131n feryad\u0131 ve kalpsiz bir d\u00fcnyan\u0131n kalbidir. Din halk\u0131n afyonudur\u2019\u2019 Marx\u2019\u0131n bug\u00fcne kadar son c\u00fcmlesi al\u0131nt\u0131lan\u0131p, di\u011fer taraflar\u0131 k\u0131rp\u0131lan din tan\u0131m\u0131 i\u015fte budur. Marx, ger\u00e7ek dini anlat\u0131rken, mevcut durumlara bir protesto, ruhsuz ve kalpsiz bir d\u00fcn- yaya kalp ve mazlumun i\u00e7li bir \u00e7\u0131\u011fl\u0131\u011f\u0131d\u0131r der. Kilisenin ve ruhban s\u0131n\u0131f\u0131n\u0131n kitleleri karanl\u0131\u011fa ve cehalete teslim eden din anlay\u0131\u015f\u0131na ise \u2018afyon\u2019 der. Marx\u2019\u0131n \u201cBurjuvazi; din\u00ee \u015fevki, tanr\u0131sal co\u015fkunluklar\u0131 bencil hesaplar\u0131n buzlu sular\u0131nda bo\u011fdu\u201d ifadeleri de, egemenlerin elindeki afyon din ve ezi- lenlerin elindeki ger\u00e7ek din anlay\u0131\u015f\u0131n\u0131 ortaya koyuyordu\u201d<\/p>\n O halde yery\u00fcz\u00fc muhalefeti olarak dinlerin ve \u00f6zellikle de \u0130s- lam\u2019\u0131n bu ve gelecek y\u00fczy\u0131llardaki misyonu sadece ezilen mazlum- lar\u0131n \u201c\u00e7\u0131\u011fl\u0131\u011f\u0131 olmak\u201dla da s\u0131n\u0131rl\u0131 olamaz; bilakis bu ba\u015flang\u0131c\u0131n ard\u0131ndan bu \u00e7\u0131\u011fl\u0131\u011f\u0131 duymak istemeyenlere kar\u015f\u0131 k\u00fcresel \u00f6l\u00e7ekte bir toplumsal \u201cprotesto hareketi\u201dne de d\u00f6n\u00fc\u015fmek zorundad\u0131r. Bu ise, tekrar vurgulayal\u0131m ki, sadece tek tek her bir dinin mensuplar\u0131n\u0131n \u2013 M\u00fcsl\u00fcmanlar, H\u0131ristiyanlar ya da Yahudilerin\u2013 \u00fcstesinden geleme- yece\u011fi, dolay\u0131s\u0131yla pratik gerekliliklerden dolay\u0131 dinlerin i\u015fbirli\u011fi ile ancak bir \u00f6l\u00e7\u00fcde ger\u00e7ekle\u015ftirilebilecek bir misyondur. Bu misyonun istenen d\u00fczeyde ger\u00e7ekle\u015fmesi ve d\u00fcnyadaki her t\u00fcrl\u00fc k\u00f6t\u00fc gidi\u015fata \u201cdur\u201d diyebilecek g\u00fcce eri\u015fmesi, ancak ve ancak dini, ideolojik, et- nik, cinsiyet ve s\u0131n\u0131f gibi kimliklerin \u00fcst\u00fcne \u00e7\u0131karak gezegenin ve insanl\u0131\u011f\u0131n yok olu\u015funa yol a\u00e7acak b\u00fct\u00fcn geli\u015fmelere \u201chay\u0131r\u201d diye- cek k\u00fcresel bir \u201cErdemliler Seferberli\u011fi\u201d ile m\u00fcmk\u00fcn olabilecektir. Bu k\u00fcresel misyonu gerek\u00e7elendirme ve temellendirme konusunda her kesimin ittifak halinde olmas\u0131 zorunlulu\u011fu da olmamal\u0131d\u0131r. Bi- lakis her birey, grup veya toplum kendi perspektifinden yola \u00e7\u0131ka- rak bu temellendirmeyi kendi k\u00fclt\u00fcrel kodlar\u0131na uygun olarak yerine getirebilmelidir. Bu ise \u201c\u00e7o\u011fulculuk\u201d prensibinin yery\u00fcz\u00fc- n\u00fcn iyileri taraf\u0131ndan \u2013 en az\u0131ndan \u2013 pratik m\u00fclahazalarla i\u00e7selle\u015fti- rilmesini de gerektirecektir ki, bunu ger\u00e7ekle\u015febilmesi i\u00e7in hem teorisinin (pronesis) yap\u0131lmas\u0131 hem de \u00fcmit verici nitelikte uygula- mal\u0131 \u00f6rneklerinin (praksis) ortaya konmas\u0131 \u015fartt\u0131r.<\/p>\n \u00dctopik gibi g\u00f6r\u00fcnen bu yakla\u015f\u0131ma dair birtak\u0131m denemelerin varl\u0131\u011f\u0131 pasif iyinin aktif k\u00f6t\u00fc kar\u015f\u0131s\u0131ndan harekete ge\u00e7mesini sa\u011fla- mada \u00f6nemli bir motivasyon kayna\u011f\u0131 olacakt\u0131r. Burada \u00f6nerilen perspektife olduk\u00e7a yak\u0131n, rastgele se\u00e7ilmi\u015f bir \u00f6rnek olarak \u201cDire- ni\u015f Teolojisi\u201d giri\u015fimini13, ayn\u0131 adla yay\u0131mlanm\u0131\u015f baz\u0131 eserleri dik- katlere sunmak m\u00fcmk\u00fcnd\u00fcr. Keza Latin Amerika \u201cKurtulu\u015f Teolojisi\u201d ve bu adla yaz\u0131lm\u0131\u015f eserler14 ya da Arap\u00e7a olarak \u201cLah\u00fbtu\u2019t-Tahr\u00eer\u201d konusundaki yaz\u0131lar15, k\u00fcreselle\u015fmeye kar\u015f\u0131 al- ternatif k\u00fcreselle\u015fme teklifleri16 ve benzerleri farkl\u0131 b\u00f6lgelerde ama ayn\u0131 y\u00f6ndeki k\u0131p\u0131rdan\u0131\u015flar olarak de\u011ferlendirilebilir. Hatta daha da ileri giden iyimserler bir \u00fctopya olan \u201cK\u00fcresel Sivil Toplum\u201d bilin- cinin fiiliyata d\u00f6k\u00fclmek \u00fczere oldu\u011fundan ve mevcut k\u00fcreselle\u015f- meye kar\u015f\u0131 d\u00fcnya halklar\u0131n\u0131n uyan\u0131\u015f\u0131ndan dahi s\u00f6z edebilmektedir.17<\/p>\n Dini olanla olmayan\u0131n harmanland\u0131\u011f\u0131 bu t\u00fcr geli\u015fmeler genel hedefleri a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda dinlerin ve \u00f6zellikle de \u0130slam\u2019\u0131n var olu\u015f amac\u0131na ayk\u0131r\u0131 g\u00f6r\u00fcnmemektedir. Bir anlamda bu k\u00fcresel ege- menlerin hegemonya, bask\u0131, istila, s\u00f6m\u00fcr\u00fc, sava\u015f, i\u015fgal ve katliam- lar\u0131na kar\u015f\u0131 \u2013dini, ideolojisi ve kimli\u011fi ne olursa olsun\u2013 herkes i\u00e7in \u00f6zg\u00fcrl\u00fck ve adalet isteyen bir ahlak ve vicdan hareketi olarak da tan\u0131mlanabilir.18 Bu ise zaten dinlerin yery\u00fcz\u00fcnde ger\u00e7ekle\u015ftirmek istedi\u011fi hedeflerin farkl\u0131 kesimler taraf\u0131ndan da farkl\u0131 gerek\u00e7elerle benimsenmi\u015f oldu\u011funu g\u00f6sterir.