{"id":1116,"date":"2022-03-04T19:05:28","date_gmt":"2022-03-04T19:05:28","guid":{"rendered":"http:\/\/www.omerfarukkorkmaz.com.tr\/?p=1116"},"modified":"2022-03-04T19:05:28","modified_gmt":"2022-03-04T19:05:28","slug":"tum-dinler-islam-midir-tum-dinler-hakikate-goturur-mu","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/tum-dinler-islam-midir-tum-dinler-hakikate-goturur-mu\/","title":{"rendered":"T\u00fcm Dinler \u0130sl\u00e2m M\u0131d\u0131r? T\u00fcm Dinler Hak\u00eekate G\u00f6t\u00fcr\u00fcr M\u00fc?"},"content":{"rendered":"

T\u00fcm dinlerin \u0130sl\u00e2m oldu\u011fu g\u00f6r\u00fc\u015f\u00fc delilden yoksun ve tamamen varsay\u0131mdan ibaret bir savunudur. Zira t\u00fcm dinlerin \u0130sl\u00e2m oldu\u011funu savunabilmek i\u00e7in, mahiyet itibar\u0131yla di\u011fer dinlerin de \u0130sl\u00e2m\u2019dan fark\u0131 olmamas\u0131 gerekir. Yahut en az\u0131ndan temel esaslar\u0131 itibar\u0131yla \u0130slam\u2019a muhalif inan\u00e7lar\u0131 bar\u0131nd\u0131rmamalar\u0131 gerekir. Oysa \u0130sl\u00e2m d\u0131\u015f\u0131 dinleri inceledi\u011fimizde inan\u00e7lar\u0131 a\u00e7\u0131s\u0131ndan \u0130sl\u00e2m\u2019\u0131n esaslar\u0131na taban tabana z\u0131t olacak g\u00f6r\u00fc\u015fleri ihtiva ettiklerini g\u00f6rmekteyiz. Bu durum t\u00fcm dinlerin \u0130sl\u00e2m olabilece\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fcn itibar edilemeyecek derecede as\u0131ls\u0131z oldu\u011funu g\u00f6stermektedir. Nitekim bug\u00fcne dek Allah kat\u0131ndan g\u00f6nderilmi\u015f olan tek din \u0130sl\u00e2m\u2019d\u0131r.[1]<\/a> \u0130nsanl\u0131k tarihi boyunca t\u00fcm peygamberler \u0130sl\u00e2m\u2019\u0131n, tevhid, adalet, f\u0131trata g\u00f6re ya\u015fama gibi ana esaslar\u0131n\u0131 tebli\u011f etmi\u015flerdir. \u015eu kadar\u0131 var ki peygamberlerin \u015feriatlar\u0131 aras\u0131nda ana esaslar\u0131n d\u0131\u015f\u0131ndaki dini h\u00fck\u00fcmlerde farkl\u0131l\u0131klar olmu\u015ftur.<\/p>\n

T\u00fcm dinlerin \u0130sl\u00e2m oldu\u011fu, e\u015fit seviyede hakikate g\u00f6t\u00fcrd\u00fckleri d\u00fc\u015f\u00fcncesi hususen yak\u0131n zamanlarda Yahudilik, Hristiyanl\u0131k ve \u0130sl\u00e2m aras\u0131na diyalog \u00e7al\u0131\u015fmalar\u0131 yapan, bu \u00fc\u00e7 dine de inanan kimselerin Cennet\u2019e girebilece\u011fini savunan kimseler taraf\u0131ndan g\u00fcndemde tutulmu\u015ftur. Yak\u0131n zamanda bir felsefecinin de bu minvalde bir \u015feyler s\u00f6ylemi\u015f olmas\u0131 meseleyi biraz daha fenomen hale getirmi\u015ftir.<\/p>\n

