{"id":90651,"date":"2025-03-11T21:15:38","date_gmt":"2025-03-11T21:15:38","guid":{"rendered":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/?p=90651"},"modified":"2025-03-11T21:15:38","modified_gmt":"2025-03-11T21:15:38","slug":"ulema-i-islam-da-dunyevilesti","status":"publish","type":"post","link":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/ulema-i-islam-da-dunyevilesti\/","title":{"rendered":"\u201cUlema-i \u0130slam da d\u00fcnyevile\u015fti\u201d"},"content":{"rendered":"

\u0130LIM ehlinin cennetine d\u00f6nd\u00fc<\/strong><\/p>\n

Ali Bardako\u011flu, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131’n\u0131, kendi deyimiyle Ankara n\u00f6betini devrettikten sonra ilmi \u00e7al\u0131\u015fmalar\u0131na geri d\u00f6nd\u00fc. ‘Kalem ve kitap, e\u011fitim ve \u00f6\u011fretim ilim ehlinin cennetidir’ diyen Bardako\u011flu b\u00fcrokrasi ve g\u00fcn\u00fcbirlik tart\u0131\u015fmalardan biraz s\u0131k\u0131lm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. \u0130SAM’da \u00e7al\u0131\u015fmalar\u0131na devam eden Bardako\u011flu bizi buradaki odas\u0131nda misafir etti.<\/p>\n

Dindarl\u0131k art\u0131yor gibi g\u00f6z\u00fckse de sek\u00fclerle\u015fiyoruz diyorsunuz. Bu tespiti neye dayanarak yapt\u0131n\u0131z?<\/strong><\/p>\n

T\u00fcrkiye dahil \u0130slam \u00fclkelerinde dindar kesimler h\u0131zl\u0131 bir sek\u00fclerle\u015fme ya\u015f\u0131yor. Biz ferdi ve sosyal hayat\u0131m\u0131z\u0131 ahlakile\u015ftiren, insani ili\u015fkilerimizi olgunla\u015ft\u0131ran, rahmet olarak b\u00fct\u00fcn davran\u0131\u015flar\u0131m\u0131za yans\u0131yan, hak, adalet ve g\u00fcveni tesis eden bir dindarla\u015fma s\u00fcreci de\u011fil, \u015fekillerde yo\u011funla\u015fan, g\u00f6rselli\u011fi \u00f6ne \u00e7\u0131karan, dini duyarl\u0131l\u0131\u011f\u0131 belli zaman dilimlerine ve davran\u0131\u015flara hasreden ve geri kalan alan\u0131 dinden ba\u011f\u0131ms\u0131zla\u015ft\u0131ran bir s\u00fcre\u00e7 ya\u015f\u0131yoruz. Arada bir i\u00e7 sorgulama ya\u015fasak da ya\u015fatt\u0131\u011f\u0131m\u0131z belli dindarl\u0131k motifleriyle teselli buluyoruz. Dindarlar\u0131n \u00f6nceden uzak durdu\u011fu sistemle b\u00fct\u00fcnle\u015fti\u011fi tezi daha do\u011fru g\u00f6r\u00fcn\u00fcyor.<\/p>\n

\u0130slam’\u0131n rahmet olarak b\u00fct\u00fcn davran\u0131\u015flar\u0131m\u0131za yans\u0131d\u0131\u011f\u0131 bilin\u00e7 d\u00fczeyine neden eri\u015femiyoruz?<\/strong><\/p>\n

Ben m\u00fckemmeliyet\u00e7i de\u011filim. Dinin nihai hedeflerinin d\u00fcnyada m\u00fckemmel olarak ger\u00e7ekle\u015fece\u011fi, hi\u00e7bir eksikli\u011fin olmayaca\u011f\u0131 gibi bir hayal i\u00e7inde de\u011filim. Allah d\u00fcnyay\u0131 bir s\u0131nav yeri k\u0131ld\u0131. Kendi i\u00e7 d\u00fcnyam\u0131zda oldu\u011fu gibi toplumda da iyi-k\u00f6t\u00fc m\u00fccadelesi, aray\u0131\u015f ve \u00e7alkant\u0131lar hep s\u00fcrer. Ama g\u00f6n\u00fcl istiyor ki, dini kendimize me\u015fruiyet arac\u0131 k\u0131lmak yerine kurtulu\u015f \u00e7aresi olarak g\u00f6relim. Ne yaz\u0131k ki din toplumun ortak ba\u011f\u0131 olmak yerine \u00e7eki\u015fmelerin temel arg\u00fcman\u0131, blokla\u015fmalar\u0131n s\u0131\u011f\u0131na\u011f\u0131 oldu. Dikkat edin, bir\u00e7ok \u0130slam \u00fclkesinde din hem iktidar\u0131n me\u015fruiyet kalkan\u0131 hem de muhaliflerin g\u00fc\u00e7 kayna\u011f\u0131. O kadar bulan\u0131k bir alan ki! Burada \u0130slam alimlerine b\u00fcy\u00fck g\u00f6rev d\u00fc\u015f\u00fcyor. \u0130slam alimleri bu hengamede bir yer kapma ve yer edinme kayg\u0131s\u0131n\u0131 b\u0131rak\u0131p dinin hakikat\u0131n\u0131 seslendirmek, yanl\u0131\u015fa yanl\u0131\u015f demek, hakk\u0131n sesi olmak zorundalar.<\/p>\n

