{"id":61838,"date":"2024-03-29T00:00:51","date_gmt":"2024-03-28T21:00:51","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=61838"},"modified":"2024-03-28T21:59:33","modified_gmt":"2024-03-28T18:59:33","slug":"islamilestirme-ve-kulturel-sizofreni","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2024\/03\/29\/islamilestirme-ve-kulturel-sizofreni","title":{"rendered":"\u0130slamile\u015ftirme ve k\u00fclt\u00fcrel \u015fizofreni"},"content":{"rendered":"

Hasan Ayd\u0131n<\/strong><\/p>\n

\u0130slam d\u00fcnyas\u0131, tarihsel s\u00fcre\u00e7te iki b\u00fcy\u00fck sars\u0131nt\u0131 ge\u00e7irmi\u015ftir.<\/p>\n

\u0130lki, 7-8. y\u00fczy\u0131llarda, \u0130slam\u2019\u0131n fetih hareketleri sonucu kuzeye yay\u0131lmas\u0131yla birlikte, Eski Yunan, Hint ve \u0130ran entelekt\u00fcel-bilimsel ve felsefi k\u00fclt\u00fcrleriyle kar\u015f\u0131la\u015fmas\u0131d\u0131r. Bu s\u00fcre\u00e7, \u0130slam d\u00fcnyas\u0131nda \u00e7e\u015fitli d\u00fc\u015f\u00fcnce ekollerinin do\u011fmas\u0131na ve en \u00f6nemlisi, bilim ve felsefe k\u00fclt\u00fcr\u00fcn\u00fcn olu\u015fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Hz. Muhammed\u2019in kurdu\u011fu Medine \u0130slam devletinden imparatorlukla\u015fmaya y\u00f6nelen \u0130slam toplumunun pratik gereksinimleri bu s\u00fcre\u00e7te \u00f6nemli bir i\u015flev y\u00fcklenmi\u015ftir. Fakat d\u0131\u015far\u0131dan gelen bu etki, s\u00fcre\u00e7 i\u00e7erisinde f\u0131k\u0131h\u00e7\u0131 (\u0130slam hukuk\u00e7usu) ve kelamc\u0131lar\u0131n (\u0130slam din felsefecileri) i\u00e7sel muhalefetiyle y\u0131k\u0131lm\u0131\u015f, Gazzali ile birlikte eskilerin bilim ve felsefesine s\u0131rt \u00e7eviren yeni bir anlay\u0131\u015f belirmi\u015ftir. Bilime ve felsefeye s\u0131rt \u00e7eviren bu anlay\u0131\u015fta, her \u015feyi \u0130slamile\u015ftirmeye y\u00f6nelen, sek\u00fcler olana ayak direyen, dinsel metinlerden referans almayan d\u00fc\u015f\u00fcncelere k\u00fcf\u00fcr damgas\u0131 basan tutumun k\u00f6kl\u00fc bir rol\u00fc olmu\u015ftur.\u00a0 B\u00f6ylece, 7-12. y\u00fczy\u0131llar aras\u0131nda antik gelenekler k\u00f6keninde ye\u015feren g\u00f6reli \u00fcretken tav\u0131r yerini, bilgi ve de\u011fer \u00fcretmeyen bir anlay\u0131\u015fa b\u0131rakm\u0131\u015ft\u0131r. \u0130slam d\u00fcnyas\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 ilk sars\u0131nt\u0131n\u0131n bu a\u00e7\u0131dan, bir k\u00fclt\u00fcrel tart\u0131\u015fma ortam\u0131 olu\u015fturdu\u011funu ama bu tart\u0131\u015fmadan, her \u015feyi \u0130slamile\u015ftirmeye y\u00f6nelen mant\u0131k y\u00fcz\u00fcnden felsefi ve bilimsel bir ayd\u0131nlanman\u0131n \u00e7\u0131kmad\u0131\u011f\u0131n\u0131 belirtmek gerekir.<\/p>\n

\u0130kinci sars\u0131nt\u0131, \u0130slam d\u00fcnyas\u0131n\u0131n modern bat\u0131 k\u00fclt\u00fcr\u00fcyle, \u00f6zellikle Bat\u0131 bilim ve felsefesiyle kar\u015f\u0131la\u015fmas\u0131yla ger\u00e7ekle\u015fmi\u015ftir.<\/p>\n

