\u201cF\u0131k\u0131h\u201d, \u201cfehm-anlay\u0131\u015f\u201d demek; ve bunun sistemli hali ise \u201c\u0130sl\u00e2m\u2019a Muhatap Anlay\u0131\u015f\u201d\u2026 Asl\u0131na ve \u00f6z\u00fcne uygun olarak yenilenen \u0130sl\u00e2m anlay\u0131\u015f\u0131; F\u00e2kih\u2019in vazifesi bu\u2026 Bu yenileme ve \u00f6z\u00fcne kavu\u015fturma i\u015fini, \u201cf\u0131kh\u201d kavram\u0131n\u0131n do\u011fru yorumlanmas\u0131nda bile g\u00f6rebiliriz. \u00c7\u00fcnk\u00fc g\u00fcn\u00fcm\u00fczde \u201cf\u0131kh\u201d, bir ilim dal\u0131 olan \u201cilm-i f\u0131kh\u201da indirgenmi\u015f ve hatta \u201cicar, tal\u00e2k, seleme\u2026 vs.\u201d bahislerini bilmekten ib\u00e2ret say\u0131lm\u0131\u015ft\u0131r. H\u00e2lbuki Hicr\u00ee Birinci As\u0131rda b\u00f6yle de\u011fildi; Allah\u2019tan daha \u00e7ok korkan, im\u00e2n, ahl\u00e2k ve amel esaslar\u0131n\u0131 \u00f6\u011frenen iyi hasletliler i\u00e7in \u201calimdirler, hakimdir, f\u00e2kihdirler\u201d diye buyurmu\u015ftu Allah Res\u00fbl\u00fc\u2026 Bu hususu, \u0130m\u00e2m-\u0131 Gaz\u00e2l\u00ee Hazretleri\u2019nden g\u00fcn\u00fcm\u00fcze hitap eden y\u00f6n\u00fcyle dei\u015faretleyen M\u00fctefekkir Salih Mirzabeyo\u011flu\u2019ndan \u00f6\u011freniyoruz; daha bir\u00e7ok hususu \u00f6\u011frendi\u011fimiz gibi.<\/p>\n
Demek ki \u201cf\u0131kh\u201d, \u201cilm-i f\u0131kh\u201d\u0131 da kapsayan geni\u015f bir kavramd\u0131r ve \u201c\u0130sl\u00e2m olma\u201d ile \u201c\u0130sl\u00e2m f\u0131kh\u0131\u201d ayn\u0131 \u015fey demektir. \u201c\u00dcmmetim 73 f\u0131rkaya ayr\u0131lacakt\u0131r; 1\u2019i kurtulu\u015fta, 72\u2019si ate\u015ftedir.\u201d diye buyuran Allah Resul\u00fc… Kurtulu\u015f yolu i\u00e7in Do\u011fru Anlay\u0131\u015f gerekiyor. \u201c\u0130sl\u00e2m f\u0131kh\u0131\u201d \u201c\u0130sl\u00e2m olma\u201d demek oldu\u011funa g\u00f6re, \u201c\u0130sl\u00e2ma Muhatap Anlay\u0131\u015f\u201d davas\u0131n\u0131n da dinden oldu\u011fu g\u00f6r\u00fcl\u00fcyor. Nas\u0131l ki, Kuran ve S\u00fcnnet\u2019te bulunmayan hususlarda sahabi \u201ci\u00e7tihad ederim!\u201d derken \u201cmuhatap anlay\u0131\u015f\u201d\u0131n\u0131 tecelli ettiriyorsa, ondan sonra gelenler i\u00e7in de bu \u201colmas\u0131 gereken\u201d olarak g\u00f6r\u00fcl\u00fcyor. Demek ki \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131n tecellisi, dini bir vazife olarak \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za…<\/p>\n
\u201cF\u0131kh\u201d\u0131, \u201c\u0130sl\u00e2m olma\u201d, \u201c\u0130sl\u00e2ma Muhatap Anlay\u0131\u015f\u201d\u0131 ku\u015fanma m\u00e2n\u00e2s\u0131na anlad\u0131\u011f\u0131m\u0131za g\u00f6re, f\u0131k\u0131h olmadan \u201cilm-i f\u0131kh\u201d olmaz. Yani anlay\u0131\u015fta sapma olursa, onun ilmi de sapar; ilim sahibi Vehhab\u00ee, \u015ei\u00ee, Mutezil\u00ee olanlar\u0131 biliyoruz ve Do\u011fru Yol anlay\u0131\u015f\u0131n\u0131 ku\u015fanmadan ilim \u00f6\u011frenmeye \u00e7\u0131kanlara da \u201cdal\u00e2lette\u201d diyoruz… \u201cEhl-i S\u00fcnnet\u201d ve \u201cEhl-i Bid\u2019at\u201d ay\u0131r\u0131m\u0131 gibi… \u0130sl\u00e2m f\u0131kh\u0131, \u0130sl\u00e2ma Muhatap Anlay\u0131\u015f… \u0130sl\u00e2ma Muhatap Anlay\u0131\u015f\u0131 yenileyenler ise, Necip Faz\u0131l ve Salih Mirzabeyo\u011flu; biri \u201cnas\u0131l\u201d\u0131, di\u011feri \u201cni\u00e7in\u201di \u00e7er\u00e7evelemi\u015f… Bir ayn\u0131yetin birbirine denk iki kanad\u0131, BD-\u0130BDA \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131…<\/p>\n
