\u00d6zg\u00fcrl\u00fck M\u00fccadelecisi ve \u0130slam D\u00fc\u015f\u00fcn\u00fcr\u00fc Aliya \u0130zzetbegovi\u00e7, M. Hakk\u0131 Ak\u0131n, Faruk Karaarslan<\/em>, P\u0131nar Yay\u0131nlar\u0131, \u0130stanbul, 2015, 150 s.<\/p>\n

<\/strong><\/span><\/p>\n

Mahmut Hakk\u0131 Ak\u0131n, Faruk Karaarslan ile beraber kaleme ald\u0131klar\u0131 \u201cAliya \u0130zzetbegovi\u00e7 \u00d6zg\u00fcrl\u00fck M\u00fccadelecisi ve \u0130slam D\u00fc\u015f\u00fcn\u00fcr\u00fc\u201d kitab\u0131 hakk\u0131nda konu\u015fmak \u00fczere konu\u011fumuz oldu. \u0130lk olarak Aliya ile tan\u0131\u015fma ve onu okuma ser\u00fcvenine de\u011finen Ak\u0131n,\u00a0 onun hakk\u0131nda yap\u0131lan ve kendisinin de kat\u0131ld\u0131\u011f\u0131 bir\u00e7ok program\u0131n maalesef y\u00fczeysel kalmakta oldu\u011funu ve insanlar\u0131n sadece duymak istediklerini duyduktan sonra da\u011f\u0131ld\u0131klar\u0131n\u0131 ifade etti. Ak\u0131n, Aliya hakk\u0131nda \u00e7ok konu\u015fulmas\u0131na ra\u011fmen T\u00fcrkiye\u2019de onun \u00fczerine ilk ve tek tezin Faruk Karaarslan taraf\u0131ndan yaz\u0131ld\u0131\u011f\u0131n\u0131 belirtti.<\/p>\n

Aliya bat\u0131 felsefesi i\u00e7erisinden konu\u015fan bat\u0131l\u0131 bir M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. Bu sebeple Ak\u0131n, onu anlamak i\u00e7in Kant, Bergson ve Oswald Spengler gibi bat\u0131l\u0131 filozofa bakt\u0131\u011f\u0131n\u0131 belirtti. Ak\u0131n\u2019a g\u00f6re Aliya\u2019n\u0131n derdi \u0130slam\u2019d\u0131r. Bu y\u00fczden Aliya \u00e7a\u011fda\u015f \u0130slam siyaset d\u00fc\u015f\u00fcncesine eklemlenmi\u015f ve ele\u015ftirileri, d\u00fc\u015f\u00fcnceleri ve eylemleri ile de bu d\u00fc\u015f\u00fcnceye katk\u0131 sunmu\u015f bir isimdir. \u00d6zellikle 1960 sonras\u0131nda \u0130slam d\u00fcnyas\u0131nda bir\u00e7ok devletin ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 kazanmas\u0131na ra\u011fmen idarecilerinin Bat\u0131 hayran\u0131 ve yanl\u0131s\u0131 olmalar\u0131n\u0131 T\u00fcrkiye \u00f6zelinde kendine yabanc\u0131la\u015fma ve neredeyse s\u00f6m\u00fcrgele\u015fme olarak tan\u0131mlayan Aliya, bu noktadan hareketle yine T\u00fcrkiye i\u00e7in harf devrimini ele\u015ftirerek haf\u0131zas\u0131n\u0131 yitirmi\u015f bir toplumdur tan\u0131mlamas\u0131n\u0131 yapar. Ve yine ona g\u00f6re bat\u0131 hayran\u0131 idareciler i\u015f ba\u015f\u0131nda iken M\u00fcsl\u00fcman toplumlar maalesef daha k\u00f6t\u00fc bir duruma geldiler. \u0130slam R\u00f6nesans\u2019\u0131 nas\u0131l ger\u00e7ekle\u015fir Aliya\u2019n\u0131n \u00f6mr\u00fcn\u00fcn sonuna kadar kendisine sordu\u011fu sorudur. Bu sorunun beraberindeki odak konu ise \u0130slam ve M\u00fcsl\u00fcmanlar aras\u0131ndaki mesafedir.<\/span><\/p>\n

