{"id":5106,"date":"2021-04-05T14:37:24","date_gmt":"2021-04-05T11:37:24","guid":{"rendered":"https:\/\/yeni.assam.org.tr\/index.php\/2021\/04\/05\/dindarlar-modernlikten-korkmali-mi-en\/"},"modified":"2021-04-05T14:37:24","modified_gmt":"2021-04-05T11:37:24","slug":"dindarlar-modernlikten-korkmali-mi-en","status":"publish","type":"post","link":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/","title":{"rendered":"Should Religious People Be Afraid of Modernity? (September 17, 2013)"},"content":{"rendered":"

\"\"<\/p>\n

\u201cIslam has the vitality and potential to surpass modernity. As long as we do not fall into oblivion to be caught by the wind of globalization instead of envisioning and building. For this, it is inevitable for the Muslim world to develop an alternative way, a methodology, a project. “<\/strong><\/span><\/p>\n

If modernity were a renewal of consciousness and if it contained human moral values; Of course, we would not have objected to the thesis \u201cIt is not right to place religiosity and modernity on two opposite poles\u201d. The phenomenon of modernity is basically based on the philosophy of individualism and autonomous reason. Autonomous reason implies that the thinking capacity of human beings reconstructs social, economic and cultural areas according to their own comprehension. In Islamic literature, reason is a thinking ability that separates man from animal and makes him the supreme being in the world.<\/strong><\/span><\/p>\n

<\/p>\n

Before Allah created man, he declared the philosophy of why he would create man, and then coded the greatest miracle man to serve him, that is, he approved his own Lordship and shaped man. Consequently, without philosophy, no shape or thing can exist. This is the case from economy to morality, from architecture to music, in short, to the whole thing. In other words, the soul reflected in the existence of everything should logically reflect what it exists for. It is inevitable that the inventor’s understanding, gaze and soul will recur.<\/span><\/p>\n

EXISTENCE IS A RESULT<\/strong><\/span><\/p>\n

Modernity also embarked on the path of establishing itself from itself by bracketing all the foundations such as reason, tradition, revelation, and holiness in the journey it started with Descartes. The meaning of ‘I think therefore I am’ becomes clear here. In religious cultures, a person is based on the premise that ‘there is God, therefore I am’ when defining himself. In Descartes ‘ case, the perpetrator, who stands at the most basic, thinks, makes sense of what is above him.<\/span><\/p>\n

The fact that Islamic societies try to defend their universal values based on revelation as ‘tradition’ or ‘conservatism’ on a modern ground means that they lost when they actually started to defend them.\u00a0 In fact, it is essential that we develop and change our own methodology for delivering the message, not the unique concepts of religion’s divine universal message. Our development of a language that will make us listened by the new generations, perhaps an understandable religious language instead of defending ourselves; we must develop the language of the Qur\u2019an. The new generation has come to the world in the digital age; on the other hand, we met the digital age at our later ages. Therefore, if our children are “digital natives<\/strong>” and we are “digital immigrants<\/strong>“, we must rediscover and reflect on ways and techniques to explain the basic principles of Monotheism to new generations. Because the Western intelligentsia maintains a great perception deformation and disinformation by increasing its speed and techniques. These projects continue to cause great erosions in young minds at the point of understanding the Qur’anic Islam and acquiring consciousness with approaches such as “Alliance of Civilizations”, “Interfaith Dialogue” etc.<\/span><\/p>\n

In essence, not Islam itself, but contemporary Islamic perception is largely metamorphosed from the devastating destruction of modernity, and by adapting it into the “Protestant Morality<\/strong>” in basic issues such as morality, art, holiness, economy, etc., global neo-liberal impositions are attempted to be transformed into a hedonist-secular form. It may be possible to free the sacred and love dimensions of religion from this existing understanding by creating a new philosophy of history from the past to the future, rather than blessing the past. Just as Islam has adapted to the Middle Ages and succeeded in transcending it, it has the vitality and potential to surpass modernity. As long as we do not fall into oblivion to be caught by the wind of globalization instead of constructing imagination. As Ludwig Wittgenstein said, “what is torn must remain torn.\u201d<\/span><\/p>\n

THE FOUNDATION OF RELIGION AND RELIGIOSITY<\/strong><\/span><\/p>\n

Just as there can be no art without philosophy, there can be no religion and religiosity without morality.<\/span><\/p>\n

“Modernity both needs morality and makes morality impossible” (Roos Poole)<\/span><\/p>\n

The modern world has broken the ground on which certain universal moral principles and values should be believed. Moreover, it did not offer good reason to believe in its principles and values. Modernity has built an understanding of knowledge that excludes the possibility of moral knowledge; In this understanding, moral values have become not a rational matter of belief, but a matter of subjective opinion. In a world opposed to belief and dogma, religion can only exist as a matter of personal morality or dogmatic opinion.<\/span><\/p>\n

Max Weber’s explanation of modernization on the basis of the concept of “rationalism” made the secular logic the dominant part of modernity. In this sense, thanks to the philosophical predictions of Luther and Calvin, Protestantization, in other words, secularization and capitalist understanding, while liberating religion from the monopoly of the church, at the same time pulled religion out of social life. In any case, this is not an odd situation or an illusion of perception. In every discipline of belief or ideology, it is inevitable that his interpretation of life reflects his moral and philosophy, which we can call his soul. In essence, Christianity is not in secular form; There are two Christianities in terms of Islam: The People of the Book Christianity and Western Christianity. When Christianity left Jerusalem, its birthplace, and settled in Rome, it became westernized and began to assume a secular form.\u00a0<\/strong><\/span><\/p>\n

THE MODERNITY PROBLEM<\/strong><\/span><\/p>\n

Although secularization may seem like a concept specific to the West or a concept belonging to Western Christianity in the first place, as a result of the expansionist policies of modernization, it has put the members of other religions under a total blockade. In Ivan Illich’s words, modernity has become a universal religion, and the shrines of this religion are primarily educational institutions. Today, the results of the westernization movement, whose young minds, which are the dynamic values of society, have subjugated modernism in the name of laicism, are before our eyes. It has become almost impossible for society to even get religious education, which it cannot get from these modern schools, through the law. The religious groups who perceived private schools as a “salvation” at the beginning (as if they were unaware of the Unification of Education) were disappointed in raising a Muslim generation and had to surrender their children to modernism. Today, unfortunately, instead of saying “I will raise my children primarily as good Muslims<\/strong>“, parents have highlighted their secular concerns and desires. In the simplest way, if we create a view from this perspective, we see that there is a lot to \u201cfear and worry\u201d about for the religious people<\/strong>.<\/span><\/p>\n

At this point, the advocacy of the understanding of modernity has brought up another phenomenon: As a result of the reduction of religion to the individual, to the conscience of the individual and the loss of its place in social life, religion has been faced with the evolution of “Nihilism” (in terms of individualization) in terms of being religious.<\/span><\/p>\n

The Lutheran view argues that the deeds of a sinful person have no effect on his forgiveness, and that forgiveness and reward will only be by the grace of God. In other words, the good or bad deeds you do in the world are not in the position of saving or not saving people; The belief that this happens only with the forgiveness of God shows that secularism tries to abolish the halal and forbidden by religion boundaries. As such, the religious perception of secularism has dominated the liberal-capitalist ideology, which does not recognize the halal-forbidden boundaries, within the framework of the “forgiveness doctrine” for the hereafter, instead of imprisoning God completely in the sky. Capitalist acquisition, a socially liberal way of life, as well as this modern way of life that is far from social morality, minimized to individuality and almost confines belief to a ceremonial perception, must be confronted urgently.<\/strong><\/span><\/p>\n

OPENING A NEW WAY<\/strong><\/span><\/p>\n

For example, the Islamic philosophy and moral system did not leave sharing and consumption at the sole discretion of the individual, and did not give that person the luxury of saying “I earn and live and spend as I wish”<\/strong>.\u00a0Islam never approves of this conformist understanding brought by modernity. Moreover, the discipline of Islam strongly condemns this approach. On the other hand, “shopping, consumption until death” is the product of the Western liberal-capitalist understanding.\u00a0<\/strong>Deprived of the possibility of producing any other collective meaning in capitalism, modern man has been able to exist in relations with mass produced goods, not with God and people.<\/span><\/p>\n

After all these analyzes and determinations, we can easily say the following: Are modernity and religiosity friendly concepts? Or are they distinct poles?<\/span><\/p>\n

It is inevitable for the Muslim World to develop an alternative way, a methodology, a project, away from an eclectic and palliative approach to the attempt to rapidly transform and change (metamorphosis) whatever belongs to the sacred, in terms of its internal dynamics and the concerns we bear.<\/span><\/p>\n

