{"id":12181,"date":"2024-05-16T09:42:47","date_gmt":"2024-05-16T09:42:47","guid":{"rendered":"https:\/\/tr.ummatics.org\/?p=12181"},"modified":"2025-12-04T11:47:28","modified_gmt":"2025-12-04T11:47:28","slug":"qasalhaq","status":"publish","type":"post","link":"https:\/\/tr.ummatics.org\/en\/qasalhaq\/","title":{"rendered":"Qas al-Haq: Kapitalizm ve Ulus-Devlete Alternatif Bir Yakla\u015f\u0131m (I ve II. B\u00f6l\u00fcm)"},"content":{"rendered":"<div data-elementor-type=\"wp-post\" data-elementor-id=\"12181\" class=\"elementor elementor-12181\" data-elementor-post-type=\"post\">\n\t\t\t\t<div data-particle_enable=\"false\" data-particle-mobile-disabled=\"false\" class=\"elementor-element elementor-element-1c3a9291 e-flex e-con-boxed e-con e-parent\" data-id=\"1c3a9291\" data-element_type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6ccc0dbb elementor-widget elementor-widget-text-editor\" data-id=\"6ccc0dbb\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h3><iframe src=\"\/\/www.youtube.com\/embed\/ptpjmRhCXe8?si=H2M2_5IhfC4RD0cc\" width=\"560\" height=\"314\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/h3><h3>\u00a0<\/h3><h3>A\u00e7\u0131klama<\/h3><p><span style=\"font-weight: 400;\">\u0130nsan hayat\u0131, insanl\u0131k ayn\u0131 yolda ilerlemeye devam ederse, yery\u00fcz\u00fcnde s\u00fcrd\u00fcr\u00fclemez hale gelecektir. Ulus-devletin h\u00e2kimiyeti, kapitalizmle birle\u015fti\u011finde, d\u00fcnyan\u0131n kaynaklar\u0131n\u0131n e\u015fi benzeri g\u00f6r\u00fclmemi\u015f bi\u00e7imde t\u00fckenmesine yol a\u00e7maktad\u0131r. \u00d6rne\u011fin, insanlar Amerikal\u0131lar gibi ya\u015fasayd\u0131, mevcut ya\u015fam tarz\u0131n\u0131 s\u00fcrd\u00fcrmek ve gezegenin kendini yenilemesine izin vermek i\u00e7in 4,8 d\u00fcnyaya ihtiya\u00e7 duyulacakt\u0131. Ayn\u0131 zamanda, insanl\u0131k i\u00e7in uygulanabilir alternatifler de, Dr. Jamel Akbar\u2019\u0131n paradigma de\u011fi\u015ftirici eseri <\/span><i><span style=\"font-weight: 400;\">Qas al-Haq<\/span><\/i><span style=\"font-weight: 400;\"> ile kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda yetersiz g\u00f6r\u00fcnmektedir. Akbar, s\u00fcrd\u00fcr\u00fclebilir \u00e7evreler olu\u015fturmakta ba\u015far\u0131s\u0131z olan mevcut kapitalist ekonomik ve siyasal modellerin aksine, hukuk temeline dayanan \u0130slami hukuk sisteminin farkl\u0131 bir yakla\u015f\u0131m sundu\u011funu ileri s\u00fcrmektedir. Kitab\u0131nda, haklar\u0131n kirlilik, i\u015fsizlik ve toplumsal tabakala\u015fma gibi kritik meseleleri nas\u0131l ele alabilece\u011fini tart\u0131\u015f\u0131r. Bat\u0131 d\u00fc\u015f\u00fcnce bi\u00e7iminde, toplumlar genellikle ya devlet kontrol\u00fc alt\u0131ndaki ya da kaotik yap\u0131lar olarak g\u00f6r\u00fcl\u00fcr. Oysa \u0130slam k\u00fclt\u00fcr\u00fcnde, \u015feriat kapsam\u0131ndaki haklar anlay\u0131\u015f\u0131, bireysel ve m\u00fclkiyet haklar\u0131n\u0131n etkinle\u015ftirilmesiyle devletin rol\u00fcn\u00fc asgariye indirir. Bu durum, \u201cdevlet mi yoksa kaos mu\u201d ikilemini ortadan kald\u0131r\u0131r; haklar, g\u00fc\u00e7l\u00fc bir devletin yoklu\u011funda olu\u015fan bo\u015flu\u011fu doldurur. Akbar\u2019\u0131n, devlet kar\u015f\u0131s\u0131nda bireyin rol\u00fcn\u00fc hak temelli sistem ba\u011flam\u0131nda ele almas\u0131, insanl\u0131k i\u00e7in s\u00fcrd\u00fcr\u00fclebilir bir gelece\u011fe do\u011fru yeni bir umut sunmaktad\u0131r. Dr. Jamel Akbar, mimar, e\u011fitimci ve teorisyendir. Kuramsal katk\u0131lar\u0131, yap\u0131 \u00e7evresinde kaliteyi \u201csorumluluk\u201d, \u201ckontrol\u201d, \u201cm\u00fclkiyet\u201d ve \u201cm\u00fcdahale\u201d kavramlar\u0131 \u00fczerinden de\u011ferlendirmeye odaklan\u0131r. Mimarl\u0131k e\u011fitimini King Saud \u00dcniversitesi\u2019nde tamamlam\u0131\u015f, ard\u0131ndan Massachusetts Institute of Technology (MIT)\u2019de M.Arch.A.S. ve Ph.D.derecelerini alm\u0131\u015ft\u0131r.<\/span><\/p><p><span style=\"font-weight: 400;\">Sunum i\u00e7in buraya t\u0131klay\u0131n\u0131z.