<\/p>\n Buraya kadar anlat\u0131lanlardan, yery\u00fcz\u00fcndeki her t\u00fcrl\u00fc olumsuz ge- li\u015fmeye kar\u015f\u0131 bir protesto, bir toplumsal ele\u015ftiri ve bir muhalefet kayna\u011f\u0131 olarak dinlerin, bir vicdan seferberli\u011finin \u00f6nemli bile\u015fenle- rinden olma \u00f6zelli\u011fini hala korudu\u011fu dikkatlerden ka\u00e7mamaktad\u0131r. Bir anlamda bu d\u0131\u015fa y\u00f6nelik bir hamle olarak de\u011ferlendirilebilir. \u00d6te yandan dinlerin ve \u00f6zellikle de \u0130slam gelene\u011finin ba\u015flang\u0131\u00e7taki safl\u0131\u011f\u0131n\u0131 koruyup s\u00fcrd\u00fcrebildi\u011fi d\u00f6nemler olduk\u00e7a nadir oldu\u011fun- dan, s\u0131k s\u0131k i\u00e7e d\u00f6n\u00fck bir muhalefet ve \u00f6z ele\u015ftiri \u00e7abas\u0131 halini de alabilmi\u015ftir.<\/p>\n \u0130slam\u2019\u0131n ilk as\u0131rlar\u0131nda \u201cmuhalefet\u201d nosyonuna dair \u00f6\u011fretici ve y\u00fcreklendirici \u00f6rnekler az da olsa mevcuttur. Nitekim sahabe nes- linden Hz. Ali, Ammar b. Y\u00e2sir ve Ebu Zerr gibi toplumun alt ke- simlerinden gelenlerin genel olarak toplumsal dejenerasyon ve \u00f6zel olarak da y\u00f6netimdeki yolsuzluk ve haks\u0131zl\u0131klar kar\u015f\u0131s\u0131nda tavizsiz bir \u201cmuhalif ve ele\u015ftirel\u201d tav\u0131r tak\u0131nd\u0131klar\u0131 malum oldu\u011fu gibi, daha sonraki nesillerde el-Hasan el-Basri ile \u00e7evresinden Amr b. Ubeyd ve V\u00e2s\u0131l b. At\u00e2 yan\u0131nda Ebu Hanife gibi hepsi de Emevi y\u00f6netimi kar\u015f\u0131s\u0131nda muhalefeti g\u00f6rev bilenler, M\u00e2lik b. Enes gibi Abbasi ikti- dar\u0131na mesafeli duranlar da olmu\u015ftur. Ortada teorisiyle prati\u011fiyle birtak\u0131m \u00f6rnekler bulunmas\u0131na ra\u011fmen bu \u015fahsiyetlerin izledikleri \u00e7izgi geli\u015ftirilerek bir gelenek ve model haline getirilememi\u015ftir. Ha- riciler ve Mutezile geleneklerinde politik ve toplumsal muhalefet damar\u0131 g\u00fc\u00e7l\u00fc olmas\u0131na ra\u011fmen \u2013mesela C\u00e2h\u0131z\u2019\u0131n Emevileri a\u011f\u0131r ele\u015ftirilere t\u00e2bi tuttu\u011fu Benu \u00dcmeyye Risalesi\u2019nde19 oldu\u011fu gibi\u2013 il- kinin bu konuda \u015fiddete ba\u015fvurma yoluna gitmesi, ikincisinin ise S\u00fcnnilik kar\u015f\u0131s\u0131nda gerilemesi y\u00fcz\u00fcnden, \u201cmuhalefet ve ele\u015ftiri\u201d k\u00fclt\u00fcr\u00fcnden ziyade \u201citaat, konformizm ve stat\u00fckoculuk\u201d k\u00fclt\u00fcr\u00fc yayg\u0131nla\u015fm\u0131\u015f ve egemen paradigma haline gelmi\u015ftir. \u0130\u015fte \u0130slam d\u00fcn- yas\u0131nda bug\u00fcn say\u0131sal \u00e7o\u011funlu\u011fa ra\u011fmen \u201ciyi\u201dnin say\u0131sal olarak az\u0131nl\u0131k durumundaki \u201ck\u00f6t\u00fc\u201dn\u00fcn tahakk\u00fcm\u00fcne boyun\u00a0 e\u011fmesinde bu k\u00fclt\u00fcrel k\u0131r\u0131lma ve sapman\u0131n da \u00f6nemli bir rol\u00fc vard\u0131r.<\/p>\n Herhangi bir \u00f6\u011fretideki milimetrik bir sapman\u0131n as\u0131rlar i\u00e7eri- sinde nas\u0131l dev boyutlara varabildi\u011fini g\u00f6rmek i\u00e7in sadece \u00e7a\u011fda\u015f S\u00fcnni gelenekteki- asl\u0131nda temeli de olmayan\u2013 \u201c\u0130slam\u2019\u0131n Be\u015f \u015fart\u0131\u201d ile Mutezile\u2019deki \u201cBe\u015f Esas (el-Usulu\u2019l-hamse)\u201d aras\u0131ndaki bir mu- kayese bile yeterince ayd\u0131nlat\u0131c\u0131 olacakt\u0131r:<\/p>\n \u0130slam\u2019\u0131n Be\u015f \u015eart\u0131 (S\u00fcnnilik):<\/p>\n Be\u015f Esas (Mutezile) :<\/p>\n <\/p>\n A\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi bu iki paradigmada ortak olan \u201ctevhit\u201d d\u0131\u015f\u0131nda, S\u00fcnni listede toplumsal ahl\u00e2k ve toplumsal ele\u015ftiri ile ilgili herhangi bir ifade yer almazken, Mutezili listede geriye kalan d\u00f6rt maddenin neredeyse tamam\u0131 toplumsal ahl\u00e2k ve toplumsal ele\u015ftiri i\u00e7in zemin olu\u015fturucu niteliktedir.