{"id":1246,"date":"2026-01-24T09:56:27","date_gmt":"2026-01-24T09:56:27","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=1246"},"modified":"2026-01-24T09:56:27","modified_gmt":"2026-01-24T09:56:27","slug":"prof-ahmet-agirakca-laikci-zihniyetle-dini-egitim-verilemez","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2026\/01\/24\/prof-ahmet-agirakca-laikci-zihniyetle-dini-egitim-verilemez\/","title":{"rendered":"Prof. Ahmet A\u011f\u0131rak\u00e7a: Laik\u00e7i zihniyetle din\u00ee e\u011fitim verilemez"},"content":{"rendered":"<p><strong>\u0130lk olarak sizi tan\u0131yabilir miyiz?<\/strong><\/p>\n<p>1950 Mardin do\u011fumluyum. Liseye Mardin \u0130mam-Hatip okulunda ba\u015flad\u0131m ve Mardin Lisesi\u2019nde bitirdim. 1969\u2019da \u0130stanbul Y\u00fcksek \u0130slam Enstit\u00fcs\u00fc\u2019nden sonra \u0130s. \u00dcniversitesi Edebiyat Fak\u00fcltesi Tarih b\u00f6l\u00fcm\u00fcnden mezun oldum. Bir m\u00fcddet Sar\u0131 Beyaz\u0131t Camii\u2019nde imaml\u0131k, Bak\u0131rk\u00f6y Lisesi\u2019nde \u00f6\u011fretmenlik g\u00f6revinde bulundum. Konya Y\u00fcksek \u0130slam Enstit\u00fcs\u00fc\u2019nde \u0130slam Tarihi asistanl\u0131\u011f\u0131, Edebiyat Fak\u00fcltesi\u2019nde Orta\u00e7a\u011f Tarihi asistanl\u0131\u011f\u0131ndan profes\u00f6rl\u00fc\u011fe kadar oradayd\u0131m. 28 \u015eubat\u2019ta g\u00f6revime son verildi. \u0130stanbul \u00dcniversitesi\u2019nde \u00f6\u011fretim \u00fcyesiyken ba\u015f\u00f6rt\u00fcl\u00fc k\u0131zlar\u0131m\u0131za verdi\u011fim destekten dolay\u0131&#8230; On y\u0131l sonra Dan\u0131\u015ftay taraf\u0131ndan al\u0131nan kararla geri d\u00f6nd\u00fcm. 2009-14 aras\u0131 ayn\u0131 fak\u00fcltede bulundum. Daha sonra \u0130slami \u0130limler Fak\u00fcltesi\u2019ni kurmak \u00fczere Mardin\u2019e gittim. 2015\u2019ten bu yana Mardin Artuklu \u00dcniversitesi rekt\u00f6rl\u00fc\u011f\u00fcn\u00fc yapmaktay\u0131m. Akademik camia 28 \u015eubat d\u00f6neminde Kemalist zihniyetin etkisi alt\u0131ndayd\u0131. \u015eu an ise say\u0131s\u0131 114 olan devlet \u00fcniversitelerimizde bizim g\u00f6n\u00fcl ve zihniyetimizde olan en az y\u00fcz tanesinde insan\u0131m\u0131z vard\u0131r diyebiliriz. Hayat\u0131m\u0131z \u0130slami camia i\u00e7inde ge\u00e7ti. \u00dcstadlar\u0131m\u0131z\u0131n eserlerini okuyarak b\u00fcy\u00fcd\u00fck. Siyasi faaliyetlerinde Erbakan hocan\u0131n \u00e7evresinde bulunduk. MSP gen\u00e7lik kollar\u0131ndayken Mardin\u2019de ve \u00dcsk\u00fcdar\u2019da sorumluluk ald\u0131m.<\/p>\n<p><strong>28 \u015eubat s\u00fcrecinde ya\u015fad\u0131klar\u0131n\u0131zdan bahsedebilir misiniz?