HAYATI GİRİŞ DEGERLENDİME VE SONOÇÇ KİTAPLARI

["Bo\u015fnaklara bu ac\u0131 durumlar\u0131 \u00f6rnek g\u00f6stermi\u015f ve Bosna\u2019n\u0131n selameti i\u00e7in bir olmay\u0131 ve ilke edinmeyi \u00f6\u011f\u00fctlemi\u015ftir. Aliya, Bat\u0131l\u0131 ve Gayr-i M\u00fcslim yazarlar\u0131n g\u00f6r\u00fc\u015flerine yer vererek M\u00fcsl\u00fcman Bo\u015fnaklar\u0131n ve t\u00fcm M\u00fcsl\u00fcmanlar\u0131n ellerindeki dinin emretti\u011fi birlikteli\u011fi unutmamalar\u0131n\u0131 tavsiye etmi\u015ftir. 35 \u201cJohn William Draper: Kur\u2019an ola\u011fand\u0131\u015f\u0131 tavsiye ve kurallarla doludur. Onun \u00f6yle bir komposizyonu var ki, herhangi bir sayfas\u0131n\u0131 \u00e7evirdi\u011fimizde, hi\u00e7bir fark g\u00f6zetmeksizin, b\u00fct\u00fcn insanlar desteklemek zorundad\u0131rlar. Bu i\u00e7erik, normal insan\u0131n hayat\u0131n\u0131n b\u00fct\u00fcn durumlar\u0131ndaki ihtiya\u00e7lar\u0131na uygun olan metinler, prensipler ve kurallar sunmaktad\u0131r\u201d (\u0130zzetbegovi\u00e7, 2014: 116). \u0130slam\u2019\u0131n Bat\u0131l\u0131 yazarlar taraf\u0131ndan desteklenmesi asl\u0131nda \u0130slam\u2019\u0131n sadece M\u00fcsl\u00fcmanlar i\u00e7in de\u011fil ayn\u0131 zamanda insanl\u0131\u011f\u0131n selameti i\u00e7in de oldu\u011funu g\u00f6stermektedir. Aliya, t\u00fcm bunlar\u0131 M\u00fcsl\u00fcman Bo\u015fnaklara anlatm\u0131\u015f ve bunlar\u0131n dikkate al\u0131nmas\u0131n\u0131 tavsiye etmi\u015ftir. Aliya, Balkanlardaki M\u00fcsl\u00fcmanlar\u0131n temsilcisi gibi asl\u0131nda hem b\u00f6lgesel hem de evrensel manada t\u00fcm M\u00fcsl\u00fcmanlara \u00e7a\u011fr\u0131da bulumu\u015f bir \u015fahsiyettir. Terbiyesi, dik duru\u015fu, cesareti, entelekt\u00fcel ki\u015fili\u011fi, insani yap\u0131s\u0131 ile M\u00fcsl\u00fcman Bo\u015fnaklar i\u00e7in bir \u00f6rnek timsalidir. Her ne ko\u015fulda olursa olsun \u00e7at\u0131\u015fmac\u0131, sava\u015f\u00e7\u0131 ve kavgac\u0131 bir ki\u015filik olmam\u0131\u015ft\u0131r. Zulm\u00fc, adaletsizli\u011fi, hesap sormay\u0131, teslim olmay\u0131, k\u00f6le olmay\u0131 kesinlikle kabul etmeyen Aliya, uzla\u015fmac\u0131, b\u00fct\u00fcnle\u015ftirici, bar\u0131\u015f\u00e7\u0131 bir s\u00f6yleme sahip olmu\u015ftur. Aliya, \u00e7ocuklar\u0131 \u00e7ok sevmi\u015f, onlarla anlayacaklar\u0131 dilden konu\u015fmas\u0131n\u0131 da bilmi\u015ftir. Aliya, halk\u0131n i\u00e7inde gezindi\u011fi bir s\u0131ra \u00e7ocuklarla konu\u015fmu\u015f, \u015fakala\u015fm\u0131\u015f, onlara sorular sormu\u015ftur. Bu ac\u0131lar\u0131n birg\u00fcn elbet bitece\u011fini, kin tohumlar\u0131 ekmenin uygun bir \u015fey olmad\u0131\u011f\u0131n\u0131 anlatm\u0131\u015f, \u0130slamiyet\u2019i ve tarihi d\u00fczg\u00fcn bir \u015fekilde \u00f6\u011frenip bunlar\u0131 insanlara anlatmalar\u0131n\u0131 istemi\u015ftir. Nitekim, \u00e7ocuklarla ya\u015fad\u0131\u011f\u0131 bir an\u0131s\u0131n\u0131 \u015f\u00f6yle zikretmi\u015ftir: \u201cEdin isimli bir \u00e7ocuk Aliya\u2019ya \u201cBen asker olaca\u011f\u0131m ve S\u0131rplar\u0131 \u00f6ld\u00fcrece\u011fim\u201d deyince Aliya \u015fa\u015f\u0131rd\u0131 ve \u00e7ocu\u011fu yan\u0131na \u00e7a\u011f\u0131rd\u0131. Onu sevdi ve neden b\u00f6yle konu\u015ftu\u011funu sordu. \u00c7ocuk b\u00fcy\u00fck bir kinle ve y\u00fcksek sesle anlatmaya ba\u015flad\u0131: \u201cBen Gorajde\u2019den can\u0131n\u0131 kurtarmak i\u00e7in ka\u00e7an ailelerin \u00e7ocuklar\u0131ndan biriyim. K\u00f6ylerimizi bast\u0131lar, ev ve camileri 36 ate\u015fe verdiler. Ka\u00e7amayanlar\u0131 kur\u015funa dizdiler, baz\u0131lar\u0131n\u0131 camiye toplay\u0131p yakt\u0131lar. Ben her \u015feyi g\u00f6zlerimle g\u00f6rd\u00fcm. Benim babam o g\u00fcnden beri kay\u0131p. \u00d6ld\u00fcrd\u00fcler mi, hayatta m\u0131 bilmiyoruz. A\u011fabeyimle ablam\u0131 \u00f6ld\u00fcrd\u00fcler, evimizi yakt\u0131lar. Annemle m\u00fcltecilerin kald\u0131\u011f\u0131 \u00e7ad\u0131rlarda ya\u015f\u0131yorum. Ben arkada\u015flar\u0131ma ya\u015fad\u0131klar\u0131m\u0131, onlar da bana kendi ya\u015fad\u0131klar\u0131n\u0131 anlatt\u0131lar. \u00c7ok ac\u0131lar \u00e7ektik, \u00e7ekiyoruz. Ben ve arkada\u015flar\u0131m bunlar\u0131 unutamay\u0131z. Bak\u0131n, bu arkada\u015f Srebrenica\u2019dan ka\u00e7an bir ailenin \u00e7ocu\u011fu, bu Fo\u00e7a\u2019dan. Her birimiz Bosna\u2019n\u0131n \u00e7e\u015fitli yerlerinde ayn\u0131 ac\u0131lar\u0131 ya\u015fayan \u00e7ocuklar\u0131z. Her birimiz en yak\u0131nlar\u0131m\u0131z\u0131 kaybettik. Bak\u0131n duyuyorsunuz de\u011fil mi? S\u0131rp \u00c7etnikler bizi bombal\u0131yorlar. Bizi buralardan kovmak istiyorlar. Onun i\u00e7in biz arkada\u015flar\u0131m\u0131zla karar verdik. Asker olaca\u011f\u0131z ve bu hainlerden hesap soraca\u011f\u0131z, onlar\u0131 \u00f6ld\u00fcrece\u011fiz\u201d (Ko\u00e7ak, 2013: 221-222). G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi M\u00fcsl\u00fcman Bo\u015fnaklar\u0131n bu y\u00fczden uyan\u0131k olmalar\u0131 ve ya\u015fan\u0131lanlar\u0131 unutmamas\u0131 gerekmektedir. Aliya, bu konuda ya\u015fananlar\u0131 bildi\u011fi i\u00e7in, dinledi\u011fi i\u00e7in bu tarz ya\u015fant\u0131lar\u0131 gitti\u011fi konferanslarda, toplant\u0131larda dile getirmi\u015ftir. Kur\u015funlar\u0131n da asl\u0131nda renginin oldu\u011funun anla\u015f\u0131ld\u0131\u011f\u0131 bir d\u00fcnyada M\u00fcsl\u00fcman bir toplum olan Bo\u015fnaklar\u0131n, intikam duygular\u0131 ile hareket etmek yerine, sa\u011fduyulu olup ge\u00e7mi\u015fi unutmadan ama ge\u00e7mi\u015ften de ders alarak yeniden bir toplum in\u015faa etme s\u00fcrecine Aliya\u2019n\u0131n i\u015faret etti\u011fi minvalde giri\u015fmeleri gerekmektedir. Aliya, kora kor, di\u015fe","di\u015f diyerek masum bir cana k\u0131y\u0131lmas\u0131na kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, itidalli davranm\u0131\u015f, M\u00fcsl\u00fcman olarak d\u00fc\u015fmanlardan farkl\u0131 olunmas\u0131 gerekti\u011fini ve inan\u00e7 gere\u011fi tutulan tav\u0131rda adaletsiz davran\u0131lmamas\u0131 gerekti\u011fini dile getirmi\u015ftir. \u00c7\u00fcnk\u00fc M\u00fcsl\u00fcman ki\u015fi kendinden emin olunan ki\u015fi olmu\u015ftur. \u201cBak\u0131n \u00e7ocuklar, biz de ge\u00e7mi\u015fte \u00e7ok ac\u0131lar \u00e7ektik. Sizinle birlikte de hala \u00e7ekiyoruz. Ama t\u00fcm S\u0131rp ve H\u0131rvatlar\u2019\u0131 d\u00fc\u015fman g\u00f6remeyiz. Bu yap\u0131lanlar\u0131n yanl\u0131\u015f oldu\u011funu kabul edip bizimle ayn\u0131 d\u00fc\u015f\u00fcncede olan S\u0131rp ve 37 H\u0131rvatlar oldu\u011funu unutmay\u0131n. Bu sava\u015f bitecek, Bosna b\u00f6l\u00fcnmeyecek ve biz yeniden bir arada ya\u015famaya devam edece\u011fiz. Kin ve d\u00fc\u015fmanl\u0131k g\u00fctmeyece\u011fiz, ama bize yap\u0131lanlar\u0131 da asla unutmayaca\u011f\u0131z. Baz\u0131lar\u0131nn yapt\u0131\u011f\u0131 gibi biz barbar olmayaca\u011f\u0131z. Babalar\u0131n\u0131n yapt\u0131\u011f\u0131 ihanetin bedelini \u00e7ocuklar\u0131na mal etmeyece\u011fiz. E\u011fer siz dininizi, k\u00fclt\u00fcr ve tarihinizi \u00f6\u011frenir ve bu de\u011ferleri ya\u015farsan\u0131z S\u0131rp ve H\u0131rvatlar\u2019\u0131n \u00e7ocuklar\u0131na da \u00e7ok \u015fey \u00f6\u011fretmi\u015f olacaks\u0131n\u0131z. Babalar\u0131n\u0131n yapt\u0131\u011f\u0131 yanl\u0131\u015flar\u0131 ve o ya\u015fad\u0131\u011f\u0131n\u0131z, g\u00f6rd\u00fc\u011f\u00fcn\u00fcz olaylar\u0131 anlat\u0131rsan\u0131z o \u00e7ocuklar da bu olaylar\u0131 kabul etmeyecek ve size hak vereceklerdir. Onlar\u0131 bilgilendirirseniz, sizden \u00f6z\u00fcr dileyecekler ve babalar\u0131n\u0131n yapt\u0131klar\u0131ndan hep utanacaklard\u0131r. Ama siz ya\u015fad\u0131klar\u0131n\u0131z\u0131 anlatmaz ve kendilerine d\u00fc\u015fman g\u00f6z\u00fcyle bak\u0131p sald\u0131r\u0131r veya s\u00fcrekli d\u0131\u015flarsan\u0131z onlar da babalar\u0131n\u0131n yapt\u0131klar\u0131n\u0131n do\u011fru oldu\u011funu d\u00fc\u015f\u00fcnmeye ba\u015flarlar; i\u015fte o zaman siz kaybedersiniz. Bizim dinimiz sevgi ve bar\u0131\u015f dinidir. Biz de bu kutsal dinin mensuplar\u0131 olarak bize yak\u0131\u015fan\u0131 yapaca\u011f\u0131z\u201d (Ko\u00e7ak, 2013: 222). Aliya ya\u015fad\u0131\u011f\u0131 bu olay\u0131 anlatarak asl\u0131nda M\u00fcsl\u00fcman Bo\u015fnaklara, ge\u00e7mi\u015fi asla unutmamalar\u0131n\u0131, ge\u00e7mi\u015fte de ya\u015famamalar\u0131n\u0131, \u00f6fkeyle kalk\u0131p zararla oturmamalar\u0131n\u0131, d\u00fc\u015fman dahi olsa adaletten ayr\u0131lmamalar\u0131n\u0131, nefret duygular\u0131yla hareket edip \u00f6fke tohumlar\u0131 ekmemelerini, m\u00fccadeleye ve \u00e7al\u0131\u015fmaya devam etmelerini \u00f6\u011f\u00fctlemi\u015ftir. Ya\u015fanan ac\u0131lar\u0131 unutmak zordur ve izleriyle beraber hayata tutunmak da o derece ac\u0131d\u0131r; fakat M\u00fcsl\u00fcman birinin su\u00e7suz birini haks\u0131z yere \u00f6ld\u00fcrmenin \u00e7ok b\u00fcy\u00fck g\u00fcnah oldu\u011funu unutmamas\u0131 gerekmektedir. Yeni nesilin nas\u0131l yeti\u015ftirilmesi gerekti\u011finin ipu\u00e7lar\u0131n\u0131 g\u00f6steren Aliya, gen\u00e7 nesile ve \u00f6zellikle \u00e7ocuklara \u00e7ok \u00f6nem vermi\u015ftir. Sava\u015f zaman\u0131 T\u00fcrkiye\u2019ye g\u00f6nderdikleri \u00e7ocuklar\u0131n ileride neden onlar\u0131 g\u00f6ndermi\u015f oldu\u011funu anlam\u0131\u015f olaca\u011f\u0131n\u0131 s\u00f6yleyen Aliya, gelece\u011fin gen\u00e7lerde oldu\u011funun idrak\u0131na sahip, ileriyi g\u00f6ren, ufku geni\u015f bir devlet adam\u0131, bir \u00f6nder ve entelekt\u00fceldir. 38 \u201cArkada\u015flar, \u00e7ok zor bir s\u00fcre\u00e7ten ge\u00e7tik. Osmanl\u0131lar\u2019dan sonra inan\u00e7 ve k\u00fclt\u00fcr\u00fcm\u00fczden dolay\u0131 S\u0131rp ve H\u0131rvatlar taraf\u0131ndan s\u00fcrekli horland\u0131k ve d\u0131\u015fland\u0131k. Bu son sava\u015fta \u00e7ok \u015fey kaybettik, ama kendi k\u00fclt\u00fcr ve inan\u00e7 de\u011ferlerimizle yeniden var olmay\u0131 ba\u015fard\u0131k. Bu tarihi f\u0131rsat\u0131 de\u011ferlendirmek i\u00e7in halk\u0131m\u0131za \u00f6nc\u00fcl\u00fck etmek \u00fczere bu yola \u00e7\u0131kt\u0131k. Bu yolda yorulmak, b\u0131kmak ve gev\u015femek bana g\u00f6re ihanettir. Ad\u0131mlar\u0131m\u0131z\u0131, \u00fczerimizdeki mesuliyetin \u015fuuru ile atmal\u0131 ve yeni nesillere M\u00fcsl\u00fcman Bo\u015fnak olduklar\u0131n\u0131n \u015fuurunu vermeliyiz\u201d (Ko\u00e7ak, 2013: 226). Yeni nesilin, bu \u015fuurla hareket etmesini, M\u00fcsl\u00fcman bir toplum olarak Bo\u015fnaklar\u0131n bunu unutmamas\u0131n\u0131 arzu etmi\u015ftir. Aliya, M\u00fcsl\u00fcman bir toplum olarak Bo\u015fnaklar\u0131n bir neferi olarak g\u00f6rd\u00fc\u011f\u00fc kendisinin birg\u00fcn edebiyete gidece\u011finin, bu durumun bir bayrak yar\u0131\u015f\u0131 oldu\u011funun fark\u0131nda olmu\u015ftur. Bu y\u00fczden olay\u0131 sadece Aliya kimli\u011fi alt\u0131nda tutmam\u0131\u015f, bir toplum olarak M\u00fcsl\u00fcman Bo\u015fnaklar\u0131n varl\u0131\u011f\u0131n\u0131 devam ettirmeleri ve mevcudiyetini korumalar\u0131, bunun i\u00e7in m\u00fccadele etmeleri gereklili\u011fini dillendirmi\u015ftir. \u201cMillet\u00e7e \u00f6n\u00fcm\u00fczde daha uzun bir yol vard\u0131r. Bireyler \u00f6l\u00fcr, halklar ya\u015far. M\u00fccadeleler bana ba\u011fl\u0131 de\u011fildir. \u00d6nemli","olan da budur. \u015eu anda sanca\u011f\u0131 binlerce insan ta\u015f\u0131yor. Bunu s\u00fcrd\u00fcreceklerdir. Ben sadece bana d\u00fc\u015feni yapmaya \u00e7al\u0131\u015f\u0131yorum. K\u0131sacas\u0131 dava ve m\u00fccadele ki\u015filerle kaim de\u011fildir. Bayra\u011f\u0131 ta\u015f\u0131yacak bug\u00fcn binlerce ki\u015fi oldu\u011funu g\u00f6r\u00fcyor ve mutlu oluyorum. Ben birikim ve tecr\u00fcbelerimle onlara destek olaca\u011f\u0131m, benden sonra bu bayra\u011f\u0131 ta\u015f\u0131yacak karde\u015flerimin bu birikiminden faydalanaca\u011f\u0131na inan\u0131yorum\u201d (Ko\u00e7ak, 2013: 223). 2.3. Aliya ve M\u00fcsl\u00fcman Toplumlar\u0131n Bilin\u00e7lenmesi Aliya M\u00fcsl\u00fcmanlar\u0131n geri kalmas\u0131 sebeplerini ara\u015ft\u0131rm\u0131\u015f, sorgulam\u0131\u015f, mevcut durumu tahlil etmi\u015f ve nihayetinde pasifli\u011fi kabul etmeyerek aktif bir d\u00fc\u015f\u00fcn\u00fcr ve 39 lider olarak t\u00fcm bu durumlara ele\u015ftiriler ve \u00e7\u00f6z\u00fcmler getirmek i\u00e7in \u00e7abalam\u0131\u015ft\u0131r. Vermi\u015f oldu\u011fu bu m\u00fccadele haddizat\u0131nda t\u00fcm M\u00fcsl\u00fcman co\u011frafyaya bir ders, bir uyar\u0131 ve bir \u00e7\u00f6z\u00fcm alternatifidir. T\u00fcm M\u00fcsl\u00fcmanlara tek ve baki yolun asl\u0131nda \u0130slami kurallara itaatle ve bunlar\u0131 tatbik etmekle ula\u015f\u0131laca\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izmi\u015ftir. Bug\u00fcn hala M\u00fcsl\u00fcman co\u011frafyas\u0131na bak\u0131ld\u0131\u011f\u0131nda pek \u00e7ok \u00fclkenin Bat\u0131\u2019n\u0131n gerek teknolojik gerek ilmi gerekse siyasi ba\u011flamda bir ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n\u0131n ve tekam\u00fcl\u00fcn\u00fcn alt\u0131nda kald\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. \u201cSeni yaratan Rabbinin ad\u0131yla oku\u201d (Kur\u2019an, 96\/ 1). T\u00fcm M\u00fcsl\u00fcmanlar i\u00e7in indirilen ilk ayette de var oldu\u011fu gibi, okuman\u0131n, ara\u015ft\u0131rman\u0131n neticesinde M\u00fcsl\u00fcmanlar\u0131n bilin\u00e7lenme yoluna gitmesi gerekmektedir. \u00d6\u011frenme, be\u015fikten mezara kadar esasen devam etmektedir. Eldeki de\u011ferlerin fark\u0131nda olunmas\u0131n\u0131n \u00f6nemine i\u015fsaret eden Aliya \u00f6\u011frenme hususunda \u015funu beyan etmi\u015ftir: \u201c\u00d6yleyse \u00f6\u011frenme soylu bir tefekk\u00fcrd\u00fcr. Allah\u2019\u0131n d\u00fcnyadaki i\u015faretlerini okumaya \u00e7al\u0131\u015fmakt\u0131r. \u0130slam k\u00fclt\u00fcr\u00fcn\u00fcn hem ge\u00e7mi\u015fteki hem de gelecekteki \u00f6zelli\u011fi budur. Bizim bakt\u0131\u011f\u0131m\u0131z d\u00fcnya salt tabiat de\u011fil, Allah taraf\u0131ndan yarat\u0131lm\u0131\u015f bir sanat eseridir. \u00d6zellikle \u0130slam d\u00fcnyas\u0131n\u0131n u\u00e7lar\u0131ndaki \u0130slam k\u00fclt\u00fcr\u00fcne yap\u0131lan bunca sald\u0131r\u0131ya, bilimsel, teknik ve teknolojik medeniyetimizin durgunlu\u011funa ra\u011fmen bu bak\u0131\u015f asl\u0131nda hi\u00e7 kaybedilmemi\u015ftir\u201d (\u0130zzetbegovi\u00e7, 2003: 375). Mevzu bahis oldu\u011fu \u00fczere, M\u00fcsl\u00fcmanlar Bat\u0131l\u0131 bir fikri, ilmi ya tamamen kabul etmi\u015fler ya da tamamen reddetmi\u015flerdir. Bu iki durum esasen a\u015f\u0131r\u0131l\u0131ktan kaynaklanmaktad\u0131r. Bat\u0131 ile bir nevi ili\u015fki i\u00e7inde, i\u015fbirli\u011fi i\u00e7inde hareket edilip d\u00fcnyadan soyutlanmayarak, \u00f6z kimlik ve benlik \u00f6telemesine gidilmeden bilgi nerede olursa olsun onu almak i\u00e7in \u00e7aba g\u00f6sterilmesi ve \u00f6z inan\u00e7 de\u011ferlerine g\u00f6re yo\u011furulmas\u0131 gerekmektedir. Kald\u0131 ki g\u00fc\u00e7s\u00fczl\u00fc\u011fe, ezikli\u011fe, ezilmi\u015fli\u011fe, cahilli\u011fe kar\u015f\u0131 topyekun, tek bir v\u00fccut halinde m\u00fccadele edilmesi gerekmektedir. \u201cBakmak bilime at\u0131lan ilk ger\u00e7ek ad\u0131md\u0131r. Nitekim \u201cYar\u0131n\u0131n Medeniyeti\u201d adl\u0131 eserinde Jean Fourastie \u015f\u00f6yle yazar: \u201cTabiat\u0131, toplumu, insanlar\u0131 seyretmek, Bat\u0131\u2019daki 40 \u00e7ocuklar\u0131n temel e\u011fitiminin ilk basama\u011f\u0131d\u0131r (\u2026). D\u0131\u015f d\u00fcnyaya duyulan bu ilgi, d\u0131\u015f\u0131ndaki d\u00fcnyadan i\u00e7indeki d\u00fcnyaya d\u00f6nen Brahman filozofunun yapt\u0131\u011f\u0131n\u0131n tam tersidir\u201d (\u0130zzetbegovi\u00e7, 2003: 373). Bu minvalde, e\u011fitimin bir\u00e7ok \u015feyin temelini te\u015fkil etti\u011fi g\u00f6r\u00fclmektedir. Bat\u0131\u2019daki okur-yazar oran\u0131yla \u0130slam co\u011frafyas\u0131ndaki oran k\u0131yasland\u0131\u011f\u0131nda hala \u00e7ok gerilerde olundu\u011fu g\u00f6r\u00fclmektedir. Bat\u0131\u2019n\u0131n deneysel, pratiksel d\u00fc\u015f\u00fcncesi al\u0131n\u0131p kendi de\u011fer d\u00fczegecinden ge\u00e7irilmesini, g\u00fcn\u00fcm\u00fczde fazlas\u0131yla vuku bulan beyin g\u00f6\u00e7\u00fcn\u00fcn de Bat\u0131\u2019ya kaymas\u0131n\u0131 engellemek gerekmektedir. Ayr\u0131ca, e\u011fitime ayr\u0131lan b\u00fct\u00e7eler art\u0131r\u0131larak geri kalm\u0131\u015f Do\u011fulu imaj\u0131 e\u011fitime a\u00e7\u0131k bir Do\u011fulu imaj\u0131n\u0131n yerini almas\u0131 hedefi konulmas\u0131 gerekmektedir. \u0130slam\u2019\u0131n farkl\u0131l\u0131\u011f\u0131n\u0131n bu a\u00e7\u0131dan her alanda hissettirilmesi gerekmektedir. \u0130slamiyet sadece bir din olmaktan ziyade ayn\u0131 zamanda bir ya\u015fay\u0131\u015f bi\u00e7imidir, hayat tarz\u0131d\u0131r. \u201c\u0130slam, Hz. \u0130sa\u2019dan Hz.","Muhammed\u2019e do\u011fru ilerleme demektir\u201d (\u0130zzetbegovi\u00e7, 2012: 263). Bununla beraber, Aliya, din yorumunda \u015funlar\u0131 bildirmi\u015ftir: \u201cHayat\u0131 sadece din ve dua ile de\u011fil, ayn\u0131 zamanda \u00e7al\u0131\u015fma ve bilimle tanzim etmek gerekti\u011fine inanan, d\u00fcnya tasavvurunda ibadethane ile fabrikan\u0131n yan yana olmas\u0131 gerekti\u011fine izin vermekle kalmay\u0131p talep eden, insanlar\u0131 sadece terbiye etmek de\u011fil ayn\u0131 zamanda onlar\u0131n d\u00fcnyadaki hayat\u0131n\u0131 kolayla\u015ft\u0131rmak gerekti\u011fini d\u00fc\u015f\u00fcnen ve bu iki hedefin birbirine kurban edilmesi i\u00e7in hi\u00e7bir sebebin bulunmad\u0131\u011f\u0131 fikrinde olan kimse, o \u0130slam\u2019a aittir\u201d (\u0130zetbegovi\u00e7, 2014: 47). \u0130slami olarak bilin\u00e7li olmak, bunun i\u00e7in i\u015flerde bulunmak gerekmektedir. \u0130slam, k\u00f6t\u00fcl\u00fc\u011fe, zulme, zalimli\u011fe kar\u015f\u0131 m\u00fccadeleyi emrederken ayn\u0131 zamanda Allah\u2019a teslimiyeti ve iyilik yapmay\u0131 emretmi\u015ftir. Dolay\u0131s\u0131yla, bu durum bir a\u00e7\u0131dan d\u00fcalist bir hadiseyle kar\u015f\u0131 kar\u015f\u0131ya kalmak demektir. Fakat bir minvalde bu konuya bak\u0131ld\u0131\u011f\u0131nda yanl\u0131\u015fa d\u00fc\u015f\u00fclmesi m\u00fcmk\u00fcnd\u00fcr. \u00c7\u00fcnk\u00fc \u0130slamiyet\u2019e g\u00f6re ki\u015fi hem bu d\u00fcnyaya hem de \u00f6b\u00fcr d\u00fcnyaya taliptir. Zorlu\u011fun yan\u0131nda kolayl\u0131\u011f\u0131n da oldu\u011fu \u0130slam co\u011frafyas\u0131, Mo\u011fol istilalar\u0131, kendi i\u00e7 i\u015flerindeki kar\u0131\u015f\u0131kl\u0131klar, yasaklanan \u015feyleri yapma, emirlere itaat etmeme gibi pek \u00e7ok sorunla kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015ft\u0131r. 41 \u201cM\u00fcsl\u00fcmanlar hi\u00e7bir yerde tahribat yapmad\u0131lar; onlar bulduklar\u0131 bilgi ve becerileri benimseyip zenginle\u015ftirdiler ve daha sonrakilere naklettiler\u201d (\u0130zzetbegovi\u00e7, 2014: 20). Bu a\u00e7\u0131dan, \u0130slam esasen Kur\u2019an, hadis ve s\u00fcnnet ba\u015fta olmak \u00fczere bir\u00e7ok kayna\u011f\u0131 temel al\u0131p evrensel mesajlar iletmi\u015f, bu mesajlar\u0131n i\u00e7ini doldurmu\u015f ve medeniyetler kurmu\u015f bir ya\u015fay\u0131\u015f tarz\u0131n\u0131n tamam\u0131d\u0131r. Bu sebepten, hakkaniyet ve e\u015fitlik d\u00fcsturu ile hareket edilerek bir ki\u015fi veya kurum i\u00e7in ayr\u0131cal\u0131k g\u00f6zetilmemeli, can teslim edilmemeli veya feda edilmemelidir. Gaye tektir. O da Allah i\u00e7indir. Dolay\u0131s\u0131yla mesaj da a\u00e7\u0131kt\u0131r: \u201cAlternatif apa\u00e7\u0131kt\u0131r, ya \u0130slami yenilenmeye do\u011fru hareket veya pasiflik ve gerileme. M\u00fcsl\u00fcman halklar i\u00e7in \u00fc\u00e7\u00fcnc\u00fc ihtimal yoktur\u201d (\u0130zzetbegovi\u00e7, 2014: 20). \u0130slami a\u00e7\u0131dan silkilenme ad\u0131na \u00e7\u0131k\u0131lan bu yolda muhafazakar ve modernist olmak \u00fczere iki kesim ortaya \u00e7\u0131km\u0131\u015f ve bunlar kendilerine g\u00f6re fikirlerde bulunmu\u015ftur. Bilindi\u011fi ve g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere muhafazakar kesim kurtulu\u015fun ve mevcut durumdan daha iyiye gidi\u015fin yolunu tarihi kaynaklar\u0131, eski tarz\u0131 ve eskiyi temel alarak hareket etmekte bulmu\u015ftur. Yani, temel \u0130slami ge\u00e7mi\u015ftir. \u201cBilindi\u011fi \u00fczere \u0130slam sadece insanlar\u0131 terbiye etmekle kalmaz, d\u00fcnyaya nizam da verir. \u0130slami yenilenme \u00f6n\u00fcndeki engel muhafazakarl\u0131k ve modernlistliktir. Muhafazakarlar eski re\u00e7eteleri, modernistler ise kendilerine ait olmayan \u00f6nerileri dillendirirler: Birinciler \u0130slam\u2019\u0131 ge\u00e7mi\u015fe \u00e7ekmekte, ikinciler ise ona yabanc\u0131 bir gelecek haz\u0131rlamaktad\u0131rlar\u201d (Baykan, 2016: 29). Aliya\u2019n\u0131n da i\u015faret etti\u011fi hocalar\u0131n, \u015feyhlerin, dervi\u015flerin asl\u0131nda y\u00f6nlendirici ve hakim g\u00fc\u00e7 oldu\u011fu bir t\u00fcr s\u0131n\u0131f bulunmaktad\u0131r. Bu s\u0131n\u0131f d\u00fc\u015f\u00fcnce olarak eskiyi temel almaktad\u0131r. \u201cKur\u2019an ve \u0130slam, sadece hocalara b\u0131rak\u0131lamayacak kadar \u00f6nemlidir\u201d (\u0130zzetbegovi\u00e7, 2015: 311). Dolay\u0131s\u0131yla, g\u00f6receli olmas\u0131na kar\u015f\u0131n, Aliya\u2019n\u0131n zaman zaman ele\u015ftirdi\u011fi bu s\u0131n\u0131f yenili\u011fe, yenilenmeye, bilin\u00e7lenmeye kar\u015f\u0131 durarak iyi niyetli de olsa bir \u015fekilde \u0130slam\u2019a zarar vermi\u015ftir. \u201cTarihe bakt\u0131\u011f\u0131m\u0131zda bu s\u0131n\u0131f\u0131n var olan rejimlerle s\u00fcrekli i\u015fbirli\u011fi i\u00e7inde oldu\u011funu g\u00f6r\u00fcr\u00fcz. Bu ise birtak\u0131m 42 yanl\u0131\u015f sonu\u00e7lar\u0131n do\u011fmas\u0131na ve geli\u015fmesine neden olmu\u015ftur. \u00c7\u00fcnk\u00fc ilmiye s\u0131n\u0131f\u0131n\u0131n halka y\u00f6n g\u00f6steren ve y\u00f6netimi uyaran bir yerde olmas\u0131 gerekir\u201d (\u00d6z, 2017: 52). Modernist grup ise \u00e7\u00f6z\u00fcm\u00fc ve kurtulu\u015fu Avrupai ve yerli olmayan bir yolda bulmu\u015ftur. Yani, temel, \u00f6ze ait olmayan ve yabanc\u0131 bir gelecektir. Modernistler muhafazakarlar\u0131n","sundu\u011fu bir\u00e7ok \u015feye kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, muhafazakarlar\u0131n sunduklar\u0131n\u0131n tersini savunmu\u015f ve Avrupai bir tarz\u0131n benimsenmesini ilke edinmi\u015flerdir. \u201c\u0130slam\u2019\u0131 hocalar ve muhafazakarlar \u00fczerinden tan\u0131t\u0131p ba\u015fkalar\u0131n\u0131 da buna inand\u0131ran modernistler, dine ili\u015fkin her \u015feye cephe almaktad\u0131rlar\u201d (Baykan, 2016: 31). Dolay\u0131s\u0131yla, g\u00f6receli olmas\u0131na kar\u015f\u0131n, bu grup, ahlaki ve \u0130slami temelden kaynakla birlikte, \u0130slam\u2019\u0131n i\u00e7inde bulundu\u011fu durumun Bat\u0131\u2019n\u0131n k\u00fclt\u00fcr\u00fcn\u00fc ve ya\u015fam\u0131n\u0131 esas alarak de\u011fi\u015ftirilebilece\u011fi fikrine kap\u0131lm\u0131\u015ft\u0131r. Bu hususta her iki grubun fikrini tamamen kabullenmeyen ve her iki grubun g\u00f6r\u00fc\u015f\u00fcne ilaveler yapan Aliya \u015funu ifade etmi\u015ftir: \u201cModernistlere s\u00fcrekli dinin \u00f6nemi hat\u0131rlat\u0131lmal\u0131. Muhafazakarlara da bilimin \u00f6nemi. Kar\u015f\u0131l\u0131kl\u0131 tezat ve yalanlama aldat\u0131c\u0131d\u0131r\u201d (\u0130zzetbegovi\u00e7, 2015: 310). Milliyet\u00e7ilik ve laiklik hususunda ya\u015fananlar Bat\u0131l\u0131 de\u011ferlerin Do\u011fulu de\u011ferler \u00fczerine yabanc\u0131 olan bir hareket olmu\u015ftur. Muhafazakar kanat ile modernist kanat\u0131n burada da kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. S\u00fcregelen bu durum g\u00fcn\u00fcm\u00fczde hala bir\u00e7ok yerde varl\u0131\u011f\u0131n\u0131 devam ettirmekte ve bu ikili tart\u0131\u015fma gruplar\u0131 bu konuda fikirlerini beyan etmektedir. \u201cFakat Bat\u0131 i\u00e7in ilerleme ve hukukun \u00fcst\u00fcnl\u00fc\u011f\u00fc olarak ifade edilen \u015feyler, \u0130slam d\u00fcnyas\u0131nda do\u011fal olmayan ve hi\u00e7bir yap\u0131c\u0131 de\u011fi\u015fiklik \u00fcretemeyen bir s\u00fcreci temsil etmekteydi\u201d (\u0130zzetbegovi\u00e7, 2014: 37). Bu a\u00e7\u0131dan, \u0130slami yenilenme \u00e7ok ayakl\u0131 bir durumu te\u015fkil etmektedir. \u201cAliya, b\u00fct\u00fcn bu a\u00e7\u0131klamalar\u0131 \u0130slami yenilenme \u00e7abas\u0131 ile siyasi bir hareket\/parti aras\u0131ndaki fark\u0131 a\u00e7\u0131k se\u00e7ik ortaya koymak i\u00e7in yapar; birisi insan\u0131 ahlaki olarak y\u00fcceltmeyi ama\u00e7 edinen bir program iken di\u011feri ahlaki bir ama\u00e7 g\u00fctmeyen daha \u00e7ok maddi f\u0131rsat\u0131 \u00f6nceleyen bir harekettir\u201d (Baykan, 2016: 134).","463257AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019TE D\u0130N VE S\u0130YASET Aykut AYG\u00dcN pubhtml5.com\/hrft\/qdfx\/basic\/51-100 43 \u0130slam co\u011frafyas\u0131ndaki bu s\u0131k\u0131nt\u0131lar, bozukluklar, tembellik, \u0130slami olmayan gelenekler ve g\u00f6renekler, bir gruba m\u00fcnhaz\u0131r olma durumu yenilenmenin ve \u00f6ze d\u00f6nmenin \u00f6n\u00fcndeki engellerden olmu\u015ftur. \u0130slam\u2019\u0131n, sosyal ve dini bir b\u00fct\u00fcnl\u00fc\u011f\u00fcn siyasi olarak devam\u0131yla g\u00fcc\u00fcne g\u00fc\u00e7 katarak yola devam etmesi gerekmektedir. Bunun i\u00e7in asl\u0131nda kendi i\u00e7inde, benli\u011finde bir ar\u0131nmaya, katarsise u\u011framas\u0131 gerekmektedir. \u201cD\u00fcnyadaki her g\u00fc\u00e7 ahlaki g\u00fc\u00e7 olarak ba\u015flar. Her yenilgi ahlaki t\u00f6kezleme olarak ba\u015flar. Ger\u00e7ekle\u015fmesi istenen her neyse ilk evvela insanlar\u0131n ruhlar\u0131nda (nefislerinde) ger\u00e7ekle\u015fmek zorundad\u0131r\u201d (\u0130zzetbegovi\u00e7, 2014: 69-70). \u00d6zetle, bir toplumun, dinin, \u00fclkenin yenilenmesi, bilin\u00e7lenmesi, reform ger\u00e7ekle\u015ftirmesi ki\u015finin birey olarak \u00f6ncelikle kendinden bu harekete ba\u015flamas\u0131 gerekmektedir. Ki\u015finin kendi hayat\u0131ndan ba\u015flayarak \u00e7evresine, toplumuna ve \u00fclkesine bu durumu sirayet ettirmeyi ba\u015fararak bir yenilik hareketinin kayna\u011f\u0131 olmay\u0131 ba\u015farabilmesi m\u00fcmk\u00fcn g\u00f6r\u00fcnmektedir. Gen\u00e7li\u011fin i\u00e7inde bulundu\u011fu ve ald\u0131\u011f\u0131 e\u011fitim hususunda ele\u015ftirilerde ve tespitlerde bulunan Aliya, gen\u00e7li\u011fin e\u011fitiminde hep pasif olan ve kibar olan taraf\u0131n a\u011f\u0131rl\u0131kl\u0131 olarak bask\u0131n olan taraftan bir \u015fekilde y\u00f6nlendirildi\u011finden yak\u0131nm\u0131\u015ft\u0131r: \u201cAsl\u0131nda, as\u0131rlard\u0131r, birinci kaynaktan gelen \u0130slami fikirlerinin anla\u015f\u0131lamamas\u0131n\u0131n neticesi olarak biz, gen\u00e7li\u011fimizi yanl\u0131\u015f e\u011fitiyoruz. D\u00fc\u015fman\u0131n e\u011fitimli, sert ve pervas\u0131z, M\u00fcsl\u00fcman \u00fclkeleri teker teker i\u015fgal ederken biz gen\u00e7li\u011fimize nazik olmas\u0131n\u0131, \u201csine\u011fe bile k\u00f6t\u00fcl\u00fck d\u00fc\u015f\u00fcnmemesini\u201d, kaderine boyun e\u011fmesini, \u201cher t\u00fcrl\u00fc iktidar Allah\u2019tan oldu\u011funa g\u00f6re\u201d her t\u00fcrl\u00fc iktidara itaat i\u00e7inde olmas\u0131n\u0131 \u00f6\u011fretiyoruz\u201d (\u0130zzetbegovi\u00e7, 2014: 126). Yani, asl\u0131nda g\u00fcn\u00fcm\u00fczde bir\u00e7ok \u00fclkede g\u00f6r\u00fclen bu k\u00f6r\u00fc k\u00f6r\u00fcne itaat, pasifli\u011fi te\u015fvik eden terbiye, pratikten uzak e\u011fitim y\u00f6ntemleri, al\u0131\u015f\u0131lagelmi\u015f olan k\u00fclt\u00fcr ve gelenek etkileri idare etme de\u011fil idare edilme hususunu baz alm\u0131\u015f gibi g\u00f6r\u00fcnmektedir. \u00d6yle ki, bug\u00fcn hala bir\u00e7ok yerde i\u015fgal alt\u0131nda olan M\u00fcsl\u00fcman topraklar\u0131nda gen\u00e7ler ve toplum yabanc\u0131lara ve onlar\u0131n zulm\u00fcne kar\u015f\u0131 herhangi bir tepki, diren\u00e7, kar\u015f\u0131 gelme reaksiyonlar\u0131nda bulunamamakta veya yeterli gelmemektedir. Kald\u0131 ki tepki vermeleri kadar do\u011fal bir \u015fey bulunmamaktad\u0131r. 44 Ayr\u0131ca, teslimiyet sonsuz kudret sahibi olan Allah\u2019a aittir. \u201cRabbi ona, \u201cteslim ol\u201d emrini verince o, \u201cAlemlerin Rabbine teslim oldum\u201d dedi\u201d (Kur\u2019an, 2\/ 131). Bu y\u00fczden, tevazu, teslimiyet, merhamet kelimelerinin yerini asl\u0131nda onur, cesaret ve adalet kelimelerinin almas\u0131 gerekmektedir. \u00c7\u00fcnk\u00fc g\u00fcn\u00fcm\u00fcz M\u00fcsl\u00fcmanlar\u0131 \u015fekilci ve uyu\u015fturulmu\u015f bir \u015fekilde ya\u015fama devam etmektedir. Fakat ruhi ve kalbi teslimiyet ise arka plana b\u0131rak\u0131lm\u0131\u015ft\u0131r. Aliya, bu konuda milliyet\u00e7ili\u011fin \u0130slam \u00fclkelerini vurdu\u011funu, par\u00e7alad\u0131\u011f\u0131n\u0131 dile getirirken, M\u00fcsl\u00fcmanlar\u0131n tek tek b\u00f6l\u00fcnd\u00fc\u011f\u00fcn\u00fc ve birliklerinin, dirliklerinin da\u011f\u0131larak g\u00fc\u00e7lerinin t\u00fckendi\u011finin alt\u0131n\u0131 \u00e7izmi\u015ftir. Be\u015f elin parmaklar\u0131n\u0131n bir yumruk halinde bir g\u00fc\u00e7 olmas\u0131 ve her bir parma\u011f\u0131n ayr\u0131larak bir g\u00fc\u00e7 olmas\u0131n\u0131n e\u015fde\u011fer olmamas\u0131 \u00f6rnek g\u00f6sterilebilmektedir. Bu a\u00e7\u0131dan Panislamizm d\u00fc\u015f\u00fcncesi \u00f6nemlidir. Osmanl\u0131 Devleti\u2019nin duraklama, da\u011f\u0131lma, par\u00e7alanma d\u00f6nemlerinde asl\u0131nda uygulamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 fakat verimli olamad\u0131\u011f\u0131 bir y\u00f6ntem \u00f6rnek verilebilmektedir. Nitekim, Aliya \u015funu zikretmi\u015ftir: \u201cHer M\u00fcsl\u00fcman \u00fclkenin \u00f6n\u00fcnde bulunan alternatif a\u00e7\u0131kt\u0131r, ya di\u011fer M\u00fcsl\u00fcman \u00fclkelerle birlik i\u00e7inde ayakta kalmay\u0131, ilerlemeyi ve her","meseleyle ba\u015fa \u00e7\u0131kacak g\u00fcc\u00fc garanti edecekler veya her ge\u00e7en g\u00fcn i\u00e7inde daha fazla gerileyecek ve zengin yabanc\u0131lara ba\u011f\u0131ml\u0131l\u0131k i\u00e7ine d\u00fc\u015feceklerdir\u201d (\u0130zzetbegovi\u00e7, 2014: 87-88). Aliya, kad\u0131n\u0131n \u0130slam toplumlar\u0131ndaki yerine dair g\u00f6r\u00fc\u015flerde bulunmu\u015ftur. Bug\u00fcn bir\u00e7ok \u0130slam \u00fclkesine bak\u0131ld\u0131\u011f\u0131 zaman \u015feriat\u0131n her yerde farkl\u0131 cereyan etti\u011fine \u015fahit olunmaktad\u0131r. Bu y\u00f6netimsel farkl\u0131l\u0131klar\u0131n sebepleri aras\u0131nda k\u00fclt\u00fcr\u00fc, gelene\u011fi, ahlak seviyesini, e\u011fitim seviyesini g\u00f6stermek m\u00fcmk\u00fcnd\u00fcr. \u00d6yle ki baz\u0131 toplumlarda gelenek ve g\u00f6renek dini kaidelerin \u00f6n\u00fcne ge\u00e7mi\u015ftir. Aliya, bu hususta \u015fu tavsiyelerde bulunmu\u015ftur: \u201c\u0130slam d\u00fcnyas\u0131 bat\u0131dan, \u00e7al\u0131\u015fma ve organizasyon anlay\u0131\u015f\u0131n\u0131, bilimsel \u00e7al\u0131\u015fma metodu ve tekni\u011fini almal\u0131d\u0131r, fakat i\u00e7 hayat, hayat felsefesi, ahlaki anlay\u0131\u015f ve aile hayat\u0131 ile alakal\u0131 Avrupa \u00f6rnek te\u015fkil etmemektedir. Baz\u0131 durumlarda 45 Avrupal\u0131 hayat tarz\u0131, nas\u0131l ya\u015fanmamas\u0131 gerekti\u011finin \u00f6rne\u011fidir\u201d (\u0130zzetbegovi\u00e7, 2014: 54). Aliya, kad\u0131n ve erkek olarak e\u015fitli\u011fi aile i\u00e7indeki g\u00f6revlerde bir tutmam\u0131\u015f, fakat de\u011fer ve sorumluluk minvalinde ise e\u015fit tutmu\u015ftur. Kad\u0131n her \u015feyden \u00f6nce bir annedir ve nesillerin devam\u0131n\u0131 sa\u011flamaktad\u0131r. Fakat bir\u00e7ok Avrupa \u00fclkesinde de g\u00f6r\u00fclece\u011fi gibi kad\u0131nlar ucuz i\u015f g\u00fcc\u00fc olarak i\u015f hayat\u0131na at\u0131larak annelik g\u00f6revi arka plana at\u0131lm\u0131\u015f ve annelik onuru zedelenmi\u015ftir. Yani, ya annelik ya da i\u015f\u00e7ilik vas\u0131flar\u0131 sunulmu\u015ftur. Bu minvalde, Aliya tavsiyesine devam etmi\u015ftir: \u201cM\u00fcsl\u00fcman kad\u0131n yeni nesli do\u011furmal\u0131, yeti\u015ftirmeli ve ona, \u0130slam ve gelece\u011fe olan iman\u0131 vermelidir. O, ancak e\u011fitimli ve yeti\u015ftirilmi\u015f olursa e\u011fitebilir ve yeti\u015ftirebilecektir. \u0130slami yeniden do\u011fu\u015fun M\u00fcsl\u00fcman kad\u0131n i\u00e7in yapaca\u011f\u0131 kadar, M\u00fcsl\u00fcman kad\u0131n da yeniden do\u011fu\u015f i\u00e7in o kadar ve daha fazlas\u0131n\u0131 yapacakt\u0131r\u201d (\u0130zzetbegovi\u00e7, 2014: 59). 