Pirin\u00e7 bir ay \u00f6nce 90 Tayyip Liras\u0131yken
\n\u015eimdi\u2026
\n120!<\/p>\n
Almanya saati 05:04
\nCNN T\u00fcrkIYELI<\/p>\n
„\u00ceS\u00c2R
\n\u0627\u0644\u0625\u064a\u062b\u0627\u0631
\nBa\u015fkalar\u0131 i\u00e7in \u00f6zveride bulunma anlam\u0131nda ahl\u00e2k terimi.<\/p>\n
M\u00fcellif:
\nMUSTAFA \u00c7A\u011eRICI
\nS\u00f6zl\u00fckte \u201cbir \u015feyi veya bir kimseyi di\u011ferine \u00fcst\u00fcn tutma, tercih etme\u201d m\u00e2nas\u0131na gelen \u00ees\u00e2r ahl\u00e2k terimi olarak \u201cbir kimsenin, kendisi ihtiya\u00e7 i\u00e7inde bulunsa bile sahip oldu\u011fu imk\u00e2nlar\u0131 ba\u015fkalar\u0131n\u0131n ihtiyac\u0131n\u0131 kar\u015f\u0131lamak \u00fczere kullanmas\u0131, ba\u015fkas\u0131n\u0131n yarar\u0131 i\u00e7in fedak\u00e2rl\u0131kta bulunmas\u0131\u201d demektir. C\u00fcrc\u00e2n\u00ee \u00ees\u00e2r\u0131, \u201cki\u015finin ba\u015fkas\u0131n\u0131n yarar ve \u00e7\u0131kar\u0131n\u0131 kendi \u00e7\u0131kar\u0131na tercih etmesi veya bir zarardan \u00f6ncelikle onu korumas\u0131\u201d \u015feklinde tarif ederek bu anlay\u0131\u015f\u0131n din karde\u015fli\u011finin en ileri derecesi oldu\u011funu belirtir. \u00ces\u00e2r anlam\u0131nda Bat\u0131 dillerinde kullan\u0131lan altr\u00fcizm kar\u015f\u0131l\u0131\u011f\u0131nda modern Arap\u00e7a\u2019da daha \u00e7ok gayriyye, T\u00fcrk\u00e7e\u2019de di\u011ferk\u00e2ml\u0131k ve \u00f6zgecilik terimleri kullan\u0131lmaktad\u0131r. Bir kimsenin c\u00f6mertlikte \u00ees\u00e2r derecesine ula\u015fabilmesi i\u00e7in ikram etti\u011fi \u015feye kendisinin fiilen muhta\u00e7 durumda bulunmas\u0131 \u015fart de\u011fildir; \u00f6nemli olan, muhta\u00e7 olsa dahi ba\u015fkas\u0131n\u0131 kendisine tercih edebilecek bir ahl\u00e2k anlay\u0131\u015f\u0131na ve irade g\u00fcc\u00fcne sahip bulunmas\u0131d\u0131r.<\/p>\n
\u00ces\u00e2r kavram\u0131 Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de d\u00f6rt \u00e2yette (Y\u00fbsuf 12\/91; T\u00e2h\u00e2 20\/72; en-N\u00e2zi\u00e2t 79\/38; el-A\u2018l\u00e2 87\/16) s\u00f6zl\u00fck m\u00e2nas\u0131nda, bir \u00e2yette de (el-Ha\u015fr 59\/9) terim anlam\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Kelime ayn\u0131 m\u00e2nada hadislerde de ge\u00e7mektedir (bk. Wensinck, el-Mu\u02bfcem, \u201ces\u0331r\u201d md.). \u00ces\u00e2r\u0131n terim anlam\u0131na esas olarak g\u00f6sterilen \u00e2yette, b\u00fct\u00fcn mal varl\u0131klar\u0131n\u0131 Mekke\u2019de b\u0131rakarak Medine\u2019ye g\u00f6\u00e7 etmek zorunda kalan Hz. Peygamber\u2019i ve di\u011fer muhacirleri \u015fefkatle kucaklay\u0131p mal varl\u0131klar\u0131n\u0131 onlarla payla\u015fmaktan \u00e7ekinmeyen Medineli m\u00fcsl\u00fcmanlar (ensar) \u00f6vg\u00fcyle an\u0131lmakta, \u00e2yette onlar\u0131n \u015fahs\u0131nda m\u00fcsl\u00fcman toplumun baz\u0131 temel m\u00e2nev\u00ee ve ahl\u00e2k\u00ee \u00f6zelliklerine temas edilmektedir. Buna g\u00f6re m\u00fcsl\u00fcmanlar \u00f6ncelikle iman\u0131 g\u00f6n\u00fcllerine yerle\u015ftirmi\u015flerdir; ayr\u0131ca muhacirler gibi zor durumda kal\u0131p kendi beldelerine gelenleri severler; din karde\u015flerine kendilerinden daha fazla imk\u00e2n sa\u011flanmas\u0131ndan dolay\u0131 i\u00e7lerinde k\u0131skan\u00e7l\u0131k duymazlar; nihayet ihtiya\u00e7 i\u00e7inde olsalar dahi onlar\u0131 kendilerine tercih eder, \u015fahs\u00ee menfaatlerinden, zevklerinden fedak\u00e2rl\u0131kta bulunurlar. \u00c2yetin son k\u0131sm\u0131nda, nefsinin cimrilik e\u011filimlerinden kendini koruyabilenlere ebed\u00ee kurtulu\u015fu kazanacaklar\u0131 m\u00fcjdelenirken dolayl\u0131 olarak \u00ees\u00e2r\u0131n bu y\u00f6ndeki psikolojik etkisine de i\u015faret edilmektedir (Kurtub\u00ee, XVIII, 27).<\/p>\n
Bu \u00e2yet m\u00fcnasebetiyle \u00ees\u00e2r kavram\u0131 tefsirlerde, \u201c\u00e2hiret saadetini elde etme arzusuyla ba\u015fkas\u0131n\u0131n iyili\u011fini ve mutlulu\u011funu kendine ve kendi zevklerine tercih etmek, ba\u015fkas\u0131n\u0131n ihtiyac\u0131n\u0131 kendi ihtiya\u00e7lar\u0131ndan daha \u00f6nde tutmak\u201d \u015feklinde a\u00e7\u0131klan\u0131p bir c\u00f6mertlik derecesi olarak g\u00f6sterilmektedir (\u0130bn Kes\u00eer, III, 474; \u015eevk\u00e2n\u00ee, V, 232). Kaynaklarda c\u00f6mertli\u011fin seh\u00e2, c\u00fbd ve \u00ees\u00e2r olarak ba\u015fl\u0131ca \u00fc\u00e7 derecesi bulundu\u011fu belirtilir. Buna g\u00f6re bir kimsenin elindeki imk\u00e2nlar\u0131n en \u00e7ok yar\u0131s\u0131n\u0131 ba\u015fkas\u0131na ikram etmesine seh\u00e2 (sehavet), \u00e7o\u011funu vermesine c\u00fbd, imk\u00e2nlar\u0131n\u0131n tamam\u0131n\u0131 ba\u015fkalar\u0131 i\u00e7in kullanmas\u0131na da \u00ees\u00e2r denir (Ku\u015feyr\u00ee, II, 502). Gazz\u00e2l\u00ee, c\u00f6mertli\u011fi \u201cAllah\u2019\u0131n ahl\u00e2k\u00ee s\u0131fatlar\u0131ndan biri\u201d \u015feklinde tan\u0131mlamakta, c\u00f6mertli\u011fin en y\u00fcksek derecesinin de \u00ees\u00e2r oldu\u011funu ifade etmektedir. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de Hz. Peygamber\u2019in \u00e7ok y\u00fcce bir ahl\u00e2ka sahip oldu\u011fu bildirildi\u011fine g\u00f6re \u00ees\u00e2r ayn\u0131 zamanda Res\u00fblullah\u2019\u0131n ahl\u00e2k\u0131n\u0131n da bir unsurudur. Ancak di\u011fer erdemli davran\u0131\u015flarda oldu\u011fu gibi \u00ees\u00e2r\u0131n da belirtilen ahl\u00e2k\u00ee de\u011feri kazanabilmesi i\u00e7in madd\u00ee veya m\u00e2nev\u00ee bir kar\u015f\u0131l\u0131k beklenmeden s\u0131rf Allah r\u0131z\u00e2s\u0131 ve insan sevgisinden dolay\u0131 yap\u0131lmas\u0131 gerekir. \u00c7\u00fcnk\u00fc iyilik kar\u015f\u0131l\u0131\u011f\u0131nda te\u015fekk\u00fcr veya \u00f6vg\u00fc bekleyen ki\u015fi c\u00f6mertlik de\u011fil al\u0131\u015fveri\u015f yapm\u0131\u015f say\u0131l\u0131r (\u0130\u1e25y\u00e2\u02be, III, 260).<\/p>\n
Kaynaklarda, bir kimsenin s\u0131k\u0131nt\u0131 i\u00e7inde bulunmas\u0131na ra\u011fmen imk\u00e2nlar\u0131n\u0131 ba\u015fkas\u0131 i\u00e7in kullan\u0131p nefsini mahrum b\u0131rakmas\u0131n\u0131n c\u00e2iz olup olmad\u0131\u011f\u0131 hususunda farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u00c7o\u011funlu\u011fun benimsedi\u011fi g\u00f6r\u00fc\u015fe g\u00f6re mahrumiyet ve s\u0131k\u0131nt\u0131ya sabredebilenler i\u00e7in \u00ees\u00e2r, halinden \u015fik\u00e2yet edecek veya ba\u015fkalar\u0131na el a\u00e7abilecek yap\u0131da olanlar i\u00e7in mal\u0131na sahip olmak (imsak) daha hay\u0131rl\u0131d\u0131r (Kurtub\u00ee, XVIII, 28). Nitekim Hz. Peygamber, bir kimsenin elindeki imk\u00e2nlar\u0131n tamam\u0131n\u0131 muhta\u00e7lara verip sonra da ba\u015fkalar\u0131ndan yard\u0131m istemesini k\u0131nam\u0131\u015ft\u0131r (D\u00e2rim\u00ee, \u201cZek\u00e2t\u201d, 25). Ayr\u0131ca bir m\u00fcsl\u00fcman\u0131n mal\u0131n\u0131n \u00fc\u00e7te birinden fazlas\u0131n\u0131 vasiyet etmesini yasaklayan h\u00fck\u00fcm dikkate al\u0131narak (Buh\u00e2r\u00ee, \u201cVe\u1e63\u00e2y\u00e2\u201d, 3; Tirmiz\u00ee, \u201cVe\u1e63\u00e2y\u00e2\u201d, 1) aile fertlerini madd\u00ee s\u0131k\u0131nt\u0131yla kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakacak derecede tasaddukta bulunman\u0131n do\u011fru olmad\u0131\u011f\u0131 sonucuna var\u0131labilir. Res\u00fbl-i Ekrem konuyla ilgili hadislerinin birinde \u015f\u00f6yle demi\u015ftir: \u201cArkanda zengin v\u00e2risler b\u0131rakman, onlar\u0131 insanlar\u0131n elindekine g\u00f6z dikecek derecede yoksul b\u0131rakmandan daha iyidir. E\u015finin a\u011fz\u0131na verdi\u011fin bir lokma dahil olmak \u00fczere iyilik olarak yapt\u0131\u011f\u0131n her harcama sadakad\u0131r\u201d (Buh\u00e2r\u00ee, \u201cVe\u1e63\u00e2y\u00e2\u201d, 2; M\u00fcslim, \u201cVa\u1e63\u0131yye\u201d, 5, 8).<\/p>\n
\u00ces\u00e2r kavram\u0131 genellikle mal\u00ee fedak\u00e2rl\u0131klar i\u00e7in kullan\u0131lmakla birlikte baz\u0131 kaynaklarda \u201ccan ile \u00ees\u00e2r\u201ddan, yani ki\u015finin sevdi\u011fi bir kimse i\u00e7in kendi rahat\u0131n\u0131, huzurunu, hatta hayat\u0131n\u0131 feda etmeyi g\u00f6ze almas\u0131ndan da s\u00f6z edilmekte ve bunun malla \u00ees\u00e2rdan daha faziletli oldu\u011fu belirtilmektedir. Bundan dolay\u0131 tasavvufta sevgi k\u0131saca \u00ees\u00e2r olarak da tan\u0131mlan\u0131r. \u00c7\u00fcnk\u00fc en y\u00fcksek derecede sevgi, seven ki\u015finin gerekti\u011finde sevdi\u011fi i\u00e7in can\u0131n\u0131 feda etmeyi g\u00f6ze almas\u0131n\u0131 sa\u011flar. Kaynaklarda, M\u0131s\u0131r azizinin e\u015finin Hz. Y\u00fbsuf\u2019a duydu\u011fu derin sevgi (Y\u00fbsuf 12\/23-32) bunun ne kadar ulv\u00ee bir duygu oldu\u011funa \u00f6rnek g\u00f6sterilir. Uhud Gazvesi\u2019nde \u0130sl\u00e2m ordusunun ge\u00e7ici olarak bozguna u\u011frad\u0131\u011f\u0131 s\u0131rada baz\u0131 m\u00fcminlerin Hz. Peygamber\u2019in hayat\u0131n\u0131 korumak i\u00e7in kendi hayatlar\u0131n\u0131 ortaya koymalar\u0131 da can ile \u00ees\u00e2r i\u00e7in \u00f6rnek g\u00f6sterilir. Bu arada Eb\u00fb Talha adl\u0131 sah\u00e2b\u00eenin kendini Res\u00fblullah\u2019a siper etmesi ve onu korurken yaralanmas\u0131 (M\u00fcsned, III, 265, 286; Buh\u00e2r\u00ee, \u201cCih\u00e2d\u201d, 80, \u201cMen\u00e2\u1e33\u0131b\u00fc\u2019l-en\u1e63\u00e2r\u201d, 18) \u00f6zverinin en g\u00fczel \u00f6rneklerinden biri olarak an\u0131l\u0131r.<\/p>\n
Bat\u0131 ahl\u00e2k felsefesinde David Hume, Jeremy Bentham, John Stuart Mill, Henri Spencer, William James gibi faydac\u0131 filozoflar insan\u0131n asl\u00ee tabiat\u0131nda bencil duygular\u0131n h\u00e2kim oldu\u011funu, toplumsal geli\u015fme ilerledik\u00e7e bu duygular\u0131n karma\u015f\u0131k bir yap\u0131 de\u011fi\u015fikli\u011fi s\u00fcreci sonunda altr\u00fcist duygulara d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ileri s\u00fcrerken altr\u00fcizmin en \u00f6nemli temsilcisi olan Auguste Comte, tam aksine insan\u0131n f\u0131trat\u0131nda altr\u00fcist duygular\u0131n esas oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Thomas Hobbes, Arthur Schopenhauer, Max Stirner, Frederic Nietzsche gibi filozoflar ise \u00e7ok daha k\u00f6kl\u00fc bir egoizmi ve bireycili\u011fi savunmu\u015flard\u0131r. \u0130sl\u00e2m d\u00fcnyas\u0131nda bu sonuncu t\u00fcrde bir felsefeye pek rastlanmaz. Fakat kesin bir ay\u0131r\u0131ma gidildi\u011fini s\u00f6ylemek g\u00fc\u00e7 olmakla birlikte Ehl-i s\u00fcnnet\u2019in faydac\u0131 g\u00f6r\u00fc\u015fe, Mu\u2018tezile\u2019nin de altr\u00fcist g\u00f6r\u00fc\u015fe daha yak\u0131n oldu\u011fu kabul edilebilir. Gazz\u00e2l\u00ee, ilke olarak insandaki altr\u00fcist duygular\u0131 ben merkezli e\u011filimlere ba\u011flar (\u00c7a\u011fr\u0131c\u0131, s. 139-143). \u0130nsan\u0131n temelde kendini sevdi\u011fini, \u201c\u0130nsan ihsan\u0131n kuludur\u201d \u015feklindeki atas\u00f6z\u00fcn\u00fcn de belirtti\u011fi gibi kendisine iyilik edenleri de sevmekle birlikte bu sevginin merkezinde yine kendi beninin bulundu\u011funu ifade eder. Ancak ahl\u00e2k\u00ee ve estetik duyarl\u0131\u011f\u0131 geli\u015fmi\u015f insanlar iyilik ve g\u00fczellik gibi \u00fcst de\u011ferleri severler; buna kar\u015f\u0131l\u0131k de\u011ferlerin yeterince kavran\u0131p hazmedilmedi\u011fi durumlarda sevgi ben merkezlidir (\u0130\u1e25y\u00e2\u02be, IV, 299-306; ayr\u0131ca bk. C\u00d6MERTL\u0130K; \u0130HSAN).<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nR\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201ces\u0331r\u201d md.<\/p>\n
et-Ta\u02bfr\u00eef\u00e2t, \u201cel-\u00ees\u0331\u00e2r\u201d md.<\/p>\n
Wensinck, el-Mu\u02bfcem, \u201ces\u0331r\u201d md.<\/p>\n
M\u00fcsned, III, 265, 286.<\/p>\n
D\u00e2rim\u00ee, \u201cZek\u00e2t\u201d, 25.<\/p>\n
Buh\u00e2r\u00ee, \u201cVe\u1e63\u00e2y\u00e2\u201d, 2, 3, \u201cCih\u00e2d\u201d, 80, \u201cMen\u00e2\u1e33\u0131b\u00fc\u2019l-en\u1e63\u00e2r\u201d, 18.<\/p>\n
M\u00fcslim, \u201cVa\u1e63\u0131yye\u201d, 5, 8.<\/p>\n
Tirmiz\u00ee, \u201cVe\u1e63\u00e2y\u00e2\u201d, 1.<\/p>\n
Ku\u015feyr\u00ee, er-Ris\u00e2le, Kahire 1385\/1966, II, 502.<\/p>\n
Gazz\u00e2l\u00ee, \u0130\u1e25y\u00e2\u02be (Beyrut), III, 257, 260; IV, 299-306.<\/p>\n
Kurtub\u00ee, el-C\u00e2mi\u02bf, XVIII, 23-32.<\/p>\n
\u0130bn Kes\u00eer, Mu\u1e2bta\u1e63aru Tefs\u00eeri \u0130bn Kes\u0331\u00eer (n\u015fr. Muhammed Ali es-S\u00e2b\u00fbn\u00ee), Beyrut 1402\/1981, III, 474.<\/p>\n
\u015eevk\u00e2n\u00ee, Fet\u1e25u\u2019l-\u1e33ad\u00eer, Beyrut 1412\/1991, V, 232.<\/p>\n
R. Le Senne, Trait\u00e9 de morale g\u00e9n\u00e9rale, Paris 1947, t\u00fcr.yer.<\/p>\n
Mustafa \u00c7a\u011fr\u0131c\u0131, Gazz\u00e2l\u00ee\u2019ye G\u00f6re \u0130sl\u00e2m Ahl\u00e2k\u0131, \u0130stanbul 1982, s. 139-143.“<\/p>\n
https:\/\/islamansiklopedisi.org.tr\/isar–digerkamlik<\/p>\n
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\nSon il\u00e2h\u00ee din.
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\nV. D\u00dc\u015e\u00dcNCE, \u0130L\u0130M ve SANAT Kur\u2019\u00e2n-\u0131 Ker\u00eem, il\u00e2h\u00ee hitab\u0131n do\u011fru anla\u015f\u0131lmas\u0131 ve hayata ge\u00e7irilmesi amac\u0131yla insan f\u0131trat\u0131n\u0131n bir par\u00e7as\u0131 olan entelekt\u00fcel…
\n7\/9M\u00fcellif: AZM\u0130 \u00d6ZCANB\u00f6l\u00fcme Git
\nVI. DO\u011eU\u015eU ve YAYILI\u015eI Mil\u00e2d\u00ee 610 y\u0131l\u0131nda vahye muhatap olan Hz. Muhammed, getirdi\u011fi yeni mesaj\u0131n Mekke\u2019deki din\u00ee ve i\u00e7tima\u00ee gelene\u011fi sars\u0131c\u0131 mahiyett…
\n8\/9M\u00fcellif: DAVUT DURSUNB\u00f6l\u00fcme Git
\nVII. G\u00dcN\u00dcM\u00dcZ \u0130SL\u00c2M D\u00dcNYASI A) \u0130sl\u00e2m \u00dclkeleri ve N\u00fcfus. \u0130sl\u00e2m tarihinde modern d\u00f6nem, Bat\u0131 ile \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n ili\u015fkilerinde yeni geli\u015fmelerin ortaya …
\n9\/9M\u00fcellif: AZM\u0130 \u00d6ZCANB\u00f6l\u00fcme Git
\nB) Fikir Hareketleri. Klasik \u0130sl\u00e2m d\u00fc\u015f\u00fcncesi, XVIII. y\u00fczy\u0131l\u0131n sonuna kadar genel olarak b\u00fct\u00fcn yerle\u015fik medeniyetlerde oldu\u011fu gibi yenilik aray\u0131\u015f\u0131ndan …<\/p>\n
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\nM\u00fcellif:
\nMUSTAFA S\u0130NANO\u011eLU
\nI. G\u0130R\u0130\u015e
\nA) Etimoloji ve Tan\u0131m. S\u00f6zl\u00fckte \u201ckurtulu\u015fa ermek, boyun e\u011fmek, teslim olmak; teslim etmek, vermek; bar\u0131\u015f yapmak\u201d anlamlar\u0131ndaki silm (selm) k\u00f6k\u00fcnden t\u00fcremi\u015f olan \u0130sl\u00e2m\u2019\u0131n etimolojisini yapan ilk \u00e2limlerden \u0130bn Kuteybe kelimeyi \u201cboyun e\u011fmek ve irad\u00ee olarak uymak suretiyle bar\u0131\u015f ortam\u0131na girmek\u201d, \u0130bn Manz\u00fbr da \u201cboyun e\u011fmek (ink\u0131y\u00e2d) ve itaat etmek\u201d \u015feklinde a\u00e7\u0131klam\u0131\u015ft\u0131r. Sonraki kaynaklarda genellikle bu a\u00e7\u0131klamalar tekrar edilmi\u015f, \u201csulh ve sel\u00e2met gayesiyle boyun e\u011fmek, t\u00e2bi ve teslim olmak\u201d m\u00e2nalar\u0131 \u00f6ne \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. \u0130sl\u00e2m\u2019\u0131n s\u00f6zl\u00fck anlam\u0131ndaki ink\u0131y\u00e2d ve itaat her ne kadar mutlak ise de kelimenin \u00f6rfteki kullan\u0131m\u0131 sadece \u201cdo\u011fruya ve hakka uyma\u201d m\u00e2nas\u0131 ta\u015f\u0131r. Yanl\u0131\u015fa ve k\u00f6t\u00fcye boyun e\u011fme \u015feklinde bir teslimiyet \u0130sl\u00e2m\u2019a ayk\u0131r\u0131d\u0131r ve isyan olarak nitelendirilir.<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u0130sl\u00e2m kelimesi sekiz yerde ge\u00e7mekte, ayr\u0131ca \u00e7ok say\u0131da \u00e2yette ayn\u0131 k\u00f6kten fiil ve isimler bulunmaktad\u0131r (bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cslm\u201d md.). Fiil halinde ge\u00e7ti\u011finde daha \u00e7ok \u201cAllah\u2019a y\u00f6nelmek\u201d (mesel\u00e2 bk. el-Bakara 2\/112; Lokm\u00e2n 31\/22), \u201cO\u2019na teslim olmak\u201d (el-Bakara 2\/131; el-M\u00fc\u2019min 40\/66), \u201ctevhid inanc\u0131na sahip bulunmak\u201d (el-Enbiy\u00e2 21\/108), \u201cAllah\u2019a teslimiyetin gere\u011fini yapmak\u201d (ez-Z\u00fcmer 39\/54) m\u00e2nalar\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Kur\u2019an\u2019da \u0130sl\u00e2m, Allah kat\u0131ndaki hak dinin kar\u015f\u0131l\u0131\u011f\u0131 ve \u00f6zel ad\u0131 olarak belirlenmi\u015f, ondan ba\u015fka hi\u00e7bir dinin Allah taraf\u0131ndan kabul edilmeyece\u011fi vurgulanm\u0131\u015ft\u0131r (\u00c2l-i \u0130mr\u00e2n 3\/19, 85). Ayr\u0131ca m\u00fcsl\u00fcmanlara din olarak \u0130sl\u00e2m\u2019\u0131n uygun g\u00f6r\u00fclmesi, hidayete erme y\u00f6n\u00fcnde Allah\u2019\u0131n yard\u0131m ve deste\u011finin en \u00fcst d\u00fczeyi \u015feklinde nitelendirilmi\u015ftir (el-M\u00e2ide 5\/3). Ger\u00e7ek ve dosdo\u011fru din anlam\u0131ndaki \u201cd\u00een-i kayyim, s\u0131r\u00e2t-\u0131 m\u00fcstak\u00eem\u201d gibi Kur\u2019\u00e2n\u00ee terkipler, \u0130sl\u00e2m\u2019a tekab\u00fcl eden asl\u00ee dini tan\u0131tma amac\u0131n\u0131 ta\u015f\u0131rken Hz. \u0130br\u00e2him i\u00e7in \u201chan\u00eef\u201d ve \u201cm\u00fcslim\u201d vas\u0131flar\u0131n\u0131n yan yana ve e\u015f anlaml\u0131 kullan\u0131lmas\u0131 da (\u00c2l-i \u0130mr\u00e2n 3\/67) \u0130sl\u00e2m\u2019\u0131n saf tevhid inanc\u0131n\u0131n ve hak dinin devam\u0131 oldu\u011funu g\u00f6stermektedir.<\/p>\n
Hadis kaynaklar\u0131nda \u00f6zellikle \u201c\u00eem\u00e2n\u201d b\u00f6l\u00fcmlerinde \u0130sl\u00e2m kelimesini ihtiva eden \u00e7ok say\u0131da rivayet bulunmaktad\u0131r. Allah kat\u0131nda dinin \u0130sl\u00e2m oldu\u011funu vurgulayan (Tirmiz\u00ee, \u201cMen\u00e2\u1e33\u0131b\u201d, 32) ve bunu \u201ckolayla\u015ft\u0131r\u0131lm\u0131\u015f Han\u00eeflik\u201d \u015feklinde a\u00e7\u0131klayan (M\u00fcsned, I, 236; Buh\u00e2r\u00ee, \u201c\u00cem\u00e2n\u201d, 29) hadisler ilgili \u00e2yetlerle b\u00fct\u00fcnl\u00fck arzetmektedir. \u00c2yet ve hadislerde \u0130sl\u00e2m kavram\u0131 ile han\u00eef ve f\u0131trat kavramlar\u0131 aras\u0131nda bir anlam ili\u015fkisi kuruldu\u011fu g\u00f6r\u00fclmektedir (mesel\u00e2 bk. er-R\u00fbm 30\/30; Buh\u00e2r\u00ee, \u201cCen\u00e2\u02beiz\u201d, 79, 80, 93; M\u00fcslim, \u201c\u1e32ader\u201d, 22-25). \u0130sl\u00e2m \u00e2limleri taraf\u0131ndan genellikle kabul edildi\u011fine g\u00f6re f\u0131trat \u201cAllah\u2019\u0131n insan tabiat\u0131na bah\u015fetti\u011fi yarat\u0131c\u0131s\u0131n\u0131 tan\u0131ma e\u011filimi, hakk\u0131 benimseme yatk\u0131nl\u0131\u011f\u0131\u201d, Han\u00eeflik de \u201cAllah\u2019\u0131n ba\u015flang\u0131\u00e7tan itibaren insanl\u0131\u011fa bildirdi\u011fi, insan tabiat\u0131na en uygun olan tevhid dini, Allah taraf\u0131ndan vazedilen asl\u00ee din\u201d anlam\u0131ndad\u0131r. Hz. \u0130br\u00e2him\u2019in yahudi veya h\u0131ristiyan de\u011fil han\u00eef-m\u00fcslim oldu\u011funu belirten \u00e2yetle (\u00c2l-i \u0130mr\u00e2n 3\/67) Allah kat\u0131nda dinin han\u00eef-M\u00fcsl\u00fcmanl\u0131k (Tirmiz\u00ee, \u201cMen\u00e2\u1e33\u0131b\u201d, 32) oldu\u011funu vurgulayan hadisten de Han\u00eeflik\u2019le \u0130sl\u00e2m\u2019\u0131n e\u015f anlaml\u0131 kabul edildi\u011fi anla\u015f\u0131lmaktad\u0131r. Hadislerde ayr\u0131ca m\u00fcsl\u00fcman\u0131n nitelikleriyle itikad\u00ee, amel\u00ee ve ahl\u00e2k\u00ee alanda yerine getirilmesi gereken din\u00ee vec\u00eebeler \u00fczerinde durulmu\u015f, \u0130sl\u00e2m\u2019\u0131 tarif eden me\u015fhur Cibr\u00eel hadisinde bu vec\u00eebelerden kalpteki iman\u0131 \u0131zhar ettikten ba\u015fka d\u00f6rt temel ibadet zikredilmi\u015ftir (Buh\u00e2r\u00ee, \u201c\u00cem\u00e2n\u201d, 37; M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 1-7; \u0130sl\u00e2m\u2019la ilgili di\u011fer hadisler i\u00e7in bk. Wensinck, el-Mu\u02bfcem, \u201cslm\u201d md.).<\/p>\n
\u0130sl\u00e2m kelimesini ele alan ilk d\u00f6nem \u00e2limleri, daha \u00e7ok iman kavram\u0131yla ili\u015fkisi bak\u0131m\u0131ndan ona tan\u0131mlar getirmeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Bu \u00e7er\u00e7evede E\u015f\u2018ar\u00ee \u0130sl\u00e2m\u2019\u0131 \u201cAllah\u2019a tam teslimiyet, h\u00fck\u00fcmlerine boyun e\u011fme ve emirlerine uyma\u201d \u015feklinde tan\u0131mlarken (\u0130bn F\u00fbrek, s. 155; kr\u015f. B\u00e2k\u0131ll\u00e2n\u00ee, et-Temh\u00eed, s. 392) M\u00e2t\u00fcr\u00eed\u00ee \u201cki\u015finin kendini b\u00fct\u00fcn\u00fcyle Allah\u2019a teslim etmesi, sadece ve tamam\u0131yla O\u2019na kulluk edip ortak ko\u015fmamas\u0131\u201d diye bir tarif yapm\u0131\u015ft\u0131r (Kit\u00e2b\u00fc\u2019t-Tev\u1e25\u00eed, s. 394; kr\u015f. Nesef\u00ee, II, 817). Sonraki d\u00f6nemlerde yaz\u0131lan s\u00f6zl\u00fcklerde ise daha kapsaml\u0131 tan\u0131mlara rastlanmaktad\u0131r. Mesel\u00e2 R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee \u0130sl\u00e2m\u2019\u0131, \u201ckalpteki inanc\u0131 dille ifade edip fiillerle gere\u011fini yerine getirmek suretiyle Allah\u2019a takdir ve h\u00fckmetti\u011fi her hususta boyun e\u011fip teslimiyet g\u00f6stermek\u201d \u015feklinde tarif etmi\u015f, Seyyid \u015eer\u00eef el-C\u00fcrc\u00e2n\u00ee de \u201cHz. Peygamber\u2019in haber verdiklerini samimiyetle benimseyip onlara uymak\u201d diye bir tan\u0131m getirmi\u015ftir (et-Ta\u02bfr\u00eef\u00e2t, \u201c\u0130sl\u00e2m\u201d md.). \u0130sl\u00e2m\u2019\u0131n din olarak tarifinde Allah\u2019\u0131n birli\u011fi ilkesinin yan\u0131 s\u0131ra O\u2019na b\u00fct\u00fcn ku\u015fkulardan ar\u0131nd\u0131r\u0131lm\u0131\u015f bir teslimiyetle ba\u011flanma vurgusu \u00f6nemli bir yer tutmaktad\u0131r.<\/p>\n
Klasik kel\u00e2m literat\u00fcr\u00fcnde iman\u0131n i\u00e7eri\u011fi ve s\u0131n\u0131r\u0131 ele al\u0131n\u0131rken onun \u0130sl\u00e2m\u2019dan farkl\u0131 olup olmad\u0131\u011f\u0131 meselesi de tart\u0131\u015fma konusu yap\u0131lm\u0131\u015ft\u0131r. Mu\u2018tezile ve M\u00e2t\u00fcr\u00eed\u00ee kel\u00e2mc\u0131lar\u0131, kelimelerin terim anlamlar\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde bulundurarak bunlar\u0131n ayn\u0131 \u015feyi ifade etti\u011fini s\u00f6ylemi\u015f (M\u00e2t\u00fcr\u00eed\u00ee, s. 398), E\u015f\u2018ar\u00eeler ise s\u00f6zl\u00fck m\u00e2nalar\u0131ndan hareketle farkl\u0131 olduklar\u0131n\u0131 ileri s\u00fcrm\u00fc\u015flerdir. E\u015f\u2018ar\u00ee\u2019ye g\u00f6re \u0130sl\u00e2m imandan daha kapsaml\u0131 bir terim olup iman\u0131 da i\u00e7ine al\u0131r, ancak \u0130sl\u00e2m diye nitelenen her \u015fey iman\u0131 kar\u015f\u0131lamayabilir. E\u015f\u2018ar\u00ee kel\u00e2m ekol\u00fcn\u00fcn \u00f6nde gelen \u00e2limlerinden B\u00e2k\u0131ll\u00e2n\u00ee bedev\u00eelerin iman\u0131 hakk\u0131ndaki \u00e2yetle (el-Hucur\u00e2t 49\/14) iman, \u0130sl\u00e2m ve ihsan kavramlar\u0131n\u0131n tan\u0131mland\u0131\u011f\u0131 Cibr\u00eel hadisini zikrederek iman\u0131n \u201ctasdik\u201d, \u0130sl\u00e2m\u2019\u0131n ise \u201cboyun e\u011fmek\u201d anlam\u0131na geldi\u011fini, dolay\u0131s\u0131yla bunlar\u0131n birbirinden farkl\u0131 oldu\u011funu s\u00f6yler (el-\u0130n\u1e63\u00e2f, s. 89-90). Selefiyye \u00e2limleri de bu konuda E\u015f\u2018ar\u00eeler gibi d\u00fc\u015f\u00fcnmektedir (\u0130bn Teymiyye, Kit\u00e2b\u00fc\u2019l-\u00cem\u00e2n, s. 30). \u0130tikad\u00ee mezhepler aras\u0131ndaki bu tart\u0131\u015fmada iki kavram\u0131n ayn\u0131 \u015feyi belirtti\u011fini savunanlar, iman ve \u0130sl\u00e2m\u2019\u0131n birbirini tamamlad\u0131\u011f\u0131 ve her ikisinde tasdik ve teslimiyetin esas oldu\u011fu g\u00f6r\u00fc\u015f\u00fcnden yola \u00e7\u0131karken farkl\u0131l\u0131\u011f\u0131 savunanlar, tasdik s\u00f6z konusu olmad\u0131\u011f\u0131 halde g\u00f6r\u00fcn\u00fcrde teslimiyet g\u00f6stermenin imk\u00e2n\u0131ndan hareket etmi\u015flerdir.<\/p>\n
\u0130sl\u00e2m kelimesinin semantik tahlilini yapan Toshihiko Izutsu\u2019ya g\u00f6re C\u00e2hiliye d\u00f6neminin h\u00e2kim telakkisi olan \u015firk inanc\u0131n\u0131n aksine Kur\u2019an\u2019\u0131n mesaj\u0131yla Allah k\u00e2inat\u0131n mutlak h\u00e2kimi ve tek rabbi olarak kabul edilmi\u015f; O\u2019na yap\u0131lan kulluk ise itaat, teslimiyet ve tevazu ifade eden terimler aras\u0131nda en \u00f6nemlisi olan, \u201cki\u015finin bilerek ve samimiyetle kendisini Allah\u2019a teslim etmesi\u201d anlam\u0131na gelen \u0130sl\u00e2m terimiyle belirtilmi\u015ftir. \u0130taat ve teslimiyeti anlatan hu\u015f\u00fb, tazarru gibi di\u011fer Kur\u2019an terimlerinden farkl\u0131 olarak \u0130sl\u00e2m, eskiden ba\u015flay\u0131p devam eden bir \u015feye de\u011fil yeni ba\u015flayan bir d\u00f6n\u00fc\u015f\u00fcme i\u015faret etmektedir. Bu durumda m\u00fcslim de Allah\u2019a kay\u0131ts\u0131z \u015farts\u0131z teslim olmak suretiyle bir at\u0131l\u0131m cesaretini g\u00f6steren kimsedir.<\/p>\n
C\u00e2hiliye d\u00f6neminde, insan\u0131n kendi g\u00fcc\u00fcne g\u00fcvenmesi, s\u0131n\u0131rs\u0131z benlik, hi\u00e7bir otorite kar\u015f\u0131s\u0131nda e\u011filmeme gibi Kur\u2019an\u2019da \u201cc\u00e2hiliye karakteri olan taassup (hamiyyete\u2019l-c\u00e2hiliyye)\u201d (el-Feth 48\/26) \u015feklinde nitelenen ve insan\u0131 Allah\u2019a teslim olmaktan al\u0131koyan \u00f6zellikler belirginle\u015fmektedir. Bir insan\u0131n m\u00fcsl\u00fcman olu\u015fu ise onun bencillikten kurtulmas\u0131n\u0131, g\u00fcc\u00fcne fazlaca g\u00fcvenmekten vazge\u00e7ip al\u00e7ak g\u00f6n\u00fcll\u00fc bir kul olarak Allah\u2019\u0131n huzurunda durmas\u0131n\u0131 ifade eder. Bu durumda bir yanda Allah\u2019a kar\u015f\u0131 kibir, gurur ve k\u00fcstahl\u0131\u011f\u0131 temsil eden c\u00e2hiliye, \u00f6te yanda tevazu ve teslimiyeti simgeleyen \u0130sl\u00e2m kavram\u0131 vard\u0131r. C\u00e2hiliye kelimesi semantik a\u00e7\u0131dan tahlil edildi\u011finde \u201ccehl\u201d k\u00f6k\u00fcn\u00fcn en ufak bir k\u0131zg\u0131nl\u0131k an\u0131nda iradesini kaybeden, kontrols\u00fcz bir ihtirasla \u00f6fkesine kap\u0131l\u0131p sonucu d\u00fc\u015f\u00fcnmeden ileriyle at\u0131lan sab\u0131rs\u0131z ki\u015finin sorumsuz davran\u0131\u015f\u0131n\u0131 nitelemekte kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. \u0130sl\u00e2m \u00f6ncesi Arap k\u00fclt\u00fcr\u00fcnde bu anlamdaki cehlin kar\u015f\u0131t\u0131 ise hilimdir. Hilim duygular\u0131na h\u00e2kim olan, her durumda sakin kalmas\u0131n\u0131 bilen insan\u0131n tavr\u0131n\u0131 nitelemektedir. \u0130sl\u00e2m\u2019\u0131n do\u011fu\u015fuyla birlikte cehl kavram\u0131 insanlar aras\u0131 ili\u015fkilerdeki etkinli\u011fini kaybedip inanmayanlar\u0131n Allah\u2019\u0131n hidayetine ve bunu sa\u011flayan dine kar\u015f\u0131 g\u00f6sterdikleri kin ve d\u00fc\u015fmanl\u0131\u011f\u0131 temsil eden bir tav\u0131r olarak anla\u015f\u0131lm\u0131\u015ft\u0131r. Fakat cehlin kar\u015f\u0131t\u0131 olan hilim kavram\u0131 da art\u0131k din\u00ee anlamda \u0130sl\u00e2m\u2019a denk bir i\u00e7erik ta\u015f\u0131mamaktad\u0131r. \u00c7\u00fcnk\u00fc Kur\u2019an\u2019a g\u00f6re yaln\u0131z Allah kullar\u0131na kar\u015f\u0131 hal\u00eem olur (el-Bakara 2\/225; \u00c2l-i \u0130mr\u00e2n 3\/155), kullar Allah\u2019a kar\u015f\u0131 hal\u00eem olamaz. Ger\u00e7ek kulluk Allah kar\u015f\u0131s\u0131nda tevazu ve teslimiyete ula\u015fmakt\u0131r. Fert b\u00fct\u00fcn kibir ve ihtiraslar\u0131ndan vazge\u00e7ip tam teslimiyete eri\u015fti\u011finde art\u0131k bunun ad\u0131 hilim de\u011fil \u0130sl\u00e2m\u2019d\u0131r. Buna g\u00f6re \u0130sl\u00e2m \u00e2deta hilim kavram\u0131n\u0131n esasl\u0131 bir \u015fekilde t\u00e2dil edilmi\u015f halidir (Izutsu, s. 187-207).<\/p>\n
\u0130sl\u00e2m\u2019a farkl\u0131 a\u00e7\u0131lardan hareketle getirilebilecek de\u011fi\u015fik tan\u0131m ve a\u00e7\u0131klamalar sonu\u00e7 olarak birbirini tamamlar niteliktedir. Bu sebeple gerek genel din tasavvuru ve vahiy gelene\u011fi ya da di\u011fer semav\u00ee dinlerle farkl\u0131l\u0131\u011f\u0131 \u00f6n plana \u00e7\u0131kar\u0131larak, gerekse m\u00fcsl\u00fcmanlar\u0131n ay\u0131r\u0131c\u0131 \u00f6zelli\u011fini olu\u015fturan inan\u00e7 ve ibadet esaslar\u0131na, duygu, d\u00fc\u015f\u00fcnce ve davran\u0131\u015f y\u00f6n\u00fcyle m\u00fcsl\u00fcman fert ve toplumlar\u0131n tarihten g\u00fcn\u00fcm\u00fcze akseden genel g\u00f6r\u00fcnt\u00fcs\u00fcne a\u011f\u0131rl\u0131k vererek yap\u0131lacak tan\u0131t\u0131mlar ayr\u0131 ayr\u0131 anlam ta\u015f\u0131r. B\u00f6yle oldu\u011fu i\u00e7in de \u0130sl\u00e2m, Hz. Muhammed\u2019in temel \u00f6\u011freti ve esaslar\u0131n\u0131 vahiy yoluyla Allah\u2019tan ald\u0131\u011f\u0131 ve ilk uygulamalar\u0131n\u0131 bizzat kendisinin ger\u00e7ekle\u015ftirdi\u011fi, zamanla m\u00fcsl\u00fcman toplumlar taraf\u0131ndan insanl\u0131\u011f\u0131n di\u011fer zihn\u00ee ve amel\u00ee birikimlerinden de istifade ile geli\u015ftirilen din ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn; insan, toplum, devlet gibi insan\u00ee konularda kendine has ilkeleri ve felsefesi bulunan tarih\u00ee tecr\u00fcbenin, k\u00fclt\u00fcr ve uygarl\u0131\u011f\u0131n genel ad\u0131 olmu\u015ftur.<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nR\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201cslm\u201d md.<\/p>\n
et-Ta\u02bfr\u00eef\u00e2t, \u201c\u0130sl\u00e2m\u201d md.<\/p>\n
Lis\u00e2n\u00fc\u2019l-\u02bfArab, \u201cslm\u201d md.<\/p>\n
Teh\u00e2nev\u00ee, Ke\u015f\u015f\u00e2f, \u201c\u0130sl\u00e2m\u201d md.<\/p>\n
Wensinck, el-Mu\u02bfcem, \u201cslm\u201d md.<\/p>\n
M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cslm\u201d md.<\/p>\n
M\u00fcsned, I, 236; II, 195; III, 199; V, 121.<\/p>\n
Buh\u00e2r\u00ee, \u201c\u00cem\u00e2n\u201d, 29, 37, \u201cCen\u00e2\u02beiz\u201d, 79, 80, 93.<\/p>\n
M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 1-7, \u201c\u1e32ader\u201d, 22-25, \u201cCen\u00e2\u02beiz\u201d, 63.<\/p>\n
Tirmiz\u00ee, \u201cMen\u00e2\u1e33\u0131b\u201d, 32.<\/p>\n
\u0130bn Kuteybe, Te\u02bev\u00eel\u00fc m\u00fc\u015fkili\u2019l-\u1e32ur\u02be\u00e2n (n\u015fr. Seyyid Ahmed Sakr), Kahire 1393\/1973, s. 479.<\/p>\n
E\u015f\u2018ar\u00ee, el-\u0130b\u00e2ne (Fevk\u0131yye), s. 26.<\/p>\n
M\u00e2t\u00fcr\u00eed\u00ee, Kit\u00e2b\u00fc\u2019t-Tev\u1e25\u00eed, s. 394, 398.<\/p>\n
B\u00e2k\u0131ll\u00e2n\u00ee, et-Temh\u00eed (\u0130m\u00e2d\u00fcddin), s. 392.<\/p>\n
a.mlf., el-\u0130n\u1e63\u00e2f (n\u015fr. \u0130m\u00e2d\u00fcddin Ahmed Haydar), Beyrut 1407\/1986, s. 89-90.<\/p>\n
\u0130bn F\u00fbrek, M\u00fccerred\u00fc\u2019l-Ma\u1e33\u0101l\u00e2t, s. 155.<\/p>\n
Nesef\u00ee, Teb\u1e63\u0131rat\u00fc\u2019l-edille (Salam\u00e9), II, 817-822.<\/p>\n
Fahreddin er-R\u00e2z\u00ee, Mef\u00e2t\u00ee\u1e25u\u2019l-\u0121ayb, V, 206; VII, 208; XIV, 12.<\/p>\n
\u0130bn\u00fc\u2019l-Es\u00eer, en-Nih\u00e2ye, I, 451; III, 457.<\/p>\n
\u0130bn Teymiyye, Kit\u00e2b\u00fc\u2019l-\u00cem\u00e2n (n\u015fr. H\u00fcseyin Y\u00fbsuf el-Gazz\u00e2l), Beyrut 1406\/1987, s. 28-30, 185-195.<\/p>\n
a.mlf., Der\u02be\u00fc te\u02bf\u00e2ru\u017ci\u2019l-\u02bfa\u1e33l ve\u2019n-na\u1e33l (n\u015fr. M. Re\u015f\u00e2d S\u00e2lim), [bask\u0131 yeri yok] 1978 (D\u00e2r\u00fc\u2019l-k\u00fcn\u00fbzi\u2019l-edebiyye), VIII, 444-451.<\/p>\n
\u0130bn Kes\u00eer, Tefs\u00eer\u00fc\u2019l-\u1e32ur\u02be\u00e2n (n\u015fr. Y\u00fbsuf Abdurrahman el-Mar\u2018a\u015fl\u00ee), Beyrut 1408\/1988, I, 362.<\/p>\n
T. Izutsu, Kur\u2019\u00e2n\u2019da Allah ve \u0130nsan (trc. S\u00fcleyman Ate\u015f), Ankara, ts. (Kevser Yay\u0131nlar\u0131), s. 187-207.<\/p>\n
Elmal\u0131l\u0131 Hamdi Yaz\u0131r, \u201c\u0130sl\u00e2m Kelimesi Neyi \u0130fade Eder?\u201d, SR, sy. 425-426 (1337), s. 65-66.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2001 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 23. cildinde, 1-2 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
2\/9
\nM\u00fcellif:
\n\u00d6MER FARUK HARMAN
\nB) Vahiy Gelene\u011fi \u0130\u00e7inde \u0130sl\u00e2m. \u0130nanma duygusu insan\u0131n temel \u00f6zelliklerinden biridir. De\u011ferler sistemi olu\u015fturma ve bunu bir iman kayna\u011f\u0131na ba\u011flanarak yapma b\u00fct\u00fcn insanlar i\u00e7in ruh\u00ee ve i\u00e7tima\u00ee bir zarurettir. \u00c7\u00fcnk\u00fc inanan ve b\u00f6ylece di\u011fer canl\u0131lardan ayr\u0131lan insan\u0131n bu niteli\u011fi f\u0131tr\u00eedir. \u0130nsanl\u0131k tarihi ve bilimsel ara\u015ft\u0131rmalar dinin insanla birlikte var oldu\u011funu, dinsiz bir toplumun ve inan\u00e7s\u0131z bir insan\u0131n olamayaca\u011f\u0131n\u0131 g\u00f6stermektedir. Kendini ve \u00e7evresindeki varl\u0131klar\u0131n niteli\u011fini, var olu\u015f sebeplerini sorgulayan insan\u0131n akl\u0131selimi \u00e7e\u015fitli k\u00fclt\u00fcrlerde farkl\u0131 isimlerle an\u0131l\u0131p farkl\u0131 say\u0131da ve mahiyette tasavvur edilse de \u00fcst\u00fcn bir kudretin varl\u0131\u011f\u0131n\u0131 kabul etmektedir. G\u00fcn\u00fcm\u00fcz ara\u015ft\u0131rmalar\u0131nda \u201ckutsal\u201d diye adland\u0131r\u0131lan bu alan, tarihin her d\u00f6neminde ve en ilkelinden en geli\u015fmi\u015fine kadar b\u00fct\u00fcn cemiyetlerde mevcuttur. Bunun gibi \u00e7e\u015fitli k\u00fclt\u00fcrlerin kozmogoni ve antropogonilerinde genelde insan\u0131n belli bir ama\u00e7 i\u00e7in, \u00f6zellikle de tanr\u0131 veya tanr\u0131lara hizmet ve kulluk, ayr\u0131ca tanr\u0131y\u0131 temsil ederek kozmik d\u00fczeni korumak i\u00e7in yarat\u0131ld\u0131\u011f\u0131 kabul edilmektedir (Eliade, Histoire des croyances, I, 72; Hooke, s. 30, 46). Dolay\u0131s\u0131yla insan ni\u00e7in yarat\u0131ld\u0131\u011f\u0131n\u0131 anlamaya, yarat\u0131c\u0131s\u0131n\u0131 bilip bulmaya \u00e7abalayan ve O\u2019na kar\u015f\u0131 y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fcn \u015fuurunda olan, kutsal\u0131n tecr\u00fcbesini ya\u015fayan din\u00ee bir varl\u0131kt\u0131r (homo religiosus).<\/p>\n
\u0130l\u00e2h\u00ee din gelene\u011finde de insan yarat\u0131c\u0131s\u0131n\u0131 bilip tan\u0131mak ve O\u2019na kulluk etmek i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r (\u00c7\u0131k\u0131\u015f, 20\/2-3; Tesniye, 6\/4-5; Matta, 4\/10; Resullerin \u0130\u015fleri, 17\/26-28; ez-Z\u00e2riy\u00e2t 51\/56); buna \u201cf\u0131tratullah\u201d denilmektedir (er-R\u00fbm 30\/30; Taber\u00ee, XXI, 40-42; Fahreddin er-R\u00e2z\u00ee, XXV, 105). Bir hadiste her do\u011fan insan\u0131n bu niteli\u011fe sahip bulundu\u011fu, yarat\u0131l\u0131\u015f\u0131ndaki bu \u00f6zelli\u011fin Yahudilik, H\u0131ristiyanl\u0131k veya ate\u015fperestlik tarz\u0131nda \u015fekilleni\u015finin aile ve \u00e7evrenin eseri oldu\u011fu belirtilmektedir (Buh\u00e2r\u00ee, \u201cCen\u00e2\u02beiz\u201d, 80, 93, \u201cTefs\u00eer\u201d, 30\/1, \u201c\u1e32ader\u201d, 3; M\u00fcslim, \u201c\u1e32ader\u201d, 22-25). \u0130nsan\u0131n yarat\u0131l\u0131\u015f gayesi olan kulluk akl\u0131n Allah\u2019\u0131 tan\u0131mas\u0131, bilmesi, iradenin de O\u2019na y\u00f6nelip ba\u011flanmas\u0131yla ger\u00e7ekle\u015fmektedir. Allah bu hususta da kuluna yard\u0131mc\u0131 olmu\u015f, ondaki bu f\u0131tr\u00ee his ve \u015fuuru il\u00e2h\u00ee vahiy ile y\u00f6nlendirip geli\u015ftirmi\u015f, onu ba\u015f\u0131 bo\u015f b\u0131rakmam\u0131\u015ft\u0131r (el-K\u0131y\u00e2me 75\/36). En g\u00fczel bir k\u0131vamda yarat\u0131lan insan\u0131n (et-T\u00een 95\/4) yarat\u0131l\u0131\u015f\u0131na yara\u015f\u0131r bir \u015fekilde ya\u015famas\u0131 i\u00e7in ona yol g\u00f6sterecek k\u0131lavuzlar ve uyulacak prensipler g\u00f6ndererek rehberlik etmi\u015ftir ki bu prensipler b\u00fct\u00fcn\u00fcne \u201chak din\u201d ad\u0131 verilmektedir (et-Tevbe 9\/29, 33; el-Feth 48\/28; es-Saf 61\/9).<\/p>\n
\u0130nsan, gerek yap\u0131s\u0131ndan kaynaklanan zaaflar gerekse tarih\u00ee seyir i\u00e7inde ve de\u011fi\u015fik co\u011frafyalarda ortaya \u00e7\u0131kan farkl\u0131l\u0131klar sebebiyle zamanla il\u00e2h\u00ee men\u015feli ilkeleri unutmu\u015f yahut \u00e7arp\u0131tm\u0131\u015f ve her defas\u0131nda el\u00e7iler arac\u0131l\u0131\u011f\u0131 ile bu ilkeler hat\u0131rlat\u0131lm\u0131\u015ft\u0131r. Hz. \u00c2dem, Allah\u2019tan ald\u0131\u011f\u0131 bilgilerle hem kendi hayat\u0131na hem de z\u00fcrriyetinin ya\u015fay\u0131\u015f\u0131na y\u00f6n vermi\u015f (el-Bakara 2\/37-38), Hz. N\u00fbh\u2019a birtak\u0131m tavsiyelerde bulunulmu\u015f ve bu kurallar sonrakiler i\u00e7in de ge\u00e7erli say\u0131lm\u0131\u015f (e\u015f-\u015e\u00fbr\u00e2 42\/13), Hz. \u0130br\u00e2him\u2019e sah\u00eefeler verilerek kavminden onun dinine t\u00e2bi olmas\u0131 istenmi\u015f (\u00c2l-i \u0130mr\u00e2n 3\/95; el-A\u2018l\u00e2 87\/18-19), Hz. M\u00fbs\u00e2 ve \u00ces\u00e2\u2019ya kitaplar verilmi\u015f (el-Bakara 2\/136), son olarak da yeg\u00e2ne hidayet rehberi olmak \u00fczere Kur\u2019an indirilmi\u015ftir (el-\u0130sr\u00e2 17\/9).<\/p>\n
Dinin \u00e7e\u015fitli tan\u0131mlar\u0131n\u0131n ortak noktas\u0131, zihnen varl\u0131\u011f\u0131 kabul edilen \u00fcst\u00fcn g\u00fcce veya g\u00fc\u00e7lere kar\u015f\u0131 duyulan kalb\u00ee ba\u011fl\u0131l\u0131k ve teslimiyet duygusu ile bu kabul\u00fcn gerektirdi\u011fi davran\u0131\u015flar\u0131n (ibadetler) ifas\u0131d\u0131r. \u00c7e\u015fitli dillerde din kar\u015f\u0131l\u0131\u011f\u0131 kullan\u0131lan kelimelerin k\u00f6k anlam\u0131nda ki\u015finin y\u00fcce bir kudrete ba\u011fl\u0131l\u0131\u011f\u0131 ve teslimiyeti s\u00f6z konusudur. Arap\u00e7a\u2019da da din kelimesi yarat\u0131c\u0131n\u0131n emir ve h\u00e2kimiyeti, kulun itaat ve teslimiyetine dayal\u0131 kar\u015f\u0131l\u0131kl\u0131 ili\u015fkiyi ifade etmektedir. \u015eu halde dinin \u00f6z\u00fcnde kutsala ba\u011fl\u0131l\u0131k ve teslimiyet vard\u0131r. Bunu gerek eski dinlerde gerekse g\u00fcn\u00fcm\u00fczde mevcut b\u00fct\u00fcn dinlerde g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr (bk. D\u0130N).<\/p>\n
Vahiy gelene\u011fine g\u00f6re \u0130sl\u00e2m hem ilk hem de son dindir. \u00d6z\u00fcn\u00fc Allah\u2019\u0131n emir ve iradesine teslimiyetin olu\u015fturdu\u011fu ve ad\u0131n\u0131 da bu \u00f6zelli\u011finden alan \u0130sl\u00e2m, son peygamberin tebli\u011f etti\u011fi dinin \u00f6zel ismi olmakla birlikte (el-M\u00e2ide 5\/3), tebli\u011flerinin esas\u0131n\u0131 Allah\u2019\u0131n varl\u0131k ve birli\u011fini tan\u0131y\u0131p O\u2019nun iradesine teslim olma ilkesinin olu\u015fturdu\u011fu daha \u00f6nceki peygamberlerin tebli\u011f ettikleri dinin de ad\u0131d\u0131r. Nitekim Kur\u2019an\u2019\u0131n bildirdi\u011fine g\u00f6re N\u00fbh, \u201cbana m\u00fcsl\u00fcmanlardan olmam emrolundu\u201d demi\u015f (Y\u00fbnus 10\/72); \u0130br\u00e2him\u2019e m\u00fcsl\u00fcman olmas\u0131 emredilmi\u015f (el-Bakara 2\/131); \u0130br\u00e2him ve Ya\u2018k\u016bb, o\u011fullar\u0131na, \u201cAllah sizin i\u00e7in bu dini se\u00e7ti, o halde sadece m\u00fcsl\u00fcmanlar olarak \u00f6l\u00fcn\u00fcz\u201d tavsiyesinde bulunmu\u015ftur (el-Bakara 2\/132). Kur\u2019an\u2019da Ben\u00ee \u0130sr\u00e2il peygamberleri, \u0130sl\u00e2m kelimesiyle ayn\u0131 k\u00f6kten gelen fiil ve isimlerle Allah\u2019a teslim olmu\u015f ki\u015filer olarak takdim edilmekte (el-M\u00e2ide 5\/44), nihayet Hz. Muhammed de kendisine, tebli\u011f etti\u011fi dine inanan ilk m\u00fcsl\u00fcman olmas\u0131n\u0131n emredildi\u011fini ve b\u00f6ylece m\u00fcsl\u00fcmanlar\u0131n ilki oldu\u011funu bildirmektedir (el-En\u2018\u00e2m 6\/14, 163; el-M\u00fc\u2019min 40\/66). Ona ayr\u0131ca Ehl-i kitap ile \u00fcmm\u00eeleri (Araplar) Allah\u2019a teslim olmaya davet etmesi emredilmi\u015ftir (\u00c2l-i \u0130mr\u00e2n 3\/20). Dolay\u0131s\u0131yla Allah kat\u0131nda yeg\u00e2ne din \u0130sl\u00e2m\u2019d\u0131r (\u00c2l-i \u0130mr\u00e2n 3\/19) ve Hz. \u00c2dem\u2019den son peygambere kadar devam eden vahiy gelene\u011finde b\u00fct\u00fcn peygamberlerin getirdi\u011fi dinin \u00f6z\u00fcn\u00fc \u0130sl\u00e2m, yani Allah\u2019a teslimiyet kavram\u0131 olu\u015fturmaktad\u0131r. \u015eu halde b\u00fct\u00fcn peygamberler \u201cAllah\u2019\u0131n dini, hak din, dosdo\u011fru din, h\u00e2lis din\u201d olarak adland\u0131r\u0131lan \u0130sl\u00e2m\u2019\u0131 tebli\u011f etmi\u015flerdir (\u00c2l-i \u0130mr\u00e2n 3\/83; et-Tevbe 9\/33, 36; ez-Z\u00fcmer 39\/3). Buna g\u00f6re \u0130sl\u00e2m\u2019dan ba\u015fka bir din aramak anlams\u0131z ve ge\u00e7ersizdir (\u00c2l-i \u0130mr\u00e2n 3\/85; Taber\u00ee, III, 329-339; Fahreddin er-R\u00e2z\u00ee, VIII, 100-110).<\/p>\n
Hak dinin temel nitelikleri il\u00e2h\u00ee kayna\u011fa dayanmas\u0131, bir peygamber taraf\u0131ndan tebli\u011f edilmesi, vahiy men\u015feli bir kitab\u0131n\u0131n olmas\u0131, Allah\u2019\u0131n birli\u011fi ve \u00e2hiret inanc\u0131n\u0131 i\u00e7ermesidir. Hak din, ba\u015flang\u0131\u00e7tan itibaren iman esaslar\u0131 ve ba\u015fl\u0131ca ahl\u00e2k prensipleri bak\u0131m\u0131ndan daima ayn\u0131 kalm\u0131\u015fsa da ibadet \u015fekilleri ve mu\u00e2mel\u00e2t h\u00fck\u00fcmleri y\u00f6n\u00fcnden baz\u0131 de\u011fi\u015fikliklere u\u011fram\u0131\u015ft\u0131r. Allah\u2019\u0131n iradesiyle ger\u00e7ekle\u015ftirilen tek\u00e2m\u00fcl \u015feklindeki bu de\u011fi\u015fiklik insanlar\u0131n ihtiya\u00e7lar\u0131 ve k\u00fclt\u00fcr seviyeleriyle paralel olarak y\u00fcr\u00fcm\u00fc\u015ft\u00fcr. \u0130lk insanla ba\u015flayan hak din en geli\u015fmi\u015f \u015fekline son peygamberin tebli\u011f etti\u011fi vahiyle ula\u015fm\u0131\u015ft\u0131r.<\/p>\n
G\u00fcn\u00fcm\u00fczde kit\u00e2b\u00ee dinler olarak kabul edilen Yahudilik, H\u0131ristiyanl\u0131k ve \u0130sl\u00e2m, as\u0131llar\u0131 itibariyle hak dinin belirtilen temel niteliklerinde ortakt\u0131r; ancak ilk ikisinin kutsal kitaplar\u0131n\u0131n zaman i\u00e7inde m\u00e2ruz kald\u0131\u011f\u0131 de\u011fi\u015fiklikler ve farkl\u0131 yorumlar bu dinleri \u0130br\u00e2him\u00ee gelenekteki ilkelerden k\u0131smen uzakla\u015ft\u0131rm\u0131\u015f, b\u00f6ylece onlardaki sapmalar\u0131 d\u00fczeltecek, temel prensipleri daha a\u00e7\u0131k bi\u00e7imde ortaya koyacak yeni bir dine ihtiya\u00e7 do\u011fmu\u015ftur.<\/p>\n
\u0130sl\u00e2m dininde her \u015feyin ba\u015f\u0131nda gelen tevhid inanc\u0131 genel anlamda hak dinin en belirgin karakteristi\u011fi olup bu ilke il\u00e2h\u00ee dinin tarih i\u00e7indeki b\u00fct\u00fcn formlar\u0131nda \u0131srarla vurgulanm\u0131\u015ft\u0131r. Dinin men\u015feine dair baz\u0131 g\u00f6r\u00fc\u015flerde ilk tap\u0131nma objeleri olarak feti\u015f, totem, tabiat ve ruh gibi varl\u0131klar \u00fczerinde durulmu\u015f ve insanl\u0131\u011f\u0131n ba\u015flang\u0131\u00e7ta \u00e7ok tanr\u0131 inanc\u0131n\u0131 benimserken bir tek\u00e2m\u00fcl sonucu tevhid inanc\u0131na ula\u015ft\u0131\u011f\u0131 iddia edilmi\u015fse de bu alanda yap\u0131lan son ara\u015ft\u0131rmalarda tek Tanr\u0131 inanc\u0131n\u0131n \u00f6nceden beri var oldu\u011fu ortaya konmu\u015ftur (Schmidt, s. 283-290).<\/p>\n
Yahudili\u011fin \u00f6nemle vurgulad\u0131\u011f\u0131 en temel ilke Tanr\u0131\u2019n\u0131n birli\u011fi hususudur. Tevrat\u2019a g\u00f6re ilk insanla onun \u00e7ocuklar\u0131 ve N\u00fbh (Tekv\u00een, 1\/26-28; 4\/26; 6\/9), \u0130br\u00e2him, \u0130shak, Ya\u2018k\u016bb, Y\u00fbsuf bir olan Allah\u2019a davet etmi\u015flerdir. M\u00fbs\u00e2\u2019ya verilen on emirde ve Tevrat\u2019\u0131n di\u011fer yerlerinde de \u00fczerinde en \u00e7ok durulan konu Allah\u2019\u0131n birli\u011fidir (\u00c7\u0131k\u0131\u015f, 20\/2-3; Tesniye, 6\/4-5). Hz. D\u00e2v\u00fbd\u2019un Zeb\u00fbr\u2019unda da (Mezmurlar) tek olan Tanr\u0131\u2019ya dua edilmektedir. Tanr\u0131\u2019n\u0131n o\u011flu olarak takdim edilen Hz. \u00ces\u00e2 da \u015feriattaki birinci emrin Allah\u2019\u0131n birli\u011fi oldu\u011funu vurgulamaktad\u0131r (Markos, 12\/28-29).<\/p>\n
Vahiy gelene\u011fi i\u00e7inde tevhid inanc\u0131 ba\u015flang\u0131c\u0131ndan Kur\u2019an\u2019a kadar birbirine benzeyen ifadelerle anlat\u0131lmaktad\u0131r. Kur\u2019an\u2019a gelindi\u011finde Allah\u2019\u0131n birli\u011fi fikrinin en g\u00fczel \u015fekilde belirtildi\u011fi, bu alandaki yanl\u0131\u015fl\u0131klar\u0131n d\u00fczeltildi\u011fi, eksikliklerin giderildi\u011fi g\u00f6r\u00fclmektedir. \u0130sl\u00e2m\u2019\u0131n ortaya koydu\u011fu tanr\u0131 kavram\u0131 ve di\u011fer iman esaslar\u0131 \u00e7ok a\u00e7\u0131kt\u0131r. Yahudilik\u2019te a\u015f\u0131r\u0131 te\u015fbihler Tanr\u0131\u2019n\u0131n antropomorfik tasvirine, H\u0131ristiyanl\u0131k\u2019ta a\u015f\u0131r\u0131 sevgi be\u015fer olan \u00ces\u00e2\u2019n\u0131n il\u00e2hla\u015ft\u0131r\u0131lmas\u0131na, dolay\u0131s\u0131yla tevhidden tesl\u00eese d\u00fc\u015f\u00fclmesine yol a\u00e7m\u0131\u015ft\u0131r. \u0130sl\u00e2m ise bu noktada tevhid anlay\u0131\u015f\u0131nda zamanla olu\u015fan bulan\u0131kl\u0131\u011f\u0131 gidermi\u015f, yahudi ve h\u0131ristiyanlara tevhidde birle\u015fme \u00e7a\u011fr\u0131s\u0131nda bulunmu\u015ftur (\u00c2l-i \u0130mr\u00e2n 3\/64).<\/p>\n
Peygamberlere iman baz\u0131 farkl\u0131l\u0131klara ra\u011fmen b\u00fct\u00fcn il\u00e2h\u00ee dinlerde mevcuttur. Yahudilik\u2019te Tanr\u0131\u2019n\u0131n peygamber arac\u0131l\u0131\u011f\u0131yla konu\u015ftu\u011fu, M\u00fbs\u00e2 \u00f6ncesi ve sonras\u0131 peygamberlerin varl\u0131\u011f\u0131 hususu bir inan\u00e7 esas\u0131d\u0131r. Ancak Malaki sonras\u0131ndaki peygamberler kabul edilmedi\u011fi gibi her \u00fc\u00e7 dinde ortak olan baz\u0131 peygamberlerle ilgili olarak peygamberlik misyonu ile ba\u011fda\u015fmas\u0131 m\u00fcmk\u00fcn olmayan iddialar ileri s\u00fcr\u00fclmektedir. H\u0131ristiyanl\u0131k kendinden \u00f6ncekileri benimseyip sonras\u0131n\u0131 reddetmekte, ayr\u0131ca peygamber kavram\u0131na farkl\u0131 anlamlar y\u00fcklemektedir. \u0130sl\u00e2m ise b\u00fct\u00fcn peygamberleri tasdik etmekte, peygamberlere iman\u0131 m\u00fcsl\u00fcman olman\u0131n \u015fart\u0131 saymakta, onlara dair ger\u00e7ek d\u0131\u015f\u0131 iddialar\u0131 kabul etmemektedir.<\/p>\n
\u0130sl\u00e2m inanc\u0131na g\u00f6re peygamberler aras\u0131nda bir b\u00fct\u00fcnl\u00fck ve s\u00fcreklilik s\u00f6z konusudur; peygamberler kendilerinden \u00f6nce gelenleri tasdik etmi\u015f, sonra gelecek olan\u0131 da m\u00fcjdelemi\u015flerdir (el-Bakara 2\/41, 97; \u00c2l-i \u0130mr\u00e2n 3\/3, 39, 50, 81; el-M\u00e2ide 5\/46; el-Ahk\u0101f 46\/30; es-Saf 61\/6). Aralar\u0131nda peygamberlik mertebesi bak\u0131m\u0131ndan bir fark g\u00f6zetilmedi\u011fi gibi ortaya koyduklar\u0131 ilkelerde de \u00f6ze ili\u015fkin herhangi bir farkl\u0131l\u0131k s\u00f6z konusu de\u011fildir. Onlar\u0131n her biri Allah\u2019\u0131n birli\u011fine, \u00e2hiret g\u00fcn\u00fcne ve peygamberlerin getirdikleri il\u00e2h\u00ee mesajlara inanmay\u0131 \u00f6\u011f\u00fctlemi\u015ftir. Farkl\u0131l\u0131klar, sadece zaman\u0131n gereklerine ve toplumun beklentilerine g\u00f6re de\u011fi\u015febilen ayr\u0131nt\u0131larla ilgilidir. Bu da insan\u0131n sosyal ve psikolojik yap\u0131s\u0131na, hayat\u0131n ger\u00e7eklerine uygun bir olgudur. Hz. \u00ces\u00e2, Tevrat\u2019\u0131 tasdik etmekle birlikte \u0130sr\u00e2ilo\u011fullar\u0131\u2019na haram k\u0131l\u0131nan baz\u0131 \u015feyleri hel\u00e2l k\u0131lmak i\u00e7in (\u00c2l-i \u0130mr\u00e2n 3\/50), Tevrat ve \u0130ncil\u2019de m\u00fcjdelenen Hz. Muhammed de di\u011fer g\u00f6revleri yan\u0131nda \u00f6nceki milletlerin \u00fczerindeki zahmet verici h\u00fck\u00fcmleri kald\u0131rmak i\u00e7in (el-A\u2018r\u00e2f 7\/157) g\u00f6nderilmi\u015ftir. Bu el\u00e7ilerden her biri, devirlerinin ve kavimlerinin ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layacak esaslar\u0131 \u00f6\u011fretmek i\u00e7in gelmi\u015ftir. Son peygamber Hz. Muhammed ise \u00e2lemlere rahmet olarak g\u00f6nderilmi\u015ftir; hedef kitlesi sadece bir kavim veya bir b\u00f6lge de\u011fil b\u00fct\u00fcn zamanlar ve b\u00fct\u00fcn insanl\u0131kt\u0131r. Bundan dolay\u0131 onun bildirdi\u011fi esaslar hem b\u00fct\u00fcn insanl\u0131\u011fa hitap eder hem de f\u0131trat ve tabiata uygundur.<\/p>\n
Kur\u2019an\u2019da belirtildi\u011fine g\u00f6re baz\u0131 peygamberlere sah\u00eefeler, baz\u0131lar\u0131na kitap verilmi\u015ftir. \u015eu halde her din mutlaka bir kutsal kitaba dayanmaktad\u0131r. Bu metinlerin g\u00f6nderildi\u011fi topluluklar farkl\u0131 olsa bile muhatab\u0131 insand\u0131r. Hz. \u00c2dem\u2019e verilen sah\u00eefelerle Tevrat, \u0130ncil ve Kur\u2019an \u00f6z itibariyle birbirinden farkl\u0131 de\u011fildir. Allah, i\u00e7inde hidayet ve nur bulunan Tevrat\u2019\u0131 indirmi\u015f (el-M\u00e2ide 5\/44), Meryem o\u011flu \u00ces\u00e2 Tevrat\u2019\u0131 tasdik ederek gelmi\u015f, ayr\u0131ca bir nur, yol g\u00f6sterici ve m\u00fcttakilere \u00f6\u011f\u00fct olarak \u0130ncil\u2019i getirmi\u015ftir (el-M\u00e2ide 5\/46). Hz. Muhammed de kendinden \u00f6ncekileri tasdik eden Kur\u2019an\u2019\u0131 tebli\u011f etmi\u015ftir (\u00c2l-i \u0130mr\u00e2n 3\/3; el-M\u00e2ide 5\/48).<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem, ba\u015flang\u0131\u00e7tan kendi zaman\u0131na kadar ge\u00e7en s\u00fcre i\u00e7indeki vahye ait gelene\u011fin b\u00fct\u00fcn\u00fcne miras\u00e7\u0131 olmu\u015f bir kitapt\u0131r. Allah\u2019\u0131n dininin son halkas\u0131 olan \u0130sl\u00e2m \u00f6nceki peygamberleri ve onlar\u0131n getirdi\u011fi il\u00e2h\u00ee mesajlar\u0131 kabul etmekte, peygamberler aras\u0131nda ay\u0131r\u0131m yapmamay\u0131 Allah\u2019\u0131n dininin temel \u015fart\u0131 saymaktad\u0131r. Kur\u2019an\u2019da bir\u00e7ok peygamberin ismi ve nitelikleri say\u0131ld\u0131ktan sonra, \u201c\u0130\u015fte o peygamberler Allah\u2019\u0131n hidayet etti\u011fi kimselerdir; sen de onlar\u0131n yoluna uy!\u201d denilmektedir (el-En\u2018\u00e2m 6\/90). Res\u00fbl-i Ekrem tebli\u011f etti\u011fi dinle ahl\u00e2k\u00ee a\u00e7\u0131dan da yeni bir \u015fey bildirmi\u015f olmamakta, \u00f6nceden var olan evrensel ahl\u00e2k\u00ee prensipleri devam ettirmektedir. Cumartesi yasaklar\u0131 d\u0131\u015f\u0131nda bug\u00fcnk\u00fc Tevrat\u2019ta yer alan ve Hz. M\u00fbs\u00e2\u2019ya bildirilen on emir farkl\u0131 formlarda da olsa Kur\u2019an\u2019da muhafaza edilmektedir (\u00c7\u0131k\u0131\u015f, 20\/1-17; kr\u015f. el-Bakara 2\/224; en-Nis\u00e2 4\/29; el-M\u00e2ide 5\/32, 38, 89; el-\u0130sr\u00e2 17\/23; el-Hac 22\/30). Hz. \u00ces\u00e2 da Tevrat\u2019taki emirleri iptal i\u00e7in de\u011fil ikmal i\u00e7in geldi\u011fini vurgulayarak Tevrat\u2019\u0131 tasdik etmektedir (Matta, 5\/17). Di\u011fer taraftan \u0130nciller\u2019de yer alan ahl\u00e2k prensipleri Kur\u2019an\u2019da da korunmu\u015ftur.<\/p>\n
