Bedri Gencer

slmda Modernleme
1839-1939
 Tm haklar Dou Bat Yaynlarna aittir.
1. Bask: Lotus Yaynlar, 2008
2. Bask: Dou Bat Yaynlar, Mays 2012
3. Bask: Haziran 2014

Kapak Tasarm
Mr. Z & Z
Tasarm Uygulama
Aziz Tuna
Yayna Hazrlayan
Harun Ak
Bask
Tarcan Matbaaclk
Dou Bat Yaynlar
Ankara Merkez:
Yksel Cad. 36/4 Kzlay/Ankara
Tel: 0 312 425 68 64 / 425 68 65
stanbul Datm:
Hobyar Mah. Narlbahe Sok. No:6
Caalolu/stanbul
Tel: 0 212 243 47 11
www.dogubati.com
ISBN: 978-975-8717-84-2 / Sertifika No: 15036
Dou Bat Yaynlar-78 Siyaset Bilimi-6
Kapak Resmi: Cameron Rex Hibbert, Alhambra
Bedri Gencer
7 Nisan 1968de Konyada dodu. lk ve orta renimini stanbulda tamamlad.
1991de Mimar Sinan niversitesinden Sosyoloji lisans, 1993de Marmara niversi-
tesinden ktisat Tarihi yksek lisans, 1998de stanbul niversitesinden Uluslararas
likiler doktora derecesi, 2004de Siyaset Bilimi doenti unvann ald. 2009da Yl-
dz Teknik niversitesi, Fen-Edebiyat Fakltesi, nsan ve Toplum Bilimleri Bl-
mnde profesr oldu. Halen ayn niversitenin Sosyoloji Blm Bakandr. Pro-
fesyonel yaz hayatna 1986da lim ve Sanat dergisinde balayan Gencerin birok
popler ve akademik dergide Trke ve ngilizce makaleleri yaynland. rencilik
yllarnda ngilizce ve Arapadan tercmeler yapt. 2008de slmda Modernleme,
1839-1939, 2011de Hikmet Kavanda Edmund Burke ile Ahmed Cevdet isimli
ikinci eseri yaynland. Evli ve iki ocuk babasdr.
NDEKLER

Sunu ............................................................................................................ 11
nc Yayna nsz .................................................................................. 17
kinci Yayna nsz ..................................................................................... 21
Birinci Yayna nsz ................................................................................... 27
zet .............................................................................................................. 37

Giri: Din ve Modernlik .............................................................................. 47

Gelenek ........................................................................................................ 49
Modernlik .................................................................................................... 54
deoloji ve topya ........................................................................................ 60
slm Dncesi ........................................................................................... 68
A. Tecdit ve Mceddit............................................................................... 71
B. Komnalizm ile Kozmopolitanizm Arasnda ........................................ 80
slm Yorumlar............................................................................................ 86
A. Osmanl slm Yorumu ......................................................................... 90
B. Arap slm Yorumu .............................................................................. 97

Birinci Blm: Medenletirici Batnn Gelii .......................................... 102

Medenletirici Batnn Gelii I: Scak Sava: Modernletirme ................. 107
A. Napolonun Msr Seferi .................................................................... 107
Medenletirici Batnn Gelii II: Souk Sava: Seklerletirme ............... 116
A. Din Olarak Trk slmnn tekiletirilmesi ...................................... 122
B. Medeniyet Olarak Arap slmnn Kurgulanmas ................................ 135
C. slmn Trevselletirilmesi ............................................................... 143

kinci Blm: Batya Kar Bat in ......................................................... 149

Batnn Geliinin oku .............................................................................. 149
Osmanlnn Modernlikle mtihan ............................................................ 154
A. Kadersel Deiimin Mant............................................................... 154
B. Tanzimat: Sonun Balangc .............................................................. 159
C. Tanzimattan stibdada .................................................................... 168
D. Aydnlanmadan Merlatrmaya ...................................................... 178
E. Kltr Savana Kar Osmanl ......................................................... 187
F. Garp Meselesi Karsnda Ahmed Rza ............................................... 195
Msrn Modernlikle mtihan ................................................................... 203
A. Bir Derebeyinin At r............................................................... 203
B. Salkl Emperyalizm ......................................................................... 211

nc Blm: Modernizme Giden Yol ................................................... 221

Ulemdan Aydnlara................................................................................... 221
A. Ulemnn D .............................................................................. 224
B. Ulemdan debya ............................................................................ 230
C. Fkhtan Sosyolojiye ........................................................................... 234
D. Aydn Siyasetinin Douu .................................................................. 252
Medenletirici Batnn Gelii III: Yumuak Emperyalizm....................... 255

Drdnc Blm: Modernlik Karsnda slm......................................... 264

slm Modernizminin Tarifi ...................................................................... 264
A. Gvura Gvur Denmeyecek: Modernlemeye Tepki ........................... 269
B. slm Aydnlanma a .................................................................... 273
C. slm, Zmin-i Terakkdir: Seklerlemeye Tepki ............................. 278
D. slm Modernizminin Haritas .......................................................... 287
deolojileme rntleri ............................................................................ 308
Dinden deolojiye ....................................................................................... 313
A. Islhtan hyya .................................................................................. 313
B. dealden deolojiye .............................................................................. 317
C. Hikmetten deolojiye .......................................................................... 320
Garp Meselesi ............................................................................................ 325
A. Hrriyete Kar Serbest Davas ......................................................... 325
B. Meriyet ve Akliyet ........................................................................... 332
C. Merlatrma Baars Olarak Bat Medeniyeti ................................. 341
D. Teebbh ile Misilleme Arasnda ........................................................ 345
E. Aklletirme Baars Olarak Bat Medeniyeti...................................... 352
F. Bat Medeniyetine Eklektik Yaklam.................................................. 359
G. Modernizmin Trleri ........................................................................ 367

Beinci Blm: Muhafazakrlk ................................................................. 378

Reformizm ................................................................................................. 378
Pasif Muhafazakrlk .................................................................................. 381
Aktif Muhafazakrlk ................................................................................. 385
Sava Paa: Usl-i Fkhta Tecdit ................................................................ 385
bni Haldunun Son akirdi: Ahmed Cevdet ............................................. 399
A. Din ile Devlet Arasnda ..................................................................... 404
B. Mecelle Projesi.................................................................................... 407
Tunuslu Hayreddn .................................................................................... 413
Geleneksel Aktivizm .................................................................................. 420
A. Modern Dnyada Tasavvuf Aktivizm .............................................. 420
B. ekip Arslan ....................................................................................... 432

Altnc Blm: Mesihilik .......................................................................... 436

Afgn Muammas...................................................................................... 436
Mesihi Beklerken....................................................................................... 441
Mehdyi Beklerken .................................................................................... 445
Afgn stanbulda ...................................................................................... 452
Beklenen Mehdden Devrimci Mehdye .................................................. 458
Dinden deolojiye ....................................................................................... 467
A. Dnyay Aklamadan Deitirmeye ................................................... 475
B. Sivil Din Aray ............................................................................... 483
C. Seferberlikten Devrime ....................................................................... 492

Yedinci Blm: Eletiri .............................................................................. 499

Osmanl Eletirisi ....................................................................................... 505
A. Batllama Eletirisi .......................................................................... 505
B. Ulem Eletirisi ................................................................................. 506
C. Fkhn Yeterlii.................................................................................. 509
Gelenee Kar Modernizm ve Fundamentalizm....................................... 511
A. Kr Taklit ....................................................................................... 522
teki Tedeyynn Eletirisi ...................................................................... 526
A. Kimlik Siyasetinin Dnm ............................................................ 526
B. slm Kar Arap Medeniyeti .............................................................. 535
C. Acem slmnn Eletirisi ................................................................. 541

Sekizinci Blm: Yeni Paradigma.............................................................. 553

Akl Dinden Tabi Dine ............................................................................. 554
Tab Dinden Pozitif Dine ......................................................................... 562
Akl ile Gnl Arasnda ............................................................................. 571
Din Karsnda Bilim.................................................................................. 576
lme Kar Marifet ...................................................................................... 588
Tabi Hukuk ............................................................................................... 591
Hukuk-Deer likisi ................................................................................. 602
A. Gzelden Yararlya ........................................................................... 605
B. Yararlnn kmaz ......................................................................... 609
Yeni slm .................................................................................................. 613
Yeni Hukuk ................................................................................................ 620
A. Maslahattan Yararla ....................................................................... 622
B. Hukuk Eklektisizm ........................................................................... 626
Dokuzuncu Blm: Yeni Toplum ............................................................. 632
Adalete ar ............................................................................................. 632
Hak Gsb Leviathann Reddi.................................................................. 639
Hkimiyet Meselesi .................................................................................... 647
A. Hkimiyetin Patrimonyal Tahkimi .................................................... 654
B. Halkn Hkimiyetini Korumak .......................................................... 659
Mesihi Anayasalcln flas ..................................................................... 662
Modern Kamuoyunun Douu .................................................................. 674
Abduhun Siyas Vizyonu ........................................................................... 684
A. Sekler Bir Siyasete Doru.................................................................. 687
Demokratik oulculuk Sorunu ................................................................ 699
Siyas Kltr ve Katlm ............................................................................. 704
ktisad Sorun ............................................................................................. 709
A. ktisad Seferberlik htiyac ................................................................. 709
B. Zt Paradigmalar Arasnda ................................................................ 714

Onuncu Blm: Yeni nsan ....................................................................... 720

Eitimin Deien Anlam .......................................................................... 720
Pozitivistik Eitimin kmaz.................................................................... 727
Kader Konusuna Dn ............................................................................. 733
Kader nanc Hrriyet Deeri .................................................................... 745
A. Adaletten Hrriyete ............................................................................ 750
radeye ar .............................................................................................. 759
Hmanizm ve eref .................................................................................... 767

Sonular...................................................................................................... 772
zgrlk ve Seklerizm ............................................................................. 779
Aydndan Tekrar lime ............................................................................. 786
Drus-Snne ve Beytl-Hikmeyi Yeniden Kurmak ................................. 797

Bibliyografya............................................................................................... 801
Dizin .......................................................................................................... 850

Tablolar
Tablo 1 ....................................................................................................... 106
Tablo 2 ....................................................................................................... 125
Tablo 3 ....................................................................................................... 265
Tablo 4 ....................................................................................................... 308
Tablo 5 ....................................................................................................... 312
Tablo 6 ....................................................................................................... 347
Tablo 7 ....................................................................................................... 376
 Sunu
BEDR GENCERN IIR-AICI
SLMDA MODERNLEME NCELEMES

Elinizdeki eserin yazar Bedri Gencer ile nisbeten

ge bir tarihte, yanl hatrlamyorsam 1999 y-
lnda bir toplantda tanmtk. Daha sonra
srekli grtk. Gerek yaptmz sohbetler,
gerekse almalar sayesinde onun istisna en-
telektel kiiliini fark ettim. Karmda olaa-
nst bir tecesss ile renme ve retmeye ken-
disini adam, nemli eserler verme potansiyeline sahip bir kii vard.
Bu beklentileri boa karmayan Bedri, sonunda kendisinden beklenen
ilk byk eseri verdi.
slmda Modernleme, 1839-1939, hem keyfiyet, hem kemiyet iti-
bariyle byk bir eser. Eserin bykl, yazarn konuyu evrensel bir
perspektiften incelemesinden kaynaklanyor. Bundan kast, Dou ve
Baty kuatan, btncl, ok-katl bir mukayeseli perspektiftir. slm
dnyasnn modernlemesi, temelde Batnn kltrel etkisinden kay-
nakland iin akltrasyon kayna Batdaki dnm kavranmaks-
zn Dou dnyasnn zorland modernlemenin de kavranamayaca
tabidir. Bu yzden Gencer, nce bizzat Batnn yaad modernle-
me tecrbesinin mukadderatn tespit ediyor. Onun tespitine gre se-
klerleme de denen Batl modernleme, bir evrensel dil dzen
kurma fikrinden kaynaklanyor. O, Batl modernlemenin arkasnda
yatan bu kozmopolis ve teodise mnasebetini kef etmek suretiyle
12 Sunu

