\u0130slamc\u0131l\u0131k konusu bu co\u011frafyada eskimeyen konulardan biridir. Her on y\u0131lda bir tart\u0131\u015fmaya a\u00e7\u0131lan konular\u0131n ba\u015f\u0131nda geliyor. Son d\u00f6nemlerde birka\u00e7 yazar\u0131n \u0130slamc\u0131l\u0131\u011f\u0131 ele\u015ftiren yaz\u0131lar\u0131 veya \u0130slamc\u0131l\u0131\u011fa veda gibi yaz\u0131larla birlikte yine g\u00fcndeme girdi. D\u00fcnyan\u0131n hemen hemen her yerinde herkes \u0130slamc\u0131l\u0131\u011f\u0131 tart\u0131\u015f\u0131yor ve konu\u015fuyor. Ancak bu konuyu bir tek \u0130slamc\u0131lar konu\u015fmuyor.<\/p>\n
\u0130slamc\u0131l\u0131k kavram\u0131n\u0131n ilk kullan\u0131l\u0131\u015f\u0131 hakikatte \u00e7ok eskiye dayan\u0131r. E\u015f’ari Mezhebinin kurucusu \u0130mam Ebu’l Hasan el-E\u015f’ari’nin kaleme alm\u0131\u015f oldu\u011fu ilk d\u00f6nem \u0130slam mezheplerini konu edindi\u011fi kitab\u0131 ‘Makalat\u00fc’l \u0130slamiyyin’deki \u0130slamiyyin\/\u0130slamiyyun kavram\u0131 mana olarak \u0130slamlar ya da \u0130slamc\u0131lar olarak T\u00fcrk\u00e7eye \u00e7evrilebilir. Baz\u0131 kaynaklarda kitab\u0131n ad\u0131 ‘Makalat\u00fc’l M\u00fcslimin’ olarak da ge\u00e7er. \u0130mam E\u015f’ari’nin \u0130slamiyyun kavram\u0131n\u0131 kullanmas\u0131n\u0131n nedeni b\u00fct\u00fcn \u0130slam mezheplerinin g\u00f6r\u00fc\u015flerinin \u0130slam’\u0131 de\u011fil M\u00fcsl\u00fcmanlar\u0131n g\u00f6r\u00fc\u015flerinin oldu\u011funu ifade etmek i\u00e7indir. Fakat son 200 y\u0131ld\u0131r kullan\u0131lan ‘\u0130slamiyyun\/\u0130slamc\u0131lar’ kavram\u0131ndan kas\u0131t ise ‘\u0130slami Uyan\u0131\u015f’t\u0131r.<\/p>\n
Modern d\u00f6nem \u0130slamc\u0131l\u0131\u011f\u0131n\u0131n ilk \u00f6nc\u00fcs\u00fc Hindistan’\u0131n \u00fcnl\u00fc \u0130slam alimi \u015eah Veliyullah Dihlevi (1703-1762)’dir. Hint alt k\u0131tas\u0131n\u0131n tan\u0131nm\u0131\u015f tasavvuf alimlerinden olan Dihlevi, \u0130ngilizlerin bir avu\u00e7 insanla, milyonlarca n\u00fcfusu olan alt k\u0131tay\u0131 1740 y\u0131l\u0131nda i\u015fgali ile birlikte, \u0130slami uyan\u0131\u015f\u0131n temellerini att\u0131. Cahil b\u0131rak\u0131lan M\u00fcsl\u00fcman halklar\u0131n uyan\u0131\u015f\u0131 i\u00e7in Kur’an-\u0131 Kerim’in Fars\u00e7a mealini haz\u0131rlad\u0131 ve hadis, akaid, tefsir, tasavvuf, \u0130slam Hukuku, \u0130slam Felsefesi ve \u0130slam Tarihi \u00fczerine eserler kaleme ald\u0131. K\u0131sa s\u00fcrede Hint k\u0131tas\u0131nda milyonlar\u0131 etkileyen Dihlevi’nin kitaplar\u0131 Endonezya’dan \u0130stanbul’a, Yemen’den Cezayir’e kadar yay\u0131ld\u0131. Dihlevi’nin yolunu takip eden bir\u00e7ok \u0130slam alimi M\u00fcsl\u00fcman co\u011frafyalarda ortay\u0131 \u00e7\u0131kt\u0131: Yemen’de Muhammed Ali \u015eevkani (1760-1834), Irak’ta Ebu’s Sena \u015eihabuddin Mahmud el-Al\u00fbsi (1802-1854), Cezayir’de Abd\u00fclkadir el-Cezairi (1808-1883), Libya’da Sidi Muhammed bin Ali es-Senusi (1791-1859), Orta Asya’da Abd\u00fcnnas\u0131r Kursavi (1776-1812) ve daha niceleri.<\/p>\n
