İmamı Azamın İzinde İhsan Şenocak

Name: İmamı Azamın İzinde İhsan Şenocak
Brand: Hüküm Kitap
SKU: 9786056917004
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Kitap İmamı Azamın İzinde
Yazar İhsan Şenocak
Yayınevi Hüküm Kitap
Kağıt Cilt 2.Hamur, Karton kapak cilt
Sayfa Ebat 152 sayfa, 13x21 cm

İhsan Şenocak İmamı Azamın İzinde kitabı nı incelemektesiniz.
Hüküm Yayınları İmamı Azamın İzinde kitabı hakkında yorumları oku yup kitabın konusu, özeti, fiyatı, satış şartları hakkında bilgiyi geniş bir şekilde edinebilirsiniz.

Yaratan Rabbinin adıyla oku . O, insanı " alak " dan yarattı. Oku, Senin Rabbin en cömert olandır. Alak 1-2

İhsan Şenocak

İmam-ı Azam' ın İzinde

Sefihler anlayamadıklarından, âlimler hasetlerinden, devlet adamları zulmü İslâm adına meşrulaştırmadığından Ebu Hanife'ye zulmetti. Millet huzurunda kırbaçlandı; hakarete uğradı. Ders okutmasına, fetva vermesine engel olundu. Fakat metanetinden, azminden hiçbir şey kaybetmedi. Desiseler, komplolar cesaretini kıramadı. Zindanda kırbaç yemeyi bol paralı devlet memurluğuna tercih etti. Sarsılmaz iradesi ile her şeyi kuvvet zanneden idarecileri şaşkına çevirdi. Ömrü mücadele ile geçti. Hayatını ilim ve ibadete hasretti. Dünyada köprüden geçen bir yolcu gibi yaşadı. Ebu'l-Ahves O'nun vakti kıymetlendirişini anlatırken şöyle demişti; "Ebu Hanife'ye 'üç güne kadar öleceksin' denseydi, yaptığından daha fazla ibadet yapamazdı. Çünki boş bir anı yoktu."

Bu kitap, bürokrat olmak için araya adamlar koyan bazı akademisyenlerin fetva verdiği ve "büyük müftü" olarak anıldığı bir çağda, içtihatları zan altında kalır ve kendisi üzerinden Şeriat'a muhalif meseleler meşrulaşır korkusuyla devlette vazife almayı reddeden, bu yüzden kırbaç yiyen İmam-ı Âzam Hazretleri'ni anlama ve anlatma vazifesine taliptir. Bütün noksanlıklarına rağmen gayesi, seksen üç bin mevzuda içtihad yaparak Ümmet'in yolunu açan İmam-ı Âzam'ı, içtihatlarını ve içtihat usûlünü yeniden keşfederek genç ilim talebelerine mustagriblerin tuzaklarına düşmeden büyük İmam'ın izinde nasıl yürüyeceklerini göstermektir.

MUKADDİME

Modern zamanın seküler anlayışını islâmi değerler zarfında sunan Oryantalizmin nihaî hedefi Müslümanların zihinlerinde Batılıların istediği anlamda bir İslâm tasavvuru oluşturmaktır. İslâm Coğrafyasına Batılı kimlikleri ile küfrü ihraç eden oryantalistler, Müslümanlar tarafından kabul görmeyince farklı arayışlara yöneldi ve bu çerçevede zeki Hristiyan öğrencileri Müslüman kimliğiyle okutup İslâmî ilimler alanında uzman olarak yetiştirdi. Onların bu yöntemi o derece etkili oldu ki Bilâd-ı İslâm'ın pek çok şehrinde oryantalistler Müslüman kisvesiyle dersler okuttu, fetvalar verdi. Şüphe uyandırmamak ve görevlerini başarı ile sürdürmek için de yalnız kaldıkları ortamlarda dahi yıllarca namaz kıldı.
Camilerimizin mihraplarında, üniversitelerimizin kürsülerinde adı Hasan, Hüseyin diye bilinen nice Protestan, Katolik vd. yıllarca görev yaptı ve ölünceye kadar da hep Müslüman kimliğiyle tanındı.

* Kudemâ, kağıdın yere atılması endişesiyle mektuplannda Allah Teâlâ'yı "y." zamiri, besmeleyi "J', hamdeleyi V', Efendimiz'e salâh 'V, selamı ise 'V harfleri ile remz ederdi.
** Ayet-i Kerîmelerin bir kısmının manası, Tefsirli Meal şeklinde verilmiştir. Bazı Hadîs-i Şerifler de bu şekilde tercüme edilmiştir.

