Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z bug\u00fcnk\u00fc dersinde, Taha Abdurrahman\u2019\u0131n d\u00fc\u015f\u00fcncesinden hareketle dinin insan, d\u00fcnya, ak\u0131l, k\u00fclt\u00fcr, ahlak, siyaset ve bilimle olan ili\u015fkilerini yeniden d\u00fc\u015f\u00fcnmenin \u00f6nemine dikkat \u00e7ekti. Bu ili\u015fkilerin tarih boyunca yanl\u0131\u015f yorumlanmas\u0131n\u0131n, dinin hem anla\u015f\u0131lma bi\u00e7imini hem de toplumsal kar\u015f\u0131l\u0131\u011f\u0131n\u0131 daraltt\u0131\u011f\u0131n\u0131 ifade etti. Modern d\u00f6nemde ortaya \u00e7\u0131kan indirgemeci yakla\u015f\u0131mlar\u0131n, dini hayat\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcnden kopard\u0131\u011f\u0131n\u0131 ve dinin asli maksad\u0131n\u0131 g\u00f6lgeledi\u011fini vurgulad\u0131.<\/p>\n\n\n\n
Din ve \u0130nsan \u0130li\u015fkisi<\/strong><\/p>\n\n\n\n Modern \u00e7a\u011fda insan\u0131n dinle olan ili\u015fkisini yeniden d\u00fczenleme \u00e7abas\u0131, kimi zaman \u201cinsan\u0131 merkeze almak\u201d ad\u0131na dini d\u0131\u015flama, kimi zaman da \u201cdini y\u00fcceltmek\u201d ad\u0131na insan\u0131 de\u011fersizle\u015ftirme hatas\u0131na d\u00fc\u015fm\u00fc\u015ft\u00fcr. Oysa insan din i\u00e7in de\u011fil; din insan i\u00e7indir. Dini olan, insani olan\u0131n kendisidir. Kur\u2019an\u2019\u0131n \u201cBiz Kur\u2019an\u2019\u0131 sizi \u015fakavet i\u00e7ine d\u00fc\u015f\u00fcrmek i\u00e7in g\u00f6ndermedik\u201d (T\u00e2h\u00e2, 2) ayeti de bu hakikate i\u015faret eder. Din, insan\u0131n varolu\u015f gayesini ger\u00e7ekle\u015ftirmesini sa\u011flayan ilahi bir rehberdir; insandan ba\u011f\u0131ms\u0131z, onun kar\u015f\u0131s\u0131nda konumlanan bir otorite de\u011fildir.<\/p>\n\n\n\n Din ve D\u00fcnya \u0130li\u015fkisi<\/strong><\/p>\n\n\n\n Dini olanla d\u00fcnyevi olan aras\u0131ndaki ili\u015fki de tarih boyunca yanl\u0131\u015f yorumlanm\u0131\u015ft\u0131r. Sek\u00fclerizmi reddetme gayretiyle d\u00fcnya \u00e7o\u011fu kez dinin kar\u015f\u0131s\u0131na konulmu\u015f, b\u00f6ylece d\u00fcnya hayat\u0131na dair olumsuz bir alg\u0131 olu\u015fmu\u015ftur. Oysa \u201cd\u00fcnya\u201d kelimesi, etimolojik olarak \u201cden\u00e2et\u201d (a\u015fa\u011f\u0131l\u0131k) k\u00f6k\u00fcnden de\u011fil, \u201cdin\u201d k\u00f6k\u00fcnden gelir. Buna ra\u011fmen \u201cd\u00fcnya bir le\u015ftir, talipleri k\u00f6pektir\u201d ve \u201cD\u00fcnya m\u00fcminin zindan\u0131, k\u00e2firin cennetidir\u201d \u015feklindeki rivayetler, d\u00fcnyay\u0131 dinin z\u0131dd\u0131ym\u0131\u015f gibi g\u00f6stermi\u015ftir. Din ve Ak\u0131l \u0130li\u015fkisi<\/strong><\/p>\n\n\n\n Vahiy ile akl\u0131 kar\u015f\u0131 kar\u015f\u0131ya getirmek de Bat\u0131 men\u015feli d\u00fc\u015f\u00fcncede yap\u0131lan en b\u00fcy\u00fck