{"id":4058,"date":"2021-09-18T18:08:45","date_gmt":"2021-09-18T18:08:45","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=4058"},"modified":"2021-09-18T18:08:45","modified_gmt":"2021-09-18T18:08:45","slug":"post-modern-donem-ve-naquib-el-attas-dusuncesini-anlamlandirmak-post-modern-epoch-and-making-sense-of-the-thought-of-naquib-al-attas","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/post-modern-donem-ve-naquib-el-attas-dusuncesini-anlamlandirmak-post-modern-epoch-and-making-sense-of-the-thought-of-naquib-al-attas\/","title":{"rendered":"Post-modern d\u00f6nem ve Naquib el-Attas d\u00fc\u015f\u00fcncesini anlamland\u0131rmak \/ Post-modern epoch and making sense of the thought of Naquib al-Attas"},"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 18.09.2021<\/strong><\/p>\n

Naquib el-Attas\u2019\u0131n, son y\u00fczy\u0131lda geni\u015f Malay d\u00fcnyas\u0131n\u0131n yeti\u015ftirdi\u011fi \u00f6nemli entelekt\u00fcel \u015fahsiyetlerden biri oldu\u011funu zaman zaman dile getiriyoruz.<\/p>\n

\u0130slam k\u00fclt\u00fcr ve medeniyetinin geleneksel unsurlar\u0131n\u0131n devaml\u0131l\u0131\u011f\u0131 konusunda \u00e7e\u015fitli alanlardaki eserleri ve \u00e7al\u0131\u015fmalar\u0131yla, adlar\u0131 zikredilebilecek Hamka, Ali Hasjmy, Darwis A Sulaiman gibi Malay d\u00fcnyas\u0131 \u00e7al\u0131\u015fmalar\u0131yla tan\u0131d\u0131\u011f\u0131m\u0131z kayda de\u011fer isimler; bu k\u00fclt\u00fcr ve medeniyetin en \u00f6nemli unsurlar\u0131 olan yazma eserleri t\u00fcm ya\u015fam\u0131n\u0131, g\u00fcc\u00fc elverdi\u011fince k\u00f6\u015fe bucak dola\u015fayarak toparlamaya adam\u0131\u015f ve aktarmaya \u00e7al\u0131\u015fm\u0131\u015f Shaghir Abdullah gibi bireylerin yan\u0131 s\u0131ra ve \u00f6teside Malay d\u00fcnyas\u0131 s\u0131n\u0131rlar\u0131n\u0131 a\u015fm\u0131\u015f bir d\u00fc\u015f\u00fcn\u00fcr var kar\u015f\u0131m\u0131zda.<\/p>\n

El-Attas d\u00fc\u015f\u00fcncesinin ge\u00e7erlili\u011fi<\/strong><\/p>\n

Ge\u00e7ti\u011fimiz g\u00fcnlerde 90. ya\u015f\u0131na giren Naquib el-Attas\u2019\u0131n bug\u00fcn k\u00fcresel ba\u011flam bir yana, k\u00fcresel M\u00fcsl\u00fcman toplumlar nezdinde dahi bir \u00f6neme tekab\u00fcl etmeyecek d\u00fczeyde kalmas\u0131, \u00fczerinde \u00f6nemle durulmay\u0131 gerektiriyor.<\/p>\n

\u00d6zellikle, M\u00fcsl\u00fcman kitleleri yak\u0131dan ilgilendiren k\u00fcresel anlamda bir d\u00f6nemin kapan\u0131p yeni bir d\u00f6nemin ba\u015flamakta oldu\u011fu g\u00fcn\u00fcm\u00fczde, fikir\/d\u00fc\u015f\u00fcnce ve prati\u011fini \u0130slami gelenekten g\u00fc\u00e7 alarak ortaya koyacak g\u00fc\u00e7l\u00fc d\u00fc\u015f\u00fcn\u00fcrlere ihtiya\u00e7 oldu\u011fu bir d\u00f6nemde bu ihtiya\u00e7 kendini daha \u00e7ok hissettirmektedir.<\/p>\n