<\/p>\n \u0130slami \u00f6\u011fretinin, onu ayakta tutan iskeletinde, \u00f6zellikle de omurgas\u0131nda ge\u00e7mi\u015f as\u0131rlarda ortaya \u00e7\u0131km\u0131\u015f ve yanl\u0131\u015f kaynam\u0131\u015f \u201ck\u0131- r\u0131k\u201d ve \u201c\u00e7\u0131k\u0131klar\u201d\u0131 d\u00fczeltip eklemleri yerine oturtma amac\u0131yla son bir-iki y\u00fczy\u0131lda \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin sergiledikleri \u00e7aban\u0131n bir bak\u0131ma gelece\u011fe y\u00f6nelik paradigmal bir k\u0131r\u0131lma ve kayd\u0131rma olarak okunmas\u0131 da yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n \u0130slam sadece S\u00fcnnilikten ibaret de\u011fildir ve hi\u00e7bir zaman da ol- mam\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde de durum farkl\u0131 de\u011fildir. Ancak \u00e7a\u011f\u0131n kriz- lerine ve meydan okumalar\u0131na y\u00f6nelik s\u00f6z\u00fc olan bir \u0130slam tasavvurunun yeniden in\u015fas\u0131, ge\u00e7mi\u015fin tarihsel \u015fartlar\u0131n\u0131n \u00fcr\u00fcn\u00fc olan bu paradigmalar\u0131n bir yandan yeniden g\u00f6zden ge\u00e7irilmesini, \u00f6te yandan \u0130slam gelene\u011finin temel bile\u015fenlerinin (S\u00fcnnilik, \u015eiilik, Mutezile, Zeydiyye ve \u0130badiyye) ayr\u0131m yapmadan bir b\u00fct\u00fcn olarak ele al\u0131nmas\u0131n\u0131 ve bu bile\u015fenlerden bug\u00fcne \u0131\u015f\u0131k tutacak unsurlar\u0131n uyarlanarak bug\u00fcne ta\u015f\u0131nmas\u0131n\u0131 gerekli k\u0131lmaktad\u0131r. \u0130slam\u2019a ve \u0130s- lam gelene\u011fine olan bak\u0131\u015f a\u00e7\u0131lar\u0131m\u0131z\u0131n geni\u015fletilip mikro d\u00fczeyden makro d\u00fczeye nakledilmesi de yeterli olmay\u0131p, ayn\u0131 ad\u0131mlar\u0131n \u00e7a\u011f- da\u015f birikim i\u00e7in de at\u0131lmas\u0131 gerekir ki, bu ama\u00e7la Garaudy\u2019nin uya- r\u0131s\u0131 istikametinde \u2013\u0130slam gelene\u011fine oldu\u011fu gibi\u2013 Bat\u0131 ve Bat\u0131 gelene\u011fine de ele\u015ftirel olarak yakla\u015fmak gerekti\u011fi unutulmamal\u0131- d\u0131r.<\/p>\n \u0130nsanl\u0131\u011f\u0131n ve gezegenin gelece\u011fini teminat alt\u0131na almak i\u00e7in neler yap\u0131lmas\u0131 gerekti\u011fi sorusunun cevab\u0131n\u0131 aramak amac\u0131yla, hem \u201cbi- zim\u201d kendi gelene\u011fimize hem de \u201c\u00f6teki\u201d geleneklere ba\u015fvururken dini, ideolojik, siyasi, s\u0131n\u0131fsal, etnik ve cinsiyet ayr\u0131mlar\u0131n\u0131 bir tarafa b\u0131rakarak, sadece evrensel ahl\u00e2ki ortak paydadan hareketle k\u00fcresel bir seferberlik ba\u015flatma amac\u0131na odaklanmak \u015fartt\u0131r. Bunu ger\u00e7ek- le\u015ftirirken, A. \u0130zzetbegovi\u00e7\u2019in \u201c\u0130slam benim i\u00e7in g\u00fczel ve asil olan her \u015feyin di\u011fer ad\u0131d\u0131r\u201d \u015feklinde \u00f6zetledi\u011fi yakla\u015f\u0131m\u0131n ilham kay- na\u011f\u0131 olmas\u0131 da ayn\u0131 \u015fekilde \u015fartt\u0131r. Aksi takdirde, dinlerin ve ideo- lojilerin \u00fcst\u00fcnl\u00fck iddialar\u0131yla kendi aralar\u0131nda \u00e7eki\u015fti\u011fi bir d\u00fcnyada \u2013en az\u0131ndan \u015fimdilik ge\u00e7ici olarak bu iddialar\u0131 paranteze almak suretiyle\u2013 gezegeni ve insanl\u0131\u011f\u0131 sahil-i selamete \u00e7\u0131karacak bir \u201cmuhalefet\u201d seferberli\u011fi ve bu seferberli\u011fi y\u00fcr\u00fctecek bir \u201cerdemliler blo\u011fu\u201d olu\u015fturmak da olmazsa olmaz bir \u015fartt\u0131r. Bu tabloyu hayata ge\u00e7irmek i\u00e7in i\u015fe \u00f6nce kendimizi de\u011fi\u015ftirmekle ba\u015flamam\u0131z ve bu s\u00fcre\u00e7te s\u00fcrekli olarak \u015fu soruyu kendimize sormam\u0131z gerekti\u011fini ise asla unutmamak gerekir:<\/p>\n <\/p>\n Acaba bu de\u011fi\u015fimi g\u00f6ze almadan ve ger\u00e7ekle\u015ftirmeden \u201cd\u00fcnya her g\u00fcn yeniden kurulur, \u0130slam da bu de\u011fi\u015fimde yerini al\u0131r\u201d diyebi- lecek miyiz? Cevab\u0131n \u201cL\u00e2 (hay\u0131r)\u201d olmamas\u0131 dua ve niyaz\u0131yla.<\/p>\n https:\/\/atillafikriergun.wordpress.com\/2011\/01\/27\/mahallenin-ferisileri\/ http:\/\/hadithportal.com\/index.php?show=ha-<\/a>dith&h_id=5259&sharh=1711&book=31. http:\/\/www.adilmedya.com\/cebrailsiz-peygamber-karl-marx\/<\/a> http:\/\/www.alarabnews.com\/alshaab\/GIF\/21-02-2003\/a22.htm.<\/a> http:\/\/www.alarabnews.com\/alshaab\/GIF\/21-02-2003\/a22.htm<\/a> http:\/\/dergiler.ankara.edu.tr\/dergiler\/37\/780\/10002.pdf.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" Giri\u015f Hayat reddetmek demektir. Her \u015feyi kabul eden, lavabo deli\u011finden fazlas\u0131n\u0131 ya\u015f\u0131yor olamaz. Am\u00e9lie Nothomb – \u201c Les Catilinaires \u201d \u201cL\u00e2\u2026\u201d ,\u00a0 Direni\u015f felsefesinin \u201cmuhalefet\u201d \u015fifresi. M.H.K. \u201cDin ve Muhalefet\u201d ba\u015fl\u0131\u011f\u0131 anlaml\u0131d\u0131r; \u00f6zellikle de semavi\/\u0130brahim\u00ee dinlerin1 en \u00f6nemli, ama buna mukabil m\u00fcntesipleri taraf\u0131ndan en fazla ayaklar alt\u0131na al\u0131nan y\u00f6n\u00fcne dikkatleri \u00e7ekti\u011fi i\u00e7in anlaml\u0131d\u0131r. Elbette bu kadar \u00f6nem arz eden bir konunun kavramsal \u00e7er\u00e7evesi- nin ge\u00e7i\u015ftirilemeyecek kadar hassasiyet arz etti\u011fini belirtmeye gerek yoktur. Ancak burada muhalefet kavram\u0131yla ilgili tan\u0131mlar\u0131 de\u011fer- lendirip yeni bir tan\u0131m denemesi yapmak bizim amac\u0131m\u0131za pek hiz- met etmeyecektir. Dolay\u0131s\u0131yla i\u015fe \u00f6nce \u201cmuhalefet\u201d kavram\u0131ndan – ne anla\u015f\u0131ld\u0131\u011f\u0131n\u01312 ya da anla\u015f\u0131lmas\u0131 gerekti\u011fini