Dinle siyaset ayr\u0131lmal\u0131 m\u0131 diyorsunuz?<\/strong><\/p>\n

Dinle siyasetin ayr\u0131lmas\u0131 bir Bat\u0131 s\u00f6ylemidir. \u0130kisi ayn\u0131 d\u00fczlemde ve denk iki kavram de\u011fil. Din varolu\u015fun nihai anlam\u0131n\u0131 veren ilahi bildirim ve varl\u0131\u011f\u0131n metafizik pencereden genel tan\u0131t\u0131m\u0131, \u00fcst ve genel bir bak\u0131\u015f. Bu anlam\u0131yla din siyasete de, sosyal hayata da, ferdi hayata da, aile d\u00fczenine de, ticaret hayat\u0131na da bir rahmet olarak yans\u0131r ve onlar\u0131 g\u00fczelle\u015ftirir, ahlakile\u015ftirir. Dini vicdanlara hapsetmek, sosyal hayattan tecrit etmek m\u00fcmk\u00fcn ve anlaml\u0131 de\u011fil. Ama toplumlar siyasi y\u00f6netim dahil kendi reel sorunlar\u0131n\u0131 kendileri \u00e7\u00f6zecektir. \u0130slam alimlerinin kendi \u00e7a\u011flar\u0131na \u015fahit olmas\u0131, g\u00fcnl\u00fck ak\u0131\u015fa ve taraf olu\u015flara kendilerini kapt\u0131rma yerine \u00fcst bak\u0131\u015fla herkese hitap etmeleri gerekir. En b\u00fcy\u00fck eksi\u011fimiz \u0130slam alimi. Ne var ki ulema-i \u0130slam da d\u00fcnyevile\u015fti.<\/p>\n

Neden \u0130slam alimi yeti\u015ftiremiyoruz?<\/strong><\/p>\n

Acaba \u0130slam alimi yeti\u015ftirmek istiyor muyuz? \u00d6nce bu soruyu soral\u0131m. \u0130stiyorsak gerekli \u015fartlar\u0131n\u0131 haz\u0131rlad\u0131k m\u0131? \u0130slam alimi yeti\u015ftirmeyi \u00f6nemsedi\u011fini d\u00fc\u015f\u00fcnenler ba\u015fta olmak \u00fczere, dinin ve ilmin hakemli\u011fine tahamm\u00fcl edebilecek miyiz? Cevap evet ise, ilk olumlu ad\u0131m at\u0131ld\u0131 demektir. \u00c7\u00fcnk\u00fc \u0130slam alimi yanl\u0131\u015fa yanl\u0131\u015f, do\u011fruya do\u011fru diyen, insanlar\u0131n g\u00f6z\u00fcn\u00fcn i\u00e7ine bakarak de\u011fil \u0130slam’\u0131n ana kayna\u011f\u0131 Kur’an ve S\u00fcnneti esas alarak hakk\u0131 ve hakikat\u0131 dillendiren otorite demektir. Sa\u011fduyunun sesidir. Ancak \u0130slam alimi deyince her kesim kendi do\u011frular\u0131na destek\u00e7i ve s\u00f6zc\u00fc ar\u0131yorsa, alimin ilmini ve dindarl\u0131\u011f\u0131n\u0131 yar\u0131 \u00fcmmiler tartacaksa \u00e7\u00f6z\u00fcm t\u0131kan\u0131r.<\/p>\n

\u0130slam alimi yeti\u015fmesi halinde d\u00fcnyevile\u015fme girdab\u0131ndan kurtulabilir miyiz?<\/strong><\/p>\n

T\u00fcrkiye ve \u0130slam d\u00fcnyas\u0131 i\u00e7in hem iyimser hem de karamsar bir tablo \u00e7izmek m\u00fcmk\u00fcn. Realiteden uzak ham bir hayal d\u00fcnyas\u0131na da girmemek laz\u0131m. Say\u0131lar\u0131 h\u0131zla artan ilahiyat fak\u00fcltelerimiz umar\u0131m ilmi ciddiye al\u0131r, toplumun ve ak\u0131nt\u0131n\u0131n pe\u015finden de\u011fil, ona \u00f6nc\u00fcl\u00fck eden ve y\u00f6n veren ilim ehlinin yeti\u015fmesine hizmet eder. \u00d6te yandan toplum olarak \u0130slam alg\u0131m\u0131z\u0131 g\u00f6zden ge\u00e7irmek ve dindarl\u0131\u011f\u0131m\u0131z\u0131n da i\u00e7ini doldurmak zorunday\u0131z.<\/p>\n