Ya\u015fan\u0131lan d\u00f6nemde M\u00fcsl\u00fcman toplumlar\u0131n ortakla\u015fa payla\u015ft\u0131klar\u0131 sorunlar \u00fczerine aktif entellekt\u00fcel ve akademik ya\u015fam\u0131 boyunca kafa yormu\u015f, eser \u00fcretmi\u015f, Bat\u0131l\u0131 oryantalist paradigmalarla (orientalistic paradigms<\/em>) ve onlar\u0131n Do\u011fu\u2019daki kopyac\u0131lar\u0131, kendinde-oryantalist (self-orientalist<\/em>) uzant\u0131lar\u0131yla m\u00fccadele etmi\u015f bir d\u00fc\u015f\u00fcnce adam\u0131 olmas\u0131 ra\u011fmen, ni\u00e7in i\u00e7inde ya\u015fad\u0131\u011f\u0131 Malay d\u00fcnyas\u0131ndan ba\u015flayarak, di\u011fer M\u00fcsl\u00fcman toplumlara kadar bir entellekt\u00fcel dalga olu\u015fturamad\u0131\u011f\u0131n\u0131n tart\u0131\u015f\u0131lmas\u0131 gerekmektedir.<\/p>\n

Manialar<\/strong><\/p>\n

Bu durumun, baz\u0131 i\u00e7 ve d\u0131\u015f nedenleri oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn. \u0130\u00e7 nedenler\u2026 El-Attas\u2019\u0131n \u00e7evresinde \u00f6r\u00fcld\u00fc\u011f\u00fc g\u00f6r\u00fclen ve baz\u0131 Malezyal\u0131 dostlar\u0131m\u0131z\u0131n dile getirdi\u011fi \u00fczere, onun d\u00fc\u015f\u00fcncesi ve takip\u00e7ili\u011fi \u00fczerinde bir t\u00fcr tekel olu\u015fturulmas\u0131n\u0131n, bunda \u00f6nemli bir pay\u0131 bulunuyor. Bu s\u0131n\u0131rl\u0131 ve kendine yeter bir g\u00f6r\u00fcn\u00fcm arz eden halkan\u0131n, bir t\u00fcr kapal\u0131 cemaat niteli\u011fi ta\u015f\u0131mas\u0131, s\u00f6zde temsilcisi olduklar\u0131n\u0131 iddia ettikleri Naquib el-Attas d\u00fc\u015f\u00fcncesini s\u0131n\u0131rland\u0131ran unsurlar\u0131n ba\u015f\u0131nda gelmektedir.<\/p>\n

Bir d\u00f6nem, Naquib el-Attas\u2019\u0131, tarihsel ger\u00e7eklikle ba\u011flant\u0131s\u0131 olmayacak \u015fekilde, T\u00fcrkl\u00fck k\u00f6keni \u00fczerinden \u00e7er\u00e7evelemeye \u00e7al\u0131\u015fan ve T\u00fcrkiye\u2019de ad\u0131 ter\u00f6r \u00f6rg\u00fct\u00fc listesinde yer alan s\u00f6zde cemaat yap\u0131s\u0131n\u0131n niyetini anlad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz Naquib el-Attas\u2019a nazaran, onun yak\u0131n\u0131ndaki isimlerin bu yap\u0131 ile gayet ilintili duru\u015flar\u0131 onlar\u0131 ba\u011flamakla kalm\u0131yor. Ayn\u0131 zamanda, gizli\/a\u00e7\u0131k el-Attas d\u00fc\u015f\u00fcncesini ve varl\u0131\u011f\u0131n\u0131 s\u0131n\u0131rland\u0131r\u0131yor.<\/p>\n

Bug\u00fcn de, s\u00f6zde T\u00fcrkiye\u2019yi temsil etti\u011fi iddias\u0131nda kurum ve \u00e7evrelerin de, Naquib el-Attas ki\u015fili\u011fine bak\u0131\u015f\u0131n\u0131 \u015fekillendiren benzeri bir duru\u015fun olmas\u0131, anlaml\u0131l\u0131\u011f\u0131 gayet sorunlu ve irrasyonel bir t\u00fcr \u00fcst\u00fcnl\u00fck kompleksinin varl\u0131\u011f\u0131na dayanmaktad\u0131r.<\/p>\n