2.4. \u0130slam\u0131 Yeniden Yorumlama 20.y\u00fczy\u0131l\u0131n tarihe mal olmu\u015f oldu\u011fu birtak\u0131m olaylardan ve y\u00fczy\u0131l\u0131n i\u00e7inde cereyan eden olaylardan bir a\u00e7\u0131dan Aliya sayesinde, tarihe olan tan\u0131kl\u0131\u011f\u0131, olaylar\u0131 ya\u015fay\u0131p ge\u00e7irmi\u015fli\u011fi sayesinde haberdar olunmaktad\u0131r. Aliya hakk\u0131nda birtak\u0131m fikirler elde edinmek i\u00e7in, d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n olu\u015fumunun kaynaklar\u0131n\u0131n izini s\u00fcrebilmek i\u00e7in asl\u0131nda ya\u015fad\u0131\u011f\u0131 d\u00f6nemin sosyal, k\u00fclt\u00fcrel, siyasi, ekonomik ko\u015fullar\u0131na da g\u00f6z atmak gerekmektedir. Bu a\u00e7\u0131dan, Aliya\u2019n\u0131n d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nn olu\u015fumunda asl\u0131nda d\u00f6nemlere de tan\u0131kl\u0131k edinilmi\u015f olunmaktad\u0131r. Aliya, Yugoslavya\u2019n\u0131n i\u00e7inde bulundu\u011fu mevcut ko\u015fullardan \u00e7\u0131kmaza girilen bir noktadan kurtulu\u015f i\u00e7in \u00e7\u00f6z\u00fcmler \u00fcretmi\u015f, bunu hedeflemi\u015f ve bu gayeyle bir\u00e7ok okumalar, incelemeler, konu\u015fmalar tertip etmi\u015f olan Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131\u2019na \u00fcye olarak siyasi ve d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n ilk ad\u0131mlar\u0131n\u0131 atm\u0131\u015ft\u0131r. Gen\u00e7 M\u00fcsl\u00fcmanlar, bir\u00e7ok yabanc\u0131 dili bilen ve her t\u00fcrden kitap okuyan ki\u015filerden olu\u015fmu\u015ftur. Referans kayna\u011f\u0131 olarak \u0130slam\u0131 ve Kur\u2019an\u2019\u0131 kabul etmi\u015f olan Aliya \u015fu ger\u00e7e\u011fi vurgulam\u0131\u015ft\u0131r: 46 \u201cKur\u2019an realist, hemen hemen anti-heroik bir kitapt\u0131r. Onu tatbik edecek insan olmadan, \u0130slam anla\u015f\u0131lmaz, hatta kelimenin hakiki manas\u0131nda mevcut da olmaz. Platon\u2019un \u0130dealar\u2019\u0131, Leibniz\u2019in Monad\u2019lar\u0131 ve H\u0131ristiyanl\u0131kta melekler esasen ayn\u0131 hususa; zamand\u0131\u015f\u0131, m\u00fckemmel, mutlak ve hareketsiz bir aleme delalet etmektedir. Bu alemi \u0130slam idealize etmez\u201d (\u0130zzetbegovi\u00e7, 2012: 257). Temel kayna\u011f\u0131 Kur\u2019an olmakla birlikte, dinde bilimi, siyasette ahlak\u0131 bir arada tutmu\u015flard\u0131r. Bu y\u00fczden de isti\u015fare gelene\u011finden kopmam\u0131\u015flard\u0131r. Aliya, Bosna\u2019n\u0131n garantisi ve \u0130slam co\u011frafyas\u0131n\u0131n da bir g\u00fcne\u015fi olarak \u00e7\u00f6z\u00fcm\u00fcn \u0130slami kaidelere tutunarak ve yenilenerek elde edilece\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Aliya, bu te\u015fkilatta bulundu\u011fu s\u00fcre i\u00e7erisinde hapis hayat\u0131 ge\u00e7irmi\u015ftir ve bu s\u00fcre i\u00e7inde kendisine fikri anlamda \u00e7ok katk\u0131s\u0131 olmu\u015f bir\u00e7ok okumada bulunmu\u015ftur.","\u201cBen bu \u015fekilde Dostoyevski\u2019nin ve Tolstoy\u2019un k\u00fclliyat\u0131n\u0131, Kant\u2019\u0131n eserlerinin de neredeyse tamam\u0131n\u0131 okudum. 19 ya\u015f\u0131nda Saf Akl\u0131n Ele\u015ftirisi\u2019ni okudum. Kitab\u0131n beni \u00e7ok etkileyen b\u00f6l\u00fcmlerini hala hat\u0131rlar\u0131m\u201d (\u0130zzetbegovi\u00e7, 2003: 338). Aliya, kendisini tan\u0131mlarken ve ifade ederken d\u00fc\u015f\u00fcncesinin olu\u015fumunun temel dayana\u011f\u0131n\u0131 vermi\u015ftir. Asl\u0131nda, kendisini duygu ve ruhi mealde bir Do\u011fulu olarak g\u00f6rm\u00fc\u015f, fikri mealde de bir Bat\u0131l\u0131 olarak g\u00f6rm\u00fc\u015ft\u00fcr, adland\u0131rm\u0131\u015ft\u0131r. Nitekim, ya\u015fad\u0131\u011f\u0131 co\u011frafya itibariyle kendisi asl\u0131nda Do\u011fu ve Bat\u0131 aras\u0131nda bir co\u011frafyada, \u00fclkede, k\u00fclt\u00fcrde yeti\u015fmi\u015f bir ki\u015filiktir. Aliya, bu zuhurda fa\u015fizm, krall\u0131k, demokrasi gibi birden fazla siyasi sistemle kar\u015f\u0131la\u015fm\u0131\u015f, S\u0131rp, H\u0131rvat, Bo\u015fnak gibi birden fazla etnik grupla birlikte ya\u015fam\u0131\u015f ve H\u0131rvatistan, S\u0131rbistan, Bosna Hersek gibi birden fazla \u00fclkenin olu\u015ftu\u011fu co\u011frafyada bulunmu\u015f bir lider, d\u00fc\u015f\u00fcn\u00fcr ve devlet adam\u0131d\u0131r. Aliya, ya\u015fad\u0131\u011f\u0131 siyasi ve d\u00fc\u015f\u00fcnce su\u00e7lar\u0131ndan ceza ald\u0131\u011f\u0131 zamanda bile ilke edindi\u011fi de\u011ferlerden tavizler vermemi\u015f, kendisinin \u00f6z\u00fcr dilemesi kar\u015f\u0131l\u0131\u011f\u0131nda serbest kalaca\u011f\u0131 teminat\u0131na ra\u011fmen bunu kabul etmemi\u015ftir. \u0130slami fikirlerini korumaya \u00f6zen g\u00f6stermi\u015f ve ondan sonraki ya\u015fam\u0131nda da ilkelerine ba\u011fl\u0131l\u0131\u011f\u0131na devam etmi\u015ftir. Sosyalist Do\u011fu ve kapitalist Bat\u0131 aras\u0131nda s\u0131k\u0131\u015f\u0131p kal\u0131nan bir zamanda tek bir tarafa ba\u011flanmay\u0131 yanl\u0131\u015f g\u00f6ren Aliya, asl\u0131nda hep bir \u00fc\u00e7\u00fcnc\u00fc yolun, yeni ve kal\u0131c\u0131 bir \u00e7\u00f6z\u00fcm\u00fcn oldu\u011funu ve bunun da \u0130slami kaidelerden ge\u00e7ti\u011fini ifade etmi\u015ftir. Bu 47 a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda Aliya, adalet, \u00f6zg\u00fcrl\u00fck, e\u015fitlik, k\u00fclt\u00fcr, medeniyet, bar\u0131\u015f gibi de\u011ferler \u00fczerinde d\u00fc\u015f\u00fcnm\u00fc\u015f ve bunlar\u0131 yaparken ele\u015ftirel, d\u00fc\u015f\u00fcnsel, sorgusal bir tutum i\u00e7ine girmi\u015ftir. B\u00f6ylece, siyasi ve entelekt\u00fcel bir hayat\u0131n\u0131n olu\u015fmas\u0131na katk\u0131larda bulunmu\u015ftur. Aliya, d\u00fcalist bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n \u00f6rneklerini eserlerinde ifade etmi\u015ftir. Ruh ve beden ikileminin oldu\u011fu Descartes\u2019e kadar giden bu d\u00fcalist bak\u0131\u015fa Bat\u0131\u2019n\u0131n bu hususta ya\u015fad\u0131\u011f\u0131 sorunlar\u0131n kayna\u011f\u0131 olarak ele\u015ftiriler getirmi\u015ftir. \u201cBiz, bu anlamda, Aliya \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcncesini d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131\u011f\u0131m\u0131zda g\u00f6rece\u011fiz ki, onun d\u00fc\u015f\u00fcncesi, siyasetle ba\u011flant\u0131l\u0131 ahlaki meselelerin tart\u0131\u015f\u0131ld\u0131\u011f\u0131 bir d\u00fc\u015f\u00fcnce de\u011fil, insan\u0131n varl\u0131\u011f\u0131 ile ilgili meseleleri ele alan hakiki bir d\u00fc\u015f\u00fcnme tarz\u0131, d\u00fc\u015f\u00fcnme \u015feklidir\u201d (G\u00f6rg\u00fcn, 2008: 59). Aliya, ifade edildi\u011fi \u00fczere i\u00e7inde bulundu\u011fu y\u00fczy\u0131ldaki siyasi ve toplumsal sistem ile ilgili analizlerde, ele\u015ftirilerde bulunmu\u015ftur. Bu minvalde, sadece ikili bir d\u00fcnyan\u0131n olmad\u0131\u011f\u0131n\u0131, M\u00fcsl\u00fcmanlar i\u00e7in \u00fc\u00e7\u00fcnc\u00fc bir yolun var oldu\u011funu ve bunun da \u0130slam\u2019a ba\u011fl\u0131l\u0131kla olabilece\u011finin alt\u0131n\u0131 \u00e7izmi\u015ftir. Bu ba\u011flamda Aliya kar\u015f\u0131la\u015ft\u0131rma yoluna gitmi\u015ftir: \u201c\u0130ncil\u2019de, Allah\u2019tan baba olarak s\u00f6z edilmektedir. Kur\u2019an\u2019da ise Allah Rabb\u2019d\u0131r. \u0130ncil\u2019de Allah sevilir, Kur\u2019an\u2019da ise Allah\u2019a her \u015feyden evvel tap\u0131n\u0131l\u0131r, O\u2019ndan korkulur. H\u0131ristiyan Tanr\u0131 anlay\u0131\u015f\u0131ndaki bu hususiyet, sonradan eski tektanr\u0131c\u0131l\u0131\u011fa halel getiren tasavvurlara d\u00f6nm\u00fc\u015ft\u00fcr (teslis, tanr\u0131 anas\u0131 k\u00fclt\u00fc, azizler k\u00fclt\u00fc vs.). B\u00f6yle bir geli\u015fme \u0130slam\u2019da m\u00fcmk\u00fcn de\u011fildir. Ge\u00e7irdi\u011fi tarihi buhranlara ra\u011fmen \u0130slam bug\u00fcne kadar \u201cen a\u00e7\u0131k tektanr\u0131l\u0131 din\u201d (Le Bon) olarak kalm\u0131\u015ft\u0131r\u201d (\u0130zzetbegovi\u00e7, 2012: 258). Nitekim, Aliya, daha \u00f6ncelerde ifade edilen d\u00fcnya g\u00f6r\u00fc\u015flerini dini, materyalist, \u0130slami olarak \u00fc\u00e7e indirgemi\u015f ve materyalist ve dini g\u00f6r\u00fc\u015f\u00fcn insan\u0131 etki alt\u0131na al\u0131p dengede tutmas\u0131na \u00e7\u00f6z\u00fcm olarak \u0130slami kaideleri sunmu\u015ftur. \u201cMateryalistler \u0130slam\u2019\u0131 her zaman sadece din ve mistik olarak (\u201csa\u011f\u201d temay\u00fcl); 48 H\u0131ristiyanlar ise sosyal ve siyasi bir hareket (\u201csol\u201d temay\u00fcl) olarak g\u00f6receklerdir\u201d (\u0130zzetbegovi\u00e7, 2012: 21). Aliya\u2019ya g\u00f6re, ifade etti\u011fi gibi, asl\u0131nda hayat bunlardan \u00e7ok daha fazlas\u0131d\u0131r. Bunlar hayat\u0131n manas\u0131n\u0131 tarif etmede yetersiz kalmaktad\u0131r. Aliya\u2019ya","g\u00f6re, ahlak, vazife ve menfaat ili\u015fkisi birbiriyle ba\u011flant\u0131l\u0131 ve ili\u015fkilidir. \u0130yilik, g\u00fczellik ve k\u00f6t\u00fcl\u00fck esas\u0131nda ki\u015finin \u00f6z\u00fcnden kaynaklanmaktad\u0131r. Bir ki\u015fiye birisinin cebir ve \u015fiddet kullanarak asl\u0131nda bu \u00f6z\u00fcn\u00fc, tabiat\u0131n\u0131 de\u011fi\u015ftirmesi m\u00fcmk\u00fcn de\u011fildir. Bu a\u00e7\u0131dan bir ki\u015finin cebir, bask\u0131 veya \u015fiddetle \u00f6z\u00fc de\u011fil, asl\u0131nda sadece davran\u0131\u015fsal y\u00f6nleri de\u011fi\u015ftirilmektedir. Bu a\u00e7\u0131dan, menfaat ve vazife aras\u0131nda birbirine kar\u015f\u0131t y\u00f6nler bulunmaktad\u0131r. Vazifede bir menfaat yoktur. Ahlak\u0131n ise rasyonel olarak tan\u0131mlan\u0131p izah edilmesi m\u00fcmk\u00fcn de\u011fildir. \u00c7\u00fcnk\u00fc bu mant\u0131ksal bir \u00e7er\u00e7eveye oturtulamamaktad\u0131r. Bu a\u00e7\u0131dan Aliya bu konuyla ilgili olarak gerek ilmen gerekse dinen \u00f6rneklemelerde bulunmaktan geri kalmam\u0131\u015ft\u0131r. \u201cTabii olmayan \u00f6l\u00fcm, sun\u2019i tohumlama, k\u0131s\u0131rla\u015ft\u0131rma, organ nakli, k\u00fcrtaj ve benzeri meseleler sadece teknik bak\u0131mdan ilmi meselelerdir. Bunlar\u0131n tatbiki ise, ahlaki bir meseledir ve dolay\u0131s\u0131yla ilim onu \u00e7\u00f6zemez. \u0130nsanlar\u0131 hayvan muamelesine tabi tutma\u011fa matuf plan, bize hem i\u011fren\u00e7 hem de g\u00fcl\u00fcn\u00e7 g\u00f6r\u00fcnmektedir ve haysiyetimize a\u011f\u0131r bir \u015fekilde dokunmaktad\u0131r\u201d. Sun\u2019i tohumlama ve veteriner t\u0131bb\u0131ndan devral\u0131nm\u0131\u015ft\u0131r. Burada h\u00fcmanizmle biyolojizm, ferdiyet\u00e7ilikle materyalizm aras\u0131nda bir nevi \u00e7at\u0131\u015fma mevzubahistir\u201d (\u0130zzetbegovi\u00e7, 2012: 173). G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, Aliya duruma insanc\u0131l bir bak\u0131\u015f a\u00e7\u0131s\u0131yla yakla\u015fm\u0131\u015ft\u0131r. \u0130nsanc\u0131l bak\u0131\u015f a\u00e7\u0131s\u0131 da insano\u011flunun de\u011ferinin insan olarak dikkate al\u0131n\u0131p teyit edilmesi gibidir. Yani, bir nevi ki\u015finin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn ve insan olmas\u0131n\u0131n unutulmamas\u0131d\u0131r. Bu y\u00fczden her \u015fey nas\u0131l ki insana hizmet i\u00e7inse, insan da Allah\u2019a hizmet i\u00e7indir. H\u00fcmanist bak\u0131\u015f\u0131n salt ve son anlam\u0131n\u0131n bu \u015fekilde olmas\u0131 gerekmektedir. Bununla birlikte, Aliya bu durumla alakal\u0131 farkl\u0131 bir ele\u015ftiride de bulunmu\u015ftur. Dualist olarak ahlaki olan bir tutum veya davran\u0131\u015f ya manas\u0131zd\u0131r ya da 49 Allah\u2019\u0131n varl\u0131\u011f\u0131ndan dolay\u0131 manal\u0131d\u0131r. Ba\u015fka bir \u015f\u0131k yoktur. Bu minvalde hakiki ahlakta m\u00fchim olan neticeler yerine niyetlerdir. Niyet dahilinde ortaya \u00e7\u0131kan neticenin ak\u0131beti ise insan\u0131n elinde olan bir durum de\u011fil, aksine Allah\u2019\u0131n elindedir. Yani, \u00e7aba bizden zafer ve ak\u0131bet Allah\u2019tand\u0131r. \u0130nsan olarak h\u00fcr irade neticesinde olan olaylara k\u0131yaslamada bulunuldu\u011funda h\u00fcr irade d\u0131\u015f\u0131nda olan olaylar\u0131n \u00e7ok daha fazla oldu\u011fu g\u00f6r\u00fclmektedir. Bu minvalde, Aliya teslimiyeti tevekk\u00fclle, gayretle, azimle ve kader ile s\u0131n\u0131rland\u0131rm\u0131\u015ft\u0131r. Allah\u2019a ve takdirine tam bir teslimiyetin insana g\u00fc\u00e7 ve g\u00fcven hissiyat\u0131 verdi\u011fi g\u00f6r\u00fcl\u00fcrken teslimiyetin fiili olmad\u0131\u011f\u0131 ve asla bir pasiflik manas\u0131na gelmedi\u011fi anla\u015f\u0131lmaktad\u0131r. Kendi toplumuna ve hayat\u0131n\u0131n her evresine bunu tatbik eden Aliya\u2019n\u0131n bu durumla ilgili d\u00fc\u015f\u00fcncesi \u015fu s\u00f6zlerle desteklenmektedir: \u201cBizim kaderle olan ili\u015fkimizin ahlaki bir anlam\u0131 vard\u0131r. Bu teslimiyet insan\u0131n bir b\u00fct\u00fcn olarak d\u00fcnyaya ve kendi faaliyetlerinin sonu\u00e7lar\u0131na kar\u015f\u0131 i\u00e7 tutumudur. Bu noktada kaderi kabul etmek kendini en b\u00fcy\u00fck anlamda \u00f6zg\u00fcr hissetmektir. Bu \u00f6zg\u00fcrl\u00fck kaderi yerine getirmekle, kaderimizle ahenk i\u00e7erisinde olmakla hatta kaderimizi sevmekle kazan\u0131l\u0131r. Her \u015feyin ak\u0131beti elimizde de\u011fildir. \u0130nsana ait olan gayret etmek ve u\u011fra\u015fmakt\u0131r. Sonu\u00e7 Allah\u2019\u0131n elindedir\u201d (\u0130slam, 2013: 80-81). \u0130nsanlar\u0131n e\u015fitlik durumu da bu y\u00fczden manevi bir ger\u00e7ektir. \u0130nsano\u011flu millet, s\u0131n\u0131f olarak e\u015fit de\u011fildir ve bu durumda insano\u011flunun ruhani taraf\u0131 bilinmedi\u011fi s\u00fcrece insano\u011flunun e\u015fitlik durumunu dikkate alacak olan kriter es ge\u00e7ilmi\u015f olunmaktad\u0131r. Bu a\u00e7\u0131dan birinden tamamen ahlaki olarak tarafs\u0131z olmas\u0131 beklenmemektedir. Yani, yapmac\u0131kl\u0131 da olsa bir \u015fekilde ya ger\u00e7ekten ahlakl\u0131d\u0131r ya da ger\u00e7ek\u00e7i olmaz \u015fekilde ahlakl\u0131d\u0131r. Bir nevi asl\u0131nda ikiy\u00fczl\u00fcl\u00fckt\u00fcr. Bu a\u00e7\u0131dan asl\u0131nda ahlakl\u0131ym\u0131\u015f gibi davran\u0131lmaktad\u0131r. Bir fiilin temeli, ahlaki bir olaya dayand\u0131r\u0131lmaya gayret edilmektedir. Siyasilerin bu a\u00e7\u0131dan ahlak\u0131n sahte taraf\u0131n\u0131 tercih etti\u011fi, bunun yan\u0131s\u0131ra bilgelerin ise ahlak\u0131n ger\u00e7ek yan\u0131yla ilgilendi\u011fi ayr\u0131ca dile getirilmi\u015ftir.","50 \u201cKorkun\u00e7 cinayetleri y\u00fcz\u00fcnden \u201c\u00e7ar taht\u0131nda cellat\u201d olarak adland\u0131r\u0131lan M\u00fcthi\u015f \u0130van bile, kendisi taraf\u0131ndan haks\u0131z yere h\u0131yanetle itham iddias\u0131yla \u00f6l\u00fcme mahkum edilen 400 asilzadeyi idam ettirmeden \u00f6nce bu karar\u0131n\u0131n hakl\u0131 bir hareket olarak teyidine ihtiya\u00e7 duymu\u015ftu\u201d (\u0130zzetbegovi\u00e7, 2012: 162). Anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere, Aliya ya\u015fad\u0131\u011f\u0131 hapis hayat\u0131, sava\u015f hayat\u0131 ve siyasi hayat\u0131 dolay\u0131s\u0131yla bir\u00e7ok \u015feye tan\u0131kl\u0131k etmi\u015f, bir\u00e7ok hayat tarz\u0131ndan insanla kar\u015f\u0131la\u015fm\u0131\u015f, pek \u00e7ok ac\u0131 olaya \u015fahit olmu\u015f b\u00fcy\u00fck bir lider, devlet adam\u0131 ve bilge adamd\u0131r. \u201cDevlet adam\u0131 ile politikac\u0131 aras\u0131nda ne gibi bir fark var? Churchill bu soruyu \u015f\u00f6yle cevaplar: \u201cDevlet adam\u0131 devleti d\u00fc\u015f\u00fcn\u00fcr, politikac\u0131 ise sonraki se\u00e7imleri\u201d (\u0130zzetbegovi\u00e7, 2015: 145). Dolay\u0131s\u0131yla, Aliya\u2019y\u0131 tan\u0131mlarken s\u0131radan bir lider, siyaset\u00e7i, d\u00fc\u015f\u00fcn\u00fcr olarak ele al\u0131nmas\u0131 pek do\u011fru bulunmamaktad\u0131r. Aliya\u2019y\u0131 bu bak\u0131mdan ilk bak\u0131\u015fta farkl\u0131 k\u0131lan \u00f6zellik d\u00fc\u015f\u00fcnd\u00fcklerini, yazd\u0131klar\u0131n\u0131 ve s\u00f6ylediklerini eyleme d\u00f6kebilmesi ve bunlar\u0131 ya\u015fayabilmesidir. Yani, s\u00f6ylemi ile eylemi do\u011fru orant\u0131da, bir olarak ilerlemi\u015ftir. \u201cAliya \u0130zzetbegovi\u00e7\u2019in y\u00f6netici yani \u201ckral\u201d y\u00f6n\u00fcn\u00fc Aliya, entelekt\u00fcel, filozof y\u00f6n\u00fcn\u00fc yani \u201cbilge\u201d y\u00f6n\u00fcn\u00fc \u0130zzetbegovi\u00e7 ismi temsil eder gibidir\u201d ( Balc\u0131, 2016: 251). G\u00fcn\u00fcm\u00fczde siyaset arenas\u0131na yeni bir tan\u0131m olarak \u00fc\u00e7\u00fcnc\u00fc yol kavram\u0131n\u0131 literat\u00fcre kazand\u0131rm\u0131\u015ft\u0131r. Bu a\u00e7\u0131dan asl\u0131nda \u0130slami bir kavram\u0131, siyaseti kendi de\u011ferleriyle, hayat tecr\u00fcbesiyle ifade etmi\u015ftir. Ele\u015ftirilerinde yap\u0131c\u0131 davran\u0131rken, salt muhalefette bulunmam\u0131\u015f, ayn\u0131 zamanda ele\u015ftirdi\u011fi durumlara ve olaylara \u00e7\u00f6z\u00fcm \u00f6nerilerinde de bulunmu\u015ftur. Siyaset felsefesi a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda g\u00f6r\u00fclece\u011fi \u00fczere materyalist ve dini olarak halen iki kutuplu bir d\u00fcnyada Aliya, sundu\u011fu bu \u00fc\u00e7\u00fcnc\u00fc yol ile gerek siyasi gerek sosyolojik gerek felsefik gerekse tarihi olarak her a\u00e7\u0131dan bu yolun tahlil edilmesi gerekti\u011fine de\u011fecek bir konumda oldu\u011funun alt\u0131n\u0131 \u00e7izmi\u015ftir. Aliya\u2019ya g\u00f6re ahlak ile din i\u00e7 i\u00e7edir ve birbirinden ayr\u0131 olmas\u0131 d\u00fc\u015f\u00fcn\u00fclmemelidir. Ahlak nas\u0131l hareket edilmeli sorusuyla ilgilenirken, din ise nas\u0131l d\u00fc\u015f\u00fcn\u00fclmesi sorusuyla ilgilenmektedir. Yani, birbirleriyle hem ba\u011f\u0131ml\u0131lar hem de ba\u011f\u0131ml\u0131 de\u011fillerdir. 51 Aliya zaman\u0131nda \u0130slami olarak uyan\u0131\u015f\u0131n oldu\u011fu d\u00f6nem de ya\u015fanm\u0131\u015ft\u0131r. Gerek Balkanlar\u2019da gerekse Ortado\u011fu\u2019da benzer durumlar ya\u015fanm\u0131\u015f ve asl\u0131nda g\u00fcn\u00fcm\u00fczde M\u00fcsl\u00fcman Karde\u015fler misalinde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere birtak\u0131m toplumsal, dinsel, siyasal a\u00e7\u0131dan etkileri olacak durumlarla kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nm\u0131\u015ft\u0131r. 19.y\u00fczy\u0131lda pek \u00e7ok a\u00e7\u0131dan geri kalan \u0130slam d\u00fcnyas\u0131 bir nevi reform giri\u015fimlerinde bulunmu\u015ftur. 19.y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru ise pek \u00e7ok Ortado\u011fu \u00fclkesi ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131na kavu\u015fmu\u015f ve nihayetinde \u0130slami kaide a\u00e7\u0131s\u0131ndan topyek\u00fcn bir uyan\u0131\u015f hareketi ya\u015fan\u0131r olmu\u015ftur. Asl\u0131nda Muhammed \u0130kbal (1877-1938), Hasan El Benna (1906-1949), Seyyid Kutub (1906- 1966), Fazlurrahman (1919-1988), Ali \u015eeriati (1933-1977) ve di\u011ferleri gibi d\u00fc\u015f\u00fcn\u00fcrlerin meydana getirmi\u015f oldu\u011fu bu yenilenme, \u00f6ze d\u00f6nme, silkilenme hareketi toplumda yank\u0131 uyand\u0131rm\u0131\u015f, yer edinmi\u015f ve bir\u00e7ok \u00fclkede reforma dayal\u0131 toplu hareketlerin meydana gelmesine vesile olmu\u015ftur. \u201cAliya \u0130zzetbegovi\u00e7 bir bak\u0131ma, Muhammed \u0130kbal\u2019in d\u00fc\u015f\u00fcncesinde paralel bir yol izler: \u0130kbal\u2019in ifadesiyle insan\u0131n tam kamil bene ula\u015fabilmesi, \u00fc\u00e7 merhaleden ge\u00e7er. \u0130lkin, insan\u0131n \u015fuur d\u00fczeyinde kendi fark\u0131ndal\u0131\u011f\u0131 ve kendini onaylay\u0131\u015f\u0131 gelir. Sonra di\u011fer insanlar\u0131n tasdik ve kabul\u00fc sa\u011fl\u0131kl\u0131 bir ben geli\u015fiminde son derece \u00f6nemlidir. Ancak b\u00fct\u00fcnle\u015febilmenin son aya\u011f\u0131, belki de her ikisinin yeniden bir do\u011frulanmas\u0131, Allah huzurunda onaylanmakt\u0131r\u201d (K\u00f6ys\u00fcren, 2013: 87). Temel gaye ise \u00e7a\u011fda\u015f, g\u00fcn\u00fcm\u00fcze uygun olarak \u0130slami kaideleri tekrar yorumlamak ve bunlar i\u00e7in yeni fikirler, hareket noktalar\u0131 \u00fcretmek ve b\u00f6ylece \u0130slam d\u00fcnyas\u0131na hitap edecek olan \u0130slami a\u00e7\u0131dan yeni ve yeniden bir do\u011fu\u015fa kaynak","olu\u015fturmakt\u0131r. Bunu yaparken ise ele\u015ftirel d\u00fc\u015f\u00fcnceye \u00f6nem verilmi\u015f, sorgulama yetene\u011fi art\u0131r\u0131lmak istenmi\u015f, ko\u015fulsuz \u015farts\u0131z itaat kabul edilmemi\u015f, deneysel ve bilimsel ger\u00e7ekliklerden faydalan\u0131lm\u0131\u015f, ayn\u0131 hedefi g\u00fcden di\u011fer \u0130slami \u00fclkelerle i\u015fbirli\u011fi i\u00e7inde kal\u0131nm\u0131\u015f, ba\u015flang\u0131\u00e7 noktas\u0131 ve alan\u0131 olarak e\u011fitim alan\u0131 se\u00e7ilmi\u015ftir. \u0130slam dini, asl\u0131nda bir aktivasyon, hareket dinidir. Pasiflik, p\u0131s\u0131r\u0131kl\u0131k, hareketsizlik \u0130slam\u2019\u0131n \u015fiar\u0131nda bulunmamaktad\u0131r. \u201cBuna g\u00f6re Aliya, M\u00fcsl\u00fcman topluluklar\u0131 pasif kalmaya mahkum eden ve hi\u00e7bir umuda yer b\u0131rakmayan \u201crealizmi\u201d 52 yok saymaktad\u0131r\u201d (Baykan, 2016: 143). Bu a\u00e7\u0131dan \u0130slam ile sufilik aras\u0131nda bir z\u0131tl\u0131k bulunmas\u0131 normal g\u00f6r\u00fclmektedir. Bundan dolay\u0131d\u0131r ki cihat anlay\u0131\u015f\u0131na sahip \u0130slam\u2019\u0131n pasif olmas\u0131, iyilik i\u00e7in harekete ge\u00e7mesi, yanl\u0131\u015f ve gayri ahlaki bir durumu d\u00fczeltmek i\u00e7in \u00e7abalamas\u0131, Allah\u2019a sar\u0131lmas\u0131 ve O\u2019ndan korkmas\u0131 normal g\u00f6r\u00fclmektedir. Aliya bu a\u00e7\u0131dan bu konularda H\u0131ristiyanl\u0131k ve Yahudilik ile \u0130slamiyeti kar\u015f\u0131la\u015ft\u0131rma durumunda kalm\u0131\u015ft\u0131r. T\u00fcm bunlar\u0131 yaparken ise yine \u0130slami kaideleri yanl\u0131\u015f yorumlayanlara, yanl\u0131\u015f uygulamalara ve bunlar\u0131 \u0130slami oldu\u011fu d\u00fc\u015f\u00fcncesiyle tatbik edenlere kar\u015f\u0131 ele\u015ftiride bulunmaktan ka\u00e7\u0131nmam\u0131\u015ft\u0131r. T\u00fcm bunlar\u0131n \u0130slam ad\u0131na yap\u0131lmas\u0131n\u0131n yanl\u0131\u015fa sebebiyet verdi\u011fini, t\u00fcm bunlar\u0131n asl\u0131nda bir yanl\u0131\u015fa te\u015fvik oldu\u011funu, hi\u00e7bir \u015fekilde tam manada \u0130slam\u2019\u0131 temsil etmedi\u011fini dile getirmekten ve sorgulama yaparak \u00e7\u00f6z\u00fcmler bulmaktan geri kalmam\u0131\u015ft\u0131r. \u00d6yle ki geleneksel olarak tatbik edilen uygulamalardan din adamlar\u0131na kadar pek \u00e7ok konu ve ki\u015fi \u00fczerine sert ele\u015ftirilerde bulunmu\u015ftur. Bu durum, o zaman\u0131n sosyolojik, dini ve tarihi ger\u00e7ekli\u011fiyle d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc zaman asl\u0131nda Aliya\u2019n\u0131n yapt\u0131\u011f\u0131n\u0131n \u00e7ok da kolay olmad\u0131\u011f\u0131 kolayl\u0131kla g\u00f6r\u00fclmektedir. \u201cDemek ki \u00e7a\u011fda\u015f toplumlar\u0131n geli\u015fme e\u011filimleri ayn\u0131 y\u00f6nde olmamakla beraber ayn\u0131 noktaya do\u011fru seyretmektedir. Hedef \u0130slam\u2019\u0131n pozisyonuna \u00e7ok benzeyen orta bir pozisyondur. Bu e\u011filimler ne kadar karakteristik olursa olsun yine de \u0130slam de\u011fildir ve \u0130slam\u2019a g\u00f6t\u00fcrmez. \u00c7\u00fcnk\u00fc onlar zorla meydana gelmi\u015f, tutars\u0131z ve kusurludur; \u0130slam ise, yaln\u0131z dini veya yaln\u0131z sosyal talebin bilin\u00e7li bir tarzda reddi, \u201ciki kutuplu prensib\u201din de bilin\u00e7li bir tarzda kabul\u00fc demektir. Buna ra\u011fmen s\u00f6z edilen teredd\u00fctler, sapmalar ve ka\u00e7\u0131n\u0131lmaz tavizler, hayati ve insani ger\u00e7ekli\u011fin tek tarafl\u0131 ve tekelci ideolojilere kar\u015f\u0131 galibiyetini ve bu suretle dolayl\u0131 olarak \u0130slami anlay\u0131\u015f\u0131n zaferini temsil etmektedirler\u201d (\u0130zzetbegovi\u00e7, 2012: 357). Bu y\u00fczden, Aliya bir dava adam\u0131d\u0131r ve fikirleri ile uygulamalar\u0131 \u00f6rt\u00fc\u015fen bir bilge adamd\u0131r. 53 Aliya, Bat\u0131\u2019n\u0131n ele\u015ftirel tutumunu, sorgulay\u0131c\u0131 tavr\u0131n\u0131, deneysel yan\u0131n\u0131 dikkate alarak bir yandan da Do\u011fu\u2019nun geri kalm\u0131\u015fl\u0131\u011f\u0131n\u0131 izaha giri\u015fmi\u015ftir. \u201cYani gerileme \u0130slam\u2019\u0131n varl\u0131\u011f\u0131ndan de\u011fil yoklu\u011fundan, daha do\u011frusu tatbik edilmemesinden ve d\u0131\u015flanmas\u0131ndan kaynaklanmaktad\u0131r\u201d (\u00c7a\u011fman, 2016: 495). Bat\u0131\u2019da ya\u015fayan bir Do\u011fulu olarak asl\u0131nda bu k\u0131yas\u0131 yapmak hem biz zul olmu\u015ftur hem de ac\u0131 bir ger\u00e7ekli\u011fe i\u015faret etmek olmu\u015ftur. Nitekim, duygular\u0131n\u0131 \u015f\u00f6yle ifade etmi\u015ftir: \u201cBug\u00fcnk\u00fc M\u00fcsl\u00fcman d\u00fcnyas\u0131nda \u0130slami ve gayr-\u0131 \u0130slami ak\u0131mlar\u0131n tan\u0131mlanmas\u0131 i\u00e7in \u0130slam birinci, Panislamizm ise ikinci noktad\u0131r. Bir toplumun i\u00e7 d\u00fczenini \u0130slam, d\u0131\u015f d\u00fczenini ise Panislamizm ne derecede sa\u011fl\u0131yorsa o toplum o derece \u0130slamidir. \u0130slam o toplumun ideolojisi, Panislamizm ise onun siyasetidir\u201d (\u0130zzetbegovi\u00e7, 2014: 54- 55). Bat\u0131 akla \u00f6nem vererek bir\u00e7ok sorununa \u00e7\u00f6z\u00fcm bulmu\u015ftur. \u0130slam d\u00fcnyas\u0131n\u0131n ise akla \u00f6nem vermede geri kald\u0131\u011f\u0131n\u0131, insanl\u0131k i\u00e7in akl\u0131n \u00f6nemli oldu\u011funu, irade sahibi bir canl\u0131 olarak insan\u0131n ak\u0131l, d\u00fc\u015f\u00fcnme \u00f6zelli\u011finin farkl\u0131l\u0131k nedeni oldu\u011funu bize Bat\u0131\u2019da ya\u015fayan bir","Do\u011fulu olarak izah etmi\u015f, bir nevi g\u00f6z\u00fcm\u00fcz\u00fcn i\u00e7ine sokmu\u015ftur. \u00c7\u00fcnk\u00fc Do\u011fu\u2019da \u0130slam\u2019\u0131n be\u015f \u015fart\u0131n\u0131n yerine getirilmesinin asl\u0131nda tek ba\u015f\u0131na yeterli oldu\u011fu gibi yanl\u0131\u015f bir alg\u0131 mevcuttur. Halbuki, \u0130slam iyili\u011fi ve iyilik yapmay\u0131 emretmektedir. Dolay\u0131s\u0131yla, salt geleneksel d\u00fc\u015f\u00fcnce din \u00fczerine tahakk\u00fcm kurmu\u015f ve b\u00f6ylece belli bir bak\u0131\u015f a\u00e7\u0131s\u0131yla \u0130slam hem yorumlanm\u0131\u015f hem \u00f6\u011fretilmi\u015f hem de ya\u015fanm\u0131\u015f olmaktad\u0131r. Aliya, bu ba\u011flamda gerek kendi \u00e7a\u011f\u0131 i\u00e7in gerekse kendinden sonra gelen \u00e7a\u011f i\u00e7in bir rehber konumunda olmu\u015ftur. Bu a\u00e7\u0131dan geri kalm\u0131\u015fl\u0131\u011f\u0131n sebepleri kendi ifadesiyle g\u00f6r\u00fclmektedir. Bu a\u00e7\u0131dan, genel kabul g\u00f6rm\u00fc\u015f fakat ele\u015ftiri getirilebilecek, d\u00fczelmesi gerekti\u011fine inan\u0131lacak sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fc i\u00e7in ele\u015ftirel d\u00fc\u015f\u00fcnmenin \u00f6nemini belirten Aliya salt inanmaya kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Toplum nezdinde genel ge\u00e7er olan bir \u015feyin \u0130slami kaidelerle olan ba\u011flant\u0131s\u0131na dikkat \u00e7ekmi\u015ftir. Her hukuki olan\u0131n ahlaki olmad\u0131\u011f\u0131 g\u00f6z \u00f6n\u00fcnde bulundurulursa Aliya, bir nevi geleneksel bir k\u00fclt halini alm\u0131\u015f i\u00e7inde bulundu\u011fu topluma da \u0130slam toplumuna da ele\u015ftiriler getirmi\u015ftir. 54 \u00dc\u00c7\u00dcNC\u00dc B\u00d6L\u00dcM AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N S\u0130YAS\u0130 D\u00dc\u015e\u00dcNCES\u0130 3.1. Siyaset ve Ahlak Aliya, edindi\u011fi tecr\u00fcbeler, \u015fahit olduklar\u0131 ve okumalar\u0131 vas\u0131tas\u0131yla bizlere farkl\u0131 ve etkili izler b\u0131rakm\u0131\u015ft\u0131r. Aliya, bu a\u00e7\u0131dan bazen bir bilge adam bazen bir komutan bazen de bir siyaset adam\u0131 olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Aliya\u2019n\u0131n \u00e7ok y\u00f6nl\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131, realist bak\u0131\u015f\u0131, olaylara dair uygulad\u0131\u011f\u0131 fikirlerin pratikte yer almas\u0131 kendisinin bir ad\u0131m daha farkl\u0131 bir konumda yer almas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Aliya, siyaset tarihine ve literat\u00fcr\u00fcne bu a\u00e7\u0131dan farkl\u0131 ve kendine has yorumlamas\u0131yla yeni bir terim kazand\u0131rm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla, kendisinin edinmi\u015f oldu\u011fu felsefi birikimi ile birle\u015fince Aliya, olaylara, kurgulara, durumlara, pozisyonlara ele\u015ftirel yakla\u015fma beceresini kazan\u0131p bunu uygulamay\u0131 ba\u015farabilmi\u015ftir. Bat\u0131\u2019da ya\u015fayan bir Do\u011fulu olarak belki de kendi \u00e7a\u011f\u0131n\u0131n en belirgin \u00f6rneklerindendir. \u00d6yle ki, Aliya dendi\u011finde insanlar\u0131n akl\u0131na hem belli bir imge hem de belli bir siyasi duru\u015f gelmektedir. Aliya, \u00f6zg\u00fcrl\u00fck, e\u015fitlik, adalet ve ahlaka olduk\u00e7a kuvvetli \u015fekilde \u00f6nem atfetmi\u015ftir. \u0130nsan\u0131, siyasetin merkez noktas\u0131na alarak hareket etmi\u015ftir. D\u00fc\u015f\u00fcncelerinin belki de denebilir ki temeli \u00f6zellikle bu d\u00f6rt ilkeye ba\u011fl\u0131d\u0131r. \u0130nsan demek \u00f6zg\u00fcrl\u00fck ve adalet demektir. Adalet ve \u00f6zg\u00fcrl\u00fck de huzur, mutluluk, istikrar demektir. Nitekim Kant \u00f6rne\u011finde bilindi\u011fi \u00fczere siyaset felsefesi ahlak felsefesi ile harmanlanm\u0131\u015f ve \u00f6nceli\u011fin ahlak oldu\u011fu g\u00f6r\u00fclm\u00fc\u015f ve bu sayede temel ve dayanak noktas\u0131 belirlenmi\u015ftir. Aliya, ele\u015ftiriye a\u00e7\u0131k olmu\u015f, m\u00fctevazili\u011fi elden b\u0131rakmam\u0131\u015f, kimli\u011fe dayal\u0131 siyaseti red etmi\u015f ve muhalefetin siyasetteki varl\u0131\u011f\u0131ndan rahats\u0131z olmam\u0131\u015f, aksine farkl\u0131 g\u00f6r\u00fc\u015flerin ve nefeslerin de bazen yararl\u0131 olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015f ve Demokratik Hareket Partisi (SDA) ile Bosna Hersek\u2019i \u00f6zg\u00fcrl\u00fck ile tan\u0131\u015ft\u0131rm\u0131\u015ft\u0131r. Bir ki\u015fi e\u011fer ahlakl\u0131 ise ve bunu davran\u0131\u015flar\u0131yla, s\u00f6zleriyle tam bir b\u00fct\u00fcnl\u00fck halinde sa\u011flayabiliyorsa o ki\u015finin hangi alanda olursa olsun ba\u015far\u0131l\u0131 olmas\u0131 olas\u0131 g\u00f6r\u00fcnmektedir. Aliya bu a\u00e7\u0131dan siyasette \u00f6nceli\u011fi ahlaka ba\u011flam\u0131\u015ft\u0131r, vermi\u015ftir. Siyaset, davran\u0131\u015flar\u0131n ahlaki a\u00e7\u0131dan bir b\u00fct\u00fcnl\u00fck g\u00f6stermesidir. Asl\u0131na bak\u0131ld\u0131\u011f\u0131nda 55 siyasi olarak ya\u015fad\u0131\u011f\u0131 s\u00fcre\u00e7 \u00e7ok uzun bir s\u00fcre olmamas\u0131na kar\u015f\u0131n, \u00e7ok daha \u00f6ncesinde ya\u015fad\u0131\u011f\u0131 ve bizzat m\u00fc\u015faade etti\u011fi olaylar neticesinde mevcut olan birikimi yoluyla siyasi hayat\u0131nda asl\u0131nda etkileyici, ba\u015far\u0131l\u0131 ve kurtulu\u015fa eri\u015fmenin yollar\u0131n\u0131 arayan ve her minvalde bar\u0131\u015f isteyen bilge bir adam ortaya \u00e7\u0131kmaktad\u0131r. \u201cBilgedir; \u00e7\u00fcnk\u00fc sahip oldu\u011fu donan\u0131m\u0131yla hem mensup oldu\u011fu \u0130slam dinini b\u00fct\u00fcnc\u00fcl ve evrensel olarak kavram\u0131\u015f ve hem de i\u00e7inde ya\u015fam\u0131\u015f oldu\u011fu Bat\u0131 Medeniyetinin \u00f6zelliklerine","n\u00fcfuz ederek \u0130slam d\u00fcnyas\u0131ndaki sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fc i\u00e7in \u00f6neriler sunmu\u015ftur\u201d (\u00c7a\u011fman, 2016: 493). \u00c7\u00fcnk\u00fc Aliya\u2019y\u0131 tahlil yoluna gidildi\u011finde yakla\u015f\u0131k on y\u0131l kadar denebilecek siyasi ya\u015fam\u0131n\u0131 tek ba\u015f\u0131na ele almak demek yap\u0131lm\u0131\u015f olan tahlilin de yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015f olacakt\u0131r. Aliya demek, onun do\u011fumundan \u00f6l\u00fcm\u00fcne kadarki ge\u00e7en s\u00fcreyi kapsamak demektir. Gen\u00e7lik y\u0131llar\u0131nda \u00fcyesi oldu\u011fu Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131, siyasi ve d\u00fc\u015f\u00fcnce su\u00e7lar\u0131 sebebiyle ge\u00e7irdi\u011fi hapishane hayat\u0131, ailesiyle olan diyalo\u011fu, ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131, \u00f6zg\u00fcrl\u00fck m\u00fccadelesi, devlet adaml\u0131\u011f\u0131 rol\u00fc gibi pek \u00e7ok \u015fekilde kategorize edilebilecek bu s\u00fcre\u00e7ler dahil edilmeden tek ba\u015f\u0131na Aliya ismini zikretmek hem Aliya\u2019ya hem Aliya\u2018n\u0131n temsil etti\u011fi de\u011ferlere hem de akademik a\u00e7\u0131dan bu yaz\u0131lar\u0131 takip edenlere kar\u015f\u0131 bir haks\u0131zl\u0131k demektir. Bu a\u00e7\u0131dan Aliya, mevcut siyasi konjonkt\u00fcr\u00fc, siyasi ak\u0131mlar\u0131 tek ba\u015f\u0131na al\u0131p uygulamak yerine yeni ve kendine has bir \u00f6zellikte olan siyaset bak\u0131\u015f\u0131 getirmi\u015ftir. Aliya, siyasi d\u00fc\u015f\u00fcncesinin ve hareketinin merkezine k\u0131ymet verdi\u011fi bir varl\u0131k olarak insan\u0131 alm\u0131\u015ft\u0131r. \u0130nsana ait olan her \u015fey de\u011ferli ve k\u0131ymetlidir. Di\u011fer canl\u0131lardan farkl\u0131 k\u0131lm\u0131\u015f olan d\u00fc\u015f\u00fcnme \u00f6zelli\u011fi insan\u0131n farkl\u0131l\u0131\u011f\u0131n\u0131, \u00f6nemini g\u00f6stermektedir. Dolay\u0131s\u0131yla, Aliya insan\u0131 baz ve dayanak noktas\u0131 olarak ele alarak \u00f6zg\u00fcrl\u00fck, adalet, ahlak, e\u015fitlik, din gibi bir\u00e7ok terimi ve kavram\u0131 dikkate alm\u0131\u015ft\u0131r. \u0130nsan\u0131 de\u011ferlendirirken ve hayata, siyasete, dine dair d\u00fc\u015f\u00fcncelerinde bu ilkelerden, kavramlardan ayr\u0131lmam\u0131\u015ft\u0131r. Bu a\u00e7\u0131dan siyaset adam\u0131 olarak Aliya, siyaset felefesini insan \u00fczerinden de\u011ferlendirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Siyaset felsefesi bu a\u00e7\u0131dan zaten insan hayat\u0131n\u0131n nas\u0131l daha iyiye, g\u00fczele, daha de\u011ferli bir ya\u015fam ortam\u0131na zemin 56 haz\u0131rlanabilirli\u011fi ve olmas\u0131 gereken ile ilgilendi\u011fi i\u00e7in Aliya\u2019n\u0131n siyaset felefesi de bu a\u00e7\u0131dan \u00f6nem arz etmektedir. Felsefe, bir nevi iyiyi, hakikati sorgulay\u0131p bulma, arama faaliyetidir. Bu a\u00e7\u0131dan da siyaset felsefesi, iyiyi felsefe yoluyla elde edebilmektedir. \u00d6yle ki felsefe siyasete yasall\u0131k sa\u011flamaktad\u0131r. \u201cSiyaset, insani bir etkinlik, insan i\u00e7in yap\u0131lan bir etkinlik oldu\u011fu i\u00e7in siyaset ile felsefe aras\u0131nda do\u011frudan bir ili\u015fki s\u00f6z konusudur. Bu anlamda, siyaset; insan eylemlerinin de\u011ferini d\u00fc\u015f\u00fcnme konusu olarak alan etikten, insan\u0131n varl\u0131k yap\u0131s\u0131n\u0131 ve insani potansiyeli d\u00fc\u015f\u00fcnme konusu olarak alan ontolojiden ve insan\u0131n bilgi edinebilme imkan\u0131n\u0131 ve insan bilgisinin mahiyetini d\u00fc\u015f\u00fcnme konusu olarak alan epistemolojiden ba\u011f\u0131ms\u0131z olarak d\u00fc\u015f\u00fcnemeyece\u011fimiz bir kavramd\u0131r\u201d (K\u00fc\u00e7\u00fckalp, 2011: 37). Aliya, bu a\u00e7\u0131dan temel noktas\u0131 olan insan\u0131n daha iyi nas\u0131l ya\u015fayabilirli\u011fi ve insan hayat\u0131n\u0131n ne derece daha kolayla\u015ft\u0131r\u0131labilirli\u011fi noktas\u0131ndan hareketle siyaset felsefesini temellendirmi\u015ftir. \u201cBizim kendi amac\u0131m\u0131z; -bundan sonra ne olaca\u011f\u0131na bakmaks\u0131z\u0131n- Bosna\u2019n\u0131n, kendi i\u00e7inde kimsenin dini inanc\u0131, milliyeti ve siyasi d\u00fc\u015f\u00fcncesi y\u00fcz\u00fcnden takibata u\u011framayaca\u011f\u0131 bir \u00fclke olmas\u0131d\u0131r. Bu form\u00fcl\u00fc s\u0131k s\u0131k neredeyse aynen tekrarl\u0131yorum. Ancak bizim yak\u0131n\u0131m\u0131zda, sa\u011f\u0131m\u0131zda solumuzda ya\u015fananlara bakarsak, bunu yapmak zorunda kal\u0131yorum. Bu form\u00fcl pratikte en y\u00fcksek d\u00fczenin ilkesine; \u00f6zg\u00fcrl\u00fck ilkesine ba\u011fl\u0131l\u0131\u011f\u0131m\u0131z\u0131n ifadesidir. \u00d6zg\u00fcrl\u00fck ise, hayat\u0131m\u0131za anlam veren \u015feydir. \u00d6zg\u00fcrl\u00fck bu hayat\u0131 kolayla\u015ft\u0131r\u0131yor ve o, bu zor ve \u00e7etin m\u00fccadelemizi parlak \u0131\u015f\u0131\u011f\u0131yla ayd\u0131nlat\u0131yor\u201d (\u0130zzetbegovi\u00e7, 2015: 235). Aliya bu bak\u0131\u015f a\u00e7\u0131s\u0131yla totaliter, bask\u0131c\u0131 rejimlerin asl\u0131nda otorite kuramad\u0131\u011f\u0131n\u0131, aksine yap\u0131lan bask\u0131 artt\u0131k\u00e7a otoritenin de zay\u0131flad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. 