{"id":5820,"date":"2025-04-27T05:54:14","date_gmt":"2025-04-27T05:54:14","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=5820"},"modified":"2025-04-27T05:54:15","modified_gmt":"2025-04-27T05:54:15","slug":"musluman-dunyasinda-reform-dusuncesi-ve-celiskilerine-dair-reformist-thought-and-its-contradictions-in-muslim-world","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/en\/musluman-dunyasinda-reform-dusuncesi-ve-celiskilerine-dair-reformist-thought-and-its-contradictions-in-muslim-world\/","title":{"rendered":"M\u00fcsl\u00fcman d\u00fcnyas\u0131nda reform d\u00fc\u015f\u00fcncesi ve \u00e7eli\u015fkilerine dair \/ Reformist thought and its contradictions in Muslim world"},"content":{"rendered":"

Mehmet \u00d6zay 16.07.2025<\/strong><\/p>\n\n\n\n

M\u00fcsl\u00fcman toplumlarda reform d\u00fc\u015f\u00fcncesinin ortaya \u00e7\u0131k\u0131\u015f\u0131 ve geli\u015fimi konusunda, farkl\u0131 g\u00f6r\u00fc\u015fler bulunuyor. Mevcut literat\u00fcrde, bu g\u00f6r\u00fc\u015flerin kendini tarihsel olarak s\u0131n\u0131rland\u0131rd\u0131\u011f\u0131 y\u00f6n\u00fcnde genel bir e\u011filim oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn.<\/p>\n\n\n\n

Bu \u00e7er\u00e7evede, sorunun farkl\u0131 co\u011frafyalardaki M\u00fcsl\u00fcman toplumlar\u0131n kendi i\u00e7 dinamiklerinden ne\u015fet eden a\u00e7\u0131l\u0131mlar oldu\u011funu ileri s\u00fcrebiliriz. Bunlar\u0131, i\u00e7 nedenler ve fakt\u00f6rler s\u0131n\u0131flamas\u0131nda yer vermek gerekiyor.<\/p>\n\n\n\n

Bunun yan\u0131 s\u0131ra, Bat\u0131 Avrupa s\u00f6m\u00fcrgecili\u011fiyle ba\u015fg\u00f6steren ve \u2018\u00f6teki\u2019 olarak kabul edilebilecek  ve bu \u2018\u00f6teki\u2019ne i\u00e7kin olan siyasal, ekonomik, k\u00fclt\u00fcrel ve dini i\u00e7eriklerle kar\u015f\u0131la\u015fman\u0131n oldu\u011funu dikkate almak suretiyle, bunlar\u0131 temelde d\u0131\u015f fakt\u00f6rler ba\u015fl\u0131\u011f\u0131 alt\u0131nda yer de\u011ferlendiriyoruz.<\/p>\n\n\n\n

Burada hat\u0131rlat\u0131lmas\u0131nda yarar olan husus, refom ve de\u011fi\u015fim ile kastedilen ve\/ya ama\u00e7lanan\u0131n \u0130slam inanc\u0131n\u0131n temel dogmalar\u0131, doktrinleri \u00fczerinde bir yeniden yap\u0131la\u015fma olmad\u0131\u011f\u0131d\u0131r.<\/p>\n\n\n\n

Aksine, b\u00f6ylesi k\u00f6kten de\u011fi\u015ftirmeci bir yakla\u015f\u0131m yerine, bu dogma ve doktrin \u00fczerinden geli\u015ftirilmi\u015f olan ve insan toplumlar\u0131n\u0131n, i\u00e7inde yer ald\u0131klar\u0131 k\u00fclt\u00fcrel, co\u011frafi, e\u011fitim\/bilimsel, iklim, adet\/\u00f6rf vb. gibi yap\u0131larla etkile\u015fimin neden oldu\u011fu de\u011fi\u015fim talebi ve y\u00f6nelimidir ya da bu y\u00f6ndeki de\u011fi\u015fim talebi ve y\u00f6nelimi olmal\u0131d\u0131r.  <\/p>\n\n\n\n