<\/strong><\/p>\n<p>Bu s\u00fcre\u00e7te akademik \u00e7al\u0131\u015fmalar\u0131ma devam ettim. Bir vak\u0131f b\u00fcnyesinde doktora \u00f6\u011frencileriyle ilgilendim. O arada d\u00f6nemin Devlet G\u00fcvenlik mahkemesi hakk\u0131mda iddianame haz\u0131rlay\u0131p takibe ald\u0131. Ben de, Yozgatl\u0131 ve Kayserili arkada\u015flar\u0131m\u0131n kurdu\u011fu Rotterdam \u0130slam \u00dcniversitesi\u2019nde ilahiyat fak\u00fcltesi dekanl\u0131\u011f\u0131 yapmak \u00fczere Hollanda\u2019ya gittim. O \u00fcniversite \u00e7\u00f6k\u00fcnce birka\u00e7 arkada\u015f Avrupa \u0130slam \u00dcniversitesi\u2019ni kurduk. Bu \u00fcniversitede \u0130slami \u0130limler, Diller ve Medeniyetler ve Arap dili fak\u00fcltelerini kurduk. 2 bu\u00e7uk y\u0131l bu fak\u00fclteyi \u00e7al\u0131\u015ft\u0131rd\u0131m. 2003\u2019te siyasi iktidar de\u011fi\u015fince \u00fclkeye d\u00f6nd\u00fcm. \u00c7e\u015fitli vak\u0131f ve derneklerde y\u00f6neticilik yapt\u0131m. Bu on y\u0131l i\u00e7inde daha \u00e7ok Kud\u00fcs\u2019le ilgilendim. Bu davaya g\u00f6n\u00fcl verdik. 2006\u2019dan itibaren 2011\u2019e kadar merkezi Beyrut\u2019taki Kud\u00fcs M\u00fcessesesi adl\u0131 kurulu\u015fun 4 y\u0131l m\u00fctevelli heyetinde bulundum. Kud\u00fcs ve Filistin\u2019e Yard\u0131m Birli\u011fi ad\u0131 alt\u0131nda uluslararas\u0131 bir kurulu\u015f olu\u015fturduk. Ba\u015fkan\u0131 M\u0131s\u0131r Meclis ba\u015fkan\u0131 olan bu kurulu\u015fta ikinci ba\u015fkan yard\u0131mc\u0131l\u0131\u011f\u0131 g\u00f6revinde bulundum. Bunun yan\u0131nda \u00e7e\u015fitli dergilerde yazd\u0131m.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<h2>\u00a0\u201c<strong>LA\u0130K\u00c7\u0130 Z\u0130HN\u0130YETLE D\u0130N\u00ce E\u011e\u0130T\u0130M VER\u0130LEMEZ\u201d<\/strong><\/h2>\n<p>&nbsp;<\/p>\n<p><strong>\u0130lahiyat\u00e7\u0131 \u00e7evrelerden baz\u0131 isimlerin yapt\u0131\u011f\u0131 \u00e7\u0131k\u0131\u015flar\u0131 nas\u0131l de\u011ferlendiriyorsunuz? <\/strong><\/p>\n<p>Ge\u00e7enlerde bu hususta bir yerde konu\u015fmam oldu. Dedim ki, ilahiyat k\u00f6kenli veya halen ilahiyat fak\u00fcltelerinde g\u00f6rev yapan hocalar\u0131n bir k\u0131sm\u0131nda, m\u00fcsl\u00fcman toplumun kafas\u0131n\u0131 kar\u0131\u015ft\u0131ran, inanc\u0131na z\u0131t ve ayk\u0131r\u0131 \u00e7\u0131k\u0131\u015flar yap\u0131l\u0131yor. Bu zihniyet modernizm ad\u0131na naslar\u0131 ve hadisleri farkl\u0131 bi\u00e7imlerde yorumluyor. Ancak 2012\u2019nin sonundan bug\u00fcne kadar Mardin \u0130lahiyat Fak\u00fcltesi\u2019nin dekanl\u0131\u011f\u0131n\u0131 yapan biri olarak bulundu\u011fum ilahiyat\u00e7\u0131 dekanlar toplant\u0131s\u0131nda da bahsetti\u011finiz anlamda belli hocalar\u0131n varl\u0131\u011f\u0131 s\u00f6z konusuydu. Az\u0131nl\u0131kta kalan bu t\u00fcr hocalar\u0131n hakk\u0131nda, \u201c<em>ya Rabbi bunlar\u0131n y\u00fcz\u00fcnden bizi helak eder misin?<\/em>\u201d ayetini s\u00fcrekli s\u00f6ylerim. Allah muhafaza.<\/p>\n<p><strong>Size g\u00f6re de sesleri fazla \u00e7\u0131k\u0131yor mu?