1- \u0130SLAMIN UYANI\u015eI: BATILILA\u015eMA ANLAYI\u015eI ONUN K\u00dcLT\u00dcR\u00dcN\u00dc ALARAK ONU A\u015eMA<\/strong><\/p>\n Uyan\u0131\u015f\u0131n sosyal sebepleri<\/strong><\/p>\n 2- UYKU VE UYANIKLIK ARASINDA<\/strong><\/p>\n 3- AVRUPA -HIR\u0130ST\u0130YANLIK VE \u0130SLAM:<\/strong><\/p>\n A<\/p>\n 4- \u0130SLAM FELSEFES\u0130N\u0130N BAKI\u015eI<\/strong><\/p>\n -19. Yy ilimlerde \u015fok asr\u0131d\u0131r. Maxell – Faraday – Darwin – Lamarc – Marx – Spencer<\/p>\n -A.Comte “\u0130nsanl\u0131k Dini”, Spencer “Liberalizm”, Darwin “Tekam\u00fcl” nazariyelerini \u00f6ne s\u00fcrm\u00fc\u015fler. Comte\u2019e g\u00f6re sosyal tekam\u00fcl ile cemiyet ilmi zihniyete ula\u015f\u0131r.<\/p>\n -Fakat 20.Yy’da Max Planck fizik sanat\u0131d\u0131r diyor. Einstein ilmin kayna\u011f\u0131nda dinle y\u00f6nlendi\u011fini s\u00f6yledi.<\/p>\n -Kant Allah(cc) teorik ak\u0131lla de\u011fil pratikle bilinir dedi.<\/p>\n -Bat\u0131da Materyalizm ve Pozitivizme kar\u015f\u0131 II. D\u00fcnya Sava\u015f\u0131yla \u015f\u00fcphe uyand\u0131. \u00dcmit karamsarl\u0131\u011fa d\u00f6nd\u00fc.<\/p>\n -20. Yy’dan beri bunal\u0131m var. Hakiki k\u00fclt\u00fcr yok, insanl\u0131\u011f\u0131n yitirilmesi var.<\/p>\n -\u0130slam tek \u00fcmit kayna\u011f\u0131 olmu\u015ftur.<\/p>\n -\u0130slam realiteyi ve e\u015fyan\u0131n hakikatini kabul eder. \u0130stidlal-duyu ve sezi.<\/p>\n -\u0130slam Do\u011fu ve Bat\u0131 ilmini alm\u0131\u015f geli\u015ftirmi\u015f denge,olmu\u015f. Gazali: Kalp Ak\u0131l beraber ele al\u0131r. H\u0131ristiyanl\u0131k medeniyete cevap vermez. \u0130slam imtiza\u00e7 eder. Marksizm putla\u015ft\u0131r\u0131r.<\/p>\n * Modernizmin ula\u015famad\u0131\u011f\u0131 hedefler: Haz alma. elemden ka\u00e7ma, mutluluk, istediklerine sahip olma.<\/p>\n -Dolap beygiri – Denge – Miskinlik (\u0130frat – Vasat – Tefrit)<\/p>\n * \u0130slam her \u00e7a\u011fda yoruma a\u00e7\u0131k de\u011ferler sistemine sahiptir.<\/p>\n 5- \u0130SLAM HUKUKUNUN MESELELER\u0130:<\/strong><\/p>\n – 16.Yy’a kadar hukuk burhan\u0131 yoktur. Miras ve aile hukuku d\u0131\u015f\u0131 sahalar serbest b\u0131rak\u0131lm\u0131\u015ft\u0131. Mecelle bat\u0131l\u0131 tarzda bir hukuk say\u0131l\u0131r ama o d\u00f6nem s\u0131k\u0131nt\u0131 kaht\u0131 ricaldir.<\/p>\n – Ceza – Bor\u00e7 – Ticaret hukuklar\u0131 haz\u0131r al\u0131nm\u0131\u015f adaptesi olmayan kar\u0131\u015f\u0131k \u015feyler oldu\u011fu i\u00e7in avukatlar\u0131n say\u0131s\u0131 artm\u0131\u015ft\u0131r.<\/p>\n – Aile-miras-ferdi hukuklar ise hi\u00e7 uymam\u0131\u015ft\u0131r.<\/p>\n -\u0130slam\u2019da Hukuk-Ahlak ay\u0131rmaz. Laiklik – laik ahlak \u00e7\u0131kmad\u0131k\u00e7a \u00e7\u00f6z\u00fcm<\/p>\n bulamaz,. zina vb mefhumlar \u00e7\u00f6z\u00fcms\u00fczd\u00fcr.