\u00c7at\u0131\u015fmalar Y\u00fczy\u0131l\u0131 ve \u0130sl\u00e2m\u2019\u0131n Engin Ho\u015fg\u00f6r\u00fcs\u00fc<\/strong><\/p>\n

‘\u015eiddet i\u00e7eren sosyal \u00e7at\u0131\u015fma’y\u0131 tan\u0131mlamak kolay bir i\u015f de\u011fildir. Syracuse sosyoloji profes\u00f6r\u00fc Louis Kriesberg grup \u00e7at\u0131\u015fmalar\u0131n\u0131 geni\u015f bir yelpazede ele alan \u00e7ok de\u011fi\u015fkenli bir sosyal \u00e7at\u0131\u015fma tan\u0131m\u0131 \u00f6nerir: “Sosyal \u00e7at\u0131\u015fma, iki veya daha fazla say\u0131da ki\u015fi ya da grubun uzla\u015fmas\u0131 imk\u00e2ns\u0131z hedeflere sahip olduklar\u0131 inanc\u0131ndan do\u011far.” Duruma ba\u011fl\u0131 olarak, uzla\u015fmaz hedeflere inan\u00e7, \u015fiddet i\u00e7eren yahut i\u00e7ermeyen \u00e7e\u015fitli \u015fekillerde ifade edilir. 20. y\u00fczy\u0131lda ve 21. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda trajik bir \u015fekilde \u015fahit oldu\u011fumuz vah\u015fet, bu uzla\u015fmazl\u0131\u011f\u0131n s\u0131kl\u0131kla \u015fiddet i\u00e7eren yollarla ortaya kondu\u011funu g\u00f6stermi\u015ftir. ‘Ki\u015filer yahut gruplar’ ifadesi, kapsaml\u0131 bir sosyal \u00e7at\u0131\u015fma d\u00fc\u015f\u00fcncesine imk\u00e2n vermektedir.\u00a0 Bu anlamda, \u00e7at\u0131\u015fan gruplar\u0131 olu\u015fturan unsurlar rakip kabileler, mezhepler, ulus devletler, ya da kimilerine g\u00f6re medeniyetler olabilir.<\/p>\n

So\u011fuk Sava\u015f\u0131n meydana getirdi\u011fi \u00e7ift kutuplu d\u00fcnya d\u00fczeninde, \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fcne dair \u00e7al\u0131\u015fmalar ve stratejiler genelde devletleraras\u0131 ili\u015fkilere dayand\u0131r\u0131ld\u0131. 90lardan sonra So\u011fuk Sava\u015f\u0131n bitmeye y\u00fcz tuttu\u011fu sanc\u0131l\u0131 d\u00f6nemlerde ise akademik inceleme alan\u0131 olarak \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcmlerinde bir y\u00f6n de\u011fi\u015fimi g\u00f6zlendi. Bu d\u00f6nemde \u00e7o\u011funlukla g\u00fc\u00e7, iktidar ve toprak i\u00e7in rekabet etmekte olan etnik ve dini gruplar\u0131n devlet i\u00e7inde \u015fiddete ba\u015fvurmas\u0131 konusu \u00fczerine odaklan\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Bug\u00fcn de istikrar\u0131 en fazla tehdit eden en y\u0131k\u0131c\u0131 \u00e7at\u0131\u015fmalar etnik siyasal veya dini siyasal kimliklerle ayr\u0131\u015ft\u0131r\u0131lm\u0131\u015f gruplar aras\u0131nda g\u00f6r\u00fclmektedir. Trajik bir \u015fekilde, dini, etnik ya da k\u00fclt\u00fcrel kimlikler sosyopolitik gerilimlere n\u00fcfuz etti\u011fi zaman birbiriyle \u00e7at\u0131\u015fan \u00f6yk\u00fcler ortaya \u00e7\u0131kmaktad\u0131r. Bu \u00e7at\u0131\u015fma, esas itibariyle \u00f6tekini ki\u015filiksizle\u015ftirirken (insani vas\u0131flardan uzakla\u015ft\u0131r\u0131rken) \u015fiddet ihtimalini g\u00fc\u00e7len dirmekte ve uzla\u015fmay\u0131 imk\u00e2ns\u0131z hale getirmektedir.<\/p>\n

Risk Alt\u0131ndaki Az\u0131nl\u0131klar Projesi’nin (Minorities at Risk Proj ect (MAR)) kurucu ba\u015fkan\u0131 Ted Robert Gurr, 21. y\u00fczy\u0131l\u0131n ilk y\u0131llar\u0131nda “M\u00fcsl\u00fcman gruplar\u0131n radikalle\u015fmesi”nin b\u00fcy\u00fck toplumsal \u00e7at\u0131\u015fmalara d\u00f6n\u00fc\u015fme riski ta\u015f\u0131d\u0131\u011f\u0131n\u0131 iddia etmektedir. MAR’\u0131n ara\u015ft\u0131rma kapsam\u0131ndaki 280 toplumsal gruptan 60’\u0131 M\u00fcsl\u00fcman toplum olarak kategorize edilmi\u015ftir: “Aralar\u0131nda \u00e7o\u011funlu\u011funu S\u00fcnnilerin olu\u015fturdu\u011fu toplumlarda ya\u015fayan \u015eiiler, ayr\u0131l\u0131k\u00e7\u0131 b\u00f6lgelerdeki M\u00fcsl\u00fcmanlar veya Bat\u0131 demokrasilerinde ve d\u00fcnyan\u0131n de\u011fi\u015fik b\u00f6lgelerindeki M\u00fcsl\u00fcman az\u0131nl\u0131klar bulunmaktad\u0131r.” Gurr, bu M\u00fcsl\u00fcman az\u0131nl\u0131k gruplar\u0131n\u0131n pek \u00e7o\u011funun \u00f6n yarg\u0131lara, ayr\u0131mc\u0131l\u0131k veya zulme maruz kald\u0131\u011f\u0131n\u0131 vurgular. Bunlardan baz\u0131lar\u0131 “h\u00e2kim \u0130sl\u00e2mi gruplarca” tekfir edilen s\u0131n\u0131flar, baz\u0131lar\u0131 da gayr\u0131 m\u00fcslim \u00e7o\u011funluk taraf\u0131ndan tehlikeli \u00f6teki olarak damgalanm\u0131\u015f toplumsal gruplard\u0131r.\u00a0 Dahas\u0131, ho\u015fg\u00f6r\u00fcden nasibini almam\u0131\u015f \u0130sl\u00e2mi k\u00f6kenli baz\u0131 hareketler, zor durumdaki bu M\u00fcsl\u00fcman gruplar\u0131n liderli\u011fi i\u00e7in birbirleriyle \u00e7eki\u015fmektedir.<\/p>\n

Radikalizmin sonu\u00e7lar\u0131na maruz kalm\u0131\u015f yahut tehdidi alt\u0131nda olan ve gruplar aras\u0131 \u00e7at\u0131\u015fmaya \u00e7e\u015fitli derecelerde \u015fahit olmu\u015f devletlerin k\u0131sa bir listesini yapacak olursak ilk akla gelenler: Tacikistan, Afganistan, Endonezya, Filipinler, Nijerya, Somali, Hindistan ve Rusyad\u0131r.\u00a0 Elbette ki Bat\u0131 Avrupa, farkl\u0131 etnik k\u00f6kenlere sahip gittik\u00e7e b\u00fcy\u00fcmekte olan M\u00fcsl\u00fcman n\u00fcfus aras\u0131nda art\u0131\u015f e\u011filim g\u00f6steren radikalizmin sonu\u00e7lar\u0131na al\u0131\u015f\u0131k de\u011fildir. 11 Mart 2004’te Madrid’de meydana gelen tren bombalama olaylar\u0131, ayn\u0131 y\u0131l Hollanda’da tart\u0131\u015fmal\u0131 film yap\u0131mc\u0131s\u0131 Theo van Gogh’un \u00f6ld\u00fcr\u00fclmesi ve bu olay\u0131n \u00fczerinden hen\u00fcz 16 ay bile ge\u00e7memi\u015fken Londra metrosu ve \u00e7ift katl\u0131 otob\u00fcslerine kar\u015f\u0131 y\u00fcr\u00fct\u00fclen ter\u00f6r eylemleri, M\u00fcsl\u00fcman olsun veya olmas\u0131n Bat\u0131l\u0131lar\u0131 hem k\u0131zd\u0131ran hem de Bat\u0131 Avrupa’da i\u00e7ten i\u00e7e bir radikalizmin do\u011faca\u011f\u0131 endi\u015felerine neden olan trajedilerdi.\u00a0 Frans\u0131z siyaset bilimci Olivier Roy’a g\u00f6re, Avrupa’n\u0131n veya benzer problemlere sahip ba\u015fka b\u00f6lgelerin esas meselesi “a\u015f\u0131r\u0131c\u0131l\u0131\u011f\u0131n, bu \u00fclkede ya\u015fayan M\u00fcsl\u00fcman halk aras\u0131nda bir zemin bulmas\u0131n\u0131n nas\u0131l engellenece\u011fidir.”<\/p>\n

Bu tip bir radikalizmin \u00e7e\u015fitli toplumlararas\u0131 \u00e7at\u0131\u015fmalarda ve ter\u00f6r eylemlerindeki rol\u00fcn\u00fc ele al\u0131rken din adamlar\u0131, uzmanlar ve siyaset\u00e7iler “Su\u00e7lar\u0131n ve sorunlar\u0131n kayna\u011f\u0131 \u0130sl\u00e2m m\u0131?” diye sormaktad\u0131r. \u0130sl\u00e2m, radikalizmin mi yoksa bar\u0131\u015f\u0131n m\u0131 kayna\u011f\u0131d\u0131r? Yoksa \u0130sl\u00e2m, g\u00fc\u00e7 \u00e7eki\u015fmesi nedeniyle veya siyasi sebeplerle manip\u00fcle edilip \u00e7arp\u0131t\u0131lmakta m\u0131d\u0131r? Daha da \u00f6nemlisi, radikal ideolojilere kar\u015f\u0131 diyalog, ho\u015fg\u00f6r\u00fc ve bir arada ya\u015fama k\u00fclt\u00fcr\u00fcn\u00fc etkili \u015fekilde savunan M\u00fcsl\u00fcman sesler yok mudur?<\/strong><\/p>\n

2001’den bu yana k\u00fcresel toplum, \u0130sl\u00e2m inanc\u0131n\u0131n radikal M\u00fcsl\u00fcmanlar taraf\u0131ndan nas\u0131l bir \u015fiddet arac\u0131 haline d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fcn fark\u0131na vard\u0131. Fakat yine de pek \u00e7ok insan, radikalizmi benimseyenlerin yozla\u015fm\u0131\u015f kimlikleri ve gayr\u0131 ahl\u00e2ki fikirlerine kar\u015f\u0131 m\u00fccadele veren ve \u0130sl\u00e2m gelene\u011finin h\u00fcmanist, ho\u015fg\u00f6r\u00fcl\u00fc ve yard\u0131msever bir yorumunu \u00f6n pl\u00e2na \u00e7\u0131karan M\u00fcsl\u00fcman \u00e2limlerin ve dini liderlerin say\u0131s\u0131n\u0131n gittik\u00e7e artt\u0131\u011f\u0131ndan habersizdi. Profes\u00f6r Seyyid H\u00fcseyin Nasr, dinamik ve kompleks \u0130sl\u00e2m gelene\u011fini “baz\u0131 \u0130sl\u00e2m \u00fclkelerindeki radikalizmin \u015fiddete a\u00e7\u0131k do\u011fas\u0131” ile ili\u015fkilendirmeye d\u00f6n\u00fck Bat\u0131l\u0131 ve gayr\u0131 m\u00fcslim temay\u00fcllere kar\u015f\u0131 uyar\u0131da bulunan pek \u00e7ok \u00e2limden biridir.\u00a0 Bu bilge tavra bir yank\u0131 da UCLA hukuk profes\u00f6r\u00fc Halid Ebu el Fadl’dan gelmi\u015ftir. El Fadl’a g\u00f6re, \u00dcsame bin Ladin’in dikkat \u00e7ekici ter\u00f6r ve \u015fiddet eylemleri, asl\u0131nda olduk\u00e7a kompleks bir ideolojik tart\u0131\u015fman\u0131n en u\u00e7 noktas\u0131n\u0131 temsil etmektedir. Bu m\u00fccadele, ‘i\u00e7tihat \u00e7evreleri aras\u0131nda \u0130sl\u00e2m ad\u0131na kimin, ne \u015fekilde konu\u015faca\u011f\u0131’<\/strong>n\u0131n m\u00fccadelesidir.<\/p>\n

