{"id":6465,"date":"2026-05-17T01:09:28","date_gmt":"2026-05-17T01:09:28","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=6465"},"modified":"2026-05-17T02:10:42","modified_gmt":"2026-05-17T02:10:42","slug":"musluman-toplumlar-ve-moderniteyle-karsilasmalar-2-muslim-societies-and-their-encounters-with-modernity-2","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/musluman-toplumlar-ve-moderniteyle-karsilasmalar-2-muslim-societies-and-their-encounters-with-modernity-2\/","title":{"rendered":"M\u00fcsl\u00fcman toplumlar ve moderniteyle kar\u015f\u0131la\u015fmalar (2) \/ Muslim societies and their encounters with modernity (2)"},"content":{"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\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 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 17.05.2026<\/strong><\/p>\n\n\n\n

1 May\u0131s\u2019ta kaleme ald\u0131\u011f\u0131m ayn\u0131 ba\u015fl\u0131ktaki yaz\u0131da, genel itibar\u0131yla M\u00fcsl\u00fcman toplumlarda akademi d\u00fcnyas\u0131nda modernite ba\u011flam\u0131nda bilim olgusu ve bunun de\u011fi\u015fim s\u00fcre\u00e7leriyle ili\u015fkisine y\u00f6nelik kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131na de\u011finmi\u015ftim.<\/p>\n\n\n\n

M\u00fcsl\u00fcman toplumlar\u0131n, tarihsel ve toplumsal de\u011fi\u015fim s\u00fcre\u00e7leri ile ilgili bir ba\u015fl\u0131\u011f\u0131n, bizim i\u00e7in ne anlama geldi\u011fi konusunun, akademi d\u00fcnyas\u0131 taraf\u0131ndan hakk\u0131yla ele al\u0131nabildi\u011fini s\u00f6ylemek g\u00fc\u00e7.<\/p>\n\n\n\n

Bununla, ortaya \u00f6nemli \u00e7al\u0131\u015fmalar, d\u00fc\u015f\u00fcnceler konulmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek istemiyorum…<\/p>\n\n\n\n

Ancak, vurgunun \u2018genel itibar\u0131yla\u2019 olu\u015fu ile, bug\u00fcn gelinen noktada yine, M\u00fcsl\u00fcman toplumlar\u0131n a) kendi k\u00fc\u00e7\u00fck, min\u00f6r yap\u0131lar\u0131nda; b) kendi b\u00fct\u00fcnsel, \u00fcmmet\u00e7i yani, evrensel ba\u011flamlar\u0131ndaki konumlar\u0131 ile c) M\u00fcsl\u00fcman toplumlar\u0131n genel itibar\u0131yla, \u00f6teki toplumlara y\u00f6nelik bak\u0131\u015f a\u00e7\u0131lar\u0131na, yap\u0131la\u015fmalar\u0131na, etkile\u015fimlerine vurgu yap\u0131yorum.<\/p>\n\n\n\n

M\u00fcsl\u00fcman toplumlar\u0131n tarihsel ve toplumsal de\u011fi\u015fim s\u00fcre\u00e7lerinin anla\u015f\u0131labilmesinin bir imk\u00e2n\u0131 ve arac\u0131 yani, kavramsal bir ayg\u0131t olarak, \u2018modernite\u2019nin ele al\u0131nmas\u0131 konusundaki \u2018\u0131srar\u0131m\u2019, moderniteyi benimsemi\u015f, i\u00e7selle\u015ftirmi\u015f olmak ile anla\u015f\u0131lmamal\u0131d\u0131r.<\/p>\n\n\n\n

Aksine, bizatihi bu ve benzeri yaz\u0131larda dikkat \u00e7ekti\u011fim \u00fczere, modernite\u2019nin, ya\u015fan\u0131lmakta olan toplumsal ger\u00e7ekliklerin tam da i\u00e7inde, ortas\u0131nda, egemen ve ba\u015fat bir unsur olarak bulunmas\u0131ndan kaynaklanmaktad\u0131r.<\/p>\n\n\n\n

Yine, bu ve benzeri c\u00fcmleleri sarf ederken, moderniteye bir kutsall\u0131k atf\u0131n\u0131n da oldu\u011fu d\u00fc\u015f\u00fcn\u00fclmemelidir…<\/p>\n\n\n\n

Belki de, \u015funu samimi bir \u015fekilde s\u00f6ylemek gerekirse, M\u00fcsl\u00fcman toplumlar\u0131n ve \u00f6zelde, akademi ve d\u00fc\u015f\u00fcnce \u00e7evrelerinin anlamak ile anlamamak aras\u0131nda kald\u0131klar\u0131 ve zaman\u0131 geldi\u011finde g\u00f6z ard\u0131 etmekten ka\u00e7\u0131nmad\u0131klar\u0131 toplumsal ger\u00e7eklik, de\u011fi\u015fim olgular\u0131n\u0131n belirleyicisi olarak modernitenin varl\u0131\u011f\u0131na vurgu yap\u0131yorum.<\/p>\n\n\n\n

