{"id":3355,"date":"2015-06-26T20:48:36","date_gmt":"2015-06-26T20:48:36","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/2015\/06\/26\/adil-duzen-tenkitcisi-ilahiyat-proflarinin-yaklasim-kusurlari-ve-yorum-kisirliklari\/"},"modified":"2015-06-26T20:48:36","modified_gmt":"2015-06-26T20:48:36","slug":"ataturk-kadar-bile-ictihat-ve-islahat-konusunun-onemini-ve-geregini-kavrayamamis-adil-duzen-tenkitcisi-ilahiyat-prof-larinin-yaklasim-kusurlari-ve-yorum-2","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/2015\/temmuz-2015\/ataturk-kadar-bile-ictihat-ve-islahat-konusunun-onemini-ve-geregini-kavrayamamis-adil-duzen-tenkitcisi-ilahiyat-proflarinin-yaklasim-kusurlari-ve-yorum-kisirliklari\/","title":{"rendered":"Atat\u00fcrk Kadar Bile \u0130\u00e7tihat ve Islahat Konusunun \u00d6nemini ve Gere\u011fini Kavrayamam\u0131\u015f \u201cAdil D\u00fczen\u201d Tenkit\u00e7isi \u0130lahiyat Prof.lar\u0131n\u0131n \u201cYAKLA\u015eIM\u201d KUSURLARI VE \u201cYORUM\u201d KISIRLIKLARI"},"content":{"rendered":"\n

<\/span><\/p>\n

Atat\u00fcrk Kadar Bile \u0130\u00e7tihat ve Islahat Konusunun \u00d6nemini ve<\/span><\/strong><\/p>\n

Gere\u011fini Kavrayamam\u0131\u015f “Adil D\u00fczen” Tenkit\u00e7isi \u0130lahiyat Prof.lar\u0131n\u0131n<\/span><\/strong><\/p>\n

“YAKLA\u015eIM” KUSURLARI VE “YORUM” KISIRLIKLARI<\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

Prof. Sabahattin Zaim, Prof. Hayrettin Karaman, Prof. Abd\u00fclaziz Bay\u0131nd\u0131r, Prof. Ahmet Tabako\u011flu, Prof. Fahrettin Atar, Prof. \u0130rfan G\u00fcnd\u00fcz, Prof. Mehmet Yaz\u0131c\u0131, Faruk Be\u015fer ve Kerim Aytekin ekibinin tenkidi bir yakla\u015f\u0131mla kaleme ald\u0131klar\u0131 “<\/span><\/strong>AD\u0130L D\u00dcZEN Hakk\u0131nda Rapor<\/span><\/strong>” (\u0130ST. 1993) ve yine Sn. Recep T. Erdo\u011fan’ca (ve anla\u015f\u0131lan malum odaklar\u0131n dolduru\u015fuyla) yine bu ekibe <\/span><\/strong>Erbakan’\u0131n Adil D\u00fczen’ine<\/span><\/strong> alternatif olarak haz\u0131rlat\u0131lan yeni “<\/em><\/span><\/strong>Adil D\u00fczen<\/span><\/em><\/strong>”<\/span><\/em><\/strong> tasar\u0131mlar\u0131n\u0131 i\u00e7eren toplam 304 sayfal\u0131k dok\u00fcman sa\u011f olsun dostlar\u0131m\u0131zca elimize ula\u015ft\u0131r\u0131ld\u0131\u011f\u0131 g\u00fcn dikkatle okunup incelenerek yan\u0131tlar\u0131 yaz\u0131lm\u0131\u015ft\u0131.<\/span><\/strong><\/p>\n

\u00d6ncelikle<\/span><\/strong>; “Baz\u0131 konular\u0131n mu\u011flak (kapal\u0131) olmas\u0131, uygulamada rahatl\u0131k ve kolayl\u0131k i\u00e7in bunlar\u0131n olgunla\u015ft\u0131r\u0131lmas\u0131 ve netli\u011fe kavu\u015fturulmas\u0131”<\/em><\/strong> <\/span>hususundaki tenkit ve temenniler yerindedir ve yararl\u0131d\u0131r.<\/span><\/strong><\/p>\n

Ayr\u0131ca bu \u00f6nemli ve ilmi tasar\u0131n\u0131n<\/span><\/strong> <\/span>yok say\u0131lmay\u0131p<\/span><\/strong> ciddiye al\u0131nmas\u0131 ve<\/strong> <\/span>cevabi<\/span><\/strong> <\/span>bir haz\u0131rl\u0131k mecburiyeti (belki de mahcubiyeti) duyulmas\u0131 da elbette sevindirici ve \u00fcmitlendirici bir a\u015famayd\u0131. \u00c7\u00fcnk\u00fc bu<\/span><\/strong> <\/span>Zevat<\/span><\/strong> “Faizsiz Sistem ve \u0130slami D\u00fczen”<\/strong><\/span> konular\u0131nda kafa yoran, kalem oynatan, cesaretli yorumlar yapan ve eserler ortaya koyan se\u00e7kin ve bilgin \u015fahsiyetler konumundayd\u0131. Ama elbette bunlar,<\/strong> <\/span>“Tenkit me\u015fru, tahkir memnu”<\/span><\/em><\/strong> kaidesine uyulmak \u015fart\u0131yla, bu Zevat\u0131n <\/strong><\/span>yetersiz, yarars\u0131z ve gereksiz<\/span><\/em><\/strong> buldu\u011fumuz yakla\u015f\u0131mlar\u0131n\u0131 ele\u015ftirme ve kendi kanaatlerimizi te’yid ve tahkim etme hakk\u0131m\u0131za engel say\u0131lmazd\u0131.<\/strong><\/span><\/p>\n

\u00d6rne\u011fin; <\/span><\/strong>“Bunun ge\u00e7mi\u015fte ve g\u00fcn\u00fcm\u00fczde uygulanm\u0131\u015f \u015fekli ve pratik \u00f6rne\u011fi bulunmamaktad\u0131r” <\/span><\/strong>tenkidinde, maalesef bilim adam\u0131na yak\u0131\u015fmayan ve s\u0131radan kimselerin ilim ve feraset ayar\u0131n\u0131 yans\u0131tan bir gaflet ve cehalet s\u0131r\u0131tmaktad\u0131r. \u00c7\u00fcnk\u00fc zaten <\/span><\/strong>Adil D\u00fczen Programlar\u0131<\/span><\/strong>, \u00e7a\u011fda\u015f ihtiya\u00e7lardan do\u011fan ilmi i\u00e7tihatlar ve \u00f6rne\u011fi bulunmayan orijinal programlard\u0131r. Ve i\u015fte bu i\u00e7tihatlar be\u015feri oldu\u011fu i\u00e7in tenkide a\u00e7\u0131kt\u0131r ve sizin yapt\u0131\u011f\u0131n\u0131z da bu ba\u011flamdad\u0131r. Aksi halde, \u0130lahi h\u00fck\u00fcmleri ve Nebevi prensipleri tenkit, zaten imana ayk\u0131r\u0131d\u0131r. K\u0131saca bu \u0130lahiyat Prof.lar\u0131 Muhterem Zevat\u0131n <\/span><\/strong>“Adil D\u00fczen’i Tenkit”<\/span><\/em><\/strong> <\/span>veya <\/span><\/strong>“Adil D\u00fczen’e Alternatif” <\/span><\/em><\/strong>diye ortaya koyduklar\u0131 raporlar, maalesef <\/span><\/strong>“<\/span><\/em><\/strong>\u0130\u00e7tihat<\/span><\/em><\/strong> <\/span>k\u0131s\u0131rl\u0131klar\u0131n\u0131 \u00f6rtmek amac\u0131yla edebiyat ve hamasete s\u0131\u011f\u0131nd\u0131klar\u0131”<\/span><\/em><\/strong> <\/span>d\u00fc\u015f\u00fcncesine yol a\u00e7maktad\u0131r. Bu talihsiz tav\u0131rlar, kendi konum ve sorumluluklar\u0131na yak\u0131\u015fmayaca\u011f\u0131 gibi, g\u00fcn\u00fcm\u00fczdeki ilim erbab\u0131n\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc <\/span><\/strong>te’vil <\/span><\/strong>(Yusuf: 21. ayetteki manas\u0131yla) ve tecdid \u015fuuru noksanl\u0131\u011f\u0131n\u0131 yans\u0131tmas\u0131 bak\u0131m\u0131ndan da \u00fcz\u00fcc\u00fc bir manzarad\u0131r.<\/span><\/strong><\/p>\n

