\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-umran\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti.<\/p>\n\n\n\n
Umran kelimesi, l\u00fcgatte \u201cimar etmek\u201d anlam\u0131na gelen amara fiilinden t\u00fcremi\u015ftir. Bu kavram\u0131n kar\u015f\u0131s\u0131nda iki z\u0131t anlam yer al\u0131r: Harabe (y\u0131k\u0131m) ve fesede (bozulma). Kur\u2019an-\u0131 Kerim\u2019de genellikle \u201carz\/yery\u00fcz\u00fc\u201d ile birlikte zikredilen imar kavram\u0131, yaln\u0131zca fiziksel bir mek\u00e2n\u0131 veya bir topra\u011f\u0131 in\u015fa etmekle s\u0131n\u0131rl\u0131 de\u011fildir; ayn\u0131 zamanda bir insan\u0131 yeti\u015ftirmeyi ve bir g\u00f6nl\u00fc ihya etmeyi de kapsar.
Umran, mastar olarak fu\u2019l\u00e2n veznindedir.<\/p>\n\n\n\n
Arap\u00e7ada fu\u2019l\u00e2n vezni; \u00e7oklu\u011fu, b\u00fcy\u00fckl\u00fc\u011f\u00fc, yenili\u011fi ve do\u011frulu\u011fu ifade eder ve bir \u015feyi m\u00fckemmel yapmak anlam\u0131 i\u00e7in kullan\u0131l\u0131r. Burhan, Furkan ve Kur\u2019an mefhumlar\u0131 da yine fu\u011flan veznindedir. Bu asl\u0131nda, yery\u00fcz\u00fcn\u00fc imar ederken insan\u0131 ve toplumu unutmamam\u0131z gerekti\u011fi mesaj\u0131n\u0131 vermektedir. K\u0131saca umran hem yery\u00fcz\u00fcn\u00fc hem de insan\u0131 ve toplumu imar etmek anlam\u0131na gelmektedir.<\/p>\n\n\n\n
Umran kelimesinin iki y\u00f6n\u00fc vard\u0131r: maddi ve manevi umran. \u0130nsan\u0131n tarlay\u0131 s\u00fcrmesi maddi umrand\u0131r. Bir kalbi kazanmak, bir g\u00f6n\u00fcl in\u015fa etmek veya bir ruhu \u015fad etmek ise manevi umrand\u0131r. Bu iki t\u00fcr umran birlikte de\u011ferlendirilmelidir.<\/p>\n\n\n\n
\u0130bn Haldun (\u00f6.808\/1406) \u201cimaret\u00fc\u2019l-arz\u201d dedi\u011fi \u00fc\u00e7 i\u015fti\u011fal alan\u0131n\u0131 umran\u0131n i\u00e7inde de\u011ferlendirmi\u015ftir. Birincisi ziraatt\u0131r. Ziraat ile toprak \u00e2t\u0131l olmaktan \u00e7\u0131kar ve toprak imar edilir. Dolay\u0131s\u0131yla ziraat umran\u0131n k\u00fc\u00e7\u00fck bir par\u00e7as\u0131d\u0131r. \u0130kincisi zanaatt\u0131r. Zanaat t\u00fcrlerinin her biri birer umrand\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc ise ticarettir. Ticarette Allah\u2019\u0131n verdi\u011fi r\u0131z\u0131k, mal ve m\u00fclk imar edilir.<\/p>\n\n\n\n
