05.04.2005<\/p>\n
YA\u015eADI\u011eIMIZ G\u00dcNLER, insanl\u0131k tarihinde bir k\u0131r\u0131lma evresini temsil ediyor. Modernitenin yerle\u015fik kabullerinin sars\u0131ld\u0131\u011f\u0131 bu evrede, postmodern bir anlay\u0131\u015f her a\u00e7\u0131dan bizi ku\u015fat\u0131yor. Newton fizi\u011finin yerini kuantum fizi\u011fi al\u0131rken, \u2018bilimin mutlak hakikate g\u00f6t\u00fcrece\u011fi\u2019 d\u00fc\u015f\u00fcncesinin yerini asl\u0131nda \u2018mutlak hakikat\u2019 diye bir\u015feyin olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi almaya ba\u015flad\u0131 bile. M\u00fc\u2019minler i\u00e7in d\u00fcn\u00fcn korkulu r\u00fcyas\u0131 kom\u00fcnizmin yerinde ise \u015fimdi nihilizm at oynat\u0131yor. <\/p>\n
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Ya\u015fanan de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm\u00fcn, d\u00fc\u015f\u00fcnce ve ya\u015fant\u0131 plan\u0131nda bir\u00e7ok g\u00f6stergeleri mevcut. <\/p>\n
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Ve b\u00fct\u00fcn bunlar, bir ezel\u00ee ger\u00e7e\u011fi de\u011fi\u015ftirmiyor. Hayata anlam aray\u0131\u015f\u0131n\u0131; bu aray\u0131\u015f ekseninde, hayat\u0131n\u0131 Yarat\u0131c\u0131 ad\u0131na veya Yarat\u0131c\u0131y\u0131 kabul etmeyerek ya\u015fama tercihleri aras\u0131ndaki m\u00fccadeleyi, a\u00e7\u0131k\u00e7as\u0131 iman-k\u00fcf\u00fcr m\u00fccahedesini… <\/p>\n
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Bu m\u00fccahedenin ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6nemde iman lehinde cereyan etmesi ise, ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7a\u011f\u0131 do\u011fru okumay\u0131 ve do\u011fru de\u011ferlendirmeyi gerektiriyor. Kabu\u011funa \u00e7ekilmeden, kendini bir f\u00e2nusa hapsetmeden, d\u00fcnyay\u0131 ve gidi\u015fat\u0131 oldu\u011fu gibi okuyarak ve onunla y\u00fczle\u015fip d\u00f6n\u00fc\u015ft\u00fcrme cehdi ve cesareti sergileyerek varolmay\u0131 gerektiriyor. <\/p>\n
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T\u0131pk\u0131, bir a\u00e7\u0131dan \u2018m\u00fcnzev\u00ee\u2019 bir hayat ya\u015far halde g\u00f6z\u00fcken, ama hakikat-\u0131 halde d\u00fcnyan\u0131n gidi\u015fat\u0131n\u0131, h\u00e2kim e\u011filimleri, k\u00fcfr\u00fcn o \u00e7a\u011fda ald\u0131\u011f\u0131 yeni s\u00fbretleri, imana y\u00f6nelen yeni soru ve tehditleri dikkatle ve do\u011fru bi\u00e7imde okuyan Bedi\u00fczzaman Said Nurs\u00ee\u2019nin yapt\u0131\u011f\u0131 gibi… <\/p>\n
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Buna kar\u015f\u0131l\u0131k, kendi f\u00e2nusunda ya\u015fay\u0131p d\u00fcnyada olup bitenleri iki basit form\u00fcle indirgeyen o kadar insan var ki ehl-i \u0130sl\u00e2m aras\u0131nda. Oysa, Abd\u00fclhakim Murad\u2019\u0131n Postmodern Bir D\u00fcnyada K\u0131bleyi Bulmak adl\u0131 kitab\u0131n\u0131n ilk b\u00f6l\u00fcm\u00fcnde dedi\u011fi gibi, \u201c\u00c7a\u011f\u0131n k\u00fcresel trendlerinin bilincinde olmad\u0131k\u00e7a biz M\u00fcsl\u00fcmanlar kaybedenler olmaya devam edece\u011fiz.