\u00a0* This article is published in Yeni \u015eafak.<\/strong><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cIslam has the vitality and potential to...<\/p>\n","protected":false},"author":19,"featured_media":5103,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[245],"tags":[],"manset":[],"class_list":["post-5106","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-islam-ulkeleri-dis-politika"],"acf":[],"yoast_head":"\nAssam<\/title>\n<meta name=\"description\" content=\"\u201c\u0130slam, modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur, in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Bunun i\u00e7in M\u00fcsl\u00fcman d\u00fcnyan\u0131n alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r.\u201d Modernlik bir bilin\u00e7 yenilenmesi olsayd\u0131 ve insani ahlak de\u011ferlerini \u00fczerinde bar\u0131nd\u0131rsayd\u0131; "Dindarl\u0131kla modernli\u011fin iki kar\u015f\u0131t kutup \u00fczerine oturtulmas\u0131 do\u011fru de\u011fil" tezine elbette itiraz\u0131m\u0131z olmazd\u0131. Modernlik olgusu, temelde bireycilik ve \u00f6zerk ak\u0131l felsefesine dayan\u0131r. \u00d6zerk ak\u0131l ise, insan\u0131n d\u00fc\u015f\u00fcnme kapasitesinin, sosyal, ekonomik, k\u00fclt\u00fcrel alanlar\u0131 kendi kavray\u0131\u015f\u0131na g\u00f6re yeniden kurmas\u0131n\u0131 ima eder. \u0130slami literat\u00fcrde ak\u0131l, insan\u0131 hayvandan ay\u0131ran, onu d\u00fcnyadaki en \u00fcst\u00fcn varl\u0131k; e\u015fref-i mahlukat yapan bir d\u00fc\u015f\u00fcnme yetisidir. Allah insan\u0131 yaratmadan \u00f6nce onu ni\u00e7in yarataca\u011f\u0131 felsefesini beyan etmi\u015f ve sonras\u0131nda en b\u00fcy\u00fck mucize olan insan\u0131, kendisine kulluk yapmak \u00fczere kodlam\u0131\u015f yani kendi Rabli\u011fini tasdik ettirmi\u015f ve ona \u015fekil vermi\u015ftir. Dolay\u0131s\u0131yla hi\u00e7bir \u015fekilde felsefe var olmadan \u015fekil, e\u015fya var olamaz. Bu ekonomiden ahlaka, mimariden musikiye, k\u0131sacas\u0131 e\u015fyan\u0131n b\u00fct\u00fcn\u00fcne de\u011fin b\u00f6yledir. Yani her \u015feyin varl\u0131\u011f\u0131na yans\u0131yan ruh, mant\u0131ksal olarak onun ne i\u00e7in var oldu\u011funa da yans\u0131mas\u0131 gerekir. \u0130cada mucidin anlay\u0131\u015f\u0131n\u0131n, bak\u0131\u015f\u0131n\u0131n, ruhunun n\u00fcksetmesi olmazsa olmaz postulat\u0131d\u0131r. VAR OLMAK B\u0130R SONU\u00c7TUR Modernite de Descartes'la ba\u015flad\u0131\u011f\u0131 yolculukta ak\u0131l, daha \u00f6nceki gelenek, vahiy, kutsall\u0131k gibi t\u00fcm dayanaklar\u0131 paranteze alarak, kendisini kendisinden itibaren kurma yoluna girmi\u015ftir. 'D\u00fc\u015f\u00fcn\u00fcyorum o halde var\u0131m'\u0131n anlam\u0131 burada belirginle\u015fmektedir. Dinsel k\u00fclt\u00fcrlerde ise bir insan kendini tan\u0131mlarken 'Allah var, \u00f6yleyse var\u0131m' \u00f6nermesine dayan\u0131r. Descartes'\u0131n durumunda ise en temelde duran, d\u00fc\u015f\u00fcnen fail, kendi \u00fcst\u00fcndekileri kendisinden itibaren anlamland\u0131rmaktad\u0131r. \u0130slami toplumlar vahye dayal\u0131 evrensel de\u011ferlerini 'gelenek' veya 'muhafazak\u00e2rl\u0131k' olarak modern bir zeminde savunmaya \u00e7al\u0131\u015fmas\u0131, asl\u0131nda savunmaya ba\u015flad\u0131\u011f\u0131 anda kaybetmi\u015f anlam\u0131na gelmektedir. Asl\u0131nda dinin; ilahi evrensel mesaj\u0131n kendine has kavramlar\u0131n\u0131 de\u011fil, mesaj\u0131 ula\u015ft\u0131rmadaki kendi metodolojimizi geli\u015ftirmemiz ve de\u011fi\u015ftirmemiz elzemdir. Bizim kendimizi yeni ku\u015faklara dinletecek bir dil geli\u015ftirmemiz, belki de kendimizi savunmak yerine anla\u015f\u0131l\u0131r bir din dili; Kur'an dili geli\u015ftirmek mecburiyetindeyiz. Yeni ku\u015fak, dijital \u00e7a\u011fda d\u00fcnyaya geldi; biz ise dijital \u00e7a\u011fla ileriki ya\u015flar\u0131m\u0131zda tan\u0131\u015ft\u0131k. Dolay\u0131s\u0131yla \u00e7ocuklar\u0131m\u0131z \u201cdijital yerliler\u201d biz ise, \u201cdijital g\u00f6\u00e7menleriz\u201d Tevhidi temel ilkeleri yeni ku\u015faklara anlatabilmenin yollar\u0131n\u0131, tekniklerini yeniden ke\u015ffetmeli ve bunun i\u00e7in kafa yormal\u0131y\u0131z. Zira Bat\u0131(c\u0131) entelijansiyas\u0131 b\u00fcy\u00fck bir alg\u0131 deformasyonu ve dezenformasyonunu, h\u0131z\u0131n\u0131 ve tekniklerini artt\u0131rarak s\u00fcrd\u00fcrmektedir. Bu projeler \u201cMedeniyetler \u0130ttifak\u0131\u201d, \u201cDinler aras\u0131 Diyalog\u201d vs. \u015feklinde yakla\u015f\u0131mlarla Kur\u2019an\u00ee \u0130slam\u2019\u0131 idrak etme ve bilin\u00e7 edinme noktas\u0131nda, gen\u00e7 zihinlerde b\u00fcy\u00fck erozyonlara neden olmaya devam etmektedir. \u00d6zde \u0130slam'\u0131n kendisi de\u011fil fakat \u00e7a\u011fda\u015f \u0130slami alg\u0131lama, modernli\u011fin y\u0131k\u0131c\u0131 tahribat\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde metamorfoza u\u011frayarak ahlak, sanat, kutsall\u0131k, ekonomi vb. temel meselelerde \u201cProtestan Ahlak\u0131\u201d i\u00e7ine adapte edilmek suretiyle k\u00fcresel neo-liberal dayatmalarla hedonist-sek\u00fcler forma sokulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Dinin kutsal ve a\u015fk\u0131n boyutlar\u0131n\u0131 mevcut bu anlay\u0131\u015ftan kurtarmak, ge\u00e7mi\u015fi kutsamak yerine ge\u00e7mi\u015ften gelece\u011fe yeni bir tarih felsefesi olu\u015fturmakla m\u00fcmk\u00fcn olabilir. \u0130slam, nas\u0131l Orta\u00e7a\u011f'a adapte olup, onu a\u015fmay\u0131 ba\u015fard\u0131ysa modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur; in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Ludwig Wittgenstein'in dedi\u011fi gibi \u201cy\u0131rt\u0131lm\u0131\u015f olan y\u0131rt\u0131lm\u0131\u015f olarak kalmal\u0131d\u0131r.\u201d D\u0130N\u0130N VE D\u0130NDARLI\u011eIN TEMEL\u0130 T\u0131pk\u0131 felsefesiz sanat olmayaca\u011f\u0131 gibi, ahlaks\u0131z din ve dindarl\u0131k da s\u00f6z konusu olamaz. "Modernlik, ahlaka hem ihtiya\u00e7 duymakta hem de ahlak\u0131 imk\u00e2ns\u0131z k\u0131lmaktad\u0131r" (Roos Poole) Modern d\u00fcnya, belli evrensel ahlak ilkelerine ve de\u011ferlerine inan\u0131lmas\u0131 gereken zemini y\u0131km\u0131\u015ft\u0131r. \u00dcstelik kendi ilke ve de\u011ferlerine inan\u0131lmas\u0131 i\u00e7in iyi bir neden de sunmam\u0131\u015ft\u0131r. Modernlik, ahlaki bilgi imk\u00e2n\u0131n\u0131 d\u0131\u015flayan bir bilgi anlay\u0131\u015f\u0131 in\u015fa etti; bu anlay\u0131\u015fta moral de\u011ferler rasyonel bir inan\u00e7 konusu de\u011fil, \u00f6znel bir kanaat meselesi haline geldi. \u0130nan\u00e7 ve dogmaya kar\u015f\u0131t bir d\u00fcnyada, din ancak ki\u015fisel bir ahlak ya da dogmatik bir kanaat meselesi olarak var kalabilir. Max Weber'in modernle\u015fmeyi "rasyonalizm" kavram\u0131 baz\u0131nda a\u00e7\u0131klamas\u0131, sek\u00fcler mant\u0131\u011f\u0131 modernli\u011fin ba\u015fat donesi haline getirmi\u015ftir. Zaten bu manada Luther'in ve Calvin'in felsefi \u00f6ng\u00f6r\u00fcleri sayesinde Protestanla\u015ft\u0131rma yani di\u011fer tabirle d\u00fcnyevile\u015fme (sek\u00fclarite) ile kapitalist anlay\u0131\u015f, dini kilisenin tekelinden kurtar\u0131rken ayn\u0131 zamanda dini sosyal hayat\u0131n i\u00e7inden \u00e7ekip \u00e7\u0131karm\u0131\u015flard\u0131r. Zaten bu yad\u0131rganacak bir durum veya alg\u0131 yan\u0131lmas\u0131 falan de\u011fildir. Her inan\u00e7 disiplininde veya ideolojide, onun hayat\u0131 yorumlay\u0131\u015f\u0131na onun ruhu diyebilece\u011fimiz ahlak ve felsefesinin yans\u0131mas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. \u00d6z\u00fcnde H\u0131ristiyanl\u0131k sek\u00fcler formda de\u011fildir; \u0130slam a\u00e7\u0131s\u0131ndan iki H\u0131ristiyanl\u0131k s\u00f6z konusudur: Ehl-i Kitap H\u0131ristiyanl\u0131\u011f\u0131 ve Bat\u0131 H\u0131ristiyanl\u0131\u011f\u0131. H\u0131ristiyanl\u0131k do\u011fdu\u011fu yer olan Kud\u00fcs'\u00fc b\u0131rak\u0131p, Roma'ya yerle\u015fti\u011finde Bat\u0131l\u0131la\u015fm\u0131\u015f ve sek\u00fcler bir foruma b\u00fcr\u00fcnmeye ba\u015flam\u0131\u015ft\u0131r. MODERNL\u0130K SORUNSALI Sek\u00fclarizasyon