{"id":14241,"date":"2016-12-01T11:49:33","date_gmt":"2016-12-01T08:49:33","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=14241"},"modified":"2017-12-13T11:54:56","modified_gmt":"2017-12-13T08:54:56","slug":"osmanli-son-doneminden-gunumuze-bir-bakis-ahlak-meselesi-aile-kadin-ve-cocuk-yasta-evlilikler","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/12\/01\/osmanli-son-doneminden-gunumuze-bir-bakis-ahlak-meselesi-aile-kadin-ve-cocuk-yasta-evlilikler","title":{"rendered":"Osmanl\u0131 son d\u00f6neminden g\u00fcn\u00fcm\u00fcze bir bak\u0131\u015f:\u00a0Ahlak meselesi, aile, kad\u0131n ve \u00e7ocuk ya\u015fta evlilikler"},"content":{"rendered":"

Osmanl\u0131 entelekt\u00fcelleri t\u0131pk\u0131 g\u00fcn\u00fcm\u00fczdeki gibi aile ve kad\u0131n alan\u0131na dokunan yasama faaliyeti tart\u0131\u015fmalar\u0131nda durumun \u00f6z\u00fc olarak g\u00f6rd\u00fckleri ahlak meselesine inmi\u015flerdi.\u00a0 Bir k\u0131sm\u0131 d\u00f6nemin evrensel uygulamalar\u0131yla uyu\u015fmayan toplumsal de\u011fer yarg\u0131lar\u0131n\u0131 ay\u0131klamaya \u00e7al\u0131\u015f\u0131rken, di\u011fer k\u0131sm\u0131 daha saf gelenek\u00e7i bir yakla\u015f\u0131m benimseyerek \u0130slam \u00f6l\u00e7\u00fctlerine ve peygamber d\u00f6nemi uygulamalar\u0131na d\u00f6n\u00fc\u015f\u00fc savunmu\u015ftur. <\/em><\/p>\n

Ahlak meselesinin g\u00fcn\u00fcm\u00fczde neredeyse en \u00e7ok tart\u0131\u015f\u0131lan meselelerden biri olmas\u0131na ra\u011fmen sosyal bilimler alan\u0131nda hak etti\u011fi ilgiyi g\u00f6rmedi\u011fi a\u015fik\u00e2r. Fakat tarihsel, antropolojik ve sosyolojik \u00e7al\u0131\u015fmalar\u0131n yerine bu alanda ciddi bir ilahiyat literat\u00fcr\u00fc oldu\u011fu da bir ger\u00e7ek.<\/p>\n

Ahlak, ge\u00e7mi\u015fte de Osmanl\u0131 entelekt\u00fcellerinin ve devlet adamlar\u0131n\u0131n g\u00fcndemindeydi. Bu yaz\u0131n\u0131n amac\u0131, son d\u00f6nemde g\u00fcndeme gelen kad\u0131n ve aile temelli yasama faaliyetlerinin de etkisiyle s\u00fcrekli tart\u0131\u015f\u0131lan hayat tarz\u0131, din ve ahlak ili\u015fkisinin Osmanl\u0131 Devleti\u2019nin son d\u00f6nemine nas\u0131l damga vurdu\u011funa ve o d\u00f6nemde \u00fcretilen tart\u0131\u015fmalar\u0131n g\u00fcn\u00fcm\u00fczdeki uygulamalara nas\u0131l ve neden yans\u0131d\u0131\u011f\u0131na dair bir fikir vermektir.<\/p>\n

Osmanl\u0131\u2019n\u0131n son d\u00f6neminde \u2018ahlak krizi\u2019 meselesi<\/strong><\/p>\n

Doktora tezimde \u00e7al\u0131\u015ft\u0131\u011f\u0131m d\u00f6nem g\u00fcn\u00fcm\u00fczden tam 100 y\u0131l \u00f6ncesini yani Birinci D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131n\u0131 kaps\u0131yor. Bu ba\u011flamda, 19. y\u00fczy\u0131l\u0131n sonu 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131 Osmanl\u0131 bas\u0131n\u0131n\u0131 olduk\u00e7a me\u015fgul eden \u2018ahlak krizi\u2019 meselesini ve bu anlamland\u0131rman\u0131n sosyal nedenlerini ara\u015ft\u0131r\u0131yorum. D\u00f6nemin entelekt\u00fcelleri, \u00f6zellikle M\u00fcsl\u00fcman n\u00fcfusun b\u00fcy\u00fck bir ahlaki \u00e7\u00f6k\u00fc\u015f i\u00e7erisinde oldu\u011funda neredeyse hemfikirlerdir. Bu kriz bir\u00e7ok \u015fekilde ifade edilmi\u015ftir: \u201c\u0130\u00e7tima\u00ee buhran\u201d, \u201cfena cereyan\u201d, \u201ctedenni\u201d, \u201cs\u00fck\u00fbt-u ahl\u00e2kiyye\u201d gibi ifadeler yazarlar taraf\u0131ndan s\u0131kl\u0131kla dile getirilmi\u015ftir. Sava\u015f d\u00f6neminde ise ahlak tart\u0131\u015fmalar\u0131 h\u0131zlanm\u0131\u015ft\u0131r; sava\u015f\u0131n ahlaki \u00e7\u00f6k\u00fcnt\u00fcy\u00fc ve toplumdaki yozla\u015fmay\u0131 art\u0131rd\u0131\u011f\u0131n\u0131 iddia eden entelekt\u00fceller, bu durumu Osmanl\u0131 Devleti\u2019nin gerilemesiyle ili\u015fkilendiriyorlar. Yani bir bak\u0131ma, insan\u0131n yozla\u015fmas\u0131yla devletin \u00e7\u00f6k\u00fc\u015f\u00fc aras\u0131nda b\u00fcy\u00fck bir ili\u015fki kuruyorlar.<\/p>\n

Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun son d\u00f6nemi sava\u015flarla ge\u00e7ti. 1911\u2019de Trablusgarp Sava\u015f\u0131\u2019n\u0131n ard\u0131ndan 1912 y\u0131l\u0131nda Balkan Sava\u015f\u0131 patlad\u0131 ve \u00e7ok b\u00fcy\u00fck bir toplumsal d\u00f6n\u00fc\u015f\u00fcme yol a\u00e7t\u0131. Balkanlar\u2019dan gelen M\u00fcsl\u00fcman g\u00f6\u00e7\u00fcn\u00fcn \u015foku atlat\u0131lmadan imparatorluk Birinci D\u00fcnya Sava\u015f\u0131\u2019na girdi. Tif\u00fcs, kolera gibi salg\u0131n hastal\u0131klar, deniz ula\u015f\u0131m\u0131n\u0131n kesilmesiyle a\u00e7l\u0131kla s\u0131nanan \u015fehirler, k\u0131rsal alanda ordunun tar\u0131msal \u00fcretime ve \u00fcretim ara\u00e7lar\u0131na el koymas\u0131 ve b\u00fcy\u00fck seferberlik toplumu ba\u015ftan sona etkilemi\u015fti. \u00d6te yandan kapit\u00fclasyonlar\u0131n kald\u0131r\u0131lmas\u0131 sayesinde imk\u00e2n bulan milli ekonomi ve milli burjuva yaratma projesi s\u0131n\u0131f e\u015fitsizli\u011fini art\u0131racak, enflasyon, karaborsac\u0131l\u0131k ve istif\u00e7ilik sayesinde bir ticaret s\u0131n\u0131f\u0131 zenginle\u015firken, kent yoksullar\u0131 daha da yoksulla\u015facakt\u0131. Burada akl\u0131m\u0131za \u015fu soru gelecektir, sava\u015f gibi \u00e7ok b\u00fcy\u00fck bir siyasi g\u00fcndem d\u00f6neminde herhangi bir g\u00f6zlemcinin tali bir mesele sayaca\u011f\u0131 ahlak meselesi neden bu kadar g\u00fcndemdeydi?<\/p>\n

D\u00f6nemin fikir ortam\u0131 bilindi\u011fi \u00fczere \u0130slamc\u0131l\u0131k, T\u00fcrk\u00e7\u00fcl\u00fck ve Bat\u0131c\u0131l\u0131k ideolojileriyle \u015fekilleniyordu. Asl\u0131nda ahlak meselesi de bu \u00fc\u00e7 ideolojinin aras\u0131nda payla\u015f\u0131lamayan bir aland\u0131. Bir \u00f6zet vermek gerekirse en b\u00fcy\u00fck sorular \u015funlard\u0131: M\u00fcsl\u00fcman olmadan ahlakl\u0131 olunabilir mi? Bat\u0131n\u0131n ahlak\u0131 Osmanl\u0131 toplumuna uygun mudur? Ahlak sadece ki\u015fiyi mi ilgilendirir yoksa kamusal bir anlam\u0131 da var m\u0131d\u0131r? Ahlak\u0131n devletin bekas\u0131yla ili\u015fkisi nedir? Osmanl\u0131 M\u00fcsl\u00fcman ailelerinin \u2018mutsuzlu\u011fu\u2019nun kayna\u011f\u0131 yerle\u015fik ahlak anlay\u0131\u015f\u0131 m\u0131d\u0131r? Ahlak\u0131m\u0131z\u0131n kayna\u011f\u0131 nedir? Ahlaki de\u011ferlerle ve M\u00fcsl\u00fcman kad\u0131n\u0131n\u0131n toplumdaki yeri aras\u0131ndaki ili\u015fki nedir? Bu sorulara verilen yan\u0131tlar \u00e7e\u015fitli olsa da neredeyse b\u00fct\u00fcn taraflar toplumdaki ahlaki \u00e7\u00f6k\u00fc\u015fe bir \u00e7\u00f6z\u00fcm bulunmas\u0131 gerekti\u011fi konusunda birle\u015fiyorlard\u0131.<\/p>\n

