{"id":12378,"date":"2026-05-08T10:41:53","date_gmt":"2026-05-08T10:41:53","guid":{"rendered":"https:\/\/tr.ummatics.org\/?p=12378"},"modified":"2026-07-11T16:26:13","modified_gmt":"2026-07-11T16:26:13","slug":"ummetnereyegidiyor","status":"publish","type":"post","link":"https:\/\/tr.ummatics.org\/en\/ummetnereyegidiyor\/","title":{"rendered":"\u00dcmmet Nereye Gidiyor? Varolu\u015fsal Kriz Zamanlar\u0131nda \u00dcmit"},"content":{"rendered":"

\u201c\u00dcmmet nereye gidiyor?\u201d sorusu elbette daha \u00f6nce de sorulmu\u015ftur, \u00fcstelik \u0130slam \u00fcmmetinin bug\u00fcn kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fu \u015fartlardan \u00e7ok daha zor ko\u015fullar alt\u0131nda, hatta daha da aciliyetle sorulmu\u015ftur. Mesela, sembolik de olsa varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren halifelik 1924 y\u0131l\u0131nda kald\u0131r\u0131ld\u0131\u011f\u0131nda, Selam Yurdu (Medinet\u00fc\u2019s-Selam<\/i>) olarak bilinen Ba\u011fdat on \u00fc\u00e7 g\u00fcn s\u00fcren katliam, ya\u011fma ve tecav\u00fczlerden sonra yak\u0131l\u0131p y\u0131k\u0131ld\u0131\u011f\u0131nda, tarih\u00ee kay\u0131tlarda otuz yedi Abbas\u00ee halifesinin sonuncusu olarak yer alan el-Musta\u02bfs\u0131m billah 1258\u2019in \u015eubat ay\u0131nda bir hal\u0131ya sar\u0131l\u0131p Mo\u011fol atlar\u0131n\u0131n ayaklar\u0131 alt\u0131nda ezildi\u011finde ve daha pek \u00e7ok d\u00f6nemde ayn\u0131 soru g\u00fcndemdedir. <\/span>1<\/sup><\/a><\/span><\/p>\n

Tarihsel seyri i\u00e7inde, \u00fcmmetin varl\u0131\u011f\u0131n\u0131n tehlikede olup olmad\u0131\u011f\u0131n\u0131n sorguland\u0131\u011f\u0131 ba\u015fka zamanlar da olmu\u015ftur. \u00d6rne\u011fin \u201cCemel Vakas\u0131\u201d gibi pek \u00e7ok imtihan\u0131n ya\u015fand\u0131\u011f\u0131 Birinci Fitne (35-41\/656-661) olarak an\u0131lan d\u00f6nemde, Hicret\u2019ten sadece 36 y\u0131l sonra, Hz. Peygamber (s.a.v.) hayattayken Allah i\u00e7in birbirini seven sahabeler, so\u011fuk bir g\u00fcnde Basra\u2019da sava\u015f meydan\u0131nda birbirlerine k\u0131l\u0131\u00e7 \u00e7ekmi\u015flerdir. Hz. Peygamber (s.a.v.) Medine\u2019deyken ona hat\u0131rlat\u0131lan \u00e7ok \u00f6zel bir nimetin bu olayda yok olu\u015funa \u015fahit olunmu\u015ftur: \u201cVe O, onlar\u0131n kalplerini birle\u015ftirdi. Sen yery\u00fcz\u00fcnde bulunan her \u015feyi harcasayd\u0131n bile onlar\u0131n kalplerini birle\u015ftiremezdin; fakat Allah onlar\u0131 birle\u015ftirdi. \u015e\u00fcphesiz O, mutlak g\u00fc\u00e7 sahibidir, h\u00fck\u00fcm ve hikmet sahibidir.\u201d<\/span>2<\/sup><\/a><\/span> <\/span>Basra\u2019n\u0131n, on bin ki\u015finin hayat\u0131n\u0131 kaybetti\u011fi Cemel Vakas\u0131\u2019nda neredeyse birbirlerini \u00f6ld\u00fcrecek olan sahabeler taraf\u0131ndan bir ordug\u00e2h \u015fehri olarak kuruldu\u011funu hat\u0131rlayal\u0131m <\/span>3<\/sup><\/a><\/span> <\/span>Sahabeler bu \u015fehri, \u00d6mer bin Hattab (r.a.) (h. 13-23\/634-644) taraf\u0131ndan oraya g\u00f6nderildiklerinde kurmu\u015flard\u0131 ve buras\u0131, Sasan\u00ee \u0130mparatorlu\u011fu\u2019nu ma\u011flup etmekle kalmay\u0131p \u0130ran ve Mavera\u00fcnnehir\u2019i (bug\u00fcn Orta Asya olarak adland\u0131r\u0131lan \u201cnehrin \u00f6tesindeki topraklar\u201d\u0131) fethedecek olan M\u00fcsl\u00fcman ordunun kararg\u00e2h\u0131 h\u00e2line gelmi\u015fti. Ayn\u0131 zamanda bu b\u00f6lge, y\u00fczy\u0131llar boyunca \u0130slam\u2019\u0131n en se\u00e7kin \u00e2limlerini yeti\u015ftirmi\u015ftir.<\/p>\n

Ayn\u0131 \u015fekilde, ikinci fitne (60-73\/680-692) d\u00f6neminde \u201c\u00dcmmet nereye gidiyor?\u201d sorusunu d\u00fc\u015f\u00fcnmek bile insan\u0131 h\u00e2l\u00e2 \u00fcrpertir; bu d\u00f6nemde Peygamber\u2019in torunu H\u00fcseyin bin Ali (r.a.) (4-60\/626-680) 60\/680 y\u0131l\u0131nda Kerbela\u2019da \u015fehit edilmi\u015f ve Peygamber taraf\u0131ndan cennetle m\u00fcjdelenmi\u015f on sahabeden biri olan Z\u00fcbeyr bin Avvam\u2019\u0131n o\u011flu Abdullah bin Z\u00fcbeyr (r.anh\u00fcma) (1-73\/623-692) de 73\/692 y\u0131l\u0131nda ayn\u0131 ak\u0131bete u\u011fram\u0131\u015ft\u0131r.<\/p>\n

Tam da \u00fcmmet yeni olu\u015furken, Medine\u2019nin o zamana kadar g\u00f6rd\u00fc\u011f\u00fc en b\u00fcy\u00fck ordu taraf\u0131ndan ku\u015fat\u0131ld\u0131\u011f\u0131 bir zaman vard\u0131r; bu ordu size yukar\u0131dan ve a\u015fa\u011f\u0131dan sald\u0131rd\u0131 ve g\u00f6zleriniz falta\u015f\u0131 gibi a\u00e7\u0131ld\u0131, kalpleriniz bo\u011faz\u0131n\u0131za kadar geldi ve Allah hakk\u0131nda pek \u00e7ok zanda bulundunuz. \u0130\u015fte orada m\u00fcminler en \u015fiddetli \u015fekilde s\u0131nand\u0131 ve sars\u0131ld\u0131.<\/span>4<\/sup><\/a><\/span><\/span><\/p>\n

Buna ra\u011fmen, tam o g\u00fcn Allah Te\u00e2l\u00e2, Resul\u00fc\u2019ne o d\u00f6nemin iki s\u00fcper g\u00fcc\u00fcn\u00fcn saraylar\u0131n\u0131 g\u00f6stermi\u015ftir ve bu s\u00fcper g\u00fc\u00e7ler, daha sahabeler hayattayken yery\u00fcz\u00fcnden silinecektir. O g\u00fcn Medine\u2019de, daha \u00f6nce hi\u00e7 kar\u015f\u0131la\u015fmad\u0131klar\u0131 bir yok olma tehdidiyle y\u00fczle\u015fmi\u015f olan sahabeler i\u00e7in bu b\u00fcy\u00fck bir m\u00fcjdedir. Peygamber (s.a.v.) bizzat hendekteydi ve kazman\u0131n ucuna b\u00fcy\u00fck bir kaya gelmi\u015fti. O s\u0131rada on bin ki\u015filik d\u00fc\u015fman ordusu iyice yakla\u015fm\u0131\u015ft\u0131. \u0130\u015fte bu \u015fartlar alt\u0131nda Peygamber\u2019e \u015eam diyar\u0131n\u0131n anahtarlar\u0131 verildi ve kazman\u0131n ucundaki kayaya vurdu\u011funda \u015eam\u2019\u0131n saraylar\u0131 g\u00f6r\u00fcnd\u00fc. \u0130kinci vuru\u015fta Pers\u2019in anahtarlar\u0131 verildi ve Med\u00e2in\u2019in beyaz saray\u0131 g\u00f6r\u00fcnd\u00fc. Son vuru\u015fta ise Yemen\u2019in anahtarlar\u0131 verildi ve San\u2018a\u2019n\u0131n kap\u0131lar\u0131 g\u00f6r\u00fcnd\u00fc. <\/span>5<\/sup><\/a><\/span><\/span><\/p>\n

