10.04.2005<\/p>\n
\u0130SL\u00c2M\u2019IN \u2018\u00c7A\u011eDA\u015e bir yorumu\u2019nu yapma iddias\u0131yla yola \u00e7\u0131kan ve ucu modernitenin hakim de\u011ferlerine teslimiyetle sonu\u00e7lanan b\u00fct\u00fcn te\u015febb\u00fcslerin ortakla\u015ft\u0131\u011f\u0131 bir nokta vard\u0131r: F\u0131kha ve fakihlere y\u00f6nelik antipati. Bu antipati, s\u00f6z \u0130mam \u015e\u00e2fi\u00ee gibi isimlere geldi\u011finde, iyice zirveye \u00e7\u0131kar. Zira, bu b\u00fcy\u00fck imam, \u2018usul-i f\u0131kh\u2019\u0131 tedvin eden kimsedir. Ve, f\u0131k\u0131h usul\u00fcn\u00fcn yerle\u015fmesinden sonra, her kafadan bir ses \u00e7\u0131kmas\u0131, \u2018bana g\u00f6re\u2019lerle isteyenin istedi\u011fi \u00e2yeti ve hadisi istedi\u011fi y\u00f6ne \u00e7ekmesi imk\u00e2n\u0131 kalmam\u0131\u015ft\u0131r. <\/p>\n
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Bu bak\u0131mdan, \u0130sl\u00e2m\u2019\u0131 \u00e7a\u011fla ya da \u00e7a\u011f\u0131 \u0130sl\u00e2m\u2019la bulu\u015fturma gibi gerek\u00e7elerle kendini ifade eden her t\u00fcrden \u2018modernist\u2019 yakla\u015f\u0131m, f\u0131kh\u0131 a\u015f\u0131lmas\u0131 ya da a\u015f\u0131nd\u0131r\u0131lmas\u0131 gereken bir engel olarak g\u00f6r\u00fcr kendisi i\u00e7in. Modernizme yenik d\u00fc\u015fm\u00fc\u015f dima\u011flar i\u00e7in, \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n geri kalm\u0131\u015fl\u0131\u011f\u0131n\u0131n hemen her ve\u00e7hesini f\u0131k\u0131hla ve fakihlerle irtibatland\u0131rmak, neredeyse bir al\u0131\u015fkanl\u0131k h\u00fckm\u00fcndedir. <\/p>\n
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Oysa, \u201cE\u015fya z\u0131dd\u0131yla bilinir\u201d kaidesince, \u2018f\u0131k\u0131hs\u0131z bir din\u2019 olarak H\u0131ristiyanl\u0131\u011f\u0131n tarih\u00ee seyrine bak\u0131ld\u0131\u011f\u0131nda, f\u0131kh\u0131n \u0130sl\u00e2m\u00ee hayat i\u00e7indeki kritik \u00f6nemi a\u015fik\u00e2r bi\u00e7imde \u00e7\u0131kar kar\u015f\u0131m\u0131za. Neredeyse her kafadan ayr\u0131 sesin \u00e7\u0131kt\u0131\u011f\u0131 bir \u2018mezhepler orman\u0131\u2019na d\u00f6n\u00fc\u015fm\u00fc\u015f Protestanl\u0131\u011f\u0131n durumu yeterince i\u00e7ler ac\u0131s\u0131d\u0131r ger\u00e7ekte; \u2018feminist \u0130ncil\u2019 te\u015febb\u00fcslerinden e\u015fcinsel rahip ve rahibelere, ayn\u0131 kilisede \u2018geleneksel\u2019 ve \u2018modern\u2019 diye ayr\u0131 ayr\u0131 Pazar ayinleri icra edilmesinden Kitab-\u0131 Mukaddes\u2019te a\u00e7\u0131k\u00e7a yasaklanm\u0131\u015f olmas\u0131na ra\u011fmen zinan\u0131n \u2018g\u00fcnah\u2019 oldu\u011funun neredeyse hat\u0131rlanmaz hale geli\u015fine kadar nice tablo, \u2018keyf\u00ee yorum\u2019a a\u00e7\u0131k bir dinin ba\u015f\u0131na gelebilecek fel\u00e2ketlerin a\u00e7\u0131k bir g\u00f6stergesi h\u00fckm\u00fcndedir. <\/p>\n
