{"id":5747,"date":"2025-03-08T15:58:03","date_gmt":"2025-03-08T15:58:03","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=5747"},"modified":"2025-03-08T15:58:05","modified_gmt":"2025-03-08T15:58:05","slug":"musluman-dunyasinda-yeniden-dirilisci-olgusuna-dair-on-the-phenomenon-of-revivalism-in-the-muslim-world","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/musluman-dunyasinda-yeniden-dirilisci-olgusuna-dair-on-the-phenomenon-of-revivalism-in-the-muslim-world\/","title":{"rendered":"M\u00fcsl\u00fcman d\u00fcnyas\u0131nda \u2018yeniden dirili\u015f\u00e7i\u2019 olgusuna dair \/ On the phenomenon of \u2018revivalism\u2019 in the Muslim world"},"content":{"rendered":"

Mehmet \u00d6zay                                                                                                             08.03.2025<\/strong><\/p>\n\n\n\n

Bu yaz\u0131da, M\u00fcsl\u00fcman toplumlar\u0131n yeniden dirili\u015fcilik (revivalism<\/em>) konusuna, b\u00fcy\u00fck bir istek ve arzu duymalar\u0131 ile bunun, toplumsal ger\u00e7ekli\u011fe tekab\u00fcl eden y\u00f6nlerine dair baz\u0131 g\u00f6r\u00fc\u015fleri payla\u015faca\u011f\u0131m.<\/p>\n\n\n\n

Bu g\u00f6r\u00fc\u015fleri, iki temel eksende ele alman\u0131n, m\u00fcmk\u00fcn oldu\u011funu s\u00f6yleyebilirim.<\/p>\n\n\n\n

\u0130lki, yeniden-dirili\u015f\u00e7ilik \u00e7abalar\u0131n\u0131n, 19. y\u00fczy\u0131l ikinci yar\u0131s\u0131 ile, o d\u00f6nem ortaya \u00e7\u0131kan iki temel ve me\u015fhur akt\u00f6rle ilintili ba\u011flam\u0131d\u0131r.<\/p>\n\n\n\n

\u0130kincisi, yeniden dirili\u015f\u00e7ilik talepleri ve arzular\u0131na ra\u011fmenile, b\u00f6ylesi bir dirili\u015f\u00e7ili\u011fe elverecek toplumsal ger\u00e7ekli\u011fin var olup olmad\u0131\u011f\u0131 meselesidir.<\/p>\n\n\n\n

S\u00fcreklilik<\/strong><\/p>\n\n\n\n

Do\u011fu\u2019dan Bat\u0131\u2019ya, M\u00fcsl\u00fcman toplumlarda ortaya konulan yeniden dirili\u015f\u00e7ilik olgusu, i\u00e7erdi\u011fi t\u00fcm unsurlar\u0131yla beraber, bir kurtulu\u015f re\u00e7etesi olarak sunulan, -veya, belki de, tekrarlan\u0131r bir \u015fekilde (recurring<\/em>) halen sunulmay\u0131 bekleyen- bir s\u00fcrece tekab\u00fcl ediyor.<\/p>\n\n\n\n

Burada, \u015fu hususa a\u00e7\u0131kl\u0131k getirmekte yarar var.<\/p>\n\n\n\n

S\u00f6z konusu yeniden dirili\u015f\u00e7ilik kavram\u0131, \u0130slam tarihinin  bir an\u0131nda, bir d\u00f6neminde ortaya \u00e7\u0131k\u0131p sonras\u0131nda unutulmu\u015f ve \u00f6nemini yitirmi\u015f bir olgu de\u011fildir.<\/p>\n\n\n\n

Buna il\u00e2ve olarak, dirili\u015f\u00e7ilik olgusunu 19. y\u00fczy\u0131l y\u00fcksek s\u00f6m\u00fcrgecili\u011fine temellendirmenin de \u00f6nemli bir yanl\u0131\u015fa tekab\u00fcl etti\u011fini s\u00f6ylemek gerekiyor.<\/p>\n\n\n\n