Naquib el-Attas\u2019\u0131 kendinde bir entelekt\u00fcel birey kabul edip, ortaya koydu\u011fu d\u00fc\u015f\u00fcnce sisteminin anla\u015f\u0131lmas\u0131, geli\u015ftirilmesi ve prati\u011fe ge\u00e7irilmesi gibi alanlarda kafa yormak yerine, kendi kurgulad\u0131klar\u0131 anlams\u0131z ba\u011flam ve tekrarlarla Naquib el-Attas\u2019\u0131n ki\u015fili\u011fini ve s\u00f6zde anlad\u0131klar\u0131n\u0131 varsayd\u0131klar\u0131 d\u00fc\u015f\u00fcncesini tekrar edip durmaktad\u0131rlar.<\/p>\n

D\u0131\u015f nedenler\u2026 K\u00fcresel akademi, d\u00fc\u015f\u00fcnce ve yay\u0131n d\u00fcnyas\u0131na hakim olan Bat\u0131l\u0131lar ve bu yap\u0131ya eklemlenmi\u015f d\u00fc\u015f\u00fcnce-i\u015fbirlik\u00e7isi (mind-collaborators<\/em>) Do\u011fulu akademik \u00e7evrelerin belirleyicili\u011fi, Bir yanda siyasi g\u00fcc\u00fc, \u00f6te yanda bu zeminden istifade eden akademi hegemonyas\u0131n\u0131n varl\u0131\u011f\u0131d\u0131r.<\/p>\n

El-Attas\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131nda epistemolojiden ba\u015flayarak yorumlar\u0131na (interpretation<\/em>) kadar Bat\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcr ve akademi \u00e7evrelerinin \u00e7al\u0131\u015fmalar\u0131na ele\u015ftiriler getirirken, bunun kar\u015f\u0131l\u0131\u011f\u0131nda bu \u00e7evreler el-Attas\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131na referansta dahi bulunmayarak s\u00f6zde cezaland\u0131rma yoluna gitmektedirler.<\/p>\n

Bat\u0131l\u0131 unsurlara eklemlenmi\u015f s\u00f6zde i\u00e7imizdeki\/bizden akademi \u00e7evrelerinin en az\u0131ndan konuyla ilgili olanlar\u0131n\u0131n baz\u0131lar\u0131n\u0131n, Naquib el-Attas d\u00fc\u015f\u00fcncesine s\u00f6zde yana\u015f\u0131k durma, hatta onun kurumsal yap\u0131la\u015fmas\u0131 ve pratikte e\u011fitim tecr\u00fcbesine \u00f6zenme s\u00fcre\u00e7lerini sergileseler de, bu sadece y\u00fczeysel bir kopyac\u0131l\u0131ktan ibaret kalmaktad\u0131r. Nihayetinde, y\u00fczlerini d\u00f6nd\u00fckleri ve d\u00fc\u015f\u00fcnceleri i\u00e7in merkez ald\u0131klar\u0131 ettikleri yer Bat\u0131\u2019d\u0131r (western-oriented<\/em>).<\/p>\n

Bu ve benzeri ba\u011flamlar\u0131n, Naquib el-Attas d\u00fc\u015f\u00fcncesinin farkl\u0131 M\u00fcsl\u00fcman gruplar, milletler i\u00e7erisinde Naquib el-Attas d\u00fc\u015f\u00fcncesinden hareketle, yeni a\u00e7\u0131l\u0131mlar\u0131n g\u00fcndeme getirilmesinin de \u00f6n\u00fcn\u00fc t\u0131kad\u0131\u011f\u0131na \u015f\u00fcphe yok.<\/p>\n

Teori-pratik \u00e7er\u00e7evesi<\/strong><\/p>\n

Naquib el-Attas, bug\u00fcn entelekt\u00fcel ve akademi d\u00fcnyas\u0131nda bir fenomen olarak an\u0131lmakla birlikte, onun \u00fcretti\u011fi d\u00fc\u015f\u00fcnce sisteminin, prati\u011fe ne denli ge\u00e7irilip ge\u00e7irilmedi\u011fi de, \u00fczerinde ayr\u0131ca durulmal\u0131d\u0131r.<\/p>\n