Aile ve kad\u0131n meseleleri tart\u0131\u015fman\u0131n merkezinde<\/strong><\/p>\n

B\u00fct\u00fcn bu tart\u0131\u015fmada aile ve kad\u0131n meselelerinin adeta merkezde oldu\u011funu g\u00f6zlemlemek m\u00fcmk\u00fcnd\u00fcr. Erkeklerin askere \u00e7a\u011fr\u0131lmas\u0131yla birlikte kentlerde ya\u015fayan kad\u0131nlar\u0131n tamamen gelirden yoksun kalmas\u0131 ve kendi hayat\u0131n\u0131 s\u00fcrd\u00fcrecek bir \u00e7al\u0131\u015fma ya\u015famlar\u0131n\u0131n olmamas\u0131 en b\u00fcy\u00fck sorunlardan biri olarak d\u00f6nemin entelekt\u00fcellerinin \u00f6n\u00fcnde duruyordu. Kad\u0131n\u0131n sefaleti b\u00fcy\u00fck boyutlara ula\u015fm\u0131\u015ft\u0131, en gelenek\u00e7i yazarlar bile kad\u0131nlar\u0131n durumunu \u201cbedbaht\u201d ve \u201c\u015fayan-\u0131 merhamet\u201d olarak ifade ediyorlard\u0131.[1] Bu durumu sava\u015f sonras\u0131 edebiyat\u0131nda da g\u00f6zlemlemek m\u00fcmk\u00fcnd\u00fcr, fuhu\u015fun yayg\u0131nla\u015fmas\u0131, da\u011f\u0131lan aileler, aile otoritesini tan\u0131mayan gen\u00e7ler edebiyat\u0131n yeg\u00e2ne temalar\u0131ndand\u0131r. K\u0131rsal kesimde ise erkeklerin \u00e7o\u011funun askere al\u0131nmas\u0131 ger\u00e7e\u011fi toplumsal hayat\u0131 derinden etkilemi\u015fti. B\u00fct\u00fcn i\u015f y\u00fck\u00fc kad\u0131nlar\u0131n omzuna y\u0131k\u0131lm\u0131\u015ft\u0131.[2] Buna bir de asker ka\u00e7aklar\u0131 ve onlar\u0131n yaratt\u0131\u011f\u0131 kaos e\u015flik ediyordu; erkeklerin de yoklu\u011fundan istifade ederek k\u0131z ka\u00e7\u0131rma, tecav\u00fcz gibi su\u00e7larda b\u00fcy\u00fck bir art\u0131\u015f meydana gelmi\u015fti. \u00d6yle ki 1915 y\u0131l\u0131nda bir kararla asker ailelerine tecav\u00fcz davalar\u0131 art\u0131k divan-\u0131 harplerde g\u00f6r\u00fclmeye ba\u015flanacakt\u0131.[3] \u0130\u015fte b\u00f6yle bir ortamda aralar\u0131nda kad\u0131n yazarlar\u0131n da oldu\u011fu bir entelekt\u00fcel ortam toplumun ahlaki de\u011ferlerini sorgulamaya ba\u015flad\u0131. Ne de olsa b\u00fct\u00fcn bu \u00e7\u00f6k\u00fcnt\u00fcn\u00fcn sebebi en ba\u015fta ahlakta aranmal\u0131yd\u0131. Ailenin olu\u015fum bi\u00e7imi, yani e\u015flerin birbirini tan\u0131madan k\u00fc\u00e7\u00fck ya\u015fta evlenmesi, \u00e7oke\u015flilik, aile i\u00e7i ili\u015fkiler, e\u015flerin rolleri ve g\u00f6revleri, ailedeki ge\u00e7im sorunu, ailenin \u00fclke i\u00e7in \u00f6nemi, \u00e7ocuklar\u0131n e\u011fitimi, kad\u0131n\u0131n bo\u015fanma hakk\u0131 gibi meseleler d\u00f6n\u00fcp dola\u015f\u0131p ahlaki de\u011ferler sarmal\u0131na tak\u0131l\u0131yordu.<\/p>\n