463257AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7'TE D\u0130N VE S\u0130YASET Aykut AYG\u00dcN","pubhtml5.com\/hrft\/qdfx\/basic\/101-109 93 \u0130nsan \u00f6zg\u00fcr bir varl\u0131kt\u0131r. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ve varl\u0131\u011f\u0131n\u0131 Allah'a bor\u00e7ludur. Halk\u0131na g\u00fcvenini her daim ileten ve yazd\u0131\u011f\u0131 Aliya, \u00f6zg\u00fcrl\u00fck i\u00e7in m\u00fccadeleye devam etmi\u015ftir. Kendini her daim Bosna'ya adam\u0131\u015f Aliya, Bosna'y\u0131 \u015fu \u015fekilde tan\u0131mlam\u0131\u015ft\u0131r: \u201cBosna'da sald\u0131r\u0131lara kar\u015f\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fc savunmu\u015ftur. Biz Bosna'da bir \u00fc\u00e7\u00fcnc\u00fc taraf de\u011filiz (ne \u201cbirinci\u201d ne de \u201c\u00fc\u00e7\u00fcnc\u00fc\u201d taraf\u0131z). Biz sald\u0131r\u0131lar\u0131n en karanl\u0131k g\u00fcn\u00fc bile bir umut \u0131\u015f\u0131\u011f\u0131 olmaya devam etmi\u015f ve kendini savunmu\u015f \u00f6zg\u00fcr bir Bosna'n\u0131n par\u00e7as\u0131y\u0131z\u201d (\u0130zzetbegovi\u00e7, 2015: 548). Aliya'ya g\u00f6re, ahlakl\u0131 olmayan bir M\u00fcsl\u00fcman \u0130slami bir siyaset y\u00fcr\u00fctememi\u015ftir. Siyasete kendi aleyhine bile olsa do\u011fruya do\u011fru denmesi gerekti\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Ancak b\u00f6yle oldu\u011fu takdirde \u00f6denekler edilebilmektedir. Niyeti ve temeli \u0130slam ve insan olan hareketler her daim muzaffer olmu\u015ftur. Adaletin tahsisat\u0131 \u00f6nem arz etmektedir. \u201cAliya \u0130zzetbegovi\u00e7'in d\u00fc\u015f\u00fcncesinde biz ve onlar ya da dost ve d\u00fc\u015fman ayr\u0131m\u0131, siyaset g\u00f6r\u00fc\u015f\u00fcn\u00fcn \u00e7\u0131k\u0131\u015f noktas\u0131 de\u011fildir. Adaletin tesis edilmesi, fitnenin ve zulm\u00fcn ortadan kald\u0131r\u0131lmas\u0131, siyaset yapman\u0131n temelidir. Ger\u00e7ekle\u015fti\u011fi zaman adalet, siyasall\u0131\u011f\u0131 biz-onlar, dost-d\u00fc\u015fman gibi ayr\u0131mc\u0131l\u0131\u011f\u0131n sahip oldu\u011fu yerlere\u201d (Ak\u0131n, 2013: 61). G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, Aliya'n\u0131n siyaset anlay\u0131\u015f\u0131nda sadece kendi ama\u00e7lar\u0131na, \u00e7\u0131karlar\u0131na dayal\u0131 bir d\u00fc\u015f\u00fcnce bulunamaz. Aleyhine dahi olsa \u0130slami, ahlaki, adalete dayal\u0131, bar\u0131\u015f\u00e7\u0131l bir bak\u0131\u015f a\u00e7\u0131s\u0131 mevcuttur. \u00d6yle ki bunun sonu\u00e7lar\u0131 ve prati\u011fi Bosna Sava\u015f\u0131 s\u00fcreci ve sonras\u0131nda g\u00f6r\u00fclm\u00fc\u015f bulunmaktad\u0131r. Aliya, ya\u015fan\u0131lanlar\u0131n unutulmamas\u0131 i\u00e7in ama bunu nefret ederken tohumlar\u0131n ekilmemesi insanlara \u00f6zellikle tavsiye etmi\u015fti. 94 Aliya'n\u0131n yap\u0131s\u0131n\u0131n olu\u015fturdu\u011fu ve siyasi hareketin y\u00fcr\u00fctmeni te\u015fkilat eden d\u00f6nemde \u0130slam'a ve d\u00fc\u015f\u00fcncesine ayk\u0131r\u0131 olan fa\u015fizm ve kom\u00fcnizm \u00e7ok bask\u0131n iki ayr\u0131 siyasi hareket olmu\u015ftur. Aliya, bu sosyalist, fa\u015fist, kom\u00fcnist bir atmosferde arkada\u015f\u0131yla birlikte siyasi muhafazakar geleneksel olmayan ve iki kutubun ortaya koydu\u011fu sistemlere kar\u015f\u0131 \u00fc\u00e7\u00fcnc\u00fc bir yol olarak alternatif bir hareket kurmu\u015ftur: Gen\u00e7 M\u00fcsl\u00fcmanlar Hareketi. Aliya ve arkada\u015flar\u0131, tekd\u00fczeli\u011fe, e\u015fitsizli\u011fe, adaletsizli\u011fe kar\u015f\u0131 koydular ve inan\u00e7lar\u0131ndan geri kalanlar durmad\u0131. D\u00fc\u015f\u00fcnce su\u00e7u i\u015flendi\u011fi k\u0131s\u0131tlamalar\u0131 bir yarg\u0131lama sonras\u0131nda h\u00fck\u00fcm giydikten sonra yapt\u0131klar\u0131n\u0131 ifade etmi\u015ftir: \u201cBu itibarla beyan ederim ki: Ben bir M\u00fcsl\u00fcman\u0131m ve \u00f6yle kalaca\u011f\u0131m. \u00dclkesine gitti\u011finde \u0130slam davas\u0131n\u0131n bir neferi olarak telakki ediyorum ve son g\u00fcn\u00fcme kadar da b\u00f6yle t\u0131slayaca\u011f\u0131m. \u00c7\u00fcnk\u00fc \u0130slam, benim i\u00e7in g\u00fczel ve asil olan her \u015feyin di\u011fer ad\u0131; M\u00fcsl\u00fcman halklar i\u00e7in daha iyi bir gelecek vaadinin ya da umudunun, onlar i\u00e7in onurlu ve \u00f6zg\u00fcr bir hayat\u0131n, k\u0131sacas\u0131 benim inanc\u0131ma g\u00f6re u\u011frunda ya\u015fama de\u011fer olan her \u015feyin ad\u0131d\u0131r\u201d (\u0130zzetbegovi\u00e7, 2015: 50). T\u00fcm bu savunmalara ve bar\u0131\u015f\u00e7\u0131 gruplara kar\u015f\u0131 o \u015fartlar alt\u0131nda imzalad\u0131\u011f\u0131 Dayton Antla\u015fmas\u0131 y\u00f6n\u00fcnde pek \u00e7ok ele\u015ftiriye maruz kald\u0131. D\u00fcnyan\u0131n b\u00fcy\u00fck devletlerinin yo\u011fun bask\u0131lar\u0131 sonucu daha k\u00f6t\u00fcleri kaybetmektensa k\u00f6t\u00fcn\u00fcn en iyisi olmas\u0131 kesinlikle antla\u015fmaya imza atmak durumunda kald\u0131. D\u00f6nemin \u015fartlar\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde her ne kadar her seferinde adaletli bir anla\u015fma olmasa da bu durum ad\u0131na at\u0131labilecek \u00f6nemli bir ad\u0131m olmu\u015ftur. Antla\u015fma g\u00f6r\u00fcn\u00fcm\u00fc Aliya, \u00e7ok yo\u011fun ele\u015ftiri ile kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. Sava\u015f kar\u015f\u0131t\u0131 olmas\u0131 ve \u00e7ok k\u00fclt\u00fcrl\u00fc, inan\u00e7l\u0131 ve etnik in\u015fa edilmi\u015f bir devletin s\u00fcreklili\u011fini istemesi belki de antla\u015fmay\u0131 birli\u011finin temel g\u00f6r\u00fc\u015f\u00fc olmu\u015ftur. T\u00fcm bunlara ra\u011fmen, uzun y\u0131llar parti ba\u015fkanl\u0131\u011f\u0131 ve Cumhurba\u015fkanl\u0131\u011f\u0131 g\u00f6revlerinde g\u00f6revliler ve kendi talepleriyle bu","g\u00f6revlerden \u00e7ekilmi\u015ftir. \u201cBireyler \u00f6l\u00fcr, halklar ya\u015far. M\u00fccadele bana ba\u011fl\u0131 de\u011fil. \u00d6nemli olan da bu. Sanca\u011f\u0131 binlerce insan ta\u015f\u0131yor. Bunu s\u00fcrd\u00fcrecekler\u201d (\u0130zzetbegovi\u00e7, 2015: 206). Bu geni\u015f h\u00fccre, davan\u0131n kendisine atfedilmesini istememi\u015f ve arkadan gelen nesle ve onlar\u0131n davaya olan ba\u011fl\u0131l\u0131\u011f\u0131na inanm\u0131\u015ft\u0131r. T\u00fcm siyasi d\u00fc\u015f\u00fcncesini adalet, \u00d6nemli olan da bu. Sanca\u011f\u0131 binlerce insan ta\u015f\u0131yor. Bunu s\u00fcrd\u00fcrecekler\u201d (\u0130zzetbegovi\u00e7, 2015: 206). Bu geni\u015f h\u00fccre, davan\u0131n kendisine atfedilmesini istememi\u015f ve arkadan gelen nesle ve onlar\u0131n davaya olan ba\u011fl\u0131l\u0131\u011f\u0131na inanm\u0131\u015ft\u0131r. T\u00fcm siyasi d\u00fc\u015f\u00fcncesini adalet, \u00d6nemli olan da bu. Sanca\u011f\u0131 binlerce insan ta\u015f\u0131yor. Bunu s\u00fcrd\u00fcrecekler\u201d (\u0130zzetbegovi\u00e7, 2015: 206). Bu geni\u015f h\u00fccre, davan\u0131n kendisine atfedilmesini istememi\u015f ve arkadan gelen nesle ve onlar\u0131n davaya olan ba\u011fl\u0131l\u0131\u011f\u0131na inanm\u0131\u015ft\u0131r. T\u00fcm siyasi d\u00fc\u015f\u00fcncesini adalet, 95 \u00f6zg\u00fcrl\u00fck, \u00f6zg\u00fcrl\u00fck \u00fczerine kaim eylemi\u015ftir. \u0130nsan\u0131 temel alma gere\u011fi ve d\u00fc\u015f\u00fcncesiyle devletin insan i\u00e7in olmas\u0131 gereklili\u011fine de\u011finmi\u015ftir. Ele\u015ftiriye a\u00e7\u0131k olmas\u0131 ve adalete \u00f6nem verilmesi sonucunu kendi akrabalar\u0131n\u0131 m\u00fcmk\u00fcn mertebe devletten uzak tutmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. M\u00fctevazi bilgiler ile herkesin g\u00f6nl\u00fcn\u00fc kazand\u0131. Bu minvalde, eskimi\u015f bir yuvay\u0131 ve duruma kar\u015f\u0131 tavr\u0131n\u0131 \u015f\u00f6yle anlatm\u0131\u015ft\u0131r: \u201cBir \u015feyler s\u00f6ylemeden \u00f6nce duvarlarda resimlerinin oldu\u011funu ve resimlerimin oraya benim onay\u0131m olmaks\u0131z\u0131n as\u0131lmak zikretmek istiyorum ve verilecek ilk arada, duvarlardan kald\u0131r\u0131lmalar\u0131n\u0131 rica ediyorum\u201d (\u0130zzetbegovi\u00e7, 2015: 67). 96 SONU\u00c7 Bu tezimizde, bir d\u00fc\u015f\u00fcn\u00fcr, devlet adam\u0131 ve lider olan Aliya \u0130zzetbegovi\u00e7'in hareketlerinden, par\u00e7alar\u0131ndan bahsetmemi\u015ftir. Ayr\u0131ca, din anlay\u0131\u015f\u0131na ve siyasi d\u00fc\u015f\u00fcncesine de\u011finilerek Aliya \u0130zzetbegovi\u00e7 anlat\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Hem siyaset\u00e7i hem d\u00fc\u015f\u00fcn\u00fcr olarak pek \u00e7ok siyasi sistemle kar\u015f\u0131la\u015fm\u0131\u015f olan Aliya'n\u0131n, \u00e7ocukluk y\u0131llar\u0131nda tan\u0131\u015ft\u0131\u011f\u0131 oldu\u011fu Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131 sayesinde g\u00f6r\u00fc\u015flerinde ya\u015fad\u0131\u011f\u0131 derin de\u011fi\u015fimlerden bahsetmemi\u015ftir. Kendinin ve arkada\u015f\u0131n\u0131n savundu\u011fu de\u011ferlerin zorlamas\u0131 d\u00fc\u015f\u00fcncesiyle hapsedilmeye mahk\u00fbmiyet d\u00f6neminden olgunla\u015f\u0131p ye\u015fermesinde tesirli olu\u015fumu anlat\u0131lm\u0131\u015ft\u0131r. Aliya'n\u0131n ilmi ve fikri d\u00fcnyas\u0131, \u00e7e\u015fitli okumalarda bulunmas\u0131 ve tecr\u00fcbeleri sayesinde ye\u015fermi\u015f oldu\u011fu defterleri oldu\u011fu par\u00e7alar\u0131ndan de anla\u015f\u0131lmaktad\u0131r. Eserlerinde ve ya\u015famlar\u0131nda izlerinde de g\u00f6r\u00fclece\u011fi \u00fczere \u00fczerlerinde en \u00f6nemli kavramlar adalet, \u00f6zg\u00fcrl\u00fckt\u00fcr. Avrupa'n\u0131n temel \u00f6\u011felerini okumu\u015f olmas\u0131 sayesinde t\u00fcm s\u00fcre\u00e7 sonlar\u0131nda izlerine rastlanan ve farkl\u0131l\u0131\u011f\u0131n\u0131 ortaya koyan \u00f6zelliklerden biri olan ele\u015ftirel grubun \u00f6nemi arz edilmi\u015ftir. Bat\u0131'da ya\u015fay\u0131p Do\u011fulu de\u011ferlere sahip olma ve t\u00fcm potansiyel de\u011ferleri savunman\u0131n \u00f6nemi ve m\u00fccadelesi da tezimizde anlat\u0131lm\u0131\u015ft\u0131r. Aliya'n\u0131n, Bat\u0131'da hayat\u0131n\u0131 s\u00fcrd\u00fcr\u00fcp Do\u011fulu de\u011ferlere sahip de\u011ferlendirme ve yolculuklar\u0131n \u015fekillenip filizlenmesinin k\u00f6kleri \u0130slamiyet'te oldu\u011fu analiz edilmi\u015ftir. Aliya'n\u0131n \u0130slam'\u0131 yeniden yorumlama yoluyla M\u00fcsl\u00fcmanlar\u0131n geri kalmalar\u0131n\u0131n sebepleri, i\u00e7inde bulunduklar\u0131 boyutlar\u0131 ve t\u00fcm bunlara sunmu\u015f oldu\u011fu tahlil edilmi\u015ftir. D\u00fc\u015f\u00fcncelerinin olu\u015fumunda katk\u0131lar\u0131 olan Muhammed \u0130kbal, Hasan El Benna, Seyyid Kutub, Fazlurrahman ve Ali \u015eeriati gibi yenilik hareketinde bulunmaya \u00e7al\u0131\u015fmas\u0131, t\u00fcm bu yeniliklerin de tabandan tavana do\u011fru gitmesi gereklili\u011fi d\u00fc\u015f\u00fcncesinden beslenmesi tezimizin \u00f6nemli k\u0131s\u0131mlar\u0131ndan birini olu\u015fturmaktad\u0131r. \u0130slamiyet'in be\u015f \u015fart\u0131n\u0131n yerine getirilmesiyle tam manas\u0131yla M\u00fcsl\u00fcman olunamayacak, sorgulanmadan kabul edilen de\u011ferlerin k\u00f6klerinin","sa\u011flanamayaca\u011f\u0131 ve bu nedenle hem M\u00fcsl\u00fcman Bo\u015fnaklar\u0131n hem de di\u011fer M\u00fcsl\u00fcmanlar\u0131n 97 m\u00fccadelelerinde sorgulay\u0131c\u0131 ve adaletli duru\u015fundan taviz verilmesini \u00f6\u011f\u00fctlemesi nakledilmi\u015ftir. Bu d\u0131\u015far\u0131, d\u00fcalizmin yer ald\u0131\u011f\u0131 yerde kendi olu\u015fturdu\u011fu ve gerek dini g\u00f6r\u00fc\u015flerinde gerekse siyasi d\u00fc\u015f\u00fcncesinde \u00f6nemli bir yer tutan \u00fc\u00e7\u00fcnc\u00fc yol, yani, \u0130slam kavram\u0131n\u0131n literat\u00fcr\u00fcn\u00fc \u00e7evreleyen kapsaml\u0131 bir \u015fekilde anlat\u0131lm\u0131\u015ft\u0131r ve tezimizde \u00f6nemli bir yer tutmu\u015ftur. Modernist ve muhafazakar olarak iki ayr\u0131 grubun ve de\u011ferlerinden sonraki tezimizde kar\u015f\u0131la\u015ft\u0131rmama yoluna gidilmemi\u015ftir. Ayr\u0131ca, M\u00fcsl\u00fcman toplumunun ve gen\u00e7li\u011finin i\u00e7inde bulundu\u011fu durum izah edilmi\u015f, ele\u015ftirilmi\u015f ve \u00e7\u00f6z\u00fcm yollar\u0131 anlat\u0131lm\u0131\u015ft\u0131r. Edinilen e\u011fitimin ve g\u00fcvencenin bu durumlar\u0131n nedeniniyeti\u015fmekte oldu\u011fu, gen\u00e7li\u011fin pasif bir duruma getirdi\u011fi ve nihayetinde \u00e7\u00f6z\u00fcm\u00fcn kaliteli ve \u00e7ok y\u00f6nl\u00fc bir e\u011fitim yoluyla edinilmesinden bahsedilmi\u015ftir. Ancak bu \u015fekilde uyu\u015fuk ve \u015fekilci gen\u00e7li\u011fin kurtulaca\u011f\u0131n\u0131 ifade etmi\u015ftir. \u0130slam d\u00fcnyas\u0131n\u0131n vir\u00fcslerinin de\u011ferlendirmelerinden biri olan milliyet\u00e7ilik ak\u0131m\u0131ndan ve M\u00fcsl\u00fcmanlar\u0131n birlikteli\u011finin savunuldu\u011fu Panislamizm fikrinden de bahsedilmi\u015ftir. Milliyet\u00e7ili\u011fin \u0130slam d\u00fcnyas\u0131n\u0131n kan\u0131n\u0131 emdi\u011fi, M\u00fcsl\u00fcmanlar\u0131n var olmas\u0131ndan uzakla\u015fmas\u0131na nedenyet verdi\u011fi, Panislamizm fikriyle M\u00fcsl\u00fcmanlar\u0131n ve \u0130slam d\u00fcnyas\u0131n\u0131n birlikteli\u011finin sa\u011flanaca\u011f\u0131 \u015fartlar. \u201cBug\u00fcnk\u00fc Fransa ve Almanya'n\u0131n basiretli insanlar\u0131 kendi ya\u015fayana, benzerleri Alman veya Frans\u0131z'dan \u00e7ok, Avrupa hissetmelerini tavsiye etmektedir\u201d (Baykan, 2016: 153). Al\u0131\u015f\u0131lagelen siyaset\u00e7ilerden farkl\u0131 olarak s\u00f6ylemleriyle eylemleri ayn\u0131 olan Aliya'n\u0131n nas\u0131l bir devlet adam\u0131 ve siyaset\u00e7i oldu\u011fu g\u00f6r\u00fcl\u00fcyor. Bir siyaset\u00e7inin nas\u0131l ahlaki bir tutum sergilemesi gerekti\u011finin ve eylem- s\u00f6ylem al\u0131nmas\u0131n\u0131n \u00f6rnek olarak verilmi\u015ftir. Bir devlet adam\u0131 olarak siyasi geli\u015fiminden ulusundan ve y\u00f6netiminden sonraya itmesi, haks\u0131zl\u0131k ve g\u00fc\u00e7 kar\u015f\u0131s\u0131nda adaletten vazge\u00e7memesi, siyasete ahlakilik de\u011ferleri kazand\u0131rmas\u0131 ve insan\u0131 hareket noktas\u0131 olarak ele al\u0131nmas\u0131 sayesinde siyasi arenada kendine has bir \u00f6zellikle an\u0131lm\u0131\u015ft\u0131r. Herkesin dininde, dilinde, milliyetinde ya\u015fad\u0131klar\u0131 bir Bosna-Hersek arzusu ve bu minvalde at\u0131lan ayr\u0131nt\u0131lar da irdelenmi\u015ftir. Bu y\u00fczden, insan\u0131 dayanak noktas\u0131 olarak almayan, bask\u0131c\u0131 ve zorlay\u0131c\u0131 bir siyasi sistemin sa\u011fl\u0131kl\u0131 bir netice vermekten ve vermeyece\u011finden mevzu bahis edilmi\u015ftir. milliyetinde ya\u015fayabildi\u011fi bir Bosna-Hersek amac\u0131 ve bu minvalde at\u0131lan ayr\u0131nt\u0131lar da irdelenmi\u015ftir. Bu y\u00fczden, insan\u0131 dayanak noktas\u0131 olarak almayan, bask\u0131c\u0131 ve zorlay\u0131c\u0131 bir siyasi sistemin sa\u011fl\u0131kl\u0131 bir netice vermekten ve vermeyece\u011finden mevzu bahis edilmi\u015ftir. milliyetinde ya\u015fayabildi\u011fi bir Bosna-Hersek amac\u0131 ve bu minvalde at\u0131lan ayr\u0131nt\u0131lar da irdelenmi\u015ftir. Bu y\u00fczden, insan\u0131 dayanak noktas\u0131 olarak almayan, bask\u0131c\u0131 ve zorlay\u0131c\u0131 bir siyasi sistemin sa\u011fl\u0131kl\u0131 bir netice vermekten ve vermeyece\u011finden mevzu bahis edilmi\u015ftir. 98 Ele\u015ftiriye \u00e7ok \u00f6nem vermesinin yan\u0131 s\u0131ra mevcut k\u00f6t\u00fc sonu\u00e7lara ili\u015fkin \u00e7\u00f6z\u00fcm \u00f6nerileri de Aliya'y\u0131 farkl\u0131 k\u0131lan bir \u00f6zelli\u011fi olmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemsenmesine dikkat \u00e7ekilmi\u015ftir. Ayr\u0131ca, bar\u0131\u015f\u0131 savunan biri olmas\u0131 hasebiyle sava\u015f zaman\u0131nda dahi y\u00fcr\u00fcten ile masum ayr\u0131m\u0131n\u0131 yapabilmesi ve bunu M\u00fcsl\u00fcman Bo\u015fnaklara ya\u015fad\u0131\u011f\u0131 an\u0131larla anlatmas\u0131 aktarm\u0131\u015ft\u0131r. Sosyalizm ve \u0130slamiyet aras\u0131ndaki farkl\u0131l\u0131klar\u0131n yans\u0131malar\u0131n\u0131n de bahsedildi\u011fi tezimizde sek\u00fcler ak\u0131m ve \u0130slami hareketin dayanak noktalar\u0131 ve bak\u0131\u015f a\u00e7\u0131lar\u0131 da beyan edilmi\u015ftir. \u00c7o\u011funlu\u011fun sahip oldu\u011fu demokrasilerde \u00f6nemli olan yeti\u015fkinlere y\u00f6nelik tutumlara g\u00f6re karar verilece\u011fin alt\u0131 \u00e7izilmi\u015ftir. Genel manada","aileye, \u00f6zel manada ise kad\u0131n\u0131na ili\u015fkin g\u00f6r\u00fc\u015flerin de yer ald\u0131\u011f\u0131 tezimizde Bosna'n\u0131n kaderinin gidi\u015fat\u0131nda \u00f6nemli rol oynayan Bo\u015fnak kad\u0131nlar\u0131n fedakarl\u0131klar\u0131ndan bahsetmemi\u015ftir. Bat\u0131'da ya\u015fayan kad\u0131n ve aile yap\u0131s\u0131yla Do\u011fu'da ya\u015fayan kad\u0131n ve aile yap\u0131s\u0131 aras\u0131ndaki farklar belirtilmi\u015f ve anne rol\u00fcn\u00fcn yerinin i\u015f\u00e7i rol\u00fcyle yer de\u011fi\u015ftirmesi anlat\u0131lm\u0131\u015ft\u0131r. Tek e\u015flili\u011fin savunusunun yap\u0131lmas\u0131yla aile yap\u0131s\u0131n\u0131n korunmas\u0131n\u0131n \u00f6nem arz etmesi ve kad\u0131n\u0131n meta haline gelmesi izah edilmi\u015ftir. Ayr\u0131ca, k\u00fclt\u00fcrel ve medeniyet a\u00e7\u0131s\u0131ndan kar\u015f\u0131la\u015ft\u0131rma ve yorumlama y\u00f6ntemlerine gidilmemi\u015f, k\u00fclt\u00fcrel yozla\u015fman\u0131n getirdi\u011fi sonu\u00e7lar a\u00e7\u0131klanm\u0131\u015ft\u0131r. Bosna'n\u0131n \u00f6zg\u00fcrle\u015fece\u011fine ve mevcudiyetini koruyaca\u011f\u0131na dair umutlar\u0131n ye\u015fermesi ve hi\u00e7 sonlanmamas\u0131 ifade edilmi\u015f, yap\u0131lan t\u00fcm haks\u0131zl\u0131klara, k\u0131y\u0131mlara, sald\u0131r\u0131lara ra\u011fmen adaletten vazge\u00e7meyip bir ulus ve o ulusun lideri olarak nas\u0131l ba\u015f\u0131 dik gezildi\u011finin timsali seferi. Bu d\u0131\u015favurum, s\u0131n\u0131r ve de\u011fi\u015fken olma m\u00fccadelesi olan Bosna Sava\u015f\u0131 krizi, t\u00fcm uluslara \u00f6rnek ve ibret olacak bir ders niteli\u011findedir.","446815AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019TE D\u0130N-S\u0130YASET \u0130L\u0130\u015eK\u0130S\u0130 (Y\u00dcKSEK L\u0130SANS) Dzemil PA\u015e\u0130\u00c7 pubhtml5.com\/hrft\/zrbc\/basic T. C. ULUDA\u011e \u00dcN\u0130VERS\u0130TES\u0130 SOSYAL B\u0130L\u0130MLER ENST\u0130T\u00dcS\u00dc FELSEFE VE D\u0130N B\u0130L\u0130MLER\u0130 ANAB\u0130L\u0130M DALI \u0130SLAM FELSEFES\u0130 B\u0130L\u0130M DALI AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019TE D\u0130N-S\u0130YASET \u0130L\u0130\u015eK\u0130S\u0130 (Y\u00dcKSEK L\u0130SANS) Dzemil PA\u015e\u0130\u00c7 BURSA - 2016 T. C. ULUDA\u011e \u00dcN\u0130VERS\u0130TES\u0130 SOSYAL B\u0130L\u0130MLER ENST\u0130T\u00dcS\u00dc FELSEFE VE D\u0130N B\u0130L\u0130MLER\u0130 ANAB\u0130L\u0130M DALI \u0130SLAM FELSEFES\u0130 B\u0130L\u0130M DALI AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019TE D\u0130N-S\u0130YASET \u0130L\u0130\u015eK\u0130S\u0130 (Y\u00dcKSEK L\u0130SANS) Dzemil PA\u015e\u0130\u00c7 DANI\u015eMAN: Do\u00e7. Dr. Mehmet B\u0130RG\u00dcL BURSA \u2013 2016 \u00d6ZET Yazar Ad\u0131 ve Soyad\u0131 : Dzemil Pa\u015fi\u00e7 \u00dcniversite: : Uluda\u011f \u00dcniversitesi Enstit\u00fc: : Sosyal Bilimler Anabilim Dal\u0131: : Felsefe ve Din Bilimleri Bilim Dal\u0131: : \u0130slam Felsefesi Tezin Niteli\u011fi: : Y\u00fcksek Lisans Sayfa Say\u0131s\u0131 : XI + 131 Mezuniyet Tarihi : Tez Dan\u0131\u015fman(lar)\u0131 : Do\u00e7. Dr. Mehmet B\u0130RG\u00dcL Aliya \u0130zzetbegovi\u00e7\u2019te Din-Siyaset \u0130li\u015fkisi Bu \u00e7al\u0131\u015fmada XX. y\u00fczy\u0131lda d\u00fcnyaya gelen ve Balkanlar\u0131n siyas\u00ee sahnesinde silinmez izler b\u0131rakan Aliya \u0130zzetbegovi\u00e7\u2019in hayat\u0131, yeti\u015fti\u011fi co\u011frafya ile d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n olu\u015fumu ve yap\u0131s\u0131, siyaset, din tasavvuru konular\u0131 ele al\u0131nmaktad\u0131r. \u00c7al\u0131\u015fman\u0131n birinci b\u00f6l\u00fcm\u00fcnde XX. y\u00fczy\u0131lda Bosna Hesek\u2019teki siyas\u00ee hareketler ele al\u0131nmakta ve bununla beraber Aliya \u0130zzetbegovi\u00e7\u2019in gen\u00e7lik \u00e7a\u011f\u0131ndan vefat\u0131na kadar ana hatlar\u0131yla hayat\u0131na ve siyas\u00ee m\u00fccadelesine yer verilmektedir. \u0130kinci b\u00f6l\u00fcmde Aliya \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n olu\u015fumunu etkileyen fakt\u00f6rler ve yazd\u0131\u011f\u0131 eserlerinden yola \u00e7\u0131karak varl\u0131k, insan, ahl\u00e2k gibi kavramlar hakk\u0131ndaki g\u00f6r\u00fc\u015fleri incelenmektedir. \u00dc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcmde semavi dinlerin, din-siyaset ili\u015fkisine dair ortaya koyduklar\u0131 ve \u0130zzetbegovi\u00e7\u2019in din- siyaset ili\u015fkisi ile ilgili d\u00fc\u015f\u00fcnceleri de\u011ferlendirilmektedir. Bahsedilen \u00fc\u00e7 b\u00f6l\u00fcmden sonra bu \u00e7al\u0131\u015fma, sonu\u00e7ta genel bir de\u011ferlendirme ile bitmektedir. Anahtar S\u00f6zc\u00fckler: Alija \u0130zzetbegovi\u00e7, Varl\u0131k, \u0130nsan, Ahl\u00e2k, Semavi Dinler, Din-Siyaset \u0130li\u015fkisi iv \u00d6NS\u00d6Z Bu konunun se\u00e7ilmesinin sebeplerinden bir tanesi Aliya \u0130zzetbegovi\u00e7\u2019in ya\u015fam\u0131, eserleri ve fikirlerini daha iyi anlamak ve di\u011fer insanlara tan\u0131tmakt\u0131r. \u015e\u00fcphesiz ki \u0130zzetbegovi\u00e7, XX. y\u00fczy\u0131l\u0131n sonlar\u0131nda Balkanlar\u2019da siyaset sahnesinde ortaya \u00e7\u0131kan en \u00f6nemli fig\u00fcrlerinden biri olarak kabul edilmektedir. 1990-2000 y\u0131llar\u0131 aras\u0131nda siyas\u00ee faaliyetleri nedeniyle \u015fahsiyetinin siyasi taraf\u0131 \u00f6n plana \u00e7\u0131km\u0131\u015f, dolay\u0131s\u0131yla d\u00fc\u015f\u00fcn\u00fcr \u00f6zelli\u011fi bir t\u00fcr g\u00f6lge i\u00e7inde kalm\u0131\u015ft\u0131r. Tam da bu nedenle, bu \u00e7al\u0131\u015fman\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 onun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na dair \u00e7al\u0131\u015fmaya kendimizi adamaya karar verdik, ve bu \u015fekilde \u0130zzetbegovi\u00e7\u2019in, d\u00fcnya g\u00f6r\u00fc\u015fleri ba\u015fta olmak \u00fczere; varl\u0131k, insan\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 ve d\u00fcnyadaki rol\u00fc, ahl\u00e2k, din, siyaset ve aralar\u0131ndaki ili\u015fkileri, semavi dinler ve d\u00fcnyadaki rolleri hakk\u0131nda ortaya koydu\u011fu d\u00fc\u015f\u00fcncelerini ke\u015ffetmeye, anlamaya, kar\u015f\u0131la\u015ft\u0131rmaya ve tahlil etmeye y\u00f6nelik \u00fc\u00e7 b\u00f6l\u00fcmden olu\u015fan bir \u00e7al\u0131\u015fmay\u0131 ortaya","koymaya \u00e7al\u0131\u015ft\u0131k. Bu \u00e7al\u0131\u015fmam esnas\u0131nda bana sab\u0131r ve gayret veren \u00e2lemlerin Rabbi olan Allah\u2019a hamd ve sen\u00e2 ettikten sonra, tez yazma s\u00fcresince y\u00f6nlendirici katk\u0131lar\u0131, yard\u0131m ve desteklerinden dolay\u0131 Dan\u0131\u015fman hocam Do\u00e7. Dr. Mehmet Birg\u00fcl\u2019e ve \u0130slam Felsefesi bilim dal\u0131nda bizim yeti\u015fmemizde eme\u011fi ge\u00e7en t\u00fcm hocalar\u0131ma te\u015fekk\u00fcrlerimi sunmay\u0131 bir bor\u00e7 bilirim. Tez d\u00fczeltme esnas\u0131nda g\u00f6sterdikleri ilgi ve sab\u0131rlar\u0131ndan dolay\u0131 Yasin G\u00f6khan ba\u015fta olmak \u00fczere Asan Ristemov, Rabia D\u00f6rtkarde\u015f ve di\u011fer t\u00fcm arkada\u015flar\u0131ma te\u015fekk\u00fcr etmekten mutluluk duyar\u0131m. Ayr\u0131ca hayat\u0131m boyunca beni okumaya, \u00f6\u011frenmeye te\u015fvik eden aileme te\u015fekk\u00fcrlerimi sunar ve Allah\u2019tan kendilerine m\u00fck\u00e2fat dilerim. Y\u0131llarca bir karde\u015f \u00fclkede \u00f6\u011frenim tahsili tamamlamam\u0131z i\u00e7in bize her t\u00fcrl\u00fc imkan\u0131 sa\u011flayan T\u00fcrk milletine ve T\u00fcrkiye Diyanet Vakf\u0131\u2019na kendim ve t\u00fcm arkada\u015flar\u0131m\u0131n ad\u0131na te\u015fekk\u00fcrlerimizi sunar\u0131m. Dzemil Pa\u015fi\u00e7 Bursa 2016 vi \u0130\u00c7\u0130NDEK\u0130LER Sayfa No. TEZ ONAY SAYFASI.................................................................................................... \u0130\u0130 YEM\u0130N METN\u0130............................................................................................................. \u0130\u0130\u0130 \u00d6ZET.............................................................................................................................. IV ABSTRACT.................................................................................................................... V \u00d6NS\u00d6Z........................................................................................................................... V\u0130 \u0130\u00c7\u0130NDEK\u0130LER............................................................................................................. V\u0130\u0130 KISALTMALAR............................................................................................................. X G\u0130R\u0130\u015e.............................................................................................................................. .. 1 B\u0130R\u0130NC\u0130 B\u00d6L\u00dcM: BOSNA HERSEK VE AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7 I. 20. Y\u00dcZYILDA BOSNA HERSEK\u2019TE S\u0130YAS\u0130 HAREKETLER....................... 6 A. \u0130K\u0130 D\u00dcNYA SAVA\u015eI ARASINDA BOSNA HERSEK....................................... 6 B. II. D\u00dcNYA SAVA\u015eI VE SONRASINDA BOSNA HERSEK............................ 10 C. YUGOSLAVYA\u2019NIN DA\u011eILMASINDAN SONRA BOSNA HERSEK.......... 13 II. AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N HAYATI................................................................ 15 A. GEN\u00c7L\u0130K D\u00d6NEM\u0130 VE \u0130LK HAPS\u0130.................................................................. 15 B. SARAYBOSNA DAVASI VE \u0130K\u0130NC\u0130 HAPS\u0130................................................... 19 III. AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N S\u0130YAS\u0130 M\u00dcCADELES\u0130............................... 22 A. DEMOKRAT\u0130K EYLEM PART\u0130S\u0130\u2019NIN KURULMASI.................................... 22 1. \u201cK\u0131rklar\u0131n A\u00e7\u0131klamas\u0131\u201d ve Demokratik Eylem Partisi\u2019nin Program\u0131......... 25 vii 2. Se\u00e7im Zaferi ve Referandum........................................................................... 28 B. BA\u011eIMSIZLIK SAVA\u015eI..................................................................................... 31 1. Sava\u015f Sonras\u0131 ve \u0130zzetbegovi\u00e7\u2019in Siyasetten \u00c7ekilmesi.................................... 33 \u0130K\u0130NC\u0130 B\u00d6L\u00dcM: AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N D\u00dc\u015e\u00dcNCE D\u00dcNYASI I. \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N D\u00dc\u015e\u00dcNCE D\u00dcNYASININ OLU\u015eUMU.......................... 36 A. \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N D\u00dc\u015e\u00dcNCE D\u00dcNYASINI ETK\u0130LEYEN FAKT\u00d6RLER... 36 1. \u201cGen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131\u201dn\u0131n \u0130zzetbegovi\u00e7\u2019e Etkisi............................... 41 2. \u0130zzetbegovi\u00e7\u2019in D\u00fc\u015f\u00fcncesini Etkileyen Yazar ve Eserler................................. 45 II.","\u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N D\u00dc\u015e\u00dcNCE D\u00dcNYASININ YAPISI................................. 48 A. VARLIK................................................................................................................ 48 B. \u0130NSAN................................................................................................................... 52 1. \u0130nsan\u0131n Men\u015fei.................................................................................................. 52 2. \u0130nsan ve Hayvan Aras\u0131ndaki Farkl\u0131l\u0131klar....................................................... 57 3. Hayat ve \u0130nsan................................................................................................... 60 4. Bir Mucize Olarak Hayat................................................................................. 69 C. AHL\u00c2K................................................................................................................. 73 1. Zorla Al\u0131\u015ft\u0131rma ve Terbiye............................................................................... 76 2. Ahl\u00e2k ve Din...................................................................................................... 79 3. Tanr\u0131s\u0131z Ahl\u00e2k................................................................................................... 82 \u00dc\u00c7\u00dcNC\u00dc B\u00d6L\u00dcM: AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019TE D\u0130N S\u0130YASET \u0130L\u0130\u015eK\u0130S\u0130 viii I. D\u0130N............................................................................................................................ 86 II. S\u0130YASET.................................................................................................................. 90 III. D\u0130N S\u0130YASET \u0130L\u0130\u015eK\u0130S\u0130.................................................................................. 96 A. CENNET\u0130 YERY\u00dcZ\u00dcNDE ARAYAN YAHUD\u0130L\u0130K........................................ 98 B. SAF D\u0130N OLARAK HIR\u0130ST\u0130YANLIK............................................................. 103 C. D\u0130N VE S\u0130YASET B\u0130RL\u0130\u011e\u0130 OLARAK \u0130SLAM............................................... 110 SONU\u00c7........................................................................................................................ 123 KAYNAK\u00c7A............................................................................................................... 126 ix KISALTMALAR Bibliyografik Bilgiler T\u00fcrk\u00e7e a.g.e. Ad\u0131 ge\u00e7en eser a.g.m. Ad\u0131 ge\u00e7en makale a.g.t. Ad\u0131 ge\u00e7en tez ABD AB Amerika Birle\u015fik Devletleri AG\u0130T a.e Avrupa Birli\u011fi NDH bkz. : Avrupa G\u00fcvenlik ve \u0130\u015fbirli\u011fi Te\u015fkilat\u0131 t.y. ZAVNOBiH Ayn\u0131 eser\/yer \u00e7. Ba\u011f\u0131ms\u0131z H\u0131rvatistan Devleti v.d. Bak\u0131n\u0131z SDA ed. veya haz. Bas\u0131m tarihi yok ef. HDZ Bosna Hersek Ulusal Kurtulu\u015f Milli Anti- HVO MBO Fa\u015fist Konseyi s. SANU \u00c7eviren SDS SSSR \u00c7ok yazarl\u0131 eserlerde ilk yazardan JNA CK SKJ sonrakiler JKP Demokratik Eylem Partisi AVNOJ Edit\u00f6r \/ yay\u0131na haz\u0131rlayan SFRJ Efendi H\u0131rvat Demokratik Birli\u011fi H\u0131rvat Savunma Konseyi M\u00fcsl\u00fcman Bo\u015fnak Organizasyonu Sayfa\/Sayfalar S\u0131rp Sanat ve Bilim Akademisi S\u0131rp Demokrat Partisi Sovyet Sosyalist Cumhuriyetler Birli\u011fi Yugoslavya Halk Ordusu Yugoslavya Kom\u00fcnistler Birli\u011fi Merkez Komitesi Yugoslavya Kom\u00fcnist Partisi Yugoslavya Milli Kurtulu\u015f Antifa\u015fist Konseyi Yugoslavya Sosyalist Federal Cumhuriyeti x T\u00fcrk\u00e7e\u2019de Bulunmayan Baz\u0131 Harflerin Okunu\u015fu \u010c-\u010d : \u00c7 \u0106-\u0107 : \u00c7 \u0110-\u0111 : C D\u017e-d\u017e : C J-j : Y Lj-lj : Ly \u0160-\u0161 : \u015e \u017d-\u017e : J xi","G\u0130R\u0130\u015e XX. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda, Balkanlar\u2019da, hayat\u0131 boyunca adalet, \u00f6zg\u00fcrl\u00fck ve hakikati arayanlar\u0131n saf\u0131nda yer alacak bir bilge adam do\u011fmu\u015ftur. Onun ad\u0131 Aliya \u0130zzetbegovi\u00e7\u2019tir. \u0130zzetbegovi\u00e7\u2019in ilme olan i\u015ftiyak\u0131 erken ya\u015fta ba\u015flam\u0131\u015f ve bir\u00e7ok eser m\u00fctalaa etmi\u015ftir. Bunlar onun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n \u015fekillenmesinde ve daha sonra siyas\u00ee m\u00fccadelesinin mahiyetini belirlemede etkili rol oynam\u0131\u015ft\u0131r. M\u00fcsl\u00fcman bir ailede d\u00fcnyaya gelen \u0130zzetbegovi\u00e7, ya\u015fad\u0131\u011f\u0131 y\u00fczy\u0131l\u0131n etkisiyle \u0130slam\u2019dan farkl\u0131 ideolojileri merak etmi\u015f, art\u0131k savunucusu kalmayarak ge\u00e7erlili\u011fini yitirmi\u015f ya da hayatta kalabilmi\u015f ideolojilerin neredeyse t\u00fcm metinlerini incelemi\u015ftir. Ancak bu metinlerde akl\u0131na ve ruhuna uygun bir d\u00fcnya bulamad\u0131\u011f\u0131 i\u00e7in, yeniden \u0130slam\u2019a d\u00f6nm\u00fc\u015f ve s\u0131ms\u0131k\u0131 sar\u0131lm\u0131\u015ft\u0131r. Fakat pek \u00e7ok ki\u015fiden farkl\u0131 olarak \u0130zzetbegovi\u00e7, o d\u00f6nemde \u0130slam\u2019a dair mevcut g\u00f6r\u00fc\u015fleri sorgulamaya da ihtiya\u00e7 duymu\u015f ve ele\u015ftirmi\u015ftir. Di\u011fer ifadeyle \u0130zzetbegovi\u00e7, M\u00fcsl\u00fcman anne baban\u0131n \u00e7ocu\u011funa aktard\u0131\u011f\u0131 taklitten ileri gitmeyen bir iman\u0131 yeterli bulmad\u0131\u011f\u0131ndan, var olan dini inan\u00e7lar\u0131 sorgulayarak evrendeki ilah\u00ee mesaj\u0131 g\u00f6rmeyi yani tahkik\u00ee iman\u0131 gerekli bulmu\u015ftur. Kendine g\u00f6re tatmink\u00e2r tarzdaki \u0130slam anlay\u0131\u015f\u0131n\u0131, \u0130zzetbegovi\u00e7, II. D\u00fcnya Sava\u015f\u0131 ba\u015flamadan \u00f6nce Bosna Hersek\u2019te lise ve \u00fcniversite \u00f6\u011frencilerinden olu\u015fturulmu\u015f \u201cGen\u00e7 M\u00fcsl\u00fcmanlar\u201d adl\u0131 te\u015fkilat\u0131n \u0130slam\u2019a dair g\u00f6r\u00fc\u015flerinde bulmu\u015ftur. Bu s\u0131k\u0131nt\u0131l\u0131 d\u00f6nemde \u201cGen\u00e7 M\u00fcsl\u00fcmanlar\u201d, Bo\u015fnaklar\u0131 din\u00ee kimlik bunal\u0131m\u0131ndan kurtarmaya gayret g\u00f6stermekle birlikte, o \u00e7a\u011fda ya\u015fayan M\u00fcsl\u00fcmanlar\u0131n geri kalm\u0131\u015fl\u0131\u011f\u0131n\u0131n nedenlerini ara\u015ft\u0131rma ve \u0130slam\u2019\u0131 do\u011fru bir \u015fekilde yorumlama y\u00f6n\u00fcnde \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. \u0130zzetbegovi\u00e7, \u201cGen\u00e7 M\u00fcsl\u00fcmanlar\u201d\u2019\u0131n derslerine kat\u0131lm\u0131\u015f ve b\u00f6ylelikle \u0130slam hakk\u0131nda te\u015fkilat\u0131n ortaya koydu\u011fu geleneksel olmayan, aktif, dinamik, yenilik\u00e7i g\u00f6r\u00fc\u015fleri kabul etmi\u015ftir. II. D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda ise te\u015fkilat\u0131n hedefi, Bosna Hersek\u2019te z\u00fclme u\u011fram\u0131\u015f m\u00fclteci M\u00fcsl\u00fcmanlara yard\u0131m etme, hasar g\u00f6ren camileri onarma vs. olmu\u015ftur. \u0130zzetbegovi\u00e7 \u201cGen\u00e7 M\u00fcsl\u00fcmanlar\u201d\u2019\u0131n s\u00f6z konusu faaliyetlerine kat\u0131lmakla hayat\u0131n\u0131n sonuna kadar y\u00fcr\u00fcyece\u011fi yolda ilk ad\u0131mlar\u0131n\u0131 da atm\u0131\u015ft\u0131r. Zira II. D\u00fcnya Sava\u015f\u0131 bitiminden hemen sonra, Tito\u2019nun \u00f6nderli\u011finde Yugoslavya\u2019da kom\u00fcnist rejim ba\u015fa gelmi\u015ftir ve bu y\u00f6netim kendine kar\u015f\u0131 durabilecek her unsurdan kurtulmak i\u00e7in \u00e7e\u015fitli 1 faaliyetler y\u00fcr\u00fctm\u00fc\u015ft\u00fcr. \u201cGen\u00e7 M\u00fcsl\u00fcmanlar\u201d te\u015fkilat\u0131 \u00fcyeleri, kom\u00fcnistlerin haz\u0131rlad\u0131\u011f\u0131 tutuklama listesinde bulundu\u011fu i\u00e7in, k\u0131sa bir s\u00fcre sonra tevkif edilmi\u015flerdir. B\u00f6ylelikle \u201cGen\u00e7 M\u00fcsl\u00fcmanlar\u201d te\u015fkilat\u0131na \u00fcyeli\u011finden dolay\u0131 \u0130zzetbegovi\u00e7 de 1946-1949 y\u0131llar\u0131 aras\u0131nda hayat\u0131n\u0131 hapishane parmakl\u0131klar\u0131n\u0131n arkas\u0131nda ge\u00e7irmi\u015ftir. 1949 y\u0131l\u0131nda hapisten \u00e7\u0131kt\u0131ktan sonra \u0130zzetbegovi\u00e7, k\u00f6m\u00fcnist rejim bask\u0131s\u0131 y\u00fcz\u00fcnden faaliyetlerini yasal olarak y\u00fcr\u00fctemese de, \u201cGen\u00e7 M\u00fcsl\u00fcmanlar\u201d te\u015fkilat\u0131n\u0131n \u00fcyeleriyle gizli bir \u015fekilde bulu\u015fmaya ve te\u015fkilat\u0131n davalar\u0131 \u00fczerinde \u00e7al\u0131\u015fmaya devam etmi\u015ftir. Bu arada Yugoslavya \u0130stihbarat Servisi taraf\u0131ndan takip edilmesine ra\u011fmen \u0130zzetbegovi\u00e7, Bo\u015fnak ve t\u00fcm di\u011fer M\u00fcsl\u00fcmanlar\u0131 gaflet uykusundan kald\u0131rmak amac\u0131yla yazd\u0131\u011f\u0131 makalelerini \u00e7e\u015fitli gazete ve dergilerde yay\u0131nlam\u0131\u015ft\u0131r. Ayr\u0131ca en \u00f6nemli eseri olan Do\u011fu ile Bat\u0131 Aras\u0131nda \u0130slam adl\u0131 kitab\u0131 \u00fczerinde de \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. O d\u00f6nemde yazd\u0131\u011f\u0131 makalelerde \u0130zzetbegovi\u00e7, insanlar\u0131, y\u00f6netimdeki kom\u00fcnist rejime kar\u015f\u0131 a\u00e7\u0131k bir \u015fekilde kar\u015f\u0131 koymaya \u00e7a\u011f\u0131rmam\u0131\u015ft\u0131r. Buna mukabil M\u00fcsl\u00fcmanlar\u0131n hayat\u0131n her alan\u0131nda daha aktif rol almalar\u0131n\u0131n \u00f6nemi ve M\u00fcsl\u00fcman \u00e7ocuklar\u0131n\u0131n \u00f6zellikle de k\u0131z \u00e7ocuklar\u0131n\u0131n e\u011fitim g\u00f6rmelerinin gere\u011fi gibi hususlar\u0131 vurgulam\u0131\u015ft\u0131r. Ancak bu t\u00fcr faaliyetleri Yugoslavya kom\u00fcnist rejimi taraf\u0131ndan farkl\u0131 bir \u015fekilde anla\u015f\u0131lm\u0131\u015f ve bu durum, \u0130zzetbegovi\u00e7\u2019in 1983 y\u0131l\u0131nda ikinci defa hapse at\u0131lmas\u0131na neden olmu\u015ftur. XX. y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru \u0130zzetbegovi\u00e7, ikinci defa hapse girmi\u015ftir. 1980 y\u0131l\u0131nda Tito\u2019nun \u00f6l\u00fcm\u00fc ile birlikte Yugoslavya\u2019da siyas\u00ee ve ekonomik kriz meydana","gelmi\u015ftir. Yugoslavya\u2019n\u0131n durumu g\u00fcnden g\u00fcne daha k\u00f6t\u00fcye giderken, II. D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda mevcut olan fa\u015fist g\u00fc\u00e7lerin Yugoslavya\u2019da yeniden g\u00fcndeme gelmesiyle, \u00fclkenin sorunlar\u0131 zirveye ula\u015fm\u0131\u015ft\u0131r. T\u00fcm \u00e7abalara ra\u011fmen Yugoslavya, kar\u015f\u0131la\u015ft\u0131\u011f\u0131 bu meseleler ile ba\u015fa \u00e7\u0131kamam\u0131\u015ft\u0131r. Ayr\u0131ca bu y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru d\u00fcnyada kom\u00fcnist rejimlerin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ba\u015flad\u0131\u011f\u0131 unutulmamal\u0131d\u0131r. Hapiste olmas\u0131na ra\u011fmen \u0130zzetbegovi\u00e7\u2019e g\u00f6re, b\u00f6yle bir durumla kar\u015f\u0131la\u015fmas\u0131 halinde, M\u00fcsl\u00fcmanlar\u0131n II. D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131ndaki gibi ba\u015fs\u0131z kalmamalar\u0131 i\u00e7in kendilerini bir \u00e7at\u0131 alt\u0131nda toplayacak, onlar\u0131 himaye alt\u0131na alacak, \u00e7\u0131karlar\u0131n\u0131 ve haklar\u0131n\u0131 savunacak bir siyasi partinin kurulmas\u0131 gereklidir. \u0130zzetbegovi\u00e7\u2019in ikinci hapis y\u0131llar\u0131nda, daha \u00f6nce yazm\u0131\u015f oldu\u011fu Do\u011fu ile Bat\u0131 Aras\u0131nda \u0130slam adl\u0131 eseri yay\u0131nlanm\u0131\u015ft\u0131r. Bu eseri ile \u0130zzetbegovi\u00e7 entelekt\u00fcel d\u00fcnyan\u0131n 2 dikkatini \u00fczerine \u00e7ekmi\u015f ve bu sayede serbest b\u0131rak\u0131lm\u0131\u015ft\u0131r. Kom\u00fcnist ideolojiden kurtulman\u0131n ba\u015flang\u0131c\u0131 olarak de\u011ferlendirilen Berlin duvar\u0131n\u0131n y\u0131k\u0131lmas\u0131 ve 1990 y\u0131l\u0131nda Bosna Hersek Kom\u00fcnist Partisi\u2019nin da\u011f\u0131lmas\u0131 ard\u0131ndan Yugoslavya da \u00e7\u00f6km\u00fc\u015f, \u0130zzetbegovi\u00e7 de ayn\u0131 idealleri payla\u015ft\u0131\u011f\u0131 arkada\u015flar\u0131yla Bosna Hersek\u2019in ba\u011f\u0131ms\u0131zl\u0131k kazanmas\u0131nda b\u00fcy\u00fck role sahip olan Demokratik Eylem Partisi\u2019ni kurmu\u015f ve siyas\u00ee faaliyetlerine ba\u015flam\u0131\u015ft\u0131r. \u0130\u015fte tam bu s\u0131rada hayat\u0131 boyunca savundu\u011fu ilkeleri uygulama f\u0131rsat\u0131 da bulmu\u015ftur. \u0130zzetbegovi\u00e7\u2019in sergiledi\u011fi siyas\u00ee faaliyetler ve m\u00fccadelenin, onun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 \u00e7er\u00e7evesi i\u00e7inde oldu\u011fu s\u00f6ylenebilir. Fakat \u201cBosna Hersek Ba\u011f\u0131ms\u0131zl\u0131k Sava\u015f\u0131\u201d y\u0131llar\u0131 s\u0131ras\u0131nda ve sava\u015f\u0131n bitiminin ard\u0131ndan Bosna Hersek Cumhurba\u015fkan\u0131 olarak y\u00fcr\u00fctt\u00fc\u011f\u00fc siyas\u00ee faaliyetlerinin, onun fikir adam\u0131 kimli\u011fini g\u00f6lgeledi\u011fi de ileri s\u00fcr\u00fclmektedir. Ara\u015ft\u0131rmac\u0131lar\u0131n \u00fczerinde durdu\u011fu temel konu, \u0130zzetbegovi\u00e7\u2019in siyasi kimli\u011fi olmu\u015ftur. Bu \u00e7al\u0131\u015fman\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131nda, mezk\u00fbr sebepten \u00f6t\u00fcr\u00fc \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda \u00f6nemli bir yere sahip oldu\u011fu tespit edilen kavramlara odaklan\u0131lacakt\u0131r. Ancak, i\u00e7inde yeti\u015fti\u011fi co\u011frafya ve onun \u00fczerinde b\u0131rakt\u0131\u011f\u0131 etkiye de\u011finilmedi\u011fi takdirde, \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n do\u011fru ve isabetli bir \u015fekilde anla\u015f\u0131lmas\u0131 bize m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir. Bu y\u00fczden onun fikriy\u00e2t\u0131n\u0131n olu\u015fumunda etkili rol oynayan bu co\u011frafyan\u0131n incelenmesine ihtiya\u00e7 duyulmu\u015f hatta zorunlu g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu nedenle tezin birinci b\u00f6l\u00fcm\u00fcnde elzem g\u00f6r\u00fclen bu husus ele al\u0131nacakt\u0131r. Tezin ikinci b\u00f6l\u00fcm\u00fcnde ise Aliya \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n \u015fekillenmesinde etkin rol oynayan \u201cGen\u00e7 M\u00fcsl\u00fcmanlar\u201d adl\u0131 te\u015fkilat ve \u00fczerinde b\u0131rakt\u0131\u011f\u0131 izler incelenecektir. Daha sonra \u0130zzetbegovi\u00e7\u2019in yazd\u0131\u011f\u0131 eserlerden yola \u00e7\u0131karak onun bir fikir adam\u0131 oldu\u011fu sav\u0131n\u0131 destekleyen \u2018varl\u0131k\u2019 ve \u2018d\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u2019 ba\u015fta olmak \u00fczere \u2018insan\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131\u2019, \u2018hayat\u0131n anlam\u0131\u2019, \u2018insan\u0131 hayvanlardan ay\u0131ran \u00f6zellikleri\u2019, \u2018ahl\u00e2k\u0131n k\u00f6keni\u2019, \u2018ahl\u00e2k\u0131n din ile ba\u011fl\u0131l\u0131\u011f\u0131\u2019, \u2018Tanr\u0131s\u0131z ahl\u00e2k\u0131n olamay\u0131\u015f\u0131\u2019 gibi d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda \u00f6nemli yere sahip konular\u0131n incelenmesi \u00fczerine durulacakt\u0131r. \u00dc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcmde ise \u0130zzetbegovi\u00e7\u2019in din ve siyaset anlay\u0131\u015f\u0131na odaklan\u0131lacak yani \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda \u00f6nemli yere sahip olan semavi dinler hakk\u0131ndaki g\u00f6r\u00fc\u015flerine yer verilecektir. Ard\u0131ndan H\u0131ristiyanl\u0131\u011f\u0131n, Yahudili\u011fin ve \u0130slam dininin d\u00fcnya tarihindeki merkezi rol\u00fc \u00fczerine durulacakt\u0131r. 3 \u0130zzetbegovi\u00e7, \u2018amaca ula\u015fmada her yolu m\u00fcbah g\u00f6ren\u2019 \u00e7\u0131kara dayal\u0131 Makyavelist siyaset anlay\u0131\u015f\u0131n\u0131 en zor zamanlarda dahi uygun g\u00f6rmemi\u015f aksine adalet ve ahl\u00e2k\u0131 esas alan ilkeli bir de\u011fer anlay\u0131\u015f\u0131na g\u00f6re hareket etmeyi tek \u00e7\u0131kar yol olarak g\u00f6rm\u00fc\u015ft\u00fcr.","As\u0131l yenilgiyi, \u201cd\u00fc\u015fmanlar\u0131m\u0131za benzedi\u011fimiz g\u00fcn\u201d olarak tan\u0131mlamaktad\u0131r. \u0130zzetbegovi\u00e7, k\u00f6t\u00fcl\u00fc\u011fe sabretmenin k\u00f6t\u00fcl\u00fck yapmaktan daha iyi oldu\u011funa inanmaktad\u0131r. O\u2019na g\u00f6re, realite teistiktir. Egoizm ise do\u011fas\u0131 gere\u011fi ateistiktir. \u0130nsanlar, pragmatik ve faydac\u0131 sebeplerden dolay\u0131 bu ahl\u00e2k\u00ee ger\u00e7e\u011fi g\u00f6rememektedir. Her ne kadar irrasyonel g\u00f6r\u00fcn\u00fcyor olsa da ahl\u00e2kilikten ba\u015fka rasyonel bir se\u00e7enek yoktur. Egoizm \u00fczerine kurulu bir medeniyet, vah\u015fi di\u015flerin kamufle edildi\u011fi kibar bir ormandan ibaret olmaktan ba\u015fka bir \u015fey de\u011fildir. \u0130zzetbegovi\u00e7\u2019e g\u00f6re diktat\u00f6rl\u00fck, g\u00fcnah\u0131 yasaklasa bile ahl\u00e2ki de\u011fildir. Demokrasi ise g\u00fcnaha izin verse dahi ahl\u00e2kidir. \u00c7\u00fcnk\u00fc ahl\u00e2kilik \u00f6zg\u00fcrl\u00fckten ayr\u0131lamaz. \u00d6zg\u00fcr bir irade ile tercih edilmedik\u00e7e hi\u00e7bir iyilik, iyilik de\u011fildir. Zorla yap\u0131lan iyilik, iyilik de\u011fildir. \u0130\u015fte bu nedenle insani olan her toplulu\u011fun fertleri \u00f6zg\u00fcr bireylerden olu\u015fmal\u0131d\u0131r. Ancak b\u00f6yle bir toplumdan (iyi tohum) medeniyet (iyi \u00fcr\u00fcn) do\u011fabilir. \u0130zzetbegovi\u00e7\u2019in siyasi d\u00fc\u015f\u00fcncesi, \u00e7\u0131kar ili\u015fkisinden ziyade sorumluluk d\u00fc\u015f\u00fcncesine dayanmaktad\u0131r. Bireyin yapt\u0131\u011f\u0131 nefis muhasebesi neticesinde geli\u015fen sorumluluk hissiyat\u0131, insan\u0131n ahl\u00e2ki bir varl\u0131k oldu\u011funun g\u00f6stergesidir. Sorumluluk, bor\u00e7lu hissetmektir; her \u015feyimizi kendisine bor\u00e7lu oldu\u011fumuza kar\u015f\u0131. Ahl\u00e2k\u0131n faydal\u0131 oldu\u011funu iddia etmek, ahl\u00e2k\u0131 ink\u00e2r demektir. Faydal\u0131 olan faydal\u0131 demektir, ahl\u00e2ki demek de\u011fildir. Ahl\u00e2k, hi\u00e7 bir zaman neticeye (\u00fcr\u00fcn) bakmaz, niyete (tohum) bakar. Ahl\u00e2k, iyi niyettir; fedak\u00e2rl\u0131kt\u0131r. Fedak\u00e2rl\u0131\u011f\u0131n anlam\u0131 ise fayda de\u011fil, Allah\u2019t\u0131r. Allah yoksa ahl\u00e2k\u0131n hi\u00e7bir anlam\u0131 yoktur. Siyasetin ahl\u00e2k\u00ee ve sorumluluk d\u00fc\u015f\u00fcncesi \u00e7er\u00e7evesinde yap\u0131lmas\u0131 ise siyasetin sadece bu d\u00fcnya i\u00e7in yap\u0131lmad\u0131\u011f\u0131n\u0131, a\u015fk\u0131n bir ideale ba\u011fl\u0131 olmas\u0131 gere\u011fini g\u00f6stermektedir. \u00c7\u00fcnk\u00fc \u0130zzetbegovi\u00e7\u2019e g\u00f6re medeniyet, maddile\u015fmi\u015f bilgi\/idealden ibarettir. 4 B\u0130R\u0130NC\u0130 B\u00d6L\u00dcM BOSNA HERSEK VE AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7 5 \u0130K\u0130NC\u0130 B\u00d6L\u00dcM: \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N D\u00dc\u015e\u00dcNCE D\u00dcNYASI 35 I. \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N D\u00dc\u015e\u00dcNCE D\u00dcNYASININ OLU\u015eUMU A. \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N D\u00dc\u015e\u00dcNCE D\u00dcNYASINI ETK\u0130LEYEN FAKT\u00d6RLER Birinci b\u00f6l\u00fcmde bahsedilen konular\u0131n, \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 do\u011frudan etkiledi\u011fi \u015feklinde de\u011ferlendirilebilir. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u0130zzetbegovi\u00e7, krall\u0131k d\u00f6nemini, kom\u00fcnist rejimi, \u0130kinci D\u00fcnya Sava\u015f\u0131 ve sosyalizmin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc bizzat ya\u015fam\u0131\u015ft\u0131r. \u00c7o\u011fu kimsenin ancak teoride okudu\u011funu, bu \u00e7e\u015fitli sistemlerde \u0130zzetbegovi\u00e7 ya\u015fayabilme imk\u00e2n\u0131na sahip olmu\u015ftur. B\u00f6ylelikle, i\u00e7inde ya\u015fad\u0131\u011f\u0131 her siyas\u00ee sistem onun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 etkilemi\u015ftir. \u0130\u00e7inde bulundu\u011fu her siyasal ortam \u0130zzetbegovi\u00e7\u2019i ele\u015ftirel bir bak\u0131\u015f a\u00e7\u0131s\u0131na sevk etmi\u015ftir.130 \u00c7\u00fcnk\u00fc \u0130zzetbegovi\u00e7, Avrupa\u2019n\u0131n ortas\u0131nda M\u00fcsl\u00fcman bir toplumda, M\u00fcsl\u00fcman bir ailenin \u00e7ocu\u011fu olarak d\u00fcnyaya gelmi\u015f ve bu toplum i\u00e7inde hayat\u0131n\u0131 \u0130slam esaslar\u0131na g\u00f6re ya\u015famaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. M\u00fcsl\u00fcmanlar\u0131n i\u00e7inde bulundu\u011fu zor durumla yak\u0131ndan ilgilenmi\u015f ve kendi inan\u00e7 bi\u00e7imini ve dinini her t\u00fcrl\u00fc ideolojiye kar\u015f\u0131 savunmak durumunda kalm\u0131\u015ft\u0131r.131 Asl\u0131nda kar\u015f\u0131la\u015ft\u0131\u011f\u0131 problemlerin her biri ya da ya\u015fam\u0131\u015f oldu\u011fu her olay, M\u00fcsl\u00fcman olan \u0130zzetbegovi\u00e7\u2019in, d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 ve bilgi birikimini geli\u015ftirmi\u015ftir. \u0130zzetbegovi\u00e7, zorunlu olarak otoriteye itaat etmi\u015f, ancak inanmad\u0131\u011f\u0131 yasalar\u0131 hi\u00e7bir zaman benimsememi\u015ftir. Nitekim 1983\u2019te, Saraybosna davas\u0131 g\u00f6r\u00fcl\u00fcrken, mahkemedeki son konu\u015fmas\u0131nda; Yugoslavya\u2019y\u0131 sevdi\u011fini fakat onun","y\u00f6netiminden ho\u015flanmad\u0131\u011f\u0131n\u0131, a\u00e7\u0131k\u00e7a dile getirmi\u015ftir.132 Co\u011frafi olarak \u0130zzetbegovi\u00e7\u2019in memleketi Bosna Hersek, H\u0131ristiyan Avrupas\u0131\u2019n\u0131n bir par\u00e7as\u0131d\u0131r. Do\u011fu ile Bat\u0131 aras\u0131nda bulundu\u011fundan dolay\u0131, Bosna Hersek\u2019in \u00fczerinde, d\u00fcnyan\u0131n iki kutbunun \u00fcretti\u011fi siyas\u00ee, fikr\u00ee ak\u0131mlar hep b\u00fcy\u00fck etkilere sahip olmu\u015flard\u0131r. Asl\u0131nda b\u00f6yle bir durum \u0130zzetbegovi\u00e7\u2019in aleyhine de\u011fil de, lehine d\u00f6nm\u00fc\u015ft\u00fcr. \u00c7\u00fcnk\u00fc bir yandan bir Avrupal\u0131 olarak \u0130zzetbegovi\u00e7, Bat\u0131 ve H\u0131ristiyan d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 tan\u0131makla, di\u011fer yandan, bir M\u00fcsl\u00fcman olarak \u0130slam\u2019\u0131n 130 Mahmut H. Ak\u0131n, Faruk Karaaslan, \u00d6zg\u00fcrl\u00fck M\u00fccadelecisi ve \u0130slam D\u00fc\u015f\u00fcn\u00fcr\u00fc Aliya \u0130zzetbegovi\u00e7, \u0130stanbul, P\u0131nar Yay\u0131nlar\u0131, 2014, s. 20. 131 Ak\u0131n, Karaaslan, a.g.e., s. 20. 132 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, s. 72. 36 fikr\u00ee hazinesini tan\u0131ma ve okuma imk\u00e2n\u0131 bulabilmi\u015ftir. B\u00f6ylelikle \u0130zzetbegovi\u00e7, hem bat\u0131 hem de do\u011fu d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na vak\u0131f olmu\u015ftur. \u0130zzetbegovi\u00e7, gen\u00e7lik \u00e7a\u011f\u0131ndan itibaren \u0130slam\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n ak\u0131betine kafa yormaya ba\u015flam\u0131\u015f ve buna son nefesine kadar devam etmi\u015ftir. Hayat\u0131 boyunca \u0130zzetbegovi\u00e7\u2019in slogan\u0131: inanmak ve m\u00fccadele etmek; hedefi ise; M\u00fcsl\u00fcmanlar\u0131n \u0130slamla\u015fmas\u0131 olmu\u015ftur.133 M\u00fcsl\u00fcmanlar\u0131n \u0130slamla\u015fmas\u0131, onun olduk\u00e7a ilgin\u00e7 ve ele\u015ftiriye a\u00e7\u0131k bir g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Nitekim kanaatimizce buradaki \u0130zzetbegovi\u00e7\u2019in gayesi \u00e7ok a\u00e7\u0131k bir \u015fekilde ortada durmaktad\u0131r. \u0130zzetbegovi\u00e7\u2019in s\u00f6yledi\u011fi gibi, \u201c\u0130slam, en iyisi-bu hakikat- ama biz en iyisi de\u011filiz (...)\u201d134 c\u00fcmlesi ile \u0130zzetbegovi\u00e7, M\u00fcsl\u00fcmanlar\u0131n durumu ve \u0130slam dini ile ne kadar memnun oldu\u011funu a\u00e7\u0131k bir \u015fekilde ifade etmi\u015ftir. Yine de, \u0130zzetbegovi\u00e7 o d\u00f6nemin Bo\u015fnak entelekt\u00fcel ve modernist ulemas\u0131n\u0131n; \u201c\u0130slam, Kur\u2019an ile ba\u015flam\u0131\u015f ancak Kur\u2019an ile bitmemi\u015f\u201d, g\u00f6r\u00fc\u015f\u00fcn\u00fc payla\u015f\u0131yordu ve \u0130slam\u2019a \u201cbitmi\u015f ve sonsuza dek (ilk ve son olarak, ebediyen) tan\u0131mlanm\u0131\u015f\u201d bir \u00f6\u011freti olarak bakmay\u0131 yanl\u0131\u015f g\u00f6r\u00fcyordu.135 Daha \u00f6nce de zikredildi\u011fi gibi \u0130zzetbegovi\u00e7\u2019in, en \u00e7ok ilgilendi\u011fi konular; insan ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc, insan\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131\/geli\u015fi, din ve \u00f6zg\u00fcrl\u00fck, ya\u015fad\u0131\u011f\u0131 d\u00f6nemde \u0130slam\u2019\u0131n ve M\u00fcsl\u00fcmanlar\u0131n durumu, Do\u011fu ve Bat\u0131 toplumu, k\u00fclt\u00fcr\u00fc, gelenekleri ve d\u00fc\u015f\u00fcnceleri gibi ba\u015fl\u0131klar oldu\u011fundan, gen\u00e7lik \u00e7a\u011f\u0131ndan itibaren bu t\u00fcr konular\u0131 ele alan kitaplar\u0131n merakl\u0131s\u0131 olmu\u015ftur. \u0130\u015fte bu durum, Bat\u0131\u2019n\u0131n en etkili felsefe kitaplar\u0131n\u0131 titizlikle okumas\u0131na vesile olmu\u015ftur.136 Ancak, \u0130zzetbegovi\u00e7\u2019in ilgisi sadece okumakla kalmam\u0131\u015ft\u0131r. \u0130lk hapis cezas\u0131ndan ve eski bir mahk\u00fbm olarak pasaport alma hakk\u0131n\u0131 elde ettikten sonra, \u00e7ok say\u0131da seyahat yapm\u0131\u015f ve \u0130slami kurulu\u015flar\u0131n temsilcileri ile bir araya gelmi\u015ftir. Yapt\u0131\u011f\u0131 yurti\u00e7i ve yurtd\u0131\u015f\u0131 geziler vas\u0131tas\u0131yla, kendi memleketi ile d\u00fcnyadaki M\u00fcsl\u00fcmanlar\u0131n durumunu g\u00f6zlemleme f\u0131rsat\u0131n\u0131 elde etmi\u015ftir. G\u00f6zlemlerinden sonra, \u0130zzetbegovi\u00e7 hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fram\u0131\u015f ve bu durum, onun hem Bat\u0131\u2019ya hem de M\u00fcsl\u00fcmanlara y\u00f6nelik ele\u015ftiriler yapmas\u0131na sebep olmu\u015ftur. Bundan dolay\u0131, \u0130slam \u00e2leminin durumunu daha yo\u011fun 133 Aliya \u0130zzetbegovi\u00e7, \u0130slam Deklarasyonu, \u0130stanbul, Fide Yay\u0131nlar\u0131, 2014, s. 15. 134 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, s. 415. 135 Enes Kari\u00e7, \u201cDo\u011fu ve Bat\u0131 aras\u0131nda \u0130slam\u2019\u0131n \u0130\u00e7indeki \u0130slam\u201d, Hece, S. 229, Y\u0131l 20, Ankara, Hece Yay\u0131nlar\u0131, 2016, s. 747. 136 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, ss. 14-15. 37 d\u00fc\u015f\u00fcnmeye hatta bununla ilgili makaleler yazmaya ba\u015flam\u0131\u015ft\u0131r. Bunlar\u0131n bir\u00e7o\u011fu ne\u015fredilmemi\u015f olsa da altm\u0131\u015fl\u0131 y\u0131llarda kazand\u0131\u011f\u0131 tecr\u00fcbelerin sonucu olarak, \u0130slam Deklarasyonu adl\u0131 bir makale yay\u0131nlanm\u0131\u015ft\u0131r.137 Bu makale, daha \u00f6nce bahsedilen me\u015fhur Saraybosna Davas\u0131\u2019nda ald\u0131\u011f\u0131 hapis cezas\u0131nda etkili bir rol oynam\u0131\u015ft\u0131r. \u0130slam Deklarasyonu eserinin ortaya koydu\u011fu tezleri, A. Erkilet \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r; \u201c\u0130slam","Deklarasyonu eserinin ortaya koydu\u011fu tezlerini kabaca iki ba\u015fl\u0131k alt\u0131nda toplamak m\u00fcmk\u00fcnd\u00fcr. Bunlar durum tespiti ve \u00f6neriler olarak s\u0131n\u0131fland\u0131r\u0131labilir. Durum tespiti; \u0130zzetbegovi\u00e7\u2019in \u0130slam D\u00fcnyas\u0131n\u0131 nas\u0131l g\u00f6rd\u00fc\u011f\u00fc ve nas\u0131l tasvir etti\u011fini i\u00e7erirken, \u00f6neriler; \u0130slam d\u00fcnyas\u0131n\u0131n daha iyi bir gelece\u011fe kavu\u015fmas\u0131 i\u00e7in neler yap\u0131lmas\u0131 gerekti\u011fini kapsamaktad\u0131r.\u201d138 Ancak, yirminci y\u00fczy\u0131lda, \u00f6zellikle \u0130slam D\u00fcnyas\u0131\u2019nda neler olup bitti\u011fini anlamaya \u00e7al\u0131\u015f\u0131rken, \u0130zzetbegovi\u00e7 bu y\u00fczy\u0131lda iki kutup olarak isimlendirdi\u011fi Do\u011fu ve Bat\u0131 aras\u0131nda \u0130slam\u2019\u0131n yerini de bulmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bunun bir sonucu olarak, \u0130zzetbegovi\u00e7\u2019i ayd\u0131nlar d\u00fcnyas\u0131na kazand\u0131ran, \u201cDo\u011fu ile Bat\u0131 Aras\u0131nda \u0130slam\u201d eseri meydana gelmi\u015ftir. \u0130zzetbegovi\u00e7, Do\u011fu ile Bat\u0131 Aras\u0131nda \u0130slam eseri \u00fczerine y\u0131llar sonra kaleme ald\u0131\u011f\u0131 Tarihe Tankl\u0131\u011f\u0131m kitab\u0131nda bahsederken: \u201c(...) 1946\u2019da hapsedilmemden hemen \u00f6nce yazm\u0131\u015f oldu\u011fumu s\u00f6yleyebilirim. El yazmas\u0131 20 y\u0131ldan fazla bir s\u00fcre sakl\u0131 kald\u0131. 1946\u2019da tutukland\u0131\u011f\u0131mda, k\u0131z karde\u015fim Azra (1997\u2019de \u00f6ld\u00fc) onu evimizin \u00e7at\u0131 kat\u0131ndaki kiri\u015flerin alt\u0131na saklad\u0131. Daha sonra onu buldu\u011fumda yar\u0131 yar\u0131ya \u00e7\u00fcr\u00fcm\u00fc\u015f bir k\u00e2\u011f\u0131t tomar\u0131ndan ibaretti. Ona baz\u0131 yeni veriler ekledim, metni yeniden yazd\u0131m (...)\u201d139 demektedir. 1984 y\u0131l\u0131nda, ABD\u2019de, American Trust Publication taraf\u0131ndan Islam between East and West ad\u0131yla \u0130ngilizce olarak yay\u0131nlanm\u0131\u015ft\u0131r.140 Birinci bask\u0131 h\u0131zl\u0131 bir \u015fekilde sat\u0131ld\u0131\u011f\u0131ndan dolay\u0131 kitap ve yazar\u0131, ilm\u00ee \u00e7evrelerin dikkatini \u00e7ekmi\u015ftir. Bu arada kitab\u0131n yazar\u0131 \u0130zzetbegovi\u00e7, Fo\u00e7a Hapishanesi\u2019nde ikinci hapis cezas\u0131n\u0131 \u00e7ekmekteydi. Tarihe Tan\u0131kl\u0131\u011f\u0131m eserinde \u0130zzetbegovi\u00e7, uzmanlar\u0131n Do\u011fu ve Bat\u0131 Aras\u0131nda \u0130slam eserini sat\u0131r 137 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, s. 29. 138 Faruk Karaaslan, Entelekt\u00fcel \u00dczerine Ele\u015ftirel Bir \u00c7ali\u015fma: Aliya \u0130zzetbegovi\u00e7 \u00d6rne\u011fi, Sel\u00e7uk \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc (Yay\u0131nlanmam\u0131\u015f Y\u00fcksek Lisans Tezi), Konya, 2010, s. 51. 139 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, s. 30. 140 Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam\u2019\u0131n ilk Bo\u015fnak\u00e7a bask\u0131s\u0131 daha sonra, 1988\u2019de Belgrat\u2019ta yay\u0131nlanm\u0131\u015ft\u0131r. 38 446815AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019TE D\u0130N-S\u0130YASET \u0130L\u0130\u015eK\u0130S\u0130 (Y\u00dcKSEK L\u0130SANS) Dzemil PA\u015e\u0130\u00c7 pubhtml5.com\/hrft\/zrbc\/basic\/51-100 ademcelik032 sat\u0131r okumalar\u0131ndan ve onu de\u011ferlendirmelerinden korktu\u011funu itiraf ederken, kendi vizyonunu ifade etme giri\u015fiminin, yetersiz, sadece tahmin ve yer yer tutars\u0131z kald\u0131\u011f\u0131n\u0131n da fark\u0131ndayd\u0131.141 Do\u011fu ve Bat\u0131 aras\u0131nda \u0130slam eseri ile \u0130zzetbegovi\u00e7, ya\u015fad\u0131\u011f\u0131","d\u00f6nemin d\u00fc\u015f\u00fcnce ve olgu d\u00fcnyas\u0131nda \u0130slam\u2019\u0131n yerini de\u011ferlendirmeyi hedeflemi\u015ftir. Bu de\u011ferlendirmeyi de \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r: \u201cBu kitap, teoloji de\u011fildir; yazar\u0131 da teolog de\u011fildir. Bu bak\u0131mdan kitap, do\u011frusu aran\u0131rsa, \u0130slam\u2019\u0131 bug\u00fcnk\u00fc neslin konu\u015ftu\u011fu ve anlad\u0131\u011f\u0131 dile \u201cterc\u00fcme\u201d te\u015febb\u00fcs\u00fcd\u00fcr. Bu husus baz\u0131 hata ve noksanl\u0131klar\u0131n\u0131 izah edebilir; \u00e7\u00fcnk\u00fc \u201ckusursuz terc\u00fcme\u201d, yoktur\u201d.142 Nitekim E. Kari\u00e7 de \u0130zzetbegovi\u00e7\u2019in duru\u015fuyla ve ya\u015fad\u0131klar\u0131yla, eserinde yazd\u0131\u011f\u0131 \u00e7o\u011fu fikrine ve yakla\u015f\u0131ma sad\u0131k kald\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. Fakat ba\u015fka eserleriyle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131ktan sonra, baz\u0131 fikirlerinden vazge\u00e7ti\u011fini de vurgulam\u0131\u015ft\u0131r. Bu de\u011fi\u015fimlerin insan\u0131n karma\u015f\u0131k ve zor zamanlarda her zaman ve her yerde d\u00fc\u015f\u00fcncelerine tamamen ba\u011fl\u0131 kalamamas\u0131na ba\u011flam\u0131\u015ft\u0131r.143 Fikir de\u011fi\u015fikli\u011fi ba\u011flam\u0131nda, \u0130zzetbegovi\u00e7, sava\u015ftan sonra, konuk oldu\u011fu bir televizyon program\u0131nda: \u201c(...) Sadece aptallar kendi g\u00f6r\u00fc\u015f\u00fcn\u00fc de\u011fi\u015ftirmez. Onlar sahip olduklar\u0131 bir g\u00f6r\u00fc\u015fe tutunurlar. Ak\u0131ll\u0131 ve sorumlu insanlar g\u00f6r\u00fc\u015flerini de\u011fi\u015ftirirler(...)\u201d,144 \u015feklinde konu\u015fmu\u015ftur. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, bir insan, fikirleri ile de\u011fil duygular\u0131 ile tarif edilmelidir. \u00c7\u00fcnk\u00fc bir insan\u0131n fikirleri tamamen de\u011fi\u015fti\u011finde ayn\u0131 ki\u015fi kalabiliyorken, duygular\u0131 de\u011fi\u015fmi\u015fse ancak, o insan\u0131n de\u011fi\u015fiminden bahsedilebilir.145 \u0130zzetbegovi\u00e7\u2019in hem ya\u015fam\u0131n\u0131n hem de d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n, en belirleyici fakt\u00f6rlerinden biri, belki de ikinci kez (1983-1988) hapishane hayat\u0131yla kar\u015f\u0131la\u015fmas\u0131d\u0131r. \u0130kinci hapis cezas\u0131na \u00e7arpt\u0131r\u0131ld\u0131\u011f\u0131nda \u0130zzetbegovi\u00e7 58 ya\u015f\u0131ndayd\u0131. Ya\u015fam\u0131n bu d\u00f6neminde hapse at\u0131lm\u0131\u015f bir insanda, hayat\u0131n\u0131n sonu gelmi\u015f gibi bir alg\u0131 olu\u015fabilir. Ancak \u0130zzetbegovi\u00e7 bunu kendi lehine \u00e7evirerek entelekt\u00fcel olgunla\u015fmas\u0131 i\u00e7in kullanm\u0131\u015ft\u0131r. Pek \u00e7ok M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcr ve eylem adam\u0131nda oldu\u011fu gibi, 141 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, s. 32; \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 213. 142 Aliya \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, \u00e7ev. Salih \u015eaban, 4. B., \u0130stanbul, Yar\u0131n, 2012, s. 24. 143 Kari\u00e7, a.g.m., s. 735. 144 \u0110akovic, a.g.e., s. 71. 145 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 31. 39 \u0130zzetbegovi\u00e7\u2019te de hapishane, bir Medrese-i Yusufiye i\u015flevi g\u00f6rm\u00fc\u015ft\u00fcr.146 Hapis y\u0131llar\u0131nda; ya\u015fam ve kader, din ve siyaset, okudu\u011fu kitap ve yazarlar hakk\u0131nda d\u00fc\u015f\u00fcncelerini not almaya ba\u015flam\u0131\u015f ve bunun sonucunda da \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m- Hapishane notlar\u0131: 1983-1988 adl\u0131 eseri meydana gelmi\u015ftir.147 Bu eseri \u00f6ns\u00f6z\u00fcnde \u0130zzetbegovi\u00e7 \u015fu de\u011ferlendirmeyi yapmaktad\u0131r: \u201cOkuyucunun g\u00f6z ataca\u011f\u0131 (ve belki de okuyaca\u011f\u0131) bu eser benim \u00f6zg\u00fcrl\u00fc\u011fe ka\u00e7\u0131\u015f\u0131md\u0131r. Maalesef bu ger\u00e7ek bir ka\u00e7\u0131\u015f de\u011fildi. Oysa ben \u00f6yle olmas\u0131n\u0131 isterdim. Bu zihni ve fikri ka\u00e7\u0131\u015f, y\u00fcksek duvarlar\u0131 ve demir parmakl\u0131klar\u0131yla Fo\u00e7a Hapishanesi\u2019nden m\u00fcmk\u00fcn olan tek ka\u00e7\u0131\u015f \u015fekliydi\u201d. Unutulmamal\u0131d\u0131r ki, hapis y\u0131llar\u0131n\u0131n ard\u0131ndan \u0130zzetbegovi\u00e7, Bosna Hersek Cumhurba\u015fkan\u0131 se\u00e7ilerek tamamen siyasal alanda hareket etmeye ba\u015flam\u0131\u015ft\u0131r. Devlet ba\u015fkan\u0131 olmas\u0131ndan k\u0131sa bir s\u00fcre sonra, kendisini Bosna Hersek Ba\u011f\u0131ms\u0131zl\u0131k Sava\u015f\u0131\u2019nda bulmu\u015f, devletin varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmek ve korumak i\u00e7in \u00f6nemli kararlar almak zorunda kalm\u0131\u015ft\u0131r. Tam da, hayat\u0131 boyunca d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc adalet, iyi, k\u00f6t\u00fc, sab\u0131r, m\u00fccadele gibi kavramlar\u0131 ve do\u011fru ilkeleri hayata ge\u00e7irmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. E. Kari\u00e7, burada da \u0130zzetbegovi\u00e7\u2019in, gen\u00e7lik d\u00f6nemindeki baz\u0131 g\u00f6r\u00fc\u015flerinden vazge\u00e7ti\u011fine vurgu yapm\u0131\u015ft\u0131r. Kari\u00e7 bunun sebeplerinin; \u0130zzetbegovi\u00e7\u2019in, Bosna Hersek Ba\u011f\u0131ms\u0131zl\u0131k Sava\u015f\u0131 s\u00fcresince, Do\u011fu ve Bat\u0131\u2019daki bir\u00e7ok \u015fehri ziyaret etmesinin yan\u0131nda ya\u015f\u0131n\u0131n getirdi\u011fi \u00e7ok fazla deneyimi, ayr\u0131ca \u00f6nemli i\u015fler ve insanlarla kar\u015f\u0131la\u015fmas\u0131ndan kaynakland\u0131\u011f\u0131na inanmaktad\u0131r.148 B\u00fct\u00fcn bu olup bitenlerden sonra, E. Kari\u00e7: \u201c(...) \u0130zzetbegovi\u00e7 bug\u00fcnk\u00fc Bat\u0131 ve bug\u00fcnk\u00fc \u0130slam d\u00fcnyas\u0131 ile ilgili deneyimler kazand\u0131\u011f\u0131nda kendisi de de\u011fi\u015fmi\u015ftir.\u201d149 diyerek, \u0130zzetbegovi\u00e7\u2019in Aral\u0131k 1997 Tahran\u2019da, \u0130slam \u0130\u015fbirli\u011fi Te\u015fkilat\u0131\u2019nda yapt\u0131\u011f\u0131 \u015fu konu\u015fmas\u0131na i\u015faret etmi\u015ftir: \u201c\u00c7ok a\u00e7\u0131k konu\u015ftu\u011fum i\u00e7in beni ba\u011f\u0131\u015flay\u0131n. G\u00fczel yalanlar\u0131n yard\u0131m\u0131 olmaz, ama ac\u0131 ger\u00e7ekler bir ila\u00e7 olabilir. Bat\u0131","\u00e7\u00f6k\u00fcnt\u00fc i\u00e7inde ya da dejenere olmu\u015f de\u011fil.(...) Bat\u0131 \u00e7\u00fcr\u00fcm\u00fc\u015f de\u011fil. G\u00fc\u00e7l\u00fc, \u00f6rg\u00fct\u00fcl\u00fc ve e\u011fitimli. Okullar\u0131 bizimkilerden iyi ve kentleri bizimkilerden temiz. Bat\u0131\u2019da insan haklar\u0131n\u0131n d\u00fczeyi y\u00fcksek ve fakirler ile sakatlara toplumsal yard\u0131m iyi \u00f6rg\u00fctlenmi\u015f durumda. Bat\u0131l\u0131lar \u00e7o\u011funlukla 146 Alev Erkilet, \u201cAliya \u0130zzetbegovi\u00e7\u201d, Do\u011fu\u2019dan Bat\u0131\u2019ya D\u00fc\u015f\u00fcncenin Ser\u00fcveni: Medeniyet Projelerinin \u0130n\u015fa S\u00fcrecinde \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesi, (ed.) Bayram Ali \u00c7etinkaya, C. X, \u0130stanbul, \u0130nsan Yay\u0131nlar\u0131, 2015, s. 620. 147 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, s. 57. 148 Kari\u00e7, a.g.m., s. 754. 149 Kari\u00e7, a.g.m, s. 755. 40 sorumlu ve dakik ki\u015filer. Bunlar onlarla tecr\u00fcbelerim. Onlar\u0131n ilerlemelerinin karanl\u0131k y\u00f6n\u00fcn\u00fc de biliyorum ve bunun, g\u00f6z\u00fcmden ka\u00e7mas\u0131na izin vermiyorum. \u0130slam en iyisi - bu hakikat-, ama biz en iyisi de\u011filiz. Bunlar iki farkl\u0131 \u015fey ve her zaman onlar\u0131 kar\u0131\u015ft\u0131r\u0131yoruz. Bat\u0131\u2019dan nefret etmek yerine, onunla rekabet etmeliyiz (...).