M\u00fctefekkir yeti\u015ftiren m\u00fctefekkir Necip Faz\u0131l taraf\u0131ndan \u201cBe\u015f as\u0131rd\u0131r beklenen fikir kahraman\u0131 namzedi\u201d olarak kar\u015f\u0131lanan Salih Mirzabeyo\u011flu, engelcileri eze eze, stat\u00fckoyu y\u0131ka y\u0131ka geliyor; yeni bir \u201c\u015fuur s\u00fczgeci\u201d ile, yeni bir dil ve diyalektikle, yeni bir f\u0131k\u0131hla geliyor. \u00dcstad, \u201cHi\u00e7 kimseye hi\u00e7bir \u015fey bor\u00e7lu de\u011filsin\u2019\u201d demi\u015fti Kumandan Mirzabeyo\u011flu hakk\u0131nda; yeniden in\u015fa i\u00e7in, s\u0131f\u0131rdan gen\u00e7li\u011fini yo\u011furup \u0130sl\u00e2m stratejisini kurmas\u0131 i\u00e7in, yepyeni bir anlay\u0131\u015f-sistem kurmas\u0131 i\u00e7in… 500 y\u0131ld\u0131r beklenen fikir kahraman\u0131n\u0131n \u201cK\u00fclt\u00fcr Davam\u0131z\u201d adl\u0131 eserini de \u00dcstad \u015f\u00f6yle kar\u015f\u0131lam\u0131\u015ft\u0131:<\/p>\n
-\u201c Cumhuriyet sonras\u0131 kavruk nesillerin ilk ciddi fikir sesi ve ilk \u00e7ileli nefs murakabesi…\u201d<\/p>\n
Di\u011fer taraftan, \u201cKuran\u2019dan yapaca\u011f\u0131z!\u201d diyen kaynak\u00e7\u0131lar \u201cmuhatap anlay\u0131\u015f \u015fart de\u011fil dese bile, asl\u0131nda b\u00f6yle diyerek de kendi muhatap anlay\u0131\u015flar\u0131n\u0131 g\u00f6stermi\u015f oluyorlar… \u201cKaynak\u00e7\u0131-mealci\u201dlerin muhatap anlay\u0131\u015f\u0131na g\u00f6re, S\u00fcnnet\u2019e, \u0130cma-\u0131 \u00dcmmet\u2019e, K\u0131yas-\u0131 Fukaha\u2019ya gerek yoktur, Ehl-i S\u00fcnnet\u2019in hak mezhebine-yoluna gerek yoktur. \u201cTasavvuf\u201d onlara g\u00f6re \u015firktir; ama kendi imamlar\u0131n\u0131n (\u0130bn-i Teymiyye, M. Abduh vs.) rehberli\u011fini kabul ederler ve onlar\u0131n vas\u0131tal\u0131\u011f\u0131na bir \u015fey demezler. Kaynak\u00e7\u0131lar\u0131n muhatap anlay\u0131\u015flar\u0131 da \u201cmezhepsizlik mezhebi\u201d olmakta ve kendi sap\u0131k anlay\u0131\u015flar\u0131n\u0131 dayatmaktalar; ve bunu da \u201cKuran\u2019dan yap\u0131yoruz!\u201d \u015feklinde kula\u011fa ho\u015f gelen bir yalanla yapmaktalar. Fatiha s\u00fbresindeki \u201cYaln\u0131z sana ibadet ederiz ve yaln\u0131z senden yard\u0131m bekleriz.\u201d ayet me\u00e2lini ve di\u011fer \u00f6l\u00e7\u00fcleri de, d\u0131\u015f y\u00fczden mant\u0131k\u00ee hissini verici \u015fekilde \u015feytan\u00ee yollar\u0131na delil diye g\u00f6sterirler. \u0130sl\u00e2m\u2019da akl\u0131n yerini ve s\u0131n\u0131r\u0131n\u0131 bilmeden, \u201cak\u0131l hezeyan\u0131\u201dna d\u00fc\u015ferler; bir nev\u00ee \u201cak\u0131ls\u0131z ak\u0131lc\u0131lar\u201d bunlar…<\/p>\n
Dedi\u011fimiz gibi, herkesin bir muhatap anlay\u0131\u015f\u0131 var. Biz diyoruz ki, Kurtulu\u015f Yolu\u2019na ba\u011fl\u0131 her \u00f6rg\u00fcs\u00fc tezats\u0131z bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne ba\u011flanal\u0131m ki, amellerimiz bo\u015fa gitmesin! E\u011fer \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131m\u0131z olmazsa, e\u015fya ve hadiseleri \u0130sl\u00e2ma g\u00f6re nas\u0131l yorumlayaca\u011f\u0131z ve hangi fikirlerle m\u00fccadelemizi s\u00fcrd\u00fcrece\u011fiz?<\/p>\n
