{"id":33436,"date":"2016-09-20T10:57:58","date_gmt":"2016-09-20T08:57:58","guid":{"rendered":"https:\/\/www.igmg.org\/?p=33436"},"modified":"2016-09-27T14:07:53","modified_gmt":"2016-09-27T12:07:53","slug":"islami-bir-zihniyetin-insasi-ile-islami-zemin-dogabilir","status":"publish","type":"post","link":"https:\/\/www.igmg.org\/tr\/islami-bir-zihniyetin-insasi-ile-islami-zemin-dogabilir\/","title":{"rendered":"\u201c\u0130slami bir zihniyetin in\u015fas\u0131 ile \u0130slami zemin do\u011fabilir.\u201d"},"content":{"rendered":"

\u0130slam Toplumu Mill\u00ee G\u00f6r\u00fc\u015f Gen\u00e7lik Te\u015fkilatlar\u0131 \u00dcniversiteliler Ba\u015fkanl\u0131\u011f\u0131 \u00fc\u00e7 sene boyunca s\u00fcrecek olan \u00d6zel E\u011fitim \u00e7al\u0131\u015fmas\u0131n\u0131n ilk yaz kamp\u0131n\u0131 \u00c7anakkale\u2019de ger\u00e7ekle\u015ftirdi.<\/strong><\/p>\n

Veysel Pountso, Harun Yapar,<\/em><\/strong> Saliha Erta\u015f, <\/em><\/strong>M\u00fccahid Bah\u00e7i, M\u00fcberra \u015eim\u015fek,<\/em><\/strong> Musa G\u00fcr,<\/em><\/strong> S\u00fcmeyye Eryi\u011fit, Hamza \u00c7imen,<\/em><\/strong> Seyhan \u015eahin, Zehra Atak-Pountso<\/em><\/strong><\/p>\n

Gen\u00e7lik Te\u015fkilatlar\u0131 \u00dcniversiteliler Ba\u015fkanl\u0131\u011f\u0131 2016 \u00d6zel E\u011fitim Yaz Kamp\u0131\u2019n\u0131 60 gencin kat\u0131l\u0131m\u0131yla\u00a015-26 A\u011fustos tarihleri aras\u0131nda\u00a0\u00c7anakkale\u2019de ger\u00e7ekle\u015ftirdi. Prof. Dr. Tahsin G\u00f6rg\u00fcn, Dr. Hayrettin Nebi G\u00fcdekli, Do\u00e7. Dr. Metin Aksoy, Yrd. Do\u00e7. Dr. G\u00f6khan Bozba\u015f, \u0130hsan Akta\u015f, Do\u00e7. Dr. Ahmet Uysal, Mahmut Hakk\u0131 Ak\u0131n, Yusuf Kaplan, Prof. Dr. Ebubekir Sofuo\u011flu ve Do\u00e7. Dr. \u0130brahim G\u00fcran Yumu\u015fak\u2019\u0131n verdi\u011fi seminerler e\u015fli\u011finde yap\u0131lan kamp\u0131n bir g\u00fcn\u00fc de geziye ayr\u0131ld\u0131.<\/p>\n

Tarih yaz\u0131c\u0131l\u0131\u011f\u0131<\/strong><\/p>\n

Kampta \u201cD\u00fcnya tarihi\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze Bat\u0131 tarih yaz\u0131c\u0131l\u0131\u011f\u0131nda d\u00fcnya tarihi alg\u0131s\u0131 ve tasavvurunun de\u011fi\u015fimi konusu i\u015flendi. \u00d6zellikle 18. y\u00fczy\u0131ldan \u00f6nce d\u00fcnya tarihi yazarl\u0131\u011f\u0131n\u0131n bug\u00fcne k\u0131yasla tamamen farkl\u0131 oldu\u011funu belirten Prof. Dr. Tahsin G\u00f6rg\u00fcn, o tarihlerde modernitenin\/modern \u00e7a\u011f\u0131n \u0130slam ile birlikte ba\u015flat\u0131ld\u0131\u011f\u0131n\u0131 vurgulad\u0131. 19. y\u00fczy\u0131ldan itibaren ise Bat\u0131\u2019daki d\u00fcnya tarihine dair anlay\u0131\u015f ve s\u00f6ylemlerin de\u011fi\u015fti\u011fine i\u015faret eden G\u00f6rg\u00fcn, g\u00fcn\u00fcm\u00fczde d\u00fcnya genelinde bu anlay\u0131\u015f\u0131n genel ge\u00e7er oldu\u011funu belirtti.<\/p>\n

