{"id":23470,"date":"2015-03-01T15:33:54","date_gmt":"2015-03-01T13:33:54","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=23470"},"modified":"2018-04-17T15:41:22","modified_gmt":"2018-04-17T12:41:22","slug":"islam-ve-laiklik-uzerine","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/03\/01\/islam-ve-laiklik-uzerine","title":{"rendered":"\u0130slam ve laiklik \u00fczerine"},"content":{"rendered":"

Gelenek\u00e7i ve postmodernist ilahiyat\u00e7\u0131lar\u0131n korkusu, ger\u00e7e\u011fi halka oldu\u011fu gibi anlat\u0131rsak, halk dinden uzakla\u015f\u0131r kayg\u0131lar\u0131d\u0131r. Siyasilerin kayg\u0131s\u0131 ise a\u00e7\u0131k: E\u011fer kutsal metindeki pek \u00e7ok \u00f6\u011fe tarihi ise, din s\u00f6m\u00fcr\u00fcs\u00fc yaparak iktidara nas\u0131l geliriz korkusudur. Halk\u0131m\u0131z\u0131n okuma k\u00fclt\u00fcr\u00fcn\u00fcn c\u0131l\u0131z olmas\u0131 bu kesimlerin i\u015fine de yaramaktad\u0131r. Ancak ben \u201cahlakl\u0131 olduklar\u0131na inanmak istedi\u011fim\u201d ilahiyat\u00e7\u0131lar\u0131n art\u0131k ger\u00e7e\u011fi s\u00f6yleme zamanlar\u0131n\u0131n geldi\u011fine inan\u0131yorum. <\/em><\/p>\n

\u0130slam ve laiklik ili\u015fkisi, d\u00fc\u015f\u00fcn d\u00fcnyam\u0131zda Tanzimat\u2019tan beri tart\u0131\u015fma konusu yap\u0131lm\u0131\u015ft\u0131r ve h\u00e2l\u00e2 da yap\u0131lmaktad\u0131r. Kimileri \u0130slam dininin do\u011fas\u0131na i\u015faret ederek \u0130slam\u2019la laikli\u011fin uzla\u015fmas\u0131n\u0131n olursuz oldu\u011funu savunmu\u015f, kimileri ise bunun m\u00fcmk\u00fcn oldu\u011funu g\u00f6stermeye giri\u015fmi\u015ftir. Biz bu yaz\u0131m\u0131zda an\u0131lan sorunsala farkl\u0131 bir perspektiften bakmak, \u0130slam ile laik siyasal yap\u0131n\u0131n ba\u011fda\u015ft\u0131r\u0131l\u0131p ba\u011fda\u015ft\u0131r\u0131lamayaca\u011f\u0131 sorusuna farkl\u0131 bir pencereden yan\u0131t aramak istiyoruz. Yan\u0131t\u0131n\u0131 arad\u0131\u011f\u0131m\u0131z s\u00f6z konusu soruya, tutarl\u0131 ve olgusal temellere dayanan bir yan\u0131t verebilmek i\u00e7in, \u00f6ncelikle laiklik kavram\u0131n\u0131 \u00e7\u00f6z\u00fcmlememiz, laikli\u011fin nas\u0131l do\u011fdu\u011funa ili\u015fkin kimi belirlenimlerde bulunmam\u0131z gerekmektedir.<\/p>\n

Laikli\u011fin iki farkl\u0131 alg\u0131lan\u0131\u015f\u0131<\/strong><\/p>\n

Bana \u00f6yle geliyor ki, laiklik kavram\u0131n\u0131 ele al\u0131rken, laikli\u011fin birbiriyle az \u00e7ok ilintili olmakla birlikte, iki farkl\u0131 alg\u0131lan\u0131\u015f\u0131n\u0131 birbirinden ay\u0131rmak gerekiyor. Bunlardan ilki, laikli\u011fin total, bir ba\u015fka deyi\u015fle b\u00fct\u00fcnc\u00fcl felsef\u00ee kavran\u0131\u015f\u0131; ikincisi ise, laikli\u011fin, salt bir siyasal sistem olarak alg\u0131lan\u0131\u015f\u0131d\u0131r.<\/p>\n

E\u011fer laikli\u011fi, evren ve evrendeki varl\u0131k, nesne ve olaylara salt insansal olanaklarla y\u00f6nelmek; onlar\u0131, madd\u00ee ve nesnel ili\u015fkileriyle kavramak ve \u00f6ylece anlamak \u015feklinde tan\u0131mlarsak, laikli\u011fi felsefi olarak total, yani b\u00fct\u00fcnc\u00fcl bir bak\u0131\u015fla ele alm\u0131\u015f oluruz. B\u00f6ylesi bir laiklik kavray\u0131\u015f\u0131, sek\u00fcler bir paradigmay\u0131 (d\u00fc\u015f\u00fcnsel \u00e7er\u00e7eveyi) imler ve bu paradigma, sadece \u0130slam\u2019la de\u011fil, hi\u00e7bir dinle ba\u011fda\u015ft\u0131r\u0131lamaz. \u00c7\u00fcnk\u00fc laikli\u011fin bu t\u00fcrden kavran\u0131\u015f\u0131, dine ele\u015ftirel yakla\u015f\u0131r; hi\u00e7bir kutsala yer vermez. Laikli\u011fin bu total\/b\u00fct\u00fcnc\u00fcl alg\u0131lan\u0131\u015f\u0131n\u0131n kar\u015f\u0131t\u0131, Tanr\u0131-merkezliliktir (teosentrizm). En ilkelinden en geli\u015fmi\u015fine de\u011fin, t\u00fcm dinler, evrene ve evrendeki varl\u0131k, nesne ve olaylara, belli bir kutsal\u0131n penceresinden bakar. \u00c7oktanr\u0131c\u0131l\u0131kta, bu pencerenin birden \u00e7ok g\u00f6z\u00fc (yani Tanr\u0131lar\u0131), tektanr\u0131c\u0131l\u0131kta ise, bir tek g\u00f6z\u00fc (bir Tanr\u0131) vard\u0131r. Tektanr\u0131c\u0131 olarak bilinen Yahudilik, H\u0131ristiyanl\u0131k ve \u0130slamiyet, metafizik (fizik\u00f6tesi) tutamaklar\u0131 a\u00e7\u0131s\u0131ndan ele al\u0131nd\u0131\u011f\u0131nda, ortak bir d\u00fc\u015f\u00fcnsel \u00e7er\u00e7eveye dayan\u0131r. Bu \u00e7er\u00e7eve, g\u00f6r\u00fcl\u00fcr ve g\u00f6r\u00fclmez t\u00fcm olgular\u0131, yani evrendeki her \u015feyi, onun her par\u00e7as\u0131n\u0131 \u015fu ya da bi\u00e7imde Tanr\u0131 ile ilintilendirilir. Bu \u00e7er\u00e7eve, bir paradigmay\u0131 ifade eder; bu ise Tanr\u0131-merkezli (teosentrik) bir paradigmad\u0131r.<\/p>\n

