27.09.2018<\/p>\n
KARAMSARLIK SEVD\u0130\u011e\u0130M bir ruh hali de\u011fildir, \u2018ortam k\u00f6t\u00fc\u2019 t\u00fcr\u00fcnden s\u00f6ylemlerle aram hayat\u0131m boyu iyi olmam\u0131\u015ft\u0131r, \u2018ihtiyatl\u0131 iyimserlik\u2019 diye \u00f6zetlenmesi m\u00fcmk\u00fcn bir ruh haliyle hayata bakmaya \u00e7al\u0131\u015f\u0131r\u0131m, l\u00e2kin pembe g\u00f6zl\u00fckl\u00fc bir iyimserlik bana kara g\u00f6zl\u00fckl\u00fc karamsarl\u0131k kadar zararl\u0131 ve tehlikeli g\u00f6z\u00fck\u00fcr. \u0130nsan\u0131 \u015fartlar\u0131n mahk\u00fbmu g\u00f6ren kat\u0131 bir determinizm hayat\u0131n ak\u0131\u015f\u0131na dair ger\u00e7ek\u00e7i bir manzara sunmad\u0131\u011f\u0131, bilakis y\u00fckledi\u011fi karamsar bak\u0131\u015f i\u00e7inde \u2018kendini ger\u00e7ekle\u015ftiren kehanet\u2019 kabilinden bir sonuca bizi s\u00fcr\u00fckledi\u011fi gibi, \u015fartlar\u0131 g\u00f6zard\u0131 eden ayars\u0131z bir iyimserlik de ger\u00e7ek manzaray\u0131 bizden sakl\u0131yor.<\/p>\n
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Bu giri\u015f notlar\u0131 dahilinde bug\u00fcne bakarsak, M\u00fcsl\u00fcman d\u00fcnyan\u0131n \u00f6yle \u00fc\u00e7 g\u00fcn, be\u015f ay yahut d\u00f6rt sene gibi k\u0131sa zaman aral\u0131klar\u0131yla tarif edilemeyecek t\u00fcrden a\u011f\u0131r ve b\u00fcy\u00fck bir buhranla y\u00fcz y\u00fcze oldu\u011fu anla\u015f\u0131l\u0131yor. Bir taraftan d\u00fcnyada l\u00e2din\u00eeli\u011fin topyek\u00fcn geriliyor oldu\u011fu, bu arada \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n da nisbeten toparlan\u0131yor oldu\u011fu bir d\u00f6nemin akabinde b\u00fct\u00fcn yerk\u00fcrede \u2018yeni ateizm\u2019 denilebilecek t\u00fcrde bir dalgan\u0131n giderek r\u00fczg\u00e2r ald\u0131\u011f\u0131n\u0131n al\u00e2metleri g\u00f6r\u00fcl\u00fcrken, \u00f6te tarafta sadece d\u00fcnyan\u0131n her taraf\u0131ndaki hakikat aray\u0131c\u0131lar\u0131n\u0131 \u0130sl\u00e2m\u2019a kar\u015f\u0131 mesafeli durmaya sevketmenin \u00f6tesinde bizatihi M\u00fcsl\u00fcman d\u00fcnyada do\u011fup b\u00fcy\u00fcm\u00fc\u015f insanlar\u0131 dahi i\u00e7inde b\u00fcy\u00fcd\u00fc\u011f\u00fc itikad zeminiyle ilgili teredd\u00fctlere sevkedecek olgular \u00fcst \u00fcste birikiyor. So\u011fuk Sava\u015f d\u00f6neminden bug\u00fcne, \u0130sl\u00e2m ve M\u00fcsl\u00fcmanlar hakk\u0131nda bilhassa Bat\u0131da medya, akademya ve siyaset \u00fczerinden \u00fcretilen olumsuz imaj, art\u0131k kendisini \u2018do\u011frulayan\u2019 g\u00f6stergelere sahip. M\u00fcsl\u00fcman d\u00fcnyada \u015fiddet y\u00fckseliyor, M\u00fcsl\u00fcman deyince akla gelen \u015fey \u2018sek\u00eenet\u2019 ve \u2018tebess\u00fcm\u2019 de\u011fil, \u0130sl\u00e2m giderek artan dozda zihinlere varolu\u015flar\u0131na dair bir \u2018tehdit\u2019 olarak yerle\u015fiyor.<\/p>\n