Hangi \u2018\u00d6teki\u2019?<\/strong><\/p>\n\n\n\n

M\u00fcsl\u00fcman toplumlar\u0131n \u00f6zellikle, Hint Okyanusu \u00e7evresinde ve \u00f6tesinde var olan ve geli\u015fme g\u00f6steren \u0130slam d\u0131\u015f\u0131 dini yap\u0131lar ve Bat\u0131 Avrupa d\u0131\u015f\u0131 siyasal-k\u00fclt\u00fcrel varl\u0131klarla ili\u015fkilerin farkl\u0131 bir de\u011ferlendirilmeye tabi tutulmas\u0131n\u0131 da, burada bir \u00f6neri olarak g\u00fcndeme getirmek m\u00fcmk\u00fcn.<\/p>\n\n\n\n

Ancak, tarihsel olarak g\u00f6zlemlendi\u011fi ve 20. y\u00fczy\u0131l ile bug\u00fcne de\u011fin uzanan s\u00fcre\u00e7te, \u2018Do\u011fu\u2019yu bir tek \u015femsiye al\u0131nda ele alma \u00e7abalar\u0131na vurgu yaparak, Do\u011fu\u2019yu bir b\u00fct\u00fcn olarak Bat\u0131\u2019dan ay\u0131ran temeller oldu\u011funu hat\u0131rlamak gerekir.<\/p>\n\n\n\n

Bat\u0131 d\u00fcnyas\u0131 entellekt\u00fcel \u00e7evresinden \u00e7\u0131kan, Louis Massignon ve Henry Corbin gibi isimler ile Do\u011fu d\u00fcnyas\u0131 i\u00e7inden \u00e7\u0131kan ve entellekt\u00fcel faaliyetlerini Bat\u0131\u2019da s\u00fcrd\u00fcren \u0130ranl\u0131 Seyid H\u00fcseyin Nasir ve bu neslin geni\u015f Malay d\u00fcnyas\u0131ndaki temsilcilerinden Bogor do\u011fumlu, Malezyal\u0131 Muhammed Naquib al-Attas gibi \u2018geleneksel\u00e7ilere\u2019 ve \u00e7al\u0131\u015fmalar\u0131na vurgu yapmak m\u00fcmk\u00fcn.<\/p>\n\n\n\n

Sosyolojik d\u00fc\u015f\u00fcnememe zaafiyeti<\/strong><\/p>\n\n\n\n

Yukar\u0131da vurgu yap\u0131lan, i\u00e7 ve d\u0131\u015f nedenler ve fakt\u00f6rler, sosyolojik olarak ya\u015fanan de\u011fi\u015fimlerin varl\u0131\u011f\u0131n\u0131 ortaya koymalar\u0131 bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131rlar. Burada \u2018sosyoloji\u2019 vurgusunu kas\u0131tl\u0131 ve bilerek kulland\u0131\u011f\u0131m\u0131 belirtmek isterim.<\/p>\n\n\n\n

M\u00fcsl\u00fcman \u00e7evrede veya bu \u00e7evreyi entellet\u00fcel ve akademik ba\u011flamda temsil etti\u011fi ileri s\u00fcr\u00fclen \u00e7evrelerde \u2018sosyolojik bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n\u2019 darl\u0131\u011f\u0131, k\u0131s\u0131tl\u0131l\u0131\u011f\u0131 ve hatta kas\u0131tl\u0131 olarak g\u00f6z ard\u0131 edilme ve reddedilme s\u00fcre\u00e7leri bize, bu \u00e7evrelerin -diyelim ki, 18. y\u00fczy\u0131ldan itibaren ba\u015flat\u0131lan- reform ve yenilenme s\u00fcre\u00e7leri kadar, g\u00fcn\u00fcm\u00fcz modern sonras\u0131 veya post-modern d\u00f6nemde de\u011fi\u015fim olgusunu alg\u0131lamalar\u0131nda, kayda de\u011fer bir problemin oldu\u011funu g\u00f6steriyor.<\/p>\n\n\n\n