E\u011fer d\u00fc\u015f\u00fcnce tarihi irdelenirse, laikli\u011fin felsefi olarak total\/b\u00fct\u00fcnc\u00fcl alg\u0131lan\u0131\u015f\u0131n\u0131n, sadece din kar\u015f\u0131t\u0131, materyalist d\u00fc\u015f\u00fcnen insanlar taraf\u0131ndan benimsendi\u011fi; fakat b\u00f6yle bir d\u00fc\u015f\u00fcncenin, Bat\u0131 dahil, d\u00fcnyan\u0131n hi\u00e7bir yerinde kitlesel anlamda varl\u0131k kazanamad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu felsefi total\/b\u00fct\u00fcnc\u00fcl kavray\u0131\u015f, salt dine kar\u015f\u0131 olman\u0131n yan\u0131nda, kurulu dinleri yads\u0131yan, evreni kendi nesnel ilintileri \u0131\u015f\u0131\u011f\u0131nda, i\u00e7-i\u015fleyi\u015fiyle kavramaya \u00e7al\u0131\u015fan, fakat buna ra\u011fmen evrendeki i\u00e7-i\u015fleyi\u015fi, evrimsel s\u00fcreci ve diyalektik ili\u015fkiyi kozmik bir g\u00fcc\u00fcn ya da kozmik bir enerjinin y\u00f6nlendirdi\u011fini savunan bir sisteme de kar\u015f\u0131d\u0131r. \u00c7\u00fcnk\u00fc burada da, nesnel olan\u0131 a\u015fan bir g\u00fc\u00e7 devreye girmektedir. Laiklik bu t\u00fcrden felsefi bir alg\u0131lan\u0131\u015fla ele al\u0131nd\u0131\u011f\u0131nda onun, bir sistem olarak varl\u0131k kazand\u0131\u011f\u0131 s\u00f6ylenemez. B\u00f6yle bir sistem mant\u0131ksal a\u00e7\u0131dan \u00e7eli\u015fik olmasa da, yery\u00fcz\u00fcnde b\u00f6ylesi bir sistemi benimsemi\u015f, herhangi bir devlet mevcut de\u011fildir. Sadece b\u00f6yle bir paradigmay\u0131 benimseyen kimi insanlar\u0131n varl\u0131\u011f\u0131ndan s\u00f6z edilebilir.<\/p>\n

Laikli\u011fin ikinci t\u00fcr kavran\u0131\u015f\u0131 olarak belirledi\u011fimiz salt siyasal bir sistem olarak alg\u0131lan\u0131\u015f\u0131na gelince, bu laikli\u011fin total\/b\u00fct\u00fcnc\u00fcl alg\u0131lan\u0131\u015f\u0131ndan bir \u00f6l\u00e7\u00fcde farkl\u0131d\u0131r. Bu farklardan en \u00f6nemlisi, birincisinin ya\u015fayan bir sistem olarak varl\u0131\u011f\u0131ndan s\u00f6z edemezken, ikincisinin ya\u015fayan bir sistem olarak varl\u0131\u011f\u0131ndan s\u00f6z edebilmemizdir. Bat\u0131\u2019da, R\u00f6nesans\u2019la birlikte, \u00f6nce bilimsel alanda, sonra da siyasal alanda kilisenin egemenli\u011fine yava\u015f yava\u015f son vermeye ba\u015flayan, Ayd\u0131nlanma ve Frans\u0131z \u0130htilali ile b\u00fcy\u00fck bir s\u0131\u00e7rama yapan laiklik, laikli\u011fin total\/b\u00fct\u00fcnsel kavran\u0131\u015f\u0131 de\u011fil, k\u0131smi yani siyasal kavran\u0131\u015f\u0131d\u0131r. Bu kavran\u0131\u015f bir sistem olarak, tanr\u0131-merkezlilikten (teosentrizm) \u00e7ok, din-devletinin (teokrasi) kar\u015f\u0131t\u0131d\u0131r. Ku\u015fkusuz, teokrasinin saf d\u0131\u015f\u0131 edili\u015fi tanr\u0131-merkezli (teosentrik) paradigmada belli bir par\u00e7alanma yaratm\u0131\u015f, bilimin, sanat\u0131n, ahlak\u0131n, hukukun, e\u011fitimin, vb.\u2019nin laik bir paradigmayla alg\u0131lanmas\u0131na zemin haz\u0131rlam\u0131\u015ft\u0131r.<\/p>\n

\u00dc\u00e7 dinin farkl\u0131 y\u00f6nleri<\/strong><\/p>\n

\u015eimdi burada sorulmas\u0131 gereken ya\u015famsal bir soru vard\u0131r:<\/p>\n

Laikli\u011fin teokrasi kar\u015f\u0131t\u0131 olarak g\u00f6r\u00fclen ve din ile d\u00fcnya i\u015flerini birbirinden ay\u0131ran bir sistem \u015feklinde alg\u0131lan\u0131\u015f\u0131 tektanr\u0131l\u0131 dinleri niteliksel olarak farkl\u0131la\u015ft\u0131rmakta m\u0131d\u0131r? Ba\u015fka bir deyi\u015fle, din ve d\u00fcnya i\u015flerine y\u00f6nelme a\u00e7\u0131s\u0131ndan dinler birbirinden farkl\u0131 m\u0131d\u0131r? Bu soruya, iki temel yan\u0131t\u0131n verildi\u011fi g\u00f6r\u00fcl\u00fcr:<\/p>\n

\u0130lk yan\u0131t, temelde t\u00fcm tektanr\u0131l\u0131 dinlerin din ve d\u00fcnya ayr\u0131m\u0131na yer vermedi\u011fi; her tektanr\u0131l\u0131 dinin \u015fu ya da bu bi\u00e7imde, d\u00fcnya i\u015flerini teosentrik paradigma gere\u011fi d\u00fczenlemeye y\u00f6neldi\u011fidir.<\/p>\n