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Velhas\u0131l, yeni ve b\u00fcy\u00fck bir ibtil\u00e2 ile y\u00fczy\u00fczeyiz. Postmodern durumun \u00f6n\u00fcm\u00fcze koydu\u011fu tehditler yetmiyormu\u015f gibi, bizatihi Kitab ve s\u00fcnnette tarif edildi\u011fi \u00fczere \u0130sl\u00e2m\u2019\u0131 ya\u015faman\u0131n imk\u00e2nlar\u0131 giderek daral\u0131yor. Garip \u015fekilde M\u00fcsl\u00fcman a\u011f\u0131zlarda bile kendisine yer bulan \u2018Jihadist\/cihat\u00e7\u0131\u2019 gibi kelimelerle kastedilen \u015feye, bu kas\u0131t \u00fczerinden cihad kavram\u0131na, bu yeni kavramla\u015ft\u0131rma \u00fczerinden cihad\u0131 emreden Kitabullaha y\u00f6nelik olarak zaten hayli yol alm\u0131\u015f, daha da geli\u015ftirilmekte olan s\u00f6yleme bakmak, meseleyi bir par\u00e7a anlamak i\u00e7in kif\u00e2yet ediyor.<\/p>\n
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S\u00f6z\u00fcn k\u0131sas\u0131, M\u00fcsl\u00fcman d\u00fcnyan\u0131n bir taraftan Mo\u011fol istil\u00e2s\u0131, \u00f6te taraftan Ha\u00e7l\u0131 seferleri ile uzun s\u00fcreli bir istikrars\u0131zl\u0131\u011fa s\u00fcr\u00fcklendi\u011fi, devletlerinin ve kurumlar\u0131n\u0131n y\u0131k\u0131ma maruz kald\u0131\u011f\u0131, k\u00fct\u00fcphanelerinin bile tarumar edildi\u011fi d\u00f6nemin yol a\u00e7t\u0131\u011f\u0131 hasar\u0131n bir benzeriyle y\u00fcz y\u00fczeyiz.<\/p>\n
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\u0130\u015fin en ac\u0131 taraf\u0131 ise, \u00fcretilen s\u00f6yleme \u2018malzeme\u2019 vererek tam da bu duruma zemin haz\u0131rlayan, bir bak\u0131ma \u2018i\u00e7imizdeki Mo\u011follar\u2019 diye tarif edilmesi gereken unsurlar\u0131n varl\u0131\u011f\u0131. \u2018Dengeli\u2019 ve \u2018izzetli\u2019 M\u00fcsl\u00fcman seslere kar\u015f\u0131l\u0131k, epeyce zamand\u0131r ya \u2018teslim ol, kurtul\u2019 psikolojisi i\u00e7indeki m\u00fcsta\u011friplerin sesi yahut \u2018\u00f6fke\u2019den ba\u015fka his bilmez \u2018nefsine yenik\u2019 pehlivanlar\u0131n sesi duyuluyor \u00e7ok\u00e7a. \u0130lki muktedirlerin talebine uygun bir \u2018M\u00fcsl\u00fcmanl\u0131k\u2019 tarifini in\u015fa etmeye d\u00fcnden haz\u0131r; ikincisi, b\u00f6yle bir tarife gerek\u00e7e \u00fcreten foto\u011fraflar vererek kenardan yana\u015f\u0131p koskoca yollar\u0131 bile yutan seller misali \u2018hadd-i vasat\u2019\u0131 a\u015f\u0131nd\u0131rmakla me\u015fgul. Ehl-i S\u00fcnnet\u2019in as\u0131rlar boyu temsil edegeldi\u011fi mutedil, t\u00e2dil edici, tashih ederek kucaklay\u0131c\u0131, telif ederek ku\u015fat\u0131c\u0131 duru\u015funa kar\u015f\u0131l\u0131k, a\u015f\u0131r\u0131l\u0131k, ifrat, tekfircilik, d\u0131\u015flama gitgide mevzi kazan\u0131yor. \u2018\u0130\u00e7imizdeki Mo\u011follar,\u2019 kendilerinden menkul dar ve s\u0131\u011f bir M\u00fcsl\u00fcmanl\u0131k tarifi i\u00e7inde, as\u0131rlar boyu \u0130sl\u00e2m\u00ee miras\u0131n ta\u015f\u0131y\u0131c\u0131 olan kurumlara ve de\u011ferlere sald\u0131r\u0131yor. \u0130limler