Oysa biz ne Peygamber\u2019in ne de sahabelerinin zaman\u0131nday\u0131z; hatta Ayn Calut Sava\u015f\u0131 (Ramazan 658\/Eyl\u00fcl 1260) ile\u00a0 <\/span>Mo\u011follar\u0131n durduruldu\u011fu ve M\u0131s\u0131r\u2019da Meml\u00fcklerin hilafeti yeniden tesis etti\u011fi on \u00fc\u00e7\u00fcnc\u00fc y\u00fczy\u0131lda bile de\u011filiz. Meml\u00fckler, g\u00fc\u00e7l\u00fc bir ilm\u00ee gelene\u011fin do\u011fu\u015funu desteklemi\u015f ve onlar\u0131n d\u00f6neminde Kahire ile \u015eam, \u0130slam ilim gelene\u011finin yeni merkezleri haline gelmi\u015ftir. Bug\u00fcn ise \u00fcmmet, sadece s\u0131n\u0131rlarda veya belli b\u00f6lgelerde de\u011fil, t\u00fcm \u00fcmmeti ku\u015fatan ve temel inan\u00e7 ve pratikleri daha \u00f6nce hi\u00e7 g\u00f6r\u00fclmemi\u015f bir \u015fekilde sarsan bir varolu\u015fsal tehditle kar\u015f\u0131 kar\u015f\u0131yad\u0131r.\u00a0<\/span><\/p>\n

II<\/b><\/h3>\n

Sevb\u00e2n (r.a.)\u2019dan rivayet edildi\u011fine g\u00f6re Peygamber (s.a.v.) \u015f\u00f6yle buyurdu:<\/p>\n

\u201c\u00d6yle bir zaman gelecek<\/b>\u00a0ki, a\u00e7 insanlar\u0131n yemek kab\u0131na \u00fc\u015f\u00fc\u015ft\u00fc\u011f\u00fc gibi, k\u00e2firler sizin \u00fczerinize \u00fc\u015f\u00fc\u015fecekler.\u201d<\/p>\n

Birisi sordu: \u201cO g\u00fcn say\u0131m\u0131z az olaca\u011f\u0131 i\u00e7in mi (b\u00f6yle olacak)?\u201d<\/p>\n

Peygamber \u015f\u00f6yle buyurdu:
\n\u201cHay\u0131r, aksine o g\u00fcn say\u0131n\u0131z \u00e7ok olacak; fakat selin s\u00fcr\u00fckledi\u011fi k\u00f6p\u00fck gibi olacaks\u0131n\u0131z. Allah d\u00fc\u015fmanlar\u0131n\u0131z\u0131n kalplerinden size kar\u015f\u0131 duyduklar\u0131 korkuyu \u00e7\u0131karacak ve sizin kalplerinize vehn<\/i> yerle\u015ftirecektir.\u201d<\/p>\n

Soruldu: \u201cVehn<\/i> nedir, ey Allah\u2019\u0131n Resul\u00fc?\u201d<\/p>\n

Buyurdu:
\n\u201cD\u00fcnya sevgisi ve \u00f6l\u00fcmden ho\u015flanmamak.\u201d <\/span>6<\/sup><\/a><\/span><\/span><\/p>\n

M\u00fcsl\u00fcmanlar\u0131n \u00e7o\u011fu bu kehanetin \u015fimdilerde ger\u00e7ekle\u015fmekte oldu\u011funun fark\u0131ndad\u0131r. Baz\u0131lar\u0131 bunu di\u011ferlerinden daha iyi bilmektedir, \u00e7\u00fcnk\u00fc bizzat kendi hayatlar\u0131 milletler taraf\u0131ndan parampar\u00e7a edilmektedir. Bir zamanlar yabanc\u0131 bir medeniyetin m\u00fcdahalesi ve say\u0131s\u0131z sald\u0131r\u0131s\u0131 olmadan ya\u015fayan son Peygamber(s.a.v.)\u2019in \u00fcmmeti bug\u00fcn \u0130slam co\u011frafyas\u0131nda, i\u00e7 \u00e7at\u0131\u015fmalar\u0131n ve i\u015fgallerin do\u011frudan ma\u011fdurudur. M\u00fcsl\u00fcmanlar art\u0131k, temsilden uzak y\u00f6neticiler, kendi kendini tayin etmi\u015f krallar ve %95 oyla iktidara gelen cumhurba\u015fkanlar\u0131 taraf\u0131ndan y\u00f6netilen ulus devletlerde ya\u015famaktad\u0131r. Bu devletler, Filistin, Ke\u015fmir, Do\u011fu T\u00fcrkistan, Afganistan, Burma, Irak, Suriye ve d\u00fcnyan\u0131n daha bir\u00e7ok yerindeki m\u00fcminlerin y\u00fcrek par\u00e7alayan ac\u0131lar\u0131 kar\u015f\u0131s\u0131nda sessiz kalmaktad\u0131r. \u00c7ektikleri ac\u0131lar, zaman zaman y\u00f6netici elitler aras\u0131nda tart\u0131\u015f\u0131lmakta ve bunlarla iligili a\u00e7\u0131klamalar yap\u0131lmakta, ama sonunda bu ac\u0131lar unutulup gitmektedir.<\/p>\n

Baz\u0131 ulus devletlerin sahip oldu\u011fu s\u00f6zde siyas\u00ee ba\u011f\u0131ms\u0131zl\u0131k ve zenginli\u011fe ra\u011fmen, \u00fcmmetin siyas\u00ee ve ekonomik olarak bug\u00fcn fel\u00e7 durumda oldu\u011funu s\u00f6ylemek abart\u0131 olmayacakt\u0131r. \u00dcmmetin e\u011fitim kurumlar\u0131, devlet kurumlar\u0131, ekonomik faaliyet bi\u00e7imleri, sanatsal ifade t\u00fcrleri, edebiyat\u0131, hatta g\u00fcndelik hayat\u0131 ve ya\u015fam tarz\u0131 bile d\u0131\u015fardan ithal sek\u00fcler modernitenin kal\u0131plar\u0131na uyacak \u015fekilde h\u0131zla yeniden \u015fekillendirilmektedir. Bu d\u00f6n\u00fc\u015f\u00fcm, \u00e7o\u011funlu\u011fu M\u00fcsl\u00fcman olan baz\u0131 \u00fclkelerde di\u011ferlerine g\u00f6re daha h\u0131zl\u0131 ger\u00e7ekle\u015fse de, b\u00fct\u00fcn \u00fcmmet bu y\u00f6nde ilerlemektedir. En zengin alt\u0131 M\u00fcsl\u00fcman devlette Bat\u0131 kontrol\u00fc \u00f6yle bir seviyeye ula\u015fm\u0131\u015ft\u0131r ki, bu toplumlar fiilen Bat\u0131 toplumlar\u0131n\u0131n uzant\u0131lar\u0131 haline gelmi\u015ftir. <\/span>7<\/sup><\/a><\/span> <\/span>E\u011fitimden ekonomiye, tar\u0131mdan pazar yerlerine kadar her \u015fey d\u00f6n\u00fc\u015fmektedir. Bir\u00e7ok Amerikan \u00fcniversitesi, alt\u0131 K\u00f6rfez \u00fclkesinin hepsinde kamp\u00fcs a\u00e7m\u0131\u015ft\u0131r. Buralarda Bat\u0131 tarz\u0131 okullardan olu\u015fan bir a\u011f zaten mevcuttu. E\u011fitim \u00fczerindeki bu denetim, bu \u00fclkelerin gelecek nesillerinin Amerikal\u0131lar gibi d\u00fc\u015f\u00fcnmesine, davranmas\u0131na ve ya\u015famas\u0131na yol a\u00e7acakt\u0131r.\u00a0<\/span><\/p>\n

