{"id":8922,"date":"2013-09-01T21:09:12","date_gmt":"2013-09-01T18:09:12","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8922"},"modified":"2017-05-13T21:37:41","modified_gmt":"2017-05-13T18:37:41","slug":"islamda-kadin-ve-cinsellik","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2013\/09\/01\/islamda-kadin-ve-cinsellik","title":{"rendered":"\u0130slam\u2019da kad\u0131n ve cinsellik"},"content":{"rendered":"

\u0130slam\u2019\u0131n; \u015feriat\u0131n ve i\u00e7tihad\u0131n olu\u015fturdu\u011fu bi\u00e7imiyle erkek arzusu \u00e7evresinde kurulmu\u015f ataerkil evreninde kad\u0131n, erke\u011fi doyuma ula\u015ft\u0131rmak i\u00e7in yarat\u0131lm\u0131\u015f bir zevk nesnesidir. Bu evrende cinsel eylem, e\u015fit iradeyle donat\u0131lm\u0131\u015f iki ki\u015fiyi birle\u015ftiren bir eylem olarak g\u00f6r\u00fclmez ve yaln\u0131zca erke\u011fin iradesi g\u00f6z \u00f6n\u00fcne al\u0131n\u0131r.<\/em><\/p>\n

Sunu\u015f:<\/strong> Fatmag\u00fcl Berktay\u2019\u0131n doktora tezi olarak haz\u0131rlad\u0131\u011f\u0131 ve Tek Tanr\u0131l\u0131 Dinler Kar\u015f\u0131s\u0131nda Kad\u0131n<\/em> ad\u0131 ile yay\u0131mlanan kapsaml\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturan bu makaleyi, dergi format\u0131na uygun bir bi\u00e7imde d\u00fczenleyerek okurlar\u0131m\u0131za sunuyor, Fatmag\u00fcl Berktay\u2019a katk\u0131s\u0131ndan dolay\u0131 te\u015fekk\u00fcr ediyoruz.<\/p>\n

Beden-ak\u0131l\/ruh ayr\u0131m\u0131, elbette yaln\u0131zca Bat\u0131\u2019ya \u00f6zg\u00fc olmayan, bir\u00e7ok k\u00fclt\u00fcrde g\u00f6zlenen bir olgudur. Ayr\u0131ca b\u00fct\u00fcn k\u00fclt\u00fcrlerde kad\u0131n ve erkek bedenleri aras\u0131nda bir ayr\u0131m yap\u0131l\u0131r ve bu iki t\u00fcr bedene farkl\u0131 anlamlar y\u00fcklenir. Gerek Bat\u0131, gerekse Do\u011fu gelene\u011finde kad\u0131n bedeni, bedenselli\u011fin en somut ifadesi olarak g\u00f6r\u00fcl\u00fcr. \u00c7\u00fcnk\u00fc kad\u0131n, do\u011furganl\u0131\u011f\u0131 ve \u00fcremede oynad\u0131\u011f\u0131 rol nedeniyle varolu\u015fun fiziksel y\u00f6nleriyle daha fazla donanm\u0131\u015f kabul edilir ve bu nedenle do\u011fayla ve dolay\u0131s\u0131yla da bedenle \u00f6zde\u015fle\u015ftirilir. Gene de, Bat\u0131 H\u0131ristiyan geleneksel s\u00f6ylemi ile \u0130slami geleneksel s\u00f6ylem aras\u0131nda benzerlikler kadar farkl\u0131l\u0131klar da vard\u0131r; kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir \u00e7er\u00e7eve sunmak a\u00e7\u0131s\u0131ndan bunlar \u00fczerinde de durmak gerekir.<\/p>\n

\u0130slam\u2019\u0131n, erkek arzusu \u00e7evresinde kurulmu\u015f ataerkil evreni<\/em><\/strong><\/p>\n

Carol Delaney\u2019e g\u00f6re \u0130slamiyet, g\u00fcnl\u00fck ya\u015famda, bedende somutla\u015fan ve ta\u015f\u0131nan anlamlarla kendini serimler; bedene ili\u015fkin her t\u00fcrl\u00fc faaliyet ve bunlar\u0131n nas\u0131l d\u0131\u015fa vurulaca\u011f\u0131 (sunulaca\u011f\u0131), en ince ayr\u0131nt\u0131s\u0131na kadar belirlenmi\u015ftir. (1) Ki\u015finin bedenini nas\u0131l ta\u015f\u0131d\u0131\u011f\u0131, bedenine kar\u015f\u0131 davran\u0131\u015flar\u0131 onun Allah\u2019\u0131n d\u00fczenine ve iste\u011fine uyup uymad\u0131\u011f\u0131n\u0131 ba\u015fkalar\u0131na g\u00f6steren i\u015faretlerdir. Ba\u015fka bir deyi\u015fle, ki\u015finin M\u00fcsl\u00fcman oldu\u011funun g\u00f6stergeleridir. Bu nedenle, Wilfred Cantwell Smith, \u0130slam\u2019da \u201cdo\u011fru inan\u00e7\u201dtan \u00e7ok \u201cdo\u011fru davran\u0131\u015f\u201d\u0131n \u00f6nemli oldu\u011funu savunarak, \u0130slamiyet\u2019in \u201cortodoksiye de\u011fil, ortopraksiye dayanan bir din\u201d oldu\u011funu \u00f6ne s\u00fcrmektedir. (2)<\/p>\n

Ger\u00e7ekten de, bedensel varolu\u015fun her y\u00f6n\u00fc, hem dinsel\/yasal, hem de erotik s\u00f6ylemleri i\u00e7eren geni\u015f bir \u0130slami literat\u00fcrde ele al\u0131n\u0131r. (3) M\u00fcsl\u00fcman din adamlar\u0131, yayg\u0131n bir bi\u00e7imde ve b\u00fcy\u00fck bir ciddiyetle bedensel arzu, a\u015fk ve kad\u0131n temalar\u0131n\u0131 i\u015flerler. Abdelwahap Bouhdiba, bu \u0130slami literat\u00fcr\u00fc, bir din ve uygarl\u0131k bi\u00e7imi olarak \u00e7\u00f6z\u00fcmler. \u0130slamiyet, Bouhdiba\u2019ya g\u00f6re, H\u0131ristiyanl\u0131\u011f\u0131n tersine, cinselli\u011fe de\u011fer veren bir tav\u0131r i\u00e7indedir ve bedensel arzu, \u0130slamiyet ile uyumlu bir bi\u00e7imde b\u00fct\u00fcnle\u015fmi\u015ftir. Bu boyutun varl\u0131\u011f\u0131n\u0131n kabul\u00fcn\u00fcn \u00f6tesinde, her t\u00fcrl\u00fc olu\u015fumun bunun dikkate al\u0131nmas\u0131 temelinde tasarlanmas\u0131, \u0130slam\u2019\u0131n daha ger\u00e7ek\u00e7i bir inan\u00e7 sistemi oldu\u011funu ortaya koymaktad\u0131r. \u00dcmit Meri\u00e7 Yazan da ayn\u0131 noktaya i\u015faret etmektedir:<\/p>\n

\u201c\u0130slam, maddi realiteyi asla ink\u00e2r etmez; maddi arzulara kar\u015f\u0131 vurdum duymaz de\u011fildir. \u0130slam\u2019\u0131n bizden istedi\u011fi maddi arzulan doyurmak, ancak bunu hayat\u0131n amac\u0131 haline getirmemektir.\u201d (4)<\/p>\n

Ancak, unutmamak gerekir ki her s\u00f6ylem, d\u00fcnyay\u0131 kendi \u00f6ncelik ve ama\u00e7lar\u0131na uygun olarak yeniden \u201cyarat\u0131r\u201d ve bi\u00e7imlendirir. Bu ba\u011flamda, her s\u00f6ylem, kad\u0131n ve erkek bedenlerini de kendi ama\u00e7lar\u0131 do\u011frultusunda yeniden \u201cyarat\u0131p\u201d bi\u00e7imlendirir. Beden ise, Foucault\u2019nun belirtti\u011fi gibi, g\u00fc\u00e7 ili\u015fkilerini ve hiyerar\u015fiyi ba\u011fr\u0131nda ta\u015f\u0131yan toplumsal, tarihsel ve imgesel bir uzamd\u0131r. (5) Gene Foucault\u2019nun kullan\u0131m\u0131nda, s\u00f6ylem, hem s\u00f6z\u00fc hem de eylemi i\u00e7ine alan bir kamusal tasar\u0131md\u0131r ve ayn\u0131 zamanda \u00f6zne ile nesneyi, yani g\u00fc\u00e7 ili\u015fkilerini kapsar. (6) Bu anlamda, \u0130slami dinsel s\u00f6ylem de, hem genel olarak bedenleri ve bedensel arzuyu, hem de \u00f6zel olarak kad\u0131n bedenini y\u00f6nlendirmek ve denetlemek amac\u0131 g\u00fcder.<\/p>\n

\u0130slam\u2019da kamusal s\u00f6ylemler erkekler taraf\u0131ndan \u00fcretilir, \u00e7\u00fcnk\u00fc kamusal alana onlar egemendir. Bu s\u00f6ylemlerin temelini Kuran<\/em>, S\u00fcnnet ve Hadisler olu\u015fturur. M\u00fcsl\u00fcman toplumun de\u011ferlerinin ve normlar\u0131n\u0131n zemini bunlard\u0131r. D\u00fcnyay\u0131 belli bir d\u00fczene sokan ve, gene Weber\u2019i hat\u0131rlayacak olursak, bu d\u00fcnya <\/strong>\u00fczerinde kurulacak ili\u015fkileri belirleyen dinsel s\u00f6ylem, ger\u00e7ekli\u011fin, me\u015frulu\u011fun ve dolay\u0131s\u0131yla da iktidar\u0131n kayna\u011f\u0131d\u0131r. Ortodoks \u0130slami s\u00f6ylem, kendini bir hukuk s\u00f6ylemi olarak tan\u0131mlar ve kad\u0131n\u0131n yeri, bedenin niteli\u011fi ve i\u015flevi, arzunun denetim alt\u0131na al\u0131nmas\u0131 ve manip\u00fclasyonu vb. konularda yasal\/hukuksal (\u015fer\u2019i<\/em>) bir s\u00f6ylem olu\u015fturur. Erkek cinsiyetindeki Tanr\u0131\u2019n\u0131n tekelinde olan bu s\u00f6ylem, insanlara dolayl\u0131 bir bi\u00e7imde, arac\u0131lar dolay\u0131m\u0131yla, yani t\u00fcm\u00fc de erkek cinsinden olan ayr\u0131cal\u0131kl\u0131 ki\u015filer, peygamberler, arac\u0131l\u0131\u011f\u0131yla seslenir: \u201cBiz senden \u00f6nce de kendilerine vahyetti\u011fimiz erkekler d\u0131\u015f\u0131nda peygamber g\u00f6ndermedik.\u201d (Enbiya Suresi, 7. ayet)<\/p>\n

Kutsal s\u00f6ylemde, kad\u0131nlarla ili\u015fki kurulurken iki ayr\u0131 yola ba\u015fvurulur; birincisinde, do\u011frudan do\u011fruya kad\u0131ndan s\u00f6z edilir ve ad verilerek ona seslenilir. Erkek ile kad\u0131n\u0131n Tanr\u0131 \u00f6n\u00fcnde e\u015fit say\u0131ld\u0131\u011f\u0131 ibadet kurallar\u0131ndan s\u00f6z edilirken bu y\u00f6nteme ba\u015fvurulur. \u00d6te yandan, dinin yasalar\u0131, yani M\u00fcsl\u00fcman toplumun \u00f6rg\u00fctlenmesine ve y\u00f6netimine ili\u015fkin sorunlar ele al\u0131n\u0131rken, kad\u0131nlar, s\u00f6ylem d\u00fczeyinde ortadan kayboluverirler. Do\u011frudan kad\u0131nlar\u0131 ilgilendiren kurallar\u0131n vazedildi\u011fi (\u00f6rne\u011fin evlili\u011fe ili\u015fkin d\u00fczenlemeler) durumlarda bile bu y\u00f6ntem kullan\u0131l\u0131r.<\/p>\n

\u0130slam\u2019\u0131n; \u015feriat\u0131n ve i\u00e7tihad\u0131n olu\u015fturdu\u011fu bi\u00e7imiyle erkek arzusu \u00e7evresinde kurulmu\u015f ataerkil evreninde kad\u0131n, erke\u011fi doyuma ula\u015ft\u0131rmak i\u00e7in yarat\u0131lm\u0131\u015f bir zevk nesnesidir. Bu evrende cinsel eylem, e\u015fit iradeyle donat\u0131lm\u0131\u015f iki ki\u015fiyi birle\u015ftiren bir eylem olarak g\u00f6r\u00fclmez ve yaln\u0131zca erke\u011fin iradesi g\u00f6z \u00f6n\u00fcne al\u0131n\u0131r. (Bu noktada, baz\u0131 yazarlar, \u0130slam\u2019da erkek kadar kad\u0131n\u0131n arzusunun tatminine yer verildi\u011fi itiraz\u0131n\u0131 getirirler; ancak b\u00f6yle bir olgu s\u00f6z konusu olsa bile, bu, kad\u0131n ile erkek iradeleri ve konumlar\u0131 aras\u0131nda bir e\u015fitli\u011fe<\/strong> yol a\u00e7maz; cinsel arzunun tatmini hakk\u0131na sahip olmak, e\u015fit irade sahibi olmak de\u011fildir.) Kad\u0131n bazen, cans\u0131z nesnelerle bir tutulur ve bir mal olarak de\u011ferlendirilir. \u00d6rne\u011fin, daha \u00f6nce de de\u011findi\u011fimiz ve Eski Ahit\u2019teki ko\u015futuna dikkat \u00e7ekti\u011fimiz gibi, III. Surenin 14. ayetinde kad\u0131nlar, alt\u0131n, g\u00fcm\u00fc\u015f, at, toprak vb. gibi, erkekleri \u201cd\u00fcnya zevki\u201dne ba\u011flayan \u201cmallar\u201d aras\u0131nda say\u0131l\u0131rlar. II. Surenin 223. ayetinde de \u00fcreme eyleminin, daha \u00f6nceki b\u00f6l\u00fcmlerde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, tek yanl\u0131 bir eylem oldu\u011fu sergilenir: \u201cKad\u0131nlar\u0131n\u0131z sizin tarlan\u0131zd\u0131r; tarlan\u0131z\u0131 diledi\u011finiz gibi ekin.\u201d<\/p>\n

