{"id":3381,"date":"2020-07-12T05:48:59","date_gmt":"2020-07-12T05:48:59","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=3381"},"modified":"2020-07-12T05:48:59","modified_gmt":"2020-07-12T05:48:59","slug":"ayasofyadan-cami-i-kebire-ibrahim%c8%8b-gelenek-avrupanin-korkusu-muslumanin-gururu-from-hagia-sophia-to-cami-%c8%8b-kebir-ibrahim%c8%8b-tradition-fear-of-europe-pri","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/en\/ayasofyadan-cami-i-kebire-ibrahim%c8%8b-gelenek-avrupanin-korkusu-muslumanin-gururu-from-hagia-sophia-to-cami-%c8%8b-kebir-ibrahim%c8%8b-tradition-fear-of-europe-pri\/","title":{"rendered":"From Hagia Sophia to Cami-i Kebir: Ibrahim\u020b Tradition, fear of Europe, pride of Muslim \/ From Hagia Sophia to Cami-\u020b Kebir: Ibrahim\u020b Tradition, fear of Europe, pride of Muslim"},"content":{"rendered":"

Mehmet \u00d6zay 02.05.2020<\/strong><\/p>\n

Ayasofya\u2019n\u0131n (Hagia Sofia<\/em>) bir ibadethane olmakl\u0131\u011f\u0131n\u0131n yan\u0131 s\u0131ra, bir Cami vasf\u0131n\u0131 ta\u015f\u0131mak suretiyle \u0130brahim\u020b gelene\u011fi yans\u0131tmaktad\u0131r. Siyasi-dini ba\u011flam\u0131 ile Do\u011fu Roma\u2019n\u0131n ba\u015fkenti hususuyla Constantinople\u2019un abidevi yap\u0131s\u0131, \u015fehrin 1453\u2019de \u0130slamla\u015ft\u0131r\u0131lmas\u0131 ile \u0130brahim\u020b gelene\u011fin sahih kulvar\u0131na giri\u015f yapm\u0131\u015ft\u0131r.<\/p>\n

\u0130slam\u2019\u0131n kutsal m\u00fcjdesi, Fatih Sultan Mehmed\u2019e nasip olurken, bu geli\u015fme Avrupa\u2019da korkulan T\u00fcrk-\u0130slam imaj\u0131n\u0131n yerle\u015fmesinde kayda de\u011fer rol oynam\u0131\u015ft\u0131r. Asl\u0131nda, Avrupa\u2019n\u0131n korkmas\u0131na yol a\u00e7an, daha s\u00f6z konusu o erken d\u00f6nemlerde \u0130brahim\u020b gelene\u011fi kaymetmi\u015f\/kaybetmeye ba\u015flam\u0131\u015f olmas\u0131n\u0131n verdi\u011fi hezeyand\u0131r. Yoksa, \u0130brahim\u020b gelene\u011fi takip etmesi halinde Bat\u0131 d\u00fcnyas\u0131n\u0131n Constantinople\u2019\u0131n \u0130sLambol\u2019a d\u00f6n\u00fc\u015f\u00fcn\u00fc al\u00e7akg\u00f6n\u00fcll\u00fckle kar\u015f\u0131lamas\u0131 gerekirdi.<\/p>\n

\u0130stila de\u011fil, fetih kavram\u0131n\u0131n \u00f6ne \u00e7\u0131kmas\u0131na, hatta bizatihi bunun ger\u00e7ekle\u015fmesine sebep olan da budur. Constantinople\u2019\u0131n al\u0131nmas\u0131ndan \u00e7ok \u00f6nce Osmanl\u0131, denizcilik kabiliyetinin hen\u00fcz yeni geli\u015fmekte olan imk\u00e2nlar\u0131n\u0131 da kullanarak, Rumeli\u2019ye ve Balkanlar\u2019a ge\u00e7i\u015fi sa\u011flam\u0131\u015f bir siyasi yap\u0131yd\u0131.<\/p>\n