Protestan bir babanın adını Mr. Nebit koyduğu bir şarkiyatçının Müslüman kimliğiyle İstanbul'da okuyup icazet alması, oryantalizmin yönteminin ne derece aldatıcı ve etkili olduğunu gözler önüne sermektedir.

İngiltere doğumlu olan Mr. Nebit, 13 yaşına kadar sıkı bir Hristiyan eğitimi alır. Zekâsının fevkalâde olduğu fark edilince İslâmî ilimleri tahsil etmesi için 1834 yılında İstanbul'a gönderilir. İngiliz Sefiri tarafından teslim alınan Mr. Nebit, sefarette görevli Kavas (hizmetçi/muhafız) Hüseyin Ağa'ya kimsesiz bir çocuk diye verilir. Çocuğa bakmasından dolayı sefaretin 5 lira da aylık ödediği Hüseyin Ağa, kimsesiz zannettiği Mr. Nebit'in adını Tahsin olarak değiştirir. Müslümanların Tahsin adıyla tanıdığı Mr. Nebit, iki yıl kadar kaldığı Hüseyin Efendinin yanında hem Türkçe'yi öğrenir hem de ilk eğitimini alır. Ardından Fatih Dersiâmlar'ından Hopalı Ömer Efendiye teslim edilir. Müfredatta yer alan bütün kitapları okur. İlimde o derece mesafe alır ki, Müslüman öğrencilerin altından kalkamadığı soruları o çözer.

Hopalı Ömer Efendi'den icazet alan Tahsin Efendi bir gün hocasına İngiliz Sefaretinde çalışmak istediğini söyleyince, "Evladım! Senin adın Şeyhülislâmlık'ta, Fetva Eminliği'nde geçiyor, sen ise İngiliz kafirlerine memurluk yapmak istiyorsun." cevabını alır. Müslümanlığında zerre kadar tereddüt edilmeyen Mr. Nebit, belli bir zaman sonra İstanbul'dan ayrılır ve İngiliz Hükümeti tarafından Müslümanların yoğunlukta olduğu Hindistan'a gönderilir.^{^[1]}

Son iki asırda İstanbul, Mısır, Hindistan başta olmak üzere pek çok İslâm beldesinde Tahsin Efendi diye tanınan çok sayıda Mr. Nebit yetişti. Bunlar Bilâd-ı İslâm'da kurulan müstemleke okullarında İslâmî ilimler okuyup okuttu. Müslüman çocuklara önce düşüncelerini aşıladılar sonra da kendi ülkelerinde akdettikleri akademik çalışmalarda, onlara doktora pâyeleri dağıttılar. Yakın dönemde ortaya çıkan modernist İslâmî anlayışlar tahlil edildiğinde onların "Tahsin Efendilerle" en az bir cihetten irtibatlı oldukları görülecektir. Kafa kağıdının ne olduğunu bilmediğimiz, merak da etmediğimiz çağdaş Tahsin Efendiler, ancak yazdıkları eserlerden ya da "diriliş" adı altında yürüttükleri "çöküş" hareketlerinden tanınabilmektedir.

Oryantalizm, Müslüman kimliğiyle Tefsir, Hadis, Kelâm ve Fıkıh gibi temel İslâmi ilimleri okutan gizli Hristiyanlar yoluyla ümmetin zihninde izalesi hayli zaman alacak şüpheler oluşturdu. Bugün gelinen nokta itibariyle birçok Modernist, İslâm'ın özgün bir medeniyet tasavvuruna sahip olmadığını, temel meseleleri farklı medeniyetlerden ödünç aldığını, Kur'an-ı Kerim'in bir kısmının Tevrat'a ve İncil'e dayandığını, fıkhın oluşumunda Roma Hukukunun önemli bir yer işgal ettiğini iddia etmektedir.

Oryantalistlerin, yerli gibi görünen faaliyetlerinin ne derece etkili olduğunu anlayabilmek için Tahsin Efendilerin söyledikleri ile doktora pâyeleri dağıttıkları zatların tezlerini kıyaslamak gerekir. Böylece mezheplerle, sünnetle ve Kur'an-ı Kerim'le çarpışan çağdaş İslâmî hareketlerin nesebi de ortaya çıkmış olacaktır. Örneğin oryantalistler, Kur'an-ı Kerim'in kökeni noktasında farklı farklı hezeyanlar içerisindedirler. Arthur Jeffery'nin de içinde yer aldığı büyük çoğunluk Allah Kelâmının -hâşâ- Efendimize (s.a.v.) ait olduğunu iddia etmektedir. Fazlurrahman başta olmak üzere tarihselcilerin önemli bir bölümü de Kur'an-ı Kerim'in nasıl bir kitap olduğunu anlatırken,"Kur'an hem tamamıyla Allah kelâmı, hem de olağan anlamda tamamıyla Hz. Muhammed'in kelâmıdır." demektedir. Birinin doğrudan söylediğini diğeri dolaylı yoldan ifade etmektedir.