Dihlevi’nin etkisiyle ortaya \u00e7\u0131kan \u0130slami uyan\u0131\u015f (tecdid) hareketleri, tasavvuf, cihad ve siyasi \u00f6zellikleri birlikte ta\u015f\u0131yordu. Hindistan’da \u015eehid Ahmed Birilvi (1786-1831)’den Cezayir’de Emir Abd\u00fclkadir Cezairi (1808-1883)’ye, Kafkaslar’da \u015eeyh \u015eamil (1797-1871)’den Sudan’da Muhammed Ahmed \u0130bn\u00fc’s Seyyid (1844-1885)’e kadar t\u00fcm \u0130slami hareketler hem i\u015fgalci emperyalistlere kar\u015f\u0131 cihad ediyor hem de \u0130slam’\u0131n ruhi y\u00f6n\u00fcn\u00fc (tasavvufu) b\u00fct\u00fcn iliklerine kadar ya\u015f\u0131yorlard\u0131. Hindistan’dan Cezayir’e M\u00fcsl\u00fcman \u00fclkelerin i\u015fgali \u00fcmmeti ciddi manada sarsm\u0131\u015ft\u0131. Bu ilk nesilden sonra 18. y\u00fczy\u0131l\u0131n ortalar\u0131nda 19. Y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda ortaya \u00e7\u0131kan alimlerde tasavvuf, cihad ve siyaset konular\u0131nda bir y\u00f6n a\u011f\u0131rl\u0131k g\u00f6sterse de di\u011fer y\u00f6nleri de ihmal etmediler. \u0130kinci nesilden baz\u0131 isimlerde \u015funlard\u0131r: Orta Asya’da R\u0131zaeddin b. Fahreddin (1859-1936), Irak’ta Mahmut \u015e\u00fckri Al\u00fbsi (1857-1924), \u015eam’da Cemal\u00fcddin Kas\u0131mi (1866-1924), \u0130ran’da Muhammed H\u00fcseyin Na\u00een\u00ee (1860-1936), Afganistan’da Cemal\u00fcddin Afgan\u00ee (1838-1897), M\u0131s\u0131r’da Muhammed Abduh (1849-1905), Payitaht’ta Nam\u0131k Kemal (1840-1888), Hindistan’da \u015eibli Numan\u00ee (1857-1914) ve S\u0131dd\u0131k Hasan Han (1832-1890).<\/p>\n
Osmanl\u0131’n\u0131n son d\u00f6nemleri ve \u00e7\u00f6k\u00fc\u015f sonras\u0131 d\u00f6nemde de bir\u00e7ok isim \u00f6ne \u00e7\u0131kt\u0131. Bunlardan baz\u0131lar\u0131 \u015funlar: Tunus’ta Tahir bin A\u015fur (1879-1973), M\u0131s\u0131r’da Muhammed Re\u015fid R\u0131za (1865-1935), Cezayir’de Abd\u00fclhamid bin Badis (1889-1940), \u0130stanbul’da \u0130zmirli \u0130smail Hakk\u0131 (1869-1946) ve Mehmet Akif Ersoy (1873-1936), Hindistan’ta Seyyid S\u00fcleyman Nedvi (1884-1953) ve Muhammed \u0130kbal (1877-1938), Orta Asya’da Musa Carullah Bigiyef (1875-1949). Bu d\u00f6nemlerde \u0130slam d\u00fcnyas\u0131nda bir\u00e7ok dini hareketler ortaya \u00e7\u0131kt\u0131. Endonezya’da Muhammeddiye Hareketi ve Cezayir’de \u00c2limler Konseyi gibi. Osmanl\u0131n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcyle ortaya \u00e7\u0131kan iki b\u00fcy\u00fck dini hareket Cemaati \u0130slami ve \u0130hvan-\u0131 M\u00fcslimin b\u00fct\u00fcn \u0130slam alemine damgas\u0131n\u0131 vurdu. Osmanl\u0131 sonras\u0131 1926 ve 1927 hem Beyrut’ta hem de Medine’de Osmanl\u0131 Mebusan Meclisi Mebuslar\u0131ndan Emir \u015eekip Arslan (1869-1946)’\u0131n daveti \u00fczerine bir araya gelen M\u00fcsl\u00fcman d\u00fcnyadan bir\u00e7ok alim ve d\u00fc\u015f\u00fcn\u00fcr, Arslan’\u0131n tavsiyesi \u00fczerine b\u00fct\u00fcn M\u00fcsl\u00fcman \u00fclkelerde M\u00fcsl\u00fcman gen\u00e7lik hareketi kurma karar\u0131 ald\u0131. 