{"id":6577,"date":"2026-07-24T16:21:48","date_gmt":"2026-07-24T16:21:48","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=6577"},"modified":"2026-07-24T16:21:49","modified_gmt":"2026-07-24T16:21:49","slug":"ibrahim-muteferrika-uzerine-tartismada-baki-tezcan-ne-diyor-what-does-baki-tezcan-say-in-the-debate-about-ibrahim-muteferrika","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/ibrahim-muteferrika-uzerine-tartismada-baki-tezcan-ne-diyor-what-does-baki-tezcan-say-in-the-debate-about-ibrahim-muteferrika\/","title":{"rendered":"\u0130brahim M\u00fcteferrika \u00fczerine tart\u0131\u015fmada Baki Tezcan ne diyor? \/ What does Baki Tezcan say in the debate about Ibrahim M\u00fcteferrika?"},"content":{"rendered":"\n<p><strong>Mehmet \u00d6zay &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 24.07.2026<\/strong><\/p>\n\n\n\n<p>\u0130brahim M\u00fcteferrika \u00fczerine kaleme al\u0131nm\u0131\u015f akademik d\u00fczeydeki \u00e7al\u0131\u015fmalar\u0131n, Osmanl\u0131 entellekt\u00fcel tarihi ba\u011flam\u0131nda de\u011ferlendirilmesi gerekti\u011fi konusu bizi mevcut eserler \u00fczerinde daha dikkatli durmam\u0131z\u0131 gerektiriyor. Bir hat\u0131rlatma olarak, Niyazi Berkes\u2019in, 1962 y\u0131l\u0131nda yay\u0131nlanan \u201c\u0130brahim M\u00fcteferrika\u201d (<em>TTK Belleten<\/em>) makalesinde, Eb\u00fczziya Tevfik\u2019ten Adnan Ad\u0131var\u2019a kadar s\u00f6z konusu eserlerin yazarlar\u0131n\u0131 s\u0131ralad\u0131\u011f\u0131n\u0131 belirteyim.<a href=\"#_ftn1\" id=\"_ftnref1\">[1]<\/a><\/p>\n\n\n\n<p>Ge\u00e7en g\u00fcnk\u00fc yaz\u0131mda, merhum Esad Co\u015fan Hocaefendi\u2019nin, \u0130brahim M\u00fcteferrika\u2019n\u0131n, \u2018din de\u011fi\u015ftirme\u2019 s\u00fcrecine at\u0131fla kaleme ald\u0131\u011f\u0131 \u2018ileri s\u00fcr\u00fclen\u2019, <em>Risale-i \u0130slamiyye<\/em>\u2019si \u00fczerine, <em>Matbaac\u0131 \u0130brahim-i M\u00fcteferrika Risale-i \u0130slamiye<\/em> (Tenkidli Metin) ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmas\u0131na k\u0131saca de\u011finmi\u015ftim.<a href=\"#_ftn2\" id=\"_ftnref2\">[2]<\/a><\/p>\n\n\n\n<p>Bu anlamda, \u0130brahim M\u00fcteferrika\u2019n\u0131n, salt bir matbaa kurucusu de\u011fil veya matbaay\u0131, Bat\u0131\u2019dan Osmanl\u0131 toplumuna aktaran bir ki\u015fi olmad\u0131\u011f\u0131, aksine -bilindi\u011fi kadar\u0131yla- bireysel nitelikleri ve yapt\u0131\u011f\u0131 i\u015f dolay\u0131s\u0131yla sergiledi\u011fi, bilgi ve teknoloji yararl\u0131l\u0131\u011f\u0131 konusunun yeniden ve de ele\u015ftirel bir \u015fekilde ele al\u0131nmas\u0131na imk\u00e2n tan\u0131yor.