de\u011fil – bizim ne anla- d\u0131\u011f\u0131m\u0131z\u0131 belirtmekle ba\u015flamak uygun ve yeterli olacakt\u0131r. S\u00f6z\u00fc uzatmadan \u201cmuhalefet\u201di, hem \u0130slami \u00f6\u011fretiye, insani de- \u011ferlere, vicdani kanaatlere ayk\u0131r\u0131 her t\u00fcr inan\u00e7, d\u00fc\u015f\u00fcnce ve eylem kar\u015f\u0131s\u0131nda, hem de fiziki d\u00fcnyadaki istenmeyen durumlar kar\u015f\u0131- s\u0131nda (i) olumsuzlama, (ii) tepki, (iii) de\u011fi\u015ftirme tavr\u0131 ve \u00e7abas\u0131 ola- rak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz\u00fc s\u00f6yleyebiliriz. Elbette s\u00f6ylemeye dahi gerek yoktur ki bu muhalefetin olmazsa olmaz unsuru, muhalefet madal- yonunun \u00f6teki y\u00fcz\u00fc \u201cele\u015ftiri\u201ddir. Dinlerin var olu\u015f sebeplerinin ba\u015f\u0131nda yery\u00fcz\u00fcndeki her t\u00fcrl\u00fc \u201cm\u00fcnker\/k\u00f6t\u00fcl\u00fck\u201d kar\u015f\u0131s\u0131nda tav\u0131r al\u0131\u015f\u0131n yatt\u0131\u011f\u0131 s\u00f6ylenebilir. Bu an- lamda metafizik planda cans\u0131z e\u015fyaya tap\u0131nma \u015feklindeki putpe- restlikten, insanlara tap\u0131nmaya, haks\u0131z yere cana k\u0131ymaktan ba\u015fkalar\u0131n\u0131n kazanc\u0131na haks\u0131z yere g\u00f6z dikmeye, insanlara bask\u0131 ve zul\u00fcm yapmaktan onlar\u0131 k\u00f6lele\u015ftirmeye, kula kul olmaya, k\u0131saca in- sana ve tabiata kar\u015f\u0131 her geli\u015fmeye ya da Roger Garaudy\u2019nin deyi- \u015fiyle \u201cgezegeni ve insanl\u0131\u011f\u0131 yok olu\u015fa g\u00f6t\u00fcren b\u00fct\u00fcn s\u00fcre\u00e7lere\u201d m\u00fcnkerin tezah\u00fcrleri olarak bakmak m\u00fcmk\u00fcnd\u00fcr. B\u00fct\u00fcn peygam- berler gibi Muhammed aleyhisselam da bu s\u00fcre\u00e7lere kendi d\u00f6nemi- nin \u015fartlar\u0131 \u00e7er\u00e7evesinde m\u00fcdahale etmekle g\u00f6revlendirilmi\u015ftir; bu bak\u0131mdan onun da misyonu di\u011fer peygamberlerin misyonundan \u00f6z\u00fcnde farkl\u0131 de\u011fildir. Mamafih son peygamber olarak onun mis- yonunu ve son mesaj olarak da Kur\u2019an\u2019\u0131 g\u00f6z \u00f6n\u00fcne alarak, Muham- med aleyhisselam\u2019\u0131n k\u00fcresel \u00f6l\u00e7ekte ve ebedi nitelikteki \u201cson muhalif\u201d oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. Peygamberler Gelene\u011finin Mottosu: \u201cKral \u00c7\u0131plak!\u201d Bu a\u00e7\u0131dan dinlerin b\u00fct\u00fcn zaman ve mek\u00e2nlarda b\u00fct\u00fcn \u201cm\u00fcnker\u00e2t\u201da kar\u015f\u0131 tav\u0131r al\u0131\u015f anlam\u0131na geldi\u011fini, bu tav\u0131r al\u0131\u015f\u0131n da \u00fc\u00e7 semavi din \u00f6zelinde detaylara girmeksizin kabaca \u201cOn Emir\u201d3 \u015feklinde \u00f6zetle- nebilece\u011fini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. \u0130\u015fte dinler ba\u015fta on emirde ifa- desini bulan temel esaslar olmak \u00fczere, \u00f6\u011fretilerine ayk\u0131r\u0131 olgu ve s\u00fcre\u00e7lerin egemen oldu\u011fu stat\u00fckolara kar\u015f\u0131 \u201ckral \u00e7\u0131plak!\u201d hayk\u0131r\u0131\u015f\u0131, ard\u0131ndan bir tav\u0131r al\u0131\u015f, bir protesto hatta bir ba\u015fkald\u0131r\u0131 \u015feklinde te- zah\u00fcr etmi\u015flerdir. Bu tav\u0131r al\u0131\u015f\u0131n tarihteki son \u00f6rne\u011fi olarak Mekke oligar\u015fisine ve bu oligar\u015finin kontrol\u00fcndeki Mekke \u015firk toplumsal d\u00fczenine kar\u015f\u0131 bir itiraz, bir tav\u0131r al\u0131\u015f ve bir direni\u015f, yani mevcut stat\u00fckoya \u201cmuhalefet\u201d olarak Hz. Peygamber Kur\u2019an\u2019\u0131n rehberli- \u011finde tarih sahnesine \u00e7\u0131kan son \u201cg\u00f6ksel muhalif\u201d olmu\u015ftur. Bu noktada \u0130slam\u2019\u0131n bir muhalefet olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131 husu- sunu, \u0130slami \u00f6\u011fretinin tarihsel geli\u015fim s\u00fcrecinde ad\u0131m ad\u0131m izlemek m\u00fcmk\u00fcn oldu\u011fu gibi, bu s\u00fcre\u00e7 tamamland\u0131ktan sonra \u0130slami \u00f6\u011fre- tinin \u00f6zeti haline gelen \u201cL\u00e2 il\u00e2he \u0130llallah\u201d form\u00fcl\u00fcnde de a\u00e7\u0131k\u00e7a g\u00f6r- mek m\u00fcmk\u00fcnd\u00fcr. Form\u00fcl\u00fcn \u201cL\u00e2 (hay\u0131r!, yoktur!)\u201d \u015feklinde ba\u015flamas\u0131n\u0131n sembolik anlam\u0131 bile, \u0130slam\u2019\u0131n \u00f6z\u00fcndeki muhalefet unsurunu a\u00e7\u0131k\u00e7a g\u00f6zler \u00f6n\u00fcne sermektedir. \u00dcstelik bu \u201chay\u0131r!