1927 y\u0131l\u0131nda M\u0131s\u0131r’da M\u00fcsl\u00fcman Gen\u00e7lik hareketi kuruldu. 1928 y\u0131l\u0131nda da Hasan el-Benna ‘\u0130hvan-\u0131 M\u00fcslim\u00een’ hareketini kurdu.<\/p>\n
Endonezya’dan Fas’a b\u00fct\u00fcn M\u00fcsl\u00fcman \u00fclkelerde gen\u00e7lik hareketleri kuruldu. Hemen hemen b\u00fct\u00fcn hareketlerin kurulu\u015funda Emir \u015eekip Arslan’\u0131n izlerini bulabiliyorsunuz. Hatta Aliya \u0130zzetbegovi\u00e7 (1925-2003) ve arkada\u015flar\u0131n\u0131n Bosna’da kurdu\u011fu Mladi Muslimani (Gen\u00e7 M\u00fcsl\u00fcmanlar) te\u015fkilat\u0131n\u0131n fikir babalar\u0131ndan biri \u00fcstad \u015eekip Arslan’d\u0131r. Hint alt k\u0131tas\u0131n\u0131n \u00fcnl\u00fc alimlerinden Ebu’l A’la Mevd\u00fbd\u00ee (1903-1979)’nin 1941 y\u0131l\u0131nda kurdu\u011fu Cemaati \u0130slami ve Hasan el-Benna’n\u0131n kurdu\u011fu \u0130hvan-\u0131 M\u00fcslimin hareketleri \u00fczerinde Osmanl\u0131’n\u0131n fikir d\u00fcnyas\u0131n\u0131n ciddi etkilerini g\u00f6r\u00fcrs\u00fcn\u00fcz. Osmanl\u0131’n\u0131n son \u015eeyh\u00fc’l \u0130slam’\u0131 Mustafa Sabri Efendi’nin \u0130hvan’\u0131n kurucusu olan el-Benna \u00fczerinde ciddi etkisi vard\u0131r. \u0130hvan’\u0131n kurucular\u0131 aras\u0131nda hem \u00c7anakkale Sava\u015f\u0131’na hem de Milli M\u00fccadele Sava\u015f\u0131na kat\u0131lm\u0131\u015f isimler bulunmaktad\u0131r. Mevdudi’nin kurdu\u011fu Cemaati \u0130slami kurucular\u0131 da Balkan Muharebelerinden Milli M\u00fccadele’ye kadar b\u00fct\u00fcn sava\u015flar\u0131m\u0131zda bize maddi ve manevi desteklerini eksik etmemi\u015flerdir. Bu iki hareketin yan\u0131 s\u0131ra T\u00fcrkiye’de Bedi\u00fczzaman Said Nursi (1876-1960)’nin kurdu\u011fu Nur Hareketi ve Filistin’de Muhammed Takiyyuddin en-Nebhani (1909-1977)’nin kurdu\u011fu Hizb\u00fc’t Tahriri’l \u0130slami’nin de \u0130slami uyan\u0131\u015fta \u00e7ok b\u00fcy\u00fck etkisi olmu\u015ftur.<\/p>\n
Osmanl\u0131’n\u0131n son y\u0131llar\u0131nda ve Osmanl\u0131 sonras\u0131 ortaya \u00e7\u0131kan b\u00fct\u00fcn \u0130slami hareketler emperyalizme kar\u015f\u0131 M\u00fccadele etti. \u0130slamc\u0131 hareketlerin bat\u0131l\u0131 i\u015fgalcilere kar\u015f\u0131 direni\u015f hareketleri d\u00fcnyadaki milliyet\u00e7i veya sol b\u00fct\u00fcn direni\u015f hareketlerine \u00f6rnek oldu. Cezayir’de Abd\u00fclkadir Cezairi, Kafkaslarda \u015eeyh \u015eamil, Libya’da \u00d6mer Muhtar ve Fas’ta Abd\u00fclkerim Hattabi’nin