\u201d Neden? \u201c\u015eiddetli bir muhafazak\u00e2rl\u0131\u011f\u0131n getirdi\u011fi manev\u00ee avantajlar, ma\u011flubiyet ve marjinallik tecr\u00fcbesinin sebep oldu\u011fu manev\u00ee \u00e7\u00f6k\u00fcnt\u00fcyle \u00e7ok kolay bozulur\u201d \u00e7\u00fcnk\u00fc. Nitekim, bug\u00fcn, bu \u00fclkede ve bir b\u00fct\u00fcn olarak \u0130sl\u00e2m d\u00fcnyas\u0131nda bu iki uca da savrulanlar\u0131 g\u00f6r\u00fcyoruz. Bir yanda, \u2018ma\u011flubiyet\u2019 psikolojisiyle \u0130sl\u00e2m\u0131 h\u00e2kim g\u00fc\u00e7lerin istedi\u011fi \u015fekilde evirip \u00e7evirmeye \u00e7al\u0131\u015fan ve kendi hayat\u0131n\u0131 buna g\u00f6re \u015fekillendiren bir z\u00fcmre var; di\u011fer tarafta, yine \u2018ma\u011flubiyet\u2019 psikolojisiyle, daha da i\u00e7e kapanan, ger\u00e7ek d\u00fcnyay\u0131 kendi hayal d\u00fcnyas\u0131n\u0131n penceresinden okuyan, b\u00f6ylece marjinalle\u015fen bir z\u00fcmre. Bir grubu ma\u011flubiyet utanc\u0131 y\u00f6netiyor, di\u011ferini ma\u011flubiyet \u00f6fkesi. \u0130kisi de vasat\u0131 temsil etmiyor; ikisi de ger\u00e7ek bir y\u00fczle\u015fme cesaretinden uzak; ikisi de d\u00f6n\u00fc\u015ft\u00fcrme yetene\u011finden mahrum. <\/p>\n
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\u0130\u015fte bu noktada, Abd\u00fclhakim Murad\u2019\u0131n sordu\u011fu \u015fu soruyu, \u00e7ok ama \u00e7ok \u00f6nemli buluyorum: \u201c\u015eunu sormal\u0131y\u0131z,\u201d diyor Abd\u00fclhakim Murad: \u201c\u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n \u00e7ekirdek b\u00f6lgesindeki din\u00ee uyan\u0131\u015f hareketlerine liderlik yapanlar\u0131n ka\u00e7\u0131, moderniteyi temellendiren fikirleri ger\u00e7ekten do\u011fru olarak bilmektedir? Hatta, ka\u00e7\u0131 zaman\u0131m\u0131z\u0131n temel entelekt\u00fcel sistemlerinin ismini bilmektedir?\u201d Devamla, \u201cYap\u0131salc\u0131l\u0131k, post-modernizm, analitik felsefe, ele\u015ftirel teori, ve di\u011ferleri, onlar i\u00e7in kapal\u0131 kitaplard\u0131r\u201d diyor Murad ve ekliyor: \u201cOnlar, bunun yerine, \u2018Uluslararas\u0131 Siyonist Mason Entrikas\u0131\u2019 veya \u2018Yeni Ha\u00e7l\u0131 \u0130stil\u00e2s\u0131\u2019 ya da buna benzer kuruntular\u0131 m\u0131r\u0131ldan\u0131yorlar. E\u011fer bir\u00e7ok \u0130sl\u00e2m\u00ee hareketin ni\u00e7in ba\u015far\u0131s\u0131z oldu\u011funu anlamak istiyorsak, belki de modern d\u00fcnyay\u0131 entelekt\u00fcel olarak kavrayamayan bu liderler hakk\u0131nda bilgilenmekle i\u015fe ba\u015flamal\u0131y\u0131z. Zira, s\u00f6z\u00fcn\u00fc etti\u011fim entelekt\u00fcel kavray\u0131\u015f, \u0130sl\u00e2m\u00ee idarenin \u00f6n\u00fcndeki engellerin ba\u015far\u0131yla a\u015f\u0131lmas\u0131n\u0131n \u00f6n \u015fart\u0131d\u0131r. Modernite ideolojilerinin isimlerini dahi bilmeyen bir \u0130sl\u00e2m\u00ee hareket liderinin bunlar\u0131n \u00fcstesinden gelebilece\u011fini ummak, do\u011frusu hi\u00e7 de ger\u00e7ek\u00e7i de\u011fildir.\u201d <\/p>\n