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Katoliklik ise, \u2018amel\u2019e y\u00f6nelik vurgusuyla, Protestanl\u0131\u011fa nisbeten daha sa\u011flam bir duru\u015fa sahip gibi g\u00f6z\u00fckmektedir. Ancak, muhtemelen sabah namaz\u0131 bakiyesi iken \u00f6\u011fle vaktine do\u011fru kayd\u0131r\u0131lm\u0131\u015f Pazar ayinine, sahih bir oru\u00e7 ibadetinin bakiyesi iken belli \u015feyleri yiyip belli \u015feyleri yememe bi\u00e7imine d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f perhize.. uzanan tarihsel \u00e7izgi, \u2018f\u0131k\u0131hs\u0131z bir din\u2019 olarak H\u0131ristiyanl\u0131\u011f\u0131n ba\u015f\u0131na gelenlerin Katolik plandaki yans\u0131malar\u0131n\u0131 g\u00f6sterir. Allah\u2019\u0131n hel\u00e2l k\u0131ld\u0131\u011f\u0131 \u015feyleri haram k\u0131lan ruhbanl\u0131\u011f\u0131n haram k\u0131ld\u0131klar\u0131n\u0131 i\u015fleyen rahipler ve hatta papalar i\u00e7eren tarihi; evlili\u011fin yasakland\u0131\u011f\u0131 ruhbanlar s\u0131n\u0131f\u0131 i\u00e7inde hat\u0131r\u0131 say\u0131l\u0131r bir oran\u0131n \u00f6zellikle \u015fu modern zamanda ABD gibi \u00fclkelerde d\u00fc\u015ft\u00fckleri e\u015fcinsellik a\u00e7maz\u0131; ve d\u00fcn toplanan bir kons\u00fcl\u00fcn \u2018kara\u2019 dedi\u011fine bug\u00fcn toplanan bir kons\u00fcl\u00fcn \u2018ak\u2019 ya da \u2018gri\u2019 diyebiliyor olu\u015funun o dinin sam\u00eem\u00ee m\u00fcntesipleri nezdinde te\u015fkil etti\u011fi g\u00fcvensizlik, yine ger\u00e7ek anlamda \u2018usul-i f\u0131k\u0131h\u2019s\u0131z bir dinin ya\u015fayabilece\u011fi fel\u00e2ketlerin Katolik yans\u0131malar\u0131 aras\u0131ndad\u0131r. Ki, 1962\u2019de toplanan \u0130kinci Vatikan Kons\u00fcl\u00fc, bir a\u00e7\u0131dan H\u0131ristiyanl\u0131\u011f\u0131n be\u015fer eliyle i\u00e7ine duhul etmi\u015f baz\u0131 yanl\u0131\u015flardan tasaffisi y\u00f6n\u00fcnde unsurlar da i\u00e7ermekle birlikte\u2014ki, bunlar\u0131n en \u00f6nemlilerinden biri Kilisenin \u0130sl\u00e2m\u2019a y\u00f6nelik bak\u0131\u015f\u0131n\u0131n k\u0131smen yumu\u015famas\u0131na vesile olan \u201cKilise d\u0131\u015f\u0131nda da kurtulu\u015f olabilir\u201d doktrininin kabul\u00fcd\u00fcr\u2014son tahlilde bir g\u00fcvensizli\u011fin de gerek\u00e7esi olmu\u015ftur. <\/p>\n
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\u00c7eyrek as\u0131r \u00f6nce ihtida etmi\u015f, Katolik k\u00f6kenli bir \u015eazel\u00ee \u015feyhi olarak Nuh Ha Mim Keller, kendi \u2018ihtida s\u00fcreci\u2019 ekseninde bu durumu \u015f\u00f6yle anlat\u0131r: <\/p>\n
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\u201c1954\u2019te do\u011fdum ve dindar bir ailede bir Katolik olarak yeti\u015ftirildim. Ama b\u00fcy\u00fcd\u00fck\u00e7e din ile olan m\u00fcnasebetimi hem inan\u00e7 hem de ibadet itibar\u0131yla sorgulamaya ba\u015flad\u0131m. Bunun bir sebebi, \u0130kinci Vatikan Kons\u00fcl\u00fc akabinde Katolik ayin ve rit\u00fcellerinde s\u0131k s\u0131k yap\u0131lan ve insanda Kilisenin sa\u011flam standartlar\u0131 olmad\u0131\u011f\u0131 fikrini uyand\u0131ran de\u011fi\u015fikliklerdi. Rahipler s\u0131n\u0131f\u0131n\u0131n mensuplar\u0131 gerek\u00e7e olarak \u2018esneklik\u2019ten ve \u2018ayinler aras\u0131nda uyum sa\u011flamak\u2019tan s\u00f6z ediyorlard\u0131 ama, Katolik halk\u0131n nazar\u0131nda karanl\u0131kta el yordam\u0131yla yollar\u0131n\u0131 buluyor gibiydiler. Allah de\u011fi\u015fmezdi, insan ruhunun ihtiya\u00e7lar\u0131 da \u00f6yle; ve semadan yeni bir vahiy de gelmi\u015f de\u011fildi. Ama biz haftadan haftaya, y\u0131ldan y\u0131la; ilave ederek, \u00e7\u0131kararak, de\u011fi\u015fiklikler i\u00e7inde gidip gelip durduk. Uygun bir\u015feyler aray\u0131\u015f\u0131, genel halk kitlelerinin bu dinde hak ad\u0131na hi\u00e7bir \u015feyin bulunmad\u0131\u011f\u0131 kanaatine varmalar\u0131na yol a\u00e7\u0131yordu.\u201d (bkz. Yollarda: \u0130sl\u00e2m\u2019\u0131 Se\u00e7enlerin \u00d6yk\u00fcs\u00fc, ikinci kitap, Karakalem Yay, 2004, s. 119-129) <\/p>\n