\u201d sa- dece metafizik alanla s\u0131n\u0131rl\u0131 kalmam\u0131\u015f ve toplumdaki siyasi, ekono- mik ve sosyal b\u00fct\u00fcn \u201cm\u00fcnker\u00e2t\u201d\u0131 kapsayacak \u015fekilde geni\u015flemi\u015f ve nihayetinde kapsaml\u0131 bir \u201ctoplumsal muhalefet\u201d haline gelmi\u015ftir. Ayn\u0131 zamanda \u201cdini\u201d nitelik arz eden \u201cahl\u00e2k\u201d\u0131n temelde \u201cya- saklara\u201d dayand\u0131\u011f\u0131na \u2013 mesela Hz. Musa\u2019ya verilen on emrin seki- zinin yasaklardan olu\u015ftu\u011funa \u2013 dair Aliya \u0130zzetbegovi\u00e7\u2019in tespitini4 de bu ba\u011flamda \u201cmuhalefet\u201d kavram\u0131yla irtibatl\u0131 olarak okumak yanl\u0131\u015f olmayacakt\u0131r. Hz. Peygamber\u2019in \u0130slam ad\u0131na ger\u00e7ekle\u015ftirdi\u011fi bu muhalefet Mekke m\u00fc\u015frikleriyle de s\u0131n\u0131rl\u0131 kalmam\u0131\u015f ve Hz. \u0130sa\u2019n\u0131n Ferisileri ve Yahudi din adamlar\u0131n\u0131n temsil etti\u011fi stat\u00fcko dinine olan a\u011f\u0131r ele\u015fti- risine benzer bir yakla\u015f\u0131mla Medine Yahudilerini de kapsam\u0131na al- m\u0131\u015ft\u0131r. \u00d6nce Hz. \u0130sa\u2019n\u0131n Allah ad\u0131na sert muhalefetini ve s\u0131k\u0131 sistem ele\u015ftirisini g\u00f6relim: \u201cVay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! G\u00f6klerin h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131 insanlar\u0131n y\u00fcz\u00fcne kapat\u0131yorsunuz. Kendiniz girmiyorsunuz, girmek isteyenleri de b\u0131rakm\u0131yor- sunuz. Vay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! De- nizde karada dola\u015farak tek ki\u015fiyi olsun yolunuza \u00e7ekmek i\u00e7in didiniyorsunuz. Bunu sa\u011flay\u0131nca da onu kendinizden iki kat cehennem \u00e7ocu\u011fu durumuna d\u00fc\u015f\u00fcr\u00fcyorsunuz. Vay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! Na- nenin, anasonun, kimyonun ondal\u0131\u011f\u0131n\u0131 \u00f6dersiniz. Ama ruh- sal yasan\u0131n \u00fcst\u00fcn \u00f6nem ta\u015f\u0131yan konular\u0131n\u0131 ihmal edersiniz. Adaleti, ac\u0131may\u0131, i\u00e7ten ba\u011fl\u0131l\u0131\u011f\u0131\u2026 As\u0131l ondal\u0131k vermeyi ihmal etmeden bunlar\u0131 yerine getirmeniz gerekirdi. Ey k\u00f6r k\u0131lavuz- lar! Sudan sivrisine\u011fi s\u00fczer ay\u0131r\u0131r, \u00f6te yandan da deveyi yu- tars\u0131n\u0131z. Vay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! Bar- da\u011f\u0131n, \u00e7ana\u011f\u0131n d\u0131\u015f\u0131n\u0131 temizlersiniz, oysa bunlar\u0131n i\u00e7i soygun- culukla, bencil isteklerle doludur. K\u00f6r Ferisi! \u0130lkin barda\u011f\u0131n i\u00e7ini temizle ki, d\u0131\u015f\u0131 da temizlenmi\u015f olsun. Vay halinize dinsel yorumcular ve Ferisiler. \u0130kiy\u00fczl\u00fcler! Siz badanal\u0131 g\u00f6m\u00fctlere benziyorsunuz. Bunlar d\u0131\u015ftan parlak g\u00f6r\u00fcn\u00fcr, ama i\u00e7leri \u00f6l\u00fc kemikleriyle ve her t\u00fcr i\u011fren\u00e7likle dolu- dur. Sizler de bunlar gibi d\u0131\u015ftan insanlara do\u011fru g\u00f6r\u00fcn\u00fcrs\u00fc- n\u00fcz, ama i\u00e7ten ikiy\u00fczl\u00fcl\u00fckle ve k\u00f6t\u00fcl\u00fckle dolusunuz.\u201d \u201cSizi y\u0131lanlar, engerekler soyu! Cehennem yarg\u0131s\u0131ndan nas\u0131l ka\u00e7\u0131p kurtulacaks\u0131n\u0131z? \u0130\u015fte bu nedenle size peygamberler, bilginler, e\u011fitmenler g\u00f6nderiyorum. Bunlar\u0131n i\u00e7inden baz\u0131la- r\u0131n\u0131 \u00f6ld\u00fcreceksiniz ve \u00e7arm\u0131ha \u00e7akacaks\u0131n\u0131z. Yine baz\u0131lar\u0131n\u0131 sinagoglar\u0131n\u0131zda kam\u00e7\u0131layacaks\u0131n\u0131z, kentten kente onlara sald\u0131racaks\u0131n\u0131z. B\u00f6ylece, yery\u00fcz\u00fcnde ak\u0131t\u0131lan her do\u011fru ki\u015fi- nin kan\u0131 elinize bula\u015fm\u0131\u015f olacak\u2026\u201d (Matta, 23: 13-15, 23-28, 33-35) Kur\u2019an\u2019da da Yahudilere y\u00f6nelik benzer ele\u015ftiriler s\u00f6z konusu- \u201cSiz ba\u015fkalar\u0131na iyili\u011fi emrediyor da kendinizi unutuyor mu- sunuz? \u00dcstelik bir de [Kutsal] Kitab\u0131 okuyorsunuz! Hi\u00e7 mi akl\u0131n\u0131z\u0131 kullanm\u0131yorsunuz?\u201d(Bakara, 44) \u201cNerede olursa olsun onlar, Allah\u2019\u0131n ve (m\u00fc\u2019min) insanlar\u0131n g\u00fcvencesi olmad\u0131k\u00e7a zillete mahk\u00fbmdurlar. Onlar Allah\u2019\u0131n gazab\u0131na u\u011fram\u0131\u015flar ve a\u015fa\u011f\u0131lanma onlar\u0131n kaderi olmu\u015ftur. Bunun sebebi ise Allah\u2019\u0131n \u00e2yetlerini ink\u00e2r etmeleri ve pey- gamberleri haks\u0131z yere \u00f6ld\u00fcrmeleri, isyan edip (Allah\u2019\u0131n koy- du\u011fu) s\u0131n\u0131rlar\u0131 \u00e7i\u011fnemeleri idi.\u201d (\u00c2li Imr\u00e2n, 112) \u201cEy iman edenler! [Bilin ki] Hahamlardan ve rahiplerden bir- \u00e7o\u011fu, insanlar\u0131n mallar\u0131n\u0131 haks\u0131z yollarla yerler ve Allah\u2019\u0131n yolundan al\u0131koyarlar. \u0130\u015fte [bu yolla] elde ettikleri alt\u0131n ve g\u00fc- m\u00fc\u015f\u00fc biriktirip saklayarak Allah yolunda harcamayanlar var ya, i\u015fte onlar\u0131 feci bir azapla m\u00fcjdele.