{"id":2348,"date":"2012-07-08T19:25:09","date_gmt":"2012-07-08T19:25:09","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/2012\/07\/08\/ilim-edebiyat-icin-degil-hayat-ve-ihtiyac-icindir\/"},"modified":"2012-07-08T19:25:09","modified_gmt":"2012-07-08T19:25:09","slug":"ilim-edebiyat-icin-degil-hayat-ve-ihtiyac-icindir","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/ilim-edebiyat-icin-degil-hayat-ve-ihtiyac-icindir\/","title":{"rendered":"\u0130L\u0130M, EDEB\u0130YAT \u0130\u00c7\u0130N DE\u011e\u0130L; HAYAT VE \u0130HT\u0130YA\u00c7 \u0130\u00c7\u0130ND\u0130R"},"content":{"rendered":"\n

\u00a0\u0130nsanlar\u0131n e\u011flenmesi, dinlenmesi, me\u015fru \u00e7er\u00e7evede ne\u015felenip zevklenmesi i\u00e7inde sanat; f\u0131tri bir gereksinimdir ve g\u00fczeldir. Ancak sanat as\u0131l olarak, toplumsal ihtiya\u00e7 ve ama\u00e7lara hizmeti hedeflemelidir. Bunun gibi, bizim Dinimizde \u0130L\u0130M; sadece fikir fantazisi ve edebiyat sohbeti olsun diye de\u011fil; M\u00fcsl\u00fcmanlara hayat\u0131 kolayla\u015ft\u0131rmas\u0131, insanl\u0131\u011f\u0131n sorunlar\u0131n\u0131 a\u015fmas\u0131 ve huzura kavu\u015fturulmas\u0131, yani \u0130SLAM\u0130 HAYATI kurmas\u0131 ve korumas\u0131 i\u00e7in gerekli ve \u00f6nemlidir. Uygulanma imkan\u0131 ve iktidar\u0131 haz\u0131rlanmayan, yani C\u0130HADI yap\u0131lmayan, f\u0131rsat ve ruhsat sa\u011flansa bile, toplumsal f\u0131trata ve do\u011fal \u015fartlara m\u00fcnasip d\u00fc\u015fmedi\u011fi i\u00e7in tatbikata koyulmayan fikirler, \u00f6neriler, fetvalar ve ictihatlar, sadece faraziyedir ve nazariyedir. \u0130slam\u2019a g\u00f6re hayat bir b\u00fct\u00fcnd\u00fcr, insanlar imtihan i\u00e7in bu d\u00fcnyaya g\u00f6nderilmi\u015ftir; D\u0130N ise; bu imtihan\u0131n program\u0131n\u0131 ve hayat\u0131 olgun ve onurlu ya\u015faman\u0131n esaslar\u0131n\u0131 i\u00e7ermektedir. Bu nedenle ilimleri \u201cDini ve d\u00fcnyevi\u201d diye ay\u0131rmak ve hele \u201cM\u00fcsbet ilimlerinin Bat\u0131dan \u00f6\u011frenilece\u011fini ve \u0130slam\u0131n bu sahada eksikli\u011fini\u201d iddia etmek, koyu bir gaflet ve cehalettir. Di\u011fer \u00e7ok yayg\u0131n bir yan\u0131lg\u0131 ise, \u00e7a\u011f\u0131n sorunlar\u0131na ve standartlar\u0131na uygun ama Kur\u2019an ve s\u00fcnnet kaynakl\u0131 yeni ve yeterli ilmi sistemleri, g\u00fc\u00e7l\u00fc ve ba\u011f\u0131ms\u0131z bir devlet himayesi olmadan da \u0130slam\u0131n tam anlam\u0131yla ya\u015fanabilece\u011fi kanaatidir.<\/span><\/p>\n

Bug\u00fcn Siyonizmin ve emperyalizmin hakimiyetinde, ABD ve AB\u2019nin himayesinde, onurlu, \u015fuurlu ve huzurlu bir \u0130slami ya\u015fam hevesine kap\u0131lanlar\u0131n bu tavr\u0131, bilgi noksanl\u0131\u011f\u0131ndan ise gaflet, gavur u\u015fakl\u0131\u011f\u0131ndan ise h\u0131yanettir. \u00c7\u00fcnk\u00fc \u0130slami HAYAT; \u0130man, ilim ve C\u0130HAD\u2019dan ibarettir. Asr\u0131 Saadet d\u00f6nemi veya Osmanl\u0131 Devleti, ibret al\u0131nacak tarihi \u00f6rneklerdendir; ama \u015fekil olarak ayn\u0131s\u0131n\u0131 takip, taklit ve tatbik etmek, hem bo\u015funa bir gayret ve hevestir, hem de m\u00fcmk\u00fcn de\u011fildir ve zaten b\u00f6yle olmas\u0131 istenmemi\u015ftir.<\/span><\/p>\n

Bedri Gencer Hoca\u2019n\u0131n do\u011frular\u0131 ve noksanlar\u0131!<\/span><\/b><\/span><\/p>\n

Dinin yerine medeniyet kavram\u0131n\u0131n konulmas\u0131 kas\u0131tl\u0131 bir sapt\u0131rmacayd\u0131 ve olduk\u00e7a sak\u0131ncal\u0131yd\u0131. \u0130slam Medeniyeti kavram\u0131n\u0131 Frans\u0131z oryantalistlerin icat etti\u011fini s\u00f6yleyen Bedri Gencer Hoca\u2019n\u0131n M\u00fcsl\u00fcmanca d\u00fc\u015f\u00fcnmenin \u00f6n\u00fcndeki engelleri y\u0131kma \u00e7abalar\u0131, \u00f6nemli ve anlaml\u0131yd\u0131.<\/span><\/b><\/span><\/p>\n

K\u0131sa ad\u0131 \u0130KDER olan \u0130stanbul \u0130ktisat\u00e7\u0131lar Derne\u011fi, 14. iktisat\u00e7\u0131lar bulu\u015fmas\u0131 \u015eehzadeba\u015f\u0131\u2019ndaki bir otelde yap\u0131lm\u0131\u015ft\u0131.<\/span><\/p>\n

Bedri Gencer Hoca verdi\u011fi konferansta modernle\u015fmeyle birlikte gelen ar\u0131zalar\u0131 masaya yat\u0131rm\u0131\u015ft\u0131. Bedri Gencer Hocam\u0131z, \u00e7o\u011fu insan\u0131n ezberden kulland\u0131\u011f\u0131 kavramlar\u0131n ne anlama geldi\u011fini, kimler taraf\u0131ndan, ni\u00e7in \u00fcretildi\u011fini bilmedi\u011fini ve en \u00f6nemlisi de kavramlar\u0131n asl\u0131n\u0131 nas\u0131l kaybetti\u011fini ortaya koymu\u015flard\u0131.<\/span><\/i><\/b><\/p>\n