M\u00fcsl\u00fcman toplumlar\u0131n, modernle\u015fmeyle kar\u015f\u0131la\u015fmalar\u0131n\u0131n genel bir ba\u011flam\u0131 kadar, \u00f6zel ba\u011flamlar\u0131 oldu\u011fu g\u00f6r\u00fcl\u00fcr.<\/p>\n\n\n\n

Bununla, modernitenin i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131 niteliklerin, genel bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc sunmas\u0131 a\u00e7\u0131s\u0131ndan genelli\u011fini, b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc veya evrenselli\u011fini g\u00fcndeme getiriyorum.<\/p>\n\n\n\n

\u00c7e\u015fitli ara\u00e7lar vas\u0131tas\u0131yla modernite\u2019nin tarihsel s\u00fcre\u00e7te ula\u015ft\u0131\u011f\u0131, davet edildi\u011fi, zorland\u0131\u011f\u0131 tek tek M\u00fcsl\u00fcman toplumlar nezdindeki durumu, konumu, kab\u00fcl\u00fcne dikkat \u00e7ekiyorum.<\/p>\n\n\n\n

Naquib Hoca ve worldview<\/em><\/strong><\/p>\n\n\n\n

Bu noktada, tam da bu tart\u0131\u015fman\u0131n oda\u011f\u0131nda yer ald\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilecek bir d\u00fc\u015f\u00fcn\u00fcr\u00fcn yani, Muhammed Naquib al-Attas Hoca\u2019n\u0131n \u2018d\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u2019 (worldview<\/em>) kavram\u0131 \u00fczerinden geli\u015ftirdi\u011fi ve hedefine, \u2018modernite\u2019yi ald\u0131\u011f\u0131 yakla\u015f\u0131m\u0131na de\u011finmek istiyorum.<\/p>\n\n\n\n

Naquib Hoca\u2019y\u0131 Bat\u0131\u2019da tarihsel geli\u015fmeleri anlamaya yarayan ara\u00e7 olarak \u2018toplumsal de\u011fi\u015fme\u2019ye kar\u015f\u0131l\u0131k gelen ve birbirleriyle de\u011fi\u015fkenlik g\u00f6steren bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131 yani, diyelim ki, ideolojileri ve bunlar\u0131n b\u00fct\u00fcnc\u00fcl anlamda varl\u0131klar\u0131n\u0131 yok saymaya sevk eden husus, temelde \u2018bu d\u00fcnya\u2019, \u2018\u00f6te d\u00fcnya\u2019 ayr\u0131m\u0131 \u00fczerinden yap\u0131land\u0131r\u0131lm\u0131\u015f olmalar\u0131d\u0131r.<\/p>\n\n\n\n

Buna kar\u015f\u0131l\u0131k olarak, Naquib Hoca, \u0130slam\u2019da -\u0130slam d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde- b\u00f6ylesi bir ayr\u0131\u015fma \u00fczerine temellenen bir durum olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Ve bu yakla\u015f\u0131m, tarihsel s\u00fcre\u00e7leri \u00f6rne\u011fin, ideolojik temelli d\u00f6nemle\u015ftirmelerle a\u00e7\u0131klamay\u0131 da yads\u0131r.<\/p>\n\n\n\n

Bu noktada, Naquib Hoca, gizli a\u00e7\u0131k bizim daha \u00e7ok \u2018hak \u2013 bat\u0131l m\u00fccadelesi\u2019 olarak anlad\u0131\u011f\u0131m\u0131z bir yakla\u015f\u0131m\u0131 ortaya koydu\u011fu g\u00f6r\u00fcl\u00fcr. Bir ba\u015fka ifadeyle s\u00f6ylemek gerekirse, tarihi, tarihsel s\u00fcre\u00e7leri, de\u011fi\u015fimleri bu temel \u00fczerinden yorumlar.<\/p>\n\n\n\n

Metodoloji<\/strong><\/p>\n\n\n\n

Naquib Hoca\u2019n\u0131n, Bat\u0131\u2019da \u2018materyalizm\u2019 ve \u2018idealizm\u2019 gibi iki temel s\u0131n\u0131fland\u0131rman\u0131n \u00fcr\u00fcn\u00fc olan d\u00fcnya g\u00f6r\u00fc\u015f\/\u00fc\/leri ile ilgili vurgusunda, bu d\u00fcnya g\u00f6r\u00fc\u015flerinin bir ba\u015fka deyi\u015fle, ideolojilerin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 birbirinden ba\u011f\u0131ms\u0131z ve de \u00e7at\u0131\u015fmac\u0131 metodolojilere ba\u011flar.<\/p>\n\n\n\n

