Hakikat \u00f6tesi olarak tarif edilen; belirsizlikler, dezenformasyon ve manip\u00fclasyonla dolu bu y\u00fczy\u0131l belki de insanl\u0131k tarihinin en karanl\u0131k \u00e7a\u011f\u0131… T\u00fcm d\u00fcnyan\u0131n g\u00f6z\u00fc \u00f6n\u00fcnde \u0130srail taraf\u0131ndan Gazze\u2019de i\u015flenen soyk\u0131r\u0131m ve sava\u015f su\u00e7lar\u0131, uluslararas\u0131 kurumlar\u0131n \u00e7aresiz kald\u0131\u011f\u0131, g\u00fc\u00e7l\u00fcn\u00fcn hakl\u0131 g\u00fc\u00e7s\u00fczs\u00fcn su\u00e7lu say\u0131ld\u0131\u011f\u0131, alg\u0131n\u0131n ger\u00e7ekleri perdeledi\u011fi, yalan\u0131n kol gezdi\u011fi, sapk\u0131nl\u0131klar\u0131n, aile i\u00e7i \u015fiddetin y\u00fckseldi\u011fi 21. y\u00fczy\u0131l t\u00fcrl\u00fc sorgulamalar\u0131 da beraberinde getiriyor\u2026<\/p>\n
Bat\u0131\u2019dan ithal \u201cevrensel de\u011ferler\u201din ve \u201cahl\u00e2k\u201d anlay\u0131\u015f\u0131n\u0131n b\u0131rak\u0131n d\u00fcnya \u00fczerindeki sorunlara \u00e7\u00f6z\u00fcm getirebilmesini kendisine dahi faydas\u0131 olamad\u0131\u011f\u0131na k\u00fcresel salg\u0131n d\u00f6neminde hep birlikte \u015fahit olmu\u015ftuk. \u00c7a\u011flar boyu d\u00fcnyaya parmak sallayarak hak, adalet ve \u00f6zg\u00fcrl\u00fck kavramlar\u0131 \u00fczerinden nutuk atan ayn\u0131 hegemonlar bug\u00fcn soyk\u0131r\u0131m kar\u015f\u0131s\u0131nda tak\u0131nd\u0131klar\u0131 ikircikli tav\u0131rlar\u0131yla ikiy\u00fczl\u00fcl\u00fcklerini daha da peki\u015ftirdiler\u2026<\/p>\n
Peki insanl\u0131k bu en karanl\u0131k y\u00fczy\u0131l\u0131n marazlar\u0131yla nas\u0131l m\u00fccadele edecek? Kendisini nas\u0131l iyile\u015ftirecek ve kendinden sonra gelecek nesilleri nas\u0131l koruyacak? \u0130\u015fte t\u00fcm bu sorulara cevap araman\u0131n derdine d\u00fc\u015fen k\u0131ymetli ilim insanlar\u0131 Gaziantep\u2019te bu y\u0131l alt\u0131nc\u0131s\u0131 d\u00fczenlenen Ahl\u00e2k \u015e\u00fbras\u0131nda bulu\u015ftular. 16-18 May\u0131s tarihleri aras\u0131nda, Hasan Kalyoncu \u00dcniversitesi \u0130slam Medeniyeti Uygulama ve Ara\u015ft\u0131rma Merkezi\u2019nin ev sahipli\u011finde; \u0130slam d\u00fc\u015f\u00fcnce Enstit\u00fcs\u00fc ve T\u00fcrkiye Yazarlar Birli\u011fi payda\u015fl\u0131\u011f\u0131nda d\u00fczenlenen \u015furan\u0131n bu y\u0131lki temas\u0131 \u201c\u00c7a\u011f\u0131n Meydan Okumalar\u0131 Kar\u015f\u0131s\u0131nda Ahlak ve Din\u201d oldu. \u0130ki g\u00fcn boyunca farkl\u0131 ba\u015fl\u0131klarda tebli\u011flerin yer ald\u0131\u011f\u0131 m\u00fczakerelerin her biri \u00e7ok \u00f6nemli tespitlerde bulundu. Hepsine burada teker teker de\u011finmeye imkan\u0131m maalesef yok ama t\u00fcm tebli\u011flere \u015fura payda\u015flar\u0131n\u0131n resmi hesaplar\u0131ndan ula\u015fabilirsiniz.<\/p>\n
