{"id":2113,"date":"2025-01-31T11:48:21","date_gmt":"2025-01-31T08:48:21","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=2113"},"modified":"2025-01-31T12:09:09","modified_gmt":"2025-01-31T09:09:09","slug":"usurokrasi-abdassamed-clarke","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2025\/01\/31\/usurokrasi-abdassamed-clarke\/","title":{"rendered":"Usurokrasi-Abdassamed Clarke"},"content":{"rendered":"\n

Ezra Pound\u2019a, Latince usura<\/em> (faiz, tefecilik) ve Yunanca -kratia<\/em> (g\u00fc\u00e7, y\u00f6netim) eklerinden t\u00fcretti\u011fi usurocracy<\/em> (usurokrasi) kelimesini bor\u00e7luyuz. Demokrasi, d\u00eamos<\/em>un \u2014 yani halk\u0131n \u2014 y\u00f6netimidir; usurokrasi ise faizin (tefecili\u011fin) y\u00f6netimi demektir. Burada yetkilendirilen herhangi bir fail de\u011fil, bir s\u00fcre\u00e7 s\u00f6z konusudur. Bu s\u00fcre\u00e7, baz\u0131lar\u0131n\u0131 y\u00fckseltip baz\u0131lar\u0131n\u0131 al\u00e7alt\u0131r ve bunu s\u00fcrekli yaparak kaos \u00fcretir. Faiz h\u00fck\u00fcm s\u00fcrer. Kaos h\u00fck\u00fcm s\u00fcrer.<\/p>\n\n\n\n

A\u015fa\u011f\u0131da okuyaca\u011f\u0131n\u0131z metinde, \u201cParam\u0131zda bir sorun yok, mesele sadece kredi gibi \u015feylerdeki faiz oranlar\u0131d\u0131r\u201d \u015feklindeki eski, k\u00f6hnemi\u015f d\u00fc\u015f\u00fcnceyi art\u0131k geride b\u0131rakmam\u0131z gerekti\u011fini vurgulayaca\u011f\u0131m. Bu faiz oranlar\u0131, as\u0131l hedef olan \u201chi\u00e7bir \u015feyden para yaratma\u201d ad\u0131m\u0131na do\u011fru sadece bir basamakt\u0131. \u0130lk safhalar\u0131nda buna \u201ck\u0131smi rezerv bankac\u0131l\u0131\u011f\u0131\u201d dendi. Kuyumcular\u0131n, kendisine emanet edilen alt\u0131n ve g\u00fcm\u00fc\u015fe kar\u015f\u0131l\u0131k makbuz d\u00fczenleyip fon y\u00f6neticili\u011fi yapmas\u0131 kabul edildi\u011finde, daha ilk g\u00fcnden elinde olmayan varl\u0131klar i\u00e7in de makbuz yazabilmesi m\u00fcmk\u00fcn hale geldi ve b\u00f6ylece itibari para (fiat money) do\u011fdu.<\/p>\n\n\n\n

Her ne kadar tefecilik, S\u00fcmer ve Babil\u2019deki ilk \u015fehir devletlerine kadar uzansa da, g\u00fcn\u00fcm\u00fczdeki faizci d\u00fczen, Musevilik ile Hristiyanl\u0131\u011f\u0131n u\u011fursuz evlili\u011finden do\u011fmu\u015ftur. Bu iki dinin mensuplar\u0131 birbirlerinden nefret eder, ama aralar\u0131nda bir simbiyoz olu\u015fmu\u015f olup, kar\u015f\u0131l\u0131kl\u0131 nefretleri bu ili\u015fkinin zay\u0131f halkas\u0131d\u0131r.<\/p>\n\n\n\n

Tevrat\u2019taki bir ayette Yahudilere, \u201ckarde\u015fin\u201dden faiz (tefecilik) almalar\u0131 yasaklanm\u0131\u015f; ancak b\u00fcy\u00fck ihtimalle kendilerinin tahrif etti\u011fi ek ifadelere g\u00f6re \u201cba\u015fkas\u0131\u201dndan almalar\u0131 serbest b\u0131rak\u0131lm\u0131\u015ft\u0131r. \u201c\u00d6teki\u201d d\u00fc\u015fmand\u0131 ve onlara kar\u015f\u0131 tefecilik bir silah olarak kullan\u0131l\u0131yordu. Bu silah, sivil hayata sal\u0131nd\u0131\u011f\u0131nda ise iki taraf aras\u0131ndaki s\u0131n\u0131r\u0131 a\u015f\u0131p kurtlar sofras\u0131 kabilinden bir toplum kurar; nitekim Prof. Benjamin Nelson\u2019un benzersiz kitab\u0131n\u0131n ba\u015fl\u0131\u011f\u0131nda belirtti\u011fi gibi, \u201ckabile karde\u015fli\u011fini evrensel \u00f6tekili\u011fe\u201d d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Modern Bat\u0131 ya\u015fam\u0131ndaki nihilizm ve yabanc\u0131la\u015fman\u0131n as\u0131l kayna\u011f\u0131 budur.<\/p>\n\n\n\n

\u00d6te yandan Hristiyanlar, en g\u00fc\u00e7l\u00fc kozlar\u0131 olan ikiy\u00fczl\u00fcl\u00fc\u011fe ba\u015fvurdu; tefeciden nefret ettikleri halde ondan bor\u00e7 almaya devam ettiler. B\u00f6ylece Katolikler i\u00e7in faiz (tefecilik) \u00f6l\u00fcmc\u00fcl bir g\u00fcnaht\u0131, ama faiz oranlar\u0131 %250 veya daha fazla olabiliyordu. Katolik banker, \u00f6l\u00fcmc\u00fcl g\u00fcnah i\u015flemeyi s\u00fcrd\u00fcr\u00fcyordu; ama R\u00f6nesans\u2019\u0131 finanse ederek vicdan\u0131n\u0131 rahatlat\u0131yordu. Oysa Katolik teolojisi, bankerden bu haks\u0131z kazanc\u0131 b\u0131rakmas\u0131n\u0131 ve iade etmesini gerektiriyordu. Peki neden yaps\u0131n ki, Vatikan hesab\u0131n\u0131 y\u00f6netmek bir banker i\u00e7in en b\u00fcy\u00fck ayr\u0131cal\u0131klardan biriydi?<\/p>\n\n\n\n