\u00d6te yandan, milyonlarca m\u00fc\u2019minin hayatta kalmak i\u00e7in m\u00fccadele verdi\u011fi M\u00fcsl\u00fcman \u00fclkeler de vard\u0131r. Bu e\u015fitsizlik o kadar barizdir ki Somali\u2019deki M\u00fcsl\u00fcmanlarla Birle\u015fik Arap Emirlikleri\u2019ndeki M\u00fcsl\u00fcmanlar\u0131n ayn\u0131 \u00fcmmetin ferdi oldu\u011funa inanmak zordur. Ya da D\u00fcnya Sa\u011fl\u0131k \u00d6rg\u00fct\u00fc taraf\u0131ndan obezite oranlar\u0131nda d\u00fcnya genelinde ilk on \u00fclke aras\u0131nda g\u00f6sterilen Kuveyt, Bahreyn, Suudi Arabistan ve Birle\u015fik Arap Emirlikleri ile <\/span>8<\/sup><\/a><\/span> <\/span>n\u00fcfusunun %35\u2019inden fazlas\u0131nda yetersiz beslenmenin g\u00f6r\u00fcld\u00fc\u011f\u00fc Somali ve Afganistan\u2019daki M\u00fcsl\u00fcmanlar\u0131n ayn\u0131 gezegeni payla\u015ft\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek zordur. <\/span>9<\/sup><\/a><\/span><\/span><\/p>\n

Peki \u00fcmmet bu hale nas\u0131l geldi?<\/p>\n

III<\/b><\/h3>\n

Tarihe h\u0131zl\u0131 bir bak\u0131\u015f, \u00e7a\u011fda\u015f M\u00fcsl\u00fcman ulus devletlerin \u00e7o\u011funun, II. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda d\u00fcnyan\u0131n b\u00fcy\u00fck \u00e7apl\u0131 yeniden yap\u0131land\u0131r\u0131lma s\u00fcrecinde ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 anlamak i\u00e7in yeterlidir.\u00a0 <\/span>Bu s\u00fcre\u00e7, \u201cyeniden s\u00f6m\u00fcrgele\u015ftirme\u201d yerine yanl\u0131\u015f bir \u015fekilde \u201cs\u00f6m\u00fcrgeden kurtulma\u201d olarak adland\u0131r\u0131lm\u0131\u015ft\u0131r. Geriye d\u00f6n\u00fcp bak\u0131ld\u0131\u011f\u0131nda, eski d\u00fcnya s\u00f6m\u00fcrgecilerinin, bu topraklara ilk geldikleri d\u00f6nemde uygulad\u0131klar\u0131 y\u00f6ntemlerle kolonilerini elde tutman\u0131n art\u0131k m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 fark ettikleri a\u00e7\u0131kt\u0131r. De\u011fi\u015fen \u015fartlar yeni bir mekanizma gerektirmekteydi ve bu mekanizma inan\u0131lmaz bir h\u0131zla icat edilip uygulamaya konulmu\u015ftur. Bunun sonucunda, genellikle s\u00f6m\u00fcrge ordusunda g\u00f6rev yapm\u0131\u015f askerlerden biri olan \u201culusun atas\u0131\u201d \u00f6nderli\u011finde, birbiri ard\u0131na ulus devletler \u201cdo\u011fmu\u015ftur\u201d. Bu yeni ulus devletler h\u0131zla geli\u015fmekte olan d\u00fcnya d\u00fczenine dahil edilmi\u015ftir. Genellikle yolculuklar\u0131na, 24 Ekim 1945\u2019te kurulmu\u015f olan Birle\u015fmi\u015f Milletler\u2019e \u00fcyelik ba\u015fvurusu ile en alt basamaktan ba\u015flam\u0131\u015flard\u0131r. Bu yap\u0131n\u0131n karar alma s\u00fcrecinin en \u00fcst\u00fcnde G\u00fcvenlik Konseyi yer almakta ve demokratik olmayan bir hiyerar\u015fi i\u00e7inde \u201cveto yetkisi\u201d s\u00f6zde \u201cbe\u015f daim\u00ee \u00fcyeye\u201d (ABD, \u0130ngiltere, Fransa, Rusya ve \u00c7in) verilmektedir. Bu yeni g\u00fc\u00e7 da\u011f\u0131l\u0131m\u0131 i\u00e7erisinde, \u00fc\u00e7 eski s\u00f6m\u00fcrgeci \u00fclke olan \u0130ngiltere, Fransa ve Rusya, II. D\u00fcnya Sava\u015f\u0131\u2019nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fclen asker\u00ee ve ekonomik g\u00fcc\u00fc nedeniyle ABD\u2019nin pay\u0131n\u0131 kabul etmi\u015ftir. \u00c7in ise G\u00fcvenlik Konseyi\u2019nin \u201ctesad\u00fcf\u00ee bir daim\u00ee \u00fcyesi\u201d idi; \u00e7\u00fcnk\u00fc veto yetkisine sahip bu gruba dahil edilmesi asl\u0131nda II. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n galip m\u00fcttefiklerinden biri olan \u00c7in Cumhuriyeti i\u00e7indi. Ancak \u00c7in Cumhuriyeti d\u00f6rt y\u0131l i\u00e7inde Tayvan adas\u0131na s\u0131k\u0131\u015fm\u0131\u015f ve ard\u0131ndan bu koltuk i\u00e7in uzun bir m\u00fccadele ba\u015flam\u0131\u015f ve bu mesele ancak 1971 y\u0131l\u0131nda \u00e7\u00f6z\u00fclebilmi\u015ftir.<\/p>\n

<\/span>10<\/sup><\/a><\/span><\/span><\/p>\n

Ulus devletler k\u00fc\u00e7\u00fck ve daha kolay y\u00f6netilebilir birimler olduklar\u0131 i\u00e7in ortaya \u00e7\u0131k\u0131\u015flar\u0131 te\u015fvik edilmi\u015ftir. 1945\u2019te Birle\u015fmi\u015f Milletler\u2019in 51 \u201ckurucu \u00fcyesi\u201d vard\u0131; bug\u00fcn ise bu say\u0131 193\u2019e ula\u015fm\u0131\u015ft\u0131r. Bunun yan\u0131 s\u0131ra, d\u00fcnya ekonomisinin kontrol\u00fc de 1944 y\u0131l\u0131nda Birle\u015fmi\u015f Milletler Para ve Finans Konferans\u0131\u2019nda (\u201cBretton Woods Konferans\u0131\u201d) kurulan Uluslararas\u0131 Para Fonu (IMF) ve D\u00fcnya Bankas\u0131 gibi kurulu\u015flar arac\u0131l\u0131\u011f\u0131yla g\u00fcvence alt\u0131na al\u0131nm\u0131\u015ft\u0131r.\u00a0<\/span><\/p>\n

M\u00fcsl\u00fcman y\u00f6neticiler ulus-\u00f6tesi bir \u00f6rg\u00fct kurma konusunda ellerinden geleni yapm\u0131\u015flard\u0131r; ancak 1970 y\u0131l\u0131nda i\u015fgal alt\u0131ndaki Kud\u00fcs\u2019te Mescid-i Aksa\u2019n\u0131n kundaklanmas\u0131n\u0131n ard\u0131ndan kurduklar\u0131 ve Birle\u015fmi\u015f Milletler\u2019in k\u00f6t\u00fc bir kopyas\u0131 niteli\u011finde olan bu yap\u0131 arac\u0131l\u0131\u011f\u0131yla hi\u00e7bir somut ba\u015far\u0131 elde edememi\u015flerdir. \u0130slam \u0130\u015fbirli\u011fi Te\u015fkilat\u0131 (OIC) olarak adland\u0131r\u0131lan bu s\u00f6zde devletler \u00fcst\u00fc sosyal kul\u00fcp, y\u00f6neticilerin arkas\u0131na sakland\u0131\u011f\u0131 ve toplant\u0131lardan sonra s\u00fcrekli yeni kararlar yay\u0131nlad\u0131klar\u0131 bir vitrin i\u015flevi g\u00f6rmektedir. Ne var ki bu kararlar Filistin topraklar\u0131n\u0131n bir kar\u0131\u015f\u0131n\u0131 bile kurtaramam\u0131\u015f, Afganistan, Irak, Filistin, Ke\u015fmir ve daha bir\u00e7ok yerdeki m\u00fcminlerin katliamlar\u0131n\u0131 engelleyememi\u015ftir.<\/p>\n

