RAS\u0130M \u00d6ZDEN\u00d6REN\u2019\u0130N T\u00dcRK\u0130YE, \u0130SLAM D\u00dcNYASI VE<\/p>\n
D\u00dcNYANIN GELECE\u011e\u0130NE DA\u0130R G\u00d6R\u00dc\u015eLER\u0130<\/p>\n
D\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n \u00f6nde gelen fikir adamlar\u0131ndan Rasim \u00d6zden\u00f6ren, m\u00fcsl\u00fcman T\u00fcrk toplumuna seviyeli bir sorgulama istidat\u0131 kazand\u0131rabilmek ad\u0131na uluslararas\u0131 \u00e7apta emek veren ve m\u00fcsl\u00fcman d\u00fcnyay\u0131 ilgilendiren \u00e7al\u0131\u015fmalar\u0131yla \u00f6ne \u00e7\u0131kan bir ayd\u0131n\u0131m\u0131zd\u0131r. <\/p>\n
\u00d6zden\u00f6ren, \u00e7evresi, \u00fclkesi ve d\u00fcnya ile olan ileti\u015fimini hi\u00e7bir zaman koparmam\u0131\u015f, inzivaya \u00e7ekilmemi\u015f, s\u0131r\u00e7a k\u00f6\u015fk\u00fcne s\u0131\u011f\u0131nmam\u0131\u015f bir ayd\u0131nd\u0131r. Onun her zaman, d\u00fcnyan\u0131n hali p\u00fcr melali i\u00e7in s\u00f6yleyecek s\u00f6z\u00fc, hayk\u0131racak ideali ve savunacak davas\u0131 olmu\u015ftur. Bunu da daha \u00e7ok edebiyat ve d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na katt\u0131\u011f\u0131 kitaplar\u0131, yaz\u0131lar\u0131, hikayeleri ve denemeleriyle dile getirmi\u015f, aktif bir kalem olarak inan\u00e7l\u0131 bir insan\u0131n \u00e7evresi ile olan g\u00fc\u00e7l\u00fc ba\u011flar\u0131n\u0131 ortaya koymay\u0131 ba\u015farm\u0131\u015ft\u0131r.<\/p>\n
\u00d6zden\u00f6ren, m\u00fcsl\u00fcman d\u00fcnyayla ilgili g\u00f6r\u00fc\u015flerinde, \u00f6ncelikle \u0130slam’\u0131n kendi hedefini ve amac\u0131n\u0131 kendisinin belirledi\u011fini s\u00f6yler. \u0130slam d\u00fcnyas\u0131n\u0131n temel d\u00fc\u015f\u00fcnce sorunlar\u0131na de\u011finirken, Mehmet Akif’ten, Muhammed Abduh’a M\u00fcsl\u00fcman Karde\u015fler’e kadar varan bir ele\u015ftiri dili ortaya koymu\u015ftur. Samimiyetin ve r\u0131zan\u0131n ger\u00e7ek \u0130slam alg\u0131s\u0131 ile ortaya konulabilece\u011fini s\u00f6yleyen \u00d6zden\u00f6ren, \u0130slam’a ait kavramlar\u0131n i\u00e7inin bo\u015falt\u0131ld\u0131\u011f\u0131n\u0131, vahyin kayna\u011f\u0131ndan uzakla\u015f\u0131ld\u0131\u011f\u0131n\u0131 ve yamal\u0131 ideolojilere kurban giden y\u00f6netimlerin m\u00fcsl\u00fcman samimi halk\u0131 kendi \u00e7\u0131karlar\u0131 i\u00e7in kand\u0131rd\u0131\u011f\u0131ndan bahseder. Daha \u00e7ok, problemlerin tesbiti, kayna\u011f\u0131 ve \u00e7\u00f6z\u00fcm yollar\u0131 \u00fczerinden bir yol takibeder.<\/p>\n
\u0130slam’\u0131n gere\u011fi gibi ya\u015fanabilmesinin ancak ger\u00e7ek kavramlar\u0131n\u0131n hayata ge\u00e7irilmesiyle m\u00fcmk\u00fcn olabilece\u011fini belirtir. Bat\u0131\u2019dan al\u0131nan di\u011fer kavramlar gibi demokrasi, laiklik ve benzeri kavramlar\u0131n T\u00fcrkiye\u2019de ideolojik birer alg\u0131ya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc belirtir.<\/p>\n