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-2caec2f elementor-widget elementor-widget-html\" data-id=\"2caec2f\" data-element_type=\"widget\" data-widget_type=\"html.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<embed src=\"https:\/\/trummatics.s3.us-east-2.amazonaws.com\/wp-content\/uploads\/2025\/11\/19004354\/Ummatics-Qas-al-Haq-Presentation.pdf\" type=\"application\/pdf\" width=\"940\" height=\"464\"><\/embed>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-8f0c3a1 elementor-widget elementor-widget-text-editor\" data-id=\"8f0c3a1\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h3>\u00d6zet<\/h3><h3>B\u00f6l\u00fcm I<\/h3><h6>Ana Sunum (Dr. Jamel Akbar)<\/h6><h5>Giri\u015f: Ba\u011flam ve Ama\u00e7<\/h5><p><span style=\"font-weight: 400;\">Gayrim\u00fcslimlere \u0130slam\u2019\u0131 tan\u0131tma y\u00f6n\u00fcndeki geleneksel yakla\u015f\u0131mlar genellikle teoloji, maneviyat ve kamusal ahlak \u00fczerinde yo\u011funla\u015fmaktad\u0131r. Oysa daha etkili ve yank\u0131 uyand\u0131ran bir y\u00f6ntem, Bat\u0131\u2019da b\u00fcy\u00fck \u00f6nem ta\u015f\u0131yan konulara \u2014\u00f6rne\u011fin iklim de\u011fi\u015fikli\u011fi ve \u00e7evre kirlili\u011fine\u2014 odaklanmak ve \u0130slami ilkelerin \u00e7a\u011fda\u015f sorunlara nas\u0131l \u00e7\u00f6z\u00fcmler sunabilece\u011fini vurgulamak olacakt\u0131r.<br \/><br \/><\/span><\/p><h5>Modern Sistemlerin Krizi<\/h5><p><span style=\"font-weight: 400;\">Modern ekonomik ve siyasal sistemler \u2014\u00f6zellikle kapitalizm ve ulus-devlet\u2014 s\u00fcrd\u00fcr\u00fclemez yap\u0131lar\u0131 ve \u00e7evresel y\u0131k\u0131m, toplumsal e\u015fitsizlik ile insan ac\u0131lar\u0131n\u0131 art\u0131rmadaki rolleri nedeniyle ele\u015ftirilmeye de\u011ferdir. Kapitalizm \u00fc\u00e7 olgu \u00fczerinden geli\u015fir ve bunlar\u0131n t\u00fcm\u00fc kirlili\u011fe ve iklim de\u011fi\u015fikli\u011fine katk\u0131da bulunur: (1) d\u00fc\u015f\u00fck kaliteli \u00fcr\u00fcnlerin a\u015f\u0131r\u0131 \u00fcretimi yoluyla k\u00e2r h\u0131rs\u0131yla s\u00f6m\u00fcr\u00fclen, yar\u0131 istihdam edilmi\u015f bir i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n yarat\u0131lmas\u0131; (2) fabrikalarda \u00e7al\u0131\u015fan i\u015f\u00e7ilerin \u00fcretim alanlar\u0131nda finansal paylar\u0131n\u0131n olmamas\u0131, fabrika sahiplerinin ise uzakta, kirlilikten etkilenmeden ya\u015famas\u0131; (3) kaynak a\u00e7\u0131s\u0131ndan zengin b\u00f6lgelerden uzakta devasa kentlerin kurulmas\u0131, bu da mal ta\u015f\u0131mac\u0131l\u0131\u011f\u0131n\u0131, t\u00fcketimi ve nihayetinde kirlili\u011fi art\u0131rmaktad\u0131r.<\/span><\/p><p><span style=\"font-weight: 400;\">Buna kar\u015f\u0131l\u0131k, \u0130slami bir ekonomik sistem s\u00f6m\u00fcr\u00fcy\u00fc en aza indirmeyi ve \u00e7evreye sayg\u0131y\u0131 esas al\u0131r. Bu sistem \u015fu hedeflerle yukar\u0131daki sorunlar\u0131 bertaraf etmeyi ama\u00e7lar: (1) s\u00f6m\u00fcr\u00fcye kar\u015f\u0131 bir g\u00fcvence olarak i\u015fsizli\u011fin ortadan kald\u0131r\u0131lmas\u0131; (2) \u00e7al\u0131\u015fanlar\u0131n \u00fcretim alanlar\u0131nda pay sahibi olmalar\u0131n\u0131n te\u015fvik edilmesi; (3) \u00fcretim alanlar\u0131n\u0131n, i\u015f g\u00fcc\u00fcn\u00fcn y\u00f6neldi\u011fi \u015fekilde, kaynak a\u00e7\u0131s\u0131ndan zengin b\u00f6lgelerin yak\u0131n\u0131nda geli\u015ftirilmesi; b\u00f6ylece mallar\u0131n kitlesel ta\u015f\u0131nmas\u0131na duyulan ihtiya\u00e7 azal\u0131r ve kirlilik d\u00fc\u015fer. \u0130slami ilkeler, servetin daha adil da\u011f\u0131l\u0131m\u0131n\u0131 sa\u011flayarak kaynaklar\u0131n mega kentlerde yo\u011funla\u015fmas\u0131n\u0131 engeller ve kendi kendine yetebilen k\u00fc\u00e7\u00fck yerel topluluklar\u0131n geli\u015fimini te\u015fvik eder.