\u0130slamc\u0131 yazarlara g\u00f6re Avrupa\u00ee hayat tarz\u0131n\u0131n benimsenmesi \u00f6zellikle kad\u0131n ve aile meselelerinde kendini a\u00e7\u0131k ediyordu. Yozla\u015fman\u0131n ve buhran\u0131n esas sebebi Bat\u0131\u2019n\u0131n ahlak\u0131n\u0131 benimsemekti. \u00dcstelik bu ahlak \u2018materyalist\u2019 bir anlay\u0131\u015fla \u015fekilleniyor, dini sadece kamusal alandan de\u011fil \u00f6zel hayatlardan da \u00e7\u0131kar\u0131yordu. \u0130slamc\u0131 g\u00f6r\u00fc\u015fe g\u00f6re en b\u00fcy\u00fck tehlike \u00f6zellikle Bol\u015fevik \u0130htilali\u2019nden sonra materyalist ahlak\u0131n yay\u0131lmas\u0131yd\u0131. Kad\u0131nlar tesett\u00fcr\u00fc b\u0131rak\u0131yor, k\u0131zl\u0131-erkekli ortamlar yayg\u0131nla\u015f\u0131yor, gen\u00e7ler sinema gibi e\u011flence yerlerine gidip orada Bat\u0131\u2019n\u0131n ahlak\u0131n\u0131 \u00f6\u011freniyorlard\u0131. Dine kar\u015f\u0131 kay\u0131ts\u0131zla\u015f\u0131yor, adet ve ananeleri umursam\u0131yorlard\u0131.[4]<\/p>\n

T\u00fcrk\u00e7\u00fcler ise Ziya G\u00f6kalp \u00f6nc\u00fcl\u00fc\u011f\u00fcnde bir milli ahlak anlay\u0131\u015f\u0131 bulma pe\u015findeydiler. Bu milli ahlak sadece ki\u015fisel ili\u015fkileri de\u011fil bireyin devlete olan g\u00f6revlerini de i\u00e7erecekti. Bir form\u00fclle ifade etmek gerekirse, birey \u00f6ncelikle ailede g\u00f6revlerini bilmeli ve bu g\u00f6revler vatana hizmet anlay\u0131\u015f\u0131yla \u015fekillenmeliydi. Ahlaki bozuklu\u011fun sebebini ise \u0130slam\u2019\u0131n kendisinde de\u011fil fakat \u0130slam\u2019a bula\u015fm\u0131\u015f geleneklerin yayg\u0131nl\u0131\u011f\u0131nda ar\u0131yorlard\u0131.[5]<\/p>\n

Bat\u0131c\u0131lara g\u00f6re, \u0130slam\u2019da kad\u0131n\u0131n konumland\u0131r\u0131l\u0131\u015f\u0131 en b\u00fcy\u00fck sorunu te\u015fkil ediyordu. \u0130slam\u2019\u0131n izin verdi\u011fi \u00e7oke\u015flilik, k\u00fc\u00e7\u00fck ya\u015fta evlilik gibi toplumsal \u2018hastal\u0131klar\u2019 giderilmeliydi. Bunu da ancak kanun yoluyla yapmak m\u00fcmk\u00fcnd\u00fc.[6] Kad\u0131n yazarlar da ailede yap\u0131lacak bir reformu savunuyor, \u00fcstelik buna milli bir k\u0131l\u0131f da sunuyorlard\u0131. \u00d6rne\u011fin, Mesaded Bedirhan Kad\u0131nlar D\u00fcnyas\u0131<\/em>\u2019na yazd\u0131\u011f\u0131 bir makalede kad\u0131n\u0131n ailede g\u00f6rd\u00fc\u011f\u00fc muameleyi sava\u015f yenilgilerinin bir sebebi olarak sunmu\u015ftu: \u201cKar\u0131s\u0131na, evlad\u0131na ac\u0131mayan bir erkek memleketimize de ac\u0131maz. Kendi muhitinde olanlar\u0131 mesud edemeyenlerden vatan\u0131n saadetini temin etmelerini hi\u00e7 beklemeyiniz. E\u011fer biz yapar\u0131z derlerse yaland\u0131r, inanmay\u0131n\u0131z\u201d.[7] K\u0131sacas\u0131, toplumun ilerlemesinin \u00f6n\u00fcndeki en b\u00fcy\u00fck engellerden biri kad\u0131n\u0131n durumuydu, kad\u0131n\u0131 bu duruma sokan ise yerle\u015fik ahlak anlay\u0131\u015f\u0131yd\u0131.<\/p>\n

\"\"
II. Me\u015frutiyet\u2019ten (1908) sonra ayd\u0131n kad\u0131nlar, kad\u0131n stat\u00fcs\u00fcn\u00fcn de\u011ferlendirilmesi amac\u0131yla 28 Nisan 1913\u2019de Osmanl\u0131\u2019da ilk feminist \u00f6rg\u00fct say\u0131labilecek Teali-i Nisvan Cemiyeti\u2019ni (Kad\u0131nlar\u0131n Durumunu Y\u00fckseltme Derne\u011fi) kurdular.<\/figcaption><\/figure>\n