modernlemelerin etkileimini bir medeniyetler karlamas olarak ele

alyor.
Buradan hareketle Gencer, grdm kadaryla -katl bir muka-
yese yapyor. Birincisi, aslnda dinin dardan dntrlmesi anlam-
na gelen seklerleme de denen modernleme karsnda brahim
din, Yahudilik, Hristiyanlk ve slmn zorland modernlemenin
mukayesesi. Burada o, zorlandklar modernlemenin dinamiklerinin
ortaklna karlk modernleme tarzlarnn bu dinin karakteristik-
lerine gre deitiine dikkat ekiyor. kincisi, mnhasran Batl ile
slm modernizmin mukayesesi. ncs, Batl modernlik karsn-
da Trk ve Arap slm dncelerinin mukayesesi. Bedri Gencer, er-
ken modern slm dnyasnda gelitirildiini tespit ettii Trk, Arap
ve Hint olmak zere belli bal slm yorumunu slm moderniz-
mine ilikin genel erevede karlatrmakla birlikte derinlemesine,
mukayeseli bir vaka incelemesi iin doal olarak Trk ile Arap slm
dncesi zerinde younlayor. Buradaki Araptan kast ise, Arap
dnyasnn merkezinde yer alan, slm modernizminin kayna Msr.
Onun yapt bu ok-katl mukayesenin en sofistike rnei, XIX.
asrda zirveye kan medeniyetlerin karlamasn tahlilinde grl-
mekte. Kozmopolitanizmin seklerlemesi srecinde dinini medeniye-
te dntren Batnn kendi merebine uygun olarak benimsedii
medeniyet olarak Arap slmna kar din olarak Trk slmn na-
sl tekiletirdiini, sanyorum bugne kadar ilk kez Bedri Gencer tes-
pit ediyor. O, bu esnada XIX. asr Mslman aydnlarn ayaa kald-
ran ve aslnda Katolik/Protestanlk arasndaki Avrupa-ii kltr sava-
ndan darya yanstlan nl slm, mni-i terakkdir tezindeki
ilerleme kart slmdan kasdn, bu, fkha dayal din olarak Trk
slm olduunu kef ediyor. Yalnz burada vurgulanmas gereken ha-
yat nokta, onun Trk slmndan kasdnn, Trkiye gibi ulus-dev-
letlerinde ska yanl anlald gibi bir sivil din olmad, tam aksi-
ne, kozmopolitanizmin bayraktar bir topluluun kendisini zdele-
tirdii evrensel bir din olarak slm olduudur.
Bu dorultuda Gencerin en orijinal katklarndan biri, XIX. asr
Osmanl ve Msr dnrlerinin slm yeniden yorumlama tarzlar-
nn, Batl modernlii/medeniyeti, zgl slm yorumlar uyarnca
meriyet ve akliyet ile kavramsallatrmalarna gre deitiini
tespit etmesi. Son Osmanl ve Msrl dnrlerin gerek modernlii
 slmda Modernleme 13

tasavvur, gerek gelenei tenkit ve gerekse bunlara dayanarak slm

yeniden yorumlama tarzlarnn tedeyyn denen spesifik slm yorumla-
rna gre deitiinin tespiti, modern slmdaki dinamizm ve eitlili-
in anlalmasnda anahtar neme sahip. Benim de bir makalemde
iaret ettiim gibi (Mardin 2005), smrge-sonras paradigmalara
meydan okuyan tek rnek olarak Trk slm yorumunun tarih anla-
mnn bu tr mukayeseli bir perspektiften tespiti, modern slm ince-
lemelerine yeni bir boyut getirerek Batl aratrmaclarn ezberini bo-
zacaktr.
Eserin bykl, ikinci olarak, yazarn setii btncl perspek-
tifin gerektirdii vukufla konuyu ilemesinden kaynaklanyor. Tabia-
tyla konunun ilenecei perspektifin seimiyle gerekli entelektel do-
nanm birbirine baldr. Kendisinin de dikkat ektii gibi bugne ka-
dar bu denli kuatc bir perspektiften modern slmn incelenememi
olmas, bunun gerektirdii Doulu ve Batl kltr veya slm ve sos-
yal bilim formasyonlarn terkipteki zorluktan kaynaklanyor. Bedri
Gencer, deil sosyal bilim disiplinleri, felsef ile din ilimler arasnda
bile ayrmn tannmad geleneksel ilm-i kll anlayn benimseye-
rek bu terkibin optimal lde baarld istisna formasyona ulam
biri.
O, benim tandm, slm, slm kaynak ve terimleri hakkyla bi-
len ender kiilerden biri. Bundan kasdm, ansiklopedik bir bilgiden
ok zmsenmi bir bilgi. O, vukflu bir slm limi olarak birinci el,
Arapa kaynaklara atfla iledii konularda aktif tavr alyor; eyh-
lislm Mustafa Sabri ile birlikte Mtrdiyeyi eletirerek Eariyeyi
teolojik bir mezhebin tesinde slm paradigmann kendisi olarak
grmesinde olduu gibi. Eser boyunca iledii eriat, fkh, snnet,
bidat, maslahat, tahsin, takbih, itihat, taklit, telfik, ihtilf, kader gibi
ada slm tartmann merkezinde yer alan btn konularda onun
aktif tavrn grmek mmkn. Onun Muhammed Abduh gibi slm
modernistlerinin grlerinin bugne kadarki en kapsaml ve derin
eletirisini yaptn syleyebilirim. Dizininden anlalaca gibi,
Ubeydullah Debsden Cemleddn Ksmye, Molla Fenrden Ali
Haydara gelmi gemi saysz slm limine atf yaplmas, inceleme-
deki perspektifin geniliini gsteriyor.
Dier taraftan yetkin bir sosyal bilimci olarak Bedri Gencer, s-
lmda modernleme srecini incelemede birinci el kaynaklara atfla
14 Sunu

tm Batl teorilerden yararlanyor. Onun ngilizce Osmanl m-

paratorluunda kamuoyunun douu hakkndaki gibi baka al-
malarn okuduumda da teorik younluk dikkatimi ekmiti. Onun
almalar, kamuoyu, anayasa gibi ele ald konuyla ilgili btn
teorik birikimi szmesiyle temayz ediyor. Bu younluk, eserinin bib-
liyografyasndan da anlalabilir. Kanaatimce imdiye kadar bir eserde
bu kadar zengin bir bibliyografya grlm deildir.
Gene dizininden anlalaca gibi, imdiye kadar bu tr bir eserde
bu kadar Batl aydn ve teoriye atf yapld da grlm deil. Gen-
cer, rnein, Bat ile slmn modern karlamasnn mantn, bu-
gn dnyada ve Trkiyede unutulmaya yz tutan Toynbeenin ta-
hadd ve karlk denen akltrasyon modelinden yararlanarak akl-
yor. Batl modernlemenin kozmopolis vizyonunun dnm olarak
aklanmasnda Trkiyede ne kadar tanndn bilmediim Stephen
Toulminden yararlanyor. O, keza Reinhart Koselleck ve Reinhard
Schulze gibi Trkiyede isimleri bile zor bilinen Batl bilginlerin teori-
lerine atfla slmda modernleme srecini aklyor. Gencer, aslnda
Aydnlanma denen Batl modernleme srecini aklamay hedefleyen
bu bilginlerin teorilerinden hareketle slmda modernleme srecini
evrensel perspektiften bir medeniyetler karlamas olarak zm-
lemeyi baaryor.
Hatta o, bununla kalmayarak modern aktivizmi aklamak iin da-
ha da derine iniyor. O, hmanizm ve devrimcilik denen dnyay
deitirme iradesinin her yerde mistisizmden kaynakland, Batda
Jacob Boehme ve Christian Thomasius gibi byk mistiklerin temsil
ettii bu vizyonun Isaac Luria ile balad ve onun da Muhyiddn
bnl-Arabden etkilendii gibi arpc bir bulguya ulayor. Osman-
lda balca eyh Glibde grlen bu mistik-hmanistik eylem vizyo-
nu, daha derine inildiinde Seyyid Ahmed Handan Muhammed k-
bale, Namk Kemal ve Ziya Gkalptan Cemleddn Afgn ve Mu-
hammed Abduha btn XIX. asr Mslman aydnlarnda grlebi-
lirdi, Gencere gre. Isaac Luriadan Ziyeddn Gmhnevye bu
arpc vizyon ortaklnn kefini ona borluyuz.
O, bylece evrensel bir perspektiften slmda modernleme sre-
cinin ne derece kkne inilebileceini, konunun incelenmesinin snr-
larn bize gsteriyor. Bununla birlikte Gencer, Batl teorileri sadece
slmn modernlemesini analize yarayacak aralar olarak dn alarak
 slmda Modernleme 15

kullanmyor, ayn zamanda yeri geldike bunlarn orijinal eletirisini

yapmaktan da geri durmuyor. rnein ona gre Max Weberin Batl
modernleme srecini esas aldndan yanltc olarak kavramsallatr-
d zsel veya deersel-akliyet, aslnda meriyet anlamna geliyor.
Gencer, slm dnyasna kar tavrlar aklarken Batda Protestanlk
ve liberalizm gibi teolojik ve felsef ekoller arasndaki gizli mnasebete,
klasik ile modern liberalizmler arasndaki farka dikkat ekiyor. Bu
bakmdan eser, sadece slm deil, ayn zamanda Batl modernleme
srecinin de orijinal bir tahlili olarak okunabilir.
Bedri Gencerin benimsedii Alman geleneine zg mukayeseli-
tarih perspektifin nemi, zellikle kavramlarn izini srmede grl-
yor. O, bizde nadir grlen bir yaklamla bir taraftan etimoloji-filoloji
sayesinde orijinal, kk anlamlarna inerek kavramlarn arkeolojisini,
dier taraftan Reinhart Koselleck tarafndan gelitirilen begriffsgesc-
hichte (kavram tarihi) perspektifinden rnein millet, devlet gibi kav-
ramlarn anlamlarnn zaman iinde nasl deitiine bakarak sosyolo-
jisini, dier taraftan da kavramlarn farkl dillerdeki karlklarn bu-
larak tercmesini yapyor. rnein Bat dillerinde kullanlan reason
kavramnn aslnda akl deil, hikmet anlamna geldiini, Latince ve
Almanca decorum ve bildung kavramlarnn slm ahlaknn merkez
kavram edebe tekbl ettiini ondan reniyoruz. zellikle ngilizce
ve Almancada olduu gibi tarih szlklerden mahrum dilimizde ka-
naatimce bu tr bir aba daha da nem arz ediyor. Bu arada onun dile
hkimiyetini, salam ve akc slubunu da takdirle belirtmek lazm.
Gencer, alma boyunca Dou ve Bat dncesine eit vukfunu
gsteriyor; Bat dnce tarihine atfla slm dnyasnda klasik ile
modern deizmler ve rasyonalizmler arasndaki farkn, Bat dn-
cesinde estetik ile yararcln douu arasndaki ince etkileime atfla
Muhammed Abduhun nasl hsn ile maslahat kavramlarn dn-
trerek Bat-tarz yararc bir slm anlayna kaydnn aklamasnda
olduu gibi. Okuyanlar, eserde birok orijinal, arpc tahlille karlaa-
caktr. Midhat Paa ile Cemleddn Afgn rneklerinde anayasalclk
ile mesihilik arasndaki ince ilikinin, aslnda ortak bir politik
kltre dayandklar halde Namk Kemal ile Cemleddn Afgnnin
modernlik karsnda niin zt istikametlerde bir kimlik arayna giri-
tiklerinin tahlili, bunlara rnek verilebilir. Gencer, zellikle mesihilii
devrimcilie dntren Karl Marx ile mukayese yoluyla kariyerini
16 Sunu

analiz ederek ada slm dnyasnn en tartmal kiisi Cemleddn

Afgn bilmecesinin zm yolunu da gsteriyor.
Bedri Gencerin bu kadar youn bir inceleme sonunda ulat,
zellikle Trk seklerlemesinin tarih dinamikleri ve anlamna dair
sonular da olduka nemli. Ona gre seklerleme, kresel bir tarih
devir olarak ulus-devletlerine zg, bni Haldunun terimiyle nesep
asabiyetine dayal bir kolektivite olarak ulus ile tzel bir kii olarak
devletin kanlmaz gerei. Dier taraftan o, sregelen zt perspektif-
lerden farkl bir perspektiften bakarak, M. Kemalin hissinin babas
Namk Kemalin ngrd zere, Batdaki gibi normatif yerine eri-
atn askya alnmas eklinde mekanik bir seklerleme olarak gerek-
leen Trk modernlemesinin aslnda slm idealine dayal Trk koz-
mopolitanizminin srekliliini gsterdii sonucuna varyor. Bu al-
mann, Gencerin Trkiyeyi merkezine yerletirdii slm dnyasnn
nereden gelip nereye gittii hakknda okuyanlara nemli bir vizyon
kazandraca muhakkaktr.
Evet, eser, gerek nitelii, gerek nicelii bakmndan cidd bir oku-
may gerektiriyor. Bedri Genceri bu parlak baarsndan dolay tebrik
ederken eserinin hak ettii ilgiyi grmesini temenni ediyorum. Onun
bu kitabyla gerek Trk sosyal bilim, gerekse de dnya modern slm
literatrnde bir r atn sylemek mbalaa olmayacaktr. En
ksa srede ngilizce yaynlanmas, kitabn dnya apnda neminin
bilinmesini salayacaktr. Bu arada eitli bilimsel toplantlarla Bedri
Gencerin eseri vesilesiyle slm ve modernleme konusunun tartl-
mas gerektii kanaatindeyim. Onun bu abidev eserinin ardndan ona
bal baka nemli eserler zerinde altn biliyor ve Trkiye gibi
zor bir lkede bu almalarn tamamlanabilmesi iin ona gereken des-
tein verilmesini diliyorum.
Etiler, 15 Kasm 2008
erif Mardin
 NC YAYINA NSZ