G\u00f6rg\u00fcn \u201cBat\u0131\u2019daki tarih yazarl\u0131\u011f\u0131 19. y\u00fczy\u0131lda d\u00f6n\u00fc\u015f\u00fcm i\u00e7ine girmi\u015ftir. Art\u0131k Bat\u0131l\u0131 tarihciler Roma \u0130mparatorlu\u011fu\u2019nun kurulu\u015funu ve y\u0131k\u0131l\u0131\u015f\u0131n\u0131 esas alm\u0131\u015f, bu d\u00f6nemi Orta \u00c7a\u011f olarak adland\u0131rm\u0131\u015ft\u0131r ve h\u00e2l-i haz\u0131rda hemen hemen herkesin tarih alg\u0131s\u0131na h\u00fckmeden \u00fc\u00e7 \u00e7a\u011f tasn\u00eefini olu\u015fturmu\u015ftur: Eski \u00c7a\u011f, Orta \u00c7a\u011f ve Yeni \u00c7a\u011f. Art\u0131k 18 y\u00fczy\u0131l ve \u00f6ncesindeki d\u00fcnya tarihi alg\u0131s\u0131 ge\u00e7ersiz k\u0131l\u0131nm\u0131\u015f ve Bat\u0131l\u0131lar bu tasnifi yaparken d\u00fcnya tarihi \u00fczerinde her zaman etkin ve var olduklar\u0131n\u0131 kan\u0131tlamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.\u201d dedi.<\/p>\n

Bat\u0131l\u0131 tarih\u00e7ilerin art\u0131k Bat\u0131\u2019n\u0131n tarih sahnesinde m\u00fchim bir yer tuttu\u011funu ispatlama \u00e7abas\u0131nda olduklar\u0131n\u0131 belirten G\u00f6rg\u00fcn, b\u00f6ylece Osmanl\u0131\u2019n\u0131n ve \u0130slam Medeniyeti\u2019nin tarihteki de\u011ferini ve \u00f6nemli konumunu ge\u00e7en y\u00fczy\u0131llardaki tarih yaz\u0131m\u0131na nazaran bilin\u00e7li bir \u015fekilde g\u00f6rmezlikten geldiklerini a\u00e7\u0131klad\u0131. B\u00f6ylece M\u00fcsl\u00fcmanlar\u0131n 17. y\u00fczy\u0131la kadar s\u00fcre gelen siyasi ve sosyal \u00fcst\u00fcnl\u00fc\u011f\u00fc ger\u00e7ekli\u011fi g\u00f6z ard\u0131 edilmi\u015ftir. G\u00f6rg\u00fcn, Bat\u0131\u2019n\u0131n Osmanl\u0131 ve \u0130slam Medeniyeti\u2019ne kar\u015f\u0131 alg\u0131 de\u011fi\u015fimini 19. y\u00fczy\u0131l ile \u00f6ncesinde telif edilen d\u00fcnya tarihiyle ilgili eserlerin hacminin mukayese edildi\u011fi taktirde bariz \u015fekilde g\u00f6r\u00fclece\u011fini ifade etti. \u0130slam ve Osmanl\u0131 Tarihi daha \u00f6nce ciltlerce kitaplarda ele al\u0131n\u0131rken, daha sonra kaleme al\u0131nan tarih kitaplar\u0131nda sadece bir ka\u00e7 sayfa tahsis edilerek muhtasar bi\u00e7imde i\u015flenecekti. G\u00f6rg\u00fcn\u2019e g\u00f6re bu durum Bat\u0131\u2019n\u0131n bilin\u00e7li olarak \u0130slam Medeniyeti\u2019nin tarihte \u00fcstlenmi\u015f oldu\u011fu rol\u00fcn\u00fcn geri plana konulmas\u0131n\u0131n bir \u00f6rne\u011fidir.<\/p>\n

Ak\u00e2id-i Nesef\u00ee<\/strong><\/p>\n

Marmara \u00dcniversitesi \u0130lahiyat Fak\u00fcltesinden Dr. Hayrettin Nebi G\u00fcdekli ile yaz kamp\u0131n\u0131n ilk g\u00fcnlerinde kayna\u011f\u0131 kelam ilminden Arap\u00e7a dilinde aktar\u0131lm\u0131\u015f olan \u00d6mer en-Nesef\u00ee\u2019nin risalesi Ak\u00e2id-i Nesef\u00ee ele al\u0131nd\u0131. Ehl-i s\u00fcnnetin temel iman esaslar\u0131n\u0131 i\u00e7inde bar\u0131nd\u0131ran bu metin \u00e2limler taraf\u0131ndan ilmi akaid (inan\u0131\u015f ilmi) olarak tan\u0131mlanm\u0131\u015ft\u0131r. Akli ve nakl\u00ee delillerinden soyutlanarak, itikad\u0131 bar\u0131nd\u0131ran meselelerde gayet a\u00e7\u0131k ve se\u00e7ik olmas\u0131 bu akaid metininin bir ayr\u0131cal\u0131\u011f\u0131n\u0131 te\u015fkil etmektedir. Nesef\u00ee bu k\u0131sa risalesinde \u00f6zellikle \u015feriat d\u0131\u015f\u0131 baz\u0131 tarikatlar ve tasavvufi hareketler hakk\u0131nda bilgi aktarmaktad\u0131r. \u0130slam camias\u0131nda bu metine dayanarak tart\u0131\u015f\u0131lan baz\u0131 konular Dr. G\u00fcdekli taraf\u0131ndan dile getirilerek kelam ilminin ehemmiyeti anlat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Avrupa – T\u00fcrkiye ili\u015fkisi<\/strong><\/p>\n