<\/p>\n\n\n\n<p>Esad Hoca\u2019n\u0131n, <em>Risale-i \u0130slamiyye<\/em>\u2019yi konu olan \u00e7al\u0131\u015fmas\u0131nda (1993) at\u0131fta bulundu\u011fu sosyolog \u2013 siyaset bilimci Niyazi Berkes\u2019in, 1962 y\u0131l\u0131nda yay\u0131nlanm\u0131\u015f olan makale \u00e7al\u0131\u015fmas\u0131, bu alanda yap\u0131lan \u00f6nemli eserler aras\u0131nda yer al\u0131yor. \u00d6zellikle, 1950 sonras\u0131 modern d\u00f6nem dikkate al\u0131nd\u0131\u011f\u0131nda buna, ilk demek bile m\u00fcmk\u00fcn g\u00f6z\u00fck\u00fcyor.<\/p>\n\n\n\n<p><strong>Tezcan Hoca\u2019n\u0131n sorgulamas\u0131<\/strong><\/p>\n\n\n\n<p>Bu yaz\u0131da, yine k\u0131saca olmak \u015fart\u0131yla tarih\u00e7i, Baki Tezcan Hoca\u2019n\u0131n yukar\u0131da isimleri ge\u00e7en iki yazar\u0131n eserleri ve \u0130brahim M\u00fcteferrika\u2019n\u0131n <em>Risale-i \u0130slamiyye<\/em>\u2019si adl\u0131 \u00e7al\u0131\u015fmas\u0131na dair yakla\u015f\u0131m\u0131na y\u00f6nelik g\u00f6r\u00fc\u015f\u00fcne de\u011finece\u011fim.<\/p>\n\n\n\n<p>Giri\u015f\u2019te, Risale-i \u0130slamiyye\u2019yi bir anlamda tan\u0131mlama \u00e7abas\u0131n\u0131n bir \u00fcr\u00fcn\u00fc olan, \u2018ileri s\u00fcr\u00fclen\u2019 ifadesi, Tezcan Hoca\u2019n\u0131n 2024 y\u0131l\u0131nda bir kitap b\u00f6l\u00fcm\u00fc olarak yay\u0131nlanan \u00e7al\u0131\u015fmas\u0131nda bu konuyu ele\u015ftirel bir \u015fekilde g\u00fcndeme getirmek suretiyle, s\u00f6z konusu Risale\u2019nin ad\u0131ndan ba\u015flayarak, i\u00e7eri\u011fine dair bir dizi ele\u015ftiriler ortaya koyuyor.<\/p>\n\n\n\n<p>B\u00f6ylece, ilk yaz\u0131n\u0131n ard\u0131ndan bu yaz\u0131 ile, \u0130brahim M\u00fcteferrika ve \u00e7al\u0131\u015fmas\u0131na dair, \u00fc\u00e7\u00fcnc\u00fc bir yazar\u0131 ve g\u00f6r\u00fc\u015f\u00fcn\u00fc de k\u0131saca g\u00fcndeme getirmi\u015f olaca\u011f\u0131m.<\/p>\n\n\n\n<p>Baki Hoca\u2019n\u0131n tezinin, ilgili birka\u00e7 alanda oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn. Bunlardan ilki, \u0130brahim M\u00fcteferrika\u2019ya ve onun <em>Risale-i \u0130slamiyye<\/em> eseri \u00fczerinden, Osmanl\u0131 devleti\u2019ne bi\u00e7ilen rol ve anlama y\u00f6nelik ele\u015ftiri olu\u015fturuyor.<\/p>\n\n\n\n<p>Bu ba\u011flamda, Baki Hoca, birbirine gayed z\u0131d siyasal ideolojik kampta yer alan Esad Hocaefendi ve Berkes Hoca\u2019n\u0131n bir anlamda, ayn\u0131 yerde bulu\u015ftuklar\u0131na i\u015faret ediyor.<\/p>\n\n\n\n<p>Ve bunun \u00fczerinden, ortaya konuldu\u011fu iddia etti\u011fi, yanl\u0131\u015f s\u00f6ylem ve yakla\u015f\u0131mlar\u0131 d\u00fczeltme konusunda \u00e7abas\u0131n\u0131 sergiliyor.