nc Yayna nsz balnn da belirttii zere, bizim iin her

bask yeni bir yayna vesile olmaktadr. Bu ekilde nceki basklar
hkmsz klarak alanlar madur etmek gibi bir niyetimiz elbette
olamaz. Normalde bu kadar hacimli bir almay her baskda yeni bir
yayna dntrmek kolay deildir. O halde almay srekli yenileme
ihtiyac, bir zaruretten, incelemenin hem konusu, hem de znesi a-
sndan srekliliinden kaynaklanmaktadr. Birincisi almamz, bir
antik dnce tarihi deil, hlen iinde yaadmz dinamik ve karma-
k bir srecin incelemesidir. kincisi, incelemenin muhtelif konularn-
da almay aralksz srdryoruz. Dolaysyla srekli gelien bilgi ve
yorumlar, bu alanda kalc bir kaynak eser olarak hsn kabul bulan
eserimizin de srekli yenilenmesini zarur klmaktadr. Sonuta bir
mellifin vefatndan sonra kaynak olarak almasnn en son yayn
kalacandan bunun olabildiince mkemmel olmasna almas ta-
bidir.
Szkonusu gerekeyle bu bask/yaynda ikincisinden ok daha fazla
tadilat yaptm, yeni bilgi ve yorumlar nda almay neredeyse ba-
tan sona gzden geirdim. Baz blmlerin srasn deitirdim, yeni
balklar ekledim, tekrarlar ayklamaya, ifadeleri daha anlalr ve akc
hle getirmeye altm, muhafazakrlk/gelenekselcilik gibi baz kav-
ramsal ayrmlar ve buna dayal deerlendirmeleri gzden geirdim.
Baz Arapa szlerin asllarn verdim, eitli teorik, kavramsal ayrm-
18 nc Yayna nsz

lar ieren tablolar numaralandrarak kitabn banda bir listede gs-

terdim, kitaptan istifadeyi kolaylatrmak iin daha nceki orta (genel)
ve uzun (ayrntl) olarak verilen iki zete bir de ksa ilave ettim, hep-
sini yeniden yazdm.
Bu vesileyle almann hacminin bymesinin sebebini bir kez da-
ha ifade etmekte fayda gryorum. Modern slmn resmini ilk kez
bir btn olarak grebilmek iin konunun incelenmesinde aralar ile
amalar ayn anda ele alma zaruretini duyduk. Atf yapacamz hazr
kaynaklarn olmad konularda ayn anda hem teoriletirme, hem
tahlil, hem arkaplan (ara), hem nplann (ama) tasviri zarureti, tabi-
atyla eserin hacmini bytmtr. almalarmz ilerledike burada
bavurduumz hermentik perspektif derinleti; asl/geleneksel anla-
lmadan arz/modernin, etkileyen/Batl anlalmadan etkilenen/Do-
ulunun anlalamayaca kanaatimiz pekiti.
Bu arada bu bask/yaynda modernleme/seklerleme ayrmn da
netletirdim. Modernizm olarak kullanmnn belirttii gibi, mo-
dernleme teriminin seklerlemeyi de kapsayacak ekilde geni an-
lamda kullanlabilmesi, bir karkla yol amaktadr. Bu yzden biz,
her iki anlama gelecek ekilde okunabilecek almamzn balnda
yer alan modernleme teriminin geni anlamnca slm dnyasnda
Bat-kaynakl modernleme srecinin aklamasndan sonra bunun
dourduu seklerleme srecini inceledik. Burada geni/deskriptif
anlamda seklerlemeden kast, fikr deiimdir.
Bunlarn oranlarna bakldnda ise bu baskda on blme kan
almamzn iki blm, dorudan modernleme, kalan sekiz blm
ise seklerleme srecini ele almaktadr. Bu itibarla almamzn gir-
dii alan iin modern sosyolojik slm dncesi tarihi denebilir.
Bizde slm felsefesi veya dncesi denince hep Frb, bni Sn gibi
klasik filozoflar kapsayan devrin dncesi anlalr. Modern dnem
slm felsefesi incelemesi ise neredeyse Hd Sebzevr (1797-1873) ve
Muhammed kbal (1877-1938) gibi isimlere inhisar eder. Hlbuki
slm dncesi kavram daha geni bir adan ele alndnda al-
mamz bu konuda nemli bir kaynak olarak grlebilir.
lkemizin kltr ve dil konusunda geldii sefalet noktas, uurlu
herkes gibi bana da byk bir zdrap veriyor. Millet kltr, kltr de
dille yaplr, dolaysyla bir lkede kltr ve dilin lm, o millerin
lm demektir. Bugn millet olarak gerekten lmn eiine gelmi
 Bedri Gencer 19

durumdayz. Mehmet kif Lisesi mezunu bir niversite rencisi Sa-

fahtn kimin eseri olduunu bilmiyorsa alarm vermenin zaman ge-
mi demektir. Bugn yz kelimelik twitter Trkesiyle deil duygu ve
dnceler, basit ihtiyalar bile ifade edilemez. Ne acdr ki deil gen-
ler ve halk, akademisyenlerin bile Trkeyi doru drst kullanama-
dklar gnlere geldik. Koca koca profesrlerin adem-i merkeziyeti
yerine aaadem-i merkeziyeti, her daim dedikleri bir lkede dilimize
ve kltrmze sahip kmada ok daha fazla hassasiyet gstermemiz
gerektii aktr. nsansal, ahlaksal, hukuksal gibi gayr-i insan,
gayr-i ahlak, gayr-i hukuk kullanmlarn yaygnlat gnmzde
hepimiz, gemiten gelen dille bamz korumaya azam gayreti gs-
termeliyiz. Bu yzden artk bireysel yerine ferd, sosyal yerine itima,
deneyim yerine tecrbe demeyi, eanlaml veya anlamda, yeterlik
veya yeterlilik gibi karkln yaand kelimeler yerine mterdif
ve kifyeti kullanmay tercih ettim, tekbl, slh, ihy kelimelerin-
de olduu gibi uzatma iaretlerini daha ok kullandm.
Son olarak yayncl akla yapan deerli kardeim Takn Taka
gsterdii dostluk ve itina iin itenlikle teekkr ederim.

Fatih, 20 Mays 2014
Bedri Gencer
 KNC YAYINA NSZ

Bir eserin ikinci yaynna yazlan nsz, temelde birinci yaynn bir
muhasebesiyle ikinci yaynda yaplan deiiklikleri konu alr. Bizimki
gibi kapsaml ve iddial bir eserin ilk yaynna gsterilen ilgi dere-
cesinin, yazar kadar okuyucular iin de merak konusu olmas tabidir.
Tabiatyla dorudan eser ve yazarndan ziyade ieriine, ele ald ko-
nulara atf edilen nemi, onun da tesinde lkenin kltrel seviyesini
gstermesi bakmndan bu ilgi, merak edilmektedir. Gerekten okuyu-
cularn bir ksm eitli vesilelerle bir taraftan yazar olarak bize eserin
gereken ilgiyi grp grmediini sorarken, bir ksm da yaknma yollu
gereken ilgiyi grmedii kanaatlerini aktardlar. Burada kasd edilen
esere gsterilen ilginin tirajyla zde olmad malumdur.
Bu hususu, bardan bo ve dolu ksmndan bakarak iki adan de-
erlendirmek mmkndr. Bardan bo ksmndan bakldnda ger-
ekten almamzn kamuoyunda gereken ilgiyi grmedii sylenebilir
ki bunu da zel-mikro ve genel-makro olarak iki sebepler dizisine ba-
lamak mmkndr. zellikle renci kesimin ikayet ettii fiyatnn
ykseklii gibi faktrler yannda eserin resm ile fiil k tarihleri ara-
sndaki farkllk gibi yaad baz teknik talihsizlikler de bu ilgi dk-
lnde rol oynam olabilir. Ancak bunu, temelde genel-makro se-
beplere balamak daha isabetli olacaktr. Problem, aslnda salkl bir
kltr ortamnn kaybnda yatmaktadr.
eitli vesilelerle ifade ettiim gibi, Osmanlda somutlaan gele-
neksel kltr hayatmz aslnda camiden kan iki kuruma dayanrd:
medrese ve tekke. Medrese, ilim, tekke, hikmet yuvasyd; ilim, med-
resede alnr, tekkede hazm edilirdi. XIX. asr Osmanl kltr hayat-
22 kinci Yayna nsz

nn kalbinin att bir akademi olarak grlebilecek Murad Molla

Tekkesi, bunun tipik rneiydi. Tekkelerin kapand Cumhuriyetin
balarnda bile Bana kfiri getir, kibirliyi getirme diyen Abdlaziz
Bekkine (18951952) kuddise sirruh hazretlerinin Trkiyenin kltr
hayatna vurduu gizli damga, gelenein direniini gstermeye yeterdir.
Dolaysyla bu kurum ve kanallarn tamamen kayb olduu lkemiz-
de artk kltr hayatnn deil clzlndan, varlndan bile sz etmek
zordur. Bu yzden deil bizim gibi bir cizin, son Osmanl ve Cum-
huriyet devrinde yaam pek ok kymetin, rnein merhum Ali Ya-
kup Cenkilerin asrn Gazlsi olarak tanmlad Mustafa Sabri ve
baka limlerin, hatta Namk Kemal, Ali Savi, Ziya Gkalp gibi
isimlerin bile eserleri, fikirleri, henz anlalabilmi, deerlendirilebil-
mi deildir. Maalesef bugn Trkiye, siyasette olduu gibi kltrde
de ilerin ahbap-avu ilikileriyle yrd, vlger bir magazin, fast-
food kltrnn ve s ve scak siyasetin salkl dnme ve iletiim
imknn yok ettii bir lke hline gelmitir.
Lafa gelince hep orijinal telif eser kmadndan, hibir konunun
derinlikli ve kapsaml bir ekilde incelenmediinden yaknlan lke-
mizde baz akademisyenlerin bile almamza verdikleri Bugn bu
kadar kaln bir kitab kim okuyacak? trnden basit tepkiler de baka
bir ders oldu bizim iin. Bugn yaasalard Gazl gibi hacimli eserler
veren limler de herhalde Git, hyy ksalt da gel! gibi tepkilerle
karlacaklard. Ancak bize den, kinatta hibir eyin kayb olmad,
her emein er-ge karln bulaca inancyla hasb ve mtemad
olarak almaktr.
erif Mardinin ltf ettii sunu, esere hasb okuyucularn ilgisini
ekmeye vesile olurken bunu kendilerine zmn bir tahadd olarak alg-
layan aydnlar da oldu. Burada problem, geleneksel mutluluk vesilesi
olarak paylalacak hikmet yerine zellikle modernizmle pekien, bir
iktidar vesilesi olarak kullanlacak ilim anlaynn modern ada
yaayan Mslman aydnlarn zihniyetlerine de sirayet etmesinden
kaynaklanmaktadr; Yedi dervi bir kilime sm, iki sultan (aydn)
yedi iklime samam sznn de belirttii gibi. Bize den, her ha-
lkrda saf ilim deil, hikmete, dervilie talip olmaktr.
Buna karlk bardan dolu ksmndan baktmzda ise eserimizin
ok cidd bir ilgi grdn syleyebiliriz. Gerekten birok yazar
yazlaryla, okur, mesajlaryla yazl veya szl olarak kitapla ilgili tak-
 Bedri Gencer 23

dirkr kanaatlerini dile getirdiler. Anadoludaki niversitelerde baz

ilahiyat kkenli gen akademisyenler, kitab paradigmalarn deiti-
ren, kendilerine bir vizyon veren bir eser olarak deerlendirdiler. k-
tktan sonra kitapla dorudan ve dolayl ilgili olarak yurt ii ve dnda
eitli formatlarda elliye yakn programa katlmamz, esere gsterilen
hasb ilginin somut bir gstergesi olarak alnabilir.
Bu srete aldm tepkiler, kitabn ikinci yayn iin revizyonunda
yol gsterici oldu. Baz okuyucularn eserde kullandmz eitli tabir-
lere takldklarn grdm. rnein birinci yaynn nsznde de ak-
ladm gibi, slmda modernleme tabiri, kelime ekonomisinden
kaynaklanmaktadr. Vahy edilmi herhangi bir din gibi slmda mut-
lak anlamda bir modernleme mmkn deildir. Bununla kasd edilen,
slm dnyasnda ve Mslmanlarn dnce tarznda deimedir.
Gene baz okuyucularn takld brahim dinler de mutlak oulcu
anlamda deil, tarih olarak kullandmz bir tabirdir ki fkhta kulla-
nlan ehl-i kitap tabiriyle kasd edilen de budur. Din olarak Trk
slm/medeniyet olarak Arap slm ayrm da bizim deil, Batda
Hristiyanlk iinde yaplan ayrm uyarnca seklerlemenin ajan Pro-
testanln gznden yaplan bir ayrmdr.
Baz gen okuyucular, terminolojik younluu hayli yksek al-
maya bilinmeyen terimler iin bir lgate eklenmesini istediler. Burada
bilinmeyen elbette izaf bir eydir. Eseri bir tr ansiklopediye dn-
trecek bir lgateyle eskatoloji, teodise, deizm, agnostisizm gibi
tarifi ilgili kaynaklarda bulunabilecek terimler yerine nomisizm, orto-
genez gibi yaptmz yeni kavramsallatrmalar iin gerekli aklama-
lar verdim.
Bunlar dnda zor anlalan baz ifadeleri gzden geirerek slubu
daha akc hle getirmeye altm. Bu yaynda kitabn ana yaps ve
argmanlarn korumakla birlikte zel ve genel sebeplerle nemli baz
tadilat yaptm. zel sebeplerin banda bir zorunluluktan kaynaklanan
almann kapsamll gelmektedir. Birincisi, slm dnyasnn dn-
mn ilk defa bir btn olarak kavrama niyeti, bizi almann kap-
samn bu kadar geni tutmaya sevk etti. kincisi, mevcut teorik pers-
pektiflerin yetersiz kald durumlarda ayn anda hem kavramsalla-
trma, hem de buna gre zmleme, rnein ideolojileme rntle-
rini analiz iin neredeyse yepyeni bir kavramsallatrma yapmak zo-
runda kalmamz, tabiatyla almann hacmini bytmtr.
24 kinci Yayna nsz