Kurucusu oldu\u011fu, \u0130slam D\u00fc\u015f\u00fcncesi ve Medeniyeti Enstit\u00fcs\u00fc (International Institute of Islamic Thought and Civilazation<\/em>-ISTAC) (1991) d\u00f6neminin \u00f6nemli bir entelekt\u00fcel ortam\u0131 sa\u011flarken, bu merkezin s\u00fcrd\u00fcr\u00fclememi\u015f olmas\u0131, bunun devam\u0131 niteli\u011finde oldu\u011fu iddias\u0131ndaki baz\u0131 yap\u0131lar\u0131n da el-Attas\u2019\u0131n temelde modern\/post-modern akademik ba\u011flama getirdi\u011fi ele\u015ftirilerden ne denli hareket edip etmedikleri ise tart\u0131\u015fmaya a\u00e7\u0131kt\u0131r.<\/p>\n

Bu \u00e7evrelerin, el-Attas\u2019\u0131\/el-attas d\u00fc\u015f\u00fcncesini \u2018e\u011fitim\u2019 alan\u0131na s\u0131k\u0131\u015ft\u0131rd\u0131klar\u0131n\u0131 s\u00f6ylemek bile m\u00fcmk\u00fcnd\u00fcr. Oysa, el-Attas dilbilim, felsefe, d\u00fc\u015f\u00fcnce, tarih, mimari ve bunlar\u0131n do\u011fal ve do\u011frudan uzant\u0131s\u0131 olan siyasetle ilgili yakla\u015f\u0131mlar\u0131n\u0131n, hem i\u00e7inde ya\u015fad\u0131\u011f\u0131 geni\u015f Malay toplumu, hem de k\u00fcresel M\u00fcsl\u00fcman toplumlar i\u00e7in varl\u0131\u011f\u0131n\u0131n devaml\u0131l\u0131k g\u00f6stermesi ve s\u00fcre\u00e7te yeni ba\u011flamlarla g\u00fcncellenmesi ve desteklenmesi gerekmektedir.<\/p>\n

Oryantalizm\/e meydan okuma<\/strong><\/p>\n

El-Attas\u2019\u0131n dile hakimiyeti (Arap\u00e7a-Malayca<\/em>) onu s\u00f6z s\u00f6yleme cesareti g\u00f6sterdi\u011fi bilim alanlar\u0131nda \u00f6ne \u00e7\u0131karmakta, bu anlamda, Bat\u0131l\u0131 meslekta\u015flar\u0131na y\u00f6nelik ele\u015ftirel\/kritik yakla\u015f\u0131m\u0131 sergileyebilmektedir.<\/p>\n

Dilbilim olgusunu, sadece oryantalist \u00e7evrelere y\u00f6nelik akademik ve entelekt\u00fcel yakla\u015f\u0131m\u0131 ile ortaya koymamaktad\u0131r. Ayn\u0131 zamanda, Kur-an\u020b terminolojiyi \u00f6rne\u011fin, e\u011fitim ve sek\u00fclerle\u015fme\/modernle\u015fme \u00e7al\u0131\u015fmalar\u0131nda ortaya koydu\u011fu \u00fczere ba\u011flam\u0131 g\u00fc\u00e7l\u00fc k\u0131lacak, gelenekte olu\u015fan d\u00fc\u015f\u00fcnceyi anlam\u0131 bir b\u00fct\u00fcnl\u00fck i\u00e7inde aktaracak bir yap\u0131 sunmaktad\u0131r. Bkz.<\/em>: \u00a0(1993). \u0130slam and Secularism<\/em>. (16-48).<\/p>\n

Bu noktada, \u00f6rne\u011fin, Hollandal\u0131 me\u015fhur \u015farkiyat\u00e7\u0131 G. W. J. Drewes\u2019in klasik Malay el yazma eserleri aras\u0131nda, 17. y\u00fczy\u0131l Malay d\u00fc\u015f\u00fcncesine katk\u0131lar\u0131yla bilinen Nureddin er-Ranir\u020b\u2019nin Hujjat al-Siddiq li-daf\u2019 al-Zindiq<\/em> isimli eseriyle ilgili \u00e7al\u0131\u015fmaya y\u00f6nelik ele\u015ftirisinde, temel \u00e7\u0131k\u0131\u015f noktas\u0131 dilbilimsel \u00f6zelliktir.<\/p>\n