\u00c7a\u011f\u0131m\u0131zda kendisiyle y\u00fcr\u00fcyece\u011fimiz ve b\u00f6ylece kendisini de y\u00fcr\u00fctece\u011fimiz \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131m\u0131z ne olmal\u0131; bak\u0131\u015f a\u00e7\u0131m\u0131z, tavr\u0131m\u0131z ne olmal\u0131? \u0130sl\u00e2m\u2019\u0131n de\u011fi\u015fmez \u00f6l\u00e7\u00fclerini nas\u0131l anlayaca\u011f\u0131z; yani \u201c\u00f6l\u00e7\u00fclendirme \u00f6l\u00e7\u00fclerimiz\u201d nelerdir, \u201cdiyalektik \u00f6l\u00e7\u00fclerimiz\u201d nelerdir?<\/p>\n
Bize dayat\u0131lan demokrasi, liberalizm, sosyalizm, sivil toplum, k\u00fcreselle\u015fme, modernizm-postmodernizm, budizm, \u015famanizm,reformizm vehhab\u00eelik, Re\u015fat Halifecilik, milenyum dinleri vs. \u015feklindeki felsef\u00ee- siyas\u00ee- i\u00e7tima\u00ee- din\u00ee cereyanlara kar\u015f\u0131 muhatap anlay\u0131\u015f\u0131m\u0131z ne olmal\u0131? Reddetti\u011fimiz Amerikan \u00f6nderli\u011findeki Yeni D\u00fcnya D\u00fczenine kar\u015f\u0131 \u00e7\u0131karken,bizim Yeni D\u00fcnya D\u00fczenimiz ne olmal\u0131? Kuru kuruya de\u011fil; antitezlerimizi \u00e7\u00fcr\u00fct\u00fcc\u00fc teklifimizle er meydan\u0131nda g\u00f6r\u00fclmeliyiz… K\u0131saca, \u0130sl\u00e2m\u2019\u0131n \u00f6l\u00e7\u00fcleri \u0131\u015f\u0131\u011f\u0131nda yeni meselelere yorumumuz gerekiyor; yani f\u0131kh\u0131n y\u00fcr\u00fcyen h\u00e2li, yeni bir f\u0131k\u0131h gerekiyor… \u0130\u015fte bu a\u00e7\u0131lardan \u201cmuhatap anlay\u0131\u015f\u201d hayat\u00ee \u00f6neme haiz.<\/p>\n
Demek ki, soru, \u201c\u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f olmal\u0131 m\u0131?\u201d de\u011fil, \u201c\u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u0131m\u0131z ne olmal\u0131?\u201d \u015feklinde olmal\u0131! Bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc \u00e7ap\u0131nda; z\u00e2hir-b\u00e2t\u0131n, diyalektik, edeb, tevil, ahl\u00e2k, estetik, a\u015fk-vecd, dost ve d\u00fc\u015fman kutuplar\u0131, soylu siyaset, hikemiyat, hukuk ve iktisat \u00f6l\u00e7\u00fcleri i\u015faretlenmeli, hedeflenmeli, istikametlenmeli…<\/p>\n
\u0130sl\u00e2m f\u0131kh\u0131 denince, onun \u201colmazsa olmaz\u201d \u015fart\u0131 olan \u0130sl\u00e2m diyalekti\u011fi akla geliyor. \u00c7\u00fcnk\u00fc \u0130sl\u00e2m anlay\u0131\u015f\u0131n\u0131n sistemle\u015fmesi i\u00e7in diyalektik \u015fart. \u0130BDA Mimar\u0131 Salih Mirzabeyo\u011flu, \u201c\u0130slama Muhatap Anlay\u0131\u015f\u201d adl\u0131 eserinde bu hususu \u015f\u00f6yle ifade ediyor:<\/p>\n
\u201cDavada \u2018esas\u2019 daima yerinde ve sabit, diyalektik ise zaman ve mek\u00e2na g\u00f6re yer de\u011fi\u015ftirici ve hareketli oldu\u011funa; \u2018esas\u2019 alta g\u00f6re us\u00fbl mevzuu, \u2018us\u00fbl\u2019 ise alta nisbetle \u2018esas\u2019\u0131 belirtti\u011fine g\u00f6re, \u0130sl\u00e2m esaslar\u0131na nisbetle us\u00fbl belirten B\u00fcy\u00fck Do\u011fu anlay\u0131\u015f\u0131na nisbetle \u0130BDA mihrak\u0131, ona uygun us\u00fbl metod ve diyalektik\u2019i g\u00f6sterme durumundad\u0131r.\u201d<\/p>\n