\u0130bn Haldun Kit\u00e2bu\u2019l-iber\u2019de ilmu\u2019l-umran ba\u015fl\u0131kl\u0131 m\u00fcstakil bir ilimden bahsetmektedir. Bu eserde \u0130lmu\u2019l-umran \u00fc\u00e7 b\u00f6l\u00fcmden olu\u015fur; birincisi mekand\u0131r, yani yery\u00fcz\u00fcn\u00fcn imar\u0131d\u0131r. \u0130kincisi insan ve toplumdur. \u00dc\u00e7\u00fcnc\u00fcs\u00fc ise toplumun yery\u00fcz\u00fcnde ya\u015farken ba\u011fl\u0131 kald\u0131\u011f\u0131 yasalard\u0131r.<\/p>\n\n\n\n
\u0130bn Haldun, insanlar\u0131n yery\u00fcz\u00fcnde ya\u015fama bi\u00e7imlerini bedevi ve hadari olmak \u00fczere ikiye ay\u0131r\u0131r: Bedevi ya\u015fam ile, daha \u00e7ok \u00e7\u00f6l\u00fc mesken edinen ama mesk\u00fbn \u015fehirler ve medeniyetler kurmayan insanlar\u0131 kasteder. Buradaki bedevilik Kur\u2019an\u2019\u0131n ele\u015ftirdi\u011fi bir durum de\u011fil, bir haldir. \u00d6te yandan b\u00fct\u00fcn m\u00fcesseseleriyle \u015fehirler kuranlara ve oradaki ya\u015fam bi\u00e7imlerine uygun ya\u015fayanlara da hadari demektedir. \u0130bn Haldun hadari ile bedevi aras\u0131ndaki ili\u015fkiyi i\u00e7eren ilme de ilmu\u2019l-umran ad\u0131n\u0131 vermektedir. Yapt\u0131\u011f\u0131 tan\u0131m \u015f\u00f6yledir: \u201c\u0627\u0644\u0639\u0645\u0631\u0627\u0646 \u0648\u0647\u0648: \u0627\u0644\u062a\u0633\u0627\u0643\u0646 \u0648 \u0627\u0644\u062a\u0646\u0627\u0632\u0644 \u0641\u064a \u0645\u0635\u0631 \u0623\u0648 \u062d\u0644\u0629 \u0644\u0644\u0627\u0646\u0633 \u0628\u0627\u0644\u0639\u0634\u064a\u0631\u060c \u0648\u0627\u0642\u062a\u0636\u0627\u0621 \u0627\u0644\u062d\u0627\u062c\u0627\u062a \u0644\u0645\u0627 \u0641\u064a\u0647 \u0645\u0646 \u0637\u0628\u0627\u0639\u0647\u0645 \u0645\u0646 \u0627\u0644\u062a\u0639\u0627\u0648\u0646 \u0639\u0644\u0649 \u0627\u0644\u0645\u0639\u0627\u0634\u201d\/ Umran bir \u015fehirde yahut bir yerle\u015fimde, \u00fcnsiyet kurmak ve birlikte ya\u015famak \u00fczere insanlar\u0131n bir arada ikamet etmeleri; ge\u00e7imlerini temin etmek i\u00e7in tabiatlar\u0131nda bulunan kar\u015f\u0131l\u0131kl\u0131 yard\u0131mla\u015fma e\u011filiminin gere\u011fi olarak ihtiya\u00e7lar\u0131n\u0131 birlikte kar\u015f\u0131lamalar\u0131d\u0131r.<\/p>\n\n\n\n
\u0130bn Haldun\u2019a g\u00f6re \u201c\u0627\u0644\u0627\u0646\u0633\u0627\u0646 \u0645\u062f\u0646\u064a \u0628\u0627\u0644\u0637\u0628\u0639\/ insan tabiat\u0131 gere\u011fi medenidir.\u201d Bizde medeniyet kavram\u0131 binalar ile ilgili de\u011fildir. Medeniyet kavram\u0131 tamam\u0131yla insan ili\u015fkileri ile ilgilidir.