Bu kurumsal geli\u015fmeler asl\u0131nda d\u00fcnyan\u0131n yeniden \u015fekillendirilmesinin bir par\u00e7as\u0131d\u0131r. K\u00fcresel de\u011fi\u015fim h\u0131z\u0131, \u00f6zellikle 11 Eyl\u00fcl sonras\u0131 y\u00fcr\u00fct\u00fclen ve \u00e7o\u011fu zaman yanl\u0131\u015f bir \u015fekilde \u201cTer\u00f6re Kar\u015f\u0131 Sava\u015f\u201d olarak adland\u0131r\u0131lan, asl\u0131nda \u201cTer\u00f6r Sava\u015f\u0131\u201d olan s\u00fcre\u00e7le katlanarak artm\u0131\u015ft\u0131r. Bu durum, M\u00fcsl\u00fcman \u00fcmmetinin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131, bozulmu\u015f krallar\u0131n, prenslerin, generallerin, e\u011flence sekt\u00f6r\u00fc ikonlar\u0131n\u0131n, siyasete at\u0131lan sporcular\u0131n ve ekonomileri \u00e7\u00f6kmek \u00fczere olan devletlere g\u00f6nderilen IMF ve D\u00fcnya Bankas\u0131 uzmanlar\u0131n\u0131n zulm\u00fcne boyun e\u011fdirmi\u015ftir<\/p>\n

Sek\u00fcler modernitenin yay\u0131lmas\u0131 t\u00fcm dinleri etkilese de bu durum \u00f6zellikle \u0130slam\u2019a tamamen z\u0131tt\u0131r, \u00e7\u00fcnk\u00fc her ikisi de evrensellik iddias\u0131ndad\u0131r. Mevcut krizin bu boyutu, art\u0131k meseleyi \u201c\u0130slam ve Bat\u0131\u201d \u00e7er\u00e7evesinde ele alamayaca\u011f\u0131m\u0131z\u0131 g\u00f6stermektedir; teknolojik yay\u0131l\u0131m co\u011fraf\u00ee s\u0131n\u0131rlar\u0131 ortadan kald\u0131rm\u0131\u015ft\u0131r. Art\u0131k mesele iki d\u00fcnya g\u00f6r\u00fc\u015f\u00fc aras\u0131ndaki k\u00fcresel bir m\u00fccadeledir. Ancak d\u00fcnya g\u00f6r\u00fc\u015fleri, art\u0131k ulus devletlerde ya\u015famakta olan ger\u00e7ek insanlar taraf\u0131ndan benimsenen inan\u00e7lar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. D\u00fcnyev\u00ee meseleler, devletler taraf\u0131ndan, yirmi y\u0131l \u00f6nce hayal bile edilemeyecek \u00f6l\u00e7\u00fcde kontrol edilmektedir. \u0130nsanl\u0131k tarihi boyunca, modern ulus devletin kontrol g\u00fcc\u00fcn\u00fcn do\u011fas\u0131 ve kapsam\u0131n\u0131n e\u015fi benzeri g\u00f6r\u00fclmemi\u015ftir. Bunun \u00fcmmet \u00fczerindeki etkisi y\u0131k\u0131c\u0131d\u0131r; \u00e7\u00fcnk\u00fc y\u00f6netici elitler sek\u00fcler moderniteye b\u00fct\u00fcn\u00fcyle teslim olmu\u015ftur. \u00c7o\u011fu M\u00fcsl\u00fcman \u00fclkede idar\u00ee yap\u0131lar, e\u011fitim sistemleri, ekonomik ve sosyal de\u011fi\u015fim kanallar\u0131, hatta solunan hava bile modernite ile enfekte olmu\u015ftur. Bu sonu\u00e7lar art\u0131k, \u0130slam d\u00fcnyas\u0131n\u0131n \u00e7e\u015fitli yerlerinde ortaya \u00e7\u0131kan, ama eninde sonunda etkisiz kalan giri\u015fimlere i\u015faret edilerek g\u00f6z ard\u0131 edilemez. Bu mesele, M\u00fcsl\u00fcman toplumlar\u0131n y\u00f6neldi\u011fi istikametin, k\u0131blenin de\u011fi\u015fmesi meselesidir.<\/p>\n

Bu k\u0131ble de\u011fi\u015fimi, on dokuzuncu y\u00fczy\u0131l reformcular\u0131n\u0131n, \u00e7o\u011fu zaman bilim ve teknolojiyi ay\u0131rt etmeksizin,\u00a0 <\/span>Bat\u0131\u2019y\u0131 bu alanlarda yakalama arzular\u0131n\u0131n bir sonucudur. Yirminci y\u00fczy\u0131l\u0131n sonlar\u0131ndaki reformcular ise bu ikisi aras\u0131nda ayr\u0131m yapmaya ba\u015flam\u0131\u015f ve genelde sadece teknolojinin al\u0131nmas\u0131n\u0131 talep etmi\u015flerdir. Ancak g\u00fcn\u00fcm\u00fcz neslinin bunlar i\u00e7in zaman\u0131 yoktur; onlar, hemen \u015fimdi i\u015fe yarayacak ve \u00fclkelerini bir anda arzulad\u0131klar\u0131 ideale d\u00f6n\u00fc\u015ft\u00fcrebilecek haz\u0131r sistemler istemektedirler. Bunlara \u00f6rnek olarak, yarat\u0131lm\u0131\u015flar\u0131n en hay\u0131rl\u0131s\u0131 taraf\u0131ndan \u00f6nceden haber verildi\u011fi gibi, as\u0131rlar boyunca bozulmam\u0131\u015f \u00e7\u00f6llerde kurulan mega \u015fehir projeleri, g\u00f6kdelen in\u015fa etme yar\u0131\u015flar\u0131, di\u011fer M\u00fcsl\u00fcmanlara kar\u015f\u0131 sava\u015fmak i\u00e7in milyarlarca dolarl\u0131k silah al\u0131mlar\u0131, \u00f6nceki nesilde lise mezunu bulman\u0131n bile zor oldu\u011fu \u00fclkelerde Amerikan \u00fcniversitelerinin h\u0131zla \u00e7o\u011falmas\u0131 vs. verilebilir. Reformcular\u0131n ge\u00e7ti\u011fimiz iki as\u0131rda ekti\u011fi tohumlar \u015fimdi bolca meyve vermektedir. Modernitenin ilk m\u00fcjdecileri, belki savunduklar\u0131 \u015feyin sonu\u00e7lar\u0131n\u0131n fark\u0131nda de\u011fillerdi; ancak bu durum neticeyi de\u011fi\u015ftirmez.<\/p>\n