\u0130kinci yan\u0131t ise, tektanr\u0131l\u0131 bir din olarak H\u0131ristiyanl\u0131\u011f\u0131n din ve d\u00fcnya i\u015flerini d\u00fczenleme a\u00e7\u0131s\u0131ndan, Yahudilik ve \u0130slamiyet\u2019ten farkl\u0131 oldu\u011fudur. Bu yan\u0131t\u0131 benimseyenlere g\u00f6re, H\u0131ristiyanl\u0131k \u00f6zde din ve d\u00fcnya i\u015flerini birbirinden ay\u0131rm\u0131\u015ft\u0131r; teokrasi kar\u015f\u0131t\u0131 olarak alg\u0131lanan laiklik, bu nedenle H\u0131ristiyan \u00fclkelerde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Laiklik, H\u0131ristiyanl\u0131k a\u00e7\u0131s\u0131ndan ele al\u0131nd\u0131\u011f\u0131nda, bir \u00f6ze d\u00f6n\u00fc\u015f hareketidir. \u00c7\u00fcnk\u00fc H\u0131ristiyanl\u0131k, \u201cSezar\u2019\u0131n hakk\u0131 Sezar\u2019a, Tanr\u0131\u2019n\u0131n hakk\u0131 Tanr\u0131\u2019ya\u201d demektedir. Oysa \u0130slam ve Yahudilik, hayat\u0131n t\u00fcm cephesini d\u00fczenlemeye y\u00f6nelmi\u015f dinlerdir; bu dinlerin yayg\u0131n oldu\u011fu \u00fclkelerde laikli\u011fin benimsenmesi, dine ayk\u0131r\u0131d\u0131r.<\/p>\n

Acaba bu iki bak\u0131\u015f a\u00e7\u0131s\u0131ndan hangisi daha ger\u00e7ek\u00e7idir? Bu soruya do\u011fru bir yan\u0131t bulabilmek i\u00e7in Yahudilik ve \u0130slam\u2019dan farkl\u0131 oldu\u011fu s\u00f6ylenen H\u0131ristiyanl\u0131k \u00fczerindeki bak\u0131\u015f\u0131m\u0131z\u0131 bir par\u00e7a netle\u015ftirmeliyiz.<\/p>\n

H\u0131ristiyanl\u0131\u011f\u0131n, Yahudi ve \u0130slamiyet\u2019ten bir par\u00e7a farkl\u0131 oldu\u011fu reddedilemeyecek bir olgudur. Bu fark, en etkin bir bi\u00e7imde, an\u0131lan dinlerin do\u011fu\u015f ko\u015fullar\u0131nda kendini g\u00f6sterir. H\u0131ristiyanl\u0131k, Roma gibi g\u00fc\u00e7l\u00fc bir siyasal ve hukuksal yap\u0131n\u0131n egemen oldu\u011fu bir ortamda do\u011fmu\u015f; bu durum Hz. \u0130sa\u2019n\u0131n ba\u015flatt\u0131\u011f\u0131 hareketin daha tam te\u015fkilatlanmadan sindirilmesine, bast\u0131r\u0131lmas\u0131na neden olmu\u015f, siyasal a\u00e7\u0131dan bir tehlike olarak alg\u0131lanan Hz. \u0130sa, k\u0131sa s\u00fcrede \u00e7arm\u0131ha gerilmi\u015ftir. Bu bask\u0131lar ve sindirme hareketi, Hz. \u0130sa\u2019n\u0131n s\u00f6ylemini \u00f6nemli \u00f6l\u00e7\u00fcde etkilemi\u015f, onu, sevgiden, ho\u015fg\u00f6r\u00fcden, bar\u0131\u015ftan bir yana s\u00f6ylem i\u00e7erisine itmi\u015ftir. Hz. \u0130sa\u2019n\u0131n \u201cTanr\u0131 devletini\u201d \u00f6te d\u00fcnyaya \u00f6telemesi, \u201cSezar\u2019\u0131n (yani d\u00fcnyevi y\u00f6neticinin) hakk\u0131n\u0131n Sezar\u2019a Tanr\u0131\u2019n\u0131n hakk\u0131n\u0131n Tanr\u0131\u2019ya verilmesi\u201d gerekti\u011fi s\u00f6ylemi H\u0131ristiyanl\u0131\u011f\u0131n do\u011fdu\u011fu ko\u015fullar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

Yahudili\u011fe gelince onun \u00f6zde, M\u0131s\u0131r firavununa ba\u015fkald\u0131r\u0131 ve M\u0131s\u0131r\u2019dan ka\u00e7\u0131\u015f eksenine oturdu\u011fu g\u00f6r\u00fcl\u00fcr. M\u0131s\u0131r\u2019da bask\u0131dan ezilmi\u015f \u0130srailo\u011fullar\u0131n\u0131 bask\u0131dan kurtaran ve onlar\u0131 se\u00e7ilmi\u015f yurda g\u00f6t\u00fcr\u00fcp, orada yeni bir sosyal yap\u0131y\u0131 kurmaya y\u00f6nelen Hz. Musa, toplumsal \u00f6nder olman\u0131n avantaj\u0131n\u0131 ya\u015fam\u0131\u015f ve bu durum, Yahudili\u011fin d\u00fcnyevi ya\u015fam\u0131 d\u00fczenleyen pek \u00e7ok yapt\u0131r\u0131m i\u00e7ermesine neden olmu\u015ftur. Bu olguda, Yahudi krallar\u0131n\u0131n pek \u00e7o\u011funun peygamber olarak g\u00f6r\u00fclmesi de \u00f6nemli bir etken olmu\u015ftur. Tevrat<\/em>\u2019a ek olarak, Talmut gelene\u011fi irdelenirse, Yahudili\u011fin a\u00e7\u0131k\u00e7a insan ya\u015fam\u0131n\u0131n hemen her b\u00f6l\u00fcm\u00fcn\u00fc d\u00fczenlemeye y\u00f6nelik kurallar i\u00e7erdi\u011fi g\u00f6zlenir.<\/p>\n

\u0130slam\u2019\u0131n, do\u011fu\u015f ko\u015fullar\u0131 a\u00e7\u0131s\u0131ndan ele al\u0131nd\u0131\u011f\u0131nda, hem Yahudilik hem de H\u0131ristiyanl\u0131k\u2019tan, bir par\u00e7a farkl\u0131 oldu\u011fu s\u00f6ylenebilir. Bu fark, Hz. Muhammed\u2019in hayat\u0131n\u0131n iki ayr\u0131 safhaya ayr\u0131lmas\u0131ndan kaynaklan\u0131r. Bunlardan ilki, Mekke d\u00f6nemidir (610-622). Bu d\u00f6nemde Hz. Muhammed, peygamberlik iddias\u0131nda bulundu\u011fu i\u00e7in, Mekkeli t\u00fcccar aristokratlarca bask\u0131ya u\u011frayan bir insan konumundad\u0131r ve bu d\u00f6neme ili\u015fkin s\u00f6ylemi, Hz. \u0130sa\u2019n\u0131n s\u00f6ylemine \u00e7ok yak\u0131nd\u0131r. Topluma y\u00f6nelik bir protesto hareketini \u00f6rg\u00fctleme giri\u015fiminde olsa da bir \u00f6l\u00e7\u00fcde bu \u00f6rg\u00fctlenmeyi \u00f6nlemeyi ama\u00e7layan hareketleri k\u0131rmak i\u00e7in \u00f6zg\u00fcrl\u00fck\u00e7\u00fc, ho\u015fg\u00f6r\u00fcl\u00fc ve bar\u0131\u015f\u00e7\u0131l bir s\u00f6ylem benimsemi\u015ftir. Oysa Medine d\u00f6neminde (622-632), Hz. Muhammed Medine\u2019ye hicret edip Medine \u0130slam Devleti\u2019ni olu\u015fturunca, \u00f6nce hakem sonra y\u00f6netici konumuna y\u00fckseldi\u011fi i\u00e7in, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc s\u00f6ylemden \u00f6nemli \u00f6l\u00e7\u00fcde vazge\u00e7mi\u015f; onun toplumsal \u00f6nder olu\u015fu, yani y\u00f6netici konuma y\u00fckselmesi, Kuran<\/em>\u2019da kimi hukuki ve siyasi yarg\u0131lar\u0131n yer almas\u0131na neden olmu\u015ftur. Bu a\u00e7\u0131dan Hz. Muhammed\u2019in Mekke d\u00f6nemi Hz. \u0130sa\u2019y\u0131; Medine d\u00f6nemi ise Hz. Musa\u2019y\u0131 and\u0131r\u0131r.<\/p>\n