Ayr\u0131ca baz\u0131 m\u00fcfessirlerin umran\u0131 Hz. \u0130brahim\u2019in dualar\u0131nda temellendirmi\u015flerdir: \u201c\u0631\u064e\u0628\u064e\u0651\u0640\u0646\u064e\u0653\u0627 \u0627\u0650\u0646\u0651\u0656\u0653\u064a \u0627\u064e\u0633\u0652\u0643\u064e\u0646\u0652\u062a\u064f \u0645\u0650\u0646\u0652 \u0630\u064f\u0631\u0650\u0651\u064a\u064e\u0651\u062a\u0656\u064a \u0628\u0650\u0648\u064e\u0627\u062f\u064d \u063a\u064e\u064a\u0652\u0631\u0650 \u0630\u0656\u064a \u0632\u064e\u0631\u0652\u0639\u064d \u0639\u0650\u0646\u0652\u062f\u064e \u0628\u064e\u064a\u0652\u062a\u0650\u0643\u064e \u0627\u0644\u0652\u0645\u064f\u062d\u064e\u0631\u064e\u0651\u0645\u0650\u06d9 \u0631\u064e\u0628\u064e\u0651\u0640\u0646\u064e\u0627 \u0644\u0650\u064a\u064f\u0642\u0656\u064a\u0645\u064f\u0648\u0627 \u0627\u0644\u0635\u064e\u0651\u0644\u0670\u0648\u0629\u064e \u0641\u064e\u0627\u062c\u0652\u0639\u064e\u0644\u0652 \u0627\u064e\u0641\u0652\u0640\u0650\u0654\u062f\u064e\u0629\u064b \u0645\u0650\u0646\u064e \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u0650 \u062a\u064e\u0647\u0652\u0648\u0656\u0653\u064a \u0627\u0650\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u0648\u064e\u0627\u0631\u0652\u0632\u064f\u0642\u0652\u0647\u064f\u0645\u0652 \u0645\u0650\u0646\u064e \u0627\u0644\u062b\u064e\u0651\u0645\u064e\u0631\u064e\u0627\u062a\u0650 \u0644\u064e\u0639\u064e\u0644\u064e\u0651\u0647\u064f\u0645\u0652 \u064a\u064e\u0634\u0652\u0643\u064f\u0631\u064f\u0648\u0646\u064e\/ Rabbimiz! Ger\u00e7ekten ben, neslimden bir k\u0131sm\u0131n\u0131 sahipsiz, ekine elveri\u015fli olmayan vadiye; Beyt-i Haram\u2019\u0131n yan\u0131na yerle\u015ftirdim. Rabbimiz namaz\u0131 dosdo\u011fru k\u0131ls\u0131nlar. \u0130nsanlar\u0131n g\u00f6nl\u00fcn\u00fc onlara y\u00f6nelt ve onlar\u0131 kimi \u00fcr\u00fcnlerle r\u0131z\u0131kland\u0131r. Umulur ki onlar \u015f\u00fckrederler (\u0130brahim, 37).<\/p>\n\n\n\n
M\u00e2verd\u00ee\u2019nin (\u00f6.450\/1058) Edeb\u00fc\u2019d-d\u00fcnya ve\u2019d-din kitab\u0131nda umran\u0131n muhtevas\u0131 \u015f\u00f6yle ge\u00e7er: \u201cD\u00fcnyan\u0131n ancak kendisiyle salah bulup \u0131slah oldu\u011fu, hallerinin d\u00fczenli ve i\u015flerinin uyumlu hale geldi\u011fi \u015feyler alt\u0131d\u0131r. Tabi olunacak bir din, egemenlik sa\u011flayan g\u00fc\u00e7l\u00fc bir otorite, herkesi ku\u015fatan bir adalet, genel bir g\u00fcvenlik, s\u00fcreklilik arz eden \u00fcretim ve geni\u015f ufuklu bir gelecek \u00fcmididir. \u0130nsan\u0131n halini \u0131slah eden \u015feylere gelince: Do\u011fruya y\u00f6nelen ve k\u00f6t\u00fcl\u00fckten uzak duran bir nefis, insanlar\u0131 birle\u015ftiren bir muhabbet ba\u011f\u0131 ve insan\u0131n g\u00f6nl\u00fcn\u00fc \u015f\u0131martmayan ancak s\u00fck\u00fbna erdiren yeterli madd\u00ee imkanlard\u0131r.\u201d<\/p>\n\n\n\n
