\u015e\u00f6hretli ad\u0131yla \u201cKumandan\u201d olarak da bilinen say\u0131n Salih Mirzabeyo\u011flu\u2019nun kimli\u011fi asl\u0131nda \u00e7ok kapsaml\u0131\u2026 Bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle kar\u015f\u0131m\u0131za \u00e7\u0131kan m\u00fctefekkir Salih Mirzabeyo\u011flu\u2019nun fikirleri, kimli\u011fimizle yak\u0131ndan alakal\u0131\u2026 Bundan dolay\u0131 \u201cKumandan kimdir?\u201d sorusu, \u201cben kimim?\u201d sorusuyla irtibatl\u0131\u2026 \u201cBen kimim?\u201d demek ise, \u201c\u00f6l\u00fcm nedir?\u201d demeyle e\u015f anl\u00e2ml\u0131\u2026 Demek ki, m\u00fctefekkir Salih Mirzabeyo\u011flu vas\u0131tas\u0131yla, hayat\u0131 ve \u00f6l\u00fcm\u00fc yorumlayan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnden, e\u015fya ve h\u00e2diselere bak\u0131\u015f tarz\u0131m\u0131zdan bahsediyoruz\u2026 Hayat\u0131 anlay\u0131p yorumlayabilmek i\u00e7in, e\u015fya ve h\u00e2diseler kar\u015f\u0131s\u0131ndaki tavr\u0131m\u0131z i\u00e7in, bize her \u00e2n l\u00e2z\u0131m olan pusula de\u011ferindeki fikirler\u2026<\/p>\n
\u0130BDA Mimar\u0131 Salih Mirzabeyo\u011flu\u2019nun vas\u0131flar\u0131na bir g\u00f6z atal\u0131m \u00f6nce: Kumandan\u2026 M\u00fctefekkir\u2026 H\u00e2kim\u2026 \u0130lm-i led\u00fcn sahibi\u2026 F\u00e2kih\u2026 M\u00fcbd\u00ee\u2026 \u00c7a\u011f\u0131m\u0131z\u0131n \u0130sl\u00e2m diyalekti\u011fi, \u0130sl\u00e2m hikemiyat\u0131, \u0130sl\u00e2m metedolojisi ve \u0130sl\u00e2m stratejisi kurucu\u2026 V\u00e2ris ve Mehdi\u2026 Z\u00e2hir ve b\u00e2t\u0131n Ehli\u2026Tevil ve T\u00e2bir Ehli\u2026 Kelam ve M\u00e2n\u00e2 Toplay\u0131c\u0131s\u0131\u2026 \u0130sl\u00e2m\u2019a Muhatab anlay\u0131\u015f\u0131n \u00f6rg\u00fcle\u015ftiricisi\u2026 Tarih-H\u00e2l- \u0130stikb\u00e2l muhasebecisi\u2026 Aksiyon cephesi \u00f6rg\u00fcle\u015ftiricisi\u2026 \u0130sl\u00e2m siyaseti, \u0130sl\u00e2m iktisad\u0131, \u0130sl\u00e2m esteti\u011fi ve ahl\u00e2k davas\u0131n\u0131n \u00f6l\u00e7\u00fclerini verici\u2026 K\u0131saca: Yeni zaman ve mek\u00e2n meseleleri ve \u00e7\u00f6z\u00fcmleri, yani topyek\u00fbn bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc sahibi\u2026<\/p>\n
\u015eimdi bu vas\u0131flar\u0131n fonksiyonlar\u0131 \u00fczerinde dural\u0131m:<\/p>\n
\u0130sl\u00e2m hikemiyat\u0131 bilinmezse, \u201c\u0130sl\u00e2m, s\u0131n\u0131fs\u0131z bir toplumdur.\u201d, \u201c\u0130sl\u00e2m, ilim ve akla uygundur!\u201d, \u201c\u0130sl\u00e2m felsefesi\u201d gibi sa\u00e7mal\u0131klara d\u00fc\u015f\u00fcl\u00fcr\u2026 \u0130sl\u00e2m hikemiyat\u0131 ve diyalekti\u011fi, ayn\u0131 zamanda\u00a0 \u0130sl\u00e2m itikad\u0131n\u0131n korunmas\u0131 demektir; \u0130sl\u00e2m\u00ee \u00f6l\u00e7\u00fclere do\u011fru bakabilmenin \u201c\u00f6l\u00e7\u00fclendirme \u00f6l\u00e7\u00fcleri\u201d demektir.<\/p>\n
\u0130sl\u00e2m diyalekti\u011fi bilinmezse, \u00e7a\u011f\u0131n yeni meselelerine kar\u015f\u0131 diyalektik geli\u015ftiremeyiz ve b\u00f6ylece \u0130sl\u00e2m\u2019\u0131 e\u015fya ve h\u00e2diseler zemininde y\u00fcr\u00fctemeyiz\u2026 \u0130sl\u00e2m diyalekti\u011fi bilinmezse, \u0130sl\u00e2m\u00ee hikmetler donuk ve \u00f6l\u00fc kli\u015feler halinde kal\u0131r, onlara hayatiyet kazand\u0131ran \u0130sl\u00e2m diyalekti\u011fidir. Mesel\u00e2: \u0130m\u00e2m-\u0131 Gaz\u00e2li Hazretleri, \u00f6ncelikle devrinin ilmiye s\u0131n\u0131f\u0131na y\u00fcklenmi\u015ftir, devrinin f\u0131k\u0131h\u00e7\u0131lar\u0131n\u0131 yerden yere vurmu\u015ftur\u2026\u0130m\u00e2m- Gaz\u00e2li Hazretlerinin zuhur etti\u011fi devirde, \u0130sl\u00e2m\u2019\u0131n ruhunu ve \u00f6z\u00fcn\u00fc kaybedip, i\u015fi mal\u00fbmatfuru\u015flu\u011fa d\u00f6ken ilmiye s\u0131n\u0131f\u0131, \u0130sl\u00e2m\u2019\u0131n \u00f6n\u00fcnde en b\u00fcy\u00fck engel olmu\u015ftu.\u0130m\u00e2m- Gaz\u00e2li Hazretleri b\u00fcy\u00fck bir feraset ve \u00fcst\u00fcn bir diyalektikle bunu g\u00f6rm\u00fc\u015f ve bozulan ilmiye s\u0131n\u0131f\u0131na sald\u0131rm\u0131\u015f ve onlar\u0131 imha ederek \u0130sl\u00e2m\u2019\u0131n \u00f6n\u00fcn\u00fc a\u00e7m\u0131\u015f ve getirdi\u011fi sistemle de \u0130sl\u00e2m anlay\u0131\u015f\u0131n\u0131 yenilemi\u015ftir. Bu bir \u0130sl\u00e2m diyalekti\u011fi bilmenin neticesidir; \u00e7\u00fcnk\u00fc \u0130sl\u00e2m\u2019\u0131 kurtarmak ancak b\u00f6yle bir yolla m\u00fcmk\u00fcn olmu\u015ftur. Ba\u015fka bir misal: Ebussuud Efendi de M\u00fcsl\u00fcmanlar\u0131n temiz anlay\u0131\u015f\u0131n\u0131 ifsad eden ve \u0130sl\u00e2m i\u00e7in bir tehlike olan \u015eiili\u011fe kar\u015f\u0131 verdi\u011fi \u00f6nc\u00fc fetvalarla ferasetli ve diyalektikli davranm\u0131\u015f, kuru mal\u00fbmat\u00e7\u0131 ve ezberci uleman\u0131n \u00fcst\u00fcne \u00e7\u0131karak \u0130sl\u00e2m\u2019\u0131 kurtarm\u0131\u015ft\u0131r; b\u00fcy\u00fck bir ileri g\u00f6r\u00fc\u015fl\u00fcl\u00fckle ve \u00fcst\u00fcn bir diyalektikle, \u201c\u015eiilere k\u00e2fir demeyenler bile k\u00e2firdir.\u201d diye fetva vermi\u015fti\u2026 \u00d6ncelikleri hesaplama, ileri g\u00f6r\u00fc\u015fl\u00fcl\u00fck, fikrin tertibi (diyalektik) \u0130sl\u00e2m siyaseti\u2026 \u0130sl\u00e2m binas\u0131n\u0131 koruyucu \u201cf\u00e2kih\u201d ancak b\u00f6yle olur\u2026<\/p>\n
T\u00fcrkiye\u2019de \u0130sl\u00e2mc\u0131 hareketin ba\u015flat\u0131c\u0131s\u0131 B\u00fcy\u00fck Do\u011fu Mimar\u0131 M\u00fctefekkir Necip Faz\u0131l\u2019d\u0131r; hareketin sistemini kuran, d\u00e2v\u00e2n\u0131n a\u015fk\u0131n\u0131, vecdini, esteti\u011fini, diyalekti\u011fini, dost ve d\u00fc\u015fman kutuplar\u0131n\u0131 i\u015faretlendiren, hedeflendiren, istikametlendiren O\u2019dur, \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u0131n \u201cnas\u0131l\u201d\u0131n\u0131 \u00e7er\u00e7eveleyen O\u2019dur\u2026 \u0130BDA Diyalekti\u011fi adl\u0131 eserinin tahkiminde m\u00fctefekkir Salih Mirzabeyo\u011flu ise \u015f\u00f6yle diyor:<\/p>\n
\u201cBu eser\u2026 B\u00fcy\u00fck Do\u011fu Mimar\u0131n\u0131n elimize tutu\u015fturdu\u011fu re\u00e7ete \u00fczerinde, \u0130sl\u00e2m fikir ve aksiyonunu tezg\u00e2hlaman\u0131n ana kal\u0131b\u0131d\u0131r.<\/p>\n
Bu eser\u2026 \u0130nsan ve toplum meselelerine \u201cKurtulu\u015f Yolu\u201d hakikatine uygun olarak yana\u015fabilmenin \u201cilm\u00ee\u201d h\u00e2lidir. Ve, bilerek veya bilmeyerek \u0130sl\u00e2m\u2019a hainlik edenleri enselemenin biricik anahtar\u0131d\u0131r.\u201d<\/p>\n
F\u0131k\u0131h\u2026 bir \u015feyin hakikatine n\u00fcfuz etme\u2026 Kendisine h\u00fck\u00fcm taall\u00fbk eden gizli bir m\u00e2n\u00e2ya vak\u0131f olma, bilme\u2026<\/p>\n
Ist\u0131lahta ise f\u0131k\u0131h; \u201cinsan\u0131n amel cihetiyle lehine ve aleyhine olan \u015fer\u2019\u00ee h\u00fck\u00fcmleri bir meleke halinde bilmesi\u201d demektir. Di\u011fer bir tabire g\u00f6re f\u0131k\u0131h; \u201cameliyata, yani ibadet, uk\u00fbb\u00e2t ve muamel\u00e2ta m\u00fcteallik \u015fer\u2019\u00ee h\u00fck\u00fcmleri mufassal delilleriyle bilmek\u201dten ibarettir\u2026<\/p>\n