H\u0131ristiyanl\u0131k laik bir din mi? <\/strong><\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, H\u0131ristiyanl\u0131k, do\u011fu\u015f ko\u015fullar\u0131 itibariyle \u0130slam ve Yahudilikten bir \u00f6l\u00e7\u00fcde farkl\u0131la\u015fmaktad\u0131r. Ancak, H\u0131ristiyanl\u0131k, salt do\u011fu\u015fundaki bu farkl\u0131l\u0131\u011fa ve \u201cSezar\u2019\u0131n hakk\u0131 Sezar\u2019a, Tanr\u0131\u2019n\u0131n hakk\u0131 Tanr\u0131\u2019ya\u201d s\u00f6ylemine dayan\u0131larak, \u00f6zde laik bir din olarak nitelendirilebilir mi? Bence, bu soruya evet yan\u0131t\u0131n\u0131 vermek, H\u0131ristiyanl\u0131k ile ilgili pek \u00e7ok olguyu g\u00f6rmezden gelmek anlam\u0131na gelir. E\u011fer b\u00fct\u00fcnc\u00fcl bir kavray\u0131\u015fla ele al\u0131n\u0131rsa, H\u0131ristiyanl\u0131\u011f\u0131n, Yahudilik ve \u0130slam\u2019dan \u00f6zde pek farkl\u0131 olmad\u0131\u011f\u0131, en az\u0131ndan \u00f6zde laik sistemi olurlu k\u0131lan bir din olarak alg\u0131lanamayaca\u011f\u0131 ortadad\u0131r. \u00c7\u00fcnk\u00fc:<\/p>\n

– H\u0131ristiyanl\u0131k, Yahudilik ve \u0130slam gibi teosentrik bir dindir ve ya\u015fam\u0131n her y\u00f6n\u00fcn\u00fc d\u00fczenleme iddias\u0131ndad\u0131r.<\/p>\n

– Yahudilik, \u0130slamiyet ve H\u0131ristiyanl\u0131k, Ortado\u011fu k\u00fclt\u00fcr\u00fcn\u00fcn \u00fcr\u00fcn\u00fcd\u00fcr ve \u0130brahim\u00ee gelene\u011fin uzant\u0131lar\u0131d\u0131r.<\/p>\n

– H\u0131ristiyanl\u0131k sadece \u0130ncil<\/em>\u2019den olu\u015fmamakta, aksine, \u201cBible\u201d hem \u0130ncil<\/em>\u2019i hem de Tevrat<\/em>\u2019\u0131<\/p>\n

i\u00e7ermektedir. Hz. \u0130sa\u2019n\u0131n deyi\u015fiyle, H\u0131ristiyanl\u0131k, Yahudi \u015feriat\u0131n\u0131 y\u0131kmak i\u00e7in de\u011fil, tamamlamak i\u00e7indir. Tevrat<\/em> ise, daha \u00f6nce de kaydetti\u011fimiz gibi, yeme-i\u00e7me, giyim-ku\u015fam vb. kurallardan tutun da, ya\u015fam\u0131n hemen her yan\u0131n\u0131 d\u00fczenleme e\u011filimindedir.<\/p>\n

– Hz. \u0130sa\u2019n\u0131n \u00e7arm\u0131ha gerilmesi, siyasi a\u00e7\u0131dan tehlikeli bulunmas\u0131ndand\u0131r. Yoksa yeni bir din kurmaya \u00e7al\u0131\u015fmaktan de\u011fil. \u00c7\u00fcnk\u00fc Roma, birden fazla tek ve \u00e7oktanr\u0131l\u0131 dini bir arada bar\u0131nd\u0131rm\u0131\u015f, dinsel ho\u015fg\u00f6r\u00fcs\u00fc olduk\u00e7a esnek bir devletti.<\/p>\n

– Kilise, Hz. \u0130sa\u2019n\u0131n bask\u0131lar\u0131 y\u00fcz\u00fcnden \u00f6teledi\u011fi \u201cTanr\u0131 devleti\u201dni bu d\u00fcnyada kurmaya \u00e7al\u0131\u015fmakla, asl\u0131nda Hz. \u0130sa\u2019n\u0131n ba\u015faramad\u0131\u011f\u0131, fakat ama\u00e7lad\u0131\u011f\u0131 bir \u015feyi yapmaya giri\u015fmi\u015ftir.<\/p>\n

– H\u0131ristiyanl\u0131k, evrenin yarat\u0131l\u0131\u015f\u0131na ili\u015fkin ifadelerinin yan\u0131nda pek \u00e7ok ahlaki s\u00f6ylem benimsemektedir ve pek\u00e2l\u00e2 o ahlaki s\u00f6ylemlerin \u00f6nemli bir b\u00f6l\u00fcm\u00fc hukuksal ve siyasal bir s\u00f6ylem i\u00e7in gerekli kimi malzemeler olarak g\u00f6r\u00fclebilir ve g\u00f6r\u00fclm\u00fc\u015ft\u00fcr de.<\/p>\n