Daha nce bunlar uzun vadede mstakil almalara dntrdk-

e izleyen yaynlarda eserin hacminin azalacan sylemitim. Bu ya-
ynda grlecei gibi, Burke ile Cevdet arasndaki mukayeseyi Hikmet
Kavanda Edmund Burke ile Ahmed Cevdet balkl ikinci kitabmza
dntrdmz iin kardk. Osmanl slm yorumuyla ilgili ksm
da ayr bir almaya dntrdk.
Kitabn bu ikinci yaynnda bizi tadilata sevk eden ana genel sebep
ise ilm gelimedir. Bilindii gibi gerek kll, gerekse de ferd bakm-
dan ilim, srekli bir gelime iinde olduundan yazdklarmz da s-
rekli gzden geirme ihtiyac duymamz tabiidir. Bu gelimeye gre
kullandm baz terim ve tezleri gzden geirerek daha rafine hle
getirdim, yeni kan nemli kaynaklara atfla bibliyografyay zenginle-
tirdim.
Evvelce de ifade ettiim gibi almamz, slm dnyasnda mo-
dernleme srecinin en kritik safhas saylan yz yllk bir tarih kesite
odaklansa da bu, bitmi deil, hlen devam eden bir sretir. Dolay-
syla bu tarih arkaplan nda slm dnyasnda modernleme ve
seklerleme srecinin ada uzantlarn daha net grme imkn bul-
dum. Bu dnmn rn almalar da inallah ada slmda
modernleme konusunda yapacamz mstakil bir incelemenin tasla-
n ortaya karmaya vesile oldu.
Bat ile slm dnyasnda dorudan karlamadan tedricen uzla-
maya geilen bu srete Mslman zihinlerdeki seklerleme de de-
rinlemitir. amzda slm ilim geleneinden koptuka sekleriz-
min etkisine ak hle gelen Mslman aydnlar, cidd bir kafa kark-
l iinde bulunuyorlar. zellikle smrge-maduru Mslman lke-
lerdeki aydnlar, zihnen ne kadar seklerletiklerinin farknda bile de-
iller. Bugn slm medeniyetinin deerleri diye sze balayan bir
Mslman aydn, farknda olmadan seklerizmin kapanndan konuu-
yor demektir. Zira, bizim iaret ettiimiz gibi, medeniyet (civilization)
de, deer (value) de dorudan sekler kavramlardr. Deer, geleneksel
dnyada karl olmayan, Batda kapitalizmin getirdii deiim ve
fiyat kavramlaryla ortaya km bir terimdir. Dousuyla Batsyla bir
btn olarak geleneksel dnyada, kelm kitaplarnda hsn kubh
bahsinde geen modern anlamda tek bir deer vardr: hsn=gzellik.
Onun altnda toplanan adalet gibi tm kavramlar, modern anlamda
birer deer deil, edeptir. Soyut bir deer deil, Bir dereden bile ab-
 Bedri Gencer 25

dest alrken israf etmemek gibi somut bir edep olarak adaletin l-
sn veren ise snnettir.
Bizim savunduumuz, btn bu gizli sekler kavramlarn reddi
eklinde bir tr fundamentalizm deil, hikem-asl ile sekler-arz ter-
minoloji arasndaki farkn bilincinde olarak konumamz gerektiidir;
hikem-asl tasavvur tarzna dn imknn verecek bu bilintir. Bu-
gn Mslman aydnlar bu tr kavramlar sorgulamadan veri olarak
konutuklar veya ben aslnda bununla unu kasd ediyorum gibi se-
mantik zorlamalarla vakit kayb ettikleri iin bir k yolu bulunam-
yor. Malum, lgate yiitlik olmaz.
Kitabn kndan sonra pek ok hasb okur ve dost, ilgi ve katkla-
ryla bana g verdiler. Bunlarn hepsini burada saymam imknsz. Sa-
dece temsil kabilinden anacam aziz dostlarm Alparslan Akgen ve
Tanel Demirel ile tashih srecinde yardmc olan sevgili kardeim Be-
kir Belenkuyu ve eserin itinal bir ekilde yeniden yaynna talip olan
Dou Bat Yaynlar yetkililerine itenlikle teekkr ederim.

Fatih, 2 Nisan 2012

Bedri Gencer
 BRNC YAYINA NSZ

Elinizdeki eser, 1998 ylnda stanbul niversitesi SBF Uluslararas

likiler Blmnde tamamladmz slm Modernizmi ve Osmanl
Devleti: Osmanl ve Msr slm Modernizmi Tecrbeylerinin Karla-
trmal Bir ncelemesi, 1839-1939 balkl doktora tezini yayna hazr-
lama fikrinden dodu. Benzer ou giriimde olduu gibi bu, sonunda
tematik ortaklk dnda tezden tamamyla bamsz bir almaya d-
nt. Tezde sosyolojik perspektiften Osmanl ile Msrl aydnlarn
dncelerini karlatrarak XIX. asrda doan slm modernizmini
incelemeye almtk. Burada slm dnyasnn modernlemesi, te-
melde Mslman aydnlarn fikirlerini etkileyen arkaplan olarak ince-
lenmiti. Tezi yayna hazrlamaya giriince slm dnyasnda modern
Bat medeniyetiyle karlamayla balayan derin dnmn tam tahli-
linin, doal olarak bir doktora tezinin snrlarn aan ok daha geni,
btncl bir perspektif gerektirdiini grdm. Bu konuda dnya a-
pnda grdm boluk, dnyay kurtarmak zere gnderilmi bir
Ko olarak bana bu yeni, zor almaya girime cesareti verdi.
XX. asrn sonlarna doru Bat modern-sonras aa geerken slm
dnyas XIX. asrda modern Bat ile karlamasnn muhasebesini
srdrmektedir. Elinizdeki eserin, bu hesaplama srecinde bir dnm
noktas oluturduuna inanyoruz. Temasn zetleyen u soru, al-
mamzn niteliini anlatmaya yeter: Batl kozmopolitanizmin dn-
m, modern Bat/Dou karlamasn nasl etkilemitir? zet ks-
mndan da anlalaca gibi eserimiz, slmda modernleme srecini
Bat ile Dounun bu byk karlamas bakmndan ele alan dnya-
daki ilk almadr. Stephen Toulmin (1992) gibi yazarlarn da dikkat
28 Birinci Yayna nsz

ektii gibi modernleme veya seklerleme, Batl kozmopolis proje-

sinin dnmnden baka bir ey deildir. XIX. yzylda zirveye -
kan bu sre, kozmopolitanizmin hedefini oluturan her yeri, zellikle
Batya en yakn noktada yer alan Osmanl liderliindeki slm dnya-
sn derinden etkilemitir.
Dolaysyla ancak Batl modernleme srecine nfuzla slm dn-
yasnn geirdii derin dnm kavranabilir. Byle mukayeseli bir
perspektiften incelenmedike XIX. asr slm dnyas tarafndan Ba-
tya verilen karmak tepkilerin kayna da anlalamaz. Bu itibarla a-
lmamz, sadece slmda deil, ayn zamanda Batda modernleme,
mukayeseli modernleme ve modernizmler olarak da okunabilir. Da-
ha yakndan bakldnda Batl ve Doulu modernizmlerin iki adan
karlatrlmas gerektii grlr. Birincisi, slm modernizminin
genel olarak Batl modernizmle mukayesesi, ikincisi, Protestan-Cizvit
kaynakl bu Batl modernizm karsnda brahimi din, Yahudilik,
Hristiyanlk ve slmn zorland modernizmin mukayesesidir. a-
lmada yeri geldike bu brahim dinin aydnlarnn modern d-
nce ve hayat tarz karsnda aldklar tavrlardaki ilgin ortaklklara
dikkat ektim. Bu arada bu konuda da dnya apnda hayrete deer bir
boluk olduunu grdk.
Arapada talebl-kll, fevtl-kll (her eyi istemek, her eyi ka-
rmaktr) sznn de anlatt gibi, byle iddial bir yaklamla bu ka-
dar kapsaml bir almaya girimenin avantaj kadar risk iermesi de
doaldr. Kimileri, almann her blmn ayr bir kitap olabilecek
apta rnein Osmanl ve Msr slm yorumlar, sosyal bilimin do-
uu gibi balklar ayr almalarn konusu olarak grebilirler. Ancak
slm dnyasnn dnmn ilk defa bir btn olarak kavrama niye-
ti, bizi almann kapsamn bu kadar geni tutmaya sevk etti. Bu e-
kilde slm dnyasnn dnm bir btn olarak grldkten sonra
ileride eserin baz blmlerinin ayr kitaplara dntrlmesi dn-
lebilir. Yani avantajlarnn dezavantajlarna ar bast kanaatine var-
dmzdan dolay byle bir perspektif benimsedik. Bu acil ihtiyaca
ramen bugne kadar Trkiyede ve dnyada byle btncl bir pers-
pektiften modern slmn incelenmesini engelleyen faktrlere ikinci
blmde dikkat ektim.
slmda Modernleme, 1839-1939 bal, almamzn ieriini ye-
terince yanstr. Burada kasd edilen, etkileim halinde hem slmda,
 Bedri Gencer 29

hem de slm dnyasnda, hem dnsel, hem toplumsal, modernlik ve

modernizm ynnde sregelen bir deime srecidir. Bu srecin hlen
devam etmesinden dolay balktaki tarih kesiti, sadece incelemenin
odaklanaca 100 yllk kritik bir dnemin snrlandrlmasn ifade
eder. Tahmin edilecei gibi 1839, Tanzimat Fermannn ilan edildii,
1939 ise kinci Dnya Savann balad yldr. Gerekte yaplan
analizler, bu tarihlerin ok ncesine ve sonrasna uzanr. Daha ileri bir
tarih alnacak olsa kanaatimce son nde gelen slm limi olarak ey-
hlislm Mustafa Sabrinin vefat tarihi 1954 alnabilir.
Ayrca burada slmda modernleme tabirini mecazen kulland-
mz da belirtelim. Vahy edilmi herhangi bir din gibi slmda da
hakik anlamda bir modernleme mmkn deildir. Burada kasd edi-
len, mecz anlamda Mslman aydnlarn dnndeki modern-
lemedir. Bu bakmdan ngilizcede olduu gibi Muslim modernism de-
yimi maksada daha uygun dse de Trkede Mslman moderniz-
mi deyimine gre dile daha kolay geldii iin slm modernizmi
deyimini kullanmay yeledim.
Konunun kompleks niteliince incelemede benimsediimiz btn-
cl perspektifi zetleyen ana kavram mukayesedir. bni Haldundan
Webere mukayese, sosyal bilimlerin ana metotlarndan biri olarak
kabul bulmutur. Biz de almamzda konuyu iki ana bakmdan mu-
kayeseyle inceledik. Birincisi, genel olarak Batda ve slmda modern-
lemelerin, ikincisi, ada slmda Osmanl ve Msr ile rneklendiri-
len geleneksel ve modern dncelerin mukayesesi. almamzda
XIX. asr slm dnyasnda modernlemeye kar alnan btn tavrlar
modern slm incelemeleri iin bir analiz erevesi oluturmak zere
kategoriletirirken, slm dncesindeki paradigmatik deiimin de-
recesini gstermek iin Osmanl ve Msr slm dncesinin temsilci-
leri olarak alnan Namk Kemal ve Muhammed Abduh rneklerinde
gelenekselcilik/modernizm olarak iki ana tipe dntrerek karla-
trdk.
Eserde grlecei gibi Abduha yaktrlan modernizmden kast,
sadece geleneksel paradigmadan kopu anlamnda bir pasif moder-
nizmdir. amzda modernizmin tahakkm sonucu gelenek ve mo-
dernlie bal olarak gelenekselcilik ve moderncilik, birincisi olumsuz ve
ikincisi olumlu anlamda normatif kavramlar hline getirilmitir. Hl-
buki bu kavramlar normatif yerine deskriptif olarak alnd takdirde
30 Birinci Yayna nsz