Bu Zevat\u0131n: “Adil D\u00fczen A’dan Z’ye yeni bir sistem de\u011fildir. Milletimizin y\u00fczlerce y\u0131ld\u0131r uygulad\u0131\u011f\u0131, bu nedenle k\u00f6klerini tarihimizden ve manevi de\u011ferlerimizden alan bir sistemin g\u00fcn\u00fcm\u00fcz \u015fartlar\u0131na uyarlanm\u0131\u015f \u015feklidir” <\/em>tespitleri de do\u011fru gibi g\u00f6r\u00fcnen, ama sanki bir ilmi ger\u00e7e\u011fi gizlemeyi hedefleyen talihsiz a\u00e7\u0131klamalard\u0131r. \u00c7\u00fcnk\u00fc Adil D\u00fczen, yepyeni ve orijinal ilmi i\u00e7tihatlardan olu\u015fmaktad\u0131r, tarihteki uygulamalar\u0131n g\u00fcn\u00fcm\u00fcze uyarlanmas\u0131yla ortaya \u00e7\u0131kmam\u0131\u015ft\u0131r. B\u00f6yle bir iddia Adil D\u00fczen \u00e7al\u0131\u015fanlar\u0131n\u0131n ve cihat-i\u00e7tihat erbab\u0131n\u0131n ulvi gaye ve gayretlerini hafife almakt\u0131r. Elbette Kur’an-\u0131 Kerim ve S\u00fcnnet \u00f6\u011fretileri temelinde tarihi tecr\u00fcbelerden, ilmi birikimlerden, hatta ak\u0131l ve ara\u015ft\u0131rma sonucu elde edilen Bat\u0131l\u0131 sistem ve medeniyet \u00f6rneklerinden yararlan\u0131lm\u0131\u015ft\u0131r, ama bunu ge\u00e7mi\u015fteki herhangi bir sistemin taklidi, kopyas\u0131 ve g\u00fcn\u00fcm\u00fcze uyarlanm\u0131\u015f \u015fekli saymak, ya Adil D\u00fczen’i anlamamak veya bile bile ger\u00e7e\u011fi \u00e7arp\u0131tmakt\u0131r.<\/span><\/strong><\/span><\/p>\n

\u00dcstelik bu tenkitler, bizim yazd\u0131\u011f\u0131m\u0131z “Adil D\u00fczen ve Yeni Bir D\u00fcnya” (Ahmet Akg\u00fcl) kitab\u0131 \u00fczerinden yap\u0131lm\u0131\u015f, ancak her nedense bu durum saklanm\u0131\u015f ve bizim yorum ve yakla\u015f\u0131mlar\u0131m\u0131z\u0131 i\u00e7eren “Adil D\u00fczen’de D\u0131\u015f Politika Esaslar\u0131, Adil D\u00fczen’e Ge\u00e7i\u015f S\u00fcrecindeki Sorunlar\u0131n A\u015f\u0131lmas\u0131 ve Ara Form\u00fcllerin Haz\u0131rlanmas\u0131” gibi konular, \u00dcstat S\u00fcleyman Karag\u00fclle ba\u015fkanl\u0131\u011f\u0131ndaki Akevler Ekibince yaz\u0131lm\u0131\u015f gibi tenkide t\u00e2bi tutulmu\u015flard\u0131r. Ve zaten yanl\u0131\u015f\u0131 ve aksakl\u0131\u011f\u0131 bulunamay\u0131p sadece taklidi bir \u00f6zet tekrar\u0131 yap\u0131lm\u0131\u015ft\u0131r. (Not: Bu durum konu ba\u015fl\u0131klar\u0131ndan rahatl\u0131kla anla\u015f\u0131lmaktad\u0131r.) Ve tabii “Adil D\u00fczen Projesi’nde eksiklik ve aksakl\u0131k var” <\/em>derken, bu haz\u0131rl\u0131kta ibadet us\u00fbl ve esaslar\u0131, ahl\u00e2ki olgunluk d\u00fcsturlar\u0131<\/em> yer almam\u0131\u015f diye tenkit etmek, kas\u0131tl\u0131 bir karalama niyeti ta\u015f\u0131m\u0131yorsa, mutlaka olay\u0131 \u00e7arp\u0131tma ve sapt\u0131rma gayreti i\u00e7in yap\u0131lm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc Adil D\u00fczen Projeleri, klasik bir ilmihal kitab\u0131 ve ibadet, ahl\u00e2k konular\u0131n\u0131 detaylar\u0131yla a\u00e7\u0131klayan bir f\u0131k\u0131h kayna\u011f\u0131 olarak haz\u0131rlanmam\u0131\u015ft\u0131r. \u0130lmi, \u0130slami ve \u0130nsani ihtiya\u00e7lara ve \u00e7a\u011fda\u015f standartlara uygun Yeni Bir Sistem Modeli ortaya koymak ama\u00e7lanm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

Maalesef bu Zevat\u0131n; yeni bir \u0130\u00e7tihat ve Islahat ihtiyac\u0131n\u0131<\/em> tespit ve tavsiye eden <\/span><\/strong>Mustafa Kemal’<\/span><\/strong>in, do\u011fru bak\u0131\u015f a\u00e7\u0131s\u0131na bile ula\u015famad\u0131klar\u0131 anla\u015f\u0131lmaktad\u0131r:<\/span><\/strong><\/p>\n

“Din vard\u0131r ve elbette l\u00e2z\u0131md\u0131r. Temeli \u00e7ok sa\u011flam bir dinimiz vard\u0131r. Malzemesi iyi ve sa\u011flamd\u0131r; fakat bina, uzun as\u0131rlard\u0131r ihmale u\u011fram\u0131\u015ft\u0131r. Har\u00e7lar d\u00f6k\u00fcld\u00fck\u00e7e, yeni har\u00e7 yap\u0131p binay\u0131 takviye etmek l\u00fczumu hissedilmemi\u015f ve dikkate al\u0131nmam\u0131\u015ft\u0131r. Aksine olarak bir\u00e7ok yabanc\u0131 unsurlar kar\u0131\u015fm\u0131\u015f, zoraki -tefsirler, hurafeler- binay\u0131 daha fazla h\u0131rpalam\u0131\u015ft\u0131r. Bug\u00fcn bu y\u0131pranm\u0131\u015f binaya dokunulamaz, <\/span><\/em><\/strong>(ger\u00e7ek temelleri esas al\u0131n\u0131p) tamir de yap\u0131lmazsa zamanla \u00e7atlaklar derinle\u015fecek ve sa\u011flam temeller \u00fcst\u00fcnde <\/em>[<\/span><\/strong>sarih <\/span><\/strong>(a\u00e7\u0131k ve net) <\/span><\/strong>ayetler<\/span><\/strong>, <\/span><\/strong>sahih <\/span><\/strong>(ger\u00e7ek ve sa\u011flam) <\/span><\/strong>hadisler <\/span><\/strong>istikametinde, ama \u00e7a\u011fda\u015f ihtiya\u00e7lar\u0131 giderici mahiyette] yeni bir bina kurmak l\u00fczumu has\u0131l olacakt\u0131r.”[1]<\/em><\/span><\/strong><\/p>\n

