M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri program\u0131 kapsam\u0131nda Prof. Dr. Selim Argun taraf\u0131ndan sunulan \u201cVak\u0131f ve Medeniyet\u201d ba\u015fl\u0131kl\u0131 konu\u015fmas\u0131nda \u015fu hususlar ele al\u0131nd\u0131:<\/p>\n\n\n\n
Dersin giri\u015finde Prof. Dr. Selim Argun, Kanada McGill \u00dcniversitesi \u0130slami Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fcndeki doktora ve ara\u015ft\u0131rma y\u0131llar\u0131ndaki ki\u015fisel tecr\u00fcbelerinden ve vak\u0131f konusuna olan ilgisinin nas\u0131l ba\u015flad\u0131\u011f\u0131ndan bahsetmi\u015ftir. Bu s\u00fcre\u00e7te d\u00fcnyaca \u00fcnl\u00fc hukuk tarih\u00e7isi Prof. Dr. Wael B. Hallaq ile olan yak\u0131n temaslar\u0131na, akademik diyaloglar\u0131na ve an\u0131lar\u0131na yer vermi\u015ftir. Hallaq ile y\u00fcr\u00fctt\u00fc\u011f\u00fc entelekt\u00fcel mesai esnas\u0131nda, Bat\u0131 akademisinin ve Oryantalistlerin \u0130slam hukukuna ve vak\u0131f ar\u015fivlerine yakla\u015f\u0131m\u0131ndaki metodolojik d\u00f6n\u00fc\u015f\u00fcm\u00fc detayland\u0131rm\u0131\u015ft\u0131r. Hocam\u0131z, Bat\u0131\u2019da vak\u0131f tarihi \u00fczerine \u00e7al\u0131\u015fan Randi Deguilhem gibi akademisyenlerin ara\u015ft\u0131rmalar\u0131na; 18. y\u00fczy\u0131ldan itibaren Fransa\u2019daki Akademisyenler Birli\u011fi b\u00fcnyesinde binlerce uzman\u0131n do\u011frudan vak\u0131f ar\u015fivleri \u00fczerine yo\u011funla\u015fmas\u0131na ve Charles Lindholm gibi ara\u015ft\u0131rmac\u0131lar\u0131n \u00e7al\u0131\u015fmalar\u0131na de\u011finmi\u015ftir. Ayr\u0131ca 2011 y\u0131l\u0131ndaki Occupy Wall Street (Wall Street\u2019i \u0130\u015fgal Et) eylemleri s\u00fcrecinde Wall Street Journal gibi k\u00fcresel yay\u0131nlarda, ABD\u2019deki gelir adaletsizli\u011fine ve kapitalizmin krizlerine kar\u015f\u0131 bir \u00e7\u00f6z\u00fcm modeli olarak Osmanl\u0131 vak\u0131f sisteminin g\u00f6sterildi\u011fini aktarm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Daha sonra dersin teorik ve medeniyet boyutuna ge\u00e7en hocam\u0131z; vak\u0131f kurumunu \u0130slam medeniyetine sonradan eklemlenmi\u015f ar\u0131zi bir yap\u0131 de\u011fil, onun varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesini sa\u011flayan ayr\u0131lmaz bir c\u00fcz\u00fc (laz\u0131m-\u0131 gayr-\u0131 mufar\u0131k\u0131), toplumsal yap\u0131y\u0131 in\u015fa eden kurucu unsuru, sistemi ayakta tutan ta\u015f\u0131y\u0131c\u0131 kolonu, kamu d\u00fczenini sevk ve idare eden m\u00fcdebbir akl\u0131 ve toplumsal dinamizmi besleyen ana muharrik g\u00fcc\u00fc olarak kavramsalla\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Konunun f\u0131khi ve