Ahmed Cevdet veya Namk Kemal gibi gelenekselci dnrlerin as-

lnda reel ile ideali uzlatrmaya ynelik realiteyi aklama giriimlerin-
de Abduh gibi aydnlarnkinden ok daha derin bir dnce gelitir-
dikleri aka grlecektir.
Dier taraftan Max Weberin sosyolojisi iin kullanld gibi mu-
kayeseli perspektif, tarih ile tamamlanr. ncelememizin Osmanl-
merkezlilii, benimsediimiz tarih perspektifin gereidir. Batl bilim
dnyasnda XIX. asr slmnn genelde smrge-sonras perspektifle-
re gre Msr-merkezli olarak incelenmesi, modern sosyal bilime zg
anakronizmin sonucudur. Modernizme zg bu kusur yannda ana se-
bep, eserde gsterdiimiz gibi, bir trl yenilemeyen din olarak Trk
slmnn yerine XIX. asr oryantalizmi tarafndan smrgeletirilecek
medeniyet olarak Arap slmnn geirilmesidir. Oysa XIX. asr s-
lm dnyasnn lideri Osmanl Devletidir. Smrge-sonras paradig-
malara meydan okuyan tek rnek olarak Osmanlnn kendine zg,
dinamik slm yorumunun mukayeseli bir perspektiften tespiti, zanne-
diyoruz modern slm incelemelerine yepyeni bir boyut getirecektir.
almamzn mukayeseli-tarih perspektifi, deskriptif, analitik,
didaktik ve eletirel perspektifle tamamlanmtr. Deskriptif bakm-
dan almay okuyanlara slm dnyasndaki sosyal ve dnsel dei-
im sreci hakknda yeterli bir fikir vermeyi hedefledim. Bu arada
Tanzimat, stibdat, Mertiyet gibi dnemlere allagelmi aklama-
larn tesinde yeniden bakmaya altm ki bu bakn orijinallik dere-
cesinin takdiri elbette okuyuculara aittir. Kitapta okuyucunun tm
ynleriyle modern slm dnyasndaki deiim srecinin zengin bir
panoramasn bulacan umuyorum.
kincisi, olabildiince yuvarlak szlerden kanarak problematik du-
rum ve fikirleri aklamaya, sebep-sonu ilikisi kurmaya, bir, iki,
diye sebepleri sayarak analiz etmeye altm. Ayrca yllardr ni-
versitede ders veren bir retim yesi olarak, ilemselletirilmi temel
kavram ve teorilere dayal analizler yapmaya alarak almann genel
okuyucular ve renciler iin didaktik bir ilev grmesini de hedefle-
dim. Eserimizin belki en nemli ynlerinden biri, sosyolojik perspek-
tifle zamanla uradklar semantik arplmalara dikkat ekerek gerek
yerli, gerekse yabanc kavramlar asl anlamlarna ircya almasdr.
Bu ynyle almamzn Trkiye gibi kltr savann kzt lke-
 Bedri Gencer 31

lerde salkl fikr faaliyeti nlemek iin krklenen kavram kargaas-

nn giderilmesinde nemli bir rol oynayacana inanyorum.
almada ayn zamanda Batl modernizm kadar Msr moderniz-
mine ynelik objektif bir eletirel perspektif benimsedik. in doru-
su bu almaya girimeden nce Davudolu (1997)nunki gibi t o-
cukluk zamanlarmdan beri okuduum eserlerde Abduha yneltilen
ar eletirilerin temelde onun geleneksel slm paradigmadan ayrld-
gerekesine dayanan muhafazakr zihniyetten kaynaklandn san-
yordum. Hlbuki bu inceleme srecinde nfuz edince aslnda Ab-
duhun dncesinin ne kadar ereti ve elikili olduunu, eletirilerin,
dncelerinin snn paradigmadan sapmasndan ok bu mantk za-
yflndan kaynaklandn grdm. Dolaysyla Trkiyede de olduu
gibi bu kadar zayf bir dncenin hlen tutulmasnn ancak eitli
psikolojik saiklerle aklanabilecei sonucuna vardm.
almada Abduh ve Afgnnin fikirlerinin esasl bir eletirisini
yaparak btn bu elikileri gsterdim. Burada zellikle XX. yzyln
ikinci yarsnda slm dnyasn bir hayli megul eden Cemleddn Af-
gnyi az-ok muamma olmaktan kardm sanyorum. Aslnda
ortak politik kltryle yetitikleri halde Namk Kemal ile Cem-
leddn Afgnnin Batya verdikleri karlklarn niin kritik olarak
deitiinin analizi, sanyorum ou kiiye arpc gelecektir.
slm modernizminin gerek babas saylan Afgn mummasn
zmek, slm dnyasnn problemlerini zmek deil, bu problem-
lerin kaynana inmek anlamna geliyor. Evet, eserimizin hedefi, slm
dnyasnn problemlerini zmekten ziyade bu problemlerin kayna-
na inerek neler olduunu tespit etmektir. Zira kalc bir zm aray,
ancak hakik problemlerin tespitiyle mmkndr. rnein slm dn-
yasnn yaad bunalmn znde sanld gibi bilgiden ziyade ahlak
ve irade kusurunun yatt sonucuna vardk. Bu gerein farkna var-
mak, zm yolunu da bulmak demektir.
Konunun merkezilik, genilik ve karmaklndan dolay alma-
nn sonular, dnden bugne uzanan zet, sonular ve projeksi-
yonlar karm bir deerlendirmeye dnt. Burada balca, slmn
yakn modernleme tecrbesi nda Trkiye-merkezli slm dnya-
snn nasl bir istikamet tutmas gerektii hayat sorusuna cevap ara-
dm. Ulus-devletinin hlet-i rhiyesinin ufuklarn daraltt Trk
32 Birinci Yayna nsz

aydnlar kabullensin kabullenmesin, hakikat deimez: Trkiyenin

kaderi, slm dnyasnn kaderi demektir.
Sayn erif Mardinin okuyarak takdirini belirttii doktora tezimi-
zin kitap yayn iin teviki ve tavsiyesi zerine 2000 ylnda bir yayne-
viyle ksa sre iinde yayn iin prensip anlamasna varmtk. Ancak
aradan sekiz yl getikten sonra alma, yeni bir yaynevinden bam-
baka bir eser olarak gn yzne kyor. Her kitabn bir serveni ol-
duu iin burada bu gecikmenin sebeplerine deinmekte yarar gryo-
rum. Bu ar gecikmeye belli bal gereke gsterebilirim.
Birincisi, sekiz ylda araya giren saysz madd ve manev, zel ve
genel mazeret. Bunlarn ayrntlarnn okuyucuyu ilgilendireceini pek
sanmyorum. Ancak ilm faaliyetin arza olarak grld gnmz
akademik ortamnda trnaklaryla kazyarak bir eyler retmeye alan
sade Trk akademisyenlerden biri olmam, sanrm bu genel mazereti
aklamaya yeter.
kincisi, mkemmeliyetilie varan ar titizliimiz. Dorusu bu
yzden iddiallk ile tatminsizlik arasnda srekli gidip geldim. Ancak
insan, hele de Trkiyenin mevcut ac artlarnda mkemmellik aray-
nn bir snr olduunu sonunda anlayarak pes ediyor.
nc ve objektif gereke ise ilm gelimeyi yakalama kaygmz-
dr. Bu sekiz yllk arada konuyla ilgili yurtta ve dnyada pek ok
nemli yayn yapld. Bibliyografyada grlecei gibi mmkn oldu-
unca en son kan yaynlara kadar ulaarak almada yararlanmaya
altm. Bu esnada ge olsun, g olmasn tesellisiyle almann
birok mesele ve tezini zihnimde tartma ve piirme frsat buldum.
Eserin iindekiler ve zet ksmndan grlebilecei gibi bu kadar
geni ve karmak bir konunun elverdii lde iyi bir plan yapmaya
altm. Tekrarlardan ve laf kalabalndan mmkn olduunca ka-
narak zl bir aklama sunmaya gayret ettim. Hayli kapsaml eserden
yararlanmay kolaylatrmak iin banda genel ve ayrntl olarak iki
zet verdim.
almann olaanst miktarda bir kaynaa atf gerektirmesi, bib-
liyografyay ayr bir kitap hacmine karabilirdi. Bu yzden bibliyog-
rafyada genelde metinde birden fazla geen kaynaklarla konuyla do-
rudan ilgili kaynaklar topladm. Belli bir balamda bir kez geen kay-
naklar sadece metin iindeki dipnotlarda verdim. almada hem
 Bedri Gencer 33

birincil, hem ikincil kaynaklar kullandm, yerine gre her ikisine de

atf yaptm.
Eserde balca Trke, ngilizce ve Arapa yannda ikinci derecede
Franszca ve Almanca eserlerden yararlandm. zellikle iki sebeple
baka dillerden Trkeye evrilen kaynaklar kullanmadm. Birincisi,
Trkeye tercmelerin kalitesine ilikin yaygn gvensizlik. kinci ve
teknik bir gereke ise kitabn Trke yaynndan sonra ngilizce yay-
nn hazrlama niyeti. Elinizdeki Trke yaynndan sonra inallah
kitabn ngilizcesinin hazrlan esnasnda Trke tercme kaynaklara
yaplan atflarn orijinallerindeki karlklarn aramak olduka klfetli
olacakt. Bu sebeple ana dildeki eserlerin orijinallerini kullandm.
Arapadan dier alntlar gibi yet ve balca Kenzl-Ummlden ha-
dis meallerini de bizzat, Osmanl yazarlarndan alntlar bazen sade-
letirerek verdim.
Metni arlatrmamak iin yayn isimleri dnda ahs isimlerin-
deki Arapa harf-i tarifleri (el-) kullanmadm. Bu arada bugn maa-
lesef Arapa kkenli kelimelerin telaffuzunu duyarak renemeyen
yeni nesillerin vahim itibahlara dmesini nlemek iin giderek tekrar
kullanlmaya balayan uzatma iaretlerini titizlikle kullandm (kr,
tarih vs. gibi). Bir dnem Trkiyede aydnlarn enerjilerini heba eden
dil mhendisliinin rn z-vey Trke saplantsna kaplmaks-
zn yaayan, akc bir dil kullanmaya altm. rnein rationality kar-
lnda kullanlan ussallk yerine hem yaygn olarak kullanlan akln
trevi, hem de karlatrdmz meriyet ile kafiye oluturduundan
dolay akliyet kelimesini kullandm. Keza oulu dile ar geldiinden
dolay ngilizce challengein karl meydan okuma yerine tahadd de-
dim.
zellikle telifi yllar sren bu tr hacimli eserlerin nsznde kat-
ks geen birok kiiye teekkr etmek adettendir. Bizimki bu dete
bir istisna tekil ediyor. Eser, kendine zg yetime ve alma artla-
rndan dolay maalesef yayn ncesinde bu tr katk ve eletirilerden
mahrum kalan yazarnn kaleminden dorudan gn na kyor.
Bununla birlikte elinizdeki yaynndan sonra gelecek tepkiler, kitab-
mzn ngilizce yaynnn hazrlannda yararl olacaktr. Bu arada
moral desteinden dolay Trk sosyal bilimcilerinin pri Sayn erif
Mardine teekkr borluyum.
34 Birinci Yayna nsz