Kampta Do\u00e7. Dr. Metin Aksoy ile birlikte tarihte ve bug\u00fcnde Avrupa – T\u00fcrkiye ili\u015fkileri ele al\u0131nd\u0131. Avrupa Birli\u011fi tarihine k\u0131sa bir genel bak\u0131\u015ftan sonra T\u00fcrkiye ile ili\u015fkiler, T\u00fcrkiye\u2019nin Avrupa Birli\u011fi\u2019ne giri\u015f s\u00fcreci i\u015flenirken bu s\u00fcre\u00e7te \u00e7o\u011fu zaman T\u00fcrkiye\u2019nin d\u0131\u015f politikas\u0131n\u0131 kendine yo\u011funla\u015ft\u0131rd\u0131\u011f\u0131 ve kendini di\u011fer \u0130slam \u00fclkelerinden uzak tutmak durumunda oldu\u011fu sonucuna var\u0131ld\u0131. Metin Aksoy bu durumun s\u00fcrecin her ilerlemesinde T\u00fcrkiye\u2019den kendi \u00e7\u0131kar\u0131na kar\u015f\u0131 istenilen talepler neticesinde ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yledi.<\/p>\n

Bu b\u00f6l\u00fcmden sonra Alman Sivil Toplum Kurulu\u015flar\u0131n\u0131 (STK) ve bunlar\u0131n d\u0131\u015f politikas\u0131nda rol\u00fc konu\u015fuldu. Almanya\u2019n\u0131n d\u00fcnya \u201csoft power\u201d s\u00fcper g\u00fcc\u00fc oldu\u011funu ortaya koyulduktan sonra, bunun nas\u0131l siyasi yarara d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc anlamak i\u00e7in b\u00fcy\u00fck STK\u2019lar\u0131 tek tek analiz edildi. B\u00f6ylece Almanya\u2019n\u0131n hi\u00e7 silah g\u00fcc\u00fc kullanmadan, gelecek d\u00fcnya entelekt\u00fcellerini \u00e7ok s\u0131k\u0131 denetlenilen burslarla ve \u00f6\u011frenci\/\u00fcniversite programlar\u0131, destekleri ile kendine ba\u011flad\u0131\u011f\u0131 ve gittikleri \u00fclkelerde kendisi i\u00e7in reklam ve imaj olu\u015fturduklar\u0131 kaydedildi. Almanya\u2019n\u0131n burs konusunda 1830 y\u0131l\u0131nda Alman Arkeoloji Enstit\u00fcs\u00fc\u2019n\u00fcn kurulmas\u0131yla birlikte yakla\u015f\u0131k iki y\u00fcz y\u0131ll\u0131k tecr\u00fcbesinin oldu\u011fu ve bu sahada T\u00fcrkiye\u2019nin zaaflar\u0131n\u0131n konu\u015fulmas\u0131yla bu akt\u00fcel ve enteresan ders sona erdi.<\/p>\n

M\u0131s\u0131r<\/strong><\/p>\n

Konya Necmettin Erbakan \u00dcniversitesinden \u00a0Yrd. Do\u00e7. Dr. G\u00f6khan Bozba\u015f \u00d6zel E\u011fitim kat\u0131l\u0131mc\u0131lar\u0131na, M\u0131s\u0131r toplumsal ve siyasi yap\u0131s\u0131n\u0131 tan\u0131tt\u0131ktan sonra, M\u0131s\u0131r-T\u00fcrkiye ili\u015fkilerinin tarih\u00ee seyri ve M\u0131s\u0131r\u2019\u0131n Orta Do\u011fu ve d\u00fcnya siyasetindeki akt\u00fcel konumuna de\u011findi. Bozba\u015f ayr\u0131ca M\u0131s\u0131r, Avrupa ve T\u00fcrkiye\u2019deki Selefi hareketleri ele alan bir sunumla derslerini tamamlad\u0131. Bunun yan\u0131 s\u0131ra kimli\u011fin \u00f6nemine vurgu yapan Bozba\u015f, bireysel kimlik, kollektif kimlik ve \u00fcst kimlik tan\u0131mlar\u0131 ile birlikte Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in kimlik in\u015fas\u0131 \u00fczerinden \u0130slami perspektiften i\u015flenilen konular\u0131n ba\u011flar\u0131n\u0131 g\u00f6zler \u00f6n\u00fcne serdi. Selefili\u011fin bir kimlik meselesi oldu\u011funa vurgu yapan Bozba\u015f \u201c\u0130slam\u2019\u0131 tercih ederek k\u00fclt\u00fcre kar\u015f\u0131 geldiklerini iddia ederek\u201d b\u00fcy\u00fck sorunlar\u0131n ve k\u0131r\u0131lmalar\u0131n ortaya \u00e7\u0131kmas\u0131na sebep olduklar\u0131n\u0131 vurgulad\u0131. Yine ayn\u0131 \u015fekilde M\u0131s\u0131r\u2019daki toplumsal ve siyasi sorunlar\u0131n \u00f6z\u00fcnde yatan kimliksizlik ve kimlik aray\u0131\u015flar\u0131ndaki problemleri ortaya koyarak dile getiren G\u00f6khan Bozba\u015f M\u0131s\u0131r\u2019da Arap miliyet\u00e7ili\u011finden ziyade \u201cM\u0131s\u0131rc\u0131l\u0131k\u201d anlay\u0131\u015f\u0131n\u0131n etkisine dikkat \u00e7ekti. M\u0131s\u0131r\u2019\u0131n siyasi yap\u0131s\u0131 ve problemlerini \u015femalarla ve grafiklerle kat\u0131l\u0131mc\u0131lara g\u00f6rsel olarak sunarak var olan problemlerin sistem taraf\u0131ndan nas\u0131l me\u015frula\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 anlatt\u0131. \u00d6\u011frencileri yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 ile okumalara tekrar te\u015fvik eden Bozba\u015f, T\u00fcrk\u00e7e olarak yazmaya te\u015fvik ederek derslerini tamamlad\u0131.<\/p>\n