Protestanlar, tefecili\u011fi toptan ortadan kald\u0131rmak istediler, ama \u201cfaiz oranlar\u0131n\u0131 s\u0131n\u0131rlamak\u201d \u015feklinde yar\u0131m tedbir uygulayarak \u00f6l\u00fcmc\u00fcl bir hata yapt\u0131lar. Calvin, belirli durumlarda %4\u2019\u00fcn makbul olabilece\u011fini s\u00f6yledi; sonra VIII. Henry %10 dedi ve oranlar y\u00fczy\u0131llar boyunca y\u00fckselmeye devam etti. Bug\u00fcn \u201cpayday loan\u201d (k\u0131sa vadeli, y\u00fcksek faizli kredi) tefecileri %1000 ve \u00fczeri faizleri rahatl\u0131kla uygulayabiliyor ve ne utan\u0131yorlar ne de yasal bir yapt\u0131r\u0131m korkusu ta\u015f\u0131yorlar.<\/p>\n\n\n\n

Bununla birlikte, \u201cusurokrasi\u201d kavram\u0131n\u0131n kendi i\u00e7inde bir tuzak vard\u0131r; \u00e7\u00fcnk\u00fc birinin veya bir \u015feyin y\u00f6netimde oldu\u011funu ima eder. Bu d\u00fc\u015f\u00fcnce, o ki\u015fi de\u011fersiz de olsa, en az\u0131ndan bir karar al\u0131c\u0131 varm\u0131\u015f izlenimi verdi\u011finden insana bir t\u00fcr rahatl\u0131k sa\u011flar. \u00d6yleyse o ki\u015fiyi ortadan kald\u0131r\u0131rsak, belki daha iyi bir yol \u00e7izebiliriz diye d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Ama ya kimse asl\u0131nda y\u00f6netmiyorsa, ortada ne bir plan, ne bir komplo varsa? B\u00f6ylesi bir zaman\u0131 nas\u0131l anlayaca\u011f\u0131z, hele ki onda nas\u0131l bir rota \u00e7izece\u011fiz?<\/p>\n\n\n\n

\u00d6ncelikle, normalde onurlu bir eylem olan katlan\u0131lmaz bir zulm\u00fc devirme, devrim yapma gibi yollar belki de art\u0131k m\u00fcmk\u00fcn de\u011fildir. \u00c7\u00fcnk\u00fc kimse ger\u00e7ekten y\u00f6netmiyorsa, onu nas\u0131l devirebilirsiniz? Tefecileri de deviremezsiniz; zira onlar da asl\u0131nda y\u00f6netmiyorlar.<\/p>\n\n\n\n

Yap\u0131labilecek \u015fey, tefecilikten (faizden) \u00e7ekilmektir: Bireysel, aile d\u00fczeyinde, i\u015fletmeler olarak ve hatta uluslar olarak. Buna \u201cribadan vazge\u00e7mek\u201d denir. Allah buyurur: \u201cEy iman edenler! Allah\u2019tan sak\u0131n\u0131n ve e\u011fer ger\u00e7ekten iman ediyorsan\u0131z, faizden geriye kalan\u0131 b\u0131rak\u0131n.\u201d (Bakara 2:278 mealen) Faiz su\u00e7u, faizle bor\u00e7 vereni, bor\u00e7 alan\u0131, bunu kaydeden avukat ve muhasebecileri ve i\u015fleme \u015fahitlik edenleri de kapsar. Bir bak\u0131ma, hepimiz bu su\u00e7a \u015fahitlik ediyoruz.<\/p>\n\n\n\n

Hristiyanlar\u0131n hatas\u0131, borca faiz uygulamay\u0131 k\u0131narken, i\u015flemin di\u011fer taraflar\u0131n\u0131 \u2013 i\u015flemin ger\u00e7ekle\u015fmesi i\u00e7in gereken unsurlar\u0131 \u2013 g\u00f6z ard\u0131 etmi\u015f olmalar\u0131yd\u0131. B\u00f6ylece onlara bor\u00e7 veren Yahudilerden nefret ettiler ama kendilerinin ni\u00e7in onlardan bor\u00e7 ald\u0131\u011f\u0131n\u0131 hi\u00e7 sorgulamad\u0131lar. Bu, Bat\u0131\u2019daki antisemitizmin k\u00f6kenlerinden biridir. Baz\u0131 M\u00fcsl\u00fcmanlar da benzer bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 miras alm\u0131\u015f durumdad\u0131r: Bankalardan faizli bor\u00e7 almakta sak\u0131nca g\u00f6rmezler ama kendileri faizle bor\u00e7 vermek istemezler.<\/p>\n\n\n\n

Peki ne yapmak gerek? Bu soruyu erken soruyoruz. Rivayete g\u00f6re Peygamber Efendimiz (Allah\u2019\u0131n sal\u00e2t ve sel\u00e2m\u0131 \u00fczerine olsun) \u015f\u00f6yle buyurmu\u015ftur: \u201cSizden kim bir k\u00f6t\u00fcl\u00fck g\u00f6r\u00fcrse onu eliyle d\u00fczeltsin, buna g\u00fcc\u00fc yetmezse diliyle d\u00fczeltsin, buna da g\u00fcc\u00fc yetmezse kalben bu\u011fzetsin; i\u015fte bu iman\u0131n en zay\u0131f derecesidir.\u201d Ger\u00e7ek \u015fu ki, hadisin ba\u015f\u0131ndan de\u011fil, sonundan ba\u015flamak zorunday\u0131z.<\/p>\n\n\n\n