\u00d6zden\u00f6ren\u2019e g\u00f6re; Bat\u0131 h\u0131ristiyan toplumlar\u0131n\u0131n modern kavramlarla kendilerine kurduklar\u0131 y\u00f6netim \u015fekli, s\u0131n\u0131f\u00e7\u0131, s\u00f6m\u00fcrgeci, \u0131rk\u00e7\u0131 ve ayr\u0131l\u0131k\u00e7\u0131 yap\u0131s\u0131yla islami y\u00f6netim \u015feklinden tamamen uzak bir yap\u0131ya sahiptir. Bu durum, ayn\u0131 zamanda b\u00fct\u00fcn karma\u015fan\u0131n da nedenidir. Bir d\u00fc\u015f\u00fcnce adam\u0131 olu\u015funu edebi alandaki hassasiyetleri ile ta\u00e7land\u0131ran \u00d6zden\u00f6ren’in, kavramlar\u0131n yeri, k\u00f6keni ve derinlikleri \u00fczerinde bu denli hassas olmas\u0131n\u0131n nedeni, kavramlar\u0131n yola\u00e7t\u0131klar\u0131 yanl\u0131\u015f hayat alg\u0131lar\u0131 olu\u015fudur. <\/p>\n
Yanl\u0131\u015f hayat alg\u0131s\u0131, ne \u0130slam’\u0131n ne de ba\u015fka bir d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n do\u011fru anla\u015f\u0131lmas\u0131na olanak sa\u011flar. Bu ise, tamamen yanl\u0131\u015f at\u0131lan temellerin \u00fczerinde y\u00fckselen bir hayat tarz\u0131 demektir ki \u00d6zden\u00f6ren, kitaplar\u0131n\u0131n tamam\u0131na yak\u0131n\u0131nda bu t\u00fcr \u00e7eli\u015fkilerden bahsetmektedir. D\u00fcnyan\u0131n gelece\u011fi konusunda \u00e7izdi\u011fi karamsar tablonun, verdi\u011fi sa\u011flam referans ile hayat bulaca\u011f\u0131n\u0131, dirilece\u011fini ve hastal\u0131klar\u0131ndan kurtulaca\u011f\u0131n\u0131 ifade eder. <\/p>\n
\u00d6zden\u00f6ren, d\u00fcnyan\u0131n gelece\u011fine dair d\u00fc\u015f\u00fcncelerini a\u00e7\u0131klarken \u00f6ncelikle kavramlar\u0131n yerli yerine oturtulmas\u0131 \u00fczerinde durur. Demokrasi, laiklik, e\u015fitlik adalet gibi kavramlar\u0131n bizde, Bat\u0131\u2019daki gibi yorumlanmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Mesela din otoritesi olan kiliseyle, devlet otoritesinin ayr\u0131lmas\u0131n\u0131n Bat\u0131\u2019da laiklik kavram\u0131yla kar\u015f\u0131l\u0131\u011f\u0131n\u0131 buldu\u011funu, oysa T\u00fcrkiye\u2019de din ile devlet ayr\u0131\u015fmas\u0131 \u015feklinde zuhur etti\u011fini belirtir. <\/p>\n
Ayn\u0131 \u015fekilde, Frans\u0131z \u0130htilali\u2019nin \u00fcretti\u011fi kavramlardan bahsederken de, adalet, m\u00fcsavat, h\u00fcrriyet, uhuvvet gibi kavramlar\u0131n \u0130slam’daki kar\u015f\u0131l\u0131\u011f\u0131 ile Frans\u0131z \u0130htilali ve Bat\u0131l\u0131 anlamdaki kar\u015f\u0131l\u0131\u011f\u0131n\u0131n i\u00e7erik bak\u0131m\u0131ndan b\u00fcy\u00fck farklar\u0131 oldu\u011funu belirtir. T\u00fcrkiye\u2019de bug\u00fcn gelinen noktan\u0131n, o g\u00fcnk\u00fc kavramlar\u0131n do\u011fru d\u00fczg\u00fcn bir \u015fekilde ele al\u0131nmamas\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n
