\u00c7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesindeki \u201ckriz\u201d as\u0131rlard\u0131r devam ediyor. Ge\u00e7mi\u015f d\u00f6nemlerde M\u00fcsl\u00fcman imparatorluklar\u0131n da\u011f\u0131lmas\u0131n\u0131 engellemede yeterli rol\u00fc ifa etmeyen \u201cfikri kriz\u201d bu kez dini cemaatlerin \u00f6n\u00fcnde en b\u00fcy\u00fck engel olarak durmakta. \u00d6zellikle, dini cemaatlerin dillerine pelesenk ettikleri \u201cKur\u2019an ve S\u00fcnnete d\u00f6n\u00fc\u015f\u201d \u015fiar\u0131n\u0131n i\u00e7i iyi bir \u015fekilde doldurulmaz ise \u0130slami gruplar\u0131n son birka\u00e7 as\u0131rd\u0131r ya\u015fad\u0131klar\u0131 b\u00f6l\u00fcnmeler ve ba\u015far\u0131s\u0131zl\u0131klar bu kez \u00fcmmeti yaralayacakt\u0131r. Bunun i\u00e7in ya\u015fad\u0131\u011f\u0131m\u0131z fikri krizin tedavisi i\u00e7in hastal\u0131\u011f\u0131n k\u00f6k\u00fcne inmeliyiz.<\/p>\n
14. y\u00fczy\u0131lda bat\u0131 i\u00e7inde bulundu\u011fu \u201cOrta\u00e7a\u011f\u201ddan kurtulurken, hem d\u00fc\u015f\u00fcncede bir devrim ya\u015fad\u0131 hem de Amerika\u2019da, Afrika\u2019da ve Asya\u2019da yeni bir d\u00fcnya ke\u015ffetti. Bat\u0131 bu uyan\u0131\u015fla irkilirken, \u0130slam d\u00fcnyas\u0131 da duraklama d\u00f6nemine giriyordu. D\u00fc\u015f\u00fcncede taklit, bilgileri yeniden arz etmeyle yetinme, ge\u00e7mi\u015fi oldu\u011fu gibi tekrarlama her \u015feye h\u00e2kim oldu. Bu d\u00f6nemin b\u00fct\u00fcn \u00fcr\u00fcnleri genellikle, daha \u00f6nce telif edilen eserleri \u015ferh etme, \u00f6zetleme veya tenkit etme tarz\u0131nda devam etti.<\/p>\n
Modern d\u00fc\u015f\u00fcncenin 16. ve 17. as\u0131rlarda do\u011fu\u015fuyla M\u00fcsl\u00fcmanlar\u0131n as\u0131rlarca ellerinde bulundurduklar\u0131 uluslararas\u0131 liderli\u011fi yava\u015f yava\u015f kaybetmeye ba\u015flad\u0131. \u0130slami d\u00fc\u015f\u00fcnceye ve hayata bu d\u00f6nemlerde durgunluk, gev\u015feklik ve \u00e7eki\u015fme galebe \u00e7alm\u0131\u015ft\u0131. \u0130slam d\u00fcnyas\u0131 b\u00fcy\u00fck bir krizin i\u00e7ine gark olurken, d\u00f6nemin bat\u0131l\u0131 g\u00fc\u00e7leri (\u0130spanyollar, Portekizler, Frans\u0131zlar, Hollandal\u0131lar ve \u0130ngilizler) hi\u00e7bir engele tak\u0131lmadan \u00e7ok rahat bir \u015fekilde topraklar\u0131m\u0131z\u0131 i\u015fgal etti.<\/p>\n
Asl\u0131nda \u0130slam \u00e2lemi s\u00f6m\u00fcrgecilerin i\u015fgali alt\u0131na girmeden \u00f6nce duraklama d\u00f6neminde ya\u015fanan y\u0131lm\u0131\u015fl\u0131\u011f\u0131 g\u00f6ren baz\u0131 M\u00fcsl\u00fcman \u00e2limler bu konuda \u00fcmmeti uyand\u0131rmaya \u00e7al\u0131\u015ft\u0131. Bunlar aras\u0131nda Hindistan\u2019da Ahmed Serhendi (\u0130mam Rabbani) (\u00f6. 1621), \u0130ran\u2019da Sadruddin \u015eiraz\u00ee (Molla Sadra) (\u00f6. 1640) ve M\u0131s\u0131r\u2019da Ahmed Derdir (\u00f6. 1786)\u2019i \u00f6rnek olarak g\u00f6sterebiliriz. Bu \u00e2limler, hen\u00fcz bat\u0131 d\u00fc\u015f\u00fcncesinin tesiri alt\u0131nda olmad\u0131klar\u0131 bir d\u00f6nemde \u0130slam kel\u00e2m\u0131, felsefesi ve tasavvufundan ald\u0131klar\u0131 ilham ile bir dirili\u015fe \u00f6nc\u00fcl\u00fck ediyorlard\u0131.<\/p>\n