Sabbah\u2019a g\u00f6re, egemenlik ilkesinin uygulanmas\u0131, hiyerar\u015fi ilkesinin olu\u015fturulup s\u00fcrd\u00fcr\u00fclmesi, cinsel eylem i\u00e7inde ve onun arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015ftirilir. Kad\u0131n\u0131n nesnele\u015ftirilmesi, ataerkil egemenlik stratejisinin ba\u015f ko\u015fulu oldu\u011fu i\u00e7in, ya\u015fanmas\u0131 zorunlu bir s\u00fcre\u00e7tir. B\u00f6ylece, Sabbah, arzunun somutla\u015fm\u0131\u015f bi\u00e7imi olan kad\u0131n\u0131 boyunduruk alt\u0131na alma zorunlulu\u011funun; m\u00fcminin onu denetim alt\u0131na alma zorunlulu\u011funun, \u0130\u00e7tihadi \u0130slam\u2019\u0131n sergiledi\u011fi kad\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. Ak\u0131l-arzu \u00e7at\u0131\u015fmas\u0131 (irade ile irade d\u0131\u015f\u0131 olan), birbirinden \u00f6nemli bir dizi \u00e7at\u0131\u015fmay\u0131 beraberinde getirir: Akl\u0131, d\u00fczeni, tanr\u0131sal ilkeyi, denetlenebilir olan\u0131 temsil eden erkek \u00f6\u011fesi ile arzuyu (bedeni\/duygular\u0131), kaosu, \u015feytan\u0131 ve denetlenemeyeni temsil eden kad\u0131n \u00f6\u011fesi. (7)<\/p>\n

Fetna Ayt Sabbah hi\u00e7 de\u011finmese de, Pitagoras\u2019\u0131n bildik kar\u015f\u0131la\u015ft\u0131rmas\u0131 \u0130slamiyet ba\u011flam\u0131nda da kar\u015f\u0131m\u0131za \u00e7\u0131kmakta ve ruh ile bedeni oldu\u011fu kadar, kad\u0131n ile erke\u011fi de hiyerar\u015fik bi\u00e7imde kutupla\u015ft\u0131rmaktad\u0131r. Bu kutupla\u015fman\u0131n \u201ca\u015fa\u011f\u0131\u201d ucunda kalan \u00f6\u011felerin denetlenmesi de, elbette, me\u015frudur. Bu \u201cme\u015fruiyet\u201din temelini, \u00e7a\u011fda\u015f bir \u0130slamc\u0131 yazar, \u201chis kuvvetleri\u201dnin, \u201cinsanlar\u0131n hayvanlarla payla\u015ft\u0131klar\u0131\u201d \u00f6zellikler olmas\u0131nda bulmaktad\u0131r. Buna kar\u015f\u0131l\u0131k \u201cakli ve iradi hakikatleri bilen ve muhakemeler yapan\u201d bir \u201ckuvve-i ilmiyye\u201d vard\u0131r ki, e\u011fer bu g\u00fc\u00e7 \u201chis kuvvetleri\u201dni \u201cterbiye ve \u0131slah\u201d etmezse, insan\u0131n hayvandan fark\u0131 kalmaz. (8)<\/p>\n

\u00d6nemli bir \u0130slami g\u00f6rev: Hudutlar\u0131n \u00e7i\u011fnenmesini \u00f6nlemek<\/em><\/strong><\/p>\n

\u0130slamiyet, \u00f6rne\u011fin H\u0131ristiyanl\u0131k\u2019taki \u201cilk g\u00fcnah\u201d kavram\u0131 gibi su\u00e7luluk duygusunun temelini atan ve bu konudaki toplumsal denetimi i\u00e7selle\u015ftirmeye yarayan bir y\u00f6ntemi benimsemedi\u011fi, cinselli\u011fi ba\u015fl\u0131 ba\u015f\u0131na k\u00f6t\u00fc bir \u015fey olarak g\u00f6rmedi\u011fi i\u00e7in, b\u00fct\u00fcn tektanr\u0131l\u0131 dinlerin ve toplumlar\u0131n reddetti\u011fi evlilik d\u0131\u015f\u0131 cinsel ili\u015fki (zina) sorununu, mek\u00e2n\u0131<\/strong> s\u0131k\u0131 bir hi\u00e7imde denetleyerek \u00e7\u00f6zer. Ve bu uygulama onu u\u00e7 bir noktaya, cinslerin birbirinden t\u00fcm\u00fcyle tecridi ve elbette toplumsal denetim nesnesi olan kad\u0131nlar\u0131n ya eve kapat\u0131l\u0131p hareketsiz hale getirilmeleri, ya da d\u0131\u015far\u0131ya \u00e7\u0131kmak zorunda kald\u0131klar\u0131nda pe\u00e7e takarak bir anlamda bu i\u00e7 mek\u00e2n\u0131, harim<\/em>\u2019i, \u201cd\u0131\u015far\u0131\u201dya ta\u015f\u0131mak zorunda b\u0131rak\u0131lmalar\u0131 noktas\u0131na g\u00f6t\u00fcr\u00fcr.<\/p>\n

\"\"
Cinselli\u011fi ba\u015fl\u0131 ba\u015f\u0131na bir yasak olarak g\u00f6rmeyen \u0130slam, evlilik d\u0131\u015f\u0131 cinsel ili\u015fkiyi \u00f6nleme sorununu, mek\u00e2n\u0131 s\u0131k\u0131 bir \u015fekilde denetleyerek \u00e7\u00f6zer<\/figcaption><\/figure>\n

\u0130slami anlay\u0131\u015fa g\u00f6re kad\u0131n, i\u00e7 mek\u00e2n olan harim<\/em>\u2019e, yani yasak mek\u00e2na aittir ve bu mek\u00e2nsal b\u00f6l\u00fcnmeye uygun olarak kad\u0131nlar esas olarak aile i\u00e7inde var olabilirler. Haram<\/em> s\u00f6zc\u00fc\u011f\u00fcnden gelen \u201cmahrem\u201d s\u00f6zc\u00fc\u011f\u00fc, ensest yasas\u0131n\u0131n evlenmeyi yasaklad\u0131\u011f\u0131 kad\u0131n, \u201carada rahim ba\u011flant\u0131s\u0131 oldu\u011fu i\u00e7in evlenilmesi yasak kad\u0131n\u201d anlam\u0131na gelir. Bu ba\u011flamda \u201c\u00f6rt\u00fcnme\u201d, M\u00fcsl\u00fcman kad\u0131n\u0131n d\u0131\u015f d\u00fcnyaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 sa\u011flamaktad\u0131r; \u00e7\u00fcnk\u00fc \u00f6rt\u00fcnen kad\u0131n d\u0131\u015far\u0131ya da \u00e7\u0131ksa \u201ci\u00e7eri\u201dde kalmakta, mahrem d\u00fcnyaya ait oldu\u011funu hat\u0131rlatmaktad\u0131r. (9)<\/p>\n

Fatima Mernissi, Le harem politique<\/em> (Siyasal Harem) adl\u0131 yap\u0131t\u0131nda, hicab<\/em> (\u00f6rt\u00fcnme) kavram\u0131n\u0131n i\u015flevlerini ve \u00fc\u00e7 boyutunu tan\u0131mlamaktad\u0131r. Birinci boyut g\u00f6rseldir; i\u015flevi, bak\u0131\u015ftan gizlenmek ve saklanmakt\u0131r. \u0130kinci boyut mek\u00e2na ili\u015fkindir; burada ama\u00e7, cinsler aras\u0131na bir s\u0131n\u0131r \u00e7ekmek, e\u015fik olu\u015fturmak ve b\u00f6ylece cinsleri ay\u0131rmak, birbirinden tecrit etmektir. \u00dc\u00e7\u00fcnc\u00fc boyut ise, ahlaksal bir \u00f6\u011fe i\u00e7ermektedir ve yasak (haram) alana i\u015faret etmektedir. (10)<\/p>\n

\u00d6rt\u00fcnmenin g\u00f6rsel i\u015flevinin \u201cbak\u0131\u015f\u201dtan korunmak olmas\u0131, \u201cbakan\u201d ile \u201cbak\u0131lan\u201d aras\u0131ndaki egemenlik ili\u015fkisini i\u00e7eren \u00f6nemli bir anlam y\u00fck\u00fc ta\u015f\u0131maktad\u0131r. Neden, \u201cmubah olmayan bak\u0131\u015f\u201d\u0131n sahibi olan erke\u011fin de\u011fil de, bu bak\u0131\u015f\u0131n nesnesi olan kad\u0131n\u0131n \u00f6rt\u00fcnmeye zorlanarak k\u0131s\u0131tland\u0131\u011f\u0131n\u0131 anlamak kolay de\u011fildir. \u0130slamc\u0131 yazar H. Hatemi\u2019ye g\u00f6re, bu konuda kad\u0131n ile erkek aras\u0131nda \u201c\u00e7ok hafif\u201d bir fark\u0131n bulunmas\u0131 bu duruma yol a\u00e7maktad\u0131r. \u00d6rt\u00fcnme, \u201csadece ve sadece, kad\u0131n ve erkek aras\u0131nda \u2018g\u00f6rme yoluyla uyar\u0131lma\u2019 a\u00e7\u0131s\u0131ndan fizyolojik farkl\u0131l\u0131k dolay\u0131s\u0131yla, yine kad\u0131n\u0131 tacizlerden korumak, onun rahat\u00e7a soka\u011fa \u00e7\u0131kmas\u0131n\u0131 sa\u011flamak\u201d i\u00e7indir. (11) Kad\u0131n ile erkek aras\u0131nda b\u00f6ylesine mutlak ve de\u011fi\u015fmez bir farkl\u0131l\u0131\u011f\u0131n bilimsel olarak kan\u0131tlanm\u0131\u015f olup olmamas\u0131 sorunu bir yana, bu t\u00fcr bir \u201cuyar\u0131lma\u201dn\u0131n, t\u00fcm\u00fcyle \u00f6znel (ki\u015fiye ba\u011fl\u0131) ve sonu olmayan bir \u015fey oldu\u011fu unutulmamal\u0131d\u0131r. Erkek uyar\u0131lacaksa, y\u00fcz ve ellerden, hatta ayaklardan da tahrik olabilir! Nitekim, gazetelerde, \u0130ran\u2019da kad\u0131nlar\u0131n toplum i\u00e7inde g\u00fclmelerinin yasakland\u0131\u011f\u0131n\u0131 okuduk; ayr\u0131ca, kad\u0131n sesi de avret<\/em> say\u0131ld\u0131\u011f\u0131 i\u00e7in \u0130slam pop\u00e7ular\u0131 aras\u0131na kad\u0131nlar\u0131n giremedi\u011fini de biliyoruz. Bu \u00f6rnekler \u00e7ok sa\u00e7ma g\u00f6r\u00fcnse bile, asl\u0131nda kad\u0131n\u0131n denetlenmesini erke\u011fin dizginlenemezli\u011fine ve kad\u0131n\u0131n k\u0131\u015fk\u0131rt\u0131c\u0131l\u0131\u011f\u0131na, yani biyolojik determinizme ba\u011flayan anlay\u0131\u015f\u0131n varaca\u011f\u0131 mant\u0131ksal sonu\u00e7lard\u0131r. \u201cTaciz eden\u201din de\u011fil de, \u201ctaciz edilen\u201din s\u0131n\u0131rlanmas\u0131 ve denetlenmesi, \u00f6zne ile nesne (\u00f6rne\u011fimizde, kad\u0131n ile erkek) aras\u0131ndaki egemenlik ili\u015fkisine i\u015faret etmektedir.<\/p>\n

Mernissi, harim<\/em> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn de asl\u0131nda bir e\u015fik, s\u0131n\u0131r, iki alan\u0131 ay\u0131ran yer anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131na dikkat \u00e7ekmektedir. Bu anlamda harim evreni organize eden bir e\u015fiktir. Varl\u0131klar\u0131 mek\u00e2n i\u00e7inde da\u011f\u0131t\u0131r ve bunu g\u00fc\u00e7le (iktidarla) olan ili\u015fkilerine, \u201ce\u015fikleri savunma\u201d yeteneklerine g\u00f6re yapar. Harem, i\u00e7inde kad\u0131nlar\u0131n ya\u015fad\u0131\u011f\u0131 koruma alt\u0131ndaki bir mek\u00e2nd\u0131r ve erkek, buraya giri\u015fleri \u00f6nlemek i\u00e7in cinayet bile i\u015fleyebilir. Uleman\u0131n g\u00f6revi de, e\u015fiklere g\u00f6z kulak olmak, \u0130slam\u2019 in kurallar\u0131n\u0131 hat\u0131rlatmakt\u0131r. Hem tinsel ve dinsel k\u0131lavuzlar, hem de \u00fcmmetin y\u00f6netilmesi i\u015fini \u00fcstlenmi\u015f siyasal \u00f6nderler olan imamlar, kad\u0131nlar\u0131n g\u00f6rev ve y\u00fck\u00fcml\u00fcl\u00fcklerini \u0130slam\u2019\u0131n temel konular\u0131ndan biri sayarlar ve s\u0131k\u00e7a tart\u0131\u015f\u0131rlar. Kad\u0131n\u0131n nas\u0131l olmas\u0131 ya da olmamas\u0131 gerekti\u011fini, yerinin neresi oldu\u011funu vb. tan\u0131mlayan da gene onlard\u0131r. (12)<\/p>\n

Nitekim \u0130mam Gazali, \u0130hya \u00fcl-ulum id-din\u2019de kad\u0131n\u0131 \u015f\u00f6yle tan\u0131mlar: \u201cKad\u0131n… kendine ait \u00f6zel b\u00f6lmede kalmal\u0131 ve i\u011finin ba\u015f\u0131ndan ayr\u0131lmamal\u0131d\u0131r. Dama gere\u011finden fazla \u00e7\u0131kmamal\u0131 ve buradan sa\u011fa sola bakmamal\u0131d\u0131r. Ayr\u0131ca kom\u015fular\u0131yla \u00e7ok az konu\u015fmal\u0131 ve onlar\u0131n evine gitmemelidir.\u201d (13)<\/p>\n

Burada, kad\u0131nlar\u0131 yaln\u0131z b\u0131rakma ve hemcinslerinden soyutlaman\u0131n da onlar \u00fczerindeki denetimin nas\u0131l \u00f6nemli bir par\u00e7as\u0131 oldu\u011fu a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. Toplumsal denetimi kurman\u0131n bu boyutu da, t\u0131pk\u0131 di\u011ferleri gibi, elbette yaln\u0131zca \u0130slam\u2019a \u00f6zg\u00fc de\u011fildir: Gazali\u2019nin, erkeklerin kesinlikle uzak durmas\u0131 gereken kad\u0131n tipi olarak \u015fadaka<\/em>, yani \u00e7ok konu\u015fan kad\u0131n\u0131 \u00f6rnek g\u00f6stermesi ile Eski Yunan\u2019daki \u201cen iyi kad\u0131n, ortal\u0131kta en az g\u00f6r\u00fcnen kad\u0131nd\u0131r\u201d anlay\u0131\u015f\u0131 aras\u0131nda fark yoktur. Ayr\u0131ca, Bat\u0131 gelene\u011fi, \u201c\u00e7ok konu\u015fan\u201d kad\u0131nlar\u0131 \u201ccad\u0131\u201d diye mahk\u00fbm edip yakmas\u0131yla, bu noktada, \u0130slam toplumlar\u0131na ger\u00e7ekten \u201cfark atar\u201d. (14)<\/p>\n