Siyasal fikirlerinde ‘radikal’ \u00d6zden\u00f6ren’i bulmak m\u00fcmk\u00fcnd\u00fcr. \u00d6zellikle siyasi partiler konusunda hem d\u00fcnyada hem \u0130slam co\u011frafyas\u0131nda hem de \u00fclkemizde varolan yap\u0131y\u0131 ele\u015ftirirken, referanslar\u0131n do\u011fru al\u0131nmas\u0131ndan yanad\u0131r. \u00d6zden\u00f6ren i\u00e7in tek referans \u0130slam ve onun \u00f6\u011fretileridir. T\u00fcrkiye\u2019deki siyas\u00ee partilerin mecliste kendi gruplar\u0131yla yer al\u0131rken her ne kadar s\u0131n\u0131f\u00e7\u0131 bir yap\u0131dan uzak bir tablo sergilermi\u015f gibi g\u00f6r\u00fcnseler de bunun inand\u0131r\u0131c\u0131 olmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Partilerin b\u00fct\u00fcnle\u015ftiren de\u011fil aksine b\u00f6len bir yap\u0131 arzettiklerini ifade eder.<\/p>\n
\u0130slam\u0131n \u00f6n\u00fcn\u00fcn demokrasi ile a\u00e7\u0131laca\u011f\u0131 yan\u0131lg\u0131s\u0131na d\u00fc\u015f\u00fcld\u00fc\u011f\u00fcn\u00fc belirten \u00d6zden\u00f6ren, halen mevcut anayasal d\u00fczenin antidemokratik olarak d\u00fczenlendi\u011fi i\u00e7in demokrasi ile uyu\u015fan hi\u00e7bir yan\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 vurgular.<\/p>\n
T\u00fcrkiye\u2019de laik sistem i\u00e7inde \u0130slam\u00ee alt yap\u0131n\u0131n tamamen sakat bir gidi\u015fat arzetti\u011fini, sistemin dayatt\u0131\u011f\u0131 \u015feklin insanlar\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc k\u0131s\u0131tlay\u0131c\u0131 bir i\u015fleyi\u015fle s\u00fcrd\u00fc\u011f\u00fcn\u00fc, demokrasi ile \u0130slam aras\u0131nda bir temas noktas\u0131n\u0131n bulunmad\u0131\u011f\u0131na i\u015faret eder. Hatta di\u011fer Bat\u0131 kavramlar\u0131yla da temas noktas\u0131n\u0131n bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yler. \u0130slamda var olan tecdit kavram\u0131n\u0131n her zaman ki\u015fileri \u00f6zele\u015ftiriyle birlikte yenilenmeye a\u00e7\u0131k hale getirece\u011fini, fakat demokraside bunun bir yere kadar oldu\u011funu belirtir. <\/p>\n
\u0130\u00e7tihad\u00ee olman\u0131n \u00f6nemine de\u011finen \u00d6zden\u00f6ren, \u00fcmmet olma y\u00f6n\u00fcnde de\u011fi\u015fik fikirler sunulmas\u0131ndan yanad\u0131r. Bug\u00fcn d\u00fcnyada ger\u00e7ekten Allah\u2019\u0131n istedi\u011fi gibi islami bir d\u00fczenin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc bir \u00fclke bulunmad\u0131\u011f\u0131n\u0131 belirtirken, \u0130slam \u00fclkesi olarak isimlendirilen hi\u00e7bir \u00fclkenin y\u00f6netiminin bu hassasiyeti g\u00f6stermedi\u011fine vurgu yapar. <\/p>\n
Bug\u00fcn, modern d\u00fcnyan\u0131n ‘radikal’ diyebilece\u011fi bu fikirler, \u00d6zden\u00f6ren i\u00e7in hayatidir ve d\u00fcnyan\u0131n gidi\u015fat\u0131 da bu fikirlerin yerli yerine oturmas\u0131na ba\u011fl\u0131d\u0131r.<\/p>\n