\u0130\u00e7ini nas\u0131l dolduraca\u011f\u0131z?<\/strong><\/p>\n

\u00d6nemli olan ba\u015f\u00f6rt\u00fcl\u00fc k\u0131zlar\u0131n say\u0131s\u0131n\u0131n artmas\u0131 de\u011fil, \u0130slam’\u0131n b\u00fct\u00fcn muhtevas\u0131n\u0131 ta\u015f\u0131yacak k\u0131vama do\u011fru y\u00fcr\u00fcme kararl\u0131l\u0131\u011f\u0131n\u0131n olup olmad\u0131\u011f\u0131. Hacca ve umreye gidenlerin say\u0131sal art\u0131\u015f\u0131 da \u00f6yle. ‘Ba\u015f\u0131m\u0131 \u00f6rtt\u00fcm’, ‘namaz\u0131m\u0131 k\u0131l\u0131yorum’, ‘Hacca, umreye gittim’, ‘sakal b\u0131rakt\u0131m’, ‘i\u00e7kiyi a\u011fz\u0131ma s\u00fcrm\u00fcyorum’ diyen bir kimse bunun yeterli olmayaca\u011f\u0131n\u0131, daha yapmas\u0131 gereken bir dizi g\u00f6rev ve sorumlulu\u011funun bulundu\u011funu daima bilir. Ne zaman ki yaratana itaat ve yarat\u0131lana \u015fefkatte, ahlakta, insani ili\u015fkilerde, temizlik ve \u00e7al\u0131\u015fkanl\u0131kta, do\u011fruluk ve d\u00fcr\u00fcstl\u00fckte, dayan\u0131\u015fma ve yard\u0131mla\u015fmada, insan haklar\u0131nda, adab-\u0131 mua\u015ferette, velhas\u0131l ferdi ve sosyal her alanda Kur’an’\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc bir \u00e7izgide y\u00fcr\u00fcmeye ba\u015flar\u0131z, o zaman dindarl\u0131\u011f\u0131m\u0131z\u0131n i\u00e7i doluyor demektir.<\/p>\n

Dindar nesil yeti\u015ftirme projesi ba\u015farabilir mi bunu?<\/strong><\/p>\n

Devletin b\u00f6yle projesi olup olmamas\u0131 ba\u015fka bir tart\u0131\u015fman\u0131n konusu ama devlet adamlar\u0131n\u0131n nesillerin dindar, ahlakl\u0131 olmas\u0131n\u0131 istemesinden tabii bir \u015fey olamaz. Bunun z\u0131dd\u0131n\u0131 isteyecek halleri yok ya! Avrupa’daki Hristiyan devlet adamlar\u0131 da kendi toplumlar\u0131 i\u00e7in ayn\u0131 arzuyu dile getirse bundan da rahats\u0131z olmamal\u0131y\u0131z.<\/p>\n

\u00d6yle diyorsunuz ama kar\u015f\u0131 \u00e7\u0131kan da \u00e7ok oldu.<\/strong><\/p>\n

San\u0131r\u0131m dindar deyince yukar\u0131da anlatt\u0131\u011f\u0131m bir dindarl\u0131ktan ziyade toplumun alg\u0131lad\u0131\u011f\u0131 farkl\u0131 bir dindar profili s\u00f6z konusu. Dindar nesil olmal\u0131 m\u0131 sorusuna insanlar kayg\u0131 ve teredd\u00fctle yakla\u015f\u0131yorsa demek ki gerek alg\u0131da gerekse sunulan ve \u00f6ne \u00e7\u0131kan dindar profillerinde bir sorun var demektir. Hi\u00e7 kimse i\u015fin bu y\u00f6n\u00fcn\u00fc ele alm\u0131yor ve hemen siyasi bir polemi\u011fe dal\u0131yor.<\/p>\n

Bizim eksi\u011fimiz olabilir ama bunda Cumhuriyet’in ortaya koydu\u011fu dindar profilinin de katk\u0131s\u0131 yok mu?<\/strong><\/p>\n

Bat\u0131da Katoliklik dindarl\u0131k alg\u0131s\u0131nda \u015fekli \u00f6ne \u00e7\u0131kar\u0131rken Protestanl\u0131k adeta i\u00e7ini bo\u015faltt\u0131. Pozitivizm de onu vicdana hapsedince bu y\u00fczy\u0131la hayli \u00f6rselenmi\u015f bir bat\u0131l\u0131 dindarl\u0131k alg\u0131s\u0131yla girdik. \u0130slam d\u00fcnyas\u0131nda da din alan\u0131nda ciddi \u00f6zg\u00fcven kay\u0131plar\u0131 oldu. Bu hayli uzun bir konu. Ancak g\u00fcn\u00fcm\u00fczde dindar insan tabiri neredeyse tamam\u0131 M\u00fcsl\u00fcman bir toplumda kayg\u0131ya yol a\u00e7\u0131yorsa hepimizin kara kara d\u00fc\u015f\u00fcnmesi laz\u0131m. \u0130slam dininin b\u00fct\u00fcn erdemlerinin \u00fczerinde g\u00f6r\u00fcld\u00fc\u011f\u00fc, ulvi de\u011ferlerin yans\u0131d\u0131\u011f\u0131 bir ki\u015fiden insanlar rahats\u0131z oluyorsa o zaman ortada ya alg\u0131 ya da takdim ve temsil yanl\u0131\u015fl\u0131\u011f\u0131 var demektir. Bana g\u00f6re ikisi de var. D\u00f6n\u00fcp biz nerde yanl\u0131\u015f yap\u0131yoruz sorusunu sormak zorunday\u0131z.<\/p>\n