\u0130sl\u00e2m\u2019\u0131n d\u0131\u015f\u0131nda kalan fikirler, \u0130sl\u00e2m\u2019a uygun fikirler\u2026 Reddedece\u011fimiz ve kabul edece\u011fimiz fikirler\u2026 \u201cHer fikir, z\u0131dd\u0131n\u0131 d\u0131\u015far\u0131da b\u0131rakman\u0131n diyalekti\u011fidir\u201d ayn\u0131 zamanda\u2026\u0130m\u00e2m- Gaz\u00e2li Hazretleri \u201cf\u0131kh\u201d\u0131n anlay\u0131\u015f m\u00e2n\u00e2s\u0131na geldi\u011finin alt\u0131n\u0131 \u00e7izmi\u015ftir\u2026 \u201c\u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u201d davas\u0131\u2026 Demek ki, BD-\u0130BDA \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u0131, bizim lehimize ve aleyhimize olan \u015fer\u2019\u00ee h\u00fck\u00fcmleri bilmemiz i\u00e7in gerekli \u201cilmi\u201d halimizdir.<\/p>\n
\u0130lim, \u201cilmih\u00e2l\u201d bilmektir\u2026 \u201cH\u00e2l\u201din ilmi?.. Zaman\u0131n meselelerine \u0130sl\u00e2m\u2019\u0131 tatbik edebilmenin ilmi\u2026 Onunla y\u00fcr\u00fcyece\u011fimiz bir g\u00f6r\u00fc\u015f (rey), bir anlay\u0131\u015f (f\u0131k\u0131h), bir sistem\u2026 Y\u00fcr\u00fcyen-hareketli bir anlay\u0131\u015ftan bahsettik; demek ki, \u201ch\u00e2l\u201din ilmi ancak \u0130sl\u00e2m diyalekti\u011fini bilmekle m\u00fcmk\u00fcn\u2026 Mal\u00fbm; diyalektik, hareketlidir.<\/p>\n
F\u0131k\u0131h\u00e7\u0131 jandarmad\u0131r; \u0130sl\u00e2m binas\u0131n\u0131n i\u00e7ine onu imha edecekleri sokmaz\u2026 \u0130\u015fte \u0130BDA Diyalekti\u011fi de budur; \u201cf\u0131k\u0131h\u201d\u0131n y\u00fcr\u00fcyen h\u00e2li de b\u00f6yle olur\u2026 Yoksa ezbere \u00f6l\u00e7\u00fc tekerlemecili\u011fi ve kuru kal\u0131p bilgilerinin kli\u015feler halinde tekrar\u0131 ile de\u011fil\u2026 Zaman\u0131n ihtiya\u00e7lar\u0131na g\u00f6re fetva vermek, \u0130sl\u00e2m diyalekti\u011fini bilmekle m\u00fcmk\u00fcn ancak\u2026 T\u0131pk\u0131 zaman\u0131n \u0130sl\u00e2m diyalekti\u011fini bilen\u0130m\u00e2m- Gaz\u00e2li Hazretleri, Ebussuud Efendi ve di\u011fer ger\u00e7ek ulemas\u0131n\u0131n verdi\u011fi fetvalar gibi\u2026 Zamanlar\u0131nda, \u0130sl\u00e2m anlay\u0131\u015f\u0131n\u0131 y\u00fcr\u00fctm\u00fc\u015fler, z\u0131tlar\u0131ndan ay\u0131rm\u0131\u015flar, tehlikelerden-sap\u0131kl\u0131klardan korumu\u015flar\u2026<\/p>\n
Zaman\u0131n ihtiya\u00e7lar\u0131na ve yeni \u00e7\u0131kan meselelere g\u00f6re fetva-yorum verme zaruretinden -ki, Salih Mirzabeyo\u011flu\u2019nun \u201cTevil ve T\u00e2bir Ehli\u201d oldu\u011funu s\u00f6ylemi\u015ftik- dolay\u0131 sonraki uleman\u0131n fetvas\u0131, \u00f6nceki ulemadan daha ge\u00e7erlidir. \u00c7\u00fcnk\u00fc \u201ch\u00e2l\u201de en yak\u0131n ve uygun olan\u0131 onlard\u0131r ve ge\u00e7mi\u015fi de i\u00e7lerinde bar\u0131nd\u0131rmaktad\u0131r. \u201cZaman\u0131n sahibi\u201d meselesi\u2026 Mehdi meselesi\u2026 Keza \u0130m\u00e2m- Gaz\u00e2li Hazretlerinin \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u0131 da, zamane f\u0131k\u0131h\u00e7\u0131lar\u0131n\u0131 yerden yere vurarak ve zamane sap\u0131klar\u0131n\u0131 bir bir temizleyerek billurla\u015fm\u0131\u015ft\u0131r\u2026\u0130m\u00e2m- Gaz\u00e2li Hazretleri en ba\u015fta, devrinin donukla\u015fan f\u0131k\u0131h\u00e7\u0131lar\u0131na kar\u015f\u0131 \u00e7\u0131km\u0131\u015f ve ayr\u0131k otlar\u0131n\u0131 \u0130sl\u00e2m arsas\u0131ndan temizleyerek zaman\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zm\u00fc\u015ft\u00fcr\u2026\u0130m\u00e2m- Gaz\u00e2li Hazretlerinin tavr\u0131, \u0130sl\u00e2m diyalekti\u011fini bilmenin ve ilmi de ona g\u00f6re s\u0131ralaman\u0131n usul\u00fc, metodudur\u2026 K\u0131saca s\u00f6ylersek, \u0130sl\u00e2m diyalekti\u011fi bilinmedi mi, \u0130sl\u00e2m g\u00fcme gitti demektir, \u00f6l\u00e7\u00fcler a\u011f\u0131zlarda \u00f6l\u00fc bilgiler h\u00e2line geldi, demektir. Demek ki, sadece ilim yeterli olmuyor, ilmin de murad\u0131 olan, \u0130sl\u00e2m diyalekti\u011fi, hikemiyat\u0131, siyaseti ve b\u00e2t\u0131n\u0131 gerekiyor; \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f gerekiyor\u2026<\/p>\n
B\u00fct\u00fcn ilimlerin sultan\u0131 f\u0131k\u0131ht\u0131r\u2026 Hem z\u00e2hiri, hem b\u00e2t\u0131ni taraf\u0131 olmas\u0131 gerek f\u0131k\u0131h\u00e7\u0131n\u0131n\u2026 B\u00e2t\u0131n taraf\u0131 g\u00f6renler \u00fcst tabaka\u2026 Daha sonra reyleriyle i\u015ftirakte bulunanlar\u2026 Sonra anlayanlar\u2026 Anlayan\u0131 anlayanlar\u2026 Taklid edenler\u2026 Herkes yerini bilmeli \u00f6nce\u2026<\/p>\n
\u201cF\u0131k\u0131h\u00e7\u0131, jandarmad\u0131r\u201d dedik\u2026 F\u0131k\u0131h\u00e7\u0131, \u0130sl\u00e2m binas\u0131n\u0131 b\u00fct\u00fcn tehlikelerden korur\u2026 \u0130sl\u00e2m binas\u0131n\u0131n b\u00fct\u00fcn \u201ci\u00e7\u201d ve \u201cd\u0131\u015f\u201d tehditlerden, b\u00fct\u00fcn bidat-ayr\u0131l\u0131k tohumlar\u0131ndan, \u201cdo\u011fru yol-kurtulu\u015f yolu\u201d anlay\u0131\u015f\u0131 sapmalar\u0131ndan korur\u2026<\/p>\n
Dini de\u011fi\u015ftirmeye, bozmaya, reforme etmeye \u00e7al\u0131\u015fan, hak mezhepleri tan\u0131maz m\u00fc\u00e7tehid taslaklar\u0131, be\u015finci kol gibi \u00e7al\u0131\u015fan din y\u0131k\u0131c\u0131lar\u0131d\u0131r, din kisvesi alt\u0131nda dini y\u0131kmaya \u00e7al\u0131\u015fan, \u0130sl\u00e2m d\u00fc\u015fman\u0131 mihraklara hizmet veren ve dinini d\u00fcnyal\u0131k i\u00e7in satan mevki ve koltuk heveslileridir. Kuru ak\u0131lc\u0131 ve dini i\u00e7ten y\u0131k\u0131c\u0131 bu reformist ve mezhepsiz grubun en haz etmedi\u011fi ve en d\u00fc\u015fman olduklar\u0131 yol, BD-\u0130BDA \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u0131n\u0131n \u201cS\u00fcnnet ve Cemaat Ehli\u201d tabirinin \u00e7er\u00e7eveledi\u011fi yoludur\u2026<\/p>\n
BD-\u0130BDA \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131, \u201cS\u00fcnnet ve Cemaat Ehli\u201d yolunun \u00e7a\u011f\u0131m\u0131zdaki zinciridir; birbirine eklenen halkalar h\u00e2lindeki \u201cF\u0131rka-\u0131 Naciye-Kurtulu\u015f Yolu\u201d \u00e7izgisinin son halkas\u0131d\u0131r. B\u00fcy\u00fck F\u00e2kih \u0130m\u00e2m-\u0131 Azam Ebu Hanife\u2019nin \u00f6zl\u00fc tarifiyle f\u0131k\u0131h, \u201cki\u015finin lehte ve aleyhte olan \u015feyleri fehmetmesi (anlamas\u0131)\u201d oldu\u011funa g\u00f6re, \u201cKurtulu\u015f Yolu\u201d \u00e7izgisi \u00fczerinde lehimize ve aleyhimize olanlar\u0131 belirten BD-\u0130BDA \u0130sl\u00e2ma Muhatap Anlay\u0131\u015f\u0131\u2019n\u0131 kavramam\u0131z, din\u00ee bir vecibe olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar\u2026 \u201c\u0130sl\u00e2ma muhatap anlay\u0131\u015f\u201d olmazsa, lafta \u201cKurtulu\u015f Yolu\u201d ba\u011fl\u0131s\u0131 oluruz ve \u201cS\u00fcnnet ve Cemaat Ehli\u201dne eklenen halka olamay\u0131z\u2026 \u201cEhl-i S\u00fcnnet\u201d oldu\u011funu s\u00f6yleyip k\u00fcfre \u00e7e\u015fni olan gruplar buna mis\u00e2ldir\u2026<\/p>\n
\u0130tik\u00e2di ve ameli mezhepler \u201cHak Mezhepler\u201d olarak billurla\u015fm\u0131\u015ft\u0131r, itikad\u00ee ve amel\u00ee mezhepler sa\u011flam bir \u015fekilde \u00e7er\u00e7evelenmi\u015ftir; dolay\u0131s\u0131yla\u00a0 yeni bir i\u00e7tihada gerek yoktur\u2026 \u00c7a\u011f\u0131m\u0131zda \u0130sl\u00e2m\u2019\u0131n tekrar ye\u015fertilmesi, m\u00fctefekkirler-f\u00e2kihler eliyle olabilecektir ancak\u2026 Muhatap anlay\u0131\u015f\u0131n yenilenmesi; diyalektik, estetik, ahl\u00e2k, siyaset vesair mevzular\u0131n k\u00fcll\u00ee bir bak\u0131\u015fla \u00f6l\u00e7\u00fclendirilmesi, \u0130sl\u00e2m\u2019\u0131n hakikatine nisbetle yorumlanmas\u0131 ve bunun sistemati\u011finin kurulmas\u0131\u2026<\/p>\n