\u201d (Tevbe, 34). Stat\u00fckoyla \u00dc\u00e7 \u0130li\u015fki Bi\u00e7imi Mamafih \u0130slam\u2019\u0131n ve peygamberinin Mekke oligar\u015fisi ve Me- dine\u2019deki Ehl-i Kitap ile olan ili\u015fkisinin \u00f6z\u00fcnde muhalefet ve ele\u015ftiri ili\u015fkisi oldu\u011funu s\u00f6ylemek yanl\u0131\u015f de\u011filse de, bu muhalefet her \u015feye de\u011fil sadece yanl\u0131\u015f ve k\u00f6t\u00fc olana y\u00f6nelik olup iyi ve do\u011fru olan\u0131 kapsamamaktad\u0131r. Dikkatlice incelenecek olursa, Kur\u2019an vahyinin gerek Mekke gerek Medine d\u00f6neminde mevcut stat\u00fckolarla ili\u015fkisinin \u00fc\u00e7 farkl\u0131 bi\u00e7imde ortaya \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fclecektir: (i) kesin ret, (ii) kesin kabul, (iii) de\u011fi\u015ftirme ve d\u00f6n\u00fc\u015ft\u00fcrme. Nitekim mesela \u0130slam\u2019\u0131n kurucu ilkeleri olan tevhit, ahiret inanc\u0131, n\u00fcb\u00fcvvet, vahiy gibi alanlarda, bu esaslara ters d\u00fc\u015fen b\u00fct\u00fcn Cahiliye inan\u00e7, d\u00fc\u015f\u00fcnce ve uygulamalar\u0131 kesin bir bi\u00e7imde reddedilmi\u015f ve bunlara kar\u015f\u0131 uzla\u015fmaz bir tav\u0131r tak\u0131n\u0131lm\u0131\u015f- ken, \u0130slami de\u011ferlere ayk\u0131r\u0131 olmayan ve adaleti ger\u00e7ekle\u015ftirmeye hizmet etti\u011fi i\u00e7in onaylanan \u201cdiyet\u201d uygulamas\u0131 Cahiliye d\u00f6nemin- deki \u015fekliyle aynen muhafaza edilmi\u015ftir. Hac gibi uygulamalarda ise \u0130slami ilkelere ayk\u0131r\u0131 g\u00f6r\u00fcnen \u2013mesela \u00e7\u0131plak tavaf etmek gibi\u2013 unsurlarda de\u011fi\u015fikli\u011fe gidilmi\u015f, ama Arafat vakfesi, tavaf ve say gibi temel r\u00fckunlar aynen muhafaza edilmi\u015ftir. Vahyin Cahiliye sta- t\u00fckosu ile ili\u015fkisindeki bu \u00fc\u00e7 tarz-\u0131 siyaset, muhalefet ve ele\u015ftirinin m\u00fcspet\u2013menfi her \u015feye de\u011fil sadece menfi olana\/m\u00fcnker\u00e2ta y\u00f6nelik oldu\u011fu s\u00f6ylenebilir. Ama yine de \u0130slam\u2019\u0131n muhalefet ve ele\u015ftiri da- mar\u0131n\u0131n, bu \u00f6\u011fretiye \u015fekil veren en temel dinami\u011fi oldu\u011fu ortadad\u0131r. D\u00fcnyay\u0131 Kurtaracak Olan \u0130taatsizliktir Bu c\u00fcmle Erich Fromm\u2019un \u0130taatsizlik \u00dczerine adl\u0131 eserinin ana fikri say\u0131l\u0131r. Buradaki itaatsizlik R. Garaudy\u2019nin dikkat \u00e7ekti\u011fi \u201cgezegeni ve insanl\u0131\u011f\u0131 yok olu\u015fa g\u00f6t\u00fcren s\u00fcre\u00e7ler\u201de y\u00f6nelik bir itaatsizliktir. \u201c\u0130taatsizlik\u201d konusundaki bu espriyi Kur\u2019an\u2019da yakalamak hi\u00e7 de zor de\u011fildir. Zira Kur\u2019an \u0130slam peygamberine, \u0130slam\u2019\u0131n mesaj\u0131na ay- k\u0131r\u0131 inan\u00e7, d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar ya da daha genel bir ifadeyle, \u0130s- lam\u2019a ayk\u0131r\u0131 d\u00fcnya g\u00f6r\u00fc\u015fleri ve sahipleri ile olan ili\u015fkisinde vurguyu a\u00e7\u0131k bir bi\u00e7imde itaatsizlik \u00fczerine yapar. Nitekim bir\u00e7ok ayette \u201citaat etme (L\u00e2 tu\u2019ti\u2019)\u201d diye ba\u015flayan talimatlar dikkatlerden ka\u00e7mamaktad\u0131r6. Benzer \u015fekilde \u201ct\u00e2b\u00ee olma, izleme, uyma (L\u00e2 tet- tebi\u2019)\u201d7 ya da \u201cy\u00fcz \u00e7evir (a\u2019r\u0131d)\u201d8 \u015feklindeki yo\u011fun talimatlar da as- l\u0131nda \u201ctoplumsal ele\u015ftiri\u201d ya da \u201cprotesto\u201d ve \u201cboykot\u201d k\u00fclt\u00fcr\u00fcn\u00fcn \u0130slam\u2019a pek de yabanc\u0131 olmad\u0131\u011f\u0131n\u0131n, hatta \u00f6zellikle vurgulamay\u0131 hak edecek kadar \u00f6nemli oldu\u011funun bir g\u00f6stergesi say\u0131labilir. Ahlak \u0130syan\u0131 veya \u0130syan Ahlak\u0131 Olarak \u0130slam Dinlerin ve sonuncusu olan \u0130slam\u2019\u0131n zuhur etti\u011fi \u015fartlara ve bu \u015fart- lar kar\u015f\u0131s\u0131nda tak\u0131nd\u0131\u011f\u0131 tavra bak\u0131ld\u0131\u011f\u0131nda, i\u015fe \u00f6nce ahlak eksenli bir toplumsal ele\u015ftiri ile ba\u015flad\u0131\u011f\u0131n\u0131, sonra da bu bozuk d\u00fczenin de\u011fi\u015f- tirilmesi i\u00e7in inananlar\u0131 ahl\u00e2ki bir ba\u015fkald\u0131r\u0131ya haz\u0131rlad\u0131\u011f\u0131n\u0131, biza- tihi Kur\u2019\u00e2n\u00ee \u00f6\u011fretinin geli\u015fim s\u00fcrecine bakarak \u00e7\u0131karmak zor olmasa gerektir. Ancak tamamen ahl\u00e2ki de\u011ferlere dayal\u0131 bu ba\u015fkald\u0131r\u0131n\u0131n rastgele, kontrols\u00fcz ve ilkesiz anar\u015fik bir muhalefetten ziyade, ele\u015f- tirdi\u011fi d\u00fczene egemen olan de\u011ferlere alternatif olu\u015fturan yeni de- \u011ferlerinin g\u00fcd\u00fcm\u00fcnde ve kontrol\u00fcndeki bir ba\u015fkald\u0131r\u0131 ya da meydan okuma oldu\u011funu da vurgulamak gerekir. Bunu hem Kur\u2019an\u2019da, hem Hz. Peygamber\u2019in hayat\u0131nda hem de en son ve \u00e7a\u011f- da\u015f bir \u00f6rnek olarak A. \u0130zzetbegovi\u00e7\u2019in Bosna m\u00fccadelesi esnas\u0131nda s\u00f6yledi\u011fi \u201cBiz de zalimlerden olursak, zulme kar\u015f\u0131 sava\u015fmam\u0131z\u0131n bir anlam\u0131 kalmaz. Kitaba uyaca\u011f\u0131z !