\u201cDin, \u015feriat, f\u0131k\u0131h, ilim gibi kavramlar\u0131 Asr-\u0131 Saadet\u2019teki kullan\u0131ld\u0131\u011f\u0131 anlamda veya \u0130mam-\u0131 Azam\u2019\u0131n kulland\u0131\u011f\u0131 anlamda kullanmad\u0131\u011f\u0131m\u0131z\u0131 s\u00f6yleyen Bedri Gencer Hoca, buna \u00f6rnek olarak \u201c\u015feriat\u201d kavram\u0131n\u0131 ele alm\u0131\u015ft\u0131. \u015eeriat denildi\u011fi zaman insanlar\u0131n alg\u0131 d\u00fcnyas\u0131nda, bunun sadece amel\u00ee h\u00fck\u00fcmleri kar\u015f\u0131lad\u0131\u011f\u0131n\u0131 oysa bu kavram\u0131n amel\u00ee h\u00fck\u00fcmlerle birlikte akide ile ilgili h\u00fck\u00fcmleri de kapsad\u0131\u011f\u0131n\u0131 hat\u0131rlatm\u0131\u015ft\u0131. \u0130mam-\u0131 Azam<\/span><\/strong>\u2019\u0131n akaid ile ilgili yazd\u0131\u011f\u0131 kitab\u0131na F\u0131kh-\u0131 Ekber<\/span><\/strong> ad\u0131n\u0131 vermesinin nedenini \u0130mam-\u0131 Azam\u2019da akaid-\u015feriat ayr\u0131m\u0131n\u0131n olmamas\u0131 olarak a\u00e7\u0131klam\u0131\u015ft\u0131. Bu ayr\u0131m\u0131n M\u00fcsl\u00fcman d\u00fcnyaya m\u00fcste\u015frikler taraf\u0131ndan sokuldu\u011funu ileri s\u00fcren Bedri Gencer Hoca, bug\u00fcn maalesef bir\u00e7ok ilahiyat profes\u00f6r\u00fcm\u00fcz\u00fcn H\u0131ristiyanl\u0131ktan gelen bu ayr\u0131m\u0131 benimseyerek kulland\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131.<\/span><\/i><\/b><\/p>\n

\u201cTikel hikmet s\u00fcnnet, t\u00fcmel hikmet \u015feriatt\u0131r!\u201d <\/span><\/i><\/strong><\/span><\/i><\/b><\/p>\n

Bu konferansta genel olarak M\u00fcsl\u00fcmanca d\u00fc\u015f\u00fcnmenin \u00f6n\u00fcndeki sarp yoku\u015flardan bahsedildi ve bu yoku\u015flar\u0131n nas\u0131l a\u015f\u0131laca\u011f\u0131 anlat\u0131ld\u0131. Gelene\u011fi, di\u011fer ad\u0131yla s\u00fcnneti iyi okuyan bir m\u00fcnevverimiz olarak Bedri Hoca, ancak s\u00fcnnete ittiba metodu ile M\u00fcsl\u00fcmanca d\u00fc\u015f\u00fcnceye ula\u015fabilece\u011fimizi s\u00f6yledi.<\/span><\/i><\/b><\/p>\n

Tikel hikmetin s\u00fcnnet, t\u00fcmel hikmetin ise \u015feriat oldu\u011funu s\u00f6yleyen Bedri Hoca, modernizmle birlikte hikmete s\u0131rt\u0131m\u0131z\u0131 d\u00f6nd\u00fc\u011f\u00fcm\u00fcz\u00fcn alt\u0131n\u0131 \u00e7izdi. Modernle\u015fmeyi; hikmetin kayb\u0131, hikmetten uzakla\u015fmay\u0131 ve hikmetin \u00e7arp\u0131t\u0131lmas\u0131 olarak tan\u0131mlayan Hoca, Bat\u0131daki modernle\u015fme ser\u00fcveninin \u201cevrensel hikmetin\u201d kayb\u0131na tekab\u00fcl etti\u011fini anlatm\u0131\u015ft\u0131.<\/span><\/i><\/b><\/p>\n

\u201cHikmet-i ameliyenin kar\u015f\u0131l\u0131\u011f\u0131 f\u0131k\u0131ht\u0131r\u201d<\/span><\/i><\/strong><\/span><\/i><\/b><\/p>\n

Hikmetin dinin hakikatinin hem evrensel hem tikel, hem teorik hem pratik boyutlar\u0131n\u0131 ifade eden varl\u0131\u011f\u0131n merkezinde yer alan temel bir kavram oldu\u011funu s\u00f6yleyen Bedri Gencer Hoca, hikmetin, hikmet-i nazariyye (teorik hikmet) ve hikmet-i ameliyye (pratik hikmet) olmak \u00fczere ikiye ayr\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yledi. Bug\u00fcn bu ayr\u0131mlar\u0131n unutuldu\u011funu s\u00f6yleyen Bedri Gencer Hoca konu\u015fmas\u0131na \u015f\u00f6yle devam etti: \u201cHikmet-i nazariyye dedi\u011fimiz \u015fey kabaca iki boyuttan olu\u015fuyor. Metafizik ve fizi\u011fi kaps\u0131yor. Metafizik varl\u0131k bilgisi demek, fizik ise e\u015fyan\u0131n bilgisi demektir. Hikmet-i ameliyye ise be\u015feri d\u00fcnyan\u0131n bilgisidir. Bunun M\u00fcsl\u00fcman d\u00fcnyadaki kar\u015f\u0131l\u0131\u011f\u0131 f\u0131k\u0131ht\u0131r.\u201d<\/span><\/i><\/b><\/p>\n

\u015eeriatla hikmeti uzla\u015ft\u0131rma ihtiyac\u0131 sonradan ortaya \u00e7\u0131kt\u0131 <\/span><\/i><\/strong><\/span><\/i><\/b><\/p>\n

\u201c\u015eeriatla hikmeti uzla\u015ft\u0131rma ihtiyac\u0131 nerden kaynaklan\u0131yor? M\u00fcsl\u00fcmanlar\u0131n ilk d\u00f6neminde yani Asr-\u0131 Saadet\u2019te \u015feriat saf olarak hayata ge\u00e7mi\u015fti. Ondan sonraki d\u00f6nem de k\u0131smen \u00f6yleydi. Ancak Abbasilerden sonra \u0130slam\u2019\u0131n evrenselle\u015fme s\u00fcrecine girdi\u011fini g\u00f6r\u00fcyoruz. Bu s\u00fcre\u00e7te \u0130slam\u2019\u0131 farkl\u0131 k\u00fclt\u00fcrlerden insanlar\u0131n benimsemesi bir tabakala\u015fmay\u0131 getirmi\u015ftir. Tabakala\u015fmayla gelen e\u015fitli\u011fin kayb\u0131 ile insanlar aras\u0131ndaki haks\u0131zl\u0131\u011f\u0131n artmas\u0131 ilahi adalet ve \u015fer problemini g\u00fcndeme getirmi\u015ftir. \u0130\u015fte bunun i\u00e7in \u015feriatla hikmetin ba\u011fda\u015ft\u0131r\u0131lmas\u0131 ihtiyac\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r.\u201d<\/span><\/span><\/i><\/b><\/p>\n

Bu durumun Bat\u0131daki kar\u015f\u0131l\u0131\u011f\u0131n\u0131 ise \u015f\u00f6yle anlatt\u0131: \u201cBat\u0131da ise bu problem Aziz Pavlus\u2019la birlikte geliyor. Cenab-\u0131 Hak Yahudilik, H\u0131ristiyanl\u0131k ve \u0130slam\u2019a hikmeti ve \u015feriat\u0131 verdi\u011fi halde, bug\u00fcn Bat\u0131daki egemen din anlay\u0131\u015f\u0131n\u0131n temelini atan Aziz Pavlus H\u0131ristiyanl\u0131\u011f\u0131n \u015feriat\u0131n\u0131 bertaraf etmi\u015ftir. Bir dinin evrenselle\u015fmesi i\u00e7in Yahudili\u011fe has olan \u015feriat kayg\u0131s\u0131n\u0131n bir kenara b\u0131rak\u0131lmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr.\u201d<\/span><\/i><\/b><\/p>\n