tefsir\u00ee altyap\u0131s\u0131na ge\u00e7ildi\u011finde, \u00f6ncelikle \u015fu ayet-i kerimeye dikkat \u00e7ekilmi\u015ftir: \u201cHerhangi birinize \u00f6l\u00fcm gelip de Rabbim! Beni yak\u0131n bir s\u00fcreye kadar geciktirsen de sadaka verip iyilerden olsam! demeden \u00f6nce, size r\u0131z\u0131k olarak verdi\u011fimiz \u015feylerden Allah yolunda harcay\u0131n (M\u00fcn\u00e2fik\u00fbn, 10)\u201d Ayetinde, insan\u0131n \u00f6l\u00fcm an\u0131ndaki deh\u015fet kar\u015f\u0131s\u0131nda farz ibadetlerin kazas\u0131n\u0131 de\u011fil de sadaka vermeyi talep etmesindeki hikmet a\u00e7\u0131klanmaktad\u0131r. \u0130slam ulemas\u0131 bu durumu, sadakan\u0131n \u00f6zellikle de kal\u0131c\u0131 hay\u0131r niteli\u011findeki sadaka-i cariyenin ameller tart\u0131s\u0131ndaki benzersiz a\u011f\u0131rl\u0131\u011f\u0131yla izah eder. Basiret sahibi m\u00fcminlerin ise hen\u00fcz sa\u011fl\u0131klar\u0131nda vak\u0131f kurarak bu \u015fuuru ya\u015fatt\u0131klar\u0131 vurgulanmaktad\u0131r. Devam\u0131nda, Hz. Peygamber\u2019in (s.a.v.) vefattan sonra da amellerin kesilmedi\u011fi \u00fc\u00e7 durumu m\u00fcjdeleyen nebev\u00ee hadisine de\u011finilmi\u015ftir:<\/p>\n\n\n\n
\u201c\u0130nsan \u00f6ld\u00fc\u011f\u00fc zaman ameli kesilir. Ancak \u015fu \u00fc\u00e7 \u015fey bundan m\u00fcsnestnad\u0131r: Kesintisiz devam eden hay\u0131r (sadaka-i cariye), kendisinden faydalan\u0131lan ilim ve kendisine dua eden hay\u0131rl\u0131 bir evlat.\u201d<\/p>\n\n\n\n
Bu nebevi m\u00fcjdeden hareketle geli\u015ftirilen Vakf-\u0131 Z\u00fcrri (aile vakf\u0131) m\u00fcessesesinin tarihsel i\u015flevleri \u00f6rneklenmi\u015ftir. Mahkeme nezdinde tescil edilmi\u015f, k\u0131yamete kadar s\u00fcrecek bir ebedilik vaat eden, gelir getiren gayrimenkul veya m\u00fclklere (akar) dayal\u0131 ve kurucusunun dahi iradesinden ba\u011f\u0131ms\u0131zla\u015farak geri d\u00f6n\u00fclemez (gayri-r\u00fccu) bir hukuki \u015fahsiyete b\u00fcr\u00fcnen vakf\u0131n; ge\u00e7ici nitelikteki derneklerden, y\u0131ll\u0131k eda edilen zekattan veya tek ferde mahsus s\u0131radan sadakalardan ayr\u0131lan temel farklar\u0131 ve bu hukuki dayanak sayesinde hanedanlardan, siyasi iktidarlardan ve devletlerden bile daha uzun \u00f6m\u00fcrl\u00fc (longevity) bir kurumsal dayan\u0131kl\u0131l\u0131\u011fa sahip oldu\u011fu belirtilmi\u015ftir.<\/p>\n\n\n\n