2000 ylnda eseri hazrlamaya baladktan ksa bir sre sonra ba-
bam Niyazi Gencer, dr- bekya gt. Dnyada bu eserin kn en
ok grmesini istediim kii, phesiz akademik kariyerimin ba des-
tekisi, ilim babamd. kndan haberdar olacana muhakkak
inandm bu almay ona ve anneme rahmete vesile klmasn Rab-
bimden niyaz ediyorum. Bu kadar zorlu bir almann zahmetini ya-
zaryla birlikte ailesinin de ekmesi tabidir. Bykler kadar kkler
bile bu zahmeti fazlasyla ekti. Onlara srekli biraz daha sabr, az
kald, bitti-bitiyor demeye yzm kalmamt artk. nanyorum ki
biricik kuzularm Asude ile Furkan, kitabn knn sevincine katl-
dklarnda kendilerinden aldm saatler iin beni balayacaklardr.
1986 ylnda henz 18 yanda iken zamann nde gelen dergisi
lim ve Sanatta yaz hayatna baladm. Neredeyse eyrek asrlk pro-
fesyonel yaz hayatma ramen ilk eserimin k, slm geleneine uy-
gun olarak 40 yanda ksmet oluyor. Bunda da bir hayr-hikmet oldu-
una inanyorum. 22 sene nce yazlm ilk yazmzla eldeki eseri kar-
latranlar, anadamar, snn, Gazlci slm anlaynn daima dn-
cemizin mihverini oluturduunu grebilirler. slm ilminin zirvesi
Gazl, benim ilk hocam saylr. Merhum babamn ald Ahmet Ser-
darolu tercmesi hy ile henz ilkokulda tanmtm. zellikle
mm- Azam ve mm- Gazl ile kalb bam hayatm boyunca
srd ve srecek inallah.
1986da yazlm sz konusu ilk yazmda Kutub, Mevdud gibi
eserleri younlukla Trkeye evrilen, dnceleri smrge mirasyla
mall Mslman dnrlerin anadamar slm dncesini temsil
edemeyeceklerini zmnen de olsa ifade etmitim. Elinizdeki eser, bu
tezin bir tasrihini simgeliyor. Tezimiz, ancak Osmanl gibi slm
kesintisiz ve dinamik olarak yaayan topluluklarn aydnlarnn anada-
mar slm dncesini temsil edebileceidir. Ancak bugn ayn eyi
sylemek hayli zor grnyor. Dier Mslman lkeler gibi sert olma-
sa da yumuak, kltrel smrgecilie maruz kalan bir lke olarak
gnmz Trkiyesinde slm muhaliflerinden nce asl savunanlar
bilmez, bilenler de bildiklerini uygulamaz hle geldi. man ile slm,
eriat ile fkh arasndaki nans, deil ulemdan Ahmed Cevdet,
debdan Namk Kemalin bile gnmz ilahiyat profesrlerinden
daha iyi bildiini sylemek mbalaa olmayacaktr.
 Bedri Gencer 35

Eseri, rzasna uygun ve Trkiye ve slm dnyasn saran bu krizin

tehisine vesile klmasn Rabbimden diliyorum. alma benim iin
yorucu olduu kadar retici ve verimli oldu; umarm okuyanlara da
faydal olur. Sonuta kalc, kaynak bir eser ortaya koyduumu umuyo-
rum. Grlecei gibi alma, konusunun kuatclndan dolay daha
pek ok esere gebe. Onlar da Rabbimin inayet ve tevfiki ile hzla
meydana karmay mit ediyorum.

Ve billhit-tevfik

Fatih, 1 Kasm 2008

Bedri Gencer
 ZET

Ksa
almamz, kavramsal-teorik bir giriin ardndan XIX. asrda Batnn
etkisiyle iki merkez lke Osmanl ve Msr rneklerinde slm dnya-
snda balayan modernlemeyi (itima deiim) ve yol at sekler-
lemeyi (fikr deiim) konu almaktadr. Ele alnan seklerleme sre-
ci, tenkit ve in, in da paradigma ve program olarak iki boyuttan
olumaktadr. Sonular blmnde ise slm dnyasnn modernleme
ve seklerleme ile imtihannn ana maliyeti olarak snnet ve hikmet
ile limin kaybnn sonular ele alnmaktadr.

Orta
Girite kitap boyunca yaplan analizlerde kullanlacak temel kavram-
larla Osmanl ile Msr dnrlerinin dayandklar kolektif slm yo-
rumlar tanmland. Birinci blmde dini medeniyete dntrdkten
sonra kresel bir g olarak ortaya kan medenletirici Batnn slm
dnyasna modernleme ve seklerlemeye yol aan scak ve souk sa-
va yoluyla gelii ele alnd. kinci Blmde medenletirici Batnn s-
cak ve souk sava yoluyla geliine slm dnyasnn modernleme ve
apolojetik olarak dorudan verdii karlk ele alnd. nc Blm
de slm topluluunda bilgi znesinin dnm srecine k tutularak
modernizme giden yol aydnlatld. Drdnc Blmde Gvura
gvur denmeyecek ve slm, zmin-i terakkdir szleriyle formle
edilen modernleme ve seklerlemeye tepki olarak slm moderniz-
minin douu ele alnd. Beinci Blmde muhafazakr dncenin
modernlik ve modernizmin tahaddsine nasl karlk verdii gsterildi.
Altnc Blmde Batl modernizmin arkaplannda yatan mesihilii
38 zet

devrimcilie dntren Cemleddn Afgnnin kariyeri, Karl Marx

ile mukayese edilerek incelendi.
Yedinci Blmde Namk Kemal ve Muhammed Abduh rnekle-
rinde Osmanl ve Msrl aydnlarn modernliin tahaddsi karsnda
slm yeniden yorumlama giriimlerinin k noktasn oluturan
gelenei eletiri tarzlar karlatrld. Sekizinci Blmde Osmanl ve
Msrl dnrlerin dncelerindeki paradigmatik deiimin derecesi
ele alnd. Dokuzuncu Blmde Osmanl ve Msrl dnrlerin ge-
lenei eletiri tarzlar ve dayandklar paradigma nda siyaset ve ik-
tisat alanndaki programlar incelendi. Onuncu Blmde Osmanl ve
Msrl dnrlerin zledikleri yeni toplumu kurmak zere formel ve
enformel eitim yoluyla yetitirilecek yeni insan tipine baklar ele
alnd. Sonular Blmnde Osmanl ve Msrl dnrlerin modern
tahadd karsndaki baar derecelerine bal olarak snnet ve hikmet
ile limin kaybnn sonular deerlendirildi.

Uzun
Giri Blmnde kitap boyunca yaplan analizlerde kullanlacak din,
tedeyyn, eriat, fkh, snnet, bidat, gelenek, modernlik, ideoloji
gibi slm ve Batl temel kavramlar yannda, XIX. asr slm dn-
cesindeki deiimin doasn ve derecesini deerlendirebilmek iin
gerekli arkaplan olarak genelde slm dncesi, zelde Osmanl ve
Arap slm yorumlar tanmlanmtr. Tedeyyn denen belli bal ko-
lektif slm yorumlarnn tarih tecrbeyle etkileim sayesinde ekil-
lenmesi, Osmanl ve Msr-Arap dnyasnn gelitirdii slm yorum-
larnn salamlk derecesini de aklar. Osmanl ve Msrl aydnlarn
modern Batl tahaddyle baa kmadaki baar dereceleri, dayandkla-
r zgl kolektif tedeyynlerin dayankllk derecesince belirlenecekti.
Birinci Blmde Batl kozmopolitanizmin dnmnn gele-
neksel Bat/Dou karlamasn nasl etkiledii ele alnmtr. Bat,
Westphaliann ardndan krize giren dini medeniyete dntrdkten
sonra hak/btl dinler eklindeki geleneksel din-temelli tekiletir-
meyi Batl/Doulu medeniyetler eklindeki medeniyet-temelli te-
kiletirmeye evirmi, bylece kozmopolise ynelik geleneksel Batl
Hristiyanlatrma (evangelizing) misyonunun yerini medenletirme
(civilizing) misyonu almtr. Fransz Devriminden sonra Napo-
 Bedri Gencer 39

lonun balatt scak sava olarak medenletirme hareketinin ilk do-

rudan hedefi genelde slm dnyas, zelde Osmanl Devleti olmutur.
Napolonun Msr seferinin ardndan medenletirici Batnn s-
lm dnyasna gelii souk sava yoluyla oldu. Protestanl ilerlemeyle
zdeletirerek Katolik Avrupay ilerlemeye kart diye tekiletiren
ngiliz aydnlar, sekler kozmopolitanizm klna sokulan emperya-
lizmin gerektirdii bu Hristiyanlk-ii tekiletirmeyi Trklkle z-
delemi slma yanstmakta gecikmedi. ngiliz aydnlar, Trklkle
zde slm dinini ilerlemeye kart, buna karlk Araplkla zde slm
medeniyetini ilerlemeye yatkn olarak sunarak din olarak Trk sl-
mnn yerine smrgeletirilecek medeniyet olarak Arap slmn
geirdiler.
kinci Blmde Napolonun Msr seferiyle balayan Batnn taar-
ruzuna kar Osmanl Devletinin ban ektii slm dnyasnn 1839
Tanzimat Ferman ile balatt politik-kurumsal modernleme sreci
ele alnmtr. Nizam- Cedit ile balayan modernleme hareketi, Ba-
tya kar, Bat iin olarak ifade edilen misilleme anlayndan kaynak-
lanyordu. Tanzimata vcut veren en nemli deiim, geleneksel mut-
lak stnlk ve rakipsizlik zihniyetinin yerini mukayeseli stnlk ve
rekabet duygusunun almasdr. XIX. asr slm dnyasnda modern-
leme, Batl tehdide kar durma kaygsnn aciliyetinden dolay yne-
tici sekinlerce fkhen temellendirilmeden pragmatik ve otokratik bir
tarzda gerekletirilmi, bu ise vahim bir meriyet krizine yol amt.
1856 Islht Fermannn getirdii mslim ve gayr-i mslim tebaa-
nn eitlii ilkesine kar halk arasnda yaylan Artk gvura gvur
denmeyecek sz, bu meriyet krizini arpc bir ekilde zetliyordu.
Tereddtl ve dikotomik Tanzimat modernlemesi, istenen verimi
salayamad gibi, salanan ksm baar da meriyet krizi yznden
boa gitmiti. II. Abdlhamid, devlet/mlk ayrmna tekbl eden
slh/ihy formln modernleme srecine uyarlayarak modernle-
me ile birlikte onu dengeleyecek ve bir ekilde slm ideolojiletirecek
bir merlatrma hareketini elele yrtt. Burada Devr-i Hamdde
Osmanlya alan ngiliz kltr savana dorudan verilen karlklar
da ele alnmtr.
Bir medenletirme misyoneri olarak gelen Napolondan itibaren
Msrda modernleme, hep bir medenletirme mantyla yrd.
Mehmed Ali ve halefleri, muhalefet ve direni odaklarn tasfiye ettik-
40 zet

ten sonra herhangi bir meriyet kaygs gzetmeden lkede istedikleri

Batllatrc reformlar gerekletirebildiler. Reformlarn yaylmaclk
hedefine odaklanmasndan dolay Mehmed Alinin reform hareketi
istenen baarya ulaamasa da tarm ve genel ynetim alanlarndaki
yeniliklerin daha kalc olumlu etkileri oldu. Zimmlere eit vatanda-
lk stats verecek hukuk reformlar, Osmanlda dvel-i muazza-
mann basklarna kar kerhen, ancak Msrda Fransada ald tahsi-
lin etkisiyle kendisini bir medenletirme misyoneri olarak gren smail
tarafndan Avrupa prensleri arasnda eit bir ye olarak kabul bulma
arzusuyla gnllce yaplyordu.
1881 yl balarnda kitlesel bir harekete dnen Urb ayaklanma-
syla Hdivin otoritesini ve lkenin istikrarn kayb etmesi zerine M-
sr, 1882 ylnda ngiliz igaline urad ve Msra konsolos olarak ata-
nan Lord Cromer, igali kalc kld. Onun savunduu "ince veya
salkl emperyalizmi, ngilterenin, nfuzuna tbi rklarn madd ve
manev ykseliini salamak iin elinden geleni yapmas anlamna
geliyordu. Smrge idaresi, zellikle eitim mhendislii denebilecek
kapsaml eitim hareketiyle Msr smrlebilir kvama getirmiti.
nc Blmde erken modern slm dnyasnda ulemnn dn-
m srecine k tutularak XIX. asrda doan slm modernizmine
giden yol aydnlatlmtr. Erken modern slm dnyasnda ykselen
Batnn etkisiyle balayan siyas zlmeye paralel olarak giderek kan
kayb eden ulem sonunda Batl tahadd karsnda pes etmitir. Batl
tahadd karsnda slm yeniden yorumlama ihtiyac tabiatyla gele-
neksel bilgiyle birlikte taycs snfn da deimesine yol amtr.
XIX. asrda az-ok slma atfla modern dnce ve hayat tarzyla ba-
a kmak iin, seyahat, tahsil, tercme gibi Bat ile yumuak kar-
lama yollarnn da etkisiyle dnyay aklamaya yarayan fkh ve edebi-
yat gibi geleneksel disiplinlerden sosyolojiye ve limden aydna gei
gereklemitir.
Drdnc Blmde Gvura gvur denmeyecek ve slm, zmin-
i terakkdir szleriyle formle edilen modernleme ve seklerlemeye
tepki olarak slm modernizminin douu ele alnd. u ya da bu e-
kilde slmn yeniden yorumlanmas, onun az-ok ideolojiletirilmesi
anlamna geliyordu. Batda olduu gibi slm dnyasnda da hakikat
politikasnn douu ise hikmet olarak din anlayndan ideoloji olarak
din anlayna gei sonucunda bir ihls krizine yol aacakt. Bu ekilde
 Bedri Gencer 41