Ben bug\u00fcn sizlere \u00c7a\u011f\u0131n Ahlak Krizlerini Ortaya Koymak ba\u015fl\u0131kl\u0131 oturumda konu\u015fan \u0130slam D\u00fc\u015f\u00fcnce Enstit\u00fcs\u00fc Ba\u015fkan\u0131 Prof. Dr. Mehmet G\u00f6rmez\u2019in \u201cDijital D\u00fcnyada Hay\u00e2 Ahl\u00e2k\u0131\u201d hususunda yapt\u0131\u011f\u0131 hitaptan bahsetmek istiyorum. Mehmet G\u00f6rmez Hoca konu\u015fmas\u0131na dijital \u00e7a\u011f\u0131n ba\u015f\u0131m\u0131za neler getirdi\u011fini, g\u00f6rme bi\u00e7imimizi nas\u0131l de\u011fi\u015ftirdi\u011fini, bilgi toplumunu g\u00f6steri\u015f toplumuna nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fcn\u00fc ve idraklerimizi nas\u0131l etkiledi\u011fine dair etkileyici bir metaforla ba\u015flad\u0131. Ba\u015fta Gazali olmak \u00fczere eski \u0130slam bilginlerinin \u0130slam d\u00fc\u015f\u00fcncesinde insan\u0131 anlatmak i\u00e7in, insan bedenini bir \u00fclkeye yahut bir \u015fehre benzetmesinden yola \u00e7\u0131karak ortaya konan bu metafora g\u00f6re; kalp bu beden \u00fclkesinin sultan\u0131, ak\u0131l veziri, g\u00f6zler \u00fclkenin s\u0131n\u0131rlar\u0131n\u0131 koruyan bek\u00e7iler, kulaklar bu \u00fclkenin habercileri, dil de bu kalbin yani sultan\u0131n veya akl\u0131 temsil eden vezirin terc\u00fcman\u0131 olarak tasvir ediliyor.<\/p>\n
Mehmet G\u00f6rmez bu metafordan yola \u00e7\u0131karak, dijitalle\u015fmeyle bu insan \u00fclkesinde bir darbe ger\u00e7ekle\u015ftirildi\u011fi tespitinde bulunuyor. \u015e\u00f6yle ki; \u00fclkenin s\u0131n\u0131rlar\u0131n\u0131 koruyan bek\u00e7iler yani g\u00f6zler \u00fclkenin sultan\u0131 kalbe ve y\u00f6netimi elinde bulunduran vezir denilen akla kar\u015f\u0131 bir darbe yapt\u0131lar. Bu darbe neticesinde, g\u00f6zler bir karar alarak \u201cg\u00f6rme bi\u00e7imi\u201dni de\u011fi\u015ftirdiler. Dolay\u0131s\u0131yla bakarken ya da g\u00f6r\u00fcrken akla ya da kalbe tabi olmayacaklar bilakis kalp ve akl\u0131 kendine tabi tutacaklard\u0131. Art\u0131k o g\u00f6zlerle bakanlar ne naz\u0131r ne basir sadece seyirci olacaklard\u0131. G\u00f6z art\u0131k bir kameraya, d\u00fcnya bir ekrana ve insanl\u0131k da d\u00fc\u015f\u00fcnen toplumdan bir g\u00f6steri\u015f toplumuna, seyircilerden olu\u015fan bir s\u00fcr\u00fcye d\u00f6n\u00fc\u015fecekti. Darbeci bek\u00e7iler bununla da yetinmedi bir karar daha ald\u0131lar: T\u00fcm idrak yollar\u0131n\u0131 y\u00f6neteceklerdi. \u0130nsan\u0131n i\u015fittiklerini, konu\u015ftuklar\u0131n\u0131 hatta tatt\u0131klar\u0131n\u0131 da \u201cg\u00f6rsel\u201d \u00fczerinden ger\u00e7ekle\u015ftireceklerine h\u00fckmettiler. Bir de m\u00fclkiyet kanunu \u00e7\u0131kard\u0131lar: G\u00f6rd\u00fcklerine malik olacaklard\u0131. Sadece bakmayacaklar\u0131n\u0131, g\u00f6z diktiklerine g\u00f6z koyacaklar\u0131n\u0131, g\u00f6z koyduklar\u0131na da el koymak suretiyle her \u015feye sahip olacaklar\u0131n\u0131 a\u00e7\u0131klad\u0131lar. Durmad\u0131lar inan\u00e7 hususunda da kanun \u00e7\u0131kard\u0131lar: Ak\u0131l g\u00f6zlerin g\u00f6rmedi\u011fine inanmayacak, kalp de g\u00f6rmedi\u011fine teslim olmayacakt\u0131. Ezc\u00fcmle metafizik alem yok say\u0131lacakt\u0131. Bu metafordan yola \u00e7\u0131karak \u015fu sonuca var\u0131yoruz; bizler bug\u00fcn yani dijital \u00e7a\u011fda g\u00f6rsel idrakin egemenli\u011fi alt\u0131nday\u0131z. Akl\u0131m\u0131z\u0131n idraki zay\u0131flad\u0131, kalbimizin idraki bir \u00e7e\u015fit \u00f6l\u00fcmle kar\u015f\u0131 kar\u015f\u0131ya kald\u0131. Kur\u2019an-\u0131 Kerim\u2019de ifade edilen \u201cG\u00f6zleri var ama g\u00f6rmezler, kulaklar\u0131 var ama i\u015fitmezler\u201d ayeti ile i\u015faret edilen idrak \u00f6l\u00fcm\u00fc gibi\u2026<\/p>\n