S\u0131n\u0131rlara sayg\u0131 g\u00f6sterilmesini, e\u015fiklerin ve hudutlar\u0131n \u00e7i\u011fnenmemesini g\u00f6zetmek durumunda olan ulema -unutmamak gerekir ki, en \u00f6nemli e\u015fik\/hudut, kad\u0131n ve erkek aras\u0131nda oland\u0131r-, bu nedenle, bir\u00e7ok \u0130slam toplumunda cinslerin tecridinde diretmekte ve kad\u0131nlar\u0131n evlerinden \u00e7\u0131k\u0131p erke\u011fin i\u015flevlerini y\u00fcklenmeleri halinde bunun k\u0131yamet belirtisi say\u0131laca\u011f\u0131nda \u0131srar etmektedir. Bu noktada, Mernissi, uleman\u0131n hakl\u0131 oldu\u011funu; \u0130slam ile Bat\u0131 demokrasisinin ba\u011fda\u015fabilece\u011fini yani siyasal\/kamusal alanda kad\u0131n ile erkek aras\u0131nda farkl\u0131l\u0131k bulunmamas\u0131 halinin \u0130slam\u2019\u0131 hi\u00e7 rahats\u0131z etmeyece\u011fini \u00f6ne s\u00fcrenlerin, asl\u0131nda temel sorunlar\u0131 ortaya koymaktan ka\u00e7\u0131nd\u0131klar\u0131n\u0131 savunmaktad\u0131r. Herkesin ait oldu\u011fu alanda kalmas\u0131 \u015feklindeki, toplumsal mek\u00e2n\u0131n d\u00fczenleni\u015fine de yans\u0131yan (nitekim \u00dcmit Meri\u00e7, \u201cArab evi, pamuk yahut keten pe\u00e7enin \u00fcst\u00fcne at\u0131lan ta\u015ftan bir pe\u00e7edir,\u201d demektedir.) g\u00f6r\u00fc\u015f, gene Mernissi\u2019ye g\u00f6re, \u0130slam\u2019\u0131n temel ilkesidir ve b\u00fct\u00fcn bireylerin b\u00fct\u00fcn alanlara girme hakk\u0131na sahip olmas\u0131 ilkesini esas alan Bat\u0131 demokrasisi ile k\u00f6kten bir uyu\u015fmazl\u0131k i\u00e7indedir. (15)<\/p>\n

\u0130slam toplumu, \u201c\u00fcmmet\u201d ve \u201cailesel alan\u201d olarak ikiye ayr\u0131lm\u0131\u015f durumdad\u0131r. \u00dcmmet, kamusal g\u00fc\u00e7 ve iktidar\u0131n var oldu\u011fu erkek alan\u0131d\u0131r; aile ise, kad\u0131n\u0131n ve cinselli\u011fin alan\u0131. Burada kamusal iktidar s\u00f6z konusu olmamakla birlikte, cinsiyete dayal\u0131 kat\u0131 bir ayr\u0131m ve hiyerar\u015fi vard\u0131r. \u0130slam toplumu, iki cins ve iki alan aras\u0131nda ileti\u015fimi ve etkile\u015fimi m\u00fcmk\u00fcn oldu\u011funca engelleyecek kurumlar i\u00e7inde yap\u0131land\u0131r\u0131lm\u0131\u015ft\u0131r. Etkile\u015fimin zorunlu oldu\u011fu \u00fcreme gibi bir alanda ise, gene iki cins aras\u0131nda yak\u0131nl\u0131\u011f\u0131 \u00f6nlemeye y\u00f6nelik bir dizi mekanizma (\u00f6rne\u011fin erke\u011fin \u00e7oke\u015flili\u011fi ve kar\u0131s\u0131n\u0131 bo\u015fama kolayl\u0131\u011f\u0131) getirilmi\u015ftir. Ayr\u0131ca cinselli\u011fin ve aileye ili\u015fkin d\u00fczenlemelerin Kuran<\/em>\u2019da yer almas\u0131n\u0131n \u0130slam ailesinin hukuksal ve ideolojik tarihini ve cinsler aras\u0131 ili\u015fkileri belirlemi\u015f ve onlara belli bir de\u011fi\u015fmezlik kazand\u0131rm\u0131\u015f olmas\u0131, gene \u0130slamiyet\u2019e \u00f6zg\u00fc niteliklerden biridir.<\/p>\n

Bu aile yap\u0131s\u0131n\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc toplumda, kat\u0131 bir onur\/namus kavram\u0131 vard\u0131r; bireysel onur (ki bu esas olarak erke\u011fin onurudur, \u00e7\u00fcnk\u00fc \u00fcmmetin korunmas\u0131ndan ve s\u00fcrd\u00fcr\u00fclmesinden, iktidarla ili\u015fkisi dolay\u0131s\u0131yla, esas olarak o sorumludur) ile toplulu\u011fun onurunun ve normlar\u0131n\u0131n korunmas\u0131 s\u0131k\u0131 s\u0131k\u0131ya birbirine ba\u011fl\u0131d\u0131r. M\u00fcsl\u00fcman erkek, \u0130slami cemaatin d\u00fczenini ve ahlak\u0131n\u0131 korumakla g\u00f6revli bir bek\u00e7i konumundad\u0131r ve o da hudutlar\u0131 ve e\u015fikleri korumakla g\u00f6revlidir. Ahlak ise, b\u00fct\u00fcn ataerkil toplumlarda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, kad\u0131n\u0131n ve onun bedeninin denetlenmesiyle korunur.<\/p>\n

Bir M\u00fcsl\u00fcman Bedevi toplulu\u011funda (Evlad Ali<\/em>) inceleme yapan Lila Abu-Lughod, bu toplulukta kad\u0131nlar\u0131n de\u011fersiz g\u00f6r\u00fclmesinin, genel olarak onlar\u0131n ahlaken eksik olmalar\u0131na ba\u011fland\u0131\u011f\u0131n\u0131 belirtmektedir. Evlad Ali<\/em> ideolojisinde bu ahlaki eksikli\u011fin ya da d\u00fc\u015f\u00fckl\u00fc\u011f\u00fcn ba\u015fl\u0131ca nedeni, di\u015filik ile do\u011furganl\u0131k aras\u0131ndaki ba\u011fd\u0131r. Do\u011furganl\u0131k, kendi ba\u015f\u0131na olumlu bir \u00f6zellik say\u0131lsa da, \u00e2det g\u00f6rme ve cinsellik olgular\u0131yla \u201clekelidir\u201d. Yani kad\u0131nlar\u0131n bedenleri ve do\u011fa ile ili\u015fkileri, onlar\u0131n erkekler ile ayn\u0131 ahlaki d\u00fczeye eri\u015fmeleri a\u00e7\u0131s\u0131ndan bir engel olu\u015fturur. Kad\u0131nlar\u0131n do\u011fadan ba\u011f\u0131ms\u0131zla\u015famam\u0131\u015f olmalar\u0131, \u201conur\u201dla ili\u015fkili erdemlerin en \u00f6nemlilerinden biri olan, ak\u0131l ile ba\u011flant\u0131l\u0131 \u00f6zdenetim yetisinden yoksun kalmalar\u0131na yol a\u00e7ar. Cinsellik, toplumsal d\u00fczeni bozucu bir \u00f6\u011feye d\u00f6n\u00fc\u015febilir ve buradan da daha fazla akla sahip olan\u0131n (aql<\/em> ayn\u0131 zamanda uygarl\u0131k ve toplumsall\u0131kla ba\u011flant\u0131l\u0131d\u0131r) cinsellikten daha uzak oldu\u011fu sonucu \u00e7\u0131kar. Kad\u0131nlar ise, cinselli\u011fe s\u0131k\u0131ca ba\u011fl\u0131 olduklar\u0131ndan, daha fazla akla sahip olman\u0131n getirdi\u011fi onurdan yoksun kal\u0131rlar. (16) (Bu noktada, \u201cak\u0131l\u201d ile \u201ciktidar\u201d aras\u0131ndaki, Eski Yunan\u2019da etrafl\u0131 bir bi\u00e7imde form\u00fcle edilen ili\u015fkiyi de hat\u0131rlamak gerekir.)<\/p>\n

Ayn\u0131 saptamay\u0131 bir di\u011fer Bat\u0131l\u0131 yazar, Julie Marcus, T\u00fcrk toplumu ba\u011flam\u0131nda yapmaktad\u0131r. Marcus\u2019a g\u00f6re, T\u00fcrkiye\u2019de de kad\u0131nlar \u00e2det ve do\u011fum olay\u0131 y\u00fcz\u00fcnden baz\u0131 zamanlarda denetlenemez bi\u00e7imde \u201ckirli\u201d olarak g\u00f6r\u00fcl\u00fcrler ve dinsel g\u00f6revlerini tam olarak yerine getiremezler. B\u00f6ylece, bedenini denetleyebilen erke\u011fin kar\u015f\u0131s\u0131nda kad\u0131n, \u201cdenetimsiz\u201d olan kar\u015f\u0131t kutbu olu\u015fturur ve bu farkl\u0131l\u0131k, cinsiyete dayal\u0131 bir hiyerar\u015finin de temelini olu\u015fturur. Buradan, bir m\u00fcminin kamusal, dinsel ve g\u00fcndelik g\u00f6revlerini yerine getirebilmesi i\u00e7in gerekli olan, bedenin s\u00fcrekli denetimini, ancak erke\u011fin yapabilece\u011fi sonucu \u00e7\u0131kar. (17)<\/p>\n

\"\"
\u0130slam\u2019da kad\u0131n cinselli\u011fi, denetlenmedi\u011fi takdirde toplum d\u00fczenini bozma potansiyeli ta\u015f\u0131r.<\/figcaption><\/figure>\n

Burada, ilgin\u00e7 bir bi\u00e7imde, Bat\u0131 gelene\u011finde Aristoteles\u2019ten Freud\u2019a, hatta Lacan\u2019a dek uzanan bir anlay\u0131\u015f\u0131n (do\u011fa-k\u00fclt\u00fcr farkl\u0131la\u015fmas\u0131n\u0131n cinsiyet hiyerar\u015fisine yans\u0131t\u0131l\u0131p bir taraf\u0131n di\u011ferinden daha a\u015fa\u011f\u0131 say\u0131lmas\u0131; di\u011ferinin ise, ak\u0131l ve uygarl\u0131kla ilintilendirilip ahlaken de \u00fcst\u00fcn g\u00f6r\u00fclmesi) yans\u0131mas\u0131n\u0131 buluyor ve ataerkil ideolojinin k\u00fclt\u00fcrleri a\u015fan g\u00fcc\u00fc ve kapsay\u0131c\u0131l\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda k\u00f6t\u00fcmser bir \u015fa\u015fk\u0131nl\u0131\u011fa kap\u0131l\u0131yoruz.<\/p>\n

Germaine Tillion, onur\/namus kodunun yaln\u0131zca \u0130slam\u2019a \u00f6zg\u00fc olmay\u0131p genel olarak Do\u011fu Akdeniz toplumlar\u0131nda ge\u00e7erli olan aile yap\u0131s\u0131n\u0131n bir \u00f6zelli\u011fi oldu\u011fu g\u00f6zlemini yapmaktad\u0131r. Tillion\u2019un saptamalar\u0131 a\u015f\u0131r\u0131 partik\u00fclarist yakla\u015f\u0131mlar\u0131n \u00e7\u00fcr\u00fct\u00fclmesi bak\u0131m\u0131ndan \u00e7ok \u00f6nemlidir; ancak, s\u00f6z konusu aile yap\u0131s\u0131n\u0131n ve cinsiyetler aras\u0131 ili\u015fkilerin de\u011fi\u015fmezlik \u00f6zelli\u011fi ta\u015f\u0131yan (do\u011frudan \u201cAllah\u2019\u0131n kelam\u0131\u201d olan) Kuran<\/em>\u2019da kurala ba\u011flanm\u0131\u015f olmas\u0131n\u0131n, \u0130slam toplumu a\u00e7\u0131s\u0131ndan ay\u0131rt edici niteliklerden birini olu\u015fturdu\u011funu da belirtmek gerekir. (18) Toplumsal ve ailesel d\u00fczeni ve ahlak\u0131 korumakla g\u00f6revlendirilen, bu ahlaki bek\u00e7ili\u011fi onur\/namus koduyla da peki\u015ftirilen erkek i\u00e7in, kad\u0131n\u0131n bir tehlike ve tehdit \u00f6\u011fesi olmas\u0131nda \u015fa\u015f\u0131lacak bir \u015fey yoktur. \u00c7\u00fcnk\u00fc her iki alanda da dengeler, kad\u0131n\u0131n kendisine bi\u00e7ilen rol\u00fc ve yerini bilmesi ve buna uygun davranmas\u0131 \u00fczerine kuruludur.<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

Kad\u0131n cinselli\u011finin d\u00fczen y\u0131k\u0131c\u0131 etkisi: Fitne<\/em><\/strong><\/p>\n