IV<\/b><\/h3>\n

Ne Oldu? Nas\u0131l? Ne Zaman<\/b><\/p>\n

Tarihsel olarak bug\u00fcn\u00fc tam kavrayabilmek i\u00e7in, \u0130slam\u2019\u0131n as\u0131rlard\u0131r k\u00f6k sald\u0131\u011f\u0131 bir co\u011frafyada h\u00fck\u00fcm s\u00fcrm\u00fc\u015f olan, \u00fc\u00e7 b\u00fcy\u00fck imparatorlu\u011fun y\u0131k\u0131l\u0131\u015f\u0131na k\u0131saca bakmam\u0131z gerekir: Osmanl\u0131 (689\u20131343\/1290\u20131924), Safev\u00ee (907\u20131135\/1501\u20131722) ve Hindistan\u2019daki Timur (933\u20131274\/1526\u20131857) imparatorluklar\u0131. Bu \u00fc\u00e7 imparatorluk, 1258\u2019de Ba\u011fdat\u2019\u0131n ya\u011fmalanmas\u0131 ile on be\u015finci y\u00fczy\u0131l\u0131n ba\u015flang\u0131c\u0131 aras\u0131ndaki yakla\u015f\u0131k bir bu\u00e7uk as\u0131rl\u0131k d\u00f6nemde M\u00fcsl\u00fcman d\u00fcnyan\u0131n b\u00fcy\u00fck bir yeniden yap\u0131lanma s\u00fcrecinden ge\u00e7mesi sonucunda \u015fekillenmi\u015ftir. Bu d\u00f6nem, ayn\u0131 zamanda Mo\u011fol istilas\u0131n\u0131n ard\u0131ndan ya\u015fanan b\u00fcy\u00fck y\u0131k\u0131mdan sonraki toparlanma s\u00fcrecidir. Ba\u011fdat\u2019\u0131n eski ihti\u015fam\u0131n\u0131 ve \u0130slam d\u00fcnyas\u0131n\u0131n entelekt\u00fcel ba\u015fkenti olma konumunu bir daha kazanamad\u0131\u011f\u0131 do\u011frudur; ancak onun yerine yeni merkezler ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bunlar aras\u0131nda, Timur (772\u2013808\/1370\u20131405), \u015eahruh (808\u2013851\/1405\u20131447) ve Ulu\u011f Bey (796\u2013853\/1394\u20131449) gibi sonraki Timurlu h\u00fck\u00fcmdarlar\u0131n topraklar\u0131 yer al\u0131r. <\/span>11<\/sup><\/a><\/span> <\/span>Kahire, Meml\u00fck Sultanl\u0131\u011f\u0131 (1250\u20131517) d\u00f6neminde \u0130slam\u00ee ilimlerin kalbi haline gelmi\u015f ve \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Meml\u00fcklerin Hint alt k\u0131tas\u0131ndaki kar\u015f\u0131l\u0131\u011f\u0131 olan Delhi Sultanl\u0131\u011f\u0131 (1206\u20131526) da Mo\u011fol istilas\u0131ndan ka\u00e7an bir\u00e7ok \u0130slam \u00e2limini kendine \u00e7ekmi\u015f ve 320 y\u0131l boyunca bir ilim merkezi olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015f, bu s\u00fcre zarf\u0131nda Alaaddin Halac\u00ee (1296\u20131316) ve Muhammed Tu\u011fluk (1325\u20131351) gibi parlak h\u00fck\u00fcmdarlar d\u00f6neminde s\u00fcrekli geni\u015flemi\u015ftir. Bu b\u00fcy\u00fck yeniden dirili\u015f sayesinde \u0130slam d\u00fcnyas\u0131 g\u00fcc\u00fcn\u00fc ve dinamizmini yeniden kazanm\u0131\u015f, hatta art\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Bu imparatorluklar muazzam zenginlik ve kaynaklara sahip olmalar\u0131na ra\u011fmen, Marshall Hodgson\u2019\u0131n \u201cAvrupa hegemonyas\u0131\u201d olarak adland\u0131rd\u0131\u011f\u0131 olgunun ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 \u00f6ng\u00f6rememi\u015f ve buna haz\u0131rlanamam\u0131\u015ft\u0131r. Avrupa\u2019n\u0131n ekonomik, siyas\u00ee, bilimsel ve end\u00fcstriyel kurumlar\u0131ndaki b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcm\u00fcn sonucu olan bu hegemonya, on alt\u0131nc\u0131 y\u00fczy\u0131l\u0131n sonlar\u0131ndan itibaren Avrupa\u2019n\u0131n g\u00fcc\u00fcn\u00fc \u00f6yle bir noktaya ta\u015f\u0131m\u0131\u015ft\u0131r ki, 1800 y\u0131l\u0131na gelindi\u011finde art\u0131k \u201ct\u00fcm halklar yaln\u0131zca y\u00f6netimlerini modern Avrupa merkezli uluslararas\u0131 siyasal d\u00fczene g\u00f6re ayarlamak zorunda kalmam\u0131\u015f; ayn\u0131 zamanda \u00e7ok daha zor olan, ekonomilerini de sanayile\u015fmi\u015f Avrupa ile rekabete uyarlamak ve nihayet zihniyetlerini Avrupa\u2019da geli\u015fen modern bilimin tehditlerine g\u00f6re \u015fekillendirmek zorunda kalm\u0131\u015flard\u0131r.\u201d<\/span>12<\/sup><\/a><\/span> <\/span>Ancak 1800 y\u0131l\u0131 bile asl\u0131nda ge\u00e7tir; \u00e7\u00fcnk\u00fc Napolyon 1 Temmuz 1798\u2019de \u0130skenderiye\u2019ye ula\u015ft\u0131\u011f\u0131nda Avrupa hegemonyas\u0131 zaten yerle\u015fmi\u015f ve durdurulamaz hale gelmi\u015ftir. Yine de Napolyon\u2019un \u0130skenderiye\u2019ye bu beklenmedik geli\u015fi, sonraki y\u00fczy\u0131llarda b\u00fcy\u00fck bir \u015fiddetle kendini g\u00f6sterecek olan bu hegemonyan\u0131n \u00f6nemli bir d\u00f6n\u00fcm noktas\u0131 olarak kalm\u0131\u015ft\u0131r.<\/p>\n

Bu \u00fc\u00e7 \u0130slam imparatorlu\u011fu neden \u00e7\u00f6km\u00fc\u015ft\u00fcr? K\u00fcresel g\u00fc\u00e7 dengesi ne zaman Avrupa lehine de\u011fi\u015fmi\u015ftir? Nas\u0131l? \u00dcmmet i\u00e7inde hi\u00e7 kimse yakla\u015fan bu felaketi zaman\u0131nda g\u00f6r\u00fcp \u00f6nleyememi\u015f midir?<\/p>\n

Bunlar, Avrupa hegemonyas\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131ndan bu yana bir\u00e7ok \u00e2limin \u00fczerinde durdu\u011fu \u00e7etin sorulard\u0131r. Reformcu s\u00f6ylem, \u00f6nceki y\u00fczy\u0131llar\u0131, \u00f6zellikle on yedinci asr\u0131, \u201cd\u00fc\u015f\u00fcnmeden yap\u0131lan taklit, kaba bir tasavvuf\u00ee panteizm ve \u2018senkretik\u2019 ve putperest halk dindarl\u0131\u011f\u0131\u201d ile karakterize edilen bir d\u00f6nem olarak tasvir etmi\u015ftir. <\/span>13<\/sup><\/a><\/span> <\/span>Ancak son d\u00f6nem ara\u015ft\u0131rmalar\u0131, \u00f6zellikle Osmanl\u0131 ba\u011flam\u0131nda bu anlat\u0131y\u0131 ciddi \u015fekilde sorgulamaktad\u0131r. Yeni \u00e7al\u0131\u015fmalar, art\u0131k on yedinci y\u00fczy\u0131l\u0131, \u201cAkdeniz\u2019in bir taraf\u0131nda Galileo, Kepler, Bacon, Newton, Descartes, Malebranche, Spinoza, Locke ve Leibniz gibi isimlerin bulundu\u011fu; di\u011fer taraf\u0131nda ise halk tarih\u00e7ileri, tasavvuf\u00ee hat\u0131rat yazarlar\u0131, t\u0131p veya gizli ilimleri yayanlar\u0131n bulundu\u011fu\u201d iki kutup gibi tasvir etmenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir.<\/span>14<\/sup><\/a><\/span> <\/span>Bu \u00e7al\u0131\u015fmalar ayr\u0131ca, Halil \u0130nalc\u0131k, Marshall Hodgson ve Francis Robinson gibi isimler taraf\u0131ndan ileri s\u00fcr\u00fclen \u201cfanatizmin zaferi\u201d anlat\u0131s\u0131n\u0131 da sarsmaya \u00e7al\u0131\u015fmaktad\u0131r. <\/span>15<\/sup><\/a><\/span> <\/span>Osmanl\u0131\u2019da bilimsel akla kar\u015f\u0131 sava\u015fan fanatikler veya eli silahl\u0131 mollalar yoktu. \u201cOn yedinci y\u00fczy\u0131lda Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda \u2018fanatizmin zafer\u2019 kazand\u0131\u011f\u0131 iddias\u0131n\u0131 destekleyen kan\u0131tlar, \u00f6zetle, ikna edici olmaktan uzakt\u0131r. Kad\u0131zadeliler, ilm\u00ee s\u0131n\u0131f i\u00e7inde kesinliklebir az\u0131nl\u0131kt\u0131r ve asl\u0131nda onlar\u0131n t\u00fcm akl\u00ee ilimlere kar\u015f\u0131 olduklar\u0131na dair \u015fa\u015f\u0131rt\u0131c\u0131 derecede az kan\u0131t bulunmaktad\u0131r.\u201d<\/span>16<\/sup><\/a><\/span><\/span><\/p>\n