Aile Kararnamesi<\/strong><\/p>\n

Her \u015feyden \u00f6nce \u015funu belirtmek gerekir ki, devletin ailenin yeti\u015ftirdi\u011fi \u00e7ocukla ger\u00e7ek anlamda tan\u0131\u015fmas\u0131 sava\u015f d\u00f6neminde ger\u00e7ekle\u015fmi\u015ftir. \u00dcstelik bu sadece askere al\u0131nan erkekle de\u011fil geride kalan kad\u0131nla da ilgilidir. Kad\u0131n\u0131n \u2018vatanperverli\u011fi\u2019 sava\u015f\u0131n esas dayanak noktalar\u0131ndan birini olu\u015ftururken, onun yeti\u015ftirdi\u011fi \u00e7ocuk asker olarak devletin kar\u015f\u0131s\u0131na \u00e7\u0131k\u0131yordu. \u0130\u015fte b\u00f6yle bir ortamda Aile Kararnamesi[8] g\u00fcndeme geldi. Nik\u00e2h ve bo\u015fanma hakk\u0131nda bir\u00e7ok yenili\u011fe imza atan bu kararname d\u00f6rt mezhepten yararlanarak \u2018\u00e7a\u011fa uygun\u2019 bir aile olu\u015fturmay\u0131 hedeflemi\u015fti. Kararname evlilik ya\u015f\u0131n\u0131 erkeklerde 18 kad\u0131nlarda 17 olarak belirliyor ve bu ya\u015fa gelmemi\u015flerin de evlenmek i\u00e7in hakime m\u00fcracaat\u0131n\u0131 zorunlu k\u0131l\u0131yordu. Buna ra\u011fmen \u015f\u00f6yle bir madde daha ekliyordu: 12 ya\u015f\u0131ndan k\u00fc\u00e7\u00fck erkek \u00e7ocuklar\u0131 ile 9 ya\u015f\u0131ndan k\u00fc\u00e7\u00fck k\u0131z \u00e7ocuklar\u0131 hi\u00e7bir ko\u015fulda evlendirilemez. 18 ya\u015f s\u0131n\u0131r\u0131 g\u00fcn\u00fcm\u00fczde bilimsel \u00f6l\u00e7\u00fctlerle kabul edilse de, \u0130slam hukukunda bizim bildi\u011fimiz manada ergenlik yani gen\u00e7lik d\u00f6nemi yoktur. Yani \u00e7ocukluk ve yeti\u015fkinlik aras\u0131nda bir ara d\u00f6nem tarif edilmez. 1917 y\u0131l\u0131nda ilk defa bu ara d\u00f6nem yasal olarak tan\u0131nm\u0131\u015f oluyor, zaten yasan\u0131n gerek\u00e7esinde de erkek \u00e7ocuklar sokakta oyun oynarken k\u0131z \u00e7ocuklar\u0131n \u201cbi\u00e7are\u201d bir halde daha v\u00fccudu bile geli\u015fmeden anne olduklar\u0131, \u00f6mr\u00fc boyunca bundan dolay\u0131 peri\u015fanl\u0131k \u00e7ektikleri vurgulan\u0131yor. Ve Osmanl\u0131 toplumundaki M\u00fcsl\u00fcman n\u00fcfusun geri kalm\u0131\u015fl\u0131\u011f\u0131n\u0131n en b\u00fcy\u00fck sebeplerinden biri olarak bu durum g\u00f6steriliyor.[9] Ayn\u0131 zamanda zorla evlendirmeyi yasaklayarak ta\u015frada k\u0131z ka\u00e7\u0131rarak zorla evlenme uygulamas\u0131na son vermeyi ama\u00e7l\u0131yor. Bu anlamda \u201ctoplumun de\u011ferleri\u201d de\u011fil zaman\u0131n gereklerini \u00f6n plana koyan kararnamede a\u00e7\u0131k\u00e7a bu de\u011ferlerin \u00f6zellikle M\u00fcsl\u00fcman unsuru geriletti\u011fi ve \u00e7\u00f6k\u00fc\u015fe g\u00f6t\u00fcrd\u00fc\u011f\u00fc vurgulanm\u0131\u015ft\u0131r. Her ne kadar kararnamenin haz\u0131rlan\u0131\u015f\u0131nda \u0130slam hukukundan ve \u00f6zellikle farkl\u0131 mezheplerin farkl\u0131 g\u00f6r\u00fc\u015flerinden yararlan\u0131lm\u0131\u015f olsa da M\u00fcsl\u00fcman din adamlar\u0131ndan ve gayrim\u00fcslim ruhban s\u0131n\u0131f\u0131ndan (nik\u00e2htaki ve bo\u015fanmadaki eski rolleri ellerinden al\u0131nd\u0131\u011f\u0131 i\u00e7in) gelen tepki \u00fczerine sava\u015f sonras\u0131 y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