Ancak \u0130slam d\u00fcnyas\u0131ndaki duraksama ve gev\u015feklikten istifade eden bat\u0131l\u0131 g\u00fc\u00e7ler bir anda bu co\u011frafyan\u0131n kalbine han\u00e7erlerini saplad\u0131lar. Bat\u0131l\u0131lar pratik ve k\u00fclt\u00fcrel etkilerini \u0130slam\u2019\u0131n kalbi durumunda olan \u00fclkelerde ger\u00e7ekle\u015ftirdiklerinde, \u0130slam d\u00fc\u015f\u00fcncesi yeni bir konum elde etmi\u015f ve ilave bir kuvvet olarak ona harici bir rekabet fakt\u00f6r\u00fc vermi\u015f, bu rekabete, \u00e7e\u015fitli meyvelerini \u00e7a\u011fda\u015f ve modern d\u00fc\u015f\u00fcncede verilen kar\u015f\u0131l\u0131klarla cevap vermeler ba\u015flam\u0131\u015ft\u0131.<\/p>\n
Yine bu d\u00f6nemde \u0130slam d\u00fcnyas\u0131n\u0131n kalbi konumundaki Mekke\u2019de Muhammed bin Abd\u00fclvehhab \u00f6nc\u00fcl\u00fc\u011f\u00fcnde ortaya \u00e7\u0131kan Hanbel\u00ee hareketi, b\u00f6lgeye gelen hac\u0131lar\u0131 ya da ilim \u00f6\u011frenmek i\u00e7in gelen M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrleri etkisi alt\u0131na almaya ba\u015flad\u0131. \u0130bn Teymiyye d\u00fc\u015f\u00fcncesi yeniden tesirini g\u00f6sterdi. E\u015f\u2019ari ekol\u00fcyle Selefi ekol aras\u0131ndaki rekabet yeniden canland\u0131. Hakikatte bu bir canlanmaya da sebep oldu. B\u00f6ylece selefi ekol\u00fcn yank\u0131s\u0131 Arap d\u00fcnyas\u0131 ve d\u0131\u015f\u0131na her tarafa yay\u0131ld\u0131. Bu d\u00fc\u015f\u00fcncenin Yemen\u2019de \u0130mam San\u2019an\u00ee ve \u0130mam \u015eevkan\u00ee; Hindistan\u2019da \u015eah Veliyullah Dihlevi; Irak\u2019ta M\u00fcfessir Al\u00fbs\u00ee, Afrika\u2019da Sen\u00fbsi, Mehdi ve \u0130bn Badis\u2019de b\u0131rakt\u0131\u011f\u0131 a\u00e7\u0131k tesirleri g\u00f6rmezlikten gelemeyiz. Bunlar\u0131n aras\u0131ndaki ortak payda, Zeydi, Hanefi, \u015eafii, Maliki, Hanbeli ve tasavvufi d\u00fc\u015f\u00fcnceye dayal\u0131 miraslar\u0131n\u0131n farkl\u0131l\u0131klar\u0131yla birlikte yapt\u0131klar\u0131 \u201cKitaba ve S\u00fcnnete d\u00f6n\u00fc\u015f\u201d \u00e7a\u011fr\u0131s\u0131d\u0131r.<\/p>\n