“Ey arkada\u015flar! Tanr\u0131 birdir, b\u00fcy\u00fckt\u00fcr, tarih boyunca \u0130lahi takdirin tezah\u00fcrlerine bakarak diyebiliriz ki, insanlar iki s\u0131n\u0131fta, iki \u00e7a\u011fda incelenebilir: \u0130lk \u00e7a\u011f; insanl\u0131\u011f\u0131n \u00e7ocukluk ve gen\u00e7lik \u00e7a\u011f\u0131, ikinci \u00e7a\u011f; insanl\u0131\u011f\u0131n erginlik ve olgunluk \u00e7a\u011f\u0131d\u0131r. \u0130nsanl\u0131k bu birinci \u00e7a\u011fda, t\u0131pk\u0131 bir \u00e7ocuk gibi, t\u0131pk\u0131 bir gen\u00e7 gibi yak\u0131ndan ve maddi vas\u0131talarla kendisiyle ilgilenilmeyi <\/span><\/em><\/strong>(yani Allah’\u0131n Resulleri arac\u0131l\u0131\u011f\u0131yla e\u011fitilip y\u00f6nlendirilmeyi) gerekli g\u00f6rmektedir. Allah, kullar\u0131n\u0131n gerekli olan olgunluk noktas\u0131na ula\u015fmas\u0131na kadar, i\u00e7lerinden vas\u0131talarla <\/em>(Peygamberler yoluyla) kullar\u0131yla ilgilenmeyi \u0130lahi gereklilik saym\u0131\u015ft\u0131r. Onlara Hz. Adem’den itibaren kaydedilmi\u015f, kaydedilmemi\u015f sonsuz denecek kadar \u00e7ok peygamber ve el\u00e7i g\u00f6ndermi\u015ftir. Fakat Peygamberimiz arac\u0131l\u0131\u011f\u0131yla insanl\u0131\u011fa <\/em>(Hakk\u0131-B\u00e2t\u0131l\u0131, Do\u011fruyu-Yanl\u0131\u015f\u0131, Yararl\u0131y\u0131-Zararl\u0131y\u0131 \u00f6\u011fretmek \u00fczere yeni Nebi ve Kitap g\u00f6nderip) en son din\u00ee ve meden\u00ee hakikatleri verdikten sonra, art\u0131k insanl\u0131kla arac\u0131 yoluyla temasta bulunmaya <\/em>(ve yeni bir peygamber yollamaya) gerek g\u00f6rmemi\u015ftir. \u0130nsanl\u0131\u011f\u0131n anlama derecesi, ayd\u0131nlanma ve olgunla\u015fmas\u0131 her kulun do\u011frudan do\u011fruya <\/em>(Kur’an’la ve Resul\u00fcllah’la) \u0130lahi ilhamlarla temas yetene\u011fine ula\u015ft\u0131\u011f\u0131n\u0131 kabul buyurmu\u015ftur. Bu sebepledir ki Hz. Peygamber, peygamberlerin sonuncusu olmu\u015ftur ve <\/em>(Allah’tan getirdi\u011fi) kitab\u0131 <\/em>(Kur’an), en m\u00fckemmel kitapt\u0131r.”[2] <\/em>diyen Atat\u00fcrk’\u00fc do\u011fru anlamak, uygun yorumlamak ve b\u00f6ylece hem din istismarc\u0131lar\u0131n\u0131n hem de devrim simsarlar\u0131n\u0131n s\u00f6m\u00fcr\u00fc \u00e7ark\u0131n\u0131 bozmak zaruri bir ihtiya\u00e7 halini alm\u0131\u015ft\u0131r.<\/span><\/strong><\/span><\/p>\n

Tenkitte Us\u00fcl Hatalar\u0131 ve “Esas-As\u0131l” \u00c7arp\u0131tmalar\u0131:<\/span><\/strong><\/p>\n

1- Tenkitlerde Taklit\u00e7ilik yap\u0131lmas\u0131 yanl\u0131\u015ft\u0131r:<\/span><\/strong><\/p>\n

Adil D\u00fczen’e alternatif olarak haz\u0131rlanan, ancak “<\/span><\/strong>b\u00fct\u00fcnsel ve \u00f6rg\u00fctsel bir ilmi sistem<\/span><\/strong>” olmaktan ziyade, bizim orijinal Adil D\u00fczen Projelerimiz kavram ve kal\u0131p olarak aynen taklit-kopya edilerek, i\u00e7eri\u011fi ise hi\u00e7bir bilimsel de\u011feri olmayan teorik ve sloganik temenni ve tavsiyelerle doldurulmu\u015f bulunmaktad\u0131r. Hatta Adil Ekonomik D\u00fczen’deki en \u00f6nemli kurumlardan olan “<\/em><\/span><\/strong>Hakk\u0131 M\u00fcktesep Kredisi” ve “Rehin Kar\u015f\u0131l\u0131\u011f\u0131 Kredi”<\/span><\/em><\/strong> gibi konular\u0131n; i\u00e7eri\u011fi, prati\u011fi ve hangi ayet ve hadislerin hedeflerine kar\u015f\u0131l\u0131k olarak belirlendi\u011fi?<\/em> bile maalesef kavran\u0131lamam\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

2-<\/span><\/strong> <\/span>Tenkitlerde; \u0130slami ve \u0130lmi Temel Esaslar\u0131n de\u011fil, Teferruat\u0131n \u00f6l\u00e7\u00fc al\u0131nmas\u0131 yanl\u0131\u015ft\u0131r:<\/span><\/strong><\/p>\n

\u00c7\u00fcnk\u00fc i\u00e7tihatta sadece; sarih ayetler, sahih hadisler, m\u00fcspet bilimler ve insani gereksinimler do\u011frultusunda akl\u0131selim ve vicdani tatmin esast\u0131r. Daha \u00f6nce yap\u0131lan i\u00e7tihatlar\u0131 delil (dayanak ve kaynak) almak yanl\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc, ancak de\u011fi\u015fmez <\/span><\/strong>Mutlak Do\u011fru<\/span><\/strong>’lara g\u00f6re yeni i\u00e7tihatlar yap\u0131l\u0131r. Kald\u0131 ki, herhangi bir i\u00e7tihadi-ilmi haz\u0131rl\u0131\u011fa <\/span><\/strong>“Bunlar\u0131 hangi ayet ve hadislerden \u00e7\u0131kard\u0131n\u0131z?”<\/span><\/em><\/strong> <\/span>sorusu, ya kas\u0131tl\u0131 bir \u00e7arp\u0131tmad\u0131r veya cehalet mant\u0131\u011f\u0131d\u0131r. Do\u011fru yakla\u015f\u0131m: <\/span><\/strong>“Bu i\u00e7tihadi neticeler, \u015fu ayet ve hadislere ve \u015fu icma-i \u00fcmmete ayk\u0131r\u0131d\u0131r” <\/span><\/em><\/strong>\u015feklindeki tespitleri ortaya koymakt\u0131r.<\/span><\/strong><\/p>\n

3-<\/span><\/strong> Tenkitlerde; Yeni Teklifler sunulmamas\u0131, do\u011fru ve doyurucu Yeni Projeler ortaya konulmamas\u0131 yanl\u0131\u015ft\u0131r ve noksanl\u0131kt\u0131r:<\/strong><\/span><\/p>\n

“\u015eu kanaatler yersiz ve yanl\u0131\u015ft\u0131r, \u015fu i\u00e7tihatlar gereksiz ve yarars\u0131zd\u0131r, \u015fu teklifler eksik ve mu\u011flakt\u0131r”<\/span><\/em><\/strong> demek, ilmi ve seviyeli bir tenkit say\u0131lmayacakt\u0131r. Bunlar\u0131n yan\u0131nda do\u011fru ve yararl\u0131 olan\u0131, uygun ve uygulanabilir kurallar\u0131 da ortaya koymak laz\u0131md\u0131r. Aksi halde bu tenkitlerin hasbi ve halis olmay\u0131p, haset ve fesat damar\u0131yla yap\u0131ld\u0131\u011f\u0131 ve karalamaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 ku\u015fkusu uyanacakt\u0131r.<\/strong><\/span><\/p>\n