balayan ideolojileme rntleri ve karakteristiklerinin tespitinden

sonra slm modernizminin tanm, haritas ve tipolojisi karlmtr.
Burada ayn zamanda modern slm aratrmalarnda temel olutura-
cak bir metodoloji nerilmitir.
Katolik modernizmi gibi slm modernizmi de Trk-slm kart
ngiliz kltr savann rn slm, mni-i terakkdir ithamna
tepkiden dodu. Daha geni bir adan bakldnda bu karlama,
Bat ile Dounun birbirlerini karlkl tekiletirmesi, oryantalizme
kar oksidentalizm olarak grlebilirdi. Mslman aydnlarn bu ta-
haddye kar Bat medeniyetini tasavvur tarzlar ise zgl kolektif
slm yorumlarnca belirlendi. Blmde gelenekselcilik/modernizm
eklinde iki tipin temsilcisi olarak alnan Osmanl ve Msr dncesi
rneinde XIX. asr Mslman aydnlar tarafndan slmn yeniden
yorumlanmas tarznn, onlarn Bat medeniyetini tasavvur tarzlarna,
bu ise sz konusu medeniyetin tehdidini alglama tarzlarna, bu da
mensup olduklar topluluklarn tarih tecrbeyle gelitirdikleri zgl
slm yorumlarna gre deitii gsterilmitir.
Bat medeniyetini, Osmanl dnrleri hrriyet deerine dayal
olarak merlatrlan ideal slm dzenin maddeten gelitirildii hal-
de mnen yozlatrlm bir kopyas olarak alglarken, Msr dnrle-
ri aklletirmeyle ezici bir g kazanarak zgrlklerini tehdit eder hle
gelen insanlk tarihinde emsalsiz bir madd medeniyet olarak grdler.
Bat medeniyetinin bilimsel-teknolojik ve endstriyel gelimenin r-
n madd gcn, dil ynetimin, meriyetin trevi olarak gren
Osmanl aydnlarna karlk Msr dnrleri, Avrupann sosyal d-
zen baarsn, akliyete dayal madd medeniyetin trevi olarak grd-
ler. Osmanl ve Msrl dnrlerin Batl medeniyeti meriyet ve
akliyet ile farkl karakterletirmeleri, Batda olduu gibi farkl mo-
dernizm trlerine vcut verdi.
Beinci Blmde muhafazakrln bir tr olarak reformizmin mo-
dernizmden fark belirtildikten sonra muhafazakrln pasif ve aktif
trleri ayrt edilmitir. Usl-i fkhta tecdit geleneinin temsilcisi ola-
rak Sava Paann ardndan aktif muhafazakrln prototipi olarak
Ahmed Cevdetin kariyeri ele alnm, daha sonra Cevdet gibi bni
Haldunun ada bir kirdi olarak beliren Tunuslu Hayreddnin
dncesinin karakteristik ynleri tespit edilmitir. Ardndan tasav-
42 zet

vuf-Nakibend aktivizmin modern dnyada grd kritik ilev de-

erlendirilmitir.
XIX. asr Mslman aydnlar, mmete bunalmdan k yolunu
aacak ahlak ve itima deiimin temelinde beer iradenin seferber-
liinin yattn grdler. radeyi kullanarak dnyay deitirmeyi -
renme kanal ise tasavvuftu. zellikle ikinci mm- Rabbn sayla-
bilecek Hlid Badd sayesinde Nakibendlik, XIX. asr slm ve
Osmanl dnyasnda ehl-i snnetin ana tarikat hline gelmi, Dou/
Bat karlamasnn en kritik zamannda btn slm dnyasn etkisi
altna alan muazzam bir tecdit, ihy hareketini yrtmtr. Bekt-
likten Nakibendlie geen Namk Kemal gibi etkili Mslman
aydnlarn aktivizmi de tasavvuftan beslenmitir. Son olarak blmde
geleneksel aktivizmin tipik temsilcisi olarak ekib Arslann kariyeri
ilenmi, gerek Hayreddn, gerekse de Arslann kariyerinde Osmanl
formasyonunun etkisine dikkat ekilmitir.
Altnc Blmde modernizmin kayna olarak mesihiliin Batda
seklerleme srecinde nasl devrimcilie dnt tespit edildikten
sonra bunun modern slm dnyasndaki temsilcisi olarak alnan
Cemleddn Afgn incelenmitir. Afgn, geleneksel olarak Snn
Mslman teki olarak gren bir aydn olarak Bat/Dou tarih
karlamasn ilk fark eden olmutur. O, tevars ettii teolo-
ji/ideolojiden hareketle bizzat slm Doulular adna bir medeniyet
ideolojisine dntrerek slm-ii geleneksel mezheb ve sosyal teki-
letirmeleri aacak bir medeniyetsel st-kimlik kurmay hedefledi.
Onun geleneksel mesihilikten modern mesihilik olarak devrim-
cilie gei vizyonu Marx ile karlatrlarak incelenmi ve XX. yzyl
boyunca slm dnyasn hayli megul eden Afgn muammas b-
yk lde zlmtr.
Yedinci Blmde balca Namk Kemal ve Muhammed Abduh r-
neklerinde Osmanl ve Msrl aydnlarn slm yeniden yorumlama
giriimlerinin k noktasn oluturan gelenei eletiri tarzlar kar-
latrlmtr. XIX. asrda Mslman aydnlar tarafndan slm u ya
da bu ekilde yeniden yorumlama aray, gelenee ilikin bir eylerin
yanl gittii kanaatinden kaynaklanyordu. Bu yzden herhangi bir
slm yeniden yorumlama giriimi, kanlmaz olarak gelenein ele-
tirisinden hareket edecekti.
 Bedri Gencer 43

Bu blmde karlatrlan ontolojik ve epistemolojik hermentik

perspektiflere gre gelenein tradisyonalistik ve modernistik1 eletiri
tarzlar arasndaki farka dikkat ekilmitir. Osmanl ve Msrl aydn-
lar, kolektif tedeyynlerine gre deien tehdit ve problem alglamala-
rna gre gelenek veya modernlii esas eletiri hedefi olarak almlar-
dr. Kabaca, Bat medeniyetini, ideal slm dzenin manen yozlat-
rlm bir kopyas olarak gren Osmanl dnrleri Batl modernlii,
akliyet sayesinde iktidar arac hline getirilen Batl medeniyeti hrri-
yetlerine kavumak iin taklit etme gereini hisseden Msr dnrle-
ri ise slm gelenei eletirmeye ynelmilerdir.
Sekizinci Blmde balca Namk Kemal ve Muhammed Abduh
rneklerinde Osmanl ve Msrl dnrlerin geleneksel slm para-
digmay srdrme dereceleri incelenmitir. XIX. asr slm dnyasnda
dorudan deil, ancak slm modernistleri tarafndan dindeki gelenek-
sel vahiy-akl dengesinin bozulmasyla dolayl bir seklerleme grle-
cekti. Kemal, geleneksel Snn paradigmay koruyarak vahiy ve gnl
akla hkim alrken Abduh, vahiy karsnda akla vurgu yaparak tedri-
cen ilh dinden akl, tabi ve pozitif bir din anlayna kayd. Bu sre-
te ortaa slm dnyasnda da gndeme gelen vahiy-akl ve din-
felsefe ilikisi gibi klasik tartma konularna bal olarak din-bilim
ilikisi gibi nisbeten yeni konular da tartma gndemine geldi. Namk
Kemal, bu konularda din adna septik bir tutum benimserken Abduh,
elikilerle dolu bir apolojetik tutum benimsedi.
Blmde daha sonra dnrlerin tabi/pozitif hukuk ile gzel-
lik/irkinlik deerlerine baklar incelendi. Abduh, gelenee gre
ancak vahiy sayesinde bilindii kabul edilen akn gzellik/irkinlik
deerlerinin kefinde akl, duyu ve vicdan gibi beer fakltelerin yeter-
liini savundu ve Batl aklleme srecinin dayand yararlk anla-
mnda maslahat ana deer olarak akn gzellik deerinin yerine geir-
di. Bylece pozitivistik bir slm anlayna kayan Abduh ve tbileri,
dinin geleneksel iki kayna snnet ile icmy inkr ederek akl saye-

1
Trkede -clk ile karlanan ngilizce -izm kalb, bir akm (moder-
nizm, hmanizm, liberalizm, kapitalizm, pozitivizm vs.), Trkede -c ile
karlanan -ist, o akmn taraftarn (modernist, hmanist, liberalist, kapita-
list, pozitivist vs.), ngilizce -istik kalb ise o akmla ilgili eyi (modernis-
tik, hmanistik, liberalistik, kapitalistik, pozitivistik vs.) ifade eder.
44 zet

sinde ve maslahat deeri uyarnca Kurn- Kerimden hkm karma

yolu olarak kyasa dayal itihad savundular.
Dokuzuncu Blmde Osmanl ve Msrl dnrlerin gelenei
eletiri tarzlar ve benimsedikleri paradigma nda balca siyaset ve
iktisat alannda yeni toplum tasarlar incelenmitir. Namk Kemal gibi
Osmanl aydnlarnn zledii yeni toplum, eski dil ehrin ada
artlarda yeniden hayata geirilmi bir versiyonundan baka bir ey
deildi; onlarn btn siyas teorisi, adalet fikrinin alm anlamna ge-
liyordu. Namk Kemal ve arkadalar, ok gemeden modernleme
srecinde devlet ve tzel kiilik kavramlarnda tecessm eden modern
gayr-i ahs siyasetin, sadece insanlara ait hakkn bizzat inkryla em-
salsiz, sinsi bir adalet ihlali anlamna geldiini fark ettiler. Buna ra-
men onlar dil kral figrnde somutlaan geleneksel ahs siyasetle
modern gayr-i ahs, kurumsal siyaseti anayasalclk gibi baz tavizlerle
modern artlar altnda optimal olarak uzlatrmaya altlar.
Abduh ise sadece geleneksel paradigmadan kopuu belirten bir pa-
sif modernizm anlamnda sekler bir siyas anlaya kayd halde tu-
tarl bir siyas model gelitiremedi. Bu arada gerek Osmanl, gerekse
Msr dnrleri kltrel deimenin kurumsal deimeye nceliini
fark ederek sivik eitim yoluyla kamuoyu tekili ve siyas katlm gibi
modern kitle politikasnn altyapsnn hazrlanmasnn nemini vur-
guladlar. ktisad konuda ise Namk Kemal ve arkadalar, siyas ta-
hakkmn temelinde iktisad iktidar ilikilerinin yattn fark ettiler.
Kemal, znde geleneksel iktisad paradigmay srdrerek pazar, faiz
gibi modern kapitalistik ekonomik kavramlar reddederken siyas se-
ferberlii destekleyecek bir iktisad seferberlik iin ferd emek zerine
kurulu geleneksel iktisad paradigmay destekleyecek stratejik, libera-
listik bir sylem kulland. Muhammed Abduh ise iktisad meselede de
birbirleriyle elien liberalistik ve sosyalistik paradigmalar uyarnca
yaplan, temellendirilmemi ahlak tavsiyelerin tesine geemedi.
Onuncu Blmde Osmanl ve Msrl dnrlerin zledikleri yeni
toplumu kurmak zere formel ve enformel eitim yoluyla yetitirilecek
yeni insan tipine baklar ele alnmtr. Namk Kemal, temelde ka-
rakter terbiyesini hedefleyen geleneksel eitim anlayn srdrrken
gereki, fizibil bir eitim siyasas benimsedi. Muhammed Abduh
pozitivistik toplum gr uyarnca benimsedii pozitivistik eitim
grnde sebeplerle sonular birbirine kartrd. Pozitivistik eitim,
 Bedri Gencer 45