Medeniyet kavram\u0131 Sanayi Devrimi\u2019nden sonra kullan\u0131lm\u0131\u015ft\u0131r. <\/span><\/i><\/strong><\/span><\/i><\/b><\/p>\n

Bedri Gencer Hocan\u0131n medeniyet kavaram\u0131 ile ilgili tespitleri de ger\u00e7ekten dikkate de\u011ferdi. Ayd\u0131nlanma d\u00f6neminin Bat\u0131da hikmetin kaybedilmesinde bir d\u00f6n\u00fcm noktas\u0131 oldu\u011funu s\u00f6yleyen Hoca bu konuda \u015funlar\u0131 s\u00f6yledi: \u201cAyd\u0131nlanma d\u00f6nemi modernle\u015fmenin ger\u00e7ekle\u015fti\u011fi ve medeniyet kavram\u0131n\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nemdir. Bat\u0131n\u0131n kaybetti\u011fi hikmetin yerine civilization kavram\u0131 bu d\u00f6nemde ge\u00e7mi\u015ftir. Bu kavrama T\u00fcrk\u00e7ede medeniyet diyoruz ancak bu o lafz\u0131 kar\u015f\u0131lam\u0131yor. \u00c7\u00fcnk\u00fc medeniyetin \u0130ngilizcedeki kar\u015f\u0131l\u0131\u011f\u0131 \u2018civility\u2019dir. 1850\u2019li y\u0131llarda Sanayi Devrimi\u2019nden sonra H\u0131ristiyan medeniyeti veya Avrupa medeniyeti gibi tamlamalar kullan\u0131lmaya ba\u015fl\u0131yor. K\u0131saca Hristiyan \u00fcmmetinin yerini Hristiyan medeniyeti al\u0131yor. Daha sonra Bat\u0131 k\u00fcresel bir g\u00fc\u00e7 haline geldikten sonra bu tamlamalar\u0131n yerini sadece \u2018civilization\u2019 yani \u2018medeniyet\u2019 \u015feklindeki kullan\u0131m al\u0131yor.\u201d<\/span><\/i><\/b><\/p>\n

\u0130slam medeniyeti kavram\u0131n\u0131 oryantalistler uydurmu\u015flard\u0131r. <\/span><\/i><\/strong><\/span><\/i><\/b><\/p>\n

M\u00fcsl\u00fcman d\u00fcnyada \u0130slam Medeniyeti kavram\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131yla ilgili \u00e7arp\u0131c\u0131 bilgiler veren Bedri Gencer Hoca bu konuda \u015funlar\u0131 s\u00f6yledi: \u201c\u0130lk defa Frans\u0131z oryantalistler \u0130slam Medeniyeti kavram\u0131n\u0131 ortaya at\u0131yor. Bir taraftan hilafet y\u0131k\u0131l\u0131yor, bir taraftan \u0130slam medeniyeti kavram\u0131 icat ediliyor. \u00d6nce Arap medeniyeti kavram\u0131 icat ediliyor, sonra \u0130slam Medeniyetine \u00e7evriliyor. \u0130lk defa \u0130slam Medeniyeti kavram\u0131n\u0131 kullanan da \u00fcnl\u00fc H\u0131ristiyan Arap d\u00fc\u015f\u00fcn\u00fcr\u00fc Corci Zeydan<\/span><\/strong>\u2019d\u0131r. \u0130slam hilafeti kavram\u0131 da bu s\u00fcre\u00e7te tarihe kar\u0131\u015fm\u0131\u015ft\u0131r.\u201d<\/span><\/i><\/b><\/p>\n

Medeniyet kavram\u0131n\u0131 yayg\u0131nla\u015ft\u0131ranlar T\u00fcrk\u00e7\u00fc milliyet\u00e7ileri olmu\u015flard\u0131r<\/span><\/i><\/strong><\/span><\/i><\/b><\/p>\n

\u201cBizde \u0130slam Medeniyeti kavram\u0131n\u0131 ilk kullananlar kimdir acaba?\u201d diye soran Bedri Hoca, bunun cevab\u0131n\u0131 da \u015fu c\u00fcmlelerle verdi: \u201cT\u00fcrkiye\u2019de bunu yayg\u0131nla\u015ft\u0131ran Yahya Kemal <\/span><\/strong>ve Nihat Sami Banarl\u0131<\/span><\/strong>\u2019d\u0131r. Medeniyet kavram\u0131n\u0131n yayg\u0131nla\u015ft\u0131ranlar\u0131n genellikle T\u00fcrk\u00e7\u00fc- milliyet\u00e7i yazarlar oldu\u011funu g\u00f6r\u00fcyoruz. Yahya Kemal i\u00e7in din medeniyetten ibarettir. Mesela bir \u00f6rnekle a\u00e7\u0131klayal\u0131m. Yahya Kemal i\u00e7in caminin, konumu, silueti, mimarisi \u00f6nemlidir ama Mehmet Akif i\u00e7in \u00f6n planda olan mihrapt\u0131r, tevhittir\u2026 \u0130\u015fte burada din ve medeniyet aras\u0131ndaki fark\u0131 bariz bir \u015fekilde g\u00f6r\u00fcyoruz.\u201d<\/span><\/i><\/b><\/p>\n

\u201c\u0130slam dininin\u201d yerini \u201c\u0130slam medeniyeti\u201d alm\u0131\u015ft\u0131r!<\/span><\/i><\/strong><\/span><\/i><\/b><\/p>\n