ilk etapta, her ne kadar Bat\u0131'ya mahsus bir kavram veya Bat\u0131 Hristiyanl\u0131\u011f\u0131na ait bir kavram gibi g\u00f6r\u00fcnse de, modernle\u015fmenin yay\u0131lmac\u0131 politikalar\u0131 sonucu ba\u015fka dinlerin mensuplar\u0131n\u0131 topyek\u00fbn abluka alt\u0131na alm\u0131\u015ft\u0131r. \u0130van illich'in tabiriyle modernlik, evrensel bir din haline gelmi\u015ftir ve bu dinin mabedleri de \u00f6ncelikli olarak e\u011fitim kurumlar\u0131d\u0131r. Toplumun dinamik de\u011ferleri olan gen\u00e7 dima\u011flar\u0131 laisizm ad\u0131na modernizme ram etmi\u015f bat\u0131l\u0131la\u015fma hareketinin sonu\u00e7lar\u0131 bug\u00fcn g\u00f6zler \u00f6n\u00fcndedir. Toplumun, \u00e7ocuklar\u0131na bu modern okullardan alamad\u0131\u011f\u0131 din e\u011fitimini, okul harici almas\u0131 bile yasalar arac\u0131l\u0131\u011f\u0131yla neredeyse imkans\u0131z hale gelmi\u015ftir. \u00d6zel okullar\u0131 ba\u015flang\u0131\u00e7ta bir "kurtulu\u015f m\u00fcjdesi" olarak alg\u0131layan dindar kesimler (Tevhid-i Tedrisat'tan habersiz gibi) M\u00fcsl\u00fcman bir nesil yeti\u015ftirme konusunda s\u00fck\u00fbt-u hayale u\u011fram\u0131\u015f ve \u00e7ocuklar\u0131n\u0131 modernizmin pen\u00e7esine teslim etmek zorunda kalm\u0131\u015flard\u0131r. Bug\u00fcn maalesef "\u00e7ocuklar\u0131m\u0131 \u00f6ncelikle iyi bir M\u00fcsl\u00fcman yeti\u015ftirece\u011fim" demek yerine, anne babalar d\u00fcnyevi kayg\u0131lar\u0131n\u0131 ve isteklerini \u00f6ne \u00e7\u0131karm\u0131\u015f durumdad\u0131rlar. En basit bir \u015fekilde bu perspektifle bir bak\u0131\u015f olu\u015fturacak olursak, dindarlar a\u00e7\u0131s\u0131ndan "korkacak ve kayg\u0131lanacak" \u00e7ok \u015feyin oldu\u011funu g\u00f6r\u00fcr\u00fcz. Gelinen bu noktada modernlik anlay\u0131\u015f\u0131n\u0131n savunulmas\u0131 ba\u015fka bir olguyu kar\u015f\u0131m\u0131za \u00e7\u0131karm\u0131\u015ft\u0131r: Dinin ferde, ferdin vicdan\u0131na indirgenmesi, sosyal hayattaki yerini kaybet(tiril)mesi sonucu olarak dinin, dindarl\u0131k ve\u00e7hesinde "Nihilizme" (bireyselle\u015fme a\u00e7\u0131s\u0131ndan) evrilmesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nm\u0131\u015ft\u0131r. Lutheryan g\u00f6r\u00fc\u015f, g\u00fcnahkar bir insan\u0131n amellerinin onun ba\u011f\u0131\u015flanabilmesine bir tesiri olmad\u0131\u011f\u0131n\u0131 ve ba\u011f\u0131\u015flanma ve m\u00fckafatland\u0131r\u0131lman\u0131n ancak Tanr\u0131'n\u0131n l\u00fctfuyla olaca\u011f\u0131n\u0131 savunur. Yani d\u00fcnyada i\u015fledi\u011finiz iyi veya k\u00f6t\u00fc ameller insan\u0131 kurtarma veya bat\u0131rma makam\u0131nda de\u011fildir; bu ancak Tanr\u0131'n\u0131n ba\u011f\u0131\u015flamas\u0131yla ger\u00e7ekle\u015fir inan\u0131\u015f\u0131, sek\u00fclarizmin helal haram s\u0131n\u0131rlar\u0131n\u0131 ortadan kald\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Hal b\u00f6yle olunca sek\u00fclarizmin din alg\u0131s\u0131, Tanr\u0131'y\u0131 tamamen g\u00f6ky\u00fcz\u00fcne hapsetme yerine, sadece ahirete y\u00f6nelik "ba\u011f\u0131\u015flanma doktrini" \u00e7er\u00e7evesinde helal-haram s\u0131n\u0131r\u0131 tan\u0131mayan liberal-kapitalist ideolojiyi k\u00fcresel bazda dominant hale getirmi\u015ftir. Kapitalist\u00e7e kazan\u0131m, toplumsal bazda liberalist ya\u015fam tarz\u0131, bunun yan\u0131nda da toplumsal ahlaktan uzak, bireyselli\u011fe minimize edilmi\u015f ve adeta inanc\u0131 sadece seremonik bir alg\u0131lay\u0131\u015fa hapseden bu modern ya\u015fant\u0131 bi\u00e7imiyle acilen y\u00fczle\u015filmelidir YEN\u0130 B\u0130R YOL KURMA \u0130slami felsefe ve ahlak sistemi, \u00f6rne\u011fin payla\u015fmay\u0131 ve t\u00fcketimi ferdin tamamen kendi tasarrufuna b\u0131rakmam\u0131\u015f, "kazan\u0131yorum istedi\u011fim gibi de ya\u015far ve sarf ederim" deme l\u00fcks\u00fcn\u00fc o insana vermemi\u015ftir. Modernli\u011fin getirdi\u011fi bu konformist anlay\u0131\u015f\u0131 \u0130slam asla tasvip etmez. \u00dcstelik \u0130slam disiplini bu yakla\u015f\u0131m\u0131 \u015fiddetle k\u0131namaktad\u0131r. Buna kar\u015f\u0131l\u0131k "\u00f6lene kadar al\u0131\u015fveri\u015f, t\u00fcketim" Bat\u0131l\u0131 liberal-kapitalist anlay\u0131\u015f\u0131n toplan borusudur. Kapitalizmde ba\u015fka herhangi bir kolektif anlam \u00fcretme imk\u00e2n\u0131ndan yoksun b\u0131rak\u0131lan modern insan, Tanr\u0131'yla ve insanlarla de\u011fil; kitlesel olarak \u00fcretilen mallarla kurdu\u011fu ili\u015fkilerde kendisini var edebilmi\u015ftir. B\u00fct\u00fcn bu tahlil ve tespitlerden sonra sonu\u00e7 olarak \u015funu rahatl\u0131kla s\u00f6yleyebiliriz: Modernlik ve dindarl\u0131k birbiriyle dost kavramlar m\u0131d\u0131r? Yoksa ayr\u0131 d\u00fcnyalar\u0131n belirgin kutuplar\u0131 m\u0131d\u0131r? M\u00fcsl\u00fcman D\u00fcnya'n\u0131n, i\u00e7 dinamikleri a\u00e7\u0131s\u0131ndan, ta\u015f\u0131d\u0131\u011f\u0131m\u0131z kayg\u0131lar a\u00e7\u0131s\u0131ndan, kutsala ait ne varsa h\u0131zla d\u00f6n\u00fc\u015f\u00fcme ve de\u011fi\u015fime (metamorfoz) u\u011frat\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131na eklektik ve palyatif yakla\u015f\u0131mdan uzak, alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r. * Yeni \u015eafak\u2019ta yay\u0131nlanm\u0131\u015ft\u0131r.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Should Religious People Be Afraid of Modernity? (September 17, 2013) - Assam\" \/>\n<meta property=\"og:description\" content=\"\u201c\u0130slam, modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur, in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Bunun i\u00e7in M\u00fcsl\u00fcman d\u00fcnyan\u0131n alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r.\u201d Modernlik bir bilin\u00e7 yenilenmesi olsayd\u0131 ve insani ahlak de\u011ferlerini \u00fczerinde bar\u0131nd\u0131rsayd\u0131; "Dindarl\u0131kla modernli\u011fin iki kar\u015f\u0131t kutup \u00fczerine oturtulmas\u0131 do\u011fru de\u011fil" tezine elbette itiraz\u0131m\u0131z olmazd\u0131. Modernlik olgusu, temelde bireycilik ve \u00f6zerk ak\u0131l felsefesine dayan\u0131r. \u00d6zerk ak\u0131l ise, insan\u0131n d\u00fc\u015f\u00fcnme kapasitesinin, sosyal, ekonomik, k\u00fclt\u00fcrel alanlar\u0131 kendi kavray\u0131\u015f\u0131na g\u00f6re yeniden kurmas\u0131n\u0131 ima eder. \u0130slami literat\u00fcrde ak\u0131l, insan\u0131 hayvandan ay\u0131ran, onu d\u00fcnyadaki en \u00fcst\u00fcn varl\u0131k; e\u015fref-i mahlukat yapan bir d\u00fc\u015f\u00fcnme yetisidir. Allah insan\u0131 yaratmadan \u00f6nce onu ni\u00e7in yarataca\u011f\u0131 felsefesini beyan etmi\u015f ve sonras\u0131nda en b\u00fcy\u00fck mucize olan insan\u0131, kendisine kulluk yapmak \u00fczere kodlam\u0131\u015f yani kendi Rabli\u011fini tasdik ettirmi\u015f ve ona \u015fekil vermi\u015ftir. Dolay\u0131s\u0131yla hi\u00e7bir \u015fekilde felsefe var olmadan \u015fekil, e\u015fya var olamaz. Bu ekonomiden ahlaka, mimariden musikiye, k\u0131sacas\u0131 e\u015fyan\u0131n b\u00fct\u00fcn\u00fcne de\u011fin b\u00f6yledir. Yani her \u015feyin varl\u0131\u011f\u0131na yans\u0131yan ruh, mant\u0131ksal olarak onun ne i\u00e7in var oldu\u011funa da yans\u0131mas\u0131 gerekir. \u0130cada mucidin anlay\u0131\u015f\u0131n\u0131n, bak\u0131\u015f\u0131n\u0131n, ruhunun n\u00fcksetmesi olmazsa olmaz postulat\u0131d\u0131r. VAR OLMAK B\u0130R SONU\u00c7TUR Modernite de Descartes'la ba\u015flad\u0131\u011f\u0131 yolculukta ak\u0131l, daha \u00f6nceki gelenek, vahiy, kutsall\u0131k gibi t\u00fcm dayanaklar\u0131 paranteze alarak, kendisini kendisinden itibaren kurma yoluna girmi\u015ftir. 