15 Temmuz<\/strong><\/p>\n

Genar Ara\u015ft\u0131rma \u015eirketi Ba\u015fkan\u0131 \u0130hsan Akta\u015f bir di\u011fer seminerci idi. Akta\u015f kat\u0131l\u0131mc\u0131lar\u0131 T\u00fcrkiye\u2019nin i\u00e7inde bulundu\u011fu durum hakk\u0131nda bilgilendirdi. Mill\u00ee G\u00f6r\u00fc\u015f hareketinin ba\u015flang\u0131c\u0131ndan bu yana de\u011fi\u015fen T\u00fcrkiye\u2019deki \u0130slamc\u0131l\u0131k anlay\u0131\u015f\u0131n\u0131 konu edindi. 15 Temmuz darbe giri\u015fiminin sonu\u00e7lar\u0131 ve bu sorunlu gecenin bertaraf\u0131nda etkili olan unsurlar\u0131 da seminerinde ayr\u0131ca i\u015fledi. Bu darbe giri\u015fiminin bertaraf edilmesi ile T\u00fcrkiye\u2019de olu\u015fan mill\u00ee birlik havas\u0131n\u0131n nas\u0131l muhafaza edilmesi gerekti\u011fini vurgulad\u0131. Darbenin bir f\u0131rsata d\u00f6n\u00fc\u015ft\u00fcrl\u00fcmesinin T\u00fcrkiye i\u00e7in hayati bir \u00f6nem arz etti\u011fini belirten Akta\u015f, bu f\u0131rsatlar\u0131n iyi de\u011ferlendirebildi\u011fi takdirde T\u00fcrkiye\u2019nin b\u00f6lgedeki rol\u00fcn\u00fcn daha da g\u00fc\u00e7lenece\u011fini aktard\u0131.<\/p>\n

\u00a0<\/em><\/strong>S\u00f6m\u00fcrgecilik<\/strong><\/p>\n

ATCOSS Kurucusu ve Genel Koordinat\u00f6r\u00fc Do\u00e7. Dr. Ahmet Uysal yeni Ortado\u011fu ve tarihi hakk\u0131nda kat\u0131l\u0131mc\u0131lara seminer verdi. \u0130slam co\u011frafyas\u0131n\u0131n tarihinde \u00f6nemli rol olan s\u00f6m\u00fcrgeden bahsederek, s\u00f6m\u00fcrgecilerin bilin\u00e7li bir \u015fekilde Orta Do\u011fu\u2019yu fakirle\u015ftirip ve cahil b\u0131rakt\u0131klar\u0131n\u0131 anlatt\u0131. S\u00f6m\u00fcrgenin b\u00fcy\u00fck bir d\u00f6neminin Mekke ve Medine\u2019yi de almaya \u00e7al\u0131\u015fan Portekizliler taraf\u0131ndan, ard\u0131ndan da \u0130spanyollar taraf\u0131ndan s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc ve b\u00f6ylece ha\u00e7l\u0131 ruhunun canland\u0131r\u0131ld\u0131\u011f\u0131n\u0131 ifade etti.<\/p>\n

Modern T\u00fcrkiye<\/strong><\/p>\n

Sosyolog Mahmut Hakk\u0131 Ak\u0131n kampa kat\u0131lan \u00f6\u011frencilere iki ders sundu. \u0130lk dersinde T\u00fcrkiye\u2019nin modernle\u015fmesini konu edinen Ak\u0131n, T\u00fcrkiye\u2019deki modernle\u015fme giri\u015fiminin 18. y\u00fczy\u0131la dayand\u0131\u011f\u0131n\u0131 belirtti. T\u00fcrkiye\u2019de bir devlet akl\u0131n\u0131n oldu\u011funa ve bunun muhalefet kabul etmedi\u011fine vurgu yapt\u0131, \u00f6yle ki kendi iktidar\u0131 i\u00e7in muhalefetin yok edildi\u011fini anlatt\u0131. Bu nedenle Siyasetname\u2019de Nizam\u00fclm\u00fclk taraf\u0131ndan \u201cvezirine de\u011fil, o\u011fluna dikkat et\u201d denildi\u011fini aktard\u0131. Ak\u0131n Avrupa\u2019da modernli\u011fin burjuvazi taraf\u0131ndan ger\u00e7ekle\u015ftirilmesinin aksine, T\u00fcrkiye\u2019de modernle\u015fme \u00e7abalar\u0131n\u0131n devlet taraf\u0131ndan dayat\u0131ld\u0131\u011f\u0131na dikkat \u00e7ekerek bunun i\u00e7in \u00f6\u011frencilerin yat\u0131l\u0131 e\u011fitimini \u00f6rnek g\u00f6sterdi.<\/p>\n