\u0130slam Medeniyeti kavram\u0131n\u0131n \u0130slam dini kavram\u0131n\u0131n yerini ald\u0131\u011f\u0131n\u0131 s\u00f6yleyen Bedri Gencer Hoca bu konuda bir\u00e7ok m\u00fcnevverin fark edemedi\u011fi \u00e7ok \u00f6nemli bir tespit yapt\u0131. Bat\u0131 kar\u015f\u0131s\u0131nda kendisini yenik hisseden bir k\u0131s\u0131m insanlar\u0131n medeniyet kavram\u0131na bir teselli olarak sar\u0131ld\u0131klar\u0131n\u0131 s\u00f6yleyen Hoca s\u00f6zlerine \u015f\u00f6yle devam etti: \u201c\u0130bni Haldun<\/span><\/strong>\u2019un dedi\u011fi gibi ma\u011fluplar galipleri taklit ederler. Yani galiplerin \u00fcretti\u011fi medeniyet kavram\u0131n\u0131 kendimize mal etmek, Avrupa medeniyetine kar\u015f\u0131 \u0130slam medeniyetini kullan\u0131yoruz. Biz bu tepkisel mant\u0131kla \u0130slam medeniyeti kavram\u0131n\u0131 kullan\u0131yoruz. \u00d6zellikle kapitalizmin s\u00f6m\u00fcr\u00fc alan\u0131nda bulunan ulus devletler i\u00e7in medeniyet kavram\u0131 bir teselli mekanizmas\u0131 olarak i\u015flemi\u015ftir. T\u00fcrkiye, M\u0131s\u0131r, Cezayir gibi \u00fclkelerde medeniyet ulus devletin bir teselli mekanizmas\u0131d\u0131r. M\u00fcsl\u00fcman d\u00fcnyan\u0131n \u2018ulus devlet\u2019 olarak kalmalar\u0131n\u0131 sa\u011flayacak \u00fctopik bir tesellidir. Mesela Bat\u0131y\u0131 \u00f6ne \u00e7\u0131karan nedir bilimdir, o halde Bat\u0131n\u0131n bilimine kar\u015f\u0131 \u0130slam bilimini kurmal\u0131y\u0131z gibi bir anlay\u0131\u015fa sahip olunmu\u015f. Bunun ucu nereye var\u0131r, \u0130slam fizi\u011fi, \u0130slam geometrisi vs\u2026 Bu do\u011fru bir yakla\u015f\u0131m de\u011fildir. \u0130slam sosyolojisi de bo\u015f bir kavramd\u0131r. Neden bo\u015f? Sosyoloji Bat\u0131da teolojinin halefi olmu\u015f bir bilimdir. \u015eeriat\u0131n olmad\u0131\u011f\u0131 bir toplumda toplumu g\u00f6zlemleyerek bir bilgiye ula\u015fma metodunu \u00f6n g\u00f6r\u00fcr. H\u00e2lbuki \u0130bni Haldun\u2019a g\u00f6re be\u015fer\u00ee d\u00fcnyay\u0131 d\u00fczenleyecek ilim hikmet-i ameliye yani f\u0131k\u0131ht\u0131r.\u201d<\/span><\/i><\/b><\/p>\n

Medeniyet sek\u00fcler bir kavramd\u0131r<\/span><\/i><\/strong><\/span><\/i><\/b><\/p>\n

M\u00fcsl\u00fcman d\u00fcnyada be\u015fer\u00ee d\u00fcnyay\u0131 d\u00fczenleyecek ilmin sosyoloji de\u011fil de F\u0131k\u0131h oldu\u011fu g\u00f6r\u00fc\u015f\u00fc \u00fczerinde ciddiyetle durulmas\u0131 gereken \u00e7ok \u00f6nemli bir g\u00f6r\u00fc\u015ft\u00fcr. Bu \u00f6nemli tespiti yapan Bedri Gencer Hoca \u015fu hat\u0131rlatmay\u0131 da yaparak s\u00f6zlerini bitirdi: \u201cBiz bug\u00fcn teoloji, ideoloji gibi kavramlar\u0131n Bat\u0131 k\u00f6kenli oldu\u011funu kelimenin yap\u0131s\u0131ndan anlayabiliyoruz. Ama medeniyet gibi, k\u00fclt\u00fcr gibi, de\u011fer gibi kavramlar\u0131n sek\u00fcler oldu\u011funu bilmeden kullan\u0131yoruz. D\u00fcnya g\u00f6r\u00fc\u015f\u00fc kavram\u0131 da gizli sek\u00fcler bir kavramd\u0131r. Bunlar Bat\u0131da H\u0131ristiyanl\u0131\u011f\u0131n yozla\u015fmas\u0131ndan sonra ortaya \u00e7\u0131km\u0131\u015ft\u0131r.\u201d<\/span><\/i><\/b><\/p>\n

Bedri Hoca\u2019n\u0131n bu tespitlerinde elbette hakl\u0131l\u0131k paylar\u0131 vard\u0131r ve bu dini gayet ve hassasiyeti takdire lay\u0131kt\u0131r. Ancak; 1. baz\u0131 konularda do\u011frularla yanl\u0131\u015flar\u0131 kar\u0131\u015ft\u0131rd\u0131\u011f\u0131n\u0131n fark\u0131nda olmamaktad\u0131r. 2. Daha da \u00fcz\u00fcc\u00fc olan\u0131, zalim ve hakim Bat\u0131 sistemine kar\u015f\u0131, Kur\u2019an ve S\u00fcnnet kaynakl\u0131 yeni bir silm=Bar\u0131\u015f ve bereket projesi ortaya koyamamaktad\u0131r. \u00d6ncelikle belirtelim ki, bug\u00fcn M\u00fcsl\u00fcmanlar\u0131n:<\/span><\/span><\/p>\n

.<\/span> \u0130slam Birle\u015fmi\u015f Topluluklar\u0131<\/span><\/span><\/p>\n

.<\/span> <\/span>\u0130slam Ortak Pazar\u0131<\/span><\/span><\/p>\n

.<\/span> <\/span>\u0130slam Savunma Pakt\u0131<\/span><\/span><\/p>\n

.<\/span> <\/span>\u0130slam Dinar\u0131<\/span><\/span><\/p>\n

.<\/span> <\/span>Ortak \u0130lim ve E\u011fitim Te\u015fkilat\u0131 gibi kurumlara elbette ihtiya\u00e7 vard\u0131r ve bu hedeflere nas\u0131l ula\u015f\u0131laca\u011f\u0131 konular\u0131nda kafa yorulmal\u0131d\u0131r.<\/span><\/p>\n

\u0130slam\u0131 \u00f6z\u00fcnden uzakla\u015ft\u0131rmak hususunda, sadece Bat\u0131l\u0131 kavramlar\u0131n kullan\u0131lmas\u0131 tahribat\u0131 yapmam\u0131\u015f, bizzat Kur\u2019ani kavramlar da M\u00fcsl\u00fcmanlar taraf\u0131ndan yozla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.<\/span><\/p>\n

Baz\u0131 \u0130slami kavramlar;<\/span><\/span><\/p>\n

.<\/span> <\/span>Ya, yar\u0131m ve eksik anlat\u0131larak<\/span><\/span><\/p>\n

.<\/span> <\/span>Ya, yanl\u0131\u015f tan\u0131mlanarak<\/span><\/span><\/p>\n

.<\/span> <\/span>Ya da yorumlama \u00e7arp\u0131tmas\u0131 ile as\u0131l anlam ve amac\u0131ndan sapt\u0131r\u0131larak bu yozla\u015fmalar ya\u015fanm\u0131\u015ft\u0131r.<\/span><\/p>\n