Uluslararas\u0131 ili\u015fkiler profes\u00f6r\u00fc Aaron Tyler, “militanlar\u0131n \u015fiddet yanl\u0131s\u0131 e\u011filimlerine kar\u015f\u0131 \u0130sl\u00e2m’\u0131 a\u015f\u0131layabilme” m\u00fccadelesinde \u0131l\u0131ml\u0131 M\u00fcsl\u00fcman isimlerin, \u015fiddeti d\u0131\u015flayan ayd\u0131n bir M\u00fcsl\u00fcman k\u00fclt\u00fcr\u00fcn yeniden diriltilebilmesi i\u00e7in \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 ve bu \u00e7al\u0131\u015fmalar\u0131n bar\u0131\u015f\u0131, ruhi tecedd\u00fcd\u00fc ve uzla\u015fmay\u0131 vurgulayan mesajlar\u0131 ile “radikallerin bo\u015f g\u00fcr\u00fclt\u00fclerini” bast\u0131r\u0131r hale geldi\u011fini belirtir.\u00a0 Dahas\u0131, sadece \u0130sl\u00e2m’\u0131n kat\u0131 ve sert yorumlar\u0131n\u0131 reddetmekle kalmay\u0131p ayn\u0131 zamanda inananlar\u0131 iyili\u011fe y\u00f6nelten inan\u00e7, ibadet ve kurumlar\u0131n\u0131 toplumlararas\u0131 uzla\u015fma ve bir arada ya\u015fama fikri i\u00e7in kolektif bir kaynak olarak g\u00f6steren M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler ve hareketler ortaya \u00e7\u0131kmaktad\u0131r. Bu d\u00fc\u015f\u00fcn\u00fcrler ve liderler, \u0130sl\u00e2m taraf\u0131ndan benimsenen bar\u0131\u015f ve ho\u015fg\u00f6r\u00fc de\u011ferlerinin \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc konusunda \u00e7al\u0131\u015fan kimseler i\u00e7in sunaca\u011f\u0131 normatif \u00e7er\u00e7eveyi ortaya koymaktad\u0131rlar. \u0130sl\u00e2mi de\u011ferler \u0131\u015f\u0131\u011f\u0131nda olu\u015fturulacak b\u00f6yle bir \u015fekli \u00e7er\u00e7eve, bar\u0131\u015f\u0131n in\u015fas\u0131 i\u00e7in girilen bu zorlu m\u00fccadeleyi kolayla\u015ft\u0131racakt\u0131r.<\/p>\n

Bu ele\u015ftirel \u00e7abalara katk\u0131da bulunan en \u00f6nemli M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlerden biri de Fethullah G\u00fclen’dir. \u00c7aresizce “kendini topluma adayabilecek fedak\u00e2r g\u00f6n\u00fcller ve samimiyetle y\u00fcr\u00fct\u00fclen bir uzla\u015fma ve diyalog hareketi aray\u0131\u015f\u0131ndaki”\u00a0 k\u00fc\u00e7\u00fclen bir d\u00fcnyada, Fethullah G\u00fclen ve G\u00fclen Hareketi, kuvvetli bir umudun ve anlay\u0131\u015f\u0131n kayna\u011f\u0131 haline gelmi\u015ftir. Bu hareket, M\u00fcsl\u00fcman ya da gayr\u0131 m\u00fcslim olsun bireylere ve toplumlara, \u0130sl\u00e2m’\u0131n bar\u0131\u015f\u00e7\u0131 \u00f6\u011fretilerini ve geleneklerini merhamet, ho\u015fg\u00f6r\u00fc ve insanl\u0131\u011fa hizmet ruhuyla sunmaktad\u0131r. G\u00fclen, diyalog ve e\u011fitim yoluyla M\u00fcsl\u00fcmanlara, “d\u00fcnyaya dayat\u0131lan” y\u0131k\u0131c\u0131 \u0130sl\u00e2m imaj\u0131na kar\u015f\u0131 \u00e7\u0131kmalar\u0131n\u0131 ve bir ho\u015fg\u00f6r\u00fc ve “ikna” y\u00f6ntemiyle d\u00fcnyaya sevgi a\u015f\u0131layan, Hakk’a ve halka hizmet esas\u0131na dayanan “\u0130sl\u00e2m’\u0131n yeni imaj\u0131n\u0131”\u00a0 yaymalar\u0131n\u0131 \u00f6\u011f\u00fctlemektedir.<\/strong><\/p>\n

Seyyid H\u00fcseyin Nasr, “D\u00fcnyan\u0131n gelece\u011fi, \u00f6n\u00fcm\u00fczdeki y\u0131llarda \u00e7e\u015fitli d\u00fcnya g\u00f6r\u00fc\u015fleri ve medeniyetlerin bir arada ya\u015famalar\u0131n\u0131n ne derece m\u00fcmk\u00fcn olaca\u011f\u0131na ba\u011fl\u0131d\u0131r” <\/strong>der.\u00a0 Ger\u00e7ekten, kar\u015f\u0131l\u0131kl\u0131 sayg\u0131y\u0131, iyi niyeti ve medeniyetlerle dinlerin hem kendi i\u00e7lerinde hem de birbirleri aras\u0131nda yap\u0131c\u0131 ili\u015fkiler kurmas\u0131n\u0131 te\u015fvik eden bir ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131, toplumsal farkl\u0131l\u0131klara bakmaks\u0131z\u0131n, insan olma esas\u0131na dayanan ‘bir arada ya\u015fam\u0131n’<\/strong> ger\u00e7ekle\u015ftirilmesi i\u00e7in \u00f6nemli bir stratejidir. Uzla\u015f\u0131 k\u00fclt\u00fcr\u00fc, toplumlara diyalog ve ho\u015fg\u00f6r\u00fc i\u00e7inde ya\u015fayabilecekleri bir dayanak sa\u011flar. Bu a\u00e7\u0131dan \u00e7e\u015fitlili\u011fin \u00f6nemli bir de\u011fi\u015fmez kabul edildi\u011fi d\u00fcnyam\u0131zda, ho\u015fg\u00f6r\u00fcn\u00fcn de\u011ferini ve kabul edilebilir s\u0131n\u0131rlar\u0131n\u0131 tekrar tekrar ortaya koyma yolundaki dinler aras\u0131 gayretler fevkalade anlaml\u0131d\u0131r. Bu ho\u015fg\u00f6r\u00fcn\u00fcn de\u011ferini anlama ve sunma gayretinin en \u00e7ok \u0130sl\u00e2m gelene\u011finin insani prensipleri i\u00e7erisinde vurguland\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

Fethullah G\u00fclen, \u0130sl\u00e2m’\u0131n ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131n\u0131 bar\u0131\u015f\u00e7\u0131l ili\u015fkiler kurma yolunda bir ilke olarak insanl\u0131\u011fa sunmaktad\u0131r.<\/p>\n

G\u00fclen, \u201cher k\u00f6\u015fe ba\u015f\u0131nda \u00f6n\u00fcm\u00fcz\u00fc kesmesi muhtemel ayr\u0131l\u0131k, farkl\u0131l\u0131k ve mutabakat zorluklar\u0131ndan kaynaklanan handikaplara kar\u015f\u0131 en tesirli silah\u0131m\u0131z, en sa\u011flam s\u0131\u011f\u0131nak ve tabyam\u0131z da ho\u015fg\u00f6r\u00fc olsa gerek” der.\u00a0 <\/strong><\/p>\n

‘Allah’\u0131n yer y\u00fcz\u00fcndeki halifesi’ unvan\u0131n\u0131n insana y\u00fckledi\u011fi sorumlulu\u011fun bilinciyle G\u00fclen, hayat\u0131n\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funu derin \u0130sl\u00e2m anlay\u0131\u015f\u0131ndan filizlenen ‘\u00f6tekini ho\u015f g\u00f6rme’<\/strong> ilkesini savunmaya ve insanlara a\u015f\u0131lamaya adad\u0131. S\u00fcrd\u00fcr\u00fclebilir bar\u0131\u015f ve ho\u015fg\u00f6r\u00fcn\u00fcn var olmas\u0131 i\u00e7in, hem farkl\u0131l\u0131klar\u0131 d\u0131\u015flamayan hem de kar\u015f\u0131l\u0131kl\u0131 sayg\u0131, dostluk ve aktif diyalog ihtiyac\u0131n\u0131 kar\u015f\u0131layan b\u00f6yle bir ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131 k\u00f6k salmal\u0131d\u0131r. Hakikaten, G\u00fclen’e g\u00f6re \u0130sl\u00e2m’\u0131n ho\u015fg\u00f6r\u00fcs\u00fc, insanl\u0131\u011f\u0131n \u00e7at\u0131\u015fma ve bir arada ya\u015fama temay\u00fcllerini dengeleyici niteliktedir.<\/p>\n

Bu k\u0131s\u0131mda, Fethullah G\u00fclen’in manevi derinli\u011fe ve entelekt\u00fcel dirence sahip \u0130sl\u00e2m ve insan anlay\u0131\u015f\u0131yla i\u015flenmi\u015f ho\u015fg\u00f6r\u00fc yakla\u015f\u0131m\u0131n\u0131 ele alaca\u011f\u0131z. \u00d6ncelikle, G\u00fclen’in ho\u015fg\u00f6r\u00fcy\u00fc teolojik ve metafizik a\u00e7\u0131dan nas\u0131l temellendirdi\u011fini, kulland\u0131\u011f\u0131 inan\u00e7 temelli parametreleri ve ula\u015ft\u0131\u011f\u0131 kapsaml\u0131 sonu\u00e7lar\u0131 ortaya koyaca\u011f\u0131z. Sonra, G\u00fclen’in ho\u015fg\u00f6r\u00fc fikrinin, M\u00fcsl\u00fcmanlar\u0131n ibadetlerine ve hayatlar\u0131na y\u00fckledi\u011fi anlamlara dair d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc etkilerine bakaca\u011f\u0131z. Daha sonra da meselenin teolojik ve metafizik boyutlar\u0131ndan, G\u00fclen’in ho\u015fg\u00f6r\u00fc sisteminin ger\u00e7ekle\u015ftirilmesi zor olan toplumlararas\u0131 diyalog ve \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcmlerine somut katk\u0131lar\u0131na d\u00f6nece\u011fiz. Beklentimiz odur ki, G\u00fclen’in ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131na dair bu disiplinler aras\u0131 \u00e7al\u0131\u015fma ve \u00e7al\u0131\u015fman\u0131n maddi ve manevi yans\u0131malar\u0131, bu modern bar\u0131\u015f el\u00e7isinin enginli\u011fini ortaya koymay\u0131 ba\u015far\u0131r. Hi\u00e7 \u015f\u00fcphesiz bu b\u00fcy\u00fck ilim adam\u0131n\u0131n teoloji anlay\u0131\u015f\u0131 ve vizyonu, k\u00fcresel topluma \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc ve uzla\u015fma i\u00e7in inan\u00e7 temelli, normatif bir \u00e7er\u00e7eve sunmaktad\u0131r.<\/p>\n

Ho\u015fg\u00f6r\u00fcy\u00fc Tan\u0131mlama<\/strong><\/p>\n

Ho\u015fg\u00f6r\u00fcn\u00fcn parametrelerini ve toplumlararas\u0131 diyalog ve uzla\u015fmay\u0131 tesis etme potansiyelini belirlemek i\u00e7in \u00f6ncelikle bu stratejinin teolog Paul Tillich’in nihai kayg\u0131 yani bir toplulu\u011fun ya da bireyin en \u00f6nemli addetti\u011fi husus kavramsalla\u015ft\u0131rmas\u0131yla ne kadar \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fc ara\u015ft\u0131r\u0131lmal\u0131d\u0131r. Tillich \u015f\u00f6yle der: “Bir insan\u0131n kayg\u0131s\u0131 ne ise o kayg\u0131 en nihayetinde onun il\u00e2h\u0131 olur. Tersinden d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde bu, en nihayetinde bir insan\u0131n ancak kendisine ilah olarak se\u00e7ti\u011fi \u015fey ile ilgilenece\u011fi anlam\u0131na gelir.”<\/strong>\u00a0 Ki\u015fi, en y\u00fcksek derecede sadakat duydu\u011fu nesneyi \u00a0mesela \u0130sl\u00e2m \u00a0herhangi bir stratejinin benimsenmesinden veya takip edilmesinden evvel do\u011fru veya mubah kabul etmelidir. Serbest ticaret, bir arada ya\u015fama ya da demokrasi bir ho\u015fg\u00f6r\u00fc stratejisi gerektirebilir. Fakat, “nihai olmayan” kayg\u0131lar rasyonel olarak g\u00f6sterilebilse bile ki\u015finin nihai kayg\u0131s\u0131, neyin do\u011fru neyin yanl\u0131\u015f, neye m\u00fcsaade edilip neyin yasakland\u0131\u011f\u0131na dair son karar\u0131 verir.\u00a0 Pakistanl\u0131 \u00e2lim ve e\u011fitimci Istihaq Hussain Quereshi<\/strong>, M\u00fcsl\u00fcmanlar i\u00e7in nihai olarak \u0130sl\u00e2m’da tasdik edilmeyen bir ahl\u00e2k\u0131n var olmad\u0131\u011f\u0131n\u0131 s\u00f6yler.\u00a0 Bu noktada kar\u015f\u0131m\u0131za \u00e7\u0131kan soru \u015fudur: “\u0130sl\u00e2m, ho\u015fg\u00f6r\u00fcn\u00fcn de\u011ferini tasdik eder ve hatta bir ad\u0131m ileri gidersek, emreder mi?”<\/strong><\/p>\n