\u201d150 1. \u2018Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131\u2019n\u0131n \u0130zzetbegovi\u00e7\u2019e Etkisi 20. y\u00fczy\u0131lda Balkanlar\u2019da Osmanl\u0131\u2019n\u0131n \u00e7ekilmesinden sonra M\u00fcsl\u00fcman olmak bir hayli zorla\u015fm\u0131\u015ft\u0131. \u0130ki d\u00fcnya sava\u015f\u0131, so\u011fuk sava\u015f ve Yugoslavya\u2019n\u0131n kom\u00fcnist rejimi Bo\u015fnak ve di\u011fer M\u00fcsl\u00fcmanlar\u0131n \u00e7ok b\u00fcy\u00fck kay\u0131plar vermesine sebep olmu\u015ftu. Mehmed Spaho, \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019na kadar, M\u00fcsl\u00fcmanlar\u0131n \u00e7o\u011funu Yugoslavya M\u00fcsl\u00fcman Te\u015fkilat\u0131 \u00e7at\u0131\u015f\u0131 alt\u0131nda toplam\u0131\u015f olsa da, Bo\u015fnaklara kendi kendini y\u00f6netme hakk\u0131n\u0131 kazand\u0131ramam\u0131\u015ft\u0131r. \u0130zzetbegovi\u00e7, M. Spaho hakk\u0131nda; \u201cHer ne kadar somut bir ba\u015far\u0131 elde edememi\u015f olsa da M\u00fcsl\u00fcmanlar\u0131 organize etmeyi ba\u015farm\u0131\u015f tek ki\u015fiydi,\u201d151 demektedir. Ancak 1939 y\u0131l\u0131nda Spaho\u2019nun \u00f6ld\u00fcr\u00fclmesiyle, her y\u00f6n\u00fcyle ku\u015fat\u0131lm\u0131\u015f ve sahipsiz b\u0131rak\u0131lm\u0131\u015f M\u00fcsl\u00fcmanlar lidersiz kalm\u0131\u015flard\u0131r. Bundan dolay\u0131 M\u00fcsl\u00fcman halk, \u0130kinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda ve sonras\u0131nda, daha sonra da Yugoslavya\u2019n\u0131n kom\u00fcnist rejiminden b\u00fcy\u00fck bir \u015fekilde etkilenmi\u015f ve bir kimlik bunal\u0131m s\u00fcrecine girmi\u015ftir. Bu s\u00fcre\u00e7 M\u00fcsl\u00fcmanlarda, Yugoslavya\u2019daki di\u011fer halklara g\u00f6re kendilerini daha de\u011fersiz olarak g\u00f6rme gibi bir sonucu ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Kom\u00fcnist propagandas\u0131na maruz kalan birtak\u0131m M\u00fcsl\u00fcmanlar; i\u00e7inde bulunduklar\u0131 durumdan dolay\u0131 kendi dinlerini su\u00e7lar hale gelmi\u015f ya da getirilmi\u015fti. Ancak, buna kar\u015f\u0131 olarak, kendi din\u00ee kimliklerini ve M\u00fcsl\u00fcmanlar\u0131n varl\u0131\u011f\u0131n\u0131 korumak isteyen insanlar da olmu\u015ftur. Bu ba\u011flamda \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019ndan \u00f6nce 1938\u2019de Saraybosna\u2019da, daha \u00f6nce zikredilen, \u0130zzetbegovi\u00e7\u2019in de \u00fcye oldu\u011fu ve bundan dolay\u0131 hapis yatt\u0131\u011f\u0131, Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu te\u015fkilat, sava\u015f s\u0131ras\u0131nda ve sonras\u0131nda y\u0131lmadan, usanmadan kom\u00fcnizme kar\u015f\u0131 faaliyetler y\u00fcr\u00fctm\u00fc\u015ft\u00fcr. 150 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, ss. 414-415. 151 Akif, a.g.m., s. 81. 41 \u0130zzetbegovi\u00e7 ilk defa Gen\u00e7 M\u00fcsl\u00fcmanlar ad\u0131yla bilinen te\u015fkilata, Yugoslavya\u2019n\u0131n fa\u015fistlerin eline d\u00fc\u015fmesinden (1941) birka\u00e7 ay \u00f6nce kat\u0131lm\u0131\u015ft\u0131r. Kendisi bu te\u015fkilata kat\u0131lmas\u0131n\u0131n sebebini \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r: \u201c (...) Onlar dinimle ilgili duymak istediklerimle ayn\u0131 paralelde olan baz\u0131 yeni fikirlerin anahtarlar\u0131n\u0131 olu\u015fturdular. Bunlar bizim mekteplerde \u00f6\u011frendiklerimizden, okulda alm\u0131\u015f oldu\u011fumuz dini e\u011fitimden, kat\u0131ld\u0131\u011f\u0131m\u0131z konferanslardan ya da o g\u00fcn\u00fcn dergilerinde okudu\u011fumuz makalelerden \u00e7ok farkl\u0131yd\u0131 (...).\u201d152 Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131 iki grup \u00f6\u011frencilerden olu\u015fmaktayd\u0131: lise ve y\u00fcksek\u00f6\u011fretim. Bu iki grubun \u00f6nde gelen isimleri; Esad Karadozovi\u00e7, Tarik Mufti\u00e7, Emin Granov ve Husref Ba\u015fagi\u00e7 olmu\u015flard\u0131r.153 Bu d\u00f6nemde, \u0130slam hakk\u0131nda olumsuz bir g\u00f6r\u00fc\u015fler ve ele\u015ftiriler ortaya at\u0131lmakta oldu\u011fundan, Gen\u00e7 M\u00fcsl\u00fcmanlar","Te\u015fkilat\u0131 bu olumsuz anlay\u0131\u015f\u0131 d\u00fczeltmek i\u00e7in \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. B\u00f6ylece Gen\u00e7 M\u00fcsl\u00fcmanlar \u0130slam hakk\u0131nda ciddi bir literat\u00fcr olu\u015fturmu\u015f ve say\u0131s\u0131z sohbet toplant\u0131lar d\u00fczenleyerek M\u00fcsl\u00fcmanlar\u0131n problemlerini ele al\u0131p \u00e7\u00f6z\u00fcm yollar\u0131 aram\u0131\u015flard\u0131r.154 \u0130zzetbegovi\u00e7 Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131 ile temasa ge\u00e7erek \u0130slam\u00ee uyan\u0131\u015f\u0131 hedefleyen d\u00fc\u015f\u00fcnce bi\u00e7imini benimsemi\u015ftir. Gen\u00e7 M\u00fcsl\u00fcmanlar, M\u00fcsl\u00fcmanlar\u0131n tarihte oynad\u0131\u011f\u0131 rol \u00fczerinde tart\u0131\u015fm\u0131\u015f ve \u0130slam d\u00fcnyas\u0131n\u0131n daha iyi bir konumda olmas\u0131 gerekti\u011fine kanaat getirerek, gen\u00e7 zihinlerinde \u00e7\u0131k\u0131\u015f yolu bulmaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.155 Bu M\u00fcsl\u00fcman gen\u00e7lere ve entelekt\u00fcellere g\u00f6re, geleneksel ulema \u201c\u0130slam\u2019\u0131 dine d\u00f6n\u00fc\u015ft\u00fcrme \u00e7abas\u0131\u201d i\u00e7erisindeydi. Oysa onlara g\u00f6re, \u0130slam \u201cdinden daha fazlas\u0131\u201d idi ve bu nedenle ulemaya itirazlar ediyorlard\u0131. Asl\u0131nda burada s\u00f6z konusu olan\u0131n bir ku\u015fak \u00e7at\u0131\u015fmas\u0131 oldu\u011fu s\u00f6ylenebilir. Nitekim Gen\u00e7 M\u00fcsl\u00fcmanlar bir\u00e7ok yabanc\u0131 dil bildikleri i\u00e7in uleman\u0131n ula\u015famad\u0131\u011f\u0131 ya da ilgi g\u00f6stermedi\u011fi bir\u00e7ok eseri inceleyebiliyorlard\u0131. B\u00f6ylelikle Re\u015fit R\u0131za, Muhammed Abduh, Hasan el-Benna, Seyyid Kutub gibi \u00f6nemli isimlerden ve onlar\u0131n geli\u015ftirdi\u011fi modernist ve reformist d\u00fc\u015f\u00fcncelerden faydalanm\u0131\u015flard\u0131r. Bu isimlerin yans\u0131ra Gen\u00e7 M\u00fcsl\u00fcmanlar, 20. y\u00fczy\u0131lda Bosna Hersek\u2019te yeti\u015fmi\u015f Mehmedaliya Metilyevi\u00e7\u2019in yazd\u0131\u011f\u0131 Ger\u00e7e\u011fin I\u015f\u0131\u011f\u0131nda \u0130slam, \u015eekib 152 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, ss. 17-18. 153 Sead Trhulj, Mladi Muslimani, Zagreb, Globus, 1992, s. 10. 154 Trhulj, a.g.e., ss. 57-58. 155 Akif, a.g.m., s. 80. 42 Aslan\u2019\u0131n M\u00fcsl\u00fcmanlar Ni\u00e7in Geri Kald\u0131?, Osman Nuri Hadzi\u00e7'in Muhammed ve Kur\u2019an gibi eserlerinden de etkilenmi\u015flerdir. \u0130zzetbegovi\u00e7\u2019in anlatt\u0131\u011f\u0131na g\u00f6re; Gen\u00e7 M\u00fcsl\u00fcmanlar, \u00f6zellikle Metilyevi\u00e7\u2019in eserini b\u00fcy\u00fck bir \u015fevk ve heyecanla okuyorlard\u0131. Bu eser, yine \u0130zzetbegovi\u00e7\u2019in aktard\u0131\u011f\u0131na g\u00f6re, daha \u00f6nce \u00f6\u011frenmi\u015f oldu\u011fu din\u00ee bilgilerde b\u00fcy\u00fck bir de\u011fi\u015fiklik meydana getirmi\u015ftir. Bahsedilen bu eserler sayesinde \u0130zzetbegovi\u00e7, \u0130slam\u2019a y\u00f6neltilmi\u015f yepyeni bir bak\u0131\u015f a\u00e7\u0131s\u0131na sahip olmu\u015ftur.156 Denilebilir ki; hem Gen\u00e7 M\u00fcsl\u00fcmanlar hem de \u0130zzetbegovi\u00e7 b\u00fct\u00fcn bu eserler sayesinde, \u201c\u0130slam\u2019\u0131n sadece bir din olmad\u0131\u011f\u0131n\u0131, hayat\u0131n sistemi oldu\u011funu\u201d157 anlam\u0131\u015flard\u0131r. Bununla birlikte Gen\u00e7 M\u00fcsl\u00fcmanlar, geleneksel uleman\u0131n asl\u0131nda \u0130slam\u2019da olmayan, teolojik kast g\u00f6r\u00fcn\u00fcm\u00fcne b\u00fcr\u00fcnd\u00fc\u011f\u00fcn\u00fc de vurgulamaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Bu g\u00f6r\u00fc\u015f\u00fcn k\u00f6keni Metilyevi\u00e7\u2019in Ger\u00e7e\u011fin I\u015f\u0131\u011f\u0131nda \u0130slam eserine dayanmaktad\u0131r. O, ulemay\u0131 ele\u015ftirerek \u015f\u00f6yle yazmaktad\u0131r: \u201cUleman\u0131n \u015fimdiye kadar olan metotlar\u0131 pratikte etkili \u00e7\u0131kmad\u0131, hatta ve hatta tehlikeli \u00e7\u0131kt\u0131 \u00e7\u00fcnk\u00fc insanlar\u0131 mant\u0131ks\u0131z ve k\u00f6ks\u00fcz savunmalarla daha da \u00e7ok \u0130slam\u2019dan uzakla\u015ft\u0131rabilirler. Onlar\u0131n metodu yerine, her zaman \u00f6z didaktizm metodu daha iyidi; bu \u015fekilde insan \u0130slam ve prensiplerini ara\u015ft\u0131rmaya y\u00f6nelik daha b\u00fcy\u00fck ilgi duyabilir (...).\u201d158 Bu g\u00f6r\u00fc\u015ften etkilenen \u0130zzetbegovi\u00e7, daha sonra yazd\u0131\u011f\u0131 Do\u011fu ile Bat\u0131 aras\u0131nda \u0130slam isimli eserinde: \u201c(...) \u0130slam bir d\u00fc\u015f\u00fcn\u00fc\u015f tarz\u0131 olmaktan ziyade bir ya\u015fay\u0131\u015f tarz\u0131d\u0131r,\u201d159 demektedir. \u0130zzetbegovi\u00e7\u2019in \u00fcye oldu\u011fu Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131\u2019n\u0131n hedefinde, M\u00fcsl\u00fcmanlar\u0131n din\u00ee e\u011fitimi sayesinde \u0130slam\u2019\u0131n yeniden do\u011fu\u015fu ve M\u00fcsl\u00fcmanlar\u0131n yeniden canland\u0131r\u0131lmas\u0131 vard\u0131.160 Bu hedeflerine ula\u015fabilmek i\u00e7in, Gen\u00e7 M\u00fcsl\u00fcmanlar, 156 Trhulj, a.g.e., s. 58. 157 \u0130smet Kasumagi\u00e7, Uluslararas\u0131 Aliya \u0130zzetbegovi\u00e7 Sempozyumu - Bildiriler - 11- 12 Ekim 2008, \u0130stanbul, Ba\u011fc\u0131lar Belediyesi K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2010, ss. 213-216. 158 Kari\u00e7, a.g.m., s. 745. 159 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 277. 160 \u0130smail Bardhi, \u201cAliya \u0130zzetbegovi\u00e7 - Bir Dindar ve Din E\u011fitimcisi\u201d, Uluslararas\u0131 Aliya \u0130zzetbegovi\u00e7 Sempozyumu - Bildiriler - 11- 12 Ekim 2008, \u0130stanbul, Ba\u011fc\u0131lar Belediyesi K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2010, s. 127. 43","\u0130. Kasumagi\u00e7\u2019in161 de ifade etti\u011fi \u00fczere, \u201cDin ile bilimi, ahlak ile siyaseti, ideoloji ile \u00e7\u0131karlar\u0131 birle\u015ftirmekten\u201d yanayd\u0131lar.162 \u0130zzetbegovi\u00e7\u2019in 1971 y\u0131l\u0131nda yay\u0131nlad\u0131\u011f\u0131 bir makalesinde Gen\u00e7 M\u00fcsl\u00fcmanlar\u0131n etkisini yans\u0131tacak \u015fekilde \u015f\u00f6yle demektedir: \u201c(...) As\u0131rlard\u0131r (...) biz gen\u00e7li\u011fimizi yanl\u0131\u015f e\u011fitiyoruz. D\u00fc\u015fman\u0131m\u0131z e\u011fitimli, sert ve pervas\u0131z, M\u00fcsl\u00fcman \u00fclkeleri teker teker i\u015fgal ederken biz gen\u00e7li\u011fimize nazik olmas\u0131n\u0131, \u201csine\u011fe bile k\u00f6t\u00fcl\u00fck d\u00fc\u015f\u00fcnmemesini\u201d, kaderine boyun e\u011fmesini, \u201cher t\u00fcrl\u00fc iktidar Allah\u2019tan oldu\u011funa g\u00f6re\u201d her t\u00fcrl\u00fc iktidara itaat i\u00e7inde olmas\u0131n\u0131 \u00f6\u011fretiyoruz.\u201d163 Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131\u2019n\u0131n bir ba\u015fka \u00f6zelli\u011fi ise din adamlar\u0131 s\u0131n\u0131f\u0131na kar\u015f\u0131 olu\u015fudur. \u00c7\u00fcnk\u00fc onlara g\u00f6re din adamlar\u0131, \u0130slam\u2019a \u015fekilci olarak yakla\u015fmaktayd\u0131lar. Bu nedenle, \u0130slam\u2019\u0131n yeniden do\u011fu\u015fu ve M\u00fcsl\u00fcmanlar\u0131n canlan\u0131\u015f\u0131n\u0131, hoca ve \u015feyhlerin de\u011fil, ba\u015fka insanlar\u0131n \u00fcstlenmesi gerekti\u011fini d\u00fc\u015f\u00fcnmekteydiler.164 Bu ba\u011flamda \u0130zzetbegovi\u00e7 y\u0131llar sonra makalesinde: \u201c(...) \u0130slam\u2019\u0131n ilerlemesini-her t\u00fcrl\u00fc ilerlemeyi oldu\u011fu gibi- sakin ve teslimiyet\u00e7i kimseler de\u011fil, cesur ve itirazc\u0131 (isyank\u00e2r) ruhlu kimseler ger\u00e7ekle\u015ftirecek\u201d165 diyerek buna vurgu yapm\u0131\u015ft\u0131r. Gen\u00e7 M\u00fcsl\u00fcmanlar, her ne kadar antikom\u00fcnist bir hareket olmalar\u0131na ra\u011fmen \u0130kinci D\u00fcnya Sava\u015f\u0131 sonras\u0131nda kom\u00fcnist rejimi onlara dokunmam\u0131\u015ft\u0131r. Ancak Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131, Kom\u00fcnist S\u0131rp y\u00f6netimi ve Devlet G\u00fcvenlik Servisi\u2019nin takibindeydi. Gen\u00e7 M\u00fcsl\u00fcmanlar, 1945 y\u0131l\u0131n\u0131n sonlar\u0131na do\u011fru yakla\u015f\u0131k bin ki\u015finin kat\u0131l\u0131m\u0131yla ger\u00e7ekle\u015ftirdikleri M\u00fcsl\u00fcman K\u00fclt\u00fcr Derne\u011fi yani \u201cPreporod\u201dun kurulu\u015f toplant\u0131s\u0131nda kom\u00fcnist rejime kar\u015f\u0131 seslerini y\u00fckseltmi\u015flerdir. Bu protestodan sonra 1946-1949 y\u0131llar\u0131 aras\u0131nda Kom\u00fcnist rejim taraf\u0131ndan Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131 \u00fcyelerinin tutuklanmalar\u0131na ba\u015flanm\u0131\u015ft\u0131r.166 Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131 \u00fcyeleri kom\u00fcnist h\u00fck\u00fcmeti taraf\u0131ndan faaliyetlerinden dolay\u0131 y\u0131llarca s\u00fcrekli takip edilmi\u015f, zul\u00fcm g\u00f6rm\u00fc\u015f, hapis yatm\u0131\u015f ve \u00f6ld\u00fcr\u00fclm\u00fc\u015f olmalar\u0131na ra\u011fmen davalar\u0131ndan vazge\u00e7memi\u015flerdir. Hatta 1950-1951 161 \u0130smet Kasumagi\u00e7 1943\u2019te Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131\u2019na kat\u0131lm\u0131\u015ft\u0131r. \u0130zzetbegovi\u00e7 ile yak\u0131n ili\u015fkileri olan Kasumagi\u00e7, 1983 y\u0131l\u0131nda kom\u00fcnist sistem taraf\u0131ndan 10 y\u0131l hapse mahk\u00fbm edilmi\u015ftir. 162 Kasumagi\u00e7, a.g.m., s. 214. 163 Aliya \u0130zzetbegovi\u00e7, \u0130slam\u00ee Yeniden Do\u011fu\u015fun Sorunlar\u0131, 3. B., \u0130stanbul, Fide Yay\u0131nlar\u0131, 2010, s. 126. 164 Trhulj, a.g.e., s. 60. 165 \u0130zzetbegovi\u00e7, \u0130slam\u00ee Yeniden Do\u011fu\u015fun Sorunlar\u0131, s. 128. 166 Trhulj, a.g.e., ss. 61-62. 44 y\u0131llar\u0131nda resmen kapanm\u0131\u015f olsalar dahi faaliyetlerini gizli olarak fiilen s\u00fcrd\u00fcrm\u00fc\u015flerdir. B\u00f6ylece te\u015fkilat, o g\u00fcnleri ya\u015fam\u0131\u015f olan ki\u015filerin g\u00f6nl\u00fcnde hayat bulmaya devam etmi\u015ftir.167 Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131\u2019n\u0131n faaliyetleri, ya\u015fad\u0131klar\u0131 d\u00f6nemdeki M\u00fcsl\u00fcmanlar\u0131n durumunu analiz edip de\u011ferlendiren makaleler yay\u0131nlama ve YKP\u2019nin propagandas\u0131n\u0131 yapt\u0131\u011f\u0131 ateizme kar\u015f\u0131 direnme kampanyas\u0131 olarak de\u011ferlendirilebilir. Bu faaliyetleri de\u011ferlendiren \u0130zzetbegovi\u00e7 \u015fu tespiti yapmaktad\u0131r: \u201cO zamanki hareketler i\u00e7inde bir kar\u015f\u0131la\u015ft\u0131rma yapt\u0131\u011f\u0131m\u0131zda \u015funu kesinlikle s\u00f6yleyebiliriz ki, Mladi Muslimani Te\u015fkilat\u0131 en organizeli ve en b\u00fcy\u00fck hareketti. Bu y\u00fczden onunla hesapla\u015fma da \u00e7ok \u015fiddetli olmu\u015ftur\u201d.168 Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131 \u00fcyesi oldu\u011fu i\u00e7in Aliya \u0130zzetbegovi\u00e7 hayat\u0131n\u0131n 8 senesini hapishanelerde ge\u00e7irmi\u015ftir. Ayn\u0131 zamanda, te\u015fkilat onun entelekt\u00fcel anlamda olgunla\u015fmas\u0131na da yard\u0131mc\u0131 olmu\u015ftur. \u00c7\u00fcnk\u00fc te\u015fkilat sayesinde kazand\u0131\u011f\u0131 tecr\u00fcbeler, onu, Bosna Hersek\u2019te ve d\u00fcnyan\u0131n \u00e7e\u015fitli b\u00f6lgelerinde ya\u015fayan M\u00fcsl\u00fcmanlar\u0131n problemlerine dair okumaya, tart\u0131\u015fmaya ve yazmaya sevk etmi\u015ftir. F. Karaaslan, \u0130zzetbegovi\u00e7\u2019in, \u201cadalet, hakkaniyet, sorgulay\u0131c\u0131l\u0131k, \u00f6zg\u00fcrl\u00fck gibi bir\u00e7ok ilkeyi Gen\u00e7 M\u00fcsl\u00fcmanlar \u00d6rg\u00fct\u00fc\u2019nde yapt\u0131\u011f\u0131 okumalarda, konu\u015fmalarda ve","tart\u0131\u015fmalarda kazanm\u0131\u015ft\u0131r\u201d169 diyerek, onun Bilge Kral tecr\u00fcbesinin nas\u0131l olu\u015ftu\u011funa dikkat \u00e7ekmi\u015ftir. 2. \u0130zzetbegovi\u00e7\u2019in D\u00fc\u015f\u00fcncesini Etkileyen Yazar ve Eserler Gen\u00e7lik \u00e7a\u011f\u0131ndan itibaren \u0130zzetbegovi\u00e7 \u00e7e\u015fitli eserler okumaya ba\u015flam\u0131\u015ft\u0131r. Okumu\u015f oldu\u011fu eserler aras\u0131nda ateist d\u00fc\u015f\u00fcnceyi i\u00e7eren kitaplar da vard\u0131. Bu y\u00fczden 15-16 ya\u015flar\u0131ndayken dinden biraz uzakla\u015fm\u0131\u015f olsa da, bu durum fazla uzun s\u00fcrmemi\u015ftir.170 \u0130slam\u2019a d\u00f6n\u00fc\u015f yapt\u0131ktan sonra \u0130zzetbegovi\u00e7, Gen\u00e7 M\u00fcsl\u00fcmanlar Te\u015fkilat\u0131\u2019na kat\u0131lm\u0131\u015f ve b\u00f6ylece onlar\u0131n okumu\u015f oldu\u011fu \u00e7e\u015fitli modernist ve reformist literat\u00fcrden de faydalanm\u0131\u015ft\u0131r. Bu \u015fekilde \u0130zzetbegovi\u00e7, E. Kari\u00e7\u2019in de vurgulad\u0131\u011f\u0131 gibi; \u201c(...) Ahmed Han Bahadur, Seyyid Amir Ali, Muhammed \u0130kbal, Ebu\u2019l-\u2018Ala el-Mevdudi, 167 Trhulj, a.g.e., ss. 69-70. 168 Trhulj, a.g.e., s. 69. 169 Ak\u0131n, Karaaslan, a.g.e., ss. 24-25. 170 Akif, a.g.m., ss. 81-82. 45 gibi d\u00fc\u015f\u00fcn\u00fcr, devrimci ve \u00e7a\u011fda\u015flar (...) Muhammed \u2018Abduh, Re\u015fid R\u0131za, Hasan el- Benna, Seyyid Kutub ve di\u011ferleri\u201dnden etkilenmi\u015ftir.171 Bununla birlikte 18-19 ya\u015flar\u0131nda, \u0130zzetbegovi\u00e7 Avrupa felsefesinin b\u00fct\u00fcn temel metinlerini okuyordu. Daha sonra okumu\u015f oldu\u011fu eserler hakk\u0131nda \u0130zzetbegovi\u00e7 \u015funlar\u0131 s\u00f6yleyecektir: \u201c(...) O zamanlar Hegel\u2019i takdir edemedim ama sonralar\u0131 g\u00f6r\u00fc\u015flerim de\u011fi\u015fecekti. \u00dczerimde \u00f6zel bir etki b\u0131rakm\u0131\u015f olan metinler, Bergson\u2019un Yarat\u0131c\u0131 Evrim\u2019i, Kant\u2019\u0131n Saf Akl\u0131n Ele\u015ftirisi ve Spengler\u2019in iki ciltlik, Bat\u0131\u2019n\u0131n \u00c7\u00f6k\u00fc\u015f\u00fc adl\u0131 eserleriydi.\u201d172 \u0130zzetbegovi\u00e7 ilk defa 1946\u2019da hapse mahk\u00fbm edilmi\u015ftir. 1946-1949 y\u0131llar\u0131 aras\u0131nda s\u00fcren hapis hayat\u0131n\u0131, farkl\u0131 farkl\u0131 hapishanelerde ge\u00e7irmi\u015ftir. Bu y\u00fczden in\u015faattan ormanc\u0131l\u0131\u011fa kadar \u00e7e\u015fitli i\u015flerde \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bununla birlikte mahk\u00fbmiyeti s\u0131ras\u0131nda hapishanede bulunan k\u00fct\u00fcphaneden yararlanma imk\u00e2n\u0131 bulmu\u015ftur. Fakat d\u0131\u015far\u0131dan herhangi bir kitap elde edilemedi\u011finden sadece k\u00fct\u00fcphanede bulunan kitaplarla yetinmek zorundayd\u0131. K\u00fct\u00fcphanede, Marksizm propagandas\u0131 yapan, kapitalizmin y\u0131k\u0131l\u0131\u015f\u0131n\u0131 m\u00fcjdeleyen, Stalin\u2019in ve Lenin\u2019in kitaplar\u0131 bulunuyordu.173 Hapisten \u00e7\u0131kt\u0131ktan sonra, yazd\u0131\u011f\u0131 ve yay\u0131nlad\u0131\u011f\u0131 makalelerin yans\u0131ra Do\u011fu ile Bat\u0131 aras\u0131nda \u0130slam kitab\u0131 \u00fczerine de \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Kitab\u0131n yaz\u0131ld\u0131\u011f\u0131 tarih belli olmad\u0131\u011f\u0131ndan kitaptaki g\u00f6r\u00fc\u015f ve iddialar\u0131 b\u00fct\u00fcnc\u00fcl olarak de\u011ferlendirmek g\u00fc\u00e7le\u015fmektedir. Ancak baz\u0131 metinlerden kitab\u0131n 1965- 1980 y\u0131llar\u0131 aras\u0131nda yaz\u0131lm\u0131\u015f oldu\u011fu sonucuna ula\u015f\u0131labilir. \u0130zzetbegovi\u00e7 bu kitab\u0131nda, semav\u00ee ve di\u011fer dinlerin ilk ve orta \u00e7a\u011f Do\u011fu ve Bat\u0131 felsefesi d\u00fc\u015f\u00fcn\u00fcrleri ve tezlerini kar\u015f\u0131la\u015ft\u0131rarak varl\u0131k, insan, hayvan, ahl\u00e2k, din, siyaset, \u0130slam gibi kavramlar hakk\u0131nda kendi tezlerini ortaya koyarak savunmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. 1983-1988 y\u0131llar\u0131 aras\u0131nda \u0130zzetbegovi\u00e7 ikinci defa hapse at\u0131lm\u0131\u015ft\u0131r. Bu sefer \u00f6nceki k\u00fct\u00fcphaneden daha farkl\u0131 bir literat\u00fcre ula\u015fma hakk\u0131 bulmu\u015ftur. Bu s\u00fcre\u00e7te vaktinin tamam\u0131n\u0131 okumaya ve yazmaya ay\u0131rm\u0131\u015ft\u0131r. B\u00f6ylece \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m diye adland\u0131rd\u0131\u011f\u0131 kitab\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu kitab\u0131nda, Bat\u0131 ve Do\u011fu aras\u0131nda \u0130slam adl\u0131 eserindeki d\u00fc\u015f\u00fcncelerini peki\u015ftiriyor ve kapal\u0131 kalm\u0131\u015f yerleri a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131yordu. Bu 171 Kari\u00e7, a.g.m., s. 737. 172 Elia\u00e7\u0131k, a.g.e., s. 54. 173 Trhulj, a.g.e., ss. 64-65. 46 iki kitap de\u011ferlendirildi\u011finde, \u0130zzetbegovi\u00e7\u2019in bir meseleye bakarken o meseleyle ilgili neredeyse temel literat\u00fcre h\u00e2kim oldu\u011fu g\u00f6r\u00fclmektedir. Yapt\u0131\u011f\u0131 at\u0131flardan anla\u015f\u0131laca\u011f\u0131 \u00fczere \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na iz b\u0131rakan isimleri aras\u0131nda, \u0130mam Ebu Hanife (do\u011f. Kufe, 699-767), \u0130bn S\u00eena (Buhara, 980-1037), \u0130bn Hazm (do\u011f. Kurtuba, 994-1064), \u0130mam Gazali (do\u011f. Tus, 1058-1111), \u0130bn R\u00fc\u015fd (do\u011f. Kurtuba, 1126-1198), Sadi-i \u015eiraz\u00ee (do\u011f. \u015eiraz, 1193-1292), \u0130bn Haldun (do\u011f. Tunus, 1332-1406),","Cemaleddin Afgani (do\u011f. Esadabad, 1838-1897), Muhammed Abduh (do\u011f. Nil Deltas\u0131, 1849-1905), Muhammed \u0130kbal (do\u011f. Siyalkut, 1877-1938), Fazlur Rahman (do\u011f. Pakistan, 1919-1988) gibi M\u00fcsl\u00fcmanlar\u0131n yan\u0131nda, Shakspeare (do\u011f. Stratford-upon- Avon, 1564-1616), Newton (do\u011f. Lincolnshire, 1643-1727), Adam Smith (do\u011f. Kirkcaldy, 1723-1790), Immanuel Kant (do\u011f. K\u00f6nigsberg, 1724-1804), Friedrich Hegel (do\u011f. Stuttgart, 1770-1831), Darwin (do\u011f. Shropshire, 1809-1882), S\u00f8ren Kierkegaard (do\u011f. Kopenhag, 1813-1855), Karl Marks (do\u011f. Trier, 1818-1883), Friedrich Engels (do\u011f. Wuppertal, 1820-1895), Dostoyevski (do\u011f. Moskova, 1821- 1881), Tolstoy (do\u011f. Tula, 1828-1910), Emile Zola (do\u011f. Paris, 1840-1902), Friedrich Nietzsche (do\u011f. Basel, 1844-1900), Sigmund Freud (do\u011f. Moravya, 1856-1939), Max Weber (do\u011f. Erfurt, 1864-1920), Bertrand Russel (do\u011f. Britanya, 1872-1970), Hermann Hesse (do\u011f. Calw, 1877-1962) Ortega Y. Gasset (do\u011f. Madrid, 1883-1955), Martin Heidegger (do\u011f. Baden, 1889-1976), Jean Paul Sartre (do\u011f. Paris, 1905-1980), Ernest Gellner (do\u011f. Paris, 1925-1995), Gunter Grass (do\u011f. Gdansk, 1927-2015) gibi isimler de vard\u0131r. \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcncesini etkileyen eserleri aras\u0131nda ise ba\u015fta Kur\u2019an-\u0131 Kerim olmak \u00fczere, \u0130ncil, Tevrat ve Do\u011fu\u2019ya ait eski metinler de s\u00f6z konusudur. Bunlar\u0131n yan\u0131nda; Henri Bergson\u2019un Yarat\u0131c\u0131 Evrim, Kant\u2019\u0131n Saf Akl\u0131n Ele\u015ftirisi, Spengler\u2019in Bat\u0131\u2019n\u0131n \u00c7\u00f6k\u00fc\u015f\u00fc, Hegel\u2019in Hukuk Felsefesi ve Ruhun Fenomolojisi, Aristo\u2019nun Metafizik, \u0130bn Ned\u00eem\u2019in Kitab\u2019\u00fcl-Fihrist, Muhammed \u0130kbal\u2019in \u0130slam\u2019da Dini D\u00fc\u015f\u00fcncenin \u0130hyas\u0131, \u0130bn Tufeyl\u2019in Hayy Bin Yakzan, Kierkegard\u2019in Korku ve Titreme, Karl Mear Schildern\u2019in Soyguncular, Makyavelli\u2019in H\u00fck\u00fcmdar ve Floransa Tarihi, Dostoyevski ve Tolstoy\u2019un b\u00fct\u00fcn koleksiyonu, Shakespeare\u2019in Kral Lear, Venedik 47 Taciri ve Romeo ve Julyet, Herman Hesse\u2019in Boncuk Oyunu174, Charles Dickens\u2019in David Copperfield, Henrik \u0130bsen\u2019in Brand, Knut Hamsun\u2019un A\u00e7l\u0131k, Huxley\u2019in Cesur Yeni D\u00fcnya, Erich Fromm\u2019un \u00d6zg\u00fcrl\u00fckten Ka\u00e7\u0131\u015f\u0131m, Thomas Mann\u2019\u0131n Tonio Kr\u00f6ger, Adorno\u2019nun Sanatta Sosyal Olan, Ernest Gellner\u2019in Uluslar ve Ulus\u00e7uluk, Adam Smith\u2019in Uluslar\u0131n Zenginli\u011fi gibi eserler de bulunmaktad\u0131r. Kitaplar\u0131nda a\u00e7\u0131k\u00e7a g\u00f6zlendi\u011fi \u00fczere \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n olu\u015fumunda \u00e7ok \u00e7e\u015fitli yazar, \u015fair, filozof ve d\u00fc\u015f\u00fcn\u00fcrlerin eserlerinin etkisi olmu\u015ftur. Kimine sayg\u0131 duymu\u015f, kimine daha \u00e7ok de\u011fer vermi\u015f iken kimine de \u00e7ok ciddi ele\u015ftiriler y\u00f6neltmi\u015f olsa da, her birinin onun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n olu\u015fumunda etkili oldu\u011fu sonucu a\u00e7\u0131kt\u0131r. II. AL\u0130YA \u0130ZZETBEGOV\u0130\u00c7\u2019\u0130N D\u00dc\u015e\u00dcNCE D\u00dcNYASININ YAPISI A. VARLIK \u0130zzetbegovi\u00e7, Do\u011fu ile Bat\u0131 aras\u0131nda \u0130slam eserinde \u00fc\u00e7 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn olabilece\u011fi tezini ortaya koymu\u015ftur. Bu \u00fc\u00e7 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc; Din\u00ee (Maneviyat\u00e7\u0131),175 Materyalist (Maddeci) ve \u0130slam\u00ee olarak de\u011ferlendirmektedir. Ona g\u00f6re, \u201cen eski zamanlardan bug\u00fcne kadar ortaya at\u0131lm\u0131\u015f b\u00fct\u00fcn ideoloji, felsefe ve d\u00fc\u015f\u00fcnce sistemleri bu \u00fc\u00e7 temel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnden birine dayanmak\u201dla176 birlikte bir b\u00fct\u00fcn olarak d\u00fcnyan\u0131n vizyonunu olu\u015fturmaktad\u0131r. Bu \u00fc\u00e7 temel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnden birincisi ruh varl\u0131\u011f\u0131na, ikincisi; birinciye z\u0131t olarak maddeye, \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise, ruh ve maddenin bir arada bulunmas\u0131na dayanmaktad\u0131r. Bundan dolay\u0131, \u0130zetbegovi\u00e7\u2019in anlay\u0131\u015f\u0131nda H\u0131ristiyanl\u0131k \u201cManevi\u201d g\u00f6r\u00fc\u015f\u00fc, Yahudilik \u201cMateryalist\u201d g\u00f6r\u00fc\u015f\u00fc, \u0130slam ise hem d\u00fcnya hem de ahiretin iyliklerinden birlikte bahseden kurumsal bir din, \u201cruh\u201d ve \u201cmadde\u201dyi bir arada temsil eden en m\u00fckemmel bir d\u00fc\u015f\u00fcnceyi \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131r. \u0130zzetbegovi\u00e7, Hristiyanl\u0131\u011f\u0131n ve Yahudilik 174 \u0130zzetbegovi\u00e7\u2019in s\u00f6zlerine g\u00f6re, H. Hesse\u2019nin Boncuk Oyunu eseri, onun d\u00fc\u015f\u00fcncelerine ve ikilimlerine en yak\u0131n olanlar\u0131ndan oldu\u011fu i\u00e7in, okudu\u011fu en iyi kitaplardan biridir. Bkz.: \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 14. 175 Buradaki \u2018Din\u2019","kelimesi Avrupa\u2019daki \u2018religion\u2019 m\u00e2n\u00e2s\u0131nda kullan\u0131lmakta. 176 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 11. 48 i\u00e7inde k\u0131smen do\u011frular\u0131n bulundu\u011funa, \u0130slam\u2019\u0131n ise bu do\u011frular\u0131n t\u00fcm\u00fcn\u00fc en m\u00fckemmel bi\u00e7imde i\u00e7erdi\u011fine inanmaktad\u0131r.177 \u2018Din\u00ee\u2019 ve \u2018Materyalist\u2019 g\u00f6r\u00fc\u015f, birbirlerini kapal\u0131 b\u0131rakmakta hatta birbirlerine ters d\u00fc\u015fmektedir. \u00d6yle ki, bu iki g\u00f6r\u00fc\u015f, d\u00fcnyay\u0131 yar\u0131 \u00f6l\u00e7\u00fcde ele al\u0131rken, d\u00fc\u015f\u00fcnce ile varl\u0131\u011f\u0131, hayal ile ger\u00e7e\u011fi bar\u0131\u015ft\u0131rmay\u0131 da yar\u0131 \u00f6l\u00e7\u00fcde ba\u015farabilmi\u015ftir. \u0130slam\u00ee g\u00f6r\u00fc\u015f ise, din ve materyalist g\u00f6r\u00fc\u015flerinin yar\u0131mlar\u0131ndan bir b\u00fct\u00fcn olu\u015fturarak, d\u00fc\u015f\u00fcnce ile ger\u00e7e\u011fi ba\u011fda\u015ft\u0131rm\u0131\u015ft\u0131r.178 Bu durumu, \u0130zzetbegovi\u00e7 \u015f\u00f6yle de\u011ferlendirir: \u201c(...) yaln\u0131zca madde olsayd\u0131, materyalizm tek tutarl\u0131 felsefe; maneviyat ise, tamamen manas\u0131z bir tutum olurdu. Di\u011fer yandan e\u011fer ruh varsa, o zaman insan da vard\u0131r ve maneviyat ve ahl\u00e2k olmadan insan hayat\u0131 m\u00e2n\u00e2s\u0131zd\u0131r. En y\u00fcksek \u015fekli insanda sergilenen ruh madde birli\u011fi prensibinin ad\u0131 \u0130slam\u2019d\u0131r. \u0130nsan\u00ee anlay\u0131\u015f\u0131n ger\u00e7ekle\u015fiminde varolu\u015fan b\u00fct\u00fcn zoolojik hususiyetlerini teyidi durumunda, insan hayat\u0131 insicaml\u0131d\u0131r. \u0130nsan\u0131n b\u00fct\u00fcn kusurlar\u0131 da, esas itibar\u0131yla, ya biyolojik hayat\u0131n dince reddedilmesine ya da insan\u0131n, materyalist zihniyet taraf\u0131ndan ink\u00e2r edilmesine irca olunabilir.\u201d179 H. Neimarliya\u2019ya g\u00f6re, \u0130zzetbegovi\u00e7\u2019in bu \u00fc\u00e7 d\u00fcnya g\u00f6r\u00fc\u015f\u00fc tezinin d\u00fc\u015f\u00fcnsel sunumu, genel olarak H\u0131ristiyanl\u0131k, \u0130slam ve Yahudi din gelene\u011finden gelen kavramlar ile Bat\u0131\u2019n\u0131n felsefe miras\u0131ndan, sosyalizm ve kapitalizmin siyas\u00ee teorileri yard\u0131m\u0131yla ger\u00e7ekle\u015fmi\u015ftir.180 E. Kari\u00e7, \u0130zzetbegovi\u00e7\u2019in \u0130slam\u2019\u0131n ruh ve madde birli\u011fi prensibi\u2019ne ula\u015fmak i\u00e7in, neden dualizmi kulland\u0131\u011f\u0131n\u0131 \u201cd\u00fcalizm, insan\u0131n en k\u00f6kl\u00fc hissiyat\u0131 olmakla birlikte\u201d ancak onun \u201cen y\u00fcksek felsefesi\u201d olmad\u0131\u011f\u0131 ifadesinin, Sartre, Camus, Jaspers, Heidegger gibi 20. y\u00fczy\u0131l Avrupa varolu\u015f\u00e7u literatur\u00fc okumalar\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 belirtmektedir.181 Ancak \u0130zzetbegovi\u00e7, kitab\u0131n\u0131 20. y\u00fczy\u0131l\u0131n altm\u0131\u015fl\u0131 ve yetmi\u015fli y\u0131llar\u0131 i\u00e7inde yazm\u0131\u015f oldu\u011fu dikkate al\u0131nacak olursa E. Kari\u00e7\u2019in a\u00e7\u0131klamas\u0131n\u0131n ne kadar do\u011fru oldu\u011fu g\u00f6r\u00fclmektedir. 177 Kari\u00e7, a.g.m., s. 747. 178 Hilmo Neimarlija, \u201c\u00dc\u00e7\u00fcnc\u00fc Yol Tezi\u201d, Uluslararas\u0131 Aliya \u0130zzetbegovi\u00e7 Sempozyumu - Bildiriler - 11- 12 Ekim 2008, \u0130stanbul, Ba\u011fc\u0131lar Belediyesi K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2010, s. 152. 179 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 12. 180 Neimarlija, a.g.m., s. 152. 181 https:\/\/www.academia.edu\/5494825\/Islam_u_knjizi_Alije_Izetbegovi%C4%87a_Islam _izmedju_Istoka_i_ Zapada, s. 35. 49 \u0130zzetbegovi\u00e7 Antik \u00e7a\u011fdan beri neredeyse d\u00fcnyan\u0131n ayd\u0131n ve ak\u0131ll\u0131 \u015fahsiyetlerinin iki farkl\u0131 cevherden yani ruh ve maddeden s\u00f6z etti\u011fi de\u011ferlendirmesini yapm\u0131\u015ft\u0131r. Fakat onlar\u0131n bahsettikleri bu iki cevher ne kadar da iki farkl\u0131 \u00e2lemi, hatta bamba\u015fka d\u00fczeni temsil etseler dahi, ona g\u00f6re bu iki cevheri bir arada kabul etmek m\u00fcmk\u00fcnd\u00fcr. Bu \u015fekilde, insan\u0131n dualist bir varl\u0131k (beden ve ruha sahip) oldu\u011fu iddias\u0131 ortaya \u00e7\u0131kmaktad\u0131r. Kur\u2019an\u2019da da vurguland\u0131\u011f\u0131 gibi182, her \u015fey \u00e7ift yarat\u0131ld\u0131\u011f\u0131ndan insan da iki boyut olarak yarat\u0131lm\u0131\u015ft\u0131r. \u0130nsan\u0131n birinci boyutu, ebed\u00ee ruhun ta\u015f\u0131y\u0131c\u0131s\u0131, zamanla s\u0131n\u0131rlanan ve evrimle\u015fmi\u015f olan bedenidir. \u0130kinci boyutu ise insan\u0131n ruhudur ki, o Tanr\u0131\u2019n\u0131n dokunu\u015fuyla esinlenmi\u015ftir.183 \u0130zzetbegovi\u00e7, insan\u0131n bu iki boyutunu \u015fu ifadelerle de\u011ferlendirmi\u015ftir: \u201cD\u00fcalizm insan\u0131n en k\u00f6kl\u00fc hissiyat\u0131 olmakla beraber en y\u00fcksek felsefesi de\u011fildir.(...) b\u00fct\u00fcn b\u00fcy\u00fck felsefe ekolleri monistik idiler. \u0130nsanlar\u0131n ya\u015fay\u0131\u015f, duyu\u015f ve d\u00fcnyay\u0131 dualistik olarak idrak edi\u015flerine ra\u011fmen, her felsefe ve d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn tabiat\u0131nda ger\u00e7ekte monizm yatmaktad\u0131r. Felsefenin, ikicili\u011fe tahamm\u00fcl\u00fc yoktur. Buna ra\u011fmen bu ger\u00e7ek fazla bir \u015fey ifade etmemektedir; \u00e7\u00fcnk\u00fc d\u00fc\u015f\u00fcnce,","hayata h\u00e2kim olamaz, hayat ondan daha y\u00fcksektir. Haddizat\u0131nda insan olmam\u0131z itibar\u0131yla biz, iki ger\u00e7ek i\u00e7inde bulunmaktay\u0131z. Bu iki varl\u0131\u011f\u0131 biz ink\u00e2r edebiliriz, ama onlar\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmam\u0131z m\u00fcmk\u00fcn de\u011fildir. Hayat, onu ne kadar anlad\u0131\u011f\u0131m\u0131za ba\u011fl\u0131 de\u011fildir.\u201d184 D\u00fc\u015f\u00fcnce-varl\u0131k ya da ruh-beden birbirlerine z\u0131t ikili kavramlar olmas\u0131na ra\u011fmen \u0130zzetbegovi\u00e7\u2019\u0131n hareket noktas\u0131 olmu\u015ftur. Bu kavramlar\u0131n insan\u0131n i\u00e7inde bar\u0131nmas\u0131, sadece \u0130slam\u00ee d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde m\u00fcmk\u00fcnd\u00fcr. Do\u011fu ve Bat\u0131 Aras\u0131nda \u0130slam kitab\u0131nda bu ikili kavramlar\u0131 birbirine z\u0131t, \u0130slam\u00ee g\u00f6r\u00fc\u015f\u00fc ise, bu ikisinin sentezi olarak g\u00f6stermi\u015ftir.185 \u0130zzetbegovi\u00e7\u2019in bu z\u0131t kavramlar\u0131 yani \u2018Z\u0131ddiyetler cetveli\u2019 yetmi\u015ften fazla kavram i\u00e7erir. Onlardan birka\u00e7\u0131 \u015funlard\u0131r: Ruh-madde, \u015fuur-varl\u0131k, can-v\u00fccut, \u00f6zne-nesne vd. Burada ilk kavramlar din\u00ee, ikinci kavramlar ise materyalist g\u00f6r\u00fc\u015f\u00fc temsil etmekteyken, bunlar\u0131n hepsinin ku\u015fat\u0131lmas\u0131yla, \u0130slam\u00ee g\u00f6r\u00fc\u015f meydana gelir. B\u00f6ylece iki boyutlu insan varl\u0131\u011f\u0131 ger\u00e7ekle\u015fir.186 182 \u201cHer \u015feyden de \u00e7ift \u00e7ift yaratt\u0131k ki, d\u00fc\u015f\u00fcn\u00fcp \u00f6\u011f\u00fct alas\u0131n\u0131z.