<\/p>\n\n\n\n<p><strong>Polemik-m\u00fcjdeleme ve \u2018deconstruct\u2019<\/strong><\/p>\n\n\n\n<p>Bir \u00f6nceki yaz\u0131mda, \u0130brahim M\u00fcteferrika kaleme ald\u0131\u011f\u0131 Risale-i \u0130slamiyyesi\u2019nin \u2018Tevhid\u2019 inanc\u0131 ile ili\u015fkisi ve bu s\u00fcrece dair a\u00e7\u0131klamalar\u0131 ile bu eseri sayesinde onun, Bat\u0131\u2019da -yine o d\u00f6nemlerde var oldu\u011fu anla\u015f\u0131lan- Kutsal metinlerde, \u2018m\u00fcdjeleme\u2019 konu alan \u00e7al\u0131\u015fmalar halkas\u0131na eklenmesine vurgu yaparak bitirmi\u015ftim.<\/p>\n\n\n\n<p>Baki Hoca, \u0130brahim Esad Hocaefendi ve Berkes Hoca\u2019n\u0131n, \u0130brahim M\u00fcteferrika\u2019n\u0131n bu eseri \u00fczerine kaleme ald\u0131klar\u0131 eserlerde onun, M\u00fcsl\u00fcman olu\u015fu konusundaki d\u00fc\u015f\u00fcncelerinin do\u011fru olmad\u0131\u011f\u0131 gibi, Risale-i \u0130slamiyye\u2019nin \u2018m\u00fcjdeleme\u2019 tipi \u00e7al\u0131\u015fmalar\u0131 i\u00e7erisinde de yer alamayaca\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyor ve bunu yapt\u0131\u011f\u0131 ara\u015ft\u0131rma ile kan\u0131tlamaya \u00e7al\u0131\u015f\u0131yor.<\/p>\n\n\n\n<p>Baki Hoca, \u00e7al\u0131\u015fmas\u0131n\u0131n 46. sayfas\u0131n\u0131n sonlar\u0131nda \u201c&#8230; I deconstruct both the portrait of \u0130brahim Efendi drawn by Berkes and the Risale-i \u0130slamiye itself\u201d, diyerek yakla\u015f\u0131m\u0131n\u0131 sergiliyor.<\/p>\n\n\n\n<p>Bunun devam\u0131nda, \u201c&#8230; <em>Co\u015fan\u2019s representation of \u0130brahim Efendi and the Risale-i \u0130slamiye is much softer as Co\u015fan really follows in Berkes\u2019 footsteps, taking most of his claims as a given and adding only a couple of twists to Berkes\u2019s portrait of \u0130brahim Efendi<\/em>\u201d,<a href=\"#_ftn3\" id=\"_ftnref3\">[3]<\/a> demek suretiyle, yani, \u201cCo\u015fan, \u0130brahim Efendi ve Risale-i \u0130slamiye anlay\u0131\u015f\u0131nda, Berkes\u2019in -bir iki husus&nbsp; d\u0131\u015f\u0131nda- izinden gidiyor\u201d diyor.<a href=\"#_ftn4\" id=\"_ftnref4\">[4]<\/a><\/p>\n\n\n\n<p>Co\u015fan Hoca\u2019n\u0131n, Berkes\u2019in \u00e7al\u0131\u015fmas\u0131n\u0131 okudu\u011fu zaten yapt\u0131\u011f\u0131 at\u0131flardan belli oluyor. Berkes\u2019in g\u00f6r\u00fc\u015flerini benimsiyor olu\u015funu ideolojik bir zeminden ziyade, ortaya konulan anlat\u0131n\u0131n bilimselli\u011fi, rasyonalitesi \u00e7er\u00e7evesinde de\u011ferlendirmek gerekir.