Benzer \u015fekilde art\u0131k biliyoruz ki 1577\u2019de kurulan ve 1580\u2019de y\u0131k\u0131lan \u0130stanbul Rasathanesi, din alimlerinin astronomiye kar\u015f\u0131 \u00e7\u0131kmas\u0131 nedeniyle de\u011fil, astrolojik kullan\u0131m\u0131ndan dolay\u0131, bilhassa da Safevilere kar\u015f\u0131 Osmanl\u0131\u2019n\u0131n zaferine dair yanl\u0131\u015f astrolojik tahminleri y\u00fcz\u00fcnden y\u0131k\u0131lm\u0131\u015ft\u0131r.<\/span>17<\/sup><\/a><\/span> <\/span>Ayn\u0131 \u015fekilde \u201cOsmanl\u0131\u2019n\u0131n s\u00f6zde gerilemesi tezi\u201d de sorgulanmaktad\u0131r:<\/p>\n

\u201c\u2026yani, Kanun\u00ee Sultan S\u00fcleyman d\u00f6neminin (1520\u20131566) ard\u0131ndan on alt\u0131nc\u0131 y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun uzun bir gerileme s\u00fcrecine girdi\u011fi ve on dokuzuncu y\u00fczy\u0131ldaki Bat\u0131l\u0131la\u015fma reformlar\u0131na ra\u011fmen gerileme s\u00fcrecini durduramad\u0131\u011f\u0131 fikri.. Son yirmi y\u0131l i\u00e7inde\u2026 Osmanl\u0131 tarih\u00e7ileri bu gerileme anlat\u0131s\u0131n\u0131 reddederek yerine kriz ve uyum anlat\u0131s\u0131n\u0131 koymu\u015flard\u0131r: on alt\u0131nc\u0131 y\u00fczy\u0131l\u0131n sonu ile on yedinci y\u00fczy\u0131l\u0131n ba\u015f\u0131ndaki a\u011f\u0131r ekonomik ve demografik krizleri atlatt\u0131ktan sonra Osmanl\u0131 Devleti, asker\u00ee fetih devleti karakterinden, yeni topraklar fethetmekten ziyade mevcut topraklardan gelir elde etmeye ve kendisini S\u00fcnn\u00ee \u0130slam\u2019\u0131n kalesi olarak g\u00fc\u00e7lendirmeye odaklanan daha istikrarl\u0131 ve b\u00fcrokratik bir devlete d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.\u201d <\/span>18<\/sup><\/a><\/span><\/span><\/p>\n

Bu \u00e7al\u0131\u015fmalar, on yedinci y\u00fczy\u0131l Osmanl\u0131 ilim d\u00fcnyas\u0131na yeni bir \u0131\u015f\u0131k tutmakta ve Burhaneddin \u0130brahim el-Kuran\u00ee (1615\u20131690), Hasan el-Yus\u00ee (1631\u20131691), A\u1e25med M\u00fcneccimba\u015f\u0131 (yakla\u015f\u0131k 1631\u20131702) ve Abdulgan\u00ee en-Nablus\u00ee (1641\u20131731) gibi alimlerin \u00e7al\u0131\u015fmalar\u0131na dair anlay\u0131\u015f\u0131m\u0131z\u0131 derinle\u015ftirmektedir. Ancak ayn\u0131 \u00e7al\u0131\u015fmalar, k\u00fcresel g\u00fc\u00e7 dengesindeki de\u011fi\u015fimle ilgili temel sorulara cevap vermemektedir. Bunlar asl\u0131nda gayet karanl\u0131k say\u0131lab\u0131lecek bir y\u00fczy\u0131lda b\u00f6ylesine se\u00e7kin alimlerin istisna olmad\u0131\u011f\u0131n\u0131 ispatlamaktad\u0131r. Zira Fas\u2019ta Ahmed el-Makkar\u00ee, Yahya e\u015f-\u015eav\u00ee, Muhammed er-Rudan\u00ee, Medine\u2019de \u0130brahim Kuran\u00ee\u2019nin talebesi Muhammed Berzinci, Kahire\u2019de Abdulkadir Ba\u011fdad\u00ee, Filistin\u2019de Hayreddin er-Reml\u00ee, Halep\u2019te Kas\u0131m el-Han\u00ee gibi niceleri vard\u0131r.<\/span>19<\/sup><\/a><\/span> <\/span>Ancak bu \u00e7al\u0131\u015fmalar, esas sorular\u0131 cevaps\u0131z b\u0131rakmakta, hatta bu sorular\u0131n a\u011f\u0131rl\u0131\u011f\u0131n\u0131 art\u0131rmaktad\u0131r: Bu g\u00fczide alimler, \u0130slam\u2019\u0131n kalesinin d\u0131\u015f bir tehdit alt\u0131nda oldu\u011funu neden fark edemediler? Akl\u00ee ilimlerdeki derinlikleri, yakla\u015fan tehlikeyi a\u00e7\u0131k\u00e7a kavrayabilecek bir basireti neden sa\u011flayamam\u0131\u015ft\u0131r? Alimler pratik \u00f6nlemler alamam\u0131\u015f olsalar bile, bir sonraki y\u00fczy\u0131lda \u015eah Veliyyullah Dehlev\u00ee\u2019nin ge\u00e7 de olsa Bab\u00fcr \u0130mparatorlu\u011fu\u2019nda yapt\u0131\u011f\u0131 gibi hikmetli nasihatleriyle entelekt\u00fcel liderlik sunup gidi\u015fat\u0131 d\u00fczeltmeye katk\u0131da bulunamazlar m\u0131yd\u0131?<\/p>\n

Bu sorular\u0131n cevaplar\u0131 belki de hi\u00e7bir zaman tam olarak verilemeyecektir; \u00e7\u00fcnk\u00fc nihayetinde bu t\u00fcr b\u00fcy\u00fck \u00f6l\u00e7ekli k\u00fcresel de\u011fi\u015fimler insan idrakinin \u00f6tesindedir. \u201cE\u011fer size bir yara dokunduysa, benzeri bir yara o toplulu\u011fa da dokunmu\u015ftur; biz o g\u00fcnleri insanlar aras\u0131nda d\u00f6nd\u00fcr\u00fcr\u00fcz ki Allah iman edenleri ortaya \u00e7\u0131kars\u0131n ve sizden \u015fahitler edinsin. Allah zalimleri sevmez.\u201d (\u00c2l-i \u0130mr\u00e2n 3:141)<\/p>\n

V<\/b><\/h3>\n

\u00dcmit Nerede?<\/b><\/p>\n

Ulus-devletlerin kay\u0131ts\u0131zl\u0131\u011f\u0131na ra\u011fmen, milyonlarca M\u00fcsl\u00fcman gece yar\u0131lar\u0131nda Rablerine, din karde\u015flerinin ac\u0131lar\u0131n\u0131n hafiflemesi i\u00e7in dua etmektedir. Do\u011fal afetler oldu\u011funda \u0130slam\u00ee yard\u0131m kurulu\u015flar\u0131 harekete ge\u00e7mektedir. Dondurucu so\u011fukta ormanda kaybolan d\u00f6rt ya\u015f\u0131ndaki bir \u00e7ocu\u011fun annesinin ac\u0131s\u0131yla y\u00fcrekler yanmaktad\u0131r. D\u00fcnyan\u0131n d\u00f6rt bir yan\u0131ndaki M\u00fcsl\u00fcmanlar, Polonya ile Belarus aras\u0131ndaki s\u0131n\u0131r hatt\u0131nda, iki \u00fclkenin s\u0131n\u0131rlar\u0131n\u0131 belirleyen \u00e7itler aras\u0131nda dolanan m\u00fcltecilerin ac\u0131s\u0131n\u0131 hissetmektedir. Ac\u0131 \u00e7eken m\u00fcminlerle s\u00fcrekli bir dayan\u0131\u015fma hissi mevcuttur. Bunlar, herhangi bir ankette, grafikte veya istatistikte g\u00f6r\u00fcnmese de bu, onun \u00f6nemini azaltmaz. Bu ayn\u0131 zamanda Peygamber\u2019in (s.a.v.) \u015fu s\u00f6z\u00fcn\u00fc de yans\u0131t\u0131r: \u201cSevgi, merhamet ve \u015fefkat a\u00e7\u0131s\u0131ndan m\u00fcminlerin durumu bir beden gibidir; bedenin bir uzvu a\u011fr\u0131d\u0131\u011f\u0131nda b\u00fct\u00fcn beden uykusuzluk ve ate\u015fle buna kar\u015f\u0131l\u0131k verir.\u201d<\/span>20<\/sup><\/a><\/span><\/span><\/p>\n