Bu kar\u015f\u0131lama, ilkinden olduk\u00e7a farkl\u0131d\u0131r; zira ilkinde fetheden M\u00fcsl\u00fcmanlar iken, ikincisinde \u0130slam d\u00fcnyas\u0131 s\u00f6m\u00fcr\u00fcn\u00fcn oda\u011f\u0131ndad\u0131r. \u0130lkinde gittik\u00e7e y\u00fckselirken, ikincisinde gittik\u00e7e d\u00fc\u015fmekte ve a\u015fa\u011f\u0131l\u0131k kompleksine kap\u0131lmaktad\u0131r.<\/p>\n

R\u00f6nesans, reform ve ayd\u0131nlanmayla bilimsel ve ekonomik devrimler ger\u00e7ekle\u015ftiren Bat\u0131, Do\u011fu\u2019nun d\u0131\u015flad\u0131\u011f\u0131 bilimsel ve felsefi miras\u0131 12. y\u00fczy\u0131llardan itibaren i\u00e7selle\u015ftirmi\u015f, onlar\u0131n da ele\u015ftirisinden yola \u00e7\u0131karak, tanr\u0131 odakl\u0131 bir d\u00fcnyadan insan odakl\u0131 bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne uzanm\u0131\u015ft\u0131r. Bu d\u00fcnya g\u00f6r\u00fc\u015f\u00fc gere\u011fi bilgi ve de\u011feri nesnel-sek\u00fcler bir zemine oturtmu\u015ftur.<\/p>\n

Bat\u0131\u2019n\u0131n sek\u00fcler temelde y\u00fckselen \u00fcst\u00fcnl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda s\u00f6m\u00fcrgele\u015fen \u0130slam uluslar\u0131, iki farkl\u0131 tepki vermi\u015ftir:<\/p>\n

Birisi i\u00e7e kapanma ve h\u0131n\u00e7 odakl\u0131 bir tepkidir; di\u011feri ise \u0130slam modernizmi diye bilinmektedir.<\/p>\n

Kan\u0131mca \u0130slam \u00fclkelerinde bu iki tepki h\u00e2l\u00e2 devam etmektedir. \u0130\u00e7e kapanma ve h\u0131n\u00e7 odakl\u0131 tepkinin ak\u0131beti belli oldu\u011fu i\u00e7in -bu yakla\u015f\u0131m gericile\u015fmeyi ve ter\u00f6re ba\u015fvurmay\u0131 benimsemi\u015ftir, modern bilgi ve de\u011ferleri d\u0131\u015flam\u0131\u015f ve t\u00fcm\u00fcyle i\u00e7e kapanm\u0131\u015ft\u0131r- onu tart\u0131\u015fmayaca\u011f\u0131m. Ama di\u011feri, yani \u0130slam modernizmi olarak bilinen tav\u0131r, bizim toplumuzu da ilgilendirdi\u011fi ve toplumumuzda siyasal bir kar\u015f\u0131l\u0131k buldu\u011fu i\u00e7in \u00fczerinde durulmaya de\u011fer.<\/p>\n

\u0130slam modernizmi, \u00f6z\u00fc itibar\u0131yla modern bilgi ve de\u011ferlerle \u0130slam aras\u0131nda bir ba\u011f kurmaktan ibarettir. Bu gelene\u011fin izleriyle bizim k\u00fclt\u00fcr\u00fcm\u00fczde daha Tanzimat\u2019tan itibaren kar\u015f\u0131la\u015f\u0131l\u0131r. Atat\u00fcrk bu ideolojiye mesafeli yakla\u015f\u0131r ve laik odakl\u0131 bir toplum in\u015fa etmeye y\u00f6nelir.<\/p>\n

\u0130slam modernizmi i\u00e7erisinde Bat\u0131 ile ba\u011f kurulurken yap\u0131lan Bat\u0131 k\u00f6kenli bilgi ve de\u011ferlerin \u0130slam\u2019da da yer ald\u0131\u011f\u0131n\u0131 g\u00f6sterme ve Bat\u0131 kar\u015f\u0131s\u0131nda gelene\u011fin ele\u015ftirisinden yola \u00e7\u0131kan yeni bir \u0130slam savunma e\u011filimi olarak belirmektedir. Bu yap\u0131l\u0131rken de daha \u00e7ok dinsel metinlere \u015fiddet uygulanmakta, zorlama tevillerle (\u00e7evirtilerle) onlarda Bat\u0131\u2019da \u00fcretilen modern bilgi ve de\u011ferlerin yer ald\u0131\u011f\u0131 g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n