<br \/><br \/><\/span><\/p><h5>Bat\u0131 D\u00fc\u015f\u00fcncesindeki Entelekt\u00fcel \u00c7\u0131kmaz<\/h5><p><span style=\"font-weight: 400;\">Bat\u0131 d\u00fc\u015f\u00fcncesindeki entelekt\u00fcel \u00e7\u0131kmaz, kapitalist d\u00fczenin demokratik, yenilik\u00e7i, esnek, sars\u0131nt\u0131lara dayan\u0131kl\u0131 ve kendi kendini d\u00fczeltebilen bir sistem oldu\u011fu y\u00f6n\u00fcndeki iddialar\u0131n; yoksulluk, kirlilik, iklim de\u011fi\u015fikli\u011fi, ya\u015fam alanlar\u0131n\u0131n tahribat\u0131 ve mali krizlerle \u00e7eli\u015fmesiyle g\u00f6r\u00fcn\u00fcr hale gelmektedir. Bat\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcrler, ele\u015ftirel olduklar\u0131nda bile, kapitalizm ve ulus-devletin kavramsal \u00e7er\u00e7evesine hapsolmu\u015flard\u0131r ve alternatif sistemler tahayy\u00fcl edemez hale gelmi\u015flerdir. Bu durum, iklim de\u011fi\u015fikli\u011fi ve ekonomik e\u015fitsizlik gibi k\u00fcresel sorunlara ger\u00e7ek \u00e7\u00f6z\u00fcmler geli\u015ftirme potansiyelini s\u0131n\u0131rlamaktad\u0131r.<br \/><br \/><\/span><\/p><h5>\u0130slami Ekonomik \u0130lkeler<\/h5><p><span style=\"font-weight: 400;\">\u0130slam\u2019daki ekonomik d\u00fczenin omurgas\u0131 \u00fc\u00e7 Kur\u2019an ayetine \u2014[59:7], [9:60] ve [8:41]\u2014 dayan\u0131r. Bu ayetlerin t\u00fcm\u00fc, servetin yeniden da\u011f\u0131t\u0131m\u0131n\u0131n devletin kontrol\u00fcndeki kurumlara (\u00f6rne\u011fin hazine veya maliye bakanl\u0131\u011f\u0131) de\u011fil, yetimler, yoksullar ve yolcular gibi ihtiya\u00e7 sahiplerine y\u00f6nlendirilmesi gerekti\u011fini vurgular. Bu yakla\u015f\u0131m, bireyleri birbirlerini do\u011frudan desteklemeye te\u015fvik ederek sorumluluk ve topluluk bilincini g\u00fc\u00e7lendirir; b\u00f6ylece toplumun refah\u0131, devlet m\u00fcdahalesine de\u011fil, bireysel dayan\u0131\u015fmaya dayan\u0131r.<br \/><br \/><\/span><\/p><h5>Devletin Rol\u00fc<\/h5><p><span style=\"font-weight: 400;\">Yanl\u0131\u015f i\u00e7tihatlar yoluyla devletin g\u00f6rev alan\u0131 geni\u015fletilmeden \u00f6nce, bu g\u00f6revler askeri savunma, insanlar aras\u0131 uyu\u015fmazl\u0131klar\u0131n \u00e7\u00f6z\u00fcm\u00fc ve s\u0131n\u0131rl\u0131 idari i\u015flerle k\u0131s\u0131tl\u0131yd\u0131. Bu sorumluluklar\u0131n \u00f6tesine ge\u00e7mek istiyorsak, topluma ger\u00e7ekten katk\u0131 sa\u011flayaca\u011f\u0131n\u0131 kan\u0131tlamak zorunday\u0131z. Ekonomik faaliyetler ve kaynak y\u00f6netimi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bireylere ve topluluklara b\u0131rak\u0131lm\u0131\u015ft\u0131r.<\/span><\/p><p><span style=\"font-weight: 400;\">Se\u00e7im, san\u0131ld\u0131\u011f\u0131 gibi, \u00f6rg\u00fctlenme ve b\u00fcrokrasiyle kaos ve anar\u015fi aras\u0131nda de\u011fildir. Hukuk bu bo\u015flu\u011fu doldurur. Haklar\u0131n h\u00fck\u00fcmleri (ahkam) aras\u0131nda ba\u011f kurmak, yeni i\u00e7tihatlara duyulan ihtiyac\u0131 azalt\u0131r. Devletin k\u00fc\u00e7\u00fclmesi kaosa de\u011fil, aksine daha dengeli ve adil bir toplumun ortaya \u00e7\u0131kmas\u0131na yol a\u00e7acakt\u0131r; bu da genellikle devlet m\u00fcdahalesinin do\u011furdu\u011fu verimsizlikleri ve sosyal e\u015fitsizlikleri a\u015far.<br \/><br \/><\/span><\/p><h5>Qas al-Haq<\/h5><p><span style=\"font-weight: 400;\">Temel ayet [6:57]\u2019dir; burada Allah\u2019\u0131n haklar\u0131 birka\u00e7 par\u00e7aya \u201ckesmesi\u201d metaforu kullan\u0131l\u0131r ve bu par\u00e7alar\u0131 birle\u015ftirmek bize b\u0131rak\u0131lm\u0131\u015ft\u0131r. \u0130ki \u00f6rnek:<\/span><\/p><p><span style=\"font-weight: 400;\">\u2013 Miras kanunlar\u0131n\u0131 ([4:7]) \u00f6nal\u0131m hakk\u0131na (\u015f\u00fcf\u2019a) dair hadislerle ili\u015fkilendirmek, m\u00fclk\u00fcn b\u00f6l\u00fcnmesini dengeler ve ku\u015faklar aras\u0131 fayday\u0131 maksimize eder.<\/span><span style=\"font-weight: 400;\"><br \/><\/span><span style=\"font-weight: 400;\">\u2013 Yedi hadisin birlikte ele al\u0131nmas\u0131, siyasi otoritelerin ekonomiyi kontrol etmemesi gerekti\u011fi sonucunu do\u011furur; buna para bas\u0131m\u0131, kaynaklara eri\u015fim ya da tekel olu\u015fturma dahil de\u011fildir.