Din\u00ee \u00f6l\u00e7\u00fcler k\u0131yamete kadar b\u00e2kidir; il\u00e2h\u00ee koruma alt\u0131ndad\u0131r. Fakat sual ve mesele \u015fudur: \u00d6l\u00e7\u00fcler yerli yerinde, ama \u00f6l\u00e7\u00fclere bakan g\u00f6z nerede?.. \u0130sl\u00e2m, ama hangi \u0130sl\u00e2m?.. 73 F\u0131rka var, \u201cKurtulu\u015f Yolu\u201d hangisi?.. Her m\u00fcsl\u00fcman\u0131n cevab\u0131n\u0131 aramas\u0131 gereken soru\u2026 \u00c7a\u011f\u0131m\u0131zdaki M\u00fcsl\u00fcmanlar\u0131n as\u0131l sorunu \u201c\u0130sl\u00e2ma Muhatap Anlay\u0131\u015f\u201d zaruretinin idrak edilip bunun \u00f6z\u00fcmsenmesidir\u2026 \u0130sl\u00e2m tek, fakat ak\u0131l say\u0131s\u0131nca yol \u00e7ok; Do\u011fru Yol hangisi?.. Tekrar edersek, \u00e7a\u011f\u0131m\u0131zda M\u00fcsl\u00fcman\u0131n as\u0131l soru ve sorunu budur\u2026<\/p>\n
Her \u00e7a\u011fda de\u011fi\u015fik karakterde olan k\u00fcf\u00fcr-bid\u2019at propagandas\u0131n\u0131 etkisiz h\u00e2le getirecek ve \u00f6l\u00e7\u00fcleri \u00f6l\u00e7\u00fclerin istedi\u011fi \u015fekilde yorumlayacak \u201c\u00f6l\u00e7\u00fclendirme \u00f6l\u00e7\u00fcleri\u201d l\u00e2z\u0131m bize, y\u00fczy\u0131l \u0130sl\u00e2m diyalekti\u011fi l\u00e2z\u0131m bize\u2026 \u0130\u015fte \u0130BDA Mimar\u0131 m\u00fctefekkir Salih Mirzabeyo\u011flu da burada devreye giriyor ve BD-\u0130BDA \u0130sl\u00e2ma muhatap anlay\u0131\u015f sistemiyle jandarma g\u00f6revini yerine getiriyor; f\u00e2kihlik g\u00f6revini yerine getiriyor. \u0130\u015fte ger\u00e7ek ulema da bu \u201canlay\u0131\u015f\u201d \u00e7er\u00e7evesinde do\u011far\u2026<\/p>\n
F\u0131k\u0131h\u00e7\u0131 jandarmad\u0131r; eline al\u0131nca kitab\u0131 meselenin nereden geldi\u011fini g\u00f6r\u00fcp, yerini g\u00f6sterir. \u00c7a\u011f\u0131m\u0131z\u0131n yeni meseleleri i\u00e7in BD-\u0130BDA K\u00fclliyat\u0131 da re\u00e7ete mahiyetinde ba\u015fvurulacak kaynakt\u0131r, bak\u0131lacak mahaldir\u2026 \u0130BDA, bak\u0131lan yer olmu\u015ftur, ba\u015fkas\u0131na bakacak de\u011filiz! \u0130BDA mihrak\u0131n\u0131n boy \u00f6l\u00e7\u00fcs\u00fcn\u00fc aziz tutup, \u00f6l\u00e7\u00fcn\u00fcn de ondan oldu\u011funu bilmek zorunday\u0131z\u2026 Telkinle al\u0131nan\u0131 tahkikle bulmak, zevken ve tahk\u00eeken idrak etmek\u2026<\/p>\n
\u201cBak\u0131lacak yer\u201din \u00f6nemi a\u00e7\u0131s\u0131ndan Hyman R\u0131ckover\u2019in \u015fu s\u00f6z\u00fcn\u00fc aktarmak istiyorum: \u201cB\u00fcy\u00fck beyinler fikirleri, orta beyinler olaylar\u0131, k\u00fc\u00e7\u00fck beyinler ise ki\u015fileri konu\u015fur.\u201d<\/p>\n
Her \u00e7a\u011f\u0131n karakteri ayr\u0131 ve ulemas\u0131n\u0131n da \u00e7a\u011f\u0131n gerekli i\u015fleriyle u\u011fra\u015fmas\u0131 \u015fart\u2026 Ger\u00e7ek uleman\u0131n, ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131n fikr\u00ee, siyas\u00ee, asker vs. mevzu ve meseleleriyle u\u011fra\u015fmas\u0131 \u015fart\u2026 B\u00f6yle bir i\u015fi de, \u00e7a\u011f\u0131n meselelerinin karma\u015f\u0131kl\u0131\u011f\u0131na ve i\u00e7 i\u00e7e girmi\u015f olmas\u0131na nazaran \u201ck\u00fcll\u00ee bir anlay\u0131\u015fa\u201d sahip olanlar yapabilir\u2026 \u0130\u015fin ruhunu ve \u00f6z\u00fcn\u00fc anlamayan ve \u201cilm-i f\u0131k\u0131h\u201d\u0131n k\u0131\u015fr\u0131nda kalan ezberciler, \u201ckitap y\u00fckl\u00fc merkep\u201d tarifine girer ancak; ger\u00e7ek ulema s\u0131n\u0131f\u0131na girmez.<\/p>\n
\u0130sl\u00e2m arsas\u0131n\u0131n ye\u015fertilmesi, ancak \u201ck\u00fcll\u00ee bir anlay\u0131\u015fa\u201d sahip olanlarca yap\u0131labilir\u2026 \u00c7a\u011f\u0131n\u0131n mevzu ve meselelerini \u0130sl\u00e2m\u00ee anlay\u0131\u015f \u00e7er\u00e7evesinde \u00e7\u00f6zen ve sistem \u00e7ap\u0131nda ortaya koyan, fikirle fiili meczeden fak\u00eeh-m\u00fctefekkirden bahsediyoruz, \u0130lm-i led\u00fcn sahibi zattan bahsediyoruz, l\u00e2 din\u00ee mevzular\u0131 bile dine nisbet edenden; her \u015feyi \u201cTevhid s\u0131rr\u0131\u201dnda toplayan \u201cifrat halde tecrit\u201d sahibinden, \u201cmehd\u201d vas\u0131fl\u0131 marifet sahibinden bahsediyoruz\u2026 \u201cKelam ve m\u00e2n\u00e2 toplay\u0131c\u0131s\u0131\u201d zattan bahsediyoruz\u2026 \u0130sl\u00e2m tasavvufu \u00f6n\u00fcnde Bat\u0131 tefekk\u00fcr\u00fcn\u00fc hesaba \u00e7ekip s\u0131\u00e7rama tahtas\u0131 yapandan, akl\u0131n da hakk\u0131n\u0131 vererek ruhu tekrar taht\u0131na oturtandan bahsediyoruz\u2026 Ger\u00e7ek ilmiye s\u0131n\u0131f\u0131 da bu anlay\u0131\u015f \u00e7er\u00e7evesinde do\u011far, bu anlay\u0131\u015f \u00e7evresinde yerini bulur\u2026 Ger\u00e7ek uleman\u0131n vasf\u0131 bu; yoksa bizdeki goygoycuya ulemadan, f\u0131k\u0131h \u00f6l\u00e7\u00fclerini kuru kuruya geveleyen cahiller s\u00fcr\u00fcs\u00fcnden, \u201cemsile-bina\u201d okutmaktan, \u201cicar\u0131 seleme\u2026\u201d bahislerini ezberlemekten ba\u015fka bir meseleye kafas\u0131 basmayan ve kendini de \u201culema\u201d zanneden garibanlardan bahsetmiyoruz\u2026<\/p>\n
\u0130lm-i led\u00fcn\u2026 Marifet\u2026 Allah\u2019tan ilham yoluyla m\u00e2n\u00e2lar dev\u015firme\u2026 Yeni fikir ve \u0130lhamlara gebe olmak\u2026 S\u00fcrekli yenili\u011fi i\u00e7inde e\u015fya ve hadiseleri zapt ve teshir g\u00f6revini ilm-i led\u00fcn sahibi f\u00e2kih Salih Mirzabeyo\u011flu yerine getiriyor; benzersiz fikriyat\u0131yla, sistematik d\u00fc\u015f\u00fcncesiyle, \u00e7a\u011f\u0131m\u0131z\u0131n \u201ci\u00e7\u201d ve \u201cd\u0131\u015f\u201d meselelerine \u00e7\u00f6z\u00fcmler getiren diyalekti\u011fi, siyaseti ve stratejisi ile\u2026 K\u00fcfre galebe \u00e7almas\u0131n\u0131n yol ve vas\u0131talar\u0131d\u0131r bunlar\u2026 M\u00fctefekkir\u2026 F\u00e2kih\u2026 M\u00fcteferris (anlay\u0131\u015fl\u0131)\u2026 M\u00fcteveffik (\u00fcst\u00fcn)\u2026<\/p>\n
\u015eeriat\u0131n kayna\u011f\u0131ndan istinbat\u0131 (h\u00fck\u00fcm \u00e7\u0131karmay\u0131) meleke haline getirmi\u015f ki\u015fi; f\u00e2kih bu\u2026 Olmayan\u0131 ortaya \u00e7\u0131karan, istinbat\u2026 Gizli ilmi ortaya \u00e7\u0131karan; dindeki gizlilikleri ortaya \u00e7\u0131karan\u2026 \u0130cm\u00e2l yollu (toplu) olan marifeti tafsile getiren ve nazariyattan zaruriyata \u00e7\u0131karan\u2026 \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131 yenileyen \u2026 B\u00e2t\u0131n ilimde yeni bir anlay\u0131\u015f\u2026 Led\u00fcn ilmi oluyor, \u00fcveys\u00ee de denir\u2026 F\u00e2kihlerin led\u00fcn ilmi var\u2026 \u201cB\u00e2t\u0131n hissesiyle zahirde\u201d ger\u00e7ekle\u015febilece\u011fi gibi, \u201czahir hissiyle b\u00e2t\u0131nda\u201d da ger\u00e7ekle\u015febilir. Birinciye \u0130m\u00e2m-\u0131 Azam Hazretleri, ikinciye \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Hazretleri misal\u2026 \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Hazretleri f\u00e2kih ve m\u00fc\u00e7tehid\u2026 Fakat \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Hazretleri yeni bir mezhep kurmuyor, yenileyicili\u011fini Hanef\u00ee mezhebi \u00fczerine bina ediyor; anlay\u0131\u015f\u0131 yeniliyor, mezhebi yenilemeye gerek yok\u2026 O zamana kadar her \u015fey \u201cvahdet-i v\u00fccut\u201dla \u00e7\u00f6z\u00fcl\u00fcyordu, ikinci bin yenileyici \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Hazretleri geliyor, \u201cvahdet-i v\u00fccut\u201du \u201cvahdet-i \u015fuhut\u201d olarak yorumluyor, yeniliyor\u2026<\/p>\n