\u00c2hiret inanc\u0131 \u00fc\u00e7 dinde de mevcut olmakla birlikte yahudiler ve h\u0131ristiyanlar ebed\u00ee kurtulu\u015fu sadece kendilerine hasretmekte (el-Bakara 2\/111), bunu kendileri i\u00e7in bir ayr\u0131cal\u0131k olarak g\u00f6rmektedirler. Halbuki \u0130sl\u00e2m, hem bu d\u00fcnyada hem \u00e2hirette mutluluk ve kurtulu\u015f i\u00e7in belli bir \u0131rka mensubiyeti de\u011fil Allah\u2019a kullu\u011fu ve il\u00e2h\u00ee emirlere uymay\u0131 \u015fart ko\u015fmaktad\u0131r.<\/p>\n
Hz. Muhammed\u2019den \u00f6nceki peygamberlerin tebli\u011fleri de il\u00e2h\u00ee kaynaktan geldi\u011fi halde onlar\u0131n dinlerine sonraki mensuplar\u0131 farkl\u0131 isimler vermi\u015flerdir. Ne Hz. M\u00fbs\u00e2 getirdi\u011fi dine Yahudilik, ne de Hz. \u00ces\u00e2 tebli\u011f etti\u011fi esaslara H\u0131ristiyanl\u0131k ad\u0131n\u0131 vermi\u015ftir. Hz. M\u00fbs\u00e2\u2019n\u0131n getirdi\u011fi din kendisinden \u00e7ok sonra B\u00e2bil esaretinin ard\u0131ndan Yahudilik olarak adland\u0131r\u0131lm\u0131\u015f ve sadece bir kavme inhisar ettirilmi\u015ftir. Hz. \u00ces\u00e2\u2019n\u0131n tebli\u011f etti\u011fi din de kendisinden sonra H\u0131ristiyanl\u0131k ad\u0131n\u0131 alm\u0131\u015f, b\u00f6ylece dinin merkezine Hz. \u00ces\u00e2 yerle\u015ftirilmi\u015ftir. Halbuki \u00ces\u00e2 kavmini Allah\u2019a kullu\u011fa davet etmi\u015f, kendisinin de Allah\u2019\u0131n kulu oldu\u011funu \u0131srarla vurgulam\u0131\u015ft\u0131r (Meryem 19\/30-36).<\/p>\n
Kur\u2019an hem yahudileri hem h\u0131ristiyanlar\u0131 unuttuklar\u0131 veya farkl\u0131la\u015ft\u0131rd\u0131klar\u0131 Allah\u2019\u0131n dinine tekrar davet etmekte ve bir Allah inanc\u0131nda bulu\u015fmaya \u00e7a\u011f\u0131rmaktad\u0131r (\u00c2l-i \u0130mr\u00e2n 3\/64). Kur\u2019an\u2019a g\u00f6re yahudiler ve h\u0131ristiyanlar hahamlar\u0131n\u0131 ve rahiplerini Allah\u2019\u0131n d\u0131\u015f\u0131nda rabler edinmi\u015flerdir (et-Tevbe 9\/31). \u00d6zde ayn\u0131 olan din, zaman i\u00e7inde kutsal metinlerin ve din\u00ee naslar\u0131n yanl\u0131\u015f yorumlanmas\u0131, din \u00e2limlerinin g\u00f6r\u00fc\u015flerinin kutsal kitap yerine ge\u00e7mesi ve dinin anla\u015f\u0131lmas\u0131nda bunlar\u0131n yeg\u00e2ne ge\u00e7erli kaynak olarak g\u00f6r\u00fclmesi sonucunda orijinal \u015feklinden sapt\u0131r\u0131lm\u0131\u015ft\u0131r. Yahudilerin peygamber bile saymad\u0131klar\u0131, hatta nesebi konusunda \u00e7e\u015fitli iddialarda bulunduklar\u0131 Hz. \u00ces\u00e2 h\u0131ristiyanlarca tam aksine il\u00e2hla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r (el-M\u00e2ide 5\/116; el-Had\u00eed 57\/27). Nitekim \u0130ncil\u2019e g\u00f6re \u00ces\u00e2 Allah\u2019\u0131n birli\u011fini vurgularken (Markos, 12\/32) Pavlus\u2019un Filipililer\u2019e Mektubu\u2019nda (2\/6) Allah ile e\u015fitlenmektedir.<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem yahudilere M\u00fbs\u00e2\u2019ya verilen Tevrat\u2019\u0131, h\u0131ristiyanlara da \u00ces\u00e2\u2019ya verilen \u0130ncil\u2019i uygulamalar\u0131n\u0131 emretmekte, aksi takdirde hi\u00e7bir temele dayanmad\u0131klar\u0131n\u0131 ifade etmektedir (el-M\u00e2ide 5\/47, 68). Hz. \u0130br\u00e2him\u2019i kendilerinden sayan ve ger\u00e7ek dinin kendi dinleri oldu\u011funu ileri s\u00fcren kitap ehline \u0130br\u00e2him\u2019in yahudi ve h\u0131ristiyan olmad\u0131\u011f\u0131n\u0131, onun han\u00eef oldu\u011funu, dolay\u0131s\u0131yla Yahudilik ve H\u0131ristiyanl\u0131\u011f\u0131n zamanla \u0130br\u00e2him\u00ee \u00f6zden uzakla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 belirtmektedir (\u00c2l-i \u0130mr\u00e2n 3\/67).<\/p>\n
Yahudilik, H\u0131ristiyanl\u0131k ve \u0130sl\u00e2m aras\u0131ndaki ortakl\u0131k ve benzerlikler sebebiyle \u0130sl\u00e2m\u2019\u0131 tamamen M\u00fbsev\u00eelik ve H\u0131ristiyanl\u0131\u011f\u0131n etkisinde do\u011fmu\u015f bir din olarak g\u00f6rme iddias\u0131, bu dinlerin kayna\u011f\u0131n\u0131n m\u00fc\u015fterek oldu\u011fu ve \u0130sl\u00e2m\u2019\u0131n \u00f6ncekilerde ortaya \u00e7\u0131kan sapmalar\u0131 giderdi\u011fi ger\u00e7e\u011finin g\u00f6z ard\u0131 edilmesinin bir sonucudur.<\/p>\n
Kur\u2019an\u2019\u0131n ortaya koydu\u011fu k\u00e2inat ve hayat anlay\u0131\u015f\u0131, hukuk ve ahl\u00e2k ilkeleri, insana verdi\u011fi de\u011fer, hem kendinden \u00f6ncekilere v\u00e2ris olup onlar\u0131 ku\u015fatt\u0131\u011f\u0131 hem de kendinden sonra ba\u015fka bir din ve kitap gelmeyece\u011fi i\u00e7in \u00e7a\u011flar \u00fcst\u00fc ve evrensel boyuttad\u0131r. Kur\u2019an insan\u0131n g\u00fcnahs\u0131z do\u011fdu\u011funu, s\u0131rf pi\u015fmanl\u0131k duygusuyla g\u00fcnahtan kurtulmas\u0131n\u0131n m\u00fcmk\u00fcn oldu\u011funu kabul ederek asl\u00ee g\u00fcnah inanc\u0131n\u0131 s\u00fcrd\u00fcren H\u0131ristiyanl\u0131k\u2019tan; \u0131rk, aile, kabile ve a\u015firete dayal\u0131 \u00fcst\u00fcnl\u00fck ve se\u00e7kinlik iddialar\u0131n\u0131 reddederek bu iddialar\u0131 s\u00fcrd\u00fcren Yahudilik\u2019ten ayr\u0131lmaktad\u0131r.<\/p>\n
Hz. \u00c2dem\u2019le ba\u015flayan vahiy gelene\u011finin son halkas\u0131n\u0131 olu\u015fturan \u0130sl\u00e2m peygamberler taraf\u0131ndan tebli\u011f edilen, fakat zaman i\u00e7inde unutulan ya da insanlar eliyle baz\u0131 sapmalara u\u011frat\u0131lan il\u00e2h\u00ee mesaj\u0131n k\u0131yamete kadar kal\u0131c\u0131 olmak \u00fczere tashih edilerek yeniden ifade edili\u015finin ad\u0131d\u0131r. \u201cBug\u00fcn sizin i\u00e7in dininizi ikmal ettim, \u00fczerinize nimetimi tamamlad\u0131m ve sizin i\u00e7in din olarak \u0130sl\u00e2m\u2019\u0131 se\u00e7tim\u201d (el-M\u00e2ide 5\/3) me\u00e2lindeki \u00e2yet de bu hususa i\u015faretle \u0130sl\u00e2m\u2019\u0131n insanl\u0131k tarihi boyunca hi\u00e7 eksik olmayan il\u00e2h\u00ee mesaj\u0131n kemal noktas\u0131, Hz. Muhammed\u2019in de bu rahmet ikliminin son peygamberi oldu\u011funu anlat\u0131r. Hz. Muhammed\u2019in Allah taraf\u0131ndan son peygamber olarak se\u00e7ilip g\u00f6revlendirilmesinin ard\u0131ndan mil\u00e2d\u00ee 610 y\u0131l\u0131nda Mekke\u2019de onun arac\u0131l\u0131\u011f\u0131yla insanl\u0131\u011fa gelmeye ba\u015flayan vahiy yirmi \u00fc\u00e7 y\u0131l s\u00fcreyle devam etmi\u015f, Res\u00fbl-i Ekrem de vahiyle tesis edilen bu dini a\u00e7\u0131klam\u0131\u015f, kural ve y\u00fck\u00fcml\u00fcl\u00fcklerin uygulamas\u0131n\u0131 g\u00f6stermi\u015f, peygamberli\u011fi s\u00fcresince il\u00e2h\u00ee hitab\u0131n anla\u015f\u0131lmas\u0131 ve hayata ge\u00e7irilmesinin \u00fcst\u00fcn \u00f6rnek \u015fahsiyeti olarak ilk \u0130sl\u00e2m toplumunu olu\u015fturmu\u015f ve onu e\u011fitmi\u015ftir. Bu sebeple \u0130sl\u00e2m\u2019\u0131n kavranmas\u0131nda Kur\u2019an ve Res\u00fbl-i Ekrem belirleyici role sahiptir. \u0130sl\u00e2m\u2019\u0131n as\u0131l kaynaklar\u0131n\u0131n Kur\u2019an ve S\u00fcnnet oldu\u011fu b\u00fct\u00fcn \u0130sl\u00e2m tarihi boyunca bir postulat olarak kabul edilmi\u015f, Asr-\u0131 sa\u00e2det\u2019ten itibaren \u0130sl\u00e2m toplumlar\u0131n\u0131n fikr\u00ee ve amel\u00ee hayat\u0131 bu iki kaynak etraf\u0131nda \u015fekillenmi\u015f, Kur\u2019an ve S\u00fcnnet m\u00fcsl\u00fcmanlar\u0131n tarih\u00ee tecr\u00fcbesinde, zihniyet ve gelenek te\u015fekk\u00fcl\u00fcnde mihver, yeni olu\u015fum ve yorumlar i\u00e7in de ba\u015fvuru ve denetim arac\u0131 olma \u00f6zelli\u011fini daima korumu\u015ftur (\u201c\u0130sl\u00e2m\u201d maddesinde din, k\u00fclt\u00fcr ve uygarl\u0131k olarak \u0130sl\u00e2m\u2019a dair ana konularda genel bilgiler ayr\u0131nt\u0131y\u0131 tasvir edici de\u011fil bu bilgilerin de\u011ferlendirmesi tarz\u0131nda verilmi\u015f olup daha fazla bilgi i\u00e7in ba\u015fta ALLAH, KUR\u2019AN, MUHAMMED ve S\u00dcNNET olmak \u00fczere di\u011fer ilgili maddelere bak\u0131lmal\u0131d\u0131r).<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nBuh\u00e2r\u00ee, \u201cCen\u00e2\u02beiz\u201d, 80, 93, \u201cTefs\u00eer\u201d, 30\/1, \u201c\u1e32ader\u201d, 3.<\/p>\n
M\u00fcslim, \u201c\u1e32ader\u201d, 22-25.<\/p>\n
Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n, III, 329-339; XXI, 40-42.<\/p>\n
Fahreddin er-R\u00e2z\u00ee, Mef\u00e2t\u00ee\u1e25u\u2019l-\u0121ayb, Beyrut 1990, VIII, 100-110; XXV, 105.<\/p>\n
W. Schmidt, The Origin and Growth of Religion (trc. H. J. Rose), London 1935, s. 283-290.<\/p>\n
Muhammed Ham\u00eedullah, Res\u00fblullah Muhammed (trc. Salih Tu\u011f), \u0130stanbul 1973, s. 53-69.<\/p>\n
a.mlf., \u0130sl\u00e2m Peygamberi, I, 587-701.<\/p>\n
M. Eliade, Histoire des croyances et des id\u00e9es religieuses, Paris 1984, I, 72.<\/p>\n
a.mlf., Kutsal ve Dind\u0131\u015f\u0131 (trc. Mehmet Ali K\u0131l\u0131\u00e7bay), Ankara 1991, s. IX.<\/p>\n
M. Abdullah Dir\u00e2z, ed-D\u00een, K\u00fcveyt 1990, s. 31.<\/p>\n
S. H. Hooke, Ortado\u011fu Mitolojisi (trc. Al\u00e2eddin \u015eenel), Ankara 1993, s. 30, 46.<\/p>\n
Bekir Topalo\u011flu v.d\u011fr., \u0130sl\u00e2m\u2019da \u0130nan\u00e7 Esaslar\u0131, \u0130stanbul 1998, s. 18.<\/p>\n
Y\u0131lmaz \u00d6zakp\u0131nar, \u0130nsan \u0130nanan Bir Varl\u0131k, \u0130stanbul 1999, s. 15-52.<\/p>\n
Mehmet Pa\u00e7ac\u0131, \u201cDe ki: Allah Birdir. \u0130hlas S\u00fbresinin Sami Gelene\u011fi Perspektifinden Bir Tefsiri\u201d, \u0130sl\u00e2miy\u00e2t, I\/3, Ankara 1998, s. 49-71.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2001 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 23. cildinde, 2-5 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
3\/9
\nM\u00fcellif:
\nBEK\u0130R TOPALO\u011eLU
\nII. \u0130NAN\u00c7 ESASLARI
\nS\u00f6zl\u00fckte \u201cg\u00fcven duygusu i\u00e7inde tasdik etmek, inanmak\u201d anlam\u0131na gelen \u00eem\u00e2n, dini benimsemenin ve m\u00fcmin diye nitelenmenin esas\u0131n\u0131 olu\u015fturur. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de iman kavram\u0131 800\u2019den fazla yerde ge\u00e7mekte, inanm\u0131\u015f ki\u015finin samimiyet ve i\u00e7 huzurunu ifade etmek i\u00e7in de s\u0131dk ve itmi\u2019n\u00e2n kavramlar\u0131 kullan\u0131lmaktad\u0131r (mesel\u00e2 bk. el-Bakara 2\/4, 177, 260; \u00c2l-i \u0130mr\u00e2n 3\/126; el-M\u00e2ide 5\/50; er-Ra\u2018d 13\/28; el-Ankeb\u00fbt 29\/3; el-Ahz\u00e2b 33\/23; ayr\u0131ca bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cemn\u201d md.). \u0130nsan\u0131n a\u015fk\u0131n bir varl\u0131\u011fa ve O\u2019ndan gelen vahiy etraf\u0131nda olu\u015fan dine inanma temay\u00fcl\u00fc ta\u015f\u0131d\u0131\u011f\u0131 hem Kur\u2019an\u2019da hem hadislerde belirtilmektedir (el-A\u2018r\u00e2f 7\/172-173; er-R\u00fbm 30\/30; Buh\u00e2r\u00ee, \u201cTefs\u00eer\u201d, 30\/1; M\u00fcslim, \u201c\u1e32ader\u201d, 22-24). \u0130man\u0131n olu\u015fmas\u0131 i\u00e7in bu f\u0131tr\u00ee yetenekten ba\u015fka akl\u0131n h\u00fck\u00fcm verebilecek kadar bilgi birikimine sahip olmas\u0131 da gerekir.<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem, d\u00fcnya ve \u00e2hiret mutlulu\u011funu inan\u00e7 ve iyi davran\u0131\u015f\u0131n (iman ve amel-i s\u00e2lih) beraberli\u011fine ba\u011flam\u0131\u015f, bir\u00e7ok hadiste imanla amel yan yana zikredilmi\u015ftir. Hadisleri konular\u0131na g\u00f6re tasnif eden K\u00fct\u00fcb-i Sitte m\u00fcelliflerinin d\u00f6rd\u00fc (Eb\u00fb D\u00e2v\u00fbd ile Nes\u00e2\u00ee hari\u00e7) eserlerinde imana m\u00fcstakil birer b\u00f6l\u00fcm ay\u0131rm\u0131\u015f ve burada iman ilkelerinden \u00e7ok iman\u0131n \u00fcr\u00fcn\u00fc olan amelleri s\u0131ralam\u0131\u015ft\u0131r. \u0130sl\u00e2m \u00e2limleri ilk d\u00f6nemlerden itibaren iman-amel m\u00fcnasebeti \u00fczerinde durmu\u015f, H\u00e2ric\u00eeler ve Mu\u2018tezile ile baz\u0131 \u015ei\u00ee gruplar\u0131 amelsiz iman\u0131 \u00e2hiret plan\u0131nda ge\u00e7ersiz kabul etmi\u015f, S\u00fcnn\u00ee \u00e7o\u011funluk ise son tahlilde iman\u0131 zihnin ve kalbin tasdikinden ibaret sayarak amelle iman\u0131 ayr\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Ancak bu husus, hi\u00e7bir \u015fekilde din\u00ee hayatta amelin \u00f6nemini k\u00fc\u00e7\u00fcmseme anlam\u0131 ta\u015f\u0131mamaktad\u0131r.<\/p>\n
\u0130man esaslar\u0131n\u0131n tesbiti konusunda \u00f6ne \u00e7\u0131kan ilke Allah\u2019\u0131n h\u00fck\u00fcmranl\u0131\u011f\u0131na boyun e\u011fmek ve g\u00f6revlendirdi\u011fi el\u00e7ileri tasdik etmektir. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de, ge\u00e7mi\u015f peygamberlerin muhatap ald\u0131klar\u0131 toplumlara kendilerini Allah\u2019\u0131n g\u00fcvenilir el\u00e7ileri olarak tan\u0131tt\u0131ktan sonra O\u2019ndan korkmalar\u0131n\u0131 ve el\u00e7ilerine uymalar\u0131n\u0131 istedikleri haber verilmi\u015f (e\u015f-\u015euar\u00e2 26\/107-108, 125-126, 143-144, 162-163, 178-179), ayn\u0131 husus Hz. Peygamber\u2019e de nisbet edilmi\u015ftir (mesel\u00e2 bk. \u00c2l-i \u0130mr\u00e2n 3\/32, 132; el-Enf\u00e2l 8\/1, 20, 46). Kul, Allah ile do\u011frudan ileti\u015fim sa\u011flama imk\u00e2n\u0131na sahip bulunmad\u0131\u011f\u0131ndan din\u00ee esas ve vec\u00eebelerin tesbitinde peygamber yeg\u00e2ne g\u00fcvenilir kaynak durumundad\u0131r. Bundan dolay\u0131 \u00e7e\u015fitli \u00e2yetlerde iman konular\u0131 \u201cpeygamberlere indirilen vahyin muhtevas\u0131\u201d \u015feklinde \u00f6zetlenmi\u015ftir. Son peygambere g\u00f6nderilen vahiy \u00f6ncekileri tasdik etmekte ve onlara da iman edilmesini istemektedir (el-Bakara 2\/4-5, 136; \u00c2l-i \u0130mr\u00e2n 3\/84). Bu ise \u0130sl\u00e2m dininin Hz. Muhammed\u2019le tamamlanan son halkas\u0131n\u0131n \u00f6nceki b\u00fct\u00fcn halkalar\u0131 kucaklad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n
Kur\u2019an\u2019\u0131n b\u00fct\u00fcn s\u00fbre ve \u00e2yetlerinin, Allah taraf\u0131ndan Hz. Muhammed\u2019e indirilmi\u015f vahiyler oldu\u011funu hi\u00e7bir teredd\u00fcde yer b\u0131rakmayacak \u015fekilde benimsemek son peygamberi tasdik etmenin di\u011fer bir ifadesidir. Bu a\u00e7\u0131dan iman konular\u0131 Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in tamam\u0131ndan olu\u015fur. Bununla birlikte ilk d\u00f6nemlerden itibaren \u0130sl\u00e2m \u00e2limleri e\u011fitim ve telif a\u00e7\u0131s\u0131ndan kolayl\u0131k sa\u011flanmas\u0131 amac\u0131yla, muhtemelen Cibr\u00eel hadisinden de esinlenerek (Buh\u00e2r\u00ee, \u201c\u00cem\u00e2n\u201d, 37; M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 1-7) iman esaslar\u0131n\u0131 alt\u0131 noktada toplam\u0131\u015f (us\u00fbl-i sitte), genellikle S\u00fcnn\u00ee \u00e2limleri eserlerinde bu esaslar\u0131 \u00fc\u00e7 ana konuda (us\u00fbl-i sel\u00e2se) birle\u015ftirmi\u015ftir. Bunlar da ul\u00fbhiyyet, n\u00fcb\u00fcvvet ve sem\u2018iyy\u00e2t b\u00f6l\u00fcmleridir. Bu \u00e2limler irade ve kader meselesini ul\u00fbhiyyetin s\u0131fatlar bahsi, kitaplar ve melekler konusunu da n\u00fcb\u00fcvvet b\u00f6l\u00fcm\u00fc i\u00e7inde m\u00fctalaa etmi\u015flerdir.<\/p>\n
II. (VIII.) y\u00fczy\u0131ldan itibaren olu\u015fmaya ba\u015flayan itikad\u00ee \u0130sl\u00e2m mezhepleri, iman esaslar\u0131n\u0131n tesbit edilmesi ve yorumlanmas\u0131nda genelde Kur\u2019an\u2019\u0131 esas alm\u0131\u015ft\u0131r. \u00c7e\u015fitli mezheplere mensup kel\u00e2m \u00e2limlerinin halk i\u00e7in yazd\u0131klar\u0131 ak\u00eede ris\u00e2leleri bunu kan\u0131tlamaktad\u0131r. \u0130sl\u00e2m d\u00fcnyas\u0131nda iman esaslar\u0131n\u0131n cem\u2018 ve tedvini, fetihler d\u00f6neminde bu dinle ilk tan\u0131\u015fan gruplar\u0131n y\u00f6neltti\u011fi ele\u015ftiriler sebebiyle ba\u015flam\u0131\u015f olmal\u0131d\u0131r. Daha \u00e7ok Mu\u2018tezile kel\u00e2mc\u0131lar\u0131n\u0131n cevaplamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 bu ele\u015ftiriler akl\u00ee istidl\u00e2le dayand\u0131\u011f\u0131ndan kel\u00e2mc\u0131lar da a\u011f\u0131rl\u0131kl\u0131 olarak akla \u00f6nem vermi\u015flerdir. Buna kar\u015f\u0131l\u0131k d\u00f6nemin muhafazak\u00e2r \u00e2limleri, Kur\u2019an\u2019da s\u0131k s\u0131k vurguland\u0131\u011f\u0131 gibi (mesel\u00e2 bk. el-Bakara 2\/176, 213; \u00c2l-i \u0130mr\u00e2n 3\/19, 105; el-C\u00e2siye 45\/17) Ehl-i kitab\u0131n fikir ayr\u0131l\u0131\u011f\u0131na d\u00fc\u015fmesi y\u00fcz\u00fcnden, dinin tahrife m\u00e2ruz kalmas\u0131 olgusundan kayg\u0131lanarak \u0130sl\u00e2m\u2019\u0131 ele\u015ftirenlerden ziyade Mu\u2018tezile kel\u00e2mc\u0131lar\u0131na kar\u015f\u0131 cephe alm\u0131\u015flard\u0131r. Daha sonra Selefiyye diye adland\u0131r\u0131lan bu grup, kendi tezini ortaya koyarken Hz. Peygamber ve Hulef\u00e2-yi R\u00e2\u015fid\u00een d\u00f6neminde us\u00fbl\u00fc\u2019d-d\u00eende ihtil\u00e2f edilmedi\u011fi yolundaki fiil\u00ee delili ileri s\u00fcrm\u00fc\u015f (\u0130bn Kuteybe, s. 223-226; Osman b. Sa\u00eed ed-D\u00e2rim\u00ee, s. 257-260; Muvaffakuddin \u0130bn Kud\u00e2me, s. 13-16), s\u00fcnnete uyma ve bid\u2018attan uzak kalmay\u0131 telkin eden bir\u00e7ok rivayeti nakletmi\u015ftir. B\u00f6ylece hadis de iman esaslar\u0131n\u0131n \u00f6nemli bir kayna\u011f\u0131 olarak g\u00f6z \u00f6n\u00fcnde bulundurulmu\u015ftur. IV. (X.) y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan itibaren Mu\u2018tezile\u2019nin a\u015f\u0131r\u0131l\u0131\u011fa ka\u00e7an ak\u0131lc\u0131l\u0131\u011f\u0131 ile Selefiyye\u2019nin ihtiyaca cevap vermeyen koyu muhafazak\u00e2rl\u0131\u011f\u0131 aras\u0131nda mutedil bir y\u00f6ntem benimseyen S\u00fcnn\u00ee kel\u00e2m ekolleri \u0130sl\u00e2m d\u00fcnyas\u0131nda etkinlik kazanmaya ba\u015flam\u0131\u015ft\u0131r. Eb\u00fc\u2019l-Hasan el-E\u015f\u2018ar\u00ee ile Eb\u00fb Mans\u00fbr el-M\u00e2t\u00fcr\u00eed\u00ee\u2019ye nisbet edilen ve sonraki d\u00f6nemlerde m\u00fcsl\u00fcmanlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funu kendilerine \u00e7ekebilen bu ekoller, temelde Kur\u2019an\u2019dan hareket etmekle birlikte a\u011f\u0131rl\u0131kl\u0131 olarak akl\u00ee istidl\u00e2le ba\u015fvurmu\u015f, hadislere ise daha \u00e7ok sem\u2018iyy\u00e2t bahisleriyle mezhepler aras\u0131 fikr\u00ee tart\u0131\u015fmalarda yer vermi\u015ftir. \u0130bn Teymiyye, \u0130bn Kayyim el-Cevziyye, \u0130bn\u00fc\u2019l-Vez\u00eer gibi Selefiyye\u2019nin m\u00fcteahhir temsilcileri ise iman esaslar\u0131yla ilgili eserlerinde Kur\u2019an ve hadisi kaynak olarak kullanmaya \u00f6zen g\u00f6stermi\u015flerdir.<\/p>\n
\u0130sl\u00e2m d\u00fcnyas\u0131nda Hz. Ali\u2019nin hil\u00e2feti d\u00f6neminde ortaya \u00e7\u0131kan \u015ei\u00ee ve H\u00e2ric\u00ee temay\u00fcller, gerek ortaya \u00e7\u0131k\u0131\u015f sebepleri gerekse s\u00fcrekli bi\u00e7imde savunduklar\u0131 g\u00f6r\u00fc\u015fler ve sergiledikleri tav\u0131r itibariyle siyas\u00ee f\u0131rka olarak kabul edilmi\u015ftir. Her iki mezhep de amelin imandan c\u00fcz oldu\u011fu g\u00f6r\u00fc\u015f\u00fcnde Mu\u2018tezile ile birle\u015firken devlet ba\u015fkanl\u0131\u011f\u0131 (hil\u00e2fet) konusuna dinin temel h\u00fck\u00fcmleri aras\u0131nda yer verme a\u00e7\u0131s\u0131ndan ondan ayr\u0131lm\u0131\u015ft\u0131r. \u015e\u00eea, halifenin Hz. Ali neslinden olmas\u0131n\u0131 \u015fart ko\u015fup bunun d\u0131\u015f\u0131ndakileri gayri me\u015fr\u00fb saym\u0131\u015f, H\u00e2ric\u00eeler ise halife i\u00e7in din\u00ee erdemlerin tamam\u0131n\u0131 i\u00e7eren takv\u00e2dan ba\u015fka hi\u00e7bir \u015fart ileri s\u00fcrmemi\u015ftir (bk. \u0130M\u00c2MET). \u0130m\u00e2met ve onunla ba\u011flant\u0131l\u0131 olan konular d\u0131\u015f\u0131ndaki kel\u00e2m\u00ee meselelerde \u015e\u00eea genellikle Mu\u2018tezile\u2019ye ba\u011fl\u0131 kalm\u0131\u015f ve mevcudiyetini korumu\u015fken Mu\u2018tezile kendi ad\u0131yla varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrememi\u015f, H\u00e2ric\u00eeler de \u00e7ok k\u00fc\u00e7\u00fck \u0130b\u00e2z\u00ee gruplar\u0131 d\u0131\u015f\u0131nda g\u00fcn\u00fcm\u00fcze intikal etmemi\u015ftir. Ameli imandan c\u00fcz g\u00f6rmeyen S\u00fcnn\u00ee gruplara, g\u00fcnahk\u00e2r m\u00fcminler hakk\u0131nda m\u00fcsamaha ilkesine dayal\u0131 g\u00f6r\u00fc\u015fleri sebebiyle M\u00fcrcie denmi\u015fse de bunun mezhepler aras\u0131 fikr\u00ee ihtil\u00e2f\u0131n \u00f6tesinde bir ger\u00e7eklik ta\u015f\u0131mad\u0131\u011f\u0131 ve esasen M\u00fcrcie\u2019nin kimli\u011fi hakk\u0131nda a\u00e7\u0131k bir \u015fey s\u00f6ylenemedi\u011fi anla\u015f\u0131lmaktad\u0131r (kr\u015f. M\u00e2t\u00fcr\u00eed\u00ee, s. 381-385; \u015eehrist\u00e2n\u00ee, I, 139-146).<\/p>\n
Dinin esas\u0131 ilgilendirmeyen h\u00fck\u00fcmlerini konu edinen f\u0131k\u0131h alan\u0131ndaki ihtil\u00e2flar tekfir gibi a\u011f\u0131r bir sonu\u00e7 do\u011furmad\u0131\u011f\u0131 halde akaid konular\u0131ndaki a\u015f\u0131r\u0131 iddialar\u0131n sahibini iman s\u0131n\u0131r\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131karabilece\u011fi kabul edilmi\u015ftir. Bununla birlikte iman-k\u00fcf\u00fcr konusunda ilk ciddi de\u011ferlendirmeyi yapan \u0130m\u00e2m-\u0131 \u00c2zam Eb\u00fb Han\u00eefe\u2019nin ortaya koydu\u011fu, ehl-i k\u0131bleden olanlar\u0131n tekfir edilemeyece\u011fi ilkesi genel kabul g\u00f6rm\u00fc\u015f (Bey\u00e2z\u00eez\u00e2de, s. 116), bu ilke sayesinde \u0130sl\u00e2m tarihi boyunca olu\u015fan y\u00fczlerce mezhep mensubu i\u00e7inde din d\u0131\u015f\u0131 say\u0131labileceklerin oran\u0131 y\u00fczde bir civar\u0131nda kalm\u0131\u015ft\u0131r (Mahm\u00fbd \u015e\u00e2kir, s. 25; \u0130A, V\/2, s. 1095).<\/p>\n
\u0130l\u00e2hiyy\u00e2t. Kur\u2019\u00e2n-\u0131 Ker\u00eem, her insan\u0131n k\u00e2inat\u0131 yaratan ve y\u00f6neten bir y\u00fcce varl\u0131\u011f\u0131n mevcudiyetini kabul edece\u011fini \u00f6ng\u00f6r\u00fcr. \u0130nsan b\u00f6yle bir \u00f6zellikte yarat\u0131lm\u0131\u015f (er-R\u00fbm 30\/30) ve bu kabul\u00fc f\u0131trat diliyle de ikrar etmi\u015ftir (el-A\u2018r\u00e2f 7\/172-173; bk. BEZM-i ELEST; FITRAT). Kur\u2019an, inan\u00e7s\u0131zl\u0131\u011f\u0131 f\u0131trat\u0131n suni \u015fekilde \u00f6rt\u00fcl\u00fcp etkisiz hale getirilmesi olarak de\u011ferlendirir. Nitekim 500\u2019den fazla \u00e2yette ge\u00e7en \u201ck\u00fcf\u00fcr\u201d kavram\u0131n\u0131n k\u00f6k anlam\u0131 \u201cbir \u015feyi \u00f6rtmek ve etkisiz k\u0131lmak\u201dt\u0131r. Hz. Peygamber\u2019in her \u00e7ocu\u011fun selim f\u0131trat \u00fczere d\u00fcnyaya geldi\u011fini, fakat anne baba ve \u00e7evrenin onda sapmalar meydana getirdi\u011fini bildiren hadisi de bu ger\u00e7e\u011fi vurgular (Buh\u00e2r\u00ee, \u201cCen\u00e2\u02beiz\u201d, 79-80, 93; M\u00fcslim, \u201c\u1e32ader\u201d, 22-25).<\/p>\n
Kur\u2019an\u2019da k\u00f6r taklit, kibir, baya\u011f\u0131 arzulara mahk\u00fbm olma, iradesizlik gibi engelleyici \u00e2millerin bertaraf edilmesi durumunda Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131n tabii olarak kabul edilece\u011fi fikrinden hareketle be\u015fer i\u00e7in en b\u00fcy\u00fck tehlike g\u00f6r\u00fclen \u015firkin reddine \u00f6nem verilir. \u00c7e\u015fitli \u00e2yetlerde insan\u0131n imana a\u00e7\u0131k olan selim yarat\u0131l\u0131\u015f\u0131 hat\u0131rlat\u0131larak i\u00e7 g\u00f6zlem yap\u0131lmas\u0131 istenir (Topalo\u011flu, Allah\u2019\u0131n Varl\u0131\u011f\u0131, s. 21-22). Kur\u2019an\u2019da tabiat\u0131n i\u015fleyi\u015fine dikkat \u00e7eken gaye ve nizam delili de kullan\u0131l\u0131r. Yarat\u0131l\u0131\u015f delili kel\u00e2mc\u0131lar taraf\u0131ndan hud\u00fbs, \u0130sl\u00e2m filozoflar\u0131 taraf\u0131ndan imk\u00e2n delili \u015feklinde takrir edilerek zengin bir literat\u00fcr olu\u015fturulmu\u015f, S\u00fbfiyye ise ke\u015fif ve ilham yolunu tercih etmi\u015ftir (a.g.e., t\u00fcr.yer.).<\/p>\n
\u0130sl\u00e2m dininin itikad\u00ee bak\u0131mdan en belirgin \u00f6zelli\u011fi tevhid ilkesine verdi\u011fi \u00f6nemdir. Tevhid, Allah\u2019tan ba\u015fka yarat\u0131c\u0131 ve m\u00e2bud kabul etmeme esas\u0131na dayan\u0131r. Gerek \u015firk ve tevhidle gerekse Allah\u2019\u0131n insana y\u00f6nelik esm\u00e2-i h\u00fcsn\u00e2s\u0131yla ilgili \u00e2yetler, ayr\u0131ca Hz. Peygamber\u2019in dua ve niyazlar\u0131nda kulland\u0131\u011f\u0131 ifadelerden anla\u015f\u0131laca\u011f\u0131 \u00fczere (Nevev\u00ee, t\u00fcr.yer.; D\u0130A, II, 485-486) yaratanla yarat\u0131lan aras\u0131ndaki temel ba\u011f sevgiden ibarettir. Cen\u00e2b-\u0131 Hakk\u2019\u0131n \u201cruhundan \u00fcfleyerek hayat verdi\u011fi\u201d (el-Hicr 15\/29; es-Secde 32\/9; S\u00e2d 38\/72) insana y\u00f6nelik sevgisi Kur\u2019an\u2019da do\u011frudan do\u011fruya \u201chub\u201d (sevgi) ve \u201cvel\u00e2yet\u201d (dostluk) kavramlar\u0131yla ifade edildi\u011fi gibi (mesel\u00e2 bk. el-Bakara 2\/195, 257; \u00c2l-i \u0130mr\u00e2n 3\/31, 68, 76, 146; el-M\u00e2ide 5\/54) rahm\u00e2n, rah\u00eem, ra\u00fbf, af\u00fcv, gaf\u00fbr, \u015fek\u00fbr gibi isimleriyle de bu sevginin a\u00e7\u0131l\u0131mlar\u0131 tekrarlanm\u0131\u015ft\u0131r (Yar\u0131mba\u015f, s. 71-93, 121-123). Bunun yan\u0131nda \u00e7e\u015fitli \u00e2yet ve hadislerde \u201cittik\u0101, havf, ha\u015fyet\u201d vb. kavramlar kullan\u0131larak Allah\u2019tan korkma fakt\u00f6r\u00fc de vurgulanm\u0131\u015ft\u0131r. Ancak bu t\u00fcr kavramlar i\u00e7inde en \u00e7ok tekrarlanan ittik\u0101n\u0131n \u201ckorunmak\u201d \u015feklindeki temel m\u00e2nas\u0131 ve ilgili \u00e2yetlerin i\u00e7inde yer ald\u0131\u011f\u0131 kompozisyon g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011fu takdirde buradaki korku, h\u00e2kim fakt\u00f6r olan Allah\u2019a yak\u0131nl\u0131\u011f\u0131n ve sevginin kaybedilmesi istikametindedir. Bu durumda Allah\u2019tan uzak kalan ve temel ba\u011f\u0131 koparan ki\u015fi kendi haline terkedilerek azaba m\u00fcstahak olur. Tevhid inanc\u0131n\u0131n il\u00e2h\u00ee ve be\u015fer\u00ee olmak \u00fczere iki y\u00f6n\u00fcn\u00fcn bulundu\u011funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. \u0130l\u00e2h\u00ee y\u00f6n\u00fc Allah\u2019\u0131n otoritesinin hi\u00e7bir \u015fekilde payla\u015ft\u0131r\u0131lmamas\u0131d\u0131r. Be\u015fer\u00ee y\u00f6n\u00fc ise kulun en \u00fcst d\u00fczeyde sevilmeye ve say\u0131lmaya l\u00e2y\u0131k tek varl\u0131k olarak Allah\u2019\u0131 kabul etmesi, ba\u015fka hi\u00e7bir varl\u0131\u011fa be\u015fer \u00fcst\u00fc bir sevgi ve itaat hissi duymamas\u0131d\u0131r. Kur\u2019an, \u00f6nceki peygamberlerin tebli\u011f ve ir\u015fad faaliyetlerinin odak noktas\u0131n\u0131 da tevhid ilkesinin olu\u015fturdu\u011funu bildirir. \u201cSenden \u00f6nce hi\u00e7bir resul g\u00f6ndermedik ki ona, \u2018benden ba\u015fka il\u00e2h yoktur, sadece bana kulluk edin\u2019 diye vahyetmi\u015f olmayal\u0131m\u201d (el-Enbiy\u00e2 21\/25; kr\u015f. en-Nahl 16\/2) me\u00e2lindeki \u00e2yet bu ger\u00e7e\u011fe i\u015faret etmektedir.<\/p>\n
Kur\u2019an\u2019da \u015firk inanc\u0131 il\u00e2h, \u015fer\u00eek, \u015fef\u00ee\u2018, vel\u00ee, nas\u00eer gibi kavramlarla da ifade edilir. Bu kavramlar\u0131 \u015fekillendiren kelimelerin ekseriyetle \u00e7o\u011ful olarak kullan\u0131lmas\u0131, putlar\u0131n d\u00fcnyada da \u00e2hirette de tapanlara bir fayda sa\u011flamayaca\u011f\u0131n\u0131n belirtilmesi (Y\u00fbnus 10\/35-36; el-Kasas 28\/62-64, 74-75; Sebe\u2019 34\/31-33), ayr\u0131ca Kur\u2019an\u2019da Allah el\u00e7ilerine kar\u015f\u0131 m\u00fccadele edip topluluklar\u0131 sapt\u0131ranlar\u0131n genellikle servet ve itibar sahibi kimseler oldu\u011funun bildirilmesi (bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cml\u02be\u201d md.), \u015firkin ferd\u00ee olmaktan \u00e7ok belli menfaat ve ama\u00e7lar etraf\u0131nda \u015fekillenen bir z\u00fcmrenin davran\u0131\u015f bi\u00e7imi oldu\u011funu g\u00f6sterir.<\/p>\n
Monoteist dinlerde ilke olarak m\u00fcminin Allah ile do\u011frudan m\u00fcnasebet kurmas\u0131, dua, niyaz ve ibadetlerini O\u2019na y\u00f6neltmesi, ba\u011f\u0131\u015flanmas\u0131n\u0131 arac\u0131s\u0131z olarak O\u2019ndan talep etmesi istenir. Duyular \u00fcst\u00fc y\u00fcce varl\u0131kla ancak O\u2019nu niteleyen kavramlar yoluyla ili\u015fki kurulabilir. Kel\u00e2m literat\u00fcr\u00fcnde il\u00e2h\u00ee isimler i\u00e7in daha \u00e7ok s\u0131fat terimi kullan\u0131lm\u0131\u015ft\u0131r. S\u00f6z konusu kavramlar, \u0130sl\u00e2m\u2019\u0131n ul\u00fbhiyyet anlay\u0131\u015f\u0131n\u0131 e\u011fitim \u00f6\u011fretime elveri\u015fli bir \u015fekilde anlatmak amac\u0131yla Allah\u2019\u0131n z\u00e2t\u0131n\u0131 tan\u0131tan (z\u00e2t\u00ee) ve k\u00e2inat\u0131 yarat\u0131p idare etti\u011fini ifade eden (fiil\u00ee) s\u0131fatlar olmak \u00fczere ikiye ayr\u0131l\u0131r. Duyular \u00f6tesi bir varl\u0131\u011f\u0131n tan\u0131t\u0131lmas\u0131 i\u00e7in tecr\u00fcbe d\u00fcnyas\u0131nda kullan\u0131lan, benze\u015fmeyi ve m\u00e2na ortakl\u0131\u011f\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran kelimelere ba\u015fvurmaktan ba\u015fka bir imk\u00e2n bulunmamaktad\u0131r. Bu sebeple s\u0131fatlar tenz\u00eeh\u00ee (selb\u00ee) ve s\u00fcb\u00fbt\u00ee olmak \u00fczere iki grupta m\u00fctalaa edilmi\u015ftir. Tenz\u00eeh\u00ee s\u0131fatlar yarat\u0131lm\u0131\u015flara mahsus acz ve eksiklik ifade ettiklerinden z\u00e2t-\u0131 il\u00e2hiyyeden nefyedilmesi gereken nitelikler olup Allah\u2019\u0131n varl\u0131\u011f\u0131 i\u00e7in ba\u015flang\u0131c\u0131 ve sonu\u00e7 belirlememek (k\u0131dem, bek\u0101), yarat\u0131lm\u0131\u015flara benzememek (muh\u00e2lefet\u00fcn li\u2019l-hav\u00e2dis), ba\u015fkas\u0131na muhta\u00e7 olmamak (k\u0131y\u00e2m bi nefsih) ve \u015feriki bulunmamak (vahd\u00e2niyyet) \u015feklinde \u00f6zetlenir. S\u00fcb\u00fbt\u00ee s\u0131fatlar da Allah\u2019\u0131n ezel\u00ee-ebed\u00ee diri (hayat), bilen, i\u015fiten ve g\u00f6ren (ilim, sem\u2018, basar) olmas\u0131, irade ve kudrete sahip bulunmas\u0131, peygamberleri vas\u0131tas\u0131yla kullar\u0131na mesaj (kel\u00e2m) g\u00f6ndermesi diye s\u0131ralan\u0131r.<\/p>\n
S\u0131fatlar\u0131n z\u00e2ta nisbeti (ispat) konusunda, naslar\u0131n z\u00e2hir\u00ee m\u00e2nalar\u0131na ba\u011fl\u0131 kal\u0131p ispata \u00f6nem veren muhafazak\u00e2rlarla tenzihe \u00f6nem verip baz\u0131 s\u0131fatlar\u0131 te\u2019vile t\u00e2bi tutan serbest d\u00fc\u015f\u00fcnceli \u00e2limlerin telakkileri hakk\u0131nda kel\u00e2m ve mezhepler tarihi kitaplar\u0131nda bir\u00e7ok ayr\u0131nt\u0131 yer almaktad\u0131r. Selefiyye, E\u015f\u2018ariyye-M\u00e2t\u00fcr\u00eediyye, Mu\u2018tezile-\u015e\u00eea ve \u0130sl\u00e2m filozoflar\u0131 \u015feklinde s\u0131ralanabilecek ekoller aras\u0131nda kesin naslar\u0131n Allah\u2019a iz\u00e2fe etti\u011fi s\u0131fatlar\u0131 reddeden bir ekol yoktur. Gazz\u00e2l\u00ee\u2019nin, ilim s\u0131fat\u0131n\u0131n alan\u0131n\u0131 daraltt\u0131klar\u0131 d\u00fc\u015f\u00fcncesiyle \u0130sl\u00e2m filozoflar\u0131 hakk\u0131nda verdi\u011fi tart\u0131\u015fmal\u0131 tekfir h\u00fckm\u00fc bir yana (Teh\u00e2f\u00fct\u00fc\u2019l-fel\u00e2sife, s. 376; kr\u015f. \u0130bn R\u00fc\u015fd, s. 587), s\u00f6z\u00fc edilen mezheplerden s\u0131fat telakkisi sebebiyle \u0130sl\u00e2m d\u0131\u015f\u0131 kabul edilecek bir \u00e2lim bulunmamaktad\u0131r.<\/p>\n
Kader. Asl\u0131nda ilim, kudret ve irade s\u0131fatlar\u0131yla ilgili olan, fakat genellikle m\u00fcstakil bir ba\u015fl\u0131k alt\u0131nda ele al\u0131nan kader bahsi, Allah\u2019\u0131n h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131n mutlakl\u0131\u011f\u0131 ile kulun \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn kesi\u015fti\u011fi yap\u0131sal bir \u00f6zelli\u011fe sahip bulundu\u011fundan inan\u00e7 ve d\u00fc\u015f\u00fcnce tarihinin temel problemlerinden birini olu\u015fturmu\u015ftur. \u0130nsanlara ait ihtiyar\u00ee fiillerin meydana geli\u015finde il\u00e2h\u00ee bir m\u00fcdahalenin bulunup bulunmad\u0131\u011f\u0131, b\u00f6yle bir m\u00fcdahale varsa bunun mahiyetinin ne oldu\u011fu sorusu meselenin odak noktas\u0131n\u0131 te\u015fkil eder. M\u00fcdahalenin bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yleyenlerin (Kaderiyye-Mu\u2018tezile) Allah\u2019\u0131n ilim, kudret ve irade s\u0131fatlar\u0131n\u0131n etki alan\u0131n\u0131 daraltt\u0131klar\u0131, bulundu\u011funu benimseyenlerin ise (Cebriyye) kulun \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc k\u0131s\u0131tlad\u0131klar\u0131 veya tamam\u0131yla ortadan kald\u0131rd\u0131klar\u0131 kabul edilmi\u015ftir.<\/p>\n
\u0130l\u00e2h\u00ee ilmin insan\u0131n irade alan\u0131na giren fiillerine \u00f6nceden (ezelde) taalluk edip etmedi\u011fi sorusunu kader probleminin nirengi noktas\u0131 olarak g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Asl\u0131nda bu problemin sebebi zaman fakt\u00f6r\u00fcd\u00fcr. Z\u00e2t-\u0131 il\u00e2h\u00ee zaman ve mek\u00e2ndan m\u00fcnezzehken insana mahsus idrak ve eylemler bu iki fakt\u00f6rden ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fclemez. Bu noktada kader bir s\u0131r \u00f6rt\u00fcs\u00fcne b\u00fcr\u00fcnmektedir. Esasen metafizi\u011fin ve gayb \u00e2leminin zirve noktas\u0131nda bulunan ul\u00fbhiyyet konular\u0131n\u0131n tam bir a\u00e7\u0131kl\u0131kla bilinmesi m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 gibi bu konudaki a\u015f\u0131r\u0131 teredd\u00fct ub\u00fbdiyyetin gerektirdi\u011fi teslimiyet ilkesiyle de ba\u011fda\u015fmaz. Sonu\u00e7ta kader de insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve sorumlulu\u011fu da bir iman konusu olarak kalmaktad\u0131r.<\/p>\n
N\u00fcb\u00fcvvet. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de daha \u00e7ok \u201cresul\u201d (m\u00fcrsel) ve \u201cneb\u00ee\u201d kelimeleriyle ifade edilen peygamber, Allah ile kul aras\u0131nda hem bir haberci hem de bir el\u00e7i olup iman\u0131n hayata ge\u00e7irilmesini sa\u011flar, dinin fert ve toplum ya\u015fant\u0131s\u0131ndaki boyutlar\u0131n\u0131 ve s\u0131n\u0131rlar\u0131n\u0131 \u00e7izer. Kur\u2019an\u2019da, iman\u0131n hayata yans\u0131mas\u0131 ve hak dinin sundu\u011fu mutlulu\u011fun ya\u015fanabilmesi i\u00e7in ki\u015finin yaratana ve yarat\u0131lm\u0131\u015flara y\u00f6nelik g\u00f6revlerine yer verilir ve bu ama\u00e7la ibadet \u015fekilleri, ahl\u00e2k kurallar\u0131, \u00f6rnek olmas\u0131 a\u00e7\u0131s\u0131ndan insanlar aras\u0131 baz\u0131 hukuk\u00ee i\u015flemler zikredilir; bir\u00e7ok husus da Res\u00fbl-i Ekrem\u2019in s\u00f6zl\u00fc ve fiil\u00ee s\u00fcnnetinde a\u00e7\u0131klan\u0131r. Bunun yan\u0131nda Kur\u2019an\u2019da peygamberlerin m\u00fccadelelerine geni\u015f yer verilir. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de Res\u00fbl-i Ekrem\u2019in muhataplar\u0131n\u0131n iman etmemesi sebebiyle duydu\u011fu derin \u00fcz\u00fcnt\u00fcye temas edildikten sonra (e\u015f-\u015euar\u00e2 26\/3) Hz. M\u00fbs\u00e2 ile H\u00e2r\u00fbn, \u0130br\u00e2him, N\u00fbh, H\u00fbd, S\u00e2lih, L\u00fbt, \u015euayb\u2019\u0131n ve Hz. Muhammed\u2019in m\u00fccadeleleri zikredilmi\u015f, bu \u201cg\u00fcvenilir el\u00e7iler\u201din kavimlerinden Allah\u2019tan korkmalar\u0131n\u0131 ve kendilerine itaat etmelerini istedikleri, ayr\u0131ca i\u00e7inde bulunduklar\u0131 i\u00e7tima\u00ee ve ahl\u00e2k\u00ee d\u00fc\u015f\u00fckl\u00fckler s\u0131ralanarak bunlardan kurtulmalar\u0131 i\u00e7in peygamberlerine uymalar\u0131n\u0131 telkin ettikleri bildirilmi\u015ftir. Peygamberlerin g\u00f6revleri ve konumlar\u0131 son neb\u00eenin \u015fahs\u0131nda \u015f\u00f6yle belirtilmi\u015ftir: \u201cEy Peygamber! Biz seni bir \u015fahit, bir m\u00fcjdeleyici ve bir uyar\u0131c\u0131, Allah\u2019\u0131n izniyle O\u2019nun yoluna bir davet\u00e7i ve nur sa\u00e7an bir kandil olarak g\u00f6nderdik\u201d (el-Ahz\u00e2b 33\/45-46).<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in n\u00fcb\u00fcvvetin ispat\u0131n\u0131 tarih olgusuna, akla ve m\u00fbcizeye dayand\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. Yine Kur\u2019an\u2019da ad\u0131 ge\u00e7en peygamberlere tabiat kanunlar\u0131n\u0131 a\u015fan, duyularla alg\u0131lanabilir (hiss\u00ee) olaylar nisbet edilmektedir (\u00c2l-i \u0130mr\u00e2n 3\/49; el-A\u2018r\u00e2f 7\/107-108; el-Enbiy\u00e2 21\/68-69). \u00d6zellikle muhafazak\u00e2r \u00e2limlerin eserlerinde ve S\u00fcnn\u00ee kel\u00e2m literat\u00fcr\u00fcnde Res\u00fbl-i Ekrem\u2019e de hiss\u00ee m\u00fbcizeler nisbet edilmektedir; fakat bir\u00e7ok sah\u00e2b\u00eenin huzurunda cereyan etti\u011fi nakledilen bu t\u00fcr olaylar\u0131n sonraki nesillere aktar\u0131l\u0131rken tev\u00e2t\u00fcr derecesine ula\u015fmam\u0131\u015f olmas\u0131 dikkat \u00e7ekicidir. Di\u011fer taraftan Kur\u2019an, Hz. Peygamber\u2019den hiss\u00ee m\u00fbcize isteyenlere tabiat\u0131n i\u015fleyi\u015fini g\u00f6zlemleyip ak\u0131llar\u0131n\u0131 kullanmalar\u0131n\u0131 tavsiye etmektedir (bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201c\u00e2yet\u201d md.).<\/p>\n
\u015e\u00fcphe yok ki kul ile Allah aras\u0131nda el\u00e7ilik g\u00f6revi yapacak ki\u015filerin g\u00fcvenilir olmas\u0131 gerekir. Ahd-i At\u00eek\u2019te, baz\u0131 peygamberler hakk\u0131nda Allah el\u00e7ilerinin g\u00fcnahtan korunmu\u015flu\u011fu (m\u00e2sumiyet) ilkesini zedeleyen beyanlar\u0131n yer almas\u0131na kar\u015f\u0131l\u0131k (Sinano\u011flu, s. 397-400) Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de peygamberlerin el\u00e7ilik h\u00fcviyetlerindeki korunmu\u015flu\u011fa vurgu yap\u0131l\u0131r. A\u2018r\u00e2f ve \u015euar\u00e2 s\u00fbrelerinde (7\/61-62, 67-68, 79, 93; 26\/106-107, 124-125, 142-143, 161-162, 177-178) peygamberlerin her y\u00f6nden g\u00fcvenilir, \u00f6zverili, iyi niyetli ve iyilik sever ki\u015filer olduklar\u0131 ifade edilir. Aralar\u0131nda baz\u0131 farkl\u0131 g\u00f6r\u00fc\u015fler bulunmakla birlikte b\u00fct\u00fcn kel\u00e2m \u00e2limleri peygamberlerin el\u00e7ilik g\u00f6revlerinde hatadan korunduklar\u0131, \u00f6zel hayatlar\u0131nda ise \u015fahsiyet zedeleyici ve m\u00e2nev\u00ee liderlik vasf\u0131na halel getirici davran\u0131\u015flardan uzak bulunduklar\u0131 noktas\u0131nda m\u00fcttefiktirler. Naslarda peygamberlere iz\u00e2fe edilen ve ilk bak\u0131\u015fta hata gibi g\u00f6r\u00fcnen baz\u0131 davran\u0131\u015flar\u0131n yorumu i\u00e7in kel\u00e2m literat\u00fcr\u00fcnde \u201cismet\u00fc\u2019l-enbiy\u00e2\u201d ad\u0131yla bir telif t\u00fcr\u00fc olu\u015fmu\u015ftur.<\/p>\n
Kur\u2019an\u2019da Hz. Muhammed\u2019in son peygamber oldu\u011fu ifade edilmi\u015f (el-Ahz\u00e2b 33\/40), Res\u00fblullah\u2019\u0131n kendisi de \u00e7e\u015fitli beyanlar\u0131nda bunu dile getirmi\u015ftir (mesel\u00e2 bk. M\u00fcsned, II, 412; Buh\u00e2r\u00ee, \u201cMen\u00e2\u1e33\u0131b\u201d, 18; M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 327). Onun zuhurundan g\u00fcn\u00fcm\u00fcze kadar ge\u00e7en on d\u00f6rt as\u0131r i\u00e7inde ciddiye al\u0131nabilecek bir n\u00fcb\u00fcvvet iddias\u0131n\u0131n bulunmay\u0131\u015f\u0131 da bunun fiil\u00ee kan\u0131t\u0131n\u0131 olu\u015fturur.<\/p>\n
D\u00fcnyadaki m\u00fcsl\u00fcman n\u00fcfusun en b\u00fcy\u00fck az\u0131nl\u0131k grubunu olu\u015fturan \u0130sn\u00e2a\u015feriyye \u015e\u00eeas\u0131, n\u00fcb\u00fcvvetin Hz. Muhammed\u2019le sona erdi\u011fini kabul etmekle birlikte peygamberlere has olan gayb bilgisiyle g\u00fcnahtan korunmu\u015fluk vasf\u0131n\u0131n on iki imamda devam etti\u011fini kabul etmi\u015ftir. Onlara g\u00f6re ilk me\u015fr\u00fb halife Hz. Ali\u2019dir. \u0130ki bu\u00e7uk as\u0131r boyunca Ali neslinden gelen on bir imamla devam eden hil\u00e2fet i\u00e7in 265 (879) y\u0131l\u0131nda on ikinci imam\u0131n canl\u0131 olarak ortadan kaybolmas\u0131yla bir duraklama ve bekleyi\u015f d\u00f6nemi ba\u015flam\u0131\u015ft\u0131r. O g\u00fcnden bu yana hayatta olan on ikinci imam bir g\u00fcn ortaya \u00e7\u0131kacak ve \u015ei\u00ee iktidar\u0131n\u0131 h\u00e2kim k\u0131lacakt\u0131r. Do\u011frudan vahiy alamayan bir insan\u0131n bilinmesi gereken her \u015feye v\u00e2k\u0131f olmas\u0131, son imam\u0131n on bir asr\u0131 a\u015fk\u0131n bir zamandan beri h\u00e2l\u00e2 bir yerlerde ya\u015famas\u0131, d\u00fcnyan\u0131n \u00e7ok y\u00f6nl\u00fc g\u00fc\u00e7 dengeleri kar\u015f\u0131s\u0131nda zafer kazan\u0131p \u015e\u00eea iktidar\u0131n\u0131 h\u00e2kim k\u0131lmas\u0131 vb. hususlar dikkate al\u0131nd\u0131\u011f\u0131nda n\u00fcb\u00fcvvetin siyas\u00ee bir otorite olarak im\u00e2metle devam etti\u011fini benimsemek m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir.<\/p>\n
N\u00fcb\u00fcvvet ilkesi i\u00e7inde m\u00fctalaa edilecek konulardan biri kitaplara imand\u0131r. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de her peygamberin vahye muhatap oldu\u011fu bildirilir; bunlar aras\u0131nda N\u00fbh, \u0130br\u00e2him, \u0130sm\u00e2il, \u0130shak, Ya\u2018k\u016bb, torunlar, M\u00fbs\u00e2, \u00ces\u00e2, Eyy\u00fbb, Y\u00fbnus, H\u00e2r\u00fbn, S\u00fcleyman ve D\u00e2v\u00fbd ismen an\u0131l\u0131r (el-Bakara 2\/136; en-Nis\u00e2 4\/163). Vahiyleri bir araya getiren metinlerden \u201csuhuf\u201d diye bahsedilir ve bunlar Hz. \u0130br\u00e2him, M\u00fbs\u00e2 ve Muhammed\u2019e nisbet edilir (en-Necm 53\/36-37; el-A\u2018l\u00e2 87\/18-19; el-Beyyine 98\/2). Ayr\u0131ca D\u00e2v\u00fbd\u2019a Zeb\u00fbr (en-Nis\u00e2 4\/163; el-\u0130sr\u00e2 17\/55), M\u00fbs\u00e2\u2019ya Tevrat, \u00ces\u00e2\u2019ya \u0130ncil (M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cTevr\u00e2t\u201d, \u201c\u0130nc\u00eel\u201d md.leri) ve Hz. Muhammed\u2019e Kur\u2019an\u2019\u0131n verildi\u011fi bildirilir.<\/p>\n
Kur\u2019an\u2019\u0131n ba\u015f taraf\u0131nda, kurtulu\u015fun \u015fartlar\u0131 i\u00e7inde Hz. Muhammed\u2019e indirilen vahyin yan\u0131nda ondan \u00f6nce indirilenlere de iman edilmesi zikredilmi\u015f (el-Bakara 2\/4), Hz. Peygamber de ge\u00e7mi\u015f neb\u00eelerden sayg\u0131 ile s\u00f6z etmi\u015f, kendilerine iman etti\u011fini belirtmi\u015f, baz\u0131lar\u0131n\u0131n ad\u0131n\u0131 zikretmi\u015f ve onlar\u0131 karde\u015f diye nitelemi\u015ftir (Buh\u00e2r\u00ee, \u201cEnbiy\u00e2\u02be\u201d, 5, 22, 43; M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 263-264). \u0130sl\u00e2m\u2019\u0131n bu kucaklay\u0131c\u0131 a\u00e7\u0131l\u0131m\u0131n\u0131n uygulamada daralmas\u0131n\u0131n sebebi kad\u00eem vahiylere \u00e2r\u0131z olan tahriftir. Kur\u2019\u00e2n-\u0131 Ker\u00eem bu vahiylerin metinlerinde insanlar taraf\u0131ndan yap\u0131lan de\u011fi\u015fikliklere (en-Nis\u00e2 4\/46; el-M\u00e2ide 5\/13), i\u00e7eriklerinin gizlenmesine (el-Bakara 2\/159, 174) dikkat \u00e7ekerek g\u00fcn\u00fcm\u00fcze intikal eden Kur\u2019an \u00f6ncesi vahiylerin yer yer asl\u00ee h\u00fcviyetini kaybetti\u011fini belirtir. Bunun yan\u0131nda insanlar\u0131n ge\u00e7irdikleri de\u011fi\u015fikliklere paralel olarak il\u00e2h\u00ee vahiylerde de baz\u0131 de\u011fi\u015fikliklerin meydana gelmesi tabiidir. Kur\u2019an\u2019da nesih kavram\u0131yla ifade edilen bu husus (el-Bakara 2\/106; kr\u015f. en-Nahl 16\/101), elde mevcut Ahd-i At\u00eek ve Ahd-i Ced\u00eed metinlerinin i\u00e7erdi\u011fi h\u00fck\u00fcmlerle amel edilmesini g\u00fc\u00e7le\u015ftirmekte ve bu durum konunun, asliyetini korumu\u015f olup \u00f6nceki vahiylerin kal\u0131c\u0131 h\u00fck\u00fcmlerini ihtiva eden son vahyin onay\u0131na sunulmas\u0131n\u0131 gerekli k\u0131lmaktad\u0131r. Hz. Peygamber\u2019den rivayet edilen ve Ehl-i kitab\u0131n tasdik edilmesinin yan\u0131nda yalanlanmas\u0131n\u0131 da meneden hadis bu hususu ifade etmektedir (M\u00fcsned, IV, 136; Buh\u00e2r\u00ee, \u201cTefs\u00eer\u201d, 3\/11, \u201cTev\u1e25\u00eed\u201d, 51, \u201c\u0130\u02bfti\u1e63\u00e2m\u201d, 25).<\/p>\n
Cibr\u00eel hadisinde yer alan inan\u00e7 esaslar\u0131ndan biri de meleklere imand\u0131r. \u201cEl\u00e7i, g\u00fc\u00e7l\u00fc kuvvetli, tasarrufta bulunan, y\u00f6neten\u201d m\u00e2nalar\u0131na gelen melek kelimesi Kur\u2019an\u2019da seksen sekiz yerde ge\u00e7mektedir. Kur\u2019an meleklerin \u015fekli hakk\u0131nda iki, \u00fc\u00e7 veya d\u00f6rt kanatl\u0131 olduklar\u0131ndan ba\u015fka (F\u00e2t\u0131r 35\/1), herhangi bir bilgi vermemekte, onlar\u0131n ilke olarak insanlar taraf\u0131ndan g\u00f6r\u00fclemeyece\u011fini ifade etmektedir (el-En\u2018\u00e2m 6\/8; el-\u0130sr\u00e2 17\/95). Melekleri konu edinen \u00e2yet ve hadislere dayanarak onlar\u0131n g\u00f6revlerini \u015fu \u015fekilde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr: Allah\u2019\u0131 takdis etme, peygamberlere salavat getirme, m\u00fcminlerin ba\u011f\u0131\u015flanmas\u0131 i\u00e7in dua ve niyazda bulunma, Allah ile peygamberler aras\u0131nda el\u00e7ilik yapma, ba\u015fta peygamberler olmak \u00fczere Allah\u2019a y\u00f6nelen m\u00fcmin kullara m\u00e2nev\u00ee g\u00fc\u00e7 verme, s\u0131k\u0131nt\u0131l\u0131 ve \u00fcz\u00fcnt\u00fcl\u00fc anlar\u0131nda onlar\u0131 teselli etme. Bunlardan ba\u015fka meleklerin, tabiat\u0131n yarat\u0131c\u0131n\u0131n koydu\u011fu d\u00fczen (tabiat kanunlar\u0131) \u00e7er\u00e7evesinde y\u00f6netilmesinde ve k\u0131yametin kopmas\u0131yla ba\u015flayacak olan \u00e2hiret hayat\u0131n\u0131n tanziminde de g\u00f6rev ald\u0131klar\u0131 anla\u015f\u0131lmaktad\u0131r.<\/p>\n
Meleklerden bahseden \u00e2yetlerle \u00e7ok say\u0131daki hadisin i\u00e7erikleri geni\u015f \u00f6l\u00e7\u00fcde insanla ilgilidir. Meleklerin insanla ili\u015fkisi Hz. \u00c2dem\u2019e ve dolay\u0131s\u0131yla onun nesline sayg\u0131 g\u00f6stermekle ba\u015flam\u0131\u015ft\u0131r (el-Bakara 2\/34). Meleklere ana rahminde d\u00f6llenmenin olu\u015ftu\u011fu andan itibaren insana y\u00f6nelik g\u00f6revler verilmi\u015ftir (Buh\u00e2r\u00ee, \u201cEnbiy\u00e2\u02be\u201d, 1, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 6; M\u00fcslim, \u201c\u1e32ader\u201d, 4-5). \u201cKi\u015finin \u00f6n\u00fcnde ve arkas\u0131nda kendisini k\u00f6t\u00fc olaylardan koruyan takip\u00e7iler vard\u0131r\u201d (er-Ra\u2018d 13\/11) me\u00e2lindeki \u00e2yette yer alan \u201ctakip\u00e7iler\u201dden maksat m\u00fcfessirlerin \u00e7o\u011funlu\u011funa g\u00f6re koruyucu meleklerdir (Fahreddin er-R\u00e2z\u00ee, XIX, 19; \u0130bn Kes\u00eer, Tefs\u00eer, IV, 73; kr\u015f. Taber\u00ee, XIII, 150-154). Meleklerin ayn\u0131 zamanda ki\u015finin iyi ve k\u00f6t\u00fc davran\u0131\u015flar\u0131n\u0131 kaydetti\u011fi bildirilmektedir (ez-Zuhruf 43\/80; K\u0101f 50\/17-18; el-\u0130nfit\u00e2r 82\/10-12). D\u00fcnya hayat\u0131na veda etme \u00f6l\u00fcm mele\u011finin ruhu kabzetmesiyle ger\u00e7ekle\u015fir. \u0130sl\u00e2m\u2019\u0131n insana verdi\u011fi de\u011feri belirten \u00e7ok say\u0131daki \u00e2yet ve hadisten hareketle kel\u00e2mc\u0131lar melekle insan aras\u0131ndaki \u00fcst\u00fcnl\u00fck konusunu tart\u0131\u015fm\u0131\u015flard\u0131r. S\u00fcnn\u00ee kel\u00e2mc\u0131lar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu insanlar\u0131n meleklerden \u00fcst\u00fcn oldu\u011fu kanaatindedir (Teft\u00e2z\u00e2n\u00ee, \u015eer\u1e25u\u2019l-\u02bfA\u1e33\u0101\u02beid, s. 196-199). \u0130lgili \u00e2yetlerin genel muhtevas\u0131ndan, peygamberlerle maiyetlerindeki s\u0131n\u0131rl\u0131 baz\u0131 ki\u015filer d\u0131\u015f\u0131nda hi\u00e7 kimsenin melekleri d\u00fcnya hayat\u0131nda g\u00f6remeyece\u011fi anla\u015f\u0131lmaktad\u0131r.<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem esas olarak insana hitap etmekte ve \u0130sl\u00e2m dini insan i\u00e7in g\u00f6nderilmi\u015f bulunmaktad\u0131r. Bununla birlikte Kur\u2019an, insanlar taraf\u0131ndan alg\u0131lanamayan \u015fuurlu canl\u0131lara da \u201ccin\u201d ad\u0131 alt\u0131nda at\u0131flar yapmaktad\u0131r. Cin kelimesinin s\u00f6zl\u00fck anlam\u0131 \u201c\u00f6rtmek, gizlemek\u201dtir. Buna g\u00f6re duyularla alg\u0131lanamayan yarat\u0131lm\u0131\u015f varl\u0131klar\u0131n hepsi cin diye an\u0131l\u0131r. R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee\u2019nin kaydetti\u011fi \u00fczere \u201cruhan\u00eeler\u201d diye de bilinen bu grup saf iyileri te\u015fkil eden melekler, b\u00fct\u00fcn\u00fcyle k\u00f6t\u00fc olan \u015feytanlar, iyi ve k\u00f6t\u00fc z\u00fcmreleri bulunan cinlerden olu\u015fur (el-M\u00fcfred\u00e2t, \u201ccnn\u201d md.). Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in yetmi\u015f ikinci s\u00fbresi \u201cCin\u201d ad\u0131n\u0131 ta\u015f\u0131makta, bundan ba\u015fka yirmi \u00fc\u00e7 \u00e2yette (bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201ccin\u201d md.) ve \u00e7e\u015fitli hadislerde (bk. Mift\u00e2\u1e25u k\u00fcn\u00fbzi\u2019s-s\u00fcnne, \u201ccin\u201d md.) cinlerden s\u00f6z edilmektedir. Konuyla ilgili \u00e2yet ve hadislerin muhtevas\u0131 cinlerin insanlar gibi m\u00fckellef, fakat onlardan ayr\u0131 \u015fuurlu bir canl\u0131 t\u00fcr\u00fc olu\u015fturdu\u011funu g\u00f6stermektedir (D\u0130A, VIII, 9). Kur\u2019an\u2019da ilke olarak alg\u0131lanabilen, ancak fiilen idrak edilemeyen cinler gibi baz\u0131 varl\u0131k alanlar\u0131ndan bahsedilmesinin, il\u00e2h\u00ee ilim ve kudretin enginli\u011fini vurgulamak yan\u0131nda tabiat\u0131n ve varl\u0131k alanlar\u0131n\u0131n ke\u015ffedilmesi u\u011frunda \u00e7aba sarfetmeye te\u015fvik gibi bir fakt\u00f6r\u00fcn\u00fcn de oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Ruhan\u00ee varl\u0131klardan biri de \u015feytand\u0131r. \u015eeytan\u0131n s\u00f6zl\u00fck anlamlar\u0131 aras\u0131nda \u201chay\u0131rdan ve rahmetten uzak olan\u201d m\u00e2nas\u0131 da bulunmaktad\u0131r. \u0130lgili \u00e2yetlerin genel muhtevas\u0131ndan anla\u015f\u0131laca\u011f\u0131 \u00fczere \u015feytan (\u0130bl\u00ees), il\u00e2h\u00ee takdir ve iradenin k\u00f6t\u00fcl\u00fc\u011f\u00fcn temsilcisi ve tahrik\u00e7isi olarak planlad\u0131\u011f\u0131 ger\u00e7ek (zihnin d\u0131\u015f\u0131nda mevcut) bir varl\u0131kt\u0131r. \u015eeytan, imtihan d\u00fcnyas\u0131nda ya\u015fayan insan\u0131n kendi tercihine ba\u011fl\u0131 olarak k\u00f6t\u00fcl\u00fck i\u015flemesine yard\u0131mc\u0131 olur. Ancak Allah \u015feytan\u0131n apa\u00e7\u0131k bir d\u00fc\u015fman oldu\u011funu bildirmi\u015f ve ona kap\u0131lmamalar\u0131 konusunda insanlar\u0131 uyarm\u0131\u015ft\u0131r (Y\u00fbsuf 12\/5; F\u00e2t\u0131r 35\/6; Y\u00e2s\u00een 36\/60-62; ez-Zuhruf 43\/62). Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u015feytan\u0131n oynad\u0131\u011f\u0131 rol\u00fc baz\u0131 insanlar\u0131n da \u00fcstlenebilece\u011fi ifade edilir (el-Bakara 2\/14; el-En\u2018\u00e2m 6\/112; en-N\u00e2s 114\/6). \u015eeytan\u0131n hile ve aldatma y\u00f6ntemleri ve bunlardan kurtulman\u0131n \u00e7areleri hakk\u0131nda Hz. Peygamber\u2019den nakledilen bir\u00e7ok hadis mevcuttur (bk. Mift\u00e2\u1e25u k\u00fcn\u00fbzi\u2019s-s\u00fcnne, \u201c\u0130bl\u00ees\u201d md.).<\/p>\n