Saha uygulamalar\u0131 ve modern \u00f6rneklere ge\u00e7ildi\u011finde, Osmanl\u0131 adliye te\u015fkilat\u0131n\u0131n ve son d\u00f6nem Hukuk-\u0131 Aile kararnamelerinin \u00f6nemli simalar\u0131ndan \u00d6mer Hilmi Efendi\u2019nin \u201cVakf\u0131n en hay\u0131rl\u0131s\u0131, insanlar\u0131n en \u015fiddetli ihtiyac\u0131na cevap verendir\u201d kaidesine at\u0131fta bulunulmu\u015ftur. G\u00fcn\u00fcm\u00fcz ihtiya\u00e7lar\u0131na somut bir yan\u0131t olarak Kayseri\u2019de tesis edilen ve 1.402 caminin y\u0131ll\u0131k t\u00fcm elektrik giderlerini ye\u015fil enerjiyle kar\u015f\u0131layan g\u00fcne\u015f paneli santral sahas\u0131 gibi s\u00fcrd\u00fcr\u00fclebilir (self-sustainability), \u00e7evre dostu ve faizsiz modern vak\u0131f modelleri sunulmu\u015ftur.<\/p>\n\n\n\n
Dersin son b\u00f6l\u00fcm\u00fcnde, k\u00fcresel pandemi s\u00fcrecinde Bat\u0131 \u00fclkelerinde ipotekli kredilerle (mortgage) edinilen veya finansal yetersizlikler nedeniyle sat\u0131\u015fa \u00e7\u0131kar\u0131larak kapanma riskiyle y\u00fczle\u015fen camilerin durumu hat\u0131rlat\u0131lm\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde \u0130slamofobi, sosyal yabanc\u0131la\u015fma ve kurumsal s\u00fcrd\u00fcr\u00fclebilirlik gibi \u00e7a\u011fda\u015f kriz alanlar\u0131na yan\u0131t \u00fcretecek yenilik\u00e7i vak\u0131f modellerinin tespiti ve in\u015fas\u0131n\u0131n; m\u00fctefekkir Fethi Gemuhluo\u011flu\u2019nun \u201cVak\u0131f ol, v\u00e2k\u0131f ol\u201d \u00e7a\u011fr\u0131s\u0131 rehberli\u011finde g\u00fcn\u00fcm\u00fcz M\u00fcsl\u00fcmanlar\u0131n\u0131n omuzundaki tarihi ve hukuki bir sorumluluk oldu\u011fu ifade edilmi\u015ftir.<\/p>\n\n\n\n
Nihayetinde ders, hocam\u0131z\u0131n ki\u015fisel tan\u0131kl\u0131klar\u0131 ve Bat\u0131 akademisindeki tecr\u00fcbelerinden ba\u015flayarak vakf\u0131n medeniyet mefhumundaki yerine, f\u0131khi dayanaklar\u0131na, tarihsel dayan\u0131kl\u0131l\u0131\u011f\u0131na ve g\u00fcn\u00fcm\u00fczdeki ihya gereklili\u011fine uzanan b\u00fct\u00fcnc\u00fcl bir ak\u0131\u015fla sunmu\u015ftur. Vak\u0131f m\u00fcessesesinin tarihi bir nostalji olmad\u0131\u011f\u0131n\u0131, aksine k\u00fcresel sorunlara kar\u015f\u0131 geli\u015ftirdi\u011fi dinamik ve bir problem \u00e7\u00f6zme mekanizmas\u0131 oldu\u011funu ortaya koymaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri program\u0131 kapsam\u0131nda Prof. Dr. Selim Argun taraf\u0131ndan sunulan \u201cVak\u0131f ve Medeniyet\u201d ba\u015fl\u0131kl\u0131 konu\u015fmas\u0131nda \u015fu hususlar ele al\u0131nd\u0131: Dersin giri\u015finde Prof. Dr. Selim Argun, Kanada McGill \u00dcniversitesi \u0130slami Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fcndeki doktora ve ara\u015ft\u0131rma y\u0131llar\u0131ndaki ki\u015fisel tecr\u00fcbelerinden ve vak\u0131f konusuna olan ilgisinin nas\u0131l ba\u015flad\u0131\u011f\u0131ndan bahsetmi\u015ftir. Bu s\u00fcre\u00e7te d\u00fcnyaca \u00fcnl\u00fc hukuk tarih\u00e7isi Prof. Dr. Wael … <\/p>\n