\u00d6\u011frencilerin kendi toplumundan uzakla\u015ft\u0131\u011f\u0131n\u0131 \u015eerif Mardin\u2019in \u201c\u00dcniversiteye insan geldi\u011finde, kendi toplumuna tiksintiyle bak\u0131yor.\u201d s\u00f6zleriyle a\u00e7\u0131klayan Ak\u0131n \u015funlar\u0131 ifade etti: \u201cBu kopu\u015fun \u00f6rneklerini Ni\u015fanta\u015f\u0131, Beyo\u011flu, Taksim gibi semtler g\u00f6sterir. 1947 y\u0131l\u0131nda T\u00fcrkiye\u2019de en \u00f6nemli tek bir konu vard\u0131 o da T\u00fcrkiye\u2019de cenaze y\u0131kayacak adam\u0131n kalmamas\u0131 idi. 1950\u2019li y\u0131llarda T\u00fcrkiye Nato\u2019ya girmek i\u00e7in demokratik ad\u0131mlar att\u0131. Bunun i\u00e7in Amerika\u2019dan Marshall yard\u0131m\u0131 ald\u0131. Akabinde T\u00fcrkiye\u2019de anne s\u00fct\u00fc zararl\u0131d\u0131r propagandas\u0131 yap\u0131ld\u0131 ve s\u00fct tozlar\u0131 sat\u0131ld\u0131.\u201d<\/p>\n

Aliya \u0130zzetbegovi\u00e7<\/strong><\/p>\n

Mahmut Hakk\u0131 Ak\u0131n ikinci dersinde hakk\u0131nda kitap yazd\u0131\u011f\u0131 Aliya \u0130zzetbegovi\u00e7\u2019i anlatt\u0131. Aliya\u2019ya g\u00f6re \u00f6ncelikli sorunumuz insan olabilmektir. Felsefi a\u00e7\u0131dan rasyonel bir varl\u0131k olarak tan\u0131mlanan insan, farkl\u0131 yorumlarda dili olmas\u0131 nedeniyle di\u011fer canl\u0131lardan ayr\u0131l\u0131r. \u0130zzetbegovi\u00e7\u2019e g\u00f6re ise insan \u00f6zg\u00fcr olmas\u0131 sebebiyle di\u011fer varl\u0131klardan kendisini ay\u0131r\u0131r. \u00d6zg\u00fcrl\u00fc\u011f\u00fc ise, yeri geldi\u011finde hazz\u0131n kar\u015f\u0131s\u0131nda \u0131zd\u0131rab\u0131 se\u00e7mek olarak a\u00e7\u0131klar. \u00d6rne\u011fin oru\u00e7 \u00f6zg\u00fcrl\u00fckt\u00fcr. Tercihte bulunabilmektir \u00f6zg\u00fcrl\u00fck. \u00d6zg\u00fcrl\u00fck ile birlikte sorumluluk ise ahlak\u0131 olu\u015fturmaktad\u0131r. Aliya\u2019ya g\u00f6re insan krizine ba\u011fl\u0131 bir ahlak krizi mevcut.<\/p>\n

Ak\u0131n bu durumu Yusuf \u0130slam\u2019\u0131n \u201c\u0130slam\u2019\u0131 Kur\u2019an\u2019dan de\u011fil, M\u00fcsl\u00fcmanlardan \u00f6\u011frenseydim M\u00fcsl\u00fcman olmazd\u0131m.\u201d s\u00f6z\u00fc ile a\u00e7\u0131klad\u0131. Bunun d\u0131\u015f\u0131nda Filistin i\u00e7in bile bir b\u00fct\u00fcnl\u00fck sa\u011flanamad\u0131\u011f\u0131n\u0131, fakat ilk defa Bosna ile t\u00fcm M\u00fcsl\u00fcmanlar\u0131n bir araya geldi\u011fini, bir birlik sa\u011flad\u0131\u011f\u0131n\u0131 beyan etti.<\/p>\n