<\/strong><\/p>\n<p>Neden sesleri \u00e7ok \u00e7\u0131k\u0131yor; s\u00f6yleyeyim. Bizim sahih f\u0131k\u0131h ve hadis anlay\u0131\u015f\u0131n\u0131, usul\u00fcn\u00fc medyada anlatt\u0131\u011f\u0131n\u0131z zaman kimsenin dikkatini \u00e7ekmiyor. Ama \u201c\u015fu hadis yoktur\u201d diye veya namaz, oru\u00e7 hakk\u0131nda birtak\u0131m inkarc\u0131 s\u00f6ylemler esas meseleler olursa as\u0131l mesele bypass ediliyor. Bu y\u00fczde 5\u2019lik ayk\u0131r\u0131 kesim sansasyona yol a\u00e7\u0131p dikkat \u00e7ekiyor. Melekler, kabir azab\u0131, cehennem veya cennet hakk\u0131nda ileri-geri konu\u015fmalar ilahiyat\u0131n tamam\u0131n\u0131 t\u00f6hmet alt\u0131nda b\u0131rakamaz. Mardin\u2019de yerli-yabanc\u0131 57 hoca var. Bunlar aras\u0131nda bir tane bu t\u00fcr zihniyete sahip hoca bulamazs\u0131n\u0131z mesela&#8230;<\/p>\n<p><strong>\u00d6zellikle FET\u00d6\u2019n\u00fcn i\u00e7 y\u00fcz\u00fcn\u00fcn a\u00e7\u0131\u011fa \u00e7\u0131k\u0131\u015f\u0131yla birlikte olu\u015fan hassasiyetten dolay\u0131 soruyorum?<\/strong><\/p>\n<p>Hakl\u0131s\u0131n\u0131z, milletin korkmas\u0131 normal. Dolay\u0131s\u0131yla baz\u0131 vak\u0131f ve derneklerin vermekte oldu\u011fu e\u011fitim hakk\u0131nda \u015fahsen endi\u015felerim var.<\/p>\n<p><strong>Ne gibi endi\u015feler?<\/strong><\/p>\n<p>\u00c7\u0131\u011f\u0131r\u0131ndan \u00e7\u0131km\u0131\u015f bir tablo s\u00f6z konusu. Ba\u015fta bu FET\u00d6 olmak \u00fczere, zamanla yayg\u0131nla\u015fm\u0131\u015f bu kurulu\u015flar\u0131n dini e\u011fitimde kendilerini merkeze alan anlay\u0131\u015f\u0131 dayat\u0131nca, ortaya vak\u0131f, dernek, cemaat veya tarikat say\u0131s\u0131 kadar \u0130slami anlay\u0131\u015f \u00e7\u0131k\u0131yor. Bu ise toplumda ciddi ihtilaflara sebebiyet veriyor. \u0130nsan\u0131m\u0131z\u0131n birlik duygusunu zay\u0131flat\u0131yor. Din\u00ee e\u011fitimde laik\u00e7i anlay\u0131\u015f da buna imk\u00e2n tan\u0131yor. Din\u00ee e\u011fitimde, \u0130mam-Hatip ve sonras\u0131nda \u0130lahiyat Fak\u00fclteleri\u2019nde hoca yeti\u015fmeli, daha sonra Diyanet taraf\u0131ndan ilgili kurumlarda istihdam edilmeli. Sahih bir anlay\u0131\u015f b\u00f6yle m\u00fc\u015fterek \u00e7al\u0131\u015fmalarla m\u00fcmk\u00fcn olur d\u00fc\u015f\u00fcncesindeyim. FET\u00d6 benzeri grup ve yap\u0131lar\u0131n varl\u0131\u011f\u0131na da b\u00f6ylece ihtiya\u00e7 duyulmaz. \u0130mam-\u0131 Azam\u2019\u0131n F\u0131kh\u2019ul Ekberi\u2019nden ba\u015flay\u0131p, K\u00fct\u00fcb-\u00fc Sitte, sahih hadis ve s\u00eeret kitaplar\u0131 esas al\u0131nmal\u0131d\u0131r. \u00d6mer Nasuhi Bilmen\u2019e kadar&#8230; Bir de bu hususta ya\u015fanan ihtilaflarda \u201cfer\u2019iyyat\u201d ayr\u0131d\u0131r, \u201cf\u00fcruat\u201d ayr\u0131d\u0131r. Dinin f\u00fcruu ve usul\u00fc bak\u0131m\u0131ndan s\u00f6yl\u00fcyorum. Yani f\u0131k\u0131hta, \u201cusul-\u00fc f\u0131k\u0131h\u201d ile \u201cf\u00fcru-u f\u0131k\u0131h\u201d meseleleri ayr\u0131 ele al\u0131n\u0131r. Namaz, oru\u00e7, hac, nik\u00e2h gibi hayat\u0131n ilgilendiren ba\u015fl\u0131klar f\u0131kh\u0131n f\u00fcruundan say\u0131l\u0131r. Us\u00fbl ve kaideler bellidir. \u0130stihsan, istihsal, sedd\u2019\u00fcl zerai vb. F\u00fcr\u00fb ile teferruat ay\u0131rdedilmeli.