Prof. Dr. Hasan Ay\u0131k hocam\u0131z, \u201cHanefi D\u00fcnyas\u0131nda Selef\u00eelik Sorunu\u201d ba\u015fl\u0131kl\u0131 konu\u015fmas\u0131na, dini anlama ve yorumlamada akl\u0131n paranteze al\u0131nmas\u0131n\u0131n do\u011furdu\u011fu metodolojik \u00e7\u0131kmazlara dikkat \u00e7ekerek ba\u015flad\u0131. Hocam\u0131z, akl\u0131n devreden \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 bir din\u00ee anlay\u0131\u015f\u0131n laf\u0131z merkezli kalarak evrenselli\u011fini yitirece\u011fini, dini yaln\u0131zca belirli bir co\u011frafyaya (Hicaz b\u00f6lgesi \u00f6rf ve adetlerine) hapsedece\u011fini belirtti. F\u00e2r\u00e2b\u00ee\u2019nin ak\u0131l nazariyesindeki \u201cm\u00fcstefad ak\u0131l\u201d kavram\u0131na at\u0131fta bulunarak, bu akl\u0131n \u201cvahiyden yararlanabilen ak\u0131l\u201d oldu\u011funu; peygamberler d\u0131\u015f\u0131ndaki insanlar\u0131n vahiyden faydalanabilmesi i\u00e7in olaylar\u0131 ki\u015fi, zaman ve mek\u00e2ndan soyutlay\u0131p kavramla\u015ft\u0131rabilen bu akli d\u00fczeye ula\u015fmalar\u0131 gerekti\u011fini vurgulad\u0131. Akl\u0131n d\u0131\u015fland\u0131\u011f\u0131 yerde ise geriye yaln\u0131zca duygu, dostluk, d\u00fc\u015fmanl\u0131k ve taraftarl\u0131k hisleriyle hareket eden ve toplumu b\u00f6len \u201cvehim\u201d (m\u00fcvehhime yetisi) g\u00fcc\u00fcn\u00fcn egemen olaca\u011f\u0131n\u0131 ifade etti.<\/p>\n\n\n\n
Hocam\u0131z, konu\u015fmas\u0131n\u0131n devam\u0131nda tarihsel s\u00fcre\u00e7teki zihn\u00ee k\u0131r\u0131lmalar\u0131 iki ana d\u00f6nem \u00fczerinden analiz etti: Mihne ve Kar\u015f\u0131 Mihne d\u00f6nemleri. Halife Me\u2019m\u00fbn ile ba\u015flayan ve Kur\u2019an\u2019\u0131n mahluk olup olmad\u0131\u011f\u0131 tart\u0131\u015fmas\u0131 \u00fczerinden \u015fekillenen birinci Mihne d\u00f6neminde, Mu\u2019tezile\u2019nin resmi g\u00f6r\u00fc\u015f\u00fc dayatmas\u0131yla uleman\u0131n b\u00fcy\u00fck bask\u0131lar g\u00f6rd\u00fc\u011f\u00fcn\u00fc hat\u0131rlatt\u0131. Bu s\u00fcre\u00e7te Ahmet bin Hanbel\u2019in omurgal\u0131 duru\u015funa dikkat \u00e7eken hocam\u0131z, Halife M\u00fctevekkil ile bu d\u00f6nemin kapanmas\u0131n\u0131n ard\u0131ndan felsefi literat\u00fcrde ilk kez kendisinin kavramsalla\u015ft\u0131rd\u0131\u011f\u0131 \u201cKar\u015f\u0131 Mihne\u201d s\u00fcrecinin ba\u015flad\u0131\u011f\u0131n\u0131 belirtti. Kar\u015f\u0131 Mihne ile birlikte Hanbel\u00ee ve Selef\u00ee fikirlerin Abbasi Devleti\u2019nin resm\u00ee ideolojisi haline geldi\u011fini; tasavvufun dahi yava\u015f yava\u015f geri ad\u0131m atarak as\u0131l ilmi f\u0131k\u0131h ve hadise indirgemek zorunda kald\u0131\u011f\u0131n\u0131 ifade etti. Bu durumun medreselerden akli ilimleri (kelam, felsefe) ve fen bilimlerini (fizik, astronomi, biyoloji) tasfiye etti\u011fini; anlama y\u00f6ntemi yerine ezberci y\u00f6ntemin ikame edildi\u011fini ve bunun da \u0130slam d\u00fcnyas\u0131nda ilmi kuruttu\u011funu derin bir esefle dile getirdi.<\/p>\n\n\n\n