\u00c2hiret. Temel iman esaslar\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fcs\u00fcn\u00fc olu\u015fturan \u00e2hiret k\u0131yametin kopmas\u0131yla ba\u015flar. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in yakla\u015f\u0131k k\u0131rk \u00e2yetinde d\u00fcnyan\u0131n son an\u0131ndan bahsedilirken onun ans\u0131z\u0131n vuku bulaca\u011f\u0131, zaman\u0131n\u0131n yak\u0131n oldu\u011fu, fakat kimse taraf\u0131ndan bilinemeyece\u011fi vurgulan\u0131r (bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cs\u00e2\u02bfat\u201d md.). K\u0131yametin kopmas\u0131n\u0131n yak\u0131n oldu\u011fu hususu Hz. Peygamber\u2019den sahih olarak nakledilen \u015fu hadisle de desteklenmektedir: \u201cBenim n\u00fcb\u00fcvvetle g\u00f6revlendirili\u015fimle k\u0131yametin kopmas\u0131 \u015fu iki parma\u011f\u0131m gibi yak\u0131nd\u0131r\u201d (Buh\u00e2r\u00ee, \u201cRi\u1e33\u0101\u1e33\u201d, 39; M\u00fcslim, \u201cFiten\u201d, 132-135). Bu t\u00fcr naslarda s\u00f6z\u00fc edilen yak\u0131nl\u0131k kavram\u0131 jeolojik zaman \u00f6l\u00e7\u00fcs\u00fcnde d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde aradan ge\u00e7en on d\u00f6rt as\u0131rl\u0131k s\u00fcrenin bu kozmik olay i\u00e7in \u00f6nemsenecek bir zaman dilimi olu\u015fturmad\u0131\u011f\u0131 anla\u015f\u0131l\u0131r.<\/p>\n
K\u0131yametin yakla\u015ft\u0131\u011f\u0131n\u0131 haber veren al\u00e2metlerin neler olabilece\u011fi merak edilen konulardan birini te\u015fkil eder. Bir \u00e2yette k\u0131yamet al\u00e2metlerinin belirdi\u011fi ifade edilir (Muhammed 47\/18). Cibr\u00eel hadisinden ba\u015fka k\u0131yamet al\u00e2metlerinin neler olabilece\u011fine dair ipu\u00e7lar\u0131 veren bir\u00e7ok rivayet Hz. Peygamber\u2019e nisbet edilmi\u015ftir (bk. Mift\u00e2\u1e25u k\u00fcn\u00fbzi\u2019s-s\u00fcnne, \u201cs\u00e2\u02bfat\u201d md.). \u00c2yette s\u00f6z\u00fc edilen al\u00e2metler, m\u00fcfessirlerce \u00e2hir zaman peygamberinin zuhuru ve m\u00fbcize g\u00f6stermesi \u015feklinde yorumlanm\u0131\u015ft\u0131r (Fahreddin er-R\u00e2z\u00ee, XXVIII, 60). K\u0131yamet al\u00e2metleriyle ilgili olarak hadis ve kel\u00e2m alan\u0131nda kaleme al\u0131nan eserler zengin bir literat\u00fcr olu\u015fturmu\u015ftur. Ancak konu gayb\u00ee olma \u00f6zelli\u011fini korumu\u015f ve bu alanda kesinlik ifade eden sonu\u00e7lara ula\u015f\u0131lamam\u0131\u015ft\u0131r.<\/p>\n
Kabir hayat\u0131 \u00e2hiretin ilk merhalesi olarak kabul edilir. Kur\u2019\u00e2n-\u0131 Ker\u00eem, \u00f6l\u00fcmle k\u0131yamet hayat\u0131n\u0131n ba\u015flang\u0131c\u0131 say\u0131lan s\u00fbra \u00fcfleni\u015f aras\u0131nda \u201cberzah\u201d ad\u0131n\u0131 verdi\u011fi bir \u00e2lemin bulundu\u011funu bildirmi\u015ftir (el-M\u00fc\u2019min\u00fbn 23\/99-101). Kur\u2019an\u2019da, son anlar\u0131n\u0131 ya\u015famakta olan iyi kullara meleklerin m\u00fcstakbel hayat\u0131n m\u00fcjdesini verdikleri ifade edilir (Fuss\u0131let 41\/30-32). Ayr\u0131ca k\u00f6t\u00fclerin kabirde azaba u\u011frayacaklar\u0131na i\u015faret eden \u00e2yetler vard\u0131r (el-M\u00fc\u2019min 40\/46; N\u00fbh 71\/25). Kabir hayat\u0131yla ilgili olarak K\u00fct\u00fcb-i Sitte\u2019de muhtelif hadisler mevcuttur (bk. Mift\u00e2\u1e25u k\u00fcn\u00fbzi\u2019s-s\u00fcnne, \u201c\u1e33ub\u00fbr\u201d md.). S\u00fcnn\u00ee kel\u00e2m \u00e2limleri bu t\u00fcr naslara dayanarak kabir hayat\u0131n\u0131n ger\u00e7ekli\u011fini benimserken baz\u0131 Mu\u2018tezile ve \u015ei\u00ee kel\u00e2mc\u0131lar\u0131, bu konuda delil olarak zikredilen \u00e2yetlerin muhtevas\u0131nda kabir hayat\u0131na a\u00e7\u0131k bir atf\u0131n bulunmay\u0131\u015f\u0131n\u0131, hadislerin de tev\u00e2t\u00fcr derecesine ula\u015fmamas\u0131n\u0131 ileri s\u00fcrerek b\u00f6yle bir hayat\u0131n mevcudiyetini kabul etmemi\u015flerdir. \u00d6l\u00fcm sonras\u0131 hayat g\u00f6zlem ve deneylerin d\u0131\u015f\u0131nda kalan bir alana ait bulundu\u011fundan duyulur \u00e2lemdeki bilgi ve istidl\u00e2llerle bu alan hakk\u0131nda kesin h\u00fck\u00fcm vermek m\u00fcmk\u00fcn de\u011fildir. M\u00fc\u2019min s\u00fbresinde (40\/11) i\u015faret edilen, \u00f6l\u00fcm sonras\u0131 hayat\u0131n mevcudiyeti ve devam\u0131n\u0131n \u015fartlar\u0131n\u0131n insan taraf\u0131ndan bilinememesi hususu onun yoklu\u011funu g\u00f6stermez. Hadis olarak da nakledilen, \u201cKabir ya cennet bah\u00e7elerinden bir bah\u00e7e veya cehennem \u00e7ukurlar\u0131ndan bir \u00e7ukurdur\u201d s\u00f6z\u00fc (Tirmiz\u00ee, \u201c\u1e62\u0131fat\u00fc\u2019l-\u1e33\u0131y\u00e2me\u201d, 26; Acl\u00fbn\u00ee, II, 90) m\u00fcsl\u00fcmanlar aras\u0131nda genel kabul g\u00f6rm\u00fc\u015f bir inanc\u0131 yans\u0131tmaktad\u0131r. Kur\u2019an\u2019da ayr\u0131ca k\u00e2fir ve m\u00fcnaf\u0131klar\u0131n \u00f6l\u00fcm an\u0131nda b\u00fcy\u00fck bir pi\u015fmanl\u0131k duyup s\u0131k\u0131nt\u0131ya m\u00e2ruz kalacaklar\u0131 ifade edilmektedir (el-Enf\u00e2l 8\/50-51; el-M\u00fc\u2019min 40\/84-85; Muhammed 47\/27-28). Naslar\u0131n b\u00fct\u00fcn\u00fc g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011fu takdirde kabir hayat\u0131n\u0131n mevcut olmad\u0131\u011f\u0131n\u0131 veya nimetle azaptan soyutlanm\u0131\u015f olarak devam edece\u011fini s\u00f6ylemek m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir.<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u201cher \u015feyi alt\u00fcst eden sars\u0131c\u0131 olay, kulaklar\u0131 sa\u011f\u0131r eden ses\u201d (en-N\u00e2zi\u00e2t 79\/34; Abese 80\/33) diye tasvir edilen ve \u00f6zellikle Amme, Tekv\u00eer, \u0130nfit\u00e2r, \u0130n\u015fik\u0101k, K\u0101ria s\u00fbrelerinde meydana getirece\u011fi kozmik de\u011fi\u015fikliklere temas edilen k\u0131yametin kopmas\u0131, yine bir kozmik olay oldu\u011fu anla\u015f\u0131lan s\u00fbra \u00fcfleni\u015fle ger\u00e7ekle\u015fecek, s\u00fbra ikinci \u00fcfleni\u015fle de b\u00fct\u00fcn insanlar yeniden hayata kavu\u015fturulacakt\u0131r (ez-Z\u00fcmer 39\/68). \u00c2hiretle ilgili bir\u00e7ok \u00e2yet ve bunlar\u0131 a\u00e7\u0131klayan \u00e7ok say\u0131daki hadisin (\u00e2yet ve hadisler i\u00e7in bk. \u0130bn Kes\u00eer, en-Nih\u00e2ye, II, t\u00fcr.yer.) genel muhtevas\u0131ndan hareketle k\u0131yamet hallerini \u00fc\u00e7 noktada \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr: Ha\u015fir, hesap, cennet ve cehennem. \u201cToplamak\u201d anlam\u0131ndaki ha\u015fr hem yeniden hayata kavu\u015fturmay\u0131 (ba\u2018s), hem de sorguya t\u00e2bi tutulmalar\u0131 i\u00e7in b\u00fct\u00fcn insanlar\u0131 bir meydana toplamay\u0131 ifade eder. Bir\u00e7ok \u00e2yette k\u0131yamet i\u00e7in tekrar edilen \u201chesap\u201d kavram\u0131ndan ba\u015fka \u201cdo\u011fru ile yanl\u0131\u015f\u0131n ay\u0131rt edilece\u011fi g\u00fcn\u201d m\u00e2nas\u0131nda yevm\u00fc\u2019l-fasl, \u201cceza ve m\u00fck\u00e2fat g\u00fcn\u00fc\u201d anlam\u0131nda yevm\u00fc\u2019d-d\u00een terkipleri de yer almaktad\u0131r (D\u0130A, XVII, 240). \u00c2hiretteki hesap \u00e7er\u00e7evesine m\u00eezan ve amel defteri de girmektedir. Kur\u2019an\u2019da \u201ctartmak\u201d m\u00e2nas\u0131ndaki vezn ile \u201cteraziler\u201d anlam\u0131ndaki mev\u00e2z\u00een kelimeleri k\u0131yamet i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r (mesel\u00e2 bk. el-A\u2018r\u00e2f 7\/8-9). T\u00fcrk\u00e7e\u2019de \u201camel defteri\u201d diye bilinen ve \u201cki\u015finin d\u00fcnyadaki davran\u0131\u015flar\u0131n\u0131n kaydedildi\u011fi sicil\u201d olarak tan\u0131mlanan belge Kur\u2019an\u2019da \u201ckitap\u201d (yaz\u0131lm\u0131\u015f, kay\u0131t d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f) kavram\u0131yla an\u0131l\u0131r (el-\u0130sr\u00e2 17\/13-14; el-H\u00e2kka 69\/19, 25). Baz\u0131 Mu\u2018tezile kel\u00e2mc\u0131lar\u0131 hesap, m\u00eezan ve amel defteriyle ilgili naslar\u0131 mecazi m\u00e2naya alm\u0131\u015f ve kastedilen \u015feyin adaletin ger\u00e7ekle\u015ftirilmesinden ibaret oldu\u011funu s\u00f6ylemi\u015flerdir (Teft\u00e2z\u00e2n\u00ee, \u015eer\u1e25u\u2019l-\u02bfA\u1e33\u0101\u02beid, s. 137; a.mlf., \u015eer\u1e25u\u2019l-Ma\u1e33\u0101\u1e63\u0131d, V, 117-121). Kur\u2019an\u2019da k\u0131yamet g\u00fcn\u00fcnde ki\u015filerin elleri, ayaklar\u0131, g\u00f6zleri, kulaklar\u0131 ve tenlerinin, sahiplerinin ger\u00e7ekle\u015ftirdi\u011fi davran\u0131\u015flar\u0131 haber verece\u011fi ve onaylayaca\u011f\u0131 kaydedilmektedir (Y\u00e2s\u00een 36\/65; Fuss\u0131let 41\/20-22). Bu t\u00fcr beyanlar\u0131, insan\u0131n kendi genleri veya bedenin bir par\u00e7as\u0131 \u00fczerinde olu\u015fmu\u015f kay\u0131tlar \u015feklinde yorumlamak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Bir\u00e7ok \u00e2yette hesab\u0131n g\u00f6r\u00fclmesinden sonra niha\u00ee var\u0131\u015f yeri olarak cennet ve cehennem zikredilir. Cennetin ebed\u00eeli\u011fi hususunda kayda de\u011fer farkl\u0131 bir g\u00f6r\u00fc\u015f bulunmamakla birlikte cehennemin ebed\u00eeli\u011fi tart\u0131\u015fma konusu olmu\u015ftur. \u201c\u0130\u015fkence\u201d m\u00e2nas\u0131ndaki azab\u0131n il\u00e2h\u00ee adalet gere\u011fi sona erece\u011fini, ancak cehennem ehlinin \u00f6l\u00fcms\u00fcz oldu\u011funa ve oradan hi\u00e7bir zaman \u00e7\u0131kamayaca\u011f\u0131na dair naslar\u0131n beyan\u0131 \u00e7er\u00e7evesinde cehennemde bulunanlar\u0131n cennet ehlinin kavu\u015ftu\u011fu nimetlerden yoksun kalma anlam\u0131ndaki azaptan kurtulamayacaklar\u0131n\u0131 s\u00f6ylemek isabetli g\u00f6r\u00fcnmektedir (D\u0130A, IV, 305-309; VII, 231-232).<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nR\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201ckfr\u201d, \u201ccnn\u201d md.leri.<\/p>\n
Lis\u00e2n\u00fc\u2019l-\u02bfArab, \u201ckfr\u201d, \u201celk\u201d, \u201cl\u02beek\u201d, \u201cmlk\u201d md.leri.<\/p>\n
Wensinck, el-Mu\u02bfcem, \u201cmlk\u201d md.<\/p>\n
Mift\u00e2\u1e25u k\u00fcn\u00fbzi\u2019s-s\u00fcnne, \u201c\u0130bl\u00ees\u201d, \u201ccin\u201d, \u201cs\u00e2\u02bfat\u201d \u201c\u1e33ub\u00fbr\u201d, \u201cmel\u00e2\u02beike\u201d md.leri.<\/p>\n
M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201cAll\u0101h\u201d, \u201crab\u201d, \u201cra\u1e25m\u00e2n\u201d, \u201cra\u1e25\u00eem\u201d, \u201cemn\u201d, \u201cml\u02be\u201d, \u201c\u0121af\u00fbr\u201d, \u201c\u02bfa\u1e33l\u201d, \u201c\u1e95ikr\u201d, \u201cefk\u201d, \u201c\u00e2yet\u201d, \u201cTevr\u00e2t\u201d, \u201c\u0130nc\u00eel\u201d, \u201ccinn\u201d, \u201c\u02bf\u00e2lem\u00een\u201d, \u201cmelek\u201d, \u201cs\u00e2\u02bfat\u201d md.leri.<\/p>\n
M\u00fcsned, II, 412; IV, 136.<\/p>\n
Buh\u00e2r\u00ee, \u201cTefs\u00eer\u201d, 3\/11, 30\/1, \u201c\u00cem\u00e2n\u201d, 37, \u201cCen\u00e2\u02beiz\u201d, 79-80, 93, \u201cTev\u1e25\u00eed\u201d, 15, 20, 51, \u201cNik\u00e2\u1e25\u201d, 107, \u201c\u0130\u02bfti\u1e63\u00e2m\u201d, 1, 25, \u201cMen\u00e2\u1e33\u0131b\u201d, 18, \u201cEnbiy\u00e2\u02be\u201d, 1, 5, 22, 43, \u201cBed\u02be\u00fc\u2019l-\u1e2bal\u1e33\u201d, 6, \u201cRi\u1e33\u0101\u1e33\u201d, 39.<\/p>\n
M\u00fcslim, \u201c\u1e32ader\u201d, 4-5, 22-25, \u201c\u00cem\u00e2n\u201d, 1-7, 239, 263-264, 327, \u201cBirr\u201d, 55, \u201cLi\u02bf\u00e2n\u201d, 17, \u201cTevbe\u201d, 32-38, \u201cFiten\u201d, 132-135.<\/p>\n
Tirmiz\u00ee, \u201c\u1e62\u0131fat\u00fc\u2019l-\u1e33\u0131y\u00e2me\u201d, 26.<\/p>\n
\u0130bn Kuteybe, el-\u0130\u1e2btil\u00e2f fi\u2019l-laf\u1e93 (\u02bfA\u1e33\u0101\u02beid\u00fc\u2019s-selef i\u00e7inde), s. 223-226.<\/p>\n
Osman b. Sa\u00eed ed-D\u00e2rim\u00ee, er-Red \u02bfale\u2019l-Cehmiyye (a.e. i\u00e7inde), s. 257-260.<\/p>\n
Taber\u00ee, C\u00e2mi\u02bfu\u2019l-bey\u00e2n (n\u015fr. Hal\u00eel el-Meys), Beyrut 1415\/1995, XIII, 150-154.<\/p>\n
K\u00fcleyn\u00ee, el-U\u1e63\u00fbl mine\u2019l-K\u00e2f\u00ee (n\u015fr. Ali Ekber el-Gaff\u00e2r\u00ee), Tahran 1365, II, 18-20.<\/p>\n
M\u00e2t\u00fcr\u00eed\u00ee, Kit\u00e2b\u00fc\u2019t-Tev\u1e25\u00eed, s. 3-4, 238-239, 242, 360-365, 380-385.<\/p>\n
Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct\u00fc\u2019l-fel\u00e2sife (n\u015fr. M. Bouyges), Beyrut 1927, s. 376.<\/p>\n
Nesef\u00ee, Teb\u1e63\u0131rat\u00fc\u2019l-edille (Salam\u00e9), II, 763.<\/p>\n
\u015eehrist\u00e2n\u00ee, el-Milel (K\u00eel\u00e2n\u00ee), I, 139-146.<\/p>\n
\u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct\u00fc\u2019t-Teh\u00e2f\u00fct (n\u015fr. M. Bouyges), Beyrut 1930, s. 587.<\/p>\n
Fahreddin er-R\u00e2z\u00ee, Mef\u00e2t\u00ee\u1e25u\u2019l-\u0121ayb, Beyrut 1411\/1990, XIX, 19; XXVIII, 60.<\/p>\n
Muvaffakuddin \u0130bn Kud\u00e2me, L\u00fcm\u02bfat\u00fc\u2019l-i\u02bfti\u1e33\u0101d (n\u015fr. Bekir Topalo\u011flu), \u0130stanbul 1414\/1993, s. 13-16.<\/p>\n
Nevev\u00ee, el-E\u1e95k\u00e2r, Kahire 1375\/1955, t\u00fcr.yer.<\/p>\n
\u0130bn\u00fc\u2019l-Mutahhar el-Hill\u00ee, Ke\u015ff\u00fc\u2019l-mur\u00e2d f\u00ee \u015fer\u1e25i Tecr\u00eedi\u2019l-i\u02bfti\u1e33\u0101d, Kum, ts. (Mektebet\u00fc\u2019l-Mustafav\u00ee), s. 384-393.<\/p>\n
\u0130bn Kes\u00eer, Tefs\u00eer\u00fc\u2019l-\u1e32ur\u02be\u00e2n, Beyrut 1385\/1966, IV, 73, 174.<\/p>\n
a.mlf., en-Nih\u00e2ye (Zeyn\u00ee), II, t\u00fcr.yer.<\/p>\n
Teft\u00e2z\u00e2n\u00ee, \u015eer\u1e25u\u2019l-\u02bfA\u1e33\u0101\u02beid, \u0130stanbul 1310 \u27f6 \u0130stanbul 1966, s. 134-137, 196-199.<\/p>\n
a.mlf., \u015eer\u1e25u\u2019l-Ma\u1e33\u0101\u1e63\u0131d (n\u015fr. Abdurrahman Umeyre), Beyrut 1409\/1989, V, 117-121.<\/p>\n
Bey\u00e2z\u00eez\u00e2de, el-U\u1e63\u00fbl\u00fc\u2019l-m\u00fcn\u00eefe li\u2019l-\u0130m\u00e2m Eb\u00ee \u1e24an\u00eefe (n\u015fr. \u0130lyas \u00c7elebi), \u0130stanbul 1416\/1996, s. 116.<\/p>\n
Acl\u00fbn\u00ee, Ke\u015ff\u00fc\u2019l-\u1e2baf\u00e2\u02be, II, 90.<\/p>\n
Mahm\u00fbd \u015e\u00e2kir, S\u00fckk\u00e2n\u00fc\u2019l-\u02bf\u00e2lemi\u2019l-\u0130sl\u00e2m\u00ee, Beyrut 1396, s. 25.<\/p>\n
Mustafa Sinano\u011flu, Kit\u00e2b-\u0131 Mukaddes ve Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de N\u00fcb\u00fcvvet (doktora tezi, 1995), M\u00dc Sosyal Bilimler Enstit\u00fcs\u00fc, s. 397-400.<\/p>\n
Bekir Topalo\u011flu, Allah\u2019\u0131n Varl\u0131\u011f\u0131, Ankara 1998, s. 21-22; ayr\u0131ca bk. t\u00fcr.yer.<\/p>\n
a.mlf., \u201cAllah\u201d, D\u0130A, II, 485-486.<\/p>\n
a.mlf., \u201cCehennem\u201d, a.e., VII, 231-232.<\/p>\n
Salih Sabri Yavuz, \u0130sl\u00e2m D\u00fc\u015f\u00fcncesinde N\u00fcb\u00fcvvet, \u0130stanbul, ts. (\u0130nsan Yay\u0131nlar\u0131), s. 135-148.<\/p>\n
Emine Yar\u0131mba\u015f, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de Esm\u00e2-i H\u00fcsn\u00e2 ve Mesajlar\u0131 (y\u00fcksek lisans tezi, 2000), M\u00dc Sosyal Bilimler Enstit\u00fcs\u00fc, s. 71-93, 121-123.<\/p>\n
J. W. Redhouse, \u201cThe Most Comely Names\u201d, JRAS, XII (1880), s. 1-69.<\/p>\n
\u0130lyas \u00c7elebi, \u201cKur\u2019\u00e2n-\u0131 Kerim\u2019de \u0130nsan-Cin M\u00fcnasebeti\u201d, M\u00dc\u0130FD, sy. 13-15 (1997), s. 167-198.<\/p>\n
Besim Darkot, \u201c\u0130sl\u00e2m\u201d, \u0130A, V\/2, s. 1095.<\/p>\n
Yusuf \u015eevki Yavuz, \u201cA\u2018r\u00e2f\u201d, D\u0130A, III, 259.<\/p>\n
a.mlf., \u201cAzap\u201d, a.e., IV, 305-309.<\/p>\n
Ahmet Saim K\u0131lavuz, \u201cCin\u201d, a.e., VIII, 9.<\/p>\n
Emrullah Y\u00fcksel, \u201cHesap\u201d, a.e., XVII, 240.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2001 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 23. cildinde, 5-10 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
4\/9
\nM\u00fcellif:
\nMUSTAFA \u00c7A\u011eRICI
\nIII. \u0130BADET, AHL\u00c2K ve TASAVVUF
\n\u0130badet. C\u00e2hiliye d\u00f6nemi putperest Araplar\u2019\u0131 genellikle en b\u00fcy\u00fck m\u00e2bud ve yarat\u0131c\u0131 olarak Allah\u2019a inanmakla birlikte g\u00fcne\u015f, ay ve \u00e7e\u015fitli y\u0131ld\u0131zlar\u0131 simgeleyen putlar\u0131n ger\u00e7ek yarat\u0131c\u0131n\u0131n yard\u0131m\u0131n\u0131 sa\u011flamada \u015fefaat\u00e7i olaca\u011f\u0131na inand\u0131klar\u0131 i\u00e7in Allah\u2019\u0131 b\u0131rak\u0131p putlara ibadet ederlerdi. Ba\u015fl\u0131ca ibadet \u015fekilleri ise puth\u00e2nelerde dua ve secde etmek, K\u00e2be\u2019yi tavaf etmek, adak adamak, kurban kesmek, sadaka vermekten ibaretti. Umumiyetle \u00e2hirete inanmad\u0131klar\u0131ndan bu ibadetlerden beklentileri de tamamen d\u00fcnyev\u00ee idi. Bu d\u00f6nemde Hz. Peygamber, Allah\u2019tan ba\u015fka bir tanr\u0131 kabul etmedi\u011fi i\u00e7in giderek s\u0131kla\u015fan aral\u0131klarla Hira ma\u011faras\u0131nda uzlete \u00e7ekiliyor, tefekk\u00fcr ve murakabe \u015feklinde bir t\u00fcr ibadet hayat\u0131 ya\u015f\u0131yordu (Buh\u00e2r\u00ee, \u201cBed\u02be\u00fc\u2019l-va\u1e25y\u201d, 3; M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 202).<\/p>\n
Allah\u2019tan ba\u015fka tanr\u0131 veya tanr\u0131lar edinmeyi, i\u00e7inde do\u011fdu\u011fu toplumun ortadan kald\u0131r\u0131lmas\u0131 gerekli en ciddi yanl\u0131\u015f\u0131 olarak g\u00f6ren \u0130sl\u00e2m dini tevhid ak\u00eedesini yerle\u015ftirmeyi birinci hedef se\u00e7mi\u015ftir. Bu sebeple Mekke d\u00f6neminde putperestli\u011fin ve asabiyetten kaynaklanan \u00f6rflerin h\u00e2kim oldu\u011fu bir ortamda inen \u00e2yetlerde \u00f6ncelikle tevhid inanc\u0131n\u0131n yerle\u015ftirilmesine a\u011f\u0131rl\u0131k verilmi\u015f, bunun i\u00e7in temel say\u0131lan bir m\u00e2nev\u00ee ve ahl\u00e2k\u00ee yap\u0131 olu\u015fturulmu\u015ftur. Allah\u2019a iman, Peygamber\u2019e ba\u011fl\u0131l\u0131k, d\u00fcnya hayat\u0131n\u0131n ge\u00e7ici, \u00e2hiretin kal\u0131c\u0131 oldu\u011fu inanc\u0131, tevekk\u00fcl, takv\u00e2, hu\u015f\u00fb, ihl\u00e2s, sab\u0131r gibi din\u00ee esas ve kavramlar \u00fczerinde \u00f6nemle durulmu\u015ftur. Yakla\u015f\u0131k on y\u0131l s\u00fcren bu tebli\u011f s\u00fcrecinin ard\u0131ndan hicretten evvel be\u015f vakit namaz, hicret esnas\u0131nda cuma namaz\u0131, sonraki y\u0131llarda da zek\u00e2t, oru\u00e7 ve hac ibadetleriyle ilgili h\u00fck\u00fcmler gelmi\u015ftir.<\/p>\n
\u0130sl\u00e2m\u2019da ibadet \u00f6ncelikle Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in buyru\u011fudur; Hz. Peygamber de uygulamalar\u0131yla ibadetlerin usul ve \u00e2d\u00e2b\u0131n\u0131 \u00f6\u011fretmi\u015ftir. Kur\u2019an yaln\u0131z Allah\u2019a ibadet edilmesi gerekti\u011fini vurgular; \u00e7\u00fcnk\u00fc Allah her \u015feyin yarat\u0131c\u0131s\u0131 (el-En\u2018\u00e2m 6\/102), yerin ve g\u00f6\u011f\u00fcn sahibi, m\u00e2liki ve rabbi (el-Bakara 2\/107; \u00c2l-i \u0130mr\u00e2n 3\/189; Meryem 19\/65), insanlar\u0131n ger\u00e7ek h\u00fck\u00fcmdar\u0131d\u0131r (en-N\u00e2s 114\/2). Allah\u2019a ibadet edilmek, insanlara da yaln\u0131z O\u2019na ibadet etmek yara\u015f\u0131r (el-F\u00e2tiha 1\/5; el-Enbiy\u00e2 21\/67; ez-Z\u00e2riy\u00e2t 51\/56); Allah\u2019tan ba\u015fkas\u0131na ibadet etmek cahilliktir (ez-Z\u00fcmer 39\/64). R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee Kur\u2019an\u2019da iki t\u00fcrl\u00fc ibadetten s\u00f6z edildi\u011fini, ak\u0131ll\u0131 ve iradeli varl\u0131klar\u0131n kendi istekleriyle, ak\u0131l ve iradeye sahip olmayan varl\u0131klar\u0131n da zorunlu olarak (yarat\u0131l\u0131\u015f kanunlar\u0131na uyarak) ibadet ettiklerini belirtir (el-M\u00fcfred\u00e2t, \u201c\u02bfabd\u201d, \u201cscd\u201d md.leri). Ancak Allah\u2019\u0131n varl\u0131k ve birli\u011fini, kudret ve iradesinin mutlakl\u0131\u011f\u0131n\u0131 kan\u0131tlamay\u0131 ama\u00e7layan \u00e2yetlerde, iradeli ve \u015fuurlu olanlar da dahil olmak \u00fczere evrendeki b\u00fct\u00fcn varl\u0131klar\u0131n olu\u015f ve hareketlerinin il\u00e2h\u00ee yasalara mutlak uyumu bilhassa \u201csecde\u201d ve \u201ctesbih\u201d kavramlar\u0131yla ifade edilir (mesel\u00e2 bk. en-Nahl 16\/49; er-Rahm\u00e2n 55\/6; et-Teg\u0101b\u00fcn 64\/1). Sonu\u00e7ta Allah g\u00f6r\u00fcnmez varl\u0131klar\u0131 ve insanlar\u0131 kendisine kulluk etmeleri i\u00e7in yaratm\u0131\u015ft\u0131r (ez-Z\u00e2riy\u00e2t 51\/56). \u201cAndolsun ki biz her \u00fcmmete, \u2018Allah\u2019a ibadet edin, sahte tanr\u0131lardan uzak durun\u2019 diyen bir el\u00e7i g\u00f6nderdik\u201d (en-Nahl 16\/36) me\u00e2lindeki \u00e2yetin de g\u00f6sterdi\u011fi gibi \u0130sl\u00e2m dinine g\u00f6re ibadet b\u00fct\u00fcn peygamberlerin tebli\u011finde ortak ilkedir. Kur\u2019an\u2019da N\u00fbh, H\u00fbd, S\u00e2lih, \u015euayb, \u00ces\u00e2 gibi isimler de zikredilerek (el-M\u00e2ide 5\/72; el-A\u2018r\u00e2f 7\/59-85) her peygamberin tebli\u011finde hemen hemen ayn\u0131 ifadelerle (bk. M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201c\u02bfabd\u201d md.) Allah\u2019a ibadet emrinin tekrar edildi\u011fi bildirilir (el-Enbiy\u00e2 21\/25).<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de namaz ve oru\u00e7 gibi vakitleri, kurallar\u0131, miktarlar\u0131 belli olan ibadetler yan\u0131nda dua, zikir, t\u00f6vbe, isti\u011ffar, tesbih gibi kavramlarla ifade edilen ve genel olarak Allah\u2019a iman\u0131, sayg\u0131 ve teslimiyeti yans\u0131tan; miktar\u0131, \u015fekli, zaman\u0131 ki\u015filerin din\u00ee sorumluluk ve duyarl\u0131l\u0131\u011f\u0131na b\u0131rak\u0131lan davran\u0131\u015flardan da s\u00f6z edilir, bunlar din\u00ee \u00f6\u011fretide geni\u015f anlam\u0131yla ibadet kavram\u0131 i\u00e7inde g\u00f6sterilir. Esasen ki\u015finin takv\u00e2 duygusuyla Allah\u2019\u0131n r\u0131z\u00e2s\u0131n\u0131 g\u00f6zeterek yapt\u0131\u011f\u0131, gerek kendisinin gerekse ba\u015fkalar\u0131n\u0131n d\u00fcnya ve \u00e2hireti i\u00e7in hay\u0131rl\u0131 davran\u0131\u015flar, s\u00f6yledi\u011fi s\u00f6zler, beden\u00ee ve mal\u00ee fedak\u00e2rl\u0131klar, hatta iyi niyet, samimi duygu ve d\u00fc\u015f\u00fcnceler de genel anlamda ibadet kapsam\u0131na girmektedir. \u0130nsan\u0131n, Kur\u2019an ve S\u00fcnnet\u2019te somutla\u015fan il\u00e2h\u00ee iradeye uygun olmas\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc ve Allah\u2019\u0131n ho\u015fnutlu\u011funu kazanmaya de\u011fer buldu\u011fu her hali ve hareketi ibadettir (Gazz\u00e2l\u00ee, III, 264, 324; \u0130hv\u00e2n-\u0131 Saf\u00e2, II, 124-125). Bu t\u00fcr davran\u0131\u015flar i\u00e7in \u00f6zel ibadetlerde oldu\u011fu gibi formel ve ba\u011flay\u0131c\u0131 h\u00fck\u00fcmler bulunmasa bile Kur\u2019an ve hadislerde ortaya konan toplum, hayat, ahl\u00e2k vb. konulara dair a\u00e7\u0131klamalarda bu mahiyetteki ibadetler vas\u0131tas\u0131yla m\u00fcsl\u00fcmana y\u00fcksek bir ahl\u00e2k\u00ee ve ruh\u00ee ki\u015filik kazand\u0131r\u0131lmas\u0131 ama\u00e7lanm\u0131\u015ft\u0131r. Nitekim Kur\u2019an\u2019da kurbanlar\u0131n etlerinin ve kanlar\u0131n\u0131n de\u011fil kurban kesenlerin takv\u00e2s\u0131n\u0131n Allah\u2019a ula\u015faca\u011f\u0131 bildirilerek (el-Hac 22\/37) belli \u015fekil \u015fartlar\u0131 ta\u015f\u0131yan ibadetlerin de takv\u00e2, ihl\u00e2s, hu\u015f\u00fb gibi kalb\u00ee hasletlerle olu\u015fan ahl\u00e2k\u00ee ve ruh\u00ee derinlik sayesinde ger\u00e7ek muhtevay\u0131 kazanm\u0131\u015f olaca\u011f\u0131na i\u015faret edilmi\u015ftir. Daha \u00e7ok tasavvuf\u00ee eserlerde \u00fczerinde durulan bu anlay\u0131\u015f\u0131n en g\u00fczel \u00f6rneklerinden biri Gazz\u00e2l\u00ee\u2019nin, ibadetlerin z\u00e2hir\u00ee \u015fartlar\u0131 yan\u0131nda kendi deyimiyle b\u00e2t\u0131n\u00ee \u015fartlar\u0131n\u0131 da derin bir vukufla inceledi\u011fi \u0130\u1e25y\u00e2\u02be\u00fc \u02bful\u00fbmi\u2019d-d\u00een adl\u0131 eseridir. Gazz\u00e2l\u00ee bu kitab\u0131nda (\u00f6zellikle bk. III, 378-414) ilim, ibadet, tasavvuf, zenginlik, din ve hayat anlay\u0131\u015f\u0131 konular\u0131nda d\u00f6nemindeki \u0130sl\u00e2m toplumunun durumunu de\u011ferlendirirken din\u00ee ve ahl\u00e2k\u00ee derinlikten, bilin\u00e7ten yoksun, ferdin ve toplumun din ve d\u00fcnya hayat\u0131na bir \u015fey katmaktan uzak, basit, verimsiz bir zihniyetin bulunmas\u0131ndan yak\u0131narak bunu a\u011f\u0131r bir dille ele\u015ftirmekte, bu anlay\u0131\u015f\u0131 ortadan kald\u0131rmaya y\u00f6nelik fikirler ortaya koymaktad\u0131r.<\/p>\n
\u0130badetlerin yaln\u0131z ferdin Allah kat\u0131ndaki derecesinin y\u00fckselmesini, m\u00e2nev\u00ee hayat\u0131n\u0131n zenginle\u015fmesini sa\u011flamakla kalmay\u0131p ki\u015finin kendi i\u00e7 d\u00fcnyas\u0131na ve davran\u0131\u015flar\u0131na, aileden ba\u015flamak \u00fczere \u00e7e\u015fitli derecelerde toplumsal hayata da olumlu katk\u0131lar sa\u011flad\u0131\u011f\u0131 kabul edilmekte, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ve hadislerde makbul bir ibadetin bu t\u00fcr sonu\u00e7lar do\u011furaca\u011f\u0131 belirtilmektedir (mesel\u00e2 bk. el-Bakara 2\/197; el-Ankeb\u00fbt 29\/45; el-Me\u00e2ric 70\/19-35; M\u00fcsned, II, 441; \u0130bn M\u00e2ce, \u201c\u1e62\u0131y\u00e2m\u201d, 21). Temelde ferd\u00ee y\u00fck\u00fcml\u00fcl\u00fckler olan namaz, oru\u00e7, hac ve zek\u00e2t\u0131n dahi belirgin toplumsal yararlar i\u00e7erdi\u011fi muhakkakt\u0131r. Bununla birlikte Kur\u2019an\u2019da ibadete \u00f6ncelikle Allah ile kul aras\u0131ndaki \u00f6zel bir ili\u015fki olarak bak\u0131lm\u0131\u015f, bundan dolay\u0131 ibadet yapmayanlara kar\u015f\u0131 bask\u0131 anlam\u0131na gelebilecek d\u00fcnyev\u00ee bir yapt\u0131r\u0131mdan s\u00f6z edilmemi\u015f, uhrev\u00ee te\u015fvik ve uyar\u0131larla yetinilmi\u015ftir. \u00c7\u00fcnk\u00fc bu husustaki madd\u00ee ve psikolojik bask\u0131lar ibadetin niyet, irade, ihl\u00e2s, hu\u015f\u00fb gibi ahl\u00e2k\u00ee \u00f6z\u00fcyle \u00e7eli\u015fecektir. Nitekim \u0130sl\u00e2m\u2019\u0131n itikad ve ahl\u00e2ka dair h\u00fck\u00fcmleri gibi ibadetle ilgili h\u00fck\u00fcmleri de insan\u0131n irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcne ve davran\u0131\u015flar\u0131n\u0131n sonu\u00e7lar\u0131na katlanma sorumlulu\u011funa sahip oldu\u011fu ilkesine dayanmaktad\u0131r.<\/p>\n
Genellikle \u0130sl\u00e2m\u2019da ibadetlerin \u00f6nem bak\u0131m\u0131ndan imandan sonra geldi\u011fi kabul edilir. \u0130mans\u0131z ibadet, ger\u00e7ekte sadece riy\u00e2 ve m\u00fcnaf\u0131kl\u0131ktan do\u011fan bir g\u00f6steri\u015ften ibarettir (el-Bakara 2\/264; en-Nis\u00e2 4\/38, 142; el-M\u00e2\u00fbn 107\/5-6). Kur\u2019an\u2019da C\u00e2hiliye Araplar\u0131, ateist olduklar\u0131 i\u00e7in de\u011fil Allah\u2019a inanmakla birlikte putlara tapt\u0131klar\u0131 i\u00e7in ele\u015ftirilir. Bundan dolay\u0131 pek \u00e7ok \u00e2yette imanla amel-i s\u00e2lih bir arada zikredilmi\u015ftir. Kel\u00e2m tarihinde amelin imandan c\u00fcz olup olmad\u0131\u011f\u0131 hususundaki tart\u0131\u015fmalar\u0131n \u00f6z\u00fcnde de bu ili\u015fkinin derecesini belirleme \u00e7abas\u0131 vard\u0131r. Ameli imandan c\u00fcz sayan H\u00e2ric\u00eeler ve Mu\u2018tezile ulem\u00e2s\u0131 kulun Allah\u2019a sayg\u0131 ve ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6steren, hayat\u0131n\u0131n her alan\u0131nda O\u2019nun buyruk ve yasaklar\u0131n\u0131 belirleyici olarak ald\u0131\u011f\u0131n\u0131 yans\u0131tan bir davran\u0131\u015f g\u00f6stermesi gerekti\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015fler; ibadetsizli\u011fi, haram ve k\u00f6t\u00fcl\u00fcklerle ha\u015fir ne\u015fir olmay\u0131 Allah\u2019\u0131 unutmak ve -g\u00fcn\u00fcm\u00fcz din felsefesinde ateizmin bir \u015fekli olarak de\u011ferlendirilen- dine kar\u015f\u0131 ilgisizlik gibi kabul etmi\u015flerdir. Buna kar\u015f\u0131l\u0131k ameli iman\u0131n d\u0131\u015f\u0131nda tutan \u00e7o\u011funluk, iman esaslar\u0131n\u0131 benimsemeleri \u015fart\u0131yla ibadet ve amel hayat\u0131 zay\u0131f olanlar\u0131 da m\u00fcmin kabul ederek onlar\u0131 \u0130sl\u00e2m toplumunun d\u0131\u015f\u0131na \u00e7\u0131karmam\u0131\u015flard\u0131r.<\/p>\n
\u0130badetlerde as\u0131l olan imanla birlikte niyet, ihl\u00e2s, hu\u015f\u00fb, takv\u00e2 gibi kavramlarla ifade edilen \u00f6z ve i\u00e7eriktir. Ancak b\u00fct\u00fcn dinlerde oldu\u011fu gibi \u0130sl\u00e2m\u2019da da ibadetlerin Allah\u2019a sayg\u0131y\u0131 simgeleyen \u015fekl\u00ee \u00f6zellikleri vazge\u00e7ilmez bir \u00f6nem ta\u015f\u0131r. \u015e\u00fcphesiz bu \u00f6nem, her \u015feyden \u00f6nce ba\u015fl\u0131ca formel h\u00fck\u00fcmlerin (mesel\u00e2 namaz i\u00e7in abdest, hacda tavaf ve vakfe gibi) Kur\u2019an ve S\u00fcnnet\u2019te a\u00e7\u0131k\u00e7a bildirilmi\u015f olmas\u0131ndan ileri gelir. \u0130sl\u00e2m\u2019da temel ibadetler i\u00e7in muayyen \u015fekil ve kurallar tesbit edilmi\u015f bulunmas\u0131n\u0131n di\u011fer bir sebebi de bunlar\u0131n birer \u015fi\u00e2r de\u011feri ta\u015f\u0131mas\u0131, yani d\u0131\u015ftan bak\u0131ld\u0131\u011f\u0131nda yap\u0131lan\u0131n \u0130sl\u00e2m\u2019a has bir ibadet oldu\u011funu g\u00f6stermesidir. Bu t\u00fcr gerek\u00e7elerle \u0130sl\u00e2m \u00e2limleri ibadetlerin \u015fekillerinin de\u011fi\u015ftirilemez (tevk\u012bf\u00ee) oldu\u011funu kabul etmi\u015fler, ibadetlerin sadece i\u00e7eri\u011finin \u00f6nemli oldu\u011funu ileri s\u00fcrerek \u015fekli ve z\u00e2hiri hafife alan anlay\u0131\u015f\u0131 \u201cib\u00e2h\u00eelik\u201d olarak de\u011ferlendirmi\u015flerdir. Ayr\u0131ca Kur\u2019an\u2019\u0131n emrettikleri, Hz. Peygamber\u2019in uygulay\u0131p \u00fcmmetine g\u00f6sterdikleri d\u0131\u015f\u0131nda yeni ibadet \u015fekilleri t\u00fcretmek de bizzat Res\u00fbl-i Ekrem taraf\u0131ndan yasaklanm\u0131\u015ft\u0131r. S\u00fbf\u00eelerin, S\u00fcnn\u00ee gelenekteki farz ve n\u00e2file ibadetler d\u0131\u015f\u0131nda geli\u015ftirdikleri ahz\u00e2b ve evr\u00e2d okuma, sem\u00e2 ve zikir \u00e2yini yapma, inziv\u00e2ya \u00e7ekilme gibi rit\u00fcelleriyle ibadet oldu\u011funu ileri s\u00fcrd\u00fckleri t\u00fcrbe, tekke, \u015feyh ziyaretleri vb. uygulamalar\u0131 bir\u00e7ok f\u0131k\u0131h \u00e2limince bid\u2018at say\u0131lm\u0131\u015ft\u0131r (mesel\u00e2 bk. \u0130zzeddin \u0130bn Abd\u00fcssel\u00e2m, s. 163; \u0130bn Teymiyye, XI, 591-602; \u0130br\u00e2him b. M\u00fbs\u00e2 e\u015f-\u015e\u00e2t\u0131b\u00ee, I, 265-285; Birgiv\u00ee, s. 169-184).<\/p>\n
Kur\u2019an\u2019da ibadetlerin daha ziyade \u00f6z\u00fc ve amac\u0131 \u00fczerinde durulurken \u015fekli, \u00e2d\u00e2b ve erk\u00e2n\u0131yla ilgili s\u0131n\u0131rl\u0131 bilgi verilmi\u015f, ak\u0131l yoluyla tesbiti m\u00fcmk\u00fcn olmayan bu konuda as\u0131l merci Hz. Peygamber\u2019in beyan ve uygulamalar\u0131 olmu\u015ftur (\u015e\u00e2fi\u00ee, s. 176-199). Nitekim hadis mecmualar\u0131nda ibadetlerin \u015fekli, zaman\u0131 ve miktar\u0131na dair rivayetlerin \u00e7ok geni\u015f yer tuttu\u011fu g\u00f6r\u00fcl\u00fcr. Mesel\u00e2 Buh\u00e2r\u00ee\u2019nin el-C\u00e2mi\u02bfu\u2019\u1e63-\u1e63a\u1e25\u00ee\u1e25\u2019inin yakla\u015f\u0131k d\u00f6rtte biri namaz, zek\u00e2t, hac, oru\u00e7 ve kurban hakk\u0131ndaki hadislerden olu\u015fur. Esasen Kur\u2019\u00e2n-\u0131 Ker\u00eem m\u00fcsl\u00fcmanlar\u0131n Hz. Muhammed\u2019i \u00f6rnek almalar\u0131n\u0131 (el-Ahz\u00e2b 33\/21; el-Ha\u015fr 59\/7) ve ona uymalar\u0131n\u0131 (\u00c2l-i \u0130mr\u00e2n 3\/31) emrederken Res\u00fbl-i Ekrem de kendisinin bu misyonuna dair a\u00e7\u0131klamalar yapm\u0131\u015ft\u0131r (mesel\u00e2 bk. M\u00fcsned, III, 318, 366; Buh\u00e2r\u00ee, \u201cE\u1e95\u00e2n\u201d, 18, \u201cA\u1e25k\u00e2m\u201d, 1; M\u00fcslim, \u201c\u0130m\u00e2re\u201d, 32). Bununla birlikte g\u00fcn\u00fcm\u00fczde \u0130sl\u00e2m d\u00fcnyas\u0131nda uygulanan ibadet \u015fekillerinin b\u00fct\u00fcn ayr\u0131nt\u0131lar\u0131n\u0131 hadislere dayand\u0131rmak, dolay\u0131s\u0131yla bunlar\u0131n Hz. Peygamber\u2019den gelen s\u00fcnnet oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. De\u011fi\u015fik co\u011frafyalardaki m\u00fcsl\u00fcmanlar\u0131n ibadet uygulamalar\u0131nda g\u00f6r\u00fclen ayr\u0131nt\u0131lara ili\u015fkin farkl\u0131l\u0131klar\u0131n \u00f6nemli bir k\u0131sm\u0131 yaratana daha \u00e7ok ibadet etme duygusuyla ya\u015fat\u0131lan geleneklerdir ve bunlar din\u00ee hayat\u0131n bir y\u00f6n\u00fcyle k\u00fclt\u00fcrel zenginli\u011fini temsil eder.<\/p>\n
\u0130badetlerde niyet ve ihl\u00e2s tevhid ilkesinin ibadetteki yans\u0131mas\u0131d\u0131r (el-F\u00e2tiha 1\/5; \u00c2l-i \u0130mr\u00e2n 3\/64). Bunu Hz. Peygamber \u201cAllah\u2019\u0131 g\u00f6r\u00fcyormu\u015f\u00e7as\u0131na ibadet etmek\u201d \u015feklinde belirtmi\u015ftir (Buh\u00e2r\u00ee, \u201c\u00cem\u00e2n\u201d, 37). Bu bilin\u00e7le yap\u0131lan az ibadet bu y\u00f6nden kusurlu olan \u00e7ok ibadetten hay\u0131rl\u0131d\u0131r. \u0130sl\u00e2m dini d\u00fcnya i\u015flerinin d\u00fczenini bozacak, insanlara sefalet ve mutsuzluk getirecek derecedeki a\u015f\u0131r\u0131l\u0131klar\u0131 ba\u015fka konularda oldu\u011fu gibi ibadet konusunda da reddetmi\u015ftir (mesel\u00e2 bk. el-A\u2018r\u00e2f 7\/31-33; el-Cum\u2018a 62\/10; Buh\u00e2r\u00ee, \u201c\u1e62avm\u201d, 51; M\u00fcslim, \u201cZek\u00e2t\u201d, 40). Res\u00fbl-i Ekrem\u2019in \u0130sl\u00e2m\u2019da ruhbanl\u0131\u011f\u0131n bulunmad\u0131\u011f\u0131 yolundaki a\u00e7\u0131klamas\u0131n\u0131n as\u0131l amac\u0131 da (M\u00fcsned, VI, 226; D\u00e2rim\u00ee, \u201cNik\u00e2\u1e25\u201d, 3; kr\u015f. Goldziher, Le dogme et la loi de l\u2019Islam, s. 116-117) ibadette a\u015f\u0131r\u0131l\u0131\u011fa saparak d\u00fcnya i\u015flerinin ihmal edilmesini \u00f6nlemektir.<\/p>\n
\u0130sl\u00e2m\u2019da ibadetleri ifa edenlere uhrev\u00ee m\u00fck\u00e2fat vaad edilirken aksine davrananlar da cezaland\u0131r\u0131lacaklar\u0131 y\u00f6n\u00fcnde uyar\u0131l\u0131r. Bu sebeple Mu\u2018tezile \u00e2limleri adalet ilkesini dikkate alarak ibadetin zorunlu sonucunun cennet, ibadetsizli\u011fin sonucunun da cehennem oldu\u011funu s\u00f6ylemi\u015flerdir. Ancak Ehl-i s\u00fcnnet \u00e2limleri b\u00f6yle bir zorunluluktan s\u00f6z etmenin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 belirtmi\u015flerdir. B\u00fct\u00fcn \u0130sl\u00e2m \u00e2limlerine g\u00f6re ilke olarak ibadet cennet \u00fcmidi ve cehennem korkusundan ziyade Allah\u2019\u0131n emri oldu\u011fu, hatta bundan da \u00f6te buyurmam\u0131\u015f olsa dahi O\u2019nun ibadet edilmeye l\u00e2y\u0131k bulundu\u011fu, r\u0131z\u00e2s\u0131n\u0131 kazanmaya \u00e7al\u0131\u015fman\u0131n bir kulluk g\u00f6revi oldu\u011fu i\u00e7in yap\u0131l\u0131r ve bu \u015fekildeki ibadet en y\u00fcksek dindarl\u0131kt\u0131r. Bu fikir \u00f6zellikle tasavvufta \u00e2deta ibadetin vazge\u00e7ilmez \u015fart\u0131 gibi telakki edilmi\u015ftir (mesel\u00e2 bk. Fer\u00eed\u00fcddin Att\u00e2r, s. 83).<\/p>\n
\u0130sl\u00e2m\u00ee literat\u00fcrde ibadetlerin kurallar\u0131, vakitleri, miktarlar\u0131 gibi z\u00e2hir\u00ee h\u00fck\u00fcm ve \u015fartlar\u0131 ayr\u0131nt\u0131l\u0131 olarak f\u0131k\u0131h kaynaklar\u0131nda incelenirken tasavvufta umumiyetle ibadetlerin derun\u00ee, ruhan\u00ee ve ahl\u00e2k\u00ee boyutu, kel\u00e2mda da ibadetlerin imanla ilgisi ve \u00e2hiretteki sonu\u00e7lar\u0131 \u00fczerinde durulmu\u015ftur.<\/p>\n
Ahl\u00e2k. \u0130sl\u00e2m\u2019dan \u00f6nceki Arap toplumunun karakteristik \u00f6zelli\u011fi iman ve ibadet bak\u0131m\u0131ndan putperestlik, ahl\u00e2k bak\u0131m\u0131ndan kavmiyet\u00e7i dayan\u0131\u015fma ruhunu ifade eden asabiyetle a\u015f\u0131r\u0131 d\u00fcnyev\u00eelik ve hazc\u0131l\u0131k \u015feklinde \u00f6zetlenebilir. Bu d\u00f6nemde ahl\u00e2k teriminin kar\u015f\u0131l\u0131\u011f\u0131 olarak kullan\u0131lan \u201cm\u00fcr\u00fbe\u201d (m\u00fcr\u00fcvvet) kelimesi \u0130sl\u00e2miyet\u2019in niyet, ama\u00e7 ve i\u00e7erik bak\u0131m\u0131ndan \u0131slah ederek s\u00fcrd\u00fcrd\u00fc\u011f\u00fc c\u00f6mertlik, cesaret gibi erdemler yan\u0131nda \u201cmertlik, yi\u011fitlik\u201d \u015feklindeki s\u00f6zl\u00fck anlam\u0131na uygun olarak koyu bir benlik iddias\u0131 da ta\u015f\u0131yordu. Hatta kan davas\u0131 dahi b\u00f6yle bir ahl\u00e2k anlay\u0131\u015f\u0131n\u0131n gere\u011fi olarak g\u00f6r\u00fcl\u00fcyordu. \u0130lk defa Ignaz Goldziher, d\u00f6nemin edebiyat\u0131ndan \u00f6rnekler g\u00f6stererek \u201cc\u00e2hiliye\u201d kelimesinin zihn\u00ee anlamda bilgisizli\u011fi de\u011fil bir t\u00fcr barbarl\u0131\u011f\u0131, hoyratl\u0131\u011f\u0131, meden\u00ee insan\u0131n ahl\u00e2k\u00ee m\u00e2kull\u00fc\u011f\u00fcne ayk\u0131r\u0131 d\u00fc\u015fen bir karakter tipini ifade etti\u011fini ortaya koymu\u015ftur (Muslim Studies, s. 207-208). C\u00e2hiliyenin z\u0131dd\u0131 konumdaki \u0130sl\u00e2m kavram\u0131n\u0131n yap\u0131s\u0131nda ise hem teslimiyet ve ba\u011fl\u0131l\u0131k hem de bar\u0131\u015f ve uzla\u015fma, kar\u015f\u0131l\u0131kl\u0131 g\u00fcven i\u00e7inde ya\u015fama anlamlar\u0131 bulunmaktad\u0131r. Kur\u2019an\u2019da ba\u015ftan sona kadar do\u011frudan veya dolayl\u0131 olarak bu iki ahl\u00e2k zihniyeti anlat\u0131lmakta, aralar\u0131ndaki derin farklar vurgulanmaktad\u0131r. C\u00e2hiliye d\u00f6neminde hilim (a\u011f\u0131r ba\u015fl\u0131l\u0131k, sab\u0131r, ho\u015fg\u00f6r\u00fc) kavram\u0131n\u0131n y\u00fcksek bir ahl\u00e2k\u0131 ifade etti\u011fine inananlar bulunmakla birlikte bu ahl\u00e2ka, ula\u015f\u0131lmas\u0131 imk\u00e2ns\u0131z bir ide gibi bak\u0131l\u0131rken \u0130sl\u00e2m dini onu m\u00fcsl\u00fcman ferdin ve toplumun h\u00e2kim karakteri haline getirmeyi ba\u015farm\u0131\u015ft\u0131r (Pellat, s. 152).<\/p>\n
Kur\u2019\u00e2n-\u0131 Ker\u00eem, Res\u00fblullah\u2019\u0131n y\u00fcksek bir ahl\u00e2ka sahip oldu\u011funu bildirir (el-Kalem 68\/4). Hz. \u00c2i\u015fe\u2019nin ifadesiyle onun ahl\u00e2k\u0131 Kur\u2019an\u2019dan ibarettir (M\u00fcslim, \u201cM\u00fcs\u00e2fir\u00een\u201d, 139). Res\u00fbl-i Ekrem de kendisinin ahl\u00e2k g\u00fczelliklerini tamamlamak \u00fczere g\u00f6nderildi\u011fini belirtir (el-Muva\u1e6d\u1e6da\u02be, \u201c\u1e24\u00fcsn\u00fc\u2019l-\u1e2bulu\u1e33\u201d, 8). Bundan dolay\u0131 Hz. Peygamber\u2019in Mekke d\u00f6nemindeki ba\u015fl\u0131ca hedeflerinden biri putperestli\u011fe son vermek, di\u011feri de Allah\u2019a sayg\u0131 ve insanlara sevgi temeline dayanan bir ahl\u00e2k\u00ee ili\u015fkiler d\u00fczeni ger\u00e7ekle\u015ftirmek olmu\u015ftur. Esasen putperestlik, sadece b\u00e2t\u0131l bir din\u00ee inan\u00e7 de\u011fil y\u00fcksek bir ahl\u00e2k\u0131n kurulmas\u0131na da ba\u015fl\u0131 ba\u015f\u0131na bir engel te\u015fkil etmekteydi (Goldziher, Le dogme et la loi de l\u2019Islam, s. 4, 11). \u0130sl\u00e2m dini, putperestli\u011fi kesinlikle reddederek kullar\u0131n b\u00fct\u00fcn yapt\u0131klar\u0131n\u0131 eksiksiz bilen ve g\u00f6ren, rahmeti \u00e7ok geni\u015f, fakat cezaland\u0131rmas\u0131 da \u015fiddetli olan Allah inanc\u0131n\u0131 yerle\u015ftirmekle ahl\u00e2k\u00ee hayat i\u00e7in g\u00fc\u00e7l\u00fc bir temel haz\u0131rlam\u0131\u015f (el-A\u2018r\u00e2f 7\/156; el-Hicr 15\/49-50), b\u00f6ylece inananlar\u0131n vicdan\u0131na \u0130sl\u00e2m ahl\u00e2k\u0131n\u0131n karakteristik erdemi konumundaki takv\u00e2 kavram\u0131yla ifade edilen Allah\u2019a derin sayg\u0131n\u0131n ve sorumluluk bilincinin h\u00e2kim olmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Bu bilin\u00e7le m\u00fcsl\u00fcman o g\u00fcne kadar kendi d\u0131\u015f\u0131ndakilerle m\u00fccadele ederken kendi nefsinin bencil ve ahl\u00e2k d\u0131\u015f\u0131 e\u011filimlerine, tutkular\u0131na kar\u015f\u0131 m\u00fccadele vermeye ba\u015flam\u0131\u015ft\u0131r. Sonu\u00e7ta a\u015f\u0131r\u0131 d\u00fcnyev\u00eeli\u011fin yerini derin bir din\u00ee ve uhrev\u00ee sorumluluk \u015fuurunun, insanlar aras\u0131nda s\u00fcregelen z\u0131tla\u015fma ve \u00e7at\u0131\u015fmalar\u0131n yerini sevgi ve adalet ilkelerine dayal\u0131 uzla\u015fma, karde\u015flik ve dayan\u0131\u015fma ili\u015fkilerinin ald\u0131\u011f\u0131 bir ahl\u00e2k\u00ee zihniyet ve sosyal yap\u0131 olu\u015fmu\u015ftur. Ba\u015flang\u0131\u00e7ta daha \u00e7ok, g\u00fcnah i\u015fleme ve Allah\u2019\u0131n azab\u0131na u\u011frama korkusu ve kayg\u0131s\u0131 i\u00e7in kullan\u0131lan takv\u00e2 kavram\u0131, giderek insan haklar\u0131 konusundakiler de dahil olmak \u00fczere \u201cAllah\u2019\u0131n b\u00fct\u00fcn yasalar\u0131na sayg\u0131 ve sorumluluk bilinciyle ya\u015fama\u201d bi\u00e7iminde \u00f6zetlenebilecek bir anlam zenginli\u011fine ula\u015fm\u0131\u015ft\u0131r. Medine d\u00f6neminde inen Hucur\u00e2t s\u00fbresinde Allah\u2019a ve Peygamber\u2019e sayg\u0131dan ba\u015flayarak sosyal bar\u0131\u015f\u0131 ger\u00e7ekle\u015ftirme ve koruma, m\u00fcminlerin karde\u015fli\u011fi ilkesine zarar verecek \u00e7at\u0131\u015fma, alay etme, k\u00fc\u00e7\u00fcmseme, kovculuk, suizan gibi k\u00f6t\u00fcl\u00fcklerden sak\u0131nma y\u00f6n\u00fcnde buyruklar s\u0131ralanarak b\u00fct\u00fcn insanlar\u0131n ayn\u0131 ana babadan geldi\u011fi, kavim ve kabile farkl\u0131l\u0131klar\u0131n\u0131n \u00fcst\u00fcnl\u00fck sebebi say\u0131lamayaca\u011f\u0131 hat\u0131rlat\u0131ld\u0131ktan sonra, \u201cSizin Allah kat\u0131nda en de\u011ferliniz takv\u00e2da en \u00fcst\u00fcn olan\u0131n\u0131zd\u0131r\u201d (49\/13) denilmesi takv\u00e2 kavram\u0131n\u0131n ula\u015ft\u0131\u011f\u0131 anlam geni\u015fli\u011fini g\u00f6stermesi bak\u0131m\u0131ndan ilgi \u00e7ekicidir.<\/p>\n
\u0130sl\u00e2m ahl\u00e2k\u0131nda insan evrenin en se\u00e7kin varl\u0131\u011f\u0131 olarak g\u00f6sterilir; bu da onun gerek bedeni gerekse ruhu ile ferd\u00ee varl\u0131\u011f\u0131n\u0131 koruyup geli\u015ftirmesini gerektirir. Kur\u2019an\u2019da hem bedenin hem kalbin temiz tutulmas\u0131 istenir (el-Bakara 2\/222; el-Ahz\u00e2b 33\/53; el-M\u00fcddessir 74\/4-5). Bu denge din ve d\u00fcnya i\u015flerine bak\u0131\u015fta da ortaya \u00e7\u0131kar. Kur\u2019an yaln\u0131z d\u00fcnyay\u0131 arzu edenleri ele\u015ftirirken d\u00fcnya ve \u00e2hiretin g\u00fczelliklerini birlikte isteyenleri \u00f6vg\u00fcyle anar (el-Bakara 2\/200-201). \u0130badetlerde dahi itidalin korunmas\u0131na \u00f6nem verilir (yk.bk.). Bu yakla\u015f\u0131m\u0131n sonucu olarak ruhbanl\u0131\u011f\u0131n reddedilmesinin bir sebebi de evlilik hayat\u0131n\u0131 \u00f6zendirmektir. \u0130nsanl\u0131k varl\u0131\u011f\u0131n\u0131 iki cinsin birle\u015fmesine bor\u00e7ludur (en-Nis\u00e2 4\/1). Hz. Peygamber, z\u00fchd i\u00e7in bek\u00e2r ya\u015famay\u0131 tercih eden bir sah\u00e2b\u00eeye bunun h\u0131ristiyan rahiplerine mahsus bir ya\u015fay\u0131\u015f oldu\u011funu hat\u0131rlatm\u0131\u015f, \u201cbizim s\u00fcnnetimiz\u201d dedi\u011fi \u0130sl\u00e2m\u00ee hayat tarz\u0131n\u0131n evlenip aile kurmay\u0131 gerektirdi\u011fini belirtmi\u015ftir (M\u00fcsned, V, 163). Kur\u2019\u00e2n-\u0131 Ker\u00eem ailenin bir huzur ve s\u00fck\u00fbn yuvas\u0131 olmas\u0131 gerekti\u011fine i\u015faret eder, aile \u00fcyeleri aras\u0131ndaki sevgiyi Allah\u2019\u0131n bir lutfu olarak g\u00f6sterir (er-R\u00fbm 30\/21).<\/p>\n
Hz. Peygamber, temelde sosyal ili\u015fkilerin sevgi ve payla\u015fma duygular\u0131 \u00fczerine kurulmas\u0131 gerekti\u011fini belirtir (mesel\u00e2 bk. M\u00fcsned, VI, 24, 28; Buh\u00e2r\u00ee, \u201cEdeb\u201d, 27; M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 93). \u0130sl\u00e2m toplumunda i\u015f ve ticaretten siyas\u00ee ve idar\u00ee hayata kadar her alandaki ili\u015fkilerde m\u00fcsl\u00fcmanlar\u0131n b\u00f6yle bir ahl\u00e2k\u00ee \u015fuurla hareket etmesi gerekti\u011fini bildiren pek \u00e7ok \u00e2yet ve hadis vard\u0131r. \u0130sl\u00e2m dini sosyal ger\u00e7ekli\u011fe b\u00fcy\u00fck \u00f6nem verir. Sosyal hayat\u0131n gere\u011fi olan ortak m\u00fcnasebetlerin hem Allah\u2019\u0131n r\u0131z\u00e2s\u0131na hem de insanlar\u0131n iyili\u011fine uygun olarak s\u00fcrd\u00fcr\u00fclebilmesi i\u00e7in Kur\u2019an \u0131srarla adaletin gereklili\u011fini vurgulamaktad\u0131r. Daha sonraki kaynaklarda \u201cm\u00fcs\u00e2vat\u201d kelimesi de kullan\u0131lmakla birlikte ba\u015fta Kur\u2019an olmak \u00fczere \u0130sl\u00e2m\u00ee eserlerde adalet kavram\u0131 e\u015fitli\u011fi de kapsar. Mesel\u00e2, \u201c\u00c7ocuklar\u0131n\u0131za verdi\u011finiz \u015feylerde adaletli davran\u0131n\u201d anlam\u0131ndaki hadiste (Buh\u00e2r\u00ee, \u201cHibe\u201d, 12) adalet e\u015fitlik demektir. C\u00e2hiliye d\u00f6neminde kendilerini \u201cahr\u00e2r\u201d (h\u00fcrler, soylular) diye niteleyen \u00fcst s\u0131n\u0131f\u0131n b\u00fct\u00fcn direnmesine ra\u011fmen \u0130sl\u00e2m dini, e\u015fitlik ve adalet ilkelerinden kesinlikle fedak\u00e2rl\u0131kta bulunmad\u0131\u011f\u0131 gibi bu ilkelerle \u00e7eli\u015fmeyen m\u00e2kul ve me\u015fr\u00fb bir \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131 da geli\u015ftirmi\u015ftir. \u0130nsan\u0131n \u00f6zg\u00fcrl\u00fck hakk\u0131n\u0131 kullan\u0131rken me\u015fruiyet s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131n\u0131 \u00f6nleyici yasal d\u00fczenlemeler getirilmekle birlikte bu hususta en b\u00fcy\u00fck a\u011f\u0131rl\u0131k ki\u015finin kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yine kendisinin s\u0131n\u0131rlamas\u0131n\u0131, gerekti\u011finde \u00f6zveride bulunmas\u0131n\u0131 sa\u011flayan din\u00ee ve ahl\u00e2k\u00ee duyarl\u0131l\u0131\u011fa verilmi\u015ftir. Din\u00ee duyarl\u0131l\u0131\u011f\u0131n esas\u0131n\u0131, insana \u201c\u015fah damar\u0131ndan daha yak\u0131n\u201d bulunan (K\u0101f 50\/16) ve onun gizli a\u00e7\u0131k b\u00fct\u00fcn yapt\u0131klar\u0131ndan haberdar olan (el-Bakara 2\/77; el-En\u2018\u00e2m 6\/3) Allah inanc\u0131 olu\u015fturur. Ahl\u00e2k\u00ee duyarl\u0131l\u0131k ise do\u011fruluk ve d\u00fcr\u00fcstl\u00fck, so\u011fukkanl\u0131l\u0131k, a\u011f\u0131r ba\u015fl\u0131l\u0131k, tevazu, kanaatk\u00e2rl\u0131k, feragat ve fedak\u00e2rl\u0131k, af, sab\u0131r, vefa gibi sosyal sonu\u00e7lar\u0131 da olan erdemlerle ortaya \u00e7\u0131kar. Mesel\u00e2 k\u00f6t\u00fcl\u00fck edenlere adalet \u00f6l\u00e7\u00fcs\u00fc i\u00e7inde kar\u015f\u0131l\u0131k vermek fert i\u00e7in bir hakt\u0131r; ba\u011f\u0131\u015flama yolunu tercih etmek ise bir ihsan ve dolay\u0131s\u0131yla erdemdir (en-Nahl 16\/90, 126). Kur\u2019an, k\u00f6t\u00fcl\u00fckleri iyilik ve g\u00fczellikle kar\u015f\u0131laman\u0131n d\u00fc\u015fmanl\u0131klar\u0131 s\u0131cak dostluklara d\u00f6n\u00fc\u015ft\u00fcrece\u011fini bildirir (Fuss\u0131let 41\/34).<\/p>\n
\u0130sl\u00e2m\u2019\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nemdeki di\u011fer b\u00fcy\u00fck uygarl\u0131klarda oldu\u011fu gibi \u0130sl\u00e2m\u2019da da k\u00f6lelik kurumunun bulunmas\u0131 onun belirtilen e\u015fitlik ilkesinde bir istisna te\u015fkil eder. Fakat \u0130sl\u00e2m\u2019da k\u00f6lelerin durumu di\u011fer uygarl\u0131klardakinden \u00e7ok farkl\u0131d\u0131r. Mesel\u00e2 Roma \u0130mparatorlu\u011fu\u2019nda efendi, bir \u015fah\u0131s de\u011fil bir e\u015fya kabul edilen k\u00f6lesinin ya\u015famas\u0131 ve \u00f6ld\u00fcr\u00fclmesi hususunda mutlak karar yetkisine sahipti (Westermarck, I, 431-432). \u0130sl\u00e2miyet, o g\u00fcnk\u00fc milletleraras\u0131 \u015fartlar ve kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerde h\u00e2kim telakkiler sebebiyle k\u00f6lelik kurumunu tek tarafl\u0131 olarak kald\u0131rmam\u0131\u015fsa da k\u00f6lele\u015ftirme yollar\u0131n\u0131 daraltt\u0131\u011f\u0131, k\u00f6leleri \u00f6zg\u00fcrle\u015ftirmeye te\u015fvik edici veya zorlay\u0131c\u0131 hukuk\u00ee ve ahl\u00e2k\u00ee h\u00fck\u00fcmler koydu\u011fu gibi k\u00f6lelerin durumuyla ilgili olarak o d\u00f6nemdeki ba\u015fka hi\u00e7bir uygulamayla mukayese dahi edilemeyecek derecede iyile\u015ftirmeler yapm\u0131\u015ft\u0131r (a.g.e., I, 431, 681-683; Muhammed Ham\u00eedullah, \u0130sl\u00e2m Peygamberi, II, 28-30).<\/p>\n
Sonu\u00e7 olarak \u0130sl\u00e2m dini ki\u015fiyi, kat\u0131 ve anlams\u0131z geleneklerin ba\u011flay\u0131c\u0131l\u0131\u011f\u0131ndan ve kabilenin kendi ba\u015f\u0131na de\u011fersiz bir par\u00e7as\u0131 olmaktan kurtar\u0131p inan\u00e7, d\u00fc\u015f\u00fcnce ve eylemlerinin niteli\u011fine g\u00f6re kendi kendini de\u011ferli veya de\u011fersiz k\u0131lan ger\u00e7ek bir \u015fahsiyet haline getirmi\u015ftir. Buna g\u00f6re, \u201c\u0130nanm\u0131\u015f bir k\u00f6le putperest h\u00fcr bir erkekten, yine inanm\u0131\u015f bir c\u00e2riye putperest h\u00fcr bir kad\u0131ndan daha de\u011ferlidir\u201d (el-Bakara 2\/221). Ahl\u00e2k bak\u0131m\u0131ndan bu kabul, ki\u015finin ba\u011f\u0131ms\u0131z bir de\u011fer oldu\u011fu ilkesinin il\u00e2n\u0131ndan ba\u015fka bir \u015fey de\u011fildir (Izutsu, Kur\u2019an\u2019da Din\u00ee ve Ahl\u00e2k\u00ee Kavramlar, s. 90). B\u00f6ylece ki\u015fi kendi tercih ve karar\u0131yla rabbinin merhametli, ker\u00eem ve sevgisi sonsuz bir il\u00e2h olmas\u0131n\u0131 dikkate alarak kendinde de bu y\u00f6nde \u00fcst\u00fcn bir ahl\u00e2k geli\u015ftirebilir. Bu mahiyetteki her ahl\u00e2k\u00ee duygu ve davran\u0131\u015f il\u00e2h\u00ee bir s\u0131fat\u0131n insandaki tecellisi demektir (a.g.e., s. 97-101).<\/p>\n
\u0130sl\u00e2m\u2019\u0131n ilk y\u00fczy\u0131l\u0131nda ahl\u00e2k genellikle din\u00ee ilke ve kurallara ve bunlarla e\u011fitilen m\u00fcsl\u00fcmanlar\u0131n sa\u011fduyusuyla verdi\u011fi yarg\u0131lara dayan\u0131yordu. II. (VIII.) y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan itibaren ortaya \u00e7\u0131kan siyas\u00ee ve k\u00fclt\u00fcrel geli\u015fmelerin, ba\u015fka din ve k\u00fclt\u00fcrlerle tan\u0131\u015fman\u0131n sonucunda gerek y\u00f6ntemleri gerekse problemleri ve yakla\u015f\u0131mlar\u0131 birbirinden farkl\u0131 ahl\u00e2k anlay\u0131\u015flar\u0131 olu\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Kel\u00e2m ilminde kullar\u0131n fiilleri daha \u00e7ok Allah\u2019\u0131n ilim, irade ve kudretiyle ilgisi bak\u0131m\u0131ndan ele al\u0131narak insan\u0131n irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve sorumlulu\u011fu ile eylemlerinin de\u011feri ve sonu\u00e7lar\u0131 tart\u0131\u015f\u0131lm\u0131\u015f, tasavvufta en y\u00fcksek ama\u00e7 olan m\u00e2rifetullaha ula\u015fabilmek i\u00e7in kalbin ar\u0131nd\u0131r\u0131lmas\u0131 ve ahl\u00e2k\u0131n g\u00fczelle\u015ftirilmesine a\u011f\u0131rl\u0131k verilmi\u015ftir. Felsefede ise genellikle insan\u0131n ahl\u00e2k\u00ee tabiat\u0131 ve nefsin ahl\u00e2kla ilgili g\u00fc\u00e7leriyle bunlardan do\u011fan erdemler ve erdemsizliklerin tan\u0131t\u0131m\u0131, nefsin e\u011fitilmesi, en y\u00fcksek ama\u00e7 olarak saadet ve ona ula\u015fma yollar\u0131, bunun i\u00e7in elveri\u015fli olan ve olmayan toplum ve siyaset \u00e7e\u015fitleri gibi konular \u00fczerinde durulmu\u015ftur.<\/p>\n