gelene\u011fi, usul, tasavvuf, derg\u00e2h, medrese, Gazal\u00ee, Mevl\u00e2n\u00e2; hepsi, her\u015fey nasibini al\u0131yor bu y\u0131k\u0131c\u0131 e\u011filimden. Kendinden ba\u015fka de\u011fer, kendi anlad\u0131\u011f\u0131ndan ba\u015fka anlay\u0131\u015f, kendi fikrinden ba\u015fka fikir tan\u0131m\u0131yor, kendi dindarl\u0131\u011f\u0131ndan ba\u015fka dindarl\u0131k tan\u0131m\u0131yor i\u00e7imizdeki Mo\u011follar. O y\u00fczden, ba\u015fka bir\u00e7ok \u015feyin yan\u0131nda, bilgiye de d\u00fc\u015fman bir vaziyette g\u00f6r\u00fcyoruz kendilerini. Bilgi olarak g\u00f6rmeyecek derecede d\u00fc\u015fman hem de.<\/p>\n
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\u00c7\u00fcnk\u00fc bilmenin seviyesi artt\u0131k\u00e7a, bilmemiz gerekenlerin enginli\u011fi de art\u0131yor; daha fazla bilgi, daha geni\u015f bakmay\u0131 sa\u011flad\u0131\u011f\u0131 kadar, hakikati tam olarak ku\u015fatamayaca\u011f\u0131m\u0131z ger\u00e7e\u011fini de bize g\u00f6steriyor. Bileni tan\u0131man\u0131n bir yolu, tevazudan ge\u00e7iyor o y\u00fczden; \u00e2limi, tevazuundan anl\u0131yoruz. Anlay\u0131\u015f\u0131ndan, farkl\u0131l\u0131\u011fa h\u00fcsn\u00fcniyetle bak\u0131\u015f\u0131ndan, \u2018bildi\u011fim hakikatt\u0131r\u2019 dedi\u011fi durumda bile \u2018hakikat, bildi\u011fimdir\u2019 kabilinden indirgeyici tutumlardan \u0131srarla uzak olu\u015fundan. <\/p>\n
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Bilgi, tevazuyu getiriyor. Bilgi, anlay\u0131\u015f\u0131 getiriyor. Bilgi, daha y\u00fcksek bir yerden bakmay\u0131 sa\u011fl\u0131yor, daha y\u00fcksek bir yerden bak\u0131nca hakikati ku\u015fatman\u0131n tek ba\u015f\u0131na bizim \u00fcstesinden gelece\u011fimiz bir \u015fey olmad\u0131\u011f\u0131n\u0131; her farkl\u0131 bak\u0131\u015f\u0131n, her yeni g\u00f6z\u00fcn, her ayr\u0131 akl\u0131n asl\u0131nda bizim i\u00e7in bir imk\u00e2n oldu\u011funu anl\u0131yoruz.<\/p>\n
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Ama \u2018hakikat, bildi\u011fimdir\u2019 diyen ve herkesi kendi durdu\u011fu yere \u00e7a\u011f\u0131ran her t\u00fcrden olu\u015fum, birbiriyle \u00e7at\u0131\u015fma halinde olsa da, beraberce bilgiye d\u00fc\u015fman. \u00c7\u00fcnk\u00fc bilgi, soruyla geliyor, sorgulamay\u0131 getiriyor, tahkiki gerektiriyor; ve b\u00fct\u00fcn bunlar olurken, hakikatin bir ki\u015fi veya bir olu\u015fum taraf\u0131ndan ku\u015fat\u0131lamayacak kadar geni\u015f ve derin oldu\u011funu g\u00f6sterdi\u011fi gibi, bir hakikatin \u00e7ok renkleri ve ve\u00e7heleri ile bizi kar\u015f\u0131la\u015ft\u0131r\u0131yor. Bilgi, se\u00e7enekleri \u00e7o\u011falt\u0131yor, \u015f\u0131klar\u0131 artt\u0131r\u0131yor; b\u00fct\u00fcn bunlar\u0131 yaparken, mutlak\u00e7\u0131l\u0131\u011fa, indirgemecili\u011fe, d\u0131\u015flay\u0131c\u0131l\u0131\u011fa \u00f6l\u00fcmc\u00fcl darbeler indiriyor.<\/p>\n