All\u00e2l el-F\u00e2s\u00ee (\u00f6. 1974) \u015feriat\u0131n maksad\u0131 konusunda \u015f\u00f6yle demektedir: \u201c\u015eeriat\u0131n en b\u00fcy\u00fck maksatlar\u0131ndan bir tanesi yery\u00fcz\u00fcn\u00fc imar etmek ve yery\u00fcz\u00fcnde birlikte ya\u015faman\u0131n ilkelerini korumakt\u0131r. Bu ama\u00e7, beraberinde devleti ve yarg\u0131 sistemini getirir. Pek \u00e7ok sistemi zorunlu olarak do\u011furur ve bunlar\u0131n varl\u0131\u011f\u0131 birer mak\u00e2s\u0131da d\u00f6n\u00fc\u015f\u00fcr. F\u00e2s\u00ee, yery\u00fcz\u00fcn\u00fcn salah\u0131n\u0131n devam\u0131n\u0131n, orada halife k\u0131l\u0131nanlar\u0131n sal\u00e2h\u0131yla m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 belirtir. Dolay\u0131s\u0131yla sadece kendimizi de\u011fil, kendimizden sonra gelen nesilleri de d\u00fc\u015f\u00fcnmek durumunday\u0131z. Bu gaye insanlar\u0131n kendilerine y\u00fcklenen g\u00f6revleri yerine getirmeleri, adalet ve istikamet \u00fczere olmalar\u0131, ak\u0131lda ve amelde salah sahibi bulunmalar\u0131, yery\u00fcz\u00fcn\u00fc \u0131slah etmeleri, yery\u00fcz\u00fcn\u00fcn hay\u0131rlar\u0131n\u0131 ortaya \u00e7\u0131kar\u0131p nimetlerini ke\u015ffetmeleri ve b\u00fct\u00fcn insanlar\u0131n menfaatlerini g\u00f6zeterek bunlar\u0131 tedbir etmeleri ile ger\u00e7ekle\u015fir.\u201d F\u00e2s\u00ee, b\u00fct\u00fcn bu hususlar\u0131 mak\u00e2s\u0131du\u2019l-umran\u0131n bir par\u00e7as\u0131 olarak ele almaktad\u0131r.<\/p>\n\n\n\n
Son olarak hocam\u0131z C\u00fcveyn\u00ee\u2019nin (\u00f6. 478\/1085) \u011e\u0131y\u00e2s\u00fc\u2019l-\u00fcmem f\u00ee iltiy\u00e2si\u2019z-zulem adl\u0131 eserinin de umrana dair \u00f6nemli hususlar i\u00e7erdi\u011fini ve bir umran kitab\u0131 olarak g\u00f6r\u00fclmesi gerekti\u011fini ifade etti.<\/p>\n\n\n\n
\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-umran\u201d ba\u015fl\u0131kl\u0131 dersi ger\u00e7ekle\u015fti. Umran kelimesi, l\u00fcgatte \u201cimar etmek\u201d anlam\u0131na gelen amara fiilinden t\u00fcremi\u015ftir. Bu kavram\u0131n kar\u015f\u0131s\u0131nda iki z\u0131t anlam yer al\u0131r: Harabe (y\u0131k\u0131m) ve fesede (bozulma). Kur\u2019an-\u0131 Kerim\u2019de genellikle \u201carz\/yery\u00fcz\u00fc\u201d ile birlikte zikredilen imar kavram\u0131, yaln\u0131zca fiziksel bir mek\u00e2n\u0131 veya bir topra\u011f\u0131 … <\/p>\n