Tasavvuf. \u0130sl\u00e2m dini Hint \u00e7ilecili\u011fi, h\u0131ristiyan ruhbanl\u0131\u011f\u0131 gibi koyu mistik temay\u00fcllere izin vermez; evlenmeyi, d\u00fcnya i\u00e7in \u00e7al\u0131\u015fmay\u0131 ve d\u00fcnya nimetlerinden me\u015fr\u00fb ve m\u00e2kul \u00f6l\u00e7\u00fclerde yararlanmay\u0131 tavsiye eder. Bununla birlikte bizzat Hz. Peygamber\u2019in \u00f6l\u00e7\u00fcl\u00fc bir z\u00fchd hayat\u0131 ya\u015fad\u0131\u011f\u0131, \u00e7evresindekileri de bu hayata \u00f6zendirdi\u011fi bilinmektedir. Eb\u00fb H\u00fcreyre, Res\u00fblullah\u2019\u0131n arpa ekme\u011fiyle karn\u0131n\u0131 doyurmadan bu d\u00fcnyadan g\u00f6\u00e7t\u00fc\u011f\u00fcn\u00fc s\u00f6yler (Buh\u00e2r\u00ee, \u201cE\u1e6d\u02bfime\u201d, 23; M\u00fcslim, \u201cZ\u00fchd\u201d, 22). Esasen d\u00fcnyan\u0131n ge\u00e7icili\u011fi, as\u0131l ve ebed\u00ee hayat\u0131n \u00f6l\u00fcm sonras\u0131nda bulundu\u011fu \u015feklindeki genel yakla\u015f\u0131m\u0131n (el-Kehf 18\/46) mant\u0131k\u00ee sonucu olarak bu hayat\u0131n imk\u00e2nlar\u0131n\u0131 f\u00e2ni hazlar i\u00e7in kullanmak yerine onlar\u0131 ebed\u00ee hayattaki kurtulu\u015f i\u00e7in de\u011ferlendirmek gerekirdi. Kur\u2019\u00e2n-\u0131 Ker\u00eem, \u0130sl\u00e2m m\u00fccahidlerine fetihler sayesinde \u00e7ok miktarda ganimet elde edeceklerini bildirmekte (el-Feth 48\/19-20), fakat Allah kat\u0131nda daha \u00e7ok ganimet bulundu\u011funu da haber vermektedir (en-Nis\u00e2 4\/94). Ayr\u0131ca ibadetlerin ve her t\u00fcrl\u00fc iyili\u011fin niyet ve ihl\u00e2s gibi kalb\u00ee hasletlerle de\u011fer kazanmas\u0131, m\u00fcsl\u00fcman\u0131n vicdan\u0131nda derin din\u00ee kayg\u0131 ve sorumluluk duygusunun (takv\u00e2) h\u00e2kim k\u0131l\u0131nmas\u0131, insan\u0131n \u201chev\u00e2\u201d kelimesiyle ifade edilen nefsinin sapt\u0131r\u0131c\u0131 e\u011filim ve ihtiraslar\u0131na kar\u015f\u0131 s\u00fcrekli uyan\u0131k bulunmas\u0131, kader ve teslimiyet inanc\u0131, uhrev\u00ee sorumluluk kayg\u0131s\u0131, varl\u0131\u011f\u0131n derinden tema\u015fas\u0131 ve g\u00f6r\u00fcnenin arkas\u0131ndaki anlam\u0131n\u0131n kavranmas\u0131, b\u00fct\u00fcn insanl\u0131\u011f\u0131n ayn\u0131 ana babadan gelen bir aile oldu\u011fu vb. konulardaki a\u00e7\u0131klama ve uyar\u0131lar, \u0130sl\u00e2m d\u00fcnyas\u0131nda tasavvufun geli\u015fmesine imk\u00e2n veren bir zihniyet olu\u015fturuyordu. Bunun yan\u0131nda Hz. Peygamber\u2019den sonra ba\u015f g\u00f6steren ve giderek yo\u011funla\u015fan siyas\u00ee anla\u015fmazl\u0131klar, i\u00e7 sava\u015flar, bask\u0131 ve zul\u00fcmler; Asr-\u0131 sa\u00e2det\u2019teki takv\u00e2, z\u00fchd, tevekk\u00fcl, kanaatk\u00e2rl\u0131k, sevgi, \u00f6zveri gibi erdemlere dayal\u0131 hayat anlay\u0131\u015f\u0131n\u0131n yerini bencilli\u011fin, servet ve debdebe tutkular\u0131n\u0131n ald\u0131\u011f\u0131na i\u015faret eden geli\u015fmeler, ba\u015ftan beri z\u00e2hid\u00e2ne bir hayata e\u011filimli olanlar aras\u0131nda derin kayg\u0131lara yol a\u00e7m\u0131\u015ft\u0131r. \u0130bn Hald\u00fbn tasavvufun do\u011fu\u015funu bu t\u00fcr uzv\u00ee sebeplere ba\u011flamaktad\u0131r. Her ne kadar zamanla H\u0131ristiyanl\u0131k, Yeni Efl\u00e2tunculuk, Budizm, \u0130ran gnostisizmi gibi din ve k\u00fclt\u00fcrler \u0130sl\u00e2m d\u00fcnyas\u0131nda tasavvuf\u00ee hareketlerin y\u00f6n ve \u015fekil almas\u0131nda, tasavvuf\u00ee d\u00fc\u015f\u00fcnce ve hayat anlay\u0131\u015flar\u0131n\u0131n, \u00f6zellikle felsef\u00ee tasavvufun do\u011fmas\u0131nda geni\u015f \u00f6l\u00e7\u00fcde etkili olmu\u015fsa da hemen b\u00fct\u00fcn mutasavv\u0131flarla di\u011fer m\u00fcsl\u00fcman ilim adamlar\u0131 tasavvufun \u0130sl\u00e2m\u2019\u0131n kendi i\u00e7 dinamiklerinin eseri oldu\u011funu belirtir; m\u00fcste\u015friklerin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu da d\u00e2hil\u00ee sebeplerin etkisini kabul eder. Hatta Louis Massignon tasavvufun, k\u00f6kleri ve geli\u015fmesi bak\u0131m\u0131ndan devaml\u0131 olarak okunan, \u00fczerinde d\u00fc\u015f\u00fcn\u00fclen ve kendisiyle amel edilen Kur\u2019an\u2019dan do\u011fdu\u011funu belirtir (Essai sur les origines du lexique technique, s. 104). Tasavvuf me\u015fruiyetini Kur\u2019an\u2019dan almasa ve onunla uzla\u015ft\u0131r\u0131lmas\u0131, onun \u00fczerine temellendirilmesi m\u00fcmk\u00fcn olmasayd\u0131 marjinal bir anlay\u0131\u015f olmaktan daha ileriye gidemez, \u00f6zellikle toplum taraf\u0131ndan benimsenerek tarikatlar halinde kurumla\u015fmas\u0131 m\u00fcmk\u00fcn olmazd\u0131. \u0130lk d\u00f6nem z\u00e2hidlerinden itibaren mutasavv\u0131flar\u0131n tasavvuf\u00ee g\u00f6r\u00fc\u015f ve uygulamalar\u0131n\u0131 Kur\u2019an\u2019a ve hadislere dayand\u0131rmaya \u00f6zel bir \u00f6nem verdikleri g\u00f6r\u00fclmektedir.<\/p>\n
\u0130bn Hald\u00fbn \u201cibadete a\u011f\u0131rl\u0131k vermek, kendini Allah\u2019a aday\u0131p d\u00fcnya g\u00f6steri\u015finden y\u00fcz \u00e7evirmek, halk\u0131n \u00f6nem verdi\u011fi lezzet, mal ve mevki kar\u015f\u0131s\u0131nda z\u00fchd\u00fc tercih etmek ve halktan uzak durmak\u201d \u015feklinde \u00f6zetledi\u011fi hayat tarz\u0131n\u0131n esasen ashap ve Selef aras\u0131nda da yayg\u0131n olmakla birlikte bu anlay\u0131\u015fta olanlar\u0131n II. (VIII.) y\u00fczy\u0131ldan itibaren s\u00fbfiyye ve mutasavv\u0131fe diye an\u0131lmaya ba\u015fland\u0131\u011f\u0131n\u0131 belirtir (Mu\u1e33addime, III, 1097-1098). Ancak bu isimlerin kullan\u0131m\u0131n\u0131n daha sonra yayg\u0131nl\u0131k kazand\u0131\u011f\u0131 bilinmektedir (a.g.e., s. 155)..<\/p>\n
\u0130lk zamanlarda bilhassa Basra\u2019da Hasan-\u0131 Basr\u00ee\u2019nin \u00e7evresinde olu\u015fan z\u00fchd\u00ee harekette, Allah ve \u00e2hiret korkusunun ve bundan kaynaklanan h\u00fcz\u00fcn duygusunun h\u00e2kim oldu\u011fu bir tasavvuf\u00ee anlay\u0131\u015f geli\u015fmeye ba\u015flam\u0131\u015f; Hasan-\u0131 Basr\u00ee\u2019nin sayg\u0131n ki\u015fili\u011fi, engin k\u00fclt\u00fcr\u00fc ve etkili konu\u015fmalar\u0131 sayesinde bu anlay\u0131\u015f Basra\u2019y\u0131 a\u015farak Horasan\u2019dan M\u0131s\u0131r\u2019a kadar \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n \u00e7e\u015fitli b\u00f6lgelerine yay\u0131lma imk\u00e2n\u0131 bulmu\u015ftur. Ancak kad\u0131n s\u00fbf\u00ee R\u00e2bia el-Adeviyye\u2019nin etkisiyle Allah korkusu ve h\u00fcz\u00fcnden \u00e7ok Allah sevgisini, \u00fcmit ve iyimserli\u011fi esas alan yine Basra merkezli yeni bir anlay\u0131\u015f daha geli\u015fmi\u015ftir. B\u00f6ylece \u0130sl\u00e2m\u2019\u0131n itikad\u00ee konular\u0131na dair kel\u00e2m ilmi; ibadetler, hel\u00e2ller ve haramlar, hukuk ve siyaset gibi pratik alanlar\u0131yla ilgili olarak f\u0131k\u0131h ilmi te\u015fekk\u00fcl ederken insan\u0131n g\u00f6n\u00fcl ve duygu d\u00fcnyas\u0131n\u0131 zenginle\u015ftirme, derun\u00ee ve ahl\u00e2k\u00ee boyutunu geli\u015ftirme i\u015flevini de tasavvuf \u00fczerine alm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta tasavvuf bir zihin hareketi de\u011fil g\u00f6n\u00fcl hareketi olarak ortaya \u00e7\u0131km\u0131\u015fsa da zamanla bu hareketin ba\u015fl\u0131ca iki farkl\u0131 \u00e7izgide geli\u015fti\u011fi g\u00f6r\u00fclmektedir. Eb\u00fb Sa\u00eed el-Harr\u00e2z, C\u00fcneyd-i Ba\u011fd\u00e2d\u00ee, H\u00e2ris el-Muh\u00e2sib\u00ee, Serr\u00e2c, Kel\u00e2b\u00e2z\u00ee, Ku\u015feyr\u00ee ve Gazz\u00e2l\u00ee gibi mutasavv\u0131flar\u0131n temsil etti\u011fi S\u00fcnn\u00ee karakterli birinci \u00e7izgi geleneksel \u0130sl\u00e2m\u2019\u0131 koruma, di\u011fer din\u00ee ilimlerle uyumlu kalma \u00e7abas\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. B\u00e2yez\u00eed-i Bist\u00e2m\u00ee, Hak\u00eem et-Tirm\u00eez\u00ee, Hall\u00e2c-\u0131 Mans\u00fbr, Eb\u00fb Sa\u00eed-i Eb\u00fc\u2019l-Hayr, \u0130bn\u00fc\u2019l-Arab\u00ee, \u0130bn\u00fc\u2019l-F\u00e2r\u0131z gibi mutasavv\u0131flar\u0131n temsil etti\u011fi ikinci \u00e7izgi, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde d\u0131\u015f k\u00fclt\u00fcrlerden ald\u0131\u011f\u0131 yeni etkilerle her alanda k\u00fcll\u00ee hakikate ula\u015fma yetkisini kendinde g\u00f6ren, bu sebeple zaman zaman geleneksel din\u00ee ve akl\u00ee ilimleri k\u00fc\u00e7\u00fcmseyerek dini, varl\u0131\u011f\u0131, evreni, olu\u015fu ve insan\u0131 yeniden yorumlayan ve buna uygun bir hayat felsefesi olu\u015fturan bir d\u00fc\u015f\u00fcnce hareketi haline gelmi\u015ftir. Buna ba\u011fl\u0131 olarak ba\u015flang\u0131\u00e7ta z\u00fchd, ibadet, takv\u00e2, tevekk\u00fcl, tevess\u00fcl, fakr, cihad gibi Kur\u2019an ve hadislerde yer alan kavramlar kullan\u0131larak bunlara ruhan\u00ee y\u00f6n\u00fc a\u011f\u0131r basan, fakat S\u00fcnn\u00ee gelenekle de \u00e7at\u0131\u015fmayan anlamlar verilirken bunlara yava\u015f yava\u015f bilinen anlamlar\u0131 yan\u0131nda gelenekte al\u0131\u015f\u0131k olunmayan i\u00e7erikler de y\u00fcklenmeye ba\u015flanm\u0131\u015ft\u0131r. Mesel\u00e2 Hz. Peygamber\u2019in tevekk\u00fcl konusundaki bilinen tavr\u0131na ra\u011fmen tevekk\u00fcl kavram\u0131 giderek d\u00fcnyay\u0131 reddetmeye kadar varan bir anlam de\u011fi\u015fikli\u011fine u\u011fram\u0131\u015f, hatta baz\u0131 s\u00fbf\u00eeler tedavi olmay\u0131 dahi tevekk\u00fcle ayk\u0131r\u0131 g\u00f6rm\u00fc\u015ft\u00fcr (Eb\u00fb T\u00e2lib el-Mekk\u00ee, II, 22-23; Gazz\u00e2l\u00ee, IV, 249). Ayn\u0131 ak\u0131m taraf\u0131ndan fen\u00e2, vecd, cezbe, \u015firb, sekr, gaybet, ittihad, vahdet gibi \u0130sl\u00e2m\u00ee inan\u00e7lara ayk\u0131r\u0131 anlamlar i\u00e7erdi\u011fi gerek\u00e7esiyle S\u00fcnn\u00ee ulem\u00e2n\u0131n, hatta baz\u0131 \u0131l\u0131ml\u0131 mutasavv\u0131flar\u0131n tenkitlerine yol a\u00e7an yeni kavramlar \u00fcretilmi\u015ftir. Yine ba\u015flang\u0131\u00e7ta z\u00e2hir\u00ee amellerle ilgili kitaplara istihfafla bakan bu \u00e7\u0131\u011f\u0131rdaki s\u00fbf\u00eeler, giderek tasavvufla bu amelleri birlikte g\u00f6t\u00fcrmenin gereklili\u011fi \u00fczerinde duran \u0131l\u0131ml\u0131 mutasavv\u0131flar\u0131n eserlerini dahi k\u00fc\u00e7\u00fcmsemeye ba\u015flam\u0131\u015flard\u0131r. Mevl\u00e2n\u00e2 Cel\u00e2ledd\u00een-i R\u00fbm\u00ee bile s\u00fbf\u00eelerin vas\u0131tas\u0131z bilgisi yan\u0131nda kit\u00e2b\u00ee bilginin \u00f6nemsizli\u011fini anlat\u0131rken (Mesnev\u00ee, VI, 209) Ku\u015feyr\u00ee\u2019nin er-Ris\u00e2le\u2019sinden ve Eb\u00fb T\u00e2lib el-Mekk\u00ee\u2019nin \u1e32\u016bt\u00fc\u2019l-\u1e33ul\u00fbb\u2019undan alayl\u0131 bir anlat\u0131mla s\u00f6z eder (Schimmel, s. 28). Zaman zaman siyas\u00ee ve i\u00e7tima\u00ee s\u0131k\u0131nt\u0131lara da yol a\u00e7an Hur\u00fbf\u00eelik, Baba\u00eelik, Kalender\u00eelik, Haydar\u00eelik, Mel\u00e2m\u00eelik, Abdall\u0131k gibi heterodoks ak\u0131mlar \u00f6nemli \u00f6l\u00e7\u00fcde teorik temellerini bu mutasavv\u0131flar\u0131n g\u00f6r\u00fc\u015flerinden alm\u0131\u015flard\u0131r. Ancak bu ak\u0131mlar Eb\u00fb T\u00e2lib el-Mekk\u00ee, Ku\u015feyr\u00ee ve \u00f6zellikle Gazz\u00e2l\u00ee gibi mutasavv\u0131flar\u0131n \u00e7abalar\u0131 sayesinde, umumiyetle S\u00fcnn\u00ee \u0130sl\u00e2m \u00e7er\u00e7evesinde kalma sorumlulu\u011funu daima canl\u0131 tutan ve bu sayede geni\u015f kitlelerce benimsenen tasavvuf\u00ee anlay\u0131\u015flar\u0131n sahip oldu\u011fu seviyede g\u00fc\u00e7 ve etkiye ula\u015famam\u0131\u015ft\u0131r.<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nR\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201c\u02bfabd\u201d, \u201cscd\u201d, \u201cslm\u201d md.leri.<\/p>\n
Wensinck, el-Mu\u02bfcem, \u201c\u02bfabd\u201d md.<\/p>\n
M. F. Abd\u00fclb\u00e2k\u012b, el-Mu\u02bfcem, \u201c\u02bfabd\u201d, \u201c\u02bfaml\u201d md.leri.<\/p>\n
el-Muva\u1e6d\u1e6da\u02be, \u201c\u1e24\u00fcsn\u00fc\u2019l-\u1e2bulu\u1e33\u201d, 8.<\/p>\n
M\u00fcsned, II, 441; III, 318, 366; V, 163, 253, 260, 267; VI, 24, 28, 226.<\/p>\n
D\u00e2rim\u00ee, \u201cNik\u00e2\u1e25\u201d, 3.<\/p>\n
Buh\u00e2r\u00ee, \u201cBed\u02be\u00fc\u2019l-va\u1e25y\u201d, 3, \u201c\u00cem\u00e2n\u201d, 37, \u201c\u1e62avm\u201d, 51, \u201cE\u1e95\u00e2n\u201d, 18, \u201cA\u1e25k\u00e2m\u201d, 1, \u201cHibe\u201d, 12, \u201cEdeb\u201d, 27, \u201cE\u1e6d\u02bfime\u201d, 23.<\/p>\n
M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 57, 93, 202, \u201cZek\u00e2t\u201d, 40, \u201cM\u00fcs\u00e2fir\u00een\u201d, 139, \u201c\u0130m\u00e2re\u201d, 32, \u201cZ\u00fchd\u201d, 22.<\/p>\n
\u0130bn M\u00e2ce, \u201c\u1e62\u0131y\u00e2m\u201d, 21.<\/p>\n
\u015e\u00e2fi\u00ee, er-Ris\u00e2le, s. 176-199.<\/p>\n
Eb\u00fb T\u00e2lib el-Mekk\u00ee, \u1e32\u016bt\u00fc\u2019l-\u1e33ul\u00fbb, Kahire 1310, II, 22-23.<\/p>\n
\u0130bn Miskeveyh, Teh\u1e95\u00eeb\u00fc\u2019l-a\u1e2bl\u00e2\u1e33, s. 128-129.<\/p>\n
M\u00e2verd\u00ee, Edeb\u00fc\u2019d-d\u00fcny\u00e2 ve\u2019d-d\u00een, Beyrut 1978, s. 96-99.<\/p>\n
H\u00fcseyin b. Ahmed ez-Zevzen\u00ee, \u015eer\u1e25u\u2019l-Mu\u02bfalla\u1e33\u0101ti\u2019s-seb\u02bfa, Beyrut, ts. (Mektebet\u00fc d\u00e2ri\u2019l-bey\u00e2n), s. 82.<\/p>\n
Gazz\u00e2l\u00ee, \u0130\u1e25y\u00e2\u02be, III, 264, 324, 378-414; IV, 249, 286-293.<\/p>\n
\u0130hv\u00e2n-\u0131 Saf\u00e2, er-Res\u00e2\u02beil, Beyrut 1376-77\/1957, II, 124-125.<\/p>\n
Att\u00e2r, Te\u1e95kiret\u00fc\u2019l-evliy\u00e2\u02be, s. 83.<\/p>\n
\u0130zzeddin \u0130bn Abd\u00fcssel\u00e2m, Kit\u00e2b\u00fc\u2019l-Fet\u00e2v\u00e2 (n\u015fr. Abdurrahman b. Abd\u00fclfett\u00e2h), Beyrut 1406\/1986, s. 163.<\/p>\n
Mevl\u00e2n\u00e2, Mesnev\u00ee (trc. Veled \u0130zbudak), \u0130stanbul 1974, VI, 209.<\/p>\n
\u0130bn Teymiyye, Mecm\u00fb\u02bfu fet\u00e2v\u00e2, Rabat, ts. (Mektebet\u00fc\u2019l-ma\u00e2rif), XI, 591-602.<\/p>\n
\u0130br\u00e2him b. M\u00fbs\u00e2 e\u015f-\u015e\u00e2t\u0131b\u00ee, el-\u0130\u02bfti\u1e63\u00e2m (n\u015fr. M. Re\u015f\u00eed R\u0131z\u00e2), Kahire, ts. (el-Mektebet\u00fc\u2019t-tic\u00e2riyyet\u00fc\u2019l-k\u00fcbr\u00e2), I, 265-285.<\/p>\n
\u0130bn Hald\u00fbn, Mu\u1e33addime, III, 1097-1098.<\/p>\n
Birgiv\u00ee, e\u1e6d-\u1e6car\u00ee\u1e33at\u00fc\u2019l-Mu\u1e25ammediyye, \u0130stanbul 1300, s. 169-184.<\/p>\n
H. Gibb, en-N\u00fc\u1e93um ve\u2019l-felsefe ve\u2019d-d\u00een fi\u2019l-\u0130sl\u00e2m, D\u0131ma\u015fk, ts. (el-Merkez\u00fc\u2019l-Arab\u00ee li\u2019l-kit\u00e2b), s. 93-106.<\/p>\n
I. Goldziher, Le dogme et la loi de l\u2019Islam (trc. F\u00e9lix Arin), Paris 1920, s. 4, 11, 111-155.<\/p>\n
a.mlf., Muslim Studies, Albany 1977, s. 207-208.<\/p>\n
B. Carra de Vaux, Les penseurs de l\u2019Islam, Paris 1921, II, 58.<\/p>\n
E. Westermarck, L\u2019origine et le d\u00e9veloppement des id\u00e9es morales (trc. Robert Godet), Paris 1928, I, 431-432, 681-683.<\/p>\n
L. Gardet, La Cit\u00e9 musulmane: Vie sociale et politique, Paris 1954, s. 222-242.<\/p>\n
a.mlf. \u2013 G. C. Anawati, Mystique musulmane, Paris 1968, t\u00fcr.yer.<\/p>\n
W. Montgomery Watt, \u0130sl\u00e2m\u00ee Tetkikler (trc. S\u00fcleyman Ate\u015f), Ankara 1960, s. 40.<\/p>\n
Muhammed Ham\u00eedullah, \u0130sl\u00e2ma Giri\u015f (trc. Kemal Ku\u015fcu), \u0130stanbul 1961, s. 64-69, 133-139.<\/p>\n
a.mlf., \u0130sl\u00e2m Peygamberi (Mutlu), II, 28-30.<\/p>\n
L. Massignon, Essai sur les origines du lexique technique de la mystique musulmane, Paris 1968, s. 104, 155.<\/p>\n
Ch. Pellat, Ris\u00e2le fi\u2019l-\u1e25ilm, Beyrut 1973, s. 152.<\/p>\n
T. Izutsu, Kur\u2019\u00e2n\u2019da Allah ve \u0130nsan (trc. S\u00fcleyman Ate\u015f), Ankara 1975, s. 139-141, 187-188.<\/p>\n
a.mlf., Kur\u2019an\u2019da Din\u00ee ve Ahl\u00e2k\u00ee Kavramlar (trc. Sel\u00e2hattin Ayaz), \u0130stanbul 1991, s. 90, 97-101.<\/p>\n
\u0130br\u00e2him Medk\u00fbr, Fi\u2019l-Felsefeti\u2019l-\u0130sl\u00e2miyye, Kahire 1976, I, 62-65.<\/p>\n
R. A. Nicholson, \u0130sl\u00e2m S\u00fbf\u00eeleri (trc. Mehmet Da\u011f v.d\u011fr.), \u0130stanbul 1978, s. 17-20.<\/p>\n
a.mlf., A Literary History of the Arabs, Cambridge 1979, s. 93.<\/p>\n
M. A. Boisard, L\u2019humanisme de l\u2019Islam, Paris 1979, s. 51-70.<\/p>\n
Schimmel, Tasavvufun Boyutlar\u0131, s. 28.<\/p>\n
Fer\u00eed Vecd\u00ee, Min Me\u02bf\u00e2limi\u2019l-\u0130sl\u00e2m, Kahire 1414\/1994, s. 175-179.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2001 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 23. cildinde, 11-15 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
5\/9
\nM\u00fcellif:
\nAL\u0130 BARDAKO\u011eLU
\nIV. HUKUK, \u0130KT\u0130SAT ve S\u0130YASET
\nAllah\u2019\u0131 tek yarat\u0131c\u0131 ve \u00fcst\u00fcn g\u00fc\u00e7 olarak tan\u0131ma ile n\u00fcb\u00fcvvet, vahiy ve \u00e2hiret gibi Allah\u2019a iman etraf\u0131nda yer alan inan\u00e7 esaslar\u0131 \u0130sl\u00e2m\u2019\u0131n \u00f6z\u00fcn\u00fc, Tanr\u0131\u2019ya ba\u011fl\u0131l\u0131\u011f\u0131n gere\u011fi ve bunun davran\u0131\u015flara aksetmesi say\u0131lan ibadetler ve ahl\u00e2k esaslar\u0131 da dinin ve dindarl\u0131\u011f\u0131n ikinci \u00f6nemli boyutunu te\u015fkil eder. Bunlardan iman dinin Tanr\u0131\u2019y\u0131 tan\u0131ma ve bilme, ibadetler O\u2019na boyun e\u011fme anlam\u0131n\u0131 ta\u015f\u0131rken ahl\u00e2k, metafizik mahiyetteki ilk iki ba\u011flant\u0131y\u0131 d\u00fcnyev\u00ee plana \u00e7\u0131kar\u0131p her t\u00fcrl\u00fc tutum ve davran\u0131\u015fa, insanlar aras\u0131 ili\u015fkilere yans\u0131tma olarak g\u00f6r\u00fclebilir. Din akl\u0131n yan\u0131 s\u0131ra sezgi, duygu ve yarat\u0131l\u0131\u015ftan gelen e\u011filimin de devrede oldu\u011fu bir kabulleni\u015f veya teslimiyet oldu\u011fundan, b\u00fct\u00fcn\u00fcyle m\u00e2kul olsalar da inan\u00e7 esaslar\u0131nda ve bi\u00e7imsel y\u00f6n\u00fcyle ibadetlerde belli bir dogmatizm ka\u00e7\u0131n\u0131lmaz ve hatta gereklidir. Bu sebeple felsefenin b\u00fct\u00fcn\u00fcyle rasyonel metotlar\u0131n\u0131 dinin bu alan\u0131na uygulamak do\u011fru olmaz. \u00d6te yandan din ve ahl\u00e2k bak\u0131m\u0131ndan d\u0131\u015fa akseden davran\u0131\u015flar ve \u015fekil kadar, hatta daha da \u00f6ncelikli olarak ki\u015finin niyet ve samimiyeti \u00f6nemlidir. Fertlerin birbirleriyle ve toplumla ili\u015fkilerini normatif ve tasvir edici bir yakla\u015f\u0131mla ele alan hukuk, iktisat, idare ve siyaset gibi disiplinlerde ise rasyonalite, objektivite ve \u015fekil h\u00e2kimdir. S\u00f6z konusu disiplinler bu y\u00f6nleriyle de\u011fil insanl\u0131\u011f\u0131n sa\u011fduyuya dayal\u0131 ortak de\u011ferlerinin korunmas\u0131, dinin genel ilkeleriyle b\u00fct\u00fcnl\u00fc\u011f\u00fcn sa\u011flanmas\u0131 a\u00e7\u0131s\u0131ndan, yani dolayl\u0131 bi\u00e7imde din\u00ee bildirime konu te\u015fkil eder.<\/p>\n
A) Hukuk. 1. Kavramsal \u00c7er\u00e7eve. \u0130sl\u00e2miyet insan\u0131 muhatap alarak onu yarat\u0131l\u0131\u015f, varl\u0131k, hayat\u0131n ba\u015flang\u0131c\u0131 ve sonu konusunda bilgilendirmesi ve insan\u0131n y\u00fcce yarat\u0131c\u0131 ile olan ba\u011f\u0131 \u00e7er\u00e7evesinde ibadet ve temel ahl\u00e2k kurallar\u0131 vazetmesinin yan\u0131 s\u0131ra d\u0131\u015fa akseden davran\u0131\u015flar ve insanlar aras\u0131 ili\u015fkiler alan\u0131nda da baz\u0131 ilkeler, yasak ve s\u0131n\u0131rlamalar getirmi\u015f, bu a\u00e7\u0131klama ve y\u00f6nlendirmeler, f\u0131trat\u0131 koruma ve ger\u00e7e\u011fi bulma hususunda Tanr\u0131\u2019n\u0131n insana olan in\u00e2yet ve hidayetini tamamlama olarak anla\u015f\u0131lm\u0131\u015ft\u0131r. \u0130sl\u00e2m m\u00e2nev\u00ee-ruh\u00ee alan\u0131n yan\u0131nda d\u00fcnya hayat\u0131n\u0131 da konu edinir ve bu hayat\u0131n karma\u015fas\u0131 i\u00e7inde yolunu \u015fa\u015f\u0131rabilecek durumda olan insana her y\u00f6n\u00fcyle rehberlik eder. Be\u015fer\u00ee davran\u0131\u015flara \u00f6l\u00e7\u00fc ve s\u0131n\u0131rlamalar getirmesi, aile hayat\u0131ndan toplumsal d\u00fczenin ve temel insan haklar\u0131n\u0131n korunmas\u0131na, ticar\u00ee hayattan milletleraras\u0131 ili\u015fkilere kadar hukukun de\u011fi\u015fik alanlar\u0131nda temel a\u00e7\u0131klamalarda bulunmas\u0131 (te\u015fr\u00ee\u2018) bundand\u0131r. Bu sebeple Kur\u2019an ve S\u00fcnnet\u2019te yer alan hukuk\u00ee h\u00fck\u00fcmler din\u00ee bildirim ve \u00f6\u011fretinin bir par\u00e7as\u0131n\u0131 te\u015fkil eder ve te\u015fr\u00ee\u2018 \u00f6zde ve temelde din\u00ee bir olgu \u015feklinde alg\u0131lan\u0131r. Tanr\u0131\u2019n\u0131n ger\u00e7ek kanun koyucu (\u015f\u00e2ri\u2018) olarak g\u00f6r\u00fclmesi, \u0130sl\u00e2m \u00e2limlerinin te\u015fr\u00ee\u00ee ahk\u00e2m etraf\u0131nda re\u2019y ve ictihadlar\u0131yla ortaya koyduklar\u0131 g\u00f6r\u00fc\u015flerin de il\u00e2h\u00ee iradenin a\u00e7\u0131l\u0131m\u0131 ve ke\u015ffi diye alg\u0131lanmas\u0131 bu anlay\u0131\u015f\u0131n uzant\u0131s\u0131d\u0131r.<\/p>\n
Esasen hukuk alan\u0131ndaki din\u00ee h\u00fck\u00fcmlerde ak\u0131l \u00fcst\u00fcl\u00fck ve \u00f6n kabulden ziyade akl\u00eelik, tarih\u00ee tecr\u00fcbe ve sosyal realiteyle olan s\u0131k\u0131 ba\u011f \u00f6n planda oldu\u011fundan bu alan, inan\u00e7 ve ibadetler sahas\u0131ndaki h\u00fck\u00fcmlere nisbetle be\u015fer\u00ee yoruma ve de\u011fi\u015fime daha a\u00e7\u0131k durur. Bununla birlikte dinin iki ana kayna\u011f\u0131 olan Kur\u2019an ve S\u00fcnnet\u2019te yer alan h\u00fck\u00fcmlerin ba\u015flang\u0131\u00e7tan itibaren ferd\u00ee-i\u00e7tima\u00ee, d\u00fcnyev\u00ee-uhrev\u00ee, din\u00ee, ahl\u00e2k\u00ee veya hukuk\u00ee \u015feklinde bir ay\u0131r\u0131ma t\u00e2bi tutulmay\u0131p bir b\u00fct\u00fcn ve hayata ge\u00e7irilmesi hedeflenen bir ideal olarak al\u0131nm\u0131\u015f olmas\u0131, hukuk\u00ee ahk\u00e2ma din\u00ee \u00f6\u011freti i\u00e7inde vazge\u00e7ilmez bir yer kazand\u0131rd\u0131\u011f\u0131 gibi bu ahk\u00e2m etraf\u0131nda geli\u015ftirilen hukuk doktrinlerine de belli \u00f6l\u00e7\u00fcde bir de\u011fi\u015fmezlik ve koruma sa\u011flam\u0131\u015ft\u0131r. \u0130sl\u00e2m toplumlar\u0131nda ibadetler, ahl\u00e2k ve hukuk da dahil ferdin amel\u00ee hayat\u0131n\u0131 b\u00fct\u00fcn\u00fcyle ku\u015fatan ve onu dinin ak\u00eede sistemiyle de irtibatland\u0131ran bir f\u0131k\u0131h ilminin do\u011fmas\u0131 s\u00f6z konusu anlay\u0131\u015f\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Bu s\u00fcre\u00e7te hukuk kurallar\u0131n\u0131n bi\u00e7imselli\u011fi kadar dinle ve gelenekle olan ba\u011flar\u0131 da canl\u0131 tutulup ferdin onlar\u0131 ayn\u0131 zamanda inan\u00e7 ve dindarl\u0131\u011f\u0131n\u0131n gere\u011fi olarak g\u00f6rmesi, madd\u00ee yapt\u0131r\u0131m ve kar\u015f\u0131l\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeden onlar\u0131 hayata aktarma \u00e7abas\u0131 i\u00e7ine girmesi hedeflenmi\u015ftir. F\u0131k\u0131h gelene\u011finde hukuka ahl\u00e2k\u00ee ve metafizik bir boyut kazand\u0131r\u0131lm\u0131\u015f olmas\u0131 bir y\u00f6nden dogmatizmi ve donuklu\u011fu besleyebilece\u011fi i\u00e7in olumsuz, bir y\u00f6nden de hukuk kurallar\u0131n\u0131 m\u00e2\u015fer\u00ee vicdanda daha kolay kabul edilebilir, hayata daha kolay ge\u00e7irilebilir k\u0131ld\u0131\u011f\u0131 i\u00e7in olumlu sonu\u00e7lara birlikte sahiptir. Olumsuz etkinin re\u2019y ve ictihad canl\u0131 tutuldu\u011fu s\u00fcrece en az d\u00fczeyde kald\u0131\u011f\u0131, olumlu etkinin ise hukuka \u0130sl\u00e2m toplumlar\u0131na \u00f6zg\u00fc bir ayr\u0131cal\u0131k ve etkinlik kazand\u0131rd\u0131\u011f\u0131, f\u0131kh\u0131n m\u00fcsl\u00fcmanlar\u0131n gerek ferd\u00ee gerekse sosyal hayatlar\u0131nda merkez\u00ee bir yer edinmi\u015f olmas\u0131n\u0131n da bundan kaynakland\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Aile hayat\u0131ndan fert-toplum ve devlet ili\u015fkilerine, ticaret ve bor\u00e7 ili\u015fkilerinden su\u00e7 oranlar\u0131na, ki\u015fisel harcamalardan sosyal dayan\u0131\u015fmaya kadar hukukun de\u011fi\u015fik alanlar\u0131nda \u0130sl\u00e2m toplumunda hemen her d\u00f6nemde g\u00f6zlenen d\u00fczen ve istikrar da benimsenen kurallar\u0131n di\u011fer muhitlerce bilinemez ve ula\u015f\u0131lamaz olu\u015fuyla de\u011fil f\u0131kh\u0131n bu toplumlarda sahip oldu\u011fu metafizik boyutla a\u00e7\u0131klanabilir.<\/p>\n
\u00d6te yandan dinin amel\u00ee hayata ili\u015fkin tebli\u011f usul\u00fcne ba\u011fl\u0131 olarak \u0130sl\u00e2m co\u011frafyas\u0131nda fert ve toplumlar\u0131n amel\u00ee hayat\u0131n\u0131 konu edinen f\u0131k\u0131h ilminin de hayat\u0131n tabii seyrini ve i\u00e7inde bulunulan sosyal \u015fartlar\u0131 g\u00f6z \u00f6n\u00fcnde bulunduran bir yap\u0131da te\u015fekk\u00fcl\u00fc, hukukun kuralc\u0131 ve \u015fekl\u00ee yakla\u015f\u0131m\u0131n\u0131n muhtemel olumsuzluklar\u0131n\u0131 en aza indirici bir i\u015flev g\u00f6rm\u00fc\u015ft\u00fcr. Kur\u2019an ve S\u00fcnnet\u2019te hukuk\u00ee hayat\u0131 en ince ayr\u0131nt\u0131s\u0131na kadar d\u00fczenleyen a\u00e7\u0131klamalar yerine din\u00ee ve ahl\u00e2k\u00ee y\u00f6n\u00fc de canl\u0131 tutularak \u00e7ok defa genel ilkelerden, bazan da \u00f6nem derecesine veya \u00e7\u00f6z\u00fcmlenmesi gereken \u00e2cil bir problem olu\u015funa g\u00f6re \u00f6zel h\u00fck\u00fcmlerden s\u00f6z edilmesi ve te\u015fr\u00ee\u2018de o toplumun madd\u00ee-hukuk\u00ee v\u00e2k\u0131alar\u0131n\u0131n ve alg\u0131lama bi\u00e7iminin daima g\u00f6z \u00f6n\u00fcnde bulundurulmas\u0131 daha sonra fakihler taraf\u0131ndan s\u0131k\u00e7a ifade edildi\u011fi gibi naslar\u0131n s\u0131n\u0131rl\u0131, \u00e7\u00f6z\u00fcm getirilmesi gereken olaylar\u0131n s\u0131n\u0131rs\u0131z olu\u015fu, hem hukuk alan\u0131nda yorum ve ictihad faaliyetine geni\u015f bir imk\u00e2n haz\u0131rlam\u0131\u015f, hem de bu faaliyetin ger\u00e7ek\u00e7i ve de\u011fi\u015fime a\u00e7\u0131k bir \u00e7izgide seyretmesini sa\u011flam\u0131\u015ft\u0131r. Bunun sonucu olarak \u0130sl\u00e2m toplumlar\u0131nda hukuk ilmi, dinin genel tebli\u011fi ve \u00f6zellikle de hukuk\u00ee at\u0131flar\u0131 bulunan naslar etraf\u0131nda, fakat hayat\u0131n ger\u00e7eklerini, tabii ak\u0131\u015f\u0131n\u0131 ve de\u011fi\u015fkenli\u011fini de d\u0131\u015flamayan bir anlama ve yorumlama faaliyetiyle olu\u015fmu\u015f, \u0130sl\u00e2m toplumuna \u00f6zg\u00fc ve \u0130sl\u00e2m d\u00fcnyas\u0131ndaki muhit \u00e7e\u015fitlili\u011fini ve tecr\u00fcbe zenginli\u011fini de yans\u0131tacak bi\u00e7imde bir hukuk\u00ee birikim ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Hukukun herhangi bir dinin i\u00e7inde kazanabilece\u011fi konuma oranla \u0130sl\u00e2m dini ve gelene\u011fi i\u00e7inde \u00e7ok daha \u00f6zel bir yer kazanm\u0131\u015f olmas\u0131, hukuk kurallar\u0131n\u0131n \u00f6zel ve kamusal hayat\u0131n imar\u0131nda etkin rol \u00fcstlenmi\u015f oldu\u011fu anlam\u0131na da gelir. B\u00f6yle olunca \u0130sl\u00e2miyet\u2019in hukuk ve\u00e7hesini tan\u0131t\u0131rken tarihsel ba\u011flam\u0131n\u0131 ve hayata aksedi\u015f bi\u00e7imini g\u00f6z ard\u0131 ederek Kur\u2019an ve S\u00fcnnet metinlerini teorik bir \u00e7er\u00e7evede \u00f6n plana \u00e7\u0131karmak geriye do\u011fru doktrin in\u015fas\u0131 gibi bir yanl\u0131\u015f\u0131 da beraberinde getirir. Uygulama ve doktrin \u015feklinde iki aya\u011f\u0131 bulunan tarih\u00ee tecr\u00fcbe de ayn\u0131 \u00f6l\u00e7\u00fcde, fakat naslar\u0131n hayata yans\u0131mas\u0131n\u0131n tek \u00f6rne\u011fi olmad\u0131\u011f\u0131n\u0131n da bilincinde olarak \u00f6nemsenmelidir. Do\u011fulu ve Bat\u0131l\u0131 pek \u00e7ok ara\u015ft\u0131rmac\u0131n\u0131n \u0130sl\u00e2m dininin hukuk alan\u0131nda insanl\u0131\u011fa sundu\u011fu katk\u0131dan s\u00f6z ederken benzeri bir yol izlemesi de bundand\u0131r.<\/p>\n
2. Tarih\u00ee Tecr\u00fcbe. \u0130sl\u00e2m\u2019\u0131n geldi\u011fi d\u00f6nemdeki Hicaz Arap toplumunda merkez\u00ee bir siyasal otoritenin bulunmay\u0131p aile ve kabile birli\u011fine dayal\u0131 hayat tarz\u0131n\u0131n h\u00e2kim olmas\u0131, K\u00e2be ve putperestlik merkezli din\u00ee hayat, \u015fehir aristokrasisi ve g\u00f6\u00e7ebe hayat\u0131 gibi olgular hukukun olu\u015fumunda da belirleyici oldu. C\u00e2hiliye toplumunda kolektif sorumlulu\u011fa, g\u00fc\u00e7l\u00fcn\u00fcn hakl\u0131l\u0131\u011f\u0131na ve s\u0131n\u0131f ay\u0131r\u0131m\u0131na dayal\u0131, gelenek a\u011f\u0131rl\u0131kl\u0131 \u015fifah\u00ee bir hukuk k\u00fclt\u00fcr\u00fcn\u00fcn varl\u0131\u011f\u0131 bilinmektedir. \u00d6zellikle bor\u00e7lar, ticaret, aile, ceza ve sava\u015f hukuku alanlar\u0131nda belli geleneklerin yerle\u015fmi\u015f olmas\u0131, hukukun uygulanmas\u0131nda kabile ileri gelenlerinin, hakem ve k\u00e2hinlerin aktif rol\u00fcn\u00fcn bulunmas\u0131 da yine bu sosyal yap\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. \u0130sl\u00e2miyet hukuk alan\u0131nda birtak\u0131m h\u00fck\u00fcm ve ilkeler koyarken i\u00e7inde do\u011fdu\u011fu toplumun gelene\u011fini, uygulamalar\u0131n\u0131, bilgi ve tecr\u00fcbe birikimini te\u015fr\u00eein madd\u00ee malzemesi olarak kullanm\u0131\u015f, onlardan hareketle muhataplar\u0131n\u0131 uyarm\u0131\u015f, madd\u00ee olgular \u00fczerinde belli ilke ve ama\u00e7lar g\u00f6stermi\u015ftir. Kur\u2019an ve S\u00fcnnet\u2019te yer alan hukuk\u00ee h\u00fck\u00fcmlerin yo\u011funla\u015ft\u0131\u011f\u0131 alanlar kadar hukuk\u00ee ili\u015fkilerin \u00f6n plana \u00e7\u0131kar\u0131lan y\u00f6nleri de d\u00f6nemin sosyal realitesiyle yak\u0131ndan al\u00e2kal\u0131d\u0131r.<\/p>\n
\u0130sl\u00e2m dininin C\u00e2hiliye d\u00f6neminin kural ve uygulamalar\u0131ndan iyi olan\u0131n\u0131 aynen, bozuk olan\u0131n\u0131 d\u00fczelterek devam ettirdi\u011fi, tamam\u0131yla yanl\u0131\u015f olan\u0131 da iptal etti\u011fi genel bir tesbit olarak do\u011fru olsa bile din\u00ee te\u015fr\u00ee\u2018de toplumun hukuk\u00ee hayat\u0131n\u0131 yeni ba\u015ftan d\u00fczenlemeden ziyade uygulamadaki temel yanl\u0131\u015flar\u0131 g\u00f6stermenin ve onlar\u0131 ortadan kald\u0131rmaya y\u00f6nelik baz\u0131 yasaklamalar getirmenin \u00f6ncelikli yer tuttu\u011fu g\u00f6r\u00fcl\u00fcr. Nitekim Kur\u2019an ve S\u00fcnnet\u2019te hukukun her alan\u0131n\u0131 d\u00fczenleyici kurallar konmay\u0131p sadece o d\u00f6nemdeki temel uygulama yanl\u0131\u015flar\u0131 \u00fczerinde durulmu\u015f, mu\u00e2mel\u00e2t alan\u0131ndaki te\u015fr\u00ee\u00ee ahk\u00e2m daha \u00e7ok yasaklama ve k\u0131s\u0131tlama tarz\u0131nda vazedilmi\u015f, bu yap\u0131l\u0131rken de salt bir hukuk\u00ee d\u00fczenleme \u00fcsl\u00fbbu kullan\u0131lmay\u0131p hukuk kurallar\u0131n\u0131n din\u00ee ve ahl\u00e2k\u00ee boyutu \u00f6n plana \u00e7\u0131kar\u0131larak aralar\u0131ndaki ba\u011fa dikkat \u00e7ekilmi\u015ftir. Bu durum, hukukun dinde inan\u00e7 ve ibadet esaslar\u0131na g\u00f6re daha t\u00e2li bir konumda kalmas\u0131 kadar onun madd\u00ee olgularla olan s\u0131k\u0131 ba\u011f\u0131n\u0131, dar anlam\u0131yla din ve ahl\u00e2k\u0131n hukukun tabii ve be\u015fer\u00ee geli\u015fim seyrine yapabilece\u011fi olumlu katk\u0131y\u0131 g\u00f6stermesi y\u00f6n\u00fcyle de \u00f6nemlidir.<\/p>\n
\u0130sl\u00e2m\u2019\u0131n Mekke d\u00f6nemindeki tebli\u011finde tevhid inanc\u0131n\u0131n yerle\u015ftirilmesi, ferdin m\u00e2nev\u00ee ve ahl\u00e2k\u00ee y\u00f6nden bilin\u00e7li ve diren\u00e7li k\u0131l\u0131nmas\u0131 \u00f6ncelik ta\u015f\u0131yordu. Te\u015fr\u00ee\u00ee ahk\u00e2m\u0131n vazedilmesinde \u00f6nce namaz gibi ferd\u00ee ibadetlerden ba\u015flanmas\u0131, hicretten sonra Medine\u2019de devletin kurulmas\u0131yla birlikte peyderpey toplumsal nitelikli ve kamu otoritesinin deste\u011fiyle uygulanabilir kural ve h\u00fck\u00fcmlerin konmas\u0131, hem te\u015fr\u00ee\u2018de tedr\u00eecili\u011fin ve insan\u00ee boyutun \u00f6nemiyle hem de hukukun sa\u011flam bir zemine dayanmas\u0131n\u0131n gereklili\u011fiyle al\u00e2kal\u0131d\u0131r. Nitekim hicretten sonra a\u011f\u0131rl\u0131\u011f\u0131n\u0131 Mekkeli ve Medineli m\u00fcsl\u00fcmanlarla yahudilerin te\u015fkil etti\u011fi yeni Medine toplumunu olu\u015fturan gruplar\u0131n Hz. Peygamber\u2019in ba\u015fkanl\u0131\u011f\u0131nda bir \u015fehir devleti halinde te\u015fkil\u00e2tlanmas\u0131 ve bu te\u015fkil\u00e2tlanman\u0131n esaslar\u0131n\u0131n yaz\u0131ya ge\u00e7irilmi\u015f olmas\u0131, anayasa hukuku tarihi a\u00e7\u0131s\u0131ndan ta\u015f\u0131d\u0131\u011f\u0131 \u00f6nem yan\u0131nda sosyal s\u00f6zle\u015fme ve hukuka ba\u011fl\u0131l\u0131k fikirlerini \u00f6n plana \u00e7\u0131karmas\u0131 y\u00f6n\u00fcnden de dikkat \u00e7ekicidir. Yine Medine d\u00f6neminde evlenme ve bo\u015fama, nesep, vasiyet, miras, temel su\u00e7lar\u0131n cezaland\u0131r\u0131lmas\u0131, ganimetler ve da\u011f\u0131t\u0131m\u0131, sava\u015f esirlerinin durumu, al\u0131m sat\u0131m ve di\u011fer ba\u015fl\u0131ca bor\u00e7 ili\u015fkileri gibi hukukun de\u011fi\u015fik konular\u0131nda ge\u00e7mi\u015ften gelen yanl\u0131\u015f uygulamalar tashih edildi\u011fi gibi fiil\u00ee durum ve v\u00e2k\u0131alar \u00fczerinden \u00f6rneklendirme yoluyla belli hukuk\u00ee ilkeler de vazedilmi\u015ftir. K\u00f6le, kad\u0131n ve zimm\u00ee \u00f6rneklerinde yo\u011funla\u015fan sosyal stat\u00fclerin bi\u00e7imsel de\u011fi\u015fiminden ziyade zihniyet de\u011fi\u015fimine a\u011f\u0131rl\u0131k verilmi\u015f, insana insan oldu\u011fu i\u00e7in de\u011fer verme, onun temel hak ve h\u00fcrriyetlerini ve insanl\u0131k onurunu koruma daima \u00f6ncelik ta\u015f\u0131m\u0131\u015ft\u0131r. Yine bu d\u00f6nemde \u00e2yetlerin, Hz. Peygamber\u2019in a\u00e7\u0131klama ve uygulamalar\u0131n\u0131n son tahlilde hukuk\u00ee ili\u015fkilerde h\u00fcr iradeyi ve ahde vefay\u0131 merkeze al\u0131p a\u00e7\u0131kl\u0131k, g\u00fcven ve istikrar\u0131 sa\u011flama, cezaland\u0131rmada insan\u00eelik, kanun\u00eelik ve \u015fahs\u00eelik ilkesini yerle\u015ftirme, adaleti h\u00e2kim k\u0131l\u0131p haks\u0131zl\u0131\u011f\u0131 \u00f6nleme, yarg\u0131laman\u0131n a\u00e7\u0131kl\u0131\u011f\u0131 ve \u00f6zel hayat\u0131n gizlili\u011fi, kamu d\u00fczeni ve yarar\u0131n\u0131 koruma ve bunun i\u00e7in fedak\u00e2rl\u0131kta bulunma gibi temel ilkeleri h\u00e2kim k\u0131lmaya y\u00f6nelik h\u00fck\u00fcm ve t\u00e2limatlar i\u00e7erdi\u011fi g\u00f6r\u00fcl\u00fcr. Hayata ge\u00e7irilme oran\u0131nca sa\u011fl\u0131kl\u0131 bir toplum olu\u015fumunun temel dinamikleri say\u0131labilecek bu esaslar, ayn\u0131 zamanda m\u00fcsl\u00fcmanlardaki hukuk fikrinin geli\u015fim y\u00f6n\u00fcn\u00fc ve ana \u00e7izgisini de tayin edici olmu\u015ftur.<\/p>\n
Kur\u2019an ve S\u00fcnnet\u2019in hukuk\u00ee ahk\u00e2m\u0131 vazederken takip etti\u011fi \u00fcsl\u00fbp ve g\u00f6zetti\u011fi ama\u00e7lar yine Hz. Peygamber\u2019in \u00f6rnek uygulamalar\u0131, d\u00f6neminde y\u00fcr\u00fct\u00fclen yarg\u0131lama, ift\u00e2 ve ictihad faaliyetleri, Asr-\u0131 sa\u00e2det\u2019ten itibaren \u0130sl\u00e2m muhitinde \u201cilim\u201d ve \u201cf\u0131k\u0131h\u201d kelimeleriyle kar\u015f\u0131lanan bilgilenme \u00e7abas\u0131 i\u00e7inde yer alan g\u00fc\u00e7l\u00fc bir hukuk\u00ee tefekk\u00fcr\u00fc ba\u015flatt\u0131\u011f\u0131 gibi bunu takip eden d\u00f6nemlerde devlet te\u015fkil\u00e2t\u0131n\u0131n giderek yerle\u015fmesi ve \u00fclke co\u011frafyas\u0131n\u0131n geni\u015flemesiyle birlikte farkl\u0131 uygulama ve g\u00f6r\u00fc\u015flerin g\u00fcndeme gelmeye ba\u015flamas\u0131 da bu tefekk\u00fcr\u00fc besleyici bir i\u015flev g\u00f6rm\u00fc\u015ft\u00fcr. Halifeler taraf\u0131ndan siyas\u00ee istikrar ve madd\u00ee kalk\u0131nman\u0131n \u00f6ne al\u0131nd\u0131\u011f\u0131 Emev\u00eeler d\u00f6neminde f\u0131k\u0131h ve fetva faaliyeti genellikle gayri resm\u00ee giri\u015fim ve \u00e7abalarla y\u00fcr\u00fct\u00fclm\u00fc\u015f, \u00e7e\u015fitli b\u00f6lgelerde olu\u015fan ilim halkalar\u0131 gelene\u011fin te\u015fekk\u00fcl\u00fcnde, \u015fahs\u00ee \u00e7aba ve ak\u0131l y\u00fcr\u00fctmeye dayal\u0131 re\u2019y faaliyeti de sistemli d\u00fc\u015f\u00fcnce \u00fcretiminde ilk ad\u0131mlar olmu\u015ftur. Abb\u00e2s\u00eeler d\u00f6neminde f\u0131k\u0131h kelimesinin inan\u00e7 y\u00f6n\u00fcyle de\u011fil davran\u0131\u015f y\u00f6n\u00fcyle fert ve toplumu ilgilendiren ve dinle do\u011frudan veya dolayl\u0131 irtibat\u0131 kurulabilen her t\u00fcrl\u00fc bilgilenmeyi kapsayan bir ilim dal\u0131 \u015feklinde ortaya \u00e7\u0131k\u0131\u015f\u0131, kaynaklar\u0131 yorumlama ve onlardan h\u00fck\u00fcm \u00e7\u0131karma faaliyetinin daha sistemli hale geli\u015fi, tedvin ve ekolle\u015fmeyle birlikte f\u0131k\u0131h mezheplerinin te\u015fekk\u00fcl\u00fc, meseleci fakat d\u00f6nemlerindeki amel\u00ee hayat\u0131n b\u00fct\u00fcn y\u00f6nlerini kapsay\u0131c\u0131 tarzda tedvin edilen mezhep f\u0131k\u0131hlar\u0131n\u0131n ba\u015fta yarg\u0131lama olmak \u00fczere resm\u00ee uygulamalar i\u00e7in de referans olmaya ba\u015flamas\u0131, \u0130sl\u00e2m toplumunun ilk d\u00f6rt be\u015f asr\u0131nda hukukun geli\u015fiminin ana a\u015famalar\u0131d\u0131r. \u0130leriki bir iki y\u00fczy\u0131l i\u00e7inde daha \u00e7ok da pratik m\u00fcl\u00e2hazalarla sivil ve resm\u00ee muhitlerde belli ba\u015fl\u0131 ve yayg\u0131n f\u0131k\u0131h mezhepleri etraf\u0131nda toparlanma h\u0131zlanm\u0131\u015f, hadis\u00e7i ve z\u00e2hir\u00ee anlay\u0131\u015f\u0131n da aralar\u0131nda erimesiyle S\u00fcnn\u00ee kesimde Hanef\u00ee, M\u00e2lik\u00ee, \u015e\u00e2fi\u00ee ve Hanbel\u00ee ad\u0131yla d\u00f6rt mezhep, \u015ei\u00ee kesimde Ca\u2018feriyye (\u0130m\u00e2miyye) ve Zeydiyye, H\u00e2ric\u00eeler kesiminde de \u0130b\u00e2z\u0131yye \u0130sl\u00e2m f\u0131kh\u0131n\u0131 temsil eder hale gelmi\u015f, uygulama ve doktrin bu mezhepler i\u00e7inde geli\u015fimini s\u00fcrd\u00fcrm\u00fc\u015f, di\u011fer mezhep ve g\u00f6r\u00fc\u015fler ise f\u0131k\u0131h tarihinin malzeme ve zenginli\u011fi olarak literat\u00fcrde daima yerini korumu\u015ftur.<\/p>\n
Hukukun \u0130sl\u00e2m toplumunda \u00e7ok daha \u00f6nceden tedvin edilmeye ba\u015fland\u0131\u011f\u0131 bilinmekle birlikte g\u00fcn\u00fcm\u00fcze ula\u015fan ilk eserler aras\u0131nda f\u00fcr\u00fb-i f\u0131k\u0131h alan\u0131nda -m\u00fcellifine nisbeti kesin olmamakla birlikte- Zeyd b. Ali\u2019nin (\u00f6. 122\/740) el-Mecm\u00fb\u02bf, us\u00fbl-i f\u0131k\u0131h alan\u0131nda \u0130mam \u015e\u00e2fi\u00ee\u2019nin (\u00f6. 204\/820) er-Ris\u00e2le adl\u0131 eserleri, erken d\u00f6nemlerden itibaren m\u00fcsl\u00fcmanlar\u0131n sistematik hukuk d\u00fc\u015f\u00fcncesine ula\u015ft\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bunda o d\u00f6nemdeki di\u011fer hukuk sistem ve k\u00fclt\u00fcrlerinin, \u00f6zellikle de Suriye\u2019de kal\u0131nt\u0131lar\u0131 devam eden Roma hukukunun ne derece etkili oldu\u011fu ciddi bir tart\u0131\u015fma konusudur (Muhammed Ham\u00eedullah, \u0130sl\u00e2m\u0131n Hukuk \u0130lmine Yard\u0131mlar\u0131, s. 131-136; Kavakc\u0131, s. 3-78). F\u0131k\u0131h mezheplerinin olu\u015fumu s\u00fcrecinde yaz\u0131lan ve klasik geli\u015fimini VI-VII. (XII-XIII.) y\u00fczy\u0131llarda tamamlayan f\u0131k\u0131h ve usul literat\u00fcr\u00fc, \u0130sl\u00e2m toplumlar\u0131ndaki canl\u0131 din\u00ee ve hukuk\u00ee hayat\u0131n yan\u0131 s\u0131ra hukuk birikim ve gelene\u011fini, m\u00fcsl\u00fcman hukuk\u00e7ular\u0131n mant\u0131\u011f\u0131n\u0131, tefekk\u00fcr ve yorum g\u00fc\u00e7lerini, doktriner hukuk\u00e7ulu\u011funu ortaya koymas\u0131 y\u00f6n\u00fcyle de \u00f6nemlidir. Ancak klasik d\u00f6nemle birlikte hayatla f\u0131k\u0131h aras\u0131ndaki canl\u0131 ba\u011f zay\u0131flad\u0131\u011f\u0131, ictihad kap\u0131s\u0131n\u0131n kapand\u0131\u011f\u0131na inan\u0131ld\u0131\u011f\u0131, ictihad faaliyetinin yerini cedel, mezhep taassubu ve taklidin ald\u0131\u011f\u0131, doktrinin sosyal olgulardan, \u00f6zellikle de yarg\u0131 alan\u0131ndaki uygulamalardan beslenmesi kesintiye u\u011frad\u0131\u011f\u0131 i\u00e7in hukuk\u00ee tefekk\u00fcr\u00fcn geli\u015fiminin duraklad\u0131\u011f\u0131, f\u0131kh\u0131n toplumsal geli\u015fme ve taleplere cevap veren de\u011fil do\u011frulu\u011funa inan\u0131lan ve savunulan bir dizi dogmalar y\u0131\u011f\u0131n\u0131 olmaya ba\u015flad\u0131\u011f\u0131 da s\u00f6ylenebilir. Mezhep i\u00e7i tahr\u00eec faaliyeti ve hiyel anlay\u0131\u015f\u0131 da ge\u00e7mi\u015f f\u0131kh\u00ee mesaiyi koruyarak \u00e7\u00f6z\u00fcm arad\u0131\u011f\u0131 i\u00e7in donuklu\u011fu a\u015fmada ciddi bir katk\u0131 sa\u011flamam\u0131\u015ft\u0131r. M\u00fcsl\u00fcmanlara has bir bilim dal\u0131 h\u00fcviyeti ta\u015f\u0131yan us\u00fbl-i f\u0131k\u0131h, \u00f6zelde Kur\u2019an ve S\u00fcnnet laf\u0131zlar\u0131ndan h\u00fck\u00fcm \u00e7\u0131karmay\u0131 ve var\u0131lan sonu\u00e7lar\u0131 bu iki kaynakla test etmeyi konu edindi\u011fi, genelde ise kanuna dayal\u0131 hukuk fikrini geli\u015ftirip hukuk kurallar\u0131n\u0131n felsef\u00ee temel ve niha\u00ee ama\u00e7lar\u0131n\u0131 incelemeye ald\u0131\u011f\u0131 i\u00e7in ayr\u0131 bir de\u011fere sahip bulunmakla birlikte belli bir d\u00f6nemden sonra benzeri bir donukla\u015fma ve skolastik \u00f6\u011freti arac\u0131 haline gelme ele\u015ftirisi bu bilim dal\u0131 i\u00e7in de ge\u00e7erlidir.<\/p>\n
Orijinal adland\u0131rmas\u0131yla \u201cf\u0131k\u0131h\u201d ya da Bat\u0131l\u0131 hukuk anlay\u0131\u015f\u0131n\u0131n etkisiyle \u201c\u0130sl\u00e2m hukuku\u201d denilince Kur\u2019an ve S\u00fcnnet\u2019te yer alan hukuk\u00ee h\u00fck\u00fcmler de\u011fil, \u0130sl\u00e2m toplumlar\u0131nda bu kaynaklar \u0131\u015f\u0131\u011f\u0131nda geli\u015fen ve be\u015fer\u00ee y\u00f6n\u00fc a\u011f\u0131r basan anlama ve yorumlama faaliyeti, hukuk k\u00fclt\u00fcr\u00fc ve gelene\u011fi, ya\u015fay\u0131\u015f bi\u00e7imi, \u00e7o\u011fu zaman da bunun klasik literat\u00fcre yans\u0131yan s\u0131n\u0131rl\u0131 \u015fekli kastedilir. Halbuki bu y\u00f6n\u00fcyle f\u0131k\u0131h, bir\u00e7ok m\u00fcsl\u00fcman ve yabanc\u0131 m\u00fcellifin gerek takdir gerekse ele\u015ftiri kast\u0131yla ifade etti\u011finin aksine, \u0130sl\u00e2m co\u011frafyas\u0131nda var olmu\u015f ve olacak b\u00fct\u00fcn hukuk\u00ee problemleri niha\u00ee \u00e7\u00f6z\u00fcme kavu\u015fturma iddias\u0131 ta\u015f\u0131may\u0131p m\u00fcsl\u00fcman toplumlar\u0131n tarih\u00ee tecr\u00fcbesini daha \u00e7ok da doktrin y\u00f6n\u00fcyle tan\u0131t\u0131r. Hatta doktrinin bu haliyle uygulamaya aynen aksetti\u011fini ileri s\u00fcrmek yerine fetva-kaz\u00e2 ikileminde de oldu\u011fu gibi fiil\u00ee durumu denetledi\u011fini ve iyile\u015ftirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemek daha do\u011fru olur. \u00d6te yandan klasik f\u0131k\u0131h literat\u00fcr\u00fc s\u0131n\u0131rl\u0131 bir d\u00f6nemin tecr\u00fcbesini de yans\u0131tsa \u00f6rnek olaylar \u00fczerinde hukuk\u00ee \u00e7\u00f6z\u00fcm \u00fcretme ve yorumlama yetene\u011fi kazand\u0131rd\u0131\u011f\u0131 i\u00e7in belli bir d\u00f6nemden sonra e\u011fitim arac\u0131 i\u015flevi de g\u00f6rm\u00fc\u015f, bunun i\u00e7in klasik metinler aynen korunarak onlar \u00fczerinde \u00e7al\u0131\u015fmalar yap\u0131lm\u0131\u015f, b\u00f6ylece gelene\u011fi tan\u0131yan ve kar\u015f\u0131la\u015ft\u0131\u011f\u0131 yeni problemleri bu anlay\u0131\u015fla \u00e7\u00f6zen hukuk\u00e7ular\u0131n yeti\u015fmesi ama\u00e7lanm\u0131\u015ft\u0131r. Bu durumda \u0130sl\u00e2m dininin hukuk ve\u00e7hesinin klasik d\u00f6nem f\u0131k\u0131h literat\u00fcr\u00fcyle \u00e7er\u00e7evelenmesi ve f\u0131kh\u0131n da geli\u015fimini tamamlam\u0131\u015f bir hukuk sistemi \u015feklinde tan\u0131t\u0131lmas\u0131 yanl\u0131\u015f olur. Aksine f\u0131kh\u0131, dinin ana kaynaklar\u0131nda yer alan ilke ve ama\u00e7lara ayk\u0131r\u0131 d\u00fc\u015fmemek \u015fart\u0131yla geni\u015f \u0130sl\u00e2m co\u011frafyas\u0131ndaki farkl\u0131 \u015fart ve k\u00fclt\u00fcrleri kapsayacak, geli\u015fim ve de\u011fi\u015fimin taleplerini bu \u00e7er\u00e7evede kar\u015f\u0131layabilecek bir i\u00e7 dinamizme sahip canl\u0131 ve yenile\u015fmeci bir hukuk \u015feklinde anlamak gerekir. XX. y\u00fczy\u0131lda \u0130sl\u00e2m \u00fczerine yap\u0131lan tart\u0131\u015fmalar\u0131n oda\u011f\u0131nda dinin kamusal hayata ili\u015fkin hukuk\u00ee h\u00fck\u00fcmlerinin nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi ya da f\u0131k\u0131h kitaplar\u0131nda bu konuda yer alan ayr\u0131nt\u0131lar\u0131n g\u00fcn\u00fcm\u00fczde ne \u00f6l\u00e7\u00fcde ge\u00e7erli olaca\u011f\u0131 konusunun yer almas\u0131, hatta f\u0131k\u0131hla ilgilenen \u00e7a\u011fda\u015f ilim \u00e7evrelerinin bu konuda teorik \u00e7er\u00e7eve olu\u015fturma ve \u00e7\u00f6z\u00fcm \u00fcretme y\u00f6n\u00fcndeki \u00e7ekingenli\u011fi veya suskunlu\u011fu, de\u011fi\u015fimin sa\u011fl\u0131kl\u0131 ve temkinli bir \u00e7izgide seyredece\u011finin i\u015faretleri olarak al\u0131nabilir.<\/p>\n
3. Teorik Yap\u0131. \u0130sl\u00e2m\u2019\u0131n hukuk y\u00f6n\u00fcn\u00fcn teorik \u00e7er\u00e7evesi kitap, s\u00fcnnet, icm\u00e2 ve ictihad \u015feklinde d\u00f6rt delile dayan\u0131r. \u0130stihsan ve istisl\u00e2h gibi ge\u00e7erlili\u011fi tart\u0131\u015fmal\u0131 t\u00e2li deliller de dahil olmak \u00fczere h\u00fck\u00fcmlerin me\u015fruiyet temeliyle ilgili b\u00fct\u00fcn delilleri nakil ve ak\u0131l \u015feklinde ikiye indirgemek, s\u00fcnneti Kur\u2019an\u2019\u0131n beyan\u0131, re\u2019yi de b\u00fct\u00fcn t\u00fcrleriyle ak\u0131l y\u00fcr\u00fctme olarak tan\u0131tmak m\u00fcmk\u00fcnd\u00fcr. Dinin iki temel kayna\u011f\u0131 olan Kur\u2019an ve S\u00fcnnet hukuk alan\u0131nda da merkez\u00ee \u00f6nemini korur. Ancak bu iki kayna\u011f\u0131n do\u011frudan hukuk metinleri de\u011fil hukuku da i\u00e7erecek \u015fekilde hayat\u0131 b\u00fct\u00fcn y\u00f6nleriyle ku\u015fatan ve ayd\u0131nlatan birer rehber niteli\u011finde olmas\u0131, din\u00ee hayat\u0131n ilk d\u00f6nemden itibaren daha \u00e7ok s\u00fcnnet ve \u015fifah\u00ee gelenek \u00e7izgisinde olu\u015fmas\u0131, hukukun inan\u00e7 esaslar\u0131 ve ibadetlere g\u00f6re daha be\u015fer\u00ee, akl\u00ee ve de\u011fi\u015fime a\u00e7\u0131k olu\u015fu ve m\u00fcsl\u00fcmanlar\u0131n tarih\u00ee s\u00fcre\u00e7te \u00e7ok zengin bir hukuk tecr\u00fcbe ve birikimine sahip bulunmalar\u0131 gibi sebeplerle naslar hukuka bi\u00e7imsel ve kuralc\u0131 y\u00f6n\u00fcnden ziyade temel tercihler ve zihniyet olu\u015fumu y\u00f6n\u00fcnden kaynakl\u0131k etmi\u015ftir. Di\u011fer bir anlat\u0131mla Kur\u2019an ve S\u00fcnnet tev\u00e2r\u00fcs edilen din\u00ee gelenekle birlikte m\u00fcsl\u00fcmanlar\u0131n bilincini, d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc, anlama ve alg\u0131lama k\u0131vam\u0131n\u0131 belirlemi\u015f; bu ortam\u0131n se\u00e7kin simalar\u0131 olan fakihlerce y\u00fcr\u00fct\u00fclen re\u2019y ve ictihad faaliyeti de hem nass\u0131 anlama ve yorumlamada hem de nass\u0131n bo\u015f b\u0131rakt\u0131\u011f\u0131 alan\u0131 doldurmada hukukun kurucu unsuru olmu\u015ftur. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda Kur\u2019an\u2019a g\u00f6re s\u00fcnnetin, s\u00fcnnete g\u00f6re de re\u2019y ve ictihad\u0131n hukuka kaynakl\u0131k y\u00f6n\u00fcyle daha etkin oldu\u011fu, ancak bir \u00f6nceki sonrakine me\u015fruiyet kazand\u0131rd\u0131\u011f\u0131 i\u00e7in b\u00fct\u00fcn\u00fcyle hukukun me\u015fruiyetinin ilk iki kayna\u011fa dayand\u0131r\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. B\u00f6yle olunca Bat\u0131l\u0131 kaynaklar\u0131n \u0130sl\u00e2m hukukunu il\u00e2h\u00ee veya kutsal hukuk olarak nitelendirmesi yahut m\u00fcsl\u00fcman yazarlar\u0131n f\u0131kh\u0131 vahye dayal\u0131 hukuk olarak tan\u0131tmas\u0131, f\u0131k\u0131hla nas aras\u0131nda her zaman do\u011frudan bir ili\u015fkinin bulundu\u011fu izlenimini verdi\u011fi ve kurucu unsuru olan be\u015fer\u00ee \u00e7abay\u0131 ve zihniyeti g\u00f6lgeledi\u011fi \u00f6l\u00e7\u00fcde yan\u0131lt\u0131c\u0131 olmaktad\u0131r. B\u00f6yle bir nitelendirme Kur\u2019an ve S\u00fcnnet ahk\u00e2m\u0131, hatta b\u00fct\u00fcn\u00fcyle din anlam\u0131nda kullan\u0131lmas\u0131 kayd\u0131yla \u015feriat hakk\u0131nda bir y\u00f6n\u00fcyle do\u011frudur (bk. \u015eER\u0130AT).<\/p>\n
\u0130sl\u00e2m\u2019\u0131n ilk iki y\u00fczy\u0131l\u0131ndaki serbest re\u2019y faaliyetine kar\u015f\u0131 g\u00f6sterilen tepkilerin \u00f6nemli bir b\u00f6l\u00fcm\u00fc ve \u0130mam \u015e\u00e2fi\u00ee\u2019nin \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 metodik d\u00fc\u015f\u00fcncenin f\u0131kh\u00ee faaliyete h\u00e2kim k\u0131l\u0131nmas\u0131 \u00e7abalar\u0131 da fer\u2018\u00ee ahk\u00e2m \u00fcretilirken bunlar\u0131n as\u0131lla ba\u011f\u0131n\u0131n kurulmas\u0131n\u0131 ve asl\u0131n daima temel me\u015fruiyet kayna\u011f\u0131 olarak devrede tutulmas\u0131n\u0131 hedefliyordu. F\u0131kh\u0131n geli\u015fim \u00e7izgisi de bu hedeften sapmad\u0131. Din konusunda ki\u015fisel g\u00f6r\u00fc\u015f bildirme serbestli\u011finin muhtemel sapmalara vas\u0131ta k\u0131l\u0131nmas\u0131 tehlikesi vard\u0131 ve bunun \u00f6nlenebilmesi i\u00e7in aranan g\u00fcvence rol\u00fcn\u00fc \u00f6ncelikle naslar \u00fcstlendi. Bunun sonucu olarak hukuk alan\u0131nda naslar\u0131n lafz\u00ee anlam \u00e7er\u00e7evesi \u00f6n plana \u00e7\u0131kt\u0131. Gelene\u011fin korunmas\u0131na imk\u00e2n veren bu metot ayn\u0131 zamanda g\u00fcn\u00fcm\u00fczdeki ifadesiyle kanuna dayal\u0131 pozitif hukuk \u00fcretimi, hukuk\u00ee istikrar ve emniyet anlam\u0131na da geliyordu. M\u00fcctehid imamlara ve mezheplere nisbet edilen f\u0131kh\u00ee g\u00f6r\u00fc\u015flerin ana kaynaklarla ili\u015fkilendirilmesi ameliyesinin orta ve ileri d\u00f6nemde gerek usul gerekse f\u00fcr\u00fb-i f\u0131k\u0131h m\u00fcelliflerini hayli me\u015fgul etmi\u015f olmas\u0131 da bu anlay\u0131\u015f\u0131n uzant\u0131s\u0131d\u0131r.<\/p>\n
\u0130cm\u00e2 anlay\u0131\u015f\u0131n\u0131n, \u00fcmmete yan\u0131lmazl\u0131k atfetmekten \u00e7ok ger\u00e7e\u011fi mevcut farkl\u0131 g\u00f6r\u00fc\u015fler aras\u0131nda arama, g\u00f6r\u00fc\u015f farkl\u0131l\u0131klar\u0131na ra\u011fmen asgari m\u00fc\u015fterekleri tesbit etme, bir konuda g\u00f6r\u00fc\u015f birli\u011fi olmas\u0131n\u0131n ta\u015f\u0131d\u0131\u011f\u0131 pratik de\u011fere vurgu yapma gibi ama\u00e7lar\u0131 vard\u0131r. Bu ba\u011flamda, \u0130sl\u00e2m toplumlar\u0131nda ya\u015fayan gelene\u011fin ana \u00e7izgisini ve ortak paydas\u0131n\u0131 te\u015fkil eden amel\u00ee icm\u00e2\u0131n nassa g\u00f6re daha i\u015flevsel ve belirleyici bir \u00f6neme sahip oldu\u011funu belirtmek gerekir. S\u0131n\u0131r \u00e7izgileri \u00e7ok a\u00e7\u0131k olmasa da ana g\u00f6vdesi hayli belirgin olan amel\u00ee icm\u00e2, ayn\u0131 zamanda uzaktan bak\u0131ld\u0131\u011f\u0131nda \u00e7ok a\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fcnen m\u00fcsl\u00fcman fert ve toplum portresini belirler ve re\u2019yin sahip oldu\u011fu s\u00fcbjektiviteye normatif bir g\u00fcvence getirir.<\/p>\n