Gizlilikleri ara\u015ft\u0131ran ve ortaya \u00e7\u0131karan, yani istinbat eden denince Salih Mirzabeyo\u011flu\u2019nun bir ba\u015fka ismi olan \u201cHafiye\u201d \u00e7a\u011fr\u0131\u015f\u0131m yap\u0131yor\u2026 R\u00fcyalar\u0131n izinde, tabirlerin pe\u015finde sevgilisi Ufuk\u2019u (Necip Faz\u0131l) arayan Hafiye\u2019nin Ufuk\u2019un \u201csana bir takdim yaz\u0131m olacak, b\u00fct\u00fcn h\u00fcviyetinle g\u00f6r\u00fcneceksin!\u201ddedi\u011fi yaz\u0131s\u0131n\u0131 bulu\u015fu\u2026 Ve o yaz\u0131dan kimli\u011fini \u0131\u015f\u0131ldatan ve \u00e7a\u011f\u0131m\u0131z\u0131n bir \u00e7ok meselesine \u0131\u015f\u0131k tutan yepyeni eserler do\u011fuyor; \u201c\u0130stikb\u00e2l \u0130sl\u00e2m\u0131nd\u0131r\u201d\u0131n \u201cnas\u0131l\u201d ve \u201cni\u00e7in\u201di, ruh\u00ee roman 6 ciltlik \u201cTilki G\u00fcnl\u00fc\u011f\u00fc\u201dvs. vs.<\/p>\n
Y\u00fczy\u0131l \u0130sl\u00e2m diyalekti\u011fi kurucusu m\u00fctefekkir Salih Mirzabeyo\u011flu \u015f\u00f6yle diyor \u201cNecip Faz\u0131lla Ba\u015f ba\u015fa\u201d adl\u0131 eserinde: \u201c\u0130m\u00e2n, diyalektiklerin \u00e7elmesine tak\u0131lmama davas\u0131d\u0131r.\u201d Bir \u00e7ok insan, basit hadiselerde bile, iman\u0131n\u0131 g\u00fc\u00e7lendirece\u011fine diyalektiklerin \u00e7elmesine tak\u0131l\u0131r kal\u0131r. Sistem \u00e7ap\u0131ndaki \u201c\u0130sl\u00e2ma muhatap anlay\u0131\u015f\u201d, \u00e7a\u011f\u0131n \u00e7e\u015fitli fitne ve fesat fikirleri kar\u015f\u0131s\u0131nda iman\u0131m\u0131z\u0131, itikad\u0131m\u0131z\u0131, amelimizi her \u015feyimizi koruyand\u0131r. D\u00fc\u015f\u00fcnceler \u00fczerinde dondurucu kutup r\u00fczgarlar\u0131 ve kavurucu sahra \u00e7\u00f6lleri eserken; idrakler i\u011fdi\u015f edilmeye, \u0130sl\u00e2m anlay\u0131\u015f\u0131 \u00e7e\u015fitli \u015fer mihraklar\u0131 taraf\u0131ndan buland\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131rken, sistem \u00e7ap\u0131ndaki bu anlay\u0131\u015f\u0131, yani BD-\u0130BDA \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131n\u0131 ku\u015fanmam\u0131z din\u00ee bir \u015fartt\u0131r, f\u0131kh\u00ee ve itikad\u00ee bir \u015fartt\u0131r. \u00c7\u00fcnk\u00fc i\u015f itikad\u0131m\u0131za kadar gelip dayanmaktad\u0131r. \u00d6yle ki, \u201c\u0130sl\u00e2m, ilim ve akla uygundur!\u201d demek, \u201c\u0130sl\u00e2m liberalizm\u201d demek, \u201c\u0130sl\u00e2m sosyalizmi\u201d demek, \u201c\u0131l\u0131ml\u0131 \u0130sl\u00e2m\u201d demek, iman ve itikad\u0131m\u0131z tehlike alt\u0131nda demektir; diyalektiklerin \u00e7elmesini tak\u0131l\u0131p, iman\u0131m\u0131z gitti, demektir. Demek ki, \u0130sl\u00e2ma muhatap anlay\u0131\u015f ve bunun diyalektik \u00f6l\u00e7\u00fcleri olmad\u0131 m\u0131, diyalektiklerin \u00e7elmesine tak\u0131l\u0131p, iman\u0131m\u0131za kadar tehlike alt\u0131na gireriz\u2026<\/p>\n
Kur\u2019an ve Hadis\u2019te bulunmayan meseleler hakk\u0131nda sahab\u00ee i\u00e7tihatta bulunurken \u201cmuhatap anlay\u0131\u015f\u201d tecelli ediyor; sahabilerin ard\u0131ndan gelenler i\u00e7in de \u201cmuhatap anlay\u0131\u015f\u201d, \u201colmas\u0131 gereken\u201d oluyor\u2026 Birbirine eklenen halkalar h\u00e2linde Do\u011fru Yol anlay\u0131\u015f\u0131n\u0131n tecellisi, \u0130sl\u00e2m\u2019\u0131n yen zaman ve mek\u00e2n tecellilerinde y\u00fcr\u00fcmesi, p\u0131ht\u0131la\u015fmas\u0131, billurla\u015fmas\u0131\u2026 Her neslin \u00dcmmetlik bilincinin tecellisi, e\u015fya ve hadiseler zeminine \u0130sl\u00e2m\u0131n Tatbik Fikri\u2026 \u201c\u0130sl\u00e2ma Muhatap Anlay\u0131\u015f\u201d bu\u2026<\/p>\n
\u0130BDA, Mutlak Fikre nisbetle Vas\u0131ta Sistemidir, Tatbik Fikridir; yani kulun memuriyeti gere\u011fi haz\u0131rlanm\u0131\u015f yeni bir dildir\u2026 Her d\u00fcnya g\u00f6r\u00fc\u015f\u00fc yeni bir dildir ve dili belirler\u2026 Yeni bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn anlam\u0131 ise derhal anla\u015f\u0131lmaz. Bu yeni dilin vokab\u00fclerini (s\u00f6zl\u00fc\u011f\u00fcn\u00fc) ve sentaks\u0131n\u0131 (s\u00f6z dizimini) \u00f6\u011frendikten sonra anlayabiliriz ancak\u2026 \u0130lmihalimiz bunu \u00f6\u011frenmek olmal\u0131\u2026 Zaman\u0131m\u0131zda bize laz\u0131m olan fikirler, b\u00fct\u00fcn h\u00e2linde bu d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn i\u00e7inde mevcut; lehimize ve aleyhimize olan \u015feyler, dost ve d\u00fc\u015fman kutuplar\u0131\u2026 Hayat\u0131 \u0131skalamak istemiyorsak, sakat ve sapk\u0131n anlay\u0131\u015flara d\u00fc\u015fmek istemiyorsak, Kurtulu\u015f Yolu \u00e7izgisinden zerrece ayr\u0131lmak istemiyorsak, ilm-i led\u00fcn sahibi f\u00e2kih-m\u00fctefekkir Salih Mirzabeyo\u011flu\u2019nu ve fikirlerini tan\u0131mak, tan\u0131mlamak ve b\u00fcnyele\u015ftirmek zorunday\u0131z\u2026<\/p>\n
\u0130BDA Diyalekti\u011finden, \u201cmuhakeme usul\u00fc prensiplerimiz\u201d: \u201cRuh\u00e7uluk, Keyfiyet\u00e7ilik, \u015eahsiyet\u00e7ilik, Ahl\u00e2k\u00e7\u0131l\u0131k, Milliyet\u00e7ilik, Sermaye ve M\u00fclkiyette Tedbircilik, Cemiyet\u00e7ilik, Nizamc\u0131l\u0131k, M\u00fcdahalecilik.\u201d<\/p>\n
Muhtevas\u0131 ve birbiriyle irtibat\u0131 bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn diliyle doldurulmu\u015f \u201cmuhakeme usul\u00fc prensiplerimiz\u201di ba\u015fl\u0131klar halinde verdikten sonra, b\u00f6ylesi prensiplerden ve sistemli d\u00fc\u015f\u00fcnceden uzak uyduruk uleman\u0131n sakat ak\u0131l y\u00fcr\u00fctmesine bir misal: \u0130lahiyat\u00e7\u0131 bir sap\u0131k \u201clik\u00f6r caizdir!\u201d diyor\u2026 Halbuki bir bidon suya iki damla sidik damlat\u0131l\u0131rsa i\u00e7mezsin, ikrah gelir\u2026 M\u00fcminin haramdan ka\u00e7\u0131\u015f\u0131 b\u00f6yledir!.. Ger\u00e7ek f\u00e2kih\u2019in \u0130sl\u00e2m\u00ee tahass\u00fcs ve tefekk\u00fcr\u00fc b\u00f6yledir; \u0130sl\u00e2m binas\u0131na en ufak bir pisli\u011fi sokmaz!..<\/p>\n
F\u00e2kih i\u00e7in, Arap\u00e7a bilmek de \u015fart de\u011fil, m\u00fcfessir ya da muhaddis olmak da \u015fart de\u011fil\u2026 \u201cK\u00fcll\u00ee bir anlay\u0131\u015f\u201da sahip olmas\u0131 yeter idrak ve irfan ehli olmas\u0131 yeter\u2026 Marifetullaha sahip olandan, i\u015fin \u00f6z\u00fcn\u00fc kavrayandan, kal\u0131p bilgisi beklenmez\u2026 \u0130lmin sat\u0131rlarda de\u011fil, sad\u0131rlarda (g\u00f6\u011f\u00fcslerde) oldu\u011funu ve ilmin edep demek oldu\u011funu biliyoruz\u2026 Davan\u0131n a\u015fk\u0131, vecdi, diyalekti\u011fi, esteti\u011fi, dost ve d\u00fc\u015fman kutuplar\u0131 i\u015faretlenmeden, \u201c\u00f6l\u00e7\u00fclendirme \u00f6l\u00e7\u00fcleri\u201d billurla\u015fmadan nas\u0131l edep \u015fart\u0131 yerine gelir?\u0130m\u00e2m- Gaz\u00e2li Hazretlerine soruyorlar: \u201cF\u0131k\u0131h i\u00e7in ne kadar hadis bilmeli?\u201d\u2026 \u201cBilmeyi bilecek kadar\u201d diye cevapl\u0131yor\u0130m\u00e2m- Gaz\u00e2li Hazretleri\u2026 Mal\u00fbmatfuru\u015fluktan, kitap y\u00fckl\u00fc merkeplikten, \u00f6l\u00e7\u00fcleri papa\u011fanvar\u00ee tekrarlamaktan bahsetmiyoruz; \u201ck\u00fcll\u00ee bir anlay\u0131\u015f\u201dtan, \u00e7a\u011f\u0131n meselelerine kar\u015f\u0131 \u0130sl\u00e2m diyalekti\u011fini s\u0131ralamaktan, \u00f6ncelikleri tesbit etmekten illeti ve maraz\u0131 tedavi etmekten bahsediyoruz\u2026<\/p>\n