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O y\u00fczden de, mutlak\u00e7\u0131 bir yakla\u015f\u0131m\u0131n sahibi olanlar, bilgiden ho\u015flanm\u0131yor. Hayat\u0131n b\u00fct\u00fcn alanlar\u0131 i\u00e7in bu b\u00f6yle oldu\u011fu gibi, m\u00fcnhas\u0131ran din\u00ee bilgi alan\u0131 i\u00e7in de bu b\u00f6yle.<\/p>\n
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O sebeple, \u0130sl\u00e2m co\u011frafyas\u0131n\u0131n her taraf\u0131nda, yer yer siyasetten de g\u00fc\u00e7 alarak, zaten \u2018bilinmesi gereken\u2019i onlar biliyor oldu\u011fu i\u00e7in kendilerine \u00e7a\u011f\u0131ranlar\u0131n, bilgiyi ta\u015f\u0131yan b\u00fcy\u00fcten, bilmeyi \u00f6\u011freten, bilmenin ahl\u00e2k\u0131n\u0131 aktaran kurumlara da, kitaplara da, usullere de, isimlere de d\u00fc\u015fman oldu\u011funu g\u00f6r\u00fcyoruz.<\/p>\n
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\u00d6ylesi mecralardan bir bilgi d\u00fc\u015fmanl\u0131\u011f\u0131, bir bilme d\u00fc\u015fmanl\u0131\u011f\u0131, bir usul\/metod aleyhtarl\u0131\u011f\u0131, bir \u00e2lim\/m\u00fctefekkir\/entellekt\u00fcel husumeti yay\u0131l\u0131yor ortal\u0131\u011fa\u2026<\/p>\n
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Zira istiyorlar ki, herkes onlar\u0131 tasdik etsin, herkes onlar\u0131n izinden gitsin. \u0130stiyorlar ki, \u00f6mr\u00fcn\u00fc ilme vermi\u015f en b\u00fcy\u00fck \u00e2limin bile b\u00fct\u00fcn bu emeklerin sonunda geldi\u011fi nokta, onlar\u0131n en ba\u015ftan s\u00f6yledi\u011fi ve \u00fcst\u00fcne ilave hi\u00e7bir \u00e7aba koyamdan hep s\u00f6ylemeye devam etti\u011fi \u015feyi tasdik etmekten ibaret olsun. Okuman\u0131n sonucu, okumadan ula\u015f\u0131lan sonucu tasdik etmekten \u00f6teye ge\u00e7mesin. Bak\u0131\u015f a\u00e7\u0131lar\u0131 \u00e7o\u011falmas\u0131n.<\/p>\n
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Bunu nisbeten sofistike \u015fekilde yapmaya kalk\u0131\u015fanlar da var. Birtakim kelimelere yaz\u0131k oluyor onlar\u0131n dilinde. Mesel\u00e2, \u2018irfan\u2019 kelimesi sak\u0131z gibi \u00e7i\u011fneniyor kimi a\u011f\u0131zlarda.<\/p>\n
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Halbuki, \u2018irfan gelene\u011fi\u2019 diye tan\u0131mlad\u0131klar\u0131 \u00e7izgiye dair bir par\u00e7a \u2018bilgi\u2019ye ula\u015fan ki\u015finin dahi g\u00f6rece\u011fi ger\u00e7ek, ilim ile irfan aras\u0131ndaki s\u0131k\u0131 ba\u011f oldu\u011fudur. \u0130lme d\u00fc\u015fman olunca \u2018\u00e2rif\u2019 olunmuyor. \u0130stisnalar bir yana, \u2018\u00e2rif\u2019lerin b\u00fcy\u00fck k\u0131sm\u0131n\u0131 ayn\u0131 zamanda \u00e7ok sa\u011flam bir ilim tahsili i\u00e7inde yeti\u015fmi\u015f olarak g\u00f6r\u00fcyoruz. Nitekim tasavvufun b\u00fcy\u00fck simalar\u0131 ayn\u0131 zamanda s\u0131k\u0131 bir medrese e\u011fitimi alm\u0131\u015f \u00e2lim\u2019ler olarak \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za. F\u0131k\u0131hta, kelamda, hadiste, tefsirde \u2018otorite\u2019 denilebilecek seviyede \u00e2limler var i\u00e7lerinde. Yahut, \u00e2limlerimizin hat\u0131r\u0131 say\u0131l\u0131r bir k\u0131sm\u0131n\u0131, ayn\u0131 zamanda tasavvuf\u00ee bir intisap, seyr-i s\u00fcl\u00fbk, ne\u015fve ve me\u015frep \u00fczere g\u00f6r\u00fcyoruz. S\u00f6z\u00fcn k\u0131sas\u0131, ilim irfan\u0131n d\u00fc\u015fman\u0131 de\u011fil, irfana giden yol ilme husumetten ge\u00e7iyor de\u011fil.<\/p>\n
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Bilakis, \u0130sl\u00e2m\u2019\u0131n alt\u0131n \u00e7a\u011f\u0131, nesilden nesile aktar\u0131lan bir ilim gelene\u011fi, bir usul i\u00e7inde ger\u00e7ekle\u015fti. Fikirle zikri birbirinin rakibi de\u011fil m\u00fctemmimi bilen; ilim ile irfan\u0131 d\u00f6v\u00fc\u015ft\u00fcrmeyen; ak\u0131lla kalbi, zahir ile b\u00e2t\u0131n\u0131, medreseyle derg\u00e2h\u0131 d\u00fcnyalar\u0131nda bulu\u015fturan insanlar\u0131n elinde bu ger\u00e7ekle\u015fti.<\/p>\n
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\u00d6z sa\u011flam oldu\u011fu, usul muhkem oldu\u011fu i\u00e7in de, Mo\u011follar veya Ha\u00e7l\u0131lar M\u00fcsl\u00fcman topraklar\u0131n\u0131 \u00e7i\u011fneyip M\u00fcsl\u00fcman devletlerini y\u0131karak M\u00fcsl\u00fcman k\u00fct\u00fcphanelerindeki kitaplar\u0131 yaksalar bile, bu \u00f6z, bu usul ve bu gelenek i\u00e7inde \u00fcmmet yeniden derlendi, dirildi, toparland\u0131.<\/p>\n
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Gelin g\u00f6r\u00fcn ki, duymaya \u00e7ok al\u0131\u015f\u0131k oldu\u011fumuz bir kli\u015feyi iki kelime m\u00fcdahalesi ile kullanarak ifade edersek, \u2018bilgi ve hikmete en \u00e7ok muhta\u00e7 oldu\u011fumuz \u015fu g\u00fcnler\u2019de, \u2018bilgiye husumet-cehalete muhabbet\u2019 diye tehlikeli bir e\u011filim M\u00fcsl\u00fcman co\u011frafyada ve bu arada ya\u015fad\u0131\u011f\u0131m\u0131z \u00fclkede ne yaz\u0131k ki zemin kazan\u0131yor.<\/p>\n
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Bu, hayra al\u00e2met de\u011fil\u2026<\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
27.09.2018 KARAMSARLIK SEVD\u0130\u011e\u0130M bir ruh hali de\u011fildir, \u2018ortam k\u00f6t\u00fc\u2019 t\u00fcr\u00fcnden s\u00f6ylemlerle aram hayat\u0131m boyu iyi olmam\u0131\u015ft\u0131r, \u2018ihtiyatl\u0131 iyimserlik\u2019 diye \u00f6zetlenmesi m\u00fcmk\u00fcn bir ruh haliyle hayata bakmaya \u00e7al\u0131\u015f\u0131r\u0131m, l\u00e2kin pembe g\u00f6zl\u00fckl\u00fc bir iyimserlik bana kara g\u00f6zl\u00fckl\u00fc karamsarl\u0131k kadar zararl\u0131 ve tehlikeli g\u00f6z\u00fck\u00fcr. \u0130nsan\u0131 \u015fartlar\u0131n mahk\u00fbmu g\u00f6ren kat\u0131 bir determinizm hayat\u0131n ak\u0131\u015f\u0131na dair ger\u00e7ek\u00e7i bir manzara sunmad\u0131\u011f\u0131, […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83114","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n