{"id":5171,"date":"2024-04-06T13:30:58","date_gmt":"2024-04-06T13:30:58","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=5171"},"modified":"2024-04-07T03:19:18","modified_gmt":"2024-04-07T03:19:18","slug":"bize-munafikligi-ogrettiniz-you-taught-us-hypocrisy","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/bize-munafikligi-ogrettiniz-you-taught-us-hypocrisy\/","title":{"rendered":"Bize m\u00fcnaf\u0131kl\u0131\u011f\u0131 \u00f6\u011frettiniz! \/ You taught us hypocrisy!"},"content":{"rendered":"\n<p><strong>Mehmet \u00d6zay &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 06.04.2024<\/strong><\/p>\n\n\n\n<p>Bu ba\u015fl\u0131k, belirli bir tepkiselli\u011fin de\u011fil, M\u00fcsl\u00fcman toplumlar\u0131 anlaman\u0131n ve ya\u015fanan sorunlar kar\u015f\u0131s\u0131nda, M\u00fcsl\u00fcman toplumlar\u0131n siyasal ve toplumsal olarak nereye getirildi\u011finin bir ifadesi olarak g\u00f6r\u00fclmelidir.<\/p>\n\n\n\n<p>Bir ba\u015fka ifadeyle, M\u00fcsl\u00fcman toplumlar\u0131n sorunlar\u0131n\u0131 anlama noktas\u0131nda, bir \u00f6z ele\u015ftirinin (<em>self-critic<\/em>) s\u00fcrecinin, ciddi olarak uygulamaya konulmas\u0131 \u00f6nerisi olarak da al\u0131nabilir.<\/p>\n\n\n\n<p><strong>M\u00fcnaf\u0131kl\u0131k<\/strong><\/p>\n\n\n\n<p>Burada \u2018m\u00fcnaf\u0131kl\u0131k\u2019\u0131n anahtar kelime olarak kullan\u0131lmas\u0131, ya\u015fanan sorunlar\u0131n\u0131n ciddiyetine y\u00f6nelik sembolik bir g\u00f6ndermedir.<\/p>\n\n\n\n<p>Bir inan\u00e7 olgusu olarak, \u2018m\u00fcnaf\u0131kl\u0131k\u2019 olgusunun kabul edilmeyen, hatta \u00fcstlenilmeyen, s\u00fcrekli \u00f6tekine yamalanan bir s\u0131fat olarak g\u00fcndeme gelmesinde \u015fa\u015f\u0131lacak bir husus yok.<\/p>\n\n\n\n<p>Bununla birlikte, M\u00fcsl\u00fcman toplumlar\u0131n tarih boyunca geli\u015fim ser\u00fcvenine bakt\u0131\u011f\u0131m\u0131zda, kar\u015f\u0131m\u0131za s\u00fcrekli bir aksakl\u0131\u011f\u0131n, s\u00fcrekli bir yoksunlu\u011fun ve nihayetinde, s\u00fcrekli bir duraklama ve gerileme s\u00fcre\u00e7lerinin \u00e7\u0131kmas\u0131 kar\u015f\u0131s\u0131nda, \u201csorun nerede?\u201d sorgulamas\u0131n\u0131n yap\u0131lmad\u0131\u011f\u0131 da s\u00f6ylenemez.<\/p>\n\n\n\n<p>Ad\u0131na reform, yenile\u015fme, dirili\u015f vb. denilen s\u00fcre\u00e7ler bizatihi bunun g\u00f6stergeleridir&#8230;<\/p>\n\n\n\n<p>Yukar\u0131da dikkat \u00e7ekilen sorular\u0131 birbiri ard\u0131na s\u0131ralarken, \u0130slam\u2019\u0131n d\u00fcnyada bir \u201ccennet\u201d yaratma idealinde oldu\u011funu s\u00f6ylemek istemiyoruz.<\/p>\n\n\n\n<p>Aksine, bir genelleme olarak, tarih boyunca \u0130slam toplumlar\u0131n\u0131n, tabi olduklar\u0131 iddias\u0131ndaki \u0130slam dininin, bir toplumu in\u015fa etmedeki \u00f6nemli s\u00f6ylemlerinin, anlam\u0131n\u0131n ve kar\u015f\u0131l\u0131\u011f\u0131n\u0131n akamete u\u011frat\u0131lm\u0131\u015f olmas\u0131ndan, hatta bu anlamda, manip\u00fcle edilmi\u015fli\u011finden s\u00f6z etmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n<p><strong>\u0130yili\u011fi emir, k\u00f6t\u00fcl\u00fc\u011f\u00fc men<\/strong><\/p>\n\n\n\n<p>Burada dikkat \u00e7ekilmek istenen husus, M\u00fcsl\u00fcman toplumlar\u0131n hem, \u0130slam inanc\u0131ndan ne\u015fet eden ve hem de, insan f\u0131trat\u0131nda var olan husussiyetler nedeniyle toplumsalla\u015fman\u0131n gere\u011fi olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcp, kendisine ula\u015f\u0131labilecek bir unsurun yani, iyili\u011fi g\u00fcndeme getirmenin, k\u00f6t\u00fcl\u00fck denilen olguya dikkat \u00e7ekmenin, ne denli sa\u011fl\u0131kl\u0131 ve s\u00fcrd\u00fcr\u00fclebilir bir \u015fekilde uygulamaya konuldu\u011fuyla ilgilidir.