Amerika\u2019n\u0131n \u201c\u0131l\u0131ml\u0131 \u0130sl\u00e2m\u201d projesine uyanlar\u0131 hakl\u0131 olarak \u201chainlikle\u201d su\u00e7layan Pakistanl\u0131 \u00e2lim Yusuf el Kardav\u00ee, \u201cyeni bir f\u0131k\u0131h gerek\u201d diyor\u2026 \u0130\u015fte \u0130BDA Mimar\u0131 m\u00fctefekkir Salih Mirzabeyo\u011flu\u2019nu yapt\u0131\u011f\u0131 da bu, yeni bir \u201cf\u0131k\u0131h\u201d ve bunun e\u015fya ve hadiselere tatbiki\u2026 Fikir, aksiyon ve sanat mihrak\u0131 m\u00fctefekkir Salih Mirzabeyo\u011flu, benzersiz fikriyat\u0131yla \u0130sl\u00e2m f\u0131kh\u0131na da canl\u0131l\u0131k getiriyor, \u00e7a\u011f\u0131n\u0131n mes\u2019ul\u00fc ve \u015fahidi olarak\u2026 Bu mevzu o kadar m\u00fchim; \u00e7\u00fcnk\u00fc\u00a0 \u201c\u0130sl\u00e2m olma\u201d ile \u201c\u0130sl\u00e2m f\u0131kh\u0131\u201d ayn\u0131 \u015fey demek\u2026<\/p>\n
M\u00fctefekkir Salih Mirzabeyo\u011flu, hi\u00e7bir mevzu ve meseleye arkas\u0131n\u0131 d\u00f6nm\u00fcyor, diyalekti\u011finin ve fikrinin pen\u00e7esine alamayaca\u011f\u0131 hi\u00e7bir mevzu yok; \u00e7a\u011f\u0131n karma\u015f\u0131k meselelerine ve ruhlarda kama\u015fmaya yol a\u00e7acak propagandalar ve \u201czihin y\u00f6nlendirme\u201d \u00e7abalar\u0131na kar\u015f\u0131 \u0130sl\u00e2m\u2019\u0131n Do\u011fru Yol anlay\u0131\u015f\u0131n\u0131 billurla\u015ft\u0131rmas\u0131, \u00f6rg\u00fcle\u015ftirmesi\u2026 Zihinlerdeki bulan\u0131kl\u0131\u011f\u0131n giderilmesi ve \u0130sl\u00e2m\u2019\u0131n berrak anlay\u0131\u015f\u0131n\u0131n yerle\u015ftirilmesi\u2026 \u0130sl\u00e2m binas\u0131 \u201ci\u00e7\u201d ve \u201cd\u0131\u015f\u201d tehditlerden en \u00e7ok ancak b\u00f6yle korunabilir ve \u0130sl\u00e2m\u00ee dirili\u015f ancak b\u00f6yle sa\u011flanabilir. Uyduruk uleman\u0131n, sahte sofinin, s\u00f6zde m\u00fc\u00e7tehid ve yenileyicinin ve ucuz siyasetinin gayret(!) ve \u00e7abalar\u0131yla (!) de\u011fil\u2026 D\u00fc\u015fman\u0131n \u201czihin y\u00f6nlendirme\u201d planlar\u0131na alet olan ferasetsiz, dirayetsiz, hikmetsiz, siyasetsiz, ilimsiz, edepsiz s\u00f6zde ulema, \u0130sl\u00e2m binas\u0131n\u0131 korumaz ancak y\u0131kar. \u0130sl\u00e2m\u2019\u0131n hakikatine nisbetle \u201czihin y\u00f6nlendirme\u201d de ancak \u201c\u0130sl\u00e2ma muhatap anlay\u0131\u015f\u201dla olur; d\u00fc\u015fman\u0131n \u201czihin y\u00f6nlendirme\u201d \u00e7abalar\u0131 da ancak b\u00f6yle bo\u015fa \u00e7\u0131kar\u0131l\u0131r\u2026 Faydal\u0131 zarur\u00ee varken, faydas\u0131z kolayda gezen ve \u0130sl\u00e2m\u2019\u0131 nefsinde ve \u00e7irkef a\u011f\u0131zlar\u0131nda karartan s\u00f6zde ve uyduruk ilmiye (!) s\u0131n\u0131f\u0131, \u0130sl\u00e2m\u2019\u0131 g\u00fc\u00e7lendirmez ve \u0130sl\u00e2ma hizmet etmez. Bilakis \u0130sl\u00e2m\u2019dan nemalan\u0131p post derdinde olanlar, \u0130sl\u00e2m\u2019\u0131n \u00f6ncelikle imha s\u0131n\u0131f\u0131ndad\u0131r.<\/p>\n
Uyduruk ulema, z\u00e2lim sultan kar\u015f\u0131s\u0131nda hakk\u0131 s\u00f6ylemedi\u011fi gibi, k\u00fcfre devaml\u0131 ho\u015fg\u00f6r\u00fc mesaj\u0131 g\u00f6nderir; gaza ve cihad\u0131n faziletlerinden hi\u00e7 bahsetmez. Ki, Allah Resul\u00fc, 27 gazaya kat\u0131lm\u0131\u015f ve 60\u2019dan fazla \u00e7eteyi sa\u011fa sola g\u00f6ndermi\u015fken; \u015fehidlik en \u00fcst\u00fcn mertebe olarak g\u00f6sterilmi\u015fken\u2026 Hepsi birbirinden sap\u0131k ve m\u00fc\u00e7tehid tasla\u011f\u0131 olan bu g\u00fcruh, \u0130sl\u00e2m binas\u0131n\u0131n temellerini oymaya bakar, \u0130sl\u00e2m binas\u0131n\u0131n i\u00e7ine fitne fesat tohumlar\u0131 ekmeye bakar\u2026<\/p>\n
Uyduruk ulema, \u0130sl\u00e2m\u2019\u0131n ba\u015ftanba\u015fa samimiyet oldu\u011funu bilmez, \u201cdin edeptir, edep ise hadlere riayettir\u201d \u00f6l\u00e7\u00fcs\u00fcn\u00fc bilmez\u2026 \u201c\u0130sl\u00e2m kalbin yolu\u201d oldu\u011funu ve kuru ak\u0131lla gidenlerin k\u00fcfre d\u00fc\u015fece\u011fini bilmez\u2026 \u0130sl\u00e2m \u201cs\u0131r idrak\u0131\u201d ve iman\u0131n da \u201czevken idrak\u201d oldu\u011funu bilmez\u2026 \u201cFaydas\u0131z ilimden Allah\u2019a s\u0131\u011f\u0131nmay\u0131\u201d bilmez\u2026 \u0130sl\u00e2m\u2019\u0131n \u201ckaal\u201d de\u011fil \u201ch\u00e2l\u201d oldu\u011funu bilmez\u2026 \u201cBir hadis bilmi\u015f olan, b\u00fct\u00fcn hadisleri bilmi\u015f gibidir!\u201d hadisinden hi\u00e7 anlamaz\u2026<\/p>\n
\u201cF\u0131kh\u201d\u0131n bug\u00fcn bilinen anlam\u0131n\u0131n ger\u00e7ek anlam\u0131ndan uzak oldu\u011funa dikkat \u00e7ekmek istiyoruz. Haliyle \u201cilm-i f\u0131k\u0131h\u201d\u0131n da, ger\u00e7ek fonksiyonundan uzak oldu\u011funu belirtiyoruz. Bu mevzu, f\u00e2kih Salih Mirzabeyo\u011flu\u2019nun \u201cSahabilerin Rol\u00fc\u00a0 ve M\u00e2n\u00e2s\u0131\u201d adl\u0131 eserinde,\u0130m\u00e2m- Gaz\u00e2li Hazretlerinden \u015f\u00f6yle g\u00f6steriyor:<\/p>\n
\u201cBug\u00fcn kim \u201cF\u00fcr\u00fb-u f\u0131k\u0131h\u201d\u0131n inceliklerini bilir ve onlarla fazla me\u015fgul olursa, ona \u201cf\u00e2kih\u201d derler. Halbuki Birinci As\u0131rda ahiret yolu ve \u201cnefsin afetlerinin incelikleri bilgileriyle\u201d amelleri bozan \u015feyleri (anlay\u0131\u015f ve itikad\u0131 bozan) bilmeye, d\u00fcnyal\u0131\u011fa k\u0131ymet vermeyip ahiret nimetlerine ba\u011flanma\u011fa ve kalbini Allah korkusunun kaplamas\u0131na \u201cF\u0131k\u0131h ilmi\u201d denirdi. Nitekim Allah, \u015fu ayette bunu a\u00e7\u0131k\u00e7a g\u00f6stermektedir:<\/p>\n
-\u201cDinde f\u00e2kih olup, kavim ve kabileleri d\u00f6nd\u00fc\u011f\u00fc zaman, onlar\u0131 korkutmalar\u0131 i\u00e7in.\u201d<\/p>\n
Korkutmak kendisiyle m\u00fcmk\u00fcn olan; i\u015fte bu, f\u0131k\u0131ht\u0131r\u2026 Yoksa f\u0131k\u0131h, \u201ct\u00e2lak, itak, li\u2019an, selem ve icare\u201d meselelerini bilmek de\u011fildir; \u00e7\u00fcnk\u00fc bu meselelerle ne \u00e7ekindirme ve ne de korkutma olur. Belki yaln\u0131z bunlarla u\u011fra\u015fmak, kalbin korkusunu azalt\u0131r ve kalbi karart\u0131r; nitekim sadece bunlarla u\u011fra\u015fanlarda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi\u2026 Bu gibiler hakk\u0131nda Allah \u015f\u00f6yle buyuruyor:<\/p>\n
-\u201cOnlar i\u00e7in kalbler var ki, o kalblerle anlamazlar.\u201d<\/p>\n
Buradaki \u201cf\u0131k\u0131h\u201d kelimesinden, \u201cfetvalar\u0131 anlamazlar\u201d de\u011fil, \u201cim\u00e2n\u0131n ne demek oldu\u011funu anlamazlar\u201d m\u00e2n\u00e2s\u0131 murat edilmi\u015ftir\u2026 \u201cF\u0131k\u0131h\u201d ve \u201cfehm-anlay\u0131\u015f\u201d kelimesi, l\u00fbgatta bir m\u00e2n\u00e2dad\u0131r. Araplar aras\u0131nda eski ve yeni \u015fivelerde ikisi de bir m\u00e2n\u00e2da konu\u015fulur:<\/p>\n
-\u201cBu ise, anlay\u0131\u015fl\u0131 bir kavim olmad\u0131klar\u0131ndand\u0131r.\u201d(59- Ha\u015fr:3)<\/p>\n
Allah\u2019tan korkular\u0131n\u0131n azl\u0131\u011f\u0131 ve insanlar\u0131n sald\u0131r\u0131lar\u0131n\u0131 b\u00fcy\u00fctmeleri, f\u0131k\u0131h azl\u0131klar\u0131na h\u00e2v\u00e2le ediliyor. Bak bakal\u0131m, bunlar\u0131n fakih olmamalar\u0131, fetvalar\u0131n \u00e7e\u015fitlerini bilmedikleri i\u00e7in mi, yoksa bizim anlatt\u0131\u011f\u0131m\u0131z\u0131 bilmedikleri i\u00e7in midir?.. Peygamber Efendimiz kendisini ziyarete gelen bir cemaat hakk\u0131nda f\u0131k\u0131h meselelerini de\u011fil, im\u00e2n, ahl\u00e2k ve amel esaslar\u0131n\u0131 \u00f6\u011fretmelerini ve iyi hasletlerini anlatmalar\u0131 \u00fczerine (\u201cbiz b\u00f6yle iyiyiz, \u015f\u00f6yle iyiyiz\u201d dememi\u015fler, hasletlerini anlat\u0131nca o m\u00e2n\u00e2 \u00e7\u0131k\u0131yor), \u201calimdirler, hak\u00eemdirler, f\u00e2kihdirler!\u201d buyurmu\u015ftur; halbuki bunlar\u0131n hi\u00e7 biri di\u011fer m\u00e2n\u00e2da f\u0131k\u0131h meselelerini bilmezlerdi. Z\u00fchr\u00ee Kabilesinden \u0130brahim o\u011flu S\u00e2d\u2019a (R.A), \u201cHangi \u015fehir halk\u0131 f\u00e2kihdir?\u201d, \u201cAllah\u2019tan daha \u00e7ok korkan\u201d diye cevap vermekle, f\u0131kh\u0131n neticesine i\u015faret etmi\u015ftir\u2026 \u00c7\u00fcnk\u00fc ilmin b\u00e2t\u0131n\u00ee neticesi fetva h\u00fck\u00fcmleri de\u011fil takvad\u0131r.\u201d<\/p>\n