Oryantalistlerin, ilgili Do\u011fu dillerine dair bilgileriyle \u00f6ne \u00e7\u0131kmalar\u0131na kar\u015f\u0131l\u0131k, el-Attas, Drewes\u2019in kavramlar \u00fczerindeki duru\u015fu ve yorumunun, sadece bir dil \u00f6zelli\u011finin kayb\u0131 olarak zararl\u0131 addetmez. Ayn\u0131 zamanda buradan hareketle Sufizme ve \u0130slam d\u00fc\u015f\u00fcncesine ve hatta Kur-an\u020b kavramlara y\u00f6nelik de bir \u2018yanl\u0131\u015f\/yan\u0131lg\u0131l\u0131 s\u0131zma\u2019 olarak tel\u00e2kki eder.<\/p>\n

El-Attas\u2019\u0131n benzer bir durumu, Malay d\u00fcnyas\u0131n\u0131n \u0130slamla\u015fma s\u00fcrecine dair yine bat\u0131l\u0131\/oryantalist d\u00fc\u015f\u00fcncenin \u00fcretti\u011fi teorik ve kurgusal anlam olu\u015fturma ba\u011flamlar\u0131na getirdi\u011fi ele\u015ftiride de g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Bat\u0131l\u0131 akademi d\u00fcnyas\u0131n\u0131n bilgi kayna\u011f\u0131, s\u00f6ylem ve ayn\u0131 zamanda dilbilimsel \u00f6zellikleriyle ili\u015fkisizli\u011fe (distortion<\/em>) neden oldu\u011fu tarihsel ve geleneksel \u0130slamla\u015fma s\u00fcrecine dair gayet meydan okuyucu bir izahatla kar\u015f\u0131l\u0131k vermekte ve bu anlamda ger\u00e7e\u011fi yerli yerine oturtmaktad\u0131r. Bkz.<\/em>: (2011). Historical Fact and Fiction<\/em>.<\/p>\n

Kavramsal istikrar ve s\u00fcrd\u00fcr\u00fclebilirlik sorunu<\/strong><\/p>\n

Naquib el-Attas d\u00fc\u015f\u00fcncesinde rasyonel (rational<\/em>), adalet (adl\/justice<\/em>), edeb (adab<\/em>), kalp (qalb<\/em>, maddi anlam\u0131nda \u2018kalp’ de\u011fil), inner faculty<\/em>, dil\/s\u00f6z (nutq<\/em>), ma\u2019na<\/em> vb. kavramlar \u00f6ne \u00e7\u0131kmaktad\u0131r.<\/p>\n

\u2018Her \u015feyin yerli yerindeli\u011fi\u2019 olgusu, el-Attas d\u00fc\u015f\u00fcncesinde belirgin bir yer edinmesi gizli\/a\u00e7\u0131k s\u00fcnnetullah\u2019a\/f\u0131trat\u2019a g\u00f6nderme yapar. Bu noktada, onun \u0130slami e\u011fitim olgusuna verdi\u011fi \u00f6nem ve bunu prati\u011fe ge\u00e7irme noktas\u0131ndaki i\u015ftiyak\u0131, b\u00f6ylesi bir ulvi kaynaktan zuhur eder.<\/p>\n

El-Attas\u2019\u0131n aksine, g\u00fcn\u00fcm\u00fcz \u0130slami d\u00fc\u015f\u00fcnce \u00e7evresi i\u00e7inde yer ald\u0131\u011f\u0131 iddias\u0131ndaki bireylerin ve gruplar\u0131n\/kurumlar\u0131n bu ve\/ya benzeri kavramlar\u0131 prati\u011fe ge\u00e7irmek, g\u00fcndelik ya\u015fam\u0131n vazge\u00e7ilmez \u00f6nc\u00fclleri k\u0131lmak yerine, s\u00f6ylem d\u00fczeyinden \u00f6teye gitmeyen ba\u011flamlar\u0131, belki de \u0130slam d\u00fc\u015f\u00fcncesinin en b\u00fcy\u00fck a\u00e7mazlar\u0131ndan birini olu\u015fturmaktad\u0131r.<\/p>\n