– T\u00fcm bu gerek\u00e7elere ek olarak, H\u0131ristiyanl\u0131k \u00f6zde laik idiyse, \u201cni\u00e7in laiklik Bat\u0131\u2019da son iki y\u00fcz y\u0131lda \u00e7\u0131kt\u0131; kilise ve papal\u0131k neden s\u00fcrekli iktidar\u0131 ele ge\u00e7irmek ve d\u00fcnyevi y\u00f6netimi, denetimi alt\u0131na almak i\u00e7in \u00e7abalad\u0131; Vatikan devletinin anlam\u0131 nedir; bug\u00fcn kendilerini H\u0131ristiyan \u00f6n tak\u0131s\u0131yla sunan (H\u0131ristiyan Demokrat vb.) partiler ni\u00e7in yer almaktad\u0131r\u201d gibi sorular\u0131n yan\u0131tlar\u0131 \u00fczerinde bir par\u00e7a d\u00fc\u015f\u00fcnmek gerekir.<\/p>\n

Sosyo-ekonomik ko\u015fullar\u0131n belirleyicili\u011fi<\/strong><\/p>\n

Laikli\u011fin, Bat\u0131\u2019da do\u011fu\u015funu H\u0131ristiyanl\u0131\u011fa ba\u011flayanlar, laikli\u011fin ta\u015f\u0131y\u0131c\u0131s\u0131 olan sosyoekonomik ko\u015fullar\u0131 yeterince de\u011ferlendirmemektedirler. Basit bir tarihsel de\u011ferlendirme, d\u00fc\u015f\u00fcncenin, sosyoekonomik ko\u015fullar\u0131 de\u011fil, sosyoekonomik ko\u015fullar\u0131n d\u00fc\u015f\u00fcncelerin temelini olu\u015fturdu\u011funu; Orta\u00e7a\u011f\u2019\u0131n sonlar\u0131ndan itibaren, derebeyler ve kilise kar\u015f\u0131s\u0131nda g\u00fcc\u00fcn\u00fc gittik\u00e7e art\u0131ran burjuvazinin, laik sistemin do\u011fu\u015funu haz\u0131rlad\u0131\u011f\u0131n\u0131 g\u00f6sterebilir. K\u0131sacas\u0131, laikli\u011fin Do\u011fu\u2019da de\u011fil de Bat\u0131\u2019da do\u011fmas\u0131n\u0131n nedeni, dinlerin farkl\u0131l\u0131\u011f\u0131nda de\u011fil, tarihsel, sosyoekonomik fakt\u00f6rlerin farkl\u0131l\u0131\u011f\u0131nda aranmal\u0131d\u0131r. Bu de\u011ferlendirmelerin \u0131\u015f\u0131\u011f\u0131nda, H\u0131ristiyanl\u0131\u011f\u0131n, teosentrik yap\u0131s\u0131 a\u00e7\u0131s\u0131ndan \u0130slam ve Yahudilikten farkl\u0131 olmad\u0131\u011f\u0131 gibi, d\u00fcnyaya y\u00f6nelik yapt\u0131r\u0131mlar a\u00e7\u0131s\u0131ndan da, \u00f6zde pek de farkl\u0131 olmad\u0131\u011f\u0131 sonucuna varabiliriz. \u00c7\u00fcnk\u00fc evlenme, bo\u015fanma gibi olgular\u0131n H\u0131ristiyanl\u0131kta dinsel bir zemine oturtuldu\u011fu; H\u0131ristiyanl\u0131\u011f\u0131n faiz vb.\u2019ye kar\u015f\u0131 durdu\u011funu, \u00f6te yandan Tevrat<\/em>\u2019\u0131n ya\u015fam\u0131 d\u00fczenleyen kurallar\u0131n\u0131 (\u015feriat) benimsedi\u011fini biliyoruz. \u015eu halde, laikli\u011fin Bat\u0131\u2019da geli\u015fiminin, sosyoekonomik ko\u015fullarla tetiklenen, ciddi bir m\u00fccadele sonucu kuruldu\u011funu; bu m\u00fccadelenin kar\u015f\u0131s\u0131nda ise H\u0131ristiyanl\u0131\u011f\u0131n yer ald\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

\u0130slam, laik bir toplumsal yap\u0131 ile uzla\u015fabilir mi?<\/strong><\/p>\n

H\u0131ristiyanl\u0131k \u00f6zde laik olmamas\u0131na ra\u011fmen, laik siyasal yap\u0131 H\u0131ristiyan \u00fclkelerde tutunabilmi\u015fse, \u0130slam \u00fclkelerinde neden tutunmas\u0131n? Bir H\u0131ristiyan, laik bir sistem i\u00e7erisinde ya\u015fayabiliyorsa, bir M\u00fcsl\u00fcman neden ya\u015fayamas\u0131n? Neden \u0130slam laik bir toplumsal yap\u0131 ile uzla\u015fmas\u0131n?<\/p>\n

Bana \u00f6yle geliyor ki, \u0130slam\u2019\u0131n laik bir siyasal sistemle uzla\u015fmayaca\u011f\u0131na inananlar, \u00e7o\u011fu kez T\u00fcrkiye ger\u00e7e\u011fini g\u00f6rmezden gelmekte, ya da en az\u0131ndan, \u0130slam \u00fclkeleri i\u00e7inde T\u00fcrkiye, laik sistemi benimsemede yaln\u0131z kald\u0131\u011f\u0131 i\u00e7in, T\u00fcrkiye ger\u00e7e\u011fini bir yan\u0131lsama olarak alg\u0131lamaktad\u0131rlar. Oysa T\u00fcrkiye ger\u00e7e\u011fi bir yan\u0131lsama de\u011fil, bir ger\u00e7ekliktir. T\u00fcrkiye\u2019de laikli\u011fin var olmas\u0131, t\u0131pk\u0131 burjuva s\u0131n\u0131f\u0131n\u0131n, H\u0131ristiyanl\u0131\u011fa ra\u011fmen laikli\u011fi ya\u015fama ge\u00e7irmesinde oldu\u011fu gibi, Mustafa Kemal Atat\u00fcrk\u2019\u00fcn, Tanzimat\u2019tan beri gelen d\u00fc\u015f\u00fcnsel ve siyasal birikimi de\u011ferlendirerek devrimci bir eylemle \u0130slam \u015feriat\u0131na ra\u011fmen laik sistemi kurmas\u0131ndan kaynaklanmaktad\u0131r. Ku\u015fkusuz, Mustafa Kemal ve yanda\u015flar\u0131n\u0131n bir dizi devrimle ya\u015fama ge\u00e7irdi\u011fi laiklik, bir halk hareketi olmaktan \u00e7ok, bir se\u00e7kinler hareketidir. Buna ra\u011fmen, yani \u00fcstten inmeci yap\u0131s\u0131na kar\u015f\u0131n, laik sistem T\u00fcrkiye\u2019de belli \u00f6l\u00e7\u00fclerde yerle\u015fmi\u015f; laikli\u011fin ta\u015f\u0131y\u0131c\u0131s\u0131 olan sosyoekonomik ko\u015fullar \u00f6nemli \u00f6l\u00e7\u00fcde olu\u015fturulmu\u015ftur. Bunu g\u00f6rebilmek i\u00e7in, T\u00fcrkiye d\u0131\u015f\u0131ndaki \u0130slam \u00fclkeleriyle T\u00fcrkiye\u2019yi ve T\u00fcrkiye\u2019nin 1920\u2019li 1950\u2019li, 1970\u2019li, 1990\u2019l\u0131 ve 2000\u2019li y\u0131llar\u0131n\u0131 birbiriyle kar\u015f\u0131la\u015ft\u0131rmak yeterlidir.<\/p>\n