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Bu noktada, Abd\u00fclhakim Murad, \u00f6zellikle gen\u00e7ler a\u00e7\u0131s\u0131ndan, \u015fu soruyu da g\u00fcndeme getiriyor: \u201cGeleneksel topraklar\u0131nda ya\u015fayan M\u00fcsl\u00fcmanlar kendi inan\u00e7 ve d\u00fc\u015f\u00fcnceleri itibar\u0131yla emniyette olabilirler, ama ya gen\u00e7lerin durumu? Bir Amerikan \u00fcniversitesinde okuyan gen\u00e7 M\u00fcsl\u00fcman \u00f6\u011frencinin hali nedir?\u201d \u0130\u015fte Abd\u00fclhakim Murad\u2019\u0131n cevab\u0131: \u201cBu \u00f6\u011frenci, modern Bat\u0131da ve dolay\u0131s\u0131yla modern k\u00fcresel sistemde derin etkiye sahip ideolojileri, post-modernizmi ve post-yap\u0131salc\u0131l\u0131\u011f\u0131 \u00f6\u011freniyor. Sonra, do\u011fal olarak, bunlar\u0131n \u0130sl\u00e2m\u00ee hareket liderleri taraf\u0131ndan \u00e7\u00fcr\u00fct\u00fclmesini talep ediyor. \u00c7\u00fcr\u00fctemediklerinde, kafas\u0131 kar\u0131\u015f\u0131yor, ve zamanlar \u00fcst\u00fc bir hakikat olarak \u0130sl\u00e2ma olan itimad\u0131 sars\u0131l\u0131yor. Bu \u015fartlar alt\u0131nda, ancak nisbeten az zeki olanlar\u0131n M\u00fcsl\u00fcman olarak kalmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. Baz\u0131 \u0130sl\u00e2m\u00ee hareketlerin i\u00e7inde ac\u0131 verici bir \u015fekilde h\u00e2l\u00e2 mevcut olan kopu\u015f s\u00fcrecinin i\u015faret etti\u011fi de, i\u015fte budur.\u201d <\/p>\n
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Abd\u00fclhakim Murad\u2019a g\u00f6re, \u201c\u0130\u015fte, bu sebepledir ki etraf\u0131m\u0131zda bize ra\u011fmen b\u00fcy\u00fck bir h\u0131zla g\u00fc\u00e7lenmekte olan k\u00fcresel s\u00fcre\u00e7leri anlamak, din\u00ee bir y\u00fck\u00fcml\u00fcl\u00fck, bir farizad\u0131r.\u201d <\/p>\n
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Abd\u00fclhakim Murad\u2019\u0131n bu s\u00f6zlerinin bize de bir\u015feyler s\u00f6yledi\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. <\/p>\n
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Zor bir zamanda, kav\u00ee bir imanla ve m\u00fc\u2019min\u00e2ne bir ferasetle ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131 do\u011fru okuyan, okumakla kalmay\u0131p cevaplar sunan ve o \u00e7a\u011f\u0131n \u00e7ocu\u011fu olan bizler gibi nice insan\u0131n iman\u0131n\u0131n kurtulmas\u0131na vesile olan bir b\u00fcy\u00fck insan\u0131n talebeleri olarak, bizim de ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6nemi do\u011fru okuyarak getirdi\u011fi soru ve sorunlarla y\u00fczle\u015fmemiz; ve bu \u015fekilde, Ris\u00e2le-i Nur\u2019un uyand\u0131r\u0131c\u0131 nefesini bug\u00fcnlere ta\u015f\u0131mam\u0131z gerekiyor.<\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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\/kitap.asp?book=129<\/p>\n","protected":false},"excerpt":{"rendered":"
05.04.2005 YA\u015eADI\u011eIMIZ G\u00dcNLER, insanl\u0131k tarihinde bir k\u0131r\u0131lma evresini temsil ediyor. Modernitenin yerle\u015fik kabullerinin sars\u0131ld\u0131\u011f\u0131 bu evrede, postmodern bir anlay\u0131\u015f her a\u00e7\u0131dan bizi ku\u015fat\u0131yor. Newton fizi\u011finin yerini kuantum fizi\u011fi al\u0131rken, \u2018bilimin mutlak hakikate g\u00f6t\u00fcrece\u011fi\u2019 d\u00fc\u015f\u00fcncesinin yerini asl\u0131nda \u2018mutlak hakikat\u2019 diye bir\u015feyin olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi almaya ba\u015flad\u0131 bile. M\u00fc\u2019minler i\u00e7in d\u00fcn\u00fcn korkulu r\u00fcyas\u0131 kom\u00fcnizmin yerinde ise \u015fimdi nihilizm […]<\/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-83540","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n