Ve bunlar\u0131n, bir anlamda, \u2018bu d\u00fcnya-\u00f6te d\u00fcnya\u2019 dikomotik ayr\u0131\u015fmas\u0131ndan kaynaklanan b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fcn\u00fcn \u00fcr\u00fcn\u00fc oldu\u011funu ifade eder.<\/p>\n\n\n\n

\u00d6te yandan, M\u00fcsl\u00fcman toplumlarda b\u00f6ylesi dikotomik bir ayr\u0131\u015fman\u0131n olmamas\u0131, \u201c\u0130slam d\u00fc\u015f\u00fcncesinde ilahiyat\u00e7\u0131lar\u0131n, felsefecilerin, metafizik\u00e7ilerin ba\u011fl\u0131 bulunduklar\u0131 bilim alanlar\u0131nda -deneyselci, rasyonal, t\u00fcmdengelimci, t\u00fcmevar\u0131mc\u0131 vb. \u00e7e\u015fitli metodlar\u0131 birarada kullanmaktan \u00e7ekinmediklerini\u201d ve \u201c\u00f6znellik, objektiflik k\u0131r\u0131lmas\u0131n\u0131n, dikotomisinin ya\u015fanmad\u0131\u011f\u0131n\u0131\u201d belirtir.<\/p>\n\n\n\n

Bu metodolojik b\u00fct\u00fcnc\u00fcl yakla\u015f\u0131m\u0131 \u201ctevhid metodu\u201d veya \u201cbilginin tevhid metodu\u201d (tawhid method of knowledge<\/em>) olarak adland\u0131r\u0131r.<\/p>\n\n\n\n

Bununla Hoca\u2019n\u0131n s\u00f6ylemek istedi\u011fi, tarihsel olarak M\u00fcsl\u00fcman toplumlarda, Bat\u0131\u2019daki ideolojik ayr\u0131\u015fmalar\u0131n ortaya \u00e7\u0131kmad\u0131\u011f\u0131d\u0131r<\/p>\n\n\n\n

\u0130ki temel ba\u011flam<\/strong><\/p>\n\n\n\n

Hoca\u2019n\u0131n bu tart\u0131\u015fmadaki tutumunu, iki ba\u011flamda ele almak gerekir diye d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n\n\n\n

\u0130lki, toplumsal de\u011fi\u015fim alan\u0131na dair a\u00e7\u0131klay\u0131c\u0131 bir g\u00f6r\u00fc\u015f sunmamas\u0131d\u0131r. Aksine, \u2018\u0130slam\u2019\u0131n, bu d\u00fcnya-\u00f6te d\u00fcnya ayr\u0131m\u0131 yapmad\u0131\u011f\u0131 gibi gayet genel bir normatif durum \u00fczerinde, bir anlamda soyut olarak durmas\u0131d\u0131r.<\/p>\n\n\n\n

\u0130kincisi, di\u011ferlerini bir kenara b\u0131rakt\u0131\u011f\u0131m\u0131zda M\u00fcsl\u00fcman toplumlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131ndan bug\u00fcne kadar \u2018bu d\u00fcnya\u2019 ile ilgili varl\u0131klar\u0131n\u0131, ili\u015fkilerini, anlay\u0131\u015flar\u0131n\u0131 vb. izahta, neye ve nas\u0131l ba\u015fvurduklar\u0131 konusu bo\u015flukta b\u0131rak\u0131lm\u0131\u015f g\u00f6z\u00fck\u00fcyor.<\/p>\n\n\n\n

Bununla kastetti\u011fim, \u0130slam\u2019\u0131n bu d\u00fcnya-\u00f6te d\u00fcnya ayr\u0131m\u0131 yapmamas\u0131 ilkesini temel alarak, -ki prensip olarak buna kar\u015f\u0131 \u00e7\u0131kmak m\u00fcmk\u00fcn de\u011fildir,- M\u00fcsl\u00fcman toplumlar\u0131n bu d\u00fcnya ile ili\u015fkilerini d\u00fczenleyen ilgili d\u00fc\u015f\u00fcncelerden ba\u015flayarak toplumlar\u0131n in\u015fas\u0131n yani, kurumlar\u0131n te\u015fkiline de\u011fin ne t\u00fcr bir yakla\u015f\u0131m sergiledikleri somutla\u015ft\u0131r\u0131lmamaktad\u0131r.<\/p>\n\n\n\n

Bu duruma, savunmac\u0131 bir yakla\u015f\u0131mla Hoca\u2019n\u0131n, felsefi bir yakla\u015f\u0131m sergiledi\u011fi ileri s\u00fcr\u00fclebilir… Bu do\u011fru…<\/p>\n\n\n\n