4-<\/span><\/strong> <\/span>Tenkitlerde; Tedbir k\u0131l\u0131fl\u0131, B\u00e2t\u0131l’a ve Bat\u0131’ya Teslimiyet Zafiyeti s\u0131r\u0131tmaktad\u0131r:<\/span><\/strong><\/p>\n

Prof. Mehmet Yaz\u0131c\u0131’n\u0131n “Kazan\u00e7 \u00d6zg\u00fcrl\u00fc\u011f\u00fc ve Rib\u00e2 Yasa\u011f\u0131” ba\u015fl\u0131\u011f\u0131nda, herkes\u00e7e malum olan ve Kur’an’\u0131n yasaklama maksad\u0131n\u0131 yans\u0131tan “FA\u0130Z” yerine “R\u0130BA” kavram\u0131n\u0131n kullan\u0131lmas\u0131, sanki bug\u00fcnk\u00fc Banka Faizlerini ve \u00f6zellikle Siyonist s\u00f6m\u00fcr\u00fc sistemine \u0130slami jelatin olarak ge\u00e7irilen “Faizsiz Bankac\u0131l\u0131k” sahtecili\u011fini me\u015frula\u015ft\u0131rma \u00e7abas\u0131d\u0131r.<\/span><\/strong><\/p>\n

Prof. Sabahattin Zaim<\/span><\/strong> ba\u015fkanl\u0131\u011f\u0131ndaki heyetin “Adil D\u00fczen Hakk\u0131nda Rapor: 2. Alt Sistemlerin De\u011ferlendirilmesi cc. Faiz ve Faiz Davran\u0131\u015f\u0131” <\/strong>b\u00f6l\u00fcm\u00fcnde:<\/span><\/p>\n

“Adil D\u00fczen’de faizin tan\u0131m\u0131 yeniden yap\u0131lmakta ve kapsam\u0131 artt\u0131r\u0131lmaktad\u0131r”<\/span><\/em><\/strong> denilmesi, maalesef <\/span>“sadece ki\u015filerin kendi aralar\u0131ndaki bor\u00e7larda ald\u0131klar\u0131 fazlal\u0131k faizdir, bug\u00fcnk\u00fc banka sistemi faiz de\u011fildir ve caizdir”<\/span><\/em><\/strong> \u015feklindeki marazl\u0131 mant\u0131k hakl\u0131 \u00e7\u0131kar\u0131lmaya \u00e7al\u0131\u015f\u0131lmaktaym\u0131\u015f gibi bir g\u00f6r\u00fcnt\u00fc sunulmaktad\u0131r.<\/strong><\/span><\/p>\n

Bu t\u00fcr sakat ve kas\u0131tl\u0131 yakla\u015f\u0131mlar, ilmi ve \u0130slami \u00e7\u00f6z\u00fcmler \u00fcretmek ve bunlar\u0131 y\u00fcr\u00fctecek cehd ve gayreti g\u00f6stermek azim ve iradesinden mahrum Hocalar\u0131n, Bat\u0131’ya ve B\u00e2t\u0131l’a gizli teslimiyet tezah\u00fcr\u00fcn\u00fc yans\u0131tmaktad\u0131r.<\/span><\/strong><\/p>\n

5-<\/span> <\/span><\/strong><\/span>Baz\u0131 Tabir ve Tarif hatalar\u0131na tak\u0131l\u0131p; as\u0131l <\/span><\/strong>Mana, Maksat ve Mahiyetin<\/span><\/em><\/strong> dikkatlerden ka\u00e7\u0131r\u0131lmas\u0131 yanl\u0131\u015ft\u0131r:<\/span><\/strong><\/p>\n

“C-<\/span> <\/span><\/strong><\/span>Dini-Ahl\u00e2ki D\u00fczen<\/span><\/strong>: a) <\/span><\/strong>Din Anlay\u0131\u015f\u0131 ve \u0130slam’a Bak\u0131\u015f A\u00e7\u0131s\u0131<\/span><\/strong>” ba\u015fl\u0131\u011f\u0131nda;<\/span><\/strong><\/p>\n

\u0130slam’\u0131n bir b\u00fct\u00fcn olarak alg\u0131lanmas\u0131n\u0131n ve “Dini-Ahl\u00e2ki D\u00fczen”in genel yap\u0131dan ayr\u0131 vurgulanmas\u0131n\u0131n<\/span><\/em><\/strong> yanl\u0131\u015fl\u0131\u011f\u0131 \u00fczerinden Adil D\u00fczen Projelerinin k\u00f6t\u00fclenmeye, hatta imaen k\u00fcfre d\u00fc\u015f\u00fcr\u00fclmeye \u00e7al\u0131\u015f\u0131lmas\u0131 haks\u0131zl\u0131kt\u0131r. Evet, ilmi kural ve kurumlar\u0131n daha uygun ve oturakl\u0131 ve yanl\u0131\u015f alg\u0131lardan (istifhamlardan) uzak kelime ve kal\u0131plarla anlat\u0131lmas\u0131 laz\u0131md\u0131r. Ancak kelimelerdeki s\u00f6z (ifade) k\u0131l\u0131flar\u0131yla u\u011fra\u015f\u0131l\u0131p, ilmi metotlar ve \u0130slami-insani maksatlarla \u00fcretilen kavram ve kurallar\u0131 \u00f6nemsizle\u015ftirmeye ve gereksiz g\u00f6stermeye \u00e7al\u0131\u015fmak, hele bir ilim adam\u0131na asla yak\u0131\u015fmamaktad\u0131r. Yani “<\/span><\/strong>\u00d6Z<\/span><\/strong>”de kusur bulamay\u0131nca “<\/span><\/strong>S\u00d6Z<\/span><\/strong>”deki hatalara sar\u0131l\u0131p kendini savunmak bo\u015funad\u0131r. Kald\u0131 ki <\/span><\/strong>Adil D\u00fczen<\/span><\/strong>’de “Dini ve Ahl\u00e2ki Yap\u0131lanma” ba\u015fl\u0131\u011f\u0131ndaki “<\/span><\/strong>Din<\/span><\/strong>” kavram\u0131 \u0130slam’\u0131n tamam\u0131 i\u00e7in de\u011fil “<\/span><\/strong>Tarikat, Cemaat, Mezhep ve Me\u015frep<\/span><\/em><\/strong>” gibi sadece, ibadet ve ahl\u00e2k e\u011fitimini \u00f6nceleyen do\u011fal ve sosyal yap\u0131lanmalar i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. \u00dcstelik Adil D\u00fczen, sadece M\u00fcsl\u00fcmanlar\u0131 de\u011fil, farkl\u0131 din ve d\u00fc\u015f\u00fcnceden b\u00fct\u00fcn insanl\u0131\u011f\u0131 kapsad\u0131\u011f\u0131 ve \u0130slam’\u0131n d\u0131\u015f\u0131ndaki b\u00fct\u00fcn din ve mezhepler sadece inan\u00e7, ibadet ve ahl\u00e2k \u00f6\u011fretilerinden ibaret say\u0131ld\u0131\u011f\u0131 i\u00e7in ve maalesef toplumda D\u0130N deyince sadece bunlar anla\u015f\u0131ld\u0131\u011f\u0131 i\u00e7in b\u00f6yle bir ba\u015fl\u0131k sak\u0131ncal\u0131 bulunmam\u0131\u015ft\u0131r. Ama bu t\u00fcr istifham ve istismarlardan kurtulmak i\u00e7in <\/span><\/strong>“Manevi ve Ahl\u00e2ki Kurumlar ve Sorumluluklar\u0131” <\/span><\/strong>gibi bir ba\u015fl\u0131k, daha m\u00fcnasip olacakt\u0131r. Yoksa, \u0130slam’\u0131n topyek\u00fbn; kavram, kurum ve kurallar\u0131yla b\u00f6l\u00fcnmez bir b\u00fct\u00fcn oldu\u011fu ger\u00e7e\u011finin, \u0130mam Hatip 1. s\u0131n\u0131f talebeleri bile fark\u0131nda ve \u015fuurundad\u0131r. Bunu hat\u0131rlatmak i\u00e7in profes\u00f6r olmaya gerek duyulmam\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