\u015eehirli dindar kavram\u0131na s\u0131k\u00e7a vurgu yap\u0131yorsunuz. Bug\u00fcn ne durumday\u0131z?<\/strong><\/p>\n

Sosyal hareketler ve k\u00fclt\u00fcr de\u011fi\u015fimi a\u011f\u0131r seyreder. Ben \u015fehirli dindar kavram\u0131n\u0131 \u00f6nemsiyorum. Bahsetti\u011fim \u015fey ‘modern \u00e7a\u011f dindarl\u0131\u011f\u0131’. \u015eehirli dindarl\u0131\u011f\u0131n sanat ve estetik, edebiyat ve musiki, derunile\u015fmi\u015f dini hayat, incelmi\u015f insani ili\u015fkiler, ilim ve irfan, sevgi ve sayg\u0131, \u00e7evre bilinci, insan ve hayvan haklar\u0131 duyarl\u0131l\u0131\u011f\u0131 gibi pek \u00e7ok y\u00f6n\u00fc var. Entelekt\u00fcel ve tasavvufi boyutlar\u0131 var. Bug\u00fcn bunlar\u0131n bir\u00e7o\u011funu yitirdik. Modern deyince akla modernizm geliyor ve kayg\u0131lar ba\u015fl\u0131yor. Kastetti\u011fim asr\u0131 idrak eden, 21. y\u00fczy\u0131lda ya\u015fad\u0131\u011f\u0131n\u0131n fark\u0131nda olan dindarl\u0131k. Ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyadan soyutlanarak kitaplar\u0131n aras\u0131na dal\u0131p 3., 5. as\u0131rda ya\u015fayabiliriz. Bunun kimseye faydas\u0131 olmaz. Ya da Kur’an’\u0131, s\u00fcnneti, \u0130slam’\u0131 21. y\u00fczy\u0131lda idrak eder ve bu y\u00fczy\u0131l\u0131n sorunlar\u0131yla y\u00fczle\u015ferek M\u00fcsl\u00fcman kalabiliriz. Yapmam\u0131z gereken de bu.<\/p>\n

Modern hayatla dinin \u00e7at\u0131\u015ft\u0131\u011f\u0131 pek \u00e7ok alan var. M\u00fcsl\u00fcman mesafesini nas\u0131l ayarlamal\u0131?<\/strong><\/p>\n

Biz kendi dindarl\u0131\u011f\u0131m\u0131z\u0131 sa\u011flamla\u015ft\u0131rma, sorgulama ve geli\u015ftirme y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc ile kar\u015f\u0131 kar\u015f\u0131yay\u0131z. O nedenle 21. y\u00fczy\u0131lda ya\u015fad\u0131\u011f\u0131m\u0131z\u0131 farketmek zorunday\u0131z. Bu modernizmin r\u00fczgar\u0131na \u0130slam’\u0131 teslim etmek anlam\u0131na gelmez, zaten istesen de yapamazs\u0131n. \u00c7\u00fcnk\u00fc Allah’\u0131n dini bellidir, emir ve yasaklar\u0131 apa\u00e7\u0131k ortadad\u0131r. Dinin sahibi odur ve k\u0131yamete kadar dinini koruyacakt\u0131r. \u0130slam’da reforma \u0130slam’\u0131n kendisi ge\u00e7it vermez. Ancak modernizm korkusuyla ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyadan kendimizi soyutlamam\u0131z da do\u011fru olmaz. Kur’an Peygamber efendimize indi ama her \u00e7a\u011f\u0131n alimleri ve M\u00fcsl\u00fcmanlar\u0131 Kur’an’\u0131 kendi \u00e7a\u011flar\u0131na, kendi d\u00fcnyalar\u0131na inzal etmek zorundad\u0131r. Ben Kur’an’\u0131 anlamak ve kendi d\u00fcnyama getirmek durumunday\u0131m. Peygamberimi bu asra getirmek durumunday\u0131m. Bu asra \u0131\u015f\u0131k tutmak gibi \u00e7etin ve \u00f6nemli bir i\u015f varken bak\u0131yoruz y\u00fck a\u011f\u0131r, kendimiz o asra gidiyoruz.<\/p>\n