<\/p>\n<p><strong>Yani f\u00fcru, teferruata g\u00f6re as\u0131l oluyor?<\/strong><\/p>\n<p>Elbette. Mesela namazda ihtilaf yoktur. Namazdaki iftitah tekbiri veya tahiyyatta parmak kald\u0131rmak gibi hususlar teferruatt\u0131r. \u0130tikadda ise ament\u00fcm\u00fcz bellidir. Ana s\u00fctun ehl-i s\u00fcnnet. Zamanla bu s\u00fctunun sa\u011f\u0131ndan veya sonundan \u00e7\u0131km\u0131\u015f mutezile, \u015fia gibi ak\u0131mlar -tekfir edilmemi\u015f olsa da- yerine ve zaman\u0131na g\u00f6re de\u011ferlendirilmi\u015ftir. \u0130mam-\u0131 Azam\u2019dan Nesefi\u2019ye kadar gelmi\u015f bir gelenek bu.<\/p>\n<p><strong>D\u00f6rt b\u00fcy\u00fck halifenin hayat\u0131 hakk\u0131nda kitap yazm\u0131\u015f biri olarak, sahabilerin rol\u00fcne nas\u0131l bakmal\u0131y\u0131z?<\/strong><\/p>\n<p>Bizim i\u00e7in en b\u00fcy\u00fck, en g\u00fczel \u00f6rnekler onlard\u0131r. Onlar hakk\u0131nda, \u201cen hay\u0131rl\u0131 \u00fcmmettir\u201d hadisini hat\u0131rlat\u0131r\u0131m. Ve onlar\u0131n devam\u0131 olan \u201ctabiin\u201d, tebe-i tabiin\u201d&#8230; D\u00f6rt halife, Hz. Peygamber\u2019in en yak\u0131n arkada\u015flar\u0131d\u0131r. \u00d6te yandan biri kay\u0131npederi, ikisi damad\u0131. Hz. \u00d6mer ayn\u0131 zamanda Kurey\u015fi\u2019dir. Kur\u2019an\u2019da, \u201ciki ki\u015fiden biri\u201d olarak Allah Resul\u00fc\u2019n\u00fcn Sevr ma\u011faras\u0131ndayken yan\u0131ndaki Hz. Ebubekir kastedilir. Hz. \u00d6mer efendimiz i\u00e7in, \u201c<em>benden sonra peygamber gelecek olsayd\u0131, bu \u00d6mer olurdu<\/em>\u201d buyuruyor. Hz. Osman i\u00e7in, \u201c<em>meleklerin bile kendisinden haya etti\u011fi insan<\/em>\u201d buyuruyor. Hz. Ali hakk\u0131nda, \u201c<em>ben ilmin \u015fehriyim, Ali de onun kap\u0131s\u0131d\u0131r<\/em>\u201d buyuruyor. Hayber\u2019in fethinde sanca\u011f\u0131 teslim etti\u011fi b\u00fcy\u00fck sahabe. Hepsinin sevilmesi, sevmemenin ise g\u00fcnah oldu\u011funa inan\u0131yoruz. Onlara asla dil uzatamay\u0131z. Onlar\u0131n aras\u0131ndaki ihtilaf durumlar\u0131 i\u00e7in me\u015fruiyet \u00f6l\u00e7\u00fclerini Ehl-i S\u00fcnnet alimleri ortaya koymu\u015ftur.<\/p>\n<p>&nbsp;<\/p>\n<h2><strong>\u201cSELEF\u0130L\u0130K DE\u011e\u0130L SELEF\u00c7\u0130L\u0130K&#8230;\u201d<\/strong><\/h2>\n<p>&nbsp;<\/p>\n<p><strong>Arap yar\u0131madas\u0131nda resm\u00eele\u015fen Vehhabilik ve onun \u201cSelefilik\u201d olarak adland\u0131r\u0131lan uzant\u0131lar\u0131 hakk\u0131nda g\u00f6r\u00fc\u015fleriniz alabilir miyim?<\/strong><\/p>\n<p>Bak\u0131n; Ehl-i S\u00fcnnet inanc\u0131nda \u201cselef\u201d kavram\u0131 vard\u0131r. Bundan kas\u0131t, \u201c\u0130slam\u2019da ilkler, \u00f6nde gelenler\u201d kastedilir. Yani sahabe, tabiin, etba-ut-tabiin. 