\u2018Rum-eli\u2019, Roma\u2019yla ba\u011f\u0131 kurarken, Balkanlar Ortodoks d\u00fcnyas\u0131n\u0131n m\u00fcnbit bir arka bah\u00e7esi olma \u00f6zelli\u011fi ta\u015f\u0131yordu. Katolik merkezi Roma\u2019ya ula\u015fman\u0131n Balkanlar ile olan dar mesafesinden \u00f6t\u00fcr\u00fc T\u00fcrk\/\u0130slam korkusunu duymas\u0131, belki de \u00e7ok daha erken d\u00f6nemde ba\u015flam\u0131\u015ft\u0131.<\/p>\n

Ortodoks d\u00fcnyan\u0131n kendine \u00f6zg\u00fc co\u011frafi ve k\u00fclt\u00fcrel yap\u0131s\u0131 onu i\u00e7ine kapal\u0131, g\u00f6rece s\u0131\u011f ve misyon hareketine a\u00e7\u0131k olmayan bir niteli\u011fe b\u00fcr\u00fcnd\u00fcr\u00fcrken, Roma Katolikli\u011fi, i\u00e7inde yer ald\u0131\u011f\u0131 co\u011frafyan\u0131n yani denizin, Akdeniz\u2019in ve bu denizin \u00e7evreledi\u011fi k\u00fclt\u00fcrel evrenin donan\u0131m\u0131yla, Holy Sea<\/em>\u2019n\u0131n ba\u015f\u0131 olman\u0131n getirdi\u011fi bir g\u00f6rev bilinciyle misyonerli\u011fini ortaya koyabiliyordu. Dolay\u0131s\u0131yla, Ortodokslar\u0131n T\u00fcrk\/\u0130slam korkusu geli\u015ftirmesi yerine, Roma Katolikli\u011fi\u2019nin b\u00f6ylesi bir korku ile donanm\u0131\u015f olmas\u0131nda \u015fa\u015f\u0131lacak bir durum bulunmuyor.<\/p>\n

Protestan varl\u0131\u011f\u0131n\u0131n hen\u00fcz bu d\u00f6nemde siyasi ve ekonomik bir g\u00fc\u00e7 olarak ortaya \u00e7\u0131kmam\u0131\u015f olmas\u0131, bu noktada Ortodoks ve Katolik mezhepleri ile \u00e7evrili siyasi yap\u0131lar\u0131 ve bunlar\u0131n Osmanl\u0131 ile ili\u015fkilerini daha \u00e7ok belirgin k\u0131lmaktad\u0131r. Protestan varl\u0131\u011f\u0131n\u0131 tetikleyen unsurun, teolojik temelleri dikkate al\u0131nd\u0131\u011f\u0131nda, \u0130brahim\u020b gelenekten uzakla\u015fan bir Roma Katolikli\u011fi yerine, yeniden in\u015fac\u0131 bir modelin teo-siyasi alanda g\u00fcncellenmesi anlam\u0131na gelmektedir.<\/p>\n

Bug\u00fcn, Bat\u0131\u2019n\u0131n Ayasofya\u2019n\u0131n ya da daha do\u011frusu Cami-i Kebir<\/em>\u2019in asli unsuruna r\u00fbcu etmesinin do\u011furdu\u011fu infial, bir kez daha bu co\u011frafi\/k\u00fclt\u00fcrel yap\u0131n\u0131n mensubu oldu\u011fu varsay\u0131lan dini\/msi yap\u0131s\u0131 i\u00e7erisinde \u0130brahim\u020b \u00f6zelli\u011fini yitirdi\u011finin yeni-son bir g\u00f6stergesinden ba\u015fka bir \u015fey de\u011fildir.<\/p>\n