<\/p>\n 6- EDEBIYAT VE D\u0130N:<\/strong><\/p>\n – Bat\u0131 H\u0131ristiyan k\u00fclt\u00fcr\u00fc tesiriyle eser verir. Tolstoy-Dostoyevski Kader-Su\u00e7-Ceza-H\u00fcrriyet Ruh-Beden-Sava\u015f-Bar\u0131\u015f. Marx-Komin. cenneti gibi konular\u0131 dinden alm\u0131\u015flard\u0131r.<\/p>\n -\u0130slam edebiyat\u0131n\u0131 olu\u015fturma seyrinde art\u0131k ge\u00e7mi\u015fin kahramanlar\u0131n\u0131 de\u011fil ya\u015fanan al\u0131nan \u00f6rnekler al\u0131nabilmelidir.<\/p>\n 7- \u0130SLAM – M\u0130LL\u0130YET\u00c7\u0130L\u0130K – SOSYAL\u0130ZM<\/strong><\/p>\n (Yeni Devlet – Geli\u015fmekte olan devlet tabiri.)<\/p>\n -Devlet kurana kadar Marksist s\u00f6ylemler yerini Milli \u0130ktisada b\u0131rakmak zorunda, beynelminel Marksizm yok. (y\u0131l l981)<\/p>\n -Silahla veya yerli idareden al\u0131n\u0131nca Sosyalist devletler olu\u015fuyor.<\/p>\n -Sosyalizm Bat\u0131 kapitalizmine kar\u015f\u0131 \u00fcretilmi\u015f bat\u0131 \u00e7ocu\u011fu M\u0131s\u0131r ve Cezayir\u2019deki Arap sosyalizmi – Milliyet\u00e7ilikle birle\u015ferek Bat\u0131 Kapitalizmine kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Gana\u2019da H\u0131ristiyan Sosyalizmi- Pan-Afrikanizm<\/p>\n -\u0130slam ve Sosyalizm:1. Sosyal adalet en iyi \u0130slamdad\u0131r. \u0130slam da zaten mevcuttur.<\/p>\n -Sosyalizmin din aleyhtarl\u0131\u011f\u0131 de\u011fil cemaat anlay\u0131\u015f\u0131 cazip g\u00f6r\u00fcn\u00fcr. \u0130slam\u0131n iktisadi problemleri \u00e7\u00f6z\u00fclmelidir.<\/p>\n 8- \u0130TT\u0130HAD-I \u0130SLAM VE S\u0130YASET:<\/strong><\/p>\n Y\u0131k\u0131l\u0131\u015fa kadar \u0130slam, II. Abd\u00fclhamitle beraber hilafet ve milliyet\u00e7ilik yay\u0131l\u0131r.<\/p>\n l.Halifelik papa gibi de\u011fildir. \u00dczerinde \u015feyh\u00fclislam var.<\/p>\n 2.\u0130ran hakimiyet alan\u0131 d\u0131\u015f\u0131nda kald\u0131.<\/p>\n 3.Hilafete g\u00f6n\u00fcll\u00fc ba\u011fl\u0131l\u0131k vard\u0131. Sebep Osmanl\u0131lar\u0131n derin ve samimi tavr\u0131yd\u0131.<\/p>\n 4.Son d\u00f6nemlerde Avrupa muvazenesi ve verilen tavizler vard\u0131.<\/p>\n 5.\u0130ttihad-\u0131 \u0130slam ve Pan \u0130slamizm II. Abd\u00fclhamit d\u00f6nemi ortaya at\u0131ld\u0131. Bat\u0131 kar\u015f\u0131s\u0131nda \u0130slam Modernizmi diyen M.Abduh dahil hilafete sayg\u0131l\u0131. (A\u011fa Han) \u0130ngiliz propagandas\u0131 ula\u015fan yerlerde isyan Hilafete de\u011fil<\/p>\n Turanc\u0131lara imaj\u0131 verilmi\u015f. Hint M\u00fcsl\u00fcmanlar\u0131n\u0131n \u015fa\u015fk\u0131nl\u0131\u011f\u0131. Ula\u015f\u0131lmayan yerler hala halifeye ba\u011fl\u0131d\u0131r.<\/p>\n Enver Pa\u015fa bile Damad-\u0131 Halifeyi M\u00fcsl\u00fcman diye T\u00fcrkistan\u2019a gider. Halifelik Maverdi\u2019nin El Ahkamu-s Sultaniyesinde imamet diye ele al\u0131n\u0131r. Osmanl\u0131n\u0131n g\u00fcc\u00fcyle birle\u015fince tam hilafet olmu\u015ftur.<\/p>\n T\u00fcrk\u00e7\u00fcl\u00fck Ziya G\u00f6kalp de bile \u0130slam ittihad\u0131d\u0131r. Cumhuriyetin ilk y\u0131llar\u0131\u00a0 fikirler b\u00f6yledir. \u00c7okluk i\u00e7inde birlik – Kabile kabile yarat\u0131lm\u0131\u015f tan\u0131\u015fmak i\u00e7in.