<\/span><\/p><p><span style=\"font-weight: 400;\">Haklar \u00fc\u00e7 t\u00fcr ili\u015fkiyi kapsar: (1) birey ile Allah aras\u0131ndaki, (2) bireyler aras\u0131 ve (3) birey ile devlet aras\u0131ndaki ili\u015fkiler \u2014 yani maqsu\u1e63at al-huquq.<\/span><\/p><p><span style=\"font-weight: 400;\">Tarihsel olarak \u0130slam d\u00fc\u015f\u00fcncesi, ilk iki ili\u015fkiyi temsil eden de\u011ferler boyutuna a\u015f\u0131r\u0131 vurgu yapm\u0131\u015f, maqsu\u1e63at al-huquq\u2019u (di\u011fer ikisinin s\u00fcrd\u00fcr\u00fclebilirli\u011fini sa\u011flayan temeli) ihmal etmi\u015ftir. De\u011ferler arzular\u0131 ve sonu\u00e7lar\u0131 yans\u0131t\u0131rken, haklar insanlar\u0131 eyleme y\u00f6nlendiren aktif mekanizmalard\u0131r. Maqsu\u1e63at al-huquq, ya\u015fam d\u00fczenlemeleri, \u00fcretim ve sadakat konular\u0131nda m\u00fclkiyet ve karar alma yetkisini elinde tutan g\u00fc\u00e7l\u00fc bir \u00fcmmetin temelini olu\u015fturur.<br \/><br \/><\/span><\/p><h5>Siyasal Ekonominin Yeniden Tan\u0131mlanmas\u0131<\/h5><p><span style=\"font-weight: 400;\">Kaynak toplama, \u00fcretim ve hizmet sa\u011flama \u00fc\u00e7 temel unsura dayan\u0131r ve bunlar\u0131n t\u00fcm\u00fc g\u00fcn\u00fcm\u00fczde para kar\u015f\u0131l\u0131\u011f\u0131nda elde edilir: (1) kaynaklar, (2) izinler ve (3) bilgi. \u0130slam\u2019da bunlar herkesin eri\u015fimine a\u00e7\u0131k olmal\u0131d\u0131r: kaynaklar \u2014toprak dahil\u2014 kamu mal\u0131d\u0131r ve kim kullanabiliyor, ihya edebiliyor ve faydalanabiliyorsa ona aittir; herhangi bir proje i\u00e7in, zarar vermedi\u011fi s\u00fcrece, devlet onay\u0131na ihtiya\u00e7 yoktur; bilgi ise herkesin ortak m\u00fclkiyetindedir. B\u00f6ylece haklar sistemi, m\u00fclkiyetin yayg\u0131nla\u015fmas\u0131n\u0131 ve ekonomik ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 te\u015fvik eder, kaynaklar\u0131n ve topraklar\u0131n devletin ya da k\u00fc\u00e7\u00fck bir elitin elinde toplanmas\u0131n\u0131n do\u011furdu\u011fu e\u015fitsizlikleri ortadan kald\u0131r\u0131r. Bu sistem, siyasal s\u0131n\u0131rlar\u0131n kald\u0131r\u0131lmas\u0131 ve b\u00f6lgeler aras\u0131 serbest dola\u015f\u0131m\u0131n te\u015fviki ile daha da g\u00fc\u00e7lendirilir.<br \/><br \/><\/span><\/p><h5>Soru-Cevap ve Tart\u0131\u015fma \u2013 Ana Noktalar<\/h5><h5>Dr. Jamel Akbar\u2019\u0131n Eserlerinin Eri\u015filebilirli\u011fi<\/h5><p><b><\/b><span style=\"font-weight: 400;\">Bu ders, Dr. Akbar\u2019\u0131n \u00fc\u00e7 ciltlik eserine yaln\u0131zca k\u0131sa bir giri\u015f niteli\u011findedir ve kitapta sunulan ayr\u0131nt\u0131lara pek de\u011finmemektedir. \u00dcmmetiks ba\u011flam\u0131nda \u015fu nokta \u00f6nemlidir: \u00dcmmet, yaln\u0131zca \u00f6\u011f\u00fct ve \u00e7a\u011fr\u0131larla in\u015fa edilemez. \u0130nsanlar haklar\u0131n\u0131 bildiklerinde, onlar\u0131 almaya y\u00f6neleceklerdir. Bu bilin\u00e7 olmad\u0131\u011f\u0131 s\u00fcrece, \u00fcmmet pasif kalacakt\u0131r.<br \/><br \/><\/span><\/p><h5>Arazi m\u00fclkiyeti, Konut Krizi ve \u201cNIMBY\u201d Yakla\u015f\u0131m\u0131<b><br \/><\/b><\/h5><p><span style=\"font-weight: 400;\">Araziyi ihya politikalar\u0131yla evrensel m\u00fclkiyete a\u00e7mak, g\u00fcn\u00fcm\u00fcz\u00fcn konut krizi ve NIMBY (Not In My Backyard) anlay\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda nas\u0131l ger\u00e7eklik kazanabilir? Bu sorunlar, kapitalist sistemin servet ve kaynaklar\u0131 \u015fehirlerde yo\u011funla\u015ft\u0131rmas\u0131 ve ulus-devletin hareketlili\u011fi k\u0131s\u0131tlamas\u0131ndan kaynaklanmaktad\u0131r. Bu durum, a\u015f\u0131r\u0131 kalabal\u0131k \u015fehirler, y\u00fcksek m\u00fclk fiyatlar\u0131 ve toplumsal e\u015fitsizlik do\u011furur. E\u011fer bu k\u0131s\u0131tlamalar ortadan kalkarsa, insanlar \u00f6zg\u00fcrce \u00e7al\u0131\u015fabilecekleri ve sahiplenebilecekleri topraklara do\u011fal bi\u00e7imde g\u00f6\u00e7 eder; b\u00f6ylece \u015fehir merkezlerindeki bask\u0131 azal\u0131r ve s\u00fcrd\u00fcr\u00fclebilir kalk\u0131nma m\u00fcmk\u00fcn hale gelir.