\u0130\u015fte bu noktada kad\u0131n\u0131n \u201cfitne\u201d yaratma, yani var olan d\u00fczeni ve bu d\u00fczenin kat\u0131 cinsiyet ayr\u0131m\u0131na dayanan normlar\u0131n\u0131 ve dengesini bozma potansiyeli ortaya \u00e7\u0131kmaktad\u0131r. Kad\u0131n cinselli\u011fi, erkek cinselli\u011fine g\u00f6re daha \u201cdo\u011fal\u201d ve daha g\u00fc\u00e7l\u00fc kabul edilir. Bu y\u00fczden de \u00f6nemli bir toplumsal sorun olarak g\u00f6r\u00fcl\u00fcr, \u00e7\u00fcnk\u00fc denetlenmedi\u011fi takdirde bu g\u00fc\u00e7l\u00fc cinselli\u011fin toplumsal karga\u015fa (fitne) yaratma potansiyeli vard\u0131r. Bu g\u00fcc\u00fcn denetlenmesi ise, kad\u0131n\u0131n sahip oldu\u011fundan daha b\u00fcy\u00fck bir ak\u0131l g\u00fcc\u00fcne ve karakter sa\u011flaml\u0131\u011f\u0131na (ahlaka) ihtiya\u00e7 g\u00f6sterir. Zihinsel, fiziksel ve ahlaksal olarak kad\u0131ndan daha \u00fcst\u00fcn say\u0131lan erkek, \u201cdo\u011fal olarak\u201d kad\u0131n\u0131n denetimini \u00fcstlenmek ve onu \u201ckorumak\u201d durumundad\u0131r. Dolay\u0131s\u0131yla, asl\u0131nda, kad\u0131n\u0131n \u00f6rt\u00fcnmeye ve pe\u00e7elenmeye zorlanmas\u0131 ve tecridi, hep, toplumu<\/strong> ve erkekleri kad\u0131n cinselli\u011finin olas\u0131 y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131ndan \u201ckorumak\u201d i\u00e7in ba\u015fvurulan \u00f6nlemlerdir. (19)<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, kad\u0131nlar\u0131n mahrem alana ait say\u0131larak burada tutulmaya \u00e7al\u0131\u015f\u0131lmalar\u0131, d\u0131\u015far\u0131 \u00e7\u0131kt\u0131klar\u0131 zaman da bunu s\u00fcrekli hat\u0131rlatacak bi\u00e7imde \u00f6rt\u00fcnmeleri, erke\u011fin \u201cba\u015ftan \u00e7\u0131kmas\u0131\u201dn\u0131n (arzular\u0131na ve bedenine teslim olarak akl\u0131n denetiminden \u00e7\u0131kmas\u0131n\u0131n) sorumlulu\u011funu da kad\u0131na y\u00fckleyen bir anlay\u0131\u015f\u0131 sergilemektedir. Asl\u0131nda bu anlay\u0131\u015f da salt \u0130slam\u2019a \u00f6zg\u00fc de\u011fildir. Raoul Mortley, ayn\u0131 yakla\u015f\u0131m\u0131n Augustinus\u2019da ve Patristik yazarlarda da bulundu\u011funa dikkat \u00e7ekmektedir. Augustinus\u2019a g\u00f6re, bedenin baz\u0131 b\u00f6l\u00fcmleri iradenin denetiminde oldu\u011fu halde baz\u0131lar\u0131 de\u011fildir. \u00d6rne\u011fin, erke\u011fin cinsel organ\u0131 \u201casl\u0131nda\u201d kad\u0131n\u0131n denetimindedir, \u00e7\u00fcnk\u00fc ereksiyona neden olan odur. Dolay\u0131s\u0131yla, penis, ait oldu\u011fu erkek bedeninden \u00e7ok kad\u0131na ait say\u0131lmal\u0131d\u0131r! Kad\u0131n\u0131n ba\u015ftan \u00e7\u0131karmas\u0131yla erke\u011fin denetiminden \u00e7\u0131kan penis, b\u00f6ylece, ak\u0131l ve iradenin denetiminden de \u00e7\u0131km\u0131\u015f olur; bunun t\u00fcm sonu\u00e7lar\u0131 da -bu inan\u0131lmaz ak\u0131l y\u00fcr\u00fctmeyle- kad\u0131na y\u00fcklenir. (20)<\/p>\n

Y\u00fczy\u0131llar\u0131n \u00f6tesinden, de\u011fi\u015fmek \u015f\u00f6yle dursun peki\u015ferek gelen bu anlay\u0131\u015f\u0131, bir de zaman\u0131m\u0131z \u0130slamc\u0131 yazarlar\u0131n\u0131n birinden dinleyelim:<\/p>\n

\u201cB\u00fct\u00fcn fitneler bir yana, kad\u0131n fitnesi bir yana…<\/p>\n

Neden \u00f6yle?<\/p>\n

\u00c7\u00fcnk\u00fc kad\u0131n fitnesi \u00f6yle bir fitnedir ki, o kendini sadece te\u015fhir eder. Sana fiilen \u0131srarda bulunmaz. Onun \u0131srar\u0131, zorlamas\u0131, senin i\u00e7indeki duygular\u0131n\u0131 isyana sevketmekle, tahrikle olur. Seni nefsinle, \u015feytan\u0131nla ba\u015fba\u015fa b\u0131rak\u0131r. Azd\u0131r-d\u0131\u011f\u0131 nefis ve \u015feytan\u0131n, onun ad\u0131na sana \u00f6ylesine musallat olur ki, o ge\u00e7ip gider, ama sen kendini kurtaramazs\u0131n. \u0130syan ettirdi\u011fi hislerin seni otomobil \u00e7arpm\u0131\u015fa d\u00f6nd\u00fcr\u00fcr, ne yapt\u0131\u011f\u0131n\u0131 bilemez hale gelirsin…\u201d (21)<\/p>\n

Bu anlay\u0131\u015fa g\u00f6re, kad\u0131n\u0131n sadece ortal\u0131kta g\u00f6z\u00fckmesi bile tahrik unsurudur ve \u00f6rt\u00fcnmesi de bir \u00e7\u00f6z\u00fcm de\u011fildir, \u00e7\u00fcnk\u00fc erke\u011fin \u201cnefsinin\u201d neden ve ne zaman uyanaca\u011f\u0131 hi\u00e7 belli olmaz. Bu \u201csorun\u201dun tek \u00e7\u00f6z\u00fcm\u00fc, kad\u0131n\u0131n eve kapat\u0131lmas\u0131d\u0131r. Bu t\u00fcr \u00e7\u00f6z\u00fcmlere kar\u015f\u0131 \u00e7\u0131kan \u0130slamc\u0131lar yok de\u011fildir; \u00f6rne\u011fin \u0130slam\u2019da kad\u0131n haklar\u0131n\u0131 savunan Cihan Akta\u015f, b\u00f6yle bir yakla\u015f\u0131m\u0131, \u201ckad\u0131n\u0131n \u0130slam\u2019a hizmetini, cihad\u0131n\u0131, insani etkinliklerini eviyle s\u0131n\u0131rland\u0131rd\u0131\u011f\u0131n\u0131 ve bu t\u00fcr k\u0131s\u0131tlamalar\u0131n, ki\u015fide hayata ger\u00e7ek anlamda ve dolays\u0131z kat\u0131l\u0131m imk\u00e2nlar\u0131n\u0131 yok edece\u011fini ve psikolojik rahats\u0131zl\u0131klara yol a\u00e7aca\u011f\u0131n\u0131\u201d s\u00f6yleyerek ele\u015ftirmektedir. Ayr\u0131ca, kad\u0131n eve kapat\u0131lacaksa tesett\u00fcre neden gerek oldu\u011fu sorusunu da -hakl\u0131 olarak- sormaktad\u0131r. (22)<\/p>\n

Ne var ki Akta\u015f, b\u00fct\u00fcn ele\u015ftirilerine kar\u015f\u0131n, kad\u0131n\u0131n fitne yarat\u0131c\u0131s\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc ve bu g\u00f6r\u00fc\u015f\u00fcn dayand\u0131\u011f\u0131 kad\u0131n ve erkek kimliklerine ili\u015fkin kabulleri sorgulamamaktad\u0131r. \u0130slami \u00e7er\u00e7eve i\u00e7inde kald\u0131\u011f\u0131 s\u00fcrece de, b\u00f6yle bir sorgulamaya giri\u015fmesi m\u00fcmk\u00fcn de\u011fildir; \u00e7\u00fcnk\u00fc o takdirde tanr\u0131n\u0131n yaratt\u0131\u011f\u0131 ilahi d\u00fczeni sorgulam\u0131\u015f ve \u201cfitne\u201d \u00e7\u0131karm\u0131\u015f olur.<\/p>\n

Var olan toplumsal ve cinsiyet\u00e7i d\u00fczene ba\u015fkald\u0131rma ve ayn\u0131 zamanda da daha \u00f6nce de\u011findi\u011fimiz gibi bireysellik iddias\u0131 anlam\u0131na gelen \u201cfitne\u201d yaratma potansiyelinin ciddiyeti, kad\u0131n\u0131n kocas\u0131na kar\u015f\u0131 itaatsizli\u011fi durumunda erke\u011fin verece\u011fi cezalar\u0131n Kuran<\/em>\u2019da \u00f6zel olarak zikredilmesinin de nedenidir. \u00c7\u00fcnk\u00fc kocaya kar\u015f\u0131 itaatsizlik yaln\u0131zca onu de\u011fil, b\u00fct\u00fcn cemaati ilgilendirir ve o \u00e7ok korkulan bireysel hareket etme tehlikesini getirir. Nisa Suresinin 33. ayetinde, \u201ciyi kad\u0131nlar itaat edicidir… Serke\u015flik etmelerinden endi\u015fe etti\u011finiz kad\u0131nlara nasihat edin, onlar\u0131 yataklar\u0131nda yaln\u0131z b\u0131rak\u0131n, onlar\u0131 d\u00f6v\u00fcn, fakat size itaat ederlerse onlara zulmetmek i\u00e7in yol aramay\u0131n,\u201d denir. \u0130mam Gazali, itaatsizlik eden kad\u0131n\u0131, \u201cs\u00f6z ya da eylemle kocas\u0131na kar\u015f\u0131 gelen kad\u0131n\u201d olarak tan\u0131mlar. (23) Erkek, yaln\u0131zca kad\u0131ndan \u201cbir derece \u00fcst\u00fcn\u201d oldu\u011fu i\u00e7in de\u011fil, ayn\u0131 zamanda \u0130slam ailesinin ve toplulu\u011funun onur ve namusunun ve inanc\u0131n bek\u00e7isi oldu\u011fu i\u00e7in de \u201citaatsizli\u011fi\u201d cezaland\u0131rma hakk\u0131na sahiptir!<\/p>\n

Ama elbette, b\u00fct\u00fcn bunlar\u0131n \u201cbir derece \u00fcst\u00fcnl\u00fck\u201d ile, yani kad\u0131n ve erkek aras\u0131nda her alana yans\u0131yan asimetrik ve hiyerar\u015fik ili\u015fki ile yak\u0131ndan ilgisi vard\u0131r. Nitekim, hem erke\u011fin \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fcn nedeni, hem de itaatsizli\u011fin cezaland\u0131r\u0131lmas\u0131 ayn\u0131 ayette yer al\u0131r. (Nisa, 33:1-4) \u0130slam\u2019\u0131n, kendisini mek\u00e2nsal b\u00f6l\u00fcnmede ve kad\u0131nlar\u0131n \u00f6rt\u00fcnmesinde de g\u00f6steren, cinslerin birbirlerinden tecridini i\u00e7eren temel ilkesi uyar\u0131nca, kad\u0131nlar tan\u0131m gere\u011fi \u00fcretici de\u011fil, t\u00fcketicidirler. Koca, kar\u0131s\u0131n\u0131n maddi durumu ne olursa olsun; onun ge\u00e7imini sa\u011flamakla y\u00fck\u00fcml\u00fcd\u00fcr. Nafaka; beslenme, bar\u0131nd\u0131rma ve giydirmeyi kapsar. \u015eeriata g\u00f6re zengin bir kad\u0131n, kocas\u0131 yoksul da olsa evin masraflar\u0131na kat\u0131lmak zorunda de\u011fildir. Ayr\u0131ca, mal ve m\u00fclk\u00fcn evlilikten do\u011fan ortakl\u0131\u011f\u0131 da s\u00f6z konusu de\u011fildir. E\u011fer erkek kar\u0131s\u0131n\u0131n ge\u00e7imini sa\u011flayam\u0131yorsa, kad\u0131n bo\u015fanma talebinde bulunabilir. Buna kar\u015f\u0131l\u0131k, kad\u0131n\u0131n ba\u015fkald\u0131rmas\u0131, itaatsizlik etmesi halinde, yani kendisine tan\u0131nan ve erkek taraf\u0131ndan denetlenen rol ve g\u00f6revlere uymamas\u0131 durumunda, kocas\u0131 onun nafaka hakk\u0131n\u0131 ask\u0131ya alabilir.\u00a0 Kad\u0131nlar itaat etmek zorundad\u0131rlar, \u00e7\u00fcnk\u00fc erkekler onlar\u0131n bak\u0131m\u0131n\u0131 \u00fcstlenmi\u015flerdir: \u201cErkekler, kad\u0131nlar\u0131n m\u00fcdebbiridirler. \u00c7\u00fcnk\u00fc Allah onlar\u0131n baz\u0131lar\u0131n\u0131 baz\u0131lar\u0131ndan \u00fcst\u00fcn k\u0131lm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc onlar mallar\u0131ndan harcederler. Onun i\u00e7in iyi kad\u0131nlar, itaat edicidir.\u201d (Nisa Suresi, 33. ayet, \u00d6mer R\u0131za \u00e7evirisi. Ali Bula\u00e7 \u00e7evirisi, erke\u011fin cemaatin ve inanc\u0131n bek\u00e7isi olmas\u0131 konumunu daha a\u00e7\u0131k bir bi\u00e7imde yans\u0131tmaktad\u0131r: \u201cAllah\u2019\u0131n, baz\u0131s\u0131n\u0131 baz\u0131s\u0131na \u00fcst\u00fcn k\u0131lmas\u0131 ve onlar\u0131n kendi mallar\u0131ndan harcamas\u0131 nedeniyle erkekler, kad\u0131nlar \u00fczerinde \u2018sorumlu-y\u00f6neticiler\u2019dir.\u201d)<\/p>\n

Baz\u0131 \u0130slamc\u0131 yazarlar, burada erke\u011fe bir y\u00fck\u00fcml\u00fcl\u00fck ve kad\u0131na bir \u201chak\u201d getirilmi\u015f oldu\u011funu s\u00f6yleyerek, bunu \u0130slam\u2019da kad\u0131n haklar\u0131n\u0131n \u00f6nemli bir \u00f6rne\u011fi sayarlar. Oysa, bu s\u00f6z\u00fcm ona \u201chak\u201d, kad\u0131n\u0131n ba\u011f\u0131ml\u0131, edilgin ve t\u00fcketici konumunu peki\u015ftirdi\u011fi gibi, \u201citaat\u201d etmeyen kad\u0131n\u0131n yasal olarak cezaland\u0131r\u0131lmas\u0131n\u0131n yan\u0131 s\u0131ra, toplumsal vicdan ve kamuoyu taraf\u0131ndan kolayca \u201cnank\u00f6rl\u00fck\u201dle damgalanmas\u0131na da yol a\u00e7ar.<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

\u201cAllah\u2019a ortak ko\u015fmayacaks\u0131n!\u201d<\/em><\/strong><\/p>\n

\u0130slam\u2019\u0131n genel olarak cinselli\u011fe ve arzuya (cinsel zevk) kar\u015f\u0131 olmay\u0131p tersine onu kendi sistemine entegre etmesi, cinsel zevkin ve onun somutla\u015fm\u0131\u015f ifadesi olan kad\u0131n bedeninin, \u0130slami cemaatin birli\u011fini bozmayacak bi\u00e7imde denetim alt\u0131nda tutulmas\u0131 zorunlulu\u011funu da beraberinde getirir. \u00d6rne\u011fin \u0130mam Gazali\u2019ye g\u00f6re, evlilik kurumunda \u00f6nemle g\u00f6zetilmesi gereken \u015fey, erke\u011fe kad\u0131n\u0131n bedeninden me\u015fru bir bi\u00e7imde yararlanma olana\u011f\u0131 sunan bu kurum i\u00e7erisinde, bir yandan da b\u00f6ylesi bir zevkin m\u00fcminin Allah\u2019a olan ba\u011fl\u0131l\u0131\u011f\u0131na g\u00f6lge d\u00fc\u015f\u00fcrmemesinin g\u00fcvence alt\u0131na al\u0131nmas\u0131d\u0131r. \u0130slam toplumu bunu, en \u00f6nemlisi kad\u0131n ile erke\u011fin kamusal alanda birbirlerinden kesin tecridi ve dolay\u0131s\u0131yla yabanc\u0131la\u015ft\u0131r\u0131lmas\u0131 olan, bir dizi \u00f6nlem alarak \u00e7\u00f6zer.<\/p>\n