Modern bilimin getirdikleri<\/strong><\/p>\n

Prof. Dr. Ebubekir Sofuo\u011flu ile modern bilimin \u00fcrettiklerine kar\u015f\u0131 ihtiyatl\u0131 tutumun gereklili\u011fi konusu i\u015flendi. \u201cBilim, verilerden birisidir ve sayg\u0131 duyar\u0131z. Fakat bilimi tek rehber edinip ona tapmay\u0131z.\u201d diyen Sofuo\u011flu bilimin \u00fcretti\u011fi malumata kar\u015f\u0131 ihtiyatl\u0131 ve mesafeli olunmas\u0131 gerekti\u011fini s\u00f6yledi. Bat\u0131\u2019da \u00fcretilen teknolojik geli\u015fmelerden ve yeniliklerden istifade edilebilece\u011fini vurgulayan Sofu\u011flu, sosyal ve ahlaki bilimlerde ise Bat\u0131\u2019n\u0131n verebilece\u011fi pek bir \u015fey olmad\u0131\u011f\u0131n\u0131 ve sadece istisnai hususlarda faydalan\u0131labilece\u011fini belirtti. Sosyal ili\u015fkilerde Bat\u0131\u2019da \u00fcretilenleri referans almak yerine nesilden nesile aktar\u0131lan ve \u0130slam\u2019\u0131n \u00f6z\u00fcn\u00fc aksettiren ilkelerin benimsenmesi gerekti\u011fini vurgulad\u0131.<\/p>\n

G\u00fcn\u00fcm\u00fczde bilimin mutlak bilgi otoritesi olarak addedilmesini ve bu sebepten dolay\u0131 ortaya koydu\u011fu faraziye ve teorilere muhalif fikirlerin beyan edilememesini ele\u015ftiren Sofuo\u011flu, bunun yan\u0131nda \u201cBat\u0131\u2019y\u0131 k\u00f6r\u00fc k\u00f6r\u00fcne ve derinle\u015fmeden sorgulamaktan sak\u0131nmal\u0131y\u0131z.\u201d dedi.<\/p>\n

Bat\u0131\u2019n\u0131n kurdu\u011fu bilimsel \u00e7er\u00e7eveden \u00e7\u0131k\u0131lmas\u0131 ve \u0130slam\u2019a \u00f6zg\u00fc bir bilimsel \u00e7er\u00e7eve olu\u015fturulmas\u0131 gerekti\u011fi kanaatinde olan Sofuo\u011flu \u201cKendimizi eksik ve yetersiz g\u00f6rme psikolojisinden kurtulmal\u0131y\u0131z.\u201d \u015feklinde konu\u015ftu.<\/p>\n

Ekonomi<\/strong><\/p>\n

Kamp\u0131n dokuzuncu g\u00fcn\u00fcnde Do\u00e7. Dr. \u0130brahim G\u00fcran Yumu\u015fak, T\u00fcrkiye\u2019nin ekonomik geli\u015fimine dair kat\u0131l\u0131mc\u0131lara k\u0131sa bir kesit sundu. \u201cT\u00fcrkiye Avrupa ile ekonomik ili\u015fkilerinde derin bir tarihe sahip.\u201d diyerek dersine ba\u015flayan Yumu\u015fak Osmanl\u0131 ekonomisinin yap\u0131s\u0131 ile devam etti: \u201cOsmanl\u0131 ekonomisin amac\u0131 i\u00e7eriden \u00fcretimi te\u015fvik edip, ihracat\u0131 \u00e7o\u011faltmak ve \ufb01yatlar\u0131 d\u00fc\u015f\u00fck tutup sermayeyi tabana yaymakt\u0131r. Avrupa\u2019da sanayi devrimi ile \u00fcretimin kolayla\u015fmas\u0131 ve ucuzla\u015fmas\u0131 Osmanl\u0131 ekonomisine negatif yans\u0131d\u0131. Uzun zaman kapitalizme direnen Osmanl\u0131 1920\u2019de kapitalist sisteme ge\u00e7i\u015f karar\u0131 al\u0131nd\u0131. Buradaki engel ise ticaret ve bankalar\u0131n gayrim\u00fcslim az\u0131nl\u0131\u011f\u0131n elinde olmas\u0131 idi. Osmanl\u0131 Bankas\u0131 da \u0130ngilizlerle kurulan bir banka, bir Merkez Bankas\u0131 yok o zamana kadar. 1930\u2019da Merkez Bankas\u0131 kuruldu ve 1932\u2019de ilk banknot bas\u0131ld\u0131. 2. D\u00fcnya Sava\u015f\u0131\u2019ndan sonra T\u00fcrkiye ekonomisinin Bat\u0131la\u015fmas\u0131 ile birlikte Avrupa Birli\u011fi \u00fcyeli\u011fi ser\u00fcveni ba\u015fl\u0131yor. Menderes d\u00f6neminde milli gelir %4 art\u0131yor ve ilk defa k\u00f6yden kente ge\u00e7i\u015f ba\u015fl\u0131yor bununla birlikte gece kondu problemi de ba\u015flam\u0131\u015f oluyor. T\u00fcrkiye memorandum ilan ediyor, ba\u011f\u0131ml\u0131l\u0131ktan kurtulmak i\u00e7im planlar haz\u0131rlan\u0131yor fakat daha \u00e7ok ba\u011fl\u0131 h\u00e2le geliyor. Nedeni ithalata ihtiya\u00e7 oldu\u011fu i\u00e7in. Tek ihracat yap\u0131lan \u00fcr\u00fcnler pamuk, t\u00fct\u00fcn ve incir. T\u00fcrkiye yetmi\u015f cent\u2019e muhta\u00e7t\u0131. D\u00fcnyada Keynes\u2019in \u2018Ekonomi k\u00f6t\u00fcye gidiyorsa devlet m\u00fcdahale etsin.\u2019 g\u00f6r\u00fc\u015f\u00fc seksenlere kadar h\u00e2kimdi. 24 Ocak 1980 kararlar\u0131 ile Tu\u0308rkiye uluslaralaras\u0131 trenine bindi. Bu d\u00f6viz fiyat\u0131n\u0131 piyasa, faizleri de banka belirleyecek,\u00a0devlet sadece kontrol edecek demekti. Burada en \u00e7ok rol alan Turgut \u00d6zal\u2019d\u0131r. 1994 ve 1999 ile iki kriz ya\u015fand\u0131. Birinci krizde giri\u015f-geli\u015f serbestli\u011finden kaynakland\u0131 ve ikinci krizde tamamen duvara tosland\u0131, \u00e7u\u0308nku\u0308 bu\u0308tu\u0308n vergi gelirleri faiz borcunu kar\u015f\u0131lamad\u0131. IMF ile bir istikrar program\u0131 geli\u015ftirildi ama siyasetteki istikrars\u0131zl\u0131ktan dolay\u0131 uygulanamad\u0131. Bugu\u0308n u\u0308lkede ilk defa \u2018Alt\u0131n\u0131 olan kural\u0131 koyar.\u2019 kural\u0131na itiraz ediliyor.\u201d<\/p>\n