Burada durup sorulmas\u0131 gereken husus, Bat\u0131 Avrupa s\u00f6m\u00fcrgecili\u011finin kendini -hen\u00fcz- b\u00fct\u00fcn\u00fcyle hissettirmedi\u011fi g\u00f6r\u00fc\u015f\u00fcnden hareket ederek, 18. y\u00fczy\u0131la vurgu yapanlar\u0131 dikkate alarak s\u00f6ylemek gerekirse, \u201cReformu, yenilenmeyi s\u00f6z konusu bu y\u00fczy\u0131lda ortaya \u00e7\u0131karan nedenler nelerdir? sorusuna cevap verebilme yeterlili\u011finin ancak, t\u00fcm sosyolojik ba\u011flamlar\u0131yla de\u011fi\u015fim olgusuyla irtibatl\u0131 oldu\u011fu g\u00f6z ard\u0131 edilemez.<\/p>\n\n\n\n

\u0130ki temel eksiklik<\/strong><\/p>\n\n\n\n

Bu yakla\u015f\u0131mda iki temel eksiklik ve aksakl\u0131k oldu\u011funu s\u00f6ylemek gerekir…<\/p>\n\n\n\n

\u0130lki, \u015fayet de\u011fi\u015fim olgusu kabul edilecek olursa, reform ve yenilenmenin hususen 18. y\u00fczy\u0131la ait olmamas\u0131 gerekir.<\/p>\n\n\n\n

Bununla s\u00f6ylemek istedi\u011fimiz, daha \u00f6nceki y\u00fczy\u0131llarda da d\u00f6nemine ve toplumuna \u00f6zg\u00fcl\u00fcl\u00fckler \u00e7er\u00e7evesinde, \u00e7e\u015fitli de\u011fi\u015fim s\u00fcre\u00e7lerinin oldu\u011fu ve bu de\u011fi\u015fim s\u00fcre\u00e7lerine M\u00fcsl\u00fcman alimlerin ve entellekt\u00fcellerin cevap verme durumunda kald\u0131klar\u0131 ger\u00e7e\u011fidir.<\/p>\n\n\n\n

\u00d6rne\u011fin, burada 18. y\u00fczy\u0131l \u00e7abalar\u0131na dair bir a\u00e7\u0131l\u0131m ortaya koymak m\u00fcmk\u00fcn.<\/p>\n\n\n\n

Yukar\u0131da dikkat \u00e7ekilen ve benzeri \u2018\u00f6nc\u00fc\u2019 isimlerin \u00e7al\u0131\u015fmalar\u0131nda, Naquib al-Attas\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131 d\u0131\u015f\u0131nda, geni\u015f Malay d\u00fcnyas\u0131 entellekt\u00fcel d\u00fcnyas\u0131n\u0131n geli\u015findeki rolleri ile 16. y\u00fczy\u0131l sonu, 17. y\u00fczy\u0131l ba\u015flar\u0131nda bu ilgili M\u00fcsl\u00fcman d\u00fcnyas\u0131nda etkin olmu\u015f ve konvansiyonel anlamda \u2018reformcu\u2019 denilen M\u00fcsl\u00fcman alim ve d\u00fc\u015f\u00fcn\u00fcrlere rastlamak m\u00fcmk\u00fcn de\u011fil…<\/p>\n\n\n\n

Bunu belki, en basit anlam\u0131yla s\u00f6ylemek gerekirse, M\u00fcsl\u00fcman toplumlar\u0131n birbirleriyle irtibats\u0131zl\u0131\u011f\u0131 ve haberdars\u0131zl\u0131\u011f\u0131 ile a\u00e7\u0131klamak m\u00fcmk\u00fcn. Nihayetinde, Malay d\u00fcnyas\u0131nda ortaya konulan \u00e7abalar\u0131n ilgili toplumda yer alan, ortaya \u00e7\u0131kan sorunlar ve de\u011fi\u015fim taleplerine kar\u015f\u0131 geldi\u011fini ve bunun d\u00f6nemin siyasal, toplumsal, e\u011fitim vb. yap\u0131s\u0131n\u0131 do\u011frudan etkiledi\u011fini ortaya koymak gerekir.<\/p>\n\n\n\n