'D\u00fc\u015f\u00fcn\u00fcyorum o halde var\u0131m'\u0131n anlam\u0131 burada belirginle\u015fmektedir. Dinsel k\u00fclt\u00fcrlerde ise bir insan kendini tan\u0131mlarken 'Allah var, \u00f6yleyse var\u0131m' \u00f6nermesine dayan\u0131r. Descartes'\u0131n durumunda ise en temelde duran, d\u00fc\u015f\u00fcnen fail, kendi \u00fcst\u00fcndekileri kendisinden itibaren anlamland\u0131rmaktad\u0131r. \u0130slami toplumlar vahye dayal\u0131 evrensel de\u011ferlerini 'gelenek' veya 'muhafazak\u00e2rl\u0131k' olarak modern bir zeminde savunmaya \u00e7al\u0131\u015fmas\u0131, asl\u0131nda savunmaya ba\u015flad\u0131\u011f\u0131 anda kaybetmi\u015f anlam\u0131na gelmektedir. Asl\u0131nda dinin; ilahi evrensel mesaj\u0131n kendine has kavramlar\u0131n\u0131 de\u011fil, mesaj\u0131 ula\u015ft\u0131rmadaki kendi metodolojimizi geli\u015ftirmemiz ve de\u011fi\u015ftirmemiz elzemdir. Bizim kendimizi yeni ku\u015faklara dinletecek bir dil geli\u015ftirmemiz, belki de kendimizi savunmak yerine anla\u015f\u0131l\u0131r bir din dili; Kur'an dili geli\u015ftirmek mecburiyetindeyiz. Yeni ku\u015fak, dijital \u00e7a\u011fda d\u00fcnyaya geldi; biz ise dijital \u00e7a\u011fla ileriki ya\u015flar\u0131m\u0131zda tan\u0131\u015ft\u0131k. Dolay\u0131s\u0131yla \u00e7ocuklar\u0131m\u0131z \u201cdijital yerliler\u201d biz ise, \u201cdijital g\u00f6\u00e7menleriz\u201d Tevhidi temel ilkeleri yeni ku\u015faklara anlatabilmenin yollar\u0131n\u0131, tekniklerini yeniden ke\u015ffetmeli ve bunun i\u00e7in kafa yormal\u0131y\u0131z. Zira Bat\u0131(c\u0131) entelijansiyas\u0131 b\u00fcy\u00fck bir alg\u0131 deformasyonu ve dezenformasyonunu, h\u0131z\u0131n\u0131 ve tekniklerini artt\u0131rarak s\u00fcrd\u00fcrmektedir. Bu projeler \u201cMedeniyetler \u0130ttifak\u0131\u201d, \u201cDinler aras\u0131 Diyalog\u201d vs. \u015feklinde yakla\u015f\u0131mlarla Kur\u2019an\u00ee \u0130slam\u2019\u0131 idrak etme ve bilin\u00e7 edinme noktas\u0131nda, gen\u00e7 zihinlerde b\u00fcy\u00fck erozyonlara neden olmaya devam etmektedir. \u00d6zde \u0130slam'\u0131n kendisi de\u011fil fakat \u00e7a\u011fda\u015f \u0130slami alg\u0131lama, modernli\u011fin y\u0131k\u0131c\u0131 tahribat\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde metamorfoza u\u011frayarak ahlak, sanat, kutsall\u0131k, ekonomi vb. temel meselelerde \u201cProtestan Ahlak\u0131\u201d i\u00e7ine adapte edilmek suretiyle k\u00fcresel neo-liberal dayatmalarla hedonist-sek\u00fcler forma sokulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Dinin kutsal ve a\u015fk\u0131n boyutlar\u0131n\u0131 mevcut bu anlay\u0131\u015ftan kurtarmak, ge\u00e7mi\u015fi kutsamak yerine ge\u00e7mi\u015ften gelece\u011fe yeni bir tarih felsefesi olu\u015fturmakla m\u00fcmk\u00fcn olabilir. \u0130slam, nas\u0131l Orta\u00e7a\u011f'a adapte olup, onu a\u015fmay\u0131 ba\u015fard\u0131ysa modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur; in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Ludwig Wittgenstein'in dedi\u011fi gibi \u201cy\u0131rt\u0131lm\u0131\u015f olan y\u0131rt\u0131lm\u0131\u015f olarak kalmal\u0131d\u0131r.\u201d D\u0130N\u0130N VE D\u0130NDARLI\u011eIN TEMEL\u0130 T\u0131pk\u0131 felsefesiz sanat olmayaca\u011f\u0131 gibi, ahlaks\u0131z din ve dindarl\u0131k da s\u00f6z konusu olamaz. "Modernlik, ahlaka hem ihtiya\u00e7 duymakta hem de ahlak\u0131 imk\u00e2ns\u0131z k\u0131lmaktad\u0131r" (Roos Poole) Modern d\u00fcnya, belli evrensel ahlak ilkelerine ve de\u011ferlerine inan\u0131lmas\u0131 gereken zemini y\u0131km\u0131\u015ft\u0131r. \u00dcstelik kendi ilke ve de\u011ferlerine inan\u0131lmas\u0131 i\u00e7in iyi bir neden de sunmam\u0131\u015ft\u0131r. Modernlik, ahlaki bilgi imk\u00e2n\u0131n\u0131 d\u0131\u015flayan bir bilgi anlay\u0131\u015f\u0131 in\u015fa etti; bu anlay\u0131\u015fta moral de\u011ferler rasyonel bir inan\u00e7 konusu de\u011fil, \u00f6znel bir kanaat meselesi haline geldi. \u0130nan\u00e7 ve dogmaya kar\u015f\u0131t bir d\u00fcnyada, din ancak ki\u015fisel bir ahlak ya da dogmatik bir kanaat meselesi olarak var kalabilir. Max Weber'in modernle\u015fmeyi "rasyonalizm" kavram\u0131 baz\u0131nda a\u00e7\u0131klamas\u0131, sek\u00fcler mant\u0131\u011f\u0131 modernli\u011fin ba\u015fat donesi haline getirmi\u015ftir. Zaten bu manada Luther'in ve Calvin'in felsefi \u00f6ng\u00f6r\u00fcleri sayesinde Protestanla\u015ft\u0131rma yani di\u011fer tabirle d\u00fcnyevile\u015fme (sek\u00fclarite) ile kapitalist anlay\u0131\u015f, dini kilisenin tekelinden kurtar\u0131rken ayn\u0131 zamanda dini sosyal hayat\u0131n i\u00e7inden \u00e7ekip \u00e7\u0131karm\u0131\u015flard\u0131r. Zaten bu yad\u0131rganacak bir durum veya alg\u0131 yan\u0131lmas\u0131 falan de\u011fildir. Her inan\u00e7 disiplininde veya ideolojide, onun hayat\u0131 yorumlay\u0131\u015f\u0131na onun ruhu diyebilece\u011fimiz ahlak ve felsefesinin yans\u0131mas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. \u00d6z\u00fcnde H\u0131ristiyanl\u0131k sek\u00fcler formda de\u011fildir; \u0130slam a\u00e7\u0131s\u0131ndan iki H\u0131ristiyanl\u0131k s\u00f6z konusudur: Ehl-i Kitap H\u0131ristiyanl\u0131\u011f\u0131 ve Bat\u0131 H\u0131ristiyanl\u0131\u011f\u0131. H\u0131ristiyanl\u0131k do\u011fdu\u011fu yer olan Kud\u00fcs'\u00fc b\u0131rak\u0131p, Roma'ya yerle\u015fti\u011finde Bat\u0131l\u0131la\u015fm\u0131\u015f ve sek\u00fcler bir foruma b\u00fcr\u00fcnmeye ba\u015flam\u0131\u015ft\u0131r. MODERNL\u0130K SORUNSALI Sek\u00fclarizasyon ilk etapta, her ne kadar Bat\u0131'ya mahsus bir kavram veya Bat\u0131 Hristiyanl\u0131\u011f\u0131na ait bir kavram gibi g\u00f6r\u00fcnse de, modernle\u015fmenin yay\u0131lmac\u0131 politikalar\u0131 sonucu ba\u015fka dinlerin mensuplar\u0131n\u0131 topyek\u00fbn abluka alt\u0131na alm\u0131\u015ft\u0131r. \u0130van illich'in tabiriyle modernlik, evrensel bir din haline gelmi\u015ftir ve bu dinin mabedleri de \u00f6ncelikli olarak e\u011fitim kurumlar\u0131d\u0131r. Toplumun dinamik de\u011ferleri olan gen\u00e7 dima\u011flar\u0131 laisizm ad\u0131na modernizme ram etmi\u015f bat\u0131l\u0131la\u015fma hareketinin sonu\u00e7lar\u0131 bug\u00fcn g\u00f6zler \u00f6n\u00fcndedir. Toplumun, \u00e7ocuklar\u0131na bu modern okullardan alamad\u0131\u011f\u0131 din e\u011fitimini, okul harici almas\u0131 bile yasalar arac\u0131l\u0131\u011f\u0131yla neredeyse imkans\u0131z hale gelmi\u015ftir. \u00d6zel okullar\u0131 ba\u015flang\u0131\u00e7ta bir "kurtulu\u015f m\u00fcjdesi" olarak alg\u0131layan dindar kesimler (Tevhid-i Tedrisat'tan habersiz gibi) M\u00fcsl\u00fcman bir nesil yeti\u015ftirme konusunda s\u00fck\u00fbt-u hayale u\u011fram\u0131\u015f ve \u00e7ocuklar\u0131n\u0131 modernizmin pen\u00e7esine teslim etmek zorunda kalm\u0131\u015flard\u0131r. Bug\u00fcn maalesef "\u00e7ocuklar\u0131m\u0131 \u00f6ncelikle iyi bir M\u00fcsl\u00fcman yeti\u015ftirece\u011fim" demek yerine, anne babalar d\u00fcnyevi kayg\u0131lar\u0131n\u0131 ve isteklerini \u00f6ne \u00e7\u0131karm\u0131\u015f durumdad\u0131rlar. En basit bir \u015fekilde bu perspektifle bir bak\u0131\u015f olu\u015fturacak olursak, dindarlar a\u00e7\u0131s\u0131ndan "korkacak ve kayg\u0131lanacak" \u00e7ok \u015feyin oldu\u011funu g\u00f6r\u00fcr\u00fcz. Gelinen bu noktada modernlik anlay\u0131\u015f\u0131n\u0131n savunulmas\u0131 ba\u015fka bir olguyu kar\u015f\u0131m\u0131za \u00e7\u0131karm\u0131\u015ft\u0131r: Dinin ferde, ferdin vicdan\u0131na indirgenmesi, sosyal hayattaki yerini kaybet(tiril)mesi sonucu olarak dinin, dindarl\u0131k ve\u00e7hesinde "Nihilizme" (bireyselle\u015fme a\u00e7\u0131s\u0131ndan) evrilmesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nm\u0131\u015ft\u0131r. Lutheryan g\u00f6r\u00fc\u015f, g\u00fcnahkar bir insan\u0131n amellerinin onun ba\u011f\u0131\u015flanabilmesine bir tesiri olmad\u0131\u011f\u0131n\u0131 ve ba\u011f\u0131\u015flanma ve m\u00fckafatland\u0131r\u0131lman\u0131n ancak Tanr\u0131'n\u0131n l\u00fctfuyla olaca\u011f\u0131n\u0131 savunur. Yani d\u00fcnyada i\u015fledi\u011finiz iyi veya k\u00f6t\u00fc ameller insan\u0131 kurtarma veya bat\u0131rma makam\u0131nda de\u011fildir; bu ancak Tanr\u0131'n\u0131n ba\u011f\u0131\u015flamas\u0131yla ger\u00e7ekle\u015fir inan\u0131\u015f\u0131, sek\u00fclarizmin helal haram s\u0131n\u0131rlar\u0131n\u0131 ortadan kald\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Hal b\u00f6yle olunca sek\u00fclarizmin din alg\u0131s\u0131, Tanr\u0131'y\u0131 tamamen g\u00f6ky\u00fcz\u00fcne hapsetme yerine, sadece ahirete y\u00f6nelik "ba\u011f\u0131\u015flanma doktrini" \u00e7er\u00e7evesinde helal-haram s\u0131n\u0131r\u0131 