1780\u2019lerden sonra bug\u00fcnk\u00fc Suudi Arabistan\u2019\u0131n Necid b\u00f6lgesinde ortaya \u00e7\u0131kar\u0131lan Vehhabilik, ilk \u00e7\u0131k\u0131\u015f\u0131nda Ehl-i S\u00fcnnet\u2019i yeniden toparlama iddias\u0131yla ortaya \u00e7\u0131km\u0131\u015f fakat \u0130ngilizlerin b\u00f6lgeye giri\u015fiyle birlikte M. Bin Abdulvehhab\u2019tan sonra gelenleri etkisi alt\u0131na alm\u0131\u015ft\u0131r. \u0130ngilizler siyasi faaliyetlerinde kullanmak suretiyle Ehl-i S\u00fcnnet birli\u011fine kar\u015f\u0131 \u00f6rg\u00fctl\u00fcyorlar. K\u00f6ken itibariyle Hanbeli mezhebinin i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 dikkate al\u0131n\u0131rsa Ehl-i S\u00fcnnet idi. Hanbeli mensubu oldu\u011fu bilinen M. Bin Abdulvehhab\u2019la birlikte, 19. yy\u2019\u0131n son \u00e7eyre\u011finde, hele hele son y\u0131llarda yay\u0131lan Suudi Selefili\u011fi, selefilik de\u011fil, \u201cselef\u00e7ilik\u201dtir. Bug\u00fcn \u0130ngiltere\u2019nin kuca\u011f\u0131nda b\u00fcy\u00fcyen Suud y\u00f6netiminin Vehhabili\u011fiyle \u00f6ne \u00e7\u0131kan \u015feyler hakk\u0131nda, izninizle benim de Mezhepler Tarihi ba\u015fl\u0131\u011f\u0131yla haz\u0131rlad\u0131\u011f\u0131m \u00e7al\u0131\u015fmamdan aktaray\u0131m.<\/p>\n<p><strong>Buyurun&#8230;<\/strong><\/p>\n<p>Mezheplere ba\u011fl\u0131 kalman\u0131n gerekli olmad\u0131\u011f\u0131 anlay\u0131\u015f\u0131n\u0131 \u00f6ne \u00e7\u0131kar\u0131yorlar. Kabir ve t\u00fcrbe ziyaretlerini bid\u2019at kabul ederken, tasavvuf ve tarikatlerin de \u0130slam d\u0131\u015f\u0131 oldu\u011funu iddia ediyorlar. Mesela Kanuni Sultan S\u00fcleyman\u2019\u0131n yapt\u0131rd\u0131\u011f\u0131 Hz. Ai\u015fe annemizin kabri vard\u0131. Hz. Hatice annemizin \u00e7ok g\u00fczel bir t\u00fcrbesi vard\u0131. Hz. Peygamber vefat\u0131ndan birka\u00e7 g\u00fcn \u00f6nce El-Bak\u00ee mezarl\u0131\u011f\u0131na gidiyor. Vefat etmi\u015f olan ilk sahabe Esad bin Z\u00fcrare\u2019den ba\u015flay\u0131p son g\u00fcnlerde vefat eden sahabilere gelinceye kadar tek tek ziyarette bulunuyor. E\u011fer kabir ziyaretinde mahsur olsayd\u0131 buna \u015fahit olunmazd\u0131. Ve, \u201c<em>Ben kabirleri ziyaret etmekten sizi al\u0131koymu\u015ftum fakat \u015fimdi ziyaret ediniz. \u00c7\u00fcnk\u00fc kabir ziyareti \u00f6l\u00fcm\u00fc ve ahireti hat\u0131rlat\u0131r<\/em>\u201d buyuruyor. Medine\u2019de ashab-\u0131 kirama dair hi\u00e7bir \u015fey b\u0131rakmad\u0131lar. Son y\u0131larda kalkm\u0131\u015flar, ashab\u0131 kiram\u0131n kulland\u0131\u011f\u0131 e\u015fyalar\u0131n maketini yap\u0131p m\u00fczeye koyacaklarm\u0131\u015f. Ashaba dair hi\u00e7bir \u015fey b\u0131rakmad\u0131n\u0131z ki&#8230;<\/p>\n<p><strong>\u201cIl\u0131ml\u0131 \u0130slam\u2019\u0131 getirece\u011fiz\u201d demi\u015fti son veliaht M. Bin Selman&#8230;<\/strong><\/p>\n<p>\u0130slam\u2019la alakay\u0131 kesmek istiyorlar. Selman\u2019\u0131n hedefi oradaki y\u00f6netimi laikle\u015ftirmektir. B\u00fcy\u00fck bir e\u011flence merkezi yap\u0131yorlar