6-<\/span><\/strong> Bu tenkitlerde; “Teori ve Tasar\u0131” konumundaki \u015eahsi (be\u015feri) kanaat ve i\u00e7tihatlar\u0131n, NASS (dini esas) yerine konulmas\u0131 ise en b\u00fcy\u00fck hatad\u0131r!<\/strong><\/span><\/p>\n

\u015eu ger\u00e7e\u011fi \u00f6nemle ve \u00f6zellikle hat\u0131rlatal\u0131m ki; b\u00fct\u00fcn Mezhepler ve i\u00e7tihadi h\u00fck\u00fcmler, elbette BE\u015eER\u0130’dir. Bunlar\u0131n “\u0130LAH\u0130”le\u015ftirilmesi temelinden yanl\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc bu yakla\u015f\u0131m ilim ve i\u00e7tihat sahiplerini “ERBAB”la\u015ft\u0131rmak ve tabula\u015ft\u0131rmakt\u0131r. Vahye ve S\u00fcnnete dayand\u0131\u011f\u0131 i\u00e7in, elbette \u0130slami \u0130\u00e7tihatlar Hakka ve hayra en yak\u0131n, insanl\u0131k onur ve huzuruna en yatk\u0131n kanaat sonu\u00e7lar\u0131d\u0131r. Ancak \u0130mamlar\u0131n ve Uleman\u0131n i\u00e7tihatlar\u0131n\u0131 kutsalla\u015ft\u0131r\u0131p bir nevi Kur’an yerine koymak, maalesef en yayg\u0131n bir d\u00fc\u015f\u00fcnce maraz\u0131d\u0131r.<\/span><\/strong><\/p>\n

“Ve Resul dedi ki: Ey Rabbim, ger\u00e7ekten benim kavmim, bu Kur’an’\u0131 terk edilmi\u015f<\/span><\/em><\/strong> (vaziyette)<\/em><\/strong> b\u0131rakt\u0131lar”<\/em><\/strong> <\/span>(Furkan: 30) ayetinde ikaz ve ihtar edilen bir durum da, M\u00fc\u00e7tehitlerin i\u00e7tihatlar\u0131n\u0131 ve M\u00fcr\u015fitlerin yorumlar\u0131n\u0131 ve kitaplar\u0131n\u0131, temel kaynak say\u0131p resmen olmasa da, fikren ve fiilen: “Bunlar varken Kur’an’a ihtiya\u00e7 yok!” <\/em>vartas\u0131na yakalanmakt\u0131r.<\/strong><\/span><\/p>\n

7- Bu zevat\u0131n haz\u0131rlad\u0131\u011f\u0131 “Adil D\u00fczen Hakk\u0131ndaki Rapor”da; tenkitler yaz\u0131lm\u0131\u015f, temenniler s\u0131ralanm\u0131\u015f, ama as\u0131l ihtiyac\u0131m\u0131z olan <\/span><\/strong>“Yeni bir sistem takdimi”<\/span><\/em><\/strong> bir t\u00fcrl\u00fc yap\u0131lmam\u0131\u015ft\u0131r. Bu durum a) Ya ilmi yetersizlik ve k\u0131s\u0131rl\u0131ktan, b) Ya imani cesaret ve ciddiyet noksanl\u0131\u011f\u0131ndan, yani korkakl\u0131ktan, c) Veya mevcut zalim D\u00fcnya D\u00fczenine (Siyonist s\u00f6m\u00fcr\u00fc sistemine) angaje olmaktan ve bu faizci kapitalizme \u0130slami k\u0131l\u0131f ge\u00e7irerek devam ettirme gayelerine kiralanm\u0131\u015f olmaktan kaynakl\u0131d\u0131r. <\/span><\/strong><\/p>\n

8- Ac\u0131 bir itiraf: <\/span><\/strong>Adil D\u00fczen tenkidi yapan ve Erbakan kar\u015f\u0131t\u0131 malum \u00e7evrelerin k\u0131\u015fk\u0131rtmas\u0131yla yola \u00e7\u0131kt\u0131klar\u0131 anla\u015f\u0131lan bu \u015fahsiyetlerin, Akevler Ekibiyle tek ortak taraflar\u0131; Rahmetli Erbakan Hoca’n\u0131n<\/span><\/strong> “\u0130\u00e7tihatla C\u0130HAT ili\u015fkisini ve vazge\u00e7ilmez iksirini”<\/em> <\/span><\/strong>bir t\u00fcrl\u00fc kavrayamamalar\u0131; i\u00e7tihatlar sonucu ortaya konulacak Adil bir D\u00fczen’in hangi \u00e7aba ve ink\u0131laplarla uygulanma \u015fans\u0131n\u0131n ve \u015fartlar\u0131n\u0131n sa\u011flanaca\u011f\u0131n\u0131 h\u00e2l\u00e2 bilip bulamamalar\u0131d\u0131r. Erbakan’\u0131n;<\/span><\/strong> <\/span>“Ya yery\u00fcz\u00fcn\u00fcn tamam\u0131nda h\u00fckm\u00fcn\u00fcz\u00fc y\u00fcr\u00fctecek bir g\u00fcce-konuma ula\u015facaks\u0131n\u0131z, veya bir kasabada bile Hak d\u00fczeninizi uygulayamazs\u0131n\u0131z!”<\/span><\/em><\/strong> <\/span>tespitlerindeki hikmet ve hakikati ya anlamad\u0131klar\u0131 veya Siyonist s\u00f6m\u00fcr\u00fc \u00e7ark\u0131n\u0131 y\u00fcr\u00fcten S\u00fcper G\u00fc\u00e7lerle ba\u015fa \u00e7\u0131k\u0131lamayaca\u011f\u0131 kanaatine kap\u0131ld\u0131klar\u0131 i\u00e7in, mevcut Deccalizme-\u015eeytanizme teslimiyet zafiyetinden h\u00e2l\u00e2 kurtulamam\u0131\u015flard\u0131. <\/span><\/strong><\/p>\n

\u015eu farkla ki, Akevler Ekibi:<\/span><\/strong> <\/span>“Adil D\u00fczen Derslerini ve ‘Ortakl\u0131k Kooperatiflerini’<\/span><\/em><\/strong> <\/span>yayg\u0131nla\u015ft\u0131rmakla, zul\u00fcm sisteminin y\u0131k\u0131l\u0131p, beklenen huzur ve h\u00fcrriyet ortam\u0131na kavu\u015fulaca\u011f\u0131” safl\u0131\u011f\u0131nda ve safsatas\u0131nda iken, bu sayg\u0131de\u011fer ekibin ise; “Siyonist ve Kapitalist d\u00fcnya h\u00e2kimiyeti b\u00fcnyesinde baz\u0131 kurum ve kurallara \u0130slami k\u0131l\u0131f uydurup kendimizi ve m\u00fc’minleri oyalay\u0131p avutma”<\/span><\/em><\/strong> <\/span>sevdas\u0131nda ve saplant\u0131s\u0131ndaym\u0131\u015f gibi yorumlanmaya m\u00fcsait<\/em> tav\u0131rlar\u0131 elbette yanl\u0131\u015ft\u0131r.<\/span><\/p>\n

Oysa <\/span><\/strong>Erbakan<\/span><\/strong>, Siyonizm’in zul\u00fcm ve s\u00f6m\u00fcr\u00fc saltanat\u0131n\u0131 y\u0131kmak, sadece M\u00fcsl\u00fcmanlara de\u011fil, b\u00fct\u00fcn insanl\u0131\u011fa g\u00fcvenlik, esenlik ve zenginlik yolunu a\u00e7mak \u00fczere, tarihi hesapla\u015fman\u0131n gerektirdi\u011fi siyasi, askeri, teknolojik haz\u0131rl\u0131k ve harikalar\u0131 da tamamlam\u0131\u015ft\u0131r, uygulamas\u0131 ve bu talihli ink\u0131lab\u0131n a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131 i\u00e7in \u015fartlar\u0131n olgunla\u015faca\u011f\u0131 g\u00fcnler kovalanmaktad\u0131r. <\/span><\/strong><\/p>\n