\u0130BDA K\u00fclliyat\u0131 boyunca diyalektik \u00f6l\u00e7\u00fclerimiz billurla\u015ft\u0131r\u0131lm\u0131\u015f ve dil-m\u00e2n\u00e2 alan\u0131m\u0131z olu\u015fturulmu\u015ftur. Kurtulu\u015f Yolu hakikatine uygun yana\u015fabilmenin \u201cesas\u201d ve us\u00fbl\u201d\u00fc g\u00f6sterilmi\u015f, zihinlerdeki kar\u0131\u015f\u0131kl\u0131\u011f\u0131 ve bid\u2019at-sapmalara kar\u015f\u0131 \u0130sl\u00e2m\u2019\u0131n temiz anlay\u0131\u015f\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle hisar i\u00e7ine al\u0131nm\u0131\u015ft\u0131r. Zaten \u201cf\u0131k\u0131h\u201d\u0131n \u201cbir \u015feyin hakikatine n\u00fcfuz etme\u201d ve \u201ckendisine h\u00fck\u00fcm taalluk eden gizli bir m\u00e2n\u00e2ya vak\u0131f olma\u201d anlam\u0131 var… Sel\u00e2met, yani \u201cfel\u00e2h-kurtulu\u015f\u201d, \u0130sl\u00e2m\u2019da… Fel\u00e2h, \u201cdindeki gizliliklerin a\u00e7\u0131k edilmesi\u201d demek. F\u0131kh\u2019\u0131n m\u00e2n\u00e2s\u0131 ile fel\u00e2h\u2019\u0131n m\u00e2n\u00e2s\u0131 \u00f6rt\u00fc\u015f\u00fcyor; \u0130sl\u00e2m olmak i\u00e7in \u201c\u0130sl\u00e2m f\u0131kh\u0131\u201d \u015fart g\u00f6r\u00fcn\u00fcyor… Zaten Allah \u201cKulumu e\u015fya ve h\u00e2diseleri teshir etmesi i\u00e7in yaratt\u0131m.\u201d diye bizzat buyurmu\u015ftur.<\/p>\n
\u0130sl\u00e2m\u2019\u0131 \u0130sl\u00e2m\u2019\u0131n istedi\u011fi \u015fekilde anlamak i\u00e7in, \u201cTevil ve T\u00e2bir\u201d \u00f6l\u00e7\u00fclerimiz gerek!.. Herkesin hakikati kendine, hakikatin hakikati nerde?.. \u201c\u0130sl\u00e2m hukuku\u201d canl\u0131 bir hukuktur, \u00f6l\u00e7\u00fcler k\u0131yamete kadar b\u00e2k\u00eedir; ama \u00e7a\u011f\u0131n meseleleri kar\u015f\u0131s\u0131nda \u0130sl\u00e2m\u00ee \u00f6l\u00e7\u00fcleri p\u0131r\u0131ldatacak Tatbik Fikri gerekmektedir\u2026 Mutlak Fikre nisbetle Tatbik Fikri (\u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f) \u00e7a\u011f\u0131n mesul\u00fc ve \u015fahidi olan F\u00e2kih\u2019in vazifesidir\u2026<\/p>\n
F\u00e2kih, \u201ci\u00e7tihad melekesine sahip olan\u201d demek\u2026 Yani, \u201cduygu h\u00e2linde d\u00fc\u015f\u00fcnce-his h\u00e2linde fikir\u201d m\u00e2n\u00e2s\u0131na\u2026 Yeni bir mezhebe gerek olmad\u0131\u011f\u0131ndan bu m\u00e2n\u00e2da i\u00e7tihada gerek yoktur\u2026 Yenileyicilik vazifesini bu devirde m\u00fctefekkirler yerine getirecektir. Bu mevzuuyla ilgili Salih Mirzabeyo\u011flu\u2019nun \u201c\u0130BDA Diyalekti\u011fi- Kurtulu\u015f Yolu\u201d ve \u201cSahab\u00eelerin Rol\u00fc ve M\u00e2n\u00e2s\u0131\u201d adl\u0131 eserlerine bak\u0131labilir\u2026<\/p>\n
\u201cF\u0131k\u0131h\u201d ve \u201cf\u00e2kih\u201d kavramlar\u0131 gibi \u201cilim\u201d ve ulema\u201d kavramlar\u0131 da g\u00fcn\u00fcm\u00fczde yanl\u0131\u015f anla\u015f\u0131lmaktad\u0131r. Bir\u00e7ok din\u00ee mevzuu ve meselelere de \u201c\u015fuur s\u00fczgeci\u201d olu\u015fmad\u0131\u011f\u0131 zaman yanl\u0131\u015f yorumlar getirilmektedir. Ba\u011fl\u0131 oldu\u011fumuz fikir mihrak\u0131mdan im\u00e2n-ak\u0131l ili\u015fkisini belirtelim hemen: \u0130m\u00e2n, akla \u00fcst\u00fcn. Ak\u0131l, ruha ba\u011fl\u0131 bir keyfiyet ve \u201c\u0130sl\u00e2m kalbin yolu\u2026\u201d \u0130m\u00e2m-\u0131 Gaz\u00e2l\u00ee Hazretlerinin b\u00fcy\u00fck \u00e7ilesi sonunda ula\u015ft\u0131\u011f\u0131 gibi: \u201cG\u00f6rd\u00fcm ki, Peygamberlik tavr\u0131 akl\u0131n \u00f6tesindedir.\u201d<\/p>\n