Fethullah G\u00fclen’e g\u00f6re ho\u015fg\u00f6r\u00fc, \u0130sl\u00e2m inanc\u0131n\u0131n ra\u011fm\u0131na savunulan bir de\u011fer de\u011fil, bilakis \u0130sl\u00e2m’\u0131 kabullenmenin do\u011fal sonucudur<\/strong>. \u0130sl\u00e2m gelene\u011fi sadece \u00f6tekini ho\u015f g\u00f6rmeyi telkin etmekle kalmaz, ayn\u0131 zamanda ho\u015fg\u00f6r\u00fcn\u00fcn yerle\u015fmesi i\u00e7in k\u00fcresel toplumun ihtiya\u00e7 duydu\u011fu k\u00f6kleri de b\u00fcnyesinde bar\u0131nd\u0131r\u0131r. G\u00fclen’e g\u00f6re \u0130sl\u00e2m’\u0131n engin ho\u015fg\u00f6r\u00fcs\u00fcn\u00fcn “atk\u0131lar\u0131 Ehli Kitap’a, hatta bir m\u00e2n\u00e2da kim olursa olsun b\u00fct\u00fcn d\u00fcnya insanlar\u0131na kadar uzanmaktad\u0131r.”<\/strong>\u00a0 G\u00fclen’in belirtti\u011fi \u00fczere, Allah, \u015fefkat ve merhametinin bir cilvesi olan ho\u015fg\u00f6r\u00fcy\u00fc, yery\u00fcz\u00fcnde halife olarak yaratt\u0131\u011f\u0131 insana tevdi etmi\u015ftir.\u00a0 Ho\u015fg\u00f6r\u00fc, “varl\u0131\u011f\u0131n mayesinden” ve Allah sevgisinden yans\u0131yan zaman \u00fcst\u00fc bir de\u011ferdir.<\/strong> Fethullah G\u00fclen’in ifadesiyle, “Allah (c.c), bu k\u00e2inat\u0131 sevdi\u011finden dolay\u0131 yaratm\u0131\u015ft\u0131r ki, \u0130sl\u00e2m da i\u015fte o sevginin adeta dantel\u00e2s\u0131n\u0131 \u00f6rm\u00fc\u015ft\u00fcr.” <\/strong>\u00a0Yarat\u0131lan bu sevginin bir g\u00f6stergesi olan \u0130sl\u00e2m’\u0131n ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131, sonradan ortaya \u00e7\u0131k\u0131p onun iyiliksever ve m\u00fc\u015ffik esaslar\u0131na meydan okuyan radikal a\u011f\u0131zlar\u0131n b\u00fct\u00fcn d\u0131\u015flay\u0131c\u0131 ve sald\u0131rgan yakla\u015f\u0131mlar\u0131ndan \u00fcst\u00fcnd\u00fcr.<\/p>\n

G\u00fclen, “Ho\u015fg\u00f6r\u00fc, ne din ve milliyetimizden, ne de tarih\u00ee geleneklerimizden vazge\u00e7mek demek de\u011fildir; de\u011fildir zira ho\u015fg\u00f6r\u00fc, eskiden beri var olagelen bir vakad\u0131r”<\/strong> demektedir. O’na g\u00f6re “k\u00f6r bir fanatizmle” <\/strong>vaz edilen ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck ve \u015fiddet, hem \u0130sl\u00e2m’\u0131n \u00f6z\u00fcne ayk\u0131r\u0131, hem de Allah’\u0131n mahl\u00fbkata sundu\u011fu mesaja g\u00f6re gayr\u0131 ahl\u00e2kidir. Bu inan\u00e7 temelli bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re G\u00fclen, M\u00fcsl\u00fcmanlar\u0131 “\u0130sl\u00e2m’\u0131n ruhunda olan, Hz. Muhammed (s.a.s.) vas\u0131tas\u0131yla Kur’\u00e2n’da anlat\u0131lan ho\u015fg\u00f6r\u00fcy\u00fc, di\u011fer vas\u0131flar gibi yeniden bir kere daha\u201d<\/strong>\u00a0 ke\u015ffetmeye ve ho\u015fg\u00f6r\u00fcn\u00fcn \u00f6nemini ortaya koymaya \u00e7a\u011f\u0131rmaktad\u0131r.<\/p>\n

Ho\u015fg\u00f6r\u00fcn\u00fcn S\u0131n\u0131rlar\u0131<\/strong><\/p>\n

\u0130sl\u00e2m’da ho\u015fg\u00f6r\u00fc, ‘m\u00fctekabiliyet’ <\/strong>esas\u0131na dayan\u0131r. Bir hadislerinde Hz. Muhammed (s.a.s.) M\u00fcsl\u00fcmanlar\u0131 \u015f\u00f6yle uyar\u0131r: “\u0130nsanlara merhamet etmeyene Allah da merhamet etmez.\u201d\u00a0 Merhamet g\u00f6rmek isteyen ki\u015fi, ayn\u0131 zamanda merhamet etmeyi de bilmelidir. G\u00fclen, “Ancak, b\u00fct\u00fcn bu bekleyi\u015fler i\u00e7inde beklenilen \u015feye liyakat da \u00e7ok \u00f6nemlidir”<\/strong> der ve \u015f\u00f6yle devam eder: “Derecesine g\u00f6re herkese kar\u015f\u0131 sayg\u0131l\u0131 olmayan sayg\u0131 g\u00f6remez.. herkesi sevmeyen sevilmeye lay\u0131k de\u011fildir.. b\u00fct\u00fcn insanlar\u0131 ho\u015fg\u00f6r\u00fc ve m\u00fcsamaha ile kucaklamayan afv u safh g\u00f6rme liyakat\u0131n\u0131 yitirmi\u015ftir… Fertleri birbirine ho\u015fg\u00f6r\u00fcyle bakmayan milletlerde ve m\u00fcsamaha ruhunun tam yerle\u015fmedi\u011fi \u00fclkelerde m\u00fc\u015fterek d\u00fc\u015f\u00fcnceden ve kolektif \u015fuurdan bahsetmek m\u00fcmk\u00fcn de\u011fildir\u201d <\/strong>\u00a0der. \u0130\u015fte bu m\u00fctekabiliyet prensibinin de a\u00e7\u0131k\u00e7a g\u00f6sterdi\u011fi gibi ho\u015fg\u00f6r\u00fc s\u0131n\u0131rs\u0131z de\u011fildir.<\/p>\n

S\u0131n\u0131rlar\u0131 olmayan ho\u015fg\u00f6r\u00fc, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn k\u00f6t\u00fcye kullan\u0131lmas\u0131na sebep olabilir ya da kay\u0131ts\u0131zl\u0131k haline d\u00f6n\u00fc\u015febilir. \u0130sl\u00e2m’\u0131n ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131 do\u011fal olarak adaletsizli\u011fe ve zulme ba\u015fkald\u0131rmay\u0131 gerektirir. Bu y\u00fczden \u0130sl\u00e2m’a g\u00f6re ho\u015fg\u00f6r\u00fc; merhamet, \u015fefkat ve m\u00fcsamaha gibi iyi vas\u0131flar\u0131n toplumda yerle\u015fmesi i\u00e7in inan\u00e7 temelli bir kataliz\u00f6r g\u00f6revi \u00fcstlenirken ayr\u0131mc\u0131l\u0131k ya da \u015fiddetin desteklenmesine ve me\u015frula\u015ft\u0131r\u0131lmas\u0131na alet edilemez.<\/p>\n

Siyaset te orisyeni John Christian Laursen hakl\u0131 bir \u015fekilde ho\u015fg\u00f6r\u00fcy\u00fc, kay\u0131ts\u0131zl\u0131k ve ayr\u0131mc\u0131l\u0131k aras\u0131nda bir “orta yol” olarak tan\u0131mlar. Laursen, “Ho\u015fg\u00f6r\u00fc s\u0131k s\u0131k istikrars\u0131z bir seyir izler” diyerek “iki a\u015f\u0131r\u0131 u\u00e7tan birine yahut ikisine do\u011fru bir bask\u0131 s\u00f6z konusudur: Zul\u00fcm yahut tamam\u0131yla sayg\u0131”\u00a0 \u015feklinde eklemede bulunur.<\/p>\n

G\u00fclen de ho\u015fg\u00f6r\u00fcn\u00fcn uygulanmas\u0131nda kar\u015f\u0131la\u015f\u0131lan bu gerilime dikkat \u00e7eker:<\/p>\n

Kur’\u00e2n\u0131 Kerim’de bu \u015fekilde i\u00e7tima\u00ee diyalog ve ho\u015fg\u00f6r\u00fc a\u00e7\u0131s\u0131ndan \u00fczerinde durulabilecek y\u00fczlerce \u00e2yet bulmak m\u00fcmk\u00fcnd\u00fcr. Ancak burada dikkat edilmesi gereken husus, m\u00fcsamaha ve ho\u015fg\u00f6r\u00fcde dengenin yakalanabilmesidir. Kobraya merhamet etmek, onun \u0131s\u0131rd\u0131\u011f\u0131 insanlar\u0131n hukukunu yemek demektir. <\/strong><\/p>\n

G\u00fclen’e g\u00f6re ho\u015fg\u00f6r\u00fc, Allah’\u0131n rahmet vasf\u0131nda ve mahl\u00fbkata duydu\u011fu il\u00e2hi sevgide k\u00f6kle\u015fmi\u015ftir. Bir M\u00fcsl\u00fcman i\u00e7in Allah’\u0131 ho\u015fnut etmek, mahl\u00fbkat\u0131 sevmekten ge\u00e7er. Neticede, \u0130sl\u00e2m’da Allah’\u0131n insana duydu\u011fu sevgiden yola \u00e7\u0131k\u0131larak, ul\u00fbhiyetin bir aynas\u0131 olman\u0131n gere\u011fi her insan\u0131n sayg\u0131nl\u0131\u011f\u0131 ko\u015fulsuz teslim edilmektedir. “\u0130sl\u00e2m Ho\u015fg\u00f6r\u00fc Dinidir”<\/strong> adl\u0131 makalesinde G\u00fclen, bu\u011fz edilmesi gereken \u015feylerin ahl\u00e2ks\u0131zl\u0131k, k\u00fcf\u00fcr yahut \u015firk d\u00fc\u015f\u00fcncesi oldu\u011funu vurgularken M\u00fcsl\u00fcmanlar, bunlar\u0131 yaymaya \u00e7al\u0131\u015fanlar\u0131 dahi sevmeye, hatta affetmeye \u00e7a\u011f\u0131r\u0131lmaktad\u0131r:<\/p>\n

Cenab\u0131 Hakk, insan\u0131 “ker\u00eem”<\/strong> olarak yaratm\u0131\u015ft\u0131r\u00a0 ve herkesin belli \u00f6l\u00e7\u00fcde bu kerametten nasibi s\u00f6z konusudur. Allah Resul\u00fc (s.a.s), bir Yahudi cenazesi ge\u00e7erken ona insan oldu\u011fundan dolay\u0131 sayg\u0131 duyarak aya\u011fa kalkm\u0131\u015f ve kendisine onun bir Yahudi oldu\u011fu hat\u0131rlat\u0131ld\u0131\u011f\u0131nda da “Ama bir insan”<\/strong> cevab\u0131n\u0131 vermi\u015f; vermi\u015f ve \u0130sl\u00e2m’\u0131n insana verdi\u011fi de\u011feri g\u00f6stermi\u015ftir.<\/p>\n