Aksine, yeniden dirili\u015f\u00e7ilik olgusu ve bu olgu \u00fczerine geli\u015ftirilen d\u00fc\u015f\u00fcncelerin, her d\u00f6nemin kendine \u00f6zg\u00fc toplumsalla\u015fman\u0131n getirdi\u011fi de\u011fi\u015fimler nedeniyle, \u0130slam tarihinin neredeyse her \u00f6nemli d\u00f6neminde, her daim g\u00fcncel ve g\u00fcndemde oldu\u011funa ku\u015fku yok.<\/p>\n\n\n\n

19. y\u00fczy\u0131l saplant\u0131s\u0131<\/strong><\/p>\n\n\n\n

Bununla birlikte, bu olgunun ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 19. y\u00fczy\u0131l ikinci yar\u0131s\u0131 ko\u015fullar\u0131na ba\u011flay\u0131p, o d\u00f6nemin ilgili akt\u00f6rlerini de, Cemaleddin Afgani ve \u00f6\u011frencisi ve ard\u0131ndan, -ve bir \u015fekilde muhalifi diyebilece\u011fimiz, en az\u0131ndan metodolojik olarak ondan ayr\u0131\u015ft\u0131\u011f\u0131na ku\u015fku olmayan-, Muhammed Abduh \u00fczerinden temellendirmenin bizatihi kendisi, yeniden ele al\u0131n\u0131p de\u011ferlendirmeyi gerektiriyor.<\/p>\n\n\n\n

Bu iki ismin yan\u0131 s\u0131ra, ayn\u0131 d\u00f6nemde, farkl\u0131 co\u011frafyalarda da, dini dirili\u015f\u00e7ilik olgusu farkl\u0131 sosyolojik ve dini olgularla ortaya koyan isimler oldu\u011fu g\u00f6r\u00fcl\u00fcr.<\/p>\n\n\n\n

Afgani ve Abduh -ve de di\u011ferlerinin olu\u015fturdu\u011fu, dini-siyasi akt\u00f6rlerin yeniden dirili\u015f\u00e7ilik ba\u011flam\u0131nda ortaya koyduklar\u0131 \u00e7abalar\u0131, ya\u015fad\u0131klar\u0131 d\u00f6nemin a\u00e7mazlar\u0131, bunal\u0131mlar\u0131 ve de sorunlar\u0131 kar\u015f\u0131s\u0131nda, \u00fcrettikleri g\u00f6r\u00fc\u015fler olarak kabul edilebilece\u011fi ilk elden dikkate almak m\u00fcmk\u00fcn.<\/p>\n\n\n\n

Ancak, M\u00fcsl\u00fcman toplumlar\u0131n hem, co\u011frafi hem de, k\u00fclt\u00fcrel farkl\u0131la\u015fmalar\u0131 kar\u015f\u0131s\u0131nda \u00f6zellikle, salt Afgani ve Abduh gibi iki dini-siyasi akt\u00f6r \u00fczerinden, yeniden dirili\u015f\u00e7ili\u011fi temellendirme \u00e7abalar\u0131n\u0131n, birbirinden ayr\u0131\u015fan toplumsal ger\u00e7ekliklerle belirgin bir \u00e7at\u0131\u015fmay\u0131 da beraberinde getirdi\u011fine ku\u015fku yok.<\/p>\n\n\n\n

Bu noktada, \u2018s\u00f6m\u00fcrgecili\u011fi\u2019 merkez bir geli\u015fme olarak ele al\u0131p, buna y\u00f6nelik \u00fcretilen \u00e7abalarda benzerlik kurma \u00e7abas\u0131 bile kan\u0131mca yanl\u0131\u015f bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n\n\n\n

Bununla s\u00f6ylemek istedi\u011fim, s\u00f6m\u00fcrgecilik s\u00fcre\u00e7lerinin farkl\u0131 M\u00fcsl\u00fcman co\u011frafyalarda farkl\u0131la\u015fan \u015fekillerde kendini ortaya koydu\u011fudur.<\/p>\n\n\n\n