G\u00fcn\u00fcm\u00fczde \u00fcmmetin ac\u0131 ve \u0131st\u0131rapla atan kalbi, M\u00fcsl\u00fcmanlar\u0131n yeniden izzet ve huzur i\u00e7inde ya\u015fayabilmeleri i\u00e7in etkili ve s\u00fcrd\u00fcr\u00fclebilir bir de\u011fi\u015fim mekanizmas\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclmelidir. Bu i\u015f kolay olmasa da m\u00fcminler i\u00e7in ba\u015fka se\u00e7enek yoktur. K\u0131yamet kopuyor bile olsa eldeki k\u00fc\u00e7\u00fck fidan dikilmelidir.<\/span>21<\/sup><\/a><\/span><\/span><\/p>\n

M\u00fc\u2019minin umudu azalsa da asla tamamen yok olmaz. Bununla birlikte, Gazal\u00ee\u2019nin de \u00f6\u011f\u00fctledi\u011fi gibi, ger\u00e7ek umut (rec<\/i>\u00e2) ile bo\u015f hayal (temenn\u00ee<\/i>) aras\u0131ndaki fark\u0131n bilincinde olmak gerekir. Gazal\u00ee, bu fark\u0131 \u015fu \u00f6rnekle a\u00e7\u0131klar:\u00a0<\/span><\/p>\n

sa\u011flam tohumu m\u00fcnbit topra\u011fa atan ve ziraat kurallar\u0131na g\u00f6re sulama ve bak\u0131m yapan bir kimse hasat \u00fcmit edebilir. Bu kimse, mevsiminde Allah Teala\u2019n\u0131n rahmetinden ya\u011fmur da bekleyebilir. \u0130\u015fte onun beklentisi \u00fcmit olarak adland\u0131r\u0131l\u0131r.<\/p>\n

Buna kar\u015f\u0131l\u0131k,<\/p>\n

tohumunu sertle\u015fmi\u015f veya batakl\u0131k bir topra\u011fa atan, suyun ula\u015fmad\u0131\u011f\u0131 kadar y\u00fcksek bir yere eken ve tohum i\u00e7in hi\u00e7bir haz\u0131rl\u0131k yapmayan biri, ard\u0131ndan ondan \u00fcr\u00fcn beklerse, bu beklenti \u00fcmit de\u011fil, aptall\u0131k ve kendini aldatmad\u0131r. E\u011fer iyi ama susuz bir topra\u011fa eker ve kurak yerde ya\u011fmur beklerse, bu da \u00fcmit de\u011fil, hayal kurmakt\u0131r.\u00a0<\/span><\/p>\n

Ger\u00e7ekte, “\u00fcmit” (rec<\/i>\u00e2) kelimesi ancak yarat\u0131lm\u0131\u015f\u0131n alan\u0131na giren imkanlar\u0131n sa\u011fland\u0131\u011f\u0131 bir \u015feyin beklentisiyle ilgili olarak me\u015frudur; geriye ise \u00f6rne\u011fin Allah’\u0131n ku\u015flar\u0131 ve b\u00f6cekleri uzakla\u015ft\u0131rmadaki l\u00fctfu gibi, yarat\u0131lm\u0131\u015f\u0131n alan\u0131na girmeyen \u015feyler kal\u0131r.<\/span>22<\/sup><\/a><\/span><\/span><\/p>\n

Bug\u00fcn \u00fcmit, i\u00e7inde bulundu\u011fumuz ac\u0131 ger\u00e7eklerin tam ortas\u0131nda yer almaktad\u0131r. \u00dcmmetin \u00e2limlerine d\u00fc\u015fen kolektif bir sorumluluk vard\u0131r: (i) bu ger\u00e7ekleri m\u00fcmk\u00fcn olan en a\u00e7\u0131k \u015fekilde ortaya koymak; (ii) M\u00fcsl\u00fcman toplumlar\u0131n son h\u0131z devam eden \u201cgenetik d\u00f6n\u00fc\u015f\u00fcm\u201d mekanizmas\u0131n\u0131 tarafs\u0131z bi\u00e7imde incelemek; (iii) topra\u011f\u0131 haz\u0131rlama i\u015fini \u00fcstlenmek ve (iv) tekrar k\u0131bleye y\u00f6nelmek i\u00e7in i\u00e7sel bir de\u011fi\u015fimin tohumlar\u0131n\u0131 atmak ve nihayetinde sonu\u00e7lar\u0131 ilah\u00ee takdire b\u0131rakmak. \u015e\u00fcphesiz bu zor bir g\u00f6rev olup bireysel ve kolektif s\u0131n\u0131rlar\u0131n fark\u0131nda olunmas\u0131 gerekse de sorumluluktan ka\u00e7\u0131\u015f yoktur.<\/p>\n

\u00dcmitten bahsederken de\u011finilmesi gereken baz\u0131 somut noktalar da vard\u0131r. M\u00fcsl\u00fcmanlar\u0131n ya\u015f ortalamas\u0131 24\u2019t\u00fcr ki bu, gayr\u0131 m\u00fcslimlerin ya\u015f ortalamas\u0131ndan yedi y\u0131l daha d\u00fc\u015f\u00fckt\u00fcr.<\/span>23<\/sup><\/a><\/span> <\/span>Bu durum, \u015fu anda h\u0131zla artan olumsuz de\u011fi\u015fimi desteklese de, ayn\u0131 zamanda \u00fcmit vericidir; \u00e7\u00fcnk\u00fc bu ya\u015f grubundaki M\u00fcsl\u00fcmanlar \u0130slam\u2019\u0131n hakikatine y\u00f6nelik b\u00fcy\u00fck bir aray\u0131\u015f i\u00e7indedir. T\u00fcrkiye gibi, kamusal alanda \u0130slam\u2019\u0131n etkisinin azald\u0131\u011f\u0131 \u00fclkelerde bile yeni a\u00e7\u0131l\u0131mlar ortaya \u00e7\u0131kmaktad\u0131r. Kaynaklar \u00e7o\u011falm\u0131\u015ft\u0131r. Klasik \u0130slam\u00ee eserler yeniden ke\u015ffedilme s\u00fcrecinin ikinci a\u015famas\u0131na girmi\u015ftir; yani ticar\u00ee bask\u0131lardan sonra art\u0131k tahkikli bask\u0131lar yap\u0131lmaktad\u0131r. Bu \u00e7aban\u0131n hacmi bile ba\u015fl\u0131 ba\u015f\u0131na \u00fcmit vericidir.<\/p>\n

Umut vadeden ba\u015fka \u015feyler de vard\u0131r. \u0130slam\u2019\u0131n geleneksel topraklar\u0131n\u0131n d\u0131\u015f\u0131nda, Avrupa\u2019da, Birle\u015fik Krall\u0131k\u2019ta ve Kuzey Amerika\u2019da \u00f6nemli say\u0131da M\u00fcsl\u00fcman ya\u015famaktad\u0131r. Bu diasporan\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, M\u00fcsl\u00fcmanlar\u0131n bu topraklara geli\u015f bi\u00e7imi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde tarihsel bir anomalidir. \u00c7o\u011fu M\u00fcsl\u00fcman buralara g\u00f6\u00e7men, i\u015f\u00e7i veya m\u00fclteci olarak gelmi\u015ftir. Tarihte M\u00fcsl\u00fcmanlar gayrim\u00fcslim topraklara ya fetih yoluyla ya da ticaret amac\u0131yla gittikleri i\u00e7in bu tamamen yeni bir durumdur. Yeni topraklar\u0131n \u0130slam ve M\u00fcsl\u00fcmanlara bu \u015fekilde a\u00e7\u0131lmas\u0131, \u00fcmmet tarihinde e\u015fi benzeri g\u00f6r\u00fclmemi\u015f bir olayd\u0131r. 1950 y\u0131l\u0131nda hi\u00e7kimse, 20.y\u00fczy\u0131l bitmeden m\u00fcminlerin gece g\u00fcne\u015finin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc topraklarda Allah\u2019\u0131n ad\u0131n\u0131 anacaklar\u0131n\u0131 tahmin edemezdi.<\/span>24<\/sup><\/a><\/span><\/span><\/p>\n