Kalp, duygu ve hislerin merkezi olarak, Allah\u2019\u0131n yasaklad\u0131\u011f\u0131 cinayet, h\u0131rs\u0131zl\u0131k ve elbette faiz gibi \u015feylere do\u011fal bir tiksinti duyar. \u0130slam f\u0131trat dinidir; k\u00f6t\u00fcl\u00fckten do\u011fal olarak nefret ederiz, iyili\u011fi severiz. Faize kar\u015f\u0131 duyulan bu tiksinti Yahudiler, Hristiyanlar ve M\u00fcsl\u00fcmanlar aras\u0131nda da ortakt\u0131.<\/p>\n\n\n\n

Peki ne de\u011fi\u015fti? \u0130lk olarak Reform ve Protestanlar\u0131n isteksizce de olsa s\u0131n\u0131rl\u0131 bir faizi kabul etmesi oldu. Ancak daha sonra geli\u015fen \u201cbilim\u201d anlay\u0131\u015f\u0131, yaln\u0131zca faize de\u011fil; zina, fuhu\u015f ve e\u015fcinsellik gibi ahlaki meselelere de tamamen farkl\u0131 bir bak\u0131\u015f yerle\u015ftirdi.<\/p>\n\n\n\n

Newton, mekani\u011fin yasalar\u0131n\u0131 ba\u015far\u0131yla ortaya koyduktan sonra, fark edilmeden kabul g\u00f6ren yanl\u0131\u015f d\u00fc\u015f\u00fcnce, evrenin ve insan\u0131n birer makine gibi matematiksel ve fiziksel yasalara g\u00f6re i\u015fledi\u011fi anlay\u0131\u015f\u0131yd\u0131. B\u00fct\u00fcn bilim dallar\u0131, Newton\u2019un ba\u015far\u0131s\u0131n\u0131 taklit etmek i\u00e7in u\u011fra\u015ft\u0131; en \u00e7ok da ekonomi. B\u00f6ylece, t\u0131pk\u0131 zinan\u0131n g\u00f6recele\u015ftirilmesi ve evlili\u011fin fiilen ortadan kaybolmaya y\u00fcz tutmas\u0131 (bug\u00fcn Bat\u0131 toplumlar\u0131nda bir erke\u011fin ve kad\u0131n\u0131n evlenmeden \u00f6nce birlikte olmas\u0131n\u0131n normal kabul edilmesi hatta evlenmemenin de bir se\u00e7enek olmas\u0131) gibi, faiz de ekonominin matematikselle\u015ftirilmesine dahil edilerek tan\u0131mlar\u0131 o kadar de\u011fi\u015ftirildi ki anlams\u0131z hale geldi. Art\u0131k \u201cnormal faiz\u201d ile \u201cfahi\u015f faiz\u201d \u00e7izgisi nerede \u00e7ekilir, kimse bilmiyor; bu kavram ak\u0131ldan tamamen \u00e7\u0131km\u0131\u015f durumda. Para yarat\u0131m\u0131 meselesi de yak\u0131n zamana kadar g\u00f6zden \u0131rak kald\u0131, yeni yeni g\u00fcndeme geliyor.<\/p>\n\n\n\n

Bu durum, kalbin do\u011fal olarak iyili\u011fe duydu\u011fu sevgi ve k\u00f6t\u00fcl\u00fc\u011fe duydu\u011fu nefreti terk edip yerine, mant\u0131k ve ak\u0131l y\u00fcr\u00fctmeden olu\u015fan \u00f6nermeler toplam\u0131 olarak tan\u0131mlanan \u201centelekt\u201di koyman\u0131n sonucudur. Ancak b\u00f6ylesi s\u00fcre\u00e7lerle her amaca ula\u015fmak da m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n

\u201cSevgi\u201d kelimesini hafife almamal\u0131. Kur\u2019an ve S\u00fcnnet\u2019te en s\u0131k rastlanan kelimelerden biridir ve tam da bildi\u011fimiz anlam\u0131yla sevgiyi ifade eder. \u0130slam meselesi sevgi etraf\u0131nda d\u00f6ner: Allah ve Ras\u00fbl\u00fc\u2019ne (sallallahu aleyhi ve sellem) duyulan sevgi; birlikte y\u00fcce bir m\u00fccadele veren erkeklerin birbirlerini sevi\u015fi; kad\u0131nlar\u0131n birbirlerini karde\u015f\u00e7e sevi\u015fi; erkek ve kad\u0131n aras\u0131ndaki sevgi; ailede anne-baba, \u00e7ocuklar, karde\u015fler aras\u0131ndaki sevgi vb.<\/p>\n\n\n\n

Bu sevgi do\u011fal olarak, zalimce katliamlar (\u00f6zellikle de son d\u00f6nemde Gazze halk\u0131na yap\u0131lanlar), topraklar\u0131n\u0131n ve mallar\u0131n\u0131n gasb\u0131 gibi (asl\u0131nda \u201ch\u0131rs\u0131zl\u0131k\u201d olan) haks\u0131zl\u0131klara kar\u015f\u0131 ger\u00e7ek bir nefretle dengelenir. Zul\u00fcm ve zalimleri sevmek m\u00fcmk\u00fcn de\u011fildir. Sevgide Allah\u2019la sevmek, nefrette Allah\u2019la nefret etmek gerekir.<\/p>\n\n\n\n