D\u00fcnyan\u0131n gidi\u015fat\u0131 ile ilgili olarak daha \u00e7ok ‘tesbit’ d\u00fczeyinde g\u00f6r\u00fc\u015flerini a\u00e7\u0131klayan \u00d6zden\u00f6ren, Bat\u0131\u2019n\u0131n gidi\u015fat\u0131 konusunda daha da umutsuzdur. 70\u2019li y\u0131llar\u0131n ba\u015f\u0131nda Amerika\u2019ya giden \u00d6zden\u00f6ren oradaki hayat tarz\u0131n\u0131n servet, fuhu\u015f ve israf \u00fczerine kurulu oldu\u011funu, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn bir insani gereklilik de\u011fil de insan\u0131n hayvani yan\u0131n\u0131n s\u0131n\u0131rs\u0131zca kullan\u0131lmas\u0131 olarak alg\u0131land\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr. Yaln\u0131zca g\u00f6r\u00fcnenden ibaret olan bu \u00f6zg\u00fcrl\u00fck kavram\u0131 Bat\u0131 i\u00e7in bir y\u0131k\u0131m\u0131 da beraberinde geitrecektir. G\u00f6rd\u00fc\u011f\u00fc bu hastal\u0131kl\u0131 yap\u0131n\u0131n, \u0130slam’\u0131n temel de\u011ferlerinden uzak olu\u015fla yak\u0131ndan ilintili oldu\u011funu savunan \u00d6zden\u00f6ren, yukar\u0131da de\u011finildi\u011fi gibi asl\u0131nda b\u00fct\u00fcn bir insanl\u0131\u011f\u0131n bu ulvi sese muhta\u00e7 oldu\u011fu \u00fczerinde \u0131srarl\u0131d\u0131r. <\/p>\n
\u00d6zden\u00f6ren, Bat\u0131\u2019n\u0131n islami d\u00fc\u015f\u00fcn\u00fc\u015fe uygun ele ald\u0131\u011f\u0131 her bilgi ve y\u00f6ntemi profanla\u015ft\u0131rd\u0131\u011f\u0131n\u0131, i\u00e7i bo\u015f kal\u0131plar halinde d\u00fcnyevi bir anlay\u0131\u015fla dolduruldu\u011funu, mutlak bilginin Bat\u0131\u2019da ve Do\u011fu\u2019da lay\u0131k\u0131yla de\u011ferlendirilmedi\u011fini s\u00f6yler. <\/p>\n
Bat\u0131n\u0131n bu handikap\u0131n\u0131n, \u0130slam d\u00fc\u015f\u00fcncesine olan uzakl\u0131\u011f\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 belirtir.<\/p>\n
T\u00fcrkiye\u2019nin gelece\u011fi i\u00e7in yasal partilerin \u0130slam’\u0131 \u00f6ne s\u00fcrerek bir birlik ve beraberlikten s\u00f6z ettiklerini, oysa bunun yaln\u0131zca s\u00f6zden ibaret oldu\u011funu, yine mevcut d\u00fczeni devam ettirici y\u00f6nde bir \u00e7al\u0131\u015fmaya gidilece\u011finin alt\u0131n\u0131 \u00e7izer. \u00d6zden\u00f6ren bir r\u00f6portaj\u0131nda; 1972\u2019de Milli Selamet Partisi\u2019nin kurulmas\u0131 a\u015famalar\u0131nda yak\u0131n arkada\u015f grubu olan Nuri Pakdil, Erdem Bayaz\u0131t, Akif \u0130nan, Alaaeddin \u00d6zden\u00f6ren, Mustafa Yazgan, Bahri Zengin, Cevat Ayhan, Kahraman Emmio\u011flu, Nazif G\u00fcrdo\u011fan, Musa \u00c7a\u011f\u0131l gibi isimlerle isti\u015farelerde bulunuldu\u011funu s\u00f6yler ve bu siyasal yap\u0131ya esasl\u0131 itirazlarda bulunur: \u201cKurulacak olan bu partinin nihai hedefi nedir? Verilen cevap: Nihai hedef elbette ki \u0130slam\u2019d\u0131r. \u015eah\u0131s isimleri vermiyorum, a\u015fa\u011f\u0131 yukar\u0131 ki\u015filer belli\u2026 Dedim ki o zaman b\u00f6yle bir parti kuruldu\u011fu takdirde; bir, M\u00fcsl\u00fcmanlar kendileriyle \u00e7eli\u015fkiye d\u00fc\u015fm\u00fc\u015f olurlar. \u0130ki, alelumum M\u00fcsl\u00fcmanlar\u0131 da aldatm\u0131\u015f olurlar.\u201d<\/p>\n