\"\"
\u0130slam\u2019da erke\u011fin \u00e7oke\u015flili\u011fi, Allah\u2019a duyulan a\u015fk\u0131n bir kad\u0131na duyulmamas\u0131 i\u00e7in al\u0131nan bir \u00f6nlemdir.<\/figcaption><\/figure>\n

\u0130slam\u2019\u0131n tanr\u0131s\u0131 da, t\u0131pk\u0131 \u0130branilerin \u00f6fkeli Yehova\u2019s\u0131 gibi, k\u0131skan\u00e7t\u0131r: M\u00fcmin, t\u00fcm beden ve ruhuyla Allah\u2019a y\u00f6nelmek zorundad\u0131r. Bu y\u00f6neli\u015fe g\u00f6lge d\u00fc\u015f\u00fcrebilecek her \u015fey, hele m\u00fcminin g\u00f6z\u00fcn\u00fc karart\u0131p onu do\u011fru yoldan \u00e7\u0131karabilecek bir \u015fey olan, bir kad\u0131na duyulabilecek derin a\u015fk, tan\u0131m\u0131 gere\u011fi tanr\u0131 iradesine teslimiyet ve itaat demek olan \u0130slamiyet i\u00e7in bir tehdit olu\u015fturur. Bu iradeye ba\u015fka birini ortak etmek, \u201cAllah\u2019a \u015firk ko\u015fmak\u201d, g\u00fcnaha girmektir. \u00c7\u00fcnk\u00fc, Kuran<\/em>\u2019\u0131n dedi\u011fi gibi, tek bir y\u00fcrekte iki a\u015fka yer yoktur!<\/p>\n

Erotik a\u015fk\u0131n, her iki taraf\u0131n da cinsel oldu\u011fu kadar, duygusal ve zihinsel ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layan kapsay\u0131c\u0131 ve derin bir duyguya d\u00f6n\u00fc\u015fmesi, kendini \u201ckamilen\u201d Allah\u2019a teslim etmekle y\u00fck\u00fcml\u00fc olan erkek m\u00fcminin akl\u0131n\u0131 \u00e7elerek onu \u015feriat yolundan koparabilir ve erke\u011fin \u201cdo\u011fru yol\u201ddan \u00e7\u0131kmas\u0131 da \u0130slami toplumun birli\u011fini ve dayan\u0131\u015fmas\u0131n\u0131 y\u0131k\u0131c\u0131 bir etken olabilir. Bu d\u00fczen bozucu etki, a\u015fk\u0131n, tan\u0131m gere\u011fi, bir kar\u015f\u0131l\u0131kl\u0131l\u0131k ve dolay\u0131s\u0131yla e\u015fitlik \u00f6\u011fesi ta\u015f\u0131mas\u0131 y\u00fcz\u00fcnden daha da peki\u015fir; \u00e7\u00fcnk\u00fc \u0130slam toplumu, i\u00e7inde kad\u0131n-erkek hiyerar\u015fisinin kesin \u00e7izgilerle belirlendi\u011fi ve cinsler aras\u0131 ayr\u0131m\u0131 temel alan \u0130slami aileye dayan\u0131r. Kocan\u0131n kar\u0131s\u0131na duyabilece\u011fi, \u201cyoldan \u00e7\u0131kar\u0131c\u0131\u201d kapsay\u0131c\u0131 sevgi ba\u011f\u0131, dinin Durkheimc\u0131 yorumu ba\u011flam\u0131nda (24), \u0130slam\u2019\u0131n kendisine ve simgesi oldu\u011fu toplum d\u00fczenine y\u00f6nelik \u00e7ok ciddi bir tehdittir.<\/p>\n

\u201cG\u00fcnah\/sevap\u201d, \u201ciyi\/k\u00f6t\u00fc\u201d sorunu, ancak insan\u0131n toplumsal kaderi s\u00f6z konusu oldu\u011funda ortaya \u00e7\u0131kar. Bireyin, bir toplumsal d\u00fczen d\u0131\u015f\u0131nda var olmas\u0131 olanaks\u0131zd\u0131r; her toplumsal d\u00fczen ise, bir dizi yasal d\u00fczenleme demektir. \u0130nsan \u201ci\u00e7g\u00fcd\u00fclerinin hangilerinin ya da bunlar\u0131n hangi kullan\u0131mlar\u0131n\u0131n zararl\u0131 veya yararl\u0131 oldu\u011funu belirleyen de, i\u015fte bu yasalar dizgesidir. Farkl\u0131 toplumsal d\u00fczenler, din ile en temel i\u00e7g\u00fcd\u00fc say\u0131lan cinsellik aras\u0131ndaki gerilimi farkl\u0131 bi\u00e7imlerde entegre ederler. Bat\u0131 H\u0131ristiyan gelene\u011finde, a\u015fa\u011f\u0131lanan ve uygarl\u0131k y\u0131k\u0131c\u0131s\u0131 olarak mahk\u00fbm edilen, cinselli\u011fin kendisidir. Bu gelene\u011fin 20. y\u00fczy\u0131ldaki \u00f6nemli temsilcilerinden biri olan Sigmund Freud, uygarl\u0131\u011f\u0131 cinselli\u011fin denetlenmesi i\u00e7in verilen bir m\u00fccadele olarak g\u00f6r\u00fcr. \u0130slamiyet i\u00e7inse uygarl\u0131k, bir anlamda, doyurulmu\u015f cinsel enerjinin \u00fcr\u00fcn\u00fcd\u00fcr. (25)<\/p>\n

\u0130slam toplumunda, bireyin, i\u00e7g\u00fcd\u00fclerini yok etmesi ya da onlar\u0131 s\u0131rf denetlemek i\u00e7in denetlemesi gerekmiyor. Ancak onlar\u0131, \u015feriat\u0131n gereklerine uygun olarak kullanmak zorunda. Allah\u2019\u0131n iradesine uygun olarak kullan\u0131ld\u0131\u011f\u0131 takdirde cinsel arzu, her iki d\u00fcnyada da hem Allah\u2019\u0131n hem de kulun \u00e7\u0131kar\u0131na hizmet eder. Bir kere, cinsel haz, cennette erkeklere vadedilmi\u015f olan \u201clezzetler\u201din bir \u00f6n habercisidir ve ki\u015fide cennete gitme iste\u011fini kam\u00e7\u0131layarak kullar\u0131n yery\u00fcz\u00fcnde \u015feriat\u0131n g\u00f6sterdi\u011fi yolda y\u00fcr\u00fcmelerine yard\u0131mc\u0131 olur. Bu nedenle, cinsel doyumun, zihni ar\u0131nd\u0131rarak ki\u015fiyi (erke\u011fi) t\u00fcm\u00fcyle Allah\u2019a y\u00f6neltmeyi sa\u011flayan bir i\u015flevi de vard\u0131r, \u0130slam zihniyetinde cinsellik ile \u015feriat aras\u0131nda kurulan bu ilinti, \u0130slami aile yap\u0131s\u0131n\u0131n hukuki ve ideolojik tarihini ve dolay\u0131s\u0131yla da cinsler aras\u0131 ili\u015fkiyi bi\u00e7imlendiren belirleyici etkenlerden biridir. Bu yap\u0131, hiyerar\u015fik bir yap\u0131d\u0131r ve i\u00e7inde kar\u0131 ile kocan\u0131n rolleri kesin olarak ve aralar\u0131nda m\u00fcmk\u00fcn oldu\u011funca az ili\u015fki (cinsellik d\u0131\u015f\u0131nda) olacak bi\u00e7imde belirlenmi\u015ftir. Toplumsal ve bunun uzant\u0131s\u0131 olan mek\u00e2nsal tecrit (\u00f6rt\u00fcnme de dahil), b\u00f6ylece m\u00fcminin en derin duygular\u0131n\u0131 da i\u00e7ine alacak \u015fekilde geni\u015fletilmi\u015f ve tamamlanm\u0131\u015f olur ve \u0130slami cemaatin birli\u011fi, kad\u0131n-erkek a\u015fk\u0131n\u0131n do\u011furabilece\u011fi potansiyel y\u0131k\u0131c\u0131l\u0131k\/sapt\u0131r\u0131c\u0131l\u0131k un-surundan korunur! Arap\u00e7a\u2019da \u201ca\u015fk\u201d kar\u015f\u0131l\u0131\u011f\u0131 olarak 50 s\u00f6zc\u00fck bulunmas\u0131na kar\u015f\u0131l\u0131k \u201c\u00e7ift\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn bulunmay\u0131\u015f\u0131, Mernissi\u2019nin dikkat \u00e7ekti\u011fi gibi, ger\u00e7ekten anlaml\u0131d\u0131r. Mernissi, \u201ca\u015fk\u201da ili\u015fkin s\u00f6zc\u00fck enflasyonunu, \u0130slam ailesinde kad\u0131n-erkek \u00e7iftinin bulunmay\u0131\u015f\u0131n\u0131n \u00fcst\u00fcn\u00fc \u00f6rtmeye y\u00f6nelik bir mistifikasyon \u00e7abas\u0131 olarak de\u011ferlendirir:<\/p>\n

\u201cBu dilsel bo\u015fluk, bir rastlant\u0131 de\u011fil, kat\u0131 cinsiyet rol kal\u0131plar\u0131n\u0131n hiyerar\u015fik d\u00fczenin temelini olu\u015fturdu\u011fu toplumlarda a\u00e7\u0131k se\u00e7ik bir simgesel mesajd\u0131r; \u00f6yle ki, bu t\u00fcr toplumlarda, kad\u0131nlar\u0131n varolan d\u00fczene meydan okumalar\u0131, yaln\u0131zca ataerkil iktidara (kocalar\u0131yla olan ili\u015fkiye) de\u011fil, t\u00fcm sistemin varl\u0131\u011f\u0131na (daha \u00f6zel olarak da Tanr\u0131\u2019ya itaat y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcne) y\u00f6nelik bir tehdittir.\u201d (26)<\/p>\n

\"\"
\u0130mam Gazz\u00e2l\u00ee, kad\u0131n\u0131n g\u00fczelli\u011finin bozulmamas\u0131 i\u00e7in \u00e7ocuk yapmamas\u0131n\u0131n bile \u00a0caiz oldu\u011funu s\u00f6yler.<\/figcaption><\/figure>\n

\u0130slamiyet, toplumsal d\u00fczeni ve aileyi, erke\u011fin kad\u0131na duyabilece\u011fi sevginin yaratabilece\u011fi tehlikeden korumak i\u00e7in elbette yaln\u0131zca ideolojik \u00f6nlemlere ba\u015fvurmakla yetinmez; \u0130slami toplumun ay\u0131rt edici \u00f6zelliklerinden say\u0131lan erke\u011fin \u00e7oke\u015flili\u011fi ve kolay bo\u015fanma da ayn\u0131 amaca hizmet eden dinsel\/hukuksal \u00f6nlemlerdir. Her iki d\u00fczenleme de, hem erke\u011fin kad\u0131na duymas\u0131 muhtemel olan sevgiyi par\u00e7alamaya y\u00f6nelir, hem de M\u00fcsl\u00fcman ailenin \u00e7ekirde\u011fini tek bir kad\u0131n ile erkekten olu\u015fan \u00e7iftin olu\u015fturmas\u0131n\u0131 engelleyerek bu par\u00e7alanmay\u0131 g\u00fcvence alt\u0131na al\u0131r. B\u00f6ylece, erke\u011fin tek bir kad\u0131na ba\u011flanmas\u0131 \u00f6nlenir, sevgi ve heyecan kapasitelerinin tek bir ki\u015fide yo\u011funla\u015fmas\u0131 engellenir, bu kapasitelerin da\u011f\u0131t\u0131lmas\u0131 te\u015fvik edilerek kad\u0131n\u0131n nesne \u00f6zelli\u011fi vurgulanm\u0131\u015f olur. Bir \u201cnesne\u201dnin Allah\u2019a ortak ko\u015fulmas\u0131 ise, elbette kendini bilen bir m\u00fcmin i\u00e7in olacak \u015fey de\u011fildir!<\/p>\n

Lila Abu-Lughod, teorik d\u00fczeyde yap\u0131lan bu \u00e7\u00f6z\u00fcmlemeyi, antropolojik g\u00f6zlem d\u00fczeyinde do\u011frulamakta ve Evlad Ali<\/em> toplulu\u011funda, cinselli\u011fin ve romantik cinsel a\u015fk\u0131n, grubun i\u00e7 dayan\u0131\u015fmas\u0131n\u0131 bozacak bir \u015fey olarak alg\u0131land\u0131\u011f\u0131 saptamas\u0131n\u0131 yapmaktad\u0131r. Yazara g\u00f6re, ideoloji d\u00fczleminde evlilik ili\u015fkisinin \u00f6nemini az\u0131msamak i\u00e7in elden gelen her \u015fey yap\u0131lmakta ve kad\u0131n ile erkek aras\u0131nda yak\u0131n bir ili\u015fki i\u00e7erdi\u011fi ger\u00e7e\u011finin \u00fcst\u00fc \u00f6rt\u00fclerek, yaln\u0131zca gruplar ve aileler aras\u0131ndaki bir ili\u015fkiymi\u015f gibi ele al\u0131nmaktad\u0131r. Bu ba\u011flamda, kocan\u0131n kar\u0131s\u0131na sevgi g\u00f6sterisinde bulunmas\u0131 ay\u0131p say\u0131l\u0131r: \u201c\u0130nsanlar, e\u011fer bir erkek kar\u0131s\u0131na sevgi g\u00f6sterisinde bulunursa \u00e7ocuklar\u0131n\u0131n ona sayg\u0131 g\u00f6stermeyece\u011fini s\u00f6ylerler; kad\u0131nlara ba\u011fl\u0131l\u0131k ba\u011f\u0131ml\u0131l\u0131k olarak alg\u0131lanmakta ve bu da erke\u011fin, kendisine ba\u011f\u0131ml\u0131 olanlar\u0131 denetleme ve onlardan sayg\u0131 g\u00f6rme hakk\u0131n\u0131 tehlikeye d\u00fc\u015f\u00fcrmektedir… Kad\u0131na duyulan sevgi (cinsel ba\u011fl\u0131l\u0131k) ba\u011f\u0131ml\u0131l\u0131\u011fa yol a\u00e7arak erke\u011fin akl\u0131n denetiminden \u00e7\u0131kmas\u0131na ve Evlad Ali<\/em> toplulu\u011funun g\u00f6z\u00fcnde en de\u011ferli \u015fey olan ba\u011f\u0131ms\u0131zl\u0131k niteli\u011fini yitirmesine yol a\u00e7maktad\u0131r.\u201d (27)<\/p>\n