Benim deyi\u015fimle \u0130slam kapitalize edilmeye, kapitalist topluma uyarlanmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n

Bu tutumla asl\u0131nda yap\u0131lan, \u0130slami gelenek reddedilerek, modern bilgi ve de\u011ferlerin sonu\u00e7lar\u0131 dinsel bir temelde \u0130slamile\u015ftirilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Oysa bu yakla\u015f\u0131m, orta\u00e7a\u011f\u0131n bir tekrar\u0131 anlam\u0131na gelmektedir ve her \u015feyden \u00f6nemlisi modern bilgi ve de\u011ferlerin \u00fcretim s\u00fcrecini g\u00f6rmezden gelmeye yol a\u00e7maktad\u0131r. Bu paradigman\u0131n taklit\u00e7i oldu\u011fu, bilgi ve de\u011fer \u00fcretmedi\u011fi, sadece modern bilgi ve de\u011ferlerin dinsel temelde aktar\u0131m\u0131na yol a\u00e7t\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/p>\n

Bu tutumun bir sonucu olarak, \u0130slam modernizmini savunan birey ve toplumlarda, \u00fcnl\u00fc \u0130ranl\u0131 filozof Daryush Shayegan\u2019n\u0131n s\u0131kl\u0131kla yineledi\u011fi gibi, asl\u0131nda bireysel ve k\u00fclt\u00fcrel \u015fizofreni denilen bir halin ya\u015fand\u0131\u011f\u0131n\u0131 belirtmek gerekmektedir.<\/p>\n

Bu \u015fizofreni modern g\u00f6r\u00fcn\u00fcml\u00fc, ama kafas\u0131 dogmalarla dolu bir insan, ya da modern kurumlar ve yap\u0131larla i\u00e7inde geleneksel de\u011ferlerin k\u00f6k salmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 postmodern bir yap\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Bunun ilgin\u00e7 g\u00f6r\u00fcn\u00fcmlerinden birisi, modern bir de\u011fer olan insan haklar\u0131n\u0131n kad\u0131n\u0131n ikincilli\u011fi lehinde kullan\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131, bilim ve sanat \u00f6zg\u00fcrl\u00fc\u011f\u00fc ad\u0131na, sanata ve modern bilime kar\u015f\u0131 arg\u00fcmanlar\u0131n yo\u011funla\u015fmas\u0131, ya da onlar\u0131n \u0130slamile\u015ftirilmesi, din ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve e\u011fitim \u00f6zg\u00fcrl\u00fc\u011f\u00fc ad\u0131na dogmatik bir e\u011fitim anlay\u0131\u015f\u0131n\u0131n savunulmas\u0131 vb. de g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Hatta laikli\u011fin ve demokrasinin, teokratik bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn savunulmas\u0131nda ara\u00e7 olarak kullan\u0131ld\u0131\u011f\u0131na bile tan\u0131k olabilmekteyiz.<\/p>\n

\u0130slam toplumlar\u0131nda ve \u00fclkemizde etnik, dinsel, mezhepsel, cemaatsel, cinsel vb. kimliklerin modern \u00f6zg\u00fcrl\u00fck ve demokrasi kavramsalla\u015ft\u0131rmalar\u0131 ad\u0131 alt\u0131nda yeniden hortlat\u0131lmas\u0131; bilimsel kuramlar\u0131n kar\u015f\u0131s\u0131na teolojik ve teleolojik yakla\u015f\u0131mlar\u0131n bilimsellik g\u00f6r\u00fcn\u00fcm\u00fcnde piyasaya s\u00fcr\u00fclmesi, bireysel-toplumsal-k\u00fclt\u00fcrel \u015fizofrenin a\u00e7\u0131k g\u00f6stergeleridir.<\/p>\n

Bu k\u00fclt\u00fcrel \u015fizofreniden kurtulman\u0131n yolu nedir?<\/p>\n

Daryush Shayegan\u2019e g\u00f6re bunun yolu, modern bilgi ve de\u011ferler konusunda sonu\u00e7lardan \u00e7ok y\u00f6ntemi benimsemekten ge\u00e7mektedir.<\/p>\n