Yukar\u0131daki al\u0131nt\u0131dan da anla\u015f\u0131laca\u011f\u0131 \u00fczere, \u201canlay\u0131\u015f\u201d m\u00e2n\u00e2s\u0131na gelen \u201cf\u0131k\u0131h\u201d geni\u015f bir kavramd\u0131r ve \u201cilm-i f\u0131k\u0131h\u201d\u0131 da kapsamaktad\u0131r. \u201cF\u0131kh\u201d\u0131n geni\u015f m\u00e2n\u00e2s\u0131 ve bu m\u00e2n\u00e2 sahibinin (f\u00e2kih) temin etti\u011fi f\u0131k\u0131h us\u00fbl\u00fc\u2026 \u00c7a\u011f\u0131m\u0131z\u0131n \u201cf\u00e2kih\u201dini i\u015faretledikten ve \u0130sl\u00e2m\u2019\u0131n jandarmal\u0131k g\u00f6revinin alt\u0131n\u0131 \u00e7izdikten sonra, \u201cf\u00e2kih\u201din getirdi\u011fi \u201cf\u0131k\u0131h us\u00fbl\u201d”n\u00fc bilmek \u015fart\u0131ndan bahsedebiliriz. \u0130sterseniz buna \u201cideolojik e\u011fitim\u201d de diyebilirsiniz; \u00e7a\u011f\u0131m\u0131zda ihtil\u00e2lin hem gayesi, hem vas\u0131tas\u0131 olan \u201cideolocya\u201d olmazsa olmaz bir \u015fart olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r\u2026 \u00c7\u00fcnk\u00fc daha \u00f6nce vurgulad\u0131\u011f\u0131m\u0131z gibi, \u201c\u0130sl\u00e2m f\u0131kh\u0131\u201d ile \u201c\u0130sl\u00e2m olma\u201d ayn\u0131 m\u00e2n\u00e2ya gelmektedir. \u00d6yle ya, neye inan\u0131yorsan, hangi fikir ve sistemi benimsiyorsan, o demeksin\u2026 Sel\u00e2met, yani \u201cfel\u00e2h-kurtulu\u015f\u201d ise ancak Do\u011fru Yol anlay\u0131\u015f\u0131yla m\u00fcmk\u00fcn\u2026<\/p>\n
Demek ki, BD-\u0130BDA \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131n\u0131 ezbere kuru kuru bilmek de\u011fil, onunla y\u00fcr\u00fcyece\u011fimiz bir fikir sistemi olarak \u015fuurla\u015ft\u0131rmak, b\u00fcnyele\u015ftirmek, bayrakla\u015ft\u0131rmak gerekiyor. \u201cDinci\u201d tan\u0131mlamas\u0131n\u0131 niye reddediyoruz; \u00e7\u00fcnk\u00fc \u0130sl\u00e2m bayrakla\u015ft\u0131r\u0131lacak, \u015fuurla\u015ft\u0131r\u0131lacak, \u00f6z\u00fcmlenecek bir inan\u00e7 sistemidir, meslek eki gibi yan\u0131nda ta\u015f\u0131nacak, mal\u00fbmatfuru\u015fluk edilerek sat\u0131lacak bir meta de\u011fildir. Dini bilgileri \u00a0pazarlayan ve baz\u0131 ucuz marifetlerle avam\u0131n \u00e7enesini d\u00fc\u015f\u00fcren bir \u201choca, \u00e2lim, \u015feyh vs.\u201d anlay\u0131\u015f\u0131 yoktur bizde\u2026 \u201c\u0130lmiyle \u00e2mil olmayanlar hel\u00e2ktad\u0131r\u201d \u00f6l\u00e7\u00fcs\u00fcn\u00fc biliyoruz. \u0130sl\u00e2m\u2019\u0131 bir meta olarak kullananlar din satand\u0131r ve bu m\u00e2n\u00e2da \u201cdinci\u201ddir ve asla dindar de\u011fildir\u2026 \u00dcstad\u2019\u0131n \u201cdin i\u015fbortac\u0131s\u0131\u201d t\u00e2birinde oldu\u011fu gibi\u2026<\/p>\n
\u201c\u0130sl\u00e2ma muhatap anlay\u0131\u015f\u201d sistemi ku\u015fan\u0131lmadan yeni bir ilmiye s\u0131n\u0131f\u0131 do\u011fmayaca\u011f\u0131ndan bahsettik\u2026 Yeni bir muhatap anlay\u0131\u015f olmazsa, ancak eski bilgilerin kuru tekrar\u0131 s\u00f6zkonusu olur, yeni mevzu ve meselelerin yorumlanmas\u0131 ve tatbiki s\u00f6zkonusu olamaz\u2026 Arap\u00e7a bilmekle de ulema olunamayaca\u011f\u0131ndan bahsettik. \u0130sl\u00e2mi kaynaklara bir oryantalistin de vukufiyeti olabilece\u011fi gibi, her Arap\u00e7a bilen m\u00fcfessir yada f\u00e2kih olamaz\u2026 Zay\u0131f hadisler kulland\u0131 diye \u0130mam-\u0131 Gazal\u00ee Hazretlerini ele\u015ftiren mezhepsiz ve bir o kadar da m\u00fc\u00e7tehid tasla\u011f\u0131 olan sap\u0131klar din y\u0131k\u0131c\u0131lar s\u0131n\u0131f\u0131ndad\u0131r. Biraz Arap\u00e7a bilen ve eline Kur\u2019an\u0131\u00a0 alan ahkam kesmeye ba\u015flad\u0131 m\u0131 oradan uzakla\u015fmal\u0131d\u0131r.<\/p>\n
Bizdeki s\u00f6zde ilmiye s\u0131n\u0131f\u0131 onba\u015f\u0131 k\u00fclt\u00fcrl\u00fc ve bir o kadar da edepsiz\u2026 Laik rejimin ilahiyat mamul\u00fc kuru ak\u0131lc\u0131 ve mezhepsiz\u00a0 bu g\u00fcruh, televizyon ve gazetelerde de boy g\u00f6sterirler, edepsizce ayet ve hadislere el atarlar\u2026 Din b\u00fcy\u00fcklerinin eserlerine el atman\u0131n \u015fu sekiz \u015fart\u0131ndan da habersizdirler\u2026 Salih Mirzabeyo\u011flu K\u00d6KLER adl\u0131 eserinde bu \u015fartlar\u0131 \u015f\u00f6yle veriyor:<\/p>\n
-(Din b\u00fcy\u00fcklerinin eserlerine el atmak, onlar\u0131 T\u00fcrk\u00e7e\u2019ye \u00e7evirmek, yani sahiplerinin ruhaniyetine b\u00fcr\u00fcn\u00fcp kendilerini T\u00fcrk\u00e7e konu\u015fmaya davet etmek c\u00fcretini g\u00f6sterebilmek i\u00e7in \u015fartt\u0131r: \u0130lim nizam\u0131, hikmet mizac\u0131, \u00fcst\u00fcn idrak ve intikal melekesi, zevk ve incelik mizac\u0131, a\u015fk ve edep tab\u2019\u0131, ha\u015fyet ve h\u00fcrmet \u00fcrpertisi, lisan ve \u00fcsl\u00fbp ustal\u0131\u011f\u0131\u2026 Art\u0131k d\u00fc\u015f\u00fcn\u00fcn Kur\u2019an ve hadise el atabilmek i\u00e7in insanda daha neler olmak l\u00e2z\u0131m, neler!)<\/p>\n
Adam ilimden ka\u00e7mak i\u00e7in f\u0131k\u0131h\u00e7\u0131 oluyor\u2026 Anlamad\u0131\u011f\u0131 i\u00e7in gidiyor, anlad\u0131\u011f\u0131 i\u00e7in de\u011fil\u2026 \u0130\u015fin kolay\u0131n\u0131 bulmu\u015f, adam ilimden ka\u00e7mak i\u00e7in atl\u0131yor kayna\u011fa, ayet ve hadisleri keyfine g\u00f6re s\u0131ral\u0131yor\u2026 \u0130mam-\u0131 Gazal\u00ee Hazretlerini sevmezler, \u00e7\u00fcnk\u00fc b\u00f6yle bir tefekk\u00fcr cehdi yok, Bat\u0131n Yolu-Kurtulu\u015f Yolu \u00e7ilesi yok adamlarda; ne ilimleri var, ne amelleri\u2026 Bat\u0131da sosyal ilimlere zeki olanlar, teknik ilimlere standart kafalar gider\u2026 Bizde tam tersi\u2026 Ne kadar vas\u0131f d\u0131\u015f\u0131 adam varsa \u0130sl\u00e2m\u00ee ilme gidiyor\u2026<\/p>\n
\u0130sl\u00e2m siyasetini bilmek de \u00e7ok m\u00fchim\u2026 \u00c7\u00fcnk\u00fc \u0130sl\u00e2m, siyas\u00ee \u00f6nderli\u011fine kavu\u015fmadan g\u00fc\u00e7lenemez ve iktidara gelemez\u2026 Zahir ve Bat\u0131n\u00a0 Ehli \u015eeyh Edebali, beylik s\u0131ras\u0131 olmamas\u0131na ra\u011fmen Osman Gazi\u2019yi Osmanl\u0131 Beyli\u011fine getirmek i\u00e7in ileri g\u00f6r\u00fc\u015fl\u00fc siyas\u00ee bir \u00e7aba g\u00f6stermi\u015ftir. Keza \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Hazretleri de iktidar\u0131 devirmi\u015f ve yenisini kurmu\u015f tam bir ink\u0131l\u00e2p\u00e7\u0131 idi. \u0130sl\u00e2m gayesi ve faydas\u0131n\u0131n nerede oldu\u011funu bilmek ve buna uygun siyaset izlemek ger\u00e7ek uleman\u0131n g\u00f6revidir. \u0130\u015fkence g\u00f6rmesine ra\u011fmen \u201cKur\u2019an mahluktur!\u201d demeyen \u0130mam-\u0131 Ahmed bin Hanbel\u2019i, Yavuz Sultan Selim\u2019in sayg\u0131yla arkas\u0131ndan gitti\u011fi \u015eeyh-\u00fcl \u0130slam \u0130bn-i Kemal Efendi, sultan\u0131 mahkemede aya\u011fa kalkmaya davet eden Molla Fenari ger\u00e7ek ulemaya misaldir\u2026<\/p>\n