direni\u015fi b\u00fct\u00fcn d\u00fcnyada etkisini g\u00f6sterdi. \u00c7in lideri Mao Zedong’dan Arjantin as\u0131ll\u0131 K\u00fcba’da m\u00fccadele eden Che Guevara’ya bir\u00e7ok lider emperyalizme kar\u015f\u0131 bu M\u00fcsl\u00fcman liderleri \u00f6rnek alm\u0131\u015flard\u0131r. Hatta Che Guevara’da 1959’da Kahire ziyaretinde M\u0131s\u0131r’da s\u00fcrg\u00fcnde bulunan Abd\u00fclkerim Hattabi’yi ziyaret etmi\u015f ve direni\u015fte onun verdi\u011fi m\u00fccadeleyi kendilerine \u00f6rnek edindiklerini belirtmi\u015ftir. Bu arada \u015funu ifade etmekte yarar var. B\u00fct\u00fcn Asya k\u0131tas\u0131n\u0131 etkisi alt\u0131na alm\u0131\u015f olan Cemaati \u0130slami lideri Mevdudi’nin dedeleri \u00c7i\u015ftiye tarikat\u0131n\u0131n kurucular\u0131d\u0131r. Baba taraf\u0131ndan seyyid ve anne taraf\u0131ndan T\u00fcrk olan Mevdudi Cemaati \u0130slami’ye \u00fcye olanlar\u0131n gece namaz\u0131 dahil ibadetlerine \u00f6nem vermi\u015fler ve ticaretlerinde de ahlak\u0131 \u00f6ncelemi\u015ftir. Babas\u0131 \u015eazeliye tarikat\u0131 \u015feyhi olan Hasan el-Benna da \u00fcyelerinden ahlakl\u0131 olmalar\u0131n\u0131, ibadetlere \u00f6nem vermelerini ve g\u00fcnl\u00fck zikir \u00e7ekmelerini tavsiye etmi\u015ftir.<\/p>\n
Osmanl\u0131 sonras\u0131 b\u00fct\u00fcn d\u00fcnyada etkisini g\u00f6steren dini hareketlerden dolay\u0131 Birinci Cihan Harbi ve \u0130kinci Cihan Harbi sonras\u0131 b\u00fct\u00fcn M\u00fcsl\u00fcman \u00fclkelerde M\u00fcsl\u00fcman halklarda b\u00fcy\u00fck uyan\u0131\u015f ve Bat\u0131’da ise \u0130slam’a ciddi y\u00f6nelimler oluyordu. 1960 ve 1990 ortalar\u0131na kadar ba\u015fta M\u00fcsl\u00fcman \u00fclkeler olmak \u00fczere d\u00fcnya genelinde \u0130slami hareketler ciddi darbeler ald\u0131. On binlerce insan ya hapsedildi ya da \u00f6ld\u00fcr\u00fcld\u00fc. Y\u00fcz binlerce insan s\u00fcrg\u00fcn edildi. M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcr ve liderler ya idam edildi ya da suikastlara kurban gitti. Hemen her tasavvuf veya cemaat fertlerinin evlerinden a\u011f\u0131tlar y\u00fckseliyordu. A\u011f\u0131r bir \u015fekilde bast\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lan \u0130slami cemaatlerin 1995’te h\u0131zla yeniden dirilmesi b\u00fct\u00fcn d\u00fcnyay\u0131 \u015fok etti. Malezya’dan Cezayir’e kadar M\u00fcsl\u00fcman \u00fclkelerde tan\u0131nan az siyasi \u00f6zg\u00fcrl\u00fck ortam\u0131ndan istifade eden siyasi \u0130slami hareketler halklar\u0131n deste\u011fiyle iktidara geldi. Bat\u0131’n\u0131n deste\u011fi ve M\u00fcsl\u00fcman \u00fclkelerdeki s\u00f6zde demokrat diktat\u00f6r ve cunta rejimleri \u0130slamc\u0131lar\u0131n \u00f6nc\u00fcl\u00fck etti\u011fi siyasi partileri \u00e7ok barbarca bast\u0131rd\u0131. 10 y\u0131l s\u00fcrmeyen bu d\u00f6nemden sonra 2000’li y\u0131lar\u0131n ortalar\u0131na do\u011fru baz\u0131 Siyasi \u0130slamc\u0131 partiler kitlelerin b\u00fcy\u00fck deste\u011fiyle b\u00fct\u00fcn oyunlara ra\u011fmen yeniden iktidara gelmeyi ba\u015fard\u0131.<\/p>\n