<\/p>\n\n\n\n<p>Kald\u0131 ki, Baki Hoca\u2019n\u0131n bizzat kendisinin de s\u00f6yledi\u011fi \u00fczere Esad Hoca\u2019n\u0131n hem fikir olmad\u0131\u011f\u0131 alanlar da bulunuyor. Bunun yan\u0131 s\u0131ra, Esad Hoca\u2019n\u0131n ba\u015fka kaynaklara at\u0131f yapt\u0131\u011f\u0131n\u0131 g\u00f6rmezden gelmemek gerekir. Bu anlamda, Kaynak\u00e7a b\u00f6l\u00fcm\u00fc bize, kayda de\u011fer ipu\u00e7u veriyor.<\/p>\n\n\n\n<p>Dikkat \u00e7eken bir di\u011fer ele\u015ftiri, \u0130brahim M\u00fcteferrika\u2019n\u0131n Latince-Osmanl\u0131ca kar\u0131\u015f\u0131m\u0131 olarak Risale-i \u0130slamiyye\u2019nin giri\u015finde Tevrat\u2019tan al\u0131nt\u0131yla yer verdi\u011fi paragraf\u0131n Esad Hoca taraf\u0131ndan incelenmedi\u011fi y\u00f6n\u00fcnde. Bu yakla\u015f\u0131m\u0131, ara\u015ft\u0131rma nesnesini kapsaml\u0131\/detayl\u0131 bir \u015fekilde ele alma noktas\u0131nda dikkate de\u011fer oldu\u011funa ku\u015fku yok.<\/p>\n\n\n\n<p>Bununla birlikte, \u0130brahim M\u00fcteferrika, bu Latince-Osmanl\u0131ca kar\u0131\u015f\u0131m\u0131 paragraf\u0131 ard\u0131ndan gelen paragrafda yorumluyor. Bunu, Baki Hoca da ifade ediyor.<a href=\"#_ftn5\" id=\"_ftnref5\">[5]<\/a> &nbsp;<\/p>\n\n\n\n<p>Esad Hoca\u2019n\u0131n, bu \u2018detay ara\u015ft\u0131rmaya\u2019 ihtiya\u00e7 duymam\u0131\u015f olabilece\u011fi konusunda, Tevrat\u2019da ge\u00e7en Hz. Peygamber\u2019in son peygamber olu\u015funa dair ifadenin, \u0130slam bilim \u00e7evrelerince yeterince bilinmesiyle a\u00e7\u0131klamak m\u00fcmk\u00fcn. Hatta, bu bilginin g\u00fcnl\u00fck cami sohbetlerinde yer alacak kadar yayg\u0131nl\u0131k kazanm\u0131\u015f bir bilgi oldu\u011funu s\u00f6yleyebiliriz.<\/p>\n\n\n\n<p><strong><em>Risale-i \u0130slamiyye<\/em><\/strong><\/p>\n\n\n\n<p>Peki, Tezcan Hoca, Risale-i \u0130slamiyye i\u00e7in ne diyor?<\/p>\n\n\n\n<p>Din-i bir risale olmas\u0131ndan ziyade, yaz\u0131ld\u0131\u011f\u0131 d\u00f6nemin sosyal ve \u00f6zellikle de siyasal-askeri geli\u015fmeleri kar\u015f\u0131s\u0131nda ortaya konulmu\u015f bir propaganda arac\u0131 bir ba\u015fka ifadeyle \u201csava\u015f propagandas\u0131\u201d olarak tan\u0131ml\u0131yor. 17. y\u00fczy\u0131l sonunda Karlof\u00e7a s\u00fcreci (1699) Osmanl\u0131\u2019da askeri yap\u0131la\u015fman\u0131n zaaflar\u0131n\u0131n giderek ciddi olarak ortaya \u00e7\u0131k\u0131\u015f\u0131yla ba\u011flant\u0131l\u0131 olarak toplumda olu\u015fan hissiyata y\u00f6nelik bir \u00f6n al\u0131\u015f belki de&#8230;<a href=\"#_ftn6\" id=\"_ftnref6\">[6]<\/a><\/p>\n\n\n\n<p>Tezcan Hoca, temelde, bu iki \u00e7al\u0131\u015fma \u00fczerinden modern T\u00fcrkiye\u2019de kollektif aidiyet ba\u011flam\u0131nda, \u0130slam\u0131n yer etti\u011fi merkezilik ile \u0130brahim M\u00fcteferrika\u2019n\u0131n -\u00f6zelde yukar\u0131da bahsi ge\u00e7en, iki ara\u015ft\u0131rmac\u0131 taraf\u0131ndan ortaya konulu\u015fundaki benzerli\u011fe vurgu yap\u0131yor. Ya da, bir ba\u015fka deyi\u015fle bu vurguya ele\u015ftiri getiriyor.