Siyaset, \u201cfikri hayata ge\u00e7irmenin manivelas\u0131 ve sisteme ba\u011fl\u0131 bir \u015fube\u201d oldu\u011funa g\u00f6re, sisteme (BD-\u0130BDA \u0130sl\u00e2ma Muhatap Anlay\u0131\u015f) ba\u011fl\u0131 siyasetten bahsediyoruz\u2026 Aksi taktirde ba\u015fkalar\u0131n\u0131n siyasetinin fig\u00fcran\u0131 olma s\u00f6zkonusu; sisteme ba\u011fl\u0131 siyasetimiz olmad\u0131\u011f\u0131 zaman ne kadar kar\u015f\u0131 olsak da sonu\u00e7ta d\u00fc\u015fmanlar\u0131m\u0131za hizmet s\u00f6zkonusu\u2026 \u0130BDA fikir sisteminin her \u015feyden \u00f6nce bir \u201c\u015fuur s\u00fczgeci\u201d olu\u015fturdu\u011funu belirtelim, d\u00fc\u015fman\u0131n diliyle de\u011fil, kendi d\u00fcnya g\u00f6r\u00fc\u015f\u00fcm\u00fcz\u00fcn diliyle hadiseleri yorumlamak i\u00e7in\u2026 \u0130BDA Mimar\u0131, davan\u0131n aksiyon cephesini \u00f6rg\u00fcle\u015ftirdi\u011fi: \u201c\u0130deolocya ve \u0130htil\u00e2l\u201d adl\u0131 eserinde, sisteme muhalif de olsa \u201c\u015fuur s\u00fczgeci\u201d olu\u015fturmayan hareketlerin sisteme yarayaca\u011f\u0131na \u015f\u00f6yle i\u015faret ediyor:<\/p>\n
\u201cDo\u011fru d\u00fc\u015f\u00fcnce olmadan do\u011fru d\u00fc\u015f\u00fcnce faaliyeti olamayaca\u011f\u0131 gibi, yeni bir \u201c\u015fuur\u201d terkibi ifade eden sistem olmadan da \u201c\u015fuur\u201dun kendisini belirleyen unsurlar\u0131 ele\u015ftirmesiyle, giderek kendi \u201cyap\u0131 ve bi\u00e7imini\u201d ele\u015ftirmekle o \u015fuurun bak\u0131\u015f a\u00e7\u0131s\u0131 d\u0131\u015f\u0131na \u00e7\u0131k\u0131lamaz. K\u0131saca: \u015euurun kendini ele\u015ftirmesi de, ele\u015ftirdi\u011fi s\u00fczge\u00e7ten ge\u00e7mektir\u2026\u201d<\/p>\n
\u0130sl\u00e2m siyasetini bilmek dedik\u2026 \u201cSisteme ba\u011fl\u0131 siyaset\u201d\u2026 Tatbik Fikri (sistem) olmadan, tatbike dair yap\u0131lanlar bir m\u00e2n\u00e2 ifade etmez\u2026 \u0130sl\u00e2m\u2019\u0131 ayakta tutacak ve g\u00fc\u00e7lendirecek bir siyas\u00ee \u00e7izgi i\u00e7in, en k\u00fc\u00e7\u00fck \u00e7aplarda bile do\u011fru politika \u00f6neren \u201c\u0130sl\u00e2ma Muhatap Anlay\u0131\u015f\u201d sistemi gerek\u2026 \u201cSisteme ba\u011fl\u0131 siyaset\u201d dedik\u2026 F\u00e2kih, bu m\u00e2n\u00e2da siyaseti bilen ve belirleyendir\u2026<\/p>\n
\u0130sl\u00e2m siyasetini bilmeyen, \u0130sl\u00e2m binas\u0131n\u0131n i\u00e7ine onu imha edecekleri sokar\u2026 \u0130sl\u00e2m siyasetini bilme ile \u0130sl\u00e2m f\u0131kh\u0131n\u0131 bilme aras\u0131nda yak\u0131n ili\u015fki var; sisteme ba\u011fl\u0131 siyaset \u015fart\u0131ndan dolay\u0131\u2026 Demek ki, k\u00fcll\u00ee (b\u00fct\u00fcnc\u00fcl) anlay\u0131\u015fa sahip olmayan veya b\u00f6yle bir anlay\u0131\u015fa t\u00e2bi olmayanlar, \u0130sl\u00e2m\u2019\u0131n siyasetini g\u00fcdemez ve dolay\u0131s\u0131yla \u0130sl\u00e2m binas\u0131n\u0131n i\u00e7ine onu imha edecekleri sokar\u2026 G\u00fcn\u00fcm\u00fczde, \u0130sl\u00e2m siyasetini bilmedikleri i\u00e7in, \u0130sl\u00e2m\u0131 y\u0131k\u0131c\u0131 faaliyetlere (siyasetler) alet olan samimi M\u00fcsl\u00fcmanlar buna mis\u00e2ldir\u2026 Demek ki, sadece samimiyet yetmiyor, Tatbik Fikri ve bunun siyasi bilinci gerek, \u201c\u015fuur s\u00fczgeci\u201d gerek\u2026 Toplumun genel fikir \u00e7er\u00e7evesine \u201cB\u00fcy\u00fck Do\u011fu\u201dyu yerle\u015ftirmek gerek\u2026 Unutulmamal\u0131d\u0131r ki, Yahudilerin Filistin\u2019e yerle\u015fmelerinin sebebi siyas\u00ee \u00f6nderli\u011fini bulmalar\u0131d\u0131r; o siyas\u00ee \u00f6nder de Teoderl Helzt\u2019dir.<\/p>\n
Siyas\u00ee s\u00fcrece m\u00fcdahale eden ve d\u00fc\u015fman\u0131n taktiklerini bo\u015fa \u00e7\u0131karan F\u00e2kih\u2019in, \u201cde\u011fi\u015ftim, d\u00f6n\u00fc\u015ft\u00fcm!\u201d diyen bir Ba\u015fbakan hakk\u0131ndaki fetvas\u0131n\u0131 bir mis\u00e2l niyetiyle ve yorumsuz olarak verelim:<\/p>\n
\u201cM\u00fcrteddir ve m\u00fcrted demeyen de mel\u2019undur!\u201d<\/p>\n
F\u00e2kih, d\u00fcnyada k\u00fcf\u00fcr ile im\u00e2n aras\u0131nda cereyan eden sava\u015ftan \u00e7ok iyi anlar ve sava\u015f\u0131 global olarak y\u00f6netir; F\u00e2kih sava\u015f\u00e7\u0131d\u0131r haliyle\u2026 Sava\u015ftan anlamayan bir f\u00e2kih, \u0130sl\u00e2m binas\u0131na \u201ci\u00e7\u201dten ve \u201cd\u0131\u015f\u201dtan yap\u0131lan sald\u0131r\u0131lar\u0131 nas\u0131l bertaraf eder; k\u00fcfre nas\u0131l galebe \u00e7alar? F\u00e2kih, \u00f6ncelikle psikolojik sava\u015ftan \u00e7ok iyi anlar ve hatta psikolojik sava\u015f\u0131 bizzat y\u00f6netir\u2026 \u00c7\u00fcnk\u00fc B\u00fcy\u00fck \u0130sl\u00e2m siyasetini ve B\u00fcy\u00fck \u0130sl\u00e2m stratejisini kuran ve y\u00f6neten ki\u015fi f\u00e2kihtir\u2026 Tarihte \u0130sl\u00e2m ordular\u0131n\u0131 perde gerisinden veya a\u00e7\u0131ktan y\u00f6neten bu \u015fah\u0131slard\u0131r; hem B\u00e2t\u0131n hem Z\u00e2hir Ehli olan b\u00fcy\u00fck ulemad\u0131r\u2026 Sultanlar\u0131n arkas\u0131nda b\u00f6yle g\u00fc\u00e7ler vard\u0131r; \u201c\u0130stanbul\u2019u fethet!\u201d diye Fatih Sultan Mehmet\u2019e komut veren Ak\u015femsettin Hazretleri gibi\u2026 Anadolu\u2019yu fethe \u00e7\u0131kan ve g\u00fc\u00e7l\u00fc bir Bizans ordusuyla kar\u015f\u0131la\u015fmak \u00fczere olan Sultan Alparslan\u2019a, F\u00e2kih imam Ebu Yusuf\u2019un tavsiyeleri ve bunun gibi bir \u00e7ok misal, f\u00e2kihin B\u00fcy\u00fck \u0130sl\u00e2m stratejisinin uygulay\u0131c\u0131s\u0131 oldu\u011funu g\u00f6sterir. 21. y\u00fczy\u0131l\u0131n yeni sava\u015f tekni\u011fini kuran ve y\u00fcr\u00fcten Kumandan Salih Mirzabeyo\u011flu\u2019nun, antiemperyalist m\u00fccadelenin merkezinde olmas\u0131, ta G\u00fcney Amerika\u2019da M\u00fcsl\u00fcman olmu\u015f bir gerilla liderinin \u201cSalih Mirzabeyo\u011flu 72 milletin en g\u00fc\u00e7l\u00fc beyni\u201d demesi bo\u015funa de\u011fil!.. \u0130BDA\u2019n\u0131n sava\u015fla siyaseti, siyasetle fikri birle\u015ftiren bir dile sahip olmas\u0131 bo\u015funa de\u011fil!.. \u00c7a\u011f\u0131m\u0131zda ihtil\u00e2lin gayesi olan ideolocyan\u0131n ayn\u0131 zamanda ihtil\u00e2lin vas\u0131tas\u0131 olmas\u0131 ve m\u00fcstakil \u201cOlu\u015f Tekni\u011fi\u201d bahsi bo\u015funa de\u011fil!.. \u201cHarekete fikrin damgas\u0131n\u0131 vurma\u201d \u015fart\u0131 bo\u015funa de\u011fil!.. Sistemden hareketle hareketin sistemini kurmak bo\u015funa de\u011fil!.. \u201cKendinden zuhur diyalekti\u011fi\u201d ve benzersiz cephele\u015fme modeli bo\u015funa de\u011fil!..<\/p>\n
\u0130kinci Bin Y\u0131l\u0131n yenileyicisi b\u00fcy\u00fck f\u00e2kih \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Hazretleri\u2019nin bir sava\u015f\u00e7\u0131 oldu\u011funu belirtelim\u2026Viyana kap\u0131lar\u0131na kadar giden \u201cYeni\u00e7eri\u201d ordusunun isim babas\u0131 Hac\u0131 Bayram-\u0131 Veli\u2019dir\u2026 Osmanl\u0131 sultanlar\u0131n\u0131n bir \u00e7o\u011funun Z\u00e2hir ve B\u00e2t\u0131n Ehli oldu\u011funu s\u00f6yleyebiliriz\u2026 Uza\u011fa gitmeye ne hacet! Res\u00fbller Res\u00fbl\u00fc buyurmad\u0131 m\u0131: \u201cBen Sava\u015f Peygamberiyim!\u201d O\u2019nun v\u00e2risi f\u00e2kih ba\u015fka t\u00fcrl\u00fc nas\u0131l olur?<\/p>\n
F\u00e2kih\u2019in diyalektik davas\u0131 gibi ahl\u00e2k davas\u0131n\u0131 da halletti\u011fini s\u00f6yleyelim\u2026 Ahl\u00e2k davas\u0131, ideolocyayla i\u00e7 i\u00e7e\u2026 Kendisinden do\u011fdu\u011fu fikri daha ileriye zuhur ettiren i\u015fletici s\u0131fat, ahl\u00e2k\u2026\u0130nsan\u0131n e\u015fya ve hadiseler kar\u015f\u0131s\u0131ndaki tavr\u0131, ahl\u00e2k\u2026 \u201cBen y\u00fcce ahl\u00e2k\u0131 tamamlamak \u00fczere g\u00f6nderildim!\u201d buyuran Allah Res\u00fbl\u00fc ve O\u2019nun tamamlad\u0131\u011f\u0131 ahl\u00e2k\u00ee b\u00fct\u00fcnl\u00fc\u011f\u00fc, devrinde temsil eden f\u00e2kihin ahl\u00e2k davas\u0131n\u0131 halletmesi\u2026 Nerede k\u0131l\u0131\u00e7 \u00e7al\u0131nacak, nerede kerem g\u00f6sterilecek?..<\/p>\n