Cidde\u2019de. Suudi Arabistan\u2019\u0131n K\u0131z\u0131ldeniz sahilinde plajlar yapt\u0131r\u0131p b\u00fct\u00fcn yabanc\u0131 turistlere a\u00e7acaklar. M\u00fcbarek topraklarda olmayacak \u015feyler pe\u015findeler. Emr-i bil maruf ad\u0131na foto\u011frafa \u201charam\u201d derlerken, krallar\u0131n\u0131n resimleri her yerde as\u0131lm\u0131\u015f. \u015eu anda dinin gere\u011fiymi\u015f gibi k\u0131sa elbise, uzun pantolon, sakal, b\u0131y\u0131k \u00fczerinde duruyorlar. \u0130slam\u2019\u0131 \u015fekilcili\u011fe kapatt\u0131lar. Bir adam\u0131n sakal\u0131n\u0131 kesmesini adeta dinden \u00e7\u0131km\u0131\u015f gibi kar\u015f\u0131l\u0131yorlar. Kravat takan ki\u015fiyi mesela. Peki Trump\u2019\u0131n e\u015finin vakf\u0131na 150 milyon dolar ba\u011f\u0131\u015flamas\u0131n\u0131 nas\u0131l a\u00e7\u0131klayacaklar. Filistin\u2019de, Suriye\u2019de bu kadar m\u00fcsl\u00fcman peri\u015fan olmu\u015fken hem de. Bu para Gazze\u2019ye verilse Gazze ihya olurdu. Mursi\u2019yi devirmek i\u00e7in 10 milyar dolar, Sisi\u2019yi getirmek i\u00e7in 6 milyar dolar para harcad\u0131lar. S\u0131rf M\u00fcsl\u00fcmanlar M\u0131s\u0131r\u2019\u0131 y\u00f6netmesin diye.<\/p>\n<p>&nbsp;<\/p>\n<h2><strong>ARAP\u00c7A \u00dcZER\u0130NE&#8230;<\/strong><\/h2>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Modern Arap\u00e7a ile klasik Arap\u00e7a\u2019y\u0131 ilim ve tefekk\u00fcr bak\u0131m\u0131ndan nas\u0131l de\u011ferlendiriyorsunuz?<\/strong><\/p>\n<p>\u00c7ok eskilere gitmeye gerek yok. Merhum Elmal\u0131\u2019n\u0131n T\u00fcrk\u00e7e tefsirini bug\u00fcnk\u00fc liseli \u00f6\u011frencilerimiz anlamaz. T\u00fcrk\u00e7ede de uyduruk istilas\u0131 oldu. \u201cModern T\u00fcrk\u00e7e\u201d dedikleri bir \u015fey ortaya \u00e7\u0131kt\u0131. \u00c7ocuklar\u0131m benim okudu\u011fum kitaplar\u0131 okuyam\u0131yor, anlayam\u0131yor. Arap\u00e7ada da modern-klasik ay\u0131r\u0131m\u0131 olu\u015ftu. Teknolojiyle birlikte yeni kelimeler hayat\u0131m\u0131za girdi. Laik bir dil ise kast\u0131n\u0131z, T\u00fcrk\u00e7emiz de, Fars\u00e7a da, K\u00fcrt\u00e7e de laikle\u015fti.<\/p>\n<p><strong>G\u00fcn\u00fcm\u00fczde fasih konu\u015fan topluluk var m\u0131?<\/strong><\/p>\n<p>Fasih Arap\u00e7a \u00f6\u011fretildi\u011fi zaman bir s\u0131k\u0131nt\u0131 yok. Klasik d\u00f6nem Arap\u00e7as\u0131yla fasih Arap\u00e7a aras\u0131nda fark yok. T\u00fcrk\u00e7ede oldu\u011fu gibi, Konya yerlisiyle Trabzon yerlisi aras\u0131ndaki \u015five fark\u0131 oldu\u011fu gibi Arap\u00e7ada da b\u00f6yle. Mesela \u201cgitmek\u201d yerine \u201cGidek\u201d denildi\u011fi deniliyor baz\u0131 y\u00f6relerde, \u201cgidelim\u201d kastediliyor. Diyarbak\u0131rl\u0131lar \u201cgida\u011f\u201d deniliyor. Arap\u00e7ada malum, 28 harf var. Bu harflerden baz\u0131lar\u0131 \u00e7e\u015fitli y\u00f6relerde dilden d\u00fc\u015fm\u00fc\u015ft\u00fcr. Mesela M\u0131s\u0131r\u2019da \u201ccim\u201d harfi