{"id":8180,"date":"2025-11-30T15:42:11","date_gmt":"2025-11-30T12:42:11","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8180"},"modified":"2025-11-30T15:42:11","modified_gmt":"2025-11-30T12:42:11","slug":"ekrem-demirli-islam-arastirmalarina-giris-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-islam-arastirmalarina-giris-6-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, \u0130SLAM ARA\u015eTIRMALARINA G\u0130R\u0130\u015e 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, \u0130SLAM ARA\u015eTIRMALARINA G\u0130R\u0130\u015e 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu dersin amac\u0131, Nam\u0131k Kemal ve Cemaleddin Afgani\u2019nin Renan\u2019a verdikleri cevaplar \u00fczerinden ba\u015flayan tart\u0131\u015fmay\u0131 geni\u015fleterek, modern d\u00f6nemde \u0130slamc\u0131l\u0131\u011f\u0131n \u015fekillenmesinde din\u2013bilim ili\u015fkisinin nas\u0131l bir belirleyici rol oynad\u0131\u011f\u0131n\u0131 analiz etmektir. Seminer, \u0130slamc\u0131l\u0131\u011f\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131nda \u201cdin miad\u0131n\u0131 doldurmu\u015ftur\u201d iddias\u0131na verilen reaksiyonun nas\u0131l bir zihin d\u00fcnyas\u0131 \u00fcretti\u011fini, \u0130slam ilimleriyle modern bilim aras\u0131ndaki ayr\u0131\u015fman\u0131n erken d\u00f6nemlerde hangi sebeplerle olu\u015ftu\u011funu ve bu ayr\u0131\u015fman\u0131n bug\u00fcnk\u00fc \u0130slam d\u00fc\u015f\u00fcncesine nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 tart\u0131\u015f\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Renan Ele\u015ftirilerinden \u0130slamc\u0131l\u0131\u011f\u0131n Temel Fikrini \u00c7\u0131karmak<\/strong><\/li>\n<\/ol>\n

    Dersin ba\u015f\u0131nda hoca, Renan\u2019a verilen cevaplar\u0131n yaln\u0131zca polemiksel metinler olmad\u0131\u011f\u0131n\u0131, modern \u0130slamc\u0131l\u0131\u011f\u0131n zihinsel alt yap\u0131s\u0131n\u0131n bu tart\u0131\u015fmalarda g\u00f6r\u00fclebildi\u011fini s\u00f6yler. Modern d\u00fcnyada dinin \u201ceskimi\u015f\u201d oldu\u011fu fikri Avrupa\u2019da genel kabul g\u00f6rm\u00fc\u015f, M\u00fcsl\u00fcman toplumlar ise buna g\u00fc\u00e7l\u00fc bir reaksiyon vermi\u015ftir. \u0130slamc\u0131l\u0131k tam olarak bu tepki \u00fczerinden do\u011fmu\u015f, \u201c\u0130slam\u2019\u0131n g\u00fcncelli\u011fini ve ge\u00e7erlili\u011fini s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc ispat etmek\u201d fikrini merkezine alm\u0131\u015ft\u0131r.<\/p>\n

      \n
    1. Tarihselle\u015ftirme Stratejisi: Sorunu Dine De\u011fil Tarihe Atmak<\/strong><\/li>\n<\/ol>\n

      \u0130slamc\u0131l\u0131k i\u00e7inde yayg\u0131n olan yakla\u015f\u0131m, modern \u00e7a\u011f\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zerken y\u00fck\u00fc dine de\u011fil tarihe y\u00fcklemektir. Bu strateji, \u0130slam\u2019\u0131 \u201c\u00f6z\u00fcnde ak\u0131lc\u0131, hakiki ve evrensel\u201d, ancak M\u00fcsl\u00fcman toplumlar\u0131 \u201ctarihin hatalar\u0131na saplanm\u0131\u015f\u201d olarak g\u00f6sterir. Hoca, bu y\u00f6ntemin \u00f6zellikle Tanzimat sonras\u0131 modern e\u011fitimli b\u00fcrokrat ve ayd\u0131n profilinin yakla\u015f\u0131m\u0131 oldu\u011funu vurgular.<\/p>\n

        \n
      1. Osmanl\u0131 M\u00fcsl\u00fcman Ayd\u0131n\u0131n\u0131n Yeni Zihni Profili<\/strong><\/li>\n<\/ol>\n