Genellemecilik<\/strong><\/p>\n\n\n\n

Bu iki akt\u00f6r\u00fcn, b\u00fcy\u00fck bir genelle\u015ftirmecili\u011fe y\u00f6nelmek suretiyle-, d\u00f6nemlerindeki t\u00fcm M\u00fcsl\u00fcman toplumlar\u0131n sorunlar\u0131n\u0131 anlad\u0131klar\u0131, bu sorunlara yol a\u00e7an nedenleri g\u00f6zlemleyip analiz ettikleri, ilgili toplumlarda yer alan siyasi, dini ve entellekt\u00fcel akt\u00f6rlerle ortak bir ak\u0131l \u00fczerinden bir anla\u015fmaya vard\u0131klar\u0131 vb. s\u00fcre\u00e7lerin olu\u015ftu\u011funu s\u00f6ylemenin ne kadar m\u00fcmk\u00fcn oldu\u011fu hususu tart\u0131\u015fmaya a\u00e7\u0131kt\u0131r.<\/p>\n\n\n\n

B\u00f6ylesi bir konsensustan bahsetmek yerine, aksine, bu iki akt\u00f6r\u00fcn d\u00f6nemlerinde \u00f6ne \u00e7\u0131kan ve kendini, \u2018y\u00fcksek s\u00f6m\u00fcrgecilik\u2019 olarak if\u015fa eden toplumsal ve siyasal ger\u00e7eklik \u00fczerine geli\u015ftirdikleri d\u00fc\u015f\u00fcncelerinin, birka\u00e7 a\u015famada veya s\u00fcre\u00e7te yayg\u0131nla\u015ft\u0131\u011f\u0131na tan\u0131k olunur.<\/p>\n\n\n\n

Bunlardan ilki, yak\u0131n \u00e7evrelerindeki ba\u011fl\u0131lar\u0131, m\u00fcridleri vs.\u2019dir.<\/p>\n\n\n\n

\u0130kincisi, d\u00f6nemin elverdi\u011fi ve Bat\u0131\u2019dan dev\u015firilme ve hatta, Bat\u0131 modernle\u015fmesinin kalbi olan Paris\u2019te -\u00e7ok k\u0131sa bir s\u00fcre- yay\u0131nlanma olana\u011f\u0131 bulan gazetelerinin (urvat\u2019ul vuska<\/em>) ula\u015ft\u0131\u011f\u0131 co\u011fraflarda olu\u015fturdu\u011fu kabul ve reaksiyondur. <\/p>\n\n\n\n

Bu iki akt\u00f6r\u00fcn, ele ald\u0131klar\u0131, s\u00f6z konusu bu toplumsal ve siyasal ger\u00e7ekli\u011fi de se\u00e7meci (elective<\/em>) bir yakla\u015f\u0131mlar yapt\u0131klar\u0131n\u0131 da vurgulamak gerekir.<\/p>\n\n\n\n

\u00d6zellikle de, Afgani ba\u011flam\u0131nda geni\u015flemekte olan s\u00f6m\u00fcrgecilik s\u00fcrecini kar\u015f\u0131lamaya matuf bir t\u00fcr Pan-\u0130slamc\u0131 tutumun geli\u015ftirilmesidir.<\/p>\n\n\n\n

Abduh \u00f6zelinde ise, M\u00fcsl\u00fcman toplumlar\u0131n geri kalm\u0131\u015fl\u0131klar\u0131, -ki bunun s\u00f6m\u00fcrgecili\u011fe neden olan \u00f6nemli bir neden olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 yabana atmamak gerekir-, kar\u015f\u0131s\u0131nda \u2018e\u011fitim\u2019 s\u00fcre\u00e7leriyle her \u015feyin yerli yerine oturtulaca\u011f\u0131 kanaatidir.<\/p>\n\n\n\n

Buradaki \u2018e\u011fitim\u2019den kas\u0131t da, i\u00e7inde -yeniden ele al\u0131nabilirlikleri noktas\u0131nda, klasik \u0130slami bilimlerin de oldu\u011funu g\u00f6z ard\u0131 etmemekle birlikte, a\u011f\u0131rl\u0131kl\u0131 olarak \u0130slam ile bilim ile M\u00fcsl\u00fcman toplumlarda e\u011fitim \u00f6zellikle de, \u2018modern\u2019 e\u011fitim olgusununba\u015fat bir yere sahip oldu\u011fu hususudur.<\/p>\n\n\n\n

Toplumsal ger\u00e7eklik<\/strong><\/p>\n\n\n\n

Buradan, konunun di\u011fer vechesine bakmakta yarar var…<\/p>\n\n\n\n

\u00d6ncelikle \u015funu hat\u0131rlamak gerekir ki, \u2018toplumsal ger\u00e7eklik\u2019 kavram\u0131n\u0131n, belirli kesimler nezdinde rahats\u0131z edici bir y\u00f6n\u00fc oldu\u011funa ku\u015fku yok.<\/p>\n\n\n\n