Dini cemaatle\u015fmeyi sorun olarak g\u00f6r\u00fcyor musunuz?<\/strong><\/p>\n

G\u00f6rm\u00fcyorum. Dini cemaatle\u015fmeler asl\u0131nda dini de\u011fil, sosyo – ekonomik olu\u015fumlard\u0131r ve ka\u00e7\u0131n\u0131lmazd\u0131r. Mesela 15 milyon insan\u0131n ya\u015fad\u0131\u011f\u0131 \u0130stanbul’a gelmi\u015f, bu kalabal\u0131kta tutunmaya ve yer edinmeye \u00e7al\u0131\u015fan, yaln\u0131zl\u0131k \u00e7eken, ekonomik ve sosyal \u00e7evreye, psikolojik a\u00e7\u0131dan \u00fcnsiyete, dostlara ihtiyac\u0131 olan insanlar\u0131n bir araya gelmesi, sosyalle\u015fmesi, grupla\u015fmas\u0131 tabiidir. Bu esnada her sosyal olu\u015fumda aidiyet duygusu geli\u015fir, alamet-i farika olarak baz\u0131 farkl\u0131l\u0131klar benimsenir. B\u00fct\u00fcn bunlar bir dereceye kadar anla\u015f\u0131labilir geli\u015fmelerdir. Fakat bu farkl\u0131la\u015fma dini alana kayar ve her bir grup kendi dindarl\u0131k tarzlar\u0131n\u0131 ve din alg\u0131lar\u0131n\u0131 yeniden in\u015fa etmeye, bu arada \u00f6tekinin dindarl\u0131\u011f\u0131n\u0131 da sorgulamaya ba\u015flarsa durum ciddile\u015fir ve sorun \u00fcretmeye ba\u015flar. Avrupa’da bir zamanlar bu ya\u015fand\u0131. Ekonomik ve sosyal olu\u015fumlar giderek camilerini ay\u0131rd\u0131 ve ayr\u0131 dini grup haline geldi. Temelde sosyal ve ekonomik i\u015fbirli\u011fi gruplar\u0131n\u0131n dini farkl\u0131la\u015fma e\u011filimleri ilk etapta \u00fcyelerin alt aidiyet duygular\u0131n\u0131 besledi\u011fi, i\u00e7 dayan\u0131\u015fma ve b\u00fct\u00fcnle\u015fmeye manevi har\u00e7 oldu\u011fu i\u00e7in reva\u00e7 bulsa da uzun vadede \u00fcst dini aidiyet ve b\u00fct\u00fcnl\u00fc\u011f\u00fc zedeleyebildi\u011fini ve genel dini alg\u0131y\u0131 olumsuz y\u00f6nde etkiledi\u011fini de g\u00f6rmek gerekir.<\/p>\n

\u0130stanbul’da hangi k\u00fclt\u00fcr \u00e7evrelerinde bulundunuz?<\/strong><\/p>\n

\u0130stanbul’daki lise ve \u00fcniversite \u00f6\u011frencili\u011fi y\u0131llar\u0131nda \u015fimdi rahmetle and\u0131\u011f\u0131m\u0131z bir\u00e7ok zat\u0131 g\u00f6rme, dinleme \u015fans\u0131 buldum. Mahir \u0130z, Muhammed Hamidullah, Ali \u00dcsk\u00fcdarl\u0131, Muhammed Tanci, Necip Faz\u0131l, Nurettin Top\u00e7u ilk akl\u0131ma gelenler. M\u00fcnir Nurettin Sel\u00e7uk’un konserleri, Sabahattin Zaim, Nihad Sami Banarl\u0131… Allah c\u00fcmlesine rahmet etsin. \u0130stanbul’un \u00e7ok y\u00f6nl\u00fc ve yo\u011fun bir k\u00fclt\u00fcr ortam\u0131 vard\u0131 ve istifade edenler i\u00e7in en b\u00fcy\u00fck a\u00e7\u0131k \u00fcniversite oydu. \u0130stanbul \u0130mam Hatip’ten mezun olunca Y\u00fcksek \u0130slam Enstit\u00fcs\u00fc’ne ve lise fark dersleri vererek ayn\u0131 zamanda Hukuk Fak\u00fcltesi’ne devam ettim.<\/p>\n

Hem \u0130slam Enstit\u00fcs\u00fc hem de hukuk mezunusunuz. \u0130ki fak\u00fclte birden okuma sebebiniz neydi?<\/strong><\/p>\n

O d\u00f6nemde bir\u00e7ok arkada\u015f\u0131m\u0131z b\u00f6yle bir yol izleyerek iki fak\u00fclteyi beraber okudu. Baz\u0131lar\u0131 Y\u00fcksek \u0130slam Enstit\u00fcs\u00fc’yle edebiyat okuyup \u0130slami T\u00fcrk Edebiyat\u0131’nda yol ald\u0131, baz\u0131lar\u0131 sosyoloji okuyup din sosyolojisi alan\u0131nda \u00e7al\u0131\u015ft\u0131. \u0130ktisat, siyasal, t\u0131p okuyanlar, sinema y\u00f6netmenli\u011fini se\u00e7enler. Hayli \u00e7e\u015fitli bir da\u011f\u0131l\u0131m vard\u0131. Ben de hukuk okuyup \u0130slam hukuku alan\u0131n\u0131 se\u00e7tim.<\/p>\n

Meslek se\u00e7iminde de hukuk de\u011fil de ilahiyat a\u011f\u0131r basm\u0131\u015f?<\/strong><\/p>\n