\u0130lmin de bir gayesi olmal\u0131 ve ba\u011fl\u0131 oldu\u011fu im\u00e2n ve fikir mihrak\u0131na hizmet etmeli. \u015eunun alt\u0131n\u0131 \u00e7izelim ki, \u0130sl\u00e2m\u2019\u0131, ilme tasdik ettirmek, ilmi putla\u015ft\u0131rmak m\u00e2n\u00e2s\u0131na gelir\u2026 Bunun i\u00e7in \u201cilim edeple olur\u201d demi\u015fler\u2026 \u201cDin edeptir; edep ise hadlere riayettir\u201d \u00f6l\u00e7\u00fcs\u00fcn\u00fc biliyoruz\u2026 Edep \u00f6l\u00e7\u00fcleri s\u00f6z konusu olunca, \u201cdiyalektik-edep ve tevil\u201d \u00f6l\u00e7\u00fclerinin billurla\u015fmas\u0131 \u015fart\u0131 akla gelir\u2026 K\u0131saca, \u0130sl\u00e2m diyalekti\u011fini bilmeden edep \u00f6l\u00e7\u00fcleri de tecelli edemez\u2026<\/p>\n
F\u0131kh\u2019\u0131n sadece z\u00e2hir bilgisinden ib\u00e2ret olmad\u0131\u011f\u0131n\u0131 \u015fundan da anlayabiliriz: \u201cF\u0131kh\u2019\u0131 b\u00e2t\u0131n\u201d var, \u201cf\u0131kh\u2019\u0131 z\u00e2hir\u201d var\u2026 Demek ki, f\u00e2kihin hem z\u00e2hir, hem b\u00e2t\u0131n taraf\u0131 olacak\u2026<\/p>\n
Mehd\u00eeyet mevzu\u2026 Osmanl\u0131\u2019n\u0131n son \u015feyh\u00fclisl\u00e2m\u2019\u0131 b\u00fcy\u00fck muzdarip Mustafa Sabri Efendi \u00dcstad Necip Faz\u0131l\u2019a \u201cBeklenen mehd\u00ee sensin!\u201d demi\u015fti\u2026 BD-\u0130BDA fikir ve aksiyon mihrak\u0131, mehd\u00eeyet mevzuunu, meselenin ciddiyetiyle m\u00fctenasip ele al\u0131p, i\u015fin dedikodusundan uzak kalm\u0131\u015ft\u0131r\u2026 Mehd\u00ee, yenileyicidir, sava\u015f\u00e7\u0131d\u0131r ve bu vas\u0131flar\u0131yla \u0130sl\u00e2m\u2019\u0131n iktidar\u0131n\u0131 kuracakt\u0131r. Mehd\u00eeyet mevzuunda hemen \u015fu sorulmal\u0131: \u201cYenilenen ne, yenileyen ne?..\u201d Biz bu soruyu Allah\u2019a \u015f\u00fck\u00fcr cevaplam\u0131\u015f\u0131z: Yenilenen \u0130sl\u00e2m\u2019a Muhatap Anlay\u0131\u015f, yenileyen ise BD-\u0130BDA fikir ve aksiyon sistemidir\u2026 \u201cHi\u00e7 kimseye bir \u015fey bor\u00e7lu olmayan!\u201d \u0130lm-\u00ee Led\u00fcn sahibi f\u00e2kih Salih Mirzabeyo\u011flu, \u201cmehd\u201d kelimesinde k\u00e2inat\u0131 toplayarak tevhidle tecrit s\u0131rr\u0131n\u0131 tecelli ettiriyor. Son eseri Furkan\u2019da i\u015ftikak \u00e2limi olarak ebced ilmiyle de m\u00e2n\u00e2lar\u0131 toplula\u015ft\u0131r\u0131yor, mehd\u00eelik vasf\u0131n\u0131n gere\u011fini yerine getirmeye devam ediyor.<\/p>\n
\u0130sl\u00e2mca ya\u015faman\u0131n, d\u00fc\u015f\u00fcnmenin, hissetmenin, tepki vermenin, tav\u0131r alman\u0131n, tam im\u00e2n ve toplum meselelerinin halli BD-\u0130BDA ile\u2026 B\u00f6yle bir fikir, sanat ve aksiyon mihr\u00e2k\u0131, bizi hedefe ula\u015ft\u0131ran yoldur. E\u011fer sistem \u00e7ap\u0131nda Tatbik Fikri olmazsa, lokal baz\u0131 uygulamalarla \u0130sl\u00e2m iktidar\u0131 sa\u011flanamaz; fikirsiz hareket olamayaca\u011f\u0131 gibi, Tatbik Fikri olmadan tatbike dair yap\u0131lanlar bir m\u00e2n\u00e2 ifade etmez.<\/p>\n
***<\/p>\n
\u201cEhl-i S\u00fcnnetiz\u201d diyebilmemiz i\u00e7in de \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f gerekiyor; \u00e7\u00fcnk\u00fc \u201cEhl-i S\u00fcnnet\u201d yani \u0130sl\u00e2m\u2019\u0131n dosdo\u011fru \u00e7izgisinin \u00f6l\u00e7\u00fclerini do\u011fru anlayabilmek i\u00e7in bize \u201c\u00f6l\u00e7\u00fclendirme \u00f6l\u00e7\u00fcleri\u201d gerekiyor, \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u0131n diyalektik, edep, tevil vs. \u00f6l\u00e7\u00fcleri gerekiyor. Demek ki sadece \u201cEhl-i S\u00fcnnetim\u201d demek yeterli olmuyor. Nas\u0131l \u201cS\u00fcnnet ve Cemaat Ehli\u201d anlay\u0131\u015f\u0131, Fetto\u015f gibi mi, Enver \u00d6ren gibi mi, holdingle\u015fen \u0130sl\u00e2m\u00ee (!) cemaatler gibi mi, demokrasi \u00e7ay\u0131r\u0131nda particilik oynayanlar gibi mi, tasavvuftan bahsedip tehlikelerden y\u0131rtanlar gibi mi? Asl\u0131nda hepsinin muhatap anlay\u0131\u015flar\u0131 onlar\u0131 oralara g\u00f6t\u00fcrmedi mi ve hallerinden memnun de\u011filler mi?<\/p>\n