Ancak, Hoca\u2019n\u0131n ortaya koymu\u015f oldu\u011fu tart\u0131\u015fmada, Bat\u0131\u2019daki geli\u015fim s\u00fcre\u00e7lerinin izah\u0131na y\u00f6nelik tutumuna kar\u015f\u0131l\u0131k, M\u00fcsl\u00fcman toplumlara -veya Do\u011fu\u2019nun, G\u00fcney\u2019in di\u011fer toplumlar\u0131n\u0131n ya\u015famlar\u0131na- dair ne t\u00fcr bir izahla ortaya \u00e7\u0131kt\u0131\u011f\u0131, en az\u0131ndan bu konuyu ele ald\u0131\u011f\u0131 metninde belirsizlik g\u00f6stermektedir.<\/p>\n\n\n\n

Bu noktada, Naquib Hoca\u2019n\u0131n yukar\u0131da k\u0131saca de\u011finilen \u201c\u0130slam d\u00fc\u015f\u00fcncesi\u201d ba\u011flam\u0131n\u0131n, ad\u0131na \u2018toplum\u2019, \u2018de\u011fi\u015fim\u2019 ve \u2018toplumsal de\u011fi\u015fim\u2019 gibi kavramlar\u0131n ve bunlar vas\u0131tas\u0131yla ilgili M\u00fcsl\u00fcman toplumlar\u0131n tarih boyunca tecr\u00fcbelerine tekab\u00fcl eden s\u00fcre\u00e7leri anlamland\u0131rmada ba\u015fvuru arac\u0131 olabilece\u011fi ileri s\u00fcr\u00fclebilir.<\/p>\n\n\n\n

Bunda, hakl\u0131l\u0131k pay\u0131 da yok de\u011fildir…<\/p>\n\n\n\n

Ancak, \u0130slam d\u00fc\u015f\u00fcncesi, belirli bir toplumsal ger\u00e7eklik ve toplumsal de\u011fi\u015fim s\u00fcre\u00e7lerine tekab\u00fcl ederken, bunun Bat\u0131\u2019daki modernite s\u00fcrecine veya t\u00fcm\u00fcyle Bat\u0131 tarihsel de\u011fi\u015fim s\u00fcre\u00e7lerine konu olan geli\u015fmeleri a\u00e7\u0131klayan felsefi ba\u011flamlarla ne denli ili\u015fkilidir veya ili\u015fkili de\u011fildir sorusuna cevap bulmak gerekiyor.<\/p>\n\n\n\n

Yukar\u0131da \u201ctevhid metodu\u201d diyerek, Hoca\u2019n\u0131n bizatihi kendisinin belki de, yeniden yorumlad\u0131\u011f\u0131 \u201cbilginin \u0130slamile\u015ftirilmesi\u201d yakla\u015f\u0131m\u0131n\u0131n pratikte uygulamaya konuldu\u011fu y\u00fcksek \u00f6\u011fretim kurumunun ge\u00e7irdi\u011fi \u2018de\u011fi\u015fim\u2019 evreleri i\u00e7erisinde ad\u0131na, \u2018entegrasyon\u2019 denilerek Bat\u0131\u2019n\u0131n \u00f6zellikle sosyal bilimleriyle yak\u0131n temas\u0131n kurulmas\u0131n\u0131 \u00f6ng\u00f6ren yakla\u015f\u0131m\/yakla\u015f\u0131mlar\u0131 nas\u0131l anlamak gerekti\u011fi de bir di\u011fer soruyu olu\u015fturuyor.  <\/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\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 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 17.05.2026 1 May\u0131s\u2019ta kaleme ald\u0131\u011f\u0131m ayn\u0131 ba\u015fl\u0131ktaki yaz\u0131da, genel itibar\u0131yla M\u00fcsl\u00fcman toplumlarda akademi d\u00fcnyas\u0131nda modernite ba\u011flam\u0131nda bilim olgusu ve bunun de\u011fi\u015fim s\u00fcre\u00e7leriyle ili\u015fkisine y\u00f6nelik kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131na de\u011finmi\u015ftim. M\u00fcsl\u00fcman toplumlar\u0131n, tarihsel ve toplumsal de\u011fi\u015fim s\u00fcre\u00e7leri ile ilgili bir ba\u015fl\u0131\u011f\u0131n, bizim i\u00e7in ne anlama geldi\u011fi konusunun, akademi d\u00fcnyas\u0131 taraf\u0131ndan hakk\u0131yla ele al\u0131nabildi\u011fini s\u00f6ylemek […]<\/p>","protected":false},"author":3,"featured_media":6467,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-6465","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\/6465","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=6465"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/6465\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media\/6467"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media?parent=6465"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/categories?post=6465"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/tags?post=6465"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}