Kalp, duygu ve hislerin yan\u0131 s\u0131ra \u201cg\u00f6rme\u201d i\u015flevine sahip olan \u201cak\u0131l\u201d (\u02bfaql) melekesinin de merkezidir. Allah, Hac S\u00fbresi 22:46\u2019da \u015f\u00f6yle buyurur (mealen):<\/p>\n\n\n\n

\u201cYery\u00fcz\u00fcnde dola\u015fm\u0131yorlar m\u0131 ki akledecek kalpleri, i\u015fitecek kulaklar\u0131 olsun? Asl\u0131nda g\u00f6zler de\u011fil, g\u00f6\u011f\u00fcslerdeki kalpler k\u00f6r olur.\u201d<\/p>\n\n\n\n

Bu hayranl\u0131k uyand\u0131r\u0131c\u0131 \u00e2yet iki a\u015famal\u0131 bir vurgu yapar: \u00d6nce kalbin yapt\u0131\u011f\u0131 i\u015fin \u201cakletme\u201d oldu\u011funu, bunun bir eylem oldu\u011funu s\u00f6yler; ard\u0131ndan da bu i\u015flevi yerine getirmemenin k\u00f6rl\u00fck oldu\u011funu a\u00e7\u0131klar. Ak\u0131l, salt mant\u0131k y\u00fcr\u00fctme de\u011fil, \u201cg\u00f6rme\u201ddir.<\/p>\n\n\n\n

Bizim yeniden g\u00f6rmeyi \u00f6\u011frenmemiz laz\u0131m. Zaman\u0131n k\u00fcfr\u00fcnden etkilendik. Allah, \u201cinand\u0131k\u201d dedikleri halde asl\u0131nda inanmayan bir gruptan s\u00f6z ederken, \u201cKalplerinde bir perde vard\u0131r\u201d buyurur. Dolay\u0131s\u0131yla kalpteki as\u0131l ak\u0131l i\u015flevi, yani \u201cg\u00f6rme\u201d, elden al\u0131nm\u0131\u015ft\u0131r. Geriye kalan, insanlar taraf\u0131ndan \u201cak\u0131l\u201d diye adland\u0131r\u0131lan, ama \u0130slam Devleti, \u0130slami finans ve \u0130slam bankac\u0131l\u0131\u011f\u0131 gibi hen\u00fcz tam olarak irdelenmemi\u015f veya anla\u015f\u0131lmam\u0131\u015f kavramlar etraf\u0131nda karma\u015f\u0131k yap\u0131lar kurabilen bir s\u00fcre\u00e7tir.<\/p>\n\n\n\n

Oysa kalpteki ak\u0131l, mant\u0131k y\u00fcr\u00fctme s\u00fcre\u00e7leri ve \u015fer\u2018\u00ee ilimlerle desteklenirse, bu durumda ortaya \u00e7\u0131kan sonu\u00e7, ink\u00e2r etmekte \u0131srar edenler d\u0131\u015f\u0131nda herkes i\u00e7in \u00e7\u00fcr\u00fct\u00fclemez hale gelir.<\/p>\n\n\n\n

\u0130nsan kalpteki akl\u0131n g\u00f6z\u00fcyle, ak\u0131l ve \u015fer\u2018\u00ee bilimlerle g\u00fc\u00e7lendirilmi\u015f bi\u00e7imde g\u00f6rd\u00fc\u011f\u00fcnde, hadisin ikinci a\u015famas\u0131 olan \u201cdil ile m\u00fcdahale\u201dye ge\u00e7ebilir. E\u011fer b\u00f6yle biri konu\u015fursa, s\u00f6z\u00fc etkili olur. \u0130\u015fte Allah\u2019\u0131n bizi \u00e7a\u011f\u0131rd\u0131\u011f\u0131 konum budur. Zira y\u00fcce Allah, \u201cSizden hayra \u00e7a\u011f\u0131ran, hakk\u0131 emreden ve k\u00f6t\u00fcl\u00fckten men eden bir topluluk bulunsun,\u201d (\u00c2l-i \u0130mr\u00e2n 3:104) diye buyurur. Buradaki \u201csizden\u201d (Arap\u00e7ada minkum<\/em>) ifadesini, baz\u0131lar\u0131 \u201cBu i\u015fi \u00fcstlenen M\u00fcsl\u00fcmanlardan bir grup olmal\u0131\u201d \u015feklinde, baz\u0131lar\u0131ysa \u201cBiz \u00fcmmet olarak b\u00f6yle olmal\u0131y\u0131z\u201d \u015feklinde yorumlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

B\u00f6ylece bu s\u00f6zl\u00fc m\u00fcdahale \u00fc\u00e7l\u00fc bir g\u00f6revi kapsar: \u0130yili\u011fe (ya da en iyiye) \u00e7a\u011f\u0131rmak, do\u011fruyu emretmek ve yanl\u0131\u015ftan sak\u0131nd\u0131rmak. Allah Te\u00e2l\u00e2, bu emrin muhatab\u0131n\u0131 s\u0131n\u0131rlamad\u0131\u011f\u0131 i\u00e7in, bunu sadece M\u00fcsl\u00fcmanlar\u0131n kendi aralar\u0131nda yapaca\u011f\u0131 bir g\u00f6rev olarak g\u00f6rmek de do\u011fru olmaz. Bu, hem insanl\u0131k i\u00e7inde hem de kendi aram\u0131zda nas\u0131l olmam\u0131z gerekti\u011fini ifade eder.<\/p>\n\n\n\n