Meselenin felsef\u00ee ve tarihi arka plan\u0131na gelince; felsefe tarihinde 19. Y\u00fczy\u0131ldan itibaren nih\u00e2\u00ee a\u015fk\u0131n varl\u0131\u011fa g\u00f6t\u00fcren metafizik bir teori olarak kullan\u0131lmaya ba\u015flanan, esas itibar\u0131yla John Hick taraf\u0131ndan global bir din kuram\u0131 olarak geli\u015ftirilmeye \u00e7al\u0131\u015f\u0131lan \u201c\u00e7o\u011fulcu din anlay\u0131\u015f\u0131\u201d diye bir terim vard\u0131r. Bu terim \u00f6zet itibar\u0131yla b\u00fct\u00fcn dinleri, hasseten \u00fc\u00e7 dini Allah\u2019a e\u015fit seviyede ula\u015ft\u0131ran yollar olarak kabul eden dinler aras\u0131nda ayr\u0131m yapmay\u0131 reddeden bir anlay\u0131\u015fa sahiptir. Bu terimdeki anlay\u0131\u015fa g\u00f6re mevut d\u00fcnya dinlerinin tamam\u0131 mensuplar\u0131n\u0131 kurtulu\u015fa erdirecektir.[2]<\/a> Asl\u0131nda bu teori gayr-\u0131 akl\u00ee, mant\u0131ks\u0131z bir teoridir. Zira mant\u0131k ilminde \u00f6\u011frendi\u011fimiz \u00fczere esas itibar\u0131yla birbirlerine z\u0131t olan birden fazla nazariyenin her ikisinin de do\u011fru olma ihtimali olamaz. Z\u0131tl\u0131k ayn\u0131 mahalde toplanman\u0131n muhal olmas\u0131 demektir. Nas\u0131l ki bir \u015feyin ayn\u0131 anda hem siyah hem de beyaz olmas\u0131 m\u00fcmk\u00fcn de\u011filse, esaslar\u0131 a\u00e7\u0131s\u0131ndan birbirlerine z\u0131t olan iki nazariyenin de do\u011fru kabul edilmesi; do\u011fruya ula\u015ft\u0131rd\u0131\u011f\u0131n\u0131n iddia edilmesi akl\u0131n onay verdi\u011fi bir \u015fey de\u011fildir. Bu durumu daha g\u00fcncel bir tabirle dile getirmek gerekirse, kar\u015f\u0131t \u00f6nermelerden birinin do\u011frulu\u011fu mutlaka di\u011ferinin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 gerektirecektir.<\/p>\n

Bu anlamda gerek Hristiyanl\u0131k ve Yahudilik gibi \u2018sem\u00e2v\u00ee\u2019 olarak tabir edilen dinlerin gerekse de di\u011fer muharref ve bat\u0131l dinlerin inan\u00e7 esaslar\u0131n\u0131 inceledi\u011fimizde \u0130sl\u00e2m ile esaslara taalluk eden konularda z\u0131tl\u0131k i\u00e7erisinde olduklar\u0131n\u0131; asla ba\u011fda\u015ft\u0131r\u0131lamayacaklar\u0131n\u0131 g\u00f6rmekteyiz. Bunun \u00e7ok kestirme ve bariz bir ispat\u0131 olarak, dinin en temel meselesi olan il\u00e2h tasavvurunu ele alabiliriz. Zira ilah tasavvurlar\u0131nda ba\u011fda\u015ft\u0131r\u0131lamayacak \u015fekilde farklar bulunan dinler birbirlerinin z\u0131tt\u0131d\u0131rlar. Bu halde onlardan birinin do\u011frulu\u011fu di\u011ferinin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 mutlaka gerektirecektir. Di\u011fer bir ifadeyle bu dinlerden birinin hakikate g\u00f6t\u00fcr\u00fcyor olmas\u0131 gayr\u0131s\u0131n\u0131n hakikate g\u00f6t\u00fcremeyece\u011fi sonucunu bize verecektir.<\/p>\n