\u201cRuh hazinemizi korumal\u0131y\u0131z.\u201d<\/strong><\/p>\n

Kamp\u0131n onuncu gu\u0308nu\u0308nde kat\u0131l\u0131mc\u0131lar Do\u00e7.Dr.Yusuf Kaplan ile bir araya geldiler. 15 Temmuz olaylar\u0131nda \u015fehit du\u0308\u015fen insanlar\u0131 and\u0131ktan sonra, tekrar \u00d6zel E\u011fitimciler ile bir\u00a0arada bulunmaktan duydu\u011fu memnuniyeti dile getiren Yusuf Kaplan pek \u00e7ok \u00f6nemli konuya vurgu yapt\u0131\u011f\u0131 konu\u015fmas\u0131na ba\u015flad\u0131. Mu\u0308slu\u0308manlar\u0131n gu\u0308nu\u0308mu\u0308zde ba\u015fka hi\u00e7bir\u00a0toplumda bulunmayan, ruh hazinesine sahip oldu\u011funu dile getiren Kaplan, bu hazineye\u00a0sahip \u00e7\u0131kman\u0131n ve bilincinde olman\u0131n ne kadar \u00f6nemli ve ciddi oldu\u011funu, bu bilinci sa\u011flamada ve sahip \u00e7\u0131kma g\u00f6revini u\u0308stlenmede \u00d6zel E\u011fitim kat\u0131l\u0131mc\u0131lar\u0131na bu\u0308yu\u0308k bir g\u00f6rev\u00a0du\u0308\u015ftu\u0308\u011fu\u0308nu\u0308 s\u00f6zlerine ekledi. Mu\u0308slu\u0308manlar\u0131n bu du\u0308nyaya var olmaya de\u011fil, hakikat ate\u015finde\u00a0yanmaya geldini s\u00f6yleyen Kaplan, bu hakikatin de fark\u0131nda olunmas\u0131 gerekti\u011fini vurgulad\u0131.<\/p>\n

Bugu\u0308ne kadar Mu\u0308slu\u0308manlar\u0131n \u00e7ekti\u011fi s\u0131k\u0131nt\u0131lar\u0131n \u0130slam\u2019\u0131 tek vazge\u00e7ilmez olarak g\u00f6rmediklerinden kaynakland\u0131\u011f\u0131n\u0131 s\u00f6yleyen Yusuf Kaplan \u201cBizim tek vazge\u00e7ilmezimiz \u0130slam\u00a0olmal\u0131, bunu sa\u011flay\u0131nca bir\u00e7ok s\u0131k\u0131nt\u0131 kendili\u011finden ortadan kalkm\u0131\u015f olacakt\u0131r.\u201d diyerek\u00a0s\u00f6zlerine devam etti. S\u00f6zlerinin sonlar\u0131nda Fussilet suresi 53. ayete de\u011finen Kaplan, bu\u00a0ayetin insanlar\u0131n bu\u0308tu\u0308n sorunlar\u0131n\u0131 \u00e7\u00f6zecek bir yol haritas\u0131 oldu\u011funu s\u00f6yledi.<\/p>\n