Ayasofya\u2019n\u0131n Cami-i Kebir\u2019e r\u00fccu etmesine i\u00e7eriden ve Bat\u0131\u2019dan gelen olumsuz tepkilerin yukar\u0131da dile getirilen ba\u011flamlarla ili\u015fkisiz oldu\u011fu s\u00f6ylenemez. \u0130brahim\u020b gelenekten kopan ve bunun somut, toplumsal, bireysel alandaki g\u00f6stergesi olarak kendini Avrupa siyasal\/k\u00fclt\u00fcrel yap\u0131s\u0131nda sek\u00fclerizm ve laisizm olarak ortaya koyan yakla\u015f\u0131m\u0131n Ayasofya\u2019y\u0131 hangi ba\u011flamda savunuyor oldu\u011fu olduk\u00e7a sorunludur.<\/p>\n

Dinle ili\u015fkisi ve ba\u011f\u0131n\u0131 \u00f6ncelikle var oldu\u011fu H\u0131ristiyanl\u0131k ekseninden kayma\/\u00e7\u0131kma\/bozulma anlam\u0131nda sek\u00fclerizm\/laisizm ile \u00f6telemi\u015f olan, bunun yan\u0131 s\u0131ra, genel itibar\u0131yla vahyi ba\u011flamla ili\u015fkisini kaybetmi\u015f ve bu anlamda \u0130brahim\u020b \u00f6zelliklerinden kopmu\u015f olan bireylerin ve toplumsal yap\u0131lar\u0131n Ayasofya \u00fczerinde s\u00f6yleyebilecekleri tek bir \u015fey vard\u0131r. O da estetize, k\u00fclt\u00fcrel bir obje olmakl\u0131\u011f\u0131d\u0131r. Yani, Ayasofya\u2019ya bak\u0131\u015flar\u0131, asli niteliklerini kaybetmi\u015f bir anlay\u0131\u015f\u0131n ifadesinden \u00f6te bir anlam ta\u015f\u0131mamaktad\u0131r.<\/p>\n

Bu yap\u0131n\u0131n, k\u00fclt\u00fcrel objeli\u011fi olgusunu, daha 1934 y\u0131l\u0131nda \u2018m\u00fcze\u2019ye d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcrken, Ortodoks d\u00fcnyan\u0131n g\u00f6be\u011finde Sofya\u2019da yay\u0131nlanan Medeniyet Gazetesi<\/em>\u2019nde yay\u0131nlanan haberden okumak m\u00fcmk\u00fcn.<\/p>\n

\u201cAyasofya Camii M\u00fcze Oldu\u201d ba\u015fl\u0131kl\u0131 k\u0131sa haber, bug\u00fcnle ba\u011flant\u0131l\u0131 bir hususa dikkat \u00e7ekiyor: \u201c\u0130stanbul\u2019da me\u015fhur Ayasofya Cami-\u020b \u015ferifi, art\u0131k tamam\u0131yla cami olarak kapanm\u0131\u015f ve i\u00e7indeki s\u0131valar\u0131 da kaz\u0131narak kilise oldu\u011fu zamandaki suretle nak\u0131\u015flar meydana \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. \u015eimdi Ayasofya cami de\u011fil, Bizans sanat\u0131n\u0131 te\u015fhir eden bir m\u00fczehanedir.\u201d[1]<\/a><\/p>\n

M\u00fczelik olmak, nak\u0131\u015flar\u0131n\u0131n meydana \u00e7\u0131kart\u0131lmas\u0131, Bizans sanat\u0131… ifadeleri herhangi bir dine ait mabede de\u011fil, aksine k\u00fclt\u00fcrel bir objeye d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f eski bir mabede g\u00f6nderme yapmaktad\u0131r. Mabedlik \u00f6zelli\u011fini kaybetmi\u015flik, bu yap\u0131ya giydirilmi\u015f bir k\u0131l\u0131ft\u0131r.<\/p>\n