Mehmet G\u00f6rmez Hoca bu g\u00f6rsel egemenli\u011fin be\u015f vasf\u0131n\u0131 \u015fu \u015fekilde a\u00e7\u0131kl\u0131yor: Birincisi hakikat ile ili\u015fkimizi de\u011fi\u015ftiriyor, hakikatleri suretler \u00fczerinden alg\u0131lamam\u0131z\u0131 istiyor. \u0130kinci \u00f6zelli\u011fi suretlerle m\u00fclkiyet ili\u015fkisine girmesi yani insan, tasvir edileni m\u00fclk ediniyor. \u00dc\u00e7\u00fcnc\u00fcs\u00fc; vehimlerle hakikatler yer de\u011fi\u015ftiriyor. Dolay\u0131s\u0131yla insan ger\u00e7ek ile sahteyi ay\u0131ramaz hale geliyor. D\u00f6rd\u00fcnc\u00fc vas\u0131f ise ahlak krizine yol a\u00e7mas\u0131; insan\u0131 bir \u015fehvet ve \u015fiddet sarmal\u0131na mahkum etmesi ve insan\u0131n hayas\u0131n\u0131 elinden almas\u0131. Son \u00f6zelli\u011fi ise, insana hem fiziksel hem bili\u015fsel hem de psikolojik zararlar vermesi; bedensel sa\u011fl\u0131\u011f\u0131 etkilerken, analiz yetene\u011fini k\u00f6reltmesi ve insanlar\u0131 duyars\u0131zla\u015ft\u0131rmas\u0131. \u015eiddet ve vah\u015fet kar\u015f\u0131s\u0131ndaki duyarl\u0131l\u0131\u011f\u0131m\u0131z yok oluyor. Gazze\u2019de ya\u015fanan vah\u015fete duyars\u0131z kal\u0131nmas\u0131n\u0131n sebeplerinden biri de i\u015fte bu g\u00f6rsel egemenlik. Bir di\u011fer yandan ahlaks\u0131zl\u0131\u011f\u0131 ve sapk\u0131nl\u0131\u011f\u0131 normalle\u015ftirmesi\u2026<\/p>\n
Say\u0131n G\u00f6rmez hastal\u0131\u011f\u0131n te\u015fhisini son derece isabetli \u015fekilde ortaya koyuyor. Te\u015fhisle kalm\u0131yor bir de tedavi sunuyor. \u0130slam d\u00fc\u015f\u00fcncesinin re\u00e7etesini payla\u015f\u0131yor: Hay\u00e2 Ahl\u00e2k\u0131\u2026 Hay\u00e2, hayat ile ayn\u0131 k\u00f6kten gelir, insan\u0131 dirilten bir ahlakt\u0131r ve b\u00fct\u00fcn ahlaki de\u011ferlerin kayna\u011f\u0131d\u0131r diyor. Resulullah\u2019\u0131n ifadesiyle \u201cHer dinin bir ahlak\u0131 vard\u0131r. \u0130slam\u2019\u0131n ahlak\u0131 da hay\u00e2d\u0131r.\u201d ( \u0130bn Mace, \u201cZ\u00fchd\u201d, 17) \u015eimdi gelelim haya ahlak\u0131n\u0131n, g\u00f6rsel egemenli\u011fin sebebiyet verdi\u011fi ahlak krizine nas\u0131l deva oldu\u011fu bahsine. Hoca, haya ahlak\u0131n\u0131n hedeflerini s\u0131ralayarak bunu son derece iyi izah ediyor. Buna g\u00f6re hay\u00e2 ahlak\u0131n\u0131n birinci gayesi; g\u00f6steri toplumunu bilgi toplumuna yeniden d\u00f6n\u00fc\u015ft\u00fcrmek. \u0130kinci gayesi; insan\u0131 g\u00f6rsel idrakin esaretinden kurtararak k\u00fclli idrak yollar\u0131n\u0131 iyile\u015ftirmek. \u00dc\u00e7\u00fcnc\u00fcs\u00fc; suretin hakikat