Toplulu\u011fumuza Frans\u0131z Devrimi de\u011ferleriyle girmi\u015f baz\u0131 anlay\u0131\u015flar\u0131n aksine, bu konu\u015fma \u00f6fkeli ve su\u00e7lay\u0131c\u0131 tonda (\u201ciktidara ger\u00e7e\u011fi hayk\u0131rmak\u201d diye yanl\u0131\u015f kullan\u0131lan) de\u011fil; edep ve hikmetle yap\u0131lmal\u0131d\u0131r. Allah \u015f\u00f6yle buyurur: \u201cRabbinin yoluna hikmet ve g\u00fczel \u00f6\u011f\u00fctle \u00e7a\u011f\u0131r ve onlarla en g\u00fczel \u015fekilde m\u00fccadele et.\u201d (Nahl 16:125) Yine y\u00fcce Allah, Peygamber\u2019e (sallallahu aleyhi ve sellem) hitaben, \u201cDe ki: \u2018\u0130\u015fte benim yolum budur. Ben ve bana uyanlar, basiretle Allah\u2019a \u00e7a\u011f\u0131r\u0131r\u0131z.\u2019\u201d (Y\u00fbsuf 12:108) buyurur.<\/p>\n\n\n\n

Bu \u00f6zellikle, otorite konumunda olan \u2014 yani -ocracy<\/em> ekiyle tan\u0131mlanan \u2014 kimselere hitap ederken \u00f6nemlidir. Allah (c.c.), M\u00fbs\u00e2 ve H\u00e2r\u00fbn\u2019a (aleyhimesselam), \u201cFiravun\u2019a yumu\u015fak s\u00f6z s\u00f6yleyin, umulur ki \u00f6\u011f\u00fct al\u0131r veya korkar,\u201d (T\u00e2h\u00e2 20:44 mealen) diye buyurmu\u015ftur. \u0130nsanlar\u0131n, \u201cBen sizin en y\u00fcce Rabbinizim,\u201d diyen Firavun kadar k\u00f6t\u00fcs\u00fcn\u00fc g\u00f6rmedi\u011fi a\u00e7\u0131kt\u0131r. Elbette emr-i bi\u2019l-ma\u2019ruf ve nehy-i ani\u2019l-m\u00fcnker yapacak herhangi biri de, M\u00fbs\u00e2 ve H\u00e2r\u00fbn\u2019un (aleyhimesselam) ula\u015famad\u0131\u011f\u0131 y\u00fcceliklere ula\u015famaz. \u00d6yleyse bu g\u00f6revi \u00fcstlenen herkes, otorite sahibi insanlara ve topluma \u201cyumu\u015fak s\u00f6zlerle\u201d hitap etmelidir. Bu edepten bir sebep de, o makam\u0131n sorumlulu\u011funu \u00fcstlenmeyenlerin, o konumdaki ki\u015filerin ne zorluklar ya\u015fad\u0131\u011f\u0131n\u0131 bilememesidir. Toplumu olu\u015fturan pek \u00e7ok farkl\u0131 kesimin yan\u0131 s\u0131ra, g\u00fcn\u00fcm\u00fcz\u00fcn d\u00fcnya siyasetindeki konfig\u00fcrasyonu da hesaba katmak zorundad\u0131rlar.<\/p>\n\n\n\n

Bununla beraber, otorite sahibi ki\u015filerin dini ilerletme kabiliyeti b\u00fcy\u00fck \u00f6nem ta\u015f\u0131r. \u00dcnl\u00fc bir s\u00f6z vard\u0131r: \u201cAllah, y\u00f6netici eliyle \u00f6nledi\u011fini Kur\u2019an\u2019la \u00f6nlemez.\u201d Bu s\u00f6z, isnad\u0131 tam sabit olmasa da Peygamber Efendimiz\u2019e (sallallahu aleyhi ve sellem) atfedilir; ayr\u0131ca Hz. \u00d6mer, Hz. Osman ve \u00d6mer bin Abd\u00fclaziz\u2019e nispet edilir. Derin bir ger\u00e7e\u011fe i\u015faret eder.<\/p>\n\n\n\n

Buradan tekrar konumuza, usurokrasiye d\u00f6nelim. E\u011fer kaosun h\u00e2kim oldu\u011fu bir usurokrasi istemiyorsak, nas\u0131l bir y\u00f6netim (krasi) istiyoruz? Demokrasi de\u011fil; \u00e7\u00fcnk\u00fc Platon, Aristo ve Polybius\u2019tan beri bilindi\u011fi \u00fczere, demokrasiler genellikle zengin ve s\u0131k\u00e7a da tefeci olan oligar\u015filerin faaliyetlerini gizleyen bir perdedir. Yine de fikir s\u00f6yleme ve eylem yapma imk\u00e2n\u0131 tan\u0131d\u0131\u011f\u0131 i\u00e7in demokrasiye nank\u00f6rl\u00fck etmiyoruz. Ayn\u0131 \u015fekilde, tek bir ki\u015finin diktas\u0131n\u0131, yani otokrasiyi de istemiyoruz.<\/p>\n\n\n\n

Otorite sahibi ki\u015fi, kendi keyfini de\u011fil, Allah\u2019\u0131n nomos<\/em>unu (h\u00fckm\u00fcn\u00fc) ve toplumda adaleti ger\u00e7ekle\u015ftirmelidir. Bunun i\u00e7in de modern anlamda bir kurum de\u011fil, tepeden t\u0131rna\u011fa M\u00fcsl\u00fcman topluma n\u00fcfuz etmi\u015f \u201ckar\u015f\u0131l\u0131kl\u0131 dan\u0131\u015fma\u201d (\u015f\u00fbr\u00e2) ahl\u00e2k\u0131 gereklidir.<\/p>\n\n\n\n

\u00c7\u00fcnk\u00fc y\u00f6netici, karga\u015fa de\u011fil d\u00fczen getirmekle y\u00fck\u00fcml\u00fcd\u00fcr ve bu da bilgi gerektirir. Bu y\u00fczden kad\u0131nlar dahil olmak \u00fczere belli alanlarda uzman ki\u015filer, diplomatlar, asker\u00ee stratejistler, ticaret i\u015fleri i\u00e7in t\u00fcccarlar, fakihler ve pratik bilgisi olan di\u011fer insanlar\u0131n dan\u0131\u015fmas\u0131na ihtiya\u00e7 duyar.<\/p>\n\n\n\n