<\/p>\n\n\n\n<p>Burada s\u00f6ylenmeye \u00e7al\u0131\u015f\u0131lan husus, M\u00fcsl\u00fcmanlar\u0131n, \u0130slam d\u00fc\u015f\u00fcnce sistemi i\u00e7erisinde gayet \u00f6nemli bir yeri olan ve pratikte mutlaka kar\u015f\u0131l\u0131\u011f\u0131 olmas\u0131 beklenen arg\u00fcmanlar\u0131ndan biri olan, \u201c<em>emr-i bi\u2019l ma\u2019ruf wa nahy\u2019il an\u2019il munker<\/em>\u201din ilk b\u00f6l\u00fcm\u00fcn\u00fc yani, \u201c<em>emr-i bi\u2019l ma\u2019ruf<\/em>\u201d \u00fczerine durup, ikinci b\u00f6l\u00fcm\u00fcn\u00fc yani, \u201c<em>nahy\u2019il an\u2019il munker<\/em>\u201di bir kenara b\u0131rakmak zorunda b\u0131rak\u0131lmalar\u0131 durumudur.<\/p>\n\n\n\n<p>Biraz daha a\u00e7\u0131k ifade etmek gerekirse, \u0130slam\u2019\u0131n bir din olarak ve bu dinin, felsefi ve sosyolojik yakla\u015f\u0131m\u0131n\u0131n en g\u00fczel ifadelerinden biri oldu\u011fu s\u00f6ylenebilecek, \u201ciyili\u011fi emir, k\u00f6t\u00fcl\u00fckten nehy\u201d ilkesinin, M\u00fcsl\u00fcman toplumlarda egemen yap\u0131lar veya sekteryan olu\u015fumlar vb. taraf\u0131ndan ne denli manip\u00fcle edi\u015fmi\u015fli\u011fi \u00fczerinde durmak gerekiyor.<\/p>\n\n\n\n<p><strong>Ben bilirimcilik<\/strong><\/p>\n\n\n\n<p>Bu husus, belki ad\u0131na kurumsal yap\u0131lar diyebilece\u011fimiz \u00f6rne\u011fin, siyaset kurumu i\u00e7erisinde hanedanl\u0131klar\u0131n te\u015fkilinde; f\u0131k\u0131h, kelam ve Sufizm gibi ekollerin, kendi aralar\u0131ndaki ayr\u0131\u015fmac\u0131 ve \u00f6tekini d\u0131\u015flay\u0131c\u0131 tutumlar\u0131nda; kabilevi (<em>tribal<\/em>)-ve baz\u0131lar\u0131n\u0131n, \u00e7ok\u00e7a sevdi\u011fi ve zikretti\u011fi \u00fczere \u0130bn Halduni asabiyyeci, hizip\u00e7i yakla\u015f\u0131mlar\u0131n -t\u0131pk\u0131 \u0130bn Haldun\u2019un anlat\u0131lar\u0131n\u0131 dinledi\u011fi ve bizatihi tan\u0131k oldu\u011fu 13. ve 14. y\u00fczy\u0131l Kuzey Afrikas\u0131\u2019nda gayet net bir \u015fekilde g\u00f6zlemlenen y\u0131k\u0131c\u0131l\u0131\u011fa kadar varan d\u00fc\u015f\u00fcnce yap\u0131lar\u0131 sistemati\u011finde; ve son y\u00fcz, y\u00fcz elli y\u0131ll\u0131k d\u00f6nemde M\u00fcsl\u00fcman toplumlar\u0131n giderek kendini \u00f6teki M\u00fcsl\u00fcmanla ayr\u0131\u015ft\u0131rmas\u0131n\u0131n arac\u0131 haline d\u00f6n\u00fc\u015fen cemaat\u00e7ili\u011fin (<em>sectarianism<\/em>) bize, \u0130slam\u2019\u0131n b\u00fct\u00fcnle\u015ftirici toplumsal ve siyasal yap\u0131s\u0131na dair anlaml\u0131, kapsaml\u0131 bir bilgi sundu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n\n\n\n<p>Yukar\u0131da zikredilen ve bir b\u00f6l\u00fcm\u00fc sek\u00fcler alanlar d\u0131\u015f\u0131nda bizatihi, \u0130slam bilimleri \u00e7er\u00e7evesinde g\u00fcndeme getirilen, biri \u00f6tekine alternatif olarak \u00e7\u00f6z\u00fcm iddias\u0131ndaki olu\u015fumlar\u0131n, kurumlar\u0131n&nbsp; ve geli\u015fmelerin tarihsel olarak M\u00fcsl\u00fcman toplumlar\u0131n sorunlar\u0131na \u00e7\u00f6z\u00fcm bulmaya y\u00f6nelik yakla\u015f\u0131mlar olarak de\u011ferlendirmek ve bunun d\u0131\u015f\u0131nda, k\u00fcresel toplumlara bir alternatif ya\u015fam olarak sunmak m\u00fcmk\u00fcn m\u00fcd\u00fcr?