\u201d Zariyat, 51\/49. 183 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, s. 31. 184 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, ss. 12-13. 185 Neimarlija, a.g.m., s. 153. 186 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, ss. 25-28. 50 \u0130zzetbegovi\u00e7\u2019in \u2018Z\u0131ddiyet cetveli\u2019nin mesaj\u0131n\u0131 H. Neimarliya \u015fu ifadelerle de\u011ferlendirmi\u015ftir: \u201cCetvelin mesaj\u0131, \u0130slam\u2019\u0131n geleneksel maneviyat ile modern bilim aras\u0131nda bulundu\u011fu, H\u0131ristiyanl\u0131k ve Yahudilik aras\u0131nda din\u00ee olarak ba\u011flant\u0131 oldu\u011fu, k\u00fclt\u00fcrde \u015fahsi, \u00f6zel hayatla ilgilendi\u011fi gibi medeniyette de toplumsal, a\u00e7\u0131k hayatla ilgilendi\u011fidir. Bu ayn\u0131 zamanda, iki kar\u015f\u0131t g\u00f6r\u00fc\u015f\u00fcn ve ortada yer alan -\u00fc\u00e7\u00fcnc\u00fc- bar\u0131\u015ft\u0131r\u0131c\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn i\u00e7 manevi taraf\u0131 veya d\u00fc\u015f\u00fcnsel-yap\u0131sal tezidir. \u0130zzetbegovi\u00e7\u2019e g\u00f6re \u0130slam\u2019\u0131n bu konumda oldu\u011funu, onun din\u00ee ve materyalist g\u00f6r\u00fc\u015flere tek tarafl\u0131, haric\u00ee ve z\u0131t olarak bakmas\u0131 g\u00f6stermektedir.\u201d187 \u0130zzetbegovi\u00e7: \u201cDualizm en y\u00fcksek felsefe de\u011fildir, fakat hayat\u0131n en y\u00fcksek \u015feklidir.\u201d,188 s\u00f6z\u00fcyle, prensip olarak \u015fiir kalbin \u00f6zelli\u011fi olsa da en b\u00fcy\u00fck \u015fairlerin \u015fiirde ak\u0131lla duyguyu, ilimle g\u00fczelli\u011fi birle\u015ftirdi\u011fini hatta b\u00fcy\u00fck fizik\u00e7i ve astronomlar\u0131n bile bilimci olmalar\u0131n\u0131n yan\u0131nda birer mistik olduklar\u0131n\u0131 vurgular. Bu ba\u011flamda da \u015f\u00f6yle devam eder: \u201cHayat\u0131n zirvesi te\u015fkil eden noktada bedenle ruh, ak\u0131lla g\u00f6n\u00fcl, ilimle din, fizikle Hint felsefesi birle\u015fiyor. S\u0131rf zihin veya s\u0131rf ilham her zaman yozla\u015fma ve gerilemenin bir i\u015faretidir. Buna g\u00f6re sek\u00fcler prensip (sacral) kutsal prensibe destek olabilir, beden temizli\u011fi ruh safl\u0131\u011f\u0131na hizmet edebilir, namaz ise ibadetin en y\u00fcksek \u015fekli olur.\u201d189 Yirminci y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda, ya\u015fad\u0131\u011f\u0131 d\u00fcnya d\u00fcalizmi (Bat\u0131 kapitalizmi ve Do\u011fu sosyalizmi) olumlu ya da olumsuz bir \u015fekilde \u0130zzetbegovi\u00e7\u2019i b\u00fcy\u00fcleyerek, onun her yerde dualizmin \u00e7e\u015fitli formlar\u0131n\u0131 g\u00f6rmesini sa\u011flam\u0131\u015ft\u0131r. Bu d\u00f6nemde, tasarlanm\u0131\u015f dualizm nedeniyle \u0130zzetbegovi\u00e7\u2019in kendi d\u00fc\u015f\u00fcncelerinin netle\u015fti\u011fi veya netle\u015fmekte oldu\u011fu g\u00f6r\u00fclmektedir. D\u00fcnyay\u0131 alg\u0131laman\u0131n zorunlu bir yolu olarak dualizmi g\u00f6rd\u00fc\u011f\u00fc i\u00e7in b\u00f6yle bir sonuca ula\u015fm\u0131\u015ft\u0131r.190 \u00d6zellikle Do\u011fu ve Bat\u0131 aras\u0131nda \u0130slam adl\u0131 eserinde \u201cne hakk\u0131nda yazarsa yazs\u0131n, d\u00fc\u015f\u00fcncesinin yak\u0131n veya uzak arka plan\u0131nda ve farkl\u0131 \u015fekillerde d\u00fcalizm her yerde mevcuttur.\u201d,191 diyerek E. Kari\u00e7 de, \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcncesinde dualitenin ne kadar a\u011f\u0131rl\u0131kl\u0131 oldu\u011funa dikkat \u00e7ekmi\u015ftir. Bu ba\u011flamda, \u00f6rne\u011fin; \u201c(...) y\u0131ld\u0131zlar ya g\u00f6z 187 Neimarlija, a.g.m., s. 153. 188 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 289. 189 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, ss. 289-290. 190 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 244. 191 Kari\u00e7, a.g.m., s. 744. 51","k\u0131rparlar ve \u00fczg\u00fcnd\u00fcrler veya g\u00f6klerden bize bak\u0131p ebediyetten bahsederler (...)\u201d.192 Ba\u015fka bir ifade ile \u201dy\u0131ld\u0131zl\u0131 bir g\u00f6ky\u00fcz\u00fc ilim adamlar\u0131na, mistiklere, ahl\u00e2k \u00e2limlerine ve \u015fairlere ayn\u0131 derecede ilgin\u00e7 gelmekte, ancak onlardan her biri y\u0131ld\u0131zlara bakarken farkl\u0131 bir \u015fey tecr\u00fcbe eder ve kendi resmini g\u00f6rmektedirler.\u201d193 Ayr\u0131ca \u0130zzetbegovi\u00e7, bir \u015fair i\u00e7in cans\u0131z tabiattaki her \u015feyin canl\u0131, seven, nefret eden, unutan veya canl\u0131 hat\u0131ralar getiren, ac\u0131 \u00e7eken ve \u015faire sempati duyan iken,194 bilimcilerin ise bunun aksine, \u201c(...) tabiat ayr\u0131lm\u0131\u015f, tecrit edilmi\u015f bir haldedir, oradad\u0131r; \u00e2lem bo\u015ftur; her \u015fey kendinde, k\u00f6r ve gayri\u015fahsi kuvvetlerin bir oyunundan ibarettir (...).\u201d195, s\u00f6zleriyle, bu iki g\u00f6r\u00fc\u015ften hangisinin insana daha yak\u0131n oldu\u011funu, hangisinin insana hakikati sundu\u011funu ve dolay\u0131s\u0131yla hangisinin insan\u0131n kendisi hakk\u0131nda \u00e7ok \u015fey \u00f6\u011frenmesine sebep olaca\u011f\u0131n\u0131 belirtmektedir. B. \u0130NSAN 1. \u0130nsan\u0131n Men\u015fei Bir varl\u0131k olarak insan, nereden gelmi\u015ftir? Ya da insan denilen varl\u0131k, nas\u0131l ortaya \u00e7\u0131km\u0131\u015f ve d\u00fcnyada ne gibi bir rol \u00fcstlenmi\u015ftir? \u0130nsan, m\u00fccbir olan Tanr\u0131 taraf\u0131ndan d\u00fcnyaya m\u0131 g\u00f6nderilmi\u015ftir, yoksa bug\u00fcnk\u00fc haliyle insan, uzun y\u0131llar boyunca s\u00fcren bir evrimle mi meydana gelmi\u015ftir? Pozitivist paradigmaya g\u00f6re insan\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, evrim kuram\u0131 ile izah edilmi\u015ftir.196 Bu anlay\u0131\u015fa g\u00f6re, \u201cinsan, tabiat\u0131n kuca\u011f\u0131nda b\u00fcy\u00fcyen, ondan ayr\u0131lamayan ve ona ait olan bir varl\u0131kt\u0131r.\u201d197 Din ve sanat anlay\u0131\u015f\u0131na g\u00f6re ise; tam da Kur\u2019an-\u0131 192 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 2. 193 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 16. 194 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 170. 195 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 2. 196 Kavram olarak evrim; \u201cbasit, sade ve bi\u00e7imsiz olandan, belirgin ve karma\u015f\u0131k olana, ilkelden m\u00fckemmele do\u011fru, do\u011frusal, d\u00fczenli ve ilerlemeci nitelikteki de\u011fi\u015fim\u201di ifade ederken, bir kuram olarak; \u201chayat\u0131n i\u015fleyi\u015fine ili\u015fkin en temel yasan\u0131n evrim oldu\u011funu ve her canl\u0131n\u0131n evrim s\u00fcrecinin i\u00e7inde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131\u201d tezi savunmaktad\u0131r. Bkz.: \u00d6mer Demir, Bilim Felsefesi, 5. B., \u0130stanbul, Sentez Yay\u0131nc\u0131l\u0131k, 2012, s. 145. 197 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 31. 52 Kerim\u2019de buyuruldu\u011fu gibi: \u201cAllah her \u015feyin yarat\u0131c\u0131s\u0131 (...),198 oldu\u011fundan, insan da Tanr\u0131 taraf\u0131ndan yarat\u0131lm\u0131\u015f bir varl\u0131kt\u0131r.199 Burada belirtmeliyiz ki, evrim g\u00f6r\u00fc\u015f\u00fc her ne kadar pozitivizm kaynakl\u0131 olsa da baz\u0131 M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlerde de g\u00f6r\u00fclebilmektedir. M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlerde\/ d\u00fc\u015f\u00fcncesinde \u00fc\u00e7 tip evrim s\u00f6z konusudur: 1. Biyolojik evrim (T\u00fcrlerin de\u011fi\u015fimi bu evrimin konusudur). 2. Sosyal evrim (Medeniyetlerin geli\u015fimi gibi konular buna d\u00e2hildir). 3. Psikolojik evrim (\u0130nsan\u0131n ahlaki ve manev\u00ee a\u00e7\u0131dan geli\u015fimini a\u00e7\u0131klayan evrimdir).200 Baz\u0131 M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrlerde \u2018evrim\u2019 kavram\u0131 \u00f6nemli bir yere sahip olsa da bu, onlar\u0131n \u2018Evrim Teorisi\u2019ni benimsedikleri anlam\u0131na gelmez. \u00c7\u00fcnk\u00fc \u201ccanl\u0131lar d\u00fcnyas\u0131nda do\u011fal seleksiyonun varl\u0131\u011f\u0131n\u0131 tespit etmek ile yeni t\u00fcrlerin, cinslerin, familyalar\u0131n olu\u015fumunu Darwin gibi do\u011fal seleksiyon ile a\u00e7\u0131klamak \u00e7ok farkl\u0131d\u0131r.\u201d201 Dolay\u0131s\u0131yla \u2018Evrimci Yarat\u0131l\u0131\u015f Anlay\u0131\u015f\u0131\u2019 ile \u2018Evrim Teorisi\u2019 aras\u0131nda \u00f6nemli bir fark oldu\u011fu unutulmamal\u0131d\u0131r. Tek\u00e2m\u00fclc\u00fc bilim adamlar\u0131n\u0131n ortaya koydu\u011fu bu evrim tiplerinin hi\u00e7birini insan, din ve sanatta g\u00f6rmedi\u011fi i\u00e7in, \u0130zzetbegovi\u00e7 onlar\u0131n bu g\u00f6r\u00fc\u015flerine kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Ona g\u00f6re tarih\u00ee anlamda \u00f6zellikle sanat\u0131n hi\u00e7bir tek\u00e2m\u00fcl\u00fc yoktur. O, bu g\u00f6r\u00fc\u015f\u00fcn\u00fc \u015fu \u015fekilde ifadelendirmektedir: \u201cModern resmin ba\u015flang\u0131c\u0131n\u0131 te\u015fkil eden Avignonlu K\u0131zlar resminin (resim 1907 tarihlidir) taslaklar\u0131, Afrika heykel sanat\u0131n\u0131n a\u00e7\u0131k tesirini g\u00f6sterir. S\u00f6z konusu taslaklar ilk kez 1986\u2019da Londra\u2019daki bir sergide sergilenmi\u015ftir.\u201d202 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ve tabiat\u0131n\u0131 anlamak ve ayd\u0131nlatmak i\u00e7in birbirine z\u0131t iki g\u00f6r\u00fc\u015f birlikte ele al\u0131nmal\u0131d\u0131r. Bunlardan biri; Darwin\u2019in ortaya koydu\u011fu evrim insan\u0131, di\u011feri ise Allah\u2019\u0131n meshiyle yarat\u0131lm\u0131\u015f Michelangelo\u2019nun 198 Z\u00fcmer, 39\/62. 199 Burada k\u0131sa bir not d\u00fc\u015fmek gerekir; \u0130zzetbegovi\u00e7\u2019e g\u00f6re, Kur\u2019an ve H. Hesse\u2019nin eserlerinde, Tanr\u0131 bir yarat\u0131c\u0131 olmakla","birlikte, sadece iyilik ilkesinin ifadesinden ibaret de\u011fildir; \u00e7\u00fcnk\u00fc Tanr\u0131 olmak i\u00e7in t\u00fcm ger\u00e7ekli\u011fi, dolay\u0131s\u0131yla iyiyi de k\u00f6t\u00fcy\u00fc de ku\u015fatmak gerekir. Peki nas\u0131l? Bu bir s\u0131r. Bkz.: \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 52. 200 Caner Taslaman, Evrim Teorisi Felsefe ve Tanr\u0131, 13. B., \u0130stanbul, \u0130stanbul Yay\u0131nevi, 2014, s. 44. 201 Taslaman, a.g.e., ss. 44- 45. 202 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, ss. 220-221; \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 227. 53 insan\u0131d\u0131r. Bu iki g\u00f6r\u00fc\u015f aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131 \u0130zzetbegovi\u00e7 \u015fu \u015fekilde ortaya koymaktad\u0131r: \u201c\u0130lim, say\u0131s\u0131z vak\u0131a ve verilere; bilhassa insan\u0131n hayvan\u00ee d\u00fcnyadan peyderpey geli\u015fti\u011fi kanaatine vard\u0131ran dikkatle toplanm\u0131\u015f ve ara\u015ft\u0131r\u0131lm\u0131\u015f fosil art\u0131klara i\u015faret etmektedir. Sanat ise, insan\u0131n gaipten gelmesi ile ilgili ve hi\u00e7bir insan kalbinin tamamen reddedemedi\u011fi heyecan verici tan\u0131kl\u0131klara parmak bas\u0131yor. \u0130lim, Darwin ve onun me\u015fhur sentezine; sanatsa, Michelangelo ve onun Sistine203 kilisesinin tavan\u0131ndaki muazzam eserine istinad etmektedir.\u201d204 Al\u0131nt\u0131da belirtildi\u011fi gibi, biri ink\u00e2r edilemeyecek say\u0131s\u0131z ger\u00e7e\u011fe dayan\u0131rken, \u00f6tekisi ise b\u00fct\u00fcn insanlar\u0131n kalbinde yaz\u0131lm\u0131\u015f bir ger\u00e7ek olarak bulunmaktad\u0131r. Bundan dolay\u0131, insan\u0131n men\u015fei hakk\u0131nda Darwin ile Michelangelo birbirine z\u0131t iki g\u00f6r\u00fc\u015fe sahip olsalar da, \u0130zzetbegovi\u00e7\u2019e g\u00f6re bunlar birbirini asla yenemeyeceklerdir.205 Peki, b\u00f6yle bir durum nas\u0131l m\u00fcmk\u00fcn olabilir? \u0130nsan men\u015fei hakk\u0131nda iki hakikat m\u00fcmk\u00fcn olabilir mi? \u0130zzetbegovi\u00e7\u2019e g\u00f6re, Michelangelo, insan\u0131n ruhu hakk\u0131nda konu\u015fup onu resmederken, Darwin ise \u2018ruhun ta\u015f\u0131y\u0131c\u0131s\u0131\u2019 olan insan hakk\u0131nda konu\u015fmu\u015ftur. Ona g\u00f6re bunlardan hi\u00e7biri insandan bahsetmemi\u015ftir. \u00c7\u00fcnk\u00fc \u0130zzetbegovi\u00e7\u2019e g\u00f6re insan bunlardan ne birinci ne de ikincisidir, \u201cinsan \u00fc\u00e7\u00fcnc\u00fcs\u00fcd\u00fcr, yani \u00e7eli\u015fkili sentezdir\u201d.206 Bu \u00e7eli\u015fkili \u201cyarat\u0131k\u201d, insan idrakinin \u00f6tesinde oldu\u011fu i\u00e7in onu sadece Tanr\u0131 yaratabilirdi. \u0130nsan\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 konusunda, \u0130zzetbegovi\u00e7, \u201ce\u011fer hayat ve insan; \u201ctabiat ana\u201dn\u0131n kuca\u011f\u0131nda olmu\u015flarsa, o zaman t\u00fcm canl\u0131lardaki m\u00fc\u015fterek evrensel korku hissi nereden geliyor,\u201d207 diyerek bilimin \u00e7izdi\u011fi d\u00fcnya resminin tamamlanm\u0131\u015f olmad\u0131\u011f\u0131n\u0131, ne kadar da bilim d\u00fcnyas\u0131, \u201cresmin tamam\u0131 bu\u201d dese de, hakikatte resmin bir boyutunun eksik kald\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r.208 203 Sistina \u015eapeli, (\u0130talyanca: Cappella Sistina), Vatikan\u2019da bulunan bir \u015fapeldir. Katolik Kilisesi\u2019nin lideri olan Papa\u2019n\u0131n resmi ik\u00e2metgah\u0131d\u0131r. Sistina \u015eapeli\u2019ne en b\u00fcy\u00fck \u00fcn\u00fc kazand\u0131ran \u015fey ise 1508- 1512 y\u0131llar\u0131 aras\u0131nda Michelangelo taraf\u0131ndan \u015eapel tavan\u0131nda haz\u0131rlanan \u201cAdem\u2019in Yarat\u0131l\u0131\u015f\u0131\u201d ve \u201cK\u0131yamet G\u00fcn\u00fc\u201d gibi \u00fcnl\u00fc fresklerdir. 204 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 34. 205 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 35. 206 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 244. 207 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 34. 208 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s 34. 54 Resmin eksik kalm\u0131\u015f boyutunu, insanlar\u0131n m\u00fc\u015fterek korku hissi \u00fczerinden a\u00e7\u0131klamak i\u00e7in \u0130zzetbegovi\u00e7 din anlay\u0131\u015flar\u0131na ba\u015fvurmu\u015ftur. \u0130nsan\u0131n yarat\u0131l\u0131\u015f\u0131 hakk\u0131nda farkl\u0131 vizyonlara sahip olsalar da, neredeyse t\u00fcm dinler, insan\u0131n d\u00fcnyaya \u201cd\u00fc\u015f\u00fc\u015f\u201d\u00fcn\u00fc hakikat olarak kabul etmi\u015flerdir. Ancak, \u0130zzetbegovi\u00e7, \u201cinsan\u201d\u0131n d\u00fcnyaya d\u00fc\u015f\u00fc\u015f\u00fc yani maddi d\u00fcnyaya at\u0131lmas\u0131yla, kendisini yabanc\u0131 bir d\u00fcnyada bulmas\u0131 ve tehlikeli bir tabiat\u0131n i\u00e7inde olmas\u0131ndan dolay\u0131 korku hissinin olu\u015ftu\u011funu vurgulam\u0131\u015ft\u0131r.209 \u0130zzetbegovi\u00e7, \u201ce\u011fer insan tabiat\u0131n \u00e7ocu\u011fu ise o zaman hi\u00e7bir \u015fekilde tabiattan korkmamas\u0131 gerekirdi\u201d \u015feklinde bir yarg\u0131 \u00f6ne s\u00fcrerek; insan \u201ctabiat\u0131n \u00e7ocu\u011fu\u201ddur fikrini reddetmi\u015ftir. \u0130nsan\u0131n hissetti\u011fi korku, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, hayvanlar\u0131n hissetti\u011finin aksine, biyolojik bir korku de\u011fildir. Bu korku manevi, kozmik ve ezel\u00ee olup varl\u0131\u011f\u0131n s\u0131r ve muammas\u0131yla ilgilidir.","Ona g\u00f6re, insanlar aras\u0131nda tabu\u2019nun yani yasaklar\u0131n ortaya \u00e7\u0131kmas\u0131yla beraber, pis ile y\u00fcce, lanetli ile mukaddes mefhumlar\u0131 da ger\u00e7ek anlam\u0131n\u0131 bulmu\u015ftur. E\u011fer insan bu d\u00fcnyan\u0131n \u00e7ocu\u011fu ise o zaman onun i\u00e7in hi\u00e7bir \u015fey mukaddes olmad\u0131\u011f\u0131 gibi pis de olamaz.210 Bunlar\u0131n t\u00fcm\u00fc, \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcncesine g\u00f6re, insan\u0131n \u2018tabiat\u0131n \u00e7ocu\u011fu\u2019 olmad\u0131\u011f\u0131n\u0131 ispatlamaktad\u0131r. Burada bir not d\u00fc\u015fmek gerekirse, Kur\u2019an-\u0131 Kerim\u2019de a\u00e7\u0131k bir \u015fekilde insan\u0131n Cennet\u2019ten \u00e7\u0131k\u0131\u015f\u0131ndan ve d\u00fcnyaya geli\u015finden s\u00f6z edilmektedir.211 E. Kari\u00e7\u2019in tespitine g\u00f6re: \u201c\u0130zzetbegovi\u00e7 (...), varolu\u015f\u00e7u felsefe hakk\u0131nda \u00f6z anlay\u0131\u015flar\u0131yla kendi Kur\u2019an-\u0131 Kerim anlay\u0131\u015f\u0131n\u0131 birle\u015ftirme sonucunda, \u2018insan\u0131n cennetten fani d\u00fcnyaya\/zamana, ruh h\u00e2linden maddi D\u00fcnya\u2019ya (yery\u00fcz\u00fcne) d\u00fc\u015f\u00fc\u015f\u00fc\u2019 ger\u00e7e\u011fini a\u015f\u0131r\u0131 vurgulam\u0131\u015ft\u0131r(...)\u201d.212 Ayr\u0131ca yine ona g\u00f6re, hi\u00e7bir \u0130slam ekolu ne d\u00fcnyay\u0131 ne de do\u011fay\u0131 insan\u0131n d\u00fc\u015fman\u0131 gibi g\u00f6rmemi\u015ftir. Bu d\u00fcnya, insan\u0131n a\u011flama vadisi olmamakla beraber, insan\u0131n kendini ve muhte\u015fem boyutunu ger\u00e7ekle\u015ftirece\u011fi bir mek\u00e2nd\u0131r. Materyalist anlay\u0131\u015fa g\u00f6re ise, insana ait bir \u00f6z olmad\u0131\u011f\u0131 gibi, insan ile hayvan aras\u0131nda sadece derece fark\u0131 vard\u0131r. \u0130nsan sadece di\u011fer sistemler gibi tabiat i\u00e7inde ve tabiat\u0131n kanunlar\u0131na t\u00e2bidir. Bu anlay\u0131\u015f\u0131 \u0130zzetbegovi\u00e7, insan\u0131 sadece maddi boyuta indirgemecili\u011fi nedeniyle reddetmektedir.213 209 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 32. 210 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, ss. 46-47. 211 Bakara, 2\/36-38. 212 Kari\u00e7, a.g.m., s. 748. 213 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 32. 55 Materyalist anlay\u0131\u015fa g\u00f6re, insan \u00e7al\u0131\u015fmakla ve yeni i\u015flere al\u0131\u015fmakla kabiliyetini geli\u015ftirebilir. \u0130zzetbegovi\u00e7, insan\u0131n manev\u00ee geli\u015fiminin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131, sadece biyolojik bir geli\u015fimin m\u00fcmk\u00fcn oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc savunarak materyalistlere bu hususta da kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r.214 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u00f6rne\u011fin, resim yapma; materyalistlerin d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc gibi \u00e7al\u0131\u015fmakla geli\u015ftirilen teknik bir s\u00fcre\u00e7 de\u011fil, tam aksine manevi bir fiildir. Bu nedenle, Rafael\u2019in215 resimlerini eli de\u011fil, ruhu yaratm\u0131\u015ft\u0131r. Beethoven\u2019in tamamen sa\u011f\u0131r oldu\u011fu bir zamanda en de\u011ferli eserlerini vermi\u015f olmas\u0131 buna ba\u015fka bir \u00f6rnektir. Bunun i\u00e7in, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan\u0131n biyolojik geli\u015fmesi sona kadar devam etse bile, \u00fc\u00e7\u00fcnc\u00fc bir fakt\u00f6r olmadan, el tek ba\u015f\u0131na ne Rafael\u2019in resimlerini ne de Beethoven\u2019in senfonilerini meydana getirebilecekti. Bu nedenle,\u201ct\u0131pk\u0131 sanat eseri bir resmin, yap\u0131l\u0131\u015f\u0131nda kullan\u0131lm\u0131\u015f muayyen miktarda boyaya veya \u015fark\u0131 metninin s\u00f6ze irca edilemeyi\u015fi gibi\u201d insan da biyolojiye irca edilemezdir. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, resim, \u015fiir ne ise, insan da odur yani bunlar\u0131n yap\u0131ld\u0131\u011f\u0131 malzeme de\u011fildir. Sonunda denebilir ki, insan \u201ct\u00fcm ilimlerin onun hakk\u0131nda s\u00f6yleyebildiklerinden daha fazlas\u0131d\u0131r.\u201d216 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, anla\u015f\u0131lmayan bir resim yahut eser olabilir, ancak bu onu yapan sanat\u00e7\u0131 olmad\u0131\u011f\u0131na dair bir i\u015faret de\u011fildir. Belki yarat\u0131c\u0131n\u0131n, insana anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 bir manzaray\u0131 ya da hakikati g\u00f6rmek \u00fczere ne kadar yukar\u0131 \u00e7\u0131kmas\u0131 veya ne kadar a\u015fa\u011f\u0131 inmesi gere\u011fine bir i\u015farettir. \u00c7\u00fcnk\u00fc bir insan\u0131n anlamad\u0131\u011f\u0131 \u015feyler ona tuhaf gelse de bir ba\u015fkas\u0131na anla\u015f\u0131l\u0131r ve do\u011fal gelebilmektedir.217 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan\u0131n zuhur etti\u011fi her yerde, onunla beraber din ve sanat zuhur etmi\u015ftir. \u0130nsan, din ve sanat her zaman beraber bulunmu\u015flard\u0131r. Tarihte edebiyat\u0131 ve tiyatrosu olmayan bir \u015fehir bulunabilir ancak mabetsiz ve halk\u0131 ibadetle u\u011fra\u015fmayan bir \u015fehir yoktur. \u00c7\u00fcnk\u00fc insan her zaman yarat\u0131c\u0131s\u0131na yakar\u0131\u015fta bulunma ihtiyac\u0131 hissetmi\u015ftir. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u015fimdiye kadar iptida\u00ee insan\u0131n hayat\u0131 her zaman ve her 214 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 37. 215 Raffaello (do\u011f. Urbino, 1483,), \u00fcnl\u00fc Italyan ressam ve mimar. Ger\u00e7ek ad\u0131 Raffaello Santi idi. Michelangelo ve Leonardo da Vinci gibi b\u00fcy\u00fck \u00fcstatlarla ayn\u0131 d\u00f6nemde ya\u015fam\u0131\u015ft\u0131r. 216 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 37. 217 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 22. 56","yerde neden k\u00fclt, s\u0131r, yasak ve inan\u00e7larla dolu oldu\u011fu tatmink\u00e2r bir tarzda izah edilememi\u015ftir.218 2. \u0130nsan ve Hayvan Aras\u0131ndaki Farkl\u0131l\u0131klar \u0130zzetbegovi\u00e7, herhangi bir bilimden \u00f6nce dinin, insan\u0131n baz\u0131 hayvan\u00ee \u00f6zelliklere sahip oldu\u011funu ortaya koydu\u011funu d\u00fc\u015f\u00fcnmektedir. Bilim ile din aras\u0131ndaki fark, sadece bu iddian\u0131n tesir alan\u0131d\u0131r. Bu ba\u011flamda din, insan\u0131, \u2018bir ki\u015fili\u011fe sahip hayvan\u2019 olarak, bilim ise, insan\u0131 sadece \u2018zeki bir hayvan\u2019 olarak g\u00f6rmektedir.219 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, bu manzarada, tamamen birbirinden farkl\u0131 iki yarat\u0131k g\u00f6r\u00fclmektedir. Bunlardan ilki, hayat m\u00fccadelesi i\u00e7in g\u0131da pe\u015finde birbirlerini \u00f6ld\u00fcren hayvan s\u00fcr\u00fcleridir. \u0130kincisi ise, tuhaf yasak ve inan\u00e7lara sahip, anla\u015f\u0131lmayan oyun, s\u0131r ve sembollerle u\u011fra\u015fan ilkel insan\u0131d\u0131r. Hayvan s\u00fcr\u00fcleri ile ilkel insan aras\u0131ndaki fark\u0131n sadece tek\u00e2m\u00fcl yolundaki k\u00fc\u00e7\u00fck veya b\u00fcy\u00fck bir mesafeden ibaret oldu\u011fu tezi, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, kabul edilemez. Bu iki varl\u0131k aras\u0131nda pek \u00e7ok ciddi fark bulunmaktad\u0131r. \u0130nsan varl\u0131\u011f\u0131 tek\u00e2m\u00fcl etmi\u015f olsa da onun prensibi, hayvan\u00ee varl\u0131\u011f\u0131n prensibinde oldu\u011fu gibi etkinlik ve yararl\u0131l\u0131k de\u011fildir. \u00c7\u00fcnk\u00fc ona g\u00f6re, hayvan tabi\u00eedir, insan ise tabiat\u00fcst\u00fcd\u00fcr. \u0130nsan yarat\u0131lm\u0131\u015f oldu\u011fu gibi tek\u00e2m\u00fcl de etmi\u015ftir. Fakat \u0130zzetbegovi\u00e7, insan\u0131n tek\u00e2m\u00fcl\u00fcn\u00fc ancak onun haric\u00ee, f\u00e2ni tarihinde g\u00f6rm\u00fc\u015ft\u00fcr. Yani insan, \u201cmuayyen bir anda, m\u00fcmk\u00fcn izah olmayan bir tarzda hayvan olmad\u0131\u011f\u0131n\u0131 idrak etmi\u015f ve ayr\u0131ca i\u00e7indeki hayvan\u00ee unsuru ink\u00e2r etmede de hayat\u0131n m\u00e2n\u00e2s\u0131n\u0131 bulmu\u015ftur.\u201d220 Bahsedilen manzaradaki bu iki \u201cvarl\u0131k\u201d\u0131 ay\u0131rmakta olan bir ba\u015fka \u00f6zellik ise hayvanlar\u0131n i\u00e7g\u00fcd\u00fclere sahip olmas\u0131d\u0131r. Kendi i\u00e7g\u00fcd\u00fcleri sayesinde hayvanlar etkinlik ve maksata uygun prensiplere g\u00f6re davran\u0131rlar. Bunun aksine insan\u0131n ahl\u00e2k\u00ee \u00f6zellikleri vard\u0131r. Yani insan, fiillerini ger\u00e7ekle\u015ftirmek i\u00e7in h\u00fcr bir irade ve kudrete sahiptir. Bu iki varl\u0131\u011f\u0131 ay\u0131ran bir ba\u015fka \u00f6zellik; hayvanlar\u0131n, insanlar\u0131n tersine, \u00e7ok geli\u015fmi\u015f zaman hissine sahip olmas\u0131d\u0131r. \u0130zzetbegovi\u00e7, hayvanlar\u0131n biyolojik saatinden bahsederken, 218 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 48. 219 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 35. 220 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 38. 57 hemen hemen hatas\u0131z i\u015fledi\u011fine vurgu yapar. \u00c7\u00fcnk\u00fc hayvanlar, bir\u00e7ok hususta insanlardan daha titizdirler. Mesela ar\u0131lar, insanlara g\u00f6re hayret verici bir \u015fekilde, i\u015flerini organize ederler. \u00c7i\u00e7eklerin \u00e7o\u011fu, nektar\u0131n\u0131 g\u00fcn\u00fcn belirli saatlerinde sunduklar\u0131ndan ar\u0131lar kendilerine laz\u0131m olan nektar\u0131 en uygun zamanda toplarlar. \u0130zzetbegovi\u00e7\u2019e g\u00f6re b\u00f6yle bir kabiliyet bu d\u00fcnyadan olmakla beraber hayvan t\u00fcrlerin var olma m\u00fccadelesine imk\u00e2n verip onlar\u0131 destekler. \u0130nsan ise kendisini s\u0131n\u0131rlayan ahl\u00e2k ve onunla do\u011frudan do\u011fruya rekabette bulunan t\u00fcrlere g\u00f6re, varl\u0131\u011f\u0131n\u0131 y\u00fcksek zek\u00e2s\u0131 sayesinde koruyabilmi\u015ftir.221 \u0130zzetbegovi\u00e7, insanlardaki hareketlilik, \u015fuur, birle\u015fme, zek\u00e2, haberle\u015fme, ihtiya\u00e7lar\u0131n tatmini gibi \u00f6zellikler hayvan t\u00fcrlerinde de bulundu\u011funa inanmaktad\u0131r. \u0130zzetbegovi\u00e7 bu g\u00f6r\u00fc\u015f\u00fcne bir delil olarak, Kur\u2019an-\u0131 Kerim\u2019in bu ayetine i\u015faret etmektedir: \u201cYery\u00fcz\u00fcnde gezen her t\u00fcrl\u00fc canl\u0131 ve (g\u00f6kte) iki kanad\u0131yla u\u00e7an her t\u00fcr ku\u015f, sizin gibi birer topluluktan222 ba\u015fka bir \u015fey de\u011fildir. Biz Kitapta hi\u00e7bir \u015feyi eksik b\u0131rakmad\u0131k. Sonunda hepsi Rablerinin huzuruna toplan\u0131p getirilecekler.\u201d223 Ayet-i Kerime\u2019de buyuruldu\u011fu gibi, bu y\u00f6n\u00fc ile insan apa\u00e7\u0131k hayvan\u00ee d\u00fcnyaya ba\u011fl\u0131 bulunsa da, \u0130zzetbegovi\u00e7\u2019in de i\u015faret etti\u011fi gibi, iptidai ve daha sonra meden\u00ee insan\u0131n hayat\u0131nda mevcut olan din, b\u00fcy\u00fc, oyunlar, tabular, ahlaki yasaklar gibi hususlar\u0131n hayvanlar \u00e2leminde hi\u00e7bir surette izi bile yoktur.224 Bu ba\u011flamda, bazen korkun\u00e7 \u015fekil alm\u0131\u015f olsa da ve mahiyeti izah edilemese de, hayvanlar\u0131n aksine, iptidai insanlar\u0131n kurban ba\u011f\u0131\u015flama gelene\u011fi vard\u0131. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201cKurban \u00f6teki d\u00fczen, \u00f6teki","d\u00fcnyaya ait bir ger\u00e7ektir.\u201d225 \u0130nsanlar\u0131n aksine, hayatta kalabilme ve t\u00fcrlerini s\u00fcrd\u00fcrebilmeleri i\u00e7in hayvanlar, i\u00e7g\u00fcd\u00fcleri sayesinde hayret verici ve ac\u0131mas\u0131z bir \u015fekilde te\u015fkilatland\u0131r\u0131lm\u0131\u015flard\u0131r. Onlar\u0131 kuvvetli k\u0131ld\u0131\u011f\u0131 i\u00e7in, kurtlar s\u00fcr\u00fcler halinde ya\u015farlar. E\u011fer bir kurt bir \u015fekilde yaralan\u0131rsa di\u011ferleri teredd\u00fcts\u00fcz onu yok ederler. Onlar\u0131n bu davran\u0131\u015flar\u0131, s\u00fcr\u00fcn\u00fcn birbiriyle dayan\u0131\u015fma, yolda\u015fl\u0131k ve yard\u0131mla\u015fman\u0131n hissine de\u011fil, s\u00fcr\u00fcn\u00fcn \u00e7\u0131karlar\u0131na ve 221 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 39. 222 Ayetin orjinalinde \u00dcmem kelimesi ge\u00e7mektedir. \u00dcmmet, \u00e7o\u011fulu \u00dcmem kelimesi, bu durumda, \u00e7o\u011funlukla \u201ctopluluk\u201d, \u201ctoplum\u201d, \u201cmillet\u201d, \u201ccins\u201d, \u201cnesil\u201d vb. ile e\u015f anlaml\u0131 g\u00f6r\u00fcl\u00fcr. Daha detayl\u0131 bilgiler i\u00e7in bkz.: Muhammed Esed, Kur\u2019an Mesaj\u0131 Meal- Tefsir, \u00e7ev. Cahit Koytak, Ahmet Ert\u00fcrk, \u0130stanbul, \u0130\u015faret Yay\u0131nlar\u0131, 2002, ss. 231-232. 223 En'\u00e2m, 6\/38. 224 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 41. 225 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 44. 58 i\u00e7g\u00fcd\u00fclere dayal\u0131d\u0131r.226 Buna bir ba\u015fka \u00f6rnek ar\u0131lard\u0131r. \u201c(...) Ar\u0131lar\u0131n hayret verici bir \u015fekilde te\u015fkilatlanm\u0131\u015f kolektifinde zay\u0131f kalm\u0131\u015f i\u015f\u00e7i ar\u0131ya veya ya\u015flanm\u0131\u015f krali\u00e7eye kar\u015f\u0131 \u00e7ok ac\u0131mas\u0131z bir hareket tarz\u0131n\u0131 buluruz: Bunlar kovandan d\u0131\u015far\u0131 at\u0131l\u0131rlar.\u201d227 Hayret verici bu karma\u015f\u0131k organizasyon g\u00fc\u00e7s\u00fczleri koruma, ya\u015fama hakk\u0131, takdir, \u015f\u00fckran, ba\u015fkalar\u0131n\u0131 d\u00fc\u015f\u00fcnme gibi h\u00fcmanizm denilen anlay\u0131\u015ftan tamamen yoksundur. Peki, iptida\u00ee insan\u0131 hayvanlardan ay\u0131ran bir ba\u015fka \u00f6zellik ne olabilir? Vah\u015fi hayvan\u0131n ba\u015far\u0131l\u0131 bir avc\u0131 oldu\u011fu gibi, iptida\u00ee insan\u0131n da, hayatta kalabilmesi i\u00e7in ba\u015far\u0131l\u0131 bir avc\u0131 stat\u00fcs\u00fcne girmesi gerekirdi. Ancak bu iki yarat\u0131k\u2019\u0131n uygulam\u0131\u015f olduklar\u0131 y\u00f6ntemler farkl\u0131yd\u0131. Ba\u015far\u0131l\u0131 avc\u0131l\u0131k i\u00e7in hayvanlar\u0131n kamuflaj, h\u0131z, g\u00fc\u00e7 gibi gerekli silahlar\u0131, iptida\u00ee insan\u0131n av sihri, yani \u00e7e\u015fitli rit\u00fcelleri vard\u0131. Onlar bu rit\u00fcellerinin avlanmada ba\u015far\u0131ya ya da ba\u015far\u0131s\u0131zl\u0131\u011fa tesir edece\u011fine inan\u0131rlard\u0131. Mesela, ava \u00e7\u0131kmadan avlamak istedikleri hayvanlar\u0131n resimlerini yap\u0131yorlard\u0131. Ava \u00e7\u0131kt\u0131ktan sonra da evde kalan kad\u0131nlar\u0131 bir\u00e7ok yasaklara t\u00e2bi tutuluyorlard\u0131. Bu yasaklar\u0131n bir ihlalinin av\u0131n ba\u015far\u0131s\u0131n\u0131 tehlikeye d\u00fc\u015f\u00fcrece\u011fini inan\u0131yorlard\u0131.228 \u0130nsan ile hayvan aras\u0131ndaki farkl\u0131l\u0131klar\u0131 ayd\u0131nlatacak kayda de\u011fer, fakat tamamen akl\u00ee olarak kavranamayacak olan fenomen, oyundur.229 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, hayvan oynar ve e\u011flenirse de bir tek insan manev\u00ee yani i\u00e7 ihtiyac\u0131n\u0131 tatmin etmek i\u00e7in oyun oynar. Hayvanlarda oyunun biyolojik fonksiyonu ve hayvan\u0131n etkinlik ve maksat gayesine uygunlu\u011fu vard\u0131r. Buna g\u00f6re, \u201chayvanlar\u0131n oyunu insiyak\u00ee ve fonksiyoneldir; insanlar\u0131nki ise, serbesttir ve pratik bir gaye ile alakas\u0131 yoktur.\u201d230 \u0130nsan ile hayvan aras\u0131ndaki kesin fark, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, fizik\u00ee ve zek\u00e2i de\u011fildir. \u00c7\u00fcnk\u00fc insan\u0131n, bir a\u011fac\u0131n meyvesini koparmak amac\u0131yla kulland\u0131\u011f\u0131 sopay\u0131 bir maymun da kullanabilir. Bu iki varl\u0131k aras\u0131ndaki fark, \u201cher \u015feyden evvel manev\u00eedir ve az \u00e7ok a\u00e7\u0131k olan dini, ahlak\u00ee ve estetik \u015fuurun varl\u0131\u011f\u0131nda kendini g\u00f6sterir.\u201d231 226 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, ss. 261-262. 227 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 41. 228 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, ss. 42-43. 229 Alman filozofu Eugen Fink\u2019e g\u00f6re, \u201coyun, genellikle d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc \u00fczere antropolojik bir fenomen de\u011fildir, bundan \u00e7ok daha fazla bir \u015feydir, kendisinde sonsuzlu\u011fun varoldu\u011fu tarzd\u0131r.\u201d Bkz.: \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 260. 230 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 52. 231 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 46. 59 \u0130zzetbegovi\u00e7 hayvanlar\u0131n geli\u015fmesini, ak\u0131ld\u0131\u015f\u0131 ve tabiat\u00fcst\u00fc bir istikamete do\u011fru de\u011fil de, sadece fizik\u00ee m\u00fckemmelle\u015fme ve zek\u00e2n\u0131n yani zek\u00e2 \u00fcst\u00fc, hayvan \u00fcst\u00fc istikamette olaca\u011f\u0131 \u015fekilde, de\u011ferlendirmi\u015ftir. Buna g\u00f6re hayvanlar\u0131n geli\u015fmesi s\u00f6z konusu olsa","bile bu geli\u015fme \u201cs\u00fcre\u00e7\u201din neticesidir ve tabiat\u0131n s\u0131n\u0131rlar\u0131 i\u00e7erisinde kalmaktad\u0131r. Dolay\u0131s\u0131yla geli\u015fim neticesi olarak hayvan \u00fcst\u00fc varl\u0131k \u2018i\u00e7 hayat\u0131 olmayan, drams\u0131z, \u015fahsiyetsiz, homo olmay\u0131p homunkulus\u2019 olacakt\u0131r.232 Buna g\u00f6re, \u201ctek\u00e2m\u00fcl, insana de\u011fil, sadece zeki insans\u0131ya (humanoid) g\u00f6t\u00fcrebilir. \u0130nsan ancak Tanr\u0131 taraf\u0131ndan yarat\u0131labilir.\u201d233 T\u00fcm bu insan-hayvan aras\u0131ndaki farkl\u0131l\u0131klara ra\u011fmen bu iki varl\u0131k\u2019\u0131n kayda de\u011fer ortak bir hususu vard\u0131r. \u0130zzetbegovi\u00e7\u2019in d\u00fc\u015f\u00fcncesine g\u00f6re, insan ya da hayvan olsun, ya\u015fayan her \u015fey ac\u0131 \u00e7eker. \u00c7\u00fcnk\u00fc \u201c\u0131zd\u0131raptan sak\u0131n\u0131lamaz, ama fikirlerle tamamlanabilir. Fakat sadece insanlar \u0131zd\u0131raba fikir giydirirler. Fark budur.