\u0130kincisi, de\u011fi\u015fim olgusu kab\u00fcl\u00fc \u00f6ncellenerek ba\u015flanacak olunursa, de\u011fi\u015fime konu olan\u0131n ne oldu\u011fu sebepleri ve sonu\u00e7lar\u0131yla ortaya konmas\u0131nda yarar var.<\/p>\n\n\n\n

Bu noktada, i\u00e7 fakt\u00f6rler nezdinde ele al\u0131nmas\u0131 gereken ve \u00f6neri olarak g\u00fcndeme getirmek istedi\u011fimiz husus, iklim ko\u015fullar\u0131ndan ekonomik \u00fcretim \u015fartlar\u0131na, siyasal y\u00f6netim tarz\u0131ndan \u00e7at\u0131\u015fma ve sava\u015f durumlar\u0131na kadar insan toplumlar\u0131n\u0131n hepsinde kar\u015f\u0131la\u015f\u0131labilecek irili ufakl\u0131 pek \u00e7ok alandaki meydan okuma, de\u011fi\u015fim vb. s\u00fcre\u00e7lerin dikkate al\u0131nmas\u0131 gerekir.<\/p>\n\n\n\n

Ancak, bu hususlara rastlamak yerine vurgunun ad\u0131na \u2018bid\u2019at\u2019 denilerek kategorile\u015ftirilen ve temelde \u2018halk inan\u00e7lar\u0131\u2019na tekab\u00fcl eden boyutunun \u00f6ne \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. bu durum bize 18. Y\u00fczy\u0131l gibi d\u00f6nemlere ait \u2018reform\u2019 d\u00fc\u015f\u00fcncesinin dini ve entellekt\u00fcel boyutundaki k\u0131s\u0131rl\u0131\u011fa i\u015faret etti\u011fini samimi olarak belirtmekte yarar var.<\/p>\n\n\n\n

Biraz daha a\u00e7\u0131k s\u00f6ylemek gerekirse, belirli bir co\u011frafyada belirli bir d\u00f6nemde varl\u0131k s\u00fcren M\u00fcsl\u00fcman toplumda \u2018dini reform\u2019 \u00e7abas\u0131n\u0131 salt ve s\u00fcrekli ba\u011flamda belirli inan\u00e7 rit\u00fcelleriyle irtiatland\u0131r\u0131rken, d\u00f6neminin siyasal, ekonomik, uluslararas\u0131 ili\u015fkileri gibi geni\u015f ve kapsaml\u0131 alanlarda olan bitene dair, -dini alandan hareketle- bir g\u00f6r\u00fc\u015f, d\u00fc\u015f\u00fcnce, de\u011fi\u015fim \u00f6nerisi getirememe durumuyla kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuz anla\u015f\u0131l\u0131yor.<\/p>\n\n\n\n

B\u00f6ylesine dar ve k\u0131s\u0131r uygulamayla do\u011frudan irtibatl\u0131 alan\u0131n, \u00e7e\u015fitli Sufi ekollerinin yine rit\u00fcelleriyle ilgili a\u00e7\u0131l\u0131mlar oldu\u011fu g\u00f6r\u00fcl\u00fcr.<\/p>\n\n\n\n

Bu hususta kimileri -hakl\u0131 olarak- itiraz getirerek, -diyelim ki, 18. y\u00fczy\u0131l reform s\u00fcre\u00e7lerinin salt \u2018halk dini pratikleri\u2019, \u2018Sufi ekoller rit\u00fcelleri\u2019 ile s\u0131n\u0131rl\u0131\u011f\u0131 olmad\u0131\u011f\u0131, aksine, giderek kendini daha do\u011frudan ve derinden hissettiren Bat\u0131 Avrupa s\u00f6m\u00fcrgecili\u011fine kar\u015f\u0131, siyasal ve askeri mobilizasyonu gerektiren \u00e7\u0131k\u0131\u015flar\u0131n da ortaya kondu\u011fu s\u00f6ylenebilir.<\/p>\n\n\n\n

Bu yakla\u015f\u0131mda hakl\u0131l\u0131k pay\u0131 yok de\u011fil.<\/p>\n\n\n\n