K\u00fcba \u00fczerinden me\u015fhur k\u0131talararas\u0131 f\u00fcze krizi s\u0131ras\u0131nda Ruslar\u0131n, o zaman 2,5 milyonluk \u0130stanbul’a, Galata K\u00f6pr\u00fcs\u00fc merkezli 5 megatonluk bir hidrojen bombas\u0131 at\u0131lmas\u0131 durumunda, birka\u00e7 saat i\u00e7inde tek bir canl\u0131 insan kalmayaca\u011f\u0131 yaz\u0131l\u0131p konu\u015fulmaktayd\u0131. Bug\u00fcn yaln\u0131zca \u0130srail’deki yakla\u015f\u0131k 500 n\u00fckleer ba\u015fl\u0131kl\u0131 f\u00fcze; sadece b\u00f6lgemizdeki de\u011fil, b\u00fct\u00fcn yery\u00fcz\u00fcndeki t\u00fcm insan hatta hayvan varl\u0131\u011f\u0131n\u0131 sona erdirecek boyuttad\u0131r. D\u00fcnyadaki 9 \u00fclkenin elinde 17 bin n\u00fckleer ba\u015fl\u0131k bulundu\u011fu varsay\u0131lmaktad\u0131r. Hatta \u0130srail’in i\u015fgal etti\u011fi Filistin topraklar\u0131ndaki da\u011fl\u0131k y\u00f6relerin ve Suriye’den gasp etti\u011fi Golan Tepeleri’nin alt\u0131nda, t\u00fcm n\u00fckleer tahribatlardan korunakl\u0131, y\u00fczbinlerce insan\u0131n aylarca her t\u00fcrl\u00fc ihtiyac\u0131n\u0131 kar\u015f\u0131layacak donan\u0131ml\u0131, \u00e7ok sa\u011flam bar\u0131nak ve s\u0131\u011f\u0131naklar in\u015fa etti\u011fi medyaya s\u0131zmakta, yani gerekirse Siyonist E\u015fk\u0131yan\u0131n n\u00fckleer f\u00fczeleri kullanmaktan sak\u0131nmayaca\u011f\u0131 bilinip durmaktad\u0131r. \u0130\u015fte bu m\u00fcthi\u015f tehdit ve tehlike bask\u0131s\u0131yla (Atom bombas\u0131yla) Siyonist odaklar d\u00fcnyay\u0131 korku ve ku\u015fku esareti alt\u0131na alm\u0131\u015ft\u0131r. Ve Erbakan Hoca d\u0131\u015f\u0131nda; <\/span><\/strong>bu n\u00fckleer ba\u015fl\u0131klar\u0131n ate\u015fleme mekanizmalar\u0131n\u0131, uzaktan kumandal\u0131 metalik vir\u00fcs ta\u015f\u0131yan \u00e7\u00fcr\u00fct\u00fcc\u00fclerle bo\u015fa \u00e7\u0131karan ve \u00e7ok ucuza mal olan teknoloji harikalar\u0131n\u0131 yapt\u0131klar\u0131n\u0131 ve kahraman ordumuzun ilgili birimlerine –yak\u0131nda \u00fclke ve b\u00f6lge \u015fartlar\u0131n\u0131n m\u00fcsait hale geldi\u011finde kullan\u0131lmak \u00fczere– b\u0131rakt\u0131klar\u0131n\u0131 a\u00e7\u0131klayan,<\/span><\/em><\/strong> hatta bu kutlu ger\u00e7e\u011fe ve neticeye inanan ve akl\u0131na s\u0131\u011fd\u0131ran bir ba\u015fka ilim ve devlet adam\u0131 bile h\u00e2l\u00e2 \u00e7\u0131kmam\u0131\u015ft\u0131r. Yoksa Sabahattin Zaim ve Hayrettin Karaman Hocalar, \u0130srail’i ve ABD Yahudi Lobisini ve di\u011fer s\u00fcper g\u00fc\u00e7leri hizaya sokmadan ve hezimete u\u011fratmadan, haz\u0131rlayacaklar\u0131 \u0130slami bir D\u00fczeni uygulama f\u0131rsat\u0131 verilece\u011fini mi sanmaktad\u0131r? <\/span><\/strong><\/p>\n

Ac\u0131 ve \u00e7arp\u0131c\u0131 bir \u00f6rnek; Yemen Sava\u015f\u0131’n\u0131n Yaman Sonu\u00e7lar\u0131n\u0131, Siyonizm’in \u015eii \u0130ran’la Vahhabi Arabistan’\u0131 K\u0131\u015fk\u0131rt\u0131p Kap\u0131\u015ft\u0131rmas\u0131n\u0131; Sadece Gafil ve Cahiller De\u011fil, \u00c2limlerimiz de Do\u011fru Alg\u0131layamamaktad\u0131r! <\/span><\/strong><\/p>\n

Suudi Arabistan Kral\u0131 ve Amerika’n\u0131n stratejik orta\u011f\u0131 Selman bin Abdulaziz: <\/span><\/strong>“Yemen g\u00fcven ve istikrara kavu\u015fana kadar Kararl\u0131l\u0131k F\u0131rt\u0131nas\u0131 devam edecek”<\/span><\/em><\/strong> \u015feklinde hava atmaktayd\u0131. M\u0131s\u0131r’\u0131n \u015earm el-\u015eeyh kentinde (28-29 Mart 2015’te) d\u00fczenlenen 26. Arap Birli\u011fi Zirvesi’nde s\u00f6z alan Kral Selman, \u0130ran’\u0131 kastederek Yemen’e y\u00f6nelik d\u0131\u015f m\u00fcdahalenin Husileri me\u015fruiyete kar\u015f\u0131 darbe yapmaya sevk etti\u011fini savunarak, <\/span><\/strong>“Bu geli\u015fme, uluslararas\u0131 bar\u0131\u015f ve g\u00fcvenli\u011fe y\u00f6nelik tehdit olu\u015fturmaktad\u0131r”<\/span><\/em><\/strong> <\/span>a\u00e7\u0131klamas\u0131n\u0131 yapm\u0131\u015ft\u0131. Oysa k\u00fcresel diplomasi dilinde <\/span><\/strong>“Uluslararas\u0131 g\u00fcvenlik, \u0130srail’in garantisi”<\/span><\/em><\/strong> anlam\u0131n\u0131 ta\u015f\u0131maktayd\u0131.<\/span><\/strong><\/p>\n

“Husilerin kendilerine y\u00f6neltilen uyar\u0131lar\u0131 dikkate almad\u0131\u011f\u0131n\u0131”<\/span><\/em><\/strong> vurgulayan Kral Selman, K\u00f6rfez \u00dclkeleri’nin, Yemen Cumhurba\u015fkan\u0131 Abdurabbu Mansur el-Hadi’nin yard\u0131m \u00e7a\u011fr\u0131s\u0131na kar\u015f\u0131l\u0131k verdi\u011fini hat\u0131rlatm\u0131\u015ft\u0131. Konu\u015fmas\u0131nda Arap \u00fclkelerinin i\u00e7inde bulundu\u011fu siyasi krizlere de de\u011finen Kral Selman,<\/span><\/strong> “Arap \u00fclkelerinin i\u00e7inde bulundu\u011fu ac\u0131 verici durumlar, i\u00e7 kavgalar ve d\u00f6k\u00fclen kanlar, b\u00f6lgemizde istikrars\u0131zl\u0131k isteyen bir k\u0131s\u0131m odaklar\u0131n (yani \u0130ran’\u0131n), ba\u015f\u0131n\u0131 \u00e7ekti\u011fi mezhep\u00e7ili\u011fin sonucudur”<\/em><\/strong> <\/span>diyerek \u0130ran’\u0131 su\u00e7lam\u0131\u015f ama \u0130srail ve ABD’nin Arz-\u0131 Mev’ud planlar\u0131n\u0131 ve petrol sava\u015f\u0131n\u0131 hi\u00e7 g\u00fcndeme ta\u015f\u0131mam\u0131\u015ft\u0131.<\/span><\/strong><\/p>\n