\u201d234 3. Hayat ve \u0130nsan \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan ile hayvan aras\u0131nda tam paralellik bulundu\u011fu gibi, salt z\u0131tl\u0131k mevcudiyeti de bir ger\u00e7ektir. Bu iki varl\u0131k aras\u0131nda benzerlik biyolojik, yani bedeni te\u015fekk\u00fcl\u00fc y\u00f6nde, z\u0131tl\u0131k ise \u00f6z yani manevi y\u00f6nde mevcuttur.235 Materyalistlerin tersine, \u0130zzetbegovi\u00e7, insan\u0131 m\u00fckemmel hayvan olarak g\u00f6rmemi\u015ftir. \u00c7\u00fcnk\u00fc m\u00fckemmel hayvan\u0131n hayat\u0131n\u0131n tersine, insan\u0131n hayat\u0131 bilmece, trajedi, komedi, sa\u00e7mal\u0131k, masal, mit ve dramlarla dolu bir hayatt\u0131r.236 Bu ba\u011flamda, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan Arz\u2019\u0131n kurdu ve seman\u0131n \u00e7ocu\u011fu oldu\u011fundan, yani bir yarat\u0131lm\u0131\u015f oldu\u011fundan ahenksiz237 bir varl\u0131kt\u0131r. Ba\u015fka bir ifadeyle, \u201cinsan\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc, ahl\u00e2k\u0131, gayreti ve trajedisi yan\u0131nda b\u00fct\u00fcn zorluklar\u0131 da, memnuniyetsizli\u011fi de, lanetlili\u011fi de, gaddarl\u0131\u011f\u0131 ve k\u00f6t\u00fcl\u00fc\u011f\u00fc de bu yarat\u0131lm\u0131\u015f ger\u00e7e\u011fine dayanmaktad\u0131r.\u201d238 \u0130zzetbegovi\u00e7\u2019in g\u00f6r\u00fc\u015f\u00fcn\u00fc \u015fu ayetlerden ald\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr: \u201c(7) \u0130nsan 232 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 49. 233 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 225. 234 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 12. 235 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 72. 236 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 63. 237 Burada insan\u0131n davran\u0131\u015flar\u0131 boyutunda ahenksizli\u011finden bahsedilmekte. 238 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 73. 60 benli\u011fini d\u00fc\u015f\u00fcn ve onun nas\u0131l (yarat\u0131l\u0131\u015f) amac\u0131na uygun \u015fekillendirildi\u011fini;(8) ve nas\u0131l ahlak\u00ee zaaflarla oldu\u011fu kadar Allah\u2019a kar\u015f\u0131 sorumluluk bilinciyle de donat\u0131ld\u0131\u011f\u0131n\u0131! (9) Her kim (benli\u011fini) ar\u0131nd\u0131r\u0131rsa, kesinlikle mutlulu\u011fa eri\u015fecektir (...).\u201d239 Burada as\u0131l mesele, insan\u0131n yarat\u0131lm\u0131\u015fl\u0131\u011f\u0131 dolay\u0131s\u0131yla h\u00fcrriyeti meselesidir. B\u00fct\u00fcn teistik sistemler geleneksel olarak Tanr\u0131\u2019n\u0131n var oldu\u011funu s\u00f6ylemekle, O\u2019na bir tak\u0131m ezelilik-ebed\u00eelik sahibi olmak gibi s\u0131fatlar y\u00fcklemi\u015flerdir. \u201cE\u011fer Tanr\u0131\u2019n\u0131n bilgisi her \u015feyi kaps\u0131yor ise o zaman insan h\u00fcrriyeti diye bir \u015fey var m\u0131?\u201d sorusu ortaya \u00e7\u0131kar. \u201cFerdin kendinde sonsuz bir de\u011feri vard\u0131r\u201d c\u00fcmlesi ile Hegel, ki\u015fi \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn H\u0131ristiyanl\u0131kla birlikte geli\u015fmeye ba\u015flad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndeydi.240 \u0130lk Hristiyan filozoflar\u0131ndan Boethius (480-524), Tanr\u0131\u2019n\u0131n bilgisi ile insan h\u00fcrriyeti aras\u0131nda bir \u00e7at\u0131\u015fma olmad\u0131\u011f\u0131na inanm\u0131\u015f ve bunu rasyonel temellere dayand\u0131rmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Boethius\u2019e g\u00f6re, Tanr\u0131\u2019n\u0131n bilgisini gelece\u011fin \u00f6nceden bilinmesi \u015feklinde de\u011fil de, asla de\u011fi\u015fmeyen \u201cezel\u00ee \u015fimdi\u201dnin bilgisi olarak g\u00f6rmek gerekmektedir. Buna g\u00f6re, Tanr\u0131 sadece insan\u0131n davran\u0131\u015flar\u0131n\u0131 de\u011fil de onun b\u00fct\u00fcn zihn\u00ee ve ruh\u00ee haz\u0131rl\u0131klar\u0131n\u0131 bilmektedir. B\u00f6ylece Boethius hem ilahi bilgiyi hem de insan h\u00fcrriyetini ayn\u0131 g\u00fc\u00e7le savunmu\u015ftur.241 Ancak Friedrich Nietzsche (1844- 1900) ve Jean Paul Sartre (1905-1980), Albert Camus (1913-1960) gibi filozoflara yani varolu\u015f\u00e7u ateistlere g\u00f6re, Tanr\u0131 taraf\u0131ndan insan\u0131n yarat\u0131lmas\u0131 insan h\u00fcrriyetine ayk\u0131r\u0131 oldu\u011fundan, her ikisinin ayn\u0131 anda bir arada bulunma olas\u0131l\u0131\u011f\u0131 reddedilmi\u015ftir.242 Bu ateist g\u00f6r\u00fc\u015flerin tersine, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan, ancak Tanr\u0131 taraf\u0131ndan yarat\u0131lm\u0131\u015f ise d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar\u0131nda \u00f6zg\u00fcrl\u00fc\u011fe sahip bir varl\u0131k olabilir. Yani insan\u0131n fiillerinin her hangi g\u00fc\u00e7 taraf\u0131ndan belirlendi\u011fine inanan bir ki\u015fi, d\u00fcnyay\u0131 anlamak ve a\u00e7\u0131klamak i\u00e7in Tanr\u0131\u2019y\u0131 l\u00fczumsuz g\u00f6rebilir. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insandaki \u2018mesuliyet\u2019 fikrinin k\u00f6keni, tarih \u00f6ncesine ait \u2018cennetteki ahit\u2019 inanc\u0131 oldu\u011fundan, t\u00fcm fikirlerin en b\u00fcy\u00fc\u011f\u00fc","ve en \u00f6nemlisidir.243 \u015eu halde yarat\u0131lm\u0131\u015f insana h\u00fcrriyet tan\u0131r ve 239 \u015eems, 91\/7-9 240 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 242. 241 \u0130smail \u00c7etin, \u201cBoethius\u2019ta Tanr\u0131\u2019n\u0131n Bilgisi ve \u0130nsan H\u00fcrriyeti\u201d, Bursa, U.\u00dc.\u0130.F.D., C.XII, S.2, 2003, ss. 133-145. 242 \u0130smail \u00c7etin, \u0130man Ve \u0130nk\u00e2r\u0131n Felsef\u00ee Temelleri, Bursa, Emin Yay\u0131nlar\u0131, 2010, ss. 117-123. 243 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 214. 61 onu fiillerinden mesul tutarsan\u0131z, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 -gizli ya da a\u00e7\u0131k olarak- kabul etmi\u015f olursunuz. B\u00f6ylece serbest olan bir varl\u0131\u011f\u0131 ancak Tanr\u0131 yaratabilir ve h\u00fcrriyet ancak yaratma fiili ile meydana gelebilmektedir.244 Varolu\u015f\u00e7u felsefeye g\u00f6re ise; \u201c(...) insan\u0131 yaratan bir Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmek, ayn\u0131 zamanda, insan\u0131n varl\u0131k kazanmadan \u00f6nce Tanr\u0131 taraf\u0131ndan tasarland\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla da onun \u00f6z\u00fcn\u00fcn varolu\u015fundan \u00f6nce \u015fekillenmi\u015f oldu\u011funu kabul etmek\u201d245 demektir. Buna g\u00f6re, insan daha \u00f6nce \u015fekillenmi\u015f \u00f6ze g\u00f6re varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc i\u00e7in herhangi bir \u00f6zg\u00fcrl\u00fc\u011fe sahip de\u011fildir. \u0130nsan\u0131n, tabiat\u0131n \u00fcr\u00fcn\u00fc olmad\u0131\u011f\u0131n\u0131 iddia eden \u0130zzetbegovi\u00e7\u2019e g\u00f6re, h\u00fcrriyet ve \u00fcr\u00fcn birbirine z\u0131t mefhumlard\u0131r. \u00c7\u00fcnk\u00fc \u00fcr\u00fcn, ister evrim neticesi de ister bir anda olu\u015fsun, fark etmez, hi\u00e7bir zaman h\u00fcr olamaz. \u0130nsan\u0131n v\u00fccuduna \u015fahsiyeti veren Tanr\u0131,246 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u015fahsiyetini in\u015fa etmenin yerine onu yaratm\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc insan \u015fahsiyeti in\u015fa edilemez. \u0130zzetbegovi\u00e7, \u00e7a\u011fda\u015f bilim adamlar\u0131n\u0131n \u201cinsan, belki bu asr\u0131n sonuna kadar veya uygarl\u0131\u011f\u0131n milyon senelik ilerlemesi s\u0131ras\u0131nda kendi taklidini, kendine \u00e7ok benzeyen bir robot yahut bir ucube \u00fcretece\u011fi\u201d kehanetine kar\u015f\u0131d\u0131r. Yine kendisinin vurgulad\u0131\u011f\u0131 \u00fczere \u201cbu makina serbest olmay\u0131p ancak insan\u0131n i\u00e7ine yerle\u015ftirdi\u011fini yapabilecektir\u201d tespitiyle kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r. Tanr\u0131\u2019n\u0131n yaratmas\u0131 olmadan, tek\u00e2m\u00fcl neticesi olarak, sadece hayvan\u0131n daha y\u00fcksek bir derecesi, insan v\u00fccudu ve zek\u00e2s\u0131 ile donanm\u0131\u015f, fakat ac\u0131mas\u0131z, \u015fahsiyetsiz, ahlaki de\u011ferlerden s\u0131yr\u0131lm\u0131\u015f, zek\u00e2s\u0131 daha dokunakl\u0131 ve ayn\u0131 \u00f6l\u00e7\u00fcde daha gaddar, bir varl\u0131k ortaya \u00e7\u0131kacakt\u0131r ancak.247 H\u00fcr oldu\u011fundan, denilebilir ki, eylemlerin sorumlusu insan\u0131n kendisidir. Ancak \u00f6zg\u00fcr oldu\u011fu takdirde, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, eylemlerinden dolay\u0131 insan\u0131n cezaland\u0131r\u0131lmas\u0131 ya da m\u00fck\u00e2fatland\u0131r\u0131lmas\u0131 insan\u00eedir. Fakat insandan d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar\u0131ndan pi\u015fmanl\u0131k duymas\u0131n\u0131, tutumunu de\u011fi\u015ftirmesini istemek ve onu ba\u011f\u0131\u015flamak gayr\u0131 insan\u00eedir.248 Bu ba\u011flamda Hegel\u2019in \u201cCeza, su\u00e7lunun insan\u00ee bir hakk\u0131d\u0131r\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc \u0130zzetbegovi\u00e7 uygun ve yerinde bulur. \u00c7\u00fcnk\u00fc Hegel\u2019e g\u00f6re, \u201cceza \u00f6zg\u00fcrl\u00fc\u011f\u00fcn neticesidir ve cezaland\u0131r\u0131lan su\u00e7lu, ceza yoluyla insan olur ve kendini insan 244 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 73. 245 \u00c7etin, \u0130man Ve \u0130nk\u00e2r\u0131n Felsef\u00ee Temelleri, s. 119. 246 \u201cOna belirli bir bi\u00e7im verip de ruhumdan \u00fcfledi\u011fim zaman onun \u00f6n\u00fcnde yere kapan\u0131n!\u201d Hicr, 15\/29, daha ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bkz.: Esed, a.g.e., ss. 516-518. 247 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 74. 248 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 79. 62 olarak tasdik eder.\u201d249 Petr Kropotkin\u2019in (do\u011f. Moskova, 1842-1921) tezine g\u00f6re ise su\u00e7lular\u0131n \u00fczerine tesiri olmad\u0131\u011f\u0131ndan t\u00fcm hapishanelerin kapat\u0131lmas\u0131 gereklidir. \u00c7\u00fcnk\u00fc onun tezine g\u00f6re,\u201ckim bir kez hapse at\u0131l\u0131rsa, kesinlikle tekrar su\u00e7 i\u015fleyip geri d\u00f6necektir, ama daha cidd\u00ee su\u00e7lar i\u015fleyecektir.\u201d250 Su\u00e7lunun cezaland\u0131r\u0131l\u0131p cezaland\u0131r\u0131lmayaca\u011f\u0131 hakk\u0131nda iki g\u00f6r\u00fc\u015f ortaya \u00e7\u0131kar; 1) Ferdiyet\u00e7ilere g\u00f6re su\u00e7 i\u015flemenin kusuru insandad\u0131r. Yani insan faildir, h\u00fcr ve mesul bir \u015fahsiyet oldu\u011fundan kendisine hem iyi hem de k\u00f6t\u00fc olmaya imk\u00e2n verilmi\u015ftir. 2) Pozitivistler ise kusurun toplumun, \u015fartlar\u0131n, tek kelimeyle insan\u0131n d\u0131\u015f\u0131nda bulunan bir \u015feyin oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir. Bu g\u00f6r\u00fc\u015f, ka\u00e7\u0131n\u0131lmaz tabiat kanunlar\u0131na t\u00e2bi ve h\u00fcrriyetini kazanmaya","g\u00fcc\u00fc yetmeyen biyolojik bir ger\u00e7ek oldu\u011fundan, insan\u0131n kendisinin ne iyi ne de k\u00f6t\u00fc oldu\u011fu, davran\u0131\u015f\u0131n\u0131n i\u00e7inde ya\u015fad\u0131\u011f\u0131 \u015fartlarca tayin edildi\u011fini ifade etmektedir.251 Bundan, ba\u011f\u0131ms\u0131z se\u00e7me imk\u00e2n\u0131na sahip olmad\u0131\u011f\u0131ndan insan\u0131n cezaland\u0131r\u0131lmas\u0131n\u0131n abes oldu\u011fu sonucuna var\u0131labilir. \u0130zzetbegovi\u00e7\u2019in, hapis y\u0131llar\u0131nda \u00e7e\u015fitli mahpuslarla tan\u0131\u015fma ve vakit ge\u00e7irme f\u0131rsat\u0131 olmu\u015ftur. B\u00f6yle bir deneyimden sonra o, vicdans\u0131zl\u0131k ve k\u00f6t\u00fcl\u00fc\u011fe ba\u011fl\u0131l\u0131klar\u0131 sebebiyle \u00f6zellikle yankesici ve kapka\u00e7\u00e7\u0131lar\u0131n\u0131n hapisten \u00e7\u0131kt\u0131ktan sonra namuslu bir i\u015fe ba\u015flama haz\u0131rl\u0131\u011f\u0131n\u0131 g\u00f6rmedi\u011fini belirtmi\u015ftir. Bundan dolay\u0131, hapishane tecr\u00fcbelerini dikkate alarak ceza kanunu yazacak olsayd\u0131, \u0130zzetbegovi\u00e7\u2019in ifadelerine g\u00f6re, bu ceza kanunu \u015fer\u2019i ceza kanununa \u00e7ok benzerdi. Bu kanaatin nedenini ise: \u201c\u00d6nceleri beden\u00ee cezaya kar\u015f\u0131 baz\u0131 kay\u0131tlar\u0131m vard\u0131; \u015fimdi bazen bana \u00f6yle geliyor ki Allah beni buraya kendi hikmetini benimkiyle mukayese etmem i\u00e7in g\u00f6ndermi\u015ftir.\u201d252, ifadeleriyle a\u00e7\u0131klamaktad\u0131r. Ancak her \u015feye ra\u011fmen, \u0130zzetbegovi\u00e7, \u201chaks\u0131zl\u0131k, adaletle, cezayla tedavi edilebilir\u201d diye d\u00fc\u015f\u00fcnse de, haks\u0131zl\u0131\u011f\u0131 yenmenin tek yolu onu affetmektir. Fakat hayat tek bir prensip \u00fczerine kurulmad\u0131\u011f\u0131ndan \u015fer zincirini k\u0131rman\u0131n tek yolu, ilk ba\u015fta 249 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 242. 250 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 260. 251 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 309. 252 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 75. 63 \u00e7eli\u015fkili olarak g\u00f6r\u00fcnse de, onu cezaland\u0131r\u0131p affetmekle m\u00fcmk\u00fcn olacakt\u0131r. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, Kuran\u2019\u0131n adaleti \u00f6\u011fretmesi ve aff\u0131 tavsiye etmesinin sebebi de budur.253 Ayet-i Kerime\u2019de \u201c(...) Biz ona iki g\u00f6z, bir dil, iki dudak vermedik mi; iki apa\u00e7\u0131k yolu (hay\u0131r ve \u015fer yollar\u0131n\u0131) g\u00f6stermedik mi? Fakat o, sarp yoku\u015fa at\u0131lmad\u0131 (...)\u201d254 buyuruldu\u011fu gibi, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201cAllah insana iki yoldan birini se\u00e7tirmek ve onu a\u011f\u0131r cezalarla tehdit etmekle insan\u0131 en a\u00e7\u0131k \u015fekilde teyit etmi\u015ftir.\u201d255 Yukar\u0131da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, eylemlerinden dolay\u0131 insandan, pi\u015fmanl\u0131k duymas\u0131n\u0131n istenmesi gayr\u0131 insan\u00eedir. Ancak e\u011fer bir insan eylemlerinden pi\u015fmanl\u0131k duyuyor ve bu pi\u015fmanl\u0131\u011f\u0131nda samim\u00ee ise, \u0130zzetbegovi\u00e7\u2019e g\u00f6re bu en \u00fcst seviyeden ahlaki bir kategoridir. B\u00f6ylece, g\u00fcnah i\u015flemi\u015f ve t\u00f6vbe etmi\u015f bir insan, hi\u00e7 g\u00fcnah i\u015flememi\u015f insanlardan daha iyidir.256 \u0130zzetbegovi\u00e7, -kendi menfaati olsa bile- insanlar\u0131 zorlaman\u0131n da m\u00fckellefiyetini ihmal ettirecek bir di\u011fergaml\u0131\u011f\u0131n da gayr\u0131 insani bir tutum oldu\u011fu d\u00fc\u015f\u00fcnmektedir. \u015euras\u0131 iyi vurgulanmal\u0131d\u0131r ki, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan Allah\u2019\u0131n emir ve yasaklar\u0131na muhatap olmaya uygun g\u00f6r\u00fcld\u00fc\u011f\u00fc i\u00e7in, Allah insan\u0131n \u015ferefi ve m\u00fckellefiyeti birbirine ba\u011flam\u0131\u015ft\u0131r.257 Peki, \u015ferefi ile m\u00fckellefiyeti birbirine ba\u011fl\u0131 ise o zaman insan i\u00e7in yap\u0131labilecek en iyi \u015fey nedir? Bu sorunun cevab\u0131 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan\u0131n kendisinin m\u00fccadele etme ve se\u00e7me h\u00fcrriyetine te\u015fvik edilmesinde, yatmaktad\u0131r. Zira \u201c(...) \u0130nsanl\u0131k muafiyet de\u011fil, m\u00fckellefiyet demektir(...).\u201d258 \u0130nsanlar\u0131 zorla terbiye etme ba\u011flam\u0131nda \u0130zzetbegovi\u00e7 \u015f\u00f6yle devam eder: \u201cAyn\u0131 \u015fartlar (sebepler), ayn\u0131 neticelere yol a\u00e7mad\u0131\u011f\u0131\u201d gibi, insan yeti\u015ftirilmesinde, zorla terbiye etmek de ayn\u0131 sonuca ula\u015ft\u0131rmaz. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201cancak insan bir hayvan olsayd\u0131\u201d, ki de\u011fildir, \u201cyeti\u015ftirmenin neticesi tahmin edilebilir ve g\u00fc\u00e7l\u00fc olurdu.\u201d Buna g\u00f6re, \u201cinsan, bir insano\u011flu oldu\u011fu 253 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 22; \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 265. 254 Beled, 90\/7-10. 255 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 80. 256 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 29. 257 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 50. 258 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 80. 64","s\u00fcrece h\u00fcrd\u00fcr ve haric\u00ee bir uyar\u0131c\u0131ya nas\u0131l tepki verece\u011fi asla kesin (veya tahmin edilebilir) de\u011fildir.\u201d \u00c7\u00fcnk\u00fc \u201c\u015fartl\u0131 refleks kanunu, insana uyumaz.\u201d259 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan mutlaka iyi ya da k\u00f6t\u00fcd\u00fcr; ancak hi\u00e7bir zaman masum260 de\u011fildir. Cennetten \u00e7\u0131kar\u0131ld\u0131ktan sonra261 insan kendisine bah\u015feden se\u00e7me; iyi veya k\u00f6t\u00fc olabilme h\u00fcrriyetten kurtulamaz. Yani insan, iyilik ve k\u00f6t\u00fcl\u00fck dram\u0131n\u0131n i\u00e7inden d\u0131\u015far\u0131 \u00e7\u0131kamayaca\u011f\u0131 gibi hayvan veya melek gibi masum da olamaz.262 \u00c7\u00fcnk\u00fc insan t\u00fcm ini\u015f \u00e7\u0131k\u0131\u015flar\u0131yla insan olmaya mecburdur. B\u00f6ylelikle, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201c(...) se\u00e7me kabiliyeti, neticesi ne olursa olsun, k\u00e2inatta m\u00fcmk\u00fcn olan varolu\u015fun en y\u00fcksek \u015feklidir.\u201d263 \u0130nsanlar\u0131n e\u015fitli\u011fi konusuna gelince; \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201c (...) se\u00e7ilmi\u015f halk, se\u00e7ilmi\u015f \u0131rk veya s\u0131n\u0131f yoktur, b\u00fct\u00fcn insanlar e\u015fittir.\u201d264 Ancak, bu tespit insanlar aras\u0131ndaki ideal plandad\u0131r. Oysa realitede, \u201ce\u015fitlik asla tamamen ger\u00e7ekle\u015ftirilemeyecektir\u201d diye d\u00fc\u015f\u00fcnen \u0130zzetbegovi\u00e7\u2019e g\u00f6re, e\u015fitlik; \u201cdaima insano\u011flunun daha iyi bir d\u00fcnya r\u00fcyas\u0131n\u0131n par\u00e7as\u0131 olarak kalacakt\u0131r.\u201d265 E\u015fitlik ile \u00f6zde\u015flik iki farkl\u0131 kategori oldu\u011fundan, \u0130zzetbegovi\u00e7, insanlar\u0131n e\u015fitli\u011fini kabul edip onlar\u0131n \u00f6zde\u015fli\u011fini reddeder. Ona g\u00f6re insanlar Allah\u2019\u0131n huzurunda e\u015fittir266 yani Allah\u2019\u0131n yarat\u0131klar\u0131 olarak ayn\u0131 de\u011ferlere sahip olmakla her ferdin \u00f6zel de\u011feri de vard\u0131r. Ancak, tabiat ve tabiattan ald\u0131klar\u0131 hususlar bak\u0131m\u0131ndan ve tabiat\u0131n \u00fcr\u00fcn\u00fc olarak insanlar \u00f6zde\u015f de\u011fildirler.267 Nitekim bu kanaati Nobel \u00d6d\u00fcl\u00fc sahibi Jean Dausset desteklemektedir: \u201cGenetik yoluyla t\u00fcm insanlar\u0131n birbirinden farkl\u0131 olduklar\u0131n\u0131 ispatlad\u0131k. \u0130nsanlar\u0131n her ne kadar \u00f6zde\u015f bir genetik \u015fifreleri olsa da, \u00e7evre tek yumurta 259 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 188. 260 \u0130zzetbegovi\u00e7\u2019e g\u00f6re masumiyet, \u201cse\u00e7im imk\u00e2n\u0131na dair bilgiden yani \u00f6zg\u00fcrl\u00fck bilgisinden \u00f6nce mevcut olan durumdur. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn yan\u0131 s\u0131ra \u0130syan, G\u00fcnah ve \u00d6l\u00fcm gelir.\u201d Bkz.: \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 198. 261 Bakara, 2\/36 262 Hayvanlar Cennet\u2019te ya\u015famam\u0131\u015flar\u0131 gibi oradan da kovulmam\u0131\u015flard\u0131r. Onlar\u0131n masum olmalar\u0131n\u0131n sebebi de budur. Bkz.: \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe ka\u00e7\u0131\u015f\u0131m, s. 184. 263 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 75. 264 \u0130zzetbegovi\u00e7, \u0130slam Deklarasyonu, s. 53. 265 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 178. 266 Allah huzurunda e\u015fitlik \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u0130slam\u2019\u0131n be\u015finci \u015fart\u0131 olan hac\u2019\u0131n manzaras\u0131nda ortaya konulur. Yine de, evrensel karde\u015flik ve e\u015fitlik simgesi olan hac da \u0130zzetbegovi\u00e7\u2019e g\u00f6re, bir t\u00fcr \u00fctopyad\u0131r. Bkz.: \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 188. 267 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 208. 65 ikizlerini, ger\u00e7ek ikizleri dahi farkl\u0131 farkl\u0131 \u015fekillendirir. Dolay\u0131s\u0131yla onlar farkl\u0131 varl\u0131klard\u0131r.\u201d268 \u0130zzetbegovi\u00e7, \u201cinsanlar\u0131n e\u015fitli\u011fi ve karde\u015fli\u011fi ancak insan\u0131 Tanr\u0131\u2019n\u0131n yaratmas\u0131 durumunda m\u00fcmk\u00fcn\u201d olaca\u011f\u0131n\u0131 vurgulamaktad\u0131r. \u00c7\u00fcnk\u00fc insanlar\u0131n e\u015fitli\u011fi fiziki veya entelekt\u00fcel de\u011fil, manev\u00ee bir ger\u00e7ektir. Buna g\u00f6re, insanlar fizik\u00ee, i\u00e7tima\u00ee, topluluk, millet, s\u0131n\u0131f, siyasi bir sistemin \u00fcyeleri olarak hep e\u015fitsizdirler. Ancak insanlar\u0131n e\u015fitli\u011fi, insan\u0131n ahl\u00e2k\u00ee de\u011feri, insan haysiyeti ve insan \u015fahsiyetiyle yans\u0131t\u0131l\u0131r. E\u011fer insan\u0131n ruh\u00ee taraf\u0131 tan\u0131nmazsa, insan e\u015fitli\u011finin dayand\u0131\u011f\u0131 yeg\u00e2ne esas\u0131, din ve ahl\u00e2k sistemleri kaybedilir. Buna g\u00f6re, e\u011fer din\u00ee ve ahlaki yakla\u015f\u0131m b\u0131rak\u0131l\u0131rsa onun yerini hemen \u0131rk\u00ee, mill\u00ee, s\u0131n\u0131fsal, siyas\u00ee mahiyette olan \u00e7e\u015fitli e\u015fitsizlikler doldurur.269 Bu y\u00fczden, \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201cb\u00fct\u00fcn insanlarda hep ayn\u0131 insan ve ayn\u0131 k\u0131ymette bir insan\u00ee nitelik g\u00f6ren yeg\u00e2ne yakla\u015f\u0131m dinlerdedir.\u201d270 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, din olmadan insan m\u00fcmk\u00fcn ve var olamaz veya en az\u0131ndan buna inanmak zordur. Berdyayev\u2019in, \u201cTanr\u0131 yoksa, insan da yoktur\u201d271 sav\u0131na \u0130zzetbegovi\u00e7, \u201cinsan yoksa, h\u00fcmanizmin bo\u015f laf\u201d oldu\u011funu da eklemi\u015ftir. \u00c7\u00fcnk\u00fc insan\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131 tan\u0131mayan kimse, h\u00fcmanizmin as\u0131l manas\u0131n\u0131, \u201cher zaman \u00fcretime ve \u00fcr\u00fcnlerin ihtiyaca g\u00f6re da\u011f\u0131t\u0131lmas\u0131na irca edecektir.\u201d H\u00fcmanizmin t\u00fcm insanlar\u0131n tok olmas\u0131n\u0131 temin etmesi i\u00e7in u\u011fra\u015f\u0131 b\u00fcy\u00fck bir","\u015fey olmakla beraber, \u201cbolluk i\u00e7inde ya\u015fayan toplumlar hakk\u0131ndaki bilgilere g\u00f6re272, s\u0131rf bu sayede d\u00fcnyan\u0131n daha iyi daha insan\u00ee olaca\u011f\u0131 s\u00f6ylenemez.\u201d273 Bu ba\u011flamda \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201cNietzsche\u2019nin \u201cTanr\u0131 \u00f6ld\u00fc\u201d274 \u015feklindeki slogan\u0131n pe\u015finden (...) Michel Foucault\u2019nun \u201c\u0130nsan \u00f6ld\u00fc, 268 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 259. 269 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, ss. 76-77. 270 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 78. 271 Nikolay Berdyayev (do\u011f. Kiev, 1874), \u00e7a\u011fda\u015f Rus d\u00fc\u015f\u00fcn\u00fcr\u00fcd\u00fcr. Felsefede mant\u0131ksal ve rasyonel y\u00f6ntemler yerine, sistematik olmayan, gizemli anlat\u0131m bi\u00e7imlerinden yana olan Berdyayev, do\u011frular\u0131n, rasyonel ara\u015ft\u0131rman\u0131n de\u011fil de, \u201ctinin a\u015fk\u0131n d\u00fcnyas\u0131ndan s\u0131zan bir \u0131\u015f\u0131\u011f\u0131n \u00fcr\u00fcn\u00fc\u201d olduklar\u0131n\u0131, insan\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fcn de, bu tinsel d\u00fcnyadan ve tanr\u0131sal yaratma yetene\u011finden pay almas\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 savunmu\u015ftur. 272 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, materyalist g\u00f6r\u00fc\u015f\u00fcn\u00fcn tersine, uygarl\u0131k ve konfor insan\u0131n tabiat\u0131na uygun de\u011fildir. Birle\u015fmi\u015f Milletler Genel Sekreteri: \u201cEn geli\u015fmi\u015f memleketlerden baz\u0131lar\u0131 cinayet dalgas\u0131ndan en cidd\u00ee \u015fekilde etkilenmi\u015f bulunmaktad\u0131rlar (...). Madd\u00ee ilerlemeye ra\u011fmen insan hayat\u0131 hi\u00e7bir zaman, bug\u00fcn oldu\u011fu kadar, emniyetsiz olmad\u0131\u011f\u0131\u201dn\u0131 bir raporunda vurgulam\u0131\u015ft\u0131r. Raporu 1972 sonlar\u0131nda yay\u0131nlanm\u0131\u015ft\u0131r. \u0130zzetbegovi\u00e7\u2019in konuyla ilgili daha ayr\u0131nt\u0131l\u0131 bilgiler i\u00e7in bkz.: \u0130zzetbegovi\u00e7, Dogu Bat\u0131 aras\u0131nda \u0130slam, ss. 105-115. 273 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 81. 274 Nietzsche\u2019nin \u201cTanr\u0131 \u00f6ld\u00fc\u201d slogan\u0131 hakk\u0131ndaki daha ayr\u0131nt\u0131l\u0131 bilgiler i\u00e7in bkz. Friedrich Nietzsche, B\u00f6yle Buyurdu Zerd\u00fc\u015ft, Ankara, Panama Yay\u0131nc\u0131l\u0131k, 2014, s. 8., s. 85., s. 231., ss. 281-282. 66 slogan\u0131n\u0131n gelmesi zorunluydu. Tanr\u0131 yoksa insan da olamaz. Bunlar birbirinin m\u00fctelaz\u0131m\u0131d\u0131r.\u201d275 \u0130zzetbegovi\u00e7\u2019in, i\u00e7inde ya\u015fad\u0131\u011f\u0131 siyasal sistemlerinde (Yugoslavya krall\u0131\u011f\u0131, H\u0131rvat usta\u015fa ve Tito\u2019nun sosyalist Yugoslavya y\u00f6netimi),276 toplumun insani \u00f6nceli\u011fi yani insan\u0131n topluma hizmet etmesi ve insan\u0131n topluma teslimiyeti fikri hep \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Ancak \u0130zzetbegovi\u00e7, h\u00fcmanizmin de ilk ve son manas\u0131 olaca\u011f\u0131 \u015feklinde, insan\u0131n hi\u00e7bir \u015feye hizmet edemeyece\u011fini ve hi\u00e7 bir \u015feye alet olamayaca\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. Tam tersine, her \u015fey insana, insan ise ancak Allah\u2019a hizmet etmelidir.277 Bu ba\u011flamda insan\u0131n teslimiyetini sadece Allah\u2019a sundu\u011fu takdirde, insan\u00ee sayg\u0131nl\u0131\u011f\u0131n\u0131 kazanabilece\u011fini \u0131srarla vurgulamaktad\u0131r .278 Tanr\u0131 taraf\u0131ndan yarat\u0131lm\u0131\u015f baz\u0131 insanlar, hissi ve psikolojik olarak \u00f6l\u00fcyken, sadece biyolojik olarak canl\u0131d\u0131rlar. \u00c7\u00fcnk\u00fc \u0130zzetbegovi\u00e7\u2019e g\u00f6re, canl\u0131 olmak her \u015feyden \u00f6nce ruh\u00e7a canl\u0131 olmak demektir.279 Hakik\u00ee bir insan kendi vazifesini ya yerine getirir ya da onu getirme u\u011fra\u015f\u0131nda kendini t\u00fcketir. Hayvan biyolojik olarak ya\u015fad\u0131\u011f\u0131 gibi insan da sadece biyolojik olarak ya\u015fad\u0131\u011f\u0131 m\u00fcddet\u00e7e kendi insan boyutunu ger\u00e7ekle\u015ftiremez. Yani \u201cinsan olmak i\u00e7in biyolojik hayat\u0131n \u00f6tesinde bir \u015feylere sahip olmak gerekir. Sorun, nas\u0131l ya\u015fand\u0131\u011f\u0131 de\u011fil, ni\u00e7in ya\u015fand\u0131\u011f\u0131d\u0131r.\u201d280 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, tatbikatta ve ahl\u00e2k tecr\u00fcbesinde, d\u00fcr\u00fcst olmaya ve faziletin y\u00fckseklerine t\u0131rmanma yerine, g\u00fcnah i\u015flemeye ve g\u00fcnah\u0131n derinliklerine inmeye daha yatk\u0131n bir varl\u0131k olarak insan, ahl\u00e2k\u00ee yasalara ayk\u0131r\u0131 davranabilirse de, ahl\u00e2k sahas\u0131 d\u0131\u015f\u0131nda, iyi ile k\u00f6t\u00fcn\u00fcn \u00f6tesinde bulunamaz.281 \u0130zzetbegovi\u00e7\u2019in bu g\u00f6r\u00fc\u015f\u00fc, M. Selimovi\u00e7\u2019in282 Kale adl\u0131 roman\u0131nda; \u201c\u0130nsanlar\u0131 a\u015fk ve iyili\u011fin yerine k\u00f6t\u00fcl\u00fck ve nefrete ikna etmek daha kolayd\u0131r. K\u00f6t\u00fcl\u00fck \u00e7ekici ve insan do\u011fas\u0131na daha yak\u0131nd\u0131r. A\u015fk ve iyilik i\u00e7in b\u00fcy\u00fcmek, daha \u00e7ok \u00e7abalamak gerekir,\u201d283 diyerek ortaya koydu\u011fu g\u00f6r\u00fc\u015f\u00fcyle 275 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 194. 276 Ak\u0131n, Karaaslan, a.g.e., ss. 21-22. 277 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 81. 278 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, ss. 53-54. 279 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 11. 280 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 12. 281 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 75. 282 Mehmed Me\u015fa Selimovi\u00e7","(do\u011f. Tuzla, 1910-1982), Bosna Hersek\u2019in en \u00f6nemli yazarlar\u0131ndan biridir. Onun Dervi\u015f ve \u00d6l\u00fcm roman\u0131, II. D\u00fcnya Sava\u015f\u0131 sonras\u0131 Yugoslavya\u2019s\u0131n\u0131n en \u00f6nemli edebi eserlerinden biri kabul edilir. 283 Mehmet Selimovi\u0107, Tvr\u0111ava, Beograd, Logosart, 2007, s. 135. 67 \u00f6rt\u00fc\u015fmektedir. Ayr\u0131ca, \u0130zzetbegovi\u00e7 bu g\u00f6r\u00fc\u015f\u00fcn\u00fc Kur\u2019an-\u0131 Kerim\u2019in: \u201cyine de ben kendimi b\u00fct\u00fcn\u00fcyle temize \u00e7\u0131karmaya \u00e7al\u0131\u015fm\u0131yorum; \u00e7\u00fcnk\u00fc Rabbimin ac\u0131y\u0131p esirgedi\u011fi kimseler hari\u00e7, insan\u0131n kendi benli\u011fi (de onu) k\u00f6t\u00fcl\u00fc\u011fe s\u00fcr\u00fckle(yebili)r;284 ger\u00e7ekten de benim Rabbim \u00e7ok ac\u0131y\u0131p-esirgeyen ger\u00e7ek ba\u011f\u0131\u015flay\u0131c\u0131d\u0131r\u201d285, ayetiyle destekledi\u011fini kendisi de zikretmektedir. Bu ba\u011flamda \u0130zzetbegovi\u00e7, hayat\u0131n gayesinin olarak,- ger\u00e7ekte \u00e7ok az \u015fey yap\u0131labilse de- k\u00f6t\u00fcl\u00fc\u011fe kar\u015f\u0131 sava\u015f oldu\u011funu belirtmi\u015ftir.286 Ona g\u00f6re hayat, \u201cancak iman edip de s\u00e2lih ameller i\u015fleyenler (...)287 d\u0131\u015f\u0131nda hi\u00e7 kimsenin kazanamad\u0131\u011f\u0131 bir oyundur.288 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201chayat\u0131n kendinde, kendisine has bir gayesi vard\u0131r.\u201d289 Yani t\u00fcm haric\u00ee sa\u011fl\u0131k, para, gen\u00e7lik, g\u00fczellik gibi ge\u00e7ici arzular anlamlar\u0131n\u0131 kaybetti\u011finde, insan o zaman hayat\u0131n de\u011ferinin hayat\u0131n kendinde oldu\u011funu g\u00f6recektir. Daha \u00f6nce belirtildi\u011fi gibi, insan iki boyutlu varl\u0131kt\u0131r. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insanl\u0131\u011f\u0131n birinci boyutu olan beden bilimin, ikinci boyutu olan ruh ise din, sanat ve eti\u011fin konusudur.290 Hayat\u0131n gayesiyle ilgili cevaplar\u0131 din sunarken, insan\u0131n hayat\u0131n\u0131 ve tabiat\u0131n\u0131 incelemekle bilim u\u011fra\u015f\u0131r. Bu \u015fekilde, hayat\u0131n gayesiyle ilgili sorular\u0131n\u0131 bilim cevaplamad\u0131\u011f\u0131 gibi, din de tabiat kanunlar\u0131n\u0131 tarif etmez.291 Bu ba\u011flamda, bilim ve teknoloji be\u015feri ihtiya\u00e7lar\u0131n\u0131n bir ifadesi olarak \u201cnas\u0131l ya\u015far\u0131m\u201d, din ve sanat ise be\u015ferinin \u201cneden ya\u015f\u0131yorum\u201d sorusuna cevap vermektedir. Bununla beraber \u0130zzetbegovi\u00e7; \u201cher bilimsel y\u00f6ntem Tanr\u0131\u2019n\u0131n ve insan\u0131n ink\u00e2r\u0131na do\u011fru g\u00f6t\u00fcr\u00fcrken, b\u00fct\u00fcn sanatlar dini haber verir\u201d tespitini yapmaktad\u0131r.292 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, ruh beden mezarl\u0131\u011f\u0131nda oldu\u011fu s\u00fcrece asl\u00ee gayesine ula\u015famaz, bu y\u00fczden ahl\u00e2kl\u0131 bir ki\u015finin ancak bir tek iste\u011fi vard\u0131r; o da bedenden uzakla\u015farak manevili\u011fe ula\u015fmakt\u0131r. Bu y\u00fczden ahl\u00e2kl\u0131 bir ki\u015fi, gayesine ula\u015fmak i\u00e7in \u00f6l\u00fcmden bile korkmaz. Bu ba\u011flamda \u0130zzetbegovi\u00e7 \u201cfelsefe ile u\u011fra\u015fmak ve hakik\u00ee 284 Lafzen,\u201dk\u00f6t\u00fc olan\u0131 emretmeye al\u0131\u015f\u0131kt\u0131r\/yatk\u0131nd\u0131r\u201d- yani \u00e7o\u011fu zaman ak\u0131l ve sa\u011fduyunun ahl\u00e2ken iyi ve olumlu bulmad\u0131\u011f\u0131 y\u00f6ne s\u00fcr\u00fckleyen g\u00fcd\u00fclerle doludur. Ayetin tefsiriyle daha detayl\u0131 bilgiler i\u00e7in bkz.: Esed, 2002, ss. 468-469. 285 Yusuf, 12\/53 286 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 32. 287 Asr, 103\/3 288 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 5. 289 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 1. 290 \u0130zzetbegovi\u00e7, Tarihe Tan\u0131kl\u0131\u011f\u0131m, s. 31. 291 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 219. 292 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, ss. 80-81; \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 168. 68 m\u00e2n\u00e2da ya\u015famak \u00f6l\u00fcme haz\u0131rlanmak demektir.\u201d293, g\u00f6r\u00fc\u015f\u00fcn\u00fc ileri s\u00fcrm\u00fc\u015ft\u00fcr. \u0130\u015fte bu nedenle, ona g\u00f6re; \u201c(...) ger\u00e7ek felsefe sadece \u00f6l\u00fcm vak\u0131as\u0131n\u0131 hesaba katan felsefedir (...).\u201d294 \u201cHer nefis \u00f6l\u00fcm\u00fc tadacakt\u0131r (...)\u201d,295 demek ki, hayat ger\u00e7ek oldu\u011fu kadar \u00f6l\u00fcm\u00fcn varl\u0131\u011f\u0131 da bir ger\u00e7ektir. \u00d6l\u00fcm olmadan hayat da tamamlanm\u0131\u015f olmaz. Zira \u00f6l\u00fcm Kierkegaard\u2019\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc gibi, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn meyvesidir.296 \u0130zzetbegovi\u00e7, \u00f6l\u00fcms\u00fcz bir hayat\u0131n soluk ve anlams\u0131z olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyordu.297 Ona g\u00f6re \u00f6l\u00fcm ve \u00f6l\u00fcm sonras\u0131 sorumlulu\u011fa inan\u00e7, tek ger\u00e7ek fikir ve bu d\u00fcnyay\u0131 anlamland\u0131ran tek d\u00fc\u015f\u00fcncedir. Nitekim sadece hesap verme fikri, heyecan verici ve hakik\u00eedir.298 Ayr\u0131ca \u0130zzetbegovi\u00e7, \u00f6l\u00fcm hakk\u0131nda: \u201c(...) belki de hi\u00e7bir netice ve \u00f6l\u00fcm yok. Belki de onu seyreden g\u00f6zler sadece kapanacak ve hayat devam edecek. Yeni do\u011fumlar, yeni g\u00f6zler, \u00e7i\u00e7ekler gibi,","yeni hik\u00e2yeler gibi a\u00e7\u0131lacak ve sonsuza kadar b\u00f6yle s\u00fcrecek. Allah\u2019\u0131m Sen b\u00fcy\u00fcks\u00fcn ve Sen\u2019in yaratt\u0131\u011f\u0131n \u00e2lem de b\u00fcy\u00fck!