Buna g\u00f6re, Hristiyanl\u0131\u011f\u0131n ilah tasavvuruna bakt\u0131\u011f\u0131m\u0131zda tenle\u015fme (incarnatio) inanc\u0131n\u0131n var oldu\u011funu g\u00f6r\u00fcyoruz. Hristiyanlar tanr\u0131n\u0131n yarat\u0131lmam\u0131\u015f olan ezeli mesaj\u0131n\u0131n tenle\u015fti\u011fine ve ezeli olarak aram\u0131zda \u0130sa olarak kalaca\u011f\u0131na inanmaktad\u0131rlar.[3]<\/a> Ayn\u0131 \u015fekilde Hristiyanl\u0131kta \u0130sa tanr\u0131n\u0131n o\u011flu olarak da kabul edilmektedir. Hristiyanl\u0131\u011f\u0131n tanr\u0131 inanc\u0131n\u0131 ifade etmede kullan\u0131lan teslis inanc\u0131nda da \u201cBaba, o\u011ful ve kutsal ruh\u201d \u00fc\u00e7l\u00fcs\u00fc vard\u0131r.[4]<\/a> Bunlar gibi daha nice ilah tasavvuruna ili\u015fkin inan\u00e7lar \u0130sl\u00e2m\u2019\u0131n asla tasvip etmedi\u011fi; bat\u0131l addetti\u011fi inan\u0131\u015f bi\u00e7imleridir.<\/p>\n

Yahudilikte ise tanr\u0131 temelde her ne kadar tek olarak tan\u0131mlanmasa da bu inanca bir\u00e7ok be\u015fer\u00ee unsur ilave edilerek olu\u015fturulmu\u015f bir ilah tasavvuru kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Buna g\u00f6re ilah t\u0131pk\u0131 bir insan gibi bah\u00e7ede dola\u015fmakta (Yarat\u0131l\u0131\u015f, 3\/8), a\u011fa\u00e7 arkas\u0131na saklananlar\u0131 g\u00f6remez (Yarat\u0131l\u0131\u015f, 3\/9), bir insanla g\u00fcre\u015fe tutu\u015fur (Yarat\u0131l\u0131\u015f, 32\/28), uyur (Mezmurlar, 59\/5), ok atarak insanlar\u0131 yaralayabilir (Mezmurlar, 64\/7) ve oturur (Mezmurlar, 47\/8).[5]<\/a><\/p>\n

Oysa \u0130sl\u00e2m\u2019a g\u00f6re b\u00fct\u00fcn\u00fcyle bu ilah tasavvurlar\u0131n\u0131n tamam\u0131 bat\u0131ld\u0131r. Zira m\u00fcminlerin inand\u0131\u011f\u0131 Allah \ufdfb tektir ve hi\u00e7bir orta\u011f\u0131 yoktur. Onun benzeri hi\u00e7bir \u015fey yoktur. Hi\u00e7bir \u015fey onu aciz b\u0131rakamaz. Ondan ba\u015fka ilah yoktur. Ba\u015flang\u0131c\u0131 olmaks\u0131z\u0131n kadimdir, sonu olmaks\u0131z\u0131n d\u00e2imdir. Yok olmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Sadece onun istedi\u011fi olabilir. Vehimler onu idrak edemez, anlay\u0131\u015flar onu anlayabilmekten acizdir. Asla yarat\u0131lanlara benzemez. Cismiyet \u00f6zelliklerinden tamamen m\u00fcnezzehtir.[6]<\/a> G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u0130sl\u00e2m\u2019\u0131n ilah tasavvurunu di\u011fer dinlerle ba\u011fda\u015ft\u0131rabilmek asla m\u00fcmk\u00fcn de\u011fildir. \u00d6yleyse, dinin en temel meselesi ilah tasavvuru oldu\u011funa g\u00f6re ve daha bu noktada bu denli belirgin farkl\u0131l\u0131klar s\u00f6z konusu oldu\u011funa g\u00f6re t\u00fcm dinlerin \u0130sl\u00e2m oldu\u011fu ve ayn\u0131 hakikate g\u00f6t\u00fcren farkl\u0131 yollar olduklar\u0131 nas\u0131l iddia edilebilir? Az\u0131c\u0131k akli melekeye sahip olan birinin b\u00f6yle bir \u015feyi iddia etmesi m\u00fcmk\u00fcn m\u00fcd\u00fcr?<\/p>\n