Delillerden h\u00fck\u00fcm \u00e7\u0131kar\u0131lmas\u0131n\u0131n y\u00f6ntem ve kurallar\u0131 f\u0131k\u0131h usul\u00fcn\u00fcn, bu \u015fekilde elde edilen \u015fer\u2018\u00ee-amel\u00ee h\u00fck\u00fcmler de f\u0131kh\u0131n konusunu te\u015fkil eder ve bu iki ilim, \u0130sl\u00e2m toplumlar\u0131nda amel\u00ee hayat\u0131 her y\u00f6n\u00fcyle ku\u015fatma, her bir davran\u0131\u015f\u0131n dinin kaynaklar\u0131 a\u00e7\u0131s\u0131ndan de\u011ferini belirleme misyonunu birlikte \u00fcstlenir. Delil, h\u00fck\u00fcm, y\u00fck\u00fcml\u00fcl\u00fck ve din\u00ee bilgi gibi kavramlar da buna uygun geni\u015flikte ele al\u0131n\u0131r. \u0130sl\u00e2m\u00ee terminolojide m\u00fckellef din\u00ee hitapla y\u00fck\u00fcml\u00fc tutulan, d\u00fc\u015f\u00fcnce, s\u00f6z ve davran\u0131\u015flar\u0131na birtak\u0131m d\u00fcnyev\u00ee ve uhrev\u00ee, din\u00ee ve hukuk\u00ee sonu\u00e7lar ba\u011flanan ergenlik \u00e7a\u011f\u0131na ula\u015fm\u0131\u015f ve temyiz g\u00fcc\u00fcne sahip insan demektir. Hak sahibi olmak i\u00e7in insan olmak yeterli g\u00f6r\u00fcl\u00fcrken din\u00ee y\u00fck\u00fcml\u00fcl\u00fckte, hukuk\u00ee i\u015flem ve ceza ehliyetinde kural olarak izlenebilir biyolojik bir olgu olan bul\u00fb\u011f ve temyiz g\u00fcc\u00fc esas al\u0131n\u0131r. Ger\u00e7ek anlamda m\u00fcmin say\u0131lman\u0131n \u015fart\u0131 Allah\u2019a ve resul\u00fcn\u00fcn getirdiklerine i\u00e7tenlikle inanmak iken bir kimsenin m\u00fcsl\u00fcman say\u0131l\u0131p toplumda ona g\u00f6re stat\u00fc kazanmas\u0131 i\u00e7in m\u00fcsl\u00fcman oldu\u011funu beyan etmesi veya bunu d\u0131\u015fa yans\u0131yan davran\u0131\u015flarla g\u00f6stermesi yeterli g\u00f6r\u00fcl\u00fcr; fakat bu stat\u00fcy\u00fc korumas\u0131 i\u00e7in \u0130sl\u00e2m\u2019\u0131n kelime-i \u015feh\u00e2det d\u0131\u015f\u0131ndaki d\u00f6rt esas\u0131 olan ibadetlerle f\u0131k\u0131h alan\u0131ndaki di\u011fer y\u00fck\u00fcml\u00fcl\u00fcklerini bilfiil yapmas\u0131 \u015fart\u0131 aranmaz. G\u00f6rev ihmali veya yasak ihl\u00e2line madd\u00ee yapt\u0131r\u0131m uygulanmas\u0131 din\u00ee ve uhrev\u00ee \u00e7er\u00e7evede de\u011fil toplum ve fert haklar\u0131n\u0131n korunmas\u0131 ba\u011flam\u0131nda ele al\u0131n\u0131r. \u201cVaz\u2018\u00ee h\u00fck\u00fcmler\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda toplanabilen sebep, \u015fart, mani, s\u0131hhat, fesat, butl\u00e2n gibi terimler iki durum aras\u0131nda kurulan din\u00ee-hukuk\u00ee ba\u011f\u0131 g\u00f6sterir. Be\u015f temel teklif\u00ee h\u00fck\u00fcmden v\u00e2cip (farz), mendup, mekruh ve haram kavramlar\u0131 davran\u0131\u015flar\u0131n olumlu ya da olumsuz y\u00f6n\u00fcyle din\u00ee de\u011ferini, mubah ise \u015f\u00e2riin m\u00fckellefi yap\u0131p yapmamakta serbest b\u0131rakt\u0131\u011f\u0131 davran\u0131\u015flar\u0131 ifade eder. Bir konuda herhangi din\u00ee bildirimin gelmemi\u015f olmas\u0131 da yine bilin\u00e7li bir tercihin \u00fcr\u00fcn\u00fc olup din\u00ee de\u011fer ta\u015f\u0131r. Mubah\u0131n \u015fer\u2018\u00ee h\u00fck\u00fcm, istish\u00e2b\u0131n \u015fer\u2018\u00ee delil say\u0131lmas\u0131 bu bak\u0131mdan anlaml\u0131d\u0131r. Bu kategoriler doktrinde alt b\u00f6l\u00fcmlere ayr\u0131l\u0131p ayr\u0131nt\u0131l\u0131 bi\u00e7imde i\u015flenerek amel\u00ee hayat\u0131n her y\u00f6n\u00fcn\u00fc ku\u015fatan bir din\u00ee bilgi \u00f6rg\u00fcs\u00fc olu\u015fturulmu\u015ftur.<\/p>\n
Kur\u2019an\u2019\u0131n ferd\u00ee ve i\u00e7tima\u00ee hayata ili\u015fkin amel\u00ee h\u00fck\u00fcmler getiren \u00e2yetlerinin say\u0131s\u0131 geneline nisbetle olduk\u00e7a az oldu\u011fu gibi bunlar yer ve konu itibariyle belli bir s\u0131ra dahilinde de\u011fil bazan pe\u015f pe\u015fe, bazan da inan\u00e7 ve ahl\u00e2k konular\u0131, hatta k\u0131ssalar aras\u0131nda m\u00fcnasebet d\u00fc\u015ft\u00fck\u00e7e yer yer zikredilir. \u00c7ok defa da hukuk\u00ee a\u00e7\u0131klamalar belli olaylar (sebeb-i n\u00fcz\u00fbl) \u00fczerine gelir. Bu Kur\u2019an\u2019\u0131n \u00fcsl\u00fbbunun bir par\u00e7as\u0131d\u0131r. S\u00fcnnette de benzeri bir \u00fcsl\u00fbp h\u00e2kimdir. Ancak s\u00fcnnet, hem \u00e2yetlerin a\u00e7\u0131klama ve \u00f6rneklendirilmesi hem de Hz. Peygamber\u2019in ya\u015fad\u0131\u011f\u0131 hayat anlam\u0131na geldi\u011finden bir hayli hukuk\u00ee ahk\u00e2m ve ayr\u0131nt\u0131 i\u00e7erir. Her iki kaynakta davran\u0131\u015flar\u0131n daha ziyade din\u00ee ve ahl\u00e2k\u00ee y\u00f6n\u00fc, f\u0131k\u0131h gelene\u011finde ise hukuk\u00ee formu ve ayr\u0131nt\u0131lar\u0131 \u00f6n planda olup hepsi birden bir b\u00fct\u00fcn olu\u015fturur. Bu b\u00fct\u00fcn i\u00e7inde yer alan hukuk\u00ee h\u00fck\u00fcmler ba\u011flay\u0131c\u0131l\u0131\u011f\u0131n\u0131 i\u00e7erdi\u011fi din\u00ee ve metafizik ba\u011flant\u0131lardan, bu y\u00f6ndeki kamuoyu ve duyarl\u0131l\u0131\u011f\u0131ndan, ayr\u0131ca benimsenmesi halinde kamu otoritesinin deste\u011finden al\u0131r. Bunun i\u00e7in davran\u0131\u015flar\u0131n d\u0131\u015fa akseden, insanlar aras\u0131 ili\u015fkilerde ve yarg\u0131lamada esas al\u0131nacak olan kaz\u00e2\u00ee y\u00f6n\u00fcne il\u00e2ve olarak bir de niyeti ve vicdan\u00ee kanaati ilgilendiren ve genellikle fetvaya konu olan diy\u00e2n\u00ee y\u00f6n\u00fcnden s\u00f6z edilir. Bu iki y\u00f6n dolayl\u0131 bi\u00e7imde birbirini destekler ve kar\u015f\u0131l\u0131kl\u0131 denetler. Uhrev\u00ee sorumluluk, t\u00f6vbe, af ve ho\u015fg\u00f6r\u00fc, kul hakk\u0131 gibi telakkiler de bu alanda olumlu bir y\u00f6nlendirme rol\u00fc \u00fcstlenir.<\/p>\n
\u0130sl\u00e2m\u2019\u0131n davran\u0131\u015flar ve be\u015fer\u00ee ili\u015fkiler alan\u0131nda getirdi\u011fi emir ve tavsiyeler, k\u0131nama ve yasaklamalar son tahlilde dinin, can\u0131n, neslin, akl\u0131n ve mal\u0131n korunmas\u0131 \u015feklinde be\u015f temel ama\u00e7la a\u00e7\u0131klan\u0131r. Kur\u2019an\u2019da ve \u00f6zellikle s\u00fcnnette aile hayat\u0131yla ilgili bir\u00e7ok ayr\u0131nt\u0131ya temas edilmesi; nafaka, nesep, vel\u00e2yet, miras gibi konularda getirilen d\u00fczenlemeler, ticaret ve bor\u00e7 ili\u015fkilerinde h\u00fcr iradeye ve d\u00fcr\u00fcstl\u00fc\u011fe dayal\u0131 hel\u00e2l kazan\u00e7 ilkesi, zinan\u0131n geni\u015f kapsaml\u0131 olarak yasaklanmas\u0131 ve getirilen a\u011f\u0131r yapt\u0131r\u0131mlar; adam \u00f6ld\u00fcrme, e\u015fk\u0131yal\u0131k, h\u0131rs\u0131zl\u0131k su\u00e7unu i\u015fleyenler i\u00e7in \u00f6ng\u00f6r\u00fclen cezalar, dinden d\u00f6nenlere ve toplumsal huzuru bozanlara kar\u015f\u0131 tak\u0131n\u0131lan sert tav\u0131r, hile ve ikrah\u0131n yasaklanmas\u0131; faiz, i\u00e7ki ve kumar yasa\u011f\u0131 gibi k\u0131s\u0131tlay\u0131c\u0131 d\u00fczenlemeler hep s\u00f6z konusu be\u015f temel amac\u0131 koruma ile a\u00e7\u0131klan\u0131r. Ancak bu ama\u00e7lar, dinin te\u015fr\u00ee\u00ee ahk\u00e2m\u0131 a\u00e7\u0131s\u0131ndan gerek\u00e7e ve illet de\u011fil a\u00e7\u0131klama ve hikmet niteli\u011findedir. \u00d6zellikle naslar\u0131n vazetti\u011fi ahk\u00e2mdan din\u00ee motifin \u00f6n plana \u00e7\u0131kt\u0131\u011f\u0131 evlenme yasaklar\u0131 ile yiyecek ve i\u00e7eceklerdeki yasaklamalar, ayr\u0131ca miras paylar\u0131, iddet, zek\u00e2t nisab\u0131 gibi say\u0131sal belirlemeler, faiz yasa\u011f\u0131 ve ceza\u00ee m\u00fceyyideler, ana \u00e7izgisi itibariyle taabb\u00fcd\u00ee ahk\u00e2m grubunda m\u00fctalaa edildi\u011fi i\u00e7in bunlar\u0131n dinin genel ama\u00e7lar\u0131 (mak\u0101s\u0131d) a\u00e7\u0131s\u0131ndan de\u011ferlendirmesi ve yorumu de\u011fil sadece mak\u0101s\u0131d teorisiyle a\u00e7\u0131klama ve savunmas\u0131 yap\u0131l\u0131r. Di\u011fer bir ifadeyle mak\u0101s\u0131d ekseninde yap\u0131lacak tahlillerin ve \u00e7\u00f6z\u00fcm \u00fcretimlerinin hukuku kaygan bir zemine kayd\u0131raca\u011f\u0131 endi\u015fesiyle bu t\u00fcr din\u00ee ahk\u00e2m mak\u0101s\u0131d ilkesinin \u00f6rneklendirmesi say\u0131l\u0131r ve bu ilkeyle temellendirilir.<\/p>\n
\u0130sl\u00e2m hukuk felsefesinin alan\u0131na giren mak\u0101s\u0131d anlay\u0131\u015f\u0131n\u0131 hat\u0131rlat\u0131r tarzda f\u00fcr\u00fb-i f\u0131k\u0131hta da hukukun genel ilkeleri anlay\u0131\u015f\u0131n\u0131n bulundu\u011fu, fakihlerin hukuk\u00ee tefekk\u00fcr ve \u00e7izgilerini temsil eden bu ilkelerin imk\u00e2n dahilinde hukukun her alan\u0131nda yans\u0131t\u0131ld\u0131\u011f\u0131 ya da mevcut birikimin bu a\u00e7\u0131dan devaml\u0131 g\u00f6zden ge\u00e7irildi\u011fi g\u00f6r\u00fcl\u00fcr. \u015e\u00fcphesiz ki bu anlay\u0131\u015f ve ilkelerin olu\u015fmas\u0131nda Kur\u2019an ve S\u00fcnnet\u2019in belirgin pay\u0131 vard\u0131r veya \u00e7o\u011fu de\u011fi\u015fik \u015fekillerde naslar taraf\u0131ndan ifade edilmi\u015ftir. \u00d6te yandan hukukun genel ilkelerinin taabb\u00fcd\u00ee nitelikte g\u00f6r\u00fclmeyen alanlarda gerek\u00e7e ve illet niteli\u011fi ta\u015f\u0131d\u0131\u011f\u0131 ve s\u0131n\u0131rl\u0131 bir alanda da olsa geleneksel hukuk k\u00fclt\u00fcr\u00fcn\u00fcn bu mihver etraf\u0131nda de\u011fi\u015fime t\u00e2bi tutuldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse bunlar mak\u0101s\u0131da g\u00f6re daha i\u015flevsel durmaktad\u0131r. Akidlerde r\u0131z\u00e2n\u0131n esas al\u0131n\u0131p \u015fekil \u015fartlar\u0131n\u0131n en aza indirilmesi, isimsiz akid anlay\u0131\u015f\u0131, ahde vefa ve irad\u00ee tasarruflar\u0131 anlaml\u0131 k\u0131lma ilkesi, akidlerin taraflar\u0131 \u00e7eki\u015fme ve aldanmaya g\u00f6t\u00fcrmeyecek \u00f6l\u00e7\u00fcde a\u00e7\u0131k ve objektif unsurlar ta\u015f\u0131mas\u0131, garar yasa\u011f\u0131 vb. bor\u00e7lar hukukuna y\u00f6n veren ilkeler olmu\u015ftur. \u015eah\u0131s ve aile hukukunda \u00e7ocuk, kad\u0131n ve k\u00f6le gibi kendi haklar\u0131n\u0131 savunmakta zorlanan kesimler \u00f6zel d\u00fczenlemelerle koruma alt\u0131na al\u0131nm\u0131\u015ft\u0131r. Bu gruplara ili\u015fkin sosyal realite bir y\u00f6n\u00fcyle kabul edilmekle birlikte hak ihl\u00e2lleri ve be\u015fer\u00ee ili\u015fkiler a\u00e7\u0131s\u0131ndan insan olma olgusu \u00f6l\u00e7\u00fcd\u00fcr. V\u00fcc\u00fbb ehliyeti, vel\u00e2yet ve ves\u00e2yet, ehliyetin k\u0131s\u0131tlanmas\u0131, hid\u00e2ne, nesebi yok edecek \u015fekilde evl\u00e2tl\u0131k kurumunun reddi gibi d\u00fczenlemeler mevcut yap\u0131 i\u00e7inde bu olguya verilen \u00f6nceli\u011fin \u00f6rnekleridir. \u0130hk\u0101k-\u0131 hakk\u0131n ve \u015fahs\u00ee intikam\u0131n \u00f6nlenip herkesin yarg\u0131 karar\u0131na boyun e\u011fmesi, herkes i\u00e7in hukuka ba\u011fl\u0131l\u0131k ve hukukun \u00fcst\u00fcnl\u00fc\u011f\u00fc ilkesi, objektif delillere dayal\u0131 yarg\u0131lama, \u015fahsiyet ve \u00f6zl\u00fck haklar\u0131n\u0131n korunmas\u0131na \u00f6ncelik verilmesi, su\u00e7-ceza dengesi, cezalar\u0131n \u015fahs\u00eeli\u011fi ve kanun\u00eeli\u011fi, cezaland\u0131rmada e\u015fitlik ve genellik gibi ilkeler yarg\u0131lama ve ceza hukukuna y\u00f6n vermi\u015ftir. Devletler hukuku alan\u0131nda \u0130sl\u00e2m\u2019\u0131n bar\u0131\u015f\u0131 esas, sava\u015f\u0131 ge\u00e7ici ve zaruret gere\u011fi ba\u015fvurulan bir durum olarak g\u00f6rmesi, el\u00e7ilerin dokunulmazl\u0131\u011f\u0131, sald\u0131rmazl\u0131k ve himaye antla\u015fmalar\u0131, ahde vefa g\u00f6sterilmesi, muk\u0101bele bi\u2019l-misil ve bunun adalet ve su\u00e7lar\u0131n \u015fahs\u00eeli\u011fi gibi genel kurallarla s\u0131n\u0131rland\u0131r\u0131lmas\u0131, sava\u015f\u0131n ola\u011fan \u00fcst\u00fc \u015fartlar\u0131nda bile adaletten ayr\u0131lmama, sava\u015f s\u0131ras\u0131nda sivillerin \u00f6ld\u00fcr\u00fclmemesi, esirlere uygulanan ileri derecede insan\u00ee h\u00fck\u00fcmler gibi bir k\u0131sm\u0131 hukuk tarihinde bu alan\u0131n ilki olan bir\u00e7ok uygulamay\u0131 ba\u015flatt\u0131\u011f\u0131, erken d\u00f6nemlerden itibaren bu dalda m\u00fcstakil eserlerin yaz\u0131ld\u0131\u011f\u0131 bilinmektedir. F\u0131kh\u00ee h\u00fck\u00fcmler aras\u0131ndaki fikr\u00ee \u00f6rg\u00fcn\u00fcn t\u00fcmevar\u0131m yoluyla ifade \u015fekli, bazan da naslardan elde edilen sonu\u00e7lar niteli\u011findeki k\u00fcll\u00ee kaideler, ayr\u0131ca hikmet-i te\u015fr\u00ee\u2018, e\u015fb\u00e2h ve fur\u00fbk literat\u00fcr\u00fc de hukukun genel ilkeleri konusunda \u00f6nemli bilgiler i\u00e7erir.<\/p>\n
Gerek Kur\u2019an ve S\u00fcnnet\u2019teki hukuk\u00ee ahk\u00e2mda, gerekse f\u0131k\u0131hta hukukun alt dallar\u0131na ili\u015fkin d\u00fczenlemelerde \u00f6ng\u00f6r\u00fc ve varsay\u0131mlardan ziyade insan ger\u00e7e\u011fi ve hayat\u0131n tabii olgular\u0131 esasl\u0131 yer tutar. Aile i\u00e7i ili\u015fkilerin iyile\u015fmesi, kar\u015f\u0131l\u0131kl\u0131 hak ve \u00f6devlerin en iyi \u015fekilde yerine getirilmesi \u00e2deta toplum yap\u0131s\u0131n\u0131n \u0131slah\u0131n\u0131n da ba\u015flang\u0131c\u0131n\u0131 te\u015fkil etti\u011finden din\u00ee \u00f6\u011fretide aile hayat\u0131 ibadetlerden sonra ikinci \u00f6nem s\u0131ras\u0131na sahiptir ve f\u0131kh\u0131n ibadetler (ib\u00e2d\u00e2t), hak ve bor\u00e7 ili\u015fkileri (mu\u00e2mel\u00e2t), cezalar (uk\u016bb\u00e2t) \u015feklindeki \u00fc\u00e7l\u00fc ay\u0131r\u0131m\u0131 i\u00e7inde ikinci grupta ayr\u0131nt\u0131l\u0131 bi\u00e7imde yer al\u0131r. Yiyecek ve i\u00e7eceklere ili\u015fkin k\u0131s\u0131tlay\u0131c\u0131 h\u00fck\u00fcmler, mesel\u00e2 domuz eti ve i\u00e7kinin yasaklanmas\u0131, kara hayvanlar\u0131 i\u00e7in Allah\u2019\u0131n ad\u0131 an\u0131larak kesim yap\u0131lmas\u0131 ilkesi, eti yenen ve yenmeyen hayvanlar ay\u0131r\u0131m\u0131 dinin karakteristik h\u00fck\u00fcmlerinden say\u0131ld\u0131\u011f\u0131 i\u00e7in bir bak\u0131ma ibadet ahk\u00e2m\u0131na benzerse de ilgili oldu\u011fu bir dizi hukuk\u00ee ayr\u0131nt\u0131 sebebiyle f\u0131kh\u0131n mu\u00e2mel\u00e2t b\u00f6l\u00fcm\u00fcnde ele al\u0131n\u0131r. Mu\u00e2mel\u00e2t b\u00f6l\u00fcm\u00fcnde sat\u0131m akdi, Kur\u2019an\u2019dan \u00e7ok az atf\u0131 bulunsa da b\u00fct\u00fcn bor\u00e7 ili\u015fkileri i\u00e7in model te\u015fkil edecek \u015fekilde ayr\u0131nt\u0131l\u0131 bi\u00e7imde i\u015flenir. Di\u011fer akid t\u00fcrlerini konu alan a\u00e7\u0131klamalar da hukuk\u00ee hayat\u0131n ve bor\u00e7 ili\u015fkilerinin canl\u0131 ilgi odaklar\u0131yla ve daha \u00e7ok problemli y\u00f6nleriyle literat\u00fcre yans\u0131mas\u0131 ve dinin genel hukuk ilkeleri a\u00e7\u0131s\u0131ndan bir de\u011ferlendirmeye al\u0131nmas\u0131 niteli\u011findedir. Bu durum, din olarak \u0130sl\u00e2m\u2019\u0131n \u015fekil y\u00f6n\u00fcyle hukuk\u00ee ili\u015fkileri yeniden ve ayr\u0131nt\u0131s\u0131yla d\u00fczenleme gibi bir hedefinin bulunmay\u0131p bu konuda insanl\u0131\u011f\u0131n ortak tecr\u00fcbesini devam ettirme ve gerekli g\u00f6rd\u00fc\u011f\u00fcnde esasa ili\u015fkin y\u00f6nlendirmeler yapma amac\u0131n\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131, hukukun da \u0130sl\u00e2m toplumunda bu serbest ve tabii ortamda geli\u015fti\u011fini g\u00f6stermesi y\u00f6n\u00fcyle \u00f6nemlidir.<\/p>\n
B) \u0130ktisat. Hukukun dinle ba\u011flant\u0131 derecesi ve y\u00f6n\u00fc hakk\u0131nda s\u00f6ylenenler daha da \u00f6ncelikli olarak iktisad\u00ee hayat i\u00e7in ge\u00e7erlidir. Hayat\u0131n ve insan davran\u0131\u015flar\u0131n\u0131n bir par\u00e7as\u0131n\u0131 te\u015fkil eden iktisad\u00ee faaliyetler, \u0130sl\u00e2m toplumunda ba\u015flang\u0131\u00e7tan itibaren f\u0131k\u0131h kavram\u0131 ve ilim dal\u0131 i\u00e7inde m\u00fctalaa edilmi\u015f, f\u0131k\u0131h literat\u00fcr\u00fcn\u00fcn ba\u015fta zek\u00e2t, sat\u0131m, rib\u00e2, sarf, karz, ic\u00e2re, mud\u00e2rebe, m\u00fcz\u00e2raa, fey ve hara\u00e7 gibi ilgili b\u00f6l\u00fcm ve alt ba\u015fl\u0131klar\u0131 alt\u0131nda ya da emv\u00e2l ve hara\u00e7 t\u00fcr\u00fc eserlerde baz\u0131 y\u00f6nleriyle ele al\u0131nm\u0131\u015ft\u0131r. Ahl\u00e2k\u0131n ayr\u0131 bir ilim dal\u0131 olarak ortaya \u00e7\u0131kmas\u0131 s\u00fcrecinde de iktisat ahl\u00e2k\u0131n\u0131n bu dal\u0131n literat\u00fcr\u00fcnde \u00f6nemli bir yer edindi\u011fi g\u00f6r\u00fcl\u00fcr. Bu alanda olu\u015fan f\u0131k\u0131h k\u00fclt\u00fcr\u00fc, Kur\u2019an ve S\u00fcnnet\u2019in iktisad\u00ee hayata ili\u015fkin d\u00fczenlemelerini merkeze alm\u0131\u015f olmakla birlikte d\u00f6nemine kadar olu\u015fan tecr\u00fcbeyi, o d\u00f6nemdeki iktisad\u00ee hayat\u0131n ak\u0131\u015f y\u00f6n\u00fcn\u00fc ve yo\u011funluk alanlar\u0131n\u0131 da yans\u0131t\u0131r. Bunun i\u00e7in iktisat alan\u0131ndaki f\u0131k\u0131h gelene\u011fi bir a\u00e7\u0131dan arkas\u0131ndaki zihniyet ve zengin birikim, ta\u015f\u0131d\u0131\u011f\u0131 farkl\u0131l\u0131klar ve idealler esas al\u0131nd\u0131\u011f\u0131nda \u0130sl\u00e2m iktisad\u0131 ya da \u0130sl\u00e2m iktisat doktrini olarak adland\u0131r\u0131labilece\u011fi gibi bir ba\u015fka a\u00e7\u0131dan ve daha iddias\u0131z bir yakla\u015f\u0131mla iktisad\u00ee hayat\u0131n \u0130sl\u00e2m toplumlar\u0131ndaki seyri ve iktisat tarihinin bir par\u00e7as\u0131 olarak da g\u00f6r\u00fclebilir. Ancak \u00e7a\u011f\u0131m\u0131z \u0130sl\u00e2m d\u00fcnyas\u0131nda y\u00fcr\u00fct\u00fclen bilimsel ve entelekt\u00fcel faaliyetler birinci tercih istikametinde yo\u011funla\u015fm\u0131\u015f, f\u0131k\u0131htan ayr\u0131 bir \u0130sl\u00e2m iktisad\u0131 bilim dal\u0131 kuruldu\u011fu gibi bu alanda ara\u015ft\u0131rma yapan \u00e7e\u015fitli kurulu\u015flar ve ciddi yay\u0131nlar ortaya \u00e7\u0131kmaya ba\u015flam\u0131\u015ft\u0131r (literat\u00fcr \u00f6rne\u011fi i\u00e7in bk. Muhammed Nejatullah Siddiqi, s. 83-125). Bunda da \u015f\u00fcphesiz, g\u00fcn\u00fcm\u00fczde \u0130sl\u00e2m \u00fclkelerinin ciddi ekonomik sorunlarla bo\u011fu\u015fmakta olmas\u0131 ve sorunlar\u0131 \u00e7\u00f6zmekte modern iktisat biliminin yetersiz kald\u0131\u011f\u0131 kanaatiyle alternatif \u00e7\u0131k\u0131\u015f yollar\u0131n\u0131n aranmas\u0131, Bat\u0131\u2019n\u0131n ge\u00e7mi\u015fte ve g\u00fcn\u00fcm\u00fczde \u0130sl\u00e2m \u00fclkelerine y\u00f6nelik uygulad\u0131\u011f\u0131 ekonomik politikalara kar\u015f\u0131 \u00f6zellikle s\u00f6m\u00fcrge d\u00f6nemi ya\u015fam\u0131\u015f olanlarda belli bir tepkinin olu\u015fmu\u015f bulunmas\u0131, Bat\u0131 iktisad\u0131n\u0131n fazlas\u0131yla madd\u00ee ve d\u00fcnyev\u00ee olu\u015funun yaratt\u0131\u011f\u0131 tedirginlik gibi \u00e7e\u015fitli \u00e2millerin pay\u0131 vard\u0131r. Zaman\u0131m\u0131zda adland\u0131rma ve geli\u015fme ne y\u00f6nde olursa olsun geriye bak\u0131ld\u0131\u011f\u0131nda dinin ana kaynaklar\u0131nda iktisad\u00ee hayata y\u00f6n veren bir\u00e7ok esas\u0131n yer ald\u0131\u011f\u0131, \u0130sl\u00e2m toplumunda ba\u015flang\u0131\u00e7tan itibaren iktisad\u00ee hayat\u0131n belli temel tercihler ve ilkeler istikametinde kuruldu\u011fu ve bu toplumlara \u00f6zg\u00fc bir iktisad\u00ee yap\u0131 ve davran\u0131\u015f bilincinin bulundu\u011fu, b\u00fct\u00fcn bunlar\u0131n da \u0130sl\u00e2m\u2019\u0131n iktisat y\u00f6n\u00fcn\u00fc temsil etti\u011fi g\u00f6r\u00fcl\u00fcr.<\/p>\n
Ferd\u00ee ve i\u00e7tima\u00ee hayat\u0131n \u00f6nemli bir par\u00e7as\u0131n\u0131 te\u015fkil eden iktisad\u00ee faaliyetlerin ve onu konu edinen iktisat ilminin merkezinde insan unsuru bulundu\u011fu i\u00e7in bu alanda pozitif bilimlerde oldu\u011fu \u015fekliyle mutlak kurallardan ve determinizmden s\u00f6z etmek zordur. Toplumlar\u0131n inan\u00e7 ve k\u00fclt\u00fcr yap\u0131lar\u0131, iktisad\u00ee faaliyeti y\u00fcr\u00fctecek olan insan\u0131n madd\u00ee ihtiya\u00e7lar\u0131 kadar m\u00e2nev\u00ee ba\u011flant\u0131lar\u0131 ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, sosyal \u015fartlar, ahl\u00e2k ve hukuk gibi fakt\u00f6rler bu hususta ayr\u0131 ayr\u0131 devrededir. B\u00f6yle oldu\u011fu i\u00e7in de Kur\u2019an ve S\u00fcnnet\u2019te insan hayat\u0131 ve davran\u0131\u015flar\u0131 bir b\u00fct\u00fcn olarak ele al\u0131nm\u0131\u015f, insan\u0131n her y\u00f6n\u00fcyle yetkin ve sorumluluk sahibi olmas\u0131, bundan hareketle sa\u011fl\u0131kl\u0131 bir toplumun kurulmas\u0131 hedeflenmi\u015ftir. \u00dcretim, t\u00fcketim, gelir da\u011f\u0131l\u0131m\u0131, emek-sermaye ili\u015fkisi, mal\u00ee siyaset, kalk\u0131nma gibi iktisad\u0131n ana konular\u0131nda naslar\u0131n belirleyici d\u00fczenlemeler getirmeyip esasa ili\u015fkin y\u00f6nlendirmeler yapmas\u0131 ve iktisad\u00ee ili\u015fkilere an\u0131lan b\u00fct\u00fcnl\u00fc\u011f\u00fc tamamlamas\u0131 \u00f6l\u00e7\u00fcs\u00fcnde yer vermesi bundand\u0131r.<\/p>\n
Kur\u2019an ve S\u00fcnnet, iktisad\u00ee olanlar da dahil davran\u0131\u015flar i\u00e7in genel bir bilin\u00e7 d\u00fczeyi olu\u015fturmaya \u00f6ncelik verir. \u0130ktisad\u00ee ili\u015fkilerin bi\u00e7imsel ve kuralc\u0131 y\u00f6n\u00fcnden \u00e7ok ona i\u015flerlik kazand\u0131racak olan ve b\u00fct\u00fcn\u00fcyle iktisat ahl\u00e2k\u0131 ad\u0131n\u0131 alan zihn\u00ee ba\u011flant\u0131lar, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ve ki\u015filik y\u00f6n\u00fc \u00f6nemlidir. Madd\u00ee ihtiya\u00e7lar, me\u015fr\u00fb zeminde kar\u015f\u0131lanmas\u0131 gereken ve bir dizi d\u00fczenlemeye de konu edilen bir v\u00e2k\u0131a olmakla birlikte insan salt ekonomik bir varl\u0131k (homo economicus) de\u011fildir. Hayat d\u00fcnya hayat\u0131ndan ibaret olmad\u0131\u011f\u0131 gibi madd\u00ee doyum ve kalk\u0131nma da d\u00fcnya hayat\u0131n\u0131n asl\u00ee amac\u0131 olmamal\u0131d\u0131r. \u0130nsan d\u00fcnyaya Allah\u2019\u0131n donatt\u0131\u011f\u0131 yetkiyle iyilik ve g\u00fczelli\u011fi h\u00e2kim k\u0131lmak i\u00e7in g\u00f6nderilmi\u015f ve Allah\u2019a ibadet i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r (ez-Z\u00e2riy\u00e2t 51\/56). \u0130l\u00e2h\u00ee iradeye uygun d\u00fc\u015ft\u00fc\u011f\u00fc s\u00fcrece onun her davran\u0131\u015f\u0131 ibadet de\u011ferindedir. Ferdin kendini daima Allah\u2019\u0131n huzurunda hissetmesi ve yapt\u0131klar\u0131ndan O\u2019na hesap verecek olmas\u0131 kendili\u011finden ahl\u00e2k\u00ee ve i\u00e7ten davranmay\u0131 da gerektirir. \u00c7al\u0131\u015fmak, kazanmak, topluma yararl\u0131 bir insan olmak, mal m\u00fclk edinmek ve d\u00fcnya nimetlerinden yararlanmak te\u015fvik edilmi\u015f; k\u00f6r bir kadercilik, d\u00fcnyadan el etek \u00e7ekmek, ba\u015fkalar\u0131na y\u00fck olmak, dilencilik ve miskinlik k\u0131nanm\u0131\u015ft\u0131r. Fert, \u00fczerine d\u00fc\u015fen b\u00fct\u00fcn g\u00f6revleri yapt\u0131ktan, sebeplere tutunduktan sonra yaratana tevekk\u00fcl eder, kadere ve r\u0131zk\u0131na raz\u0131 olur, kanaat eder ve sabreder. M\u00fclk\u00fcn ger\u00e7ek sahibi ve vereni Allah oldu\u011fundan ki\u015finin cimrilik, bencillik ve tamahk\u00e2rl\u0131k etmesi g\u00fcnah, fedak\u00e2r ve di\u011ferk\u00e2m davranmas\u0131 ibadettir. Bunun i\u00e7in de zek\u00e2t, sadaka, infak temel ibadetler aras\u0131nda say\u0131l\u0131r. Biri di\u011ferine feda edilmeden d\u00fcnya ile \u00e2hiret, madde ile m\u00e2na aras\u0131nda denge kurulmas\u0131 da ancak bu \u015fekilde m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Temelde ahl\u00e2k\u00ee ve din\u00ee karakterdeki s\u00f6z konusu kavram ve telkinler, \u00f6ncelikli olarak iktisad\u00ee ili\u015fkileri d\u00fczenlemek ve m\u00fcsl\u00fcman toplumda madd\u00ee kalk\u0131nmay\u0131 sa\u011flamak gibi bir hedef ta\u015f\u0131masa da son tahlilde ferdin d\u00fcnyada Tanr\u0131\u2019n\u0131n iradesine uygun bi\u00e7imde \u00f6l\u00e7\u00fcl\u00fc ve bilin\u00e7li davranmas\u0131, bu \u00e7izgide bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne sahip olmas\u0131 gayesine m\u00e2tuf olup iktisad\u00ee davran\u0131\u015flar i\u00e7in de dolayl\u0131 bi\u00e7imde ve \u00f6ze y\u00f6nelik olarak a\u00e7\u0131klama getirir. Ayr\u0131ca bunlar dinin genel tebli\u011fi i\u00e7erisinde ve b\u00fct\u00fcn\u00fc tamamlayan par\u00e7alar olarak ele al\u0131nd\u0131\u011f\u0131nda anlaml\u0131 olur. B\u00f6yle olunca din\u00ee \u00f6\u011fretinin iktisad\u00ee hayata at\u0131flar\u0131 da bulunan bu zengin malzemesi i\u00e7inde tek y\u00f6nl\u00fc tarama yaparak se\u00e7ilenler \u00fczerine iktisad\u00ee doktrin ve ideoloji y\u00fcklemek, modern iktisat biliminin ve ideolojilerin tez ve kal\u0131plar\u0131ndan hareketle geriye do\u011fru in\u015fa mahiyetinde oldu\u011fundan yan\u0131lt\u0131c\u0131 olmaktad\u0131r. G\u00fcn\u00fcm\u00fczde \u0130sl\u00e2m\u2019\u0131n iktisad\u00ee sistem ve doktrinini tan\u0131t\u0131m amac\u0131yla ne\u015fredilen eserlerin \u00f6nemli bir k\u0131sm\u0131n\u0131n b\u00f6yle bir zafiyet i\u00e7erdi\u011fi s\u00f6ylenebilir.<\/p>\n
Naslarda amel-i s\u00e2lih ve sa\u2018y kavramlar\u0131 geni\u015f anlam\u0131yla eme\u011fi de kapsar (el-Enbiy\u00e2 21\/94; en-Necm 53\/39-40) ve eme\u011fe dayal\u0131 kazan\u00e7tan \u00f6vg\u00fcyle s\u00f6z edilir (Buh\u00e2r\u00ee, \u201cZek\u00e2t\u201d, 50; \u201cB\u00fcy\u00fb\u02bf\u201d, 15; \u201cNafa\u1e33\u0101t\u201d, 1). Allah yararl\u0131 i\u015f g\u00f6renleri d\u00fcnyada h\u00fck\u00fcmran k\u0131laca\u011f\u0131n\u0131 vaad eder (en-N\u00fbr 24\/55). \u0130nsanlar\u0131n g\u00fc\u00e7, kabiliyet ve zenginliklerindeki farkl\u0131la\u015fma bir\u00e7ok hikmete dayal\u0131 olup \u00fcst\u00fcnl\u00fck vesilesi edinilemez; farkl\u0131l\u0131klar i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn ve iktisad\u00ee hareketlili\u011fin temelidir (el-En\u2018\u00e2m 6\/156; ez-Zuhruf 43\/32). M\u00fclkiyet hakk\u0131n\u0131n korunmas\u0131 dinin be\u015f temel amac\u0131ndan biri ve me\u015fr\u00fb m\u00fcdafaa sebebi g\u00f6r\u00fcl\u00fcr (Buh\u00e2r\u00ee, \u201cMe\u1e93\u00e2lim\u201d, 33). \u00d6zel m\u00fclkiyetin ve te\u015febb\u00fcs h\u00fcrriyetinin korunmas\u0131 kadar toplumda zenginli\u011fin dengeli da\u011f\u0131l\u0131m\u0131 da esast\u0131r. Kur\u2019an\u2019da ganimetin da\u011f\u0131l\u0131m\u0131ndan s\u00f6z edilirken, \u201cB\u00f6ylece o mallar i\u00e7inizde yaln\u0131z zenginler aras\u0131nda dola\u015fan bir servet (d\u00fble) olmas\u0131n\u201d (el-Ha\u015fr 59\/7) denilerek buna i\u015faret edilir. Zek\u00e2t, sadaka ve infak, kom\u015fular ve yak\u0131nlar aras\u0131 yard\u0131mla\u015fma, akrabal\u0131k nafakas\u0131, diyet \u00f6demelerde \u00e2k\u0131le sistemi, \u015f\u00fcf\u2018a hakk\u0131, mal\u00ee kef\u00e2retler, \u015fahs\u00ee ve kamusal vel\u00e2yet gibi kurum ve anlay\u0131\u015flar \u0130sl\u00e2m toplumunda sosyal adaletin tesisine hizmet eder.<\/p>\n
\u0130nsan\u0131n zorunlu ve mutlaka kar\u015f\u0131lanmas\u0131 gerekli ihtiya\u00e7lar\u0131 (hav\u00e2ic-i asliyye) zek\u00e2t da\u011f\u0131l\u0131m\u0131n\u0131n \u00f6l\u00e7\u00fcs\u00fc, asgari ge\u00e7im standard\u0131n\u0131n ve dolay\u0131s\u0131yla insanl\u0131k onurunun korunmas\u0131n\u0131n arac\u0131 oldu\u011fu gibi israf ve g\u00f6steri\u015ften ka\u00e7\u0131nma, kanaat ve c\u00f6mertlik gibi hasletlerle birle\u015fince bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ve ya\u015fama bi\u00e7iminin de ba\u015flang\u0131c\u0131n\u0131 olu\u015fturur. Araziden al\u0131nan \u00f6\u015f\u00fcr ve hara\u00e7, topraklar\u0131n sahibi taraf\u0131ndan i\u015flenmesi ya da ba\u015fkas\u0131na devredilmesi, \u00e2t\u0131l ve sahipsiz topraklar\u0131n i\u015flenerek m\u00fclkiyetinin kazan\u0131lmas\u0131, tabii zenginlikleri i\u015fletme yetkisi gibi konularda Hz. Peygamber\u2019in ve d\u00f6rt halifenin ba\u015flatt\u0131\u011f\u0131 uygulamalar \u00fcretimin te\u015fviki ve kalk\u0131nma a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Karaborsa ve tekelcilik yasa\u011f\u0131, fiyatlara narh uygulamaya ve k\u00e2r haddini s\u0131n\u0131rlamaya s\u0131cak bak\u0131lmamas\u0131, \u00fcretici-t\u00fcketici ili\u015fkisine ve fiyatlar\u0131n serbest olu\u015fumuna m\u00fcdahale say\u0131lacak davran\u0131\u015flar\u0131n menedilmesi, kabz \u00f6ncesi sat\u0131\u015fa, gabn ve gararl\u0131 akidlere getirilen k\u0131s\u0131tlamalar, ribe\u2019l-fazl\u0131n yasaklanmas\u0131 gibi \u00f6rnekler Asr-\u0131 sa\u00e2det\u2019te serbest piyasa ve kamu d\u00fczeni ilkelerinin, \u00fcretici ve t\u00fcketici haklar\u0131n\u0131n dengeli bir \u015fekilde g\u00f6zetildi\u011fini ve toplumun \u015fartlar\u0131na g\u00f6re tedbirlerin al\u0131nd\u0131\u011f\u0131n\u0131 g\u00f6sterir. \u0130sl\u00e2m\u2019\u0131n iktisad\u00ee hayata ve g\u00fcn\u00fcm\u00fcz anlat\u0131m\u0131yla serbest piyasa ekonomisine m\u00fcdahale say\u0131labilecek \u00f6nemli ilkelerinden biri faiz yasa\u011f\u0131d\u0131r. Doktrinde bu yasa\u011f\u0131 dinin taabb\u00fcd\u00ee ahk\u00e2m\u0131ndan sayma e\u011filimi h\u00e2kimse de bununla eme\u011fi ve k\u00e2r saikini \u00fcretimin muharrik g\u00fcc\u00fc yapma, riski payla\u015fma, sermayenin tahakk\u00fcm\u00fcn\u00fc ve s\u0131n\u0131f te\u015fekk\u00fcl\u00fcn\u00fc \u00f6nleme gibi ama\u00e7lar\u0131n g\u00f6zetildi\u011fi s\u00f6ylenebilir.<\/p>\n
C) Siyaset. Hz. Peygamber\u2019in hicret sonras\u0131nda \u00f6nce \u015fehir devleti \u015feklinde ba\u015flayan, giderek yar\u0131madaya yay\u0131lan ve te\u015fkil\u00e2tlanan bir devlet kurmas\u0131, dinin kamu hayat\u0131yla ilgili amel\u00ee ahk\u00e2m\u0131n\u0131n bu siyas\u00ee yap\u0131 i\u00e7inde hayata ge\u00e7irilmi\u015f olmas\u0131, \u015fahs\u0131nda din\u00ee ve siyas\u00ee otoriteyi birle\u015ftirerek toplumsal hayat\u0131n b\u00fct\u00fcn alanlar\u0131nda liderlik yapmas\u0131, ayr\u0131ca Kur\u2019an ve S\u00fcnnet\u2019te siyaset ahl\u00e2k\u0131 da denebilecek \u00e7e\u015fitli ilke ve hedeflerin yer almas\u0131 \u0130sl\u00e2m\u2019daki siyas\u00ee d\u00fc\u015f\u00fcncenin temel hareket noktas\u0131 olmu\u015ftur. Medine S\u00f6zle\u015fmesi, kabileyi esas alan \u00fcyelik anlay\u0131\u015f\u0131 ve dar otorite kal\u0131plar\u0131 yerine yeni bir siyas\u00ee \u00fcyelik tan\u0131m\u0131 getirmi\u015f, ard\u0131ndan devlet siyas\u00ee g\u00fc\u00e7 olarak \u00f6rg\u00fctlenmi\u015f ve yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131r. Kur\u2019an\u2019da Res\u00fbl-i Ekrem\u2019e itaat emredilirken asl\u00ee g\u00f6revi olan ris\u00e2letle o g\u00fcnk\u00fc \u015fartlar gere\u011fi \u00fcstlendi\u011fi devlet ba\u015fkanl\u0131\u011f\u0131, yarg\u0131, ordu kumandanl\u0131\u011f\u0131 gibi g\u00f6revleri aras\u0131nda bir ay\u0131r\u0131m yap\u0131lmaz. Hz. Peygamber\u2019den sonraki d\u00f6nemde s\u00fcnnet, farkl\u0131 gelenek ve ba\u011flara mensup bulunan ve giderek daha derin farkl\u0131la\u015fmalar ya\u015fayabilecek olan m\u00fcsl\u00fcmanlar i\u00e7in \u00e2deta ortak payda ve siyasal birli\u011fi sa\u011flayan bir ba\u011f oldu\u011fundan daha da \u00f6nem kazand\u0131. Biraz da bu sebeple, doktrinde Res\u00fbl-i Ekrem\u2019in dinin tebli\u011fi ve a\u00e7\u0131klamas\u0131 niteli\u011findeki s\u00fcnnetiyle di\u011fer g\u00f6revlerinin gere\u011fi say\u0131labilecek s\u00f6z ve uygulamalar\u0131 aras\u0131nda yoruma a\u00e7\u0131kl\u0131k ve ba\u011flay\u0131c\u0131l\u0131k y\u00f6n\u00fcnden bir fark g\u00f6zetme e\u011filimi hayli zay\u0131f kalm\u0131\u015ft\u0131r. Hem bu geli\u015fmeler hem de \u0130sl\u00e2m\u2019\u0131n d\u00fcnya ve \u00e2hirete birlikte hitap etmesi ve d\u00fcnyev\u00ee ahk\u00e2m\u0131n\u0131n icras\u0131nda kamu otoritesinin deste\u011fine ihtiya\u00e7 duyulmas\u0131n\u0131n tabii sonucu olarak siyaset \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde \u00f6nemini daima korumu\u015f, siyasal otorite ve kamu d\u00fczeni tabii ve akl\u00ee oldu\u011fu kadar din\u00ee bir zorunluluk olarak da g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n
Hulef\u00e2-yi R\u00e2\u015fid\u00een\u2019den her birinin farkl\u0131 usullerle i\u015f ba\u015f\u0131na gelmesi ve uygulad\u0131klar\u0131 farkl\u0131 y\u00f6netim tarzlar\u0131, esasen temel din\u00ee ilkelere uyuldu\u011fu s\u00fcrece \u0130sl\u00e2m toplumunda siyasetin esnek ve yenile\u015fmeye a\u00e7\u0131k oldu\u011funu g\u00f6sterir. Ancak Hz. Ali ile Mu\u00e2viye\u2019nin hil\u00e2fet m\u00fccadelesi ve bunun \u00fcmmet i\u00e7inde derin siyas\u00ee-fikr\u00ee ayr\u0131l\u0131klara yol a\u00e7mas\u0131, Emev\u00eeler d\u00f6neminde saltanat\u0131n yerle\u015fmesi, madd\u00ee kalk\u0131nma ve siyas\u00ee istikrar\u0131n \u00f6n plana \u00e7\u0131k\u0131p siyasetin din\u00ee \u00f6\u011fretiyle ba\u011f\u0131n\u0131 azaltmas\u0131 gibi sebeplerle Hulef\u00e2-yi R\u00e2\u015fid\u00een\u2019in uygulamas\u0131 ayr\u0131 bir ilgi ve \u00f6zlem oda\u011f\u0131 olmu\u015f, daha sonraki devirlere ait uygulamalar\u0131n me\u015fruiyeti konusunda \u00e2deta kaynak ve \u00f6l\u00e7\u00fct olarak kullan\u0131lm\u0131\u015ft\u0131r. Nitekim genel f\u0131k\u0131h kitaplar\u0131nda ve \u0130sl\u00e2m siyaset d\u00fc\u015f\u00fcncesinin klasik \u00f6rnekleri say\u0131lan \u201cel-ahk\u00e2m\u00fc\u2019s-sult\u00e2niyye, es-siy\u00e2set\u00fc\u2019\u015f-\u015fer\u2018iyye\u201d t\u00fcr\u00fc eserlerde b\u00f6yle bir anlay\u0131\u015f\u0131n h\u00e2kim oldu\u011fu, Abb\u00e2s\u00eeler d\u00f6nemi dahil \u0130sl\u00e2m\u2019\u0131n ilk birka\u00e7 y\u00fczy\u0131l\u0131na ait siyas\u00ee team\u00fcl ve yap\u0131lanman\u0131n merkeze al\u0131narak onun \u00fczerinden bir siyaset teorisi kurulmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Ancak f\u0131kh\u0131n \u0130sl\u00e2m toplumlar\u0131n\u0131n madd\u00ee olgular\u0131na dayal\u0131 tabii geli\u015fim \u00e7izgisi g\u00f6z \u00f6n\u00fcne al\u0131n\u0131rsa bunun yad\u0131rganmay\u0131p bir d\u00f6neme ait tarih\u00ee tecr\u00fcbenin dinin genel ilkelerine ve insanl\u0131\u011f\u0131n mevcut bilgi birikimine g\u00f6re ele\u015ftirisi ya da yorumlanmas\u0131 \u015feklinde anla\u015f\u0131lmas\u0131 gerekir.<\/p>\n
S\u00fcnn\u00ee kel\u00e2m literat\u00fcr\u00fcnde yer alan im\u00e2met tart\u0131\u015fmalar\u0131 \u015e\u00eea\u2019n\u0131n talep ve iddialar\u0131na kar\u015f\u0131 bir antitez niteli\u011findeyse de onlar\u0131n ak\u00eede ile siyas\u00ee liderlik aras\u0131nda ba\u011f kuran yakla\u015f\u0131m\u0131ndan hayli etkilenmi\u015ftir ve Hulef\u00e2-yi R\u00e2\u015fid\u00een\u2019in me\u015fruiyetinin temellendirilmesi mahiyetindedir. \u0130sl\u00e2m felsefesinde ve felsef\u00ee ahl\u00e2kta siyaset \u00f6nemli \u00f6l\u00e7\u00fcde Grek kaynakl\u0131 felsef\u00ee-teorik sistemin bir par\u00e7as\u0131, herkesin madd\u00ee-m\u00e2nev\u00ee geli\u015fimini sa\u011flad\u0131\u011f\u0131, refah ve mutluluktan pay\u0131n\u0131 ald\u0131\u011f\u0131 ideal ortam\u0131n arac\u0131 olarak ele al\u0131n\u0131r. Bunlara, siyaseti fert-devlet ili\u015fkilerine yans\u0131yan canl\u0131 y\u00f6n\u00fcyle i\u015fleyen siyasetn\u00e2me ya da tarih\u00ee tecr\u00fcbelere ve d\u00f6nemin \u015fartlar\u0131na dayal\u0131 tabii bir olgu \u015feklinde g\u00f6ren tarih felsefesi literat\u00fcr\u00fc de eklenebilir. Ancak \u0130sl\u00e2m siyaset d\u00fc\u015f\u00fcncesini ilk birka\u00e7 \u0130sl\u00e2m devletindeki yap\u0131lanma \u00fczerine kurulu siyaset teorisinden ibaret g\u00f6rmek, yine bu d\u00f6nemlerin \u00fcr\u00fcn\u00fc telakki, kurum ve literat\u00fcrle s\u0131n\u0131rland\u0131rmak yan\u0131lt\u0131c\u0131 olur. \u00d6te yandan bu d\u00f6nemlerin biat, ehl\u00fc\u2019l-hal ve\u2019l-akd, istihl\u00e2f, hil\u00e2fet, \u015f\u00fbra ve me\u015fveret, te\u015fr\u00ee\u2018 ve kaz\u00e2 gibi uygulama ve kavramlar\u0131n\u0131 tarih\u00ee ba\u011flam\u0131ndan kopar\u0131p \u00e7a\u011fda\u015f siyaset biliminin kavram ve ara\u00e7lar\u0131yla yar\u0131\u015ft\u0131rmak da do\u011fru olmaz.<\/p>\n
\u0130lk d\u00f6nemlerden itibaren m\u00fcsl\u00fcmanlar devletin kurulu\u015fu ve te\u015fkil\u00e2tlanmas\u0131, siyas\u00ee otoritenin olu\u015fum ve intikali konusunda hem kendi tecr\u00fcbe birikimlerinden hem de kom\u015fu geleneklerden \u00e2zami \u00f6l\u00e7\u00fcde yararlanm\u0131\u015flard\u0131r. \u0130sl\u00e2m\u2019\u0131n siyaset alan\u0131na yans\u0131yan katk\u0131s\u0131n\u0131 bu m\u00fcesseselerin \u0130sl\u00e2m muhitinde ge\u00e7irdi\u011fi evrelerde, fert-devlet ili\u015fkilerinde g\u00f6r\u00fclen insan\u00ee boyutta ve formel siyasete de renk verecek olan zihniyette aramak gerekir. Esasen Kur\u2019an ve S\u00fcnnet\u2019te de siyas\u00ee hayat\u0131n zamanla eskiyecek ve de\u011fi\u015fecek olan bi\u00e7imsel y\u00f6n\u00fc ve ara\u00e7lar\u0131 de\u011fil, onlar\u0131n b\u00fct\u00fcn insanlar\u0131 erdeme ve mutlulu\u011fa g\u00f6t\u00fcrme yolunda kullan\u0131m\u0131n\u0131 sa\u011flayacak olan genel ilkeleri ve ahl\u00e2k\u0131 \u00fczerinde durulmu\u015ftur. \u0130sl\u00e2m\u2019\u0131n evrensel bir din olmas\u0131, k\u0131yamete kadar her bir siyasal ve toplumsal yap\u0131 i\u00e7inde hayat bulma iddias\u0131 ta\u015f\u0131mas\u0131 da bunu zorunlu k\u0131lar. Bunun i\u00e7in dinin siyasetle an\u0131lan seviyede bir ili\u015fkisinin kurulmas\u0131 do\u011fru olsa bile onun siyasal bir sistem ve ideoloji olarak ya da bi\u00e7imsel ve kurumsal siyasetle do\u011frudan ili\u015fkilendirilerek takdimi yanl\u0131\u015f olur. Bu say\u0131lanlar\u0131 m\u00fcsl\u00fcmanlar da dahil insanl\u0131\u011f\u0131n tarih\u00ee tecr\u00fcbe ve aray\u0131\u015flar\u0131 olarak g\u00f6rmek gerekir. B\u00f6yle olunca klasik \u0130sl\u00e2m siyaset d\u00fc\u015f\u00fcncesini tan\u0131t\u0131rken tarih\u00ee olgular\u0131 ve onun insan unsuruyla ili\u015fkili arka plan\u0131n\u0131 birlikte ele almak kadar siyaset-din ili\u015fkisini do\u011fru zeminde kurmak da hayat\u00ee bir \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n
\u015e\u00eea\u2019da siyasetin dinin inan\u00e7 esaslar\u0131yla i\u00e7 i\u00e7e girmesi, teorik olmaktan \u00e7ok bu kesimin ya\u015fad\u0131\u011f\u0131 muhalefet ve d\u0131\u015flanma s\u00fcreciyle ve bunun \u00fcr\u00fcn\u00fc bir psikolojiyle al\u00e2kal\u0131 g\u00f6r\u00fcnmektedir. S\u00fcnn\u00ee kesimde de Abb\u00e2s\u00ee hil\u00e2fetinin zay\u0131flay\u0131p sembolik hale gelmesiyle ve bundan ayr\u0131 bir d\u00fcnyev\u00ee otorite ortaya \u00e7\u0131kmas\u0131yla birlikte halifeler i\u00e7in \u201cAllah\u2019\u0131n yery\u00fcz\u00fcndeki g\u00f6lgesi\u201d (z\u0131llullah fi\u2019l-arz) gibi y\u00fcceltici s\u0131fatlar kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Ancak genel olarak belirtmek gerekirse m\u00fcsl\u00fcmanlar\u0131n siyas\u00ee tecr\u00fcbesinde ve ona dayal\u0131 olarak geli\u015fen siyaset teorisinde teokrasi, yani toplumu Tanr\u0131 ad\u0131na ve ondan al\u0131nan g\u00fc\u00e7le y\u00f6netme de\u011fil \u00fcmmeti yine onlardan al\u0131nan yetkiyle y\u00f6netme anlay\u0131\u015f\u0131 h\u00e2kim olmu\u015ftur. Halife de yery\u00fcz\u00fcnde Allah ad\u0131na i\u015f g\u00f6ren y\u00f6netici de\u011fil, Hz. Peygamber\u2019in d\u00fcnyev\u00ee otoritesini devam ettirerek \u00fcmmet ad\u0131na i\u015f g\u00f6ren kimse olarak anla\u015f\u0131l\u0131r. Hulef\u00e2-yi R\u00e2\u015fid\u00een d\u00f6neminde b\u00f6yle bir anlay\u0131\u015f h\u00e2kimdir. Literat\u00fcrde s\u0131k\u00e7a tekrarlanan ve naslardan at\u0131flar\u0131 da bulunan \u201ch\u00e2kimiyetin Allah\u2019a ait olmas\u0131\u201d esas\u0131, itikad\u00ee bir ilkeyi ve bunun uzant\u0131s\u0131 kozmolojik bir v\u00e2k\u0131ay\u0131 ifade etti\u011fi gibi, \u201chakiki kanun koyucunun (\u015f\u00e2ri\u2018) Allah oldu\u011fu\u201d fikri de siyasal iktidar\u0131n mutlak otoritesini hukukun temel ilkeleriyle s\u0131n\u0131rland\u0131rmay\u0131 ve yasamaya normatif bir g\u00fcvence, y\u00f6netime ahl\u00e2k\u00ee bir sorumluluk getirmeyi hedefler.<\/p>\n
\u0130sl\u00e2m d\u00fcnyas\u0131nda siyas\u00ee hayat gerek teori gerekse uygulama y\u00f6n\u00fcyle bir\u00e7ok farkl\u0131l\u0131\u011f\u0131 i\u00e7inde bar\u0131nd\u0131r\u0131r. Bunlar\u0131n bir k\u0131sm\u0131 b\u00f6lgesel \u015fartlar\u0131n, bu toplumlara \u00f6zg\u00fc ruh halinin ve geleneklerin, bir k\u0131sm\u0131 da dinin bu toplumlara kazand\u0131rd\u0131\u011f\u0131 davran\u0131\u015f bilincinin ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn \u00fcr\u00fcn\u00fcd\u00fcr. \u0130sl\u00e2m\u2019\u0131n ilk d\u00f6nemlerindeki kom\u015fu co\u011frafyalarda g\u00fc\u00e7l\u00fc siyas\u00ee iktidarlar\u0131n mevcudiyeti, y\u00f6netilenlerin hak ve \u00f6zg\u00fcrl\u00fck taleplerinden ziyade y\u00f6netenlerden adalet beklentisinin \u00f6n planda olmas\u0131 dinin siyaset alan\u0131na katk\u0131s\u0131n\u0131 daha \u00f6nemli k\u0131lm\u0131\u015ft\u0131. \u0130sl\u00e2m\u2019\u0131n ana kaynaklar\u0131n\u0131n ve klasik din\u00ee \u00f6\u011fretinin -tan\u0131mlama ve uygulamada ta\u015f\u0131d\u0131\u011f\u0131 s\u00fcbjektifli\u011fe ra\u011fmen- devaml\u0131 surette adalet kavram\u0131na vurgu yapmas\u0131 ve ona hak, e\u015fitlik, \u00f6zg\u00fcrl\u00fck, bar\u0131\u015f gibi kavramlar aras\u0131nda teorik olarak bu kavramlar\u0131 da i\u00e7ine alan merkez\u00ee bir konum vermesi hem sosyal ger\u00e7eklikten yola \u00e7\u0131k\u0131lm\u0131\u015f olmas\u0131yla, hem de dinin di\u011fer alanlar\u0131ndaki telkinlerinin bu kavrama pozitif bir i\u00e7erik kazand\u0131raca\u011f\u0131na olan inan\u00e7la a\u00e7\u0131klanabilir. Ger\u00e7ekten de bu toplumlar\u0131n tarihinde -kamu hukukunun zay\u0131f kalmas\u0131 gibi olumsuz bir sonucu bulunsa da- siyas\u00ee iktidarla y\u00f6netilenler aras\u0131nda ciddi gerilimlerin ya\u015fanmad\u0131\u011f\u0131, madd\u00ee engelleme bulunmamakla birlikte i\u00e7 denetim ve sa\u011fl\u0131kl\u0131 kamuoyunun mutlak iktidar anlay\u0131\u015f\u0131n\u0131 hayli zay\u0131flat\u0131p s\u0131n\u0131rland\u0131rd\u0131\u011f\u0131, hak ihl\u00e2llerinin d\u00f6nemin di\u011fer muhitlerine nisbetle daha mevzi\u00ee kald\u0131\u011f\u0131, k\u00f6le ve kad\u0131nlar\u0131n sosyal stat\u00fclerinin de\u011fi\u015fiminin zamana b\u0131rak\u0131l\u0131p onlara ili\u015fkin zihniyetin de\u011fi\u015fimine \u00f6ncelik verildi\u011fi i\u00e7in s\u0131n\u0131f ve cinsiyet \u00e7at\u0131\u015fmas\u0131n\u0131n, din adamlar\u0131 s\u0131n\u0131f\u0131 ve Tanr\u0131 ad\u0131na y\u00f6netim olmad\u0131\u011f\u0131 i\u00e7in de Bat\u0131\u2019da oldu\u011fu \u015fekliyle bir din-devlet \u00e7at\u0131\u015fmas\u0131n\u0131n ve bundan do\u011fan taleplerin g\u00f6r\u00fclmedi\u011fi burada hat\u0131rlanabilir. Siyaset alan\u0131na ili\u015fkin din\u00ee \u00f6\u011freti de bu yap\u0131da geli\u015fmi\u015f ve onun realitelerine g\u00f6re hassasiyet kazanm\u0131\u015ft\u0131r.<\/p>\n
Din\u00ee \u00f6\u011fretiye g\u00f6re siyaset temelde adalete dayanmal\u0131, siyas\u00ee g\u00f6rev ve yetkiler de ehliyet ve liyakat esas\u0131na g\u00f6re da\u011f\u0131t\u0131lmal\u0131d\u0131r. D\u00fcr\u00fcstl\u00fck ve sevgi siyaset mesle\u011fini y\u00fcr\u00fctenlerde aranan temel niteliklerdendir. Dindarl\u0131kta kurallara z\u00e2hiren uygun davranma kadar davran\u0131\u015flar\u0131n samimiyeti, Allah kat\u0131nda hesap verme bilinci ve kurallar\u0131n adaletli olmas\u0131 da \u00f6nemlidir. \u00c2dil olunmak \u015fart\u0131yla siyaset ibadettir. \u0130yi ve yararl\u0131 i\u015f yapmak d\u00fcnyev\u00ee iktidar\u0131n hem sebebi hem amac\u0131d\u0131r. Siyas\u00ee iktidar esasen insana Allah\u2019\u0131n lutfetti\u011fi bir imk\u00e2n ve y\u00fckledi\u011fi bir emanettir. Bunun kimin taraf\u0131ndan ve nas\u0131l bir siyas\u00ee yap\u0131 i\u00e7inde kullan\u0131ld\u0131\u011f\u0131ndan \u00e7ok nas\u0131l ve hangi ama\u00e7larla kullan\u0131ld\u0131\u011f\u0131 \u00f6nemlidir. Bu yetki iyi kullan\u0131ld\u0131\u011f\u0131nda d\u00fcnya ve \u00e2hiret mutlulu\u011funa, k\u00f6t\u00fc kullan\u0131ld\u0131\u011f\u0131nda ise azaba sebep olur. \u0130nsan onurunun ve temel insan haklar\u0131n\u0131n korunmas\u0131 dinin oldu\u011fu kadar siyasetin de amac\u0131d\u0131r. Kamu d\u00fczeni hem zulm\u00fcn \u00f6nlenmesi hem dinin temel ama\u00e7lar\u0131n\u0131n ya\u015fat\u0131labilmesi i\u00e7in zorunludur; anar\u015fi C\u00e2hiliye hayat\u0131na d\u00f6nmek demektir. \u015e\u00eea\u2019n\u0131n m\u00e2sum imam anlay\u0131\u015f\u0131, S\u00fcnn\u00ee kesimde \u00fcmmetin birli\u011fini koruma ve fitneyi \u00f6nleme d\u00fc\u015f\u00fcncesi, y\u00f6neticinin \u00e2dil mi f\u00e2s\u0131k m\u0131 oldu\u011fu tart\u0131\u015fmas\u0131n\u0131n s\u00fcbjektifli\u011fi ve sonu gelmez bir ihtil\u00e2fa yol a\u00e7aca\u011f\u0131 endi\u015fesi neticede siyas\u00ee otoriteye itaat edilmesinin gere\u011finde birle\u015fir. Ancak y\u00f6neticilerin toplumda dinin temel amac\u0131 say\u0131lan esaslar\u0131 korumak, adalet ve hakkaniyete ayk\u0131r\u0131 her t\u00fcrl\u00fc dengesizli\u011fi, ma\u011fduriyet ve mahrumiyeti \u00f6nlemek gibi g\u00f6revleri, y\u00f6netilenlerin de haks\u0131zl\u0131klar kar\u015f\u0131s\u0131nda me\u015fr\u00fb zeminde tav\u0131r alma haklar\u0131 vard\u0131r. \u0130nsanlar l\u00e2y\u0131k olduklar\u0131 \u015fekilde y\u00f6netilirler. Siyasetin ve toplumun d\u00fczelmesi i\u00e7 i\u00e7e ve kar\u015f\u0131l\u0131kl\u0131 bir ili\u015fkiye sahiptir. \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde h\u00e2kim olan bu ilkeler, \u0130sl\u00e2m toplumlar\u0131nda formel siyasetin temelinde bir siyaset ahl\u00e2k\u0131n\u0131n bulunmas\u0131n\u0131n zorunlulu\u011funa i\u015faret eder ve biraz da b\u00f6yle bir zemini olu\u015fturmaya \u00e7al\u0131\u015f\u0131r. Her toplum, kendi \u015fartlar\u0131na ve tecr\u00fcbe birikimine g\u00f6re bu zeminde siyasetin madd\u00ee ve bi\u00e7imsel yap\u0131s\u0131n\u0131 olu\u015fturur; siyas\u00ee iktidar\u0131 denetleyecek ve temel haklar\u0131 koruma alt\u0131na alacak hukuk\u00ee prosed\u00fcrleri, ara\u00e7 ve kurumlar\u0131 geli\u015ftirebilir.<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nBuh\u00e2r\u00ee, \u201cZek\u00e2t\u201d, 50, \u201cB\u00fcy\u00fb\u02bf\u201d, 15, \u201cNafa\u1e33\u0101t\u201d, 1, \u201cMe\u1e93\u00e2lim\u201d, 33.<\/p>\n
J. Schacht, \u201cThe Law\u201d, Unity and Variety in Muslim Civilization (ed. Gustave E. von Grunebaum), Chicago 1955, s. 65-86.<\/p>\n
a.mlf., \u201cLaw and Justice\u201d, CHIs., II, 539-568.<\/p>\n
a.mlf., \u201cIslamic Religious Law\u201d, The Legacy of Islam (ed. J. Schacht \u2013 C. E. Bosworth), Oxford 1974, s. 392-403.<\/p>\n
A. K. S. Lampton, \u201cIslamic Political Thought\u201d, a.e., s. 404-424.<\/p>\n
C. Snouck-Hurgronje, Selected Works (ed. G.-H. Bousquet \u2013 J. Schacht), Brill 1957, s. 264-295.<\/p>\n
Muhammed Ham\u00eedullah, \u0130sl\u00e2m\u0131n Hukuk \u0130lmine Yard\u0131mlar\u0131 (der. Salih Tu\u011f), \u0130stanbul 1962, s. 131-136.<\/p>\n
a.mlf., \u0130sl\u00e2mda Devlet \u0130daresi (trc. Kemal Ku\u015fcu), \u0130stanbul 1963, s. 10.<\/p>\n
a.mlf., \u0130sl\u00e2m Peygamberi (Mutlu), II, t\u00fcr.yer.<\/p>\n
E. I. J. Rosenthal, Political Thought in Medieval Islam: An Introductory Outline, Cambridge 1962.<\/p>\n
H. A. R. Gibb, Mohammedanism, New York 1967, s. 23-106.<\/p>\n
a.mlf., Studies on the Civilization of Islam (ed. S. J. Shaw \u2013 W. R. Polk), Princeton 1982, s. 34-46, 141-207.<\/p>\n
M. B\u00e2k\u0131r es-Sadr, \u0130\u1e33ti\u1e63\u00e2d\u00fcn\u00e2, Beyrut 1393\/1973.<\/p>\n
Yusuf Ziya Kavakc\u0131, Suriye-Roma Kodu ve \u0130sl\u00e2m Hukuku: Macm\u016b\u02bf al-F\u0131\u1e33h Sistemati\u011file, Ankara 1975, s. 3-78.<\/p>\n
Muhammed \u00c2bid el-C\u00e2bir\u00ee, \u0130sl\u00e2m\u2019da Siyasal Ak\u0131l (trc. Vecdi Aky\u00fcz), \u0130stanbul 1997.<\/p>\n
a.mlf., \u201c\u00c7a\u011fda\u015f D\u00fcnyada \u015eeriat\u0131n Tatbiki Problemi\u201d, \u0130sl\u00e2miy\u00e2t, I\/4, Ankara 1998, s. 25-52.<\/p>\n
M. G. S. Hodgson, The Venture of Islam, Chicago 1977, I, t\u00fcr.yer.<\/p>\n
Feth\u00ee ed-Dir\u00een\u00ee, \u1e2aa\u1e63\u00e2\u02bei\u1e63\u00fc\u2019t-te\u015fr\u00ee\u02bfi\u2019l-\u0130sl\u00e2m\u00ee fi\u2019s-siy\u00e2se ve\u2019l-\u1e25\u00fckm, Beyrut 1407\/1977, t\u00fcr.yer.<\/p>\n
Muhammed S. El-Awa, On the Political System of the Islamic State, Indianapolis 1978.<\/p>\n
M. Ziy\u00e2eddin er-Reyyis, en-Na\u1e93ariyy\u00e2t\u00fc\u2019s-siy\u00e2siyyet\u00fc\u2019l-\u0130sl\u00e2miyye, Kahire 1979.<\/p>\n
Fazlurrahman, \u0130sl\u00e2m (trc. Mehmet Da\u011f \u2013 Mehmet Ayd\u0131n), \u0130stanbul 1981, t\u00fcr.yer.<\/p>\n
Ahmed \u00d6zel, \u0130sl\u00e2m Hukukunda Milletleraras\u0131 M\u00fcn\u00e2sebetler ve \u00dclke Kavram\u0131, \u0130stanbul 1982, s. 19-66.<\/p>\n
J. L. Esposito, Islam: The Straight Path, Oxford 1988, s. 68-115.<\/p>\n
Muhammad Nejatullah Siddiqi, Muslim Economic Thinking, Leicester 1988.<\/p>\n
Muhammad Akram Khan, Economic Teachings of Prophet Muhammad, Islamabad 1989.<\/p>\n
a.mlf., An Introduction to Islamic Economics, Islamabad 1994.<\/p>\n
Ahmet Tabako\u011flu, \u0130sl\u00e2m ve Ekonomik Hayat, \u0130stanbul 1989.<\/p>\n
Irfan Ul Haq, Economic Doctrines of Islam, Herndon 1996.<\/p>\n
Cengiz Kallek, Asr-\u0131 Sa\u00e2det\u2019te Y\u00f6netim-Piyasa \u0130li\u015fkisi, \u0130stanbul 1997.<\/p>\n
M. Akif Ayd\u0131n, \u201cHz. Peygamber ve D\u00f6rt Halife D\u00f6nemi \u0130sl\u00e2m Devlet Y\u00f6netimi\u201d, \u0130sl\u00e2m ve Demokrasi, Ankara 1998, s. 21-27.<\/p>\n
Subh\u00ee el-Mahmes\u00e2n\u00ee, \u201c\u0130sl\u00e2m Hukukunun Tedvini\u201d (trc. \u0130brahim K\u00e2fi D\u00f6nmez), M\u00dc\u0130FD, sy. 3 (1985), s. 313-328.<\/p>\n
\u0130lhami G\u00fcler, \u201cDin, \u0130sl\u00e2m ve \u015eeriat\u201d, \u0130sl\u00e2miy\u00e2t, I\/4, Ankara 1998, s. 53-76.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2001 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 23. cildinde, 15-23 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
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\nM\u00fcellif:
\n\u0130LHAN KUTLUER
\nV. D\u00dc\u015e\u00dcNCE, \u0130L\u0130M ve SANAT