<\/p>\n\n\n\n<p>Bir ba\u015fka ifadeyle s\u00f6ylemek gerekirse, \u00e7\u00f6z\u00fcm bulmaya y\u00f6nelik bu yakla\u015f\u0131mlar\u0131n, \u00f6yle pek ciddiye al\u0131n\u0131r bir tarzda, \u2018M\u00fcsl\u00fcman toplumun bizatihi kendi i\u00e7inden \u00e7\u0131kan tekil akt\u00f6rler yani, hocalar, d\u00fc\u015f\u00fcn\u00fcrler vb.; gruplar yani, hizipler, cemaatler ile bunlar\u0131n ana ak\u0131mla\u015fmas\u0131na yani, siyasal ve toplumsal s\u00fcre\u00e7lere y\u00f6n veren otorite konumuna y\u00fckselmeleri kar\u015f\u0131s\u0131nda, ne t\u00fcrden me\u015fru bir ba\u015far\u0131 ve adil ve arzu edilebilir bir toplumsal sistem tesis edip etmedikleri \u00fczerinde durulmaya de\u011ferdir.<\/p>\n\n\n\n<p><strong>Yanl\u0131\u015fa \u2018Evet\u2019 demek<\/strong><\/p>\n\n\n\n<p>Uzun tarihsel s\u00fcre\u00e7ler boyunca, g\u00fcndeme gelen s\u00f6z konusu bu olu\u015fumlar\u0131n, yap\u0131lar\u0131n ve kurumlar\u0131n, M\u00fcsl\u00fcman toplumlar\u0131n gayet \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn, var olan \u201cyanl\u0131\u015fa \u2018Evet\u2019 demek\u201d mecrubiyetinde b\u0131rakm\u0131\u015f olduklar\u0131na tan\u0131k olunuyor.<\/p>\n\n\n\n<p>Bunu anlamak ve anlamland\u0131rabilmek i\u00e7in iki y\u00f6ntem \u00f6nerisinde bulunabiliriz.<\/p>\n\n\n\n<p>\u0130lki, farkl\u0131 co\u011frafyalardaki M\u00fcsl\u00fcman toplumlar\u0131n birbirleriyle kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131. \u0130kincisi ise, M\u00fcsl\u00fcman toplumlar\u0131n ad\u0131na \u2018\u00f6teki\u2019 diyebilece\u011fimiz, M\u00fcsl\u00fcman olmayan gayet farkl\u0131 k\u00fclt\u00fcr ve medeniyet boyutlar\u0131na sahip toplumlarla kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131d\u0131r.<\/p>\n\n\n\n<p>Bu her iki y\u00f6ntemin varl\u0131\u011f\u0131n\u0131n asl\u0131nda, bir yenili\u011finden bahsetmek yerine, ge\u00e7mi\u015fte erken d\u00f6nem \u0130slam toplumlar\u0131ndan itibaren, \u015fu ya da bu \u015fekilde uygulanageldi\u011fini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n<p>Hatta, insan f\u0131trat\u0131n\u0131n -veya antropolojik olarak insan toplumlar\u0131n\u0131n ortak bir \u00f6zelli\u011fi olarak-, M\u00fcsl\u00fcman olmayan toplumlar\u0131n var olma s\u00fcre\u00e7lerinde de, ilgili toplumlarca prati\u011fe ge\u00e7irildi\u011fini s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n\n\n\n<p>Tam da bu noktada, acaba, M\u00fcsl\u00fcman toplumlar\u0131n ya\u015fad\u0131\u011f\u0131 gayet \u00f6nemli siyasal, toplumsal ve k\u00fclt\u00fcrel sorunlar\u0131n -ve g\u00fcn\u00fcm\u00fczde gayet kat\u0131la\u015fm\u0131\u015f haline tan\u0131k oldu\u011fumuz bu hususlar\u0131n- temelinde, bu durumun yani, \u201cyanl\u0131\u015fa \u2018Evet\u2019 demek\u201d mecrubiyetinde b\u0131rak\u0131lm\u0131\u015f olman\u0131n temel bir sorun olup olmad\u0131\u011f\u0131n\u0131 \u00fczerinde durup d\u00fc\u015f\u00fcnmek gerekiriyor.<\/p>\n\n\n\n<p>M\u00fcsl\u00fcman toplumlar\u0131 monotilik bir yap\u0131 olarak d\u00fc\u015f\u00fcnmek, hatta bir tek milletin kendi tarihi s\u00fcrecinde \u0130slamla ili\u015fkisini monolitik bir d\u00fczeye oturtmak m\u00fcmk\u00fcn de\u011fildir.