100 y\u0131l sonra yeniden\u2026 <\/strong><\/p>\n

Ahlak meselesinin g\u00fcn\u00fcm\u00fczden 100 y\u0131l \u00f6nce \u00e7ok benzer ba\u015fl\u0131klarla ve arg\u00fcmanlarla tart\u0131\u015f\u0131lmas\u0131 bir\u00e7o\u011fumuz i\u00e7in \u00e7ok \u015fa\u015f\u0131rt\u0131c\u0131 g\u00f6r\u00fcnebilir. Evrensel hukuk \u00f6l\u00e7\u00fctlerine kar\u015f\u0131 \u00e7\u0131k\u0131\u015f, \u0130slam hukukuna yap\u0131lan vurgu, toplumsal de\u011ferlere g\u00f6re dizayn edilmek istenen yasalar kamuoyunda hayretle kar\u015f\u0131lanmaktad\u0131r. Oysa ara\u015ft\u0131rmam s\u0131ras\u0131nda g\u00f6rd\u00fcm ki b\u00fct\u00fcn bir ahlak k\u00fclliyat\u0131 12 Eyl\u00fcl d\u00f6neminde T\u00fcrk-\u0130slam sentezi projesi ba\u011flam\u0131nda K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 yay\u0131nevi taraf\u0131ndan Latin alfabesine aktar\u0131l\u0131p, sadele\u015ftirilmi\u015f. Bu \u00e7eviriler ve derlemeler okullara, \u00fcniversitelere g\u00f6nderilip, gazeteler taraf\u0131ndan \u00fccretsiz da\u011f\u0131t\u0131lm\u0131\u015f. Belirtmek gerekir, \u00e7o\u011fu ba\u011flam\u0131ndan kopar\u0131lm\u0131\u015f eserlerdir, \u00e7\u00fcnk\u00fc ayn\u0131 potada ge\u00e7mi\u015fin iki kavgal\u0131 ideolojisini, yani T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc ve \u0130slamc\u0131l\u0131\u011f\u0131 eritmek ama\u00e7lan\u0131r ve her ikisine birden sahip \u00e7\u0131k\u0131l\u0131r. Said Halim Pa\u015fa, Mehmed Akif Ersoy, Babanzade Ahmed Naim, Ziya G\u00f6kalp bu eserlerin yazarlar\u0131 aras\u0131ndad\u0131r. 12 Eyl\u00fcl zihniyeti kom\u00fcnizm ve materyalizmle m\u00fccadele y\u00f6ntemi olarak ahlak\u00e7\u0131 arg\u00fcmanlar\u0131 yeniden dola\u015f\u0131ma sokmu\u015ftur. 1990\u2019l\u0131 y\u0131llardan itibaren ise \u0130z Yay\u0131nc\u0131l\u0131k gibi \u00f6zel yay\u0131nevleri bu i\u015fi devralm\u0131\u015flard\u0131r. Bir di\u011fer \u00f6rnek ise Ensar Vakf\u0131\u2019na ait De\u011ferler E\u011fitimi Merkezi (DEM) Yay\u0131nlar\u0131\u2019d\u0131r. 2003 y\u0131l\u0131ndan itibaren bu alana girmi\u015f, Osmanl\u0131 ahlak\u00e7\u0131lar\u0131yla ilgili k\u00fclliyat\u0131 yeniden de\u011ferlendirmi\u015f, bu kaynaklarla ilk\u00f6\u011fretimde de\u011ferler e\u011fitimi derslerine m\u00fcfredat olu\u015fturmaya ba\u015flam\u0131\u015flard\u0131r.<\/p>\n

Osmanl\u0131 entelekt\u00fcelleri t\u0131pk\u0131 g\u00fcn\u00fcm\u00fczdeki gibi aile ve kad\u0131n alan\u0131na dokunan yasama faaliyeti tart\u0131\u015fmalar\u0131nda durumun \u00f6z\u00fc olarak g\u00f6rd\u00fckleri ahlak meselesine inmi\u015flerdi.\u00a0 Bir k\u0131sm\u0131 orada d\u00f6nemin evrensel uygulamalar\u0131yla uyu\u015fmayan toplumsal de\u011fer yarg\u0131lar\u0131n\u0131 ay\u0131klamaya \u00e7al\u0131\u015f\u0131rken, di\u011fer k\u0131sm\u0131 ise daha saf gelenek\u00e7i bir yakla\u015f\u0131m benimseyerek \u0130slam \u00f6l\u00e7\u00fctlerine ve peygamber d\u00f6nemi uygulamalar\u0131na d\u00f6n\u00fc\u015f\u00fc savunmu\u015ftur. Anla\u015f\u0131lan \u00e7\u00f6k\u00fc\u015f sadece devletin \u00e7\u00f6k\u00fc\u015f\u00fc de\u011fildir, Osmanl\u0131 insan\u0131 da sanc\u0131lar i\u00e7inde yeni bir kimli\u011fe b\u00fcr\u00fcnmektedir. \u0130lgin\u00e7 olan bu \u00e7\u00f6k\u00fc\u015f d\u00f6neminin entelekt\u00fcel tart\u0131\u015fmas\u0131n\u0131n 100 sene sonra ayn\u0131 arg\u00fcmanlarla yeniden kar\u015f\u0131m\u0131za \u00e7\u0131kmas\u0131d\u0131r.<\/p>\n