Ak\u0131n, Aliya d\u00fc\u015f\u00fcncesinde merkezi konumda bulunan dram ve \u00fctopya ayr\u0131m\u0131na de\u011finerek Aliya\u2019n\u0131n da bir r\u00f6portaj\u0131nda bu ayr\u0131m\u0131 kendisinin \u00e7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesine en \u00f6nemli katk\u0131s\u0131 olarak sundu\u011funu ifade etti. Dram M\u00fcsl\u00fcmanlar\u0131 mevcut ya\u015fant\u0131s\u0131 iken \u00fctopya(Asr-\u0131 Saadet) ise dram\u0131 a\u015fmak i\u00e7in s\u0131\u011f\u0131nd\u0131\u011f\u0131m\u0131z bir limand\u0131r. Peki, \u00fctopya dram\u0131 a\u015fmam\u0131zda bize yard\u0131mc\u0131 olur mu? Aliya bu soru kar\u015f\u0131s\u0131nda \u00fctopyan\u0131n insani ve \u0130slami olmad\u0131\u011f\u0131n\u0131 ifade eder. Dram\u0131 a\u015fmaya \u00e7al\u0131\u015fmak insani bir hareketken dram a\u015faca\u011f\u0131n\u0131 zannetmek abs\u00fcrt bir davran\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc insan\u0131n var olmas\u0131n\u0131 anlamland\u0131ran \u015fey dram\u0131 a\u015fma \u00e7abas\u0131d\u0131r. Dram\u0131 \u00fctopya ile a\u015fmak mekanik bir kurgu gerektirir bu ise insani olmad\u0131\u011f\u0131 i\u00e7in \u0130slami de de\u011fildir. Aliya\u2019ya g\u00f6re Asr-\u0131 Saadet asl\u0131nda bir \u00fctopya de\u011fil rol modeldir.<\/span><\/p>\n

Bu dram i\u00e7erisinde ne yapmal\u0131 sorusunu kendi var olan \u015fartlar\u0131 tan\u0131mlay\u0131p ona g\u00f6re siyaset \u00fcretmek gerekir d\u00fc\u015f\u00fcncesi ile a\u00e7\u0131kl\u0131yor Aliya. Siyasetin kayna\u011f\u0131 ise \u0130slam olacakt\u0131r. Aliya\u2019ya g\u00f6re M\u00fcsl\u00fcmanlar ile \u0130slam aras\u0131ndaki mesafe s\u00fcnnetullahtand\u0131r ve biz bunu a\u015famay\u0131z. Tabi bu d\u00fc\u015f\u00fcncenin beraberinde getirdi\u011fi bir tak\u0131m soru(n) ve d\u00fc\u015f\u00fcnceler de s\u00f6z konusudur. Kitaba \u00f6zg\u00fcrl\u00fck m\u00fccadelesi olarak isimlendirmenin kayna\u011f\u0131 da burada yat\u0131yor. M\u00fcsl\u00fcmanlar ile \u0130slam aras\u0131ndaki mesafe nerede d\u00fc\u011f\u00fcmleniyor sorusunun cevab\u0131 i\u00e7erisinde \u00f6zg\u00fcrl\u00fck meselesini bar\u0131nd\u0131r\u0131yor. Allah ile insan aras\u0131ndaki ili\u015fkide insan ne kadar \u00f6zg\u00fcrse M\u00fcsl\u00fcmanlar ile \u0130slam aras\u0131ndaki mesafe o kadar dar olur. Peygamberler geldikleri toplumlarda bu mesafeyi ortadan kald\u0131rm\u0131\u015f olsalar da onlardan sonra gelen nesillerin peygamberlerin yolundan sapmas\u0131 sonucunda \u00f6nce \u00f6zg\u00fcrl\u00fckler yitirilir ve M\u00fcsl\u00fcmanlar ile \u0130slam aras\u0131nda mesafe a\u00e7\u0131l\u0131r sonra da ahlaki yozla\u015fma ba\u015f g\u00f6sterir. Aliya, \u0130slam\u2019\u0131 yaln\u0131zca \u201creligion\u201d olarak kabul etmedi\u011finden dolay\u0131 dinin bundan sonra da devam edece\u011fine hatta daha g\u00fc\u00e7l\u00fc bir \u015fekilde devam edece\u011fine dair kanaat bildirir. Semboller ve o sembolleri ta\u015f\u0131yan insanlarla devam eder din. Azizlerimiz ve kutsallar\u0131m\u0131z olur. Allah ile insan aras\u0131nda kurulmas\u0131 gereken ba\u011f, insan ile azizler aras\u0131nda kurulur ve b\u00f6ylece Allah ile insan aras\u0131ndaki \u00f6zg\u00fcrl\u00fck ortadan kalkar.<\/span><\/p>\n

Aliya\u2019n\u0131n vurgusunu yapt\u0131\u011f\u0131 M\u00fcsl\u00fcman toplumlardaki b\u00f6l\u00fcnm\u00fc\u015fl\u00fck hali, \u201cBat\u0131 yanl\u0131s\u0131 pozitivist ayd\u0131nlar ile geleneksel dini grup, cemaat veya topluluklar\u201d g\u00fcn\u00fcm\u00fczde M\u00fcsl\u00fcmanlar\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn \u00f6n\u00fcndeki en temel engeli olu\u015fturmaktad\u0131r. \u00d6zg\u00fcrl\u00fck m\u00fccadelesi hem d\u00fc\u015f\u00fcncede hem de pratikte m\u00fccadelesini verdi\u011fimiz \u015feydir. D\u00fc\u015f\u00fcncede \u00f6zg\u00fcr olmayanlardan \u0130slam\u2019a ve M\u00fcsl\u00fcmanlara bir fayda gelmez. Aliya bu sebeptendir ki \u0130slam meselesini, bir anlamda da ruhumuzun ve zihnimizin \u00f6zg\u00fcrle\u015fmesi olarak g\u00f6rmektedir ve ona g\u00f6re \u0130slam R\u00f6nesans\u2019\u0131 nas\u0131l olmal\u0131 sorusunu da ancak bu bilince sahip olduktan sonra tart\u0131\u015fabiliriz.<\/span><\/p>\n