Yemen’in Nakam Da\u011f\u0131’ndaki silah depolar\u0131 bahanesiyle masum M\u00fcsl\u00fcmanlar vurulmaktayd\u0131<\/span><\/strong><\/p>\n

26 Mart 2015’te ba\u015flayan “Kararl\u0131l\u0131k F\u0131rt\u0131nas\u0131” operasyonu \u00e7er\u00e7evesinde, d\u00fczenlenen hava sald\u0131r\u0131lar\u0131nda, Yemen’in ba\u015fkenti Sana’daki Deylemi askeri \u00fcss\u00fc, 1. z\u0131rhl\u0131 t\u00fcmen, havac\u0131l\u0131k tugaylar\u0131 kararg\u00e2h\u0131, havac\u0131l\u0131k fak\u00fcltesindeki u\u00e7aksavarlar, <\/span><\/strong>Nakam Da\u011f\u0131 alt\u0131nda muhtemel i\u015fgal giri\u015fimlerine kar\u015f\u0131 haz\u0131r tutulan ve geli\u015fmi\u015f ba\u015fl\u0131kl\u0131 f\u00fczeleri de bar\u0131nd\u0131ran silah depolar\u0131 ve \u00f6zel kuvvetlerin hedef al\u0131nd\u0131\u011f\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131. Yani Yemen fiilen i\u015fgal olunmakta ama bu operasyon \u015eii-S\u00fcnni \u00e7at\u0131\u015fmas\u0131 diye yutturulmaktayd\u0131. \u00dcstelik en \u00e7ok \u00e7ocuklar, masum insanlar ve kad\u0131nlar ac\u0131mas\u0131zca katlolunmaktayd\u0131. Maalesef bu sava\u015fta 2,5 sene i\u00e7inde 9000 ki\u015finin hayat\u0131na k\u0131y\u0131lm\u0131\u015f, 3 milyon M\u00fcsl\u00fcman da yurdunu yuvas\u0131n\u0131 b\u0131rak\u0131p g\u00f6\u00e7 etmek zorunda kalm\u0131\u015ft\u0131. \u015eimdi soral\u0131m: Erbakan d\u0131\u015f\u0131nda bu \u015feytani tuzaklara \u00e7\u00f6z\u00fcm \u00f6nerileri ve giri\u015fimleri olan var m\u0131yd\u0131?<\/span><\/strong><\/p>\n

Muhammed Ebu Zehra’ya g\u00f6re; M\u00fcctehitlerin Tabakalar\u0131 \u015eunlard\u0131:<\/span><\/strong><\/p>\n

\u0130ctihad \u00f6nce iki k\u0131sma ayr\u0131l\u0131rd\u0131:<\/span><\/p>\n

1- K\u00e2mil \u0130ctihad:<\/span><\/strong> Bu mutlak ictihad olarak da tan\u0131mlan\u0131r ve iki k\u0131sma ayr\u0131l\u0131rd\u0131: <\/span><\/p>\n

a) Belli bir mezhebin prensiplerine ba\u011fl\u0131 olan m\u00fcctehidin i\u00e7tihad\u0131.<\/span><\/strong><\/p>\n

b) Hi\u00e7bir mezhebin prensiplerine ba\u011fl\u0131 olmaks\u0131z\u0131n dinin herhangi bir ihtil\u00e2fa sebep olmayan kesin prensiplerinden hareket eden m\u00fcctehidin i\u00e7tihad\u0131.<\/span><\/strong><\/p>\n

2- K\u0131smi \u0130ctihad: B\u00fcy\u00fck m\u00fcctehidlerin ortaya koyduklar\u0131 prensiplere g\u00f6re meseleleri tatbik konusunda yap\u0131lan ictihadlard\u0131r. Buna tahr\u00ee\u00e7 veya mezhepte ictihad ad\u0131 verenler de vard\u0131r. <\/span><\/strong><\/p>\n

M\u00fcctehidlerin tabakalar\u0131na g\u00f6re ictihad ise yedi dereceye ayr\u0131l\u0131rd\u0131:<\/span><\/strong><\/p>\n

1- “D\u0130N”de (\u015feriat genelinde) m\u00fcctehidler<\/span><\/strong><\/p>\n

Bunlar, birinci tabakay\u0131 te\u015fkil eden m\u00fcstakil (mutlak) m\u00fcctehid<\/strong> s\u0131n\u0131f\u0131d\u0131r. Din\u00ee h\u00fck\u00fcmleri Kitap ve S\u00fcnnet gibi kaynaklar\u0131ndan \u00e7\u0131karan, nass’lara g\u00f6re k\u0131yaslar yapan, maslahatlara g\u00f6re fetvalar veren, istihsan deliline dayanarak h\u00fck\u00fcmler beyan eden, nass bulunmad\u0131\u011f\u0131 takdirde ak\u0131l ve rey ile hareket eden m\u00fcctehidler bu tabakadand\u0131r.<\/strong> K\u0131saca bu m\u00fcctehidler, her t\u00fcrl\u00fc istidlal yollar\u0131na ba\u015fvuran ve herhangi bir mezhep sahibinin g\u00f6r\u00fc\u015f\u00fcne ba\u011fl\u0131 kalmak zorunda olmayan imamlard\u0131r.<\/span><\/p>\n

2- M\u00fcntes\u00eeb (mukayyed) m\u00fcctehidler<\/span><\/strong><\/p>\n

Bunlar, ikinci tabakay\u0131 te\u015fkil eden ulemad\u0131r. H\u00fck\u00fcm \u00e7\u0131karmada mutlak m\u00fcctehidin koydu\u011fu us\u00fble uyulmaktad\u0131r ancak fur\u00fb’da ona muhalefet edebilir durumdad\u0131r. \u00c7o\u011fu zaman bunlar, fur\u00fb’ meselelerinde mutlak m\u00fcctehidin ula\u015ft\u0131\u011f\u0131 neticelere yak\u0131n neticeler \u00e7\u0131kar\u0131rlar. <\/span><\/strong><\/p>\n

3- Mezhepte m\u00fcctehid kimseler<\/span><\/strong><\/p>\n

Bunlar, \u00fc\u00e7\u00fcnc\u00fc tabakada say\u0131lan, hem usul hem fur\u00fb’da bir mezhebin \u0130mam\u0131na t\u00e2bi olan ve hi\u00e7bir meselede ona muhalefet yetkisi bulunmayan tabakad\u0131r.<\/strong> Bunlar\u0131n ictihadlar\u0131, mezhep \u0130mam\u0131n\u0131n fikir beyan etmedi\u011fi fer’\u00ee meselelerin h\u00fck\u00fcmlerini ortaya koymakla s\u0131n\u0131rl\u0131d\u0131r. Bunlar\u0131n her as\u0131rda mevcut olmas\u0131 l\u00e2z\u0131md\u0131r. Bu m\u00fcctehidlerin mezhep\u00e7e bir h\u00fckme ba\u011flanm\u0131\u015f olan meselelerde ictihad yapt\u0131klar\u0131 pek azd\u0131r. O da \u00f6rfe, yahut asr\u0131n icab\u0131na g\u00f6re eski m\u00fcctehidlerin g\u00f6r\u00fc\u015flerini a\u00e7\u0131klamakla al\u00e2kal\u0131d\u0131r. K\u0131saca, bu tabakay\u0131 te\u015fkil eden m\u00fcctehidlerin i\u00e7tihad\u0131 iki husustan d\u0131\u015far\u0131 \u00e7\u0131kmam\u0131\u015ft\u0131r:<\/strong><\/span><\/p>\n

1) \u00d6nceki m\u00fcctehid \u0130mamlar\u0131n benimsedi\u011fi kaideleri \u00f6zetlemek, \u0130mamlar\u0131n yapm\u0131\u015f olduklar\u0131 k\u0131yaslar\u0131n illetlerini meydana getiren f\u0131k\u0131h kaidelerini bir araya toplamakt\u0131r.<\/span><\/strong><\/p>\n