 <\/p>\n

Dipnotlar<\/strong><\/p>\n

[1] \u00d6rne\u011fin son \u015eeyh\u00fclislam Mustafa Sabri bu hali \u015fu sat\u0131rlarla ifade ediyor: \u201cTamamen erkekler gibi m\u00fcstakil ve gayri dahili kazan\u00e7 bulmak suretine gelince, harb-i umuminin aile hayat\u0131m\u0131za iras eyledi\u011fi peri\u015fanl\u0131kla temin-i mai\u015fet i\u00e7in sokaklara d\u00f6k\u00fclen kad\u0131nlar\u0131m\u0131zdan, h\u00fcsn-\u00fc teravetleriyle nazar-\u0131 dikkati celb olamayan aksam\u0131n\u0131n, hayat m\u00fcbarezesinde ne kadar d\u00fc\u015fk\u00fcn ve ye\u2019s-aver bir manzara arz etmekte olduklar\u0131n\u0131 g\u00f6rd\u00fck\u201d, M. Sabri, Dini M\u00fcceddidler Yahut T\u00fcrkiye \u0130\u00e7in Necat ve \u0130\u2019tila Yollar\u0131nda bir Rehber<\/em>, \u0130stanbul: \u015eehzadeba\u015f\u0131 Evkaf Matbaas\u0131, 1338.<\/p>\n

[2] Kad\u0131nlar bu zorluklar\u0131 devlete yazd\u0131klar\u0131 dilek\u00e7elerde de dile getirmi\u015flerdir, bkz. Elif Mahir Metinsoy, \u2018Osmanl\u0131 Kad\u0131nlar\u0131n\u0131n G\u0131da ve Erzak Sava\u015f\u0131,\u2019 Toplumsal Tarih<\/em>, No. 243, Mart 2014, pp. 56-61. Sava\u015f d\u00f6neminde kad\u0131n\u0131n \u00e7al\u0131\u015fma hayat\u0131 at\u0131lmas\u0131 hakk\u0131nda bkz. Ti\u011fin\u00e7e Oktar, Osmanl\u0131 Toplumunda Kad\u0131n\u0131n \u00c7al\u0131\u015fma Ya\u015fam\u0131<\/em>, \u0130stanbul: Bilim Teknik Yay\u0131nevi, 1998. Sava\u015f d\u00f6neminde asker ailelerinin durumu hakk\u0131nda bkz. Yi\u011fit Ak\u0131n, War, \u2018Women, and the State: The Politics of Sacrifice in the Ottoman Empire During the First World War,\u2019 Journal of Women’s History,<\/em> Vol. 26 No. 3, 2014, ss. 12-35. Osmanl\u0131 ve Erken Cumhuriyet d\u00f6neminde ailenin ge\u00e7irdi\u011fi d\u00f6n\u00fc\u015f\u00fcm hakk\u0131nda bkz. Cem Behar&Alan Duben, \u0130stanbul Haneleri, Evlilik Aile ve Do\u011furganl\u0131k 1880-1940<\/em>, \u0130stanbul: Bo\u011fazi\u00e7i \u00dcniversitesi Yay\u0131nevi, 2014. Ayr\u0131ca kad\u0131n ve aile meselelerinin son d\u00f6nem Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda arz etti\u011fi \u00f6nem hakk\u0131nda bkz. Zafer Toprak, T\u00fcrkiye\u2019de Feminizm ve Feminizm, 1908-1935<\/em>, \u0130stanbul: Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131, 2015.<\/p>\n

[3] D\u00fcstur<\/em>, Tertib-i Sani, 7. Cild, s.716.<\/p>\n

[4] \u0130slamc\u0131 \u00e7izgide Sebil\u00fcrre\u015fad<\/em> dergisi \u00f6nc\u00fc bir rol oynam\u0131\u015ft\u0131r. De\u011ferlendirme i\u00e7in bkz. Tar\u0131k Zafer Tunaya, \u0130slamc\u0131l\u0131k Ak\u0131m\u0131<\/em>, \u0130stanbul: Bilgi \u00dcniversitesi Yay\u0131nlar\u0131, 2003.<\/p>\n

[5] T\u00fcrk\u00e7\u00fc \u00e7izgi \u0130slam Mecmuas\u0131<\/em>, T\u00fcrk Yurdu<\/em>, Yeni Mecmua<\/em> gibi dergilerde din ve ahlak g\u00f6r\u00fc\u015flerini dile getirmi\u015ftir. Temel eserlerden biri i\u00e7in ise bkz. Ziya G\u00f6kalp, T\u00fcrkle\u015fmek, \u0130sl\u00e2mla\u015fmak, Mu\u00e2s\u0131rla\u015fmak<\/em>, \u0130stanbul, 1918.<\/p>\n