Batılılar İslâm Hukukunu kıymetlendirirken de onun tarihin belli dönemlerine ait olduğunu ve günümüze hitap edemeyeceğini ileri sürmektedir. Nitekim J. Schacht, bu noktada şunları söyler: "İslâm Hukuku tarihin belli bir döneminde uygulanmış, daha sonra ise önemini kaybetmiş bir sistemdir. Bu yüzden o, ancak hukuk tarihi bağlamında değerlendirilebilir." Modernistlerin fıkıh telakkileri, J. Schacht'ınkinden hiç de farklı değildir. Nitekim onlar, iki kadının bir erkek şahit yerine geçmesi, hırsıza hadd cezası uygulanması, mirasta erkek kardeşlerin kızların iki katını alması, faizin haram olması gibi kesin hükümleri tarihi birer bilgi kabul etmekte ve onların ancak fıkıh tarihi çerçevesinde değerlendirilebileceklerini düşünmektedirler.

Oryantalistler ve onlardan etkilenen Modernist Müslümanların fıkıh bağlamında oluşturdukları şüpheler daha çok İmam-ı Azam Ebu Hanife (r.a.) etrafında şekillenmektedir. Çünkü O (r.a.), hem bütün müçtehitlere nispetle "İmam-ı Azam/En büyük imam" hem de ümmetin üçte ikisinin içtihatlarını taklit ettiği mutlak bir müçtehittir. Bu yüzden O'nun (r.a.) nesebinden-ibadet hayatına, içtihat sisteminden -hadis telakkisine kadar bütün bir hayatı olduğundan farklı bir şekilde yorumlanmaktadır. Bu yolla O'nun içtihatlarının nüfuzunun yok edilmesi ve itibarının lekelenmesi hedeflenmektedir.

İslâm'da önemli bir yer tutan "İhkâk-ı hakk" kavramının bir gereği olarak Ebu Hanife'yi (r.a.) müdafaa etmek ya da onu olduğu hâl üzere anlatmak, haktan öte bir vazifedir. Zira Hz. Aişe de (r.a.) Allah Rasûlü'nün (s.a.v.) kendisine, "insanları layık oldukları konumlarda değerlendirmelerini" emrettiğini bildirmektedir. Ümmetin bu büyük müçtehidini anlatmak ve O'na yöneltilen tenkitlerin gerçeğe aykırı olduğunu ifade etmek mühim bir vazifedir.

Ebu Hanife (r.a.) müçtehit imamlar içerisinde en kıdemlisi ve ilmin menbaı, Hz. Rasulullah'a (s.a.v.) zaman itibariyle en yakın olanıdır. O'nun (r.a.) rivayet ettiği bazı hadislerle Allah Rasûlü (s.a.v.) arasında sadece sahabe vardır.