Son olarak \u00e7o\u011fulcu d\u00fc\u015f\u00fcncenin g\u00f6ze \u00e7arpan \u00f6nemli dini ve felsefi ar\u0131zalar\u0131n\u0131 \u015f\u00f6yle \u00f6zetlememiz m\u00fcmk\u00fcnd\u00fcr:<\/p>\n

    \n
  1. Bu teori, dinde \u00f6zel bir bilgi kayna\u011f\u0131 addedilen vahye yer vermemektedir. Oysa vahiy dinde hususi bir bilgi kayna\u011f\u0131 olarak kabul edilmedi\u011finde dinin ilahiyat alan\u0131yla ilgili do\u011frular\u0131n\u0131n belirleyici bir unsuru kalabilir mi?<\/li>\n
  2. Dini \u00e7o\u011fulculuk dini ahlaka indirgemektir. Dinin elbette ahl\u00e2k\u00ee alanla ilgili belli d\u00fcsturlar\u0131 vard\u0131r. Fakat dini bu alana indirgemek, di\u011fer sahalarda vaz etti\u011fi \u00f6l\u00e7\u00fcleri yok etmek ve dinin bir\u00e7ok d\u00fcsturunu kesip k\u0131rpmak manas\u0131na gelir ki bu da dinin bir b\u00fct\u00fcn olarak ele al\u0131nmad\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/li>\n
  3. Esaslar\u0131 itibar\u0131yla bamba\u015fka say\u0131lmas\u0131 gereken bu farkl\u0131 dinleri hakikate g\u00f6t\u00fcren farkl\u0131 yollar olarak g\u00f6rmek akl\u0131n kabul edebilece\u011fi bir \u015fey de\u011fildir. Zira birbirlerine z\u0131t olan iki \u00f6nermenin her ikisinin de do\u011fru oldu\u011funu savunmak gayr-\u0131 akli bir tez olur. D\u00fc\u015f\u00fcn\u00fcn: Hz. \u0130sa\u2019ya tanr\u0131d\u0131r diyen ki\u015finin g\u00f6r\u00fc\u015f\u00fcyle tanr\u0131 de\u011fildir diyen ki\u015finin g\u00f6r\u00fc\u015f\u00fc ayn\u0131 anda do\u011fru kabul edilebilir mi?[7]<\/a><\/li>\n<\/ol>\n

    Ez c\u00fcmle t\u00fcm dinlerin \u0130sl\u00e2m oldu\u011fu ve hepsinin hakikatin farkl\u0131 yollar\u0131 oldu\u011funu iddia etmek hem \u0130sl\u00e2m\u2019\u0131 bilmemek hem de onun d\u0131\u015f\u0131ndaki bat\u0131l dinleri de mahiyet, tarih ve ekolleri itibar\u0131yla bilmemekten ne\u015fet eden, realiteden yoksun, kurgusal ve bir o kadar da \u2018duygusal\u2019 bir hipotez olmaktan \u00f6teye ge\u00e7emez.<\/p>\n

    \n

    [1]<\/a> \u0130bn Kesir, Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em>, Daru Tayba, 1420, Bask\u0131: II, II\/25<\/p>\n

    [2]<\/a> Yrd. Do\u00e7. Dr. Hasan TANRIVERD\u0130, \u201cD\u00een\u00ee \u00c7o\u011fulculukta Din Tasavvuru\u201d, International of Social Science,<\/em> Cilt: 6, Say\u0131: 7, Temmuz 2013, s. 1040<\/p>\n