hatalardan biridir. Baz\u0131 yakla\u015f\u0131mlar dini, akl\u0131 bast\u0131ran bir otorite gibi sunmu\u015f; ak\u0131lc\u0131l\u0131\u011f\u0131 reddederken akl\u0131n kendisini de reddetmi\u015ftir. Oysa \u0130slam\u2019da fideizm anlay\u0131\u015f\u0131 yoktur. Bilakis \u0130slam, vahiy ile akl\u0131n birlikteli\u011fini esas al\u0131r. Din ve K\u00fclt\u00fcr \u0130li\u015fkisi<\/strong><\/p>\n\n\n\n K\u00fclt\u00fcrel olan\u0131 din haline getirmek, dinin s\u0131rt\u0131ndaki en a\u011f\u0131r y\u00fcklerden biridir. Hi\u00e7bir peygamber, kendi kavminin k\u00fclt\u00fcr\u00fcn\u00fc dinle\u015ftirmek i\u00e7in g\u00f6nderilmemi\u015ftir. Bir dine d\u00e2hil olabilecek en b\u00fcy\u00fck bid\u2018at, peygamberin geldi\u011fi toplumun k\u00fclt\u00fcr\u00fcn\u00fc dinle\u015ftirmektir. Dini olanla k\u00fclt\u00fcrel olan\u0131 birbirine kar\u0131\u015ft\u0131rmak, dinin evrensel y\u00f6n\u00fcn\u00fc zedeler.<\/p>\n\n\n\n Din ve Ahlak \u0130li\u015fkisi<\/strong><\/p>\n\n\n\n Taha Abdurrahman\u2019\u0131n da s\u0131kl\u0131kla vurgulad\u0131\u011f\u0131 gibi, \u201cDin ahlakt\u0131r, ahlak dindir.\u201d Din ahlaktan ayr\u0131 d\u00fc\u015f\u00fcn\u00fclemez; zira ahlak, dinin \u00f6z\u00fcn\u00fc ve hedefini temsil eder. Bu iki alan birbirinden ayr\u0131ld\u0131\u011f\u0131nda, dinin hayata dokunan y\u00f6n\u00fc zay\u0131flar, anlam\u0131 eksilir.<\/p>\n\n\n\n Din ve Siyaset \u0130li\u015fkisi<\/strong><\/p>\n\n\n\n Siyaset, insan\u0131n ger\u00e7ekle\u015ftirdi\u011fi en b\u00fcy\u00fck kamusal eylemdir ve bu y\u00f6n\u00fcyle dinle do\u011frudan ili\u015fkilidir. Siyaseti dinden tamamen ay\u0131rmak, dini yaln\u0131zca belli bir alana hapsetmek anlam\u0131na gelir. Ancak \u201ctady\u00een\u00fc\u2019s-siy\u00e2se\u201d (siyaseti dinle\u015ftirme) de tehlikelidir; bu yakla\u015f\u0131m dini siyasal bir ara\u00e7 h\u00e2line getirir. Ayn\u0131 \u015fekilde \u201ctessy\u00ees\u00fc\u2019d-d\u00een\u201d (dini siyasalla\u015ft\u0131rma) da dinin \u00f6z\u00fcne zarar verir.<\/p>\n\n\n\n Din ve Bilim \u0130li\u015fkisi<\/strong><\/p>\n\n\n\n Bat\u0131 d\u00fc\u015f\u00fcncesinde din ve bilim aras\u0131ndaki ili\u015fki \u00fc\u00e7 bi\u00e7imde ortaya \u00e7\u0131km\u0131\u015ft\u0131r:<\/p>\n\n\n\n <\/p>\n\n\n\n Bu indirgemeler hem bilimin hem dinin \u00f6z\u00fcn\u00fc daralt\u0131r. Abdurrahman, bu s\u0131n\u0131rl\u0131l\u0131\u011f\u0131 a\u015fmak i\u00e7in iki temel ilke ortaya koyar:<\/p>\n\n\n\n Benzer \u015fekilde din de yaln\u0131zca inan\u00e7 alan\u0131na indirgenemez. Dinin \u00fc\u00e7 temel \u015fubesi (iman, ilim ve amel) birbirini tamamlar. G\u00fczel hayat (Kur\u2019an\u2019da ifade edilen hay\u00e2t-\u0131 tayyibe) bu \u00fc\u00e7 alan\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcyle m\u00fcmk\u00fcnd\u00fcr.