Ebu Hanife (r.a.) herbiri farklı bir îslâmi disiplinde mütehassıs olan 40 müçtehit ile 30 yıl içtihat etmiştir. 83 bin mesele hakkında fetva vermiş, mevcut problemleri çözdüğü gibi olma ihtimali olan fakat henüz olmayan meseleler hakkında da içtihat yapmıştır.
Ebu Hanife'nin (r.a.) hayatının büyük bir bölümünü geçirdiği Küfe, ideolojik çeşitlilik itibariyle yaşadığımız dünyanın bir özeti gibiydi. O, Mutezile'den Cebriyye'ye, Haricilerden zındıklara her meşrep ve ideolojiden insanı ağırlayan Küfede Ehl-i Sünnet'in bekâsı adına tarihi bir rol üstlendi.
Müslümanların Tahsin Efendi diye tanıdığı Mr. Nebit'ler onun zamanında da vardı. Akşamdan sabaha kadar hadis uydurur, sabah da ilim meclislerinde onların tevziatını yaparlardı. Doğru ile yanlış iç içe idi. Zındıkların uydurduğu hadislere dayanan ya da onların fikirlerinden neşet eden gayri İslâmî görüşler, Mutezile ve Hariciye gibi fırkalar tarafından hararetle savunulurdu. Ebu Hanife (r.a.) böyle bir ortamda içtihatlarıyla ümmete yol haritası çizdi. Tahsin Efendilerin tuzağına kapılmadan İslâm'ın nasıl anlaşılabileceğini gösterdi. Kûfe'de başlayan irfanî diriliş zamanla Basra, Bağdat derken bütün İslâm coğrafyasını kuşattı. İmam-ı Malik (r.a.) işkâllerini O'na sordu. Şafiî (r.a.) O'na yetişemediğinden öğrencisi İmam Mu-hammed'e talebe oldu. Ehl-i Sünnet akidesine bağlı âlimler O'nun, "İmam-ı Azam" olduğunda ittifak etti. O'nu en güzel anlatan eserlerin bir kısmı İmam Suyutî, İbn Hacer el-Mekkî gibi farklı mezheplere mensup âlimlerin kaleminden çıktı. Ne var ki zındıklar da boş durmadı. Ümmetin birliğini parçalamaya ayarlı çalışmalarını aralıksız sürdürdü. Bazen tuzaklarına ulemâdan kapılanlar da oldu. Hatip el-Bağdadi, Ta-rih-u Medineti's-Selam'da, Cüveyni "Müğisu'l-Halk"da O'nu (r.a.) zaman zaman zındıkların yalanlarını esas alarak anlattı. Bu iki kitap her mezhepten ulemânın sert tepkisini çekti. Üzerlerine reddiyeler yazıldı. Sonra bu nevi eserler uzun zaman uykuda bekledi. Tahsin Efendilerin doktora pâyeleri dağıttığı çağdaşlarının girişimiyle geçtiğimiz Asırda Tekrar Basıldı. Bunlardan Cesaret Alanlar "Ebu Hanife De Müçtehit Biz De. O'nun Ne Üstünlüğü Var?" Deme Cesaretini Gösterdi. Herkes Bir Şeyler Söyledi. Zâhidu'l-Kevserî İse El-Bağdadi'ye Karşı "Te'nibu'l-Hatib"İ, Cüveyni'ye Karşı Da 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Yazarak Bâtılı Yere Serdi.

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Ümmetin siyasî, içtimaî bünyesini globalleşen dünyanın şartlarına uygun bir tarzda yeniden şekillendirmek isteyen Batı, Oryantalistlerle hedefine ulaşamayınca, yerli oryantalistleri ya da gizli misyonerleri devreye sürdü. Din, dil, diyalektik itibariyle Müslümanlardan görünen bu adamlar en mahrem noktalarda vazife aldı; "dini, tamir davasıyla tahrip etti" ve ulemâ ile savaştı. Yerli ve maskeli olmaları, kendileriyle mücadeleyi zorlaştırdı. Bu da İslâm'a "uydurulan din", uydurulan dini de "indirilen din" diyen, eski fırkalara ait görüşleri pudralayıp sahneye süren, yeni tartışma alanları açan, böylece dinin hakikati-

nin konuşulmasına mani olan adamlarla mücadeleyi müşkil hâle getirdi. Sonuçta ortaya fikir planında yerli oryantalistlerin masallarına, siyasette ise küresel güçlere mahkum bir İslâm Coğrafyası ortaya çıktı. Bu yüzden küçücük Avrupa, devasa İslâm dünyasına bir asırdır hükmetmekte.
Tahsin Efendiler sessiz ve derinden çalışmaya devam ediyor. Mezheplerin İslâmîliği, Ebu Hanife'nin (r.a.) ilmî durumu, ilâ âhir... Tahsin Efendilerin kaleminden neşet eden yaralı ifadelerdir.

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Bu kitap, bürokrat olmak için araya adamlar koyan bazı akademisyenlerin fetva verdiği ve "büyük müftü" olarak anıldığı bir çağda, içtihatları zan altında kalır ve kendisi üzerinden Şeriata muhalif meseleler meşrulaşır korkusuyla devlette vazife almayı reddeden, bu yüzden kırbaç yiyen İmam-ı Azam Hazretlerini anlama ve anlatma vazifesine taliptir. Bütün noksanlıklarına rağmen gayesi, seksen üç bin mevzuda içtihad yaparak Ümmet'in yolunu açan İmam-ı Â'zam'ı, içtihatlarını ve içtihat usûlünü yeniden keşfederek genç ilim talebelerine Tahsin Efendilerin tuzaklarına düşmeden büyük İmam'ın izinde nasıl yürüyeceklerini göstermektir.

^{^[1]} Bkz. İ.Süreyya Sırma, Sömürü Ajanı İngiliz Misyonerleri, Beyan Yayınları, İstanbul, 1991.