Cami-\u020b \u015ferif oldu\u011fu belirtilen yap\u0131n\u0131n, 15. y\u00fczy\u0131lda M\u00fcsl\u00fcmanlar vas\u0131tas\u0131yla \u0130slamla\u015fmas\u0131 yani, \u0130brahim\u020b gelene\u011fe r\u00fcc\u00fbsunun ortadan kald\u0131r\u0131ld\u0131\u011f\u0131 1934 y\u0131l\u0131 s\u0131radan bir y\u0131l olmamakla dikkat \u00e7ekmektedir.<\/p>\n

Bu d\u00f6nem sek\u00fclerizmin, ya da T\u00fcrkiye siyasal yap\u0131la\u015fmas\u0131ndaki tam ve do\u011fru ifadesiyle laisizmin kendini her alanda sergileme imk\u00e2n\u0131 buldu\u011fu ve bunu Cami-\u020b Kebir \u00fczerinden sembolize ederek g\u00fc\u00e7lendiren bir yap\u0131la\u015fmad\u0131r.<\/p>\n

Ayasofya\u2019dan Cami-\u020b Kebir\u2019e do\u011fru ya\u015fanan d\u00f6n\u00fc\u015f\u00fcm\u00fcn, \u201cevrensel k\u00fclt\u00fcrel miras\u201d ba\u011flam\u0131na ta\u015f\u0131nmas\u0131 ve de\u011ferlendirilmesi, s\u00f6z konusu \u00e7evrelerin nitelikleri \u00e7er\u00e7evesinde ele al\u0131nd\u0131\u011f\u0131nda \u015fa\u015f\u0131lacak bir husus bulunmuyor. Ortada bir kopu\u015f (distortion<\/em>) varsa, o kopu\u015fu sahte k\u00fclt\u00fcrel evrensellik \u00fczerinden de\u011fil, \u0130brahim\u020b gelenek \u00fczerinden ortaya koymak gerekiyor.<\/p>\n

Bug\u00fcn, Ayasofya\u2019n\u0131n Cami-\u020b Kebir olmas\u0131n\u0131n \u00fclke i\u00e7inde ve \u00f6zellikle, Bat\u0131\u2019da\/s\u00f6zde H\u0131ristiyan d\u00fcnyas\u0131nda anlamama gayretinde olanlar\u0131n \u00e7abas\u0131, \u0130brahim\u020b gelene\u011fin kaybedilmesinden ne\u015fet eden bir durumla izah edilebilir ancak.<\/p>\n

Ger\u00e7ekle\u015fen bu d\u00f6n\u00fc\u015f\u00fcm \u00fczerinden \u0130brahim\u020b gelenekle olan asli unsurlar\u0131n\u0131 yitirmi\u015f H\u0131ristiyanl\u0131k ve\/ya k\u00fclt\u00fcrel miras savunucular\u0131n\u0131n yapmas\u0131 gereken neyi nerede kaybettileri konusunu g\u00f6zden ge\u00e7irmeleridir.<\/p>\n

Elbette bunun ne kadar zor bir i\u015f oldu\u011funa \u015f\u00fcphe yok. Kaybedilen \u0130brahim\u020b gelene\u011fi yeniden yakalamak i\u00e7in gayret sarf etmek hi\u00e7 ku\u015fku yok ki, ancak evrensel insanl\u0131k de\u011ferlerine ula\u015f\u0131larak elde edilebilecek bir hususiyettir.<\/p>\n

[1]<\/a>\u201cAyasofya Camii M\u00fcze Oldu\u201d, Medeniyet<\/em>, 27 Kanun-i Evvel 1934\/20 Ramazan El-mubarak 1353, Say\u0131 42, Sene 2, s. 3.<\/p>","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 12.07.2020 Ayasofya\u2019n\u0131n (Hagia Sofia) bir ibadethane olmakl\u0131\u011f\u0131n\u0131n […]<\/p>","protected":false},"author":1,"featured_media":3382,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-3381","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts\/3381","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/comments?post=3381"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts\/3381\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/media\/3382"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/media?parent=3381"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/categories?post=3381"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/tags?post=3381"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}