Bu noktada, ataerkil ailenin \u00f6nemli bir niteli\u011fine de\u011finmek ve kar\u0131-koca aras\u0131nda a\u015fka dayanan ger\u00e7ek bir ili\u015fkinin olu\u015fmas\u0131n\u0131 engellemekte bizzat kad\u0131nlar\u0131n oynad\u0131\u011f\u0131 rolden s\u00f6z etmek gerekir. Bu t\u00fcr ailede kad\u0131n\u0131n ya\u015fl\u0131l\u0131ktaki tek g\u00fcvencesi, o\u011flu ya da o\u011fullar\u0131; kurabildi\u011fi tek egemenlik ise gen\u00e7 kad\u0131nlar, \u00f6zellikle de gelinler \u00fczerindeki egemenliktir. O\u011fullar, egemenlik elde etmede kritik olduklar\u0131 i\u00e7in, onlar\u0131n \u00f6m\u00fcr boyu anneye sadakatini sa\u011flamak da ayn\u0131 derecede kritiktir. (28) Dolay\u0131s\u0131yla, ya\u015fl\u0131 kad\u0131nlar\u0131n (kaynanalar\u0131n), kar\u0131-koca ili\u015fkisini \u00f6nemsiz k\u0131lmak ve o\u011flun esas ilgisinin ba\u015fkas\u0131na kaymas\u0131n\u0131 \u00f6nlemek i\u00e7in, gen\u00e7ler aras\u0131nda romantik a\u015fk\u0131n do\u011fmas\u0131n\u0131 engellemek a\u00e7\u0131s\u0131ndan genel olarak d\u00fczenle i\u015fbirli\u011fi yapmada \u00e7\u0131karlar\u0131 vard\u0131r. Bu durum, ayr\u0131ca, ataerkil d\u00fczenin yeniden \u00fcretimine kad\u0131nlar\u0131n kat\u0131l\u0131m\u0131n\u0131 da a\u00e7\u0131klamaktad\u0131r; \u00f6zellikle \u0130slami bir ba\u011flamda, s\u00f6z konusu kat\u0131l\u0131m, inanc\u0131n kendisi taraf\u0131ndan da onaylan\u0131p kutsand\u0131\u011f\u0131 i\u00e7in, kad\u0131nlar\u0131n asl\u0131nda kendi \u00e7\u0131karlar\u0131na ayk\u0131r\u0131 olan bu d\u00f6ng\u00fcy\u00fc k\u0131rmalar\u0131 daha da zorla\u015fmaktad\u0131r.<\/p>\n

Evlilik a\u00e7\u0131s\u0131ndan H\u0131ristiyanl\u0131k ile yap\u0131lacak bir kar\u015f\u0131la\u015ft\u0131rma, cinselli\u011fe bak\u0131\u015ftaki farkl\u0131l\u0131\u011f\u0131 ortaya koymaktad\u0131r. Monogamiyi ve evlili\u011fin bozulmazl\u0131\u011f\u0131n\u0131 \u00f6ng\u00f6ren H\u0131ristiyan gelene\u011fi, evlilik i\u00e7indeki cinselli\u011fi de yaln\u0131zca \u00fcreme amac\u0131na y\u00f6neltir ve bunun \u00f6tesinde \u201chaz aranmas\u0131na\u201d iyi g\u00f6zle bakmaz. Ancak bu noktada bir kar\u015f\u0131l\u0131kl\u0131l\u0131k ve simetri bulundu\u011fu, yani \u201chaz\u201ddan ka\u00e7\u0131nman\u0131n erkek i\u00e7in de (en az\u0131ndan teoride) ge\u00e7erli oldu\u011fu unutulmamal\u0131d\u0131r. Dolay\u0131s\u0131yla, kad\u0131nlar kocalar\u0131na ho\u015f g\u00f6r\u00fcnmek zorunda de\u011fildirler; hatta ho\u015f g\u00f6r\u00fcnmeye \u00e7al\u0131\u015fmasalar daha bile iyi ederler. Kilise babalar\u0131ndan Tertullianus \u015f\u00f6yle der:<\/p>\n

\u201cBak\u0131ml\u0131 olmaya \u00e7al\u0131\u015fmay\u0131n, inanm\u0131\u015f k\u0131zkarde\u015flerim: Hi\u00e7bir kad\u0131n, kocas\u0131na \u00e7irkin g\u00f6r\u00fcnmez. \u0130lk ba\u015fta onun taraf\u0131ndan se\u00e7ildi\u011fi zaman -ister karakter isterse g\u00f6r\u00fcn\u00fc\u015f nedeniyle olsun- kocas\u0131n\u0131n yeterince ho\u015funa gitmi\u015f demektir. Dolay\u0131s\u0131yla hi\u00e7biriniz, kendimize bakmazsak ve kocam\u0131za ho\u015f g\u00f6r\u00fcnmezsek bizden y\u00fcz \u00e7evirir diye d\u00fc\u015f\u00fcnmesin.\u201d (29)<\/p>\n

Buna kar\u015f\u0131l\u0131k, \u0130mam Gazali, kad\u0131n\u0131n kocas\u0131na ho\u015f g\u00f6r\u00fcnebilmesi ve g\u00fczelli\u011finin bozulmamas\u0131 i\u00e7in \u00e7ocuk yapmamas\u0131n\u0131n bile caiz oldu\u011funu s\u00f6ylemektedir. (30) \u0130ranl\u0131 Ayetullah Murtaza Mottahari de bu konuda \u00e7ok a\u00e7\u0131ks\u00f6zl\u00fcd\u00fcr:<\/p>\n

\u201c\u0130slam, kad\u0131n\u0131n kendisini kocas\u0131 i\u00e7in g\u00fczelle\u015ftirmesini, becerilerini ortaya koymas\u0131n\u0131, kocas\u0131n\u0131n cinsel ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamas\u0131n\u0131 ve hi\u00e7bir talebini geri \u00e7evirmemesini vazeder; \u00e7\u00fcnk\u00fc aksi halde, erkekte psikolojik ve sinirsel problemler meydana gelir.\u201d (31)<\/p>\n

Aziz Paulus, evlili\u011fi ancak \u201cate\u015fte yanmaya g\u00f6re\u201d daha iyi bulurken, gerek Kuran<\/em>, gerekse Peygamber, evlili\u011fi te\u015fvik ederler. Bu a\u00e7\u0131dan, yaln\u0131zca \u201cmahrem\u201d say\u0131lanlarla ve putperestlerle evlenme y\u00f6n\u00fcnde k\u0131s\u0131tlama getirilmekte, bir de erke\u011fin ekonomik durumu ile evlilik aras\u0131nda ba\u011f kurulmaktad\u0131r, ki bu da gene erke\u011fin kad\u0131n\u0131n ge\u00e7imini sa\u011flama y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fcn getirdi\u011fi bir sonu\u00e7tur. Bir hadiste Muhammed \u015f\u00f6yle demektedir:<\/p>\n

\u201cEy gen\u00e7ler! Sizlerden hanginizin evlenmeye g\u00fcc\u00fc yeterse evlensin, \u00e7\u00fcnk\u00fc bu, g\u00f6z\u00fc harama d\u00fc\u015fmekten daha \u00e7ok al\u0131kor ve namusu, iffeti daha \u00e7ok korur. Evlenmeye g\u00fcc\u00fc olmayan oru\u00e7 tutsun. Zira o, tabii arzuyu keser.\u201d<\/p>\n

Evlenmek tavsiye edilirken \u00e7ocuk yapmaktan, \u00fcremekten s\u00f6z edilmez, ancak \u201cerke\u011fin kad\u0131nda huzur ve s\u00fck\u00fbna kavu\u015fmas\u0131ndan s\u00f6z edilir. Buradan yola \u00e7\u0131kan H\u00fcseyin Atay \u015fu sonuca varmaktad\u0131r:<\/p>\n

\u201c\u0130slam, insan\u0131n yarat\u0131l\u0131\u015f\u0131na uygun h\u00fck\u00fcmler koyan bir nizam oldu\u011funa g\u00f6re asl\u0131nda bu yarat\u0131l\u0131\u015fta insana Allah\u2019\u0131n vermi\u015f oldu\u011fu tabii g\u00fc\u00e7 ve kuvveti, sevgi ve ne\u015fe i\u00e7inde, huzura kavu\u015fmak i\u00e7in, yat\u0131\u015fmak, sakin olmak, durulmak, iffetli olmak i\u00e7in<\/strong> kullan\u0131lmas\u0131 me\u015fru bir hakk\u0131 iken, onu \u015fehvetperestlik diye k\u00f6t\u00fclemek elbette dine sayg\u0131 duyan kimseye yak\u0131\u015fmaz.\u201d (ab\u00e7., 32)<\/p>\n

\u0130slam\u2019\u0131n, H\u00fcseyin Atay\u2019\u0131n i\u015faret etti\u011fi ger\u00e7ek\u00e7ili\u011fi \u00e7ok a\u00e7\u0131kt\u0131r, ama \u201cerke\u011fin huzur ve s\u00fck\u00fbna kavu\u015fmas\u0131\u201d i\u00e7in kad\u0131n\u0131n ara\u00e7 olarak kullan\u0131lmas\u0131n\u0131 me\u015fru sayd\u0131\u011f\u0131 da, ayn\u0131 derecede a\u00e7\u0131k g\u00f6r\u00fcnmektedir.<\/p>\n

Kad\u0131n\u0131n, ve erke\u011fin ona duyabilece\u011fi a\u015fk\u0131n, \u0130slami cemaatin i\u00e7 dayan\u0131\u015fmas\u0131n\u0131 bozabilecek y\u0131k\u0131c\u0131 bir unsur olarak g\u00f6r\u00fclmesi ve dolay\u0131s\u0131yla Kuran<\/em>\u2019da Allah\u2019a ortak ko\u015fma konusunda onca uyar\u0131n\u0131n yer almas\u0131 bo\u015funa de\u011fildir. \u00c7\u00fcnk\u00fc muhtemel bir \u201cfitne\u201d unsuru olarak g\u00f6r\u00fclen ve erotik dinsel literat\u00fcrde de \u00e7\u0131lg\u0131n bir \u201cnefis d\u00fc\u015fk\u00fcn\u00fc\u201d olarak tan\u0131mlanan kad\u0131n\u0131n d\u00fc\u015f\u00fcnsel kapasitesi -erke\u011fin \u201cak\u0131l\u201d\u0131 ile ayn\u0131 t\u00fcrden olmasa bile- k\u00fc\u00e7\u00fcmsenmez. Eros ve \u201czek\u00e2\u201d, birbirine kar\u015f\u0131t olmak \u015f\u00f6yle dursun birbirini tamamlayan ve ataerkil topluma zarar verebilecek yetiler olarak kabul edilir.<\/p>\n

\"\"<\/p>\n

Fetna Ayt Sabbah, istisnas\u0131z b\u00fct\u00fcn \u0130slami s\u00f6ylem t\u00fcrlerinde, kad\u0131n\u0131n zek\u00e2s\u0131n\u0131n son derece keskin oldu\u011funa, bu y\u00fczden de herhangi bir sistemi ve bu sisteme ba\u011fl\u0131 mekanizmalar\u0131 kavrayabilece\u011fine inan\u0131ld\u0131\u011f\u0131na dikkat \u00e7eker. Kad\u0131n\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131 kesinlikle y\u0131k\u0131c\u0131d\u0131r, \u00e7\u00fcnk\u00fc o b\u00fct\u00fcn eylemlerinin ve bu eylemlerden do\u011facak sonu\u00e7lar\u0131n t\u00fcm\u00fcyle bilincindedir. B\u00f6ylesine y\u0131k\u0131c\u0131 bir zek\u00e2 t\u00fcr\u00fcn\u00fc \u00f6zel bir adla anmak uygun g\u00f6r\u00fclm\u00fc\u015ft\u00fcr ve Kuran<\/em>, Sabbah\u2019\u0131n deyi\u015fiyle bu terimi \u201ckutsal bellekte sonsuza dek ya\u015fatma\u201d i\u015flevini \u00fcstlenmi\u015ftir: Keyd; desise<\/em>, yani insan zek\u00e2s\u0131n\u0131n \u00f6zel bir bi\u00e7imi. (33) Bu zek\u00e2 t\u00fcr\u00fcn\u00fcn en belirgin \u00f6zellikleri, kad\u0131nlara \u00f6zg\u00fc olmas\u0131 ve sistemin \u00f6nceden hesaplanarak, so\u011fukkanl\u0131 bir bi\u00e7imde ve kal\u0131c\u0131 olarak y\u0131k\u0131lmas\u0131d\u0131r (\u201cBu sizin desisenizdir. Sizin desiseleriniz ne b\u00fcy\u00fckt\u00fcr.\u201d; Yusuf Suresi, 28. ayet).<\/p>\n

\u0130slam literat\u00fcr\u00fcnde kad\u0131n\u0131n kurnazl\u0131\u011f\u0131 (desisesi) ve \u201cfitne\u201d yaratma g\u00fcc\u00fc \u00fczerinde \u00e7ok durulmas\u0131na kar\u015f\u0131l\u0131k, bu konular da salt \u0130slam\u2019a \u00f6zg\u00fc de\u011fildir. Nitekim, Yunan k\u00fclt\u00fcr\u00fc ve toplumunda \u201ckurnaz zek\u00e2\u201d konusunda yap\u0131lan kapsaml\u0131 bir incelemede, kad\u0131nlar\u0131n akrabal\u0131k dayan\u0131\u015fmas\u0131n\u0131 bozucu, yani \u201cfitne\u201d yarat\u0131c\u0131 kurnazl\u0131klar\u0131na Yunan k\u00fclt\u00fcr\u00fcnden say\u0131s\u0131z \u00f6rnek verilmektedir. (34) Ancak, kad\u0131na ve kad\u0131na duyulabilecek a\u015fka bak\u0131\u015f, Bat\u0131 ve \u0130slam k\u00fclt\u00fcrleri aras\u0131nda pek farkl\u0131l\u0131k g\u00f6stermese bile, \u0130slam\u2019\u0131n, i\u00e7inde do\u011fdu\u011fu ataerkil toplumun taleplerini daha \u201crealist\u201d bir bi\u00e7imde yans\u0131tt\u0131\u011f\u0131n\u0131 ve cinselli\u011fi reddetmeyerek onu erke\u011fin hizmetine sunmakla, beden ile ruh aras\u0131ndaki gerilimi H\u0131ristiyanl\u0131\u011fa g\u00f6re daha sorunsuz bir bi\u00e7imde \u00e7\u00f6zd\u00fc\u011f\u00fc a\u00e7\u0131kt\u0131r. B\u00f6yle bir \u00e7\u00f6z\u00fcm olmasayd\u0131, yani kutsal bir hiyerar\u015fi gelip de onu kurtarmasayd\u0131, erkek m\u00fcmin, sonsuza dek tanr\u0131 ile d\u00fcnyevi ya\u015fam\/beden\/kad\u0131n aras\u0131nda s\u0131k\u0131\u015f\u0131p kalacak ve ac\u0131 \u00e7ekecekti!<\/p>\n