tan\u0131mayan liberal-kapitalist ideolojiyi k\u00fcresel bazda dominant hale getirmi\u015ftir. Kapitalist\u00e7e kazan\u0131m, toplumsal bazda liberalist ya\u015fam tarz\u0131, bunun yan\u0131nda da toplumsal ahlaktan uzak, bireyselli\u011fe minimize edilmi\u015f ve adeta inanc\u0131 sadece seremonik bir alg\u0131lay\u0131\u015fa hapseden bu modern ya\u015fant\u0131 bi\u00e7imiyle acilen y\u00fczle\u015filmelidir YEN\u0130 B\u0130R YOL KURMA \u0130slami felsefe ve ahlak sistemi, \u00f6rne\u011fin payla\u015fmay\u0131 ve t\u00fcketimi ferdin tamamen kendi tasarrufuna b\u0131rakmam\u0131\u015f, "kazan\u0131yorum istedi\u011fim gibi de ya\u015far ve sarf ederim" deme l\u00fcks\u00fcn\u00fc o insana vermemi\u015ftir. Modernli\u011fin getirdi\u011fi bu konformist anlay\u0131\u015f\u0131 \u0130slam asla tasvip etmez. \u00dcstelik \u0130slam disiplini bu yakla\u015f\u0131m\u0131 \u015fiddetle k\u0131namaktad\u0131r. Buna kar\u015f\u0131l\u0131k "\u00f6lene kadar al\u0131\u015fveri\u015f, t\u00fcketim" Bat\u0131l\u0131 liberal-kapitalist anlay\u0131\u015f\u0131n toplan borusudur. Kapitalizmde ba\u015fka herhangi bir kolektif anlam \u00fcretme imk\u00e2n\u0131ndan yoksun b\u0131rak\u0131lan modern insan, Tanr\u0131'yla ve insanlarla de\u011fil; kitlesel olarak \u00fcretilen mallarla kurdu\u011fu ili\u015fkilerde kendisini var edebilmi\u015ftir. B\u00fct\u00fcn bu tahlil ve tespitlerden sonra sonu\u00e7 olarak \u015funu rahatl\u0131kla s\u00f6yleyebiliriz: Modernlik ve dindarl\u0131k birbiriyle dost kavramlar m\u0131d\u0131r? Yoksa ayr\u0131 d\u00fcnyalar\u0131n belirgin kutuplar\u0131 m\u0131d\u0131r? M\u00fcsl\u00fcman D\u00fcnya'n\u0131n, i\u00e7 dinamikleri a\u00e7\u0131s\u0131ndan, ta\u015f\u0131d\u0131\u011f\u0131m\u0131z kayg\u0131lar a\u00e7\u0131s\u0131ndan, kutsala ait ne varsa h\u0131zla d\u00f6n\u00fc\u015f\u00fcme ve de\u011fi\u015fime (metamorfoz) u\u011frat\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131na eklektik ve palyatif yakla\u015f\u0131mdan uzak, alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r. * Yeni \u015eafak\u2019ta yay\u0131nlanm\u0131\u015ft\u0131r.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/\" \/>\n<meta property=\"og:site_name\" content=\"Assam\" \/>\n<meta property=\"article:published_time\" content=\"2021-04-05T11:37:24+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/assam.org.tr\/downloads\/2021\/04\/2e8bf6f45fb2b01f7bc63e367c45fa81.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"700\" \/>\n\t<meta property=\"og:image:height\" content=\"496\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"H\u00fcseyin Caner AKKURT\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"H\u00fcseyin Caner AKKURT\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"8 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/\",\"url\":\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/\",\"name\":\"Should Religious People Be Afraid of Modernity? (September 17, 2013) - Assam\",\"isPartOf\":{\"@id\":\"https:\/\/assam.org.tr\/en\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/assam.org.tr\/downloads\/2021\/04\/2e8bf6f45fb2b01f7bc63e367c45fa81.jpg\",\"datePublished\":\"2021-04-05T11:37:24+00:00\",\"author\":{\"@id\":\"https:\/\/assam.org.tr\/en\/#\/schema\/person\/6248496c49ac8b96f472f275e268da83\"},\"description\":\"\u201c\u0130slam, modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur, in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Bunun i\u00e7in M\u00fcsl\u00fcman d\u00fcnyan\u0131n alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r.\u201d Modernlik bir bilin\u00e7 yenilenmesi olsayd\u0131 ve insani ahlak de\u011ferlerini \u00fczerinde bar\u0131nd\u0131rsayd\u0131; \\\"Dindarl\u0131kla modernli\u011fin iki kar\u015f\u0131t kutup \u00fczerine oturtulmas\u0131 do\u011fru de\u011fil\\\" tezine elbette itiraz\u0131m\u0131z olmazd\u0131. Modernlik olgusu, temelde bireycilik ve \u00f6zerk ak\u0131l felsefesine dayan\u0131r. \u00d6zerk ak\u0131l ise, insan\u0131n d\u00fc\u015f\u00fcnme kapasitesinin, sosyal, ekonomik, k\u00fclt\u00fcrel alanlar\u0131 kendi kavray\u0131\u015f\u0131na g\u00f6re yeniden kurmas\u0131n\u0131 ima eder. \u0130slami literat\u00fcrde ak\u0131l, insan\u0131 hayvandan ay\u0131ran, onu d\u00fcnyadaki en \u00fcst\u00fcn varl\u0131k; e\u015fref-i mahlukat yapan bir d\u00fc\u015f\u00fcnme yetisidir. Allah insan\u0131 yaratmadan \u00f6nce onu ni\u00e7in yarataca\u011f\u0131 felsefesini beyan etmi\u015f ve sonras\u0131nda en b\u00fcy\u00fck mucize olan insan\u0131, kendisine kulluk yapmak \u00fczere kodlam\u0131\u015f yani kendi Rabli\u011fini tasdik ettirmi\u015f ve ona \u015fekil vermi\u015ftir. Dolay\u0131s\u0131yla hi\u00e7bir \u015fekilde felsefe var olmadan \u015fekil, e\u015fya var olamaz. Bu ekonomiden ahlaka, mimariden musikiye, k\u0131sacas\u0131 e\u015fyan\u0131n b\u00fct\u00fcn\u00fcne de\u011fin b\u00f6yledir. Yani her \u015feyin varl\u0131\u011f\u0131na yans\u0131yan ruh, mant\u0131ksal olarak onun ne i\u00e7in var oldu\u011funa da yans\u0131mas\u0131 gerekir. \u0130cada mucidin anlay\u0131\u015f\u0131n\u0131n, bak\u0131\u015f\u0131n\u0131n, ruhunun n\u00fcksetmesi olmazsa olmaz postulat\u0131d\u0131r. VAR OLMAK B\u0130R SONU\u00c7TUR Modernite de Descartes'la ba\u015flad\u0131\u011f\u0131 yolculukta ak\u0131l, daha \u00f6nceki gelenek, vahiy, kutsall\u0131k gibi t\u00fcm dayanaklar\u0131 paranteze alarak, kendisini kendisinden itibaren kurma yoluna girmi\u015ftir. 'D\u00fc\u015f\u00fcn\u00fcyorum o halde var\u0131m'\u0131n anlam\u0131 burada belirginle\u015fmektedir. Dinsel k\u00fclt\u00fcrlerde ise bir insan kendini tan\u0131mlarken 'Allah var, \u00f6yleyse var\u0131m' \u00f6nermesine dayan\u0131r. Descartes'\u0131n durumunda ise en temelde duran, d\u00fc\u015f\u00fcnen fail, kendi \u00fcst\u00fcndekileri kendisinden itibaren anlamland\u0131rmaktad\u0131r. \u0130slami toplumlar vahye dayal\u0131 evrensel de\u011ferlerini 'gelenek' veya 'muhafazak\u00e2rl\u0131k' olarak modern bir zeminde savunmaya \u00e7al\u0131\u015fmas\u0131, asl\u0131nda savunmaya ba\u015flad\u0131\u011f\u0131 anda kaybetmi\u015f anlam\u0131na gelmektedir. Asl\u0131nda dinin; ilahi evrensel mesaj\u0131n kendine has kavramlar\u0131n\u0131 de\u011fil, mesaj\u0131 ula\u015ft\u0131rmadaki kendi metodolojimizi geli\u015ftirmemiz ve de\u011fi\u015ftirmemiz elzemdir. Bizim kendimizi yeni ku\u015faklara dinletecek bir dil geli\u015ftirmemiz, belki de kendimizi savunmak yerine anla\u015f\u0131l\u0131r bir din dili; Kur'an dili geli\u015ftirmek mecburiyetindeyiz. Yeni ku\u015fak, dijital \u00e7a\u011fda d\u00fcnyaya geldi; biz ise dijital \u00e7a\u011fla ileriki ya\u015flar\u0131m\u0131zda tan\u0131\u015ft\u0131k. Dolay\u0131s\u0131yla \u00e7ocuklar\u0131m\u0131z \u201cdijital yerliler\u201d biz ise, \u201cdijital g\u00f6\u00e7menleriz\u201d Tevhidi temel ilkeleri yeni ku\u015faklara anlatabilmenin yollar\u0131n\u0131, tekniklerini yeniden ke\u015ffetmeli ve bunun i\u00e7in kafa yormal\u0131y\u0131z. Zira Bat\u0131(c\u0131) entelijansiyas\u0131 b\u00fcy\u00fck bir alg\u0131 deformasyonu ve dezenformasyonunu, h\u0131z\u0131n\u0131 ve tekniklerini artt\u0131rarak s\u00fcrd\u00fcrmektedir. Bu projeler \u201cMedeniyetler \u0130ttifak\u0131\u201d, \u201cDinler aras\u0131 Diyalog\u201d vs. \u015feklinde yakla\u015f\u0131mlarla Kur\u2019an\u00ee \u0130slam\u2019\u0131 idrak etme ve bilin\u00e7 edinme noktas\u0131nda, gen\u00e7 zihinlerde b\u00fcy\u00fck erozyonlara neden olmaya devam etmektedir. \u00d6zde \u0130slam'\u0131n kendisi de\u011fil fakat \u00e7a\u011fda\u015f \u0130slami alg\u0131lama, modernli\u011fin y\u0131k\u0131c\u0131 tahribat\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde metamorfoza u\u011frayarak ahlak, sanat, kutsall\u0131k, ekonomi vb. temel meselelerde \u201cProtestan Ahlak\u0131\u201d i\u00e7ine adapte edilmek suretiyle k\u00fcresel neo-liberal dayatmalarla hedonist-sek\u00fcler forma sokulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Dinin kutsal ve a\u015fk\u0131n boyutlar\u0131n\u0131 mevcut bu anlay\u0131\u015ftan kurtarmak, ge\u00e7mi\u015fi kutsamak yerine ge\u00e7mi\u015ften gelece\u011fe yeni bir tarih felsefesi olu\u015fturmakla m\u00fcmk\u00fcn olabilir. \u0130slam, nas\u0131l Orta\u00e7a\u011f'a adapte olup, onu a\u015fmay\u0131 ba\u015fard\u0131ysa modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur; in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Ludwig Wittgenstein'in dedi\u011fi gibi \u201cy\u0131rt\u0131lm\u0131\u015f olan y\u0131rt\u0131lm\u0131\u015f olarak kalmal\u0131d\u0131r.