Bu \u00e7eli\u015fkinin sebebini; kurulan partinin hedefi \u0130slam g\u00f6sterdi\u011fini, fakat mevcut anayasal d\u00fczenin ilkeleriyle hareket etmekle y\u00fck\u00fcml\u00fc oldu\u011funu, bu y\u00fczden s\u00f6yledikleriyle yapt\u0131klar\u0131n\u0131n birbirini tutmad\u0131\u011f\u0131n\u0131 belirtir. \u0130kinci \u00e7eli\u015fki daha fazla vebal ta\u015f\u0131yan bir \u00e7eli\u015fkidir, T\u00fcrkiye m\u00fcsl\u00fcmanlar\u0131 d\u00fcnya m\u00fcsl\u00fcmanlar\u0131na \u00f6rnek te\u015fkil etmeleri bak\u0131m\u0131ndan b\u00fct\u00fcn hareketlerinden sorumludurlar. <\/p>\n
M\u00fcsl\u00fcman ayd\u0131nlar\u0131n birbirine g\u00fcvenemeyip, harekete ge\u00e7ememelerinin sebebi olarak 40\u2019l\u0131 y\u0131llar\u0131n etkisinin hala \u00fczerlerinden gitmemesine ba\u011flayan \u00d6zden\u00f6ren, \u00f6rg\u00fcts\u00fczl\u00fc\u011f\u00fcn de buna sebebiyet verdi\u011fini s\u00f6yler. M\u00fcsl\u00fcmanlar\u0131n \u00f6rg\u00fctl\u00fc yap\u0131s\u0131n\u0131n g\u00fc\u00e7l\u00fc bir iradeyi de beraberinde getirece\u011fi konusunda \u0131srarl\u0131d\u0131r.<\/p>\n
G\u00fcn\u00fcm\u00fcz \u0130slam d\u00fcnyas\u0131nda materyalist bir anlay\u0131\u015f\u0131n hakim oldu\u011funu, asr-\u0131 saadet m\u00fcsl\u00fcmanlar\u0131n\u0131n en k\u00f6t\u00fc \u015fartlarda dahi \u00e7aba g\u00f6stermenin yolunu arad\u0131klar\u0131n\u0131, g\u00fcn\u00fcm\u00fcz m\u00fcsl\u00fcmanlar\u0131n\u0131n ise olaylar kar\u015f\u0131s\u0131ndaki tavr\u0131 ile onlar\u0131n tavr\u0131 aras\u0131ndaki fark\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fcne i\u015faret eder. T\u00fcrkiye\u2019nin i\u00e7inde bulundu\u011fu durumu Mekk\u00ee s\u00fcrece benzeten \u00d6zden\u00f6ren, bunun iyi alg\u0131lanmas\u0131 i\u00e7in meselelere u\u00e7 noktalarda bak\u0131lmas\u0131 gerekti\u011fini s\u00f6yler. Uzla\u015f\u0131lamayan gerek\u00e7elerin mevcut i\u015fleyi\u015fe g\u00f6re de\u011ferlendirildi\u011fini s\u00f6yler.<\/p>\n
Mesela ba\u015f\u00f6rt\u00fcs\u00fc gerek\u00e7esinin insan haklar\u0131na dayand\u0131r\u0131larak a\u00e7\u0131klanmaya kalk\u0131\u015f\u0131lmas\u0131n\u0131n yanl\u0131\u015fl\u0131\u011f\u0131ndan bahseden \u00d6zden\u00f6ren \u00f6rt\u00fcn\u00fcn \u0130slam’\u0131n emri oldu\u011funu ve insan haklar\u0131 i\u00e7in \u00f6rt\u00fcn\u00fclmedi\u011fini s\u00f6yler. Bu y\u00fczden din\u00ee bir emrin, ilah\u00ee olmayan bir mercide \u00e7\u00f6z\u00fcm\u00fcn\u00fcn aranmas\u0131n\u0131n tamamen yanl\u0131\u015f bir y\u00f6ntem oldu\u011funu belirtir. Ve hatta islam\u0131n i\u00e7inde b\u00f6yle bir emrin olmad\u0131\u011f\u0131na dair \u00e7\u00f6z\u00fcmlerin dayat\u0131larak, insanlar\u0131 buna inand\u0131rmaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 bunun da ayr\u0131 bir garabet oldu\u011funu s\u00f6yler.<\/p>\n