Belki de t\u00fcm bunlardan daha \u00f6nemlisi, 1920\u2019li y\u0131llarda \u0130slam\u2019la laik sistemin uzla\u015fabilece\u011fini s\u00f6yleyen bir din adam\u0131 bulunmazken, bug\u00fcn pek \u00e7ok ilahiyat\u00e7\u0131, \u0130slam\u2019\u0131n laik bir sistemle uzla\u015fabilece\u011fini s\u00f6ylemekte ve \u0130slam\u2019da yeniden yap\u0131lanma hareketlerinden s\u00f6z etmektedirler. San\u0131r\u0131m salt bu olgu bile, d\u00fc\u015f\u00fcncelerin toplumsal ko\u015fullar\u0131 yaratmad\u0131\u011f\u0131, aksine toplumsal-ekonomik ko\u015fullar\u0131n d\u00fc\u015f\u00fcnceleri de\u011fi\u015ftirdi\u011finin en \u00f6zg\u00fcn kan\u0131t\u0131d\u0131r. \u00c7\u00fcnk\u00fc din gibi de\u011fi\u015fime olduk\u00e7a kapal\u0131 oldu\u011fu s\u00f6ylenen bir sistem bile, sosyoekonomik ko\u015fullara uymakta, kendisini ona ba\u011fl\u0131 olarak yenilemektedir.<\/p>\n

Benim postmodernist \u0130slamc\u0131lar olarak nitelendirdi\u011fim bir grup, laiklik konusunda o denli ileri gitmektedir ki, t\u0131pk\u0131 H\u0131ristiyanl\u0131kta oldu\u011fu gibi, laikli\u011fi \u0130slam\u2019a ba\u011flamakta ve laik sisteme ge\u00e7i\u015fi, \u0130slam\u2019da \u00f6ze d\u00f6n\u00fc\u015f hareketi olarak g\u00f6rmektedir. Postmodern \u0130slamc\u0131lar\u0131n, laiklik dahil her \u015feyi teosentrik bir eksene oturtma \u00e7abalar\u0131, y\u00f6ntembilimsel a\u00e7\u0131dan \u201ckutsal metinlerin sosyal bilimin ilkeleri \u0131\u015f\u0131\u011f\u0131nda okunmas\u0131 gerekti\u011fi\u201d anlay\u0131\u015f\u0131yla \u00f6rt\u00fc\u015fmese de, \u0130slam\u2019la laik sistemin uzla\u015ft\u0131r\u0131lmas\u0131 konusunda \u00f6nemli bir ad\u0131m olarak g\u00f6r\u00fclebilir. Nitekim pek \u00e7ok laik \u00e7evre taraf\u0131ndan postmodernistlerin tutumu \u00f6nemli \u00f6l\u00e7\u00fcde benimsenmi\u015f, bu konuda onlar\u0131n g\u00f6r\u00fc\u015flerini halka yaymalar\u0131 i\u00e7in pek \u00e7ok olanak sunulmu\u015ftur. Fakat y\u00f6ntem fark\u0131n\u0131n \u00f6nemli oldu\u011funu, kal\u0131c\u0131 \u00e7\u00f6z\u00fcmler i\u00e7in \u201cbilimsel bir y\u00f6ntemin\u201d vazge\u00e7ilemez ko\u015ful oldu\u011funu belirtmek gerekir. E\u011fer postmodernistler gibi, teosentrik \u00e7er\u00e7evede kal\u0131p, modern de\u011ferlerin t\u00fcm\u00fcn\u00fc dine ili\u015ftirirsek, yeni bir ba\u011fnazl\u0131k yaratm\u0131\u015f oluruz. \u00c7\u00fcnk\u00fc bug\u00fcn ula\u015ft\u0131\u011f\u0131m\u0131z de\u011ferler nihai de\u011ferler de\u011fildir; insanl\u0131\u011f\u0131n diyalektik geli\u015fimi, daima daha iyisini ve yenisini aramay\u0131 ve bulmay\u0131 getirecektir. Bug\u00fcn\u00fcn de\u011ferlerini nihai de\u011ferlermi\u015f gibi din eksenine, yani teosentrik bir \u00e7er\u00e7eveye oturtursak, bizden sonraki ku\u015fa\u011f\u0131n \u00f6n\u00fcn\u00fc t\u0131kam\u0131\u015f; bizim u\u011fra\u015ft\u0131\u011f\u0131m\u0131z benzer sorunlarla u\u011fra\u015fmalar\u0131na zemin haz\u0131rlam\u0131\u015f oluruz. E\u011fer sonraki nesilleri d\u00fc\u015f\u00fcn\u00fcyor ve bilimsel, yani ele\u015ftirel, ku\u015fkucu, devingen ve nesnel bir d\u00fcnya imgesi miras\u0131 b\u0131rakmak istiyorsak, dine sosyal bilimlerin y\u00f6ntemi \u0131\u015f\u0131\u011f\u0131nda bakmak, cesaretle teosentrik \u00e7er\u00e7eveyi sorgulamaya \u00e7al\u0131\u015fmak zorunday\u0131z.<\/p>\n