Burada \u00f6nemli bir husus, bu ki\u015filerin ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131d\u0131r. E\u011fer dan\u0131\u015fmanlar, y\u00f6neticinin veya devletin maa\u015fl\u0131 g\u00f6revlileri ise, verecekleri \u00f6\u011f\u00fctlerde ba\u011f\u0131ms\u0131z olamazlar. Dolay\u0131s\u0131yla bu ki\u015filer ya kendi ge\u00e7imlerini sa\u011flayacak ba\u011f\u0131ms\u0131zl\u0131\u011fa sahip olmal\u0131 (Timbuktu\u2019daki M\u00e2lik\u00ee fakihlerinin t\u00fcccar olup kendi servetlerini kazanmalar\u0131 gibi) ya da her zaman M\u00fcsl\u00fcman toplumun belkemi\u011fi olmu\u015f, bug\u00fcnk\u00fc anlamda \u201cVak\u0131flar Bakanl\u0131\u011f\u0131\u201dndan \u00e7ok farkl\u0131 yap\u0131da olan vak\u0131f m\u00fcesseseleriyle desteklenmelidirler.<\/p>\n\n\n\n

Otorite sahibi biri, pazar yerinde faizi zorla engelleyebilir; bu, bireysel olarak \u00e7ok daha zordur. \u00d6te yandan, bundan olumlu bir sonu\u00e7 da \u00e7\u0131karabiliriz: Otorite, pazar yerini kurup vak\u0131f haline getirebilir, sa\u011flam para basabilir ve bireyin tek ba\u015f\u0131na yapamayaca\u011f\u0131 ba\u015fka i\u015fleri ger\u00e7ekle\u015ftirebilir. Bu pozitif ad\u0131mlar, salt faizi durdurma \u00e7abas\u0131ndan \u00e7ok daha \u00f6tede bir g\u00fc\u00e7t\u00fcr ve sadece faizi yasaklamak, ba\u015fka \u00f6nlemler al\u0131nmadan etkili olmayabilir. Dahas\u0131, \u201cotorite sahibi\u201d dedi\u011fimiz ki\u015fi, yerel bir belediye ba\u015fkan\u0131 da olabilir; hatta ulus devlet liderlerinden daha \u00f6zg\u00fcr ve daha ger\u00e7ek bir g\u00fcce sahip olmalar\u0131 m\u00fcmk\u00fcnd\u00fcr. Yerel d\u00fczeyde, \u00e7eli\u015fkili gibi g\u00f6r\u00fcnse de, bazen ulusal siyaset\u00e7iden daha ba\u011f\u0131ms\u0131z hareket alan\u0131 bulunur.<\/p>\n\n\n\n

Bu, sadece yasaklay\u0131c\u0131 olmaktan \u00f6te, b\u00fcy\u00fck bir g\u00fc\u00e7t\u00fcr. Otorite sahibi ki\u015fi, namaz\u0131n k\u0131l\u0131nmas\u0131n\u0131 sa\u011flamak i\u00e7in imam ve m\u00fcezzin atamak, cami in\u015fa etmek ve bunlar\u0131 destekleyecek vak\u0131f tahsis etmekle sorumludur. Zek\u00e2t memurlar\u0131 atayarak zek\u00e2t\u0131 toplamak, \u00f6zellikle varl\u0131kl\u0131 ve \u00e7ok zenginlerden almakla da y\u00fck\u00fcml\u00fcd\u00fcr \u2014 g\u00fcn\u00fcm\u00fczdeki gibi, genelde m\u00fctevaz\u0131 imk\u00e2nlara sahip insanlar\u0131n g\u00f6n\u00fcll\u00fc ba\u011f\u0131\u015flad\u0131\u011f\u0131 bir hay\u0131r i\u015fi \u015feklinde de\u011fil. Yine \u0130slam\u2019\u0131n nomos<\/em>unu (hukukunu) uygulamaktan anlayan kad\u0131lar atamal\u0131; insanlar\u0131n ailevi ve ticari meselelerindeki anla\u015fmazl\u0131klar\u0131 \u00e7\u00f6zecek hakemler g\u00f6revlendirmeli ve \u00f6zellikle \u00e7ar\u015f\u0131-pazarda her t\u00fcrl\u00fc adaletsizli\u011fi engelleyecek muhtesipleri tayin etmelidir.<\/p>\n\n\n\n

Ekonomist ve tarih\u00e7i Michael Hudson, antik tarihte ve o d\u00f6nemdeki tefecili\u011fin y\u00fckseli\u015finde uzmanla\u015fm\u0131\u015ft\u0131r. Antik d\u00fcnyada tefecili\u011fin zararl\u0131 etkilerinin, ticaret s\u0131n\u0131f\u0131n\u0131 egemenlik alt\u0131na alan otokrat y\u00f6neticilerin zaman zaman bor\u00e7lar\u0131 silmesiyle bir nebze hafifletildi\u011fini ortaya koyar. Ancak Yunanlarla ba\u015flayan demokratik devirde ticaret s\u0131n\u0131f\u0131 ve tefecilik kontrolden kurtulmu\u015f; g\u00fcn\u00fcm\u00fczde \u201cserbest piyasa\u201d art\u0131k sermayenin ve tefecili\u011fin s\u0131n\u0131r tan\u0131mad\u0131\u011f\u0131 bir yap\u0131 \u015feklinde tan\u0131mlan\u0131r olmu\u015ftur. Oysa \u201cserbest piyasa\u201d, y\u00fcksek finans d\u0131\u015f\u0131ndakiler i\u00e7in pek de serbest say\u0131lmaz.<\/p>\n\n\n\n