\u201d D\u0130N\u0130N VE D\u0130NDARLI\u011eIN TEMEL\u0130 T\u0131pk\u0131 felsefesiz sanat olmayaca\u011f\u0131 gibi, ahlaks\u0131z din ve dindarl\u0131k da s\u00f6z konusu olamaz. \\\"Modernlik, ahlaka hem ihtiya\u00e7 duymakta hem de ahlak\u0131 imk\u00e2ns\u0131z k\u0131lmaktad\u0131r\\\" (Roos Poole) Modern d\u00fcnya, belli evrensel ahlak ilkelerine ve de\u011ferlerine inan\u0131lmas\u0131 gereken zemini y\u0131km\u0131\u015ft\u0131r. \u00dcstelik kendi ilke ve de\u011ferlerine inan\u0131lmas\u0131 i\u00e7in iyi bir neden de sunmam\u0131\u015ft\u0131r. Modernlik, ahlaki bilgi imk\u00e2n\u0131n\u0131 d\u0131\u015flayan bir bilgi anlay\u0131\u015f\u0131 in\u015fa etti; bu anlay\u0131\u015fta moral de\u011ferler rasyonel bir inan\u00e7 konusu de\u011fil, \u00f6znel bir kanaat meselesi haline geldi. \u0130nan\u00e7 ve dogmaya kar\u015f\u0131t bir d\u00fcnyada, din ancak ki\u015fisel bir ahlak ya da dogmatik bir kanaat meselesi olarak var kalabilir. Max Weber'in modernle\u015fmeyi \\\"rasyonalizm\\\" kavram\u0131 baz\u0131nda a\u00e7\u0131klamas\u0131, sek\u00fcler mant\u0131\u011f\u0131 modernli\u011fin ba\u015fat donesi haline getirmi\u015ftir. Zaten bu manada Luther'in ve Calvin'in felsefi \u00f6ng\u00f6r\u00fcleri sayesinde Protestanla\u015ft\u0131rma yani di\u011fer tabirle d\u00fcnyevile\u015fme (sek\u00fclarite) ile kapitalist anlay\u0131\u015f, dini kilisenin tekelinden kurtar\u0131rken ayn\u0131 zamanda dini sosyal hayat\u0131n i\u00e7inden \u00e7ekip \u00e7\u0131karm\u0131\u015flard\u0131r. Zaten bu yad\u0131rganacak bir durum veya alg\u0131 yan\u0131lmas\u0131 falan de\u011fildir. Her inan\u00e7 disiplininde veya ideolojide, onun hayat\u0131 yorumlay\u0131\u015f\u0131na onun ruhu diyebilece\u011fimiz ahlak ve felsefesinin yans\u0131mas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. \u00d6z\u00fcnde H\u0131ristiyanl\u0131k sek\u00fcler formda de\u011fildir; \u0130slam a\u00e7\u0131s\u0131ndan iki H\u0131ristiyanl\u0131k s\u00f6z konusudur: Ehl-i Kitap H\u0131ristiyanl\u0131\u011f\u0131 ve Bat\u0131 H\u0131ristiyanl\u0131\u011f\u0131. H\u0131ristiyanl\u0131k do\u011fdu\u011fu yer olan Kud\u00fcs'\u00fc b\u0131rak\u0131p, Roma'ya yerle\u015fti\u011finde Bat\u0131l\u0131la\u015fm\u0131\u015f ve sek\u00fcler bir foruma b\u00fcr\u00fcnmeye ba\u015flam\u0131\u015ft\u0131r. MODERNL\u0130K SORUNSALI Sek\u00fclarizasyon ilk etapta, her ne kadar Bat\u0131'ya mahsus bir kavram veya Bat\u0131 Hristiyanl\u0131\u011f\u0131na ait bir kavram gibi g\u00f6r\u00fcnse de, modernle\u015fmenin yay\u0131lmac\u0131 politikalar\u0131 sonucu ba\u015fka dinlerin mensuplar\u0131n\u0131 topyek\u00fbn abluka alt\u0131na alm\u0131\u015ft\u0131r. \u0130van illich'in tabiriyle modernlik, evrensel bir din haline gelmi\u015ftir ve bu dinin mabedleri de \u00f6ncelikli olarak e\u011fitim kurumlar\u0131d\u0131r. Toplumun dinamik de\u011ferleri olan gen\u00e7 dima\u011flar\u0131 laisizm ad\u0131na modernizme ram etmi\u015f bat\u0131l\u0131la\u015fma hareketinin sonu\u00e7lar\u0131 bug\u00fcn g\u00f6zler \u00f6n\u00fcndedir. Toplumun, \u00e7ocuklar\u0131na bu modern okullardan alamad\u0131\u011f\u0131 din e\u011fitimini, okul harici almas\u0131 bile yasalar arac\u0131l\u0131\u011f\u0131yla neredeyse imkans\u0131z hale gelmi\u015ftir. \u00d6zel okullar\u0131 ba\u015flang\u0131\u00e7ta bir \\\"kurtulu\u015f m\u00fcjdesi\\\" olarak alg\u0131layan dindar kesimler (Tevhid-i Tedrisat'tan habersiz gibi) M\u00fcsl\u00fcman bir nesil yeti\u015ftirme konusunda s\u00fck\u00fbt-u hayale u\u011fram\u0131\u015f ve \u00e7ocuklar\u0131n\u0131 modernizmin pen\u00e7esine teslim etmek zorunda kalm\u0131\u015flard\u0131r. Bug\u00fcn maalesef \\\"\u00e7ocuklar\u0131m\u0131 \u00f6ncelikle iyi bir M\u00fcsl\u00fcman yeti\u015ftirece\u011fim\\\" demek yerine, anne babalar d\u00fcnyevi kayg\u0131lar\u0131n\u0131 ve isteklerini \u00f6ne \u00e7\u0131karm\u0131\u015f durumdad\u0131rlar. En basit bir \u015fekilde bu perspektifle bir bak\u0131\u015f olu\u015fturacak olursak, dindarlar a\u00e7\u0131s\u0131ndan \\\"korkacak ve kayg\u0131lanacak\\\" \u00e7ok \u015feyin oldu\u011funu g\u00f6r\u00fcr\u00fcz. Gelinen bu noktada modernlik anlay\u0131\u015f\u0131n\u0131n savunulmas\u0131 ba\u015fka bir olguyu kar\u015f\u0131m\u0131za \u00e7\u0131karm\u0131\u015ft\u0131r: Dinin ferde, ferdin vicdan\u0131na indirgenmesi, sosyal hayattaki yerini kaybet(tiril)mesi sonucu olarak dinin, dindarl\u0131k ve\u00e7hesinde \\\"Nihilizme\\\" (bireyselle\u015fme a\u00e7\u0131s\u0131ndan) evrilmesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nm\u0131\u015ft\u0131r. Lutheryan g\u00f6r\u00fc\u015f, g\u00fcnahkar bir insan\u0131n amellerinin onun ba\u011f\u0131\u015flanabilmesine bir tesiri olmad\u0131\u011f\u0131n\u0131 ve ba\u011f\u0131\u015flanma ve m\u00fckafatland\u0131r\u0131lman\u0131n ancak Tanr\u0131'n\u0131n l\u00fctfuyla olaca\u011f\u0131n\u0131 savunur. Yani d\u00fcnyada i\u015fledi\u011finiz iyi veya k\u00f6t\u00fc ameller insan\u0131 kurtarma veya bat\u0131rma makam\u0131nda de\u011fildir; bu ancak Tanr\u0131'n\u0131n ba\u011f\u0131\u015flamas\u0131yla ger\u00e7ekle\u015fir inan\u0131\u015f\u0131, sek\u00fclarizmin helal haram s\u0131n\u0131rlar\u0131n\u0131 ortadan kald\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Hal b\u00f6yle olunca sek\u00fclarizmin din alg\u0131s\u0131, Tanr\u0131'y\u0131 tamamen g\u00f6ky\u00fcz\u00fcne hapsetme yerine, sadece ahirete y\u00f6nelik \\\"ba\u011f\u0131\u015flanma doktrini\\\" \u00e7er\u00e7evesinde helal-haram s\u0131n\u0131r\u0131 tan\u0131mayan liberal-kapitalist ideolojiyi k\u00fcresel bazda dominant hale getirmi\u015ftir. Kapitalist\u00e7e kazan\u0131m, toplumsal bazda liberalist ya\u015fam tarz\u0131, bunun yan\u0131nda da toplumsal ahlaktan uzak, bireyselli\u011fe minimize edilmi\u015f ve adeta inanc\u0131 sadece seremonik bir alg\u0131lay\u0131\u015fa hapseden bu modern ya\u015fant\u0131 bi\u00e7imiyle acilen y\u00fczle\u015filmelidir YEN\u0130 B\u0130R YOL KURMA \u0130slami felsefe ve ahlak sistemi, \u00f6rne\u011fin payla\u015fmay\u0131 ve t\u00fcketimi ferdin tamamen kendi tasarrufuna b\u0131rakmam\u0131\u015f, \\\"kazan\u0131yorum istedi\u011fim gibi de ya\u015far ve sarf ederim\\\" deme l\u00fcks\u00fcn\u00fc o insana vermemi\u015ftir. Modernli\u011fin getirdi\u011fi bu konformist anlay\u0131\u015f\u0131 \u0130slam asla tasvip etmez. \u00dcstelik \u0130slam disiplini bu yakla\u015f\u0131m\u0131 \u015fiddetle k\u0131namaktad\u0131r. Buna kar\u015f\u0131l\u0131k \\\"\u00f6lene kadar al\u0131\u015fveri\u015f, t\u00fcketim\\\" Bat\u0131l\u0131 liberal-kapitalist anlay\u0131\u015f\u0131n toplan borusudur. Kapitalizmde ba\u015fka herhangi bir kolektif anlam \u00fcretme imk\u00e2n\u0131ndan yoksun b\u0131rak\u0131lan modern insan, Tanr\u0131'yla ve insanlarla de\u011fil; kitlesel olarak \u00fcretilen mallarla kurdu\u011fu ili\u015fkilerde kendisini var edebilmi\u015ftir. B\u00fct\u00fcn bu tahlil ve tespitlerden sonra sonu\u00e7 olarak \u015funu rahatl\u0131kla s\u00f6yleyebiliriz: Modernlik ve dindarl\u0131k birbiriyle dost kavramlar m\u0131d\u0131r? Yoksa ayr\u0131 d\u00fcnyalar\u0131n belirgin kutuplar\u0131 m\u0131d\u0131r? M\u00fcsl\u00fcman D\u00fcnya'n\u0131n, i\u00e7 dinamikleri a\u00e7\u0131s\u0131ndan, ta\u015f\u0131d\u0131\u011f\u0131m\u0131z kayg\u0131lar a\u00e7\u0131s\u0131ndan, kutsala ait ne varsa h\u0131zla d\u00f6n\u00fc\u015f\u00fcme ve de\u011fi\u015fime (metamorfoz) u\u011frat\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131na eklektik ve palyatif yakla\u015f\u0131mdan uzak, alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r. * Yeni \u015eafak\u2019ta yay\u0131nlanm\u0131\u015ft\u0131r.