Gezi<\/strong><\/p>\n

Yo\u011fun ge\u00e7en seminerlerin sonunda hocalara kat\u0131l\u0131mlar\u0131ndan \u00f6tu\u0308ru\u0308 te\u015fekku\u0308r plaketi\u00a0verilirken, kamp\u0131n yap\u0131ld\u0131\u011f\u0131 yer olan \u00c7anakkale\u2019nin de gezilmesi ihmal edilmedi. \u00dcniversiteliler kamp\u0131n be\u015finci gu\u0308nu\u0308nde Gelibolu taraf\u0131na ge\u00e7erek \u015fehri gezdi. Kent Mu\u0308zesi ile\u00a0geziye ba\u015flayan gen\u00e7ler mu\u0308zede \u00c7anakkale tarihini anlatan ve ya\u015fatan on bir sinema\u00a0salonunu ziyaret ettikten sonra Haintepe\u2019de geziye devam edildi. Gezi rehberi Bu\u0308nyamin\u00a0Naim Tonka buraya du\u0308\u015fman taraf\u0131ndan ilk i\u015fgal edilen ve muharebeler boyunca bu tepeden yap\u0131lan top ve makinal\u0131 tu\u0308fek at\u0131\u015flar\u0131yla devaml\u0131 zayiat verildi\u011fi i\u00e7in Haintepe isminin verildi\u011fini s\u00f6yleyerek s\u00f6zlerine Aste\u011fmen Muharrem gibi Korku Nehri\u2019nden ge\u00e7en unutulmu\u015f kahramanlardan bahsederek devam etti. Conkbay\u0131r\u0131’n\u0131 ve \u015fehitli\u011fi k\u0131sa ziyaret ettikten sonra \u0130ngiliz Binba\u015f\u0131 Dick Doghty-Willie\u2019nin mezar\u0131na gidildi. \u201c\u00c7anakkale\u2019de vurulan Binba\u015f\u0131 asl\u0131nda Osmanl\u0131\u2019n\u0131n y\u0131k\u0131l\u0131\u015f sebebidir.\u201d diyen Tonka s\u00f6zlerine Binba\u015f\u0131n\u0131n sevgilisi Gertrude Bell\u2019den bahsederek devam etti. Bell, Willie\u2019nin \u00f6lu\u0308mu\u0308yle beraber Osmanl\u0131\u2019ya kar\u015f\u0131 duydu\u011fu kin ve \u00f6fkeden dolay\u0131 Osmanl\u0131\u2019y\u0131 y\u0131kaca\u011f\u0131na dair yemin ediyor ve Orta Do\u011fu\u2019yu kar\u0131\u015ft\u0131rarak ba\u015far\u0131l\u0131\u00a0oluyor. Tonka tarihin bilinmesi ve bilin\u00e7lenip yeniden kalk\u0131n\u0131lmas\u0131 gerekti\u011fini s\u00f6yleyerek,\u00a0\u015fu d\u00f6rt madde u\u0308zerinde vurgu yapt\u0131: \u201cTu\u0308rkiye\u2019de u\u0308niversite say\u0131s\u0131 artmal\u0131, u\u0308niversiteliler\u00a0kalemini bilin\u00e7li \u015fekilde akademik \u00e7al\u0131\u015fmalar i\u00e7in kullanmal\u0131, gelecek nesiller sa\u011flam bir\u00a0e\u011fitimden ge\u00e7irilmeli ve en \u00f6nemlisi 4-K sorunu, yani K\u0131br\u0131s, K\u0131r\u0131m, Kosova ve Karaba\u011f\u2019\u0131\u00a0sorunlar\u0131n\u0131 \u00e7\u00f6zmemiz gerekli.\u201d<\/p>\n

Bu \u00f6nemli ve manidar mek\u00e2n\u0131n ard\u0131ndan 26. Alay ve Yahya \u00c7avu\u015f \u015eehitli\u011fi ziyaret\u00a0edildi. \u00c7anakkale tarihinin \u00f6nemli kahramanlar\u0131ndan olan Ezineli Yahya \u00c7avu\u015f hakk\u0131nda\u00a0rehber Tonka kat\u0131l\u0131mc\u0131lar\u0131 bilgilendirdi. Ard\u0131ndan \u0130ngiliz mezarl\u0131klar\u0131na gidildi. Tonka maalesef\u00a0kendi \u015fehitlerimizin nerede olduklar\u0131 belirsizken, \u0130ngilizlerin \u00c7anakkale topraklar\u0131nda mezarl\u0131klar\u0131 oldu\u011funu u\u0308zu\u0308lerek belirtti. Gezi \u00c7anakkale \u015eehitlik Abidesini ziyaret edilerek\u00a0sonland\u0131r\u0131ld\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam Toplumu Mill\u00ee G\u00f6r\u00fc\u015f Gen\u00e7lik Te\u015fkilatlar\u0131 \u00dcniversiteliler Ba\u015fkanl\u0131\u011f\u0131 \u00fc\u00e7 sene boyunca s\u00fcrecek olan \u00d6zel E\u011fitim \u00e7al\u0131\u015fmas\u0131n\u0131n ilk yaz kamp\u0131n\u0131 \u00c7anakkale\u2019de ger\u00e7ekle\u015ftirdi.<\/p>\n","protected":false},"author":1,"featured_media":33444,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0},"categories":[23259],"tags":[],"_links":{"self":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/33436"}],"collection":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/comments?post=33436"}],"version-history":[{"count":7,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/33436\/revisions"}],"predecessor-version":[{"id":33463,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/33436\/revisions\/33463"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/media\/33444"}],"wp:attachment":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/media?parent=33436"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/categories?post=33436"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/tags?post=33436"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}