Bana \u00f6yle geliyor ki, Allah en iyisini bilir, bir \u00e7a\u011f sona eriyor: Gazze\u2019deki soyk\u0131r\u0131m\u0131 ya deh\u015fetle izleyen ya da ald\u0131rmayan veya \u00fcz\u00fclen ama her durumda hi\u00e7bir \u015fey yapamayan bir d\u00fcnyay\u0131 do\u011furan, so\u011fuk, psikopatik, bilimcilik (scientism) anlay\u0131\u015f\u0131na dayal\u0131 \u00e7a\u011f t\u00fckeniyor.<\/p>\n\n\n\n

Benzer \u015fekilde, \u201cM\u00fcsl\u00fcman modernizmi\u201d d\u00f6nemi de sona eriyor; \u00e7\u00fcnk\u00fc elinden geleni yapt\u0131: Bug\u00fcn ulus-devletler formuna mahk\u00fbm, \u00e7a\u011f\u0131n faizli d\u00fczenine ve \u201cb\u00fcy\u00fck g\u00fc\u00e7\u201d oyunlar\u0131na mecbur kalan birka\u00e7 devlet kurmaktan \u00f6te gidemedi. \u201cTitanik\u201d modeli ulus-devletler, gerekti\u011finde birbirlerinden yal\u0131t\u0131labilen, abluka alt\u0131na al\u0131nabilen ve cezaland\u0131r\u0131labilen yap\u0131lard\u0131r.<\/p>\n\n\n\n

Abdalhaqq Bewley, Endonezya\u2019dan Senegal\u2019e kadar uzanan co\u011frafyada ortak bir \u0130slam anlay\u0131\u015f\u0131 etraf\u0131nda gev\u015fek yap\u0131l\u0131 bir M\u00fcsl\u00fcman devletler federasyonu \u00f6nerir. Bu federasyon, faize dayanmayan bir ekonominin ana unsurlar\u0131ndan biri olan alt\u0131n dinar ve g\u00fcm\u00fc\u015f dirhemi ortak para birimi olarak basabilir. D\u00fcnyan\u0131n her taraf\u0131nda a\u00e7\u0131k pazarlar\u0131 yeniden kurabilir. Bu da Kur\u2019an\u2019da \u201cvasat \u00fcmmet\u201d olarak tan\u0131mlanan M\u00fcsl\u00fcmanlar\u0131n (Bakara 2:143) konumuna dayan\u0131r ve \u201cSiz insanlar i\u00e7in \u00e7\u0131kar\u0131lm\u0131\u015f en hay\u0131rl\u0131 \u00fcmmetsiniz; iyili\u011fi emreder, k\u00f6t\u00fcl\u00fckten men eder ve Allah\u2019a iman edersiniz.\u201d (\u00c2l-i \u0130mr\u00e2n 3:110) s\u00f6z\u00fcn\u00fcn in\u015fallah ger\u00e7ekle\u015fmesine vesile olabilir.<\/p>\n\n\n\n

Bu ba\u011flamda gelece\u011fin g\u00f6revi, \u00f6nce entelekt\u00fcel ve felsefi a\u00e7\u0131dan, modern devleti ve bankay\u0131 \u201cs\u00f6kmek\u201dtir (tasfiye etmek, demonte etmek). Bu, fiili uygulamadan \u00f6nce mutlaka yap\u0131lmas\u0131 gereken bir i\u015ftir. Bunun sebebi, teorinin eylemden \u00f6nce gelmesi gerekti\u011fine inanmam\u0131z de\u011fil, tam aksine, ortada gizli ya da \u00f6rt\u00fcl\u00fc bir \u201cteori\u201d zaten vard\u0131r ve bu teori t\u0131pk\u0131 bir n\u00fckleer santrali kapat\u0131rken g\u00f6sterilen ihtimamla dikkatlice s\u00f6k\u00fclmelidir. Kelam ilminde (yani akaid \u00fczerine \u00e7al\u0131\u015fan ilimde) selbiyya<\/em> (olumsuzlama) diye an\u0131lan ilk ad\u0131mlardaki gibi; Allah\u2019a asla yak\u0131\u015ft\u0131r\u0131lamayacak s\u0131fatlar\u0131 teker teker reddetmeyi and\u0131ran bir yakla\u015f\u0131md\u0131r bu. Conan Doyle\u2019un s\u00f6z\u00fcnde ge\u00e7ti\u011fi gibi: \u201c\u0130mk\u00e2ns\u0131z olan\u0131 saf d\u0131\u015f\u0131 b\u0131rak\u0131rsan, geriye kalan -her ne kadar ak\u0131l almaz g\u00f6r\u00fcnse de- mutlaka ger\u00e7e\u011fin kendisidir.\u201d<\/p>\n\n\n\n

Kapitalizm ve Bat\u0131\u2019yla ili\u015fkimizde \u00fc\u00e7 evreden ge\u00e7tik: Birincisi, silah zoruyla veya g\u00f6n\u00fcll\u00fc i\u00e7selle\u015ftirme yoluyla topyek\u00fbn teslim olmak. \u0130kincisi, toplumlar\u0131m\u0131z\u0131n bir k\u0131sm\u0131n\u0131n canlanmas\u0131 ve bilgi gelene\u011fimize, de\u011ferlerimize yeniden sahip \u00e7\u0131k\u0131lmas\u0131yla ortaya \u00e7\u0131kan \u201ciki k\u00fclt\u00fcr\u00fcn de en iyisini al\u0131p yeni bir sentez yapal\u0131m\u201d tezi. Bunun ideali, geleneksel e\u011fitimli bir \u00e2limin Harvard, Oxford veya Stanford\u2019dan doktoras\u0131 olmas\u0131yd\u0131. Ancak niyet \u201cen y\u00fcksek ortak payda\u201d olsa da \u00e7o\u011fu kez sonu\u00e7 \u201cen d\u00fc\u015f\u00fck ortak payda\u201dda kald\u0131.<\/p>\n\n\n\n