Abduhun zannettii gibi modernleme srecinde birincil sebepten ok

Batda kapitalizmin balatt muallak sosyal deiimin bir denge du-
rumuna kavumasn salayacak bir ikincil sebepti. Kkl bir deiim
anda kaderlerine sahip kmalar iin fertlerin iradelerinin harekete
geirilmesi ihtiyac, kader inancnn revizyonunu gerektirdi. Bu reviz-
yon, Osmanl aydnlarnda geleneksel kader inancnn teyidi, Abduh
rneinde Msrda ise fiilen inkryla sonuland.
Bat karsnda duyduklar serbest kaygs, Abduh rneinde M-
srl aydnlar geleneksel kader inancnn inkryla sonulanan beer
hr iradeyi vurgulamaya sevk etti. Oysa tam aksine Osmanl dnr-
leri, Bat kaynakl seklerizmin doasnda faizmin yattn, tamamy-
la beer akla dayal bir dzenin kula kulluu, ontik tutsakl daha da
arttracan fark ederek ilh iradeye mutlak teslimiyetle ancak hakik
ontik hrriyetin kazanlacan vurguladlar. Somut olarak Namk Ke-
malde grld gibi Batl kadar Mslman aydnlar, tasavvuf tara-
fndan incelikle tanmlanan adalet, hrriyet gibi dinin temel deerlerini
gerekletirmek iin eylem gcn gene tasavvuftan almlardr. Os-
manl ve Msrl aydnlar, tasavvuftan kaynaklanan hmanistik bir sy-
lemle bysn kayb etmi bir dnyada yaayabilir bir dzenin yeni-
den kuruluu iin komnal iradeyi harekete geirmeye almlardr.
Sonular Blmnde konunun merkezilik, genilik ve karmakl-
ndan dolay zet, sonular ve projeksiyonlar karm bir deerlen-
dirme yapld. slm modernizmi, slm dnyasnn Batnn sert ve
yumuak smrgeciliine urad XIX. asrda dosa da slm dnya-
snn Bat ile karlamasyla balayan dnm sreci hlen devam
etmektedir. Burada genelde Bat ile slm dnyalar, zelde Trkiye ile
kalan slm dnyas mukayese edilerek slmda organik bir sekler-
lemenin imkn derecesi sorgulanmtr. slm dnyasnda organik bir
seklerlemenin bnyev gerekesi olmad iin Trk rneinde oldu-
u gibi ancak Bat-tarz bir kurumsal dzenleme anlamnda laiklik
olarak mekanik bir seklerlemenin mmkn olduu sonucuna varl-
mtr.
Namk Kemal ve Muhammed Abduh rneklerinde Osmanl ve
Msr dncesinin modern tahadd karsndaki baar dereceleri de-
erlendirilmitir. O ve arkadalar, tevhid ve rububiyet inancnda te-
mellenen ontik hrriyet anlaynca seklerizmin barnda faizmin
yattn dile getirmiler ve ilah koruma altndaki eriatn ulus-devlet-
46 zet

leri dneminde ancak askya alnabileceini haber vermilerdir. Yeni

Osmanllarn ana baars, ulus-devletleri anda ekilecek eriatn
hrriyet idealine dayandn gstermekti. Afgn ve Abduhun balca
etkileri, Mslmanlar arasnda slm hakkndaki pheleri arttrmak
olmutur. Abduh, slmda seklerizme kar bir duvar oluturmay he-
deflemi olsa da gerekte seklerizmin rahata geebilecei bir kpr
kurmutu. O, baard pasif modernizm ile sadece gelenein itibarn
sarsarak mekanik bir seklerizme zemin hazrlamtr.
slm dnyasnn yaad kriz, znde epistemolojik deil, pedago-
jik ve etik bir krizdir. slm dnyasnda hzla ilerleyen modernleme,
snnetin, seklerleme ise hikmetin kaybna yol amtr. Dolaysyla
modernleme ve seklerleme srelerinin birletii medeniyet gibi
sahte idealler yerine amzda hikmet ve snneti ihy etmek zere
Drus-Snne ve Beytl-Hikmeyi yeniden kurarak ancak slm dn-
yasnn tarih bunalmn aabilecei sonucuna varlmtr.
 Bedri Gencer 797

merkez neme ramen Sabri, Nurs gibi bir takipiler kitlesi de bula-
madndan dolay Trk, slm ve Batl entelektel dnyada adeta
nisyana terk edildi. Cumhuriyet rejimine muhalefetinden dolay uzun
sre eserlerinin Trkiyeye girii yasakland. Batl bilim, daha marjinal
birok slm simay aratrma konusu yaparken dier geleneksel ay-
dnlara ilikin olarak belirttiimiz sebeplerle onu incelemeyi ihmal etti.
Dahas, tek-tk rnekler dnda Trkiyede ilahiyat camia, gerek si-
yas endieler, gerekse de Osmanl kompleksinden dolay ona yakla-
maktan kand.

Drus-Snne ve Beytl-Hikmeyi Yeniden Kurmak

Din, snnet bata olmak zere tikel/tmel, isimli/isimsiz olarak ayrlan
hikmet demektir. Sahbe-i kirm aleyhimr-rdvnn hicretten sonra
Medine-i Mnevvereye Drus-Snne (Snnet Yurdu), Abbas Hali-
fesi Memn (813833)un da Badatta kurduu akademiye Beytl-
Hikme (Hikmet Evi) adn vermesi, bu adan anlamldr. Medine-i
Mnevvereye verilen Drus-Snne (Snnet Yurdu) ve mcedditlere
verilen Muhyis-Snne (Snnetin Dirilticisi) lakaplarnn da gsterdii
gibi din, genel ad tarikat olan snnette mtecessimdir.
slm dnyasnda snnet ile bidat mcadelesinin kzt modern-
leme srecinde iki tarikat, Merkda Nakibendlik, Maribde ise
zellik, snnetin bayraktarlar olarak ne kt. Sultan Abdlhamid,
Ahmed Ziyeddn Gmhnev ve Muhammed Zfir el-Meden sa-
yesinde her iki tarikat ahsnda toplamt. slm dnyas, onun ah-
snda toplad bu iki tarikat sayesinde modernlie kar mcadele ver-
di. XIX. asrda zellikle Devr-i Hamdde Nakibendlik, ortodoks
slmn temsilcisi olarak heterodoks slm anlaylarn temsil eden
Bektlie galebe ald ve bu devirde Bektlikten Nakibendlie
geerek snnetin bayraktar olan Namk Kemal gibi arpc rnekler
kt. Son emperyal devirdeki bu hezimete kar hep rvan frsatn
kollayan Bektlik, ulusal devletler devrinde arad frsat buldu.
Nakibend eyhi M. Esad Erbilye Menemen Vakasnda kurulan
komploda da grld gibi Cumhuriyet nklb, aslnda Bektliin
Nakibendlikten rvanyd.
nceleme konumuz iki ana Mslman lkeden Trkiyede Naki-
bendlik, Msrda ise zellik, benzer kaderleri paylat. Modern M-
srn kurucusu saylan Mehmed Ali Paa Bekt iken, ada slm
798 Sonular

dnyasnn en nemli slm hareketi hvn- Mslimnin lideri Hasan

el-Benn zel idi. Modern dnyada Nakibendlik ile zellik, sn-
netin mdafaas iin mcadele vermeye devam ederken Bektlik, Ke-
malizm ve Nasrizm gibi politik dinlere dnt. Bu adan ada
Trkiye ve slm dnyasnda slm/seklerizm arasnda getii san-
lan kltr mcadelesi, aslnda Bektliin dnt politik dinlerin
Sultan Abdlhamidin ahsnda Nakibendlik ve zellie kar m-
cadelesiydi.
Bu tarikatlarn mcadelesi, maalesef snnet ve hikmeti korumaya
kifayet etmemi, slm dnyasnda hzla ilerleyen modernleme, sn-
netin, seklerleme ise hikmetin kaybna yol amtr. Dolaysyla mo-
dernleme ve seklerleme srelerinin birletii Trkede yanllkla
medeniyet denen medenleme=civilization, modern dnyada hikmetin
(snnet) yerini alan ana kavram olmu, Mslmanlar, hikmet yerine
medeniyet gibi sahte ideallerin peine dmlerdir. slm Medeniye-
tinde Klelik balkl bir kitabn da belirttii zere, tasvir, tarih ba-
kmdan slm medeniyeti, ksaca diyanet diyebileceimiz, slmn
zaman ve meknda tezhr tarz, eitli corafyalarda geirdii tarih
tecrbesi demektir.
Buna gre gemite belli bir zaman ve meknla kaytl cz diyanet
(medeniyet)in kll din gibi gelecekte ihy edilemeyecei anlalr. Bu
tarih tecrbeyi medeniyet diye normatifletirmek, eriat ile hikmeti
kayb eden Batnn Westphalia-sonras devirde srklendii niversa-
lizm klkl bir paganizmdir. ine ne atlrsa alacak nominal ve estetik
bir uval hkmnde olan medeniyet, Mslmanlarn hikmet ve sn-
net gibi sahici kavramlar ideal edinmesini nlemektedir. Bugn me-
deniyet, zellikle gen Mslmanlara modern romantik bir kavram
olarak cazip gelirken, hikmet, egzotik, snnet ise arkaik gelen kavram-
lar haline gelmilerdir.
Bat, Paul ile birlikte nce eriat, sonra hikmeti kayb etti. slm
dnyas ise ilh koruma altndaki eriat elinde tutarken hikmeti kayb
etti, bunun sonucunda hikmetlerle hurafeler birbirine kart. Buna il-
gin bir rnek olarak burlar konusuna modern Mslman yaklam
verilebilir. Baz modern Mslman aydnlar, Gazlden bnl-Ara-
bye, brahim Hakkdan Said Nursye, hemen hemen btn slm
limlerinin insan karakterini tanmay salayan hikmetin paras olarak
kabul ettikleri ilm-i ncm=burlar hurafe olarak grrken, bilim-
 Bedri Gencer 799

felsefe-sanat alanndaki baarlardan oluan medeniyet gibi modern

hurafelere hikmet diye sarlmaktadrlar! Allah alem, bulunduklar
makamda Gazl gibi limler, Mslman aydnlarn bu hlini ibretle
seyr ediyordur. ada dnyada Gandhi gibi ender isimler, insanla
kayb ettii isimsiz hikmeti hatrlatm, slm dnyasnda ise Mustafa
Sabri isimsiz, Zhid Kevser ise isimli hikmetin bayraktar olmulardr.
Medeniyet kavramnn, Batda 1800den itibaren iki asrlk bir ge-
mii vardr. Batda medeniyetilik, ulusal-st birliin kayna olarak
bir ulus-devleti ideolojisi olmu, Hristiyan mmeti idealinin yerini
Hristiyan, Avrupa, dnya medeniyeti ideali almtr. Ayn ekilde
slm dnyasnda da hilfetin fiilen bittii Birinci Dnya Savann
balad 1914ten sonra bir asrlk dnemde medeniyetilik, Batda
olduu gibi ulusal-st birliin kayna olarak bir ulus-devleti ideoloji-
si olmutur. XIX. asrda ezamanl olarak bir taraftan ngiliz oryanta-
lizmi Arap hilfeti, dier taraftan Fransz oryantalizmi Arap medeni-
yeti propagandasna girimiti; her iki giriimin de hedefi, Osmanl hi-
lfetiydi. Sonuta yklan slm hilfetinin yerini topik slm me-
deniyeti kavram alm, Mslman aydnlar, hilfetin tarihe karma-
sndan sonra onun yerine slm dnyasn birletirebilecek bir ulusal-
st kimlik kayna olarak oryantalizmin icat ettii slm medeniyeti
kavramna sarlmtr. slm medeniyeti, hilfetin tarihe kart ulus-
devletleri dneminde ulusallama ve ulusal-stleme eklinde zt ilev
grecekti. Trk-slm medeniyeti terkibinde ulusal, bizzat slm me-
deniyeti deyiminde olduu gibi ulusal-st bir kimlik arayna kay-
naklk edecekti.
Dolaysyla bugn slm dnyasnda hikmetin yeniden kefi, onun
yerine medeniyetin ideoloji hline geldii siyas konjonktrn dei-
mesine, Abbsler devrinde olduu gibi ulusal-st, kozmopolitan bir
siyas uurun domasna, ulus-devleti yerine slm hilfeti fikrinin
gndeme gelmesine baldr. Ulus-devletinin zlmesinden sonra b-
tn dnyada olduu gibi slm dnyasnda da slm hilfeti gibi ulu-
sal-st birlemelere ve bunun kayna olarak hikmete olan acil ve ha-
kik ihtiya ortaya kacaktr. Yoksa bugn Trkiyenin sadece slm
hilfetine deil, Ortodoks ekmeniklie duyduu tepki ve rknt de
ayn ekilde bir ulus-devleti refleksinden kaynaklanyor.
Ayn corafyadan gemite Brn, amzda ise Gandhinin temsil
ettii hikmetin kefiyle ancak kalc bir bar midi doacaktr. Bugn
800 Sonular

geldii noktada insanlk, ksr ideolojik tikelleri tmelletirme mca-

delesinden ftura dt. Bu yzden tikel/tmel dengesini Bat mede-
niyeti/slm medeniyeti yerine eriat/hikmet olarak kurduumuz
takdirde ancak Mslmanlar dhil insanla selamete giden yolu aa-
bileceiz. Lfzen bartrmak anlamna gelen slmn mensuplarna
den, topik bir slm medeniyetini deil, Drus-Snne ve Beytl-
Hikmeyi yeniden kurmaktr.



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