olmad\u0131\u011f\u0131n\u0131 sadece bir vehmi oldu\u011funu insanlara ifade etmek. D\u00f6rd\u00fcnc\u00fcs\u00fc; bakma ve g\u00f6rme ameliyesini haz ve keyif almaktan uzakla\u015ft\u0131r\u0131p, anlamaya ve ibret almaya hasretmek. Be\u015finci gayesi g\u00f6rme bi\u00e7imini de\u011fi\u015ftirerek, bakmay\u0131 akl\u0131n e\u015flik etti\u011fi nazara, kalbin e\u015flik etti\u011fi basirete d\u00f6n\u00fc\u015ft\u00fcrmek. Alt\u0131nc\u0131s\u0131; seyretmeyi \u201cm\u00fc\u015fahede\u201dye d\u00f6n\u00fc\u015ft\u00fcrerek, seyirciyi t\u00fcm idrak yollar\u0131yla m\u00fc\u015fahit eylemek. Yedinci gayesi tecess\u00fcs pe\u015fine d\u00fc\u015fen gayri ahl\u00e2ki izleyiciyi ahlaki \u00f6rnekli\u011fe yani \u201c\u015fahid\u201de d\u00f6n\u00fc\u015ft\u00fcrmek. Te\u015fhirciyi, kendini s\u00fcrekli g\u00f6sterme pe\u015finde olan\u0131 \u201cme\u015fhud\u201d makam\u0131na y\u00fckseltmek yani her an Rabbi taraf\u0131ndan g\u00f6zetildi\u011fi bilincine kavu\u015fturmak. Dokuzuncu gayesi; insan\u0131 e\u015fya-i bak\u0131\u015ftan esma-i bak\u0131\u015fa y\u00f6neltmek yani e\u015fyan\u0131n, y\u00fcce yarat\u0131c\u0131n\u0131n esma-i h\u00fcsnas\u0131yla nas\u0131l tecelli etti\u011fini g\u00f6rmesini sa\u011flamak.<\/p>\n
\u201cHay\u00e2 etmiyorsan, diledi\u011fini yapabilirsin\u201d (Buhari, \u201cEnbiya\u201d 54) hadisi \u015ferifi geldi de\u011fil mi hat\u0131rlar\u0131n\u0131za? Eski \u00e7a\u011flarda da tabii ki ya\u015fanan ahlaki krizler oldu. \u00c7\u00fcnk\u00fc insano\u011flu hay\u00e2y\u0131 kaybetti\u011fi an diledi\u011fini her \u015feyi yapabilece\u011fine h\u00fckmetti. Soyk\u0131r\u0131mlar, sava\u015flar, \u015fiddet, tecav\u00fcz, h\u0131rs\u0131zl\u0131k vb. t\u00fcm su\u00e7lar, diledi\u011fini yapabilece\u011fine inanan hay\u00e2dan yoksun insanlar taraf\u0131ndan ger\u00e7ekle\u015ftirildi. \u00c7a\u011f\u0131m\u0131z dijitalle\u015fme \u00e7a\u011f\u0131 ve insan yine zararda. G\u00f6rsel egemenlik t\u00fcm insanl\u0131\u011fa darbe yaparak insan bedeni \u00fclkesini ele ge\u00e7irmi\u015f; g\u00f6zleri g\u00f6rmez, kulaklar\u0131 i\u015fitmez k\u0131lm\u0131\u015f; ak\u0131llar\u0131 esir alm\u0131\u015f ve kalpleri \u00f6ld\u00fcrm\u00fc\u015ft\u00fcr. \u0130drak yollar\u0131m\u0131z\u0131 ele ge\u00e7irmeye \u00e7al\u0131\u015fan g\u00f6rsel egemenli\u011fin tuzaklar\u0131n\u0131n fark\u0131nda olmak, sab\u0131rla m\u00fccadele i\u00e7inde kalmak ve sevdiklerimize do\u011fruyu, iyiyi ve hakikati tavsiye etmek ise yine her \u00e7a\u011fda oldu\u011fu gibi hay\u00e2 ahl\u00e2k\u0131 ile m\u00fcmk\u00fcnd\u00fcr\u2026<\/p>\n
Cenab-\u0131 Allah, Asr Suresi\u2019nde ne g\u00fczel buyurmu\u015f:<\/p>\n
\u201cAsra yemin ederim ki, insan ger\u00e7ekten ziyandad\u0131r. Ancak iman edip d\u00fcnya ve \u00e2hiret i\u00e7in yararl\u0131 i\u015fler yapanlar, birbirlerine hakk\u0131 tavsiye edenler ve sabr\u0131 tavsiye edenler ba\u015fkad\u0131r.\u201d<\/p>\n
Kaynak: Yeni \u015eafak Ay\u015fe Bet\u00fcl Kayahan\u00a0<\/span><\/strong><\/p>\n