Bu d\u00fc\u015f\u00fcnce daha sonra Cemaleddin Afgani, Muhammed Abduh, Muhammed \u0130kbal, \u015eibli Numani, Hasan el Benna, Ebu\u2019l Ala Mevdudi, Mehmed Akif Ersoy, H\u00fcseyin Kaz\u0131m Kadri, Musa Carullah, \u0130zmirli \u0130smail Hakk\u0131 gibi bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr\u00fcn yan\u0131 s\u0131ra \u00e7a\u011fda\u015f \u0130slami hareketleri de etkiledi. Belki de Hanbeliler \u0130slami d\u00fc\u015f\u00fcnce \u00e7er\u00e7evesinde ger\u00e7ekle\u015ftirdi\u011fi en \u015ferefli \u015fey, farkl\u0131 temay\u00fcllere ra\u011fmen, Kur\u2019an\u2019\u0131n getirmi\u015f oldu\u011fu saf, basit akideye neredeyse etki etmek \u00fczere olan a\u015f\u0131r\u0131 batini ve tasavvufi e\u011filimlere kar\u015f\u0131 koymas\u0131d\u0131r. Bunu bu fikrin sa\u011flaml\u0131\u011f\u0131n\u0131, ilk kaynaklar\u0131yla irtibat\u0131n\u0131 desteklemeye yard\u0131m etmesi y\u00f6n\u00fcnden yapm\u0131\u015flard\u0131r. Hi\u00e7bir tarih\u00e7i \u00e7a\u011fda\u015f ihya ve tecdid hareketlerinin bir\u00e7o\u011funun bu muhafazak\u00e2r mezhebin kalbinden do\u011fdu\u011funu ink\u00e2r edemez.<\/p>\n
Ge\u00e7mi\u015f \u00e2lim ve d\u00fc\u015f\u00fcn\u00fcrlerin fikri zemini genel anlamda sa\u011flam oldu\u011fu i\u00e7in bir sonraki nesile temel haz\u0131rlamak yerine bat\u0131dan gelen fikirlerle \u00e7at\u0131\u015fmay\u0131 ye\u011flediler. Bu m\u00fccadele h\u00e2l\u00e2 g\u00fcn\u00fcm\u00fczde yar\u0131m yamalak bir \u015fekilde devam etmektedir. Diyebilirim ki belki de, \u0130slami hareketlerin en \u00f6nemli sorunlar\u0131ndan biri budur. Bug\u00fcn Mu\u2019tezili e\u011filimlere ra\u011fbetin arkas\u0131nda da bu neden yatmaktad\u0131r. E\u011fer Kitap ve S\u00fcnnete d\u00f6nme sa\u011flam temeller \u00fczerine oturtulmu\u015f olsayd\u0131, h\u00e2lihaz\u0131rdaki bir\u00e7ok sorunumuz olmayacakt\u0131.<\/p>\n
Burada \u00f6zellikle Hanbel\u00eelerle imamlar\u0131 Ahmed b. Hanbel\u2019in aras\u0131n\u0131 ay\u0131rmak gerekti\u011fi kan\u0131s\u0131nday\u0131m. Hanbel\u00eeler kendi aralar\u0131nda \u00fc\u00e7e ayr\u0131l\u0131r; Birinci grup Kelam\u00ee konularda Mutezileye yak\u0131n olanlard\u0131r. Naklin aleyhine olsa da akla daha fazla \u00f6nem veren bir e\u011filim. \u0130kinciler ise l\u00e2fz\u00ee manalara ba\u011flanmada a\u015f\u0131r\u0131l\u0131\u011fa ka\u00e7anlard\u0131r. Bunlar zahiri konularda \u00e7ok kat\u0131 davran\u0131\u015flar g\u00f6stermi\u015flerdir. Bu a\u015f\u0131r\u0131l\u0131klar\u0131 \u00f6yle olmu\u015ftur ki fitnelere, mezhep sava\u015flar\u0131na kadar vard\u0131r\u0131lm\u0131\u015ft\u0131r. Nitekim \u015eia, Mu\u2019tezile, E\u015f\u2019ariler veya bunlar\u0131n hepsine kar\u015f\u0131, Ba\u011fdat, \u015eam, Kahire\u2019de defalarca olaylar meydana gelmi\u015ftir. Bu f\u0131rka muhafazak\u00e2r ve \u015fiddet yanl\u0131s\u0131 olmakla \u015f\u00f6hret bulmu\u015ftur. \u00dc\u00e7\u00fcnc\u00fc grup ise orta yolu se\u00e7enlerdir. Rengi ne olursa olsun bu grup daha \u00f6nceki iki grubun a\u015f\u0131r\u0131ya ka\u00e7an temay\u00fcllerinden uzakt\u0131rlar. Bu ruhu en iyi temsil eden \u0130bn Teymiyye\u2019dir.<\/p>\n