Hz. Muhammed’in (s.a.s.) damad\u0131 ve Hulefai Ra\u015fidin’in d\u00f6rd\u00fcnc\u00fcs\u00fc olan Ali bin Ebu Talib, M\u0131s\u0131r valisine \u015f\u00f6yle nasihat eder: \u201cTebana kar\u015f\u0131 merhameti, sevgiyi d\u00fcstur edin. Onlara, yiyeceklerini ganimet olarak alan a\u00e7g\u00f6zl\u00fc y\u0131rt\u0131c\u0131lar gibi davranma… onlar ya senin din karde\u015flerin ya da Allah’\u0131n seninle e\u015fit olarak yaratt\u0131\u011f\u0131 kimselerdir.” <\/strong><\/p>\n

Halid Ebu el Fadl\u2019da benzer bir tan\u0131m ortaya koyar: \u0130yi niyetle m\u00fctekabiliyet esas\u0131na dayal\u0131 olarak \u0130sl\u00e2m, bir yandan M\u00fcsl\u00fcmanlara Peygamberlerini, dil uzatanlara kar\u015f\u0131 korumalar\u0131n\u0131 emrederken di\u011fer yandan da \u0130sl\u00e2m inanc\u0131n\u0131 \u00e7arp\u0131tanlar\u0131n ve inananlara zulmedenlerin haklar\u0131n\u0131 teslim eder.\u00a0 \u0130sl\u00e2m’\u0131n ho\u015fg\u00f6r\u00fc ideali, h\u00e2kim liberal ho\u015fg\u00f6r\u00fc mekanizmas\u0131 gibi ac\u0131mas\u0131zl\u0131k ve zalimli\u011fi ahl\u00e2ki a\u00e7\u0131dan savunmas\u0131z bir pozisyonda kar\u015f\u0131layamayacak kadar g\u00fc\u00e7s\u00fcz de\u011fildir. Aksine \u0130sl\u00e2m, “Allah’\u0131n kurallar\u0131n\u0131”<\/strong> ihl\u00e2l edenleri a\u015fa\u011f\u0131lamaks\u0131z\u0131n adaletsizli\u011fi k\u0131nama, inan\u00e7s\u0131zl\u0131\u011fa kar\u015f\u0131 \u00e7\u0131kma ve ahl\u00e2ks\u0131zl\u0131\u011f\u0131 men etmeyi emreder.<\/p>\n

G\u00fclen, \u0130sl\u00e2m dairesinin d\u0131\u015f\u0131ndaki farkl\u0131 k\u00fclt\u00fcr ve gelenekler nezdinde de yeri ve etkisi olan bir ho\u015fg\u00f6r\u00fc fikri serd eder. G\u00fclen’in tan\u0131mlamas\u0131na paralel olarak Aaron Tyler, hakiki ho\u015fg\u00f6r\u00fcy\u00fc ki\u015finin k\u00f6t\u00fc, a\u015fa\u011f\u0131, ya da sadece kendisinden farkl\u0131 olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc inan\u0131\u015f ve davran\u0131\u015flara m\u00fcsamaha g\u00f6stermesi yahut tahamm\u00fcl etmesi olarak tan\u0131mlar ki bu m\u00fcsamaha, farkl\u0131 inan\u0131\u015f ve davran\u0131\u015flarda bulunanlara kar\u015f\u0131 iyilik ve m\u00fcr\u00fcvvetle muameleyi de i\u00e7erir.<\/p>\n

Ayn\u0131 \u015fekilde, filozof J. Budziszewski de ho\u015fg\u00f6r\u00fcy\u00fc, bir insan\u0131n yahut toplumun ‘kusurlar\u0131n\u0131’, ‘onun mensuplar\u0131na yap\u0131lan hay\u0131rlar\u0131’ kesintiye u\u011fratmadan reddedebilme ve d\u00fczeltmeye \u00e7al\u0131\u015fma yetisi olarak tasvir eder.\u00a0 Yani ho\u015fg\u00f6r\u00fc, bir taraftan fark g\u00f6zetmeksizin her bireyin onurunu teslim ederken, \u00f6te yandan bir toplulu\u011fun ahl\u00e2ks\u0131zl\u0131k ve adaletsizli\u011fi k\u0131namas\u0131n\u0131 da m\u00fcmk\u00fcn k\u0131lar.<\/p>\n

Daha net bir ifade ile ho\u015fg\u00f6r\u00fc, bir insan\u0131n inan\u00e7 sistemi, dili ya da geleneklerinden taviz vermesini gerektirmez.<\/strong> Siyaset felsefecisi Michael Walzer, ho\u015fg\u00f6r\u00fcl\u00fc insanlar\u0131 “inan\u00e7lar\u0131n\u0131 payla\u015fmad\u0131klar\u0131, pratiklerini benimsemedikleri insanlara kap\u0131lar\u0131n\u0131 a\u00e7an” ve “mevcudiyetini onaylamasalar bile, kendi bildikleri ve inand\u0131klar\u0131ndan farkl\u0131 olan ‘\u00f6teki’ ile birlikte ya\u015fayabilen’ ki\u015filer olarak tarif eder.\u00a0 G\u00fclen de “Ho\u015fg\u00f6r\u00fc, ba\u015fkalar\u0131n\u0131n tesirine girerek onlara iltihak etmek de\u011fil; ba\u015fkalar\u0131n\u0131 kendi konumlar\u0131nda kabul ederek onlarla ge\u00e7inmesini bilmek demektir”<\/strong>\u00a0 der.<\/p>\n

M\u00fcsl\u00fcmanlar i\u00e7in ho\u015fg\u00f6r\u00fc, farkl\u0131l\u0131klar\u0131n etkisini azaltmak ya da reddetmek de\u011fildir. Aksine, \u0130sl\u00e2m gelene\u011fi, insanlar\u0131n farkl\u0131l\u0131klar\u0131n\u0131 il\u00e2hi bir takdir olarak kucaklama bilincini kazand\u0131rm\u0131\u015ft\u0131r. Nitekim Kur’\u00e2n, insanlar\u0131n farkl\u0131 farkl\u0131 yarat\u0131lmas\u0131n\u0131 \u015f\u00f6yle a\u00e7\u0131klar: \u201cE\u011fer Rabbin dileseydi b\u00fct\u00fcn insanlar\u0131 hakta ittifak eden bir tek \u00fcmmet yapard\u0131. Fakat O, bunu irade etmedi\u011finden ittifak etmemi\u015flerdir… Esasen O, insanlar\u0131 bunun i\u00e7in yaratm\u0131\u015ft\u0131r.” (H\u00fbd s\u00fbresi, 11\/118-119).<\/strong> Bir ba\u015fka ayette de Kur’\u00e2n \u015f\u00f6yle buyurur: \u201cEy insanlar! Biz sizi bir erkekle bir kad\u0131ndan yaratt\u0131k. Birbirinizi tan\u0131y\u0131p sahip \u00e7\u0131kman\u0131z i\u00e7in milletlere, s\u00fcl\u00e2lere ay\u0131rd\u0131k. \u015eunu unutmay\u0131n ki Allah nazar\u0131nda en de\u011ferli, en \u00fcst\u00fcn olan\u0131n\u0131z, takv\u00e2da (Allah’\u0131 say\u0131p haramlardan sak\u0131nmada) en ileri olan\u0131d\u0131r.” (Hucur\u00e2t s\u00fbresi, 49\/13.)\u00a0 <\/strong><\/p>\n

G\u00fclen’in yorumlad\u0131\u011f\u0131 \u015fekliyle \u0130sl\u00e2m’\u0131n ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131 farkl\u0131l\u0131\u011f\u0131 reddetmez, aksine a\u00e7\u0131k\u00e7a tan\u0131r ve kabul eder. Ger\u00e7ek anlam\u0131yla ho\u015fg\u00f6r\u00fc, bireylerin ve topluluklar\u0131n birbirleriyle bir arada ya\u015fama ve ortak de\u011ferler etraf\u0131nda toplanma amac\u0131yla ili\u015fkiler kurmalar\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lar; ho\u015fg\u00f6r\u00fc sayesinde ortaya \u00e7\u0131kan bu ortak zemin aray\u0131\u015f\u0131nda ki\u015filer toplumsal kimliklerinden yahut k\u00fclt\u00fcrel de\u011ferlerinden taviz vermek zorunda de\u011fillerdir.<\/p>\n

Kullu\u011fun Bir Gere\u011fi Olarak Ho\u015fg\u00f6r\u00fc<\/strong><\/p>\n

Felsefeci David Burrell, insan iradesinin M\u00fcsl\u00fcman, Hristiyan ve Musevilerce tan\u0131mlan\u0131\u015f\u0131na dair analizinde \u0130brahimi dinlerin Orta\u00e7a\u011f’daki “ba\u015f kahramanlar\u0131”<\/strong> olarak g\u00f6r\u00fclen Gazali, Musa bin Meymun ve Thomas Aquinas’i ara\u015ft\u0131rm\u0131\u015ft\u0131r. Burrell, bu inan\u00e7 temelli filozoflar\u0131n perspektifinden, insano\u011flunun bir \u00f6zne irade sahibi yani ‘hilafetin kayna\u011f\u0131’<\/strong> olarak nas\u0131l kimli\u011finin s\u0131n\u0131rlar\u0131n\u0131 a\u015fmas\u0131 gerekti\u011fini ve as\u0131l \u015ferefin ‘e\u015frefi mahl\u00fbkat’<\/strong> olarak yarat\u0131lmas\u0131nda de\u011fil kendisine hayat \u00fcfleyen kayna\u011fa itaat etmesinde oldu\u011funu g\u00f6sterir. \u00d6zg\u00fcr olmak, Yarat\u0131c\u0131ya itaat etmek ve “de\u011ferden ba\u011f\u0131ms\u0131z bir \u00f6n ko\u015ful” olarak de\u011fil, Yarat\u0131c\u0131 taraf\u0131ndan ‘bahsedilmi\u015f bir m\u00fckemmellik’ olarak hayat\u0131 tan\u0131makt\u0131r.\u00a0 \u0130nsan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcne dair teoriler geli\u015ftiren bu orta\u00e7a\u011f d\u00fc\u015f\u00fcn\u00fcrlerine g\u00f6re Tanr\u0131, “varl\u0131\u011f\u0131n sebebidir”. O, insanlar\u0131 “varl\u0131klar\u0131n\u0131n ve sa\u011fl\u0131klar\u0131n\u0131n as\u0131l sebebine” \u015f\u00fckretsinler diye yaratm\u0131\u015ft\u0131r.<\/p>\n

Bu d\u00fc\u015f\u00fcn\u00fcrler gibi G\u00fclen’in de \u0130sl\u00e2m ve insan\u0131n sorumlulu\u011funa dair yorumlar\u0131nda, M\u00fcsl\u00fcman’\u0131n yarat\u0131l\u0131\u015f gayesi a\u00e7\u0131s\u0131ndan sorumlulu\u011funun vurguland\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bu anlay\u0131\u015fa g\u00f6re hayat, Allah’\u0131n bah\u015fetti\u011fi bir nimettir; insano\u011flu hayat\u0131 boyunca Yarat\u0131c\u0131ya \u015f\u00fckretse bu nimetin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 \u00f6deyemez. Allah’\u0131n yery\u00fcz\u00fcndeki halifesi ve \u201cb\u00fct\u00fcn yarat\u0131lanlar aras\u0131nda Hakk’\u0131n g\u00f6zdesi”<\/strong> olarak insan\u0131n vazifesi, Allah’\u0131n yaratt\u0131klar\u0131n\u0131 sevmek ve O’nun yolunda hizmet etmektir.<\/p>\n

Hakik\u00ee bir insan b\u00fct\u00fcn bir \u00f6m\u00fcr boyu evvel\u00e2, iman\u0131yla duygu ve d\u00fc\u015f\u00fcncelerini pl\u00e2nlar, de\u011fi\u015fik ibadet \u00e7e\u015fitleriyle ferd\u00ee ve i\u00e7tima\u00ee hayat\u0131n\u0131 d\u00fczene sokar, genel muameleleriyle aile ve toplum m\u00fcnasebetlerini dengeler ve arz\u0131n derinliklerinden seman\u0131n enginliklerine kadar her yerde nev’inin bayra\u011f\u0131n\u0131 dalgaland\u0131rarak ger\u00e7ek bir halife olman\u0131n gereklerini yerine getirip iradesinin hakk\u0131n\u0131 ed\u00e2 etmeye \u00e7al\u0131\u015f\u0131r; \u00e7al\u0131\u015f\u0131r ve yery\u00fcz\u00fcn\u00fc imar eder, varl\u0131kla insano\u011flu aras\u0131ndaki \u00e2hengi korur, arz ve seman\u0131n zenginliklerini arkas\u0131na alarak, Yaradan’\u0131n emri ve izni dairesinde hayat\u0131n rengini, \u015feklini, \u015fivesini daha bir insan\u00ee seviyeye getirmeye gayret eder. <\/strong><\/p>\n