\u00d6rne\u011fin \u201c\u015eeriat\u201d kavram\u0131, Kur\u2019an\u0131 Kerimde Allah\u2019\u0131n Dini ve her konudaki h\u00fck\u00fcmleri hakk\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Oysa zamanla Kur\u2019an ayetlerini ve \u201chikmet\u201d kar\u015f\u0131l\u0131\u011f\u0131 olan s\u00fcnneti ve hadisi \u015ferifleri esas alarak ve toplumun ihtiya\u00e7lar\u0131 ve sorunlar\u0131 hesaba kat\u0131larak yap\u0131lan akli ve vicdani k\u0131yas ve i\u00e7tihatlar ve bunlar\u0131n topland\u0131\u011f\u0131 kitaplar da \u201c\u015eeriat\u201d say\u0131lm\u0131\u015f veya \u00f6yle san\u0131lm\u0131\u015ft\u0131r. Bu durum alimlerin g\u00f6r\u00fc\u015f ve kanaatlerini \u201cilahile\u015ftirme\u201d anlam\u0131 ta\u015f\u0131maktad\u0131r. Halbuki \u015feriat yani Kur\u2019an ve s\u00fcnnet \u00f6l\u00e7\u00fcleri tart\u0131\u015f\u0131lmaz mutlak kanun ve kurumlard\u0131r. \u0130nkar\u0131 ve \u0130tiraz\u0131 dinden \u00e7\u0131kar\u0131r. K\u0131yas i\u00e7tihat ve fetvalar ise, ilmi ve \u0130slami gerek\u00e7elere dayanmak kayd\u0131yla elbette tart\u0131\u015fmaya ve itiraza a\u00e7\u0131kt\u0131r. \u00d6yle ki \u0130mam\u0131 Azam Hz.lerinin en yak\u0131n ve yetkin talebelerinden \u0130mam Yusuf, \u0130mam Muhammed ve \u0130mam Z\u00fcfer gibi M\u00fcctehit alimler, \u00dcstatlar\u0131n\u0131n y\u00fczde 60 i\u00e7tihad\u0131n\u0131 uygun bulmam\u0131\u015f ve ondan farkl\u0131 davranm\u0131\u015flard\u0131r.<\/span><\/p>\n

Ayr\u0131ca Hakka dayal\u0131 veya be\u015feri kaynakl\u0131 sistem ve medeniyetlerin birbirinden \u201c\u00d6rf: \u00f6teden beri uygulana gelen, akla ve vicdana ters d\u00fc\u015fmeyen, sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcne uygun bir \u00f6rnek te\u015fkil eden gelenek ve g\u00f6renekler\u201d yoluyla bir tak\u0131m kavram ve kurallar\u0131 \u00f6d\u00fcn\u00e7 almas\u0131, onu kendi inanc\u0131, amac\u0131 ve mant\u0131\u011f\u0131 do\u011frultusunda yorumlay\u0131p, i\u00e7ine kendi \u201cmana\u201ds\u0131n\u0131 doldurmas\u0131 do\u011fald\u0131r ve en ba\u015fta \u0130mam-\u0131 Azam Hazretleri bu yola s\u0131k\u00e7a ba\u015f vurmu\u015flard\u0131r.<\/span><\/p>\n

Bedri Gencer Hoca\u2019n\u0131n \u201c\u0130slam Medeniyeti\u201d kavram\u0131n\u0131n; \u0130slam Dinini ve \u015eeriat\u0131n\u0131 unutturup, \u0130slam\u0131 sadece bir k\u00fclt\u00fcr, bilim ve sanat manzumesi gibi be\u015feri bir sistem seviyesine indirgeme gayretiyle uydurulup yayg\u0131nla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ve \u0130slami k\u00f6kenli bir kelimenin k\u0131l\u0131f olarak kullan\u0131lmas\u0131n\u0131n da bu tahrifat ve tahribat kolayla\u015ft\u0131rd\u0131\u011f\u0131 tespitleri tabi ki bir do\u011fruyu yans\u0131tmaktad\u0131r.<\/span><\/p>\n

Ancak \u201cLaiklik ve Demokrasi\u201d gibi evrensellik kazanm\u0131\u015f bat\u0131l\u0131 kavramlar\u0131n, \u0131slah\u0131 ve \u0130slamla\u015ft\u0131r\u0131lmas\u0131 da, hem caizdir, hem laz\u0131md\u0131r. Kelime ve kavramlardan korkmak veya h\u00fccuma kalk\u0131\u015fmak yersiz ve yarars\u0131zd\u0131r.<\/span><\/p>\n

Sn. Bedri Gencer\u2019in, g\u00fcn\u00fcm\u00fcz\u00fcn en tehlikeli ve tahrip edici kavramlar\u0131 olan \u201cIl\u0131ml\u0131 \u0130slam\u201d \u201cDinler Aras\u0131 Diyalog\u201d gibi konulara hi\u00e7 de\u011finmemesi ise, kafa kar\u0131\u015ft\u0131r\u0131c\u0131d\u0131r. \u00c7\u00fcnk\u00fc Dinimizin sadece inan\u00e7, ahlak ve ibadet k\u0131s\u0131mlar\u0131n\u0131 al\u0131p; hukuki, iktisadi, siyasi ve i\u00e7timai konulardaki \u015feriat ahkam\u0131n\u0131 gereksiz sayan; ve \u00f6zellikle t\u00fcm zul\u00fcm ve k\u00fcf\u00fcr d\u00fczenlerini y\u0131k\u0131p Hak ve adalet nizam\u0131n\u0131 hakim k\u0131lma gayesi ta\u015f\u0131yan \u201cC\u0130HAD\u201d kavram\u0131n\u0131: \u201cBat\u0131l ve barbar g\u00fc\u00e7ler himayesinde vaazu nasihat yapmak, dini kitaplar yazmak ve okullar a\u00e7mak\u201d \u015feklinde yozla\u015ft\u0131ran \u201cIl\u0131ml\u0131 \u0130slam\u201d uydurmacas\u0131, \u201cHo\u015fg\u00f6r\u00fc ve diyalog\u201d safsatas\u0131 dinimizi suland\u0131ran ve beyinleri buland\u0131ran en yayg\u0131n bir sahtekarl\u0131kt\u0131r.<\/span><\/p>\n

\u0130slamda \u201cF\u0131k\u0131h\u201d kavram\u0131n\u0131n ve \u201ci\u00e7tihat\u201d kurumunun da mutlaka do\u011fru a\u00e7\u0131klanmas\u0131 laz\u0131md\u0131r. \u0130man, ahlak ve ibadet konular\u0131 zaten bir tak\u0131m izahlar d\u0131\u015f\u0131nda yeni i\u00e7tihatlara ihtiya\u00e7 g\u00f6stermeyen esaslard\u0131r. Ama , Kur\u2019an ve s\u00fcnnet h\u00fck\u00fcmlerine ve \u00e7a\u011f\u0131n gereklerine uygun yeni bir siyaset bi\u00e7imi ve h\u00fck\u00fcmet te\u015fkili, zekat ve infak emrine uygun vergi prensipleri, faizsiz ekonomi ve karz\u0131 hasen (\u0130slami banka) sistemi; adil, h\u0131zl\u0131 ve cayd\u0131r\u0131c\u0131 bir yarg\u0131 d\u00fczeni, hem \u00f6ncelikli ihtiya\u00e7lar\u0131m\u0131z\u0131 giderici hem de \u00e7a\u011f\u0131m\u0131z\u0131 de\u011fi\u015ftirici sonu\u00e7lar verecek bir Milli E\u011fitim ve \u00f6\u011fretim m\u00fcessesesi, nas\u0131l kurulacak ve hangi kurallara g\u00f6re \u00e7al\u0131\u015facakt\u0131r? Sorusu yeni i\u00e7tihatlar\u0131 gerekli k\u0131lmaktad\u0131r. Zaten \u201c\u0130lim Adam\u0131\u201d s\u0131fat\u0131 da bu sorulara uygun ve dolgun yan\u0131tlar\u0131 ve bu sorunlar\u0131 a\u015facak \u201cyararl\u0131 \u00e7abalar\u0131\u201d olan \u015fahsiyetlerin hakk\u0131d\u0131r. Di\u011ferleri sadece \u201crivayet\u00e7i-nakilci\u201d konumunda kalacakt\u0131r.<\/span><\/p>\n