\nKur\u2019\u00e2n-\u0131 Ker\u00eem, il\u00e2h\u00ee hitab\u0131n do\u011fru anla\u015f\u0131lmas\u0131 ve hayata ge\u00e7irilmesi amac\u0131yla insan f\u0131trat\u0131n\u0131n bir par\u00e7as\u0131 olan entelekt\u00fcel kapasiteye s\u0131k s\u0131k vurgu yapmakta, insan\u0131n d\u00fc\u015f\u00fcnme ve bilme gibi yeteneklerini bu y\u00f6nde harekete ge\u00e7irici te\u015fvik ve uyar\u0131larda bulunmaktad\u0131r (mesel\u00e2 bk. el-Bakara 2\/73; el-En\u2018\u00e2m 6\/50; el-Ha\u015fr 59\/2). \u00c7ok say\u0131da \u00e2yet insan\u0131 nesne ve olgular \u00fczerinde g\u00f6zlem yapma, ilgili veriler \u00fczerinde d\u00fc\u015f\u00fcnerek do\u011fru sonu\u00e7lara varma istikametinde y\u00f6nlendirmektedir. G\u00f6zlem ve d\u00fc\u015f\u00fcnmenin nesnesi bazan g\u00fcndelik tecr\u00fcbe alan\u0131n\u0131n yak\u0131n\u0131nda duran, fakat \u00fczerinde yarat\u0131l\u0131\u015f fikri a\u00e7\u0131s\u0131ndan pek d\u00fc\u015f\u00fcn\u00fclmeyen tikel nesneler olarak belirlenirken (el-G\u0101\u015fiye 88\/17) bazan da g\u00f6zlem alan\u0131 geni\u015fletilmi\u015f ve \u201cyarat\u0131l\u0131\u015f\u0131n ba\u015flang\u0131c\u0131\u201d gibi soyut bir kavrama y\u00f6nlendirilmi\u015ftir (el-Ankeb\u00fbt 29\/20). Nihayet bu y\u00f6ndeki bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n kozmik \u00e7apta geni\u015fletildi\u011fine i\u015faret eden \u00e2yetler de vard\u0131r (mesel\u00e2 bk. el-A\u2018r\u00e2f 7\/185). \u00c2lem ve i\u00e7indekilerin nas\u0131l il\u00e2h\u00ee tasarruf alt\u0131nda bulundu\u011funu g\u00f6zlemesi ve bunun \u00fczerinde d\u00fc\u015f\u00fcnmesi gereken insan kendi yarat\u0131l\u0131\u015f\u0131 \u00fczerinde de akl\u0131n\u0131 kullanmak durumundad\u0131r (el-M\u00fc\u2019min 40\/67). \u00c2lem ve insan\u0131n Allah taraf\u0131ndan yarat\u0131l\u0131\u015f\u0131, Allah\u2019\u0131n kozmik ger\u00e7ekli\u011fe getirdi\u011fi d\u00fczen, var olu\u015fun anlam\u0131 ve gayesi Kur\u2019an\u2019da d\u00fc\u015f\u00fcnmenin konusu olarak belirlenirken bizzat Kur\u2019an \u00fczerinde d\u00fc\u015f\u00fcnmenin gereklili\u011fi de vurgulanmaktad\u0131r (ez-Z\u00fcmer 39\/27; Muhammed 47\/24). Dolay\u0131s\u0131yla d\u00fc\u015f\u00fcnme etkinli\u011finin \u00fc\u00e7 temel konusu Allah\u2019\u0131n mutlak ilim ve kudretiyle ili\u015fkisi i\u00e7inde \u00e2lem, insan ve Kur\u2019an olmaktad\u0131r.<\/p>\n
Kur\u2019an\u2019da d\u00fc\u015f\u00fcnme etkinli\u011fi ba\u011flam\u0131na g\u00f6re nazar, re\u2019y, tefekk\u00fcr, tezekk\u00fcr, tedebb\u00fcr, i\u2018tibar ve ak\u0131l kelimeleriyle ifade edilmi\u015ftir. Bunlardan nazar ve re\u2019y, \u00e2lem i\u00e7indeki varl\u0131klar\u0131n g\u00f6zlenmesinden hareketle ula\u015f\u0131lmak istenen g\u00f6r\u00fc\u015f\u00fc, ayr\u0131ca nazar terim olarak do\u011frudan do\u011fruya d\u00fc\u015f\u00fcnme etkinli\u011fini de ifade etmektedir. Nitekim \u0130sl\u00e2m felsefe ve kel\u00e2m gelene\u011finde nazar ve nazar\u00ee terimleri -t\u0131pk\u0131 Grek\u00e7e\u2019de \u201cbakmak\u201d m\u00e2nas\u0131yla ilgili bulunan \u201ctheoria\u201d terimi gibi- \u201cakl\u00ee perspektiften bakmak\u201d \u015feklinde bir terim anlam\u0131 kazanm\u0131\u015ft\u0131r. \u0130bret kelimesiyle ayn\u0131 k\u00f6kten olan i\u2018tibar, \u201cd\u00fc\u015f\u00fcnce sayesinde g\u00f6zlenenin bilgisinden g\u00f6zlenmeyenin bilgisine ula\u015farak ibret verici sonu\u00e7lar \u00e7\u0131karacak \u015fekilde d\u00fc\u015f\u00fcnmek\u201d demektir. Tedebb\u00fcr ise \u201cinsan\u0131n kendisini bekleyen \u00e2k\u0131beti d\u00fc\u015f\u00fcnme yoluyla \u00f6ng\u00f6rmesi\u201d m\u00e2nas\u0131nda kullan\u0131l\u0131r. Tefekk\u00fcr genel olarak \u201cd\u00fc\u015f\u00fcnme, d\u00fc\u015f\u00fcnce \u00fcretme\u201d anlam\u0131na gelmektedir. Fikir bilgiye g\u00f6t\u00fcren bir meleke iken tefekk\u00fcr bu g\u00fcc\u00fcn akl\u0131n nazar\u00ee d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc esnas\u0131ndaki etkinli\u011fidir. Bu etkinlik sebebiyle insan hayvandan ayr\u0131l\u0131r. Tefekk\u00fcr, ancak akl\u00ee bir kavram olarak d\u00fc\u015f\u00fcn\u00fclebilen \u015feyler hakk\u0131nda s\u00f6z konusu olabilir. Bu sebeple Allah\u2019\u0131n z\u00e2t\u0131 hakk\u0131nda tefekk\u00fcr edilmez, O\u2019nun \u00e2yetleri \u00fczerinde tefekk\u00fcr edilir (R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201cfkr\u201d md.). Tefekk\u00fcr \u0130sl\u00e2m entelekt\u00fcel gelene\u011finde \u00e7ok zengin m\u00e2nalar kazanm\u0131\u015ft\u0131r. Terim olarak genel anlam\u0131 \u201cduyulur olandan akledilir olana, yani duyu ve g\u00f6zlem verilerinden kavramlara ula\u015fma etkinli\u011fi\u201ddir (Teh\u00e2nev\u00ee, II, 1120-1123). Tezekk\u00fcr ise hat\u0131rlama ve anma \u015feklinde ger\u00e7ekle\u015fir. Tezekk\u00fcr\u00fcn k\u00f6k masdar\u0131 olan zikre \u201ctefekk\u00fcr\u201d m\u00e2nas\u0131 da verilmi\u015ftir. Akletme (akl) \u015feklinde Kur\u2019an\u2019da \u00e7ok s\u0131k an\u0131lan entelekt\u00fcel etkinlik hem teorik hem de pratik alan\u0131 i\u00e7ermesi, yaln\u0131zca ilm\u00ee hakikatlere ula\u015f\u0131lmas\u0131yla de\u011fil ahl\u00e2k\u00ee ve pratik erdemlerin kazan\u0131lmas\u0131yla da ilgili olmas\u0131 bak\u0131m\u0131ndan d\u00fc\u015f\u00fcnme etkinli\u011fini en kapsaml\u0131 \u015fekliyle ifade eden terimdir.<\/p>\n
Kur\u2019an\u2019da d\u00fc\u015f\u00fcnme etkinli\u011fini ifade eden kelimeler insan\u0131n bilme \u00e7abas\u0131yla da al\u00e2kal\u0131d\u0131r. D\u00fc\u015f\u00fcnmeyle ilgili terimler gibi \u201cbilmek\u201d ve \u201cbilgi\u201d anlam\u0131na gelen ilim kelimesi ve t\u00fcrevlerinin de Kur\u2019an\u2019da yo\u011fun bi\u00e7imde kullan\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Kur\u2019an\u2019da ilim ve ondan t\u00fcreyen kelimeler yakla\u015f\u0131k 750 yerde ge\u00e7mektedir. Bu geni\u015f kullan\u0131m hadislerde de yer almaktad\u0131r. Kur\u2019an\u2019\u0131n ilim konusundaki tutumu \u0130sl\u00e2m\u2019da kel\u00e2m, tasavvuf, f\u0131k\u0131h vb. ilimlerin takip etti\u011fi seyri, yine m\u00fcsl\u00fcmanlar\u0131n III. (IX.) y\u00fczy\u0131lda di\u011fer k\u00fclt\u00fcrlere ait klasik miras\u0131 devral\u0131rken ortaya koyduklar\u0131 rahatl\u0131k ve serbestli\u011fi anla\u015f\u0131l\u0131r k\u0131lmaktad\u0131r. Kur\u2019an\u2019da ilim kavram\u0131 \u00fczerine s\u0131k\u00e7a yap\u0131lan vurgular Orta\u00e7a\u011f \u0130sl\u00e2m medeniyetine din\u00ee ve tecr\u00fcb\u00ee ilimlerde b\u00fcy\u00fck bir verimlilik kazand\u0131rm\u0131\u015f ve bu verimlilik sayesinde \u0130sl\u00e2m medeniyeti insanl\u0131\u011fa en kal\u0131c\u0131 katk\u0131y\u0131 sa\u011flam\u0131\u015ft\u0131r (Rosenthal, s. 19-22, 32, 70, 340).<\/p>\n
\u0130sl\u00e2m\u2019a g\u00f6re Allah mutlak anlamda ilim sahibidir. Biz\u00e2tih\u00ee Kur\u2019an vahiy gelene\u011finin kendinden \u00f6nceki mesajlar\u0131 gibi ilimdir ve indirili\u015fiyle bir cehalet d\u00f6nemini kapatm\u0131\u015ft\u0131r. Ayr\u0131ca bilenle bilmeyenin bir olmayaca\u011f\u0131n\u0131 bildiren (ez-Z\u00fcmer 39\/9) ve inananlar\u0131, \u201cRabbim, ilmimi artt\u0131r!\u201d \u015feklinde dua etmeye davet eden (T\u00e2h\u00e2 20\/114) \u00e2yetler, \u0130sl\u00e2m\u2019da ilmin ba\u015fl\u0131 ba\u015f\u0131na y\u00fcksek bir de\u011fer oldu\u011funu ortaya koymaktad\u0131r. Ayn\u0131 de\u011fer Allah\u2019\u0131n bilgin kullar\u0131na, ilimde uzmanla\u015fm\u0131\u015f, onu derinden kavram\u0131\u015f olanlara da atfedilir. \u0130lm\u00ee derecelerin daima bir \u00fcst\u00fc s\u00f6z konusudur (Y\u00fbsuf 12\/76). Ger\u00e7ek Allah inanc\u0131na ya da bu inanc\u0131n gerektirdi\u011fi bilince \u00e2limler sahiptir. Bilgisizlik ise insanlar\u0131 s\u00fcrekli zan pe\u015finde ko\u015fturur; bilgisizce davrananlar bo\u015f s\u00f6zlerle insanlar\u0131 sapt\u0131r\u0131r, kutsala sayg\u0131s\u0131zl\u0131k eder, Allah\u2019la m\u00fccadeleye yeltenir ve tutkular\u0131n\u0131n esiri olurlar (en-Nis\u00e2 4\/157; el-En\u2018\u00e2m 6\/108, 119; el-Hac 22\/3; Lokm\u00e2n 31\/6). Bir\u00e7ok hadiste de ilmin de\u011feri vurgulanm\u0131\u015f, ilim sahipleri y\u00fcceltilmi\u015f, ilim pe\u015finde ko\u015fmak bir y\u00fck\u00fcml\u00fcl\u00fck olarak tan\u0131mlanm\u0131\u015ft\u0131r (D\u00e2rim\u00ee, \u201cMu\u1e33addime\u201d, 32; Buh\u00e2r\u00ee, \u201c\u02bf\u0130lim\u201d, 10; \u0130bn M\u00e2ce, \u201cMu\u1e33addime\u201d, 17). Baz\u0131 hadislerde ilim kavram\u0131 fayda kavram\u0131yla irtibatland\u0131r\u0131lm\u0131\u015ft\u0131r (\u0130bn M\u00e2ce, \u201cMu\u1e33addime\u201d, 23, \u201cDu\u02bf\u00e2\u02be\u201d, 2; ilimle ilgili \u00e7ok say\u0131daki hadis i\u00e7in bk. Wensinck, el-Mu\u02bfcem, \u201c\u02bfilm\u201d md.).<\/p>\n
Kur\u2019an\u2019da ilim kelimesiyle daha \u00e7ok kayna\u011f\u0131 il\u00e2h\u00ee olan bilgi (vahiy) kastedilmi\u015f olmakla birlikte bir\u00e7ok yerde insan\u0131n zihn\u00ee melekeleri sayesinde ger\u00e7ekle\u015ftirdi\u011fi bilme, anlama, fark\u0131na varma ve hat\u0131rlama gibi etkinlikleri de bu terimle anlat\u0131lmaktad\u0131r. Kur\u2019an ve hadisler kozmoloji, astronomi, meteoroloji, t\u0131p gibi bilimlerin ara\u015ft\u0131rd\u0131\u011f\u0131 olgulara i\u015faret etmektedir. Nihayet Kur\u2019an\u2019da ilim sahibi olmak, k\u00e2inat ve insandan yans\u0131yan \u00e2yetleri, ayr\u0131 ayr\u0131 ve birbiriyle ili\u015fkisi i\u00e7inde akletmenin \u00fcst\u00fcn idrak seviyesini de belirtmektedir. Bu durum \u015fer\u2018\u00ee ilimler denilen tefsir, hadis, f\u0131k\u0131h, kel\u00e2m ve tasavvufla klasik d\u00f6nemde akl\u00ee ilimler denilen matematik, astronomi, fizik, kimya, co\u011frafya, psikoloji, sosyoloji, ekonomi, zooloji, botanik gibi bilimsel disiplinlerin sistematik bir b\u00fct\u00fcnl\u00fck i\u00e7inde tahsilini gerektirmektedir (ayr\u0131ca bk. \u0130L\u0130M).<\/p>\n
\u0130sl\u00e2m\u2019da inanc\u0131n ya\u015fanmas\u0131 yahut m\u00e2nev\u00ee hayat\u0131n tecr\u00fcbesi yaln\u0131zca zihn\u00ee s\u00fcre\u00e7lere indirgenemeyen bir ger\u00e7ekli\u011fe sahiptir. Bu durum, \u00e7ok say\u0131da \u00e2yetle ortaya konan \u0130sl\u00e2m\u2019\u0131n insan anlay\u0131\u015f\u0131yla yak\u0131ndan ilgilidir. \u0130sl\u00e2m, y\u00fck\u00fcml\u00fcl\u00fck i\u00e7in akl\u0131 esas almakla beraber insan\u0131 sadece duyu ve ak\u0131ldan ibaret g\u00f6rmeyip onun duygu ve haz d\u00fcnyas\u0131n\u0131 da hesaba katar. Nitekim \u201cf\u0131trat\u201d kavram\u0131 insan\u0131n yarat\u0131l\u0131\u015f\u0131ndaki do\u011fruya, iyiye ve g\u00fczele olan do\u011fal e\u011filimini i\u00e7ermektedir. En g\u00fczel bi\u00e7imde yarat\u0131lm\u0131\u015f olan insan (et-T\u00een 95\/4) \u00e2lemin yarat\u0131l\u0131\u015f\u0131ndaki d\u00fczen, denge, uyum ve amac\u0131 farkedecek donan\u0131mdad\u0131r ve bu sebeple il\u00e2h\u00ee yaratmadaki estetik boyutu da alg\u0131layabilir. Ayr\u0131ca \u0130sl\u00e2m dini, ahl\u00e2k\u00eeli\u011fin ancak davran\u0131\u015f g\u00fczelli\u011fi demek olan edeple birlikte ger\u00e7ekle\u015fece\u011fini belirtmi\u015f, g\u00fcndelik hayat\u0131n ayr\u0131nt\u0131lar\u0131nda dahi g\u00fczelli\u011fin yans\u0131mas\u0131n\u0131 ama\u00e7lam\u0131\u015ft\u0131r. C\u00e2hiliye d\u00f6neminin \u015fairleri, \u015fiir sanat\u0131n\u0131n estetik y\u00f6n\u00fc a\u00e7\u0131s\u0131ndan de\u011fil temsil ettikleri ahl\u00e2k\u00ee de\u011ferler bak\u0131m\u0131ndan ele\u015ftiriye konu olmu\u015ftur. Yine baz\u0131 hadislerde ge\u00e7en canl\u0131 varl\u0131klar\u0131 tasvir yasa\u011f\u0131n\u0131n mutlak anlamda estetik bir objenin \u00fcretilmesiyle ilgisi bulunmad\u0131\u011f\u0131, \u0130sl\u00e2m\u2019\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nemdeki putperest zihniyete kar\u015f\u0131 bir tav\u0131r oldu\u011fu kabul edilmektedir. Nitekim bir \u00e2yette (Sebe\u2019 34\/13) Hz. S\u00fcleyman\u2019\u0131n yapt\u0131rd\u0131\u011f\u0131 heykellerden s\u00f6z edilmektedir (Grabar, s. 78-83; \u00c7am, s. 30 vd.). Bu durum, \u0130sl\u00e2m dininde ahl\u00e2k ve esteti\u011fin hem ili\u015fki i\u00e7inde hem de birbirinden ba\u011f\u0131ms\u0131z alanlar olarak tan\u0131mland\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r (bk. \u0130LM\u00dc\u2019l-CEM\u00c2L).<\/p>\n
Kur\u2019an ve S\u00fcnnet kaynakl\u0131 \u0130sl\u00e2m\u00ee de\u011ferler sisteminin d\u00fc\u015f\u00fcnce, ilim ve sanat hakk\u0131nda i\u015faret etti\u011fi idealler tarih\u00ee \u015fartlar\u0131n m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131 oranda ger\u00e7ekle\u015fme imk\u00e2n\u0131 bulmu\u015ftur. Bu medeniyet tecr\u00fcbesinin ilimler, sanatlar ve kurumlar, k\u0131saca y\u00fcksek k\u00fclt\u00fcr \u00e7er\u00e7evesinde ortaya koydu\u011fu tarih\u00ee birikimin yaln\u0131zca m\u00fcsl\u00fcman d\u00fcnya i\u00e7in de\u011fil b\u00fct\u00fcn insanl\u0131k i\u00e7in kal\u0131c\u0131 sonu\u00e7lar do\u011furdu\u011fu bilim adamlar\u0131nca da belirtilmektedir (mesel\u00e2 bk. Hodgson, I, 25-32).<\/p>\n
\u0130sl\u00e2m medeniyetinin d\u00fc\u015f\u00fcnce k\u0131sm\u0131nda felsefe, kel\u00e2m ve tasavvuf denilen \u00fc\u00e7 entelekt\u00fcel gelenek ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bunlardan felsefe gelene\u011fe uygun olarak bir bilimler sistemi \u015feklinde kavranm\u0131\u015f ve teorik k\u0131sm\u0131 itibariyle metafizik, matematik, fizik; pratik k\u0131sm\u0131 itibariyle de ahl\u00e2k, ev y\u00f6netimi ve siyaset disiplinlerinden olu\u015fan bu bilimler \u0130sl\u00e2m k\u00fclt\u00fcr tarihinde felsef\u00ee, akl\u00ee yahut hikem\u00ee ilimler olarak an\u0131lm\u0131\u015ft\u0131r. \u00c7ok say\u0131da filozof ve bilim adam\u0131 aritmetikten psikolojiye, astronomiden siyasete, metafizikten m\u00fbsikiye kadar \u00e7e\u015fitli alanlarda eser verirken felsef\u00ee ve bilimsel etkinliklerinin sistematik b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc korumaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Bilimin g\u00f6zetti\u011fi kesinlik \u015fart\u0131 ve kan\u0131t fikri o d\u00f6nemlerin epistemolojik endi\u015felerinde de yer alm\u0131\u015f, bu sebeple filozoflar kesinlik sa\u011flay\u0131c\u0131 y\u00f6ntem veya kesin kan\u0131t olarak akl\u00ee burhan idealini daima dile getirmi\u015flerdir. \u0130sl\u00e2m felsefe gelene\u011finin terc\u00fcmeler arac\u0131l\u0131\u011f\u0131yla Bat\u0131 h\u0131ristiyan teolojisi ve felsefesinin geli\u015fimine yapt\u0131\u011f\u0131 katk\u0131lar bu gelene\u011fin temelindeki entelekt\u00fcel g\u00fcc\u00fc g\u00f6stermektedir. Mesel\u00e2 terc\u00fcme faaliyetlerinin i\u00e7inde bulunmu\u015f bir bilgin olan Dominicus Gundissalinus, \u0130bn S\u00een\u00e2 kozmolojisine dayanarak \u00e2lemin yap\u0131s\u0131n\u0131 sud\u00fbr nazariyesiyle a\u00e7\u0131klayan Denis The Areopagyte, \u0130bn S\u00een\u00e2 felsefesiyle ele\u015ftirel a\u00e7\u0131dan me\u015fgul olan Auvergneli William, optik \u00fczerine Arap\u00e7a yaz\u0131lm\u0131\u015f ris\u00e2lelerden etkilenerek yarat\u0131l\u0131\u015f s\u00fcrecinde \u0131\u015f\u0131\u011f\u0131n belirleyici rol\u00fcne dair yeni g\u00f6r\u00fc\u015fler ileri s\u00fcren Robert Grosseteste, \u0130sl\u00e2m felsefesinin \u00f6nemini farkedip bu gelene\u011fin h\u0131ristiyan \u00e7evrede kavranmas\u0131 yolunda ilm\u00ee \u00e7aba harcayan Albertus Magnus, \u0130bn S\u00een\u00e2\u2019y\u0131 felsefenin Aristo\u2019dan sonraki prensi sayan Roger Bacon, Latin \u0130bn R\u00fc\u015fd\u00e7\u00fcl\u00fc\u011f\u00fc\u2019n\u00fcn \u00fcnl\u00fc ismi Siger de Brabant bu etkinin a\u00e7\u0131k\u00e7a g\u00f6zlendi\u011fi h\u0131ristiyan d\u00fc\u015f\u00fcn\u00fcrlerden baz\u0131lar\u0131d\u0131r (Gilson, s. 235, 237-238, 240, 262-263, 277-278, 295, 389-390).<\/p>\n
\u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde teolojik perspektifi temsil eden kel\u00e2m gelene\u011fi \u0130sl\u00e2m inanc\u0131n\u0131 tutarl\u0131 bir akl\u00ee sistem haline getirip a\u00e7\u0131klamak, itikad esaslar\u0131na zararl\u0131 g\u00f6r\u00fclen cereyanlarca y\u00f6neltilen ele\u015ftiri ve sald\u0131r\u0131lar\u0131 akl\u00ee y\u00f6ntemlerle cevapland\u0131rmak amac\u0131yla geli\u015ftirilmi\u015ftir. Mu\u2018tezile atomculu\u011funda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi ba\u015flang\u0131\u00e7tan itibaren \u00e7a\u011f\u0131n\u0131n felsef\u00ee fikirleriyle ili\u015fki i\u00e7inde olan kel\u00e2m, \u0130sl\u00e2m felsefe gelene\u011fiyle uzun s\u00fcren bir hesapla\u015fman\u0131n ard\u0131ndan m\u00fcteahhir\u00een kel\u00e2mc\u0131lar\u0131n\u0131n elinde felsef\u00ee bir h\u00fcviyet kazanm\u0131\u015ft\u0131r. Mu\u2018tezile\u2019nin c\u00fcretli \u00e7\u0131k\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda S\u00fcnn\u00ee yakla\u015f\u0131m\u0131n itidal aray\u0131\u015f\u0131 E\u015f\u2018ar\u00eelik ve M\u00e2t\u00fcr\u00eed\u00eelik ak\u0131mlar\u0131n\u0131n geli\u015fimini haz\u0131rlam\u0131\u015f, baz\u0131 fikirlerinde Mu\u2018tezile\u2019den ilham alan \u015e\u00eea da kel\u00e2ma dair tezlerini kendine has bir siyas\u00ee anlay\u0131\u015fa sad\u0131k kalarak geli\u015ftirmi\u015ftir. B\u00fct\u00fcn bunlar\u0131n \u00f6tesinde kel\u00e2m f\u0131rkalar\u0131n\u0131n gerek kendi aralar\u0131nda gerek felsefe ve tasavvuf ak\u0131mlar\u0131 kar\u015f\u0131s\u0131nda gerekse \u0130sl\u00e2m i\u00e7in zararl\u0131 g\u00f6rd\u00fckleri ak\u0131mlara kar\u015f\u0131 giri\u015ftikleri tart\u0131\u015fmalar \u0130sl\u00e2m d\u00fc\u015f\u00fcncesine b\u00fcy\u00fck bir dinamizm kazand\u0131rm\u0131\u015ft\u0131r.<\/p>\n
Tasavvuf ise \u0130sl\u00e2m ahl\u00e2k\u0131n\u0131n d\u00fcnyev\u00ee ama\u00e7lardan ba\u011f\u0131ms\u0131z ruh\u00ee bir yo\u011funla\u015fma i\u00e7inde ya\u015fanmas\u0131 ve kalbin ahl\u00e2k\u00ee ar\u0131nma sonucu nebev\u00ee bilginin nuruyla ayd\u0131nlanmas\u0131 amac\u0131na y\u00f6nelmi\u015f, giderek Allah, \u00e2lem ve insan hakk\u0131nda m\u00e2nev\u00ee tecr\u00fcbeye dayal\u0131 bir metafizik doktrin ortaya koymu\u015ftur. Tasavvufun ilgi \u00e7ekici bir y\u00f6n\u00fc de insan\u0131n g\u00f6n\u00fcl d\u00fcnyas\u0131na hitap etmeyi ba\u015faran sanat ve edebiyat\u0131n diline \u00f6zg\u00fc (poetik) bir s\u00f6ylemi \u0130sl\u00e2m d\u00fcnyas\u0131nda yayg\u0131nla\u015ft\u0131rmas\u0131 ve \u0130sl\u00e2m sanat\u0131n\u0131n bir\u00e7ok dal\u0131na ilham kayna\u011f\u0131 te\u015fkil etmesidir.<\/p>\n
Bilim alan\u0131ndaki en b\u00fcy\u00fck ba\u015far\u0131lar Antik\u00e7a\u011f\u2019da Grekler\u2019ce, Orta\u00e7a\u011f\u2019da ise m\u00fcsl\u00fcmanlarca ortaya konmu\u015f, bu \u00e7a\u011fda telif edilmi\u015f olan bilimsel eserlerin en \u00f6zg\u00fcn olanlar\u0131 Arap\u00e7a ile yaz\u0131lm\u0131\u015ft\u0131r. Arap\u00e7a, II. (VIII.) y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan V. (XI.) y\u00fczy\u0131l\u0131n sonuna kadar iyi tahsil g\u00f6rmek isteyen herkesin bilmek zorunda oldu\u011fu bilim diliydi. Kur\u2019an\u2019\u0131n dili bilimsel ilerlemenin milletleraras\u0131 vas\u0131tas\u0131 olmu\u015ftu. Bu y\u00fczy\u0131llarda ya\u015fam\u0131\u015f C\u00e2bir b. Hayy\u00e2n, Ya\u2018k\u016bb b. \u0130shak el-Kind\u00ee, Muhammed b. M\u00fbs\u00e2 el-H\u00e2rizm\u00ee, Ferg\u0101n\u00ee, Eb\u00fb Bekir er-R\u00e2z\u00ee, \u0130bn S\u00een\u00e2, B\u00eer\u00fbn\u00ee, Eb\u00fc\u2019l-Hasan \u0130bn Y\u00fbnus, \u0130bn\u00fc\u2019l-Heysem, \u00d6mer Hayy\u00e2m gibi m\u00fcsl\u00fcman bilim adamlar\u0131n\u0131n Bat\u0131\u2019da e\u015fde\u011ferleri bulunmamaktayd\u0131. Sarton, VIII. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan XII. y\u00fczy\u0131la kadarki kronolojiyi, her yar\u0131m y\u00fczy\u0131la bu d\u00f6nemlere damgas\u0131n\u0131 vurmu\u015f m\u00fcsl\u00fcman bilim adamlar\u0131n\u0131n ad\u0131n\u0131 vererek d\u00fczenlemekte ve bu d\u00f6nemi \u201calt\u0131n \u00e7a\u011f\u201d olarak nitelemektedir (Introduction, I, 16-17, 520, 543, 619, 693, 738). M\u00fcsl\u00fcmanlar, bir intikal ve \u00f6\u011frenme safhas\u0131ndan sonra k\u0131sa s\u00fcre i\u00e7inde \u00f6zg\u00fcn bilimsel eserler verme a\u015famas\u0131na ge\u00e7mi\u015fler ve bilimsel geli\u015fmeye \u00e7ok \u00f6nemli katk\u0131larda bulunmu\u015flard\u0131r. Mesel\u00e2 Ben\u00ee M\u00fbs\u00e2 karde\u015fler \u201cpi\u201d (\u03c0) say\u0131s\u0131n\u0131n belirlenmesinde Grekler\u2019den \u00e7ok daha dakik sonu\u00e7lara ula\u015fm\u0131\u015flar, bir a\u00e7\u0131y\u0131 \u00fc\u00e7 e\u015fit par\u00e7aya b\u00f6lme problemine yeni bir \u00e7\u00f6z\u00fcm \u015fekli getirmi\u015flerdir. M\u00e2h\u00e2n\u00ee \u00fc\u00e7\u00fcnc\u00fc dereceden denklemlerin \u00e7\u00f6z\u00fcm\u00fcn\u00fc bulmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. G\u00f6rme olay\u0131n\u0131n a\u00e7\u0131klamas\u0131nda bu konunun eski otoriteleri olan \u00d6klid ve C\u00e2l\u00een\u00fbs\u2019u ele\u015ftiren Eb\u00fb Bekir er-R\u00e2z\u00ee, g\u00f6ze giren \u0131\u015f\u0131\u011f\u0131n \u015fiddetine ba\u011fl\u0131 olarak g\u00f6z bebe\u011finin daral\u0131p geni\u015fledi\u011fini g\u00f6zlemleriyle tesbit etmi\u015ftir. M\u00fcsl\u00fcman bilim adamlar\u0131 eskilerin \u00e7al\u0131\u015fmalar\u0131ndan yararlanmakla birlikte II. (VIII.) y\u00fczy\u0131ldan itibaren \u00e7e\u015fitli alanlarda eserlerini okuduklar\u0131 bilim otoritelerini ele\u015ftirmeye de ba\u015flam\u0131\u015flard\u0131r. Mesel\u00e2 C\u00e2bir b. Hayy\u00e2n, C\u00e2l\u00een\u00fbs\u2019un basit il\u00e2\u00e7lar\u0131n etkileriyle ilgili d\u00fczenlemesini yaln\u0131zca duyulara dayand\u0131\u011f\u0131 i\u00e7in muteber saymam\u0131\u015ft\u0131r. Baz\u0131 ara\u015ft\u0131rmac\u0131larca VI. (XII.) y\u00fczy\u0131ldan itibaren \u0130sl\u00e2m biliminin geli\u015fiminin durdu\u011fu ileri s\u00fcr\u00fclm\u00fc\u015fse de bu tarihten sonra ya\u015fam\u0131\u015f bilim adamlar\u0131n\u0131n ba\u015far\u0131lar\u0131 bu iddiay\u0131 \u00e7\u00fcr\u00fctmektedir. \u0130sl\u00e2m biliminin VII (XIII) ve VIII. (XIV.) y\u00fczy\u0131llarda zirveye \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6steren bir\u00e7ok veri bulunmaktad\u0131r. Mesel\u00e2 \u0130bn\u00fc\u2019n-Nef\u00ees\u2019in k\u00fc\u00e7\u00fck kan dola\u015f\u0131m\u0131n\u0131 ke\u015ffi, Lis\u00e2n\u00fcddin \u0130bn\u00fc\u2019l-Hat\u00eeb\u2019in bula\u015f\u0131c\u0131 hastal\u0131k kavram\u0131n\u0131 ortaya atmas\u0131, trigonometrinin Nas\u00eer\u00fcdd\u00een-i T\u00fbs\u00ee taraf\u0131ndan ba\u011f\u0131ms\u0131z bir bilim olarak ortaya konmas\u0131, \u015eerefeddin et-T\u00fbs\u00ee\u2019nin d\u00f6rd\u00fcnc\u00fc dereceden denklemleri d\u00fczenleyip \u00e7\u00f6zmesi, G\u0131y\u00e2seddin el-K\u00e2\u015f\u00ee\u2019nin matemati\u011fe yapt\u0131\u011f\u0131 \u00f6nemli katk\u0131lar, Kutb\u00fcdd\u00een-i \u015e\u00eer\u00e2z\u00ee ve \u0130bn\u00fc\u2019\u015f-\u015e\u00e2t\u0131r\u2019\u0131n astronomi alan\u0131na getirdi\u011fi yenilikler, \u0130bn Hald\u00fbn\u2019un tarih felsefesini ve sosyolojiyi kurmas\u0131 say\u0131labilecek \u00f6rneklerden baz\u0131lar\u0131d\u0131r.<\/p>\n
M\u00fcsl\u00fcman ilim adamlar\u0131 bilimdeki deneysel metodun da \u00f6nc\u00fcs\u00fc olmu\u015flard\u0131r. \u00d6teden beri Roger Bacon\u2019a nisbet edilen deneysel metodu kurma \u015ferefinin asl\u0131nda m\u00fcsl\u00fcman bilginlere ait oldu\u011fu, teori ve deneyin metodolojik b\u00fct\u00fcnl\u00fc\u011f\u00fc konusunda Bacon ve Leonardo da Vinci gibi bilim adamlar\u0131n\u0131n m\u00fcsl\u00fcmanlardan ciddi bi\u00e7imde etkilendi\u011fi Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131larca ortaya konmu\u015ftur (m\u00fcsl\u00fcmanlar\u0131n bilimdeki ba\u015far\u0131lar\u0131na dair zengin \u00f6rnekler i\u00e7in bk. Sezgin, s. 23-31, 40-41, 44-48, 61, 64-66, 70-75, 82, 84-89, 95).<\/p>\n
\u00c7ok geni\u015f topraklara yay\u0131lm\u0131\u015f di\u011fer medeniyetlerden tevar\u00fcs ettikleri birikim ve \u0130sl\u00e2m\u2019\u0131n verdi\u011fi dinamizmle m\u00fcsl\u00fcmanlar\u0131n, \u0130spanya\u2019dan Orta Asya\u2019ya ve Hindistan\u2019\u0131n kuzeyine kadar olan topraklardaki bilim ve teknolojiyi geli\u015ftirdikleri ve iyile\u015ftirdikleri bilinmektedir. Genel olarak 500-1500 y\u0131llar\u0131 aras\u0131nda h\u00fcner ve yarat\u0131c\u0131l\u0131kta Yak\u0131ndo\u011fu -dolay\u0131s\u0131yla \u0130sl\u00e2m d\u00fcnyas\u0131- Bat\u0131\u2019dan \u00fcst\u00fcn durumdayd\u0131. Teknolojinin hemen hemen b\u00fct\u00fcn dallar\u0131nda Bat\u0131l\u0131lar\u2019\u0131n tan\u0131d\u0131\u011f\u0131 en iyi \u00fcr\u00fcnler Yak\u0131ndo\u011fu\u2019da \u00fcretilmi\u015ftir. Arap\u00e7a\u2019dan Avrupa dillerine girmi\u015f arsenal (d\u00e2r\u00fc\u2019s-s\u0131n\u00e2a: tersane), admiral (em\u00eer\u00fc\u2019r-rahl: amiral), arsenik (ez-z\u0131rn\u00eek: arsenik), alembic (el-inb\u00eek: inbik), alcohol (el-kuhl: antimon, s\u00fcrme), maroquin (Morocco\u2019dan, maroken, sahtiyan) gibi pek \u00e7ok teknik kelime de Avrupa\u2019n\u0131n \u0130sl\u00e2m bilimi ve teknolojisini benimsedi\u011fini kan\u0131tlamaktad\u0131r (Bat\u0131 dillerine Arap\u00e7a\u2019dan ge\u00e7mi\u015f kelimelerin bir listesi i\u00e7in bk. Watt, s. 149-156).<\/p>\n
\u0130sl\u00e2m tarihinde geli\u015fen ba\u015fl\u0131ca e\u011fitim kurumlar\u0131 camiler, enstit\u00fcler, medreseler, hastahaneler, rasath\u00e2neler ve at\u00f6lyeler, ahl\u00e2k e\u011fitiminin verildi\u011fi tekke ve z\u00e2viyelerdir. Geni\u015f k\u00fct\u00fcphanesi, i\u00e7inde y\u00fcr\u00fct\u00fclen terc\u00fcme ve bilimsel ara\u015ft\u0131rma faaliyetleriyle tam te\u015fekk\u00fcll\u00fc bir ara\u015ft\u0131rma enstit\u00fcs\u00fc olarak Hal\u00eefe Me\u2019m\u00fbn zaman\u0131nda kurulan Beyt\u00fclhikme daha sonra Kayrevan\u2019daki bir benzeriyle devam etmi\u015f, bunlar\u0131 F\u00e2t\u0131m\u00ee giri\u015fiminin bir sonucu olan D\u00e2r\u00fclhikme ve \u00f6ncelikle herkese a\u00e7\u0131k bir k\u00fct\u00fcphane i\u015flevi g\u00f6ren \u201cd\u00e2r\u00fclilim\u201d adlar\u0131yla an\u0131lan enstit\u00fcler izlemi\u015ftir. Medreselerle Bat\u0131 \u00fcniversiteleri aras\u0131nda paralel unsurlar tesbit eden George Makdisi, Arap\u00e7a\u2019dan Latince\u2019ye yap\u0131lan terc\u00fcmelerin Bat\u0131\u2019da \u00fcniversitenin do\u011fu\u015funa olan bilimsel katk\u0131s\u0131na dikkat \u00e7ekmi\u015ftir (The Rise of Colleges, s. 225, 281-283, 287-288). XI-XIII. y\u00fczy\u0131llar boyunca Arap\u00e7a\u2019dan Latince\u2019ye yap\u0131lan bu \u00e7evirilerin Avrupa\u2019da bir e\u011fitim devrimine yol a\u00e7t\u0131\u011f\u0131, dolay\u0131s\u0131yla Bat\u0131\u2019da \u00fcniversitenin do\u011fu\u015funda etkili oldu\u011fu ba\u015fka uzmanlarca da ifade edilmi\u015ftir (Lindberg, s. 175, 203-206, 213). Osmanl\u0131 medreselerinde akl\u00ee ilimlerin tuttu\u011fu yer halen tart\u0131\u015fmal\u0131 bir konu olmakla birlikte (Kafadar, s. 79 vd.) aritmetik, cebir, geometri ve astronomi gibi riy\u00e2z\u00ee ilimlerin okutuldu\u011funa dair \u00e7ok say\u0131da veri mevcuttur (\u0130zgi, II, 277-285). Orta\u00e7a\u011f \u0130sl\u00e2m toplumunun en \u00f6nemli ba\u015far\u0131lar\u0131ndan biri uygulama hastahaneleri olmu\u015ftur. Bu kurumlar\u0131n yap\u0131s\u0131 ve geli\u015fimi itibariyle daha \u00f6nceki birikimden hangi etkileri ald\u0131\u011f\u0131 ve Avrupa hastahanelerine ne t\u00fcr etkilerde bulundu\u011fu hususunda hen\u00fcz yeterli bilgi bulunmamakla birlikte \u015eam\u2019daki N\u00fbreddin, Kahire\u2019deki Kalavun ve di\u011fer \u0130sl\u00e2m \u00fclkelerindeki benzeri hastahanelerin Bat\u0131 hastahaneleri \u00fczerinde kal\u0131c\u0131 etkiler b\u0131rakt\u0131\u011f\u0131, Max Meyerhof gibi uzmanlar taraf\u0131ndan erken tarihlerde \u00f6ne s\u00fcr\u00fclmeye ba\u015flanm\u0131\u015ft\u0131r (Hamarneh, I, 102). \u00d6rg\u00fcn ve \u00f6zel bir enstit\u00fc olarak rasath\u00e2ne ise \u0130sl\u00e2m d\u00fcnyas\u0131nda do\u011fmu\u015ftur (Say\u0131l\u0131, s. 391).<\/p>\n
\u0130sl\u00e2m medeniyetinin di\u011fer b\u00fcy\u00fck alan\u0131 olan \u0130sl\u00e2m sanatlar\u0131 da d\u00fc\u015f\u00fcnce ve ilim gelenekleriyle ba\u011flant\u0131s\u0131n\u0131 daima korumu\u015f, bu sebeple her t\u00fcrl\u00fc desen ve stilin uygulanmas\u0131 matematik hesap yahut m\u00fchendislik teknikleri uyar\u0131nca ger\u00e7ekle\u015ftirilmi\u015ftir. Ayr\u0131ca tevhid ilkesinin varl\u0131k ve olu\u015f plan\u0131ndaki b\u00fct\u00fcn a\u00e7\u0131l\u0131mlar\u0131 sanat\u00e7\u0131n\u0131n tasavvur ve tahayy\u00fcl d\u00fcnyas\u0131n\u0131 \u015fekillendirmi\u015f, onun ger\u00e7eklik kar\u015f\u0131s\u0131ndaki estetik aray\u0131\u015flar\u0131n\u0131 il\u00e2h\u00ee g\u00fczellik fikrine y\u00f6nlendirmi\u015ftir (Nasr, Islamic Art and Spirituality, s. 37-63). \u0130sl\u00e2m\u00ee terminolojiye g\u00f6re g\u00fczellik il\u00e2h\u00ee bir s\u0131fatt\u0131r ve onun bu d\u00fcnyada say\u0131s\u0131z yans\u0131malar\u0131 vard\u0131r. Soyut olu\u015f, stilizasyon, e\u015fyan\u0131n yap\u0131s\u0131n\u0131 ve hatta malzemeyi madd\u00ee ba\u011flar\u0131ndan kopar\u0131p m\u00e2nev\u00eele\u015ftirme, tevhid inanc\u0131na dayal\u0131 \u0130sl\u00e2m sanat\u0131n\u0131n kendini ifade edi\u015f bi\u00e7imleridir. Tevhid inanc\u0131n\u0131n estetik bi\u00e7imler \u00fczerindeki etkisini yans\u0131tan soyut nitelik mimari tarz yan\u0131nda b\u00fct\u00fcn s\u00fcsleme sanatlar\u0131nda, h\u00fcsn-i hat ve m\u00fbsikide hemen g\u00f6ze \u00e7arpar. Bu \u00e7er\u00e7evede tabii bi\u00e7imler insan\u0131 a\u015fk\u0131n olana y\u00f6nlendirecek \u015fekilde stilize edilmi\u015f, \u0130sl\u00e2m sanat\u0131nda \u00e7ok az g\u00f6r\u00fclen insan ve hayvan fig\u00fcrlerinde de derinlik ve perspektif bir \u00f6l\u00e7\u00fct olarak ya ihmal edilmi\u015f ya da hi\u00e7 benimsenmemi\u015ftir. Bu a\u00e7\u0131dan olduk\u00e7a ilgi \u00e7ekici olan minyat\u00fcr, do\u011frudan do\u011fruya din\u00ee sanat i\u00e7inde say\u0131lmasa da \u0130sl\u00e2m\u2019\u0131n hayat ve \u00e2lem kavram\u0131yla bir \u00f6l\u00e7\u00fcde b\u00fct\u00fcnle\u015fen, d\u00fc\u015f\u00fcnceye g\u00f6rsellik kazand\u0131rarak belli bir m\u00e2nev\u00ee atmosfere az ya da \u00e7ok kat\u0131lan bir sanatt\u0131r (geni\u015f bilgi i\u00e7in bk. SANAT).<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nR\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, el-M\u00fcfred\u00e2t, \u201c\u02bfabr\u201d, \u201cfkr\u201d md.leri.<\/p>\n
Lis\u00e2n\u00fc\u2019l-\u02bfArab, \u201cdbr\u201d, \u201cfkr\u201d, \u201c\u02bfa\u1e33l\u201d, \u201c\u02bfabr\u201d, \u201c\u1e95kr\u201d, \u201cn\u1e93r\u201d md.leri.<\/p>\n
Teh\u00e2nev\u00ee, Ke\u015f\u015f\u00e2f, II, 959-960, 1120-1123, 1385-1391.<\/p>\n
Wensinck, el-Mu\u02bfcem, \u201c\u02bfilm\u201d md.<\/p>\n
M\u00fcsned, III, 157; IV, 133, 151; V, 155.<\/p>\n
D\u00e2rim\u00ee, \u201cMu\u1e33addime\u201d, 32, 34.<\/p>\n
Buh\u00e2r\u00ee, \u201c\u02bf\u0130lim\u201d, 10.<\/p>\n
M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 147, \u201c\u02bf\u0130lim\u201d, 14.<\/p>\n
\u0130bn M\u00e2ce, \u201cMu\u1e33addime\u201d, 17, 23, \u201cDu\u02bf\u00e2\u02be\u201d, 2.<\/p>\n
Elmal\u0131l\u0131, Hak Dini, I, 540, 566-570; VI, 4307-4309; VIII, 5584-5585.<\/p>\n
E. Gilson, History of Christian Philosophy in the Middle Ages, Toronto 1954, s. 235, 237-238, 240, 262-263, 277-278, 295, 389-390.<\/p>\n
Sarton, Introduction, I, 16-17, 28-30, 520, 543, 619, 693, 738.<\/p>\n
F. Rosenthal, Knowledge Triumphant, Leiden 1970, s. 19-22, 32, 70, 340.<\/p>\n
T. Burckhardt, Art of Islam: Language and Meaning (trc. J. P. Hobson), Westerham 1976, s. 1, 18, 30-37.<\/p>\n
Ham\u00eedullah, \u0130sl\u00e2m Peygamberi, II, 803-812, 843-880.<\/p>\n
G. Makdisi, The Rise of Colleges, Edinburgh 1981, s. 225, 281-283, 287-289.<\/p>\n
Lois Lamya\u2019 al-F\u0101r\u016bq\u012b, \u201cIslam and Aesthetic Expression\u201d, Islam and Contemporary Society (ed. Salem Azzam), London 1982, s. 191-212.<\/p>\n
Yusuf \u015eevki Yavuz, Kur\u2019an-\u0131 Kerim\u2019de Tefekk\u00fcr ve Tart\u0131\u015fma Metodu, \u0130stanbul 1983, s. 45-60, 79-104.<\/p>\n
Sami K. Hamarneh, Health Sciences in Early Islam, Texas 1983, I, 102.<\/p>\n
Fuat Sezgin, Mu\u1e25\u00e2\u1e0dar\u00e2t f\u00ee t\u00e2r\u00ee\u1e2bi\u2019l-\u02bful\u00fbmi\u2019l-\u02bfArabiyye ve\u2019l-\u0130sl\u00e2miyye, Frankfurt 1404\/1984, s. 23-31, 40-41, 44-48, 61, 64-66, 70-75, 82, 84-89, 95.<\/p>\n
O. Grabar, The Formation of Islamic Art, New Haven 1987, s. 72-98.<\/p>\n
Seyyed Hossein Nasr, Islamic Art and Spirituality, Ipswich 1987, s. 3-63.<\/p>\n
a.mlf., \u0130slam ve \u0130lim: \u0130slam Medeniyetinde Akl\u00ee \u0130limlerin Tarihi ve Esaslar\u0131 (trc. \u0130lhan Kutluer), \u0130stanbul 1989, t\u00fcr.yer.<\/p>\n
Ayd\u0131n Say\u0131l\u0131, The Observatory of Islam, Ankara 1988, s. 391.<\/p>\n
Ahmad Y. al-Hassan \u2013 D. R. Hill, Islamic Technology, An Illustrated History, Cambridge 1988, s. 32-33, 279-280.<\/p>\n
W. M. Watt, \u0130sl\u00e2m Avrupa\u2019da (trc. Hul\u00fbsi Yavuz), \u0130stanbul 1989, s. 149-156.<\/p>\n
G. Fehervari, \u201cSanat ve Mimari\u201d (trc. \u0130rfan Pamuk \u2013 Enver Pamuk), \u0130sl\u00e2m Tarihi K\u00fclt\u00fcr ve Medeniyeti, \u0130stanbul 1989, IV, 245-281.<\/p>\n
\u0130sl\u00e2m K\u00fclt\u00fcr Mir\u00e2s\u0131nda Hat San\u2019at\u0131 (haz. M. U\u011fur Derman), \u0130stanbul 1992, s. 33-43.<\/p>\n
D. C. Lindberg, The Beginnings of Western Science, Chicago 1992, s. 175-182, 203-216.<\/p>\n
Hodgson, \u0130sl\u00e2m\u2019\u0131n Ser\u00fcveni, I, 1-32.<\/p>\n
Nusret \u00c7am, \u0130sl\u00e2mda Sanat Resim ve Mimar\u00ee, Ankara 1994, s. 30-75.<\/p>\n
Mustafa Demirci, Beyt\u00fc\u2019l-Hikme, \u0130stanbul 1996, s. 240-244.<\/p>\n
Cevat \u0130zgi, Osmanl\u0131 Medreselerinde \u0130lim, \u0130stanbul 1997, II, 277-285.<\/p>\n
Osman Kafadar, T\u00fcrkiye\u2019de K\u00fclt\u00fcrel D\u00f6n\u00fc\u015f\u00fcmler ve Felsefe E\u011fitimi, \u0130stanbul 2000, s. 79-93.<\/p>\n
Ism\u0101\u2018\u012bl R. al-F\u0101r\u016bq\u012b, \u201cIsl\u0101m and Art\u201d, St.I, XXXVII (1973), s. 81-109.<\/p>\n
J. Jolivet, \u201cClassifications of the Sciences\u201d, Encyclopedia of the History of Arabic Science (ed. Roshdi Rashed), London 1996, III, 1008-1025.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2001 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 23. cildinde, 23-26 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
7\/9
\nM\u00fcellif:
\nAZM\u0130 \u00d6ZCAN
\nVI. DO\u011eU\u015eU ve YAYILI\u015eI
\nMil\u00e2d\u00ee 610 y\u0131l\u0131nda vahye muhatap olan Hz. Muhammed, getirdi\u011fi yeni mesaj\u0131n Mekke\u2019deki din\u00ee ve i\u00e7tima\u00ee gelene\u011fi sars\u0131c\u0131 mahiyette olu\u015fu sebebiyle \u00f6nceleri gizli tebli\u011fde bulundu ve \u00fc\u00e7 y\u0131l kadar sadece yak\u0131n \u00e7evresini dine davetle yetindi. D\u00f6rd\u00fcnc\u00fc y\u0131ldan itibaren belli bir say\u0131ya ve g\u00fcven duygusuna eri\u015fen ilk cemaat kendini belli eder etmez Mekkeli m\u00fc\u015friklerin \u015fiddetli h\u00fccum ve i\u015fkencelerine m\u00e2ruz kal\u0131nca Hz. Peygamber dileyen m\u00fcsl\u00fcmanlar\u0131n Habe\u015fistan\u2019a hicret etmesine izin verdi (615, 616). Mekke\u2019de kalan m\u00fcsl\u00fcmanlar, m\u00fc\u015friklerin bask\u0131 ve sald\u0131r\u0131lar\u0131n\u0131n yan\u0131 s\u0131ra yakla\u015f\u0131k \u00fc\u00e7 y\u0131l (617-620) toplumdan tecrit edilmi\u015f bir \u015fekilde tam bir sosyoekonomik boykot ve ku\u015fatma alt\u0131nda ya\u015fad\u0131. \u0130sl\u00e2m\u2019\u0131n Mekke\u2019de tebli\u011fine ve tutunmas\u0131na imk\u00e2n g\u00f6rmeyen Res\u00fbl-i Ekrem, Medineliler\u2019le yapt\u0131\u011f\u0131 Birinci ve \u0130kinci Akabe biatlar\u0131ndan sonra kendilerine himaye vaad eden Yesrib\u2019e (Medine) hicret etmeleri i\u00e7in ashab\u0131na izin verdi. Daha sonra da kendisi Hz. Eb\u00fb Bekir\u2019le birlikte Medine\u2019ye hicret etti ve \u0130sl\u00e2m tarihinde yeni bir d\u00f6nem ba\u015flam\u0131\u015f oldu (bk. H\u0130CRET).<\/p>\n
Medine\u2019de olu\u015fan yeni siyas\u00ee-hukuk\u00ee yap\u0131 i\u00e7inde bir taraftan sosyal, ekonomik ve asker\u00ee te\u015fkil\u00e2tlanma ger\u00e7ekle\u015ftirilirken di\u011fer taraftan buradaki ve Arap yar\u0131madas\u0131ndaki gayri m\u00fcslimlerle iyi ili\u015fkilerin kurulmas\u0131na \u00e7al\u0131\u015f\u0131ld\u0131. K\u0131sa zamanda m\u00fcstakil bir g\u00fc\u00e7 haline gelen m\u00fcsl\u00fcmanlar, m\u00fc\u015friklerin tehdit etti\u011fi g\u00fcvenliklerini ve ekonomik varl\u0131klar\u0131n\u0131 teminat alt\u0131na alma yolunda \u00f6nemli bir mesafe katettiler. Tek ge\u00e7im kaynaklar\u0131 olan kervan ticaretinin Medine\u2019deki m\u00fcsl\u00fcman varl\u0131\u011f\u0131 taraf\u0131ndan engellenmesini hayat\u00ee bir tehdit olarak de\u011ferlendiren Mekke m\u00fc\u015frikleriyle hicr\u00ee 2 (624) y\u0131l\u0131nda yap\u0131lan ve kesin zaferle sonu\u00e7lanan Bedir Gazvesi m\u00fcsl\u00fcmanlar\u0131n Arap yar\u0131madas\u0131nda b\u00fcy\u00fck bir itibar ve g\u00fc\u00e7 kazanmas\u0131n\u0131 sa\u011flad\u0131; b\u00f6ylece Hz. Peygamber \u0130sl\u00e2miyet\u2019i tebli\u011f i\u00e7in daha geni\u015f imk\u00e2nlara kavu\u015ftu. Ard\u0131ndan gerek Mekke m\u00fc\u015frikleri gerekse antla\u015fmalar\u0131n\u0131 bozan Medine yahudileriyle yap\u0131lan Ben\u00ee Kaynuk\u0101\u2018, Uhud, Ben\u00ee Nad\u00eer, Ben\u00ee Mustali\u1e33, Hendek ve Ben\u00ee Kurayza gazveleri ve di\u011fer asker\u00ee harek\u00e2t nihayet Hudeybiye Antla\u015fmas\u0131 ile sonu\u00e7land\u0131.<\/p>\n
6 (628) y\u0131l\u0131nda Mekkeli m\u00fc\u015friklerle imzalanan Hudeybiye Antla\u015fmas\u0131 \u0130sl\u00e2m\u2019\u0131n yay\u0131l\u0131\u015f tarihinde bir d\u00f6n\u00fcm noktas\u0131 te\u015fkil eder. Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u201cfeth-i m\u00fcb\u00een\u201d (apa\u00e7\u0131k zafer) olarak nitelendirilen bu antla\u015fma (el-Feth 48\/1), o zamana kadar s\u0131radan \u00e2siler gibi g\u00f6r\u00fclen m\u00fcsl\u00fcmanlar\u0131n siyas\u00ee kimliklerinin b\u00fct\u00fcn Arabistan kabileleri taraf\u0131ndan kabul edilmesi anlam\u0131n\u0131 ta\u015f\u0131yordu. B\u00f6ylece m\u00fcsl\u00fcmanlar ve m\u00fc\u015frikler birbirlerini daha iyi tan\u0131ma imk\u00e2n\u0131 elde ettiler. Bu sayede \u0130sl\u00e2miyet Arap yar\u0131madas\u0131nda h\u0131zla yay\u0131lmaya ba\u015flad\u0131. Hudeybiye Antla\u015fmas\u0131\u2019ndan Mekke\u2019nin fethine kadar ge\u00e7en iki y\u0131l zarf\u0131nda m\u00fcsl\u00fcman olanlar\u0131n say\u0131s\u0131 o g\u00fcne kadar on sekiz y\u0131l i\u00e7inde m\u00fcsl\u00fcman olanlar\u0131n say\u0131s\u0131n\u0131 a\u015ft\u0131. Bu antla\u015fma ayn\u0131 zamanda Hayber\u2019in fethine de zemin haz\u0131rlad\u0131.<\/p>\n
4 (625) y\u0131l\u0131nda Medine\u2019den Hayber\u2019e s\u00fcr\u00fclen Ben\u00ee Nad\u00eer yahudileri, Suriye ticaret yolunun g\u00fcvenli\u011fi bak\u0131m\u0131ndan bir tehdit olu\u015fturduklar\u0131 gibi \u00e7evre kabileleri ve Mekke m\u00fc\u015friklerini k\u0131\u015fk\u0131rtarak Hendek Gazvesi\u2019nin meydana gelmesinde de etkin rol oynam\u0131\u015flard\u0131. Hudeybiye Antla\u015fmas\u0131 ile, \u00e7\u0131kacak herhangi bir m\u00fcsl\u00fcman-yahudi sava\u015f\u0131nda Mekkeliler\u2019in tarafs\u0131zl\u0131\u011f\u0131 sa\u011flan\u0131nca Hayber\u2019e sefer d\u00fczenlenerek \u00f6nemli bir tehdit noktas\u0131 ortadan kald\u0131r\u0131ld\u0131 (7\/628). Hayber\u2019in fethi, g\u00fcn ge\u00e7tik\u00e7e g\u00fc\u00e7lenen yeni bir devletin habercisi olarak Arap kabileleri \u00fczerinde b\u00fcy\u00fck bir tesir icra etti. Hz. Peygamber ayn\u0131 y\u0131l Habe\u015f, Bizans, M\u0131s\u0131r ve S\u00e2s\u00e2n\u00ee h\u00fck\u00fcmdarlar\u0131 ile Belk\u0101 ve Yem\u00e2me h\u00e2kimlerine birer el\u00e7i g\u00f6ndererek onlar\u0131 \u0130sl\u00e2m\u2019a davet etti. Daha sonra di\u011fer b\u00f6lgelere de el\u00e7iler g\u00f6nderildi.<\/p>\n
M\u00fc\u015friklerin Hudeybiye Antla\u015fmas\u0131\u2019n\u0131 bozmalar\u0131 \u00fczerine ger\u00e7ekle\u015fen Mekke\u2019nin fethi (8\/630) ve hemen ard\u0131ndan vuku bulan Huneyn ve T\u00e2if gazveleri k\u0131sa s\u00fcrede b\u00fct\u00fcn Arap yar\u0131madas\u0131n\u0131n \u0130sl\u00e2mla\u015fmas\u0131na kap\u0131 a\u00e7t\u0131. Yar\u0131madan\u0131n \u00e7e\u015fitli b\u00f6lgelerinde ya\u015fayan m\u00fc\u015frik kabileler \u0130sl\u00e2m\u2019\u0131 kabul ettiklerini bildirdiler. On y\u0131l i\u00e7erisinde ger\u00e7ekle\u015fen bu ola\u011fan \u00fcst\u00fc geli\u015fmelere tesir eden \u00f6nemli hususlardan biri, normal \u015fartlarda hi\u00e7bir \u015fekilde bir araya gelmesi m\u00fcmk\u00fcn olmayan kabile topluluklar\u0131n\u0131n Hz. Peygamber\u2019in liderli\u011finde k\u0131sa zamanda kayna\u015fm\u0131\u015f olmas\u0131d\u0131r. Res\u00fbl-i Ekrem\u2019in mesaj\u0131, birbirine rakip ve d\u00fc\u015fman olan ki\u015fi ve kabilelerin hassasiyet g\u00f6sterdi\u011fi her t\u00fcrl\u00fc feodal \u00e7a\u011fr\u0131\u015f\u0131mlardan uzak, \u00e2dil ve ku\u015fat\u0131c\u0131 bir mahiyet arzetti\u011fi i\u00e7in onun \u00f6nderli\u011finde ger\u00e7ekle\u015fen birliktelik sonucunda olu\u015fan ve daha \u00f6nce birbirine kar\u015f\u0131 kullan\u0131lan kolektif g\u00fc\u00e7 art\u0131k ba\u015fkalar\u0131na y\u00f6neltilmi\u015fti. B\u00f6ylece b\u00f6lgedeki di\u011fer yahudi ve h\u0131ristiyan kabilelerinin de itaat alt\u0131na al\u0131nmas\u0131yla daha Hz. Peygamber\u2019in sa\u011fl\u0131\u011f\u0131nda \u0130sl\u00e2m Arap yar\u0131madas\u0131ndaki en b\u00fcy\u00fck g\u00fc\u00e7 haline geldi.<\/p>\n
Res\u00fbl-i Ekrem\u2019den sonra \u0130sl\u00e2m\u2019\u0131n yay\u0131l\u0131\u015f\u0131 Hulef\u00e2-yi R\u00e2\u015fid\u00een d\u00f6neminde de d\u00fczenli bir \u015fekilde devam etti ve en yo\u011fun d\u00f6nemini Emev\u00eeler devrinde ya\u015fad\u0131. Hz. Peygamber\u2019in vefat\u0131n\u0131n ard\u0131ndan bir k\u0131s\u0131m Arap kabilelerinin ba\u015flatt\u0131\u011f\u0131 \u201cridde\u201d hareketinde Hz. Eb\u00fb Bekir\u2019in ortaya koydu\u011fu kararl\u0131 tutum m\u00fcsl\u00fcmanlar\u0131n Arabistan yar\u0131madas\u0131nda g\u00fc\u00e7lenmesini sa\u011flad\u0131 ve \u0130sl\u00e2m, \u00e7\u00f6k\u00fc\u015f d\u00f6nemlerine giren Bizans ve S\u00e2s\u00e2n\u00ee devletlerinin zaaflar\u0131n\u0131 de\u011ferlendirerek yeni co\u011frafyalara yerle\u015fti. Hulef\u00e2-yi R\u00e2\u015fid\u00een devrinde bir\u00e7o\u011fu bar\u0131\u015f yoluyla ger\u00e7ekle\u015fen fetihlerle Suriye, Filistin, Irak ve M\u0131s\u0131r, \u0130fr\u00eek\u0131ye (Tunus), K\u0131br\u0131s, \u0130ran ve Horasan \u0130sl\u00e2m topraklar\u0131na kat\u0131ld\u0131. Bu b\u00f6lgelerde halk\u0131n b\u00fcy\u00fck k\u0131sm\u0131 \u0130sl\u00e2miyet\u2019i kabul etti, di\u011ferleri de din\u00ee \u00f6zg\u00fcrl\u00fc\u011fe ve hukuk\u00ee \u00f6zerkli\u011fe sahip olarak varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fcler.<\/p>\n
Yakla\u015f\u0131k bir as\u0131r devam eden Emev\u00eeler d\u00f6neminin ilk y\u0131llar\u0131 i\u00e7 kar\u0131\u015f\u0131kl\u0131klar\u0131n bast\u0131r\u0131larak devlet otoritesinin sa\u011flanmas\u0131yla ge\u00e7ti. Bilhassa I. Vel\u00eed devri (705-715) M\u00e2ver\u00e2\u00fcnnehir, Sind ve End\u00fcl\u00fcs\u2019\u00fcn (\u0130spanya) \u0130sl\u00e2m topraklar\u0131na kat\u0131larak \u00fclke s\u0131n\u0131rlar\u0131n\u0131n T\u00fcrkistan\u2019dan Fransa\u2019n\u0131n i\u00e7lerine, Kafkaslar\u2019dan Hindistan\u2019a kadar geni\u015fledi\u011fi yeni bir fetih hareketine sahne oldu. M\u00fcsl\u00fcmanlar\u0131n Bat\u0131 Avrupa\u2019daki ilerleyi\u015fi, Fransa\u2019n\u0131n g\u00fcneyinde Tours ve Poitiers \u015fehirleri aras\u0131ndaki ovada Franklar\u2019a yenilmeleriyle durduruldu (732). \u00d6mer b. Abd\u00fclaz\u00eez\u2019in \u0130sl\u00e2m\u2019\u0131 tebli\u011fe \u00f6zel bir \u00f6nem vermesi, Kuzey Afrika\u2019da Berber\u00eeler ve Orta Asya\u2019da T\u00fcrkler aras\u0131nda \u0130sl\u00e2miyet\u2019in h\u0131zla yay\u0131lmas\u0131nda etkili oldu. \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n iki ucunda yer alan ve Arap toplumu i\u00e7inde asimile edilmi\u015f k\u00fc\u00e7\u00fck unsurlardan \u00e7ok farkl\u0131 olan bu iki b\u00fcy\u00fck topluluk, daha sonra hem \u0130sl\u00e2miyet\u2019in yay\u0131lmas\u0131na hem \u0130sl\u00e2m uygarl\u0131\u011f\u0131n\u0131n geli\u015fmesine b\u00fcy\u00fck katk\u0131da bulundu.<\/p>\n
Emev\u00ee Devleti\u2019ne son veren Abb\u00e2s\u00eeler b\u00fcy\u00fck bir co\u011frafyaya tek merkezden h\u00fckmetmenin zorlu\u011fuyla kar\u015f\u0131la\u015ft\u0131lar. Nitekim iktidara geldikleri ilk y\u0131llardan ba\u015flamak \u00fczere bir y\u00fczy\u0131l i\u00e7inde bat\u0131da ve do\u011fuda ba\u011f\u0131ms\u0131z veya yar\u0131 ba\u011f\u0131ms\u0131z bir\u00e7ok mahall\u00ee h\u00e2nedan ortaya \u00e7\u0131kt\u0131 ve IX. y\u00fczy\u0131l\u0131n ortalar\u0131na do\u011fru hil\u00e2fetin madd\u00ee n\u00fcfuzu ba\u015f\u015fehir ve \u00e7evresini a\u015famaz duruma geldi. Bu d\u00f6nemde devlet yeni fetihler yerine i\u00e7eride d\u00fczeni sa\u011flamaya y\u00f6neldi. Bizans s\u0131n\u0131r\u0131 tahkim edilerek Anadolu\u2019ya zaman zaman ak\u0131nlar yap\u0131ld\u0131. Bizans\u2019la yap\u0131lan m\u00fccadeleler, daha sonra Suriye ve el-Cez\u00eere\u2019de (Yukar\u0131 Mezopotamya) h\u00e2kimiyet kuran mahall\u00ee h\u00e2nedanlarla devam etti.<\/p>\n
Kuzey Afrika\u2019n\u0131n \u0130sl\u00e2m h\u00e2kimiyetine ge\u00e7mesi VII. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011finde tamamlanm\u0131\u015fken Bat\u0131 ve Orta Afrika\u2019da \u0130sl\u00e2miyet\u2019in yay\u0131l\u0131\u015f\u0131 \u00f6nce m\u00fcsl\u00fcman t\u00fcccarlar ve \u00f6zellikle XI. y\u00fczy\u0131lda Mur\u00e2b\u0131tlar\u2019\u0131n i\u00e7 b\u00f6lgelere n\u00fcfuzu, tarikatlar ve din \u00e2limlerinin tebli\u011fleriyle uzun bir s\u00fcre\u00e7 i\u00e7inde ger\u00e7ekle\u015fti. Do\u011fu Afrika\u2019da da bir taraftan k\u0131tan\u0131n K\u0131z\u0131ldeniz ve Hint Okyanusu sahilleri boyunca kurulan ticar\u00ee m\u00fcnasebetler ve bu y\u00f6relere \u00e7e\u015fitli zamanlarda yap\u0131lan g\u00f6\u00e7ler, di\u011fer taraftan M\u0131s\u0131r\u2019\u0131n fethini (642) m\u00fcteakip Nil vadisi boyunca giri\u015filen fetih hareketleri, ticar\u00ee faaliyetler ve yine g\u00f6\u00e7lerle \u0130sl\u00e2miyet yay\u0131ld\u0131. Bu b\u00f6lgede de t\u00fcccarlar, din \u00e2limleri ve tasavvuf ehlinin tebli\u011f ve ir\u015fadlar\u0131, yerli han\u0131mlarla evlenip halkla kayna\u015fmalar\u0131 M\u00fcsl\u00fcmanl\u0131\u011f\u0131n benimsenmesinde \u00f6nemli rol oynad\u0131.<\/p>\n
Anadolu\u2019nun fethi ve \u0130sl\u00e2miyet\u2019in burada yay\u0131l\u0131\u015f\u0131, XI. y\u00fczy\u0131ldan itibaren bilhassa 1071\u2019deki Malazgirt Sava\u015f\u0131\u2019ndan sonra T\u00fcrkler\u2019in yo\u011fun bir \u015fekilde g\u00f6\u00e7\u00fcyle yeni bir merhale kaydetti. B\u00fcy\u00fck Sel\u00e7uklular ve onlar\u0131n maiyetinde Anadolu fethine kat\u0131lan T\u00fcrkmen beylerinin Orta ve Do\u011fu Anadolu\u2019da kurduklar\u0131 T\u00fcrk devletleri, Anadolu Sel\u00e7uklular\u0131, bu devletin zay\u0131flamas\u0131yla ortaya \u00e7\u0131kan Anadolu beylikleri ve nihayet Osmanl\u0131lar Anadolu\u2019nun \u0130sl\u00e2mla\u015fma s\u00fcrecini tamamlad\u0131. Avrupa\u2019n\u0131n bat\u0131 ucundaki \u0130spanya\u2019da \u0130sl\u00e2m varl\u0131\u011f\u0131n\u0131n yok olmaya y\u00fcz tuttu\u011fu bir d\u00f6nemde do\u011fudan yeni bir fetih hareketi ba\u015flad\u0131. XIV. y\u00fczy\u0131l\u0131n ortalar\u0131nda Rumeli\u2019ye ge\u00e7en Osmanl\u0131lar\u2019\u0131n Balkanlar\u2019daki ilerlemesi d\u00fczenli bir \u015fekilde devam etti. 1389\u2019daki Kosova Meydan Sava\u015f\u0131 ile S\u0131rbistan T\u00fcrk h\u00e2kimiyetine ge\u00e7erken 1463\u2019te Bosna, 1521\u2019de Belgrad, 1526\u2019da Budin fethedilerek 1529\u2019da Viyana \u00f6nlerine ula\u015f\u0131ld\u0131.<\/p>\n
Hindistan ve \u00c7in\u2019in Arap d\u00fcnyas\u0131 ile \u0130sl\u00e2m \u00f6ncesine dayanan ticar\u00ee ili\u015fkileri \u0130sl\u00e2m\u00ee d\u00f6nemde de s\u00fcrd\u00fc ve bu \u00fclkeler \u0130sl\u00e2miyet\u2019le Arap ve \u0130ranl\u0131 t\u00fcccarlar vas\u0131tas\u0131yla tan\u0131\u015ft\u0131lar. Emev\u00eeler zaman\u0131nda Sind b\u00f6lgesinin fethiyle (710-711) ba\u015flayan Hindistan\u2019daki \u0130sl\u00e2mla\u015fma s\u00fcreci Gazneliler, Gurlular, Delhi sultanlar\u0131 ve B\u00e2b\u00fcrl\u00fcler\u2019le devam etti. \u00c7in\u2019in \u00f6nce k\u0131y\u0131 b\u00f6lgelerine ticaret amac\u0131yla gelen m\u00fcsl\u00fcmanlar yerli kad\u0131nlarla evlenerek zamanla buraya yerle\u015ftiler ve kurduklar\u0131 kolonilerle \u0130sl\u00e2miyet\u2019in yay\u0131lmas\u0131nda rol oynad\u0131lar. Mo\u011fol \u0130mparatorlu\u011fu devrinde \u00c7in\u2019in i\u00e7 b\u00f6lgelerinde geni\u015f halk kitleleri \u0130sl\u00e2miyet\u2019i kabul etti, bilhassa Y\u00fcan h\u00e2nedan\u0131 d\u00f6neminde (1271-1368) bu yay\u0131l\u0131\u015f \u00f6nemli bir mesafe katetti.<\/p>\n
Endonezya adalar\u0131na da Arap, \u0130ran ve Hint as\u0131ll\u0131 t\u00fcccarlar vas\u0131tas\u0131yla giren \u0130sl\u00e2miyet \u00f6nce Sumatra ve Cava\u2019n\u0131n liman \u015fehirlerinde etkili oldu; bilhassa XIII. y\u00fczy\u0131ldan itibaren ticaret, yerli kad\u0131nlarla evlilik ve tarikatlar vas\u0131tas\u0131yla h\u0131zla yay\u0131ld\u0131. Y\u00f6neticiler ve yerli halk\u0131n toplu ihtid\u00e2s\u0131yla devam eden bu s\u00fcre\u00e7 i\u00e7inde sonraki y\u00fczy\u0131llarda b\u00f6lgede bir\u00e7ok m\u00fcsl\u00fcman sultanl\u0131k ortaya \u00e7\u0131kt\u0131.<\/p>\n
\u0130sl\u00e2miyet\u2019in Amerika k\u0131tas\u0131yla ilk temas\u0131, XV. y\u00fczy\u0131l\u0131n sonlar\u0131nda End\u00fcl\u00fcs\u2019te (\u0130spanya) \u0130sl\u00e2m h\u00e2kimiyetinin son bulmas\u0131yla m\u00fcsl\u00fcmanlara kar\u015f\u0131 giri\u015filen katliam ve y\u0131ld\u0131rma hareketinden ka\u00e7anlar vas\u0131tas\u0131yla olmu\u015f, bunlar\u0131 \u0130spanyol-Portekiz s\u00f6m\u00fcrgecili\u011fi d\u00f6neminde k\u0131taya g\u00f6\u00e7 eden i\u015f\u00e7i ve sanatk\u00e2rlarla XVII ve \u00f6zellikle XVIII. y\u00fczy\u0131lda Afrika\u2019dan g\u00f6t\u00fcr\u00fclen k\u00f6leler izlemi\u015ftir.<\/p>\n
\u0130sl\u00e2miyet\u2019in k\u0131sa s\u00fcrede geni\u015f bir co\u011frafyada yay\u0131larak birbirinden \u00e7ok farkl\u0131 inan\u00e7 ve k\u00fclt\u00fcrlere mensup insanlarca benimsenmesini a\u00e7\u0131klamak \u00fczere Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131lar taraf\u0131ndan baz\u0131 izahlar yap\u0131lm\u0131\u015ft\u0131r: Fethedilen b\u00f6lgelerde k\u0131l\u0131\u00e7 zoruyla \u0130sl\u00e2mla\u015ft\u0131rma, fethedilen topraklara g\u00f6\u00e7 eden m\u00fcsl\u00fcman topluluklar\u0131n etkisi, \u0130sl\u00e2m h\u00e2kimiyetine giren gayri m\u00fcslimlerin cizye gibi ekonomik yapt\u0131r\u0131mlardan kurtulma ve idar\u00ee mekanizmada kendilerine yer bulma arzular\u0131, \u0130sl\u00e2m\u2019\u0131n \u00f6zellikle baz\u0131 b\u00f6lgelerde geleneksel olarak ezilmi\u015f alt tabaka mensuplar\u0131na vaad etti\u011fi sosyal e\u015fitlik, adalet ve \u00f6zg\u00fcrl\u00fck gibi fikirlerin cazibesi (K\u00f6se, sy. 1 [1997], s. 66; ayr\u0131ca bk. \u0130ST\u0130M\u00c2LET).<\/p>\n