<\/p>\n\n\n\n<p>Baki Hoca\u2019n\u0131n bir kitap b\u00f6l\u00fcm\u00fc olarak yay\u0131nlanan bu \u00e7al\u0131\u015fmas\u0131n\u0131n ba\u015fl\u0131\u011f\u0131nda bir vurguya dikkat \u00e7ekmek gerekiyor. O da, \u201cmodern T\u00fcrk tarihyaz\u0131m\u0131\u201d.<\/p>\n\n\n\n<p>Hoca\u2019n\u0131n bundan kast\u0131, Berkes ve Co\u015fan\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131 ise, iki eseri de, -en az\u0131ndan p\u00fcr anlamda veya Baki Hoca\u2019n\u0131n yer ald\u0131\u011f\u0131 akademik temeller i\u00e7erisinde d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcn de\u011fil.<\/p>\n\n\n\n<p>Bir ba\u015fka ifadeyle s\u00f6ylemek gerekirse, Berkes ve Co\u015fan\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131, daha \u00e7ok dini-entellekt\u00fcel yap\u0131 ve de\u011fi\u015fim \u00fczerinde de\u011ferlendirmek gerekir. Bu noktada, onlar\u0131n \u2018bilimsel\u2019 yakla\u015f\u0131mlar\u0131n\u0131 \u00f6rne\u011fin, Adnan Ad\u0131var\u2019\u0131n ayn\u0131 konudaki yakla\u015f\u0131m\u0131 ile birarada g\u00f6rmek m\u00fcmk\u00fcn.<a href=\"#_ftn7\" id=\"_ftnref7\">[7]<\/a><\/p>\n\n\n\n<p>Buna il\u00e2ve olarak, ne bireysel olarak ne de ortaya koydu\u011fu akademik \u00e7al\u0131\u015fma olarak, \u201c\u0130slam\u2019\u0131n merkezili\u011fi\u201d ba\u011flam\u0131na oturdu\u011fu s\u00f6ylenebilir.<\/p>\n\n\n\n<p>Bu noktada, Baki Hoca\u2019n\u0131n yakla\u015f\u0131m\u0131n\u0131n daha \u00e7ok, De Saussure Czezarnak ve Kara\u00e7son Imre gibi yazarlar\u0131n g\u00f6r\u00fc\u015flerine yakla\u015f\u0131p yakla\u015fmad\u0131\u011f\u0131n\u0131 incelemek gerekiyor.<\/p>\n\n\n\n<p><strong>Tezcan Hoca ne diyor?<\/strong><\/p>\n\n\n\n<p>Tezcan Hoca\u2019n\u0131n yukar\u0131da k\u0131saca ele ald\u0131\u011f\u0131m ele\u015ftirel yakla\u015f\u0131m\u0131n ard\u0131ndan onun akademi d\u00fcnyas\u0131na ve genel kamuoyuna ne s\u00f6ylemek istedi\u011fine dair baz\u0131 g\u00f6r\u00fc\u015fleri sadele\u015ftirerek aktaray\u0131m.<\/p>\n\n\n\n<p>-\u0130brahim M\u00fcteferrika, pragmatist ve f\u0131rsat\u00e7\u0131 olarak bu eseri kaleme alm\u0131\u015ft\u0131r. Bunu, bir yandan d\u00f6mein Osmanl\u0131 \u2018askeri\u2019 gerilemesi kar\u015f\u0131s\u0131nda develet ve topluma \u2018entellekt\u00fcel\u2019 bir zemin kazand\u0131rma ve kendisini de, Osmanl\u0131 siyasi eliti nezdinde \u00f6ne \u00e7\u0131kartmak amac\u0131yla yapm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>-Niyazi Berkes, \u0130brahim M\u00fcteferrika\u2019n\u0131n eserini yani, Risale-i \u0130slamiyye\u2019yi, -pek de, okumadan-, sek\u00fclerle\u015fme tezine kaynak sa\u011flamaya y\u00f6nelik olarak -ve de yanl\u0131\u015f yorumlayarak- M\u00fcteferrika\u2019y\u0131 \u2018Birlik\u00e7ilik\u2019 (Unitarianism) ile ili\u015fkilendirmi\u015ftir.