1979\u2019da Ak\u0131nc\u0131lar Dergisi’nde \u00e7a\u011flar\u00fcst\u00fc bir nizam olarak \u0130slam’\u0131 g\u00f6ren Sad\u0131k Albayrak, Arif Altunba\u015f, Zeki Can, Akif \u0130nan\u2019la birlikte Rasim \u00d6zden\u00f6ren de bulunur. Dergi, d\u00fcnya m\u00fcsl\u00fcmanlar\u0131na ve islam\u00ee hareketlere yer veren bir i\u00e7eri\u011fe sahiptir. D\u00fcnya m\u00fcsl\u00fcmanlar\u0131n\u0131n sorunlar\u0131n\u0131, dertlerini, modern d\u00fcnya kar\u015f\u0131s\u0131ndaki duru\u015flar\u0131n\u0131 ve sorunlar kar\u015f\u0131s\u0131nda \u00fcrettikleri \u00e7\u00f6z\u00fcmleri sorgular. \u00d6zden\u00f6ren’in \u0130slam \u00fclkeleri ile ilgili ku\u015fat\u0131c\u0131 tahlillerinin oldu\u011fu yaz\u0131larla da okuyucusuna ula\u015f\u0131r. \u00d6zden\u00f6ren, d\u00fcnyan\u0131n gelece\u011finin m\u00fcsl\u00fcmanlar\u0131n gelece\u011fine ba\u011fl\u0131 oldu\u011funu, m\u00fcsl\u00fcmanlar\u0131n ise ilahi vahye s\u0131rt \u00e7evirmelerinden dolay\u0131 bir t\u00fcrl\u00fc bellerini do\u011frultamad\u0131klar\u0131n\u0131 ifade etti\u011fi yaz\u0131lar\u0131nda, referans olarak b\u00fct\u00fcn d\u00fcnyan\u0131n kurtulu\u015fu i\u00e7in \u0130slam’\u0131 g\u00f6sterir. <\/p>\n
M\u00fcsl\u00fcmanca D\u00fc\u015f\u00fcnme \u00dczerine Denemeler, isimli kitab\u0131nda \u00e7a\u011f\u0131m\u0131z m\u00fcsl\u00fcmanlar\u0131n\u0131n aslolan problem alanlar\u0131n\u0131n ne oldu\u011fuyla ilgili fikirler ortaya koyan \u00d6zden\u00f6ren, d\u00fcnyan\u0131n gelece\u011fine ili\u015fkin tesbitlerinde karamsar tablolar \u00e7izse de her zaman tek bir adrese vurgu yapar. Adres bellidir ve her insan\u0131n mutlulu\u011fu \u0130slam’dad\u0131r.<\/p>\n
\u00d6zden\u00f6ren, \u00f6zellikle 2000 y\u0131l\u0131ndan sonra yaln\u0131z T\u00fcrkiye\u2019de de\u011fil b\u00fct\u00fcn d\u00fcnyada din\u00ee bir y\u00fckseli\u015f oldu\u011funu, yap\u0131lan kamuoyu yoklamalar\u0131nda insanlar\u0131n daha muhafazakar bir d\u00fcnya istedikleri y\u00f6n\u00fcndeki \u00e7\u0131kar\u0131mlar\u0131 olumlu bulur. Bu \u00e7\u0131kar\u0131mlar\u0131 tahlil ederken, insanl\u0131\u011f\u0131n ‘izm’lerle y\u0131ld\u0131z\u0131n\u0131n bir t\u00fcrl\u00fc bar\u0131\u015fmad\u0131\u011f\u0131n\u0131, insanlar\u0131n kendi f\u0131tratlar\u0131n\u0131 arad\u0131klar\u0131n\u0131 ve b\u00fct\u00fcn be\u015feri sistem aray\u0131\u015flar\u0131ndan yorgun d\u00fc\u015ft\u00fcklerini ifade eder. \u00d6zellikle 90’lardan sonra ideolojilerin \u00e7\u00f6kmesiyle insanlar\u0131n b\u00fcy\u00fck bir bo\u015flu\u011fa s\u00fcr\u00fcklendiklerini kaydeden \u00d6zden\u00f6ren, insanlar\u0131n yeniden aray\u0131\u015f i\u00e7ine girdiklerine vurgu yapar.<\/p>\n