<\/p>\n Avrupada T\u00fcrkler yava\u015f yava\u015f yay\u0131lm\u0131\u015f Emevi-Abbasilerde T\u00fcrklere nefret olu\u015fmu\u015f Oysa T\u00fcrklerde b\u00f6yle bir kavmiyet\u00e7ilik yok. Osmanl\u0131 \u00fcmmet dayan\u0131\u015fmas\u0131n\u0131n, \u0130slam devlet idealinin numune-\u0131 imtisalidir. Model olmad\u0131\u011f\u0131 i\u00e7in misaller hep Asr-\u0131 Saadetten verilebiliyor. T\u00fcrkiye liderli\u011fi b\u0131rak\u0131nca yeri doldurulamad\u0131. \u015eu anda T\u00fcrkiye hari\u00e7 her yerde despot idareler vard\u0131r.<\/p>\n T\u00fcrk Arap d\u00fc\u015fmanl\u0131\u011f\u0131 yumu\u015fuyor- Pakistan-Hindistan-K.Afrika dost. Mekke: \u015eerifi devrilmi\u015f yerine Suud ailesi gelmi\u015f.<\/p>\n T\u00fcrkiye art\u0131k b\u00fct\u00fcn \u0130slam aleminin kaderiyle alakal\u0131d\u0131r. (Bu kitab\u0131 yazarken Orta Asya\u2019dan \u00fcz\u00fclerek bahseder) (1981)<\/p>\n Ayd\u0131nlar: K\u00fclt\u00fcr yozla\u015fmas\u0131 ve Cumhuriyette bilinen sebeplerle ya geni\u015f bir Bat\u0131c\u0131 ayd\u0131n kitlesi yada tepkici tek t\u00fck \u0130slami ayd\u0131nlar. \u0130ngiliz bask\u0131s\u0131 k\u00fclt\u00fcrde fikirde olmad\u0131\u011f\u0131 Hint-Pakistan ayd\u0131n yeti\u015ftirmi\u015ftir. Bat\u0131da kilise devlete iktisadi ba\u011fl\u0131 de\u011fil. Bizde din adamlar\u0131 ba\u011fl\u0131 olduklar\u0131ndan \u00e7ok ma\u011fdur olmu\u015flard\u0131r. \u0130ran da mollalar\u0131n fark\u0131 .T\u00fcrkiye ve Osmanl\u0131da din adamlar\u0131 hep devletin bir par\u00e7as\u0131d\u0131r. \u0130ran da ise sivil bir z\u00fcmre. Bizde din adamlar\u0131 ayaklanmas\u0131 yoktur.<\/p>\n 9-AYDINLAR:<\/strong><\/p>\n 1) Radikal muhafazakar 2) Modernist M\u00fccedditin \u00f6nemi<\/p>\n Reformcular: Hayat\u0131n fani y\u00f6nlerini g\u00f6r\u00fcyor ama cazip bir cemaat bulup giremiyorlar. Din ulemas\u0131 itici.<\/p>\n 10-ESK\u0130 – YENI KAVGASI: Alayl\u0131 -Mektepli Kavgas\u0131<\/strong><\/p>\n Alayl\u0131 kesim en zor devrede destek olmu\u015ftur, manevi ordudur. A\u011f\u0131r maddi zorluklar \u00e7ektiler. Ama hayat\u0131n i\u00e7inde de\u011filler. K\u00fclt\u00fcr seviyeleri d\u00fc\u015f\u00fckt\u00fcr. Mektepliler z\u0131t fikirlerle i\u00e7 i\u00e7e bilenmi\u015f ve yeti\u015ftirilmi\u015f.<\/p>\n 11-GRUPLAR – MESLEKLER – TAVS\u0130YELER<\/strong><\/p>\n Bat\u0131 kar\u015f\u0131s\u0131nda 1- Arkaizme s\u0131\u011f\u0131nanlar (Zeolat) 2- Hasm\u0131n\u0131n silah\u0131n\u0131 kullanan sava\u015f\u00e7\u0131 (herodian) Grek medeniyetini M\u00fcsl\u00fcmanlar muhafaza edip aktard\u0131\u011f\u0131 gibi \u015fimdide Bat\u0131 \u0130slam medeniyetini ke\u015ffedip bize aktar\u0131yor.