[6] Abdullah Cevdet, Celal Nuri gibi ayd\u0131nlar bir medeni kanun ihtiyac\u0131nda \u0131srar etmi\u015flerdir. \u0130ctihad<\/em> ba\u015fl\u0131ca yay\u0131n organ\u0131d\u0131r. Ayr\u0131ca bkz. Celal Nuri, Kad\u0131nlar\u0131m\u0131z<\/em>, \u0130stanbul: Matbaa-\u0131 \u0130ctihad, 1913.<\/p>\n

[7] Mesaded Bedirhan, \u201cEvde ve Cemiyette Kad\u0131n\u201d, Kad\u0131nlar D\u00fcnyas\u0131<\/em>, no: 101, 20 Temmuz 1329 (2 A\u011fustos 1913), i\u00e7inde Serpil \u00c7ak\u0131r, \u2018Me\u015frutiyet Devri Kad\u0131nlar\u0131n\u0131n Aile Aray\u0131\u015f\u0131,\u2019 Sosyok\u00fclt\u00fcrel De\u011fi\u015fim S\u00fcrecinde T\u00fcrk Ailesi<\/em>, Cilt 3, Ankara: T.C. Ba\u015fbakanl\u0131k Aile Ara\u015ft\u0131rma Kurumu, 1992, s.246.<\/p>\n

[8] Tam metin i\u00e7in bkz. Ezel Erverdi, Hakk\u0131 Dursun Y\u0131ld\u0131z, Sosyok\u00fclt\u00fcrel De\u011fi\u015fim S\u00fcrecinde T\u00fcrk Ailesi<\/em>, Cilt 3, Ankara: T.C. Ba\u015fbakanl\u0131k Aile Ara\u015ft\u0131rma Kurumu, 1992.<\/p>\n

[9] A.g.e. \u201cBu babda en ziyade nazar-\u0131 merhamete al\u0131nmas\u0131 laz\u0131m gelen k\u0131zlard\u0131r. Zevc ile zevcenin aileyi te\u015fkil ve idare hususunda m\u00fc\u015fterek olduklar\u0131 derkar iken erkek \u00e7ocuklar\u0131n sokakta oyun oynamakla imrar-\u0131 vakt etmesi mazur g\u00f6r\u00fcnd\u00fc\u011f\u00fc bir sinde k\u0131z \u00e7ocuklara cemiyyet-i be\u015feriyyece en b\u00fcy\u00fck bir vazife yani bir ailenin validesi ve m\u00fcdir-i umuru olmak vazifesi tevdi\u2019 olunuyor. Hen\u00fcz te\u015fkilat-\u0131 bedeniyyesi te\u015fekk\u00fcl etmemi\u015f olan bir bi\u00e7are k\u0131z valide olmakla asab\u0131 ila ahiri\u2019l-\u00f6mr peri\u015fan oluyor, ilel-i g\u00fcna g\u00fcn iktisab ediyor, ondan tevell\u00fcd eden \u00e7ocuk c\u0131l\u0131z ve pek asabi bir \u015fey olup unsure-\u0131 \u0130slam\u0131n gittik\u00e7e tedennisi esbab\u0131na inzimam ediyor.\u201d, s.298.<\/p>\n","protected":false},"excerpt":{"rendered":"

Osmanl\u0131 entelekt\u00fcelleri t\u0131pk\u0131 g\u00fcn\u00fcm\u00fczdeki gibi aile ve kad\u0131n alan\u0131na dokunan yasama faaliyeti tart\u0131\u015fmalar\u0131nda durumun \u00f6z\u00fc olarak g\u00f6rd\u00fckleri ahlak meselesine inmi\u015flerdi.\u00a0 Bir k\u0131sm\u0131 d\u00f6nemin evrensel uygulamalar\u0131yla uyu\u015fmayan toplumsal de\u011fer yarg\u0131lar\u0131n\u0131 ay\u0131klamaya \u00e7al\u0131\u015f\u0131rken, di\u011fer k\u0131sm\u0131 daha saf gelenek\u00e7i bir yakla\u015f\u0131m benimseyerek \u0130slam \u00f6l\u00e7\u00fctlerine ve peygamber d\u00f6nemi uygulamalar\u0131na d\u00f6n\u00fc\u015f\u00fc savunmu\u015ftur. Ahlak meselesinin g\u00fcn\u00fcm\u00fczde neredeyse en \u00e7ok tart\u0131\u015f\u0131lan meselelerden […]<\/p>\n","protected":false},"author":551,"featured_media":14242,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[191,28,222,29],"tags":[979,1544,557,1612],"class_list":["post-14241","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-154-sayi","category-sosyal-bilimler","category-tarih","category-toplum","tag-ahlak","tag-aile","tag-kadin","tag-osmanli"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t