<\/p>\n\n\n\n<p>\u0130slam\u2019\u0131n bir tek bireye ve insan toplumuna neler vaad etti\u011fi, neler talep etti\u011fi, neler \u00f6ng\u00f6rd\u00fc\u011f\u00fc vb. hususlar \u2018Tevhid\u2019 yani, Tek Yarat\u0131c\u0131 kavram\u0131 ile a\u00e7\u0131klanan kendine \u00f6zg\u00fc yap\u0131s\u0131 d\u0131\u015f\u0131nda, s\u00f6z konusu insan toplumlar\u0131n\u0131n nerede ve nas\u0131l ya\u015fam s\u00fcrd\u00fckleri vb. gibi tarihsel ve k\u00fclt\u00fcrel yap\u0131la\u015fmalar\u0131&nbsp; i\u00e7erisindeki geli\u015fmelere bakmakla anla\u015f\u0131labilir.<\/p>\n\n\n\n<p>\u0130slam tarihi i\u00e7erisinde, erken d\u00f6nemde g\u00fcndeme gelen hanedanl\u0131klardan ba\u015flayarak, g\u00fcn\u00fcm\u00fcz cemaat\u00e7i olu\u015fumlar\u0131na de\u011fin, M\u00fcsl\u00fcman bireylerin \u00f6tekine kar\u015f\u0131 tutum ve davran\u0131\u015flar\u0131nda \u201ciyili\u011fi emretmenin\u201d veya iyi oldu\u011fu varsay\u0131lan hususlar\u0131 g\u00fcndeme getirmenin bir kriter olarak de\u011ferlendirilmesine kar\u015f\u0131l\u0131k, \u201ck\u00f6t\u00fcl\u00fckten men etme\u201d konusunda bir kimsenin veya grubun, hizbin, partinin, olu\u015fumun vb. \u00f6tekinin s\u00f6ylem ve yakla\u015f\u0131m\u0131n\u0131 reddiyeci, d\u0131\u015flay\u0131c\u0131, s\u0131n\u0131rlar \u00e7izici, yok say\u0131c\u0131 vb. bir tutum ortaya konulmaktad\u0131r. <\/p>\n\n\n\n<p>Temelde bu tutum, \u0130slam\u2019\u0131n g\u00fcndeme getirdi\u011fi, \u201ciyilik ve k\u00f6t\u00fcl\u00fck\u201d dikotomisinin a\u015f\u0131lmas\u0131nda bir parametre olan sa\u011fl\u0131kl\u0131 tutumun prati\u011fe ge\u00e7irilmesine mani olunmas\u0131yla, M\u00fcsl\u00fcman toplumlar\u0131 ne denli derin tutars\u0131zl\u0131klarla kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakt\u0131\u011f\u0131n\u0131 tarih ve g\u00fcn\u00fcm\u00fcz \u00f6rnekleri bize g\u00f6stermektedir.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Mehmet \u00d6zay &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 06.04.2024 Bu ba\u015fl\u0131k, belirli bir tepkiselli\u011fin de\u011fil, M\u00fcsl\u00fcman toplumlar\u0131 anlaman\u0131n ve ya\u015fanan sorunlar kar\u015f\u0131s\u0131nda, M\u00fcsl\u00fcman toplumlar\u0131n siyasal ve toplumsal olarak nereye getirildi\u011finin bir ifadesi olarak g\u00f6r\u00fclmelidir. Bir ba\u015fka ifadeyle, M\u00fcsl\u00fcman toplumlar\u0131n sorunlar\u0131n\u0131 anlama noktas\u0131nda, bir \u00f6z ele\u015ftirinin (self-critic) s\u00fcrecinin, ciddi olarak uygulamaya konulmas\u0131 \u00f6nerisi olarak da al\u0131nabilir. M\u00fcnaf\u0131kl\u0131k Burada \u2018m\u00fcnaf\u0131kl\u0131k\u2019\u0131n anahtar kelime [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":5173,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-5171","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/5171","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=5171"}],"version-history":[{"count":3,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/5171\/revisions"}],"predecessor-version":[{"id":5176,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/5171\/revisions\/5176"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/5173"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=5171"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=5171"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=5171"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}