<br \/><br \/><\/span><\/p><h5>Ulus-devlet ve \u0130tibari Para Birimleri<\/h5><p><span style=\"font-weight: 400;\">M\u00fcsl\u00fcman d\u00fcnyas\u0131, \u0130skandinav y\u00f6neti\u015fim idealini tam olarak benimsese bile, sonu\u00e7 yine kirlilik ve iklim de\u011fi\u015fikli\u011fi olacakt\u0131r. N\u00fcfus art\u0131\u015f\u0131yla birlikte ya\u015fam kalitesini koruyan s\u00fcrd\u00fcr\u00fclebilir bir gelecek i\u00e7in tek yol, maq\u1e63\u016b\u1e63at al-huquq\u2019un benimsenmesidir. Ayn\u0131 \u015fekilde, devlet kontrol\u00fcndeki itibari para, de\u011fi\u015fim arac\u0131 i\u015flevinin \u00f6tesine ge\u00e7ti\u011fi anda, manip\u00fclasyon ve e\u015fitsizli\u011fi s\u00fcrd\u00fcrmenin bir arac\u0131na d\u00f6n\u00fc\u015f\u00fcr.<br \/><br \/><\/span><\/p><h5>M\u00fclkiyet, Onur ve Ubudiyet<\/h5><p><span style=\"font-weight: 400;\">\u015eeriat, i\u015fi, evi ve topra\u011f\u0131 olan, b\u00f6ylece Allah\u2019a kullu\u011fa \u00f6zg\u00fcrce y\u00f6nelebilen onurlu birey yeti\u015ftirmeyi hedefler. Buna kar\u015f\u0131l\u0131k, g\u00fcn\u00fcm\u00fcz M\u00fcsl\u00fcmanlar\u0131 haklar\u0131n\u0131 reddeden devletlerin, b\u00fcrokratlar\u0131n ve \u015firketlerin insaf\u0131na terk edilmi\u015ftir. Bu durumda insanlar, Allah\u2019a de\u011fil, bu yap\u0131lara kul olmu\u015flard\u0131r.<br \/><br \/><\/span><\/p><h3><b>II. B\u00f6l\u00fcm<\/b><\/h3><h6><b>Ana Sunum (Dr. Jamel Akbar)<\/b><\/h6><p><b>Giri\u015f ve \u00d6zet<\/b><\/p><h6><span style=\"font-weight: 400;\">Temel Noktalar<\/span><\/h6><ol><li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">\u00dcmmet yaln\u0131zca hukuk yoluyla in\u015fa edilebilir; yeniden dirili\u015f, \u00fcyelerinin \u015feriat taraf\u0131ndan tan\u0131mlanan haklar\u0131n\u0131 anlamas\u0131 ve uygulamas\u0131yla m\u00fcmk\u00fcnd\u00fcr.<\/span><\/li><li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Hukuk, tabandan gelen hareketlerle elde edilen \u201cg\u00fc\u00e7lendirme\u201d veya \u201cyetkilendirme\u201d kavramlar\u0131ndan farkl\u0131d\u0131r. Bu t\u00fcr hareketler, genellikle merkezi otoriteden haklar\u0131n\u0131 zorla alan \u00e7\u0131kar gruplar\u0131n\u0131n rekabetine dayan\u0131r ve bu durum toplumsal istikrars\u0131zl\u0131\u011fa yol a\u00e7ar. Oysa \u0130slam toplumunun istikrar\u0131, net ve tarihsel olarak tan\u0131mlanm\u0131\u015f hak ve sorumluluklara dayan\u0131r.<\/span><\/li><li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Baz\u0131 yorumcular Qas al-Haq\u2019\u0131 neoliberalizmle kar\u015f\u0131la\u015ft\u0131r\u0131r. Ancak neoliberalizm, merkezine ekonomiyi alarak devletin rol\u00fc \u00fczerine tart\u0131\u015fmalar yarat\u0131r ve bir bo\u015fluk do\u011furur; Qas al-Haq ise bu bo\u015flu\u011fu hukuk kavram\u0131yla doldurur.<\/span><\/li><\/ol><h6><span style=\"font-weight: 400;\">Temel Arg\u00fcmanlar<\/span><\/h6><ol><li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">K\u00fclt\u00fcr veya din fark etmeksizin, insanlar hukuk sistemiyle tekelleri, tabakala\u015fmay\u0131, i\u015fsizli\u011fi ve a\u015f\u0131r\u0131 \u00fcretimi azaltarak kirlilik ve iklim de\u011fi\u015fikli\u011finden korunabilir. Mevcut ekonomik ve siyasi yap\u0131lar s\u00fcrd\u00fcr\u00fclebilir bir \u00e7evreye asla yol a\u00e7mayacakt\u0131r.<\/span><\/li><li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Bat\u0131 d\u00fc\u015f\u00fcncesi, kuralc\u0131l\u0131k, d\u00fczenlemeler, b\u00fcrokrasi ve dolay\u0131s\u0131yla m\u00fcdahale, tekel ve e\u015fitsizlik \u00fcretir. \u015eeriat ise hukuk arac\u0131l\u0131\u011f\u0131yla bunun tersini yapar.<\/span><\/li><li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Kirlili\u011fi azaltmak veya s\u00fcrd\u00fcr\u00fclebilirli\u011fi te\u015fvik etmek i\u00e7in sosyal, ekonomik ve teknik paradigmalar mevcuttur; eksik olan, toplumlar ile hukuk aras\u0131ndaki ili\u015fkinin anla\u015f\u0131lmas\u0131d\u0131r.