M\u00fcsl\u00fcmanlar i\u00e7in, yarat\u0131l\u0131\u015f gayesine verilecek en g\u00fczel kar\u015f\u0131l\u0131k ibadettir. G\u00fclen, ibadeti sadece bir k\u0131s\u0131m belirli hareketleri yerine getirmekten ibaret g\u00f6ren genel yan\u0131lg\u0131y\u0131 tashih eder. M\u00fcsl\u00fcmanlara g\u00f6re ibadet; “\u015f\u00fcmull\u00fc bir kulluk ve kapsaml\u0131 bir sorumluluk”<\/strong> bilincini i\u00e7inde bar\u0131nd\u0131r\u0131r. \u0130badet, Allah’a hizmet ve O’nunla ileti\u015fimi m\u00fcmk\u00fcn k\u0131lan namaz vazifesiyle idrak edilir. Asl\u0131nda ibadet, “herkesle ve her \u015feyle beraber Hakk’a m\u00fcteveccih olman\u0131n, her \u015feyi O’na ba\u011flaman\u0131n; ba\u011flay\u0131p her an O’nunla nazar\u00ee amel\u00ee irtibatlar\u0131n\u0131 yenilemenin en s\u0131hhatli ve en kestirme yoludur.”<\/strong> Hakikaten, sadakatle ibadet etmeyi al\u0131\u015fkanl\u0131k haline getirmi\u015f bir m\u00fcmin manen yenilenerek b\u00fct\u00fcn yarat\u0131lm\u0131\u015flarla bir arada bulunma duygusunu tadar.\u00a0 \u0130badet, Allah’\u0131n insano\u011fluna bah\u015fetti\u011fi kutsal emanetin tecess\u00fcm etmi\u015f hali ve insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn bir ifadesidir. Bu a\u00e7\u0131dan, “ger\u00e7ek m\u00fcminler”<\/strong> hem Allah’a hem de ibadet sayesinde kazand\u0131klar\u0131 \u015f\u00fckran duygusuyla mahl\u00fbkata hizmet ederler. Yani her eylem, ge\u00e7ici yahut a\u015fk\u0131n olsun bir “kalp tasfiyesi”<\/strong> ve Allah’\u0131n yaratt\u0131klar\u0131n\u0131 sevip onlara hizmet etme arzusu ile yerine getirilir.<\/p>\n

Ho\u015fg\u00f6r\u00fcn\u00fcn de\u011feri, biraz da i\u015flevleriyle ile alakal\u0131d\u0131r. Ho\u015fg\u00f6r\u00fcn\u00fcn nihai hedefi, yery\u00fcz\u00fcn\u00fcn halifesi olarak insan\u0131n Yarat\u0131c\u0131s\u0131na kar\u015f\u0131 vazifesini yerine getirmesidir. Bu, sadakatin bir sonucu ve insan\u0131n adalete, merhamete ve uzla\u015fmaya ula\u015fmas\u0131n\u0131n \u015fart\u0131d\u0131r. \u0130sl\u00e2m a\u00e7\u0131s\u0131ndan, \u00f6tekini ho\u015f g\u00f6rme \u00e7abas\u0131 bencil ve f\u0131rsat\u00e7\u0131 sebeplere dayanmaz. Dahas\u0131, “ger\u00e7ek m\u00fcmin” Allah’\u0131n g\u00f6nderdi\u011fi mesaja tepkisel de\u011fildir; inan\u0131r ve dayan\u0131r.\u00a0 G\u00fclen, \u00e7\u0131kar kayg\u0131s\u0131 g\u00fctmeksizin b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131 azim ve kararl\u0131l\u0131kla bu ayr\u0131l\u0131klar ve ihtilaflar d\u00fcnyas\u0131n\u0131 Allah yolunda hizmet i\u00e7in kucaklamaya \u00e7a\u011f\u0131rmaktad\u0131r. M\u00fcsl\u00fcman’\u0131n d\u00fcnyevi zevkler ve \u00f6d\u00fcllerden feragat edip kendini tamam\u0131yla ibadete vererek \u00fcmit ve reca duygusu i\u00e7inde Allah’a adama iradesi olan teslimiyet, insan\u0131n kararl\u0131l\u0131\u011f\u0131n\u0131 ve sonuca bakmaks\u0131z\u0131n d\u00fcnya ile ho\u015fg\u00f6r\u00fc ruhu i\u00e7erisinde temas kurma azmini yeniden canland\u0131rmaktad\u0131r.<\/p>\n

Hristiyanl\u0131kta oldu\u011fu gibi G\u00fclen’e g\u00f6re de amelsiz iman \u00f6l\u00fcd\u00fcr;\u00a0 hakiki m\u00fcminin ibadeti, ameli salih ile desteklenen namaz ve yakar\u0131\u015flar\u0131 i\u00e7erir. Yani, her ne kadar kli\u015fe bir ifade olsa da ibadet, “tebli\u011f etti\u011fini tatbik etmeyi”<\/strong> gerektirir. G\u00fclen bu konuda \u015funlar\u0131 kaydeder:<\/p>\n

Tebli\u011f etti\u011fi \u015feyi ayn\u0131 zamanda temsil etmek Efendimiz’e ait \u00f6nemli bir hususiyettir. Evet O, ne demi\u015f ve ne s\u00f6ylemi\u015fse mutlaka tatbik etmi\u015f ve dedi\u011fi her \u015feyi hayata ge\u00e7irmi\u015ftir. Hayata ge\u00e7irilmeyen s\u00f6zler ne kadar g\u00fczel ve m\u00fckemmel de ifade edilse, zamanla k\u00fcflenmeye ve te’sirsiz kalmaya mahk\u00fbmdur. De\u011fil be\u015fer s\u00f6z\u00fc, Kur’\u00e2n gibi \u0130l\u00e2h\u00ee bir kel\u00e2m bile e\u011fer tatbik edilmezse, g\u00f6n\u00fcller \u00fczerindeki tesiri ad\u0131na ne kadar durgunla\u015ft\u0131\u011f\u0131 anla\u015f\u0131lacakt\u0131r. <\/strong><\/p>\n

Sevgi, \u015fefkat, ho\u015fg\u00f6r\u00fc ve m\u00fcsamaha sadece \u00f6\u011fretilmemeli, ayn\u0131 zamanda bu \u00e7at\u0131\u015fma ve ayr\u0131l\u0131klar d\u00fcnyas\u0131nda ya\u015fan\u0131larak g\u00f6sterilmelidir. M\u00fctekabiliyet, ho\u015fg\u00f6r\u00fcn\u00fcn icra y\u00f6ntemi oldu\u011fu i\u00e7in, \u0130sl\u00e2m dininde M\u00fcsl\u00fcmanlar, ba\u015fkalar\u0131n\u0131n kusurlar\u0131n\u0131 g\u00f6rmezden gelmeye, “insanl\u0131\u011fa sevgi ve \u015fefkat”<\/strong> sunmaya te\u015fvik edilirler.<\/p>\n

G\u00fclen, Kur’\u00e2n’dan “E\u011fer affeder, kusurlar\u0131n\u0131 ba\u015flar\u0131na kakmaz, ho\u015f g\u00f6r\u00fcr ve ba\u011f\u0131\u015flarsan\u0131z bilin ki Allah (celle cel\u00e2luhu) Gaf\u00fbr’dur, Rah\u00eem’dir”<\/strong> (Te\u011f\u00e2bun s\u00fbresi, 64\/14)<\/strong> gibi ayetleri \u00f6rnek vererek tepkisel davranmak ve ho\u015f g\u00f6r\u00fclmeyi beklemek yerine, Allah’\u0131n yery\u00fcz\u00fcndeki halifelerini, O’nun temsilcileri olarak \u0130sl\u00e2m’\u0131n c\u00f6mertli\u011fini\/\u00e2licenapl\u0131\u011f\u0131n\u0131 yaymaya ve \u00f6tekine ho\u015fg\u00f6r\u00fc ve iyilikle muameleye davet etti\u011fini belirtmektedir.<\/p>\n

G\u00fclen, her f\u0131rsatta \u015fefkat, merhamet ve m\u00fcsamahay\u0131 te\u015fvik eder. Bu konuyla alakal\u0131 olarak Kur’\u00e2n, m\u00fcminlere \u015funlar\u0131 hat\u0131rlat\u0131r: “Allah, din u\u011frunda sizinle sava\u015fmayan ve sizi yurtlar\u0131n\u0131zdan \u00e7\u0131karmayanlara iyilikte bulunmay\u0131 ve \u00e2dil davranmay\u0131 yasaklamaz. \u00c7\u00fcnk\u00fc Allah, adaletli olanlar\u0131 sever.” (M\u00fcmtahine s\u00fbresi, 60\/8.)<\/strong> Bir ba\u015fka ayette takva sahiplerinin \u00e2licenapl\u0131\u011f\u0131 \u015f\u00f6yle y\u00fcceltilir: “…k\u0131zd\u0131klar\u0131nda \u00f6fkelerini yutar, insanlar\u0131n kusurlar\u0131n\u0131 affederler. Allah da b\u00f6yle iyi davrananlar\u0131 sever.”<\/strong> (\u00c2l-i \u0130mr\u00e2n, suresi 3\/134.)<\/strong>\u00a0 G\u00fclen, \u0130sl\u00e2m’\u0131n \u015f\u00fcphesiz bir bar\u0131\u015f vas\u0131tas\u0131 ve Allah’\u0131n kendi yoluna itaat ve \u015f\u00fckr\u00fcn bir ifadesi oldu\u011funu ifade eder:<\/p>\n

Ne Kur’\u00e2n, ne S\u00fcnnet, ne de Selefi S\u00e2lih\u00eenin safiyane i\u00e7tihadlar\u0131 i\u00e7inde sevgiye, ho\u015fg\u00f6r\u00fcye ve herkesle konu\u015fup g\u00f6r\u00fc\u015fme, duygu ve d\u00fc\u015f\u00fcnceleri ifade etme m\u00e2n\u00e2s\u0131nda diyaloga z\u0131t ve onlar\u0131 yasaklay\u0131c\u0131 bir h\u00fck\u00fcm, bir tav\u0131r yoktur. <\/strong><\/p>\n

\u0130sl\u00e2m gelene\u011finde \u00f6tekine kar\u015f\u0131 ho\u015fg\u00f6r\u00fc ve iyilikle muamele te\u015fvik edilmi\u015ftir. Bu yakla\u015f\u0131m, adaletsizlikleri sevgi ve c\u00f6mertlikle ortadan kald\u0131rabilme potansiyeline haizdir. Hz. Muhammed’in (s.a.s.) s\u00fcnnet ve siret’ine bakt\u0131\u011f\u0131m\u0131zda M\u00fcsl\u00fcmanlar\u0131n, ho\u015fg\u00f6r\u00fc ruhu ile ya\u015famaya, asil ruhlu ve c\u00f6mert insanlar olmaya te\u015fvik edildiklerini g\u00f6r\u00fcr\u00fcz:<\/p>\n

G\u00fczel ahl\u00e2ka a\u00e7\u0131lan \u00fc\u00e7 kap\u0131 vard\u0131r: C\u00f6mert bir ruh, kabul edilebilir bir kelam ve zorluklar kar\u015f\u0131s\u0131nda sab\u0131r ve sebat g\u00f6sterme.<\/strong><\/p>\n

Allah kat\u0131nda cahil c\u00f6mert, cimri olan abidden daha sevimlidir.<\/strong><\/p>\n

C\u00f6mertlik, dallar\u0131 d\u00fcnyaya sarkm\u0131\u015f bir Cennet a\u011fac\u0131d\u0131r. Kim bu a\u011fac\u0131n bir dal\u0131na tutunursa, bu dal onu Cennete g\u00f6t\u00fcr\u00fcr.<\/strong><\/p>\n

Sizin en kuvvetliniz, sinirlendi\u011fi vakit kendisine h\u00e2kim olan, en g\u00fc\u00e7l\u00fcn\u00fcz de g\u00fc\u00e7l\u00fc olmas\u0131na ra\u011fmen affeden kimsedir.<\/strong><\/p>\n

En hay\u0131rl\u0131n\u0131z ahl\u00e2k\u0131 en g\u00fczel olan\u0131n\u0131z, nezaket g\u00f6steren ve nezaket g\u00f6sterileninizdir.<\/strong><\/p>\n