\u00d6zden\u00f6ren’in, d\u00fcnyan\u0131n gelece\u011fine, \u0130slam \u00fclkelerine ve \u00fczerinde ya\u015fad\u0131\u011f\u0131 topraklara dair d\u00fc\u015f\u00fcncelerinin temelini olu\u015fturan \u0130slam referans\u0131, onun b\u00fct\u00fcn eserlerine yans\u0131m\u0131\u015f ve bireysel plandan ba\u015flamak \u00fczere, toplumsal alanlarda da bu referans\u0131n sa\u011flam ilkeleri ile g\u00fc\u00e7l\u00fc bir gelecek kurulmas\u0131 projesi \u00e7izilmi\u015ftir. Bu konuda her ayd\u0131n d\u00fc\u015f\u00fcnce adam\u0131n\u0131n sorumluluk y\u00fcklenmesi gerekti\u011fini savunmu\u015f ve kendisi de bu konuda \u00fczerine d\u00fc\u015fen sorumlulu\u011fu \u00fcstlenmi\u015ftir.<\/p>\n
Semiha Kavak <\/p>\n
Hece Dergisi 2011<\/p>\n
Rasim \u00d6zden\u00f6ren \u00d6zel Say\u0131s\u0131<\/p>\n","protected":false},"excerpt":{"rendered":"
RAS\u0130M \u00d6ZDEN\u00d6REN\u2019\u0130N T\u00dcRK\u0130YE, \u0130SLAM D\u00dcNYASI VE D\u00dcNYANIN GELECE\u011e\u0130NE DA\u0130R G\u00d6R\u00dc\u015eLER\u0130 D\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131n \u00f6nde gelen fikir adamlar\u0131ndan Rasim \u00d6zden\u00f6ren, m\u00fcsl\u00fcman T\u00fcrk toplumuna seviyeli bir sorgulama istidat\u0131 kazand\u0131rabilmek ad\u0131na uluslararas\u0131 \u00e7apta emek veren ve m\u00fcsl\u00fcman d\u00fcnyay\u0131 ilgilendiren \u00e7al\u0131\u015fmalar\u0131yla \u00f6ne \u00e7\u0131kan bir ayd\u0131n\u0131m\u0131zd\u0131r. \u00d6zden\u00f6ren, \u00e7evresi, \u00fclkesi ve d\u00fcnya ile olan ileti\u015fimini hi\u00e7bir zaman koparmam\u0131\u015f, inzivaya \u00e7ekilmemi\u015f, s\u0131r\u00e7a k\u00f6\u015fk\u00fcne …<\/p>\n","protected":false},"author":31,"featured_media":48521,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_themeisle_gutenberg_block_has_review":false,"_joinchat":[],"footnotes":""},"categories":[39],"tags":[],"class_list":["post-2233","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-tarih"],"_links":{"self":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts\/2233","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/users\/31"}],"replies":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/comments?post=2233"}],"version-history":[{"count":0,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts\/2233\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/media\/48521"}],"wp:attachment":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/media?parent=2233"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/categories?post=2233"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/tags?post=2233"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}