<\/span><\/li><li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Malthus\u00e7u n\u00fcfus teorisi, k\u0131tl\u0131k merkezli bir anlay\u0131\u015fla kaynaklar\u0131n kontrol\u00fcn\u00fc, d\u00fczenlemeyi ve e\u015fitsizli\u011fi te\u015fvik ederek kirlili\u011fi art\u0131r\u0131r.<\/span><\/li><li style=\"font-weight: 400;\" aria-level=\"1\"><span style=\"font-weight: 400;\">Toplumsal d\u00fczen (siyasi hiyerar\u015fi ve b\u00fcrokrasiye dayal\u0131) ile toplumsal anar\u015fi (otoritesiz yap\u0131lar\u0131n serbest olu\u015fumu) aras\u0131nda bir tercih oldu\u011fu d\u00fc\u015f\u00fcncesi yanl\u0131\u015ft\u0131r. \u0130slam\u2019da huquq, bu bo\u015flu\u011fu doldurur.<br \/><br \/><\/span><\/li><\/ol><h5>\u201c\u0130slami Domuz \u00c7orbas\u0131\u201d: \u0130slami Finans Ele\u015ftirisi<\/h5><p><span style=\"font-weight: 400;\">\u00c7orba helal unsurlar (\u00f6rne\u011fin ya\u011f veya so\u011fan) i\u00e7erse de, bir domuzu \u201c\u015feriata uygun\u201d kesmek, onu helal k\u0131lmaz; \u00e7orbaya eklenmesi t\u00fcm yeme\u011fi haram hale getirir. Benzer \u015fekilde, \u201c\u0130slami finans\u201d da bireysel \u0130slami unsurlar bar\u0131nd\u0131rsa da, temelde sadece \u201c\u0130slami de\u011ferlerle enjekte edilmi\u015f geleneksel kapitalizmdir.\u201d Bu sistem \u00fc\u00e7 temele dayan\u0131r: i) Kan\u0131tlanmas\u0131 zor de\u011ferler, ii) Faiz, uyu\u015fturucu, alkol ve fuhu\u015f yasa\u011f\u0131 gibi kontrol edilebilir h\u00fck\u00fcmler, iii) B\u00fcrokratik ve \u00fcretken olmayan akt\u00f6rlerin y\u00f6netti\u011fi \u201ckat\u0131l\u0131m yoluyla finansman.\u201d<\/span><\/p><p><span style=\"font-weight: 400;\">Ger\u00e7ek bir \u0130slami finans, b\u00fcrokrasi ve hiyerar\u015fiyi ortadan kald\u0131rmal\u0131; do\u011frudan, g\u00fcven temelli ili\u015fkileri esas almal\u0131d\u0131r. Bankalar, kaynaklara eri\u015fim, bilgi aktar\u0131m\u0131 ve izinlerin al\u0131nmas\u0131nda engel olu\u015fturur. Kapitalizm, servet birikimini, \u0130slam ise harcamay\u0131 ve ortakl\u0131\u011f\u0131, yani \u00fcretkenlik ve adil payla\u015f\u0131m\u0131 te\u015fvik eder.<br \/><br \/><\/span><\/p><h5>Sadakat, \u00dcretim ve Toprak<\/h5><p><span style=\"font-weight: 400;\">Ulus-devlette sadakat (devlet), \u00fcretim (ulusal ekonomi) ve toprak (devlet s\u0131n\u0131rlar\u0131) yap\u0131lar\u0131 tamamen \u00f6rt\u00fc\u015f\u00fcr. \u0130slam\u2019da ise d\u00fczenli bir \u00fcmmet, farkl\u0131 co\u011frafyalardan bireyleri kapsayabilecek sadakat yap\u0131 ve alt yap\u0131lar\u0131n\u0131n olu\u015fumunu gerektirir. Her bir sadakat alt yap\u0131s\u0131nda farkl\u0131 toprak veya \u00fcretim yap\u0131lar\u0131 bulunabilir.<br \/><br \/><\/span><\/p><h5>S\u00fcre\u00e7 ve \u00dcr\u00fcn<\/h5><p><span style=\"font-weight: 400;\">\u0130slam ge\u00e7mi\u015finin \u00fcr\u00fcnlerine (\u00f6rne\u011fin mimari) nostaljik bi\u00e7imde bakmak, bu \u00fcr\u00fcnleri m\u00fcmk\u00fcn k\u0131lan s\u00fcre\u00e7leri g\u00f6rmezden gelmemize neden olur. Bu durumda ge\u00e7mi\u015fi y\u00fczeysel bi\u00e7imde taklit eder, fakat kapitalizm, tekel ve t\u00fcketim d\u00f6ng\u00fcs\u00fcne uyumlu kal\u0131r\u0131z.<br \/><br \/><\/span><\/p><h3>Tart\u0131\u015fma<\/h3><h5><span style=\"font-weight: 400;\">Teori ve Pratik<\/span><\/h5><p><span style=\"font-weight: 400;\">Teoriyle prati\u011fi bulu\u015fturman\u0131n yolu fark\u0131ndal\u0131\u011f\u0131 art\u0131rmakt\u0131r: \u0130nsanlar haklar\u0131n\u0131 bilirlerse, onlar\u0131 alacaklard\u0131r. T\u0131pk\u0131 Irak i\u015fgali veya Arap Bahar\u0131\u2019nda oldu\u011fu gibi, insanlar kendili\u011finden \u00f6rg\u00fctlenir. Benzer \u015fekilde, hayat\u0131n\u0131 tehlikeye atarak Avrupa\u2019ya g\u00f6\u00e7 edenler, haklar\u0131n\u0131n fark\u0131nda olsalar, mallar\u0131n\u0131 \u201cka\u00e7\u0131rmak\u201d yerine me\u015fru bi\u00e7imde ticaret yaparlard\u0131.<\/span><\/p><p><span style=\"font-weight: 400;\">Bu fark\u0131ndal\u0131k olu\u015ftu\u011funda, merkezsiz hak uygulamalar\u0131 (izin almadan bal\u0131k\u00e7\u0131l\u0131k, kuyu a\u00e7ma, arazi ihyas\u0131) toplumu ve devletin tepkisini d\u00f6n\u00fc\u015ft\u00fcrecek, nihayetinde Hilafet d\u00fczenine giden yolu a\u00e7acakt\u0131r.