Bu \u00e7er\u00e7evede hocam\u0131z, hakikat kavram\u0131n\u0131n teorik d\u00fczeyde istismar\u0131na kar\u015f\u0131 bir mant\u0131k\u00e7\u0131 olarak kelime tahlillerinde bulundu. Arap\u00e7a \u201chukka\u201d (eklem yeri) k\u00f6k\u00fcnden t\u00fcreyen \u201chak\u201d kavram\u0131 \u00fczerinden \u00f6zg\u00fcn bir metafor sunarak; bir fikrin, d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ya da mezhebin teorik olarak do\u011frudan \u201cHak\u201d olamayaca\u011f\u0131n\u0131, ancak uyguland\u0131\u011f\u0131 toplumsal zeminde adalet, merhamet ve mutluluk (saadet-i dareyn) \u00fcretebildi\u011fi \u00f6l\u00e7\u00fcde \u201chakk\u0131 tahakkuk ettirebilece\u011fini\u201d belirtti. \u0130bn Teymiyye ile birlikte Selef\u00eeli\u011fin \u201cTek Hak Mezhep\u201d olarak konumland\u0131r\u0131lmas\u0131n\u0131n z\u0131mnen di\u011fer t\u00fcm yorumlar\u0131 bat\u0131l k\u0131lan d\u0131\u015flay\u0131c\u0131 bir zihniyete yol a\u00e7t\u0131\u011f\u0131n\u0131; bunun da g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131ndaki kolayca tekfir eden d\u0131\u015flay\u0131c\u0131 Selef\u00ee marjinal yap\u0131lar\u0131n d\u00fc\u015f\u00fcnsel zeminini besledi\u011fini vurgulad\u0131.<\/p>\n\n\n\n
Hocam\u0131z, Hicaz f\u0131kh\u0131n\u0131n ve Arap \u00f6rf\u00fcn\u00fcn tek mutlak kaynak olarak dayat\u0131lmas\u0131na kar\u015f\u0131, \u0130mam-\u0131 Azam Eb\u00fb Han\u00eefe\u2019nin geli\u015ftirdi\u011fi yerel \u00f6rf\u00fc f\u0131k\u0131hta kaynak kabul etme giri\u015fimini bu \u00e7\u0131kmaz soka\u011f\u0131 yarman\u0131n tarih\u00ee bir hamlesi olarak de\u011ferlendirdi. Eb\u00fb Han\u00eefe\u2019nin keskin zekas\u0131yla ortaya koydu\u011fu \u201cHum rical\u00fcn ve nahn\u00fc rical\u201d (Onlar adamsa biz de adam\u0131z \/ bizim de akl\u0131m\u0131z var) duru\u015funun, vahyin evrensel ahlaki ilkelerini yerel k\u00fclt\u00fcrlerin pratikleriyle bulu\u015fturma \u00e7abas\u0131 oldu\u011funu ifade etti. Eb\u00fb Han\u00eefe\u2019nin inan\u00e7 ve ameli birbirinden ay\u0131rarak g\u00fcnahk\u00e2r m\u00fcminleri d\u0131\u015flamayan ku\u015fat\u0131c\u0131 yakla\u015f\u0131m\u0131n\u0131 ve \u201cbana kafir diyenlere ben kafir demem\u201d \u015feklindeki engin ho\u015fg\u00f6r\u00fcs\u00fcn\u00fc hat\u0131rlatarak; bu yakla\u015f\u0131m\u0131n, \u0130slam\u2019\u0131 yeni kabul eden ve dini detaylara hen\u00fcz vak\u0131f olmayan topluluklara tan\u0131nan pedagojik bir m\u00fchlet ve merhamet alan\u0131 oldu\u011funu belirtti.<\/p>\n\n\n\n