\u201d s\u00f6z\u00fcnde m\u00fc\u015fahhas olarak g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Tekrar vurgulayal\u0131m ki, muhalefet elbette her \u015feye kategorik olarak kar\u015f\u0131 \u00e7\u0131kmak anlam\u0131na gelmemektedir. O y\u00fczden muhalefet, dalkavukluk ve husumet aras\u0131ndaki fark\u0131 g\u00f6zden ka\u00e7\u0131rmamak ge- rekir. Nitekim \u201cmuhalefet\u201d (do\u011fruya do\u011fru, e\u011friye e\u011fri) anlam\u0131na gelirken, \u201cdalkavukluk\u201d (do\u011fruya do\u011fru, e\u011friye de do\u011fru) demek, \u201chusumet\u201d ise (do\u011fruya yanl\u0131\u015f, e\u011friye de yanl\u0131\u015f) anlam\u0131na gelmek- tedir. Zaten Kur\u2019an\u2019da bir\u00e7ok yerde M\u00fcsl\u00fcmanlar\u0131n \u00f6zellikleri anla- t\u0131l\u0131rken sadece m\u00fcnker (k\u00f6t\u00fcl\u00fck)lere kar\u015f\u0131 tav\u0131r ald\u0131klar\u0131ndan de\u011fil, ayn\u0131 zamanda maruf(iyilik)lere destek olduklar\u0131ndan dem vurul- mas\u0131, ortada kuru bir muhalefetin ve m\u00fczmin bir ele\u015ftirinin de\u011fil, yanl\u0131\u015flara odaklanan ama do\u011frulara da tam destek veren bir yakla- \u015f\u0131m\u0131n \u2013 el-emru bi\u2019l-ma\u2019r\u00fbf ve\u2019n-nehyu ani\u2019l-m\u00fcnker \u2013 \u00f6nerildi\u011fini g\u00f6stermektedir. Dinlerin \u00f6zellikle de \u0130slam\u2019\u0131n \u201c\u015ferre k\u00f6stek\u201d anlam\u0131ndaki bu muhalefetinin, k\u0131yamete kadar devam edecek olan \u2013 t\u0131pk\u0131 s\u00fcrekli devrim kavram\u0131 gibi \u2013 s\u00fcrekli muhalefet, daha do\u011frusu \u201cebedi mu- halefet\u201d olarak nitelendirilmesi de yanl\u0131\u015f olmayacakt\u0131r. Dolay\u0131s\u0131yla yery\u00fcz\u00fcnde insano\u011flunun varl\u0131\u011f\u0131 devam etti\u011fi s\u00fcrece \u0130slam\u2019\u0131n da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrece\u011fi g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, bu muhalefetin ge\u00e7ici de\u011fil kal\u0131c\u0131, y\u00f6resel de\u011fil k\u00fcresel, s\u0131n\u0131rl\u0131 de\u011fil kapsaml\u0131 bir yery\u00fcz\u00fc projesi olarak daima insanl\u0131\u011f\u0131n \u00fcmit ve g\u00fcven kayna\u011f\u0131 olmaya adayd\u0131r. R. Garaudy\u2019nin di\u011fer dinlerden ziyade \u00f6zellikle \u0130slam\u2019\u0131, in- sanl\u0131\u011f\u0131n \u00f6n\u00fcndeki \u2013 potansiyel \u2013 yeg\u00e2ne \u201ckurtulu\u015f adac\u0131\u011f\u0131\u201d olarak nitelemesi, bu dinin (dikey olarak) zaman\u0131 ve (yatay olarak) mek\u00e2n\u0131 ku\u015fat\u0131c\u0131l\u0131\u011f\u0131ndan kaynaklanmaktad\u0131r. Kuru Muhalefet De\u011fil Alternatif \u00c7\u00f6z\u00fcm \u00d6nerileri Muhalefet kavram\u0131 bilhassa \u00fclkemizde yayg\u0131n olan k\u0131s\u0131r politik mu- halefet ile kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. Aksine dinler her ele\u015ftiri yan\u0131nda al- ternatif bir \u00f6neri ile gelmi\u015flerdir. Nitekim mesela Kur\u2019an k\u00fcfre kar\u015f\u0131 iman, \u015firke kar\u015f\u0131 tevhit, nifaka kar\u015f\u0131 ihlas, \u00f6ld\u00fcrmeye kar\u015f\u0131 can\u0131 ko- ruma (can g\u00fcvenli\u011fi), h\u0131rs\u0131zl\u0131\u011fa kar\u015f\u0131 emek, tefecili\u011fe kar\u015f\u0131 ticaret (m\u00fclkiyetin korunmas\u0131), biriktirmeye (kenz) kar\u015f\u0131 tasadduk (infak), zulme kar\u015f\u0131 adalet, bask\u0131c\u0131l\u0131\u011fa kar\u015f\u0131 direni\u015f, tek adamc\u0131l\u0131k, saltanat ve despotizme kar\u015f\u0131 kat\u0131l\u0131mc\u0131l\u0131k (\u015f\u00fbr\u00e2), k\u00f6leli\u011fe kar\u015f\u0131 \u00f6zg\u00fcrl\u00fck, ya- lana kar\u015f\u0131 do\u011fruluk, zinaya kar\u015f\u0131 evlilik, \u0131rk ve cinsiyet ayr\u0131mc\u0131l\u0131- \u011f\u0131na kar\u015f\u0131 e\u015fitlik, israfa kar\u015f\u0131 iktisat, cimrili\u011fe kar\u015f\u0131 c\u00f6mertlik, bencilli\u011fe kar\u015f\u0131 di\u011ferk\u00e2ml\u0131k, \u201chabais\u201de kar\u015f\u0131 \u201ctayyib\u00e2t\u201d vb. teklifle- rini sunmu\u015ftur. \u0130slam sosyo-ekonomik bir toplumsal model oldu\u011fu kadar, hatta ondan da \u00f6nce ve \u00f6ncelikli olarak bir \u201cde\u011ferler manzumesi\u201d ve bu de\u011ferlerin egemenli\u011fi ilkesi (nomokrasi) dir. \u201c\u0130slam\u2019\u0131n kurucu metni Kur\u2019an\u201d taraf\u0131ndan belirlenen bu de\u011ferlerin hayata ge\u00e7iril- mesi yolunda ilk uygulamal\u0131 tecr\u00fcbe \u201c\u0130slam\u2019\u0131n kurucu tecr\u00fcbesi\u201d olan nebevi model arac\u0131l\u0131\u011f\u0131yla sergilenmi\u015f ve tutarl\u0131 bir bi\u00e7imde Hz. Peygamber\u2019in vefat\u0131na de\u011fin s\u00fcrd\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Ancak onun vefat\u0131n\u0131 takip eden zaman diliminde bu de\u011ferlerin egemenli\u011fi zay\u0131flam\u0131\u015f ve bu tutarl\u0131l\u0131k giderek g\u00fcc\u00fcn\u00fc yitirmi\u015f, dahas\u0131 s\u0131k s\u0131k bir \u201ckar\u015f\u0131 dev- rim\u201de d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu bak\u0131mdan \u0130slam muhalefet ve ele\u015ftiri olarak ortaya \u00e7\u0131km\u0131\u015f olsa da, iktidara gelen her devrimci hareketin \u00e7ok ge\u00e7- meden stat\u00fckoculu\u011fa evrilmesi gibi, zaman i\u00e7erisinde olu\u015fan kar\u015f\u0131 devrimlerin \u00fcr\u00fcn\u00fc olan stat\u00fckocu\/resmi-sivil \u0130slamlara kar\u015f\u0131 da \u0130s- lam\u2019\u0131n bir i\u00e7 muhalefet\/ele\u015ftiri oda\u011f\u0131 olarak yeniden ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 da g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bu durumun ba\u015far\u0131l\u0131 bir bi\u00e7imde teorisini yapan ise \u0130ran\u2019\u0131n \u00e7a\u011fda\u015f entelekt\u00fceli Ali \u015eeriati\u2019den ba\u015fkas\u0131 de\u011fildir. Dine Kar\u015f\u0131 Din adl\u0131 kitap\u00e7\u0131\u011f\u0131n ba\u015fl\u0131\u011f\u0131nda \u00f6zetlenen kavramsalla\u015ft\u0131r- mas\u0131, asl\u0131nda \u0130slam\u2019\u0131n kendi i\u00e7 muhalefet ve ele\u015ftirisinin \u00e7a\u011f\u0131m\u0131z- daki en ba\u015far\u0131l\u0131 \u00f6rneklerinden say\u0131l\u0131r. A. \u015eeriati\u2019den \u00f6nce Cemaleddin Afgani ile ba\u015flay\u0131p Muhammed \u0130kbal ve Mehmet Akif ile devam eden ve g\u00fcn\u00fcm\u00fcze kadar gelen muhalif ve ele\u015ftirel \u0130slam entelekt\u00fcelleri gelene\u011fi, kar\u015f\u0131 devrime maruz kalm\u0131\u015f olan \u0130slami \u00f6\u011f- retiyi tekrar asli haline ve rol\u00fcne kavu\u015fturma \u00e7abalar\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. \u0130ktidar Bozar Mutlak \u0130ktidar Mutlaka Bozar \u0130slam\u2019\u0131n zuhurundan k\u0131sa bir s\u00fcre sonra ortaya \u00e7\u0131kan ve g\u00fcn\u00fc- m\u00fczde de varl\u0131\u011f\u0131n\u0131 hala s\u00fcrd\u00fcrmekte olan bu \u201ckar\u015f\u0131 devrim\u201d s\u00fcre\u00e7- leri kar\u015f\u0131s\u0131nda \u0130slam\u2019\u0131n bilhassa politik alanda kurumsal bir yap\u0131 olarak \u00f6rg\u00fctlenmesinin zorunlu olup olmad\u0131\u011f\u0131 meselesi de kendi- sini dayatmaktad\u0131r. Gerek tarihsel tecr\u00fcbe, gerekse \u00e7a\u011fda\u015f dene- yimler, \u0130slami hareketlerin iktidara gelmeden \u00f6nce de, ama \u00f6zellikle iktidara geldikten sonra yozla\u015fma ve dejenerasyon s\u00fcre\u00e7lerinden yakas\u0131n\u0131 kurtaramad\u0131\u011f\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne sermektedir. Bu durumun son \u00f6rne\u011fini ise \u0130slam\u2019\u0131 uygulama ve \u0130slamilik iddias\u0131ndaki bir\u00e7ok \u0130slam \u00fclkesinde g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Nitekim onlardan biri olan…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[8],"tags":[],"class_list":["post-592","post","type-post","status-publish","format-standard","hentry","category-yazilar"],"_links":{"self":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/592","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=592"}],"version-history":[{"count":1,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/592\/revisions"}],"predecessor-version":[{"id":593,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/592\/revisions\/593"}],"wp:attachment":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=592"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=592"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=592"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Peygamberler Gelene\u011finin Mottosu: \u201cKral \u00c7\u0131plak!\u201d<\/h1>\n
Stat\u00fckoyla \u00dc\u00e7 \u0130li\u015fki Bi\u00e7imi<\/h1>\n
D\u00fcnyay\u0131 Kurtaracak Olan \u0130taatsizliktir<\/h1>\n
Ahlak \u0130syan\u0131 veya \u0130syan Ahlak\u0131 Olarak \u0130slam<\/h1>\n
Kuru Muhalefet De\u011fil Alternatif \u00c7\u00f6z\u00fcm \u00d6nerileri<\/h1>\n
\u0130ktidar Bozar Mutlak \u0130ktidar Mutlaka Bozar<\/h1>\n
\n
Tersy\u00fcz Edilmesi Gereken Bir Olgu: \u201cPasif \u0130yi Aktif K\u00f6t\u00fcn\u00fcn En B\u00fcy\u00fck Destek\u00e7isidir\u201d<\/h1>\n
Dini Yery\u00fcz\u00fc Mazlumlar\u0131n\u0131n Protesto \u00c7\u0131\u011fl\u0131\u011f\u0131 Haline Getirmek<\/h1>\n
Dinler: \u00c7ift Y\u00f6nl\u00fc Muhalefet<\/h1>\n
\n
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Sonu\u00e7<\/h1>\n
Kaynak\u00e7a<\/h1>\n
\nhttp:\/\/www.adilmedya.com\/cebrailsiz-peygamber-karl-marx\/<\/a>
\nhttp:\/\/www.theologyofresistance.org\/introduction<\/a>
\nhttps:\/\/w<\/a>ww.ayrintiyayinlari.com.tr\/kitap\/kurtulus-teolojisi\/391<\/a>
\nhttps:\/\/platform.almanhal.com\/Files\/2\/88692
\nhttp:\/\/www.alarabnews.com\/alshaab\/GIF\/21-02-2003\/a22.htm( <\/a>\u0639\u0635\u0631 \u062c\u0627\u0621 \u0647\u0644ve Sava\u015f Nihayet = \u00a0\u00a0)\u0639\u0627\u0644\u0645\u064a\u0629 \u0627\u0644\u0645\u0639\u0627\u0631\u0636\u0629 \u0627\u0644\u0643\u0648\u0646\u064a\u0629 \u0636\u062f \u0639\u0648\u0644\u0645\u0629 \u0627\u0644\u062d\u0631\u0628 \u0648\u0627\u0644\u0637\u063a\u064a\u0627\u0646 \u0623\u062e\u064a\u0631\u0627\u064b\u061f Sald\u0131rganl\u0131k K\u00fcreselle\u015fmesine Kar\u015f\u0131 Muhalefet K\u00fcreselle\u015fmesi \u00c7a\u011f\u0131 Geldi mi?)<\/p>\n