Bu sahada, Erbakan Hoca\u2019n\u0131n d\u00fcnyaya tan\u0131tt\u0131\u011f\u0131 ve farkl\u0131 \u00fclkelerin ve ayr\u0131 k\u00fclt\u00fcrlerin bilim adamlar\u0131yla bile rahatl\u0131kla tart\u0131\u015ft\u0131\u011f\u0131 \u201cAdil D\u00fczen\u201d projeleri, son birka\u00e7 as\u0131r i\u00e7inde haz\u0131rlanan ilmi, \u0130slami, insani ve her konuyu tanzim edici yegane d\u00fczen olmaktad\u0131r. B\u00f6yle orijinal bir projeyi, merak bile edip \u00fczerinde kafa yormayan, yar\u0131m ve yanl\u0131\u015f buldu\u011fu k\u0131s\u0131mlar\u0131n\u0131 ortaya koymayan, bunlar\u0131n do\u011fru ve doyurucu teklif ve tezlerini topluma sunmayan ki\u015filerin profes\u00f6rl\u00fck, m\u00fcderrislik s\u0131fatlar\u0131 sadece resmi bir etikettir, yoksa \u201c\u0130lmi ehliyet\u201d say\u0131lmamaktad\u0131r. Sadece sorunlar\u0131 tekrarlayan ve durmadan bat\u0131l kafal\u0131lara (yanl\u0131\u015flara) ve yanda\u015flar\u0131na sald\u0131ran, ama ciddi, ger\u00e7ek\u00e7i ve \u00e7\u00f6z\u00fcm \u00fcretici programlar\u0131 bulunmayan kimseler, Muhammed Ebu Zehra\u2019n\u0131n \u201c\u0130slamda F\u0131khi Mezhep Tarihi\u201d kitab\u0131ndaki \u201c\u0130lim adamlar\u0131n\u0131n tasnifi\u201d konusunu okumalar\u0131 ve hangi seviye ve stat\u00fcde olduklar\u0131 anlamalar\u0131 yararl\u0131 olacakt\u0131r. Ve tabi Medresede m\u00fcptedilerin (\u00e7\u0131rak talebelerin) ve \u0130mam Hatip 3. S\u0131n\u0131f \u00f6\u011frencilerinin bildi\u011fi \u015feyleri; \u201ctikel,t\u00fcmel\u201d gibi uyduruk T\u00fcrk\u00e7e ile tekrarlay\u0131p bir nevi farkl\u0131l\u0131k fantazisi ve orijinal bilgi \u00fcretme \u00f6zentisiyle avunmak ise an az\u0131ndan israft\u0131r.<\/span><\/p>\n

Bu arada \u201cEa\u2019rabi-Bedevi, yani k\u00f6yl\u00fc, g\u00f6rg\u00fcs\u00fcz ve g\u00f6\u00e7er \u00e7ad\u0131r sakinleri\u201d Kur\u2019anda on yerde ge\u00e7mekte ve Bedevi Araplar\u0131n genellikle: Kaba tav\u0131rlar\u0131, kurnazl\u0131k numaralar\u0131, kolayc\u0131l\u0131k ve kaypaklar\u0131 ve m\u00fcnaf\u0131kl\u0131\u011fa yatk\u0131nl\u0131klar\u0131 vurgulan\u0131r. Elbette i\u00e7lerinde sa\u011flam inan\u00e7l\u0131, ak\u0131ll\u0131 ve vicdanl\u0131 insanlarda vard\u0131r.<\/span><\/p>\n

Kuranda \u201cMedine\u201d kelimesi ise: \u201cGe\u00e7erli ya\u015fam prensipleri bulunan, ticaret ve sanat merkezleri say\u0131lan k\u00f6kl\u00fc k\u00fclt\u00fcr gelenekli olan \u015fehir\u201d anlam\u0131nda 14 yerde kullan\u0131l\u0131r. Kur\u2019anda; \u201cEa\u2019rabi\u201dlerin kat\u0131 ve kaypak tav\u0131rlar\u0131n\u0131n k\u0131nanmas\u0131n\u0131n \u201cMefhum-u muhalifiyle\u201d, \u0130slam\u0131n BEDEV\u0130YET\u2019ten ziyade MEDEN\u0130YET\u2019e m\u00fcnasip bir din oldu\u011fu da dolayl\u0131 bi\u00e7imde vurgulanmakta ve bu bak\u0131mdan \u201c\u0130slam Medeniyeti\u201d kavram\u0131: bat\u0131l\u0131 m\u00fc\u015fte\u015friklerin ve yerli i\u015fbirlik\u00e7i reformistlerin \u0130slam\u0131 Son ve Hak Din Kal\u0131b\u0131ndan \u00e7arp\u0131tma ve sapt\u0131rma niyetleri bilinmek ve ger\u00e7ekler dile getirilmek \u015fart\u0131yla, bizce de kullan\u0131lmas\u0131 m\u00fcnasip bulunmaktad\u0131r.<\/span><\/p>\n

Velhas\u0131l, \u0130slam\u2019\u0131n hem do\u011fru anla\u015f\u0131lmas\u0131, hem huzur ve h\u00fcrriyet i\u00e7inde ya\u015fanmas\u0131, hem de:<\/span><\/p>\n

\u201cO, Rasul\u00fcn\u00fc hidayet ve hak din ile g\u00f6nderdi ki, Onu t\u00fcm (bat\u0131l) dinlere (ve d\u00fczenlere) \u00fcst\u00fcn ve zahir k\u0131ls\u0131n\u201d (Fetih:28) <\/span><\/i><\/b>ayetinin a\u00e7\u0131k emir ve i\u015faretiyle, \u0130slam\u0131n hakimiyete ula\u015fmas\u0131 i\u00e7in, ayn\u0131 \u201cCEHD\u201d k\u00f6k\u00fcnden gelen iki temel kurum ve kavrama birlikte sahip \u00e7\u0131k\u0131lmas\u0131 ve uygulanmas\u0131 \u015fartt\u0131r: 1-C\u0130HAD 2-\u0130\u00c7T\u0130HAD!.. Bu iki kavram, birbirini tamamlayan, birisi olmadan di\u011feri de i\u015fe yaramayan sorumluluklard\u0131r. \u0130\u00c7T\u0130HAD; \u00e7a\u011f\u0131m\u0131z\u0131n ihtiya\u00e7lar\u0131na, sorunlar\u0131na ve standartlar\u0131na uygun \u0130slami sistem projelerini ortaya koyma; yani Kur\u2019an ve S\u00fcnnet gibi de\u011fi\u015fmeyen (mutlak) do\u011frular\u0131 esas alarak, de\u011fi\u015fen ve geli\u015fen \u015fartlara uygun \u00e7\u00f6z\u00fcm \u00f6nerileri haz\u0131rlama \u00e7abas\u0131d\u0131r. C\u0130HAD ise; bu ilmi ve \u0130slami adalet d\u00fczenini \u00fclkemizde, b\u00f6lgemizde ve yery\u00fcz\u00fcnde hakim k\u0131lma ve bu ama\u00e7la siyasi, askeri, ekonomik ve teknolojik haz\u0131rl\u0131klar\u0131 tamamlama ve zalim g\u00fc\u00e7leri etkisiz b\u0131rakma \u00e7al\u0131\u015fmalar\u0131 ve sava\u015flar\u0131d\u0131r.<\/span><\/p>\n