\u0130slam ve M\u00fcsl\u00fcmanlar i\u00e7in bu yeni a\u00e7\u0131l\u0131m, vahiy sahibinin (Allah\u2019\u0131n) l\u00fctfundan ba\u015fka bir\u015fey de\u011fildir. \u0130slam’\u0131n tarih\u00ee kalbinin, \u00fcmmet fikrinin temel gereklili\u011fini anlamayan, k\u00f6le zihniyetli bir y\u00f6netici elitin s\u0131k\u0131 kontrol\u00fc alt\u0131nda oldu\u011fu bir d\u00f6nemde, bu a\u00e7\u0131l\u0131m \u00fcmmete e\u015fi benzeri g\u00f6r\u00fclmemi\u015f f\u0131rsatlar sunmaktad\u0131r.\u00a0 <\/span>Kendi k\u00fc\u00e7\u00fck krall\u0131klar\u0131n\u0131n despot y\u00f6neticileri olan bu kitle, din karde\u015flerinin \u00e7ekti\u011fi ac\u0131lara kar\u015f\u0131 tamamen kay\u0131ts\u0131zd\u0131rlar.<\/p>\n

Bu, Bat\u0131\u2019daki M\u00fcsl\u00fcman diasporan\u0131n kendi sorunlar\u0131 olmad\u0131\u011f\u0131 anlam\u0131na gelmeyip sadece \u00f6ng\u00f6r\u00fclmeyen bir f\u0131rsat\u0131 vurgulamak i\u00e7indir. Bat\u0131\u2019daki ikinci ve baz\u0131 durumlarda \u00fc\u00e7\u00fcnc\u00fc nesil M\u00fcsl\u00fcmanlar, yeni topraklarda kendilerine yer bulmaya ba\u015flam\u0131\u015flard\u0131r. Bu M\u00fcsl\u00fcmanlar\u0131n Bat\u0131 y\u00f6netim sisteminde sa\u011flam bir faaliyet zemini bulmalar\u0131 gerekmektedir ve \u00f6nlerinde bir\u00e7ok tuzak bulunmaktad\u0131r. Ancak \u00e7al\u0131\u015fmalar\u0131n\u0131n, \u00fcmmetin mevcut durumunu ve y\u00f6n\u00fcn\u00fc d\u00fczeltmek i\u00e7in neyin gerekli oldu\u011funu anlama a\u00e7\u0131s\u0131ndan k\u00fcresel bir etki yarataca\u011f\u0131na dair \u00fcmit vard\u0131r.<\/p>\n

M\u00fcsl\u00fcman toplumlar\u0131n s\u00fcper h\u0131zl\u0131 genetik d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn en etkili arac\u0131n\u0131 tespit etmek zor de\u011fildir. Bu ara\u00e7 elbette teknolojidir. \u0130slam d\u00fcnyas\u0131 bu \u00e7\u0131kmazda yaln\u0131z de\u011fildir. Bat\u0131 d\u0131\u015f\u0131ndaki t\u00fcm toplumlar modern teknolojinin benzeri g\u00f6r\u00fclmemi\u015f bir etkisiyle kar\u015f\u0131 kar\u015f\u0131yad\u0131r. Teknoloji kaynakl\u0131 d\u00f6n\u00fc\u015f\u00fcm\u00fcn iki evresini de\u00a0 <\/span>atlam\u0131\u015f olan b\u00f6lgeler vard\u0131r. Teknolojiler ya\u015fam bi\u00e7imlerimizi de\u011fi\u015ftirir: \u201cHer aletin, kendisini yaratan ruhu da beraberinde ta\u015f\u0131d\u0131\u011f\u0131n\u0131 hat\u0131rlamak gerekir,\u201d diye yazm\u0131\u015ft\u0131r Werner Heisenberg (1901\u20131976). Heisenberg\u2019in 1927\u2019de ortaya koydu\u011fu belirsizlik (ya da belirlenemezlik) ilkesi, fizik yasalar\u0131n\u0131 mutlak de\u011fil, g\u00f6receli kesinlikler olarak ifade edilen \u00f6nermelere d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr.<\/span>25<\/sup><\/a><\/span><\/span><\/p>\n

Heisenberg bunu 1958\u2019de fark etmi\u015ftir. O zamandan bu yana teknolojinin do\u011fas\u0131 tamamen de\u011fi\u015fmi\u015f, etkisi de kat kat artm\u0131\u015ft\u0131r. Ancak yine de, teknolojinin y\u0131k\u0131c\u0131 de\u011fil yap\u0131c\u0131 de\u011fi\u015fim i\u00e7in kullan\u0131lmas\u0131 ad\u0131na umut vard\u0131r.\u00a0<\/span><\/p>\n

Olumlu de\u011fi\u015fim tohumlar\u0131n\u0131n ekilece\u011fi zeminin haz\u0131rlanmas\u0131 kolay de\u011fildir. Bu, belki de M\u00fcsl\u00fcman \u00e2limlerin bir nesil boyunca gayretini gerektirecektir; ancak eski bir atas\u00f6z\u00fcn\u00fcn dedi\u011fi gibi, bin kilometrelik bir yolculuk tek bir ad\u0131mla ba\u015flar ve bizim dayana\u011f\u0131m\u0131z yaln\u0131zca Allah\u2019t\u0131r.<\/p>\n

Muzaffar Iqbal, <\/i>Center for Islamic Sciences<\/i><\/a> ba\u015fkan\u0131, <\/i>Integrated Encyclopedia of the Qur\u2019an<\/i><\/a>\u2019\u0131n genel yay\u0131n y\u00f6netmeni, alt\u0131 ayda bir yay\u0131mlanan <\/i>Islamic Sciences<\/i><\/a>\u2019\u0131n edit\u00f6r\u00fc ve Ashgate\u2019in <\/i>Islam and Science: Historic and Contemporary Perspectives<\/i><\/a> serisinin edit\u00f6r\u00fcd\u00fcr. Son otuz y\u0131lda, M\u00fcsl\u00fcmanlar\u0131n moderniteyle kar\u015f\u0131la\u015fmas\u0131n\u0131n, kendi manevi ve entelekt\u00fcel geleneklerini anlamalar\u0131 \u00fczerindeki etkisi; \u0130slam ve bilim aras\u0131ndaki ili\u015fki ve modern bilim ve teknolojinin M\u00fcsl\u00fcman d\u00fcnyas\u0131n\u0131n entelekt\u00fcel, sosyal ve siyas\u00ee manzaras\u0131n\u0131 yeniden \u015fekillendirmedeki rol\u00fc; ve Kur’an \u00e7al\u0131\u015fmalar\u0131 konular\u0131na odaklanan \u00e7ok say\u0131da kitap ve makale yay\u0131nlam\u0131\u015ft\u0131r. Daha kapsaml\u0131 bir profil i\u00e7in <\/i>buraya<\/i><\/a> bak\u0131n\u0131z.\u00a0<\/span><\/i><\/p>","protected":false},"excerpt":{"rendered":"

Metin, \u0130slam \u00fcmmetinin tarih boyunca b\u00fcy\u00fck krizler ya\u015fad\u0131\u011f\u0131n\u0131; bug\u00fcn ise modern ulus-devletler, sek\u00fclerle\u015fme ve k\u00fcresel g\u00fc\u00e7 dengeleri nedeniyle siyasi, k\u00fclt\u00fcrel ve manevi bir varolu\u015fsal tehditle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011funu savunuyor. Buna ra\u011fmen yazar, \u00fcmmet i\u00e7inde h\u00e2l\u00e2 dayan\u0131\u015fma, gen\u00e7 n\u00fcfus, ilim aray\u0131\u015f\u0131 ve diasporadaki yeni imkanlar sayesinde umut bulundu\u011funu; \u00e7\u00f6z\u00fcm\u00fcn ise yeniden bilin\u00e7, ilim ve sahih bir y\u00f6neli\u015fle m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 vurguluyor.<\/p>","protected":false},"author":263,"featured_media":12379,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[162,197],"tags":[194],"class_list":["post-12378","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-arastirma-makaleleri","category-misafir-katkilari","tag-misafir-katkilari"],"_links":{"self":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts\/12378","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=12378"}],"version-history":[{"count":3,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts\/12378\/revisions"}],"predecessor-version":[{"id":12392,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/posts\/12378\/revisions\/12392"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/media\/12379"}],"wp:attachment":[{"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/media?parent=12378"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/categories?post=12378"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.ummatics.org\/en\/wp-json\/wp\/v2\/tags?post=12378"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}