\u0130sl\u00e2m\u2019\u0131n k\u0131l\u0131\u00e7 zoruyla yay\u0131ld\u0131\u011f\u0131na dair g\u00f6r\u00fc\u015f genel bir a\u00e7\u0131klama olarak bug\u00fcn art\u0131k ge\u00e7erlili\u011fini kaybetmi\u015ftir. Zira tarihte zorla ihtid\u00e2 \u00f6rneklerine rastlanmakla birlikte bunun \u0130sl\u00e2m\u2019\u0131n yay\u0131l\u0131\u015f s\u00fcrecinde kayda de\u011fer bir fakt\u00f6r olmad\u0131\u011f\u0131 anla\u015f\u0131lm\u0131\u015ft\u0131r (mesel\u00e2 bk. Lapidus, s. 244; Smart, s. 14; Eaton, s. 9). \u00d6nceleri Arap yar\u0131madas\u0131 ve civar\u0131nda yahudi ve h\u0131ristiyanlar aleyhine olan \u0130sl\u00e2m\u2019\u0131n yay\u0131l\u0131\u015f\u0131n\u0131n Bat\u0131 d\u00fcnyas\u0131nda XIX. y\u00fczy\u0131la kadar daha \u00e7ok bu fakt\u00f6rle a\u00e7\u0131klanmas\u0131 gayretinde geleneksel duygular\u0131n (Daniel, s. 244-265) ve s\u00f6m\u00fcrgecilik d\u00f6neminde insanlar\u0131 \u201casl\u00ee inan\u00e7lar\u0131na d\u00f6nd\u00fcrme\u201d amac\u0131yla hareket eden misyoner faaliyetlerinin etkisi oldu\u011fu a\u00e7\u0131kt\u0131r. Daha o d\u00f6nemde muhalifleri bulunan bu g\u00f6r\u00fc\u015f (mesel\u00e2 bk. Arnold, s. 49, 265) g\u00fcn\u00fcm\u00fczde \u00f6nemini kaybetmi\u015f oldu\u011fundan ba\u015fka fakt\u00f6rler \u00fczerinde durulmaya ba\u015flanm\u0131\u015ft\u0131r. Bu \u00e7er\u00e7evede ortaya at\u0131lan sosyoekonomik g\u00f6r\u00fc\u015flere g\u00f6re, Hz. Peygamber\u2019in ve ilk halifelerin karizmatik ki\u015filikleriyle birli\u011fi sa\u011flanan bedev\u00ee Arap kabileleri ya\u015fad\u0131klar\u0131 yo\u011fun bir kurakl\u0131k d\u00f6neminde zorunlu olarak verimli b\u00f6lgeler aray\u0131\u015f\u0131na y\u00f6nelmi\u015flerdir. Di\u011fer bir a\u00e7\u0131klama denemesi de kom\u015fu Bizans ve S\u00e2s\u00e2n\u00ee devletlerinin kar\u015f\u0131l\u0131kl\u0131 sava\u015flardan y\u0131pranarak bu yeni g\u00fcce boyun e\u011fdikleri \u015feklindedir (Eaton, s. 10). \u015e\u00fcphesiz bu t\u00fcr yakla\u015f\u0131mlar bir b\u00fct\u00fcn\u00fcn k\u00fc\u00e7\u00fck par\u00e7alar\u0131n\u0131 a\u00e7\u0131klamakta yeterli olabilirse de olgunun tamam\u0131n\u0131 kapsay\u0131c\u0131 de\u011fildir. Nitekim ne o d\u00f6nemde Hicaz\u2019da b\u00f6yle bir kurakl\u0131\u011f\u0131n ya\u015fand\u0131\u011f\u0131 delillendirilebilmi\u015f, ne de bu yakla\u015f\u0131mla fetihlerin Bizans ve S\u00e2s\u00e2n\u00ee topraklar\u0131ndan daha \u00f6teye gidi\u015fi a\u00e7\u0131klanabilmi\u015ftir.<\/p>\n
Bu fakt\u00f6rlerin de\u011fi\u015fik zaman, mek\u00e2n ve \u015fartlarda m\u00fcnferit olarak veya beraberce etkili oldu\u011fu pek \u00e7ok ara\u015ft\u0131rmada ortaya konulmakla birlikte \u0130sl\u00e2miyet\u2019in farkl\u0131 din, dil, \u0131rk, k\u00fclt\u00fcr ve sosyal gruba mensup insanlar aras\u0131nda b\u00f6ylesine geni\u015f \u00e7apl\u0131 bir d\u00f6n\u00fc\u015f\u00fcm\u00fc sa\u011flamas\u0131n\u0131 genel anlamda ge\u00e7erli bir sebebe ba\u011flamak m\u00fcmk\u00fcn de\u011fildir. \u00d6zellikle ilk fetihlerin k\u0131sa s\u00fcrede ba\u015far\u0131ya ula\u015fmas\u0131, bunu ger\u00e7ekle\u015ftiren siyas\u00ee ve asker\u00ee g\u00fcc\u00fcn kendi madd\u00ee ve m\u00e2nev\u00ee dinamikleri kadar fethedilen topraklardaki din\u00ee, siyas\u00ee ve i\u00e7tima\u00ee \u015fartlarla da yak\u0131ndan ilgilidir. Gerek Irak, Suriye ve M\u0131s\u0131r gerekse Kuzey Afrika ve \u0130spanya\u2019da yerli halk fetihler s\u0131ras\u0131nda geni\u015f \u00f6l\u00e7\u00fcde tarafs\u0131z kalm\u0131\u015f ve f\u00e2tihler ciddi bir engelle kar\u015f\u0131la\u015fmam\u0131\u015ft\u0131r. Bu b\u00f6lgelerde devletin ve h\u00e2kim din\u00ee mezhebi temsil eden kilisenin iktisad\u00ee ve din\u00ee bask\u0131s\u0131 alt\u0131ndaki halk m\u00fcsl\u00fcmanlar\u0131 kendi ba\u011f\u0131ms\u0131zl\u0131klar\u0131na engel g\u00f6rmemi\u015ftir. Anadolu\u2019da da Ortodokslar d\u0131\u015f\u0131ndaki h\u0131ristiyan ahali T\u00fcrkler\u2019in geli\u015fini Bizans\u2019\u0131n cezaland\u0131r\u0131lmas\u0131 olarak kabul etmi\u015f ve kendilerine kar\u015f\u0131 bir d\u00fc\u015fmanl\u0131k beslememi\u015ftir.<\/p>\n
\u0130sl\u00e2m\u2019\u0131n do\u011fdu\u011fu co\u011frafyada dikkati \u00e7eken tablo kabile k\u00fclt\u00fcr\u00fc i\u00e7inde bulunan, putperest bir inan\u00e7 sistemine sahip, \u00e7o\u011fu g\u00f6\u00e7ebe topluluklar\u0131n kazan\u0131lmas\u0131 s\u00fcrecidir. Bunu, yak\u0131n co\u011frafyalarda asl\u0131nda tek tanr\u0131 inanc\u0131 ta\u015f\u0131yan, k\u0131smen \u015fehirle\u015fmi\u015f topluluklar\u0131n \u0130sl\u00e2mla\u015fmas\u0131 takip etmi\u015ftir. \u0130sl\u00e2m\u2019\u0131n kendi co\u011frafyas\u0131ndaki Arap putperestlere kar\u015f\u0131 tavr\u0131nda, yeni te\u015fekk\u00fcl eden din\u00ee-siyas\u00ee toplum ve medeniyetin yerle\u015fmesinin \u00f6n\u00fcndeki engellerin ortadan kald\u0131r\u0131lmas\u0131 i\u00e7in \u0130sl\u00e2mla\u015fmada belli \u00f6l\u00e7\u00fcde g\u00fc\u00e7 kullan\u0131m\u0131 bir gereklilik olarak g\u00f6r\u00fcl\u00fcrken di\u011fer gayri m\u00fcslim topluluklara kar\u015f\u0131 tavr\u0131nda, \u0130sl\u00e2m\u2019\u0131 kabul etmemeleri durumunda getirilen zimm\u00ee stat\u00fcs\u00fc ile daha \u00e7ok o g\u00fcnk\u00fc milletleraras\u0131 \u015fartlarda bar\u0131\u015f\u0131 sa\u011flaman\u0131n etkili ve kal\u0131c\u0131 arac\u0131 olarak siyas\u00ee h\u00e2kimiyetin tan\u0131nmas\u0131 \u00f6ncelikli hedef olmu\u015ftur. Ancak zimm\u00eelerin k\u0131sa zamanda ihtid\u00e2n\u0131n kendilerine sa\u011flayaca\u011f\u0131 avantajlar\u0131 farketmesi beraberinde \u0130sl\u00e2mla\u015fma\u2019y\u0131 da g\u00fcndeme getirmi\u015f olmal\u0131d\u0131r. Yeni ve y\u00fcksek bir medeniyete kurucular\u0131 ve sahipleriyle ayn\u0131 \u015fartlarda ortak olmak, kendi feodal yap\u0131lar\u0131 i\u00e7inde ezilen insanlar ya da imtiyazlar\u0131n\u0131 kaybeden aristokratlar, askerler, t\u00fcccarlar i\u00e7in g\u00f6z ard\u0131 edilemeyecek bir te\u015fvik unsurudur. Ayr\u0131ca \u0130sl\u00e2m\u2019\u0131n vahye dayanan daha \u00f6nceki dinleri asl\u00ee yap\u0131lar\u0131 i\u00e7inde kabul ederek onlar\u0131 tamamlay\u0131c\u0131 bir perspektif sunmas\u0131, Yahudilik ve H\u0131ristiyanl\u0131k gibi din mensuplar\u0131n\u0131n ihtid\u00e2lar\u0131n\u0131 kolayla\u015ft\u0131ran bir ba\u015fka unsurdur. Bu noktada \u00fczerinde durulmas\u0131 gereken bir husus da bilhassa Bizans ve S\u00e2s\u00e2n\u00ee medeniyetlerinden sonra Ortado\u011fu ve Yak\u0131ndo\u011fu\u2019da y\u00fckselen bir medeniyet olarak \u0130sl\u00e2m\u2019\u0131n ilim, sanat, k\u00fclt\u00fcr, ekonomik ve sosyal imk\u00e2nlar bak\u0131m\u0131ndan \u00f6rnek ve emsalsiz bir cazibe merkezi meydana getirmi\u015f olmas\u0131d\u0131r. Co\u011fraf\u00ee konum olarak Asya, Avrupa ve Afrika milletleri i\u00e7in kolay ula\u015f\u0131labilir olan bu cazibenin tesis etti\u011fi \u015fehir medeniyetiyle en temel insan\u00ee ihtiya\u00e7lar olan g\u00fcvenlik ve bir hayat standard\u0131 sa\u011flamas\u0131 a\u00e7\u0131s\u0131ndan da olumsuz \u015fartlarda ya\u015fayan baz\u0131 kom\u015fu topluluklara hitap etmi\u015f olmas\u0131 tabiidir. Di\u011fer taraftan \u0130sl\u00e2mla\u015fma\u2019n\u0131n pek \u00e7ok b\u00f6lgede ger\u00e7ekle\u015ftirdi\u011fi de\u011fi\u015fiklik ve yeni k\u00fclt\u00fcrel kimlik sosyolojik geli\u015fmeyi de h\u0131zland\u0131rm\u0131\u015ft\u0131r. Mesel\u00e2 Uzakdo\u011fu ve Afrika\u2019n\u0131n baz\u0131 b\u00f6lgelerinde insanlar tek tanr\u0131 inanc\u0131n\u0131 b\u00fcy\u00fck oranda ilk defa \u0130sl\u00e2m\u2019la tan\u0131d\u0131klar\u0131 gibi yine ilk defa kabileden devlet olma a\u015famas\u0131na ge\u00e7mi\u015flerdir. Zira \u0130sl\u00e2m\u2019\u0131n tabii farkl\u0131l\u0131klar\u0131 \u00f6nemsizle\u015ftirerek iman merkezli toplumsal karde\u015fli\u011fi hedefleyen mesaj\u0131 k\u0131sa s\u00fcrede g\u00f6\u00e7ebelik, kabile hayat\u0131, co\u011frafya ve etnik yap\u0131 gibi fakt\u00f6rlerle ya da inan\u00e7 farkl\u0131l\u0131\u011f\u0131 gibi sebeplerle par\u00e7alanm\u0131\u015f durumdaki insan topluluklar\u0131n\u0131 birle\u015ftirip yeni ve dinamik bir g\u00fc\u00e7 olarak ortaya \u00e7\u0131kmalar\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/p>\n
\u201c\u0130nsanlar\u0131n dininin sultanlar\u0131n\u0131n dini\u201d oldu\u011fu geleneksel toplumlarda kral, kabile reisi ve idarecilerin ihtid\u00e2s\u0131 ard\u0131ndan toplu \u0130sl\u00e2mla\u015fma\u2019y\u0131 getirmi\u015ftir. Bunda zaman zaman siyas\u00ee, ekonomik ve sosyal m\u00fcl\u00e2hazalar rol oynam\u0131\u015fsa da toplu ihtid\u00e2lar devlet eliyle ve zorla olmam\u0131\u015ft\u0131r. Mesel\u00e2 Hint yar\u0131madas\u0131nda m\u00fcsl\u00fcman n\u00fcfusun co\u011fraf\u00ee da\u011f\u0131l\u0131\u015f\u0131, m\u00fcsl\u00fcmanlar\u0131n siyas\u00ee n\u00fcfuzu ile \u0130sl\u00e2m\u2019\u0131n benimsenmesi aras\u0131nda ters bir orant\u0131 bulundu\u011funu g\u00f6stermektedir. Zira \u0130sl\u00e2m\u2019\u0131n Hint yar\u0131madas\u0131na girmesi fetihlerle olmas\u0131na ra\u011fmen yay\u0131l\u0131\u015f\u0131 daha \u00e7ok m\u00fcsl\u00fcman h\u00e2kimiyet alanlar\u0131n\u0131n d\u0131\u015f\u0131ndaki kom\u015fu b\u00f6lgelerde ger\u00e7ekle\u015fmi\u015ftir. \u00d6zellikle G\u00fcney Hindistan\u2019da dikkat \u00e7eken bu durum siyas\u00ee, sosyal ve ekonomik fakt\u00f6rlerden ziyade tasavvufun rol\u00fcne i\u015faret etmektedir.<\/p>\n
Orta, Bat\u0131 ve G\u00fcney Afrika ile Uzakdo\u011fu\u2019daki \u0130sl\u00e2mla\u015fma\u2019da da ferd\u00ee ir\u015fad ve tebli\u011f, ticar\u00ee ili\u015fkiler ve tasavvuf rol oynam\u0131\u015ft\u0131r. Bu yerlerde ayr\u0131ca s\u00f6m\u00fcrgeci devletlere ve misyonerlik faaliyetlerine kar\u015f\u0131 olu\u015fan reaksiyon \u0130sl\u00e2mla\u015fma\u2019y\u0131 daha da te\u015fvik etmi\u015ftir. XI-XIV. y\u00fczy\u0131llar aras\u0131nda Karah\u0131taylar\u2019la H\u00e2rizm\u015fahlar aras\u0131ndaki m\u00fccadeleler ve Mo\u011fol istil\u00e2s\u0131 sebebiyle g\u00f6\u00e7 eden ve yerli halka say\u0131ca \u00fcst\u00fcnl\u00fck sa\u011flayan T\u00fcrk n\u00fcfusun Anadolu\u2019nun \u0130sl\u00e2mla\u015fma\u2019s\u0131ndaki rol\u00fc de bu g\u00f6\u00e7le gelen \u00e7ok say\u0131da \u00e2lim ve mutasavv\u0131f\u0131n katk\u0131s\u0131ndan soyutlanamaz. Tasavvuf hareketi, XV. y\u00fczy\u0131ldan itibaren Rumeli ve Balkanlar\u2019daki ihtid\u00e2 ve fetihlerde de dikkate de\u011fer bir etkinlik g\u00f6stermi\u015ftir.<\/p>\n
\u0130sl\u00e2m\u2019\u0131n yay\u0131l\u0131\u015f\u0131nda de\u011fi\u015fik fakt\u00f6rler rol oynamakla birlikte onun kal\u0131c\u0131 ve yerli hale gelmesinde etkili olan en \u00f6nemli unsur \u015f\u00fcphesiz mesaj\u0131n\u0131n muhataplar\u0131nda ger\u00e7ekle\u015ftirdi\u011fi de\u011fi\u015fimdir. Kendine has bir inan\u00e7 ve de\u011ferler sistemi, d\u00fcnya ve \u00e2hiret g\u00f6r\u00fc\u015f\u00fc ile yeni bir insan tipi ve kimlik olu\u015fturan dinin cazibesi daima s\u00fcreklili\u011fini korumu\u015ftur. Bu durum, \u015fartlar\u0131n de\u011fi\u015fti\u011fi zamanlarda bile toplu irtidadlar\u0131n bulunmad\u0131\u011f\u0131 veya \u0130sl\u00e2m\u2019\u0131n bir defa girdi\u011fi topraklardan (Bat\u0131 ve Do\u011fu Avrupa \u00f6rneklerinde oldu\u011fu gibi) ancak g\u00fc\u00e7 kullan\u0131larak \u00e7\u0131kar\u0131labildi\u011fi gibi ger\u00e7eklerden de anla\u015f\u0131lmaktad\u0131r. Bat\u0131l\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n \u0130sl\u00e2m\u2019\u0131n yay\u0131l\u0131\u015f\u0131yla ilgili olarak daha \u00e7ok birtak\u0131m ekonomik ve sosyal fakt\u00f6rlere vurgu yapmalar\u0131, belirli \u00f6l\u00e7\u00fcde tarih\u00ee ger\u00e7ekli\u011fe tekab\u00fcl etse bile bu \u0130sl\u00e2m\u2019\u0131n din olma keyfiyetini g\u00f6z \u00f6n\u00fcne almayan bir yakla\u015f\u0131md\u0131r. Halbuki farkl\u0131 mek\u00e2n, zaman ve \u015fartlarda ger\u00e7ekle\u015fen \u0130sl\u00e2mla\u015fma s\u00fcrecinde bizzat \u0130sl\u00e2m\u2019\u0131n din olarak mahiyetinin metafizik bir olgu say\u0131larak dikkate al\u0131nmamas\u0131, ihtid\u00e2lar\u0131n din\u00ee ve ruh\u00ee bir de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcme yol a\u00e7mad\u0131\u011f\u0131 gibi sonu\u00e7lara da g\u00f6t\u00fcr\u00fcr. \u0130sl\u00e2miyet\u2019in daha \u00f6nceki semav\u00ee dinleri tasdik edici ve b\u00fct\u00fcnleyici \u00f6zelli\u011fi, insan-Allah ili\u015fkisinin arac\u0131s\u0131z ve sade olu\u015fu, inanc\u0131n ahl\u00e2k\u00ee ve sosyal yans\u0131malar\u0131, insanlar\u0131n e\u015fitlik ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcne yapt\u0131\u011f\u0131 vurgu, dine giri\u015fin formalitesiz olu\u015fu ve insan\u0131n yery\u00fcz\u00fcndeki varl\u0131\u011f\u0131n\u0131 anlamland\u0131rmas\u0131nda sundu\u011fu k\u0131lavuzluk, ki\u015filerin bu dini benimsemesinin en etkili unsurlar\u0131 olarak de\u011ferlendirilmelidir. Bu inanca ba\u011flananlar\u0131n kazand\u0131\u011f\u0131 metafizik \u015fuur ve bilin\u00e7lenmenin sa\u011flad\u0131\u011f\u0131 g\u00fcven duygusunun insan\u0131n i\u00e7 d\u00fcnyas\u0131nda olu\u015fturdu\u011fu huzur ve s\u00fck\u00fbn hayata daha y\u00fcksek anlamlar y\u00fckleyerek b\u00fct\u00fcn devirlerde cazibesini korumu\u015ftur. Bu husus ayn\u0131 zamanda, ihtid\u00e2n\u0131n g\u00fcn\u00fcm\u00fczde de Afrika\u2019dan modern Bat\u0131\u2019ya kadar bir\u00e7ok toplumda b\u00fct\u00fcn canl\u0131l\u0131\u011f\u0131 ile ya\u015fanmakta olmas\u0131n\u0131 a\u00e7\u0131klamaktad\u0131r (ayr\u0131ca bk. \u0130HT\u0130D\u00c2).<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nBuh\u00e2r\u00ee, \u201c\u02bf\u0130lim\u201d, 45, \u201cCih\u00e2d\u201d, 15, \u201cTev\u1e25\u00eed\u201d, 28.<\/p>\n
M\u00fcslim, \u201c\u0130m\u00e2re\u201d, 149-151.<\/p>\n
\u0130bn Hald\u00fbn, Mu\u1e33addime, I, 321.<\/p>\n
T. W. Arnold, The Preaching of Islam, London 1913.<\/p>\n
M. G. S. Hodgson, The Venture of Islam, Chicago-London 1974, I-III.<\/p>\n
M. Rogers, The Spread of Islam, Oxford 1976.<\/p>\n
R. W. Bulliet, Conversion to Islam in the Medieval Period, Massachusetts 1979.<\/p>\n
Conversion to Islam (ed. N. Levtzion), New York 1979.<\/p>\n
N. Daniel, Islam and the West: The Making of an Image, Edinburgh 1980, s. 244-265.<\/p>\n
F. M. Donner, The Early Islamic Conquests, Princeton 1981.<\/p>\n
Mustafa Fayda, \u0130sl\u00e2miyetin G\u00fcney Arabistan\u2019a Yay\u0131l\u0131\u015f\u0131, Ankara 1982.<\/p>\n
a.mlf., \u201cFetih\u201d, D\u0130A, XII, 467-470.<\/p>\n
Eb\u00fclfazl \u0130zzet\u00ee, \u0130sl\u00e2m\u0131n Yay\u0131l\u0131\u015f Tarihine Giri\u015f (trc. Cahit Koytak), \u0130stanbul 1984.<\/p>\n
I. M. Lapidus, A History of Islamic Societies, Cambridge 1989.<\/p>\n
Ali Murat Daryal, \u0130sl\u00e2m\u2019\u0131n Do\u011fu\u015f ve \u0130lk Yay\u0131l\u0131\u015f\u0131n\u0131n Psiko-Sosyal A\u00e7\u0131dan Tahlili, \u0130stanbul 1989.<\/p>\n
M. A. Shaban, Islamic History, Cambridge 1990, I-II.<\/p>\n
M. Fethullah ez-Ziy\u00e2d\u00ee, \u0130nti\u015f\u00e2r\u00fc\u2019l-\u0130sl\u00e2m ve mev\u1e33\u0131f\u00fc\u2019l-m\u00fcste\u015fri\u1e33\u012bne minh, Beyrut 1411\/1990.<\/p>\n
N. Smart, The Religious Experience, New York 1991, s. 14, 412, 413.<\/p>\n
R. M. Eaton, \u201cIslamic History as Global History\u201d, Islamic and European History (ed. M. Ados), Philadelphia 1993, s. 1-37.<\/p>\n
P. Crone, \u201cThe Rise of Islam in the World\u201d, Cambridge Illustrated Islamic World (ed. F. Robinson), Cambridge 1996, s. 2-31.<\/p>\n
R. Irwin, \u201cThe Emergence of Islamic World System, 1000-1500\u201d, a.e., s. 32-61.<\/p>\n
Mustafa Ba\u015f, \u0130sl\u00e2m\u2019\u0131n Do\u011fu\u015f D\u00f6neminde Hicaz B\u00f6lgesinde Yahudilik ve H\u0131ristiyanl\u0131k, Ankara 1999, s. 90-101, 155-159.<\/p>\n
The Spread of Islam (ed. C. Swisher), San Diego 1999.<\/p>\n
Z. H. Zaidi, \u201cConversion to Islam in South Asia: Problems in Analysis\u201d, The American Journal of Islamic Social Sciences, VI\/1, Herndon 1989, s. 93-118.<\/p>\n
Ali K\u00f6se, \u201cThe Assessment of Various Factors in the Spread of Islam During the Medieval Period\u201d, \u0130sl\u00e2m Ara\u015ft\u0131rmalar\u0131 Dergisi, sy. 1, \u0130stanbul 1997, s. 65-89.<\/p>\n
J. Jomier, \u201cIsl\u0101m\u201d, EI2 (\u0130ng.), IV, 174-175.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2001 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 23. cildinde, 27-31 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
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\nM\u00fcellif:
\nDAVUT DURSUN
\nVII. G\u00dcN\u00dcM\u00dcZ \u0130SL\u00c2M D\u00dcNYASI
\nA) \u0130sl\u00e2m \u00dclkeleri ve N\u00fcfus. \u0130sl\u00e2m tarihinde modern d\u00f6nem, Bat\u0131 ile \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n ili\u015fkilerinde yeni geli\u015fmelerin ortaya \u00e7\u0131kt\u0131\u011f\u0131 XVIII. y\u00fczy\u0131l\u0131n sonlar\u0131ndan itibaren ba\u015flat\u0131l\u0131r. Bu s\u00fcre\u00e7, Bat\u0131l\u0131 devletlerin m\u00fcsl\u00fcmanlara ait topraklar\u0131 do\u011frudan i\u015fgale giri\u015fmelerinin yan\u0131 s\u0131ra m\u00fcsl\u00fcman toplumlar\u0131 siyas\u00ee, iktisad\u00ee ve k\u00fclt\u00fcrel bak\u0131mdan n\u00fcfuz alt\u0131na almaya \u00e7al\u0131\u015fmalar\u0131 \u015feklinde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Rusya\u2019n\u0131n K\u0131r\u0131m\u2019\u0131 ilhak\u0131 (1783) ve Fransa\u2019n\u0131n M\u0131s\u0131r\u2019\u0131 i\u015fgali (1798) bu s\u00fcrecin ba\u015flang\u0131c\u0131n\u0131 te\u015fkil etmektedir. \u00d6zellikle Frans\u0131z \u0130htil\u00e2li\u2019nin etkilerini de ta\u015f\u0131yan Napolyon\u2019un M\u0131s\u0131r\u2019\u0131 i\u015fgali \u0130sl\u00e2m d\u00fcnyas\u0131nda \u00f6nemli din\u00ee-siyas\u00ee geli\u015fmelere yol a\u00e7t\u0131. XVIII. y\u00fczy\u0131l\u0131n sonlar\u0131ndan itibaren \u0130ngiltere, b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc Osmanl\u0131 denetiminde olan Basra k\u00f6rfezinde n\u00fcfuz temin etmi\u015f, Uman 1798\u2019de bir anla\u015fma ile \u0130ngiliz himayesine girmi\u015fti. \u0130ngiltere 1820\u2019de Basra k\u00f6rfezindeki kabilelerle antla\u015fma imzalayarak burada da n\u00fcfuz sahibi oldu ve 1839\u2019da Aden\u2019e yerle\u015fti.<\/p>\n
XIX. y\u00fczy\u0131lda \u0130sl\u00e2m d\u00fcnyas\u0131 her bak\u0131mdan h\u0131ristiyan Bat\u0131\u2019n\u0131n \u00fcst\u00fcn teknik ve asker\u00ee g\u00fcc\u00fcyle y\u00fcz y\u00fcze geldi. Osmanl\u0131 topraklar\u0131 ile k\u0131smen \u0130ran ve Afganistan hari\u00e7 b\u00fct\u00fcn \u0130sl\u00e2m memleketleri s\u00f6m\u00fcrge haline d\u00fc\u015ft\u00fc. Bu y\u00fczy\u0131lda \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n kayda de\u011fer tek b\u00fcy\u00fck devleti olan Osmanl\u0131 Devleti, i\u00e7inde bulundu\u011fu gerileme s\u00fcrecinde K\u0131r\u0131m\u2019\u0131 Rusya\u2019ya b\u0131rakmak zorunda kalmakla yeni bir d\u00f6neme girmi\u015fti. III. Selim\u2019den itibaren ba\u015flat\u0131lan \u0131slahat ve yeniliklerle Osmanl\u0131 gerilemesine \u00e7\u00f6z\u00fcm arand\u0131. Di\u011fer taraftan Bat\u0131 yay\u0131lmac\u0131l\u0131\u011f\u0131, artan ayr\u0131l\u0131k\u00e7\u0131 hareketler ve ba\u011f\u0131ms\u0131zl\u0131k aray\u0131\u015flar\u0131 sonucunda Osmanl\u0131 Devleti yine toprak kaybetti. 1804\u2019te S\u0131rbistan ve 1821\u2019de Yunan ayaklanmas\u0131 ile ba\u015flayan Osmanl\u0131 Devleti\u2019ni zay\u0131flatma s\u00fcreci 1830\u2019da Cezayir\u2019in Frans\u0131zlar taraf\u0131ndan i\u015fgaliyle devam etti. 1877-1878 Osmanl\u0131-Rus Sava\u015f\u0131\u2019ndan sonra ise yeni bir d\u00f6neme girildi. Trakya hari\u00e7 hemen hemen Balkanlar\u2019\u0131n tamam\u0131 devletten koptu. S\u0131rbistan, Karada\u011f ve Romanya ba\u011f\u0131ms\u0131z oldu. Bulgaristan ise \u00f6zerk hale geldi (1878). Ard\u0131ndan Tunus Frans\u0131zlar (1881), M\u0131s\u0131r (1882) ve Sudan (1899) \u0130ngilizler taraf\u0131ndan i\u015fgal edildi. Y\u00fczy\u0131l\u0131n sonlar\u0131na gelindi\u011finde elde kalan son gayri m\u00fcslim eyaletlerdeki ba\u011f\u0131ms\u0131zl\u0131k talepleri yo\u011funla\u015fm\u0131\u015ft\u0131. Osmanl\u0131 idaresindeki merkez\u00ee Arabistan\u2019da ortaya \u00e7\u0131kan en \u00f6nemli geli\u015fme ise Vehh\u00e2b\u00eelik ak\u0131m\u0131 idi. Bu anlay\u0131\u015f\u0131n \u00f6nemli bir siyas\u00ee-din\u00ee g\u00fc\u00e7 haline gelerek Hicaz\u2019\u0131 ele ge\u00e7irmesi \u00fczerine Osmanl\u0131 Devleti b\u00f6lgeye Kavalal\u0131 \u0130br\u00e2him Pa\u015fa kumandas\u0131ndaki M\u0131s\u0131r askerlerini sevkederek Vehh\u00e2b\u00eeler\u2019in siyas\u00ee yay\u0131l\u0131m\u0131n\u0131 durdurdu (1818). Ancak XIX. y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru bu hareket Abd\u00fclaz\u00eez b. Abdurrahman\u2019\u0131n (II. Abd\u00fclaz\u00eez) \u00f6nderli\u011finde yeniden canland\u0131 ve XX. y\u00fczy\u0131lda Suudi Arabistan Krall\u0131\u011f\u0131\u2019n\u0131n kurulmas\u0131na zemin haz\u0131rlad\u0131.<\/p>\n
\u0130sl\u00e2m d\u00fcnyas\u0131nda \u015ei\u00eeli\u011fin temsilcisi olan \u0130ran\u2019da da yo\u011funlu\u011fu asker\u00ee alanda olmak \u00fczere bir dizi yenilik meydana geldi. 1828\u2019de Kuzey Azerbaycan\u2019\u0131 Rusya\u2019ya kapt\u0131ran \u0130ran, sembolik olarak ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 muhafaza etmesine ra\u011fmen \u0130ngiltere ve Rusya \u00fclkenin g\u00fcneyi ve kuzeyini kendi n\u00fcfuz alanlar\u0131 il\u00e2n ettiler. Ayn\u0131 \u015fekilde XIX. y\u00fczy\u0131l\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 konjonkt\u00fcrel olarak koruyabilmi\u015f \u0130sl\u00e2m \u00fclkelerinden olan Afganistan da \u0130ngiltere ve Rusya\u2019n\u0131n n\u00fcfuz m\u00fccadelesine sahne oldu. S\u00f6m\u00fcrgecilik d\u00f6neminde giderek Avrupal\u0131lar\u2019\u0131n etkisine giren Hindistan\u2019da B\u00e2b\u00fcrl\u00fcler\u2019in \u00e7\u00f6k\u00fc\u015f devresinde te\u015fekk\u00fcl eden k\u00fc\u00e7\u00fck devletlerin \u0130ngiliz h\u00e2kimiyetine girmesi kolay oldu. \u0130ngilizler\u2019in yay\u0131lma siyasetine kar\u015f\u0131 1857\u2019deki ba\u011f\u0131ms\u0131zl\u0131k hareketinin ba\u015far\u0131s\u0131zl\u0131kla sonu\u00e7lanmas\u0131 m\u00fcsl\u00fcmanlar i\u00e7in bir d\u00f6n\u00fcm noktas\u0131 te\u015fkil etti. Bu olaydan sonra \u0130ngiliz asker\u00ee h\u00e2kimiyetini kabul etmekten ba\u015fka bir yol kalmad\u0131 ve \u00fclke tamamen s\u00f6m\u00fcrgele\u015ftirildi. XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131na gelindi\u011finde Orta Asya\u2019daki hanl\u0131klar da Rusya\u2019n\u0131n geni\u015fleme siyasetine kar\u015f\u0131 direnemez duruma geldi; Fergana (1865), Semerkant (1868), H\u00eeve (1875) ve Buhara (1920) Ruslar\u2019\u0131n h\u00e2kimiyetine girdi. XVII. y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan itibaren G\u00fcneydo\u011fu Asya\u2019daki m\u00fcsl\u00fcmanlar \u00fczerinde h\u00e2kimiyet kurmaya ba\u015flayan Hollanda, XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda Endonezya\u2019y\u0131 tamamen otoritesi alt\u0131na ald\u0131. Ayn\u0131 \u015fekilde Cava ve A\u00e7e de direni\u015flerinde ba\u015far\u0131l\u0131 olamay\u0131nca Hollanda egemenli\u011fine boyun e\u011fmek zorunda kald\u0131lar.<\/p>\n
Afrika\u2019da bir yandan s\u00f6m\u00fcrgeci devletlere kar\u015f\u0131 direni\u015f hareketleri geli\u015firken di\u011fer yandan m\u00fcsl\u00fcmanlar\u0131 i\u00e7inde bulunduklar\u0131 durumdan kurtarmak amac\u0131yla ihya ve \u0131slah hareketleri ortaya \u00e7\u0131k\u0131yordu. XIX. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Osman b. F\u00fbd\u00ee\u2019nin \u00f6nderli\u011finde geli\u015fen cihad hareketi Bat\u0131 Afrika\u2019daki kabileler aras\u0131nda \u0130sl\u00e2m\u2019\u0131n yay\u0131lmas\u0131nda etkili oldu ve g\u00fc\u00e7l\u00fc bir devletin kurulmas\u0131nda rol oynad\u0131. Daha sonra Muhammed Em\u00een el-K\u00e2nim\u00ee, Samori Ture ve R\u00e2bih b. Z\u00fcbeyr gibi liderlerin cihad hareketleri hem m\u00fcsl\u00fcman olmayan mahall\u00ee unsurlara hem de s\u00f6m\u00fcrgeci Bat\u0131l\u0131 g\u00fc\u00e7lere y\u00f6nelmi\u015fti. Do\u011fuda Sudan\u2019da Muhammed Ahmed el-Mehd\u00ee\u2019nin 1881\u2019de ba\u015flatt\u0131\u011f\u0131 cihad ayn\u0131 zamanda bir ba\u011f\u0131ms\u0131zl\u0131k hareketiydi. Bununla birlikte XIX. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011finde Habe\u015fistan ve Liberya d\u0131\u015f\u0131nda Afrika\u2019n\u0131n hemen hemen tamam\u0131 Bat\u0131l\u0131 \u00fclkelerin istil\u00e2s\u0131na u\u011frad\u0131. Kuzey ve Bat\u0131 Afrika\u2019da Fransa, G\u00fcney ve Do\u011fu Afrika\u2019da \u0130ngiltere b\u00fcy\u00fck s\u00f6m\u00fcrge imparatorluklar\u0131 kurdular. Ayr\u0131ca \u0130spanya, Portekiz ve Almanya\u2019n\u0131n s\u00f6m\u00fcrgelerinde de m\u00fcsl\u00fcmanlar bulunuyordu.<\/p>\n
Napolyon\u2019un i\u015fgalinin ard\u0131ndan M\u0131s\u0131r\u2019da iktidara gelen Kavalal\u0131 Mehmed Ali Pa\u015fa d\u00f6neminde siyas\u00ee ve iktisad\u00ee alanlarda \u00f6nemli yenilikler yap\u0131ld\u0131. Halefleri de geli\u015fmeyi s\u00fcrd\u00fcrd\u00fc. Bu uygulamalar \u00fclke maliyesinin Avrupa\u2019n\u0131n kontrol\u00fcne ge\u00e7mesine yol a\u00e7t\u0131. Yabanc\u0131 etkisine kar\u015f\u0131 artan ho\u015fnutsuzluklar Ur\u00e2b\u00ee Pa\u015fa\u2019n\u0131n \u00f6nderli\u011finde ayaklanmaya d\u00f6n\u00fc\u015f\u00fcnce \u0130ngiltere M\u0131s\u0131r\u2019\u0131 i\u015fgal etti (1882). Ayn\u0131 \u015fekilde Tunus da 1881\u2019de Frans\u0131zlar\u2019ca i\u015fgal edildi. Bu tarihten sonra meydana gelen direni\u015f hareketleri sert tedbirlerle bast\u0131r\u0131l\u0131rken Avrupa\u2019dan getirilen bir\u00e7ok ki\u015fi b\u00f6lgeye yerle\u015ftirildi. Fas ise Fransa, \u0130spanya ve \u0130ngiltere rekabetinin aras\u0131nda XIX. y\u00fczy\u0131lda ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 koruyan \u00fclkelerden biri oldu. Ancak bu durum uzun s\u00fcrmedi ve giderek artan Frans\u0131z n\u00fcfuzuna kar\u015f\u0131 XX. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda meydana gelen direni\u015fin (1911) bast\u0131r\u0131lmas\u0131 sonucunda \u00fclke 1912\u2019de Frans\u0131z himayesine girdi.<\/p>\n
XIX. y\u00fczy\u0131lda \u0130sl\u00e2m d\u00fcnyas\u0131 h\u0131ristiyan Bat\u0131\u2019n\u0131n yay\u0131lmas\u0131 kar\u015f\u0131s\u0131nda gerileyen, pek \u00e7ok b\u00f6lgede fiilen Bat\u0131 h\u00e2kimiyetine giren ve s\u00f6m\u00fcrge y\u00f6netimleri alt\u0131nda kalan, i\u00e7eride Bat\u0131c\u0131 reformlara ve d\u00fc\u015f\u00fcncelere a\u00e7\u0131lan topluluklar\u0131 ifade etmektedir. Afganistan, \u0130ran ve Fas gibi k\u0131smen ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 koruyabilen \u00fclkeler ise Bat\u0131l\u0131lar\u2019\u0131n n\u00fcfuz m\u00fccadelesine sahne oldu. Bu \u00e7a\u011f\u0131n tek ba\u011f\u0131ms\u0131z \u0130sl\u00e2m \u00fclkesi olan Osmanl\u0131 Devleti, uzun s\u00fcren bir gerilemenin ve yenilenme \u00e7abalar\u0131n\u0131n s\u0131k\u0131nt\u0131lar\u0131 ile u\u011fra\u015fmaktayd\u0131. Balkanlar\u2019daki az\u0131nl\u0131klar\u0131n Bat\u0131l\u0131 devletlerce k\u0131\u015fk\u0131rt\u0131l\u0131p desteklenmesiyle ba\u015flayan ayaklanma ve sava\u015flar neticesinde Osmanl\u0131 Devleti de Arnavutluk, Makedonya ve Trakya\u2019y\u0131 kaybetti (1911-1912). Ayn\u0131 \u015fekilde Libya, \u0130talyan i\u015fgaline u\u011frad\u0131 (1912). Bunu takip eden I. D\u00fcnya Sava\u015f\u0131 ise Osmanl\u0131lar\u2019\u0131n sonunu getirdi. B\u00f6ylece XX. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda fiilen b\u00fct\u00fcn \u0130sl\u00e2m d\u00fcnyas\u0131 Bat\u0131 h\u00e2kimiyetine boyun e\u011fmek durumunda kald\u0131. T\u00fcrkiye\u2019de \u00f6nce saltanat\u0131n (1922), arkas\u0131ndan hil\u00e2fetin (1924) kald\u0131r\u0131l\u0131p Bat\u0131l\u0131la\u015fma yolunda k\u00f6kl\u00fc de\u011fi\u015fikliklere gidilmesi \u00f6nemli bir de\u011fi\u015fimin ifadesi oldu.<\/p>\n
Osmanl\u0131 topraklar\u0131 olan Suriye ve L\u00fcbnan\u2019da Frans\u0131z; Filistin, Irak ve \u00dcrd\u00fcn\u2019de \u0130ngiliz manda idareleri kuruldu (1920). I. D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131nda Osmanl\u0131lar\u2019a kar\u015f\u0131 \u0130ngilizler\u2019le i\u015f birli\u011fi yaparak ayaklanan Mekke Em\u00eeri \u015eer\u00eef H\u00fcseyin, Hicaz kral\u0131 olmay\u0131 beklerken Hicaz Suud h\u00e2nedan\u0131na b\u0131rak\u0131ld\u0131. H\u00fcseyin\u2019in o\u011fullar\u0131 Abdullah \u00dcrd\u00fcn, Faysal Irak kral\u0131 olarak tan\u0131nd\u0131. Necid ve Hicaz b\u00f6lgelerine h\u00e2kim olan Su\u00fbd\u00eeler daha sonra Suudi Arabistan Krall\u0131\u011f\u0131\u2019n\u0131 kurdular (1932).<\/p>\n
Arap yar\u0131madas\u0131n\u0131n g\u00fcneyindeki Yemen, \u0130ngiltere n\u00fcfuzunda ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 korurken Basra k\u00f6rfezindeki \u015feyhlikler \u0130ngiltere\u2019nin denetiminde kald\u0131 ve 1960\u2019lardan sonra olu\u015fturulan yeni yap\u0131lanmada ba\u011f\u0131ms\u0131z devletler olarak milletler toplulu\u011funa kat\u0131ld\u0131. \u0130ngiltere\u2019nin manda y\u00f6netimindeki Filistin\u2019de bir yahudi devleti kurulmas\u0131n\u0131n habercisi olan Balfour Bildirisi\u2019nden (1917) sonra ortaya \u00e7\u0131kan geli\u015fmeler, iki d\u00fcnya sava\u015f\u0131 aras\u0131nda d\u0131\u015f \u00fclkelerden gelen yahudi g\u00f6\u00e7\u00fcyle daha da karma\u015f\u0131k bir durum ald\u0131. \u0130srail Devleti\u2019nin kurulmas\u0131yla (1948) \u015fekil de\u011fi\u015ftiren Filistin sorunu XX. y\u00fczy\u0131lda m\u00fcsl\u00fcmanlar\u0131 en \u00e7ok me\u015fgul eden siyas\u00ee meselelerden biri oldu.<\/p>\n
XIX. y\u00fczy\u0131lda \u00c7arl\u0131k Rusyas\u0131\u2019n\u0131n h\u00e2kimiyetine giren Kafkasya ve Orta Asya\u2019da, Ekim 1917 Bol\u015fevik \u0130htil\u00e2li\u2019nden sonra on y\u0131l i\u00e7inde dinsizlik resm\u00ee politika haline getirildi ve m\u00fcsl\u00fcmanlar b\u00fcy\u00fck bir bask\u0131 alt\u0131na al\u0131nd\u0131. 1914\u2019te mevcut 24.562 camiden 1942\u2019de sadece 1312\u2019si kalm\u0131\u015ft\u0131. Sovyetler Birli\u011fi\u2019nin da\u011f\u0131lmas\u0131yla (1990) ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 kazanan Azerbaycan, T\u00fcrkmenistan, \u00d6zbekistan, Tacikistan, K\u0131rg\u0131zistan ve Kazakistan\u2019da din\u00ee hayatta h\u0131zl\u0131 bir canlanma ba\u015flad\u0131. Binlerce mescid ve cami ile y\u00fczlerce okul a\u00e7\u0131ld\u0131. Ayn\u0131 zamanda \u0130sl\u00e2m \u00fclkeleriyle ili\u015fkiler kurularak i\u015f birli\u011fi imk\u00e2nlar\u0131 geli\u015ftirildi.<\/p>\n
XX. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda anayasal bir rejimin kurulmas\u0131nda ulem\u00e2n\u0131n \u00f6nemli rol oynad\u0131\u011f\u0131 \u0130ran\u2019da 1921\u2019de darbe ile iktidar\u0131 ele ge\u00e7iren ve 1925\u2019te Pehlev\u00ee h\u00e2nedan\u0131n\u0131 kuran R\u0131z\u00e2 \u015eah\u2019\u0131n d\u00f6neminde \u00fclkede tam anlam\u0131yla Bat\u0131 tarz\u0131nda bir toplumsal model benimsendi. II. D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131nda m\u00fcttefikleri taraf\u0131ndan Sovyetler Birli\u011fi\u2019ne yard\u0131m ula\u015ft\u0131rmak i\u00e7in i\u015fgal edilen \u0130ran\u2019da \u0130ngiliz n\u00fcfuzu sava\u015ftan sonra yerini Amerika Birle\u015fik Devletleri\u2019ne b\u0131rakt\u0131 ve bu durum 1979\u2019daki \u0130sl\u00e2m devrimine kadar s\u00fcrd\u00fc.<\/p>\n
Y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda G\u00fcney Asya\u2019daki m\u00fcsl\u00fcmanlar aras\u0131nda milliyet\u00e7ilik ve ba\u011f\u0131ms\u0131zl\u0131k hareketleri dikkat \u00e7ekti. Bu arada Hindistan M\u00fcsl\u00fcmanlar\u0131 Birli\u011fi kuruldu (1906). II. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n ard\u0131ndan d\u00fcnyan\u0131n yeniden \u015fekillenmesi s\u0131ras\u0131nda m\u00fcsl\u00fcmanlar Hindular\u2019la ortak hareket ettiler. Ancak giderek artan gerginlik sonucunda m\u00fcsl\u00fcmanlar kendi devletlerini kurmak i\u00e7in m\u00fccadele ba\u015flatt\u0131lar ve 1947\u2019de Pakistan Devleti kuruldu. M\u00fcsl\u00fcman n\u00fcfusun yo\u011fun oldu\u011fu Ke\u015fmir Hindistan i\u015fgalinde kald\u0131. 1971\u2019de Pakistan\u2019da i\u00e7 sava\u015f \u00e7\u0131kt\u0131 ve Do\u011fu Pakistan olarak adland\u0131r\u0131lan Benglade\u015f birlikten ayr\u0131larak ba\u011f\u0131ms\u0131z bir devlet oldu. Hollanda\u2019n\u0131n s\u00f6m\u00fcrgesi olan G\u00fcneydo\u011fu Asya\u2019daki m\u00fcsl\u00fcmanlar aras\u0131nda 1912\u2019de kurulan Muhammediyye hareketi Endonezya\u2019da etkisini giderek artt\u0131rd\u0131. Siyas\u00ee alanda Sarekat Islam ile (1912) Partai Islam Indonesia (1938) s\u00f6m\u00fcrgecili\u011fe kar\u015f\u0131 kitle hareketini y\u00f6nlendiren kurulu\u015flard\u0131.<\/p>\n
Bu d\u00f6nemde Afrika\u2019daki m\u00fcsl\u00fcmanlar\u0131n durumunda fazla bir de\u011fi\u015fiklik olmad\u0131. M\u0131s\u0131r\u2019daki \u0130ngiliz n\u00fcfuzu ve asker\u00ee varl\u0131\u011f\u0131 1954\u2019e kadar s\u00fcrd\u00fc. 1898\u2019de Sudan \u00fczerinde kurulan M\u0131s\u0131r-\u0130ngiliz ortak himayesiyle Tunus ve Cezayir\u2019deki Frans\u0131z s\u00f6m\u00fcrge idareleri devam ederken Libya\u2019da \u0130talyan i\u015fgali vard\u0131. B\u00f6ylece Afrika\u2019ya b\u00fcy\u00fck \u00f6l\u00e7\u00fcde h\u00e2kim olan Avrupal\u0131lar zaman zaman ortaya \u00e7\u0131kan ayaklanmalar\u0131 bast\u0131rarak h\u00e2kimiyetlerini s\u00fcrd\u00fcrd\u00fcler.<\/p>\n
XX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131 \u0130sl\u00e2m d\u00fcnyas\u0131 i\u00e7in bir ba\u011f\u0131ms\u0131zl\u0131k d\u00f6nemi oldu. M\u00fcsl\u00fcmanlar kurduklar\u0131 yeni devletlerle milletleraras\u0131 platforma \u00e7\u0131kt\u0131lar. Daha \u00f6nce M\u0131s\u0131r 1922\u2019de, Suriye 1930\u2019da, Irak 1932\u2019de ve L\u00fcbnan 1941\u2019de \u015feklen ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 kazanm\u0131\u015flard\u0131; ancak Avrupal\u0131lar\u2019\u0131n bu \u00fclkelerden tamamen \u00e7ekilmesi II. D\u00fcnya Sava\u015f\u0131\u2019ndan sonra ger\u00e7ekle\u015fti. Yemen\u2019de 1962\u2019de ba\u015flayan i\u00e7 sava\u015f \u00fclkede 1967\u2019de iki ayr\u0131 devletin do\u011fmas\u0131na yol a\u00e7t\u0131. Bu \u00fclkeler 1990 y\u0131l\u0131nda tekrar birle\u015ferek Yemen Cumhuriyeti\u2019ni kurdular. Ortado\u011fu\u2019da K\u00fcveyt (1961), Birle\u015fik Arap Emirlikleri (1971), Bahreyn (1971), Uman (1972), Katar (1972); G\u00fcneydo\u011fu Asya\u2019da Endonezya (1949), Malezya (1963), Bruney (1984); Afrika\u2019da Libya (1951), Sudan (1956), Tunus (1956), Fas (1956), Gine (1958), Benin (1960), Burkina Faso (1960), Fildi\u015fi Sahili (1960), Gabon (1960), Kamerun (1960), Mali (1960), Moritanya (1960), Nijer (1960), Nijerya (1960), Senegal (1960), Somali (1960), \u00c7ad (1960), Tanzanya (1961), Sierra Leone (1961), Cezayir (1962), Uganda (1962), Gambia (1965), Gine Bissau (1974), Cibuti (1977) ve Komor adalar\u0131 (1978) ba\u011f\u0131ms\u0131z devletler aras\u0131nda yer ald\u0131lar. Sovyetler Birli\u011fi\u2019ndeki Azerbaycan, Kazakistan, K\u0131rg\u0131zistan, \u00d6zbekistan, T\u00fcrkmenistan ve Tacikistan m\u00fcsl\u00fcman cumhuriyetlerinin ba\u011f\u0131ms\u0131zl\u0131\u011fa kavu\u015fmalar\u0131 ancak 1991 y\u0131l\u0131nda m\u00fcmk\u00fcn oldu. Rusya taraf\u0131ndan ba\u011f\u0131ms\u0131zl\u0131k hakk\u0131 tan\u0131nmayan \u00c7e\u00e7enistan ise m\u00fccadelesini h\u00e2l\u00e2 s\u00fcrd\u00fcrmektedir.<\/p>\n
XX. y\u00fczy\u0131lda yayg\u0131nla\u015fan milliyet\u00e7i ak\u0131mlar ve siyas\u00ee partiler m\u00fcsl\u00fcman toplumlar\u0131 ba\u011f\u0131ms\u0131zl\u0131\u011fa g\u00f6t\u00fcrmekle beraber d\u00fcnyada d\u00f6neme damgas\u0131n\u0131 vuran totaliter anlay\u0131\u015flar \u0130sl\u00e2m \u00fclkelerinde de h\u00e2kim duruma geldi. 1970\u2019ten sonra \u0130sl\u00e2m d\u00fcnyas\u0131nda Bat\u0131 tahakk\u00fcm\u00fc ve Bat\u0131 taraftar\u0131 y\u00f6neticilere kar\u015f\u0131 \u0130sl\u00e2m\u00ee motifler ta\u015f\u0131yan muhalefet sesini y\u00fckseltmeye ba\u015flad\u0131. Libya\u2019da 1969\u2019da monar\u015fiyi y\u0131karak iktidar\u0131 ele ge\u00e7iren Muammer Kadd\u00e2f\u00ee, \u0130sl\u00e2m\u2019la sosyalist d\u00fc\u015f\u00fcnce ekseninde bir din\u00ee s\u00f6ylem geli\u015ftirdi. Pakistan\u2019da da benzer geli\u015fmeler oldu ve sol e\u011filimli Z\u00fclfikar Ali Butto\u2019yu bir darbeyle deviren General Ziy\u00e2\u00fclhak \u0130sl\u00e2mla\u015fma\u2019ya \u00f6nem verdi. \u0130ran\u2019da ulem\u00e2n\u0131n \u00f6nderli\u011finde geni\u015f halk kitlelerinin ba\u015flatt\u0131\u011f\u0131 muhalefet hareketi bir devrim ger\u00e7ekle\u015ftirdi ve \u015fahl\u0131k y\u00f6netimine son verilerek \u0130ran \u0130sl\u00e2m Cumhuriyeti kuruldu (1979).<\/p>\n
1980\u2019li y\u0131llarda, so\u011fuk sava\u015f d\u00f6neminin iki kutbu aras\u0131na s\u0131k\u0131\u015fm\u0131\u015f durumda bulunan \u0130sl\u00e2m d\u00fcnyas\u0131nda kendine d\u00f6n\u00fc\u015f\u00fc ve \u0130sl\u00e2mla\u015fma\u2019y\u0131 savunan e\u011filimlerde art\u0131\u015f g\u00f6zlendi. Suriye\u2019de \u0130hv\u00e2n-\u0131 M\u00fcslim\u00een\u2019in H\u00e2f\u0131z Esed iktidar\u0131na kar\u015f\u0131 muhalefeti Hama\u2019da binlerce ki\u015finin \u00f6l\u00fcm\u00fcyle sonu\u00e7land\u0131. Irak ve L\u00fcbnan\u2019da \u0130ran yanl\u0131s\u0131 siyas\u00ee ak\u0131mlar giderek g\u00fc\u00e7lendi. Di\u011fer taraftan M\u0131s\u0131r\u2019da da \u0130hv\u00e2n-\u0131 M\u00fcslim\u00een\u2019in faaliyeti artmakla beraber iktidar\u0131n bask\u0131 ve kontrol\u00fc devam etti. \u0130srail\u2019le anla\u015fmaya giden Enver Sedat \u00f6ld\u00fcr\u00fcld\u00fc (1981). Cezayir\u2019de siyas\u00ee bir harekete d\u00f6n\u00fc\u015fen \u0130sl\u00e2m\u00ee muhalefet \u0130sl\u00e2m\u00ee Sel\u00e2met Cephesi\u2019nde \u00f6rg\u00fctlendi; ancak Aral\u0131k 1991\u2019de yap\u0131lan genel se\u00e7imlerin ilk turunu kazanmas\u0131na ra\u011fmen ikinci tur yap\u0131lmadan \u00f6nce idareye el koyan ordu taraf\u0131ndan iktidara gelmesi \u00f6nlendi. Irak\u2019\u0131n K\u00fcveyt\u2019i i\u015fgalinden sonra patlak veren K\u00f6rfez Sava\u015f\u0131 (Ocak 1991), Karaba\u011f, Bosna-Hersek, Kosova ve \u00c7e\u00e7enistan olaylar\u0131nda Bat\u0131 d\u00fcnyas\u0131n\u0131n izledi\u011fi politika m\u00fcsl\u00fcmanlar aras\u0131nda tepkiyle kar\u015f\u0131land\u0131. \u00d6zellikle Bosna-Hersek\u2019in ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 il\u00e2n etmesinden sonra Avrupa\u2019da yeni bir ba\u011f\u0131ms\u0131z \u0130sl\u00e2m devletinin kurulmas\u0131na kar\u015f\u0131 h\u0131ristiyan d\u00fcnyas\u0131n\u0131n tavr\u0131, S\u0131rplar\u2019\u0131n b\u00f6lgedeki katliamlar\u0131 ile Rusya\u2019n\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi veren \u00c7e\u00e7enler\u2019e y\u00f6nelik sert m\u00fcdahalesi ve insan haklar\u0131 ihl\u00e2lleri Bat\u0131 kar\u015f\u0131t\u0131 ak\u0131mlar\u0131n g\u00fc\u00e7lenmesinde etkili oldu. Do\u011fu blokunun \u00e7\u00f6kmesi ve demokratikle\u015fme s\u00fcrecinin ba\u015flamas\u0131 ile birlikte Makedonya, Romanya, Arnavutluk, Bulgaristan ve eski Sovyetler Birli\u011fi\u2019ndeki T\u00fcrk cumhuriyetlerinde din\u00ee hayatta canlanmalar ba\u015flad\u0131.<\/p>\n
\u0130sl\u00e2m d\u00fcnyas\u0131nda belli \u00f6l\u00e7\u00fcde birlik sembol\u00fc kabul edilen halifeli\u011fin kald\u0131r\u0131lmas\u0131ndan sonra m\u00fcsl\u00fcmanlar aras\u0131nda dayan\u0131\u015fmay\u0131 sa\u011flamak amac\u0131yla \u00e7e\u015fitli \u00e7al\u0131\u015fmalar yap\u0131ld\u0131ysa da bir netice al\u0131namad\u0131. II. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n ard\u0131ndan m\u00fcsl\u00fcmanlar aras\u0131ndaki birlik \u00e7al\u0131\u015fmalar\u0131 yeniden g\u00fcndeme geldi. 1945\u2019te \u00fcye \u00fclkelerin ba\u011f\u0131ms\u0131zl\u0131k ve egemenliklerini korumak, g\u00fc\u00e7lerini birle\u015ftirmek maksad\u0131yla Arap Birli\u011fi kuruldu. Milletleraras\u0131 \u0130sl\u00e2m \u0130ktisat Konferans\u0131 (1949) Kara\u00e7i\u2019de ve Tahran\u2019da toplant\u0131lar yapt\u0131. Farkl\u0131 ama\u00e7lar i\u00e7in kurulan Ba\u011fdat Pakt\u0131 (1955), Merkez\u00ee Antla\u015fma Te\u015fkil\u00e2t\u0131 (CENTO, 1959), Afrika Birli\u011fi Te\u015fkil\u00e2t\u0131 (OAU, 1963), Kalk\u0131nma \u0130\u00e7in B\u00f6lgesel \u0130\u015fbirli\u011fi Te\u015fkil\u00e2t\u0131 (RCD, 1964) ve G\u00fcneydo\u011fu Asya Uluslar Birli\u011fi (ASEAN, 1967) gibi kurulu\u015flar \u0130sl\u00e2m \u00fclkelerini de i\u00e7ine ald\u0131. G\u00fcn\u00fcm\u00fczde \u0130sl\u00e2m \u00fclkeleri aras\u0131nda birli\u011fin sa\u011flanmas\u0131 i\u00e7in 1969 y\u0131l\u0131nda toplanan \u0130sl\u00e2m Zirve Konferans\u0131\u2019n\u0131n ard\u0131ndan \u0130sl\u00e2m Konferans\u0131 Te\u015fkil\u00e2t\u0131 kuruldu.<\/p>\n
\u0130SL\u00c2M \u00dcLKELER\u0130
\n\u00dclke ad\u0131\tN\u00fcfus (\u00d71000)
\n(2000 tah.)\tY\u00fcz\u00f6l\u00e7\u00fcm\u00fc (km2)\tKi\u015fi ba\u015f\u0131na d\u00fc\u015fen mill\u00ee gelir
\n($) (1998)\tM\u00fcsl\u00fcman n\u00fcfus oran\u0131
\n(%)
\nAfganistan\t25.800\t652.225\t800\t99
\nArnavutluk\t3.500\t28.748\t1490\t70
\nAzerbaycan\t7.700\t86.600\t1640\t93
\nBahreyn\t600\t692\t13.100\t95
\nBenglade\u015f\t129.200\t143.998\t1380\t85
\nBirle\u015fik Arap Emirlikleri\t2.400\t77.700\t17.400\t96
\nBosna-Hersek\t3.900\t51.233\t1720\t40
\nBruney\t300\t5766\t17.000\t63
\nBurkina Faso\t11.900\t274.200\t1000\t50
\nCezayir\t31.200\t2.381.741\t3480\t98
\nCibuti\t600\t23.200\t1200\t96
\n\u00c7ad\t8.400\t1.284.000\t1000\t50
\nEndonezya\t224.800\t1.919.443\t2830\t87
\nEritre\t4.100\t121.320\t660\t60
\nFas\t27.000\t458.730\t3200\t99
\nFildi\u015fi Sahili\t14.800\t322.460\t1600\t60
\nFilistin\t1.300\t6220\t\u2013\t98
\nGambia\t1.400\t10.689\t1000\t90
\nGine\t7.500\t245.857\t1180\t85
\nIrak\t22.700\t438.317\t2400\t94
\n\u0130ran\t70.000\t1.648.000\t5000\t97
\nKatar\t700\t11.000\t17.100\t88
\nKazakistan\t16.800\t2.717.300\t3100\t47
\nK\u0131rg\u0131zistan\t4.700\t198.500\t2200\t70
\nKomor adalar\u0131\t600\t2170\t700\t86
\nKuzey K\u0131br\u0131s T\u00fcrk Cumhuriyeti\t200\t3355\t\u2013\t98
\nK\u00fcveyt\t2.000\t17.818\t22.700\t95
\nLibya\t5.600\t1.759.540\t6700\t99
\nL\u00fcbnan\t3.600\t10.400\t4500\t70
\nMaldivler\t300\t298\t1840\t90
\nMalezya\t21.800\t329.750\t10.300\t53
\nMali\t11.100\t1.240.000\t790\t90
\nM\u0131s\u0131r\t68.400\t1.001.449\t2850\t94
\nMoritanya\t2.700\t1.030.700\t1890\t99
\nNijer\t10.100\t1.267.000\t970\t85
\nNijerya\t123.300\t923.768\t960\t50
\n\u00d6zbekistan\t24.800\t447.400\t2500\t88
\nPakistan\t141.600\t803.943\t2000\t95
\nSenegal\t10.000\t196.200\t1600\t92
\nSierra Leone\t5.200\t71.740\t530\t60
\nSomali\t9.900\t637.660\t600\t99
\nSudan\t35.100\t2.505.810\t930\t70
\nSuriye\t16.300\t185.180\t2500\t90
\nSuudi Arabistan\t22.000\t1.960.582\t9000\t99
\nTacikistan\t6.400\t143.100\t990\t80
\nTunus\t9.600\t163.610\t5200\t99
\nT\u00fcrkiye\t65.700\t780.576\t2900\t99
\nT\u00fcrkmenistan\t4.500\t488.100\t1630\t87
\nUman\t2.500\t212.457\t7900\t99
\n\u00dcrd\u00fcn\t5.000\t89.213\t3500\t91
\nYemen\t17.500\t527.970\t740\t98<\/p>\n
XX. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda 230 milyon tahmin edilen m\u00fcsl\u00fcmanlar\u0131n say\u0131s\u0131 1950\u2019lerde 360-400 milyon aras\u0131nda bulunuyordu. 2000\u2019li y\u0131llar\u0131n ba\u015f\u0131nda bu say\u0131n\u0131n 1 milyar 200 milyon civar\u0131nda oldu\u011fu hesaplanmaktad\u0131r. N\u00fcfusun yakla\u015f\u0131k % 90\u2019\u0131 S\u00fcnn\u00ee, % 8-10\u2019u \u015ei\u00ee\u2019dir. Ehl-i s\u00fcnnet mezheplerinden Hanef\u00eelik ba\u015fta T\u00fcrkiye olmak \u00fczere Balkanlar\u2019\u0131n b\u00fcy\u00fck k\u0131sm\u0131, Orta Asya\u2019da T\u00fcrkler\u2019in ya\u015fad\u0131\u011f\u0131 yerlerle Hindistan\u2019da \u00e7o\u011funlu\u011fun benimsedi\u011fi mezheptir. Libya, Tunus, Cezayir ve Fas\u2019\u0131 kapsayan Kuzey Afrika\u2019n\u0131n b\u00fcy\u00fck bir kesiminde M\u00e2lik\u00eelik; M\u0131s\u0131r, Suriye, Arabistan\u2019\u0131n g\u00fcneyi, Bahreyn, Uzakdo\u011fu\u2019da Malay adalar\u0131 (Endonezya, Malezya), Sudan gibi \u00fclkelerle Da\u011f\u0131stan ve Orta Asya\u2019n\u0131n baz\u0131 yerlerinde \u015e\u00e2fi\u00eelik; Suudi Arabistan, Katar ve Uman gibi \u00fclkelerde de Hanbel\u00eelik h\u00e2kimdir.
\n\u0130ran\u2019da n\u00fcfusun yakla\u015f\u0131k % 90\u2019\u0131, Irak\u2019ta % 60\u2019\u0131, Azerbaycan\u2019da % 70\u2019i, Bahreyn\u2019de % 55-60\u2019\u0131 ve L\u00fcbnan\u2019da % 25\u2019i \u015ei\u00ee\u2019dir. Ayr\u0131ca K\u00fcveyt, Tacikistan, Pakistan, Afganistan ve T\u00fcrkiye\u2019de belli oranlarda \u015ei\u00ee-Ca\u2018fer\u00ee m\u00fcsl\u00fcman bulunmaktad\u0131r. \u015e\u00eea\u2019n\u0131n bir kolu olan Zeyd\u00eelik Yemen\u2019de yayg\u0131nd\u0131r. \u0130b\u00e2z\u0131yye mezhebi mensuplar\u0131 ise Uman ve Kuzey Afrika\u2019n\u0131n baz\u0131 b\u00f6lgelerinde ya\u015famaktad\u0131r.<\/p>\n
Kendilerini \u0130sl\u00e2m dairesinde kabul eden mezheplerden Yez\u00eed\u00eeli\u011fin Irak\u2019\u0131n baz\u0131 b\u00f6lgeleriyle T\u00fcrkiye\u2019de G\u00fcneydo\u011fu b\u00f6lgesinin baz\u0131 yerle\u015fim merkezlerinde az say\u0131da mensubu vard\u0131r. Nusayr\u00eeler\u2019in ya\u015fad\u0131\u011f\u0131 yerlerin ba\u015f\u0131nda Suriye gelir. T\u00fcrkiye\u2019de G\u00fcneydo\u011fu b\u00f6lgesinde de bir grup Nusayr\u00ee mevcuttur. \u0130sm\u00e2iliyye mensuplar\u0131 Suriye, Hindistan, Pakistan, Orta Asya, \u0130ran ve Yemen\u2019de; D\u00fcrz\u00eeler Suriye, L\u00fcbnan, Filistin ve \u00dcrd\u00fcn\u2019de ya\u015famaktad\u0131r. Ana merkezleri \u0130ran olan Bah\u00e2\u00eeler d\u00fcnyan\u0131n pek \u00e7ok \u00fclkesinde da\u011f\u0131n\u0131k bir \u015fekilde k\u00fc\u00e7\u00fck gruplar halinde bulunmaktad\u0131r. Ayn\u0131 \u015fekilde merkezleri Hindistan ve Pakistan olan K\u0101diy\u00e2n\u00eeler de bir\u00e7ok \u00fclkede faaliyet g\u00f6stermektedir.<\/p>\n
Etnik bak\u0131mdan Ortado\u011fu ve Kuzey Afrika\u2019da ya\u015fayan Araplar\u2019la Arapla\u015fm\u0131\u015f topluluklar en b\u00fcy\u00fck m\u00fcsl\u00fcman kitlesini olu\u015fturmaktad\u0131r. Bunlar\u0131 G\u00fcneydo\u011fu Asya\u2019daki Malaylar\u2019dan sonra Anadolu, Balkanlar, Kafkasya ve Orta Asya\u2019daki T\u00fcrkler, \u0130ranl\u0131lar, Hintliler, Afrikal\u0131 siyah\u00eeler, Bo\u015fnaklar, Arnavutlar ve Makedonlar takip etmektedir. D\u00fcnyadaki m\u00fcsl\u00fcman n\u00fcfusunun yakla\u015f\u0131k \u00fc\u00e7te biri din\u00ee ve siyas\u00ee az\u0131nl\u0131k stat\u00fcs\u00fcyle gayri m\u00fcslim \u00fclkelerde ya\u015famaktad\u0131r. Ancak say\u0131lar\u0131 hakk\u0131nda verilen bilgilerin \u00e7o\u011fu politik sebepler dolay\u0131s\u0131yla kesin de\u011fildir.<\/p>\n
M\u00fcsl\u00fcman az\u0131nl\u0131klar\u0131n te\u015fekk\u00fcl\u00fcnde farkl\u0131 s\u00fcre\u00e7ler s\u00f6z konusu olmu\u015ftur. Bir k\u0131s\u0131m m\u00fcsl\u00fcmanlar \u0130sl\u00e2m\u2019\u0131 yaymak ve ticaret yapmak amac\u0131yla gittikleri yerlerde ba\u015flang\u0131\u00e7tan itibaren \u00e7ok defa az\u0131nl\u0131k stat\u00fcs\u00fcnde ya\u015fam\u0131\u015flard\u0131r. Bunun en dikkat \u00e7ekici \u00f6rnekleri Sri Lanka, \u00c7in, Filipinler gibi Uzakdo\u011fu \u00fclkelerinde g\u00f6r\u00fcl\u00fcr. M\u00fcsl\u00fcmanlar\u0131n az\u0131nl\u0131k stat\u00fcs\u00fcne d\u00fc\u015ft\u00fc\u011f\u00fc bir ba\u015fka durum, \u0130sl\u00e2m\u2019\u0131n h\u00e2kim oldu\u011fu topraklar\u0131n zamanla m\u00fcsl\u00fcman olmayan devletler taraf\u0131ndan ele ge\u00e7irilmesi ve \u00e7ok say\u0131da m\u00fcsl\u00fcman\u0131n \u00fclke d\u0131\u015f\u0131na g\u00f6nderilmesiyle ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Buna \u0130spanya (End\u00fcl\u00fcs) \u00f6rnek te\u015fkil eder. Bir di\u011fer durum ise m\u00fcsl\u00fcman\u0131n y\u00f6netiminin uzun s\u00fcre h\u00e2kim olmas\u0131na ra\u011fmen m\u00fcsl\u00fcmanlar\u0131n \u00e7o\u011funlu\u011fa ula\u015famamas\u0131 ve h\u00e2kimiyeti kaybetmeleri sonucunda ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Y\u00fczy\u0131llarca s\u00fcren Osmanl\u0131 h\u00e2kimiyetinden sonra Balkanlar\u2019da Bosna ve Arnavut b\u00f6lgeleri d\u0131\u015f\u0131ndaki yerlerde m\u00fcsl\u00fcmanlar az\u0131nl\u0131k stat\u00fcs\u00fcne d\u00fc\u015fm\u00fc\u015ft\u00fcr. Benzeri bir durum uzun s\u00fcre \u0130sl\u00e2m h\u00e2kimiyeti alt\u0131nda kalan Hindistan\u2019da da s\u00f6z konusudur.<\/p>\n
M\u00dcSL\u00dcMAN AZINLIKLAR (% 1\u2019den fazla)
\n\u00dclke ad\u0131\tN\u00fcfus (\u00d71000)
\n(2000 tah.)\tM\u00fcsl\u00fcman n\u00fcfus oran\u0131
\n(%)
\nAlmanya\t82.800\t3
\nAmerika Birle\u015fik Devletleri\t275.600\t1,3
\nArjantin\t37.000\t1,4
\nAvustralya\t19.200\t1,1
\nAvusturya\t8.100\t1,3
\nBel\u00e7ika\t10.200\t3,6
\nBenin\t6.400\t15
\nBulgaristan\t8.800\t13
\nBurundi\t6.100\t10
\n\u00c7in\t1.261.800\t2-3
\nEtiyopya\t64.100\t45-50
\nFiji\t800\t8
\nFilipinler\t81.200\t5
\nFransa\t59.300\t5
\nGabon\t1.200\t1
\nGana\t19.500\t30
\nGine Bissau\t1.300\t30
\nGuyana\t700\t9
\nG\u00fcney Afrika Cumhuriyeti\t45.100\t2
\nG\u00fcrcistan\t5.700\t11
\nH\u0131rvatistan\t4.700\t1,2
\nHindistan\t1.014.000\t14
\nHollanda\t5.800\t3
\n\u0130ngiltere\t58.300\t2,2
\n\u0130srail\t5.800\t14
\nKamerun\t15.400\t16
\nKenya\t30.300\t7
\nKongo Cumhuriyeti\t2.800\t2
\nLiberya\t3.200\t20
\nMadagaskar\t15.500\t7
\nMakedonya\t2.200\t30
\nMalavi\t10.400\t20
\nMauritius\t1.200\t16,6
\nMo\u011folistan\t2.700\t4
\nMozambik\t19.100\t20
\nMyanmar (Burma)\t45.103\t4
\nNepal\t24.700\t3
\nOrta Afrika Cumhuriyeti\t3.400\t15
\nRusya\t149.900\t10
\nSingapur\t4.200\t14,9
\nSlovenya\t2.100\t1
\nSri Lanka\t12.200\t8
\nSurinam\t400\t19,6
\nTanzanya\t35.300\t35
\nTayland\t61.300\t3,8
\nTogo\t5.000\t10
\nTrinidad ve Tobago\t1.200\t6
\nUganda\t23.300\t16
\nYugoslavya (S\u0131rbistan ve Karada\u011f)\t11.100\t19
\nYunanistan\t10.600\t1,3
\nZaire\t51.000\t10
\nZambiya\t9.600\t20<\/p>\n
Bu arada Bat\u0131\u2019da XX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda m\u00fcsl\u00fcman az\u0131nl\u0131\u011f\u0131n olu\u015fmas\u0131n\u0131n ayr\u0131 bir s\u00fcreci vard\u0131r. Bunda genel olarak \u00fc\u00e7 fakt\u00f6r rol oynam\u0131\u015ft\u0131r. 1950 ve 1960\u2019larda Bat\u0131\u2019n\u0131n yabanc\u0131 i\u015f\u00e7i \u00e7al\u0131\u015ft\u0131rma iste\u011fi \u00f6zellikle Akdeniz \u00e7evresindeki \u0130sl\u00e2m \u00fclkelerinden bilhassa Almanya, Fransa ve Bel\u00e7ika\u2019ya i\u015f\u00e7i ak\u0131m\u0131na yol a\u00e7m\u0131\u015ft\u0131r. \u0130kinci fakt\u00f6r, Avrupa devletlerinin eski kolonilerinden m\u00fcsl\u00fcmanlar\u0131n zaman zaman bu \u00fclkelere g\u00f6\u00e7 etmesidir. \u0130ngiltere ve Hollanda\u2019daki m\u00fcsl\u00fcmanlar\u0131n bir k\u0131sm\u0131 bu yolla oralara yerle\u015fmi\u015ftir. G\u00fcn\u00fcm\u00fczde bunlara, say\u0131lar\u0131 s\u00fcrekli olarak artan m\u00fchtedilerle \u0130sl\u00e2m \u00fclkelerinden gelen siyas\u00ee m\u00fclteciler de eklenmektedir.