    [3]<\/a> Michel Thomas, Hristiyan Tanr\u0131 Bilimine Giri\u015f<\/em>, Orhan Bas\u0131mevi, \u0130stanbul, s. 56<\/p>\n

    [4]<\/a> \u015einasi G\u00fcnd\u00fcz, Hakan Olgun, Mahmut Saliho\u011flu, Elif TOKAY, Dinler Tarihi<\/em>, \u0130stanbul \u00dcniversitesi, s. 172<\/p>\n

    [5]<\/a> Sait Kar, B\u00fct\u00fcn Dinler Ayn\u0131 Hakikate mi G\u00f6t\u00fcr\u00fcr<\/em>, Erzurum, 2014, s. 428<\/p>\n

    [6]<\/a> Bkz. Ebu Cafer et-Tahavi, el-Ak\u00eedetu\u2019t-Tah\u00e2viyye<\/em>, Daru \u0130bn Hazm, s.8-9<\/p>\n

    [7]<\/a> Dini \u00e7o\u011fulculuk teorisinin ele\u015ftirisi i\u00e7in bkz. M. Kaz\u0131m Ar\u0131can, \u201cD\u00een\u00ee \u00c7o\u011fulculuk Paradigmas\u0131 ve Ele\u015ftirisi\u201d, C.\u00dc \u0130lahiyat Fak\u00fcltesi Dergisi<\/em>, Cilt: XV, 2011<\/p>\n","protected":false},"excerpt":{"rendered":"

    T\u00fcm dinlerin \u0130sl\u00e2m oldu\u011fu g\u00f6r\u00fc\u015f\u00fc delilden yoksun ve tamamen varsay\u0131mdan ibaret bir savunudur. Zira t\u00fcm dinlerin \u0130sl\u00e2m oldu\u011funu savunabilmek i\u00e7in, mahiyet itibar\u0131yla di\u011fer dinlerin de \u0130sl\u00e2m\u2019dan fark\u0131 olmamas\u0131 gerekir. Yahut en az\u0131ndan temel esaslar\u0131 itibar\u0131yla \u0130slam\u2019a muhalif inan\u00e7lar\u0131 bar\u0131nd\u0131rmamalar\u0131 gerekir. Oysa \u0130sl\u00e2m d\u0131\u015f\u0131 dinleri inceledi\u011fimizde inan\u00e7lar\u0131 a\u00e7\u0131s\u0131ndan \u0130sl\u00e2m\u2019\u0131n esaslar\u0131na taban tabana z\u0131t olacak g\u00f6r\u00fc\u015fleri ihtiva […]<\/p>\n","protected":false},"author":3,"featured_media":1117,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[14,2],"tags":[143,144,148,268,324,499,672],"class_list":["post-1116","post","type-post","status-publish","format-standard","has-post-thumbnail","category-akaid-kelam","category-gundeme-dair","tag-cogulcu-anlayis","tag-cogulculuk","tag-d","tag-hristiyanlik","tag-islam","tag-n","tag-tum-dinler-islam-mi"],"yoast_head":"\nT\u00fcm Dinler \u0130sl\u00e2m M\u0131d\u0131r? T\u00fcm Dinler Hak\u00eekate G\u00f6t\u00fcr\u00fcr M\u00fc? - \u00d6mer Faruk Korkmaz Hocaefendi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/omerfarukkorkmaz.com.tr\/tr\/tum-dinler-islam-midir-tum-dinler-hakikate-goturur-mu\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"T\u00fcm Dinler \u0130sl\u00e2m M\u0131d\u0131r? T\u00fcm Dinler Hak\u00eekate G\u00f6t\u00fcr\u00fcr M\u00fc? - \u00d6mer Faruk Korkmaz Hocaefendi\" \/>\n<meta property=\"og:description\" content=\"T\u00fcm dinlerin \u0130sl\u00e2m oldu\u011fu g\u00f6r\u00fc\u015f\u00fc delilden yoksun ve tamamen varsay\u0131mdan ibaret bir savunudur. 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