<\/p>\n\n\n\n<p>-Esad Co\u015fan Hocaefendi, profes\u00f6rl\u00fck \u00e7al\u0131\u015fmas\u0131 olarak kaleme ald\u0131\u011f\u0131 \u0130brahim M\u00fcteferrika\u2019n\u0131n Risale-i \u0130slamiyye \u00e7al\u0131\u015fmas\u0131n\u0131 \u00e7ok\u00e7a -ideolojik olarak en \u00f6te kutupta yer alan Berkes\u2019e dayand\u0131rm\u0131\u015ft\u0131r. Ayr\u0131ca, \u0130brahim M\u00fcteferrika\u2019n\u0131n Latince-Osmanl\u0131ca kar\u0131\u015f\u0131m\u0131 olarak \u00e7al\u0131\u015fmas\u0131n\u0131n giri\u015finde verdi\u011fi, Hz. \u0130sa\u2019dan sonra Hz. Peygamber\u2019in geli\u015fini m\u00fcjdeleyen \u0130ncil\u2019den \u00e7\u0131kart\u0131lan ayetle ilgili \u2018delil\u2019 mahiyetindeki ifadeleri, otantik kaynaklar\u0131ndan yak\u0131ndan incelememi\u015ftir.<\/p>\n\n\n\n<p>Evet, bu yakla\u015f\u0131mlar\u0131 detaylar\u0131yla akademik bir makaleye d\u00f6n\u00fc\u015ft\u00fcrmek m\u00fcmk\u00fcn.<\/p>\n\n\n\n<p>Tezcan Hoca\u2019n\u0131n, akademik ve bilimsel \u00e7al\u0131\u015fmalar\u0131n do\u011fas\u0131na dair oldu\u011funa ku\u015fku duymad\u0131\u011f\u0131m baz\u0131 a\u00e7\u0131l\u0131mlar\u0131 noktas\u0131nda hem fikirim.<\/p>\n\n\n\n<p>Bununla birlikte, Tarih\u00e7i Tezcan Hoca\u2019n\u0131n, \u201cdinler tarihi, kar\u015f\u0131la\u015ft\u0131rmal\u0131 dinler vb. alanlara ait oldu\u011fu g\u00f6r\u00fclen \u0130brahim M\u00fcteferrika\u2019n\u0131n Risale-i \u0130slamiyye\u2019sini konu alan iki \u00e7al\u0131\u015fma \u00fczerinden ne t\u00fcr bir de\u011ferlendirme yapmak istemi\u015ftir?\u201d sorusunu da g\u00fcndeme getirmeliyim.<\/p>\n\n\n\n<p>Kuzey Amerika\u2019da bulundu\u011fundan hareketle, Unitarianism\u2019le ilgili okumalar\u0131n\u0131n, ilgili akademik konu\u015fmalar\u0131 dinlemi\u015f olmas\u0131n\u0131n getirdi\u011fi bir akademik a\u00e7\u0131l\u0131mdan bahsedilebilir. Ve buradan hareketle, Niyazi Berkes\u2019in \u0130brahim M\u00fcteferrika\u2019y\u0131 \u2018unitarianism\u2019le ili\u015fkilendirmesinin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ortaya koymak istemi\u015f olabilir.<\/p>\n\n\n\n<p>Baz\u0131 alternatif g\u00f6r\u00fc\u015fleri de eklemek m\u00fcmk\u00fcn. Ancak yaz\u0131y\u0131 fazla uzatmamak ad\u0131na bununla yetineyim.