\",\"breadcrumb\":{\"@id\":\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#primaryimage\",\"url\":\"https:\/\/assam.org.tr\/downloads\/2021\/04\/2e8bf6f45fb2b01f7bc63e367c45fa81.jpg\",\"contentUrl\":\"https:\/\/assam.org.tr\/downloads\/2021\/04\/2e8bf6f45fb2b01f7bc63e367c45fa81.jpg\",\"width\":700,\"height\":496},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/assam.org.tr\/en\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Should Religious People Be Afraid of Modernity? (September 17, 2013)\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/assam.org.tr\/en\/#website\",\"url\":\"https:\/\/assam.org.tr\/en\/\",\"name\":\"Assam\",\"description\":\"\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/assam.org.tr\/en\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/assam.org.tr\/en\/#\/schema\/person\/6248496c49ac8b96f472f275e268da83\",\"name\":\"H\u00fcseyin Caner AKKURT\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/assam.org.tr\/en\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/357b3103b188c1440ebd09ba80ab88b4a369640ee3262bb98c2e5ce0ef305928?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/357b3103b188c1440ebd09ba80ab88b4a369640ee3262bb98c2e5ce0ef305928?s=96&d=mm&r=g\",\"caption\":\"H\u00fcseyin Caner AKKURT\"},\"description\":\"Ara\u015ft\u0131rmac\u0131-Yazar\",\"url\":\"https:\/\/assam.org.tr\/en\/author\/huseyincaner\/\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Assam","description":"\u201c\u0130slam, modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur, in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Bunun i\u00e7in M\u00fcsl\u00fcman d\u00fcnyan\u0131n alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r.\u201d Modernlik bir bilin\u00e7 yenilenmesi olsayd\u0131 ve insani ahlak de\u011ferlerini \u00fczerinde bar\u0131nd\u0131rsayd\u0131; \"Dindarl\u0131kla modernli\u011fin iki kar\u015f\u0131t kutup \u00fczerine oturtulmas\u0131 do\u011fru de\u011fil\" tezine elbette itiraz\u0131m\u0131z olmazd\u0131. Modernlik olgusu, temelde bireycilik ve \u00f6zerk ak\u0131l felsefesine dayan\u0131r. \u00d6zerk ak\u0131l ise, insan\u0131n d\u00fc\u015f\u00fcnme kapasitesinin, sosyal, ekonomik, k\u00fclt\u00fcrel alanlar\u0131 kendi kavray\u0131\u015f\u0131na g\u00f6re yeniden kurmas\u0131n\u0131 ima eder. \u0130slami literat\u00fcrde ak\u0131l, insan\u0131 hayvandan ay\u0131ran, onu d\u00fcnyadaki en \u00fcst\u00fcn varl\u0131k; e\u015fref-i mahlukat yapan bir d\u00fc\u015f\u00fcnme yetisidir. Allah insan\u0131 yaratmadan \u00f6nce onu ni\u00e7in yarataca\u011f\u0131 felsefesini beyan etmi\u015f ve sonras\u0131nda en b\u00fcy\u00fck mucize olan insan\u0131, kendisine kulluk yapmak \u00fczere kodlam\u0131\u015f yani kendi Rabli\u011fini tasdik ettirmi\u015f ve ona \u015fekil vermi\u015ftir. Dolay\u0131s\u0131yla hi\u00e7bir \u015fekilde felsefe var olmadan \u015fekil, e\u015fya var olamaz. Bu ekonomiden ahlaka, mimariden musikiye, k\u0131sacas\u0131 e\u015fyan\u0131n b\u00fct\u00fcn\u00fcne de\u011fin b\u00f6yledir. Yani her \u015feyin varl\u0131\u011f\u0131na yans\u0131yan ruh, mant\u0131ksal olarak onun ne i\u00e7in var oldu\u011funa da yans\u0131mas\u0131 gerekir. \u0130cada mucidin anlay\u0131\u015f\u0131n\u0131n, bak\u0131\u015f\u0131n\u0131n, ruhunun n\u00fcksetmesi olmazsa olmaz postulat\u0131d\u0131r. VAR OLMAK B\u0130R SONU\u00c7TUR Modernite de Descartes'la ba\u015flad\u0131\u011f\u0131 yolculukta ak\u0131l, daha \u00f6nceki gelenek, vahiy, kutsall\u0131k gibi t\u00fcm dayanaklar\u0131 paranteze alarak, kendisini kendisinden itibaren kurma yoluna girmi\u015ftir. 'D\u00fc\u015f\u00fcn\u00fcyorum o halde var\u0131m'\u0131n anlam\u0131 burada belirginle\u015fmektedir. Dinsel k\u00fclt\u00fcrlerde ise bir insan kendini tan\u0131mlarken 'Allah var, \u00f6yleyse var\u0131m' \u00f6nermesine dayan\u0131r. Descartes'\u0131n durumunda ise en temelde duran, d\u00fc\u015f\u00fcnen fail, kendi \u00fcst\u00fcndekileri kendisinden itibaren anlamland\u0131rmaktad\u0131r. \u0130slami toplumlar vahye dayal\u0131 evrensel de\u011ferlerini 'gelenek' veya 'muhafazak\u00e2rl\u0131k' olarak modern bir zeminde savunmaya \u00e7al\u0131\u015fmas\u0131, asl\u0131nda savunmaya ba\u015flad\u0131\u011f\u0131 anda kaybetmi\u015f anlam\u0131na gelmektedir. Asl\u0131nda dinin; ilahi evrensel mesaj\u0131n kendine has kavramlar\u0131n\u0131 de\u011fil, mesaj\u0131 ula\u015ft\u0131rmadaki kendi metodolojimizi geli\u015ftirmemiz ve de\u011fi\u015ftirmemiz elzemdir. Bizim kendimizi yeni ku\u015faklara dinletecek bir dil geli\u015ftirmemiz, belki de kendimizi savunmak yerine anla\u015f\u0131l\u0131r bir din dili; Kur'an dili geli\u015ftirmek mecburiyetindeyiz. Yeni ku\u015fak, dijital \u00e7a\u011fda d\u00fcnyaya geldi; biz ise dijital \u00e7a\u011fla ileriki ya\u015flar\u0131m\u0131zda tan\u0131\u015ft\u0131k. Dolay\u0131s\u0131yla \u00e7ocuklar\u0131m\u0131z \u201cdijital yerliler\u201d biz ise, \u201cdijital g\u00f6\u00e7menleriz\u201d Tevhidi temel ilkeleri yeni ku\u015faklara anlatabilmenin yollar\u0131n\u0131, tekniklerini yeniden ke\u015ffetmeli ve bunun i\u00e7in kafa yormal\u0131y\u0131z. Zira Bat\u0131(c\u0131) entelijansiyas\u0131 b\u00fcy\u00fck bir alg\u0131 deformasyonu ve dezenformasyonunu, h\u0131z\u0131n\u0131 ve tekniklerini artt\u0131rarak s\u00fcrd\u00fcrmektedir. Bu projeler \u201cMedeniyetler \u0130ttifak\u0131\u201d, \u201cDinler aras\u0131 Diyalog\u201d vs. \u015feklinde yakla\u015f\u0131mlarla Kur\u2019an\u00ee \u0130slam\u2019\u0131 idrak etme ve bilin\u00e7 edinme noktas\u0131nda, gen\u00e7 zihinlerde b\u00fcy\u00fck erozyonlara neden olmaya devam etmektedir. \u00d6zde \u0130slam'\u0131n kendisi de\u011fil fakat \u00e7a\u011fda\u015f \u0130slami alg\u0131lama, modernli\u011fin y\u0131k\u0131c\u0131 tahribat\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde metamorfoza u\u011frayarak ahlak, sanat, kutsall\u0131k, ekonomi vb. temel meselelerde \u201cProtestan Ahlak\u0131\u201d i\u00e7ine adapte edilmek suretiyle k\u00fcresel neo-liberal dayatmalarla hedonist-sek\u00fcler forma sokulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Dinin kutsal ve a\u015fk\u0131n boyutlar\u0131n\u0131 mevcut bu anlay\u0131\u015ftan kurtarmak, ge\u00e7mi\u015fi kutsamak yerine ge\u00e7mi\u015ften gelece\u011fe yeni bir tarih felsefesi olu\u015fturmakla m\u00fcmk\u00fcn olabilir. \u0130slam, nas\u0131l Orta\u00e7a\u011f'a adapte olup, onu a\u015fmay\u0131 ba\u015fard\u0131ysa modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur; in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Ludwig Wittgenstein'in dedi\u011fi gibi \u201cy\u0131rt\u0131lm\u0131\u015f olan y\u0131rt\u0131lm\u0131\u015f olarak kalmal\u0131d\u0131r.\u201d D\u0130N\u0130N VE D\u0130NDARLI\u011eIN TEMEL\u0130 T\u0131pk\u0131 felsefesiz sanat olmayaca\u011f\u0131 gibi, ahlaks\u0131z din ve dindarl\u0131k da s\u00f6z konusu olamaz. \"Modernlik, ahlaka hem ihtiya\u00e7 duymakta hem de ahlak\u0131 imk\u00e2ns\u0131z k\u0131lmaktad\u0131r\" (Roos Poole) Modern d\u00fcnya, belli evrensel ahlak ilkelerine ve de\u011ferlerine inan\u0131lmas\u0131 gereken zemini y\u0131km\u0131\u015ft\u0131r. \u00dcstelik kendi ilke ve de\u011ferlerine inan\u0131lmas\u0131 i\u00e7in iyi bir neden de sunmam\u0131\u015ft\u0131r. Modernlik, ahlaki bilgi imk\u00e2n\u0131n\u0131 d\u0131\u015flayan bir bilgi anlay\u0131\u015f\u0131 in\u015fa etti; bu anlay\u0131\u015fta moral de\u011ferler rasyonel bir inan\u00e7 konusu de\u011fil, \u00f6znel bir kanaat meselesi haline geldi. \u0130nan\u00e7 ve dogmaya kar\u015f\u0131t bir d\u00fcnyada, din ancak ki\u015fisel bir ahlak ya da dogmatik bir kanaat meselesi olarak var kalabilir. Max Weber'in modernle\u015fmeyi \"rasyonalizm\" kavram\u0131 baz\u0131nda a\u00e7\u0131klamas\u0131, sek\u00fcler mant\u0131\u011f\u0131 modernli\u011fin ba\u015fat donesi haline getirmi\u015ftir. Zaten bu manada Luther'in ve Calvin'in felsefi \u00f6ng\u00f6r\u00fcleri sayesinde Protestanla\u015ft\u0131rma yani di\u011fer