Aliya, hayat\u0131n\u0131n her d\u00f6neminde samimi olmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Do\u011fu ve Bat\u0131 Aras\u0131nda \u0130slam isimli eseri 1984 y\u0131l\u0131nda hapisteyken Amerika\u2019da bas\u0131lm\u0131\u015f ve onun d\u00fcnyada bilinirlili\u011fini bu kitap sa\u011flam\u0131\u015ft\u0131r. Ak\u0131n\u2019a g\u00f6re bu eser tam bir felsefe-d\u00fc\u015f\u00fcnce eseridir. Temel problemi de insan nedir sorusudur. Yan\u0131t\u0131n muhatab\u0131 ise Bat\u0131 toplumudur. Dolay\u0131s\u0131yla kitab\u0131 okurken bu husus g\u00f6zden ka\u00e7\u0131r\u0131lmamal\u0131d\u0131r. Kitap ba\u011flam\u0131nda Bosna\u2019daki vah\u015fi katliama da de\u011finen Ak\u0131n, Aliya \u2019ya kar\u015f\u0131 Bat\u0131\u2019n\u0131n ikiy\u00fczl\u00fcl\u00fc\u011f\u00fcn\u00fc kat\u0131l\u0131mc\u0131lar ile payla\u015ft\u0131.<\/span><\/p>\n

Ak\u0131n, kendisini etkileyen Nurettin Top\u00e7u, Sezai Karako\u00e7 ve Aliya \u0130zzetbegovi\u00e7\u2019in ayn\u0131 dert ile dertlendiklerini, dertlerinin \u0130slam oldu\u011funu ifade etti. Kitab\u0131 hakk\u0131nda ele\u015ftirilere a\u00e7\u0131k oldu\u011funu da ifade eden Ak\u0131n, kitap hakk\u0131ndaki ele\u015ftirilerin de\u011ferli oldu\u011funu ve kendilerine iletilmesi halinde dikkate alacaklar\u0131n\u0131 belirtti.<\/span><\/p>\n

Son olarak Aliya\u2019n\u0131n tarih felsefesini \u00e7al\u0131\u015fmak istedi\u011fini payla\u015fan Ak\u0131n, onun tarih anlay\u0131\u015f\u0131n\u0131 bal\u0131k ve su ili\u015fkisi ile a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 dile getirdi. Bal\u0131k nas\u0131l ki suya h\u00fckmedemiyorsa insan da tarihe h\u00fckmedemez. \u00d6yle olsa Bosna sava\u015f\u0131nda S\u0131rplar\u0131n Bosna\u2019y\u0131 ortadan kald\u0131rma \u00fctopyas\u0131 ger\u00e7ekle\u015firdi. \u00a0Ancak \u00fczerinden silindir gibi ge\u00e7ilmesine ra\u011fmen Bosna bug\u00fcn yine ayakta. Aliya burada \u00fctopyan\u0131n ger\u00e7ekle\u015fmedi\u011fini ve ger\u00e7ekle\u015femeyece\u011fini ifade eder. Dram ise bizi tarihe m\u00fcdahale eden \u00fcst akla yani \u0130slam\u2019a \u00e7a\u011f\u0131r\u0131r.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00d6zg\u00fcrl\u00fck M\u00fccadelecisi ve \u0130slam D\u00fc\u015f\u00fcn\u00fcr\u00fc Aliya \u0130zzetbegovi\u00e7, M. Hakk\u0131 Ak\u0131n, Faruk Karaarslan, P\u0131nar Yay\u0131nlar\u0131, \u0130stanbul, 2015, 150 s. Mahmut Hakk\u0131 Ak\u0131n, Faruk Karaarslan ile beraber kaleme ald\u0131klar\u0131 \u201cAliya \u0130zzetbegovi\u00e7 \u00d6zg\u00fcrl\u00fck M\u00fccadelecisi ve \u0130slam D\u00fc\u015f\u00fcn\u00fcr\u00fc\u201d kitab\u0131 hakk\u0131nda konu\u015fmak \u00fczere konu\u011fumuz oldu. \u0130lk olarak Aliya ile tan\u0131\u015fma ve onu okuma ser\u00fcvenine de\u011finen Ak\u0131n,\u00a0 onun hakk\u0131nda yap\u0131lan ve […]<\/p>\n","protected":false},"author":2,"featured_media":342,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[25,21],"tags":[79,103,147,221,265,395,449,491,506],"yoast_head":"\n