Bir din d\u00fcnyay\u0131 zindan h\u00e2line getiriyorsa, evrensellik iddias\u0131nda bulunabilir mi? Ruhun \u00f6zg\u00fcrl\u00fck \u00e2leminden bedene ini\u015fi \u201czindan\u201d metaforuyla anlat\u0131lm\u0131\u015f olsa da bu, d\u00fcnya hayat\u0131n\u0131n k\u00f6t\u00fclenmesi anlam\u0131na gelmez. Din ile insan\u0131 kar\u015f\u0131 kar\u015f\u0131ya getiren her yorum, dini yorar; zira din kolayl\u0131kt\u0131r. Onu zorla\u015ft\u0131ran anlay\u0131\u015flar hem insan\u0131 hem dini yorar.<\/p>\n\n\n\n
Bir \u015feyin akl\u0131n alan\u0131na girmemesi, akla ayk\u0131r\u0131 oldu\u011fu anlam\u0131na gelmez. Gazz\u00e2l\u00ee\u2019nin Me\u2018\u00e2ric\u00fc\u2019l-Kuds adl\u0131 eserinde ifade etti\u011fi gibi: \u201cAk\u0131l, size d\u0131\u015far\u0131dan verilen vahiydir; vahiy ise i\u00e7erden verilen bir ak\u0131ld\u0131r.\u201d Yine onun s\u00f6zleriyle, \u201cAk\u0131l Allah\u2019\u0131n nurundan bir \u00f6rnektir.\u201d Dolay\u0131s\u0131yla vahiy ile akl\u0131 kar\u015f\u0131 kar\u015f\u0131ya getirmek, m\u00fcminin faydas\u0131na de\u011fildir; zira biri di\u011ferini tamamlayan iki ilahi kaynakt\u0131r.<\/p>\n\n\n\n\n
\u0130slam d\u00fcnyas\u0131nda ise bu \u00fc\u00e7 yakla\u015f\u0131m basiretsizce taklit edilmi\u015ftir. Taha Abdurrahman\u2019a g\u00f6re bu krizi a\u015fmak i\u00e7in iki indirgemeci anlay\u0131\u015f\u0131 reddetmek gerekir:<\/li>\n\n\n\n<\/ol>\n\n\n\n
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Din ve bilim ili\u015fkisi \u0130slam d\u00fc\u015f\u00fcncesinde bir i\u00e7 i\u00e7elik ili\u015fkisidir. Bu ili\u015fkide bilim, dinin bir par\u00e7as\u0131d\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan dolay\u0131 dini bilime \u00f6ncelememiz gerekir; ancak bu, fazilet \u00f6nceli\u011fi de\u011fil, b\u00fct\u00fcn\u00fcn c\u00fcze \u00f6nceli\u011fidir. Ayn\u0131 \u015fekilde b\u00fct\u00fcn bilimleri dine d\u00e2hil etmek zorunluluk arz eder. Burada s\u00f6z konusu olan, tabiinin metb\u00fbyla i\u00e7 i\u00e7eli\u011fi de\u011fil, b\u00fct\u00fcn ile par\u00e7an\u0131n i\u00e7 i\u00e7eli\u011fidir. \u0130limlerdeki b\u00fct\u00fcn ke\u015fifler ve hakikatler, dinin do\u011frulu\u011funa \u015fehadet eder.
Bu durum, din konusundaki d\u00fc\u015f\u00fcnce ve ibretimizi art\u0131r\u0131r. Ayr\u0131ca, yarat\u0131c\u0131m\u0131zla olan ili\u015fkimizi, Allah\u2019a yapt\u0131\u011f\u0131m\u0131z ibadetler gibi g\u00fc\u00e7lendirir. Nas\u0131l ki namazlar\u0131m\u0131zda k\u00e2inat\u0131n hakikatlerine dair apa\u00e7\u0131k ayetleri okuyor, \u015feriat\u0131n hakikatlerini dile getiriyorsak; tabiat\u0131n hakikatlerini okumak da ayn\u0131 \u015fekilde bir ibadettir. Dolay\u0131s\u0131yla, namazlar\u0131m\u0131z bizi Allah\u2019a nas\u0131l yak\u0131nla\u015ft\u0131r\u0131yorsa, tabiat\u0131n bilimiyle me\u015fgul olmak da bizi O\u2019na yak\u0131nla\u015ft\u0131r\u0131r.<\/p>\n\n\n\n