Ancak, din\u2019in kendisine y\u00f6neldi\u011fi insan toplumlar\u0131n\u0131n i\u00e7inde bulunduklar\u0131 ko\u015fullar\u0131 olu\u015fturan t\u00fcm \u015fartlar\u0131 dikkate almak kayd\u0131yla, \u2018toplumsal ger\u00e7ekli\u011fin\u2019 yabana at\u0131l\u0131r bir y\u00f6n\u00fc olmad\u0131\u011f\u0131 anla\u015f\u0131lacakt\u0131r.<\/p>\n\n\n\n

Di\u011fer vecheden kas\u0131t…<\/p>\n\n\n\n

Giri\u015f\u2019te bahsetti\u011fim hususlardan ikincisine yani, yeniden dirili\u015f\u00e7ilik talepleri ve arzular\u0131 ile, olas\u0131 bir dirili\u015f\u00e7ili\u011fe elverecek bir toplumsal ger\u00e7ekli\u011fin olup olmad\u0131\u011f\u0131 hususu…<\/p>\n\n\n\n

Bu durum, temelde yukar\u0131da ilk b\u00f6l\u00fcmde, Afgani ve Abduh \u00e7er\u00e7evesinde dikkat \u00e7ekmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m hususla yak\u0131ndan ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n\n\n\n

Bu hususu, hipotetik bir yakla\u015f\u0131mla, soru formunda g\u00fcndeme getirebiliriz.<\/p>\n\n\n\n

Diyelim ki, 19. y\u00fczy\u0131lda \u2018y\u00fcksek s\u00f6m\u00fcrgecilik\u2019 \u015fartlar\u0131 geli\u015fmemi\u015f olsayd\u0131 ve bu s\u00f6m\u00fcrgecilik vas\u0131tas\u0131yla da, M\u00fcsl\u00fcman toplumlar\u0131n \u2018s\u00f6m\u00fcrgecilik modernle\u015fmesiyle\u2019 kar\u015f\u0131la\u015fmas\u0131 g\u00fcndeme gelmeseydi, ilgili M\u00fcsl\u00fcman toplumlar\u0131n \u2018dirili\u015f\u00e7ili\u011fe\u2019 ihtiya\u00e7 duymayacaklar\u0131 s\u00f6ylenebilir mi?<\/p>\n\n\n\n

Bu soruyla -ve buna eklemlenebilecek bir dizi soruyla- kas\u0131t, M\u00fcsl\u00fcman toplumlar\u0131n dirili\u015f\u00e7ili\u011finin \u00f6n\u00fcndeki engelin bizatihi d\u0131\u015f bir fakt\u00f6re, \u00f6rne\u011fimizde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere s\u00f6m\u00fcrgecili\u011fe tekab\u00fcl etmesinin d\u0131\u015f\u0131nda ba\u015fka, -\u00f6rne\u011fin i\u00e7 nedenler gibi, olgular\u0131n olup olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclemez mi?<\/p>\n\n\n\n

Kan\u0131mca, elimizde, bunun sa\u011flamas\u0131n\u0131 yapmaya elverecek epeyce malzeme bulunuyor…<\/p>\n\n\n\n

19. y\u00fczy\u0131l toplumsal ger\u00e7ekli\u011fini tecr\u00fcbe eden ulema s\u0131n\u0131f\u0131 i\u00e7erisinden \u015fah\u0131slar\u0131n dile getirdi\u011fi \u201c\u0130slam\u0131n terakki ve \u0131slah\u0131na mani\u2019 olmad\u0131\u011f\u0131 y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015fleri ve hatta iddialar\u0131n\u0131na kar\u015f\u0131l\u0131k, Afgani ve de \u00f6zellikle, Abduh\u2019un model almak istedi\u011fi Bat\u0131 modernle\u015fmesi kar\u015f\u0131s\u0131nda, M\u00fcsl\u00fcman toplumlar\u0131n bug\u00fcne kadar ni\u00e7in benzeri bir \u00e7aba ve sonucu ortaya koyamad\u0131klar\u0131 sorunu halen g\u00fcndemimizde \u00f6nemli bir yer i\u015fgal ediyor.<\/p>\n\n\n\n