Y\u00f6ntemi benimsemenin yolu ise, bilgi ve inanc\u0131, dinle bilimi ay\u0131rmaktan, bilimsel y\u00f6ntemi i\u00e7selle\u015ftirmekten, \u00f6zg\u00fcr ak\u0131lla i\u015fletilen felsefi gelenekler olu\u015fturmaktan ge\u00e7mektedir.<\/p>\n

Her \u015feyi \u0130slamile\u015ftirmeye \u00e7al\u0131\u015fan ideoloji, ne gelene\u011fi ne de moderni ya\u015famaya izin vermeyen postmodern \u015fizofrenik hallere yol a\u00e7maktad\u0131r.<\/p>\n

Bunu a\u015famazsak \u015fizofrenik hal varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrecek, \u015fizofrenik toplumlar olarak s\u00f6m\u00fcrgenin oda\u011f\u0131nda kalmaya devam edece\u011fiz. Daha da k\u00f6t\u00fcs\u00fc bilgi ve de\u011fer \u00fcretemeyecek, daima Bat\u0131\u2019dan aktarmac\u0131 bir konumda kalaca\u011f\u0131z.<\/p>\n

Bu \u015fizofrenik halin modern T\u00fcrkiye\u2019de de gittik\u00e7e yo\u011funla\u015ft\u0131\u011f\u0131, e\u011fitim, bilim ve felsefe gibi insani etkinliklerin \u0130slamile\u015ftirilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131, kimileri g\u00f6rmezden gelse de, bu s\u00fcrecin derinden i\u015fledi\u011fi bir ger\u00e7ektir.<\/p>\n

Bu k\u0131s\u0131r \u0130slamile\u015ftirme tart\u0131\u015fmalar\u0131ndan uzakla\u015farak, art\u0131k k\u00fclt\u00fcrel ve bireysel \u015fizofreniden kurtulmak, laik temelde bilgi ve de\u011fer \u00fcretmek zaman\u0131m\u0131z gelmedi mi?<\/p>\n

Bat\u0131\u2019n\u0131n daha 12. y\u00fczy\u0131llardan itibaren kavramaya ba\u015flad\u0131\u011f\u0131, tanr\u0131 odakl\u0131 bir d\u00fcnyan\u0131n olmad\u0131\u011f\u0131, insan\u0131n d\u00fcnyas\u0131nda her \u015feyin insan odakl\u0131 oldu\u011funu anlamam\u0131z\u0131n zaman\u0131 gelip ge\u00e7medi mi?<\/p>\n

\u015eizofreniden kurtulmak i\u00e7in, kutsal\u0131 da insan\u0131n kendisinin yaratt\u0131\u011f\u0131n\u0131 g\u00f6rmek, kendi yaratt\u0131\u011f\u0131 alg\u0131n\u0131n mahk\u00fbmu olmaktan onu kurtarmak gerekmiyor mu?<\/p>\n

Ne dersiniz?<\/p>\n","protected":false},"excerpt":{"rendered":"

Hasan Ayd\u0131n \u0130slam d\u00fcnyas\u0131, tarihsel s\u00fcre\u00e7te iki b\u00fcy\u00fck sars\u0131nt\u0131 ge\u00e7irmi\u015ftir. \u0130lki, 7-8. y\u00fczy\u0131llarda, \u0130slam\u2019\u0131n fetih hareketleri sonucu kuzeye yay\u0131lmas\u0131yla birlikte, Eski Yunan, Hint ve \u0130ran entelekt\u00fcel-bilimsel ve felsefi k\u00fclt\u00fcrleriyle kar\u015f\u0131la\u015fmas\u0131d\u0131r. Bu s\u00fcre\u00e7, \u0130slam d\u00fcnyas\u0131nda \u00e7e\u015fitli d\u00fc\u015f\u00fcnce ekollerinin do\u011fmas\u0131na ve en \u00f6nemlisi, bilim ve felsefe k\u00fclt\u00fcr\u00fcn\u00fcn olu\u015fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Hz. Muhammed\u2019in kurdu\u011fu Medine \u0130slam devletinden imparatorlukla\u015fmaya […]<\/p>\n","protected":false},"author":483,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[9624,38,535,510],"tags":[9635,6033],"class_list":["post-61838","post","type-post","status-publish","format-standard","hentry","category-240-sayi","category-dergi-sayilari","category-forum","category-surekli-bolumler","tag-islamilestirme-ve-kulturel-sizofreni","tag-prof-dr-hasan-aydin"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/61838","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/483"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=61838"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/61838\/revisions"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=61838"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=61838"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=61838"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}