2) Hakk\u0131nda mezhep\u00e7e bir sarahat bulunmayan h\u00fck\u00fcmleri \u00e7\u0131karmakt\u0131r.<\/span><\/strong><\/p>\n

\u00a04- Tercih ehli m\u00fcctehidler<\/span><\/strong><\/p>\n

D\u00f6rd\u00fcnc\u00fc tabakay\u0131 te\u015fkil eden bu m\u00fcctehidler, mezhep \u0130mamlar\u0131n\u0131n ictihadlar\u0131 bulunmayan fur\u00fb’ meselelerinin h\u00fck\u00fcmlerini \u00e7\u0131karan, onlar\u0131n h\u00fckm\u00fcn\u00fc belirtmedi\u011fi meselelere ise dokunmayan ulemad\u0131r. <\/strong>Fakat onlar, \u00fc\u00e7\u00fcnc\u00fc tabakan\u0131n tespit etmi\u015f oldu\u011fu tercih esaslar\u0131na dayanarak rivayet edilen g\u00f6r\u00fc\u015fler aras\u0131nda tercihlerde bulunmu\u015flard\u0131r<\/strong>. Baz\u0131 g\u00f6r\u00fc\u015fleri, dayand\u0131\u011f\u0131 delilin kuvvetli olu\u015fu veya mevcut asr\u0131n icaplar\u0131na tatbik bak\u0131m\u0131ndan elveri\u015fli bulunu\u015fu sebebiyle tercih yetkisi bulunan zevatt\u0131r.<\/strong><\/span><\/p>\n

5- Delil tasnif\u00e7isi (\u0130stidlal sahibi) m\u00fcctehidler<\/span><\/strong><\/p>\n

Bunlar, be\u015finci tabakay\u0131 olu\u015fturan ve \u0130mamlar\u0131n farkl\u0131 g\u00f6r\u00fc\u015fleri \u00fczerinde herhangi bir tercihte bulunmayan ancak imamlar\u0131n g\u00f6r\u00fc\u015flerinin delillerini a\u00e7\u0131klayan h\u00fck\u00fcm hakk\u0131nda herhangi bir tercihte bulunmaks\u0131z\u0131n deliller aras\u0131nda kar\u015f\u0131la\u015ft\u0131rma yapan ulema s\u0131n\u0131f\u0131d\u0131r.<\/span><\/strong> Mesel\u00e2, bu \u00f6tekinden k\u0131yasa daha uygundur, vs. gibi fikir beyan buyurmu\u015flar. Bazen de rivayetler aras\u0131nda tercih yapm\u0131\u015flar, “bu rivayet \u00f6tekinden daha do\u011frudur”<\/em> \u015feklinde kanaat ortaya koymu\u015flard\u0131r.<\/strong><\/span><\/p>\n

6- \u0130ctihad ve kanaatleri ezberleyen (Huffaz) \u00e2limleri<\/span><\/strong><\/p>\n

Bu tabakay\u0131 te\u015fkil edenler ger\u00e7ekte m\u00fcctehid say\u0131lmamaktad\u0131r. Onlar, mezhebe ait bir\u00e7ok h\u00fck\u00fcm ve rivayetleri ezberleyip anlam\u0131\u015f ve bunlar\u0131 nakil bak\u0131m\u0131ndan h\u00fcccet te\u015fkil eden dereceye ula\u015f\u0131lm\u0131\u015ft\u0131r. Mezhepteki “en a\u00e7\u0131k rivayeti veya sa\u011flam g\u00f6r\u00fc\u015fleri nakletmek”<\/em> hususunda bunlar itimada l\u00e2y\u0131kt\u0131r.<\/span><\/strong><\/p>\n

7- “Mukall\u00eed”ler say\u0131lan ilim ehli<\/span><\/strong><\/p>\n

Bu tabaka mensuplar\u0131, i\u00e7tihat ehliyeti bak\u0131m\u0131ndan bundan \u00f6nceki tabakayla ayn\u0131d\u0131r. Ancak<\/span> <\/span>haf\u0131zlar tabakas\u0131<\/span><\/strong> “\u00f6nceki m\u00fcctehidlerin tercih etti\u011fi g\u00f6r\u00fc\u015fler konusunda ve tercih derecelerini bir s\u0131raya koyma hususunda”<\/em><\/span><\/strong> az \u00e7ok tasarrufta bulunmu\u015flard\u0131r. Bu tabakaya mensup <\/strong><\/span>Mukallitler <\/span><\/strong>ise, baz\u0131 tercihleri i\u00e7ine alan kitaplar\u0131 anlamaktan ve anlatmaktan \u00f6te bir ictihad ehliyeti bulunmamaktad\u0131r. G\u00f6r\u00fc\u015f ve rivayetler aras\u0131nda herhangi bir tercihte bulunacak ilmi yetene\u011fe sahip olamam\u0131\u015flard\u0131r, <\/span><\/strong>\u0130bni \u00c2bidin, <\/span><\/strong>bunlar\u0131 \u015f\u00f6yle tarif etmektedir: “Onlar do\u011fru ve yanl\u0131\u015f\u0131, solu ve sa\u011f\u0131 birbirinden ay\u0131ramayan okuyuculard\u0131r. Hatta onlar, gece odun toplay\u0131c\u0131s\u0131 gibi ellerine ge\u00e7en her \u015feyi bir araya y\u0131\u011fmaktad\u0131r. Bu feraset ve dirayet yetersizli\u011fine ra\u011fmen ictihad yapmaya yeltenenlere ve bunlar\u0131 taklit edenlere yaz\u0131klar olsun”.[3]<\/em><\/span><\/strong><\/p>\n

\u015eimdi bu kuru tenkit ve taklit ekibine sorulmal\u0131yd\u0131; acaba kendileri bu s\u0131n\u0131flardan hangisinden say\u0131l\u0131rd\u0131 ve m\u00fcctehidlerin hangi tabakas\u0131na liyakatleri vard\u0131?<\/span><\/strong><\/p>\n

<\/span><\/strong><\/p>\n

\n

\u00a0\u00a0 [1]<\/a> KARAL (Ord. Prof.), Enver Ziya (1923-03). Fatih \u00d6ZDEM\u0130R Atat\u00fcrk’ten D\u00fc\u015f\u00fcnceler (kitap) (T\u00fcrk\u00e7e), 76. sayfa.<\/span><\/p>\n

\u00a0\u00a0 [2]<\/a> Gazi Mustafa Kemal, Nutuk, 1927, s. 418; sadele\u015ftirilmi\u015f metin, Atat\u00fcrk Ara\u015ft\u0131rma Merkezi Dergisi, s. 106.<\/span><\/p>\n

\u00a0\u00a0 [3]<\/a> El-Fetava el-Hayriyye c.II s.32<\/span><\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

Atat\u00fcrk Kadar Bile \u0130\u00e7tihat ve Islahat Konusunun \u00d6nemini ve Gere\u011fini Kavrayamam\u0131\u015f “Adil D\u00fczen” Tenkit\u00e7isi \u0130lahiyat Prof.lar\u0131n\u0131n “YAKLA\u015eIM” KUSURLARI VE “YORUM” KISIRLIKLARI \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Prof. Sabahattin Zaim, Prof. Hayrettin Karaman, Prof. Abd\u00fclaziz Bay\u0131nd\u0131r, Prof. Ahmet Tabako\u011flu, Prof. Fahrettin Atar, Prof. \u0130rfan G\u00fcnd\u00fcz, Prof. Mehmet Yaz\u0131c\u0131, Faruk Be\u015fer ve Kerim Aytekin ekibinin tenkidi bir yakla\u015f\u0131mla kaleme ald\u0131klar\u0131 “AD\u0130L […]<\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[178],"tags":[],"class_list":["post-3355","post","type-post","status-publish","format-standard","hentry","category-temmuz-2015"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/3355","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=3355"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/3355\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=3355"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=3355"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=3355"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}