Bir s\u00fcre hakimlik staj\u0131 yapt\u0131m ve hakim olarak i\u015fe ba\u015flad\u0131m. \u0130lahiyat fak\u00fcltelerinde asistanl\u0131k imtihanlar\u0131 a\u00e7\u0131l\u0131nca hakimlik maa\u015f\u0131 iki kat\u0131 olmas\u0131na ra\u011fmen hi\u00e7 d\u00fc\u015f\u00fcnmeden oraya ge\u00e7tim. \u00c7\u00fcnk\u00fc akademik \u00e7al\u0131\u015fma yapmak ve ilme intisap etmek istiyordum. Kayseri Y\u00fcksek \u0130slam Enstit\u00fcs\u00fc’nde F\u0131k\u0131h Asistan\u0131 olarak g\u00f6reve ba\u015flad\u0131m. Daha sonra Erzurum \u0130slami \u0130limler Fak\u00fcltesi’nde doktoram\u0131 tamamlad\u0131m.<\/p>\n

1991-1992 seneleri aras\u0131nda \u0130ngiltere’de ve 1994 y\u0131l\u0131nda da Amerika Birle\u015fik Devletleri’nde bulunmu\u015fsunuz. Neler yapt\u0131n\u0131z bu d\u00f6nemde?<\/strong><\/p>\n

\u0130ngiltere’ye daha \u00e7ok dil ama\u00e7l\u0131 gittim ama doktora sonras\u0131 d\u00f6nem oldu\u011fundan alan\u0131mla ilgili Bat\u0131’da yap\u0131lan \u00e7al\u0131\u015fmalar\u0131 izledim, toparlad\u0131m. Oradan toplad\u0131\u011f\u0131m zengin literat\u00fcr burada \u00e7ok i\u015fime yarad\u0131. Amerika’da da \u0130slam Hukuk D\u00fc\u015f\u00fcncesi \u00fczerine ortak bir akademik \u00e7al\u0131\u015fmada T\u00fcrkiye’yi temsilen bulundum.<\/p>\n

Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131’na atanman\u0131z nas\u0131l oldu?<\/strong><\/p>\n

Marmara \u0130lahiyat’ta \u0130slam Hukuku hocal\u0131\u011f\u0131 ve \u0130slam Ara\u015ft\u0131rmalar\u0131 Merkezi’nde (\u0130SAM) \u0130slam Ansiklopedisi’nin F\u0131k\u0131h \u0130lim Heyeti Ba\u015fkanl\u0131\u011f\u0131’n\u0131 yapt\u0131\u011f\u0131m s\u0131rada ilgili devlet bakan\u0131 Mehmet Ayd\u0131n Bey’in talebi \u00fczerine Ankara g\u00f6revi ba\u015flad\u0131. Sekiz y\u0131l kadar n\u00f6beti yapt\u0131m ama ilimden kopmad\u0131m. G\u00f6revi devredip, asli i\u015fim olan ilim d\u00fcnyas\u0131na geri d\u00f6nd\u00fcm. \u0130lim d\u00fcnyas\u0131, ilim ehlinin nefes darl\u0131\u011f\u0131 \u00e7ekmedi\u011fi, bol oksijeni bulunan bir aland\u0131r. Ankara’dayken de \u00fczerime d\u00fc\u015fen g\u00f6revi en iyi \u015fekilde yapmaya \u00e7al\u0131\u015ft\u0131m. Ama do\u011frusunu s\u00f6ylemek gerekirse kalem ve kitap, e\u011fitim ve \u00f6\u011fretim ilim ehlinin cennetidir ve geni\u015f teneff\u00fcs alan\u0131d\u0131r. Zaten kal\u0131c\u0131 olan da budur.<\/p>\n

Ailenizde \u0130slami ilimlerle ilgilenen kimse var m\u0131yd\u0131?<\/strong><\/p>\n

Do\u011fum yerim olan Tosya’da 1960-70’li y\u0131llarda ziraat ve ticaret \u00f6ndeydi, ancak ge\u00e7mi\u015ften gelen ilmi-irfani gelene\u011fin izleri de ya\u015f\u0131yordu. Kazasker Mustafa \u0130zzet Efendi’den sonra bir\u00e7ok alim ve me\u015fayih gelip ge\u00e7mi\u015f. Biraz da bunlar\u0131n tehass\u00fcr\u00fc vard\u0131 diyebilirim. O y\u0131llarda Anadolu’da \u0130mam Hatip’e gidenlerin \u00e7o\u011fu gibi ben de muhitimde ilk defa \u0130mam Hatip’e gidenlerden biriyim. Babam \u00e7orak bir d\u00f6nemde yeti\u015fti\u011fi i\u00e7in dini ilimleri de i\u00e7eren bir e\u011fitim almam arzusundayd\u0131. B\u00f6yle bir okulun bulundu\u011funu duyunca beni \u00c7orum \u0130mam Hatip’in orta k\u0131sm\u0131na yazd\u0131rd\u0131.<\/p>\n