\nAmerika k\u0131tas\u0131ndaki m\u00fcsl\u00fcman az\u0131nl\u0131\u011f\u0131n \u00e7o\u011funu Hindistan ve Afrika\u2019dan gelen ki\u015filer olu\u015fturmaktad\u0131r. S\u00f6m\u00fcrgecilik d\u00f6neminde i\u015f\u00e7i ve k\u00f6le olarak yeni d\u00fcnyaya g\u00f6t\u00fcr\u00fclen bu insanlar\u0131, XIX. y\u00fczy\u0131ldan itibaren kendi istekleriyle g\u00f6\u00e7 eden Ortado\u011fu ve Kuzey Afrikal\u0131 m\u00fcsl\u00fcmanlar takip etmektedir. Bu g\u00f6\u00e7lerin en yo\u011fun oldu\u011fu d\u00f6nem I ve II. D\u00fcnya sava\u015flar\u0131 sonras\u0131d\u0131r. G\u00fcn\u00fcm\u00fczde Amerika Birle\u015fik Devletleri\u2019nin vatanda\u015fl\u0131k politikas\u0131 gere\u011fi her y\u0131l kabul etti\u011fi belli say\u0131daki insan aras\u0131nda m\u00fcsl\u00fcmanlar da bulunmaktad\u0131r.<\/p>\n
B\u0130BL\u0130YOGRAFYA
\nP. Mansfield, Osmanl\u0131 Sonras\u0131 T\u00fcrkiye ve Arap D\u00fcnyas\u0131 (trc. Nuran \u00dclken), \u0130stanbul 1975.<\/p>\n
Muslim Peoples, II, 882-930.<\/p>\n
A Map of the Muslims in the World (ed. R. Delval), Leiden 1984.<\/p>\n
F. Robinson, Atlasl\u0131 B\u00fcy\u00fck Uygarl\u0131klar Ansiklopedisi: \u0130sl\u00e2m D\u00fcnyas\u0131 (trc. Mete Tun\u00e7ay), \u0130stanbul 1986, s. 106-172.<\/p>\n
M. Ali Kettani, Muslim Minorities in the World Today, London 1986.<\/p>\n
Islam in Asia (ed. J. L. Esposito), New York 1987.<\/p>\n
R. B. Serjeant, \u201cThe Religions of the Middle East and North Africa\u201d, The Middle East and North Africa 1988, London 1987, s. 22-28.<\/p>\n
G. Parrinder, \u201cThe Religions of Africa\u201d, The Far East and Australasia 1988, London 1987, s. 31-32.<\/p>\n
D. Sourdel, \u0130sl\u00e2m (trc. Davut Dursun), \u0130stanbul 1992, s. 114-131.<\/p>\n
Cambridge Illustrated History of Islamic World (ed. F. Robinson), London 1996.<\/p>\n
G\u00fcn\u00fcm\u00fcz D\u00fcnyas\u0131nda M\u00fcsl\u00fcman Az\u0131nl\u0131klar, \u0130stanbul 1998 (III. Kutlu Do\u011fum \u0130lm\u00ee Toplant\u0131s\u0131, Tebli\u011fler).<\/p>\n
Syed Z. Abedin, \u201cMuslim Minority Communities in the World Today\u201d, Islamochristiana, XVI, Roma 1990, s. 1-14.<\/p>\n
a.mlf. \u2013 Saleha M. Abedin, \u201cMuslim Minorities in Non-Muslim Societies\u201d, The Oxford Encyclopedia of the Modern Islamic World (ed. J. L. Esposito), Oxford 1995, III, 112-117.<\/p>\n
C. Yovung, \u201cMuslim Minorities: An Outsider\u2019s Perspective\u201d, JIMMA, XII\/1 (1991), s. 1-22.<\/p>\n
\u201cIslam\u201d, The Cambridge Encyclopedia of Africa (ed. R. Oliver), Cambridge 1984, s. 410-412.<\/p>\n
\u201cIslam\u201d, The Oxford Encyclopedia of the Modern Islamic World (ed. J. L. Esposito), Oxford 1995, II, 245-300.<\/p>\n
Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2001 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 23. cildinde, 32-36 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n
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\nM\u00fcellif:
\nAZM\u0130 \u00d6ZCAN
\nB) Fikir Hareketleri. Klasik \u0130sl\u00e2m d\u00fc\u015f\u00fcncesi, XVIII. y\u00fczy\u0131l\u0131n sonuna kadar genel olarak b\u00fct\u00fcn yerle\u015fik medeniyetlerde oldu\u011fu gibi yenilik aray\u0131\u015f\u0131ndan \u00e7ok hem gelene\u011fi koruyarak hem de kendini geli\u015ftirerek devam etmi\u015f, bu arada hayat\u0131n tabii ak\u0131\u015f\u0131 i\u00e7inde gerek duydu\u011fu i\u00e7tima\u00ee ve siyas\u00ee d\u00fczeni \u00fcretmeye ve bu alanda ortaya \u00e7\u0131kan sorunlar\u0131 \u00e7\u00f6zmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Mo\u011fol istil\u00e2s\u0131 her ne kadar o d\u00f6nem \u0130sl\u00e2m co\u011frafyas\u0131n\u0131n baz\u0131 b\u00f6lgelerinde \u00f6nemli k\u0131r\u0131lmalara sebep olmu\u015fsa da klasik d\u00f6nemin en \u00f6nemli kurumlar\u0131 olan medrese ve tekke Abb\u00e2s\u00ee medeniyetinin olgunluk d\u00f6neminden itibaren geli\u015ferek yayg\u0131nla\u015fm\u0131\u015f, bunun neticesinde fikr\u00ee faaliyetler biri rasyonalite ve beyan temelli, di\u011feri tasavvuf\u00ee-ahl\u00e2k\u00ee tecr\u00fcbe ve olgunla\u015fma ama\u00e7l\u0131 iki sahada yo\u011funla\u015fm\u0131\u015f, irfan ve felsefe ekseninde \u00fcretilen d\u00fc\u015f\u00fcnce ise entelekt\u00fcel fakat etkisiz bir \u00e7izgide kalm\u0131\u015ft\u0131r. Klasik d\u00f6nemin fikr\u00ee ortam\u0131n\u0131 ifadede tahkik ve taklid terimleri \u00f6nemli bir yere sahip oldu\u011fu gibi ihy\u00e2, \u0131slah ve tecdid de bilhassa s\u00fbf\u00eeler ve muhaddisler taraf\u0131ndan toplumsal de\u011fi\u015fme kar\u015f\u0131s\u0131nda geli\u015ftirilen tav\u0131rlar\u0131, ayr\u0131ca ilm\u00ee ve i\u00e7tima\u00ee talepleri ifade eden \u00f6nemli terimler olmu\u015ftur. \u00d6zellikle Fahreddin er-R\u00e2z\u00ee tesiri alt\u0131nda geli\u015fen M\u00e2ver\u00e2\u00fcnnehir havzas\u0131n\u0131n tahkik gelene\u011fi f\u0131k\u0131h, kel\u00e2m, felsefe (mant\u0131k, siyaset d\u00fc\u015f\u00fcncesi ve ahl\u00e2k), dil bilimi ve dil felsefesi alanlar\u0131nda bilhassa Osmanl\u0131 medrese ve ilim gelene\u011finde kal\u0131c\u0131 etkiler b\u0131rakm\u0131\u015ft\u0131r. Tasavvuf alan\u0131nda bir yandan Muhyiddin \u0130bn\u00fc\u2019l-Arab\u00ee, Sadreddin Konev\u00ee ve Mevl\u00e2n\u00e2 Cel\u00e2ledd\u00een-i R\u00fbm\u00ee, \u00f6te yandan eserlerini T\u00fcrk\u00e7e vermi\u015f olan Y\u00fbnus Emre ve Niy\u00e2z\u00ee-i M\u0131sr\u00ee gibi b\u00fcy\u00fck s\u00fbf\u00eeler, di\u011fer tasavvuf\u00ee geleneklerin yan\u0131nda d\u00fc\u015f\u00fcnce alan\u0131n\u0131 oldu\u011fu kadar toplumsal hayat\u0131 da etkileyen y\u00fcksek fikr\u00ee ve ahl\u00e2k\u00ee olgunluk idealinin temsilcisi olmu\u015flard\u0131r. Bu durum ana hatlar\u0131yla modern d\u00f6neme kadar devam etmi\u015f, nihayet klasik tav\u0131r ortaya \u00e7\u0131kan yeni meseleleri halletmede yetersiz kalmaya ba\u015flay\u0131nca yeni aray\u0131\u015flar g\u00fcndeme gelmi\u015ftir.<\/p>\n
\u0130sl\u00e2m\u2019\u0131n yakla\u015f\u0131k son iki y\u00fczy\u0131ll\u0131k zaman dilimini kapsayan modern \u00e7a\u011fdaki fikr\u00ee hayat\u0131n genel olarak Bat\u0131\u2019dan gelen asker\u00ee, siyas\u00ee, iktisad\u00ee ve k\u00fclt\u00fcrel tehditlere kar\u015f\u0131 \u00f6ncelikle savunma saikiyle geli\u015ftirilen d\u00fc\u015f\u00fcnce ve faaliyetler \u00e7er\u00e7evesinde cereyan etti\u011fi s\u00f6ylenebilir. XVI. as\u0131rdan itibaren deniz a\u015f\u0131r\u0131 ke\u015fiflerle d\u00fcnya h\u00e2kimiyetine y\u00f6nelen h\u0131ristiyan Bat\u0131 zaman i\u00e7inde \u0130sl\u00e2m \u00fclkelerini n\u00fcfuzu alt\u0131na ald\u0131. Uzakdo\u011fu, Asya ve Hindistan\u2019da ba\u015flayan bu geli\u015fme, XVIII. y\u00fczy\u0131l\u0131n ortalar\u0131na gelindi\u011finde b\u00fct\u00fcn \u0130sl\u00e2m topraklar\u0131 \u00fczerinde bask\u0131s\u0131n\u0131 hissettirecek d\u00fczeye ula\u015ft\u0131. Bu s\u0131ralarda \u0130sl\u00e2m d\u00fcnyas\u0131 kendi i\u00e7indeki tabii, co\u011fraf\u00ee, etnik ve k\u00fclt\u00fcrel farkl\u0131l\u0131klara ra\u011fmen geleneksel yap\u0131lar\u0131 ve din\u00ee-i\u00e7tima\u00ee kurumlar\u0131 ile muhafazak\u00e2r bir hayat anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde ge\u00e7mi\u015f as\u0131rlardaki ihti\u015fam\u0131ndan uzakla\u015fm\u0131\u015f oldu\u011fu halde kendinden emin olarak y\u00fckselen Bat\u0131\u2019ya m\u00fctekebbir nazarlarla bakan, hatta onlar\u0131 para merakl\u0131s\u0131 t\u00fcccarlar \u015feklinde de\u011ferlendirerek tahfif eden bir konumdayd\u0131. \u00d6zellikle B\u00e2b\u00fcrl\u00fcler ve Osmanl\u0131lar i\u00e7in ge\u00e7erli olan bu anlay\u0131\u015f XVIII. y\u00fczy\u0131l\u0131n ortalar\u0131nda yerini \u00f6nce \u015fa\u015fk\u0131nl\u0131\u011fa, ard\u0131ndan kendi konumunu ve gelene\u011fini sorgulamay\u0131 da i\u00e7eren bir aray\u0131\u015fa b\u0131rakt\u0131. B\u00f6ylece yava\u015f yava\u015f \u015fekillenmeye ba\u015flayan \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n modern \u00e7a\u011f\u0131n\u0131n tayin edici hususiyetini, \u015eah Veliyyullah ed-Dihlev\u00ee ile \u015ea\u2018r\u00e2n\u00ee\u2019de \u00f6nemli \u00f6rnekleri g\u00f6r\u00fclen bir \u0131slah ve yeniden in\u015fa gayreti te\u015fkil etmi\u015f, bu s\u00fcrece \u00f6zellikle hadisle me\u015fgul olan s\u00fbf\u00ee e\u011filimli ulem\u00e2 da kat\u0131lm\u0131\u015ft\u0131r. Hindistan\u2019da yeti\u015fen ve s\u00fbf\u00ee \u00e7evreler taraf\u0131ndan hicr\u00ee II. biny\u0131l\u0131n m\u00fcceddidi olarak kabul edilen \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee bu tavr\u0131n \u00f6nemli bir temsilcisidir. Avrupal\u0131lar kar\u015f\u0131s\u0131nda u\u011fran\u0131lan yenilgiler y\u00f6netimlerde \u00f6nceleri asker\u00ee gerek\u00e7elere ba\u011flanm\u0131\u015f ve \u00e7are olarak bu alanda yeniliklere gidilmi\u015fse de ulem\u00e2n\u0131n ve toplumun mevcut durumun sebepleri ve \u00e7\u00f6z\u00fcm i\u00e7in neler yap\u0131lmas\u0131 gerekti\u011fi konusunda iki g\u00f6r\u00fc\u015f ortaya koydu\u011fu kabul edilir. Bunlardan birincisi m\u00fcsl\u00fcmanlar\u0131n \u0130sl\u00e2m\u2019dan uzakla\u015fmalar\u0131 sebebiyle zay\u0131flad\u0131klar\u0131na inanan, dolay\u0131s\u0131yla \u00e7\u00f6z\u00fcm\u00fc yeniden ger\u00e7ek \u0130sl\u00e2m\u2019a d\u00f6nmekte bulan, ikincisi ise \u00e7areyi Bat\u0131 tecr\u00fcbesinden istifade ederek ger\u00e7ekle\u015ftirilecek reform hamlesinde g\u00f6ren anlay\u0131\u015ft\u0131r.<\/p>\n
M\u00fcsl\u00fcmanlar\u0131n u\u011frad\u0131\u011f\u0131 yenilgiyi ve kay\u0131plar\u0131 toplumsal g\u00fcnahlar\u0131n bedeli yahut kaderin h\u00fckm\u00fc olarak de\u011ferlendiren temay\u00fcllerin veya ya\u015fanan geli\u015fmeleri \u00e2hir zaman al\u00e2meti sayarak kurtulu\u015fu mehd\u00ee yahut mes\u00eeh beklentisinde g\u00f6ren teslimiyet\u00e7i anlay\u0131\u015flar\u0131n da yine bu d\u00f6nemde daha ziyade g\u00fc\u00e7 kazand\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. \u0130ki ana temay\u00fclden birinci grubu temsil edenler \u00f6z itibariyle m\u00fcsl\u00fcmanlar aras\u0131nda \u00f6teden beri mevcut olmakla birlikte modern tarihte bu anlay\u0131\u015f\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran ilk geli\u015fme Arabistan\u2019da XVIII. y\u00fczy\u0131l\u0131n sonlar\u0131nda sadece modern de\u011ferlere de\u011fil Osmanl\u0131lar\u2019\u0131n temsil etti\u011fi geleneksel \u0130sl\u00e2m\u2019a kar\u015f\u0131 da tav\u0131r al\u0131p buna g\u00f6re uygulamalar geli\u015ftiren Vehh\u00e2b\u00ee hareketidir. Vehh\u00e2b\u00eeler, \u0130sl\u00e2m\u2019\u0131n ilk d\u00f6nemlerindeki azameti tekrar ger\u00e7ekle\u015ftirebilmenin yolunu Kur\u2019an ve S\u00fcnnet d\u0131\u015f\u0131nda her \u015feyin terki gibi s\u0131n\u0131rlar\u0131 belli olmayan bir tav\u0131rda g\u00f6rm\u00fc\u015fler, ba\u015fta tasavvuf, felsefe ve kel\u00e2m olmak \u00fczere b\u00fct\u00fcn fikr\u00ee birikim ve tecr\u00fcbelerin reddine kadar giden \u00f6\u011fretileriyle k\u0131sa zamanda siyas\u00ee bir varl\u0131k g\u00f6stermi\u015flerdir. \u0130sl\u00e2m\u2019\u0131n ilk devirlerine ait de\u011ferleri modern d\u00f6nemde ihya etmek gibi bir iddian\u0131n sahibi olan Vehh\u00e2b\u00eeler, bu anlay\u0131\u015flar\u0131n\u0131 hac ve umre yapmak \u00fczere \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n her yerinden Hicaz\u2019a gelenlere kolayl\u0131kla ula\u015ft\u0131rm\u0131\u015f, b\u00f6ylece etkilerini k\u0131smen de olsa ba\u015fka co\u011frafyalara ta\u015f\u0131yabilmi\u015flerdir. Fakat \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n son iki as\u0131rl\u0131k tarihinde ortaya \u00e7\u0131kan reaksiyonlar i\u00e7inde \u015f\u00fcphesiz tarihi en \u00e7ok etkileyen ve tart\u0131\u015fmalar\u0131 h\u00e2l\u00e2 s\u00fcrmekte olan geli\u015fme yenilik\u00e7i \u00e7izgidir. \u0130kinci grubu olu\u015fturan yenilik\u00e7ilerin ilkleri aras\u0131nda M\u0131s\u0131r\u2019da Rif\u00e2a et-Taht\u00e2v\u00ee ve Tunuslu Hayreddin Pa\u015fa bulunmaktad\u0131r. \u0130kisi de XIX. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda bir s\u00fcre Avrupa\u2019da ikamet ederek Bat\u0131 bilim ve d\u00fc\u015f\u00fcncesini \u00fclkeleri i\u00e7in model alm\u0131\u015f ve bunlar\u0131 d\u00fcnyev\u00ee maslahatlar\u0131n ger\u00e7ekle\u015ftirilmesinde gerekli olan \u201ckaybedilmi\u015f hikmetler\u201d \u015feklinde de\u011ferlendirerek belli \u00f6l\u00e7\u00fcde pozitif bir tavr\u0131n \u00f6nc\u00fcleri olmu\u015ftur. Bununla birlikte \u0130sl\u00e2m d\u00fcnyas\u0131nda modern d\u00f6nemde ortaya \u00e7\u0131kan fikr\u00ee aray\u0131\u015f ve de\u011fi\u015fimler bu geni\u015f co\u011frafyan\u0131n belli merkezlerinde meydana gelen sosyal, siyasal ve k\u00fclt\u00fcrel geli\u015fmelerle yak\u0131ndan ilgilidir.<\/p>\n
T\u00fcrkiye. XIX. y\u00fczy\u0131l Osmanl\u0131 d\u00fcnyas\u0131nda, III. Selim\u2019den itibaren bizzat idarenin giri\u015fti\u011fi \u0131slahat \u00e7abalar\u0131n\u0131n yan\u0131nda teknik anlamda yenilik taraftar\u0131 \u0130sl\u00e2mc\u0131 d\u00fc\u015f\u00fcnce Yeni Osmanl\u0131lar\u2019la ba\u015flat\u0131l\u0131r. N\u00e2m\u0131k Kemal ve Ziy\u00e2 Pa\u015fa gibi Tanzimat nesli ayd\u0131nlar\u0131n\u0131n \u0130sl\u00e2m\u00ee \u0131slah aray\u0131\u015flar\u0131 di\u011fer \u0130sl\u00e2m co\u011frafyalar\u0131ndan hem \u00f6ncedir hem de hareket noktas\u0131n\u0131n farkl\u0131 olmas\u0131 sebebiyle \u00f6zel \u00f6nem ta\u015f\u0131r. Yeni Osmanl\u0131lar, Bat\u0131 kar\u015f\u0131s\u0131ndaki zaafiyete \u00e7are arayan merkez\u00ee idarenin ba\u015fvurdu\u011fu \u0131slah tedbirlerini i\u00e7erik ve uygulama y\u00f6n\u00fcnden ele\u015ftirmi\u015flerdir. B\u00f6ylece bir siyas\u00ee muhalefet hareketi olarak ba\u015flayan bu d\u00fc\u015f\u00fcnce, geleneksel \u0130sl\u00e2m\u00ee de\u011ferlerle modern Bat\u0131 kurumlar\u0131n\u0131n bile\u015fkesinden olu\u015fan bir s\u00f6ylem geli\u015ftirmi\u015f ve bu a\u00e7\u0131dan \u0130sl\u00e2m d\u00fcnyas\u0131na \u00f6nc\u00fcl\u00fck etmi\u015ftir. Ancak Yeni Osmanl\u0131 d\u00fc\u015f\u00fcncesi topyek\u00fcn bir reform ideolojisi olmaktan ziyade bu d\u00fc\u015f\u00fcncenin mensuplar\u0131 programlar\u0131n\u0131 siyaset ve idare \u00fczerine yo\u011funla\u015ft\u0131rm\u0131\u015f, bilhassa Me\u015frutiyet y\u00f6netiminin \u0130sl\u00e2m\u2019la mutabakat\u0131 veya Bat\u0131\u2019daki modern kurumlar\u0131n asl\u0131nda \u0130sl\u00e2m\u00ee oldu\u011fu \u015feklindeki iddialara a\u011f\u0131rl\u0131k vermi\u015flerdir. Bu olu\u015fumda \u015feriat merkezde yer alm\u0131\u015f, sadece Osmanl\u0131lar\u2019\u0131n de\u011fil b\u00fct\u00fcn \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n siyas\u00ee, iktisad\u00ee ve i\u00e7tima\u00ee s\u0131k\u0131nt\u0131lar\u0131n\u0131n bu merkezden hareketle \u00e7\u00f6z\u00fclebilece\u011fi d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Yeni Osmanl\u0131 d\u00fc\u015f\u00fcncesi 1876\u2019da I. Me\u015frutiyet\u2019le bir test imk\u00e2n\u0131na kavu\u015fmu\u015fsa da d\u00f6nemin ola\u011fan \u00fcst\u00fc \u015fartlar\u0131 bu d\u00fc\u015f\u00fcncenin uzun \u00f6m\u00fcrl\u00fc olmas\u0131na imk\u00e2n vermemi\u015ftir. Bununla birlikte s\u00f6z konusu hareket, \u00f6zellikle Osmanl\u0131-T\u00fcrk ayd\u0131nlar\u0131 aras\u0131nda daha sonra geli\u015fen ihyac\u0131 ve reformcu hareketlerle II. Me\u015frutiyet sonras\u0131nda canlanan fikir hareketlerinin ilham kayna\u011f\u0131 olarak \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n
II. Abd\u00fclhamid devrinin mutlakiyet ortam\u0131nda y\u00f6netimden ba\u011f\u0131ms\u0131z, din\u00ee karakterli yenilik\u00e7i bir hareket geli\u015fmemi\u015ftir. Bu d\u00f6nemde ortaya \u00e7\u0131kan J\u00f6n T\u00fcrkler\u2019in \u0130sl\u00e2m\u2019a m\u00fcracaat\u0131 ise ideolojik bir anlay\u0131\u015ftan \u00e7ok bir muhalefet arac\u0131 olarak dinin g\u00fcc\u00fcnden yararlanmaya y\u00f6neliktir. II. Me\u015frutiyet\u2019ten sonra daha ziyade S\u0131r\u00e2t-\u0131 M\u00fcstak\u00eem, Bey\u00e2n\u00fclhak gibi dergiler etraf\u0131nda toplanan ayd\u0131n grubunun d\u00fc\u015f\u00fcncelerini ifade etmek i\u00e7in kullan\u0131lan \u0130sl\u00e2mc\u0131l\u0131k kavram\u0131, II. Abd\u00fclhamid y\u00f6netimine kar\u015f\u0131 duyulan tepkinin yan\u0131 s\u0131ra \u00e7a\u011fda\u015f medeniyet \u00e7izgisine ula\u015fabilmek ve devleti kurtarabilmek i\u00e7in mutlaka \u0130sl\u00e2m\u2019a ba\u015fvurulmas\u0131 gerekti\u011fi fikrini i\u00e7eriyordu. Ancak Trablusgarp, Balkan ve I. D\u00fcnya sava\u015flar\u0131 ortam\u0131nda teorik tart\u0131\u015fmalarla s\u0131n\u0131rl\u0131 kalan bu ak\u0131m, Cumhuriyet\u2019le birlikte siyas\u00ee varl\u0131\u011f\u0131n\u0131 ve etkinli\u011fini k\u0131sa s\u00fcrede kaybetti. \u0130lk d\u00f6nem Cumhuriyet kadrolar\u0131 aras\u0131nda \u0130sl\u00e2mc\u0131 ayd\u0131nlar\u0131n bulunmas\u0131na ra\u011fmen \u00e7ok partili hayata ge\u00e7inceye kadar siyas\u00ee ve i\u00e7tima\u00ee g\u00fcndemde \u0130sl\u00e2m yer almad\u0131. Ayn\u0131 devirde ger\u00e7ekle\u015ftirilen radikal Bat\u0131l\u0131la\u015fma\u2019ya ve h\u0131zl\u0131 d\u00f6n\u00fc\u015f\u00fcmlere kar\u015f\u0131 olu\u015fan \u0130sl\u00e2mc\u0131 tepkiler de etkili olamad\u0131.<\/p>\n
Bu d\u00f6nemde gizlili\u011fe y\u00f6nelen din\u00ee e\u011fitim, tasavvuf\u00ee olu\u015fumlar ve baz\u0131 din\u00ee cemaatler, 1950\u2019den itibaren nisb\u00ee \u00f6zg\u00fcrl\u00fck atmosferinde a\u00e7\u0131ktan faaliyet g\u00f6stermeye ba\u015flad\u0131lar. Di\u011fer taraftan 1950 \u00f6ncesinde T\u00fcrkiye\u2019de din e\u011fitimi ve \u00f6\u011fretiminin k\u0131s\u0131tlanmas\u0131 veya yasaklanmas\u0131 \u00fczerine din\u00ee konularda bilgi kaynaklar\u0131na b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ihtiya\u00e7 duyulmas\u0131, ayr\u0131ca ileti\u015fim imk\u00e2nlar\u0131n\u0131n artmas\u0131, milletleraras\u0131 ideolojik kampla\u015fmalar\u0131n yo\u011funluk kazanmas\u0131 vb. sebeplerle ba\u011f\u0131ms\u0131zl\u0131k m\u00fccadelesi veren M\u0131s\u0131r ve Hindistan gibi \u00fclkelerde geli\u015fen din\u00ee hareketler T\u00fcrkiye\u2019de de geni\u015f \u00f6l\u00e7\u00fcde sempati bulmaya, bu alanda telif edilen eserler terc\u00fcme yoluyla \u00fclkeye girmeye ba\u015flad\u0131. Farkl\u0131 \u015fartlar\u0131n \u00fcretti\u011fi siyas\u00ee ve i\u00e7tima\u00ee meselelerin tesirinde olu\u015fan bu \u00e7eviri literat\u00fcr\u00fc T\u00fcrkiye\u2019de din eksenli yeni anlay\u0131\u015f ve tart\u0131\u015fmalar\u0131n do\u011fmas\u0131nda etkili oldu. Yerle\u015fik siyas\u00ee ve i\u00e7tima\u00ee d\u00fczene kar\u015f\u0131 1960\u2019lardan itibaren geli\u015fen tepkiler \u00f6nce sol, ard\u0131ndan da \u0130sl\u00e2mc\u0131 hareketlerde yo\u011funla\u015ft\u0131. B\u00f6ylece Cumhuriyet\u2019in kurulu\u015fundan itibaren elli y\u0131ll\u0131k s\u00fcrenin sonunda \u0130sl\u00e2mc\u0131 siyas\u00ee d\u00fc\u015f\u00fcnce tekrar \u00fclkenin g\u00fcndeminde yer ald\u0131. 1980 asker\u00ee hareketi b\u00fct\u00fcn ideolojik ve siyas\u00ee faaliyetleri yasaklad\u0131. Bu d\u00f6nemden sonra T\u00fcrkiye\u2019de geli\u015fen entelekt\u00fcel \u0130sl\u00e2mc\u0131 d\u00fc\u015f\u00fcncede liberal yakla\u015f\u0131mlar a\u011f\u0131rl\u0131k kazanmaya ba\u015flad\u0131 (geni\u015f bilgi i\u00e7in bk. \u0130SL\u00c2MCILIK).<\/p>\n
M\u0131s\u0131r. XIX. y\u00fczy\u0131lda hem y\u00f6netimin ba\u015flatt\u0131\u011f\u0131 idar\u00ee ve asker\u00ee reform hem de ulem\u00e2n\u0131n \u00f6nc\u00fcl\u00fck etti\u011fi \u0130sl\u00e2m d\u00fc\u015f\u00fcncesi reformu bak\u0131m\u0131ndan M\u0131s\u0131r \u00f6nemli bir merkez konumundad\u0131r. Bu y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan itibaren Rif\u00e2a et-Taht\u00e2v\u00ee\u2019nin g\u00f6r\u00fc\u015flerinden etkilenen Mehmed Ali Pa\u015fa\u2019n\u0131n Fransa \u00f6rne\u011finden hareketle giri\u015fti\u011fi yenilik te\u015febb\u00fcsleri M\u0131s\u0131r\u2019\u0131 Osmanl\u0131 Devleti\u2019nden ba\u011f\u0131ms\u0131z hareket eder konuma getirdi. Ancak bu y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda gittik\u00e7e artan Avrupa\u2019n\u0131n siyas\u00ee m\u00fcdahaleleri ulem\u00e2 ve ordunun tepkisine yol a\u00e7\u0131nca meydana gelen olaylar 1882\u2019de M\u0131s\u0131r\u2019\u0131n \u0130ngilizler\u2019ce i\u015fgal edilmesine yol a\u00e7t\u0131. Bu tarihten itibaren ayd\u0131nlar, \u00e7al\u0131\u015fmalar\u0131n\u0131 \u0130sl\u00e2m\u00ee modernizm ve M\u0131s\u0131r milliyet\u00e7ili\u011fi olarak nitelendirilebilecek iki ana ideoloji etraf\u0131nda yo\u011funla\u015ft\u0131rd\u0131lar. M\u0131s\u0131r\u2019daki \u0130sl\u00e2m\u00ee modernizmin en etkili \u015fahsiyeti \u015f\u00fcphesiz Cem\u00e2ledd\u00een-i Efg\u0101n\u00ee\u2019dir. Efg\u0101n\u00ee, Bat\u0131 tahakk\u00fcm\u00fcne kar\u015f\u0131 evrensel bir \u0130sl\u00e2m\u00ee direni\u015fi niha\u00ee hedef olarak almakla birlikte bunun \u00f6ncelikle bir zihniyet de\u011fi\u015fikli\u011fiyle ger\u00e7ekle\u015febilece\u011fine inan\u0131yordu. Bu a\u00e7\u0131dan Efg\u0101n\u00ee ile Yeni Osmanl\u0131lar\u2019\u0131n d\u00fc\u015f\u00fcnceleri aras\u0131nda \u00f6nemli benzerlikler g\u00f6r\u00fclmektedir. Efg\u0101n\u00ee\u2019nin siyaset ve din merkezli reform d\u00fc\u015f\u00fcnceleri \u00e7ok say\u0131daki seyahatleri sayesinde, ayr\u0131ca Ezher\u2019de \u00f6\u011frenim g\u00f6ren farkl\u0131 milletlere mensup m\u00fcsl\u00fcman \u00f6\u011frenciler vas\u0131tas\u0131yla \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n her taraf\u0131na yay\u0131lma ve taraftar kazanma imk\u00e2n\u0131 bulmu\u015ftur.<\/p>\n
Genel prensiplerini Efg\u0101n\u00ee\u2019nin koydu\u011fu \u0130sl\u00e2m modernizmi onun \u00f6\u011frencilerinden Muhammed Abduh taraf\u0131ndan daha ayr\u0131nt\u0131l\u0131 bi\u00e7imde ortaya kondu. XX. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda M\u0131s\u0131r\u2019da modern \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin sembol ismi ise Abduh\u2019un talebesi M. Re\u015f\u00eed R\u0131z\u00e2\u2019d\u0131r. Bunun yan\u0131 s\u0131ra Fer\u00eed Vecd\u00ee, Muhammed Mustafa el-Mer\u00e2g\u012b, Mahm\u00fbd \u015eelt\u00fbt ve Ahmed Em\u00een gibi \u00e2lim ve yazarlar da bu d\u00fc\u015f\u00fcncenin yayg\u0131nla\u015fmas\u0131na katk\u0131da bulundular. \u00d6te yandan Mustafa K\u00e2mil gibi modern e\u011fitim alan ayd\u0131nlar taraf\u0131ndan M\u0131s\u0131r milliyet\u00e7ili\u011fi siyas\u00ee platforma ta\u015f\u0131nd\u0131, XIX. y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru bu anlay\u0131\u015f \u00e7er\u00e7evesinde siyas\u00ee partiler kuruldu. Ancak bu t\u00fcr milliyet\u00e7i geli\u015fmeler, Bat\u0131l\u0131 anlamda M\u0131s\u0131r ve M\u0131s\u0131rl\u0131lar\u2019la s\u0131n\u0131rl\u0131 bir d\u00fc\u015f\u00fcnce sistemine de\u011fil M\u0131s\u0131r\u2019\u0131n Osmanl\u0131lar\u2019\u0131n bir par\u00e7as\u0131 oldu\u011fu fikrine dayan\u0131yor, dolay\u0131s\u0131yla \u0130ngilizler\u2019in \u00fclkeden \u00e7\u0131kar\u0131lmas\u0131n\u0131 ama\u00e7l\u0131yordu.<\/p>\n
Din\u00ee endi\u015felere dayal\u0131 entelekt\u00fcel bir aray\u0131\u015f olarak 1950\u2019lere kadar varl\u0131\u011f\u0131n\u0131 hissettiren \u0131slah\u00e7\u0131 d\u00fc\u015f\u00fcnce giderek yerini ideolojik y\u00f6n\u00fc a\u011f\u0131r basan siyas\u00ee hareketlere b\u0131rakt\u0131 ve tedr\u00eecen canl\u0131l\u0131\u011f\u0131n\u0131 kaybetti. XX. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda M\u0131s\u0131r\u2019da ortaya \u00e7\u0131kan \u0130hv\u00e2n-\u0131 M\u00fcslim\u00een hareketi bilhassa Arap \u00fclkelerinde geni\u015f ilgi g\u00f6rd\u00fc. Bat\u0131 tahakk\u00fcm\u00fcne kar\u015f\u0131 \u0130sl\u00e2m\u00ee tavr\u0131 belirleme \u00e7izgisindeki \u0131slah\u00e7\u0131 felsefenin sonu\u00e7lar\u0131ndan biri say\u0131labilecek olan bu hareket, t\u0131pk\u0131 Pakistanl\u0131 Mevd\u00fbd\u00ee\u2019nin Cem\u00e2at-i \u0130sl\u00e2m\u00ee\u2019si gibi \u0130sl\u00e2m\u2019\u0131n inan\u00e7 esaslar\u0131 \u00e7er\u00e7evesinde i\u00e7tima\u00ee, hukuk\u00ee ve siyas\u00ee uygulamalar ekseninde ba\u011f\u0131ms\u0131z ve topyek\u00fcn bir hayat g\u00f6r\u00fc\u015f\u00fc ortaya koyma y\u00f6n\u00fcnde faaliyet g\u00f6stermi\u015ftir. \u00d6nce b\u00fct\u00fcn \u0130sl\u00e2m topraklar\u0131n\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011fa kavu\u015fturulmas\u0131, ard\u0131ndan buralarda \u0130sl\u00e2m\u00ee h\u00fck\u00fcmlerin uygulanmas\u0131n\u0131 ama\u00e7layan \u0130hv\u00e2n-\u0131 M\u00fcslim\u00een\u2019in d\u00fc\u015f\u00fcncesi ka\u00e7\u0131n\u0131lmaz olarak ideoloji ve siyaset a\u011f\u0131rl\u0131kl\u0131 bir harekete d\u00f6n\u00fc\u015fm\u00fc\u015f, \u00f6zellikle II. D\u00fcnya Sava\u015f\u0131\u2019ndan g\u00fcn\u00fcm\u00fcze kadar M\u0131s\u0131r ve di\u011fer Arap \u00fclkelerinde y\u00f6netimlerle genellikle \u00e7at\u0131\u015fma halinde olmu\u015ftur (bk. ISLAH).<\/p>\n
\u0130ran. \u0130sl\u00e2m \u00e2leminde \u015ei\u00ee kimli\u011fiyle farkl\u0131 bir geli\u015fme seyri takip eden \u0130ran\u2019daki \u00e7a\u011fda\u015f \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde ulem\u00e2n\u0131n geleneksel h\u00e2kimiyeti devam etmi\u015f, bununla birlikte \u0130ran\u2019da da Bat\u0131 etkisinde modern siyasal ve toplumsal reform projeleri \u00fcretmeye \u00e7al\u0131\u015fan yeni kadrolar geli\u015fmi\u015ftir. Bu \u00fclkede, XIX. y\u00fczy\u0131l ba\u015flar\u0131ndan itibaren merkez\u00ee idarenin ba\u015fvurdu\u011fu asker\u00ee ve idar\u00ee yenilikler, din\u00ee kaynakl\u0131 muhafazak\u00e2r tepkilerle kar\u015f\u0131la\u015fmas\u0131 yan\u0131nda yeniliklerin idar\u00ee ve asker\u00ee alanla s\u0131n\u0131rl\u0131 kalmas\u0131n\u0131 eksik ve yanl\u0131\u015f bulan ele\u015ftirilere de hedef oldu. Osmanl\u0131 Devleti\u2019ndeki Tanzimat hareketinden de etkilenen Mirza Melkum Han\u2019\u0131n \u00f6nderli\u011finde g\u00fcndeme gelen bu ikinci t\u00fcr yakla\u015f\u0131m, en g\u00fc\u00e7l\u00fc toplumsal dinamik olan dinin merkezde bulundu\u011fu bir yenile\u015fme d\u00fc\u015f\u00fcncesi geli\u015ftirme iddias\u0131 ta\u015f\u0131yordu. Bu \u00e7er\u00e7evede Avrupa\u2019dan hukuk\u00ee ve siyas\u00ee modeller aynen al\u0131n\u0131rken buna gerek\u00e7e olarak bunlar\u0131n \u0130sl\u00e2m\u2019\u0131n ruhuna uygun modeller oldu\u011fu ileri s\u00fcr\u00fcl\u00fcyordu. Yeni Osmanl\u0131 d\u00fc\u015f\u00fcncesiyle paralellik arzeden bu yakla\u015f\u0131m\u0131n en \u00f6nemli fark\u0131, \u0130ran\u2019da reform i\u00e7in dinin g\u00fcc\u00fcnden \u00f6zellikle ara\u00e7 olarak istifade edilmek istenmesiydi.<\/p>\n
XIX. y\u00fczy\u0131l \u0130ran \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde Efg\u0101n\u00ee\u2019nin etkili oldu\u011fu yeni a\u00e7\u0131l\u0131m bu \u00fclkede panisl\u00e2mc\u0131 \u00e7izginin geli\u015fmesinde g\u00f6r\u00fcl\u00fcr. Osmanl\u0131 ulem\u00e2s\u0131 ile \u0130ranl\u0131 \u015ei\u00ee ulem\u00e2 aras\u0131nda irtibat kurulmas\u0131 yolunda \u00f6nemli faaliyetlerde bulunan Efg\u0101n\u00ee, ayn\u0131 zamanda \u0130ran\u2019da me\u015frutiyet\u00e7i d\u00fc\u015f\u00fcncenin yayg\u0131nla\u015fmas\u0131nda rol oynam\u0131\u015ft\u0131r. Buna ba\u011fl\u0131 olarak ulem\u00e2 ile devlet y\u00f6netimi aras\u0131ndaki geleneksel \u015ei\u00ee d\u00fc\u015f\u00fcncesinden kaynaklanan \u00e7eli\u015fkiye bir de me\u015frutiyet\u00e7i muhalefet cephesi eklenmi\u015ftir. 1906\u2019da il\u00e2n edilen \u0130ran anayasas\u0131nda \u0130sl\u00e2m devletin resm\u00ee dini olarak yer alm\u0131\u015ft\u0131r. H\u00fck\u00fcmet \u015feriat\u0131 uygulamakla y\u00fck\u00fcml\u00fc k\u0131l\u0131n\u0131rken yasaman\u0131n \u0130sl\u00e2m\u2019a uygun olup olmad\u0131\u011f\u0131 hususu ulem\u00e2dan m\u00fcte\u015fekkil bir komisyon taraf\u0131ndan denetlenecekti. Ancak I. D\u00fcnya Sava\u015f\u0131 ve Bol\u015fevik \u0130htil\u00e2li\u2019nin yol a\u00e7t\u0131\u011f\u0131 kar\u0131\u015f\u0131k d\u00f6nemden sonra y\u00f6netime el koyan R\u0131z\u00e2 Han, ordunun deste\u011fiyle 1928\u2019den itibaren \u00fclkede h\u0131zl\u0131 ve keskin bir Bat\u0131l\u0131la\u015fma s\u00fcreci ba\u015flatarak \u0130sl\u00e2m\u2019\u0131 ve ulem\u00e2y\u0131 yasama ve y\u00fcr\u00fctmenin tamamen d\u0131\u015f\u0131nda b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n
II. D\u00fcnya Sava\u015f\u0131\u2019ndan sonra ulem\u00e2 \u0130ran toplumu \u00fczerindeki n\u00fcfuzunu yeniden tesis etmeye ba\u015flad\u0131. \u0130ran d\u0131\u015f\u0131ndaki m\u00fcsl\u00fcman ilim ve fikir adamlar\u0131n\u0131n eserlerinden yap\u0131lan \u00e7evirilerin de etkisiyle bu d\u00f6nemde geli\u015fen reformcu din\u00ee hareket, bir taraftan ulem\u00e2y\u0131 do\u011frudan siyasete y\u00f6nlendirirken di\u011fer taraftan imam\u0131n gayb\u00fbbetinde m\u00fcsl\u00fcmanlar\u0131n sadece pasif beklentiyle yetinmeyip aktif bir \u0130sl\u00e2m\u00ee hareket geli\u015ftirmekle de y\u00fck\u00fcml\u00fc olduklar\u0131 yolunda esasl\u0131 d\u00f6n\u00fc\u015f\u00fcmler ihtiva ediyordu. Mehd\u00ee B\u00e2zerg\u00e2n\u2019\u0131n ilk temsilcilerinden oldu\u011fu bu hareket, 1965\u2019te Tahran\u2019da kurulan H\u00fcseyniyye-i \u0130r\u015f\u00e2d adl\u0131 kurumun en etkili mensubu olan Ali \u015eer\u00eeat\u00ee\u2019nin \u00f6nderli\u011finde \u015ei\u00ee felsefesinin haks\u0131zl\u0131klara direni\u015f anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131 s\u00f6ylemiyle y\u00f6netimin bask\u0131lar\u0131na kar\u015f\u0131 yeni bir m\u00fccadele ba\u015flatt\u0131. Daha sonra \u00c2yetullah Humeyn\u00ee\u2019nin etraf\u0131nda yo\u011funla\u015fan muhalefet, ulem\u00e2ya y\u00fckledi\u011fi belirleyici siyas\u00ee rol ve y\u00f6netime kar\u015f\u0131 ayaklanma sorumlulu\u011fu ile \u015ei\u00ee d\u00fc\u015f\u00fcncesinde yeni bir anlay\u0131\u015f\u0131 temsil etti. \u0130ranl\u0131 \u015ei\u00eeler\u2019in merci-i takl\u00eed kabul ettikleri Humeyn\u00ee, bu d\u00f6nemde kaleme ald\u0131\u011f\u0131 Vel\u00e2yet-i Fa\u1e33\u012bh y\u00e2 \u1e24\u00fck\u00fbmet-i \u0130sl\u00e2m\u00ee ba\u015fl\u0131kl\u0131 kitab\u0131nda monar\u015fiyi tamamen \u0130sl\u00e2m d\u0131\u015f\u0131 bir kurum olarak niteliyor, ulem\u00e2n\u0131n kontrol\u00fcnde \u0130sl\u00e2m\u00ee bir devlet \u00f6ng\u00f6r\u00fcyordu. 1970\u2019lerde cereyan eden olaylar, g\u00f6steriler ve suikastlardan sonra 1979\u2019da Humeyn\u00ee\u2019nin istedi\u011fi tarzda \u0130ran \u0130sl\u00e2m Cumhuriyeti kuruldu. Modern d\u00fcnyada r\u00fc\u015fd\u00fcn\u00fc ispata \u00e7al\u0131\u015fan pek \u00e7ok yeni ba\u011f\u0131ms\u0131z m\u00fcsl\u00fcman devlette b\u00fcy\u00fck ilgi uyand\u0131ran bu geli\u015fme ilerleyen y\u0131llarda \u00e7ekicili\u011fini kaybetti. Bu arada ulem\u00e2n\u0131n devlet y\u00f6netiminden tedr\u00eecen ayr\u0131lmak zorunda kalmas\u0131yla \u0130ran\u2019da Humeyn\u00ee\u2019nin \u00e7izgisinde de\u011fi\u015fiklikler g\u00f6r\u00fclmeye ba\u015fland\u0131.<\/p>\n
Hindistan. XVII. y\u00fczy\u0131lda B\u00e2b\u00fcrl\u00fc Devleti\u2019nin \u00e7\u00f6k\u00fc\u015f s\u00fcrecine girmesi, ilk defa siyas\u00ee h\u00e2kimiyetlerini kaybetme durumuyla kar\u015f\u0131la\u015fan Hindistan m\u00fcsl\u00fcmanlar\u0131n\u0131 sarsm\u0131\u015f, bunu takip eden s\u0131k\u0131nt\u0131lar m\u00fcsl\u00fcman halk\u0131 belli \u00f6l\u00e7\u00fcde b\u00e2t\u0131l inan\u00e7lardan \u00e7are aramaya sevketmi\u015fti. Hindistan gibi pek \u00e7ok inanc\u0131n bir arada bulundu\u011fu toplumlarda daha kolay geli\u015febilen bu t\u00fcr e\u011filimlere kar\u015f\u0131 tav\u0131r koyan \u00e2limlerden biri \u015eah Veliyyullah ed-Dihlev\u00ee\u2019dir. Dihlev\u00ee ayn\u0131 zamanda, g\u00fcn\u00fcm\u00fcze kadar bu co\u011frafyada geli\u015fmi\u015f hemen b\u00fct\u00fcn din\u00ee hareketlerin de ilham kayna\u011f\u0131 olarak g\u00f6r\u00fcl\u00fcr. Bu hareketler aras\u0131nda farkl\u0131 u\u00e7lar\u0131 temsil eden \u00f6zellikle ikisi, Diy\u00fbbend ve Aligarh ekolleri XIX ve XX. y\u00fczy\u0131l Hindistan\u2019\u0131n\u0131 da derinden etkilemi\u015ftir.<\/p>\n
1857 y\u0131l\u0131ndaki b\u00fcy\u00fck ayaklanman\u0131n ba\u015far\u0131s\u0131zl\u0131kla sonu\u00e7lanmas\u0131n\u0131n ard\u0131ndan \u00fclkedeki m\u00fcsl\u00fcman varl\u0131\u011f\u0131n\u0131n neredeyse \u00f6nemsiz bir konuma d\u00fc\u015fmesine kar\u015f\u0131 \u00e7are aray\u0131\u015flar\u0131nda genel olarak \u00fc\u00e7 yakla\u015f\u0131m \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r. Bunlardan Muhammed K\u0101s\u0131m N\u00e2nevtev\u00ee\u2019nin kurdu\u011fu Diy\u00fbbend D\u00e2r\u00fclul\u00fbmu\u2019nun mensuplar\u0131 i\u00e7e d\u00f6n\u00fck bir tav\u0131r benimseyerek \u0130ngiliz h\u00e2kimiyeti ve k\u00fclt\u00fcr\u00fcn\u00fcn topyek\u00fcn reddini ve \u0131l\u0131ml\u0131 bir tasavvuf anlay\u0131\u015f\u0131yla mezcedilmi\u015f muhafazak\u00e2r d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc savunurken Mevl\u00e2n\u00e2 Nez\u00eer H\u00fcseyin \u00f6nderli\u011findeki ehl-i had\u00ees ekol\u00fc, tasavvuf dahil b\u00fct\u00fcn geleneksel kurumlar\u0131 bid\u2018at sayarak do\u011frudan Kur\u2019an ve S\u00fcnnet\u2019i rehber edindi\u011fini belirtmi\u015ftir. \u00dc\u00e7\u00fcnc\u00fc hareket ise Seyyid Ahmed Han\u2019\u0131n ba\u015flatt\u0131\u011f\u0131 etki alan\u0131 en geni\u015f olan Aligarh ak\u0131m\u0131d\u0131r. Seyyid Ahmed Han, \u0130sl\u00e2m toplumlar\u0131n\u0131n gerilikten kurtulmas\u0131n\u0131 modern Bat\u0131 kurumlar\u0131n\u0131n adaptasyonunda g\u00f6r\u00fcyor, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin modern bilim \u0131\u015f\u0131\u011f\u0131nda yeniden tesis edilmesi gerekti\u011fine inan\u0131yordu. Bu ama\u00e7la \u00f6nce Bat\u0131 dillerinden terc\u00fcme faaliyeti ba\u015flatt\u0131, arkas\u0131ndan Aligarh\u2019da Muhammadan Anglo-Oriental College\u2019\u0131 kurarak e\u011fitime y\u00f6neldi. Daha sonra Aligarh Muslim University ad\u0131n\u0131 alan bu kurum Hindistan \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde modernizmin merkezi olmu\u015ftur. Seyyid Ahmed Han\u2019\u0131n dikkat \u00e7eken bir yan\u0131 da \u015farkiyat\u00e7\u0131lar\u0131n \u0130sl\u00e2m\u2019\u0131 k\u00fc\u00e7\u00fcmseyici yay\u0131nlar\u0131na kar\u015f\u0131 kaleme ald\u0131\u011f\u0131 yaz\u0131lar\u0131d\u0131r. Bu \u00e7al\u0131\u015fmalara \u00c7\u0131r\u00e2\u011f Ali, Ker\u00e2met Ali ve Seyyid Em\u00eer Ali gibi isimler de kat\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle Em\u00eer Ali, \u0130ngilizce yay\u0131nlar\u0131yla Avrupa\u2019daki \u0130sl\u00e2m imaj\u0131n\u0131 d\u00fczeltmek i\u00e7in yo\u011fun \u00e7aba sarfetmi\u015ftir.<\/p>\n
XIX. y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru Hindistan\u2019da Diy\u00fbbend muhafazak\u00e2rl\u0131\u011f\u0131 ile Aligarh modernizmi aras\u0131nda mutedil bir \u00e7izgiyi savunan Nedvet\u00fc\u2019l-ulem\u00e2 da kayda de\u011fer bir harekettir. Ancak Nedvet\u00fc\u2019l-ulem\u00e2 di\u011ferleri kadar yayg\u0131nla\u015famam\u0131\u015f, sadece kurucular\u0131 aras\u0131nda bulunan \u015eibl\u00ee Nu\u2018m\u00e2n\u00ee\u2019nin ilm\u00ee \u015fahsiyeti ve sayg\u0131nl\u0131\u011f\u0131 \u00e7evresinde etkili olabilmi\u015ftir.<\/p>\n
Hindistan \u0130sl\u00e2m d\u00fc\u015f\u00fcncesi, XX. y\u00fczy\u0131l ba\u015flar\u0131ndan itibaren Osmanl\u0131 hil\u00e2feti merkezli siyas\u00eele\u015fme s\u00fcrecine girdi. Nitekim \u00f6zellikle Aligarh mezunu gen\u00e7 ayd\u0131nlar \u201cHindistan\u2019\u0131n gen\u00e7 T\u00fcrkler\u2019i\u201d olarak adland\u0131r\u0131l\u0131yordu. Diy\u00fbbend ve Freng\u00ee Mahal gibi geleneksel kurumlarla tarikatlar\u0131 da yan\u0131na alan bu grup I. D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda Osmanl\u0131lar\u2019\u0131 destekledi. T\u00fcrkiye\u2019de hil\u00e2fetin ilgas\u0131ndan sonra bu hareketin canl\u0131l\u0131\u011f\u0131n\u0131 yitirmesi \u00fczerine daha \u00e7ok i\u00e7e d\u00f6n\u00fck e\u011fitim ve k\u00fclt\u00fcr faaliyetlerine a\u011f\u0131rl\u0131k veren din\u00ee hareketler \u00f6n plana \u00e7\u0131kt\u0131. 1926\u2019da Mevl\u00e2n\u00e2 Muhammed \u0130ly\u00e2s taraf\u0131ndan ba\u015flat\u0131lan Cem\u00e2at-i Tebl\u00ee\u011f hareketi, \u0130sl\u00e2m\u2019\u0131n temel iman prensiplerine vurgu yaparak ferd\u00ee takv\u00e2y\u0131 savunan ve tebli\u011f y\u00f6ntemini se\u00e7en bir \u00f6\u011freti geli\u015ftirdi. Faaliyet alan\u0131n\u0131 giderek b\u00fct\u00fcn d\u00fcnyaya yayan Cem\u00e2at-i Tebl\u00ee\u011f, g\u00fcn\u00fcm\u00fczde de \u0130sl\u00e2m \u00fclkelerinde fazla iddial\u0131 olmayan \u00e7al\u0131\u015fmalar yapmaktad\u0131r. Bu arada entelekt\u00fcel temelleri Muhammed \u0130kbal taraf\u0131ndan at\u0131lan ba\u011f\u0131ms\u0131z bir \u0130sl\u00e2m devleti fikri Hindistan m\u00fcsl\u00fcmanlar\u0131 aras\u0131nda k\u0131sa zamanda geni\u015f ilgi g\u00f6rd\u00fc. XX. y\u00fczy\u0131l \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde \u00f6nemli yeri olan \u0130kbal, \u00f6ncelikle zihniyet de\u011fi\u015fimini vurgulayan mesajlar\u0131yla din\u00ee d\u00fc\u015f\u00fcncede bir reformun gereklili\u011fi \u00fczerinde \u0131srarla durmu\u015ftur.<\/p>\n
Ayn\u0131 d\u00f6nemlerde Mevd\u00fbd\u00ee\u2019nin ba\u015flatt\u0131\u011f\u0131 Cem\u00e2at-i \u0130sl\u00e2m\u00ee hareketi, \u0130sl\u00e2m\u2019\u0131 topyek\u00fcn bir hayat felsefesi olarak de\u011ferlendirip niha\u00ee planda bir devlet nizam\u0131 \u00fczerinde yo\u011funla\u015fm\u0131\u015ft\u0131r. Bu g\u00f6r\u00fc\u015f, ba\u011f\u0131ms\u0131zl\u0131k s\u00fcreci ya\u015famakta olan pek \u00e7ok \u0130sl\u00e2m \u00fclkesinde geni\u015f taraftar bulmu\u015f, b\u00f6ylece \u0130sl\u00e2m siyas\u00ee gelene\u011finde yeni bir \u00fcsl\u00fbp yayg\u0131nla\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Modern d\u00f6nem literat\u00fcr\u00fcnde \u201c\u0130sl\u00e2m devleti, \u0130sl\u00e2m\u00ee devlet, \u0130sl\u00e2m anayasas\u0131, \u0130sl\u00e2m ekonomisi, \u0130sl\u00e2m ideolojisi\u201d gibi pek \u00e7ok kavram\u0131n kullan\u0131lmas\u0131nda \u0130hv\u00e2n-\u0131 M\u00fcslim\u00een hareketiyle birlikte Cem\u00e2at-i \u0130sl\u00e2m\u00ee\u2019nin de \u00f6nemli katk\u0131s\u0131 olmu\u015ftur.<\/p>\n
1947\u2019de m\u00fcsl\u00fcman kimli\u011fi temeli \u00fczerine kurulan Pakistan\u2019da \u0130sl\u00e2m\u00ee anayasa aray\u0131\u015flar\u0131ndan sonra 1956\u2019daki ilk anayasada devletin bir \u0130sl\u00e2m devleti oldu\u011fu il\u00e2n edildi. Ancak \u00fclkede ya\u015fanan \u00e7e\u015fitli s\u0131k\u0131nt\u0131lar din-devlet ili\u015fkilerinin sa\u011fl\u0131kl\u0131 bir zemine oturtulmas\u0131n\u0131 engelledi. 1977\u2019de General Ziy\u00e2\u00fclhakk\u2019\u0131n ger\u00e7ekle\u015ftirdi\u011fi asker\u00ee darbeden sonra b\u00fcy\u00fck oranda Cem\u00e2at-i \u0130sl\u00e2m\u00ee\u2019nin etkisinde yeni bir d\u00f6neme girildi. \u00d6zellikle hukuk ve iktisat alanlar\u0131nda \u0130sl\u00e2m\u00ee alternatifler aray\u0131\u015f\u0131 ba\u015flad\u0131. G\u00fcn\u00fcm\u00fczde de Cem\u00e2at-i \u0130sl\u00e2m\u00ee siyasal ve toplumsal bir g\u00fc\u00e7 olarak Pakistan\u2019da a\u011f\u0131rl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir.<\/p>\n
Orta Asya. Kuzey m\u00fcsl\u00fcman topluluklar\u0131 aras\u0131nda modern \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin \u00f6nc\u00fcleri, Kazan\u2019da Ced\u00eedcilik olarak bilinen ak\u0131m etraf\u0131nda toplanan ulem\u00e2 ve ayd\u0131nlar olmu\u015ftur. Rus sistemine entegre olmalar\u0131ndaki y\u00fcksek oran sayesinde Bat\u0131l\u0131 siyasal, toplumsal kurumlarla ve modern bilimle daha erken kar\u015f\u0131la\u015fan Kazan Tatarlar\u0131, XIX. y\u00fczy\u0131l\u0131n ba\u015f\u0131ndan itibaren m\u00fcsl\u00fcman kalarak modernle\u015fmenin ve geri kalm\u0131\u015fl\u0131ktan kurtulman\u0131n nas\u0131l m\u00fcmk\u00fcn olaca\u011f\u0131 sorusuna cevap aramaya ba\u015flam\u0131\u015flard\u0131r. Abd\u00fcnnas\u00eer Kursav\u00ee, \u015eeh\u00e2bedd\u00een-i Merc\u00e2n\u00ee, R\u0131z\u00e2eddin Fahreddin ve M\u00fbs\u00e2 C\u00e2rullah gibi \u015fahsiyetler, geri kalm\u0131\u015fl\u0131\u011f\u0131n birinci sorumlusunun geleneksel e\u011fitim sistemi oldu\u011funu d\u00fc\u015f\u00fcnerek faaliyetlerini \u00f6ncelikle e\u011fitimde \u00e7a\u011fda\u015fla\u015fmaya y\u00f6nelttiler. Ced\u00eedciler, dinin hurafelerden ar\u0131nd\u0131r\u0131lmas\u0131yla yeni e\u011fitim sisteminin uygulanmas\u0131 sayesinde \u00e7o\u011falacak ayd\u0131n ku\u015faklar\u0131n bilim ve din ikilemini ortadan kald\u0131racaklar\u0131na inan\u0131yorlard\u0131. Bu ak\u0131m, ayn\u0131 zamanda ruh\u00ee olgunluk i\u00e7in tasavvufu \u00f6nemsemesiyle modern reform hareketlerinde ayr\u0131 bir yer i\u015fgal eder. Hareketin en \u00f6nemli ismi K\u0131r\u0131m Tatar\u0131 Gasp\u0131ral\u0131 \u0130sm\u00e2il Bey\u2019dir. Ald\u0131\u011f\u0131 modern e\u011fitim ve gazetecilik mesle\u011fi dolay\u0131s\u0131yla \u0130sl\u00e2m d\u00fcnyas\u0131ndaki ayd\u0131nlarla sa\u011flam irtibatlar kuran Gasp\u0131ral\u0131, 1883\u2019te \u00e7\u0131karmaya ba\u015flad\u0131\u011f\u0131 Terc\u00fcman gazetesinde yay\u0131mlad\u0131\u011f\u0131, yeni bir e\u011fitim hareketi olan us\u00fbl-i ced\u00eedle ilgili fikirleriyle sadece Orta Asya ve Kafkaslar\u2019da de\u011fil k\u0131smen Osmanl\u0131 topraklar\u0131 ile Hindistan m\u00fcsl\u00fcmanlar\u0131 aras\u0131nda da etkili oldu. Gasp\u0131ral\u0131 yeni e\u011fitim sistemine dayal\u0131 ilk okulu 1884\u2019te Bah\u00e7esaray\u2019da a\u00e7t\u0131. \u00d6nceleri teredd\u00fctle kar\u015f\u0131lanan bu giri\u015fim \u00f6\u011frencilerinin ba\u015far\u0131lar\u0131 sayesinde h\u0131zla benimsendi, 1900\u2019den itibaren pek \u00e7ok yerde us\u00fbl-i ced\u00eed mektepleri a\u00e7\u0131ld\u0131. Ced\u00eedcilik hareketi XX. y\u00fczy\u0131ldan itibaren siyas\u00ee ve entelekt\u00fcel bir g\u00fc\u00e7 olarak da varl\u0131\u011f\u0131n\u0131 devam ettirdi; 1917 Bol\u015fevik \u0130htil\u00e2li\u2019nden sonra Rusya T\u00fcrkleri\u2019nin istikl\u00e2li i\u00e7in m\u00fccadeleyi ama\u00e7layan siyas\u00ee bir ideoloji haline geldi. Ancak 1930\u2019lardan itibaren Sovyet sisteminde din\u00ee hareketlere kar\u015f\u0131 uygulanan bask\u0131lar s\u0131ras\u0131nda binlerce Ced\u00eedci ayd\u0131n \u00f6ld\u00fcr\u00fcld\u00fc, Ced\u00eedcilik resmen yasakland\u0131. Sovyetler Birli\u011fi\u2019nin da\u011f\u0131lmas\u0131yla ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 kazanan Orta Asya T\u00fcrk cumhuriyetlerinde ba\u015flayan dine d\u00f6n\u00fc\u015f hamlelerinde Ced\u00eedcili\u011fin tekrar canland\u0131r\u0131lmas\u0131na \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n
Endonezya. XIX. y\u00fczy\u0131lda s\u00f6m\u00fcrgecili\u011fin getirdi\u011fi de\u011fi\u015fime kar\u015f\u0131 \u0130sl\u00e2m\u00ee de\u011ferleri koruma ama\u00e7l\u0131 hareketler Endonezya\u2019da da g\u00f6r\u00fcl\u00fcr. M\u0131s\u0131r ve Hicaz\u2019da e\u011fitim alan gen\u00e7lerin \u00fclkelerine d\u00f6nmelerinden sonra \u00f6nceleri Vehh\u00e2b\u00ee \u00f6\u011fretisinin de etkisiyle bid\u2018at ve hurafelere kar\u015f\u0131 ortaya \u00e7\u0131kan Pedri hareketi (1821-1837) pek ba\u015far\u0131l\u0131 olamad\u0131. Ancak XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda M\u0131s\u0131r ve Arap yar\u0131madas\u0131nda g\u00f6r\u00fclen \u0131slah\u00e7\u0131 fikirlerin etkisiyle Endonezya\u2019da da modernist bir ak\u0131m ba\u015flad\u0131. \u00d6te yandan bu y\u00fczy\u0131lda, \u00f6zellikle Cava merkezli s\u00f6m\u00fcrgecili\u011fe direni\u015f hareketlerinde b\u00f6lge halk\u0131 \u00fczerinde h\u00e2l\u00e2 etkinli\u011fini s\u00fcrd\u00fcren tasavvuf ve tarikatlar da \u00f6n plana \u00e7\u0131km\u0131\u015ft\u0131r. XX. y\u00fczy\u0131lda gerek misyoner faaliyetlerinin etkisiz k\u0131l\u0131nmas\u0131 gerekse \u0130sl\u00e2m d\u0131\u015f\u0131 yerli inan\u00e7lar\u0131n m\u00fcsl\u00fcmanlardaki izlerinin silinmesi, bilhassa Ortado\u011fu ve M\u0131s\u0131r\u2019da e\u011fitim g\u00f6rm\u00fc\u015f ayd\u0131nlar aras\u0131nda \u00f6ncelikli bir g\u00f6rev olarak ele al\u0131nd\u0131. Bu anlamda ilk \u0131slahat\u00e7\u0131 hareket, Hac\u0131 Abd\u00fclhalim taraf\u0131ndan 1911\u2019de kurulan H\u00e2cet\u00fc\u2019l-kul\u00fbb adl\u0131 cemiyet etraf\u0131nda odakland\u0131. Varl\u0131\u011f\u0131n\u0131 g\u00fcn\u00fcm\u00fczde de devam ettiren en etkili olu\u015fum ise 1912\u2019de Hac\u0131 Ahmed Dahl\u00e2n\u2019\u0131n Cava\u2019da kurdu\u011fu Muhammediyye te\u015fkil\u00e2t\u0131d\u0131r. K\u0131sa zamanda yay\u0131lan bu te\u015fkil\u00e2t, ba\u011f\u0131ms\u0131zl\u0131k \u00f6ncesinde binlerce \u015fube ve y\u00fcz binlerce \u00fcyeye sahip olarak Endonezya\u2019daki \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin en b\u00fcy\u00fck temsilcisi haline geldi. \u00dclkede yayg\u0131nl\u0131k kazanan modernist g\u00f6r\u00fc\u015flere kar\u015f\u0131 muhafazak\u00e2r ulem\u00e2 1926\u2019da Nehdat\u00fc\u2019l-ulem\u00e2\u2019y\u0131 olu\u015fturdu. 1930\u2019da Minangkabaulu ulem\u00e2 taraf\u0131ndan ayn\u0131 \u00e7izgideki Persatuan Tarbiyah Islamiyah (PERTI [\u0130sl\u00e2m\u00ee E\u011fitim Birli\u011fi]) kuruldu. Bu birlik bir m\u00fcddet sonra siyas\u00ee partiye d\u00f6n\u00fc\u015ft\u00fc. G\u00fcn\u00fcm\u00fczde \u201cKur\u2019an ve S\u00fcnnet\u2019e d\u00f6n\u00fc\u015f\u201d slogan\u0131yla varl\u0131\u011f\u0131n\u0131 devam ettiren Muhammediyye te\u015fkil\u00e2t\u0131 e\u011fitim, k\u00fclt\u00fcr ve sosyal faaliyetleriyle \u00fclkedeki en k\u00f6kl\u00fc ve etkili hareket olma \u00f6zelli\u011fini korumaktad\u0131r.<\/p>\n
De\u011ferlendirme. XIX-XX. y\u00fczy\u0131l \u0130sl\u00e2m d\u00fcnyas\u0131nda ortaya \u00e7\u0131kan geli\u015fmelerin olu\u015fturdu\u011fu zeminde m\u00fcsl\u00fcman entelekt\u00fcellerin, kar\u015f\u0131la\u015ft\u0131klar\u0131 problemlere \u0130sl\u00e2m kaynakl\u0131 \u00e7\u00f6z\u00fcmler \u00fcretme amac\u0131na y\u00f6nelik aray\u0131\u015flar\u0131 \u00f6zellikle kel\u00e2m, tefsir ve f\u0131k\u0131h ilimlerinde yo\u011funla\u015fm\u0131\u015f g\u00f6r\u00fcnmektedir. \u0130sl\u00e2m d\u00fcnyas\u0131nda Bat\u0131 d\u00fc\u015f\u00fcncesi kar\u015f\u0131s\u0131nda rekabet edebilecek bir fikr\u00ee alt yap\u0131 olu\u015fturmak amac\u0131yla giri\u015filen \u201cyeni ilm-i kel\u00e2m\u201d te\u015febb\u00fcsleri esas itibariyle XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda ba\u015flam\u0131\u015ft\u0131r. Bu d\u00f6nemin ilk radikal ismi Seyyid Ahmed Han\u2019d\u0131r. \u0130sl\u00e2m ile bilimin uzla\u015ft\u0131\u011f\u0131 \u00f6n kabul\u00fcne dayanan bu ilk \u00e7\u0131k\u0131\u015f modern d\u00fc\u015f\u00fcncenin ve bilimin referans olmas\u0131 esas\u0131na dayanmaktad\u0131r. Seyyid Ahmed Han\u2019\u0131n dehr\u00ee oldu\u011fu itham\u0131na m\u00e2ruz kalmas\u0131na yol a\u00e7an bu tav\u0131r Hindistan\u2019da \u015eibl\u00ee Nu\u2018m\u00e2n\u00ee taraf\u0131ndan daha mutedil bir \u015fekilde, fakat alan\u0131 geni\u015fletilerek ele al\u0131nm\u0131\u015ft\u0131r. Kad\u00eem kel\u00e2m\u0131n sadece akaidle ilgilendi\u011fine, halbuki modern zamanlarda dinin tarih\u00ee, ahl\u00e2k\u00ee ve i\u00e7tima\u00ee cepheleriyle de ilgilenerek insanlar\u0131n bu alanlardaki ihtiya\u00e7lar\u0131n\u0131 giderme i\u015flevinin de kel\u00e2ma d\u00fc\u015ft\u00fc\u011f\u00fcne inanan \u015eibl\u00ee b\u00f6ylece yeni ilm-i kel\u00e2m\u0131n ilk teorisyenleri aras\u0131na girmi\u015ftir. Bu \u00e7izginin XX. y\u00fczy\u0131ldaki en tan\u0131nm\u0131\u015f ismi ise Muhammed \u0130kbal\u2019dir; onun The Reconstruction of Religious Thought in Islam adl\u0131 eseri (Lahore 1934), belli \u00f6l\u00e7\u00fcde klasik ilm-i kel\u00e2m\u0131n usul ve alan\u0131n\u0131 ele\u015ftirerek yeniye olan ihtiyac\u0131 vurgulamaktad\u0131r. Ayn\u0131 d\u00f6nemlerde paralel bir geli\u015fme de M\u0131s\u0131r\u2019da Muhammed Abduh\u2019un klasik ilm-i kel\u00e2ma y\u00f6neltti\u011fi tenkittir. Taklit ruhunun felsefe ve kel\u00e2m konular\u0131n\u0131 birbirine kar\u0131\u015ft\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yleyen Abduh, din\u00ee bilgiyi \u015ferh ve h\u00e2\u015fiye literat\u00fcr\u00fcnden de\u011fil Selef\u2019in anlad\u0131\u011f\u0131 yolla ilk kaynaklardan elde etmek, din\u00ee esaslar yan\u0131nda de\u011fi\u015fmez s\u00fcnnetullah \u00e7er\u00e7evesinde do\u011frulu\u011fu belirlenmi\u015f ilm\u00ee esaslar\u0131 da benimsemek gerekti\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n
Osmanl\u0131lar\u2019da yeni ilm-i kel\u00e2m alan\u0131nda ilk ciddi te\u015febb\u00fcs\u00fc ger\u00e7ekle\u015ftiren ki\u015fi Abd\u00fcllatif Harp\u00fbt\u00ee\u2019dir. Onu takip eden Filibeli Ahmed Hilmi de yeni bir kel\u00e2ma olan ihtiyac\u0131 belirtirken bu d\u00f6nemin kendine has d\u00fc\u015f\u00fcnce ve zihniyetinin bulundu\u011funu, insanlar\u0131n klasik mant\u0131kla ve eskimi\u015f bilgilerle tatmin olamayaca\u011f\u0131n\u0131 s\u00f6ylemektedir. Bu \u00e7izginin XX. y\u00fczy\u0131ldaki son temsilcisi olan \u0130zmirli \u0130smail Hakk\u0131 Yeni \u0130lm-i Kel\u00e2m adl\u0131 eserinde eski anlay\u0131\u015f\u0131n ilm\u00ee k\u0131ymetini kaybetti\u011fi, dolay\u0131s\u0131yla modern bilim ve felsefeden yararlanarak g\u00fcn\u00fcm\u00fcz ger\u00e7eklerine uygun yeni bir kel\u00e2m anlay\u0131\u015f\u0131na ihtiya\u00e7 duyuldu\u011fu noktas\u0131ndan hareket etmektedir.<\/p>\n
Modern d\u00f6nem kel\u00e2m aray\u0131\u015flar\u0131nda klasik muhtevan\u0131n bilim ve d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan yeniden de\u011ferlendirilmesinin yan\u0131nda mezheplerin birle\u015ftirilmesi, insan haklar\u0131, kad\u0131n\u0131n durumu, ibadetlerin hikmeti gibi pek \u00e7ok yeni konu da kel\u00e2m ilmine dahil edilmi\u015ftir. Ancak XX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131na gelindi\u011finde d\u00fcnyada ya\u015fanan h\u0131zl\u0131 de\u011fi\u015fimler kar\u015f\u0131s\u0131nda siyasal ve toplumsal kar\u015f\u0131l\u0131k bulamayan yeni ilm-i kel\u00e2m aray\u0131\u015flar\u0131 gittik\u00e7e zay\u0131flam\u0131\u015f, e\u011fitim kurumlar\u0131nda devam eden kel\u00e2m dersleri a\u011f\u0131rl\u0131kl\u0131 olarak kel\u00e2m tarihi \u00fczerinde yo\u011funla\u015ft\u0131\u011f\u0131ndan bu alanda beklenen geli\u015fmeler sa\u011flanamam\u0131\u015ft\u0131r.<\/p>\n
Bu arada \u00e7a\u011f\u0131n ihtiya\u00e7lar\u0131 ile modern bilim ve d\u00fc\u015f\u00fcncenin \u0131\u015f\u0131\u011f\u0131nda Kur\u2019an\u2019\u0131n yeniden yorumlanmas\u0131 meselesi de g\u00fcndeme gelmi\u015f, Seyyid Ahmed Han, Eb\u00fc\u2019l-Kel\u00e2m \u00c2z\u00e2d, Cem\u00e2leddin el-K\u0101s\u0131m\u00ee, Muhammed Abduh, Re\u015f\u00eed R\u0131z\u00e2, \u015eeh\u00e2beddin Mahm\u00fbd el-\u00c2l\u00fbs\u00ee ve Tant\u00e2v\u00ee Cevher\u00ee gibi m\u00fcfessirler yazd\u0131klar\u0131 eserlerde yeni ilimlere uygun yorumlar yapm\u0131\u015flard\u0131r. Bu \u00e7izgide olmamakla beraber Elmal\u0131l\u0131 Muhammed Hamdi de tefsirinde d\u00f6nemindeki ilm\u00ee ve felsef\u00ee anlay\u0131\u015flarla irtibat kurmaya \u00f6zen g\u00f6stermi\u015ftir. XX. y\u00fczy\u0131l\u0131n sonlar\u0131nda baz\u0131 tefsir ara\u015ft\u0131rmac\u0131lar\u0131 tefsir anlay\u0131\u015f\u0131nda tarihselcili\u011fe y\u00f6nelerek Kur\u2019an\u2019\u0131n anla\u015f\u0131lmas\u0131nda bunu metodolojik bir ilke haline getirmeye \u00e7al\u0131\u015fmaktad\u0131r. Kur\u2019an\u2019\u0131n b\u00fct\u00fcn\u00fcn\u00fc dikkate alarak tek tek \u00e2yetlerin bu anlam b\u00fct\u00fcnl\u00fc\u011f\u00fcnde de\u011ferlendirilmesi gerekti\u011fini esas alan bu yakla\u015f\u0131m kad\u00eem tefsir anlay\u0131\u015f\u0131ndaki laf\u0131z-m\u00e2na ili\u015fkisi yerine daha \u00e7ok mak\u0101s\u0131d, mes\u00e2lih ve hikmet-i te\u015fr\u00ee\u2018 kavramlar\u0131na vurgu yapmaktad\u0131r.<\/p>\n
Modern d\u00f6nemde f\u0131k\u0131h alan\u0131ndaki \u00e7abalar ise \u00f6nceleri ihtiya\u00e7lar ve ictihadlar \u00fczerinde yo\u011funla\u015fm\u0131\u015ft\u0131r. \u0130sl\u00e2m d\u00fcnyas\u0131nda, genel olarak IV. (X.) y\u00fczy\u0131ldan itibaren mutlak ictihad faaliyetlerinin giderek duraklad\u0131\u011f\u0131 ve zamanla ictihad kap\u0131s\u0131n\u0131n kapand\u0131\u011f\u0131 \u015feklinde bir kanaat olu\u015fmu\u015ftur. Dolay\u0131s\u0131yla Bat\u0131, \u00f6zellikle de Bat\u0131\u2019n\u0131n pozitif hukuku ve onu besleyen hukuk doktrini kar\u015f\u0131s\u0131nda konumunu sorgulayan XIX. y\u00fczy\u0131l f\u0131k\u0131h ilminin anahtar kavram\u0131n\u0131 ictihad te\u015fkil etmektedir. Bu \u00e7er\u00e7evede m\u00fcsl\u00fcmanlar\u0131n yeniden y\u00fckseli\u015fe ge\u00e7mesi i\u00e7in aranan \u00e7areler aras\u0131nda ictihad hareketinin ihyas\u0131 d\u00fc\u015f\u00fcncesi \u00f6n plana \u00e7\u0131km\u0131\u015ft\u0131r. XX. y\u00fczy\u0131l\u0131n ortalar\u0131na kadar uzanan s\u00fcre\u00e7te bu anlay\u0131\u015f \u0130sl\u00e2m d\u00fcnyas\u0131nda yayg\u0131nla\u015fm\u0131\u015f ve genel kabul g\u00f6rm\u00fc\u015ft\u00fcr. Bu teorik yakla\u015f\u0131m\u0131n sonu\u00e7lar\u0131 zaman i\u00e7inde ihtiya\u00e7larla belirlenirken modern d\u00f6nemde pratik anlamda f\u0131kh\u0131n en ciddi tavr\u0131 kodifikasyon faaliyetlerinde g\u00f6r\u00fclmektedir. \u0130lk defa Osmanl\u0131 Devleti\u2019nde Mecelle tecr\u00fcbesiyle ba\u015flat\u0131lan yeni hamle, XX. y\u00fczy\u0131lda ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 kazanan baz\u0131 \u0130sl\u00e2m devletlerinde de ihtiya\u00e7lara g\u00f6re devam etmi\u015f, \u00f6zellikle M\u0131s\u0131r, Pakistan ve Malezya bu alanda ciddi bir \u00e7aba i\u00e7ine girmi\u015ftir. XX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda \u015fekillenen modernist anlay\u0131\u015f, \u0130sl\u00e2m d\u00fcnyas\u0131nda bu alandaki aray\u0131\u015f ve tart\u0131\u015fmalara yeni bir boyut kazand\u0131rm\u0131\u015ft\u0131r. Ana tezi itibariyle Kur\u2019an ahk\u00e2m\u0131n\u0131n vahiy d\u00f6neminin sosyal realitesiyle s\u0131k\u0131 bir ba\u011f\u0131n\u0131n bulundu\u011fu kabul\u00fcne dayanarak bu h\u00fck\u00fcmlerde illetten ziyade hikmete vurgu yapan ve esas olan\u0131n \u0130sl\u00e2m\u2019\u0131n i\u00e7tima\u00ee ve ahl\u00e2k\u00ee ama\u00e7lar\u0131 oldu\u011funu savunan bu yakla\u015f\u0131m\u0131n en g\u00fc\u00e7l\u00fc temsilcisi Pakistanl\u0131 Fazlurrahman\u2019d\u0131r.<\/p>\n
XX. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011fine gelindi\u011finde \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde entelekt\u00fcel kayg\u0131 ve aray\u0131\u015flar\u0131n zay\u0131flad\u0131\u011f\u0131, buna kar\u015f\u0131l\u0131k radikal siyas\u00ee e\u011filimlerin a\u011f\u0131rl\u0131k kazand\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bunun en \u00f6nemli sebebi, i\u00e7eri\u011fini geli\u015fmi\u015f Bat\u0131 \u00fclkelerinin belirledi\u011fi projeler uyar\u0131nca \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n laiklik, demokrasi ve insan haklar\u0131 gibi \u00e7a\u011fda\u015f de\u011ferler alan\u0131nda modern d\u00fcnya ile b\u00fct\u00fcnle\u015fme anlam\u0131nda modernle\u015fme ile fiilen kar\u015f\u0131 kar\u015f\u0131ya gelmesi ve bundan kaynaklanan s\u0131k\u0131nt\u0131lard\u0131r. Bu s\u00fcre\u00e7te kar\u015f\u0131la\u015f\u0131lan bask\u0131lar, ekonomik, sosyal ve asker\u00ee yapt\u0131r\u0131mlar, ay\u0131r\u0131mc\u0131 politikalar, \u0130sl\u00e2m \u00fclkelerindeki dengeleri sarsarak yeni nesiller aras\u0131nda tepkilerin do\u011fmas\u0131na ve bu tepkilerin zamanla radikal siyas\u00ee hareketlere d\u00f6n\u00fc\u015fmesine sebep olmu\u015ftur. Daha \u00f6nceki din\u00ee kayg\u0131l\u0131 entelekt\u00fcel hareketlerle yeni d\u00f6nemde ortaya \u00e7\u0131kan bu e\u011filimler aras\u0131nda g\u00f6ze \u00e7arpan temel fark, birincisinin gelene\u011fi ele\u015ftirerek buradaki yanl\u0131\u015fl\u0131klar\u0131 ay\u0131klamak suretiyle bir yenilik aray\u0131\u015f\u0131nda olmas\u0131na kar\u015f\u0131l\u0131k ikinci grubun, belli \u00f6l\u00e7\u00fcde Bat\u0131l\u0131la\u015fma s\u00fcreci ya\u015fayan \u0130sl\u00e2m \u00fclkelerindeki modern e\u011fitim kurumlar\u0131ndan yeti\u015fmi\u015f ve bu y\u00fczden gelenekten kopmu\u015f olmas\u0131na ra\u011fmen, modern kurum ve sistemlerin \u00fclkelerindeki problemleri \u00e7\u00f6zmede ba\u015far\u0131s\u0131z kalmas\u0131 y\u00fcz\u00fcnden u\u011frad\u0131\u011f\u0131 hayal k\u0131r\u0131kl\u0131\u011f\u0131d\u0131r. Bunlara g\u00f6re, Bat\u0131\u2019n\u0131n topyek\u00fcn tahakk\u00fcm\u00fcyle kar\u015f\u0131la\u015fan \u0130sl\u00e2m d\u00fcnyas\u0131 Bat\u0131l\u0131lar kadar geli\u015fmi\u015f olabilmek i\u00e7in onlar\u0131n sistem ve kurumlar\u0131n\u0131 alm\u0131\u015f, ancak sonu\u00e7 beklenenin aksine tahakk\u00fcm\u00fc daha da yayg\u0131nla\u015ft\u0131r\u0131p \u0130sl\u00e2m \u00fclkelerini \u015fahsiyetsiz hale getirmi\u015ftir. Mill\u00ee ve din\u00ee kimliklere vurgulu alternatif bilin\u00e7lenmeyle canl\u0131l\u0131k kazanan yeni siyas\u00ee tav\u0131rlar, gelene\u011fin birikimine sahip olmamakla beraber \u00fclkelerinde y\u00f6netimi ellerinde bulunduran Bat\u0131c\u0131 mekanizmalar\u0131n ba\u015far\u0131s\u0131zl\u0131klar\u0131ndan sonra toplumun mill\u00ee de\u011ferler, din\u00ee hukuk ve ahl\u00e2k temellerinde yeniden yap\u0131land\u0131r\u0131lmas\u0131 gerekti\u011fi s\u00f6ylemini geli\u015ftirmi\u015flerdir. Bu sayede de y\u0131lg\u0131n ve bezgin halk kitlelerinden kar\u015f\u0131l\u0131k g\u00f6rerek siyas\u00ee bir g\u00fc\u00e7 haline gelmi\u015flerdir. Bu durum \u0130sl\u00e2m \u00fclkelerinde idar\u00ee yap\u0131lar\u0131 zorlarken Bat\u0131 \u00fclkelerinde de \u0130sl\u00e2m ve Bat\u0131 aras\u0131ndaki din\u00ee ve k\u00fclt\u00fcrel farkl\u0131l\u0131klar \u00fczerinde spek\u00fclasyonlara sebep olmu\u015f, b\u00f6ylece \u00f6zellikle Sovyetler sonras\u0131n\u0131n d\u00fcnyas\u0131nda \u0130sl\u00e2m ve m\u00fcsl\u00fcmanlar yeni tehdit kayna\u011f\u0131, d\u00fcnya istikrar\u0131n\u0131 bozucu bir problem olarak g\u00fcndeme getirilmi\u015ftir. \u0130sl\u00e2m \u00fclkelerinin mevcut farkl\u0131l\u0131klar\u0131na ra\u011fmen m\u00fcsl\u00fcmanlar\u0131 bir blok olarak de\u011ferlendiren bu yakla\u015f\u0131m, zaman zaman \u0130sl\u00e2m \u00fclkelerindeki radikal marjinal hareketlerle sosyopolitik hareketleri de ayn\u0131 kategoride ele almak gibi bir yan\u0131lg\u0131ya d\u00fc\u015fmektedir. \u00d6te yandan istikrar de\u011ferlendirmelerinde i\u00e7ine d\u00fc\u015f\u00fclen bir yan\u0131lg\u0131 da m\u00fcsl\u00fcman \u00fclkelerindeki n\u00fcfus bask\u0131s\u0131, gelir da\u011f\u0131l\u0131m\u0131ndaki adaletsizlik, az geli\u015fmi\u015flik, fakirlik ve i\u015fsizlik gibi pek \u00e7ok s\u0131k\u0131nt\u0131ya ra\u011fmen istikrar\u0131n devam\u0131nda bir din ve ahl\u00e2k \u00f6\u011fretisi olarak \u0130sl\u00e2m\u2019\u0131n en etkili unsur oldu\u011funun g\u00f6z ard\u0131 edilmesidir.<\/p>\n
XX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda \u00f6zellikle S\u00fcnn\u00ee \u0130sl\u00e2m d\u00fcnyas\u0131nda yayg\u0131nl\u0131k kazanan \u0130sl\u00e2m\u00ee hareketlerin dikkat \u00e7eken bir ba\u015fka hususiyeti de pek \u00e7o\u011funun \u0130hv\u00e2n-\u0131 M\u00fcslim\u00een ve Cem\u00e2at-i \u0130sl\u00e2m\u00ee \u00f6\u011freti ve tecr\u00fcbelerinden etkilenmi\u015f olmas\u0131d\u0131r. Bu iki hareketin \u00f6ncelikle kendi co\u011frafyalar\u0131nda h\u00e2kim bulunan s\u00f6m\u00fcrge y\u00f6netimlerine kar\u015f\u0131 geli\u015ftirdi\u011fi \u201c\u0130sl\u00e2m devleti ideolojisi\u201d (muhtemelen ilk defa hil\u00e2fetin ilgas\u0131 sonras\u0131 i\u00e7in bir alternatif olarak Re\u015f\u00eed R\u0131z\u00e2 taraf\u0131ndan ortaya at\u0131lm\u0131\u015ft\u0131r), terc\u00fcme veya etkile\u015fim yoluyla giderek ba\u011f\u0131ms\u0131z \u0130sl\u00e2m \u00fclkelerine de yay\u0131lm\u0131\u015f, yeni bir siyas\u00ee proje olarak geni\u015f taraftar kitleleri bulmu\u015ftur. 1960\u2019lardan 1990\u2019lara kadar \u0130sl\u00e2m \u00fclkelerinde m\u00fcessir olan bu t\u00fcr hareketler, mevcut y\u00f6netimlerle ya\u015fanan gerginlikler ve bu s\u00fcre\u00e7te kazan\u0131lan tecr\u00fcbelerden sonra 1980\u2019lerden itibaren giderek \u0131l\u0131ml\u0131 bir d\u00f6n\u00fc\u015f\u00fcme u\u011fram\u0131\u015f ve Bat\u0131 kaynakl\u0131 ideolojilere alternatif olma iddialar\u0131ndan ziyade demokrasi, insan haklar\u0131 ve inan\u00e7 h\u00fcrriyeti gibi evrensel de\u011ferler \u00e7er\u00e7evesinde d\u00fcnya ile b\u00fct\u00fcnle\u015fmeyi vurgulayan bir \u00e7izgiye gelmi\u015ftir. Bu geli\u015fmede Bat\u0131\u2019daki ideolojilerin \u00e7\u00f6k\u00fc\u015f s\u00fcrecine girmesinin de rol\u00fc olmu\u015ftur.<\/p>\n
G\u00fcn\u00fcm\u00fcz \u0130sl\u00e2m d\u00fcnyas\u0131nda din\u00ee bir karakter ta\u015f\u0131yan fikr\u00ee ve siyas\u00ee hareketlerin d\u0131\u015f\u0131nda kalan tav\u0131rlar aras\u0131nda en yayg\u0131n olanlar\u0131 sek\u00fcler Bat\u0131c\u0131 tav\u0131rla yenilik\u00e7i ve muhafazak\u00e2r \u00f6zellikler ta\u015f\u0131yan tav\u0131rlard\u0131r. Genellikle idar\u00ee ve b\u00fcrokratik mekanizmalarda etkin olan sek\u00fcler Bat\u0131c\u0131 tav\u0131r, dini sadece ferd\u00ee vicdanlar\u0131 ilgilendiren k\u00fclt\u00fcrel bir de\u011fer olarak tan\u0131mlarken yenilik\u00e7iler, Bat\u0131\u2019n\u0131n temsil etti\u011fi \u00e7a\u011fda\u015f de\u011ferlerle kendi inan\u00e7lar\u0131 aras\u0131nda bir \u00e7eli\u015fki g\u00f6rmeyen sivil kesimlerdir. \u00d6te yandan sek\u00fcler Bat\u0131c\u0131 \u00e7abalar\u0131n niha\u00ee noktada dini ortadan kald\u0131raca\u011f\u0131 endi\u015fesi ta\u015f\u0131yarak dini ihya etmek amac\u0131yla toplumdaki birikim ve de\u011ferlere s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131l\u0131\u011f\u0131 savunan gelenek\u00e7i anlay\u0131\u015f ise daha \u00e7ok pop\u00fcler planda yayg\u0131nd\u0131r ve b\u00fcy\u00fck \u00f6l\u00e7\u00fcde mahall\u00ee kalm\u0131\u015ft\u0131r. Genellikle \u00f6nceki nesillerin otoritesi \u00fczerine kurulan bu yakla\u015f\u0131m kaynaklar yerine ki\u015filere vurgu yapmas\u0131yla dikkat \u00e7ekmektedir. Bunlara g\u00f6re yap\u0131lmas\u0131 gerekenler \u00fcstatlar taraf\u0131ndan daha \u00f6nce yap\u0131lm\u0131\u015ft\u0131r, m\u00fcsl\u00fcmana d\u00fc\u015fen g\u00f6rev gelene\u011fe s\u0131k\u0131ca sar\u0131lmak ve eski ictihadlar\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmamakt\u0131r.<\/p>\n
Bunlar\u0131n yan\u0131nda, farkl\u0131 co\u011frafyalardan baz\u0131 entelekt\u00fcel se\u00e7kinlerin, daha \u00e7ok \u0130sl\u00e2m\u2019la ilgili ferd\u00ee d\u00fc\u015f\u00fcnce faaliyetleri aras\u0131nda de\u011ferlendirilebilecek dar bir \u00e7evrede kalm\u0131\u015f b\u00e2t\u0131n\u00ee yorumlar\u0131ndan mutlak rasyonalite (ayd\u0131nlanmac\u0131) referansl\u0131 yorumlar\u0131na kadar uzanan geni\u015f bir yelpazede seyreden aray\u0131\u015flar da bulunmaktad\u0131r. Bilim, kutsal epistemoloji, bilgi, ak\u0131l, felsefe gibi konularda yo\u011funla\u015fan bu t\u00fcr aray\u0131\u015flar entelekt\u00fcel seviyede cereyan etmekte ve genellikle toplumsal kar\u015f\u0131l\u0131k g\u00f6rmemektedir. Bunlar aras\u0131nda, muhtemelen biraz somut a\u00e7\u0131l\u0131mlar\u0131 olan \u0130sm\u00e2il R\u00e2c\u00ee F\u00e2r\u00fbk\u012b \u00f6nc\u00fcl\u00fc\u011f\u00fcndeki \u201cbilginin \u0130sl\u00e2m\u00eele\u015ftirilmesi\u201d projesi, 1981\u2019den itibaren Malezya ve Pakistan milletleraras\u0131 \u0130sl\u00e2m \u00fcniversitelerinde uygulanmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Bu arada \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n her taraf\u0131nda yayg\u0131n bulunan tasavvuf\u00ee hareketler de klasik \u00f6\u011fretilerinden farkl\u0131 olarak \u00f6ncelikle modern d\u00fcnyan\u0131n tehlikelerine kar\u015f\u0131 ferdin \u201ciman\u0131n\u0131 kurtarma\u201d \u00fczerinde yo\u011funla\u015fan \u00f6rg\u00fctl\u00fc faaliyetleriyle varl\u0131klar\u0131n\u0131 devam ettirmektedir.<\/p>\n
Sonu\u00e7 olarak \u0130sl\u00e2m\u2019\u0131n modern d\u00f6neminde cereyan eden fikr\u00ee hareketler ve d\u00fc\u015f\u00fcnce faaliyetlerinde belirleyici olan hususlar\u0131n kaynakland\u0131\u011f\u0131 tarih\u00ee zemini \u015fu \u015fekilde ifade etmek m\u00fcmk\u00fcnd\u00fcr: Bu d\u00f6nemde tart\u0131\u015fmalar\u0131n ve aray\u0131\u015flar\u0131n odakland\u0131\u011f\u0131 modernizm, din-terakk\u00ee, ilim-din ve daha pratik seviyede kad\u0131n\u0131n de\u011feri ve haklar\u0131, me\u015frutiyet, faiz, sigorta gibi pek \u00e7ok problemin esas itibariyle bizzat modern oldu\u011fu, dolay\u0131s\u0131yla bunlar\u0131n \u0130sl\u00e2m\u2019\u0131n kendi sistematik b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde olu\u015fan gelene\u011finden kaynaklanmad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Bu durumda esas s\u00e2ik, farkl\u0131 inan\u00e7 ve k\u00fclt\u00fcrlerin bask\u0131s\u0131yla kar\u015f\u0131la\u015fan \u0130sl\u00e2m toplumlar\u0131n\u0131n bu bask\u0131n\u0131n \u00f6ncelikli varl\u0131k sebebi olan iktisad\u00ee s\u00f6m\u00fcrge mekanizmalar\u0131n\u0131n olu\u015fturulmas\u0131 s\u00fcrecinde m\u00e2ruz b\u0131rak\u0131ld\u0131klar\u0131 sosyoekonomik ve k\u00fclt\u00fcrel de\u011fi\u015fimlerle bunlara kar\u015f\u0131 direnen geleneksel de\u011ferlerin \u00e7at\u0131\u015fmas\u0131d\u0131r denilebilir. Zira s\u00f6m\u00fcrge durumuna gelen ve m\u00fcsl\u00fcman olmayan di\u011fer toplumlarda da benzer geli\u015fmelerin ya\u015fanm\u0131\u015f ve benzer konular\u0131n tart\u0131\u015f\u0131lm\u0131\u015f olmas\u0131 problemin kayna\u011f\u0131n\u0131n d\u0131\u015far\u0131da bulundu\u011funa i\u015faret etmektedir.<\/p>\n
B\u0130BL\u0130YOGRAFYA
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Ahmet Kanl\u0131dere, Reform Within Islam: The Tajdid and Jadid Movement Among the Kazan Tatars (1809-1917), \u0130stanbul 1997.<\/p>\n
M. Sait \u00d6zervarl\u0131, Kel\u00e2mda Yenilik Aray\u0131\u015flar\u0131, \u0130stanbul 1998.<\/p>\n
Alev Erkilet Ba\u015fer, Orta Do\u011fu\u2019da Modernle\u015fme ve \u0130slami Hareketler, \u0130stanbul 1999, s. 143-150, 223-300, 327-345.<\/p>\n
W. L. Cleveland, A History of the Modern Middle East, Oxford 2000, s. 81-117, 130-146, 172-190.<\/p>\n
M. Monshipouri, \u201cThe West\u2019s Modern Encounter with Islam: From Discourse to Reality\u201d, Journal of Church and State, V. 40\/1, Winter 1998, s. 25-56.<\/p>\n
\u201cIslam\u201d, The Oxford Encyclopedia of the Modern Islamic World (ed. J. L. Esposito), Oxford 1995, II, 243-300.“<\/p>\n
https:\/\/islamansiklopedisi.org.tr\/islam<\/p>\n","protected":false},"excerpt":{"rendered":"
Pirin\u00e7 bir ay \u00f6nce 90 Tayyip Liras\u0131yken \u015eimdi\u2026 120! Almanya saati 05:04 CNN T\u00fcrkIYELI „\u00ceS\u00c2R \u0627\u0644\u0625\u064a\u062b\u0627\u0631 Ba\u015fkalar\u0131 i\u00e7in \u00f6zveride bulunma anlam\u0131nda ahl\u00e2k terimi. M\u00fcellif: MUSTAFA \u00c7A\u011eRICI S\u00f6zl\u00fckte \u201cbir \u015feyi veya bir kimseyi di\u011ferine \u00fcst\u00fcn tutma, tercih etme\u201d m\u00e2nas\u0131na gelen \u00ees\u00e2r ahl\u00e2k terimi olarak \u201cbir kimsenin, kendisi ihtiya\u00e7 i\u00e7inde bulunsa bile sahip oldu\u011fu imk\u00e2nlar\u0131 ba\u015fkalar\u0131n\u0131n ihtiyac\u0131n\u0131 … <\/p>\n