Allah’\u0131n yery\u00fcz\u00fcndeki halifeleri olarak M\u00fcsl\u00fcmanlar, kulluk \u015fuuru i\u00e7erisinde Allah’\u0131n r\u0131zas\u0131n\u0131 tahsile ve sevgisini umarak d\u00fcnyay\u0131 de\u011fi\u015ftirmeye \u00e7a\u011fr\u0131l\u0131rlar. Bu devrimsel nitelikli il\u00e2hi emirleri yerine getirmek i\u00e7in M\u00fcsl\u00fcmanlar\u0131n, kendilerini de d\u00fczelterek bireysel ve toplumsal hayatta insani de\u011ferlerin yeniden diriltilmesi hedeflerine d\u00f6n\u00fck \u0130sl\u00e2m’\u0131n ulvi gayelerine hizmet etmeleri beklenir. G\u00fclen, “d\u00fcnyay\u0131 d\u00fczeltmeye kalkanlar\u0131n \u00f6nce kendilerini d\u00fczeltmeleri”<\/strong> gerekti\u011fini vurgular ve “\u00d6nce i\u00e7lerini kinden, nefretten, k\u0131skan\u00e7l\u0131ktan”<\/strong> temizleyip yerine “insanl\u0131\u011f\u0131n ve d\u00fcnyan\u0131n \u00f6z\u00fcn\u00fc yans\u0131tan”<\/strong> iyilik, d\u00fcr\u00fcstl\u00fck ve fazilet hisleriyle donatmalar\u0131 gerekti\u011fini ifade eder.\u00a0 Bu y\u00f6nde \u00e7abalar\u0131n ye\u015fermesi i\u00e7in ho\u015fg\u00f6r\u00fc bir zorunluluk olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. G\u00fclen bu ger\u00e7e\u011fi \u015f\u00f6yle dile getirir:<\/p>\n

Kusurlara g\u00f6z yummak, farkl\u0131 d\u00fc\u015f\u00fcncelere sayg\u0131 g\u00f6stermek, affedebilece\u011fimiz her \u015feyi affetmek; hatta kendi s\u00f6z g\u00f6t\u00fcrmez haklar\u0131m\u0131z\u0131n ihl\u00e2li kar\u015f\u0131s\u0131nda bile, \u00fcst\u00fcn insan\u00ee de\u011ferlere sayg\u0131l\u0131 kalarak “ihk\u00e2k\u0131 hak” etmeye \u00e7al\u0131\u015fmamak; i\u015ftirak edilmesi m\u00fcmk\u00fcn olmayan en kaba fikirler, en hoyrat d\u00fc\u015f\u00fcnceler kar\u015f\u0131s\u0131nda dahi, peygamber\u00e2ne bir temkinle feverana kap\u0131lmadan, Kur’\u00e2n’\u0131n, kalplere n\u00fcf\u00fbz etme ad\u0131na “kavli leyyin” \u00fcnvan\u0131yla sundu\u011fu, kalbi leyyin, hali ley yin, tavr\u0131 leyyin de diyebilece\u011fimiz yumu\u015fakl\u0131kla mukabelede bulunmal\u0131y\u0131z. <\/strong><\/p>\n

Ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131, c\u00f6mertlik ve takvada derinle\u015fmi\u015f daha iyi M\u00fcsl\u00fcman olmalar\u0131 i\u00e7in inananlara bir orta yol imk\u00e2n\u0131 sunar.\u00a0 Ho\u015fg\u00f6r\u00fc, Allah’a sadakat ve mahl\u00fbkata \u015fefkatle muameleye dayanan hakiki kullu\u011fun zorunlu sonucudur.<\/p>\n

Diyalogun Bir \u015eart\u0131 Olarak Ho\u015fg\u00f6r\u00fc<\/strong><\/p>\n

G\u00fcn\u00fcm\u00fczde devletleraras\u0131 \u00e7at\u0131\u015fmalar yerlerini toplumlar aras\u0131 \u00e7at\u0131\u015fmalara b\u0131rakm\u0131\u015ft\u0131r. So\u011fuk Sava\u015f sonras\u0131 grup \u00e7at\u0131\u015fmalar\u0131n\u0131n genellikle dini yahut etnik topluluklar aras\u0131nda ya\u015fand\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz. Ne var ki, modernle\u015fme ve k\u00fcreselle\u015fme ile gittik\u00e7e k\u00fc\u00e7\u00fclmekte olan d\u00fcnyada, topluluklar\u0131n kendi i\u00e7lerinde veya aralar\u0131nda g\u00f6r\u00fclen \u015fiddet i\u00e7erikli \u00e7at\u0131\u015fmalar art\u0131k sadece yerel sonu\u00e7lar do\u011furan b\u00f6lgesel olaylar olmaktan \u00e7\u0131km\u0131\u015ft\u0131r. Mesela, Nijerya’nin petrol zengini Nijer Deltas\u0131nda ya\u015fayan \u00e7aresiz Ogoni kabilesinin durumu \u015f\u00fcphesiz Nijerya devletinin istikrar\u0131n\u0131, daha geni\u015f anlamda Bat\u0131 Afrika’y\u0131 ve petrole ba\u011f\u0131ml\u0131 k\u00fcresel toplumu etkilemektedir. Yine Burundi’deki i\u00e7 \u00e7at\u0131\u015fma, Afrika’n\u0131n siyasi a\u00e7\u0131dan k\u0131r\u0131lgan ve \u00e7ok kabileli bir yap\u0131ya sahip tah\u0131l ambar\u0131 konumundaki bu b\u00f6lgesinde gerilimi t\u0131rmand\u0131rm\u0131\u015ft\u0131r. Irak’\u0131n, Kerk\u00fck \u015fehrinde tecr\u00fcbe etti\u011fi i\u00e7 \u00e7at\u0131\u015fma ve anayasa konusundaki anla\u015fmazl\u0131klar K\u00fcrtler, Araplar ve T\u00fcrkmenler olmak \u00fczere \u00fc\u00e7 etnik grubun bask\u0131n oldu\u011fu b\u00f6lgelerde etnik \u00e7at\u0131\u015fmay\u0131 k\u00f6r\u00fcklemektedir. Bu \u00e7at\u0131\u015fma, hem kom\u015fu T\u00fcrkiye s\u0131n\u0131r\u0131nda tansiyonu y\u00fckseltmi\u015f hem de b\u00f6lgedeki K\u00fcrt topluluklar\u0131n yay\u0131lmac\u0131 heveslerini k\u00f6r\u00fcklemi\u015ftir. Bir ba\u015fka \u00f6rne\u011fe de G\u00fcney Asya’n\u0131n n\u00fckleer g\u00fc\u00e7leri Hindistan ve Pakistan aras\u0131ndaki hassas bar\u0131\u015f ortam\u0131n\u0131 tehdit eden Hindistan alt k\u0131tas\u0131n\u0131n Hindu M\u00fcsl\u00fcman \u00e7at\u0131\u015fmas\u0131nda rastlar\u0131z. Do\u011fu Akdeniz’deki \u015fiddet ortam\u0131n\u0131n b\u00f6lgesel ve k\u00fcresel etkileri ise a\u015fik\u00e2rd\u0131r: Bat\u0131 \u015eeria’daki Yahudi yerle\u015fimciler ve Filistinliler aras\u0131ndaki ya da L\u00fcbnan’daki \u015eii, S\u00fcnni ve Hristiyan gruplar aras\u0131ndaki \u00e7at\u0131\u015fmalar y\u0131llard\u0131r s\u00fcr\u00fcp gitmektedir. Topluluklar aras\u0131 \u015fiddet e\u011filimi yay\u0131lmaya devam etmekte ve zorunlu g\u00f6\u00e7lerden kaynaklar\u0131n etnik temizlik ve ter\u00f6r ad\u0131na s\u00f6m\u00fcr\u00fclmesine varan \u00e7ok \u00e7e\u015fitli vahim sonu\u00e7lara sebep olmaktad\u0131r.<\/p>\n

Halid Ebu el Fadl, toplumlar\u0131 “biz ve \u00f6tekiler”<\/strong> \u015feklinde b\u00f6l\u00fcnm\u00fc\u015f bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne y\u00f6nelten ilkel bir ikilemden bahseder. Bu ikilem etnik, dini yahut k\u00fclt\u00fcrel olarak \u00f6teki kabul edilenin, ikinci derece hatta baz\u0131 durumlarda insandan a\u015fa\u011f\u0131 derecede bir varl\u0131k olarak kabul edildi\u011fi bir s\u0131n\u0131fland\u0131rmaya sebep olmu\u015ftur. Kabileler, inan\u00e7 gruplar\u0131 ya da medeniyetlerin \u00e7at\u0131\u015fma destanlar\u0131 ve birbiriyle rekabete giren \u00fcst\u00fcnl\u00fck ya da ma\u011fduriyet \u00f6yk\u00fcleri, anla\u015fmazl\u0131klar\u0131 ve kar\u015f\u0131l\u0131kl\u0131 \u015fiddeti k\u00f6r\u00fcklemektedir. H\u00e2lbuki bu d\u0131\u015flama d\u00fcrt\u00fcs\u00fc ile m\u00fccadele etmek i\u00e7in toplum yarar\u0131na i\u015fbirli\u011fine giri\u015fmek de ayn\u0131 \u015fekilde insani bir e\u011filimdir.\u00a0 \u0130\u015fte, g\u00fcn\u00fcm\u00fcz\u00fcn \u00e7at\u0131\u015fma ortam\u0131nda insan\u0131n sosyal bir varl\u0131k olarak i\u015fbirli\u011fi yapmaya d\u00f6n\u00fck do\u011fal arzusundan kaynaklanan \u00f6teki ile olan ili\u015fki b\u00fcy\u00fck \u00f6nem ve aciliyet arz etmektedir.<\/p>\n

K\u00fcreselle\u015fme s\u00fcreci ile gittik\u00e7e k\u00fc\u00e7\u00fclen d\u00fcnyada, yabanc\u0131 \u00f6teki h\u0131zla bizimle ayn\u0131 \u00e7izgide bir vatanda\u015fa d\u00f6n\u00fc\u015febilmektedir. Do\u011fu Bat\u0131 do\u011frultusunda g\u00f6\u00e7lerin ve k\u00fcresel\/yerel ili\u015fkilerin ivme kazanmas\u0131yla toplumsal fay hatlar\u0131 sars\u0131lmakta, bar\u0131\u015f ve insanl\u0131k ruhu i\u00e7inde \u00f6teki ile ili\u015fki kurma, bir arada ya\u015fam\u0131n s\u00fcreklili\u011fi a\u00e7\u0131s\u0131ndan kritik bir \u00f6nem arz etmektedir. Bu sebeple, kar\u015f\u0131l\u0131kl\u0131 anlay\u0131\u015f\u0131 g\u00fc\u00e7lendirmek ve ortak de\u011ferler ve ortak iyi aray\u0131\u015f\u0131nda birlikte yol almak i\u00e7in diyalog zaruri hale gelmektedir.<\/p>\n

Mukayeseli dinler tarihi profes\u00f6r\u00fc Mahmoud Ayoub, g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131n\u0131n demografik yap\u0131s\u0131na i\u015faret ederek, “milyonlarca M\u00fcsl\u00fcman’\u0131n, Hristiyan Bat\u0131 \u00fclkelerinin vatanda\u015f\u0131 oldu\u011funu” ve bunun “kap\u0131 kom\u015fular\u0131m\u0131zla” bir “diyalog hayat\u0131” ya\u015famam\u0131z\u0131 zorunlu hale getirdi\u011fini s\u00f6ylemektedir.<\/strong>\u00a0 Malezyal\u0131 entelekt\u00fcel ve M\u00fcsl\u00fcman aktivist Enver \u0130brahim de diyalogun ka\u00e7\u0131n\u0131lmaz bir ihtiya\u00e7 oldu\u011funu \u015f\u00f6yle dile getirir: “D\u00fcnyan\u0131n k\u00fcresel bir k\u00f6ye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc g\u00fcn\u00fcm\u00fczde diyalog bir zorunluluk halini alm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc diyalog, \u00e7e\u015fitli din ve k\u00fclt\u00fcrlere mensup insanlar\u0131n ahenk ve uyum i\u00e7erisinde bir arada ya\u015famay\u0131 tecr\u00fcbe edecekleri bir mutabakat\u0131n var olabilmesinin \u00f6n ko\u015fuludur.”<\/p>\n