Erkek m\u00fcminin akl\u0131n\u0131 \u00e7elmeden onun hizmetine sunulabilmesi i\u00e7inse, kad\u0131n bedeninin nesneye indirgenmesi gerekir. Kad\u0131n bedeni salt yararc\u0131 ve ge\u00e7ici bir zevk arac\u0131 olmaktan \u00f6teye gitmemeli, erkeklerin dikkatini da\u011f\u0131tmamal\u0131 ve ruhlar\u0131n\u0131 me\u015fgul etmemelidir. Ve i\u015fte tam da bu y\u00fczden, birbirlerinden kopar\u0131l\u0131p kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015f iki cins aras\u0131nda kutuplara b\u00f6l\u00fcnm\u00fc\u015f bir d\u00fcnyan\u0131n \u0130slami kesiminde, belli bir kar\u015f\u0131l\u0131kl\u0131l\u0131\u011f\u0131 ve e\u015fitli\u011fi i\u00e7eren kad\u0131n-erkek a\u015fk\u0131, ya da Platoncu bir benzetmeyi kullanacak olursak, insan\u0131n b\u00fct\u00fcnlenme \u00e7abas\u0131 daha da zor bir hale gelmekte ve cinsiyetin keskin b\u0131\u00e7a\u011f\u0131 daha ac\u0131mas\u0131zca i\u015flemektedir!<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

Cennet cennet dedikleri…<\/em><\/strong><\/p>\n

Kuran<\/em>\u2019daki cennet tasar\u0131m\u0131 da, yery\u00fcz\u00fcnde cinsler aras\u0131nda var olan e\u015fitsizli\u011fi ve hiyerar\u015fiyi yans\u0131t\u0131r. \u0130deal ve global bir model olan cennet, ger\u00e7ekte bize bir toplum tasar\u0131m\u0131 sunar; burada varl\u0131klar ve \u00e7evre, tanr\u0131sal iradeye, her \u015feye kadir olan\u0131n iste\u011fine uygun olarak d\u00fczenlenir ve stat\u00fckonun tart\u0131\u015f\u0131labilirli\u011fine yer yoktur. Cennet mek\u00e2n\u0131n\u0131n insan\u0131 ile \u00e7evresi, tam bir b\u00fct\u00fcnl\u00fck ve uyum i\u00e7indedirler. \u0130nsano\u011flu do\u011fal \u00e7evresiyle m\u00fccadele etmek zorunda kalmaz, \u00e7\u00fcnk\u00fc \u00e7evre zaten onun gereksinimlerine uygun olarak yarat\u0131lm\u0131\u015ft\u0131r. M\u00fcminin cennetteki ya\u015fam\u0131, dar bir eylem yelpazesiyle s\u0131n\u0131rl\u0131d\u0131r: Beslenmek ve uyumlu<\/strong> cinsel e\u015flerin, yani hurilerin yan\u0131 ba\u015f\u0131nda dinlenmek. (35)<\/p>\n

\u201cVak\u2019a vuku bulunca\u201d, insanlar da \u00fc\u00e7 s\u0131n\u0131f olacaklard\u0131r ve bunlardan \u201cileri gelenler\u201d ile \u201cu\u011fur sahipleri\u201d i\u00e7in cennet vadedilmi\u015ftir:<\/p>\n

\u201cOnlar, nimet cennetlerindedir… Bunlar alt\u0131nla \u00f6r\u00fclm\u00fc\u015f, i\u015flenmi\u015f tahtlar \u00fczerinde, kar\u015f\u0131 kar\u015f\u0131ya yaslan\u0131rlar. Etraflar\u0131nda ya\u015flar\u0131 hi\u00e7 de\u011fi\u015fmeyen civanlar, bir kaynaktan akan pak bir \u015farap ile dolu testiler, ibrikler, bardaklar dola\u015ft\u0131r\u0131rlar. Onlar\u0131n o \u015faraptan ba\u015flan a\u011fr\u0131mayacak, v\u00fccutlar\u0131 bitap d\u00fc\u015fmeyecek. Be\u011fendikleri meyvalar, arzu ettikleri ku\u015f etleri, i\u00e7i d\u0131\u015f\u0131 temiz, sakl\u0131 inciler gibi huriler<\/strong> de vard\u0131r. […] U\u011fur sahiplerine gelince, onlar ne bahtiyard\u0131rlar. Onlar dikensiz a\u011fa\u00e7lar, meyvalar\u0131 kat kat olmu\u015f muzlar, yay\u0131lm\u0131\u015f g\u00f6lgeler, akan sular, eksilmeyen t\u00fckenmeyen; dileyenden kesilmeyen bol bol meyvalar aras\u0131nda y\u00fcksek d\u00f6\u015feklerdedirler. Biz onlar\u0131 yepyeni bir yarat\u0131l\u0131\u015fta yaratt\u0131k, onlar\u0131, u\u011fur sahipleri i\u00e7in bakire ve onlar\u0131 seven, kendilerine ya\u015f\u0131t, yolda\u015f k\u0131ld\u0131k.<\/strong> (Vak\u0131a Suresi, K\u0131s\u0131m 1: ayet 12-39; ab\u00e7.)<\/p>\n

\u0130slam\u2019\u0131n cennet tasar\u0131m\u0131 a\u00e7\u0131k bir \u00e7eli\u015fki i\u00e7erir: Kad\u0131nlar\u0131n cennete girmesi, m\u00fcmin olduklar\u0131 i\u00e7in do\u011frudan, m\u00fcminlerin zevceleri olduklar\u0131 i\u00e7in de dolayl\u0131 olarak g\u00fcvence alt\u0131na al\u0131nd\u0131\u011f\u0131 halde, cennet mek\u00e2n\u0131, yaln\u0131zca erkekleri mutlu edecek bi\u00e7imde d\u00fczenlenir. Ayr\u0131ca, sonsuza dek g\u00fczel, gen\u00e7 ve bakire kalacak cinsel bir e\u015fin, yani hurinin varl\u0131\u011f\u0131, yery\u00fcz\u00fc kad\u0131nlar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 d\u0131\u015flar. Oysa bir\u00e7ok ayette, m\u00fcmin olman\u0131n gereklerini yerine getiren fani kad\u0131nlar\u0131n da erkeklerle e\u015fit ko\u015fullarda cennete girmeyi hak ettikleri belirtilir: \u201cErkek veya kad\u0131n olsun her kim m\u00fcmin olur da iyi i\u015fler yaparsa, Cennete girerler ve zerre kadar gadre u\u011framazlar.\u201d (Nisa Suresi, 123. ayet)<\/p>\n

Ne var ki, cennet mek\u00e2n\u0131n\u0131n d\u00fczenleni\u015fi bu \u201ce\u015fitli\u011fi\u201d yads\u0131yacak niteliktedir; zaman zaman i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun s\u0131n\u0131rlar\u0131n\u0131n \u00f6tesine ge\u00e7ebilen Muhammed\u2019in d\u00fc\u015f\u00fcncesinin \u00fctopyac\u0131 niteli\u011fi bu noktada, ister istemez, kendisinin de bir par\u00e7as\u0131 oldu\u011fu ataerkil Arap toplumunun \u201cerkek fantazileri\u201d taraf\u0131ndan reel alana \u00e7ekilir: Cennet, yaln\u0131zca erkek m\u00fcminlerin doyuma ula\u015fmalar\u0131n\u0131 sa\u011flayacak ko\u015fullar\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc bir mek\u00e2n olarak betimlenir:<\/p>\n

\u201cOrada bak\u0131\u015flar\u0131n\u0131 yaln\u0131zca e\u015flerine \u00e7evirmi\u015f<\/p>\n

(\u00f6yle) kad\u0131nlar vard\u0131r ki,<\/p>\n

bunlardan \u00f6nce kendilerine<\/p>\n

ne bir insan ne bir cin dokunmu\u015ftur… sanki onlar yakut ve mercan gibidirler… […]<\/p>\n

Orada, huylar\u0131 g\u00fczel,<\/p>\n

y\u00fczleri g\u00fczel kad\u0131nlar vard\u0131r…<\/p>\n

Ota\u011flar i\u00e7inde korunmu\u015f huri-kad\u0131nlar… Bunlardan \u00f6nce kendilerine<\/p>\n

ne bir insan ne bir cin dokunmu\u015ftur. (Rahman Suresi, 46-78. ayetler; Ali Bula\u00e7 \u00e7evirisi)<\/p>\n

\"\"
Frans\u0131z ressam Jean-Baptiste Achille Zo\u2019nun Le R\u00eave du croyant (\u0130nanan\u0131n R\u00fcyas\u0131) adl\u0131 eseri.<\/figcaption><\/figure>\n

Fetna Ayt Sabbah\u2019\u0131n da belirtti\u011fi gibi, hurinin esas \u00f6zelli\u011fi, \u201cm\u00fcmine verilmi\u015f bir e\u015f\u201d olmas\u0131n\u0131n ve \u201cbak\u0131\u015flar\u0131n\u0131 yaln\u0131zca e\u015fine \u00e7evirmi\u015f\u201d ve \u201ciyi huylu\u201d olmas\u0131n\u0131n vurgulanmas\u0131n\u0131n da ortaya koydu\u011fu \u00fczere, yery\u00fcz\u00fc kad\u0131nlar\u0131n\u0131n fitne\u201d yaratma ve \u201citaatsizlik etme\u201d niteliklerini ta\u015f\u0131mamas\u0131d\u0131r. Bu, ger\u00e7ekten de erkek fantazisinin sonul iste\u011fi olan, kad\u0131nlar\u0131n yaratabilece\u011fi her t\u00fcrl\u00fc \u201cbozgunculuk\u201d ve muhtemel a\u015fa\u011f\u0131lanma ya da cinsel yetersizlik korkular\u0131n\u0131n bulunmad\u0131\u011f\u0131 bir mutlak uyum d\u00fcnyas\u0131d\u0131r! B\u00f6yle bir uyum d\u00fcnyas\u0131, ger\u00e7ek yery\u00fcz\u00fc kad\u0131nlar\u0131yla de\u011fil, ancak \u00f6zg\u00fcr iradeden ve y\u0131k\u0131c\u0131 zek\u00e2dan (keyd<\/em>\/desise<\/em>) yoksun huri kad\u0131nlarla m\u00fcmk\u00fcn olabilir. \u0130ster Arap Yar\u0131madas\u0131\u2019nda, isterse Eski Yunan\u2019da olsun, erkek fantazisi hep ayn\u0131d\u0131r: Kad\u0131n\u0131n, erke\u011fin kendi eliyle bi\u00e7imlendirip can verdi\u011fi, yani \u00f6zg\u00fcr iradeden ve \u00f6znellikten yoksun, t\u00fcm\u00fcyle erkek denetimi alt\u0131ndaki bir Galatea<\/em> olmas\u0131!<\/p>\n

KAYNAKLAR ve D\u0130PNOTLAR<\/strong><\/p>\n

1) Carol Delaney, The Seed and the Soil<\/em>, University of California Press, California, 1991, s.26 ve devam\u0131.<\/p>\n

2) Wilfred Cantwell Smith, Islam in Modern History<\/em>, Princeton University Press, 1957, s.28.<\/p>\n

3) \u0130slamiyet\u2019in cinselli\u011fe bak\u0131\u015f\u0131 konusu Tunuslu sosyolog Abdelwahab Bouhdiba taraf\u0131ndan geni\u015f bir \u015fekilde incelenmi\u015ftir: Sexuality in Islam<\/em>, Routledge and Kegan Paul, 1985; ayn\u0131 konuyu ele alanlar aras\u0131nda bkz. Richard Antoun,\u201dOn the Modesty of Women in Arab Moslem Villages; A Study in the Ac-comodation of Tradition\u201d, American Anthropologist<\/em> 70, no.4, 1968; Fatima Mernissi, Beyond the Veil<\/em>, New York, Wiley, 1975; Fetna Ayt Sabbah, \u0130slam\u0131n Bilin\u00e7alt\u0131nda Kad\u0131n<\/em>, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u0130stanbul, 1992; Daisy Dwyer, Images and Self-Images: Male and Female in Morocco<\/em>, New York, 1978.<\/p>\n

4) A. Bouhdiba, a.g.e.<\/em>, \u00e7e\u015fitli sayfalarda.<\/p>\n

5) Bryan S. Turner, a.g.e.<\/em> ve M. Foucault, History of Sexuality<\/em>, c.1, \u201cAn Introduction\u201d, Ailen Lane, 1979.<\/p>\n

6 ) Frida Haug, der., \u201cFemale Sexualization\u201d, A Collective Work of Memory<\/em>, Verso, 1987, s.191.<\/p>\n

7) F. Ayt Sabbah, a.g.e.<\/em>, s.156.<\/p>\n

8) A. Hamdi Akseki, \u0130slam Dini<\/em>, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, no. 31\/16,1970, s.237-38.<\/p>\n

9) Nil\u00fcfer G\u00f6le, Modern Mahrem<\/em>, Metis Yay\u0131nlar\u0131, \u0130stanbul 1991, s.138. Olivier Roy da, \u201c\u0130slamc\u0131l\u0131\u011f\u0131n saplant\u0131s\u0131, kad\u0131nlar\u0131 eve t\u0131kmak de\u011fil, kamusal alanda cinsiyetleri birbirinden ay\u0131rmakt\u0131r. \u00d6rt\u00fcnme, geleneksel \u00e7ar\u015faf\u0131n uyarlamas\u0131 de\u011fil, kad\u0131n\u0131n toplumsal d\u00fczene yeni bir bi\u00e7imle dahil olmas\u0131d\u0131r,\u201d diyor. Siyasal \u0130slam\u2019\u0131n \u0130flas\u0131<\/em>, Metis Yay\u0131nlan, \u0130stanbul, 1994, s.87.<\/p>\n

10) F. Mernissi, Le Harem Politique<\/em>, Albin Michel, Paris, 1987; akt. N.G\u00f6le, a.g.e.<\/em>, s.90.<\/p>\n

11) H. Hatemi, \u201cModern Mahrem ve \u0130slam\u2019\u0131n Kad\u0131na Bak\u0131\u015f\u0131\u201d, \u0130slami Ara\u015ft\u0131rmalar Dergisi<\/em>, c.5, no.4, Ekim 1991, s.328-9.<\/p>\n

12) F. Mernissi, a.g.e.<\/em><\/p>\n

13) F. Ayt Sabbah, a.g.e.<\/em>, s.7.<\/p>\n

14) Bkz. Fatmag\u00fcl Berktay, \u201cKad\u0131nlar\u0131n Tarihinden T\u00fcyler \u00dcrpertici Bir Yaprak\u201d, Cad\u0131lar, B\u00fcy\u00fcc\u00fcler ve Hem\u015fireler<\/em>, B. Ehrenreich ve D. English, Kavram Yay\u0131nlar\u0131, \u0130stanbul, 1992, T\u00fcrk\u00e7e bask\u0131ya \u201cSons\u00f6z\u201d.<\/p>\n

15) F. Mernissi, a.g.e.<\/em>, s.78-79.<\/p>\n

16) Lila Abu-Lughod, Veiled Sentiments, Honor and Poetry in a Bedouin Society<\/em>, University of California Press, 1986, s.11,124,133.<\/p>\n