Rahmetli Erbakan Hocam\u0131z\u0131n: <\/span><\/span><\/i><\/p>\n

\u201cK\u00fcreselle\u015fen \u00e7a\u011f\u0131m\u0131zda, ya b\u00fct\u00fcn d\u00fcnyaya y\u00f6n ve \u015fekil verecek bir g\u00fcce ula\u015facaks\u0131n\u0131z, veya bir k\u00f6yde bile istedi\u011finiz d\u00fczeni kuramayacak ve kontrol\u00fc ele alamayacaks\u0131n\u0131z\u201d <\/span><\/i><\/b><\/span>tespitlerindeki ger\u00e7e\u011fi bile hala kavrayamayan kafalar, maalesef kuru laf ve edebiyatla u\u011fra\u015facakt\u0131r.<\/span><\/p>\n

Efendimiz Aleyhissalatt\u00fcvesselam\u0131n: \u201cYa Rabbi, faydas\u0131z ilimden sana s\u0131\u011f\u0131n\u0131r\u0131m\u201d dedi\u011fi ilimler aras\u0131nda \u201cuygulanma \u015fans\u0131 ve f\u0131rsat\u0131 olu\u015fturulmayan, yani devlet ve hakimiyet \u015fartlar\u0131 haz\u0131rlanmayan, kitaplarda kalmaktan ba\u015fka i\u015fe yaramayan \u201cbilgiler \u00f6neriler ve projeler\u201dde bulunmaktad\u0131r. \u0130\u015fte ac\u0131 ve a\u00e7\u0131k bir \u00f6rnek: T\u00fcrkiye \u00c7\u00f6z\u00fcm diye PKK (yani Amerika) ile uzla\u015f\u0131p \u00fclke \u00e7\u00f6z\u00fclmeye \u00e7al\u0131\u015f\u0131l\u0131rken, bizim ilim adamlar\u0131m\u0131z edebi ve felsefi fantezilerle u\u011fra\u015fmaktayd\u0131!<\/span> <\/span><\/p>\n

\u201cM\u0131s\u0131r ger\u00e7ekleri\u201d ve b\u00f6lgemizin gelece\u011fi ilahiyat hocalar\u0131m\u0131z\u0131 ne denli ilgilendiriyordu?<\/span><\/b><\/span><\/b><\/p>\n

\u201c30 y\u0131l s\u00fcreyle ABD’ye ve \u0130srail\u2019e, g\u00f6n\u00fcll\u00fc hizmet eden H\u00fcsn\u00fc M\u00fcbarek ABD’nin icazetiyle 20 g\u00fcnde devrildi ve kafese t\u0131k\u0131ld\u0131. Ayaklanma s\u00fcrecinde ise herkes M\u0131s\u0131r’daki ‘b\u00fcy\u00fck’ ink\u0131laptan ve Arap Bahar\u0131ndan dem vurmu\u015flard\u0131. Daha sonra yap\u0131lan ba\u015fkanl\u0131k se\u00e7imleri ise bir kez daha M\u0131s\u0131r ger\u00e7eklerini yans\u0131tmaktayd\u0131.<\/span><\/p>\n

1-Ba\u015fta El-Cezire ve El-Arabiye gibi yar\u0131 resmi Amerikan televizyonlar\u0131n da kat\u0131ld\u0131\u011f\u0131 yo\u011fun kampanyalara ra\u011fmen, se\u00e7ime kat\u0131lma oran\u0131 % 50’nin alt\u0131nda kalm\u0131\u015ft\u0131. Yani ‘Devrim’ ya da di\u011fer ad\u0131yla ‘Bahar’ dedikleri palavra M\u0131s\u0131r halk\u0131n\u0131n yar\u0131s\u0131ndan fazlas\u0131n\u0131n umurunda olmam\u0131\u015ft\u0131. Bu ise pek \u00e7ok \u015feyi zaten a\u00e7\u0131klamaktayd\u0131.<\/span><\/p>\n

2- ABD\u2019nin te\u015fvikiyle Suudi Arabistan, Katar ve benzeri K\u00f6rfez \u00fclkelerinin yo\u011fun maddi ve medya deste\u011fi verdi\u011fi \u0130slamc\u0131 aday Muhammed Mursi kullan\u0131lan % 49 kadar oylar\u0131n % 51’nin deste\u011fini alm\u0131\u015ft\u0131. Mursi’ye oy verenlerin ezici \u00e7o\u011funlu\u011fu da M\u0131s\u0131r\u2019daki kaostan bunalm\u0131\u015f olanlard\u0131. Bat\u0131 destekli liberaller ise, ‘Askerlere kar\u015f\u0131 daha fazla demokrasi i\u00e7in’ \u0130slamc\u0131 Mursi’ye destek vererek kazanmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131. <\/span><\/p>\n

3-Buna kar\u015f\u0131n ayaklanmada etkin rol oynayan bir\u00e7ok milliyet\u00e7i, sol ve laik parti, \u00f6rg\u00fct ve g\u00fc\u00e7 \u0130slamc\u0131lar\u0131n iktidar\u0131ndan tedirgin olduklar\u0131 i\u00e7in ya se\u00e7ime kat\u0131lmam\u0131\u015f, ya da kar\u015f\u0131 aday Ahmet \u015eefik’e oy atm\u0131\u015flard\u0131.<\/span><\/p>\n

4-B\u00f6ylece ‘Arap Bahar\u0131’ ile M\u00fcbarek’i devirdi\u011fi san\u0131lan ve sand\u0131klara giderek oy kullanan M\u0131s\u0131rl\u0131lar\u0131n yakla\u015f\u0131k yar\u0131s\u0131 yine M\u00fcbarek’in ba\u015fbakan\u0131na oy vererek ya M\u00fcbarek’i \u00f6zledi\u011fini veya devrimden tedirginli\u011fini ortaya koymu\u015flard\u0131. Bu tedirginlik ise \u00f6n\u00fcm\u00fczdeki d\u00f6nemin t\u00fcm geli\u015fmelerine damgas\u0131n\u0131 vuracakt\u0131. Bunun fark\u0131nda olan Askeri Konsey se\u00e7imden bir g\u00fcn \u00f6nce \u00f6nemli karar alarak bir s\u00fcre daha iktidarda kalaca\u011f\u0131n\u0131 hat\u0131rlatm\u0131\u015ft\u0131. Al\u0131nan karara g\u00f6re: yeni parlamento se\u00e7imlerinin yap\u0131lmas\u0131 ve anayasa haz\u0131rlan\u0131p halk oylamas\u0131na sunulmas\u0131na kadar Askeri Konsey’in yasama yetkisi devam edecek, halk oylamas\u0131ndan \u00f6nce baz\u0131 anayasa maddelerini veto edebilecek, askerlerle ilgili t\u00fcm yetkileri elinde tutacak ve herhangi bir karga\u015fa durumunda orduyu halk\u0131n \u00fczerine salacakt\u0131. As\u0131l unutulmamas\u0131 gereken nokta; S\u00f6zde se\u00e7imi kazananlar da, muhalefet yapanlarda, Ordu da hepsi ABD\u2019nin kontrol\u00fc alt\u0131ndayd\u0131. <\/span><\/p>\n