Farkl\u0131 k\u00fclt\u00fcr ve inan\u00e7lar\u0131n birbirini yanl\u0131\u015f anlamas\u0131 ve di\u011ferini insand\u0131\u015f\u0131 varl\u0131k olarak alg\u0131lamas\u0131n\u0131n y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131n\u0131 \u00fcz\u00fclerek dile getiren G\u00fclen, dinin diyalog i\u00e7in \u00f6ncelikli ve g\u00fc\u00e7l\u00fc bir te\u015fvik unsuru oldu\u011funu savunur. Hem \u0130sl\u00e2m’\u0131n ku\u015fat\u0131c\u0131l\u0131\u011f\u0131 ve ho\u015fg\u00f6r\u00fcs\u00fc hem de d\u00fcnyan\u0131n ba\u015fl\u0131ca b\u00fcy\u00fck dinleri, tefrika ve ihtilaflar aras\u0131nda kalm\u0131\u015f topluluklara bir diyalog zemini sa\u011flamaktad\u0131r.\u00a0 Burada alt\u0131 \u00e7izilmesi gereken \u015fey, G\u00fclen’in inan\u00e7temelli yakla\u015f\u0131m\u0131nda diyalog, din de\u011fi\u015ftirmeyi veya bir taraf\u0131n fikirlerinden taviz vermesini gerektirmez. De\u011fi\u015fik toplumlarla temasa ge\u00e7medeki ama\u00e7 herhangi bir bask\u0131 kurma yahut kar\u015f\u0131 taraf\u0131 aldatma de\u011fildir. Bilakis, kar\u015f\u0131l\u0131kl\u0131 g\u00fcvenin tesis edilmesi ve ortak bir ama\u00e7 geli\u015ftirilmesi i\u00e7in kar\u015f\u0131l\u0131kl\u0131 anlay\u0131\u015f\u0131n art\u0131r\u0131lmas\u0131d\u0131r. Bir yandan \u0130sl\u00e2m gelene\u011finde muhabbet ruhu ile ger\u00e7ekle\u015ftirilen ikna tasvip edilirken, di\u011fer yandan farkl\u0131l\u0131klar\u0131n kal\u0131c\u0131l\u0131\u011f\u0131 arzu edilmi\u015f ve bar\u0131\u015f her zaman ikna ya tercih edilmi\u015ftir. \u0130sl\u00e2m’\u0131 kabul etmek insanl\u0131\u011fa hizmet yolunda Allah’a boyun e\u011fmek demektir; bask\u0131 ya da zorlamay\u0131 se\u00e7mek de\u011fildir. Anla\u015fmazl\u0131klar ba\u015fa \u00e7\u0131k\u0131lmaz h\u00e2l ald\u0131\u011f\u0131nda M\u00fcsl\u00fcmanlar\u0131n Allah’\u0131n takdirine itaat ederek ho\u015fg\u00f6r\u00fcl\u00fc olmalar\u0131 \u015fu prensiple emredilmi\u015ftir: “Sizin dininiz size; benim dinim banad\u0131r.\u201d <\/strong><\/p>\n

Ho\u015fg\u00f6r\u00fc, diyalogun konumlara de\u011fil ilgilere ve kar\u015f\u0131l\u0131kl\u0131 faydaya odaklanmas\u0131n\u0131 sa\u011flar. Ho\u015fg\u00f6r\u00fcn\u00fcn tutum olarak benimsenmesi ile topluluklar, kimlik ve davran\u0131\u015f farkl\u0131l\u0131klar\u0131 ile ilgilenmek yerine yanl\u0131\u015f anla\u015f\u0131lmalara ve bir arada ya\u015famaya engel olan hak ihl\u00e2llerine odaklanma imk\u00e2n\u0131 bulur. Ayr\u0131ca, dinler aras\u0131 diyalog ile topluluklar\u0131n kar\u015f\u0131l\u0131kl\u0131 olarak birbirlerini desteklemeleri ve zenginle\u015ftirmeleri ger\u00e7ekle\u015fir. \u0130nsan ba\u015fkas\u0131ndan \u00f6\u011frenmeyi talep ettik\u00e7e ufku geni\u015fler, inan\u00e7lar\u0131 daha da g\u00fc\u00e7lenir ve itidal kazan\u0131r. G\u00fclen’in ifadesi ile “bir k\u0131s\u0131m muhalif d\u00fc\u015f\u00fcnceler ki, bize do\u011frudan do\u011fruya veya ted\u00e2ileriyle bir \u015feyler anlatmasa bile, s\u0131rf kalb\u00ee, ruh\u00ee ve vicdan\u00ee hayat\u0131m\u0131z\u0131 s\u0131k s\u0131k tamir ve restorasyona zorlamas\u0131 itibariyle yararl\u0131 bulmak d\u00fc\u015f\u00fcnce enginli\u011finde bir ho\u015fg\u00f6r\u00fc sunmak gerekir.”<\/p>\n

\u0130nan\u00e7lar aras\u0131 diyalog her zaman kolay ger\u00e7ekle\u015fmez; pek \u00e7ok durumda zor oldu\u011funu tecr\u00fcbe ederiz. Dinler aras\u0131 diyalog ba\u015fkalar\u0131n\u0131n tasavvurlar\u0131n\u0131 veya inan\u00e7lar\u0131n\u0131 kabul etme anlam\u0131na gelmedi\u011fi gibi fikir ayr\u0131l\u0131\u011f\u0131n\u0131n da tamam\u0131yla sona ermesi ve karar birli\u011fine var\u0131lmas\u0131 demek de de\u011fildir. \u00c7o\u011fu durumda dinler aras\u0131 diyalog, bir arada ya\u015fama ve iyi niyet ruhunu koruyarak g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131n\u0131 yap\u0131c\u0131 bir fikir al\u0131\u015fveri\u015fine d\u00f6n\u00fc\u015ft\u00fcren ini\u015fli \u00e7\u0131k\u0131\u015fl\u0131 bir s\u00fcre\u00e7tir.<\/p>\n

Anglikan Kilisesi heyetinden ve ayn\u0131 zamanda Ortado\u011fu Yard\u0131m ve Uzla\u015fma Vakf\u0131 Ba\u015fkan\u0131 ve Bagdat’daki St. George Katedrali Papaz Yard\u0131mc\u0131s\u0131 Andrew White, Wheaton \u00dcniversitesi’ne verdi\u011fi r\u00f6portajda dinler aras\u0131 diyalogun s\u0131kl\u0131kla “kibar insanlar\u0131n birlikte oturup kibar insanlarla konu\u015fmas\u0131ndan” ibaret g\u00f6r\u00fcld\u00fc\u011f\u00fcnden bahseder. Oysa insanlar\u0131n din ad\u0131na birbirlerini yaralay\u0131p \u00f6ld\u00fcrd\u00fckleri durumlarda inan\u00e7lar aras\u0131 diyalog bir \u00f6l\u00fcm kal\u0131m meselesi haline gelmektedir. Amans\u0131z d\u00fc\u015fmanlar\u0131n kozlar\u0131n\u0131 payla\u015ft\u0131\u011f\u0131 zorlu m\u00fccadelelerde diyalog, “belediye ba\u015fkan\u0131 n\u0131n bah\u00e7esinde \u00e7ay e\u015fli\u011finde salatal\u0131kl\u0131 sandvi\u00e7 yemekten ibaret de\u011fildir; aksine ‘birbirimizi do\u011framay\u0131 nas\u0131l terk edebiliriz?’ sorusunun cevab\u0131n\u0131 aramakt\u0131r.”<\/p>\n

Bu gibi \u00e7etin durumlarda G\u00fclen, M\u00fcsl\u00fcmanlara, birbirine kar\u015f\u0131 \u015fiddete ba\u015fvuranlarla diyaloga girmek i\u00e7in farkl\u0131l\u0131klar\u0131 ho\u015f g\u00f6rmenin, “ruhi terbiyenin” \u00f6z\u00fcn\u00fc te\u015fkil etti\u011fini hat\u0131rlat\u0131r. Ho\u015fg\u00f6r\u00fc, “en kaba davran\u0131\u015flar ve en \u00fcz\u00fcc\u00fc olaylar kar\u015f\u0131s\u0131nda dahi” diyalogu ve nihai olarak affedicili\u011fi m\u00fcmk\u00fcn k\u0131lmaktad\u0131r. G\u00fclen “Kin ve nefret, habis ruhlar\u0131n, insanlar aras\u0131na sa\u00e7t\u0131\u011f\u0131 Cehennem tohumlar\u0131d\u0131r” diyerek uyar\u0131r. \u0130sl\u00e2m’daki sevgi d\u00fcsturu sayesinde \u00f6teki ile Allah’\u0131n emretti\u011fi merhamet ve adaletten sapm\u0131\u015f olsa da ho\u015fg\u00f6r\u00fc temelli diyalog geli\u015ftirerek bu k\u00f6t\u00fcl\u00fcklerle ba\u015fa \u00e7\u0131k\u0131lmas\u0131 gerekti\u011fini vurgular. Sa\u011fduyunun anlam\u0131n\u0131 yitirdi\u011fi b\u00f6yle durumlarda m\u00fcsamaha ruhuyla yakla\u015fmak kolay olmad\u0131\u011f\u0131 gibi, materyalist bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re rasyonel de de\u011fildir. Ger\u00e7ekten de adaletsizliklerin ve nefretin ortas\u0131nda ye\u015feren b\u00f6yle bir ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131 asl\u0131nda Allah’\u0131n bir l\u00fctfu, “dilinden anlayanlar” i\u00e7in diyalogun nimetlerini bereketlendiren “semav\u00ee silah” t\u0131r.\u00a0\u00a0 G\u00fclen’e g\u00f6re ho\u015fg\u00f6r\u00fc olmadan topluluklar aras\u0131 diyalog ilerleyemez; bu ho\u015fg\u00f6r\u00fc te\u015febb\u00fcs\u00fc asl\u0131nda ancak Allah’\u0131n iradesine ram olunarak ger\u00e7ekle\u015ftirilebilecek metafizik bir do\u011faya sahiptir.<\/p>\n

Uzla\u015fman\u0131n Bir \u015eart\u0131 Olarak Ho\u015fg\u00f6r\u00fc<\/strong><\/p>\n

Kur’\u00e2n’da \u2018Sulh daima hay\u0131rl\u0131d\u0131r’<\/strong>\u00a0 buyurulur. \u00d6zellikle gruplar aras\u0131 dini ve etnik \u00e7at\u0131\u015fmalar\u0131n bar\u0131\u015f\u0131 son derece zorla\u015ft\u0131rd\u0131\u011f\u0131 b\u00f6yle bir zamanda M\u00fcsl\u00fcmanlar bar\u0131\u015fa arac\u0131l\u0131k etmekle emrolunmu\u015flard\u0131r. Kimlik \u00e7at\u0131\u015fmalar\u0131n\u0131n soyk\u0131r\u0131m, etnik temizlik, ter\u00f6rizm gibi yans\u0131malar\u0131 toplumlar\u0131n tamam\u0131n\u0131 etkileyerek \u00f6tekini \u00f6c\u00fc gibi g\u00f6steren imajlar\u0131 k\u00f6r\u00fcklemekte, ‘bizonlar’ ayr\u0131m\u0131na dayanan s\u0131\u011f kimliklerin olu\u015fumunu te\u015fvik etmektedir. Fethullah G\u00fclen, birka\u00e7 nesildir ya\u015fad\u0131\u011f\u0131m\u0131z \u015fiddet i\u00e7erikli tarihi biraz da \u00fcz\u00fcnt\u00fc ve inkisarla nakleder:<\/p>\n

Belli bir ge\u00e7mi\u015fiyle, d\u00fc\u015fmanl\u0131k telkinleri alt\u0131nda yeti\u015fen bir nesil, i\u00e7ine itildi\u011fi karanl\u0131k d\u00fcnyalarda hep arenalar\u0131n deh\u015fet ve vah\u015fetini seyretti. Ufkunun a\u011fard\u0131\u011f\u0131 anda, \u00f6ten horozlar\u0131n na\u011fmelerinde dahi, o, hep kan ve irin g\u00f6r\u00fcyordu. B\u00f6ylesine, sesi kan, solu\u011fu kan, d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc kan, g\u00fcl\u00fc\u015f\u00fc kan bir topluluktan ne \u00f6\u011frenebilirdi. Ona verilen \u015feylerle, kalbinin bin bir hafakan i\u00e7inde arzulad\u0131\u011f\u0131 \u015feyler, tamamen birbirine z\u0131t ve ters \u015feylerdi. <\/strong><\/p>\n