<br \/><br \/><\/span><\/p><h5><span style=\"font-weight: 400;\">Do\u011frudan Muhalefet vs. Fark\u0131ndal\u0131k<\/span><\/h5><p><span style=\"font-weight: 400;\">Devlet silahl\u0131, halk ise silahs\u0131z oldu\u011fu i\u00e7in do\u011frudan \u00e7at\u0131\u015fma hatad\u0131r. Ancak insanlar haklar\u0131n\u0131n fark\u0131na var\u0131p, eylemleriyle bunu fiilen uygulamaya ba\u015flad\u0131klar\u0131nda, bu devlet a\u00e7\u0131s\u0131ndan y\u0131k\u0131c\u0131 bir g\u00fc\u00e7 haline gelir. Devlet, belli bir e\u015fi\u011fin ard\u0131ndan bu duruma kar\u015f\u0131 koyamayacak ve geri ad\u0131m atacakt\u0131r.<br \/><br \/><\/span><\/p><h3>Soru- Cevap<\/h3><h5><span style=\"font-weight: 400;\">S\u0131n\u0131rl\u0131 Sorumluluk \u015eirketleri ve Ekonomik Kalk\u0131nma<\/span><\/h5><p><span style=\"font-weight: 400;\">Timur Kuran gibi yazarlar, \u0130slam ekonomilerinin geri kalmas\u0131n\u0131 M\u00fcsl\u00fcmanlar\u0131n s\u0131n\u0131rl\u0131 sorumluluk \u015firketini geli\u015ftirememesine ba\u011flar. Oysa hukukun ve buna dayal\u0131 ortakl\u0131k bi\u00e7imlerinin uygulanmas\u0131, b\u00fcrokratik y\u00fck\u00fc ortadan kald\u0131rarak kapitalist modellerden daha verimli bir sonu\u00e7 do\u011furur. Bu, \u0130slam sisteminin kusursuz oldu\u011fu anlam\u0131na gelmez; sorunlar ya\u015fanabilir, ancak bunlar kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda \u00f6nemsiz kalacakt\u0131r.<br \/><br \/><\/span><\/p><h5><span style=\"font-weight: 400;\">Erdemlilik Bir \u00d6n \u015eart m\u0131?<\/span><\/h5><p><span style=\"font-weight: 400;\">Baz\u0131lar\u0131, <\/span><i><span style=\"font-weight: 400;\">Qas al-Haq<\/span><\/i><span style=\"font-weight: 400;\">\u2019\u0131n erdemlili\u011fi \u00f6n ko\u015ful sayd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr. Oysa t\u0131pk\u0131 hudud yasalar\u0131n\u0131n cezai alanlarda erdem varsaymamas\u0131 gibi, <\/span><i><span style=\"font-weight: 400;\">Qas al-Haq<\/span><\/i><span style=\"font-weight: 400;\"> da ekonomik alanda bunu varsaymaz. Aksine, ya\u015fam i\u00e7in gerekli kaynaklara eri\u015fimi g\u00fcvence alt\u0131na al\u0131r. K\u0131tl\u0131k, tekel ve s\u00f6m\u00fcr\u00fc ortadan kalkt\u0131\u011f\u0131nda, insanlar do\u011fal olarak refaha ve adalete y\u00f6nelir. Bu yeni d\u00fczen yerle\u015fti\u011finde, erdemli de\u011ferler toplumu daha da g\u00fc\u00e7lendirir.<br \/><br \/><\/span><\/p><h5><span style=\"font-weight: 400;\">K\u00f6rfez\u2019de Ekonomik \u00c7e\u015fitlendirme<\/span><\/h5><p><span style=\"font-weight: 400;\">K\u00f6rfez\u2019in petrol ba\u011f\u0131ml\u0131l\u0131\u011f\u0131ndan kurtulma ve \u00f6zellikle turizme y\u00f6nelme \u00e7abas\u0131, hareketlili\u011fi k\u0131s\u0131tlayarak kirlili\u011fi s\u00fcrd\u00fcr\u00fcr. Petrol ekonomisi ve s\u00f6zde \u00e7e\u015fitlendirme, \u0130slam\u2019\u0131n uygulanmamas\u0131n\u0131n bir sonucudur. Halk kendi ekonomik i\u015flerini y\u00f6netseydi, turizmi destekleyecek altyap\u0131y\u0131 s\u00fcrd\u00fcr\u00fclebilir bi\u00e7imde geli\u015ftirirdi. \u0130slam bir \u201cpansuman\u201d de\u011fildir; uygulanmamas\u0131ndan kaynaklanan krizler, uyguland\u0131\u011f\u0131nda bir anda \u00e7\u00f6z\u00fclmez.<br \/><br \/><\/span><\/p><h5><span style=\"font-weight: 400;\">Kamu Hizmetleri<\/span><\/h5><p><span style=\"font-weight: 400;\">Devletin temel g\u00f6revleri ikiye indirgenir: (1) i\u00e7 ve d\u0131\u015f g\u00fcvenlik, (2) kamu hizmetleri ve altyap\u0131. \u00c7o\u011fu durumda devlet, altyap\u0131 in\u015fas\u0131 i\u00e7in \u00f6zel \u015firketlerle s\u00f6zle\u015fme yapar. \u0130slam\u2019da ise tekelci olmayan, halk\u0131n kontrol\u00fcndeki yerel \u015firketler bu ihtiya\u00e7lar\u0131 merkezsiz ve verimli bi\u00e7imde kar\u015f\u0131lar.