\u00d6yle ki, 19. y\u00fczy\u0131l \u2018y\u00fcksek s\u00f6m\u00fcrgecilik\u2019 d\u00f6nemi sona ermesine, milli ba\u011f\u0131ms\u0131zl\u0131klar\u0131n kazan\u0131lmas\u0131na, \u0130slam\u2019\u0131n siyasi, ekonomik, k\u00fclt\u00fcrel birli\u011fini tesise yarayacak ara\u00e7lar\u0131n, kurumlar\u0131n varl\u0131\u011f\u0131na vb. ra\u011fmen, Bat\u0131 modernle\u015fmesine benzer bir s\u00fcrecin has\u0131l olmamas\u0131n\u0131n nedenlerini, sadece 19. y\u00fczy\u0131l s\u00f6ylemlerine d\u00f6nerek de\u011fil, daha \u00f6nceki s\u00fcre\u00e7leri yeniden ciddi bir \u015fekilde ele almakla anla\u015f\u0131labilece\u011fini s\u00f6ylemek gerekiyor.<\/p>\n\n\n\n

D\u00f6nemin \u0130slam D\u00fcnyas\u0131<\/em> dergisi, \u201c… M\u0131s\u0131r ulemas\u0131 \u0130slamiyyesinden Merhum \u015eeyh Muhammed Abduh ve Kas\u0131m Emin Efendiler hayli i\u015fler yapt\u0131lar. M\u0131s\u0131r\u2019\u0131n terakki perveri matbuat\u0131 b\u00fct\u00fcn alem-i islamda rehber rol\u00fc oynamaktad\u0131r\u201d s\u00f6ylemine … ve de buna il\u00e2ve olarak, Rusya M\u00fcsl\u00fcmanlar\u0131 aras\u0131nda \u00f6nemli bir yeri olan bir d\u00fc\u015f\u00fcn\u00fcr\u00fcn, \u201c… \u0130slam ve Terakki <\/em>nam\u0131nda Rus\u00e7a yazd\u0131\u011f\u0131 risalesinde, din-i islam\u0131n terakkiye f\u00fcnuna mani olmad\u0131\u011f\u0131n\u0131 ayet kerimeler ile isbat etmi\u015ftir\u201d[1]<\/a> yakla\u015f\u0131mlar\u0131na ra\u011fmen, kar\u015f\u0131m\u0131zda bir yandan, kar\u015f\u0131 \u00e7\u0131k\u0131lan \u00f6te yandan, ula\u015f\u0131lmak istenen Bat\u0131 modernle\u015fmesinin M\u00fcsl\u00fcman toplumlarda ger\u00e7ekle\u015fmemesi \u00f6nemli bir ara\u015ft\u0131rma sorusudur.<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> \u201c\u0130slam aleminde yeni Cereyan\u201d. (1913). \u0130slam D\u00fcnyas\u0131<\/em>, 6 Rebiul Ahir 1331, Cumartesi, Aded 1, s. 15<\/p>","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay                                                                                                             08.03.2025 Bu yaz\u0131da, M\u00fcsl\u00fcman toplumlar\u0131n yeniden dirili\u015fcilik (revivalism) konusuna, b\u00fcy\u00fck bir istek ve arzu duymalar\u0131 ile bunun, toplumsal ger\u00e7ekli\u011fe tekab\u00fcl eden y\u00f6nlerine dair baz\u0131 g\u00f6r\u00fc\u015fleri payla\u015faca\u011f\u0131m. Bu g\u00f6r\u00fc\u015fleri, iki temel eksende ele alman\u0131n, m\u00fcmk\u00fcn oldu\u011funu s\u00f6yleyebilirim. \u0130lki, yeniden-dirili\u015f\u00e7ilik \u00e7abalar\u0131n\u0131n, 19. y\u00fczy\u0131l ikinci yar\u0131s\u0131 ile, o d\u00f6nem ortaya \u00e7\u0131kan iki temel ve me\u015fhur […]<\/p>","protected":false},"author":3,"featured_media":5748,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-5747","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/5747","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/comments?post=5747"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/5747\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media\/5748"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media?parent=5747"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/categories?post=5747"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/tags?post=5747"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}