Yine \u015funu a\u00e7\u0131k\u00e7a itiraf etmek gerekirse, petrol\u00fcn Hanbel\u00ee mezhebinin a\u011f\u0131rl\u0131kl\u0131 oldu\u011fu b\u00f6lgede bulunmas\u0131 bu mezhebin d\u00fc\u015f\u00fcncesinin yayg\u0131nla\u015fmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Afrika\u2019da Maliki mezhebi, Arap yar\u0131madas\u0131 Anadolu\u2019ya kadar \u015eafii mezhebi ve \u0130stanbul\u2019dan Orta Asya\u2019ya kadar da Hanefi mezhebi yayg\u0131n idi. 17 ve 18. Y\u00fczy\u0131lda \u0130bn Teymiyye d\u00fc\u015f\u00fcncesi a\u011f\u0131rl\u0131kl\u0131 bir Hanbel\u00ee (Selefi) d\u00fc\u015f\u00fcnce yayg\u0131n iken 19. y\u00fczy\u0131ldan bug\u00fcne petrol\u00fcn reva\u00e7 bulmas\u0131yla ikinci s\u0131radaki muhafazak\u00e2r, \u015fiddet yanl\u0131s\u0131 ve zahir\u00ee fikir a\u011f\u0131rl\u0131kl\u0131 g\u00f6r\u00fc\u015f galip geldi.<\/p>\n
H\u00e2s\u0131l\u0131kel\u00e2m; \u201cKitap ve S\u00fcnnete D\u00f6n\u00fc\u015f\u201d \u015fiar\u0131n\u0131n i\u00e7i k\u00f6kl\u00fc bir \u015fekilde, samimi ve ciddi bir ilim ile doldurulmal\u0131d\u0131r. Hz. Peygamber (sav) ve sonras\u0131ndaki ilk \u00fc\u00e7 parlak as\u0131rdaki \u0130slam medeniyetinde g\u00fczide \u015fahsiyetlerin k\u00f6kl\u00fc gelenekleri yeniden g\u00f6zden ge\u00e7irilmeli. \u0130mam Malik \u015f\u00f6yle demektedir; \u201cBu \u00fcmmetin sonu ilk neslin \u0131slah oldu\u011fu yolu tercih etmez ise felah bulmayacakt\u0131r.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"\u00c7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesindeki \u201ckriz\u201d as\u0131rlard\u0131r devam ediyor. Ge\u00e7mi\u015f d\u00f6nemlerde M\u00fcsl\u00fcman imparatorluklar\u0131n da\u011f\u0131lmas\u0131n\u0131 engellemede yeterli rol\u00fc ifa etmeyen \u201cfikri kriz\u201d bu […]","protected":false},"author":2,"featured_media":111,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4,11],"tags":[],"class_list":["post-110","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fikriyyat","category-yazilar"],"_links":{"self":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/110","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/comments?post=110"}],"version-history":[{"count":1,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/110\/revisions"}],"predecessor-version":[{"id":112,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/110\/revisions\/112"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media\/111"}],"wp:attachment":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media?parent=110"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/categories?post=110"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/tags?post=110"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}