17) Julie Marcus, \u201cHistory, Anthropology and Genden Turkish Women Past and Present\u201d, Gender and History<\/em>, c.4, no.2, Yaz 1992.<\/p>\n

18) Germaine Tillion, The Republic of Cousins, Women\u2019s Oppression in Mediterranean Societies<\/em>, Al Sahi Books, Londra, 1983 (1966).<\/p>\n

19) Ancak, unutmamak gerekir ki, burada korunmak istenen tek tek erkeklerden \u00e7ok, egemenlik ve g\u00fcc\u00fc simgeleyen \u201cerkeklik\u201d kategorisidir. Nitekim \u00e7e\u015fitli dinsel ve dind\u0131\u015f\u0131 metinlerde, hatta yasalarda yer yer arzu nesnesi olarak \u201cgen\u00e7 erkekler\u201dden, \u201co\u011flanlar\u201ddan, \u201cg\u0131lmanlar\u201ddan s\u00f6z edilmesi, bu korumada herhangi bir gedik a\u00e7maz. \u00c7\u00fcnk\u00fc arzu nesnesi k\u0131l\u0131nan \u201cgen\u00e7 o\u011flanlar\u201d, iktidar\/g\u00fc\u00e7 ili\u015fkisinde \u201ca\u015fa\u011f\u0131\u201d konumdad\u0131rlar ve dolay\u0131s\u0131yla \u201cerkeklik\u201d kategorisinin i\u00e7inde say\u0131lmazlar. Erkekegemen k\u00fclt\u00fcr, onlar\u0131 \u201ckad\u0131n\u201dla\u015ft\u0131rarak nesnele\u015ftirirken erkekli\u011fin \u201c\u015fan\u0131\u201dn\u0131 da korumu\u015f olur!<\/p>\n

20) S. Mortley, a.g.e.<\/em>, s.90.<\/p>\n

21) Ahmed \u015eahin, \u201cKad\u0131n Fitnesi \u00dczerine D\u00fc\u015f\u00fcnceler\u201d, Zaman<\/em>, 5 Temmuz 1993.<\/p>\n

22) Cihan Akta\u015f, \u201cKad\u0131n\u0131n Toplumsalla\u015fmas\u0131 ve Fitne\u201d, \u0130slami Ara\u015ft\u0131rmalar Dergisi<\/em>, c.5, no.4, 1991, s.254-55.<\/p>\n

23) \u0130hya ul-ulum id din<\/em>\u2019den akt. F. Mernissi, \u201cFemininity as Subversion: Reflections on the M\u00fcslim Concept of Nushuz\u201d, derl. Diana L. Eck ve Devahi Jain, Speaking of Faith, Cross-Cultural Perspectives on Women<\/em>, The Women\u2019s Press, 1986 i\u00e7inde s.88 ve devam\u0131.<\/p>\n

24) Durkheim i\u00e7in din, insan\u0131n kendi d\u0131\u015f\u0131nda alg\u0131lad\u0131\u011f\u0131 ve onu hem k\u0131s\u0131tlayan, hem de destekleyen bir g\u00fc\u00e7t\u00fcr. Bu \u201cg\u00fc\u00e7\u201d asl\u0131nda toplumun kendi g\u00fcc\u00fcd\u00fcr; dolay\u0131s\u0131yla din de, toplumun kendi kendisi hakk\u0131ndaki bilinci olmaktad\u0131r. Bu ba\u011flamda, dinsel d\u00fc\u015f\u00fcnceler, kolektif ger\u00e7eklikleri yans\u0131tan kolektif d\u00fc\u015f\u00fcncelerdir ve d\u00fcnyan\u0131n kutsal ve yersel (d\u00fcnyevi) olarak ikiye b\u00f6l\u00fcnmesine dayan\u0131rlar. Dinsel rit\u00fceller ise, \u201ctopluluk\u201dun birle\u015fik niteli\u011fini, topluluk ruhunu yans\u0131t\u0131r. Bu noktada, Durkheimc\u0131 yakla\u015f\u0131m\u0131n, toplumun\/kolektifin kendi i\u00e7indeki ayr\u0131\u015fmalar\u0131 ve farkl\u0131l\u0131klar\u0131, e\u015fitsizlik ve bask\u0131 ili\u015fkilerini dikkate almad\u0131\u011f\u0131na i\u015faret etmek gerekir. Fatmag\u00fcl Berktay, \u201cDin, Kad\u0131nlar ve Direnme\u201d, Tek Tanr\u0131l\u0131 Dinler Kar\u015f\u0131s\u0131nda Kad\u0131n<\/em>, 2009, s.18.<\/p>\n

25) Dolay\u0131s\u0131yla, Serpil \u00dc\u015f\u00fcr\u2019\u00fcn, \u201cCinsel enerjinin denetimi, aile ve evlilik kurumu i\u00e7inde me\u015frula\u015ft\u0131r\u0131lmas\u0131, toplumun d\u00fczeni ve kalk\u0131nmas\u0131 i\u00e7in zorunludur. Cinselli\u011fi aile ve evlilik kurumu i\u00e7inde tutan \u0130slam ideolojisi, b\u00f6ylece toplum kalk\u0131nmas\u0131n\u0131 da bir t\u00fcr tasarruf edilmi\u015f cinsel enerji \u00fczerine oturtmaktad\u0131r\u201d saptamas\u0131na kat\u0131lm\u0131yorum. \u0130slam\u2019da cinselli\u011fin toplumsal denetimi ve bunun i\u00e7in de aile kurumu \u00e7er\u00e7evesinde s\u0131k\u0131ca belirlenmi\u015f olmas\u0131 \u00e7ok \u00f6nemli olmakla birlikte, cinsel enerjinin Bat\u0131 gelene\u011finde daha s\u0131k g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u201ctasarruf edilmesi\u201d de\u011fil, \u201cbo\u015falt\u0131lmas\u0131\u201d ve b\u00f6ylece bo\u015f yere erkek m\u00fcminin akl\u0131n\u0131 me\u015fgul eden sapt\u0131r\u0131c\u0131 bir ilgi olmaktan \u00e7\u0131kar\u0131lmas\u0131 s\u00f6z konusudur. (Serpil \u00dc\u015f\u00fcr, Din, Siyaset ve Kad\u0131n<\/em>, Alan Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1991, s.16.)<\/p>\n

26) F. Mernissi, a.g.e.<\/em>, s.91.<\/p>\n

27) L. Abu-Lughod, a.g.e.<\/em>, s.145-157.<\/p>\n

28) \u00dcmit Meri\u00e7 Yazan da \u201cAkdeniz k\u00fclt\u00fcr \u00e7evresinde\u201d ana-o\u011ful ili\u015fkisinin ayr\u0131cal\u0131\u011f\u0131n\u0131 korumaya devam etti\u011fini belirtirken ilgin\u00e7 bir kar\u015f\u0131la\u015ft\u0131rma \u00f6\u011fesine dikkat \u00e7ekmektedir: \u201cAnne i\u00e7in o\u011flu tek \u015fans\u0131d\u0131r. A\u015fa\u011f\u0131 olan stat\u00fcs\u00fc onunla y\u00fckselecek, sosyal bir varl\u0131k olarak tan\u0131nacak, kendisine kad\u0131n olarak g\u00f6sterilmeyen sayg\u0131 anne olarak g\u00f6sterilecektir. Bu y\u00fczden anne, bazen ac\u0131 i\u00e7inde o\u011flunu, baban\u0131n bir rakibi haline getirecektir. Belki de anne-o\u011ful, baba-o\u011ful ili\u015fkilerindeki bu rekabet Oedipus kompleksinin tersi ve tamamlay\u0131c\u0131s\u0131 olan, \u0130ran\u2019\u0131n, o\u011flunu bilmeden \u00f6ld\u00fcren destan kahraman\u0131 R\u00fcstem<\/em>\u2019in \u015fahsiyetinde bulunabilir…\u201d (\u0130slam Ailesi<\/em>, s.193.)<\/p>\n

29) Akt. R. Mortley, a.g.e.<\/em>, s.82.<\/p>\n

30) \u0130hya ul-ulum id din<\/em>\u2019den akt. F. Mernissi, Sex, Ideologie et Islam<\/em>, Tierce, Paris, 1983.<\/p>\n

31) Ayetullah M. Mottahari, \u201cNezameh Hoqugeh Zan dar Islam\u201d, Islamic Publications<\/em>, 1980; akt. Haleh Afshar, \u201cFeminism and Fundamentalism\u201d.<\/p>\n

32) H\u00fcseyin Atay, \u201cKuran\u0131 Kerim ve Hadisi \u015eerif\u2019te Aile Planlamas\u0131\u201d, \u0130slam Tetkikleri Enstit\u00fcs\u00fc Dergisi<\/em>, c.V, C\u00fcz 1-4, 1973, s.230-31.<\/p>\n

33) F. Sabbah, a.g.e.<\/em>, s.49-50.<\/p>\n

34) Bkz. Detienne-Vernant, Cunning Intelligence in Greek Culture and Society<\/em> (Yunan K\u00fclt\u00fcr\u00fc ve Toplumunda Kurnaz Zek\u00e2), Hassocks, 1977. Kad\u0131nlar, Yunan k\u00fclt\u00fcr\u00fcnde de, topluluk dayan\u0131\u015fmas\u0131n\u0131n zay\u0131f halkalar\u0131 ve ayn\u0131 zamanda da d\u00fczen y\u0131k\u0131c\u0131 olan yabanc\u0131larla i\u015fbirli\u011fi yapmaya yatk\u0131n olarak betimlenirler. Ayr\u0131ca, \u201ca\u015fk\u201d\u0131n y\u0131k\u0131c\u0131l\u0131\u011f\u0131 ve erkek toplulu\u011funun dayan\u0131\u015fmas\u0131n\u0131 bozucu etkisini ilk ke\u015ffedenler de M\u00fcsl\u00fcmanlar de\u011fildir. Onlardan \u00e7ok \u00f6nce Yunan filozofu Platon, Devlet<\/em>\u2019inde, erke\u011fin kad\u0131na duyabilece\u011fi a\u015fk\u0131n y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131ndan korunmak i\u00e7in \u00f6nlem alm\u0131\u015ft\u0131. Ald\u0131\u011f\u0131 \u00f6nlem, asl\u0131nda \u0130slamiyet\u2019in d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u00f6nlemden \u00e7ok farkl\u0131 de\u011fildi. Platon, kad\u0131nlar \u00fczerinde \u201cortakla\u015fmac\u0131l\u0131\u011f\u0131\u201d getirerek, erke\u011fin bir tek kad\u0131na duyabilece\u011fi yo\u011fun ilgiyi ve kad\u0131nlar\u0131n yol a\u00e7abilece\u011fi y\u0131k\u0131c\u0131 rekabeti engellemeye \u00e7al\u0131\u015f\u0131yordu. B\u00f6ylece korumak istedi\u011fi, ideal devletin birlik ve dayan\u0131\u015fmas\u0131, istikrar\u0131yd\u0131. \u0130slamiyet de ayn\u0131 amaca, kocan\u0131n ilgisini d\u00f6rt e\u015fe b\u00f6l\u00fc\u015ft\u00fcrerek ve erkek i\u00e7in bo\u015fanmay\u0131 kolayla\u015ft\u0131rarak ula\u015fmaya \u00e7al\u0131\u015f\u0131r. (Bu kar\u015f\u0131la\u015ft\u0131rmay\u0131 Necla Arat\u2019a bor\u00e7luyum.)<\/p>\n

\u0130slam k\u00fclt\u00fcr\u00fc ve ideolojisine ili\u015fkin \u00e7al\u0131\u015fma yapan baz\u0131 yazarlar, zaman zaman ger\u00e7ekten parlak \u00e7\u00f6z\u00fcmlemeler getirseler bile, \u00e7al\u0131\u015fmalar\u0131nda kar\u015f\u0131la\u015ft\u0131rma \u00f6\u011fesi \u00e7o\u011fu kez \u00f6nemli \u00f6l\u00e7\u00fcde eksik kalmakta, bu da partik\u00fclarist bir yanl\u0131l\u0131\u011fa yol a\u00e7abilmektedir. Nitekim \u0130slam ba\u011flam\u0131nda \u201ca\u015fk\u201d\u0131n y\u0131k\u0131c\u0131 olarak alg\u0131lan\u0131\u015f\u0131n\u0131 ayr\u0131nt\u0131l\u0131 bir bi\u00e7imde dile getiren Fetna Ayt Sabbah\u2019\u0131n a\u00e7\u0131klamalar\u0131yla birlikte Sofokles\u2019in Antigone<\/em>\u2019sindeki Koro\u2019ya kulak verdi\u011fimizde, nas\u0131l evrensel bir ideoloji ile kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuzu daha iyi anl\u0131yoruz: \u201cA\u015fk do\u011fru yoldaki erke\u011fi ba\u015ftan \u00e7\u0131kar\u0131r, \/ ruhunu g\u00fcnah\u0131n bata\u011f\u0131na \u00e7eker \/ ve fitneye yol a\u00e7\u0131p evini (m\u00fclk\u00fcn\u00fc) b\u00f6ler. \/ \u00c7\u00fcnk\u00fc bir kad\u0131n\u0131n g\u00f6zlerinde yanan arzu, \/ her \u015feyi yak\u0131p k\u00fcl eden ate\u015ftir.\u201d (Sofokles, \u201cAntigone\u201d, The Theban Plays<\/em>, Penguin Classics, 1947, s.148; \u00e7ev. F.B.)<\/p>\n

35) F. Sabbah, a.g.e.<\/em>, s.121-130. Ayr\u0131ca bkz. Server Tanilli, \u0130slam \u00c7a\u011f\u0131m\u0131za Yan\u0131t Verebilir mi?<\/em>, Say Yay\u0131nlar\u0131, \u0130stanbul, 1991, s.152 ve devam\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam\u2019\u0131n; \u015feriat\u0131n ve i\u00e7tihad\u0131n olu\u015fturdu\u011fu bi\u00e7imiyle erkek arzusu \u00e7evresinde kurulmu\u015f ataerkil evreninde kad\u0131n, erke\u011fi doyuma ula\u015ft\u0131rmak i\u00e7in yarat\u0131lm\u0131\u015f bir zevk nesnesidir. Bu evrende cinsel eylem, e\u015fit iradeyle donat\u0131lm\u0131\u015f iki ki\u015fiyi birle\u015ftiren bir eylem olarak g\u00f6r\u00fclmez ve yaln\u0131zca erke\u011fin iradesi g\u00f6z \u00f6n\u00fcne al\u0131n\u0131r. Sunu\u015f: Fatmag\u00fcl Berktay\u2019\u0131n doktora tezi olarak haz\u0131rlad\u0131\u011f\u0131 ve Tek Tanr\u0131l\u0131 Dinler Kar\u015f\u0131s\u0131nda Kad\u0131n […]<\/p>\n","protected":false},"author":556,"featured_media":8929,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[152,28,29],"tags":[556,557],"class_list":["post-8922","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-115-sayi","category-sosyal-bilimler","category-toplum","tag-islam","tag-kadin"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t