Bat\u0131 d\u00fc\u015f\u00fcncesinin en \u00fcst mertebelerinden biri Martin Heidegger\u2019dir. O ve ba\u015fka bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr, Bat\u0131 d\u00fc\u015f\u00fcncesinin, antik Yunan\u2019dan beri s\u00fcregelen felsefe, metafizik, bilim ve siyaset \u2014\u00f6zellikle devlet fikri\u2014 temelindeki tehlikeli gidi\u015fat\u0131na uyand\u0131. Tam kabul ile tam ret aras\u0131ndaki iki u\u00e7urum aras\u0131nda dengede durarak ve \u00f6nce Almanca Gelassenheit<\/em> (dinginlik, s\u00fck\u00fbnet) kavram\u0131n\u0131 \u00f6neren Heidegger, sonra daha incelikli bir duru\u015fa ge\u00e7ti. \u015e\u00f6yle yazar: \u201c\u00d6zellikle biz modernler, ancak ayn\u0131 anda unutarak \u00f6\u011frenebiliriz. Konumuza uygularsak: D\u00fc\u015f\u00fcnmeyi ancak, d\u00fc\u015f\u00fcnmenin geleneksel bi\u00e7imini k\u00f6kten unutarak \u00f6\u011frenebiliriz. Bunu yapmak i\u00e7in de ayn\u0131 anda onu tan\u0131mam\u0131z gerekir.\u201d (What is Called Thinking<\/em>)<\/p>\n\n\n\n

Bize gereken de tam olarak budur. Weber, Hobbes ve Leo Strauss\u2019tan sadece al\u0131nt\u0131lar yapmak de\u011fil; M\u00fcsl\u00fcmanlar ve t\u00fcm insanl\u0131k ad\u0131na ileriye do\u011fru bir ad\u0131m atabilmek i\u00e7in \u00f6\u011frenme\/unutma<\/em> s\u00fcrecini ba\u015flatmakt\u0131r.<\/p>\n\n\n\n

Devlet ve bankan\u0131n entelekt\u00fcel ve felsef\u00ee d\u00fczeyde sorgulanmas\u0131, en az\u0131ndan onlar\u0131 do\u011fru \u015fekilde kavramak a\u00e7\u0131s\u0131ndan, insanl\u0131k i\u00e7in \u00f6nem ta\u015f\u0131maktad\u0131r. Demokrasi, ad\u0131 halk\u0131n iradesini yans\u0131t\u0131r gibi g\u00f6r\u00fcnse de, zaman zaman faiz odakl\u0131 bir sistemi besleyerek halk\u0131n (d\u00eamos) \u00e7\u0131karlar\u0131na ayk\u0131r\u0131 davranabilir. Yine de, bu konular\u0131 \u00f6zg\u00fcrce tart\u0131\u015fabilme imk\u00e2n\u0131na sahip oldu\u011fumuz demokratik toplumlardaki d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fcne elbette minnettar\u0131z. Bununla birlikte, meseleyi derinlemesine ele almak, \u015eeyh Dr. Abdalqadir as-Sufi\u2019nin veciz ifadesiyle, \u201cdin anlay\u0131\u015f\u0131n\u0131 ruhban s\u0131n\u0131f\u0131 ve kilise olmaks\u0131z\u0131n; ticareti faizsiz; ve y\u00f6netimi devletsiz bi\u00e7imde\u201d tasavvur edebilmeyi de m\u00fcmk\u00fcn k\u0131labilir. Bu perspektifi anlamak ve geli\u015ftirmek ise, gelece\u011fin \u0130slam d\u00fc\u015f\u00fcncesi i\u00e7in \u00f6nemli bir sorumluluk olarak g\u00f6r\u00fclebilir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ezra Pound\u2019a, Latince usura (faiz, tefecilik) ve Yunanca -kratia (g\u00fc\u00e7, y\u00f6netim) eklerinden t\u00fcretti\u011fi usurocracy (usurokrasi) kelimesini bor\u00e7luyuz. Demokrasi, d\u00eamosun \u2014 yani halk\u0131n \u2014 y\u00f6netimidir; usurokrasi ise faizin (tefecili\u011fin) y\u00f6netimi demektir. Burada yetkilendirilen herhangi bir fail de\u011fil, bir s\u00fcre\u00e7 s\u00f6z konusudur. Bu s\u00fcre\u00e7, baz\u0131lar\u0131n\u0131 y\u00fckseltip baz\u0131lar\u0131n\u0131 al\u00e7alt\u0131r ve bunu s\u00fcrekli yaparak kaos \u00fcretir. Faiz h\u00fck\u00fcm s\u00fcrer…. Continue reading →<\/span><\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":2109,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[64,61],"tags":[],"class_list":["post-2113","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ceviri","category-yazilar"],"yoast_head":"\nUsurokrasi-Abdassamed Clarke - Eren Ye\u015filyurt<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/erenyesilyurt.com\/index.php\/2025\/01\/31\/usurokrasi-abdassamed-clarke\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Usurokrasi-Abdassamed Clarke - Eren Ye\u015filyurt\" \/>\n<meta property=\"og:description\" content=\"Ezra Pound\u2019a, Latince usura (faiz, tefecilik) ve Yunanca -kratia (g\u00fc\u00e7, y\u00f6netim) eklerinden t\u00fcretti\u011fi usurocracy (usurokrasi) kelimesini bor\u00e7luyuz. 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