{"id":1234,"date":"2018-11-01T09:34:27","date_gmt":"2018-11-01T09:34:27","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=1234"},"modified":"2026-01-24T09:35:42","modified_gmt":"2026-01-24T09:35:42","slug":"gunumuz-dunyasindaki-kangren-uzuv-dilencilik","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2018\/11\/01\/gunumuz-dunyasindaki-kangren-uzuv-dilencilik\/","title":{"rendered":"G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131ndaki kangren uzuv: Dilencilik"},"content":{"rendered":"

 <\/p>\n

D\u00fcnya g\u00f6r\u00fc\u015f\u00fcm\u00fcz\u00fcn kazand\u0131rd\u0131klar\u0131 ile birlikte bir sosyal hizmetler b\u00f6l\u00fcm\u00fc \u00f6\u011frencisi olarak \u015funu s\u00f6yleyebilirim: Bir sosyal problemin \u00e7\u00f6z\u00fcm\u00fcnde, konunun halk taraf\u0131ndan alg\u0131lan\u0131\u015f\u0131n\u0131n tesbit edilmesi \u00f6nemli bir ad\u0131m. \u00c7\u00fcnk\u00fc toplumsal sorunu besleyen zemini do\u011frudan yada dolayl\u0131 olarak do\u011furan yine toplum… O y\u00fczden sosyal sorunu de\u011ferlendirirken, o toplumu meydana getiren halk\u0131n \u00f6zellikle inand\u0131\u011f\u0131 de\u011ferler g\u00f6z \u00f6n\u00fcnde tutulmal\u0131. \u0130nanc\u0131m\u0131z\u0131n bu mevzudaki emir ve yasaklar\u0131 kesin \u00e7izgileriyle belirlenmi\u015f durumda… Mukaddes Kitab\u0131m\u0131zdaki bir\u00e7ok ayetten ve yol g\u00f6sterici rehberimiz Allah Resul\u00fc (s.a.v) \u2018n\u00fcn hadis ve s\u00fcnnetlerinden bunu \u00f6\u011frenebiliriz. \u015eu da var ki: bir sosyal sorun, (M\u00fctefekkir Salih Mirzabeyo\u011flu\u2019nun ifadesiyle) \u201cher \u015feyin her \u015feyle ilgisi\u201d<\/em> ve \u201cb\u00fct\u00fcn fikrin gereklili\u011fi\u201d<\/em> ba\u011flamlar\u0131 hesaba kat\u0131larak \u00e7\u00f6z\u00fcmlenebilir. Konu sosyoloji, psikoloji, ekonomi, hukuk, ilahiyat, iktisat gibi dallarla ve \u00f6zellikle de dil bilimiyle birlikte incelenerek ayd\u0131nlanabilir. Salih Mirzabeyo\u011flu\u2019nun dil mevzuuna ne denli \u00f6nem verdi\u011fini eserlerinden anlayabiliriz. \u201cAdalet Mutlak\u2019a\u201d konferans\u0131nda da bu \u00f6nemi belirtmi\u015fti. Ve art\u0131k bir\u00e7ok kesim taraf\u0131ndan anla\u015f\u0131l\u0131yor bu ger\u00e7ek. Baz\u0131 dil bilimi uzmanlar\u0131 Japonya\u2019n\u0131n teknoloji alan\u0131nda ilerde olmas\u0131n\u0131 harflerindeki dil esteti\u011fine ba\u011fl\u0131yorlar.<\/p>\n

