Enstit\u00fc ba\u015fkan\u0131m\u0131z Prof. Dr. Mehmet G\u00f6rmez, Kritik Bak\u0131\u015f dergisine verdi\u011fi r\u00f6portajda, \u0130slam d\u00fcnyas\u0131ndaki siyaset ve d\u00fc\u015f\u00fcnce krizinden gen\u00e7li\u011fin anlam aray\u0131\u015f\u0131na kadar bir\u00e7ok meseleye dair \u00f6nemli de\u011ferlendirmelerde bulundu:<\/p>\n\n\n\n
1. \u0130slam d\u00fcnyas\u0131ndaki siyaset krizini ak\u0131l krizi ve irade krizi olarak da tan\u0131mlamak m\u00fcmk\u00fcnd\u00fcr. Ak\u0131l krizi, bir do\u011fruluk krizidir; \u00e7\u00fcnk\u00fc do\u011fruluk akl\u0131n en b\u00fcy\u00fck ahlak\u0131d\u0131r. \u0130rade krizi, bir emanet krizidir; \u00e7\u00fcnk\u00fc emanet iradenin en b\u00fcy\u00fck ahlak\u0131d\u0131r.<\/p>\n\n\n\n
2. \u0130ki \u00e7e\u015fit ak\u0131l vard\u0131r; biri san\u0131k ak\u0131l, biri tan\u0131k ak\u0131l. San\u0131k ak\u0131l, kendisini daima san\u0131k sandalyesinde g\u00f6ren, \u00f6zg\u00fcvenini kaybetmi\u015f, savunmac\u0131 ak\u0131ld\u0131r. Tan\u0131k ak\u0131l ise, kendisini Kur\u2019an\u2019\u0131n ifadesiyle insanl\u0131\u011f\u0131n \u015fahidi olarak g\u00f6r\u00fcr. Birinci ak\u0131l, son iki as\u0131rda bir edebiyat v\u00fccuda getirmi\u015ftir. Bu edebiyata ben \u201cgeri kal\u0131\u015f edebiyat\u0131\u201d diyorum. S\u00fcrekli Bat\u0131 kar\u015f\u0131s\u0131nda ezik bir tav\u0131rla \u201cOnlar niye ilerledi, biz niye geride kald\u0131k?\u201d ile u\u011fra\u015f\u0131r. Tan\u0131k ak\u0131l da bir edebiyat v\u00fccuda getirdi. Bu edebiyat\u0131 \u00fc\u00e7 kavramla ifade edebiliriz: tecdid, \u0131slah ve ihya edebiyat\u0131. Bu edebiyat da kendi i\u00e7inde b\u00fcy\u00fck \u00e7eli\u015fkiler ya\u015fad\u0131.<\/p>\n\n\n\n
3. \u0130slam\u2019\u0131n b\u00fct\u00fcn temel kavramlar\u0131 anlam daralmas\u0131 ya\u015f\u0131yor, hatta anlam kaymalar\u0131na u\u011fruyor. D\u00fc\u015f\u00fcnceler darald\u0131k\u00e7a kavramlar da daral\u0131yor. Asl\u0131nda Kur\u2019an\u2019\u0131n en b\u00fcy\u00fck devrimi kavramlarla ger\u00e7ekle\u015fmi\u015ftir. Kur\u2019an, Arap\u00e7ay\u0131 ve Arap dilini; \u00e7\u00f6l\u00fc, deveyi, hurmay\u0131, Hicaz\u2019\u0131 ifade eden bir dil olmaktan \u00e7\u0131kar\u0131p, b\u00fct\u00fcn \u00e2lemleri ku\u015fatan bir dile d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n
4. \u0130slam eskimez ki yenileyelim; fakat bizim fikirlerimiz, d\u00fc\u015f\u00fcncelerimiz, hatta f\u0131kh\u0131m\u0131z, kel\u00e2m\u0131m\u0131z, us\u00fbl\u00fcm\u00fcz eskir ve bunlar daima yenilenmeye muhta\u00e7t\u0131r. \u0130slam hastalanmaz ki \u0131slah edelim; fakat bizim \u00f6z\u00fcm\u00fcz, ruhumuz, hayat\u0131m\u0131z, ya\u015fant\u0131m\u0131z, ahlak\u0131m\u0131z hastal\u0131klarla mualleldir. Onlar\u0131 \u0131slah etmeliyiz \u00f6nce. \u0130slam \u00f6lmez ki ihy\u00e2 edelim; fakat bizim ruhumuz, idr\u00e2kimiz, \u00f6z\u00fcm\u00fcz bir \u00e7e\u015fit \u00f6l\u00fcme maruzdur. Onlar\u0131 ihy\u00e2 etmeliyiz.<\/p>\n\n\n\n
5. Gen\u00e7lik ve din ba\u011flam\u0131nda ya\u015fad\u0131\u011f\u0131m\u0131z de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmleri, dinden uzakla\u015fmak veya dinden kopmak yahut bir deizm, ateizm, agnostisizm dalgas\u0131 ya da y\u00fczy\u0131l\u0131n ba\u015f\u0131nda cereyan eden felsefi ateizmin zaferi olarak de\u011ferlendirmiyorum. Ben buna gen\u00e7lerin yeni bir anlam aray\u0131\u015f\u0131, yeni bir sorgulama s\u00fcreci olarak bak\u0131yorum.<\/p>\n\n\n\n
6. Dil, dinin be\u015fer\u00ee-insan\u00ee boyutudur. Sonsuz olan\u0131 sonlu olanla ifade etmek zordur. E\u011fer Allah, sonsuz olan\u0131 sonlu olan be\u015ferin diliyle ifade etmi\u015fse, \u00e7ok anlaml\u0131l\u0131\u011fa da raz\u0131 olmu\u015ftur. Bu \u00e7ok anlaml\u0131l\u0131k bize s\u00fcrekli bir yenilenme imkan\u0131 sunar.<\/p>\n\n\n\n
7. Modern zamanlarda din kurumlar\u0131 hem mahiyet hem i\u015flevsel bak\u0131mdan b\u00fcy\u00fck de\u011fi\u015fimlere u\u011fram\u0131\u015flard\u0131r. Bu kurumlar \u00fczerinden bazen birliktelikler, bazen de ayr\u0131\u015fmalar ya\u015fan\u0131yor. Din kurumlar\u0131n\u0131n siyasetin bir aparat\u0131na d\u00f6n\u00fc\u015fmesi hem onu b\u00fcy\u00fck g\u00fcc\u00fcnden mahrum b\u0131rak\u0131r hem de i\u015faret etti\u011finiz ayr\u0131\u015fmalar\u0131 ve kutupla\u015fmalar\u0131 \u00f6nlemede yetersiz kalmas\u0131na neden olur.<\/p>\n\n\n\n