d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f, \u201cg\u201d harfi yerine gelmi\u015f. Cemal yerine \u201cGemal\u201d \u015feklinde telaffuz ediliyor. A\u011f\u0131zda kolayl\u0131k olsun diye. Mesela \u201ckaf\u201d harfini Suriyeliler, L\u00fcbnanl\u0131lar kullanm\u0131yor. \u201c<em>Allahu kavvik<\/em>\u201d diye bir tabir var; \u201cAllah kuvvet versin\u201d anlam\u0131nda. Oralarda \u201c<em>Allahu avvi<\/em>\u201d\u201d diyorlar. Kaf\u2019\u0131 kald\u0131r\u0131yorlar. Ben de diyorum ki, \u201c<em>Kaf sizin hakk\u0131n\u0131zda ahirette dava a\u00e7acak, kaf\u2019\u0131 yutuyorsunuz.<\/em>\u201d A\u015fa\u011f\u0131 do\u011fru, k\u00f6rfeze indi\u011fimizde ise Katar vs. \u201ckef\u201d harfini \u201cg\u201dye \u00e7evirmi\u015fler. Bildi\u011fimiz \u201cG\u201d harfini. 28 harfin tamam\u0131n\u0131 \u00e7\u0131karan \u00fc\u00e7 b\u00f6lge var. Biri, Irak\u2019\u0131n bat\u0131s\u0131ndaki El-Enbar b\u00f6lgesi, Musul \u00e7evresi ve Mardin. Bunlar fasih Arap\u00e7a olmasa da fasihe yak\u0131n Arap\u00e7a konu\u015fur. G\u00fcnl\u00fck hayatta konu\u015fulan fasihe en yak\u0131n Arap\u00e7a Yemen Arap\u00e7as\u0131d\u0131r. B\u00f6lgenin ilim adamlar\u0131 bir araya geldi\u011finde birka\u00e7 istisna telaffuz d\u0131\u015f\u0131nda ne kasdettikleri aralar\u0131nda anla\u015f\u0131l\u0131r. Mardin Artuklu \u00dcniversitesi\u2019nde yapt\u0131\u011f\u0131m\u0131z uluslararas\u0131 kongre ve sempozyumlarda konu\u015fan Arap hocalar\u0131m\u0131z k\u00fcrs\u00fcye ge\u00e7ti\u011finde hepsi ortak, anla\u015f\u0131l\u0131r dili konu\u015fur fakat salona indi\u011finde kendi y\u00f6relerine ait \u015five ile konu\u015furlar. Libyal\u0131, Yemenli, Kuveytli anla\u015f\u0131r. Irak\u2019\u0131n berbat bir halk dili Arap\u00e7as\u0131 vard\u0131r, \u201c\u00e2mmice\u201d dedikleri dil, yine de az-\u00e7ok anla\u015f\u0131l\u0131r.<\/p>\n<p>&nbsp;<\/p>\n<h2><strong>TASAVVUF VE FELSEFE<\/strong><\/h2>\n<p>&nbsp;<\/p>\n<p><strong>Tasavvuf, y\u00fcksek \u00f6\u011fretimde felsefeyle birlikte ele al\u0131nd\u0131\u011f\u0131nda felsefenin g\u00f6lgesinde kal\u0131yor, felsefi kategoriye sokuluyor. M\u00fcfredatta \u201cak\u0131lc\u0131l\u0131k\u201d ad\u0131na bu yap\u0131l\u0131rken dini inan\u00e7 ve ibadet tehlikeye girmiyor mu?<\/strong><\/p>\n<p>Tasavvufu takva, muhabbetullah, z\u00fchd ba\u015fl\u0131klar\u0131 alt\u0131nda ald\u0131\u011f\u0131m\u0131z zaman bu zaten \u0130slam\u2019\u0131n kendisidir. Fakat tasavvufun d\u00fc\u015f\u00fcnce ekolleriyle birlikte ald\u0131\u011f\u0131m\u0131z zaman Hasan Basri ekol\u00fcyle Ahmed Yesevi ekol\u00fc aras\u0131nda fark\u0131 vard\u0131r. Buralarda saf bir akideyle birlikte takva varken maalesef son d\u00f6nemlerde tasavvuf ad\u0131na cahil-c\u00fchelan\u0131n eliyle ana \u00e7izgiden uzakla\u015f\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. \u00d6te yandan \u015eiili\u011fin tesirini k\u0131rmak amac\u0131yla