Konumuza d\u00f6nersek; \u201cDilencilik\u201d g\u00fcn\u00fcm\u00fcz\u00fcn genellikle merhamet veya \u00f6fke duygular\u0131yla kar\u015f\u0131lanan sosyal problemlerinden biri. Gerek grup olarak gerek bireysel olarak yap\u0131lan dilenme eyleminin, tembellikten ve miskinlikten kaynaklanan bir hayat tarz\u0131 oldu\u011funu g\u00f6rmek zor de\u011fil. Genelde toplumun din hassasiyetini s\u00f6m\u00fcrerek yap\u0131l\u0131yor bu i\u015f. Bu nedenle bu ki\u015filer kendilerini olduklar\u0131ndan daha fakir ve yoksul oldu\u011funu g\u00f6stermeye \u00e7abal\u0131yorlar. Ayn\u0131 \u015fekilde engelli olmak yada engelli bir \u00e7ocu\u011fa sahip olmak naif bir konu oldu\u011fu i\u00e7in bu durumun \u00fczerinden de rant sa\u011flanmaya \u00e7al\u0131\u015f\u0131l\u0131yor. Oysa o ki\u015filerin fakirlikten \u00f6t\u00fcr\u00fc de\u011fil de tembellikten dolay\u0131 bu eyleme ba\u015fvurduklar\u0131 apa\u00e7\u0131k biliniyor art\u0131k. Ge\u00e7enlerde bir haberde dilencinin dilenmeye taksi \u00e7a\u011f\u0131rarak gitti\u011fi yaz\u0131yordu. Ayn\u0131 \u015fekilde ge\u00e7ti\u011fimiz y\u0131llarda bir dilencinin yar\u0131m trilyonluk bir jipe sahip oldu\u011fu haberini de an\u0131ms\u0131yorum. Bir arkada\u015f\u0131m dilenci oldu\u011funu bildi\u011fi bir kad\u0131n\u0131n bankamati\u011fe kart\u0131n\u0131 yerle\u015ftirerek para yat\u0131rma i\u015flemi yapt\u0131\u011f\u0131na bizzat \u015fahit oldu\u011funu anlatm\u0131\u015ft\u0131.<\/p>\n

Bir di\u011fer nokta; devletimiz \u00f6zellikle son y\u0131llarda sosyal devlet olma yolunda ciddi ad\u0131mlar att\u0131. Sosyal hayat\u0131 d\u00fczenleyen bir\u00e7ok kanun olu\u015fturuldu. Ve bu noktada ilerledi\u011fimiz fark ediliyor. Tabi ki bu durum yeterli d\u00fczeyde de\u011fil; fakat bu ilerleme insan\u0131n kendisine bir nebze olsun \u00e7eki d\u00fczen vermesini gerektirirken, \u00f6yle olmuyor. \u0130htiyac\u0131m dedi\u011fimiz asl\u0131nda ger\u00e7ekten ihtiyac\u0131m\u0131z olmayan \u015feyler g\u00fcnden g\u00fcne art\u0131yor. Kendimizi biraz olsun d\u00fczeltmek e\u011filiminde de\u011filiz. Her \u015feyi haz\u0131r bekledi\u011fimiz gibi haz\u0131ra kar\u015f\u0131 haz\u0131r olamamak gibi bir garabet i\u00e7erisindeyiz. Her ne kadar say\u0131lar\u0131 az olsa da bu durumda olmayan, sunulan\u0131 lehine \u00e7evirebilen, kendisine, \u00e7evresine ve topluma yararl\u0131 olan insanlar da var. Ama toplumumuzun geneli bu durumda de\u011fil, maalesef. Kendisine de\u011fer vermeyen daha do\u011frusu kendisine de\u011fer vermenin ne demek oldu\u011funu ve ne demek olmad\u0131\u011f\u0131n\u0131 bilmeyen bir insan kendisi dahil her \u015feyi t\u00fcketiyor g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi. Tabi ki kurunun yan\u0131nda ya\u015f da yan\u0131yor. F\u0131rsat\u00e7\u0131lar y\u00fcz\u00fcnden bir \u015feylere ger\u00e7ekten ihtiyac\u0131 olan insanlar gerek devlet gerek toplum taraf\u0131ndan g\u00f6zden ka\u00e7\u0131r\u0131labiliyor.<\/p>\n