<\/p>\n\n\n\n<p>Son olarak, Tezcan Hoca\u2019n\u0131n Berkes ve Co\u015fan Hoca ba\u011flant\u0131s\u0131ndan hareketle \u201cS\u00fcnni M\u00fcsl\u00fcman T\u00fcrk olgusunu T\u00fcrkiye\u2019de modern kollektif kimli\u011fin merkezine oturtan modern T\u00fcrk milliyet\u00e7ili\u011finin ayn\u0131 zamanda Osmanl\u0131\u2019daki bilim adamlar\u0131 \u00fczerinde de ayn\u0131 \u015fekilde g\u00fc\u00e7l\u00fc bir n\u00fcfuz olu\u015fturdu\u011fu\u201dnu ileri s\u00fcr\u00fcyor. Gayet genellemeci ve baz\u0131 tezatlar\u0131 i\u00e7eren bu g\u00f6r\u00fc\u015f\u00fc ele almam\u0131z m\u00fcmk\u00fcn.<\/p>\n\n\n\n<p>Ancak, Tezcan Hoca bizzat kendisi bu y\u00f6nelimi sergileyenlerin bir yanda, \u00fclke \u00fcniversitesinden at\u0131lan Berkes ile \u00fclkede, \u0130slamc\u0131-entellekt\u00fcel gelene\u011fin temsilcilerinden Co\u015fan Hoca\u2019n\u0131n nas\u0131l olup da, \u201cmodern T\u00fcrk milliyet\u00e7ili\u011fi\u2019ne hizmet ettiklerini bu makalesinde derinlemesine ele alm\u0131yor.<\/p>\n\n\n\n<p>\u0130brahim M\u00fcteferrika\u2019n\u0131n Risale-i \u0130slamiyyesi\u2019nden geri kalan ise, bir \u201cpolemik\u201d \u00fcr\u00fcn\u00fc olmas\u0131ndan ba\u015fka bir \u015fey de\u011fil&#8230;<\/p>\n\n\n\n<p>Ancak, Tezcan Hoca\u2019n\u0131n pek de g\u00fcndeme getirmedi\u011fi bir husus var.<\/p>\n\n\n\n<p>O da, \u0130brahim M\u00fcteferrika\u2019n\u0131n s\u0131radan bir H\u0131ristiyan de\u011fil, ilgili kilise \u00f6\u011frenimini ba\u015far\u0131yla tamamlam\u0131\u015f ve \u2018\u00fcstadlar\u0131\u2019na meydan okuyacak denli, H\u0131ristiyanl\u0131\u011f\u0131n \u2018saklad\u0131\u011f\u0131\u2019 bilgileri ara\u015ft\u0131r\u0131p anlayacak kadar \u2018bilimsel titizlik\u2019 sergilemi\u015f bir ki\u015fi olmas\u0131d\u0131r.<\/p>\n\n\n\n<p>Bu konuda yazmaya devam edece\u011fim.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p><a href=\"#_ftnref1\" id=\"_ftn1\">[1]<\/a> Niyazi Berkes. (1962). \u201c\u0130brahim M\u00fcteferrika\u201d, <em>TTK Belleten<\/em>, Cilt 26, Say\u0131 104. (Ekim), s. 716. (715-737).<\/p>\n\n\n\n<p><a href=\"#_ftnref2\" id=\"_ftn2\">[2]<\/a> Bu \u00e7al\u0131\u015fman\u0131n yeni bask\u0131s\u0131 yap\u0131ld\u0131\u011f\u0131 gibi, Esad Hoca\u2019n\u0131n profes\u00f6rl\u00fck \u00e7al\u0131\u015fmas\u0131 olarak g\u00fcndeme gelen bu eser S\u00fcleymaniye K\u00fct\u00fcphanesi\u2019nde m\u00fcstear ismi ile de yer al\u0131yor: <em>Bkz<\/em>.: Halil Necatio\u011flu. (1982). <em>Matbaac\u0131 \u0130brahim-i M\u00fcteferrika ve Risale-i \u0130slamiye Adl\u0131 Eserinin Tenkidli Metni<\/em>, Ankara: Elif Matbaac\u0131l\u0131k. (https:\/\/portal.yek.gov.tr\/works\/detail\/681276).