Belki de ‘Arap Bahar\u0131’ denilen ‘B\u00fcy\u00fck Oyun’ b\u00f6yle tezgahlanm\u0131\u015ft\u0131. Yani askerlere ‘K\u0131\u015flan\u0131zdan \u00e7\u0131kmay\u0131n’ diyerek M\u00fcbarek’in d\u00fc\u015fmesini sa\u011flayan ABD, bu sefer, kontrol\u00fcne ge\u00e7irdi\u011fi \u0130slamc\u0131lar\u0131 iktidara getirerek M\u0131s\u0131r i\u00e7in yeni ve o kadar ilgin\u00e7 bir gelecek planlam\u0131\u015ft\u0131. Bu plan i\u015flerse M\u0131s\u0131r \u00f6n\u00fcm\u00fczdeki k\u0131sa ve orta vadede asla istikrar\u0131 bulamayacakt\u0131. M\u0131s\u0131r, T\u00fcrkiye’nin 1946’dan bu yana ya\u015fad\u0131\u011f\u0131 siyasal, sosyal ve ideolojik geli\u015fmelerin t\u00fcm\u00fcn\u00fc baz\u0131 farkl\u0131 n\u00fcanslarla ya\u015fayacakt\u0131. Ama M\u0131s\u0131rl\u0131 \u0130slamc\u0131lar daha \u015fansl\u0131yd\u0131. \u00c7\u00fcnk\u00fc M\u0131s\u0131r’daki M\u00fcsl\u00fcman Karde\u015fler kendilerinden etkilenerek ve esinlenerek Cumhuriyetten 79 y\u0131l sonra iktidar olan ‘\u0130slamc\u0131’ AKP’nin se\u00e7im taktikleri dahil t\u00fcm tutum ve davran\u0131\u015flar\u0131ndan yararlanacaklard\u0131. M\u00fcsl\u00fcman Karde\u015fler \u00f6rg\u00fct\u00fcn\u00fcn kurulu\u015fundan (1928) 84 y\u0131l sonra iktidar olan M\u0131s\u0131rl\u0131 \u0130slamc\u0131lar\u0131n, ne zaman muktedir olacaklar\u0131 ise b\u00fcy\u00fck \u00f6l\u00e7\u00fcde AKP’nin iktidar m\u00fccadelesini iyi kavramalar\u0131na ba\u011fl\u0131yd\u0131. <\/span><\/p>\n

B\u00fcy\u00fck \u00f6l\u00e7\u00fcde diyorum \u00e7\u00fcnk\u00fc M\u0131s\u0131r’da ciddi anlamda bir laiklik ve demokrasi k\u00fclt\u00fcr\u00fc oturmam\u0131\u015ft\u0131r ve \u00fclkenin kendine g\u00f6re \u00f6zg\u00fcn ko\u015ful ve sorunlar\u0131 bulunmaktad\u0131r. \u00c7\u00fcnk\u00fc M\u0131s\u0131r bir Arap \u00fclkesidir ve t\u00fcm M\u0131s\u0131rl\u0131lar ba\u015fta Kur’an-\u0131 Kerim olmak \u00fczere t\u00fcm dini kaynaklar\u0131 okuyup ve anlamaktad\u0131r. \u00c7\u00fcnk\u00fc \u0130slam M\u0131s\u0131rl\u0131lara ve genel olarak Araplara g\u00f6re bir din oldu\u011fu kadar bir dil, k\u00fclt\u00fcr ve tarih kayna\u011f\u0131d\u0131r. Bu ise Bat\u0131’n\u0131n \u00e7ok korktu\u011fu bir noktad\u0131r. \u201cYa M\u0131s\u0131r halk\u0131, izin verdi\u011fimiz \u0131l\u0131ml\u0131 \u0130slam\u0131, ger\u00e7ek \u0130slam\u2019a \u00e7evirirlerse!?\u201d endi\u015fesi ya\u015famaktad\u0131r. \u00c7\u00fcnk\u00fc Osmanl\u0131 miras\u00e7\u0131s\u0131 olarak ‘\u0131l\u0131ml\u0131’ AKP iktidar\u0131n\u0131 T\u00fcrkiye’ye benimseten Bat\u0131, \u0130slami \u00f6rg\u00fctlerin esin kayna\u011f\u0131 olan M\u00fcsl\u00fcman Karde\u015fler’in \u00fclkesi M\u0131s\u0131r’\u0131 o kadar rahat kontrolde tutamayacakt\u0131r. \u00c7\u00fcnk\u00fc M\u0131s\u0131r Arap aleminin en \u00f6nemli \u00fclkesi konumundad\u0131r; \u0130srail’e s\u0131n\u0131rd\u0131r, S\u00fcvey\u015f Kanal\u0131’n\u0131 elinde bulundurmaktad\u0131r ve Yahudilerin dinsel tarihleri ve Siyonist hedefleri a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemli say\u0131lmaktad\u0131r. B\u00f6yle bir \u00fclkede iktidardaki ‘uyumlu’ \u0130slamc\u0131lar\u0131n \u0130slam ad\u0131na bir Yahudi devleti olan \u0130srail ile dost olmas\u0131, en az\u0131ndan \u015fimdilik \u0130srail\u2019e kar\u015f\u0131 radikal s\u00f6ylemlerini b\u0131rakmas\u0131, Ha\u00e7l\u0131 Bat\u0131 i\u00e7in tarihsel bir hesapla\u015fman\u0131n s\u0131f\u0131rlanmas\u0131 demektir. \u0130\u00e7 ve d\u0131\u015f dinamiklerden dolay\u0131 H\u00fcsn\u00fc M\u00fcbarek’in 30 y\u0131lda ba\u015faramad\u0131\u011f\u0131n\u0131, bakal\u0131m \u201cIl\u0131ml\u0131 M\u00fcsl\u00fcman Karde\u015fler\u201d ka\u00e7 y\u0131lda ba\u015faracakt\u0131?<\/a>[1]<\/span><\/span><\/p>\n


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<\/a>[1]<\/span> Ak\u015fam \/ H\u00fcsn\u00fc Mahalli \/ 19 06 2012<\/p>\n<\/p><\/div>\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"

\u00a0\u0130nsanlar\u0131n e\u011flenmesi, dinlenmesi, me\u015fru \u00e7er\u00e7evede ne\u015felenip zevklenmesi i\u00e7inde sanat; f\u0131tri bir gereksinimdir ve g\u00fczeldir. Ancak sanat as\u0131l olarak, toplumsal ihtiya\u00e7 ve ama\u00e7lara hizmeti hedeflemelidir. Bunun gibi, bizim Dinimizde \u0130L\u0130M; sadece fikir fantazisi ve edebiyat sohbeti olsun diye de\u011fil; M\u00fcsl\u00fcmanlara hayat\u0131 kolayla\u015ft\u0131rmas\u0131, insanl\u0131\u011f\u0131n sorunlar\u0131n\u0131 a\u015fmas\u0131 ve huzura kavu\u015fturulmas\u0131, yani \u0130SLAM\u0130 HAYATI kurmas\u0131 ve korumas\u0131 i\u00e7in gerekli […]<\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-2348","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/2348","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=2348"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/2348\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=2348"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=2348"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=2348"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}