Osmanl\u0131 D\u00f6neminde \u201csadaka ta\u015f\u0131\u201d ad\u0131 verilen yap\u0131lar bulunurmu\u015f. Bu yap\u0131lar bir insan boyuna yak\u0131n, \u00fcst k\u0131sm\u0131nda silindir \u015feklinde oyuk bir ta\u015ftan olu\u015fuyor. \u0130mkan\u0131 olan insanlar, \u00f6zellikle gecenin karanl\u0131k vakitlerinde bu oyu\u011fa para b\u0131rak\u0131yor ve ihtiyac\u0131 olan kimseler de ihtiya\u00e7lar\u0131 kadar miktar\u0131 al\u0131yor. B\u00f6ylece yoksula, fakire (rencide edilmeden) el uzat\u0131labiliyor. \u0130nsanlar\u0131n yard\u0131mla\u015fma ve dayan\u0131\u015fma i\u00e7inde bulanabilmelerine imkan tan\u0131yan bu gelenek, vermek ve almak kavramlar\u0131n\u0131 da anlaml\u0131 k\u0131l\u0131yor. Veren ki\u015fi, i\u015fin reklam\u0131na ka\u00e7madan, gizli bir \u015fekilde yard\u0131m\u0131n\u0131 yap\u0131yor. Bu incelik, zengin insan\u0131 daha m\u00fctevazi k\u0131l\u0131yor. Alan ki\u015fi ise, ihtiyac\u0131 olan ba\u015fka insanlar\u0131 da d\u00fc\u015f\u00fcnerek sadece ihtiyac\u0131 kadar\u0131n\u0131 al\u0131yor ve \u015fahsiyeti de rencide edilmemi\u015f oluyor. Tok g\u00f6zl\u00fc ve anlay\u0131\u015fl\u0131\u2026 Tarihimizde b\u00f6ylesi g\u00fczellikler ya\u015fanm\u0131\u015fken bug\u00fcn i\u00e7inde bulundu\u011fumuz bu dilencilik mevzusu ger\u00e7ekten \u00e7ok \u00fcz\u00fcc\u00fc bir husus…<\/p>\n