G\u00fcnl\u00fck hayat\u0131m\u0131zda \u201cyemek-i\u00e7mek, ticaret, helal-haram\u201d gibi f\u0131kh\u00ee bilgiler bize her zaman laz\u0131m ama onlardan daha \u00f6nemlisi, im\u00e2n\u0131m\u0131za, itikad\u0131m\u0131za, d\u00fc\u015f\u00fcnce yap\u0131m\u0131za \u00e2it fikirler f\u0131kh\u0131n zarur\u00ee k\u0131sm\u0131na girer ve \u201cilmih\u00e2l\u201d bilgileri olarak temel olur. \u201cF\u0131kh\u201d\u0131 sadece zahirde anlamak \u0130sl\u00e2m\u2019\u0131 anlamamaya yol a\u00e7ar; \u015fekille ruh, amelle hikmet birle\u015ftirilmezse ona f\u0131k\u0131h denemez. \u00dcstad Necip Faz\u0131l belki bu hususlardan dolay\u0131 ele ald\u0131\u011f\u0131 \u201c\u0130m\u00e2n ve \u0130sl\u00e2m Atlas\u0131\u201d adl\u0131 \u201cilmih\u00e2l\u201d kitab\u0131na, \u201c\u015fekil, ruh, amel-hikmet\u201d alt ba\u015fl\u0131\u011f\u0131n\u0131 koymu\u015f ve tebli\u011fci olmaktan ziyade telkinci olmaya gayret etmi\u015f ve aziz davay\u0131 papa\u011fan a\u011f\u0131zlardan kurtarmay\u0131 hedef ald\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. \u00c7a\u011f\u0131m\u0131zdaki ihtiyaca binaen yaz\u0131lan yeni \u201cilmih\u00e2l\u201dimizin takdiminde bu hususlar belirtilir.<\/p>\n
Bir insan\u0131n sordu\u011fu sualden zek\u00e2 seviyesi anla\u015f\u0131l\u0131r. M\u00fcsl\u00fcman\u0131n im\u00e2n\u0131na, a\u015fk\u0131na, vecdine, d\u00fc\u015f\u00fcnce yap\u0131s\u0131na vs. taalluk eden temel meseleler dururken zahir\u00ee baz\u0131 ibadetlere i\u015f hasronuluyorsa ve bu t\u00fcr sorular seviyesinde din i\u015fportac\u0131lar\u0131 \u00e2limlik tasl\u0131yorsa \u00e2hir zamanla ilgili \u015fu hadisi zikretmemiz zaruret olur:<\/p>\n
\u201c\u00c2hir zamanda c\u00e2hil \u00e2bidler (ibadet edenler, kendilerini z\u00fchd ve suf\u00eeli\u011fe verenler) ve f\u00e2s\u0131k \u00e2limler bulunacakt\u0131r.\u201d<\/p>\n
\u0130\u015fin \u201c\u015fekil-ruh\u201d ve \u201camel-hikmet\u201d \u015fartlar\u0131 ve bedahetleri \u201caksiyon\u201d b\u00fct\u00fcnl\u00fc\u011f\u00fcnde izlemenin ilm\u00ee usul\u00fcn\u00fc, \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Hazretlerinin \u015fu s\u00f6z\u00fcnden s\u00fczelim:<\/p>\n
– \u201cTalebe ilimle fazilet mayas\u0131n\u0131 ruhunda tutturmaya bakmal\u0131d\u0131r; yoksa \u015fekil ve kaide ezbercili\u011finde kalmak hikmetleri kaybetmek olur.\u201d<\/p>\n
G\u00fcn\u00fcm\u00fczde bir\u00e7ok \u201cm\u00fcsl\u00fcman\u0131m!