Anadolu\u2019da, sa\u011fduyu sahibi hi\u00e7 kimsenin sosyal bilimin ilkeleri \u0131\u015f\u0131\u011f\u0131nda \u0130slam\u2019\u0131n kutsal metinlerinin irdelenmesinden rahats\u0131z olaca\u011f\u0131n\u0131 sanm\u0131yorum. \u00d6nemli olan, sald\u0131rmadan, esnek bir dille kutsal metinleri irdelemek ve kutsal metinlerin pek \u00e7ok \u00f6\u011fesinin olu\u015ftu\u011fu d\u00f6nemle ilintilerini g\u00f6stermektir. Daha \u00f6nceki yaz\u0131lar\u0131mda da belirtti\u011fim gibi, Kuran<\/em>\u2019\u0131n yarg\u0131lar\u0131n\u0131n sosyok\u00fclt\u00fcrel ba\u011flamlar\u0131n\u0131, bir sosyal bilimci tavr\u0131yla, nesnel bir bi\u00e7imde ortaya koymak hi\u00e7 de zor de\u011fildir. G\u00f6rebildi\u011fim kadar\u0131yla, halk\u0131m\u0131z\u0131n \u00e7o\u011fu, okuma k\u00fclt\u00fcr\u00fc c\u0131l\u0131z oldu\u011fu i\u00e7in, Kuran<\/em>\u2019da nelerin yer ald\u0131\u011f\u0131n\u0131 bilmemekte, postmodern \u0130slamc\u0131lar\u0131n medyada boy g\u00f6stermesi nedeniyle, t\u00fcm \u00e7a\u011fc\u0131l de\u011ferlerin Kuran<\/em>\u2019da bulundu\u011funa inanmaktad\u0131r. Oysa, Kuran<\/em>\u2019\u0131n Hz. Muhammed\u2019in sava\u015flar\u0131ndan, anla\u015fmalar\u0131ndan, o d\u00f6nemdeki insanlarla ili\u015fkilerinden, e\u015flerine ili\u015fkin ayr\u0131cal\u0131ktan, k\u00f6lelerden, cariyelerden, kad\u0131n\u0131n yeri geldi\u011finde d\u00f6v\u00fclebilece\u011finden, kad\u0131na erke\u011fin yar\u0131s\u0131 hak verilmesinden, zina edene sopa atmaktan, h\u0131rs\u0131z\u0131n elinin kesilmesinden, Tanr\u0131\u2019y\u0131 ve peygamberi reddedenlerin \u00f6ld\u00fcr\u00fclmesinden, Yahudi ve H\u0131ristiyanlar\u0131 dost (veli) edinmemek gerekti\u011finden, vb.\u00a0 s\u00f6z etti\u011fi; Kuran<\/em>\u2019daki \u00f6yk\u00fclerin\/k\u0131ssalar\u0131n, kozmik \u00f6\u011fretilerin ve hatta Tanr\u0131\u2019ya y\u00f6nelik ibadetlerin bi\u00e7imsel y\u00f6nlerinin Kuran<\/em>\u2019\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nemin insanlar\u0131n\u0131n, sosyal s\u0131n\u0131f, ekonomik ko\u015fullar ve zihinsel d\u00fczeyleriyle ilintili oldu\u011fu anlat\u0131labilse, Mustafa Kemal Atat\u00fcrk\u2019\u00fcn ba\u015flatt\u0131\u011f\u0131 laik paradigman\u0131n ne denli \u00f6nemli ve ger\u00e7ek\u00e7i oldu\u011fu daha net kavranabilir. B\u00f6ylesi bir e\u011fitimden ge\u00e7irilmi\u015f bir ku\u015fak, gelece\u011fine daha sa\u011fl\u0131kl\u0131 bakabilir. Fakat Kuran<\/em>\u2019\u0131n sosyok\u00fclt\u00fcrel altyap\u0131s\u0131na g\u00f6nderme yapan bir bak\u0131\u015f a\u00e7\u0131s\u0131, her nedense, kimi kesimlerce din kar\u015f\u0131t\u0131 olarak alg\u0131lanmakta; susturulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Bu kesimlerin bir b\u00f6l\u00fcm\u00fcn\u00fc ilahiyat\u00e7\u0131lar, bir b\u00f6l\u00fcm\u00fcn\u00fc ise dinden \u00e7\u0131kar elde eden, insanlar\u0131n inan\u00e7lar\u0131n\u0131 s\u00f6m\u00fcrerek iktidar olan siyasiler olu\u015fturmaktad\u0131r.<\/p>\n

Gelenek\u00e7i ve postmodernist ilahiyat\u00e7\u0131lar\u0131n korkusu, ger\u00e7e\u011fi halka oldu\u011fu gibi anlat\u0131rsak, halk dinden uzakla\u015f\u0131r kayg\u0131lar\u0131d\u0131r. Siyasilerin kayg\u0131s\u0131 ise a\u00e7\u0131k: E\u011fer kutsal metindeki pek \u00e7ok \u00f6\u011fe tarihi ise, din s\u00f6m\u00fcr\u00fcs\u00fc yaparak iktidara nas\u0131l geliriz korkusudur.<\/p>\n

Halk\u0131m\u0131z\u0131n okuma k\u00fclt\u00fcr\u00fcn\u00fcn c\u0131l\u0131z olmas\u0131 bu kesimlerin i\u015fine de yaramaktad\u0131r. Ancak ben \u201cahlakl\u0131 olduklar\u0131na inanmak istedi\u011fim\u201d ilahiyat\u00e7\u0131lar\u0131n art\u0131k ger\u00e7e\u011fi s\u00f6yleme zamanlar\u0131n\u0131n geldi\u011fine inan\u0131yorum. \u00c7\u00fcnk\u00fc gen\u00e7 nesil, hepsi olmasa bile, okuma k\u00fclt\u00fcr\u00fcnde belli \u00f6l\u00e7\u00fcde bir hareketlilik yaratm\u0131\u015f durumdad\u0131r. Gizlenen ve s\u00f6ylenmeyen \u015feyleri okuduklar\u0131nda daha fazla olumsuz \u015feyler d\u00fc\u015f\u00fcnmeyecekler mi? Bu ba\u011flamda, de\u011ferli hocam Prof. Dr. Mehmet Da\u011f\u2019\u0131n bana anlatt\u0131\u011f\u0131 ve bir vesileyle Bilim ve \u00dctopya<\/em>\u2019da yazd\u0131\u011f\u0131 bir olguyu onun kaleminden aktarmak isterim:<\/p>\n

\u201cAnkara\u2019da belediye otob\u00fcslerinden birinde tan\u0131k oldu\u011fum bir tart\u0131\u015fmay\u0131 aktarmak istiyorum. Konu, Kuran<\/em>\u2019da kad\u0131nlar\u0131n mirastan erkeklere g\u00f6re yar\u0131m pay almalar\u0131n\u0131n buyrulmas\u0131 idi. Tart\u0131\u015fanlardan biri bunun Kuran<\/em>\u2019\u0131n buyru\u011fu oldu\u011funu, \u00f6teki ise son ve en yetkin kitap olan Kuran<\/em>\u2019da b\u00f6yle bir \u015feyin bulunamayaca\u011f\u0131n\u0131 savunuyordu: Ku\u015fkusuz bunun Tanr\u0131 buyru\u011fu oldu\u011funu s\u00f6yleyen ki\u015fi az \u00e7ok Kuran<\/em>\u2019\u0131 biliyordu; \u00f6teki ise bilmiyor, \u00e7a\u011fda\u015f de\u011ferlere ayk\u0131r\u0131 bir \u015feyin Kuran<\/em>\u2019da olamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyordu. Sonunda tart\u0131\u015fma \u00f6yle bir noktaya geldi ki, b\u00f6yle bir \u015feyin Kuran<\/em>\u2019da olamayaca\u011f\u0131n\u0131 s\u00f6yleyen ki\u015fi, \u2018E\u011fer Kuran<\/em>\u2019da b\u00f6yle bir \u015fey varsa ben o Kuran<\/em>\u2019a inanm\u0131yorum\u2019 deyip kestirip att\u0131. Bu nedenle Kuran<\/em>\u2019a ve hadislere s\u00f6z s\u00f6yletmeme veya onlar\u0131 kendi k\u00fclt\u00fcrel ba\u011flamlar\u0131ndan \u00e7\u0131kararak, \u00e7a\u011fda\u015f gibi g\u00f6stermek yerine, d\u00fcr\u00fcst\u00e7e, iyi ve k\u00f6t\u00fc yanlar\u0131yla do\u011frular\u0131 ortaya koymak daha iyi olmaz m\u0131?\u201d<\/p>\n