        Seminerde Tanzimat sonras\u0131 M\u00fcsl\u00fcman ayd\u0131n\u0131n\u0131n pratik, ger\u00e7ek\u00e7i ve \u00e7\u00f6z\u00fcm \u00fcretmeye \u00e7al\u0131\u015fan bir yap\u0131da oldu\u011fu anlat\u0131l\u0131r. Bu ayd\u0131n tipi klasik ilim gelene\u011finden gelmese de modern d\u00fcnyadaki krizi do\u011fru te\u015fhis etmi\u015f, \u0130slamc\u0131l\u0131\u011f\u0131n y\u00f6n\u00fcn\u00fc belirlemi\u015ftir. Mehmet Akif, \u0130kbal gibi isimler bu profilin temsilcileridir.<\/p>\n

          \n
        1. Nam\u0131k Kemal ve Afgani\u2019nin Kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

          Hoca, Cemil Meri\u00e7\u2019in tespitini tekrar vurgular: Nam\u0131k Kemal\u2019in yakla\u015f\u0131m\u0131 \u00f6zg\u00fcvenli ve meydan okuyucudur; Afgani\u2019nin yakla\u015f\u0131m\u0131 ise fazla sayg\u0131l\u0131, hatta s\u0131\u011f\u0131nmac\u0131 bir tondad\u0131r. Afgani\u2019nin \u00fcslubu bir Osmanl\u0131 merkezinden de\u011fil, daha periferik bir zihinden kaynaklan\u0131r. Bu fark onlar\u0131n dini bilgi d\u00fczeylerinden ziyade zihniyet farklar\u0131n\u0131 g\u00f6sterir.<\/p>\n

            \n
          1. Nam\u0131k Kemal\u2019in \u201cAvrupa \u0130slam\u2019\u0131 bilmiyor\u201d iddias\u0131n\u0131n zay\u0131fl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

            Nam\u0131k Kemal\u2019in s\u0131k\u00e7a vurgulad\u0131\u011f\u0131 \u201cAvrupa \u0130slam\u2019\u0131 bilmez\u201d arg\u00fcman\u0131 hoca taraf\u0131ndan ele\u015ftirilir. Oryantalistlerin hatalar\u0131 olsa bile bu hatalar, Avrupa entelekt\u00fcel d\u00fcnyas\u0131n\u0131 \u201ccahil\u201d ilan etmeye yetmez. Hoca, \u0130slam ara\u015ft\u0131rmalar\u0131n\u0131n Avrupa\u2019da asl\u0131nda \u201cikinci derecede konular\u201d oldu\u011funu, ancak yine de ciddi bir metodolojiye dayand\u0131\u011f\u0131n\u0131 anlat\u0131r.<\/p>\n

              \n
            1. Avrupa\u2019daki Ara\u015ft\u0131rma Gelene\u011finin \u0130slam\u2019a Yans\u0131ma Bi\u00e7imi<\/strong><\/li>\n<\/ol>\n

              Hoca, Avrupa\u2019n\u0131n \u0130slam\u2019a dair \u00e7al\u0131\u015fmalarda tamamen orijinal teori \u00fcretmedi\u011fini, \u00e7o\u011fu zaman kendi i\u00e7 k\u00fclt\u00fcrel \u00e7al\u0131\u015fmalar\u0131nda geli\u015ftirdi\u011fi modelleri \u0130slam\u2019a uyarlad\u0131\u011f\u0131n\u0131 s\u00f6yler. Montgomery Watt, Goldziher ve Schacht gibi isimlerin teorileri b\u00fcy\u00fck Avrupa d\u00fc\u015f\u00fcncesinin merkezinde de\u011fil; b\u00fcy\u00fck d\u00fc\u015f\u00fcnsel \u00e7at\u0131n\u0131n alt\u0131nda \u201cuyarlama yapan\u201d ara\u015ft\u0131rmac\u0131lar konumundad\u0131r.<\/p>\n

                \n
              1. H\u0131ristiyan D\u00fcnyas\u0131nda \u0130slam\u2019\u0131n \u201cnevzuhur\u201d g\u00f6r\u00fclmesi<\/strong><\/li>\n<\/ol>\n