\u201d diyen, k\u00e2fir gibi ya\u015f\u0131yor; inand\u0131\u011f\u0131 s\u00f6yledi\u011fiyle ya\u015fad\u0131\u011f\u0131 aras\u0131nda ili\u015fki kuram\u0131yor ve \u201cteoride M\u00fcsl\u00fcman, pratikte k\u00e2fir\u201d durumu do\u011fuyor. \u0130tiraf edilmese de Sek\u00fcler (d\u00fcnyev\u00ee) hayat tarz\u0131n\u0131 benimsiyor ve ibadetini de ayr\u0131 bir vakitte ve ayr\u0131 bir hayat tarz\u0131na inanm\u0131\u015f olarak yap\u0131yor; g\u00fcnd\u00fcz ba\u015fka gece ba\u015fka, cemiyet ba\u015fka camii ba\u015fka gibi\u2026 Bir nev\u00ee, \u201cdin ve d\u00fcnya i\u015fleri ayr\u0131\u201d zihniyeti yerle\u015fiyor; bu ise Allah\u2019a inand\u0131\u011f\u0131n\u0131 s\u00f6yleyerek Allah\u2019\u0131 d\u00fcnyadan def etmek ve sadece vicdanlara hapsetmek m\u00e2n\u00e2s\u0131na gelir\u2026 Neden b\u00f6le oluyor, neden m\u00fcsl\u00fcman\u0131n hayattan ba\u011f\u0131 kopar\u0131l\u0131yor, i\u015f helal g\u0131da ve baz\u0131 ibadetler (oru\u00e7, namaz, hac) nev\u00eeine hapsediliyor ve di\u011fer alanlardan h\u00e2\u015f\u00e2 Allah uzakla\u015ft\u0131r\u0131l\u0131yor?..<\/p>\n
M\u00fcsl\u00fcmanca ya\u015fanamamas\u0131n\u0131n tek sebebi \u201c\u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u201d eksikli\u011fidir; \u00e7\u00fcnk\u00fc e\u015fya ve hadiseler zeminine \u0130sl\u00e2mca bir yorum ve ona g\u00f6re \u0130sl\u00e2mca bir ya\u015fay\u0131\u015f ancak \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015fla m\u00fcmk\u00fcn. \u201cDo\u011fru d\u00fc\u015f\u00fcnce olmadan do\u011fru d\u00fc\u015f\u00fcnce faaliyeti olamayaca\u011f\u0131\u201d gibi; insan ve toplum meselelerini halleden, k\u00e2inata, insana ve yarat\u0131c\u0131ya \u0130sl\u00e2m\u2019a uygun bakabilmenin \u201cilm\u00ee\u201d h\u00e2li olan sistem \u00e7ap\u0131nda d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr laz\u0131m olan. Alan\u0131nda uzman M\u00fcsl\u00fcman \u015fahsiyetlerin inand\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fiyle bildi\u011fi aras\u0131nda irtibat kuramamas\u0131 ve verimlerini \u0130sl\u00e2mc\u0131 bir diyalekti\u011fe ba\u011flayamamas\u0131n\u0131n da sebebi ayn\u0131d\u0131r. \u0130nand\u0131\u011f\u0131n gibi ya\u015fayamasan bir m\u00fcddet sonra ya\u015fad\u0131\u011f\u0131n gibi inanmaya ba\u015fl\u0131yorsun ve yukar\u0131da yapt\u0131\u011f\u0131m\u0131z ac\u0131 tesbit do\u011fuyor. \u0130nanc\u0131na uygun \u201c\u015fuur s\u00fczgeci\u201d olu\u015fturamazsan, d\u00fczenin \u201c\u015fuur s\u00fczgeci\u201dnden \u00f6\u011frendi\u011fine inanc\u0131n d\u00f6n\u00fcyor. \u0130sl\u00e2m\u2019\u0131 \u00e7elen fikir, sanat ve siyaset faaliyetlerini desteklemi\u015f oluyorsun ve bunu \u201cm\u00fcsl\u00fcman\u0131m\u201d diyerek yap\u0131yorsun. M\u00fcsl\u00fcman\u0131n, \u0130sl\u00e2m d\u0131\u015f\u0131 mihraklara, d\u00fc\u015f\u00fcnce ve siyasetlere hizmet etmesi ac\u0131 bir durumdur. Ger\u00e7ek M\u00fcsl\u00fcman, \u0130sl\u00e2m\u2019\u0131n g\u00fc\u00e7lenmesi i\u00e7in \u00e7al\u0131\u015f\u0131r, \u00e7abalar ve bunun\u00a0 i\u00e7in de k\u00f6r\u00fc k\u00f6r\u00fcne de\u011fil, basiretle, anlayarak yolunu se\u00e7er; muhatap anlay\u0131\u015f\u0131n\u0131 \u00f6z\u00fcmlemeye bakar, oradan ald\u0131\u011f\u0131 ipu\u00e7lar\u0131ndan hareket eder\u2026<\/p>\n