<\/p>\n Fakir halk tabakas\u0131 \u00e7ocuklar\u0131 okuduk\u00e7a medeniyete de\u011fil k\u00fclt\u00fcr\u00fcne y\u00f6neldi. \u0130HL ve ilahiyatlar\u0131n din d\u0131\u015f\u0131 sahalardaki ba\u015far\u0131lar\u0131. Milliyet\u00e7ilik ve \u0130slam davas\u0131 birle\u015fiyor. \u0130hvan-\u0131 M\u00fcslimin – Cemaat-\u0131 \u0130slam A\u015f\u0131r\u0131 muhafazakarlar ama taklide kar\u015f\u0131 reformcular Kuran ve hadislerin rasyonel yorumuna inan\u0131rlar.<\/p>\n \u0130hvan siyasi – cemaati \u0130slami siyasi de\u011fildir. Ulemam\u0131z son d\u00f6nem \u00fcretecek yerde tekfirle u\u011fra\u015ft\u0131. Modernistlere bask\u0131 yapt\u0131lar.<\/p>\n Ulema faiz vs.. meselelerine \u00e7\u00f6z\u00fcm \u00fcretemiyor. \u015eahsi yorumlar ise da\u011f\u0131t\u0131c\u0131 oluyor. \u0130deolojilerin tesirinden ziyade Dinin Tesir Sahas\u0131n\u0131n Azalmas\u0131 ve sanayi cemiyeti olu\u015fmas\u0131 etkendir. Yoksa tek sebep Bat\u0131dan gelen cereyanlar de\u011fildir. Dinin hedefi insand\u0131r. Din aleyhine teorilere \u00e7atmak yerine tefekk\u00fcr sahas\u0131nda geli\u015fip medeniyet kuracak alim ve sanatkarlar yeti\u015fmelidir. Siyaset gibi hiziple\u015fmeden uzak durup hadislere tepeden bakarak \u00e7\u00f6z\u00fcmler \u00fcretilmelidir. (1951’de yaz\u0131lan bu \u00f6neriler aynen hizmeti tarif ediyor.<\/p>\n \u00d6t\u00fcken Yay\u0131nevi<\/p>\n","protected":false},"excerpt":{"rendered":" 1- \u0130SLAMIN UYANI\u015eI: BATILILA\u015eMA ANLAYI\u015eI ONUN K\u00dcLT\u00dcR\u00dcN\u00dc ALARAK ONU A\u015eMA Petrol\u00fcn bulunmas\u0131 \u0130deolojinin iflas\u0131 \u0130slam\u2019\u0131n s\u00fcreklili\u011fi \u0130slam \u00fclkelerinin rejimlerinin benimsenmesi \u0130ktisadi buhranlar Sosyal u\u00e7urumlar Etnik ayr\u0131l\u0131klar Uyan\u0131\u015f\u0131n sosyal sebepleri Dindarlar\u0131n \u00e7ocuklar\u0131n\u0131n okumas\u0131 Gecekondularda \u0130slam etraf\u0131nda b\u00fct\u00fcnle\u015fme Bat\u0131l\u0131 m\u00fcdahalelere olu\u015fan sistemli tepki. Marksistler ve M\u00fcsl\u00fcmanlar ayn\u0131 noktalardan bat\u0131y\u0131 tenkit ediyorlar \u0130srail bask\u0131s\u0131 Mevcut h\u00fck\u00fcmetler Avrupa\u2019da \u0130slami …<\/p>\n","protected":false},"author":1,"featured_media":2819,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,540],"tags":[936,573,937,938],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2818"}],"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=2818"}],"version-history":[{"count":1,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2818\/revisions"}],"predecessor-version":[{"id":2820,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2818\/revisions\/2820"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2819"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2818"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2818"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2818"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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