<\/span><span style=\"font-weight: 400;\"><br \/><\/span><span style=\"font-weight: 400;\">Bug\u00fcn \u201c\u00f6zelle\u015ftirme\u201d dendi\u011finde akl\u0131m\u0131za gelen k\u00f6t\u00fc \u00f6rnekler, kaynaklar\u0131n (millile\u015ftirme), izinlerin (lisans), ve bilginin (patent) devlet taraf\u0131ndan k\u0131s\u0131tlanmas\u0131ndan kaynaklan\u0131r. \u015eehirler, yaln\u0131zca ge\u00e7im sa\u011flayabilecek kaynaklar\u0131n bulundu\u011fu b\u00f6lgelerde geli\u015fir. Bu alanlar doldu\u011funda, insanlar ibn al-sab\u012bl i\u00e7in ayr\u0131lan fonlarla ba\u015fka yerlere y\u00f6nelir.<br \/><br \/><\/span><\/p><h5><span style=\"font-weight: 400;\">Nordik Model<\/span><\/h5><p><span style=\"font-weight: 400;\">Nordik model, uzun s\u00fcre y\u00fcksek vergilendirme, g\u00fc\u00e7l\u00fc refah devleti ve \u00e7al\u0131\u015fanlara hisse verilmesiyle \u00f6v\u00fclm\u00fc\u015ft\u00fcr. \u00c7al\u0131\u015fanlar\u0131n ortak yap\u0131lmas\u0131 \u015firket i\u00e7in faydal\u0131 olsa da, toplumun geneline ayn\u0131 fayda yans\u0131maz. \u015eirketler kirletmeye devam eder, bilgi patentlerle s\u0131n\u0131rland\u0131r\u0131l\u0131r, kaynaklara eri\u015fim devlet kontrol\u00fcnde kal\u0131r. Bu s\u0131n\u0131rlar\u0131n temelden yeniden tan\u0131mlanmas\u0131, y\u00f6netim, planlama ve di\u011fer mesleklerin \u00f6nceliklerini k\u00f6kten d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<br \/><br \/><\/span><\/p><h5><span style=\"font-weight: 400;\">Sadakat ve Aidiyet<\/span><\/h5><p><span style=\"font-weight: 400;\">Tarihsel olarak aidiyetin kabilecilik veya milliyet\u00e7ilik \u00fczerine kurulu oldu\u011fu varsay\u0131l\u0131r. Ancak bunlar, toprak m\u00fclkiyetini garanti etmezdi. \u0130mam \u015eafi\u00ee, m\u00fclkiyetin kabile iddias\u0131na de\u011fil, ihya yoluyla kazan\u0131labilece\u011fini vurgulam\u0131\u015ft\u0131r.<\/span><span style=\"font-weight: 400;\"><br \/><\/span><span style=\"font-weight: 400;\">Sadakat ba\u011flar\u0131, en dar aidiyet \u00e7evresinden ba\u015flayarak Peygamber\u2019e \ufdfa veya halifeye kadar uzan\u0131rd\u0131; bazen kabile temelli olsa da, bu tek sadakat bi\u00e7imi de\u011fildi. \u00d6rne\u011fin baz\u0131 sokaklar veya mahalleler, belirli kabilelere veya milliyetlere atfedilirken, baz\u0131lar\u0131 meslek veya mezhep esas\u0131na g\u00f6re adland\u0131r\u0131l\u0131rd\u0131. Bu da, aidiyetin ve sadakatin \u00e7ok katmanl\u0131, dinamik bir yap\u0131ya sahip oldu\u011funu g\u00f6sterir.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>Bu sunum, kapitalizm ve ulus-devletin \u00e7evresel y\u0131k\u0131m ve toplumsal e\u015fitsizlik \u00fcreten s\u00fcrd\u00fcr\u00fclemez yap\u0131lar oldu\u011funu ileri s\u00fcrer. Dr. Jamel Akbar, \u0130slam\u2019\u0131n hak temelli hukuk anlay\u0131\u015f\u0131n\u0131n, devletin rol\u00fcn\u00fc en aza indirerek m\u00fclkiyet, \u00fcretim ve toplumsal d\u00fczeni birey ve topluluk sorumlulu\u011fuyla yeniden organize edebilece\u011fini savunur. B\u00f6ylece, kirlilik ve s\u00f6m\u00fcr\u00fcy\u00fc azaltan, yerel ve s\u00fcrd\u00fcr\u00fclebilir topluluklara dayal\u0131 alternatif bir siyasal-ekonomik model \u00f6nerilmektedir.<\/p>","protected":false},"author":263,"featured_media":12182,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[188],"tags":[190],"class_list":["post-12181","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kolokyum","tag-kolokyum"],"_links":{"self":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts\/12181","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/users\/263"}],"replies":[{"embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/comments?post=12181"}],"version-history":[{"count":0,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts\/12181\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/media\/12182"}],"wp:attachment":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/media?parent=12181"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/categories?post=12181"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/tags?post=12181"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}