Has\u0131l\u0131 kelam, Osmanl\u0131 sonras\u0131 b\u00fct\u00fcn \u0130slam d\u00fcnyas\u0131nda \u00e7ok a\u011f\u0131r \u015fartlara ra\u011fmen M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlerin ortaya att\u0131\u011f\u0131 tohumlar semeresini 21. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda verdi. Ancak ge\u00e7en y\u00fczy\u0131l topra\u011fa davet ve tebli\u011f ile tohum eken alimler ve d\u00fc\u015f\u00fcn\u00fcrler, y\u00fczy\u0131l sonra semerelerini g\u00f6remeden d\u00fcnyadan g\u00f6\u00e7t\u00fcler. Peki! 18., 19. ve 20. y\u00fczy\u0131l\u0131n emekleriyle 21. y\u00fczy\u0131lda iktidara veya g\u00fcce ula\u015fan \u0130slamc\u0131lar, bu miras\u0131 hakk\u0131n\u0131 yeterli verdiler mi? Ge\u00e7en y\u00fczy\u0131l\u0131n alimlerini hakk\u0131yla temsil ediyorlar m\u0131? Fikri anlamda neredeler? Tasavvufi hareketlerden cihadi hareketlere, siyasi hareketlerden dini cemaatlere, fikri hareketlerden ulemaya 21. y\u00fczy\u0131l\u0131n \u0130slamc\u0131lar\u0131 ne durumda? \u0130n\u015fallah gelecek haftaki yaz\u0131m\u0131zda bunu ele alaca\u011f\u0131z.<\/p>\n
<\/p>\n
Kaynak:<\/strong> \u0130stiklal Gazetesi, ilk yay\u0131mlanma tarihi: 23 Eyl\u00fcl 2020<\/p>\n","protected":false},"excerpt":{"rendered":"\u0130slamc\u0131l\u0131k konusu bu co\u011frafyada eskimeyen konulardan biridir. Her on y\u0131lda bir tart\u0131\u015fmaya a\u00e7\u0131lan konular\u0131n ba\u015f\u0131nda geliyor. Son d\u00f6nemlerde birka\u00e7 yazar\u0131n […]","protected":false},"author":2,"featured_media":635,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[436,315,93,435,430,434,431,179,433,432],"class_list":["post-634","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-siyasetname","tag-cemaati-islami","tag-cemaatler","tag-emperyalizm","tag-ihvan-i-muslimin","tag-islamcilik","tag-islami-hareketler","tag-islami-uyanis","tag-osmanli-sonrasi","tag-siyasal-islam","tag-ummet-bilinci"],"_links":{"self":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/634","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=634"}],"version-history":[{"count":1,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/634\/revisions"}],"predecessor-version":[{"id":636,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/634\/revisions\/636"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media\/635"}],"wp:attachment":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media?parent=634"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/categories?post=634"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/tags?post=634"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}