                Avrupa\u2019da erken d\u00f6nemden itibaren \u0130slam bir \u201ct\u00fcredi hareket\u201d, din\u2013devlet birle\u015fiminin \u00fcr\u00fcn\u00fc bir siyasi g\u00fc\u00e7 gibi g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Hristiyanl\u0131k ve Zerd\u00fc\u015ftl\u00fckteki tarihsel tecr\u00fcbelerden farkl\u0131 olarak \u0130slam\u2019\u0131n bir imparatorluk dini olarak y\u00fckseli\u015fi, Bat\u0131 zihninde \u0130slam\u2019\u0131n \u201ctam bir din olmad\u0131\u011f\u0131\u201d kanaatini yaratm\u0131\u015ft\u0131r. Nam\u0131k Kemal bu tarih\u00ee arka plan\u0131 k\u0131smen do\u011fru tespit eder.<\/p>\n

                  \n
                1. Nam\u0131k Kemal\u2019in Ele\u015ftirisindeki Retorik Problemler<\/strong><\/li>\n<\/ol>\n

                  Hoca, Nam\u0131k Kemal\u2019in Hammer gibi ara\u015ft\u0131rmac\u0131lar\u0131n k\u00fc\u00e7\u00fck hatalar\u0131n\u0131 b\u00fcy\u00fcterek genel bir \u201cBat\u0131 cehaleti\u201d iddias\u0131 kurmas\u0131n\u0131n metodolojik olarak yanl\u0131\u015f oldu\u011funu s\u00f6yler. Bu yakla\u015f\u0131m bir CEDEL retori\u011fidir ve bilimsel ele\u015ftiriyi kar\u015f\u0131lamaz.<\/p>\n

                    \n
                  1. \u201cAvrupal\u0131 dinle ilgilenmeyenler\u201d tespiti ve modern ateizm<\/strong><\/li>\n<\/ol>\n

                    Nam\u0131k Kemal, dinle ilgilenmeyen Avrupal\u0131lar\u0131 t\u00fcm dinlere d\u00fc\u015fman olmakla su\u00e7lar. Hoca ise modern ateizmin k\u00f6keninin \u00e7ok daha derin oldu\u011funu; Feuerbach, Marx, Engels gibi isimlerin dine y\u00f6nelik radikal ele\u015ftirilerinin sadece Hristiyanl\u0131\u011fa de\u011fil t\u00fcm dinlere y\u00f6neldi\u011fini a\u00e7\u0131klar.<\/p>\n

                      \n
                    1. Avrupa\u2019n\u0131n \u0130slam\u2019a Bak\u0131\u015f\u0131nda K\u00f6kl\u00fc \u00d6nyarg\u0131 Sorunu<\/strong><\/li>\n<\/ol>\n

                      Hoca, Dante\u2019den Fransisken metinlerine kadar Avrupa\u2019da \u0130slam\u2019a y\u00f6nelik tarihsel \u00f6nyarg\u0131n\u0131n k\u00f6kl\u00fc oldu\u011funu, \u201cM\u00fcsl\u00fcmanlar\u0131n Tanr\u0131\u2019n\u0131n kullar\u0131 olamayaca\u011f\u0131\u201d fikrinin literat\u00fcrde yer etti\u011fini anlat\u0131r. Nam\u0131k Kemal’in tespitinin bu a\u00e7\u0131dan do\u011fru oldu\u011funu s\u00f6yler.<\/p>\n

                        \n
                      1. \u0130slam Felsefesi \u2013 Kelam \u2013 Tasavvuf ayr\u0131mlar\u0131ndaki kavramsal sorun<\/strong><\/li>\n<\/ol>\n

                        Hoca, g\u00fcn\u00fcm\u00fczde \u201c\u0130slam felsefesi\u201d kavram\u0131n\u0131n ciddi bir problem oldu\u011funu, \u0130bn R\u00fc\u015fd \u00e7izgisindeki felsefenin asl\u0131nda din ile zorunlu bir ili\u015fki kurmad\u0131\u011f\u0131n\u0131; Kindi gibi isimlerin ise daha kelamc\u0131 kayg\u0131lar ta\u015f\u0131d\u0131\u011f\u0131n\u0131 belirtir. \u201c\u0130slam felsefesi\u201d ad\u0131yla bu farkl\u0131 gelenekleri tek sepete koyman\u0131n yanl\u0131\u015f oldu\u011funu vurgular.<\/p>\n

                          \n
                        1. Bilimlerin Hiyerar\u015fisi ve Erken D\u00f6nem Laikle\u015fme<\/strong><\/li>\n<\/ol>\n