E\u011fer \u0130sl\u00e2m\u2019a muhatap anlay\u0131\u015f\u0131m\u0131z olmazsa, Allah\u2019a bak\u0131\u015f\u0131m\u0131zda yamuk olur(d\u00fcnyev\u00ee i\u015flerde Allah\u2019\u0131 unutmam\u0131z gibi), dine bak\u0131\u015f\u0131m\u0131zda yamuk olur (dinin girmeyece\u011fi hi\u00e7bir saha olmad\u0131\u011f\u0131n\u0131 ve \u0130sl\u00e2m\u2019\u0131n cemiyet dini oldu\u011funu unutmak veya bunu kabul etsek bile e\u015fya ve hadiseler zemininde g\u00f6sterememek gibi), Peygambere bak\u0131\u015f\u0131m\u0131z da yamuk olur (Kur\u2019\u00e2n\u2019\u0131 getiren postac\u0131 derekesine indirmek ve O\u2019nu \u015fari\u00ee olarak g\u00f6rmemek gibi), sahabilere de bak\u0131\u015f\u0131m\u0131z yamuk olur (sadece kahraman fertler olarak g\u00f6rmek ve i\u00e7tihad ehliyetlerini ve g\u00f6kteki y\u0131ld\u0131zlar gibi olmalar\u0131n\u0131, yani \u00fcmmetin temel yap\u0131s\u0131 ve temel ta\u015f\u0131 olduklar\u0131n\u0131 idr\u00e2k edememek gibi), mezheplere de bak\u0131\u015f\u0131m\u0131z yamuk olur (\u201cAsr-\u0131 saadette var m\u0131yd\u0131?\u201d ahmakl\u0131\u011f\u0131na d\u00fc\u015f\u00fcl\u00fcp, Kur\u2019an ve S\u00fcnnet \u00f6l\u00e7\u00fclerini \u00e7er\u00e7eveleyip, Bid\u2019at yollar\u0131ndan \u0130sl\u00e2m\u2019\u0131 korudu\u011funun anla\u015f\u0131lamamas\u0131 gibi), tasavvufa da yamuk bak\u0131\u015f\u0131m\u0131z olur (keramet ve harikalar g\u00f6sterisi zannedip, \u0130sl\u00e2m\u2019\u0131n derinlik buudu oldu\u011fu anla\u015f\u0131lamamas\u0131 gibi).<\/p>\n
\u0130BDA Mimar\u0131 Salih Mirzabeyo\u011flu\u2019nun telegram-zihin kontrol\u00fc dahil t\u00fcrl\u00fc musibetlere u\u011framas\u0131 ve rastlad\u0131\u011f\u0131m\u0131z Hadis-i \u015ferif me\u00e2li:<\/p>\n
\u201cMusibeti en \u015fiddetli olanlar, en iyi olan kimselerdir. Musibetlerin \u015fiddeti, ki\u015filerin iyilik dereceleriyle orant\u0131l\u0131d\u0131r.\u201d<\/p>\n
B\u00fct\u00fcn bu i\u015fkencelere ra\u011fmen, ac\u0131ya ve zorlu\u011fa katlanan, muharebede \u015fecaat g\u00f6steren, ba\u015fkas\u0131n\u0131n \u00f6\u011frenmesi i\u00e7in takad getiren ve eserlerini zindanda da veren Salih Mirzabeyo\u011flu\u2019nun, sabr\u0131n\u0131n zaman\u0131m\u0131za \u00e2it m\u00e2n\u00e2s\u0131n\u0131 \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Hazretlerinden \u00f6\u011frenelim:<\/p>\n
– \u201cMehd\u00ee\u2019nin efdaliyeti Allah indindeki r\u0131fat\u0131ndan de\u011fil, g\u00f6sterdi\u011fi sab\u0131rdand\u0131r!\u201d<\/p>\n
\u0130BDA, B\u00fcy\u00fck Do\u011fu\u2019nun zahiri, B\u00fcy\u00fck Do\u011fu, \u0130BDA\u2019n\u0131n b\u00e2t\u0131n\u0131 ve BD-\u0130BDA\u2019n\u0131n \u00fczerindeki tu\u011fra isim B\u00fcy\u00fck \u0130r\u015fad Kutbu Es-seyyid Abdulhak\u00eem Arvas\u00ee Hazretleri\u2019dir\u2026 E\u011fer kalde yani lafta kalmak istemiyorsak, \u201ch\u00e2l-varolu\u015fan tarzda bilmek\u201d istiyorsak, \u201cidr\u00e2k-irfan-anlay\u0131\u015f\u201d dav\u00e2s\u0131n\u0131 \u015fuurla\u015ft\u0131rmal\u0131y\u0131z\u2026 K\u0131saca m\u00fcr\u015fidimiz Salih Mirzabeyo\u011flu, zikrimiz ise \u0130BDA fikriyat\u0131d\u0131r\u2026<\/p>\n
<\/p>\n
Ocak 2006<\/p>\n
Ayl\u0131k Dergisi 16. Say\u0131<\/p>\n","protected":false},"excerpt":{"rendered":"
\u201cF\u0131k\u0131h\u201d, \u201cfehm-anlay\u0131\u015f\u201d demek; ve bunun sistemli hali ise \u201c\u0130sl\u00e2m\u2019a Muhatap Anlay\u0131\u015f\u201d\u2026 Asl\u0131na ve \u00f6z\u00fcne uygun olarak yenilenen \u0130sl\u00e2m anlay\u0131\u015f\u0131; F\u00e2kih\u2019in vazifesi bu\u2026 Bu yenileme ve \u00f6z\u00fcne kavu\u015fturma i\u015fini, \u201cf\u0131kh\u201d kavram\u0131n\u0131n…<\/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-1140","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-kazim-albay","no-post-thumbnail"],"yoast_head":"\n