Bug\u00fcn\u00fcn neslinin gelecek nesillere b\u0131rakaca\u011f\u0131 en b\u00fcy\u00fck arma\u011fan ho\u015fg\u00f6r\u00fc ve uzla\u015fma ruhuyla “affetmesini” \u00f6\u011fretmek olacakt\u0131r.\u00a0 G\u00fclen’in \u0130sl\u00e2mi yakla\u015f\u0131m\u0131na g\u00f6re, dinler aras\u0131 uzla\u015fman\u0131n tesis edilmesinde, zul\u00fcm ve \u015fiddete ba\u015fvurmalar\u0131ndan dolay\u0131 pi\u015fmanl\u0131k duyanlar\u0131n d\u0131\u015far\u0131da b\u0131rak\u0131lmamas\u0131 i\u00e7in affedicilik \u015fartt\u0131r. B\u00f6yle bir ba\u011f\u0131\u015flay\u0131c\u0131l\u0131k ancak bir ho\u015fg\u00f6r\u00fc ruhu ile m\u00fcmk\u00fcn olabilir. \u00c7\u00fcnk\u00fc ho\u015fg\u00f6r\u00fc sayesinde ba\u015fkalar\u0131n\u0131n kusurlar\u0131 unutul masa bile, Allah i\u00e7in ve toplum yarar\u0131na g\u00f6zetilen daha b\u00fcy\u00fck gayeler hat\u0131r\u0131na g\u00f6rmezlikten gelinerek ba\u011f\u0131\u015flanabilmektedir. G\u00fclen, af mefhumunun \u201cinsano\u011fluyla g\u00fcn y\u00fcz\u00fcne \u00e7\u0131k\u0131p ve onunla kemale erdi\u011fini” belirterek \u201cen Y\u00fcce Kamet’te, en geni\u015f affedicili\u011fe” \u015fahit oldu\u011fumuzu ifade eder.<\/p>\n

G\u00fclen, bug\u00fcn d\u00fcnyan\u0131n her yerinde dine kar\u015f\u0131 bir ilgi oldu\u011funu s\u00f6ylemekte hakl\u0131d\u0131r.\u00a0 Ayn\u0131 durum \u00e7ok y\u00f6nl\u00fc bir alan olan \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcmleri i\u00e7in de ge\u00e7erlidir. Ulusal ve uluslararas\u0131 m\u00fczakereciler ve stratejistler, dini fikirlerin ve dine ba\u011fl\u0131 \u00f6rg\u00fctlenmelerin \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc ve uzla\u015fma alan\u0131nda sunabilece\u011fi katk\u0131lar\u0131 g\u00fcn ge\u00e7tik\u00e7e daha iyi kavramaktad\u0131r. K\u00f6kle\u015fmi\u015f d\u00fc\u015fmanl\u0131klardan dolay\u0131 siyasi \u00e7al\u0131\u015fmalar\u0131n kal\u0131c\u0131 bar\u0131\u015fa eri\u015fmesinin imk\u00e2ns\u0131z oldu\u011fu toplumlararas\u0131 \u00e7at\u0131\u015fmalarda din, anlaml\u0131 bir diyalog ve uzla\u015fma zemininin haz\u0131rlanmas\u0131na yard\u0131mc\u0131 olmaktad\u0131r.<\/p>\n

Zul\u00fcm ve vah\u015fet hik\u00e2yelerinin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc yerlerde, ma\u011fduriyetler ve intikam aray\u0131\u015flar\u0131, zorunlu ate\u015fkesler ve k\u00e2\u011f\u0131t \u00fczerinde kalan bar\u0131\u015f anla\u015fmalar\u0131 ile a\u015f\u0131lamaz. Normalle\u015fme ve uzla\u015fma, \u00e7at\u0131\u015fma i\u00e7inde ya da sonras\u0131nda bulunan toplumlarda onar\u0131c\u0131 bir adaletin tesis edilmesi hususunda ve \u00f6tekini i\u00e7selle\u015ftirici ve uzla\u015ft\u0131r\u0131c\u0131 bir bi\u00e7imde yeniden tahayy\u00fcl edebilmeyi m\u00fcmk\u00fcn k\u0131lma noktas\u0131nda d\u00fcnya kamuoyunun bu toplumlar\u0131n yard\u0131m\u0131na ko\u015fmas\u0131n\u0131 gerekli k\u0131lar.<\/p>\n

Toplumlararas\u0131 uzla\u015fmay\u0131 sa\u011flama amac\u0131yla yerel ve uluslararas\u0131 d\u00fczeyde \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc i\u00e7in \u00e7al\u0131\u015fanlar, \u0130sl\u00e2m’\u0131n ho\u015fg\u00f6r\u00fc, m\u00fcsamaha ve tevazu ilkeleri ile uzla\u015fma yolunu a\u00e7an ‘hakiki m\u00fcminler’den rahatl\u0131kla istifade edebilirler.\u00a0 Evrenselli\u011fin tekd\u00fczelik demek olmad\u0131\u011f\u0131, farkl\u0131l\u0131klar\u0131n s\u00fcreklili\u011fini korudu\u011fu d\u00fcnyam\u0131zda, uzla\u015fma ve bir arada ya\u015fama i\u00e7in normatif bir ho\u015fg\u00f6r\u00fc modeli gereklidir. Bu model, entelekt\u00fcel tevazuyu, affede bilme iradesini, m\u00fc\u015fterek bir diyalog arzusunu ve \u00f6tekini seve bilme kabiliyetini i\u00e7ermelidir. Bu do\u011frultuda bir ho\u015fg\u00f6r\u00fc modeli Fethullah G\u00fclen ve G\u00fclen Hareketi taraf\u0131ndan “ho\u015fg\u00f6r\u00fc ve diyalog esintilerinin devam\u0131 i\u00e7in” hem toplumsal ili\u015fkiler hem de e\u011fitim yoluyla en g\u00fczel \u015fekilde sunulmaktad\u0131r.<\/p>\n

Ho\u015fg\u00f6r\u00fc ve m\u00fcsamaha mekanizmalar\u0131 sayesinde ula\u015f\u0131lan uzla\u015fma M\u00fcsl\u00fcmanlar\u0131n, d\u00fc\u015fmanlar\u0131n\u0131 yarat\u0131l\u0131\u015fta karde\u015f olarak yeniden tan\u0131mlamas\u0131n\u0131, yer yer kendilerine bi\u00e7ilen s\u0131n\u0131rlar\u0131 a\u015fsa da \u00f6z\u00fcnde Yarat\u0131c\u0131ya benzerliklerini ke\u015ffetmelerini m\u00fcmk\u00fcn k\u0131lar. \u0130sl\u00e2m’da dinin \u00e7izdi\u011fi s\u0131n\u0131rlar\u0131 a\u015fanlar\u0131n ho\u015f g\u00f6r\u00fclmesi anlay\u0131\u015f\u0131, insan\u0131n kalbinde ba\u015fkas\u0131na duydu\u011fu \u00f6fkeyi Tanr\u0131’n\u0131n huzuruna varmadan \u00f6nce yenmesini vazeden Hristiyanl\u0131ktakinden farkl\u0131 de\u011fildir. Hakikaten, bir M\u00fcsl\u00fcman i\u00e7in ba\u015fkalar\u0131yla bar\u0131\u015f\u0131k olma, Allah ile bar\u0131\u015f\u0131k olman\u0131n \u00f6n ko\u015fuludur. Bir insan sevgi ve ho\u015fg\u00f6r\u00fcn\u00fcn kayna\u011f\u0131 Allah’tan uzakla\u015ft\u0131k\u00e7a hayat onun i\u00e7in daha aldat\u0131c\u0131 ve g\u00fcvensiz hale gelmektedir.\u00a0 \u0130sl\u00e2m, sadece bar\u0131\u015fa ihtiya\u00e7 duyulmas\u0131ndan de\u011fil, daha \u00f6nemlisi Allah’a duyulan sevgiden kaynaklanan bir uzla\u015fma anlay\u0131\u015f\u0131 sunmaktad\u0131r. Yani uzla\u015fma, Allah r\u0131zas\u0131 i\u00e7in yap\u0131lan ibadetin bir meyvesidir.<\/p>\n

G\u00fclen ve G\u00fclen Hareketi, toprak yahut g\u00fc\u00e7 elde etmek i\u00e7in ge\u00e7ici emellerine \u0130sl\u00e2m dinini alet eden \u015fiddet e\u011filimli radikalizme kar\u015f\u0131 ayd\u0131nlat\u0131c\u0131 bir duru\u015f sergilemektedir.<\/strong> G\u00fclen, M\u00fcsl\u00fcmanlar\u0131 dinin \u00f6z\u00fcne g\u00fcven ile \u0130sl\u00e2m’\u0131n sevgi, merhamet ve ho\u015fg\u00f6r\u00fc miras\u0131n\u0131 yeniden canland\u0131rmaya \u00e7a\u011f\u0131rmaktad\u0131r. Din ad\u0131na \u015fiddettin h\u0131zla artt\u0131\u011f\u0131 \u00e7a\u011f\u0131m\u0131zda, bir bar\u0131\u015f \u0131\u015f\u0131\u011f\u0131, bir uzla\u015fma ve manevi yenilenme arac\u0131 olarak \u0130sl\u00e2m’\u0131n ayd\u0131nl\u0131\u011f\u0131na s\u0131\u011f\u0131n\u0131lmal\u0131d\u0131r: “Aff\u0131n ve ho\u015fg\u00f6r\u00fcn\u00fcn, yaralar\u0131m\u0131z\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 saraca\u011f\u0131na inan\u0131yoruz. Elverir ki bu semav\u00ee silah, dilinden anlayanlar\u0131n elinde olsun.” <\/strong>Irak’ta ya da Do\u011fu Akdeniz’de, Endonezya’da ya da Tacikistan’da, Nijerya’da yahut Somali’de, Bosna’da veya Fransa’da olsun G\u00fclen, yaz\u0131lar\u0131, konu\u015fmalar\u0131 ve ya\u015fant\u0131s\u0131yla d\u00fcnyan\u0131n farkl\u0131 yerlerindeki pek \u00e7ok M\u00fcsl\u00fcman’dan, Allah’\u0131n insan olarak yaratmas\u0131n\u0131n bir \u015f\u00fckr\u00fc olarak \u0130sl\u00e2m’\u0131n engin ho\u015fg\u00f6r\u00fc ve h\u00fcmanist ruhunu bir diyalog, uzla\u015f\u0131 ve kal\u0131c\u0131 bar\u0131\u015f arac\u0131 olarak sunmalar\u0131n\u0131 istemektedir. \u00c7at\u0131\u015fmalar\u0131n s\u0131kl\u0131kla bir arada ya\u015famay\u0131 imkans\u0131z hale getirdi\u011fi k\u00fcreselle\u015fen d\u00fcnyada insanl\u0131k, “ya birbirleriyle uzla\u015farak ge\u00e7inebilmenin yollar\u0131n\u0131 arayacak” ya da “birbirlerine girip s\u00fcrekli d\u00f6v\u00fc\u015feceklerdir.” G\u00fclen’in \u0130sl\u00e2mi ho\u015fg\u00f6r\u00fc anlay\u0131\u015f\u0131, uyum i\u00e7inde ge\u00e7inmek ve farkl\u0131l\u0131klar d\u00fcnyas\u0131nda birlikte ya\u015famak i\u00e7in tesirli bir orta yol olarak ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

Nil Yay\u0131nlar\u0131, \u201cUzla\u015f\u0131 K\u00fclt\u00fcr\u00fc (Konferanslar Serisi – 2)\u201d adl\u0131 eserde Prof. Dr. Aaron Tyler\u2019in makalesinden al\u0131nm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00c7at\u0131\u015fmalar Y\u00fczy\u0131l\u0131 ve \u0130sl\u00e2m\u2019\u0131n Engin Ho\u015fg\u00f6r\u00fcs\u00fc ‘\u015eiddet i\u00e7eren sosyal \u00e7at\u0131\u015fma’y\u0131 tan\u0131mlamak kolay bir i\u015f de\u011fildir. Syracuse sosyoloji profes\u00f6r\u00fc Louis Kriesberg grup \u00e7at\u0131\u015fmalar\u0131n\u0131 geni\u015f bir yelpazede ele alan \u00e7ok de\u011fi\u015fkenli bir sosyal \u00e7at\u0131\u015fma tan\u0131m\u0131 \u00f6nerir: “Sosyal \u00e7at\u0131\u015fma, iki veya daha fazla say\u0131da ki\u015fi ya da grubun uzla\u015fmas\u0131 imk\u00e2ns\u0131z hedeflere sahip olduklar\u0131 inanc\u0131ndan do\u011far.” Duruma ba\u011fl\u0131 olarak, …<\/p>\n","protected":false},"author":1,"featured_media":2809,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,122],"tags":[930,929,164,134,23,478,207,911,132,924,921],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2808"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2808"}],"version-history":[{"count":3,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2808\/revisions"}],"predecessor-version":[{"id":2817,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2808\/revisions\/2817"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2809"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2808"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2808"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2808"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}