                          \u0130slam ilimleri gelene\u011finde din\u00ee bilimlerin \u201casli\u201d, akli bilimlerin ise \u201ccevaz verilen\u201d ikinci kategori g\u00f6r\u00fclmesi erken d\u00f6nemden itibaren bir laikle\u015fme ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. F\u0131k\u0131h merkezli bilim anlay\u0131\u015f\u0131 matematik, fizik, astronomi gibi alanlar\u0131 \u201cfaydal\u0131 ama tali\u201d g\u00f6stermi\u015ftir. Hoca bunun bug\u00fcn de a\u015f\u0131lmam\u0131\u015f b\u00fcy\u00fck bir problem oldu\u011funu s\u00f6yler.<\/p>\n

                            \n
                          1. Tasavvuf ve F\u0131k\u0131h Aras\u0131nda Kurbiyet Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

                            Dersin son b\u00f6l\u00fcmlerinde hoca, tasavvufun f\u0131k\u0131h taraf\u0131ndan \u201ccevaz\u201d kategorisine s\u0131k\u0131\u015ft\u0131r\u0131lmas\u0131n\u0131n do\u011furdu\u011fu problemleri anlat\u0131r. Musiki, sema, zikir gibi uygulamalar f\u0131k\u0131h a\u00e7\u0131s\u0131ndan sadece \u201ccaiz\u201d g\u00f6r\u00fcl\u00fcnce, tasavvufun kurbiyet iddialar\u0131 f\u0131k\u0131h taraf\u0131ndan kar\u015f\u0131lanamaz. Bu da \u0130slam d\u00fc\u015f\u00fcncesinde b\u00fcy\u00fck bir gerilim yarat\u0131r.<\/p>\n

                            Sonu\u00e7<\/strong><\/p>\n

                            Bu ders, Renan tart\u0131\u015fmas\u0131ndan hareketle modern \u0130slam d\u00fc\u015f\u00fcncesinin din\u2013bilim ili\u015fkisini nas\u0131l yorumlad\u0131\u011f\u0131n\u0131, bu yorumun hangi tarihsel al\u0131\u015fkanl\u0131klarla \u015fekillendi\u011fini ve bug\u00fcn h\u00e2l\u00e2 a\u015famad\u0131\u011f\u0131 krizleri g\u00f6zler \u00f6n\u00fcne serer. Nam\u0131k Kemal\u2019in retorik m\u00fcdafaas\u0131, Afgani\u2019nin diplomatik yakla\u015f\u0131m\u0131 ve modern \u0130slamc\u0131l\u0131\u011f\u0131n \u201ctarihi su\u00e7lay\u0131p dini kurtarma\u201d stratejisi, M\u00fcsl\u00fcman d\u00fcnyan\u0131n derin bir metodoloji sorunu ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Seminer, \u0130slam ilim gelene\u011finde din\u00ee\u2013akl\u00ee ayr\u0131m\u0131n\u0131n erken d\u00f6nemden beri sa\u011fl\u0131kl\u0131 bir epistemoloji geli\u015ftiremedi\u011fini ve \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcncenin bu zihinsel miras\u0131n sorunlar\u0131yla h\u00e2l\u00e2 y\u00fczle\u015fmek zorunda oldu\u011funu vurgulayarak son bulur.<\/p>\n

                             <\/p>\n

                            Purpose of the Seminar<\/strong><\/p>\n

                            This lecture aims to analyze how the debate triggered by Renan\u2019s critique and the responses of Nam\u0131k Kemal and Afghani shaped the intellectual foundations of modern Islamic thought. The session examines how Islamic revivalism (Islamism) emerged as a reaction to the modern claim that \u201creligion has expired\u201d and how the relationship between religious sciences and rational sciences produced long-term methodological crises.<\/p>\n

                            Main Themes<\/strong><\/p>\n

                              \n
                            1. Extracting the Core Idea of Islamism from Renan\u2019s Debate<\/strong><\/li>\n<\/ol>\n

                              Modernism treated religion as outdated, and Muslims responded by attempting to prove the ongoing validity of Islam. This defensive posture produced the core ideology of Islamism: preserving Islam\u2019s relevance through reinterpretation and apologetics.<\/p>\n

                                \n
                              1. The Strategy of Shifting Problems from Religion to History<\/strong><\/li>\n<\/ol>\n

                                Modern Muslim intellectuals blamed historical circumstances and the failures of Muslim societies\u2014rather than Islam itself\u2014for modern issues. This strategy sought to salvage religious authenticity by isolating historical flaws.<\/p>\n

                                  \n
                                1. The New Muslim Intellectual of the Tanzimat Era<\/strong><\/li>\n<\/ol>\n