Burada, geleneksel ve postmodernist ilahiyat\u00e7\u0131lar\u0131n, halka Kuran<\/em>\u2019la ilgili do\u011frular\u0131 oldu\u011fu gibi anlatman\u0131n onlar\u0131 dinden uzakla\u015ft\u0131racaklar\u0131 paranoyalar\u0131yla ilgili birka\u00e7 \u015fey daha s\u00f6ylemekte yarar vard\u0131r:<\/p>\n

Bir \u015feyi ne kadar gizlersek gizleyelim, birileri, bilgiye ula\u015fmak \u00e7a\u011f\u0131m\u0131zda hi\u00e7 de zor olmad\u0131\u011f\u0131 i\u00e7in, ger\u00e7ekleri \u00f6\u011frenebilir ve bizi \u015farlatanl\u0131kla su\u00e7layabilir. Hatta \u0130slam\u2019\u0131n \u00e7a\u011fc\u0131l de\u011ferlerle \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc s\u00f6yledi\u011fimiz i\u00e7in bizi bilimsel ahlaka riayet etmemekle su\u00e7layabilir. Bunlardan daha da \u00f6nemlisi gizleyici tutumumuz, ger\u00e7e\u011fi \u00f6\u011frenen insanlar\u0131m\u0131z\u0131 nihilizme itebilir. Bu olumsuz sonu\u00e7lardan kurtulmak i\u00e7in, t\u00fcm ilahiyat\u00e7\u0131lar\u0131n Kuran<\/em>\u2019\u0131 tahrif etmeden oldu\u011fu gibi anlatmalar\u0131 ve bu ger\u00e7ekler \u0131\u015f\u0131\u011f\u0131nda, daha sa\u011fl\u0131kl\u0131 bir kuram geli\u015ftirmeleri daha do\u011fru de\u011fil midir?<\/p>\n

S\u00f6zgelimi, Kuran<\/em>\u2019\u0131n sosyok\u00fclt\u00fcrel altyap\u0131s\u0131na g\u00f6nderme yap\u0131p, Hz. Muhammed\u2019in tanr\u0131sal esinle insanl\u0131\u011f\u0131n \u00e7ocukluk d\u00f6neminde, o d\u00f6nemin Arap toplumunun ko\u015fullar\u0131 ekseninde, insanl\u0131\u011f\u0131 e\u011fitmek amac\u0131yla bir \u00f6rnek sundu\u011fu; kendisi son peygamber oldu\u011fu i\u00e7in art\u0131k insanl\u0131\u011f\u0131n kendi sorunlar\u0131n\u0131 akl\u0131 ve ortak deneyimi do\u011frultusunda kendisinin \u00e7\u00f6zmesi gerekti\u011fini \u00f6\u011fretti\u011fini s\u00f6yleyemez miyiz? B\u00f6ylelikle, Kuran<\/em>\u2019da ifadesini bulan, insan\u0131n Tanr\u0131\u2019dan bir par\u00e7a ta\u015f\u0131d\u0131\u011f\u0131 (\u201cO\u2019na ruhumdan \u00fcfledim\u201d deyi\u015fini an\u0131msat\u0131r\u0131m) ve insan\u0131n akl\u0131n\u0131 kullanmas\u0131 gerekti\u011fi do\u011frultusundaki s\u00f6ylemler daha sa\u011fl\u0131kl\u0131 bir zemine oturmu\u015f olmaz m\u0131? B\u00f6ylesi bir bak\u0131\u015f a\u00e7\u0131s\u0131, insan\u0131m\u0131z\u0131n kendine g\u00fcveni, ya\u015fam\u0131mla ilgili kararlar\u0131m\u0131 ben al\u0131r\u0131m diyebilmesi ve T\u00fcrk ulusunun laik bir paradigmayla dinamik bir gelece\u011fe ula\u015fmas\u0131 konusunda daha etkili, verimli ve ger\u00e7ek\u00e7i olmaz m\u0131? Ayr\u0131ca, kendisini hem laik sistemle uzla\u015f\u0131 i\u00e7inde g\u00f6ren, hem de bir kutsala inanan insanlar\u0131m\u0131z\u0131n, ki\u015filiklerinin paradokstan kurtulmas\u0131 i\u00e7in, an\u0131lan ger\u00e7ek\u00e7i y\u00f6ntem daha do\u011fru de\u011fil midir?<\/p>\n","protected":false},"excerpt":{"rendered":"

Gelenek\u00e7i ve postmodernist ilahiyat\u00e7\u0131lar\u0131n korkusu, ger\u00e7e\u011fi halka oldu\u011fu gibi anlat\u0131rsak, halk dinden uzakla\u015f\u0131r kayg\u0131lar\u0131d\u0131r. Siyasilerin kayg\u0131s\u0131 ise a\u00e7\u0131k: E\u011fer kutsal metindeki pek \u00e7ok \u00f6\u011fe tarihi ise, din s\u00f6m\u00fcr\u00fcs\u00fc yaparak iktidara nas\u0131l geliriz korkusudur. Halk\u0131m\u0131z\u0131n okuma k\u00fclt\u00fcr\u00fcn\u00fcn c\u0131l\u0131z olmas\u0131 bu kesimlerin i\u015fine de yaramaktad\u0131r. Ancak ben \u201cahlakl\u0131 olduklar\u0131na inanmak istedi\u011fim\u201d ilahiyat\u00e7\u0131lar\u0131n art\u0131k ger\u00e7e\u011fi s\u00f6yleme zamanlar\u0131n\u0131n geldi\u011fine […]<\/p>\n","protected":false},"author":483,"featured_media":23471,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[170,224,1728,29],"tags":[229,614,556,1179,615],"class_list":["post-23470","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-133-sayi","category-din-ve-dinler-tarihi","category-tartisma","category-toplum","tag-din","tag-hiristiyanlik","tag-islam","tag-laiklik","tag-yahudilik"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/23470","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/483"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=23470"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/23470\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/23471"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=23470"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=23470"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=23470"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}