\u0130nsan\u0131n b\u00e2riz vasf\u0131 \u015fuurdur ve insan\u0131 hayvandan ay\u0131ran, ahl\u00e2k\u00ee keyfiyet belirten davran\u0131\u015flar\u0131d\u0131r\u2026 Ahl\u00e2k\u00ee \u00f6l\u00e7\u00fclerin hakikati ne, nas\u0131l bir ahl\u00e2k, hangi d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ahl\u00e2k\u0131? \u00d6l\u00e7\u00fcler yerli yerinde, fakat ona bakan g\u00f6z nerede? Ahl\u00e2k\u00ee \u00f6l\u00e7\u00fclerin billurla\u015fmas\u0131 i\u00e7in \u201c\u00f6l\u00e7\u00fclendirme \u00f6l\u00e7\u00fcleri\u201d \u015fart\u2026 \u201c\u0130sl\u00e2m\u2019a Muhatap Anlay\u0131\u015f\u201d ve bunun diyalektik ve ahl\u00e2k \u015fart\u0131\u2026<\/p>\n
Res\u00fbl\u00fc\u2019n\u00fcn ahl\u00e2k\u0131n\u0131 Kur\u2019an\u2019da \u00f6ven Allah\u2019\u0131n, \u201cker\u00eem ahl\u00e2k\u201d de\u011fil de, \u201caz\u00eem bir ahl\u00e2k\u201d \u015feklinde ifade etmesi, Salih Mirzabeyo\u011flu\u2019nun \u201cKumandan\u201d vasf\u0131n\u0131n da sebebini kapsayacak izah\u0131n\u0131 \u0130sl\u00e2m B\u00fcy\u00fcklerinden g\u00f6sterelim:<\/p>\n
\u201cAhl\u00e2k,iyilik s\u0131fat\u0131 olarak umumiyetle \u201ckerem\u201d tabiriyle an\u0131l\u0131r ve \u201cker\u00eem ahl\u00e2k\u201d \u015feklinde ifade edilir. B\u00f6yleyken, Allah\u2019\u0131n Sevgilisine ait ahl\u00e2k\u0131 \u201caz\u00eem\u201d diye anmas\u0131n\u0131n bir sebebi olmak l\u00e2z\u0131md\u0131r. Sebep \u015fudur ki, \u201ckerem\u201d mevcut olup bu kadar\u0131 O\u2019nun ahl\u00e2k\u0131n\u0131 belirtmez. M\u00fc\u2019minlere kar\u015f\u0131 gayet merhametli ve \u015fefkatli bir ahl\u00e2k ta\u015f\u0131yan Allah\u2019\u0131n Res\u00fbl\u00fc, kafirlere b\u00fcy\u00fck \u015fiddet ve heybetiyle korku veriyor, g\u00f6zlerine korkun\u00e7 g\u00f6r\u00fcn\u00fcyordu. Bu y\u00fczden O\u2019nun ahl\u00e2k\u0131, her noktay\u0131 ku\u015fat\u0131c\u0131 olarak \u201caz\u00eem\u201d diye ifadelendirildi.\u201d<\/p>\n
BD-\u0130BDA fikir ve aksiyon mihrak\u0131n\u0131n Kumandan\u2019\u0131 Salih Mirzabeyo\u011flu, Allah\u2019s\u0131z \u00e7a\u011fa vurulan bir yumruk, kula kullu\u011fa kar\u015f\u0131, Allah\u2019a kullu\u011fa bir \u00e7a\u011fr\u0131\u2026 Tarihin ak\u0131\u015f\u0131n\u0131 tersine \u00e7evirecek bir fikir ve aksiyon\u2026 Maddecili\u011fe kar\u015f\u0131 ruhun intikam\u0131n\u0131 alaca\u011f\u0131, s\u00f6m\u00fcr\u00fcye kar\u015f\u0131 adaletin yery\u00fcz\u00fcnde yay\u0131laca\u011f\u0131 bir d\u00fczen i\u00e7in, d\u00fcnya nizam\u0131 \u0130BDA\u2026S\u00f6m\u00fcrgeciler ve onlar\u0131n i\u015fbirlik\u00e7ileri bir tarafta, hak\u00e7a ve adalet\u00e7e bir b\u00f6l\u00fc\u015f\u00fcm ve payla\u015f\u0131m di\u011fer tarafta\u2026D\u00fcnya kaynaklar\u0131n\u0131 barbarca s\u00f6m\u00fcren mutlu az\u0131nl\u0131\u011fa kar\u015f\u0131, gelir da\u011f\u0131l\u0131m\u0131ndaki korkun\u00e7 dengesizli\u011fe kar\u015f\u0131 bir isyan\u2026 M\u00fcsl\u00fcman \u00fclkelerin ve t\u00fcm s\u00f6m\u00fcr\u00fclen \u00fclkelerin kan\u0131n\u0131 emenlere kar\u015f\u0131 al\u0131n teri ve eme\u011fin hakk\u0131 i\u00e7in isyan\u2026 BD-\u0130BDA tarihi de, 1919\u2019larda Esseyyid Abd\u00fclhak\u00eem Arvas\u00ee Hazretleri\u2019nin Anadolu\u2019daki emperyalist payla\u015f\u0131mc\u0131lara kar\u015f\u0131 verilen m\u00fccadeleye deste\u011fi ile ba\u015flar ve \u201cgayesine ermemi\u015f sava\u015f bitmemi\u015ftir\u201d diyerek Necip Faz\u0131l ve Salih Mirzabeyo\u011flu\u2019nun bayraktarl\u0131\u011f\u0131 ile devam eder\u2026 T\u00e2 1975\u2019lerdeki G\u00d6LGE dergisinin ihtil\u00e2lci sesiyle \u015f\u00f6yle diyordu Kumandan Mirzabeyo\u011flu:<\/p>\n
\u201cEy karaya bulanm\u0131\u015f \u00e7a\u011f<\/p>\n
ey marcoslar do\u011furan \u00e7a\u011f<\/p>\n
-\u0130nsan\u0131 ger\u00e7e\u011fe yaban k\u0131l\u0131nm\u0131\u015f-<\/p>\n
tutu\u015fturduk buradan da me\u015f\u2019alelerimizi<\/p>\n
y\u00fcz\u00fcn a\u011fartmaya geldik\u201d<\/p>\n
Ge\u00e7en zaman zarf\u0131nda, Filipinlerin eski diktat\u00f6r\u00fc gibi nice Marcos\u2019lar\u0131n devrildi\u011fini ve nice \u0130sl\u00e2m\u00ee zuhurlar\u0131n devle\u015fti\u011fini g\u00f6rd\u00fck ve g\u00f6rmeye de devam edece\u011fiz in\u015fallah!..<\/p>\n
Y\u00fczde y\u00fcz yerli bir hareket \u0130BDA, Anadolu topraklar\u0131nda ye\u015feren\u2026 Y\u00fczy\u0131l\u0131m\u0131zda k\u0131talar aras\u0131 olarak B\u00fcy\u00fck \u0130sl\u00e2m \u0130nk\u0131l\u00e2b\u0131n\u0131n dayanak noktas\u0131 olarak Anadolu\u2019yu g\u00f6ren, oradan \u0130sl\u00e2m \u00e2lemine, oradan t\u00fcm d\u00fcnyaya s\u0131\u00e7rayacak bir aksiyon\u2026 Islahat\u00e7\u0131 de\u011fil, ink\u0131l\u00e2p\u00e7\u0131\u2026 Muvazaac\u0131l\u0131\u011fa uzak, tam bir devrimcilik, \u201cya hep, ya hi\u00e7!\u201d \u00e7izgisi\u2026 \u015eeriatten k\u0131l feda etmeyen istikamet \u00e7izgisi\u2026\u015eeriat b\u00fct\u00fcn\u00fcnden zerre fed\u00e2 etmeyen Kurtulu\u015f Yolu \u00e7izgisi\u2026 \u201cS\u00fcnnet ve Cemaat Ehli\u201d tabirinin ifadelendirdi\u011fi mutlak ve pazarl\u0131ks\u0131z \u00e7er\u00e7eve i\u00e7inde, olanca saffet asliyetiyle \u0130sl\u00e2miyete yol a\u00e7ma ge\u00e7idi; BD-\u0130BDA, \u0130sl\u00e2miyetin emir subayl\u0131\u011f\u0131\u2026 Kim ki pazarl\u0131ks\u0131z olarak, Allah ve Res\u00fbl\u00fc diyorsa, o bizden, biz de ondan\u0131z\u2026 \u0130BDA davas\u0131 ba\u015ftanba\u015fa budur: \u201cNe uzla\u015fma, ne teslim, ne hi\u00e7lik\/ Yaln\u0131z Mutlak Fikir\u2019de birlik.\u201d<\/p>\n
BD-\u0130BDA Fikriyat\u0131, \u0130sl\u00e2m\u2019\u0131n \u00f6z\u00fc demek olan cihat emrini nas\u0131l yerine getirece\u011fimizin, \u00e7a\u011f\u0131m\u0131zda \u0130sl\u00e2mc\u0131 harekete nas\u0131l kat\u0131laca\u011f\u0131m\u0131z\u0131n sistemi, siyaseti ve hareketidir. \u0130nsan\u00ee olu\u015f ve memuriyetimizin, y\u00e2ni Kendinden Zuhur\u2019umuzun vas\u0131ta\u00a0 sistemi olan \u0130sl\u00e2m\u2019a Muhatap Anlay\u0131\u015fla, M\u00fcsl\u00fcmanlar\u0131n par\u00e7alanm\u0131\u015f hayat tablolar\u0131n\u0131 b\u00fct\u00fcnlemek\u2026 B\u00fct\u00fcn d\u00fcnya M\u00fcsl\u00fcmanlar\u0131n\u0131n yerini ve h\u00e2l iz\u00e2h\u0131n\u0131 bulaca\u011f\u0131 bir \u015femsiye BD-\u0130BDA fikir ve aksiyon mihrak\u0131. Y\u00fczy\u0131l diyalekti\u011fi, y\u00fczy\u0131l fikriyat\u0131 s\u00f6z konusu, \u00e7\u00fcnk\u00fc; \u0130sl\u00e2m \u00e7a\u011f\u0131 do\u011fuyor ve \u0130BDA fikir ve aksiyon mihrak\u0131 bunu teori ve pratikte haz\u0131rlayand\u0131r\u2026<\/p>\n
<\/p>\n
Ayl\u0131k Dergisi 16. Say\u0131<\/p>\n
Ocak 2006<\/p>\n","protected":false},"excerpt":{"rendered":"
\u015e\u00f6hretli ad\u0131yla \u201cKumandan\u201d olarak da bilinen say\u0131n Salih Mirzabeyo\u011flu\u2019nun kimli\u011fi asl\u0131nda \u00e7ok kapsaml\u0131\u2026 Bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle kar\u015f\u0131m\u0131za \u00e7\u0131kan m\u00fctefekkir Salih Mirzabeyo\u011flu\u2019nun fikirleri, kimli\u011fimizle yak\u0131ndan alakal\u0131\u2026 Bundan dolay\u0131 \u201cKumandan kimdir?\u201d sorusu,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[15],"class_list":["post-1138","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-kazim-albay","no-post-thumbnail"],"yoast_head":"\n