                                  A new pragmatic and reformist Muslim intellectual profile emerged in the late Ottoman period. Though not rooted in the classical scholarly tradition, this class correctly diagnosed modern Muslim society\u2019s crises and shaped early Islamist thought.<\/p>\n

                                    \n
                                  1. Comparing Nam\u0131k Kemal and Afghani<\/strong><\/li>\n<\/ol>\n

                                    Nam\u0131k Kemal\u2019s tone is confident and assertive, whereas Afghani\u2019s tone is deferential and conciliatory. This reflects differing intellectual positions within the Muslim world: a central Ottoman perspective versus a peripheral, insecure one.<\/p>\n

                                      \n
                                    1. Weakness of \u201cEurope Does Not Know Islam\u201d Thesis<\/strong><\/li>\n<\/ol>\n

                                      Although Orientalists made mistakes, it is simplistic to claim Europe is ignorant of Islam. Islamic studies in Europe rely on methodological traditions developed in other fields and applied secondarily to Islam.<\/p>\n

                                        \n
                                      1. How European Research Models Are Applied to Islam<\/strong><\/li>\n<\/ol>\n

                                        European scholars did not invent theories specifically for Islam; they adapted broader intellectual traditions\u2014philosophy, philology, biblical studies\u2014and applied them to Islamic materials.<\/p>\n

                                          \n
                                        1. Christianity\u2019s Historical View of Islam as a \u201cNewcomer\u201d<\/strong><\/li>\n<\/ol>\n

                                          Western thought historically perceived Islam not as a full-fledged religion but as a political movement. This perception shaped centuries of prejudice and influenced Orientalist scholarship.<\/p>\n

                                            \n
                                          1. Retorical Problems in Nam\u0131k Kemal\u2019s Critique<\/strong><\/li>\n<\/ol>\n

                                            Nam\u0131k Kemal highlights minor Orientalist mistakes as if they were decisive, reflecting a rhetorical and polemical strategy rather than sound academic critique.<\/p>\n

                                              \n
                                            1. Modern Atheism and the Broader Critique of Religion<\/strong><\/li>\n<\/ol>\n

                                              Modern atheism stems from deeper philosophical movements\u2014Feuerbach, Marx, and Engels\u2014not mere hostility to Christianity. Nam\u0131k Kemal\u2019s reading is therefore incomplete.<\/p>\n

                                                \n
                                              1. Deep-rooted Western Prejudice Toward Islam<\/strong><\/li>\n<\/ol>\n

                                                From Dante to Franciscan texts, a long-standing perception casts Muslims as outside divine legitimacy. Nam\u0131k Kemal correctly identifies this historical bias.<\/p>\n

                                                  \n
                                                1. Conceptual Problems in Islamic Philosophy<\/strong><\/li>\n<\/ol>\n

                                                  The term \u201cIslamic philosophy\u201d mixes fundamentally different traditions. Kindi\u2019s project engaged revelation, but Ibn Rushd\u2019s did not. Using one label for both creates conceptual confusion.<\/p>\n

                                                    \n
                                                  1. Hierarchy of Sciences and Early Secularization<\/strong><\/li>\n<\/ol>\n

                                                    Traditional Islamic scholarship privileged religious sciences and tolerated rational sciences as secondary. This created an implicit early secularization that still shapes Muslim intellectual life.<\/p>\n

                                                      \n
                                                    1. Tension Between Tasawwuf and Fiqh on Spiritual Proximity<\/strong><\/li>\n<\/ol>\n

                                                      Fuqaha treat practices like music, dhikr, or sam\u0101\u2018 as merely permissible, not spiritually elevating. Tasawwuf, however, bases spiritual proximity on these practices. This creates a deep structural conflict.<\/p>\n

                                                      Conclusion<\/strong><\/p>\n

                                                      The lecture shows that the Renan debate reveals the modern Muslim world\u2019s unresolved methodological crises: defensive apologetics, conceptual confusion, and the inability to reconcile religious and rational sciences. These issues continue to shape contemporary Islamic thought, demonstrating that the intellectual challenges identified in the 19th century remain largely unresolved.<\/p>\n

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

                                                      EKREM DEM\u0130RL\u0130, \u0130SLAM ARA\u015eTIRMALARINA G\u0130R\u0130\u015e 6. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8180","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8180","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8180"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8180\/revisions"}],"predecessor-version":[{"id":8181,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8180\/revisions\/8181"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8180"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}