El-Attas, akademik ya\u015fam\u0131n\u0131n erken y\u0131llar\u0131ndan itibaren ortaya koydu\u011fu bu kavramlar\u0131 salt\/p\u00fcr felsefi ba\u011flama tabii tutmam\u0131\u015ft\u0131r. Ba\u015fta, i\u00e7inde ya\u015fad\u0131\u011f\u0131 Malay toplumuna ve genelde M\u00fcsl\u00fcman toplumlara modern\/post-modern d\u00f6nemin meydan okumalar\u0131 kar\u015f\u0131s\u0131nda nas\u0131l kar\u015f\u0131 durulabilece\u011fini, Malay k\u00fclt\u00fcr\u00fcn\u00fcn zengin gelene\u011finden ald\u0131\u011f\u0131 de\u011ferlerle, e\u011fitim ba\u011flam\u0131 ve kurumu ile ortaya koymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n

Bug\u00fcn 90 ya\u015f\u0131na gelmi\u015f el-Attas\u2019\u0131n in\u015fa etti\u011fi kurum bizatihi varl\u0131\u011f\u0131 nas\u0131l bir anlam d\u00fcnyas\u0131 olu\u015fturmu\u015f ise, bunu ortaya koydu\u011fu d\u00fc\u015f\u00fcnce sistemini prati\u011fe ge\u00e7irme iradesindeki samimiyetinde aramak gerekir.<\/p>\n

Yoksa, s\u00f6zde \u0130slam d\u00fc\u015f\u00fcncesi ve medeniyeti alan\u0131nda var olma iddias\u0131ndaki kimi \u00e7evrelerin g\u00fcndelik pratiklerinde \u2018adalet\u2019, \u2018ahl\u00e2k\u2019, \u2018rasyonalite\u2019, \u2018edeb\u2019 vb. kavramlara yer veriyormu\u015f gibi yapmalar\u0131 (pretending<\/em>), asl\u0131nda ortada tam anlam\u0131yla bir ahl\u00e2ki problemin oldu\u011funu ortaya koymaktad\u0131r. Bunun kar\u015f\u0131l\u0131\u011f\u0131, tam da ulu orta cereyan etti\u011fi \u00fczere, olsa olsa d\u00fcnyevi makam ve mevki pe\u015finde ko\u015fmakt\u0131r.<\/p>\n

Naquib el-Attas, \u00e7al\u0131\u015fmalar\u0131yla bir yandan Bat\u0131 d\u00fc\u015f\u00fcncesini anlama \u00e7abas\u0131 sergilerken, i\u00e7inde do\u011fup b\u00fcy\u00fcd\u00fc\u011f\u00fc geni\u015f Malay d\u00fcnyas\u0131n\u0131n \u00fcretti\u011fi d\u00fc\u015f\u00fcnce ikliminden ald\u0131\u011f\u0131 de\u011ferler\/bilgi\/anlay\u0131\u015f ile hem bu alan\u0131 derinle\u015ftirmekte hem de Bat\u0131 d\u00fc\u015f\u00fcncesine makul kar\u015f\u0131l\u0131klar vermektedir. Bu duru\u015f, onu sadece Malay d\u00fcnyas\u0131 i\u00e7inde de\u011fil, geni\u015f M\u00fcsl\u00fcman toplumlar i\u00e7in de k\u0131ymetli bir d\u00fc\u015f\u00fcn\u00fcr k\u0131lmaktad\u0131r.<\/p>\n

Syed Naquib el-Attas\u2019a hay\u0131rl\u0131 ve sa\u011fl\u0131kl\u0131 \u00f6m\u00fcrler dilerim\u2026<\/p>\n","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 18.09.2021 Naquib el-Attas\u2019\u0131n, son y\u00fczy\u0131lda geni\u015f Malay […]<\/p>\n","protected":false},"author":1,"featured_media":4059,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-4058","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4058","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=4058"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4058\/revisions"}],"predecessor-version":[{"id":4060,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4058\/revisions\/4060"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/4059"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=4058"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=4058"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=4058"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}