\u0130sl\u00e2m merkezli d\u00fcnya g\u00f6r\u00fc\u015f\u00fcm\u00fcz B\u00fcy\u00fck Do\u011fu-\u0130bda Fikriyat\u0131\u2019n\u0131n da konuyu a\u00e7\u0131kl\u0131\u011fa kavu\u015fturan fikri \u00e7\u00f6z\u00fcmleri mevcut tabi\u00ee ki. B\u00fcy\u00fck Do\u011fu Mimar\u0131 \u00dcstad Necip Faz\u0131l K\u0131sak\u00fcrek \u201c\u0130deolocya \u00d6rg\u00fcs\u00fc\u201d isimli eserinde bu mevzuyu da ele al\u0131yor. Dilencilik, dilenme eylemi kesinlikle yasakland\u0131\u011f\u0131 gibi dilenmeye meyil veren dinimizin yasak etti\u011fi her\u015fey de yasaklan\u0131yor. Mesela sahte \u00f6teberi sat\u0131c\u0131l\u0131\u011f\u0131 takip ve cezay\u0131 \u015fiddetlendiren bir h\u00e2l al\u0131yor. Bununla birlikte i\u015fsizler ve serserilerde dilencilik hususundaki takip ve ceza \u00e7izgilerine hedef tutuluyor. Yine ayn\u0131 \u015fekilde serseri k\u0131l\u0131\u011f\u0131nda gezen bir ki\u015fi, eylemi ger\u00e7ekle\u015ftirmemi\u015f olsa bile takip ediliyor. Dilenciler g\u00f6r\u00fcld\u00fckleri yerde yakalan\u0131p, gerekli cezaya tabi tutuluyor. Bu \u015fekilde cemiyet bu t\u00fcr ki\u015filerden kurtuluyor. Ve o ki\u015filer de ilgili birimler taraf\u0131ndan m\u00fcmk\u00fcn oldu\u011funca \u0131slaha ve faaliyet sahibi olmaya y\u00f6nlendiriliyor. Esas\u0131nda B\u00fcy\u00fck Do\u011fu-\u0130bda Fikriyat\u0131\u2019n\u0131n teklif etti\u011fi d\u00fcnya d\u00fczeninde feda edilecek hi\u00e7bir fert yok. \u00dcstad\u2019\u0131n deyimiyle; \u201c\u00e7ocuklara masal anlatmak kabiliyetinde bir ihtiyardan parmak u\u00e7lar\u0131na inen temas dehasiyle bir has\u0131r iskemle \u00f6rebilecek k\u00f6rlere kadar\u201d her kesim \u00e7al\u0131\u015f\u0131p, \u00fcretime katk\u0131da bulunuyor. Varolu\u015f gayemizi ger\u00e7ekle\u015ftirebilece\u011fimiz b\u00f6ylesi bir ortamda i\u015fsiz, serseri ve mek\u00e2ns\u0131z bir h\u00e2lde batakl\u0131\u011fa saplanm\u0131\u015f olarak kalmak m\u00fcmk\u00fcn m\u00fc? De\u011fil\u2026 Peki ki\u015finin b\u00f6ylesi verimli bir ortamda zorunlu olan ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layamad\u0131\u011f\u0131 i\u00e7in dilenmesi m\u00fcmk\u00fcn m\u00fc? De\u011fil\u2026 Bu durumda dilenen ki\u015fi bu fiili yaln\u0131zca miskinli\u011finden \u00f6t\u00fcr\u00fc ger\u00e7ekle\u015ftirir. H\u00e2l b\u00f6yle olunca da ceza g\u00f6rmesi ka\u00e7\u0131n\u0131lmaz olur. \u00c7\u00fcnk\u00fc bu haliyle topluma zararl\u0131d\u0131r. Cemiyetin refah\u0131n\u0131 tehdit eder. Bu durumu doktorun kangren olmu\u015f baca\u011f\u0131 kesmesine benzetebiliriz. Ki\u015finin di\u011fer organlar\u0131n\u0131n zarar g\u00f6rmemesi i\u00e7in doktorun bu i\u015fi yapmas\u0131 gereklidir. Ve bu hastaya sa\u011flanan bir faydad\u0131r. Bug\u00fcn a\u011f\u0131zlarda sak\u0131z gibi dolan\u0131p duran merhametin, olmas\u0131 gereken h\u00e2li bu de\u011fil mi?<\/p>\n

 <\/p>\n

\u0130stifade Edilen Kaynaklar<\/strong><\/p>\n

1-K\u0131sak\u00fcrek, N.F. (2010). \u0130deolocya \u00d6rg\u00fcs\u00fc. \u0130stanbul: B\u00fcy\u00fck Do\u011fu Yay\u0131nlar\u0131.<\/p>\n

2-Co\u015fkun, \u0130. ve Erkilet, Alev (2010). \u0130stanbul Halk\u0131n\u0131n Dilencilik Olgusuna Bak\u0131\u015f A\u00e7\u0131s\u0131. \u0130stanbul: \u0130stanbul Ticaret Odas\u0131 Yay\u0131nlar\u0131.<\/p>\n

3-Vatanda\u015f, Celaleddin. \u201cDilenciler ve Dilencilik.\u201d Sosyal Bilimler Dergisi (12.10.2018)<\/p>\n

4-http:\/\/sergahdergi.com\/unutulan-osmanli-kulturu-sadaka-tas\u2026\/<\/p>\n

5-http:\/\/www.nedirnedemek.com<\/p>\n

 <\/p>\n

Yaz\u0131: Hanife K\u0131nd\u0131r<\/strong><\/p>\n

 <\/p>\n

 <\/p>\n

Ayl\u0131k Dergisi 170. Say\u0131 Kas\u0131m 2018<\/p>\n","protected":false},"excerpt":{"rendered":"

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