\u0130lk olmak avantaj m\u0131yd\u0131 dezavantaj m\u0131?<\/strong><\/p>\n

Kastamonu’da Tosya’da bu kadar okul varken \u00c7orum’a gidip okumam\u0131 macera olarak g\u00f6renler vard\u0131. Ama ben \u0130mam Hatip \u00f6\u011frencisi olarak Tosya’da vaaz etmeye, hutbe okumaya ba\u015flay\u0131nca, ba\u015fta ‘Ermi\u015f Hoca’ diye bilinen dedem olmak \u00fczere, b\u00fcy\u00fck bir mutlulukla kar\u015f\u0131land\u0131m. Dedeme okuldayken Osmanl\u0131ca bir mektup yazm\u0131\u015ft\u0131m. Onu al\u0131nca hem a\u011flam\u0131\u015f hem sevinmi\u015f. \u00c7\u00fcnk\u00fc dedem daha da a\u011f\u0131r \u015fartlar alt\u0131nda ya\u015fam\u0131\u015f gen\u00e7li\u011fini. B\u00f6ylece yo\u011fun ilginin ve \u00fcmidin de kayna\u011f\u0131 olduk. Ailem sonra \u0130stanbul’a ta\u015f\u0131nd\u0131. Ben de lise k\u0131sm\u0131n\u0131 \u0130stanbul (Fatih) \u0130mam Hatip’te okudum. \u00d6zellikle \u0130stanbul \u0130HO s\u0131navla \u00f6\u011frenci al\u0131yordu. Okulun iyi bir e\u011fitim vermesinin yan\u0131 s\u0131ra \u0130stanbul’da olmak da ba\u015fl\u0131 ba\u015f\u0131na bir ayr\u0131cal\u0131kt\u0131.<\/p>\n

Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 d\u00f6neminizde \u00f6nceki d\u00f6nemlerden farkl\u0131 olarak neler yapt\u0131n\u0131z?<\/strong><\/p>\n

Diyanetin temsil y\u00f6n\u00fc, din hizmetinin toplumun her kesimini kucaklamas\u0131, din g\u00f6revlilerinin mesleki geli\u015fimi, dinin sayg\u0131nl\u0131\u011f\u0131n\u0131n g\u00fcn\u00fcbirlik tart\u0131\u015fmalar\u0131n s\u0131cakl\u0131\u011f\u0131 i\u00e7erisinde buharla\u015fmamas\u0131 ve insanlar\u0131 din konusunda taraf olmaya s\u00fcr\u00fcklememesi, \u0130slam dininin do\u011fru bilgisinin topluma iyi anlat\u0131lmas\u0131, dinle ilgili konu\u015furken farkl\u0131 kesimlerin beklentilerini kar\u015f\u0131lamak i\u00e7in de\u011fil Kur’an’\u0131n ve s\u00fcnnetin do\u011fru bilgisini esas alma hep \u00f6nceliklerimiz oldu. Yurt d\u0131\u015f\u0131 ili\u015fkileri geli\u015ftirdik. Kad\u0131n\u0131n din hizmetlerinde daha aktif \u015fekilde yer almas\u0131na, insan ve kad\u0131n haklar\u0131na, \u00e7evre ve sosyal problemler kar\u015f\u0131s\u0131nda dindar duyarl\u0131l\u0131\u011f\u0131na \u00f6nem verdik. Dinin sadece belli \u015fekil ve ibadetlere hasredilmeyip geni\u015f bir perspektifle sosyal hayat\u0131n b\u00fct\u00fcn alanlar\u0131na yans\u0131yan bir rahmet olarak alg\u0131lanmas\u0131 anlay\u0131\u015f\u0131n\u0131 yerle\u015ftirmeye \u00e7al\u0131\u015ft\u0131k.<\/p>\n

Camilerin sosyal mekanlar olmas\u0131 projeniz ba\u015far\u0131ya ula\u015ft\u0131 m\u0131?<\/strong><\/p>\n

Sosyal projeler \u00e7ok uzun solukludur ve sab\u0131r ister. Bir sosyal projeye ba\u015flars\u0131n\u0131z, sonucunu genelde \u00e7ocuklar\u0131n\u0131z, torunlar\u0131n\u0131z g\u00f6r\u00fcr. Camilerin sadece ibadet i\u00e7in s\u0131n\u0131rl\u0131 zamanlarda kullan\u0131lmas\u0131 yerine halk\u0131n do\u011fru dini e\u011fitimi, kayna\u015fma ve sosyalle\u015fmede daha etkili bi\u00e7imde rol almas\u0131n\u0131 \u00f6nemli buluyorum. Camiden ba\u015flayan ama cami duvar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kan sosyal a\u00e7\u0131l\u0131ml\u0131 din hizmeti anlay\u0131\u015f\u0131 giderek geli\u015fiyor. Camiler mesela Rusya’da ve Amerika’da sosyal hayat\u0131n tam merkezinde. Camilerimizin etraf\u0131nda \u00e7ocuklar\u0131m\u0131z\u0131n gen\u00e7lerimizin bulu\u015faca\u011f\u0131 sosyal mekanlar, \u00e7e\u015fitli seminerler, kurslar, faaliyetler olsa ne g\u00fczel olur. Bu y\u00f6nde baz\u0131 ad\u0131mlar at\u0131ld\u0131 ama \u00fclkemizde cami ile ilgili daha \u00e7ok problem var.<\/p>\n