\u201d299, diyerek ilgin\u00e7 bir de\u011ferlendirme ileri s\u00fcrm\u00fc\u015ft\u00fcr. 4. Bir Mucize Olarak Hayat \u0130nsan hayat\u0131 anlayabilir mi? \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan hayat\u0131 anlad\u0131\u011f\u0131 takdirde, onu v\u00fccuda getirmek i\u00e7in bir kabiliyete de sahip olacakt\u0131r. \u0130zzetbegovi\u00e7, Do\u011fu ve Bat\u0131 aras\u0131nda \u0130slam\u2019da XIX. ve XX. y\u00fczy\u0131lda yayg\u0131n oldu\u011fu \u00fczere, bilim adamlar\u0131n\u0131n ba\u015far\u0131lar\u0131n\u0131 ve bilimsel yakla\u015f\u0131mlar\u0131n\u0131 da m\u00fczakere etmektedir. Mesela 1950\u2019de bir Frans\u0131z dergisinde yap\u0131lan anketten bahsetmektedir. Bu anketin en \u00f6nemli sorusu, \u201chayat nedir?\u201d sorusuydu. Biyolog, hekim ve fizik\u00e7iler b\u00f6ylesi bir soruya istinas\u0131z olarak hepsi teredd\u00fct ve ihtiyat ile cevap vermektedir.300 1929 y\u0131l\u0131nda Frans\u0131z fizik\u00e7i Louis de Broglie, Nobel \u00d6d\u00fcl\u00fc\u2019n\u00fc kazanmas\u0131na ra\u011fmen: \u201cdemek ki, bug\u00fcnk\u00fc fiziko-kimyev\u00ee bilgilerimizin sayesinde hayat\u0131 tamamen izah etmek herhalde m\u00fcmk\u00fcn de\u011fildir\u201d diye vurgulamaktad\u0131r. 1965\u2019te T\u0131p Nobel 293 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 179. 294 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 4. 295 Enbiya, 21\/35 296 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 198. 297 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 38. 298 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, ss. 201-202. 299 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 44. 300 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 56. 69 \u00d6d\u00fcl\u00fc\u2019n\u00fc kazanan, Frans\u0131z biyolo\u011fu Andre Lwoff ise hayat ile ilgili \u015funlar\u0131 s\u00f6ylemi\u015ftir: \u201c(...) H\u00e2lbuki \u201ccanl\u0131 madde\u201d diye bir \u015fey yoktur. Bir h\u00fccrenin, alb\u00fcmin, enzim veya n\u00fckleik asit gibi bir unsuru, canl\u0131 bir cevher de\u011fildir. Tek canl\u0131, organizmad\u0131r.\u201d301 \u0130svi\u00e7reli fizik\u00e7i Charles Eugene Guye ise, bir protein molek\u00fcl\u00fcn\u00fcn tesad\u00fcfen te\u015fekk\u00fcl ihtimalini hesap yolu ile tespit etmeye te\u015febb\u00fcs etmi\u015ftir. Bilindi\u011fi gibi protein molek\u00fcl\u00fc en az d\u00f6rt elementten ibarettir. Hesab\u0131 sadele\u015ftirmek i\u00e7in Guye, molek\u00fcl\u00fcn sadece iki elementten ibaret oldu\u011funu ve iki bin atomun bulundu\u011funu farz etmi\u015f. Sadele\u015ftirilmi\u015f bu \u015fartlar alt\u0131nda proteinin tesad\u00fcfen te\u015fekk\u00fcl ihtimali 2.02x10 321\u2019dir. Bu neticeyi e\u011fer zaman ile Arz\u2019\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc s\u0131n\u0131rlar\u0131 i\u00e7erisinde ele al\u0131rsak, o zaman Guye\u2019nin bir tek molek\u00fcl\u00fcn\u00fcn te\u015fekk\u00fcl\u00fc i\u00e7in saniyede 500 trilyon frekans olmas\u0131 \u015fart\u0131yla, 10 243 trilyon sene l\u00e2z\u0131m olur. Buna g\u00f6re hayat\u0131n bir tesad\u00fcf eseri olarak, d\u00fcnyam\u0131z\u0131n ya\u015f\u0131 kabul edilen sadece 4.6 milyar sene i\u00e7inde, olu\u015fmu\u015f olmas\u0131 tamamen ihtimal d\u0131\u015f\u0131ndad\u0131r. 1968\u2019de Nobel Kimya \u00d6d\u00fcl\u00fc\u2019n\u00fc alan Manfred Eigen ise, \u201cbir tek protein molek\u00fcl\u00fcn\u00fcn tesad\u00fcf\u00ee olarak meydana gelmesi i\u00e7in gezegenimizin b\u00fct\u00fcn suyu bile yetersiz\u201d302 oldu\u011funu ifade etmi\u015ftir. \u0130zzetbegovi\u00e7 hayat\u0131n tesad\u00fcf i\u015fi olmad\u0131\u011f\u0131n\u0131 g\u00f6stermek i\u00e7in hayran kald\u0131\u011f\u0131 bir\u00e7ok \u00f6rne\u011fe i\u015faret etmi\u015ftir. Birincisi insan beynidir. Beyin bir insan\u0131n organ\u0131 olarak \u00f6n beyin (iki b\u00fcy\u00fck yar\u0131m k\u00fcreli), ara beyin, orta beyin, k\u00f6pr\u00fc ve uzat\u0131lm\u0131\u015f omurilikle beraber k\u00fc\u00e7\u00fck beyinden m\u00fcte\u015fekkildir. Beyinin dokusu gri ve beyaz cevherdendir. Gri olan\u0131n i\u00e7inde sinir d\u00fc\u011f\u00fcmleri, beyaz olan\u0131n i\u00e7inde ise motorik ve duyarl\u0131 sinir liflerinin u\u00e7lar\u0131 bulunur. K\u00fc\u00e7\u00fck beyin denge ve kaslar i\u00e7in \u00f6nemli merkezdir. \u0130nsan beyinin ortalama a\u011f\u0131rl\u0131\u011f\u0131 1300 il\u00e2 1450 gramd\u0131r; i\u00e7inde 14-15 milyar h\u00fccre vard\u0131r. \u0130zzetbegovi\u00e7\u2019e g\u00f6re b\u00f6yle bir organ\u0131n kendili\u011finden olu\u015ftu\u011fu tasavvur edilemez.303 \u0130kinci \u00f6rne\u011fi, k\u0131rlang\u0131\u00e7lard\u0131r. \u0130zzetbegovi\u00e7, k\u0131rlang\u0131\u00e7lar\u0131n sonbaharda Avrupa\u2019dan Afrika\u2019n\u0131n uzak b\u00f6lgelerine g\u00f6\u00e7 ederken, terk ettikleri yuvalar\u0131n\u0131 ilkbaharda d\u00f6nd\u00fcklerinde tekrar bulmalar\u0131n\u0131 bir mucize olarak g\u00f6r\u00fcr. D\u00f6nd\u00fckleri zaman milyonluk bir \u015fehirde binlerce bina aras\u0131nda bir \u00e7at\u0131 alt\u0131nda terkedilmi\u015f yuvalar\u0131n\u0131 bulmay\u0131 nas\u0131l ba\u015fard\u0131klar\u0131n\u0131 sormaktad\u0131r. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, kendini be\u011fenmi\u015f, ma\u011frur ve cahil 301 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 59. 302 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 67. 303 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, ss. 62-63. 70","insanlar bu gibi sorulara, sorunun \u00fczerinde fazla d\u00fc\u015f\u00fcnmeden, hayvanlar\u0131n i\u00e7g\u00fcd\u00fcleri sayesinde bu davran\u0131\u015flarda bulunduklar\u0131 cevab\u0131n\u0131 vermektedirler.304 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, hayat fenomen de\u011fil, mucizedir.305 Ona g\u00f6re, tabiat\u0131n bu hakik\u00ee mucizelerini, din en y\u00fcksek ak\u0131lla yani Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 ile izah etmektedir. \u0130lmin, tabiatla ilgili verdi\u011fi b\u00fct\u00fcn izahlar ise; tabiatta ne varsa hepsi kendili\u011finden olu\u015fur, d\u00fc\u015f\u00fcncesine dayanmaktad\u0131r. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, insan\u0131n beyni gibi m\u00fckemmel ve karma\u015f\u0131k bir \u015feyin bir tesad\u00fcf eseri olarak veya kendili\u011finden olu\u015ftu\u011funu kabul etmek Yunan mitolojisini kabul etmekle e\u015f de\u011ferdir. Bunun yerine \u0130zzetbegovi\u00e7, Gazali\u2019nin d\u00fc\u015f\u00fcncelerine i\u015ftirak etmektedir. \u00c7\u00fcnk\u00fc Gazali\u2019ye g\u00f6re; \u201cB\u00fct\u00fcn m\u00fbcizeler tab\u00ee ve b\u00fct\u00fcn tabiat m\u00fbcizev\u00eedir.\u201d306 Evet, \u201c\u00c2lem bir m\u00fbcizedir\u201d ancak insanlar hissizle\u015ferek, etraf\u0131ndakilere istekle de\u011fil de, al\u0131\u015fkanl\u0131kla ve dikkatsizlikle bakt\u0131klar\u0131ndan dolay\u0131 mucizeleri g\u00f6rmemektedir.307 Burada belirtmek gerekir ki, yukar\u0131da bahsi ge\u00e7en \u201ckendili\u011finden t\u00fcreme\u201d g\u00f6r\u00fc\u015f\u00fc sadece ateistlerin, D\u00fcnya\u2019n\u0131n varolu\u015fu hakk\u0131nda, teistlere kar\u015f\u0131 kulland\u0131klar\u0131 bir arg\u00fcman olarak anla\u015f\u0131lmamal\u0131d\u0131r. \u00c7\u00fcnk\u00fc H\u0131ristiyan d\u00fc\u015f\u00fcn\u00fcr\u00fc Augustine ile \u0130slam filozofu F\u00e2r\u00e2bi\u2019ye g\u00f6re, \u201ckendili\u011finden t\u00fcreme\u201d ve b\u00f6ylece yeni canl\u0131lar\u0131 t\u00fcretebilme \u00f6zelli\u011fi, Tanr\u0131 taraf\u0131ndan do\u011faya verildi\u011fi i\u00e7in inan\u00e7 a\u00e7\u0131s\u0131ndan bir sorun te\u015fkil etmemektedir. \u00c7\u00fcnk\u00fc \u201cteistler i\u00e7in, \u201ckendili\u011finden t\u00fcreme\u2019ye yol a\u00e7an hammadde ve kanunlar, Tanr\u0131\u2019n\u0131n elinde \u2018ara\u00e7sal sebepleri\u2019di ve Tanr\u0131 t\u00fcm d\u00fczenin ve yarat\u0131l\u0131\u015f\u0131n ard\u0131ndaki \u2018Ger\u00e7ek Sebep\u2019 idi.\u201d308 \u0130zzetbegovi\u00e7\u2019e g\u00f6re din, felsefe ve sanat insan\u0131 muammalara, s\u0131rlara ve sorulara \u00e7ekmeye \u00e7al\u0131\u015fmaktad\u0131r. \u00c7\u00fcnk\u00fc sorular, hakikat aray\u0131\u015f\u0131n\u0131n \u00f6ncelikli \u015fart\u0131d\u0131r. \u0130nsan\u0131n \u00f6\u011frenmesi hayret etmesine ba\u011fl\u0131d\u0131r. \u0130zzetbegovi\u00e7, hakl\u0131 olarak, Platon felsefenin kayna\u011f\u0131n\u0131n hayret oldu\u011funu d\u00fc\u015f\u00fcnmektedir. Jaspers da, hayret etmenin \u00f6\u011frenmeye y\u00f6nelme oldu\u011funu belirtmektedir. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, hi\u00e7bir yerde mucize yani muamma, s\u0131r g\u00f6rmeyen; hayranl\u0131k duymayan, bilinmeyenden korkmayan bir insan 304 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 69. 305 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 61. 306 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 66. 307 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, ss. 56-57. 308 Taslaman, a.g.e., s. 77. 71 cahildir. B\u00f6yle bir insan ruhunu kullanmamaktad\u0131r. Ne yaz\u0131k ki, hayret etmeyen insan, bilgisizli\u011fini bilgi olarak kabul etmekte ve ona g\u00f6re de davranmaktad\u0131r.309 \u0130lgin\u00e7 bir \u015fekilde \u0130zzetbegovi\u00e7, konu ile ilgili hemen her konuda Kur\u2019an ayetlerini de\u011fil bilimsel ara\u015ft\u0131rmalar\u0131 referans g\u00f6stermektedir. Bat\u0131 literat\u00fcr\u00fcne geni\u015f bir \u015fekilde vak\u0131f ve iyi bir okuyucu oldu\u011fu i\u00e7in d\u00f6nemindeki bilimsel ara\u015ft\u0131rma ve akt\u00fcel geli\u015fmeleri referans olarak g\u00f6stermeye gayret etmektedir. Yukar\u0131da anlat\u0131ld\u0131\u011f\u0131 \u00fczere d\u00f6nemin bilim adamlar\u0131 taraf\u0131ndan ileri s\u00fcr\u00fclen tabiat\u0131n kendili\u011finden t\u00fcreme fikrini reddederken \u0130zzetbegovi\u00e7, yaratma ile ilgili Kur\u2019an ayetleri yerine yine bilimsel verileri ve bilim adamlar\u0131n\u0131n g\u00f6r\u00fc\u015flerini zikretmeyi daha uygun g\u00f6rm\u00fc\u015ft\u00fcr. Peki, \u0130zzetbegovi\u00e7\u2019in bu tavr\u0131 hangi nedenlere dayan\u0131yor olabilir? Kanaatimizce, \u0130slam\u2019a yani Kur\u2019an\u2019a inanmayan insanlar\u0131n da ilgisini \u00e7ekmek amac\u0131yla tabiat\u0131n yarat\u0131l\u0131\u015f\u0131yla ilgili Kur\u2019an ayetleri yerine d\u00f6nemin bilimsel bulgu ve g\u00f6r\u00fc\u015flerine ba\u015fvurmaktad\u0131r. Bu \u015fekilde, t\u00fcm okuyucular\u0131n ilgi ve dikkatini \u00e7ekip g\u00fcveni kazan\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu \u00e7er\u00e7evede \u015fu soru sorulabilir, \u201cHayat ve tabiat\u0131n, bilim sayesinde anla\u015f\u0131lmas\u0131 m\u00fcmk\u00fcn m\u00fcd\u00fcr?\u201d \u0130zzetbegovi\u00e7, hayat\u0131n sadece bilim adamlar\u0131 taraf\u0131ndan ve bilimsel metotla anla\u015f\u0131lmas\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131na inanmaktad\u0131r. \u00c7\u00fcnk\u00fc daha \u00f6nce belirtildi\u011fi gibi, hayat fenomen oldu\u011fu kadar mucizedir de. Bu nedenle, \u0130zzetbegovi\u00e7\u2019e g\u00f6re: \u201chayat\u0131","kavramak ve anlamak i\u00e7in tek yol hayret ve hayranl\u0131k olsa gerek.\u201d310 \u0130zzetbegovi\u00e7\u2019e g\u00f6re, d\u00fcnyan\u0131n t\u00fcm k\u00fct\u00fcphanelerinde bulunan b\u00fct\u00fcn bilgiler tek bir hayal\u00ee bilgisayara311 kaydedilmi\u015f olsa, d\u00fcnyan\u0131n t\u00fcm bilim adamlar\u0131 toplan\u0131p istedikleri zaman ve imk\u00e2n da kendilerine verilmi\u015f olsa dahi, Allah\u2019\u0131n \u00f6rnek olarak vermekten \u00e7ekinmedi\u011fi312, tek bir batakl\u0131k sivrisine\u011fini \u00fcretmeleri m\u00fcmk\u00fcn de\u011fildir.313 309 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 70. 310 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 aras\u0131nda \u0130slam, s. 71. 311 Bu \u00e7a\u011f\u0131n bilgisayarlar\u0131, \u0130zzetbegovi\u00e7\u2019in ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131ndakilerden daha \u00e7ok \u00fcst\u00fcn olsalar da, mevcut durum de\u011fi\u015fmemi\u015ftir. \u0130zzetbegovi\u00e7\u2019e g\u00f6re, bir bilgisayar\u0131n bir\u00e7ok beceri ve bir\u00e7ok \u015fey bilebilir olsa da o yine aptald\u0131r. \u00c7\u00fcnk\u00fc bir g\u00fcn insan zek\u00e2s\u0131 kopya edilebilse dahi, teorik olarak m\u00fcmk\u00fcn olsa da bilgisayarlar asla \u015fiir yazamayacaklard\u0131r. Tasar\u0131mc\u0131lar bilgisayar\u0131n zeki bir makina olaca\u011f\u0131n\u0131 s\u00f6yleseler de zek\u00e2, \u00f6zerkli\u011fi gerektirdi\u011fi i\u00e7in hi\u00e7bir makina \u00f6zerk olamaz. Ayn\u0131 zamanda bilin\u00e7 zek\u00e2n\u0131n \u00f6nemli bir unsuru oldu\u011fundan, bir vazifeyi yerine getirdi\u011fi bile onun bilincinde olmad\u0131\u011f\u0131 i\u00e7in makina zeki olamaz. Bkz.: \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, ss. 197-198; \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 201. 312 Bakara, 2\/26 313 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 26; \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 60. 72 O\u2019na g\u00f6re bilim, baz\u0131lar\u0131n\u0131n sand\u0131\u011f\u0131 gibi hakikate g\u00f6t\u00fcren tek yol de\u011filse de hakikate g\u00f6t\u00fcren yollardan biridir. Bu nedenle bilim \u201c(...) lanetlenmeyece\u011fi gibi \u00f6v\u00fclmemeli de, ancak her \u015feyden \u00f6nce bilim kullan\u0131lmal\u0131d\u0131r.\u201d314 C.AHL\u00c2K Adalet ve fazilet u\u011frunda hayat\u0131n\u0131 veren bir kahraman\u0131n hareket tarz\u0131 manas\u0131z olur mu? Bu soruyu \u0130zzetbegovi\u00e7 \u015f\u00f6yle cevaplamaktad\u0131r: \u201cE\u011fer sadece mek\u00e2n ve zaman i\u00e7ine kapanm\u0131\u015f bulunan bu d\u00fcnya ile hak ve haks\u0131z kar\u015f\u0131s\u0131nda ilgisiz kalan tabiat varsa, o zaman adaletin taraf\u0131n\u0131 tuttu\u011fu i\u00e7in bu d\u00fcnyada kaybeden kahraman\u0131n fedak\u00e2rl\u0131\u011f\u0131, manas\u0131z olur.\u201d315 Bu ba\u011flamda \u0130zzetbegovi\u00e7, bir iyilik te\u015febb\u00fcs\u00fcnde bulunuldu\u011funda istedi\u011fi neticeyi alamasa da, insan\u0131n te\u015febb\u00fcs\u00fcne k\u0131ymet veren \u015feyin ahl\u00e2k oldu\u011funu d\u00fc\u015f\u00fcnmektedir. Menfaatin ahl\u00e2kla hi\u00e7bir alakas\u0131 olmad\u0131\u011f\u0131 gibi insan\u0131n vazifesi de hi\u00e7bir zaman menfaate dayal\u0131 de\u011fildir. Zira ahl\u00e2k, fonksiyonel olmad\u0131\u011f\u0131 gibi rasyonel de de\u011fildir. \u0130zzetbegovi\u00e7, ahl\u00e2k\u0131n akl\u00ee y\u00f6nden a\u00e7\u0131klanamayaca\u011f\u0131 d\u00fc\u015f\u00fcncesinde olmakla birlikte, ahl\u00e2k\u0131, dinin pratik bir delili olarak g\u00f6rmektedir. \u00c7\u00fcnk\u00fc ona g\u00f6re, ancak Tanr\u0131\u2019n\u0131n var olmas\u0131yla ahl\u00e2k anlaml\u0131 olur. Daha \u00f6nce bahsedildi\u011fi \u00fczere \u0130zzetbegovi\u00e7\u2019e g\u00f6re; tanr\u0131n\u0131n varl\u0131\u011f\u0131 olmad\u0131\u011f\u0131 takdirde, insan\u0131n varl\u0131\u011f\u0131 da d\u00fc\u015f\u00fcn\u00fclemez. Nitekim insan yoksa mesuliyet de yoktur. E\u011fer mesuliyet yoksa su\u00e7 da anlams\u0131zd\u0131r. Burada \u0130zzetbegovi\u00e7, mesuliyetin ve su\u00e7un olmad\u0131\u011f\u0131 bir yerde her \u015feyin mubah olaca\u011f\u0131n\u0131 vurgulayarak ahl\u00e2ka uygun davran\u0131\u015f\u0131n manas\u0131z kalaca\u011f\u0131n\u0131 belirtmektedir.316 Her \u015feyin mubah oldu\u011fu yerde ise kaostan ba\u015fka bir \u015fey meydana gelmeyece\u011fi de a\u00e7\u0131kt\u0131r. \u0130zzetbegovi\u00e7 iki \u00e7e\u015fit insan oldu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr; bunlardan birisi do\u011fru ve d\u00fcr\u00fcst di\u011feri ise tam aksine do\u011fru ve d\u00fcr\u00fcst olmayanlard\u0131r. O, her varl\u0131\u011f\u0131n iki y\u00fcz\u00fc olabilece\u011fi gerek\u00e7esi ile bir insan\u0131n davran\u0131\u015flar\u0131n\u0131n da ikiy\u00fczl\u00fc olabilece\u011fini savunmaktad\u0131r. \u0130zzetbegovi\u00e7, bu g\u00f6r\u00fc\u015f\u00fcn\u00fc: \u201c(...) iki adam ayn\u0131 \u015fekilde davran\u0131yormu\u015f gibi g\u00f6r\u00fcnebilirler. Diyelim ki onlar i\u00e7ki i\u00e7miyor veya g\u00fcnah i\u015flemiyorlar; ilki irade yoklu\u011fu veya neticelerinden korkmas\u0131 sebebiyle, ikincisi ise prensip olarak, bast\u0131r\u0131lan 314 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 43. 315 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 160. 316 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 161; \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 63. 73","arzusuna ra\u011fmen (...). Sadece ikinci durum ahl\u00e2kiliktir. \u0130lki zay\u0131ft\u0131r ve zay\u0131fl\u0131k erdem de\u011fildir.\u201d,317 \u015feklinde delillendirmeye \u00e7al\u0131\u015fmaktad\u0131r. Daha \u00f6nceki sayfalarda belirtildi\u011fi gibi \u0130zzetbegovi\u00e7, her insan\u0131n ya ger\u00e7ekten ya da sahte olarak ahl\u00e2kl\u0131\/iyi oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyordu. Hi\u00e7bir insan ahl\u00e2k\u00ee olarak tarafs\u0131z de\u011fildir. \u0130nsanlar\u0131n menfaat ve faydaya bakmadan hareket etti\u011fi anlar az olsa da, \u0130zzetbegovi\u00e7, i\u015fte bunlar\u0131 insan hayat\u0131ndaki yeg\u00e2ne de\u011ferler olarak g\u00f6rmektedir.318 \u0130zzetbegovi\u00e7\u2019in ahl\u00e2k anlay\u0131\u015f\u0131nda iyilik isteme \u00e7ok \u00f6nemli yere sahiptir. Nitekim iyilik yapmaktan insanlar\u0131 bir\u00e7ok \u015fey engelleyebilir, di\u011fer bir ifadeyle bir\u00e7ok insan haks\u0131zl\u0131klar\u0131n d\u00fczeltilmesi katk\u0131da bulunamazlar; fakat herkes iyilik isteyebilir ve onu sevebilir. Bu ba\u011flamda \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201cher insan kendine veya ba\u015fkas\u0131na yap\u0131lan haks\u0131zl\u0131\u011f\u0131 takbih veya ondan nefret edebilir (...).\u201d319 \u0130zzetbegovi\u00e7\u2019in bu s\u00f6zlerine g\u00f6re, demek ki, hangi kanunlara g\u00f6re ger\u00e7ekle\u015firse ger\u00e7ekle\u015fsin, her insan vicdan\u0131 ile ahenk i\u00e7inde ya\u015famak ister, daha do\u011frusu buna ihtiya\u00e7 duyar. Kanaatimizce \u0130zzetbegovi\u00e7\u2019in bu g\u00f6r\u00fc\u015f\u00fc k\u0131smen de olsa, Kant\u2019\u0131n kurmu\u015f oldu\u011fu, Vazife Ahlak\u0131n\u0131320 ve ister istemez Hz. Peygamber\u2019in buyurdu\u011fu \u015fu hadis-i \u015ferifini hat\u0131rlatmaktad\u0131r: \u201cSizden kim bir k\u00f6t\u00fcl\u00fck g\u00f6r\u00fcrse derhal onu eliyle de\u011fi\u015ftirsin. E\u011fer (Buna) g\u00fcc\u00fc yetmiyorsa dili ile de\u011fi\u015ftirsin. Buna da g\u00fcc\u00fc yetmiyorsa kalbi ile (bu\u011fz etsin). Bu, (kalb ile bu\u011fz etmek) iman\u0131n en zay\u0131f derecesidir.\u201d321 Nitekim \u0130zzetbegovi\u00e7, Hz. Peygamber\u2019in bu hadisini ise \u015f\u00f6yle yorumlamaktad\u0131r: \u201c(...) \u0130yi ile k\u00f6t\u00fc adam aras\u0131ndaki t\u00fcm fark, sadece iyi adam\u0131n i\u015fleyemese dahi iyili\u011fi sevmesi ve istemesi; iyili\u011fi ne fiiliyle ne de s\u00f6z\u00fcyle tasdik etmese de ruhunun ta derinliklerinde, uzak bir yerlerde, \u201ct\u00fcm sonlar\u0131n sonunda\u201d, taban\u0131nda bir arzu veya istekle tasdik etmesidir (...).\u201d322 317 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, ss. 50-51. 318 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 161. 319 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 163. 320 \u0130mmanuel Kant\u2019\u0131n, Vazife Ahl\u00e2k\u0131\u2019na g\u00f6re, insan\u0131 insan yapan ger\u00e7ek \u00f6zellik ak\u0131l oldu\u011fundan, ahl\u00e2k de\u011ferlerinin kayna\u011f\u0131 da insan akl\u0131d\u0131r. Ancak, ona g\u00f6re yery\u00fcz\u00fcnde mutlak olarak bir tek \u015fey vard\u0131r, o da iyi niyettir. As\u0131l olan da insan\u0131n iyi istemesidir. Eylemler iyi niyete dayal\u0131 ise ahl\u00e2ki, e\u011fer niyet menfaate dayal\u0131 ise o zaman eylemler k\u00f6t\u00fcl\u00fckt\u00fcr. Buna ba\u011fl\u0131 olarak ahl\u00e2k\u00ee olan\u0131 temellendiren de iyi niyettir. Konuyla ilgili daha detayl\u0131 bilgiler i\u00e7in bkz.: H\u00fcsameddin Erdem, Ahlak Felsefesi, 2. B., Konya, H\u00fc-Er Yay\u0131nlar\u0131, 2003, ss. 46-48. 321 M\u00fcslim, \u0130m\u00e2n 78. 322 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 61. 74 \u0130zzetbegovi\u00e7, ahl\u00e2k\u0131n fiilin kendisinde de\u011fil, insan\u0131n niyet ve d\u00fcr\u00fcstl\u00fc\u011f\u00fcnde yatt\u0131\u011f\u0131na inanmaktad\u0131r. Bu iki mefhum, birbirine z\u0131t olarak niyet ve fiil \u015feklinde kendi varl\u0131klar\u0131n\u0131 g\u00f6stermektedirler. E\u011fer bir niyet (intention), hakiki d\u00fcnyada ger\u00e7ekle\u015fmese de kalp d\u00fcnyas\u0131nda meydana gelmi\u015fse \u0130zzetbegovi\u00e7\u2019e g\u00f6re o, tam hakikattir. \u0130zzetbegovi\u00e7, niyet, sanat ve dindarl\u0131k\u2019\u0131 do\u011falar\u0131 gere\u011fi birbirine ait \u00fc\u00e7 mefhum olarak g\u00f6rmektedir. \u00c7\u00fcnk\u00fc bunlar\u0131n hepsi, ruh\u00ee tecr\u00fcbelerdir. D\u0131\u015f d\u00fcnyadaki hadiseler ise di\u011fer bir ifadeyle \u2018d\u00fcnyev\u00ee projeksiyonlar\u2019 ise davran\u0131\u015f, sanat eseri ve din\u00ee t\u00f6renlerde ortaya \u00e7\u0131kmaktad\u0131r. \u0130\u015fte tam da bu nedenle, ruh\u00ee tecr\u00fcbelerde fiiller, niyetlere g\u00f6re -ki bu, her dinin mesaj\u0131d\u0131r- her siyaset ya da ihtilalin parolas\u0131 olan d\u00fcnyev\u00ee hadiselerde ise fiiller, neticelere g\u00f6re de\u011ferlendirilmektedir.323 Materyalizmin anlay\u0131\u015f\u0131na g\u00f6re, insan fiilinin sebebi niyette de\u011fil, bilincin d\u0131\u015f\u0131nda yani determinizmin bir b\u00f6lgesindedir. Bu \u015fekilde, insan davran\u0131\u015f\u0131ndaki niyetin ger\u00e7ekli\u011fi \u015f\u00fcpheli g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Din anlay\u0131\u015f\u0131na g\u00f6re ise, her insan\u0131n i\u00e7inde d\u00e2hil\u00ee bir merkez vard\u0131r: \u201cBu her insan\u0131n dibi, ruhudur.\u201d Burada niyet, o dibe do\u011fru d\u00e2hil\u00ee bir ad\u0131m yani ruha do\u011fru bir ad\u0131m demektir. \u0130zzetbegovi\u00e7\u2019in \u00e7a\u011fda\u015f\u0131 ve Bosna Hersek\u2019in \u00fcnl\u00fc yazar\u0131 M. Selimovi\u00e7, Dervi\u015f ve \u00d6l\u00fcm adl\u0131 roman\u0131ndaki \u201c\u0130nsan d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc de\u011fil, yapt\u0131\u011f\u0131 \u015feydir\u201d, diyerek ortaya koydu\u011fu g\u00f6r\u00fc\u015f\u00fcyle ilgili \u0130zzetbegovi\u00e7,","\u201c\u0130nsan, yapt\u0131\u011f\u0131 de\u011fil, her \u015feyden \u00f6nce istedi\u011fi, meyletti\u011fi \u015feydir\u201d324 ifadeleriyle kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r. \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m adl\u0131 eserinde ise \u0130zzetbegovi\u00e7; \u201cD\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm \u015fey de\u011filim, hele yapt\u0131\u011f\u0131m hi\u00e7. Her ikisi de a\u00e7\u0131k\u00e7a \u015fartlara ba\u011fl\u0131d\u0131r. Ben, istedi\u011fim ve hissetti\u011fim \u015feyim. D\u00fc\u015f\u00fcnce benim d\u0131\u015f\u0131mdad\u0131r, hareketlerim daha da \u201cyabanc\u0131\u201d, daha da \u201cd\u0131\u015far\u0131da\u201dd\u0131r. Hisler e\u011fer ruhun kendisi de\u011filse ona en yak\u0131n oland\u0131r\u201d325 ifadeleriyle geldi\u011fi noktay\u0131 net bir \u015fekilde a\u00e7\u0131klamaktad\u0131r. Bu ifadelere g\u00f6re, h\u00fcr olmakla beraber; istek ve niyet tamamen insana ait olsa da, bunlar\u0131n yerine getirilmesi \u00e7e\u015fitli s\u0131n\u0131rlama, kanun ve \u015fartlara ba\u011fl\u0131d\u0131r. Buna ba\u011fl\u0131 olarak ahl\u00e2k\u0131n bir hareket tarz\u0131ndan ziyade istek oldu\u011fu s\u00f6ylenebilir.326 Bu sebeplerden dolay\u0131 \u0130zzetbegovi\u00e7, kanun ve kurallara g\u00f6re davranan insan\u0131n, zorunlu olarak ahl\u00e2kl\u0131 olmad\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. Nitekim ona g\u00f6re, \u201cdavran\u0131\u015f\u0131n \u015fekl\u00ee do\u011frulu\u011fu al\u0131\u015fkanl\u0131\u011f\u0131n veya 323 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 163. 324 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 164. 325 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 32. 326 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 165. 75 korkunun neticesi olabilir. Al\u0131\u015fkanl\u0131k ahl\u00e2kl\u0131 olmak de\u011fildir, hele korku hi\u00e7 de\u011fildir. Sadece vicdana dayal\u0131 hareketler hakikaten ahl\u00e2kidir (...).\u201d327 Hayat\u0131 boyunca insan\u0131n bir kez dahi karar vermesi gerekse, kendi hayat\u0131n\u0131n kaderi konusunda karar vermesi i\u00e7in bu yeterlidir. Zira \u0130zzetbegovi\u00e7\u2019e g\u00f6re, \u201c(...) asgar\u00ee \u00f6zg\u00fcrl\u00fc\u011fe sahip olmayan hi\u00e7 kimse yoktur; asgar\u00ee \u00f6zg\u00fcrl\u00fck ise tam \u00f6zg\u00fcrl\u00fckt\u00fcr, ne daha b\u00fcy\u00fck ne de daha k\u00fc\u00e7\u00fck olabilir.\u201d328 T\u00fcm do\u011fa bilimlerinin \u00f6n \u015fart\u0131 bir mekanizm oldu\u011fu gibi her t\u00fcr eti\u011fin de \u00f6n \u015fart\u0131 \u00f6zg\u00fcrl\u00fckt\u00fcr. Peki, birbirlerini d\u0131\u015flayan bu iki ilimin kaziyeleri (h\u00fck\u00fcm) nas\u0131l olur da ayn\u0131 zamanda mevcut olabilir? \u0130zzetbegovi\u00e7\u2019e g\u00f6re bu sorunun m\u00fcmk\u00fcn olan tek cevab\u0131; iki ayr\u0131 \u00e2lemin mevcut oldu\u011funun ve e\u015fzamanl\u0131 olarak insanlar\u0131n ikisinde de ikamet etti\u011finin kabul edilmesinde yatmaktad\u0131r.329 1. Zorla Al\u0131\u015ft\u0131rma ve Terbiye \u0130zzetbegovi\u00e7, \u2018iyilik gibi k\u00f6t\u00fcl\u00fc\u011f\u00fcn de insan\u0131n i\u00e7inde oldu\u011fu\u2019 tezinin savunucusu olmu\u015ftur. O, insan\u0131n herhangi bir d\u0131\u015f tesiriyle, \u015fartlar\u0131n\u0131n de\u011fi\u015fmesiyle, zorlanmas\u0131yla, kanunlarla veya kaba kuvvetle \u0131slah edilece\u011fine kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Zorlamayla \u00f6nerilen terbiyenin insana y\u00f6nlendirme hususunda nihai olarak aciz kald\u0131\u011f\u0131n\u0131 belirten \u0130zzetbegovi\u00e7, bu durumun insan\u0131n bir ruha sahip olmas\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr.330 \u0130zetbegovi\u00e7\u2019e g\u00f6re, insan\u0131n en derin arzular\u0131n\u0131 harekete ge\u00e7irmeyen sath\u00ee bir davran\u0131\u015f terbiye de\u011fil, s\u0131rf al\u0131\u015ft\u0131rmad\u0131r. Yani, insan ruhunu etkileyerek insan\u0131 daha iyi olma y\u00f6n\u00fcne de\u011fi\u015ftirmeye \u00e7al\u0131\u015fan \u015fey ancak ger\u00e7ek bir terbiyedir. Hakik\u00ee terbiyenin gayesini \u0130zzetbegovi\u00e7 \u015fu ifadelerle a\u00e7\u0131klam\u0131\u015ft\u0131r: \u201c(...) insan\u0131 do\u011frudan do\u011fruya de\u011fi\u015ftirmek de\u011fil (...), \u00f6rnek, nasihat veya ba\u015fka herhangi bir \u015fey sayesinde dahil\u00ee 327 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 46. 328 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 61. 329 \u0130zzetbegovi\u00e7, \u00d6zg\u00fcrl\u00fc\u011fe Ka\u00e7\u0131\u015f\u0131m, s. 213. 330 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 166. 76 hadiselerin cereyan\u0131n\u0131 harekete ge\u00e7irmek, iyinin lehine tamamen dahil\u00ee bir karar ald\u0131rmakt\u0131r. Bu olmadan, insan\u0131n hakik\u00ee m\u00e2n\u00e2da de\u011fi\u015fmesi m\u00fcmk\u00fcn de\u011fildir (...).\u201d331 Zorla al\u0131\u015ft\u0131rma ise; \u201c(...) insan\u0131n, muayyen bir \u015fekilde davranmaya, s\u00f6zde, do\u011fru davranmaya sevk veya mecbur edilmesine matuf bir tedbirler ve hareket tarzlar\u0131 sistemidir.\u201d332 Bu ifadeler ile zorla al\u0131\u015ft\u0131rman\u0131n tan\u0131m\u0131n\u0131 yapan \u0130zzetbegovi\u00e7, onunla ancak, \u00f6z\u00fcnde sayg\u0131 duymayan fakat korku ve al\u0131\u015fkanl\u0131ktan dolay\u0131 kanunlara uyan vatanda\u015flar\u0131n yeti\u015ftirilece\u011fini belirtmi\u015ftir. Zorla benimsettirilen vatanda\u015flar\u0131n kanunlara itaati, zorlamayla \u00f6ld\u00fcr\u00fclm\u00fc\u015f i\u00e7 hayat\u0131ndan ve duygusuzlu\u011fundan kaynaklanmaktad\u0131r.","Bu \u015fekilde \u0130zzetbegovi\u00e7; \u201cterbiye, insan; zorla al\u0131\u015ft\u0131rma ise, hayvan i\u00e7indir\u201d333 sonucuna varm\u0131\u015ft\u0131r. Peki, \u2018e\u011fer su\u00e7, serbest se\u00e7imin, k\u00f6t\u00fc iradenin bir neticesi ise o zaman haric\u00ee tedbirlerle terbiyeyi de\u011fi\u015ftirme \u00e7abas\u0131n\u0131n ba\u015far\u0131l\u0131 olma ihtimali var m\u0131d\u0131r?\u2019 sorusuna \u0130zzetbegovi\u00e7 olumlu cevap vermi\u015f, fakat bu ihtimalini d\u00fc\u015f\u00fck oldu\u011funu vurgulam\u0131\u015ft\u0131r. Ancak \u2018e\u011fer su\u00e7, ya\u015fam \u015fartlar\u0131 ve k\u00f6t\u00fc al\u0131\u015fkanl\u0131klar\u0131n bir neticesi ise, o zaman haric\u00ee tedbirlerle yani terbiye ile insan\u0131n davran\u0131\u015flar\u0131n\u0131 de\u011fi\u015ftirme \u00e7abas\u0131n\u0131n ba\u015far\u0131l\u0131 olmas\u0131 i\u00e7in her hangi bir ihtimal var m\u0131d\u0131r?\u2019 sorusuna \u0130zzetbegovi\u00e7, \u201c(...) o zaman su\u00e7lunun \u0131slah\u0131 o \u015fartlar\u0131 de\u011fi\u015ftirmek veya onu yeni al\u0131\u015fkanl\u0131klara al\u0131\u015ft\u0131rmak s\u00fbretiyle m\u00fcmk\u00fcn olur\u201d 334 ifadeleriyle daha olumlu bir yakla\u015f\u0131m sergilemi\u015ftir. Unutulmamal\u0131d\u0131r ki, hem Bat\u0131 hem de \u0130slam d\u00fcnyas\u0131nda ahl\u00e2k\u0131n de\u011fi\u015fmesi sorununun \u00fczerinde \u00f6teden beri durulmu\u015ftur. \u00c7\u00f6z\u00fcm, insan huylar\u0131n\u0131n 1) Tabi\u00ee Huy ve 2) Kazan\u0131lm\u0131\u015f Huy olarak ikiye ay\u0131r\u0131lmas\u0131nda bulunmu\u015ftur. Bunun neticesinde \u00fc\u00e7 g\u00f6r\u00fc\u015f ortaya \u00e7\u0131km\u0131\u015ft\u0131r: Birinci g\u00f6r\u00fc\u015fe g\u00f6re, b\u00fct\u00fcn insan fillerinin kayna\u011f\u0131 insan\u0131n huyudur. Bu g\u00f6r\u00fc\u015fe g\u00f6re, insanlar iyi ve k\u00f6t\u00fc huylar\u0131yla birlikte do\u011fmaktad\u0131rlar. Bunlar\u0131n iyilerinden faydalan\u0131rlar, k\u00f6t\u00fclerini de birlikte ta\u015f\u0131maktad\u0131rlar. B\u00f6ylelikle, e\u011fer insan iyi bir huyla do\u011fsa onun bozulmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Aksine e\u011fer insan k\u00f6t\u00fc bir huyla do\u011facak olsa onun da d\u00fczeltilmesi m\u00fcmk\u00fcn de\u011fildir. \u0130slam d\u00fcnyas\u0131ndan bu g\u00f6r\u00fc\u015f\u00fc benimseyenler aras\u0131nda Yusuf Has H\u00e2cib ba\u015fta olmak \u00fczere Sa\u2019d\u00ee-i \u015eiraz\u00ee, Naasreddin-i Tusi, K\u00e2tip \u00c7elebi gibi ahl\u00e2k\u00e7\u0131lar say\u0131labilir. \u0130kinci g\u00f6r\u00fc\u015f\u00fcn\u00fcn temsilcileri, \u2018tabi\u00ee huyun\u2019 331 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 167. 332 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 167. 333 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, ss. 167. 334 \u0130zzetbegovi\u00e7, Do\u011fu Bat\u0131 Aras\u0131nda \u0130slam, s. 167. 77 de\u011fi\u015fmeyece\u011fini ileri s\u00fcrerken, sadece sonradan kazan\u0131lm\u0131\u015f huylar\u0131n de\u011fi\u015fmesinin m\u00fcmk\u00fcn oldu\u011funu savunmu\u015flard\u0131r. Yani burada ahl\u00e2k\u0131n k\u0131smen de\u011fi\u015fip, de\u011fi\u015fmeyece\u011finden bahsedilmektedir. Nitekim bunlara g\u00f6re, huylar\u0131n e\u011fitim ve \u00e7evresel fakt\u00f6rlerle de\u011fi\u015fmesi m\u00fcmk\u00fcnd\u00fcr. \u00dc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015f ise, hi\u00e7bir huyun tabi\u00ee olmad\u0131\u011f\u0131ndan dolay\u0131 b\u00fct\u00fcn huylar\u0131n mutlak bir \u015fekilde de\u011fi\u015febilece\u011fi sav\u0131n\u0131 ileri s\u00fcrmektedir. Bu g\u00f6r\u00fc\u015fe g\u00f6re, insan\u0131n fikir ve duygular\u0131 gibi, insan huyu da \u00e7evreden d\u0131\u015f deney arac\u0131l\u0131\u011f\u0131yla elde edilmektedir. \u0130bn Miskeveyh ba\u015fta olmak \u00fczere F\u00e2r\u00e2b\u00ee, \u0130bn- i Sina, Gazali, Aristoteles, I. Kant, J. Locke, J.J. Rousseau gibi isimler bu g\u00f6r\u00fc\u015f\u00fc benimseyenler olarak say\u0131labilirler.335 Ahl\u00e2k\u0131n de\u011fi\u015febilece\u011fini savunan grubun, g\u00f6r\u00fc\u015flerini din\u00ee, akl\u00ee ve tecr\u00fcbi delillerle savunduklar\u0131n\u0131n belirtilmesinde fayda vard\u0131r.336 Yukar\u0131daki g\u00f6r\u00fc\u015flerden \u0130zzetbegovi\u00e7\u2019in ikincisine daha yak\u0131n oldu\u011fu s\u00f6ylenebilir. \u015eu s\u00f6zleri, ula\u015ft\u0131\u011f\u0131m\u0131z kanaati teyit etmektedir: \u201c\u0130ster bir sarayda isterse bir barakada do\u011fal\u0131m hepimiz ayn\u0131 ahl\u00e2k duygusuyla do\u011far\u0131z. (...) M\u00fcteakip d\u00f6nemdeki hayat, e\u011fitim ve \u015fartlar kendi rollerini icra ederler ve bu sebeple ayn\u0131 \u015fey yeti\u015fkinler i\u00e7in s\u00f6ylenemez. Bununla birlikte do\u011fu\u015fta ald\u0131\u011f\u0131m\u0131z ahl\u00e2k sermayesi hepimizde ayn\u0131d\u0131r.\u201d337 \u0130zzetbegovi\u00e7, insan\u0131n iste\u011fi d\u0131\u015f\u0131nda mevcut olmad\u0131\u011f\u0131 gibi \u2018iyi\u2019nin de zorla olu\u015fturulamayaca\u011f\u0131n\u0131 belirtmektedir. \u2018\u0130yi\u2019 h\u00fcrriyet \u015fartl\u0131 oldu\u011fundan kaba kuvvet ya da zorla al\u0131\u015ft\u0131rma ile meydana gelemez. Zira\u201c(...) kaba kuvvetle h\u00fcrriyet ise bir arada olmaz (...). Zorla al\u0131\u015ft\u0131rma, do\u011fru davranmay\u0131 empoze etti\u011finde bile haddizat\u0131nda gayri ahl\u00e2k\u00ee ve gayri insan\u00eedir.\u201d338 \u0130zzetbegovi\u00e7\u2019e g\u00f6re; \u201c(...) Maddi \u00e2lemde \u00e7ekim kuvveti neyse ahl\u00e2k \u00e2leminde de \u00f6zg\u00fcrl\u00fck odur.\u201d339 Buna g\u00f6re, ahlakl\u0131l\u0131\u011f\u0131n birinci \u015fart\u0131 h\u00fcrriyet oldu\u011fu s\u00f6ylenebilir. Bu y\u00fczden insan\u0131n h\u00fcrriyetinin reddedilmesi ayr\u0131ca ahl\u00e2k\u0131n reddedilmesine de yol a\u00e7ar. Daha \u00f6nce de belirtildi\u011fi gibi, hayvanlar baz\u0131 beceriler bak\u0131m\u0131ndan insanlardan daha \u00fcst\u00fcn durumda olmakla birlikte te\u015fkilat, i\u015fb\u00f6l\u00fcm\u00fc gibi hususlar\u0131 da bilirler, fakat 335 Erdem, a.g.e., ss. 66-69. 336 Din\u00ee, akl\u00ee ve tecrub\u00ee"]