<\/p>\n\n\n\n<p><a href=\"#_ftnref3\" id=\"_ftn3\">[3]<\/a> Baki Tezcan. (2024). \u201cSecularist Anxieties Meet Evangelical Ones in Modern Turkish Historiography: \u0130brahim M\u00fcteferrika and the <em>Risalei- <\/em><em>\u0130slamiye<\/em>\u201d, <a href=\"https:\/\/brill.com\/view\/title\/69009\"><em>Transforming Empire: The Ottomans from the Mediterranean to the Indian Ocean<\/em><\/a>, (ed.: Serpil Atamaz, Onur \u0130nal, Alexander Schweig), Leiden: Brill, s. 46-7. (45-69). Tezcan Hoca, bu yakla\u015f\u0131m\u0131n\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131n alt ba\u015fl\u0131\u011f\u0131 olarak da kullan\u0131yor. <em>Bkz<\/em>.: s. 51)<\/p>\n\n\n\n<p><a href=\"#_ftnref4\" id=\"_ftn4\">[4]<\/a> Tezcan. (2024). A.g.e., s. 62.<\/p>\n\n\n\n<p><a href=\"#_ftnref5\" id=\"_ftn5\">[5]<\/a> Tezcan. (2024). A.g.e., s. 49.<\/p>\n\n\n\n<p><a href=\"#_ftnref6\" id=\"_ftn6\">[6]<\/a> Tezcan. (2024). A.g.e., s. 50-51.<\/p>\n\n\n\n<p><a href=\"#_ftnref7\" id=\"_ftn7\">[7]<\/a> Berkes. (1962). A.g.e., s. 715.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Mehmet \u00d6zay &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 24.07.2026 \u0130brahim M\u00fcteferrika \u00fczerine kaleme al\u0131nm\u0131\u015f akademik d\u00fczeydeki \u00e7al\u0131\u015fmalar\u0131n, Osmanl\u0131 entellekt\u00fcel tarihi ba\u011flam\u0131nda de\u011ferlendirilmesi gerekti\u011fi konusu bizi mevcut eserler \u00fczerinde daha dikkatli durmam\u0131z\u0131 gerektiriyor. Bir hat\u0131rlatma olarak, Niyazi Berkes\u2019in, 1962 y\u0131l\u0131nda yay\u0131nlanan \u201c\u0130brahim M\u00fcteferrika\u201d (TTK Belleten) makalesinde, Eb\u00fczziya Tevfik\u2019ten Adnan Ad\u0131var\u2019a kadar s\u00f6z konusu eserlerin yazarlar\u0131n\u0131 s\u0131ralad\u0131\u011f\u0131n\u0131 belirteyim.[1] Ge\u00e7en g\u00fcnk\u00fc yaz\u0131mda, [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":6578,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-6577","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\/6577","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\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=6577"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/6577\/revisions"}],"predecessor-version":[{"id":6579,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/6577\/revisions\/6579"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/6578"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=6577"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=6577"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=6577"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}