Ne gibi problemler?<\/strong><\/p>\n

Cami mimarileri tahmin etti\u011fimizden daha k\u00f6t\u00fc. Estetik yoksunu, kopya camilerin yap\u0131m\u0131 devam ediyor. Camilerin altlar\u0131nda, kenarlar\u0131nda marketler, d\u00fckkanlar, i\u015f yerleri b\u00fcy\u00fck bir sorun. Cami dernekleri ba\u015flang\u0131\u00e7ta hayra \u00f6nc\u00fcl\u00fck ediyor, ama milletten toplanan paralarla yapt\u0131r\u0131lan camilere ve din g\u00f6revlilerine giderek tahakk\u00fcm etmeye ba\u015fl\u0131yor. Camilerde para toplanmas\u0131 din g\u00f6revlisinin itibar\u0131n\u0131 hayli sars\u0131yor. Bu bir tarafa, bu gelirin derneklerce harcanma usul\u00fcn\u00fcn de ciddi bir denetimi gerekiyor. Din g\u00f6revlisinin lojman\u0131 da ba\u015fl\u0131 ba\u015f\u0131na bir sorun. Lojman cami yak\u0131n\u0131nda ama kom\u015fular i\u00e7inde olmal\u0131. Bug\u00fcn bir\u00e7ok din g\u00f6revlisi oturdu\u011fu lojman i\u00e7in vak\u0131flar idaresine y\u00fckl\u00fc miktarda ecr-i misl bor\u00e7lusu. Dini vak\u0131flar\u0131n idaresiyle dini hizmetlerin idaresinin birbirinden ayr\u0131lm\u0131\u015f olmas\u0131 bir\u00e7ok sorunu beraberinde getiriyor.<\/p>\n

Nas\u0131l \u00e7\u00f6z\u00fclecek bu sorunlar?<\/strong><\/p>\n

Ecdad\u0131m\u0131z camiyi yaparken o camiyi ayakta tutacak akar\u0131 da o camiye tahsis etmi\u015f. Bug\u00fcn bu sistemden eser yok. Camiler yap\u0131l\u0131rken esteti\u011fe, mimariye, \u015fehrin g\u00fczelli\u011fine katk\u0131 sa\u011flamas\u0131na \u00f6zen g\u00f6sterilmiyor ve Diyanet tamamen devre d\u0131\u015f\u0131. Cami yap\u0131m\u0131nda, m\u00fc\u015ftemilat\u0131n din hizmeti ama\u00e7l\u0131 kullan\u0131m\u0131nda Diyanetin devrede oldu\u011fu bir sisteme ihtiya\u00e7 var. Dini vak\u0131flar\u0131n idaresinin Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 b\u00fcnyesine al\u0131nmas\u0131 kurumsal asabiyetler olu\u015ftu\u011fundan pratikte zor.<\/p>\n

\n

EMET\u0130 SARUHAN<\/span><\/p>\n

* Bu rop\u00f6rtaj ilk kez Yeni \u015eafak gazetesinde yay\u0131nlanm\u0131\u015ft\u0131r.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130LIM ehlinin cennetine d\u00f6nd\u00fc Ali Bardako\u011flu, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131’n\u0131, kendi deyimiyle Ankara n\u00f6betini devrettikten sonra ilmi \u00e7al\u0131\u015fmalar\u0131na geri d\u00f6nd\u00fc. ‘Kalem ve kitap, e\u011fitim ve \u00f6\u011fretim ilim ehlinin cennetidir’ diyen Bardako\u011flu b\u00fcrokrasi ve g\u00fcn\u00fcbirlik tart\u0131\u015fmalardan biraz s\u0131k\u0131lm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. \u0130SAM’da \u00e7al\u0131\u015fmalar\u0131na devam eden Bardako\u011flu bizi buradaki odas\u0131nda misafir etti. Dindarl\u0131k art\u0131yor gibi g\u00f6z\u00fckse de sek\u00fclerle\u015fiyoruz diyorsunuz. Bu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"ppma_author":[130],"class_list":["post-90651","post","type-post","status-publish","format-standard","hentry","category-soylesiler"],"yoast_head":"\n\u201cUlema-i \u0130slam da d\u00fcnyevile\u015fti\u201d - Karakalem<\/title>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cUlema-i \u0130slam da d\u00fcnyevile\u015fti\u201d - Karakalem\" \/>\n<meta property=\"og:description\" content=\"\u0130LIM ehlinin cennetine d\u00f6nd\u00fc Ali Bardako\u011flu, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131’n\u0131, kendi deyimiyle Ankara n\u00f6betini devrettikten sonra ilmi \u00e7al\u0131\u015fmalar\u0131na geri d\u00f6nd\u00fc. ‘Kalem ve kitap, e\u011fitim ve \u00f6\u011fretim ilim ehlinin cennetidir’ diyen Bardako\u011flu b\u00fcrokrasi ve g\u00fcn\u00fcbirlik tart\u0131\u015fmalardan biraz s\u0131k\u0131lm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. \u0130SAM’da \u00e7al\u0131\u015fmalar\u0131na devam eden Bardako\u011flu bizi buradaki odas\u0131nda misafir etti. Dindarl\u0131k art\u0131yor gibi g\u00f6z\u00fckse de sek\u00fclerle\u015fiyoruz diyorsunuz. 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