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Seyyid H\u00fcseyin Nasr ise, Modern D\u00fcnyada Geleneksel \u0130sl\u00e2m kitab\u0131nda, bu ba\u011flamda, H\u0131ristiyanl\u0131k aynas\u0131nda \u015fu dersi \u00e7\u0131kar\u0131yor biz m\u00fc\u2019minler i\u00e7in: <\/p>\n
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\u201cModern d\u00fc\u015f\u00fcncenin \u00e7e\u015fitli \u015fekillerine kar\u015f din\u00ee yenilik ve savunma tavr\u0131n\u0131n tak\u0131n\u0131ld\u0131\u011f\u0131 H\u0131ristiyanl\u0131\u011f\u0131n tarihi, b\u00fct\u00fcn M\u00fcsl\u00fcmanlar i\u00e7in ders olmal\u0131d\u0131r. Yaln\u0131zca Allah\u2019\u0131n d\u00fczenledi\u011fi ruha ve \u015fekle ba\u011fl\u0131 kalan bir din ya\u015fayabilir.\u201d <\/p>\n
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\u0130\u015fte, \u0130sl\u00e2m i\u00e7in durum buysa, ve bug\u00fcn m\u00fc\u2019minler 1400 y\u0131l \u00f6nce Hz. Peygamber ve sahabilerinin k\u0131ld\u0131\u011f\u0131 \u015fekilde namaz k\u0131l\u0131yor, tuttu\u011fu \u015fekilde oru\u00e7 tutuyor, verdi\u011fi \u015fekilde zek\u00e2t veriyor; ve bir b\u00fct\u00fcn olarak hayatlar\u0131n\u0131 Hz. Peygamberin hayat\u0131nda sergiledi\u011fi \u2018cadde-i k\u00fcbr\u00e2\u2019 dahilinde ya\u015famay\u0131 s\u00fcrd\u00fcr\u00fcyor iseler; ve \u0130sl\u00e2m hakim cereyanlar kar\u015f\u0131s\u0131nda r\u00fczg\u00e2r\u0131n \u00f6n\u00fcndeki yaprak gibi oradan oraya savrulmay\u0131p modernitenin a\u015famad\u0131\u011f\u0131 ve y\u0131kamad\u0131\u011f\u0131 tek ger\u00e7ek olarak dimdik duruyorsa, bunda Kur\u2019\u00e2n\u00ee ve nebev\u00ee bir asla g\u00f6re ya\u015faman\u0131n usul\u00fcn\u00fc ortaya koyan fakihlerin o muazzam cehdlerinin b\u00fcy\u00fck hissesi var. <\/p>\n
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Onlar, bug\u00fcn\u00fcn nefis, makam, para ve modernite ma\u011flubu bir \u2018ulemai\u2019s-s\u00fb\u2019 grubunun \u00f6fkesine inat, ger\u00e7ekte her t\u00fcrl\u00fc \u00f6vg\u00fcy\u00fc hak ediyorlar. Allah onlardan ebeden raz\u0131 olsun.<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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10.04.2005 \u0130SL\u00c2M\u2019IN \u2018\u00c7A\u011eDA\u015e bir yorumu\u2019nu yapma iddias\u0131yla yola \u00e7\u0131kan ve ucu modernitenin hakim de\u011ferlerine teslimiyetle sonu\u00e7lanan b\u00fct\u00fcn te\u015febb\u00fcslerin ortakla\u015ft\u0131\u011f\u0131 bir nokta vard\u0131r: F\u0131kha ve fakihlere y\u00f6nelik antipati. Bu antipati, s\u00f6z \u0130mam \u015e\u00e2fi\u00ee gibi isimlere geldi\u011finde, iyice zirveye \u00e7\u0131kar. Zira, bu b\u00fcy\u00fck imam, \u2018usul-i f\u0131kh\u2019\u0131 tedvin eden kimsedir. Ve, f\u0131k\u0131h usul\u00fcn\u00fcn yerle\u015fmesinden sonra, her kafadan bir […]<\/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-83538","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n