Ancak, bir di\u011fer k\u0131s\u0131tl\u0131l\u0131k \u00f6rne\u011fiyle, burada da kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z\u0131 ileri s\u00fcrmek m\u00fcmk\u00fcn…<\/p>\n\n\n\n

\u00d6yle ki, reform s\u00fcrecinde yer alan M\u00fcsl\u00fcman alimlerin ve -bir \u00f6l\u00e7\u00fcde d\u00f6nemi dikkate al\u0131nd\u0131\u011f\u0131nda, erken entellekt\u00fcelleri diyebilece\u011fimiz kesimlerin- reform y\u00f6nelimli yakla\u015f\u0131mlar\u0131n\u0131, kendi co\u011frafyalar\u0131na kadar gelmi\u015f Bat\u0131 Avrupal\u0131lar\u0131n d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 anlama, de\u011ferlendirme, yorumlama vb. s\u00fcre\u00e7leri ortaya koy\/a\/mam\u0131\u015f olmalar\u0131d\u0131r.<\/p>\n\n\n\n

Bu durum bize bizatihi, \u2018\u00d6teki\u2019 toplumlar\u0131 anlama konusunda yine, sosyolojik bir bak\u0131\u015f a\u00e7\u0131s\u0131yla hareket etmek yerine, \u2018\u00d6teki\u2019ni belirli kategorilere tabi tutarak d\u0131\u015flamak gibi, bir anlamda gayet kolayc\u0131 bir \u2018metod\u2019un uygulamaya konuldu\u011funu g\u00f6steriyor.<\/p>\n\n\n\n

M\u00fcsl\u00fcman d\u00fcnyas\u0131nda reform ve de\u011fi\u015fim \u00e7abalar\u0131na duyulan ihtiya\u00e7 s\u00fcrekli g\u00fcncellenirken, temelde bu reform ve de\u011fi\u015fim \u00e7abalar\u0131n\u0131n tarihin de\u011fi\u015fik d\u00f6nemlerinde neden ortaya \u00e7\u0131kt\u0131\u011f\u0131 ve nas\u0131l y\u00f6nelim kazand\u0131\u011f\u0131 konusunun bizatihi yeniden de\u011ferlendirilmeye tabi tutulmas\u0131 gerekiyor.<\/p>\n\n\n\n

B\u00f6yle bir yakla\u015f\u0131m sayesinde, bug\u00fcne kadar ortaya konulan \u00e7abalara ra\u011fmen, M\u00fcsl\u00fcman d\u00fcnyas\u0131n\u0131n halen i\u00e7inden \u00e7\u0131kamad\u0131\u011f\u0131 kaoslara, sorunlara dair yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 kazand\u0131rabilmenin \u00f6n\u00fc a\u00e7\u0131lm\u0131\u015f olacakt\u0131r.<\/p>","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay                                                                                                             27.04.2025 M\u00fcsl\u00fcman toplumlarda reform d\u00fc\u015f\u00fcncesinin ortaya \u00e7\u0131k\u0131\u015f\u0131 ve geli\u015fimi konusunda, farkl\u0131 g\u00f6r\u00fc\u015fler bulunuyor. Mevcut literat\u00fcrde, bu g\u00f6r\u00fc\u015flerin kendini tarihsel olarak s\u0131n\u0131rland\u0131rd\u0131\u011f\u0131 y\u00f6n\u00fcnde genel bir e\u011filim oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn. Bu \u00e7er\u00e7evede, sorunun farkl\u0131 co\u011frafyalardaki M\u00fcsl\u00fcman toplumlar\u0131n kendi i\u00e7 dinamiklerinden ne\u015fet eden a\u00e7\u0131l\u0131mlar oldu\u011funu ileri s\u00fcrebiliriz. Bunlar\u0131, i\u00e7 nedenler ve fakt\u00f6rler s\u0131n\u0131flamas\u0131nda yer vermek […]<\/p>","protected":false},"author":3,"featured_media":5821,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-5820","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\/5820","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\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/comments?post=5820"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts\/5820\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/media\/5821"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/media?parent=5820"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/categories?post=5820"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/tags?post=5820"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}