baz\u0131 mutasavv\u0131flar\u0131n \u00e7abas\u0131 tasavvufu d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr. Bu a\u00e7\u0131dan baz\u0131 noktalarda \u015eia\u2019da kar\u015f\u0131l\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Mesela \u201cmasum imam\u201d anlay\u0131\u015f\u0131na kar\u015f\u0131 kimi zaman \u201c\u015feyhin masumiyeti\u201d kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015f. Tasavvufu felsefi izahlarla da ele alan olmu\u015f. Bu noktada Hint ve \u0130ran d\u00fc\u015f\u00fcncesiyle i\u00e7 i\u00e7e ge\u00e7mi\u015f. Tasavvuf, Hz. Peygamber\u2019in ashab\u0131na \u00f6\u011fretti\u011fi t\u00fcm g\u00fczel hasletleri ya\u015fatt\u0131\u011f\u0131 m\u00fcddet\u00e7e m\u00fckemmeldir. Kurumla\u015ft\u0131\u011f\u0131 andan itibaren ise farkl\u0131 ve ayk\u0131r\u0131 d\u00fc\u015f\u00fcncelerin tesirinde kald\u0131\u011f\u0131 y\u00f6nleri olmu\u015f. Eski Hint ve \u0130ran hatta \u015eamanizm\u2019den baz\u0131 d\u00fc\u015f\u00fcncelerle k\u0131yaslad\u0131\u011f\u0131m\u0131z zaman bunlar\u0131 ay\u0131klamam\u0131z laz\u0131m. Biz tasavvufu ibadet ve amel s\u0131hhatiyle i\u00e7i\u00e7e \u00f6\u011frendik. M\u00fcsl\u00fcmanlar\u0131n en b\u00fcy\u00fck s\u0131k\u0131nt\u0131s\u0131 kibir, riya, ucub gibi nefsani hastal\u0131klard\u0131r. \u0130nsan\u0131n kendi nefsine hakim olmas\u0131 gerekirken egoya tapma tehlikesi s\u00f6z konusudur. Oysa tevazu ayn-\u0131 rif\u2019attir hakikatte insan\u0131 y\u00fcceltir.<\/p>\n<p>&nbsp;<\/p>\n<p>Ayl\u0131k Dergisi 170. Say\u0131 Kas\u0131m 2018<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0130lk olarak sizi tan\u0131yabilir miyiz? 1950 Mardin do\u011fumluyum. Liseye Mardin \u0130mam-Hatip okulunda ba\u015flad\u0131m ve Mardin Lisesi\u2019nde bitirdim. 1969\u2019da \u0130stanbul Y\u00fcksek \u0130slam Enstit\u00fcs\u00fc\u2019nden sonra \u0130s. \u00dcniversitesi Edebiyat Fak\u00fcltesi Tarih b\u00f6l\u00fcm\u00fcnden mezun&hellip;<\/p>\n","protected":false},"author":1,"featured_media":1247,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"ppma_author":[14],"class_list":["post-1246","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-roportaj","author-admin"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.8 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Prof. Ahmet A\u011f\u0131rak\u00e7a: Laik\u00e7i zihniyetle din\u00ee e\u011fitim verilemez - Ayl\u0131k Dergisi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.aylikdergisi.com\/index.php\/2026\/01\/24\/prof-ahmet-agirakca-laikci-zihniyetle-dini-egitim-verilemez\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Prof. Ahmet A\u011f\u0131rak\u00e7a: Laik\u00e7i zihniyetle din\u00ee e\u011fitim verilemez - Ayl\u0131k Dergisi\" \/>\n<meta property=\"og:description\" content=\"\u0130lk olarak sizi tan\u0131yabilir miyiz? 1950 Mardin do\u011fumluyum. 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