tabirle d\u00fcnyevile\u015fme (sek\u00fclarite) ile kapitalist anlay\u0131\u015f, dini kilisenin tekelinden kurtar\u0131rken ayn\u0131 zamanda dini sosyal hayat\u0131n i\u00e7inden \u00e7ekip \u00e7\u0131karm\u0131\u015flard\u0131r. Zaten bu yad\u0131rganacak bir durum veya alg\u0131 yan\u0131lmas\u0131 falan de\u011fildir. Her inan\u00e7 disiplininde veya ideolojide, onun hayat\u0131 yorumlay\u0131\u015f\u0131na onun ruhu diyebilece\u011fimiz ahlak ve felsefesinin yans\u0131mas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. \u00d6z\u00fcnde H\u0131ristiyanl\u0131k sek\u00fcler formda de\u011fildir; \u0130slam a\u00e7\u0131s\u0131ndan iki H\u0131ristiyanl\u0131k s\u00f6z konusudur: Ehl-i Kitap H\u0131ristiyanl\u0131\u011f\u0131 ve Bat\u0131 H\u0131ristiyanl\u0131\u011f\u0131. H\u0131ristiyanl\u0131k do\u011fdu\u011fu yer olan Kud\u00fcs'\u00fc b\u0131rak\u0131p, Roma'ya yerle\u015fti\u011finde Bat\u0131l\u0131la\u015fm\u0131\u015f ve sek\u00fcler bir foruma b\u00fcr\u00fcnmeye ba\u015flam\u0131\u015ft\u0131r. MODERNL\u0130K SORUNSALI Sek\u00fclarizasyon ilk etapta, her ne kadar Bat\u0131'ya mahsus bir kavram veya Bat\u0131 Hristiyanl\u0131\u011f\u0131na ait bir kavram gibi g\u00f6r\u00fcnse de, modernle\u015fmenin yay\u0131lmac\u0131 politikalar\u0131 sonucu ba\u015fka dinlerin mensuplar\u0131n\u0131 topyek\u00fbn abluka alt\u0131na alm\u0131\u015ft\u0131r. \u0130van illich'in tabiriyle modernlik, evrensel bir din haline gelmi\u015ftir ve bu dinin mabedleri de \u00f6ncelikli olarak e\u011fitim kurumlar\u0131d\u0131r. Toplumun dinamik de\u011ferleri olan gen\u00e7 dima\u011flar\u0131 laisizm ad\u0131na modernizme ram etmi\u015f bat\u0131l\u0131la\u015fma hareketinin sonu\u00e7lar\u0131 bug\u00fcn g\u00f6zler \u00f6n\u00fcndedir. Toplumun, \u00e7ocuklar\u0131na bu modern okullardan alamad\u0131\u011f\u0131 din e\u011fitimini, okul harici almas\u0131 bile yasalar arac\u0131l\u0131\u011f\u0131yla neredeyse imkans\u0131z hale gelmi\u015ftir. \u00d6zel okullar\u0131 ba\u015flang\u0131\u00e7ta bir \"kurtulu\u015f m\u00fcjdesi\" olarak alg\u0131layan dindar kesimler (Tevhid-i Tedrisat'tan habersiz gibi) M\u00fcsl\u00fcman bir nesil yeti\u015ftirme konusunda s\u00fck\u00fbt-u hayale u\u011fram\u0131\u015f ve \u00e7ocuklar\u0131n\u0131 modernizmin pen\u00e7esine teslim etmek zorunda kalm\u0131\u015flard\u0131r. Bug\u00fcn maalesef \"\u00e7ocuklar\u0131m\u0131 \u00f6ncelikle iyi bir M\u00fcsl\u00fcman yeti\u015ftirece\u011fim\" demek yerine, anne babalar d\u00fcnyevi kayg\u0131lar\u0131n\u0131 ve isteklerini \u00f6ne \u00e7\u0131karm\u0131\u015f durumdad\u0131rlar. En basit bir \u015fekilde bu perspektifle bir bak\u0131\u015f olu\u015fturacak olursak, dindarlar a\u00e7\u0131s\u0131ndan \"korkacak ve kayg\u0131lanacak\" \u00e7ok \u015feyin oldu\u011funu g\u00f6r\u00fcr\u00fcz. Gelinen bu noktada modernlik anlay\u0131\u015f\u0131n\u0131n savunulmas\u0131 ba\u015fka bir olguyu kar\u015f\u0131m\u0131za \u00e7\u0131karm\u0131\u015ft\u0131r: Dinin ferde, ferdin vicdan\u0131na indirgenmesi, sosyal hayattaki yerini kaybet(tiril)mesi sonucu olarak dinin, dindarl\u0131k ve\u00e7hesinde \"Nihilizme\" (bireyselle\u015fme a\u00e7\u0131s\u0131ndan) evrilmesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nm\u0131\u015ft\u0131r. Lutheryan g\u00f6r\u00fc\u015f, g\u00fcnahkar bir insan\u0131n amellerinin onun ba\u011f\u0131\u015flanabilmesine bir tesiri olmad\u0131\u011f\u0131n\u0131 ve ba\u011f\u0131\u015flanma ve m\u00fckafatland\u0131r\u0131lman\u0131n ancak Tanr\u0131'n\u0131n l\u00fctfuyla olaca\u011f\u0131n\u0131 savunur. Yani d\u00fcnyada i\u015fledi\u011finiz iyi veya k\u00f6t\u00fc ameller insan\u0131 kurtarma veya bat\u0131rma makam\u0131nda de\u011fildir; bu ancak Tanr\u0131'n\u0131n ba\u011f\u0131\u015flamas\u0131yla ger\u00e7ekle\u015fir inan\u0131\u015f\u0131, sek\u00fclarizmin helal haram s\u0131n\u0131rlar\u0131n\u0131 ortadan kald\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Hal b\u00f6yle olunca sek\u00fclarizmin din alg\u0131s\u0131, Tanr\u0131'y\u0131 tamamen g\u00f6ky\u00fcz\u00fcne hapsetme yerine, sadece ahirete y\u00f6nelik \"ba\u011f\u0131\u015flanma doktrini\" \u00e7er\u00e7evesinde helal-haram s\u0131n\u0131r\u0131 tan\u0131mayan liberal-kapitalist ideolojiyi k\u00fcresel bazda dominant hale getirmi\u015ftir. Kapitalist\u00e7e kazan\u0131m, toplumsal bazda liberalist ya\u015fam tarz\u0131, bunun yan\u0131nda da toplumsal ahlaktan uzak, bireyselli\u011fe minimize edilmi\u015f ve adeta inanc\u0131 sadece seremonik bir alg\u0131lay\u0131\u015fa hapseden bu modern ya\u015fant\u0131 bi\u00e7imiyle acilen y\u00fczle\u015filmelidir YEN\u0130 B\u0130R YOL KURMA \u0130slami felsefe ve ahlak sistemi, \u00f6rne\u011fin payla\u015fmay\u0131 ve t\u00fcketimi ferdin tamamen kendi tasarrufuna b\u0131rakmam\u0131\u015f, \"kazan\u0131yorum istedi\u011fim gibi de ya\u015far ve sarf ederim\" deme l\u00fcks\u00fcn\u00fc o insana vermemi\u015ftir. Modernli\u011fin getirdi\u011fi bu konformist anlay\u0131\u015f\u0131 \u0130slam asla tasvip etmez. \u00dcstelik \u0130slam disiplini bu yakla\u015f\u0131m\u0131 \u015fiddetle k\u0131namaktad\u0131r. Buna kar\u015f\u0131l\u0131k \"\u00f6lene kadar al\u0131\u015fveri\u015f, t\u00fcketim\" Bat\u0131l\u0131 liberal-kapitalist anlay\u0131\u015f\u0131n toplan borusudur. Kapitalizmde ba\u015fka herhangi bir kolektif anlam \u00fcretme imk\u00e2n\u0131ndan yoksun b\u0131rak\u0131lan modern insan, Tanr\u0131'yla ve insanlarla de\u011fil; kitlesel olarak \u00fcretilen mallarla kurdu\u011fu ili\u015fkilerde kendisini var edebilmi\u015ftir. B\u00fct\u00fcn bu tahlil ve tespitlerden sonra sonu\u00e7 olarak \u015funu rahatl\u0131kla s\u00f6yleyebiliriz: Modernlik ve dindarl\u0131k birbiriyle dost kavramlar m\u0131d\u0131r? Yoksa ayr\u0131 d\u00fcnyalar\u0131n belirgin kutuplar\u0131 m\u0131d\u0131r? M\u00fcsl\u00fcman D\u00fcnya'n\u0131n, i\u00e7 dinamikleri a\u00e7\u0131s\u0131ndan, ta\u015f\u0131d\u0131\u011f\u0131m\u0131z kayg\u0131lar a\u00e7\u0131s\u0131ndan, kutsala ait ne varsa h\u0131zla d\u00f6n\u00fc\u015f\u00fcme ve de\u011fi\u015fime (metamorfoz) u\u011frat\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131na eklektik ve palyatif yakla\u015f\u0131mdan uzak, alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r. * Yeni \u015eafak\u2019ta yay\u0131nlanm\u0131\u015ft\u0131r.","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/","og_locale":"en_US","og_type":"article","og_title":"Should Religious People Be Afraid of Modernity? (September 17, 2013) - Assam","og_description":"\u201c\u0130slam, modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur, in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Bunun i\u00e7in M\u00fcsl\u00fcman d\u00fcnyan\u0131n alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r.\u201d Modernlik bir bilin\u00e7 yenilenmesi olsayd\u0131 ve insani ahlak de\u011ferlerini \u00fczerinde bar\u0131nd\u0131rsayd\u0131; \"Dindarl\u0131kla modernli\u011fin iki kar\u015f\u0131t kutup \u00fczerine oturtulmas\u0131 do\u011fru de\u011fil\" tezine elbette itiraz\u0131m\u0131z olmazd\u0131. Modernlik olgusu, temelde bireycilik ve \u00f6zerk ak\u0131l felsefesine dayan\u0131r. \u00d6zerk ak\u0131l ise, insan\u0131n d\u00fc\u015f\u00fcnme kapasitesinin, sosyal, ekonomik, k\u00fclt\u00fcrel alanlar\u0131 kendi kavray\u0131\u015f\u0131na g\u00f6re yeniden kurmas\u0131n\u0131 ima eder. \u0130slami literat\u00fcrde ak\u0131l, insan\u0131 hayvandan ay\u0131ran, onu d\u00fcnyadaki en \u00fcst\u00fcn varl\u0131k; e\u015fref-i mahlukat yapan bir d\u00fc\u015f\u00fcnme yetisidir. Allah insan\u0131 yaratmadan \u00f6nce onu ni\u00e7in yarataca\u011f\u0131 felsefesini beyan etmi\u015f ve sonras\u0131nda en b\u00fcy\u00fck mucize olan insan\u0131, kendisine kulluk yapmak \u00fczere kodlam\u0131\u015f yani kendi Rabli\u011fini tasdik ettirmi\u015f ve ona \u015fekil vermi\u015ftir. Dolay\u0131s\u0131yla hi\u00e7bir \u015fekilde felsefe var olmadan \u015fekil, e\u015fya var olamaz. Bu ekonomiden ahlaka, mimariden musikiye, k\u0131sacas\u0131 e\u015fyan\u0131n b\u00fct\u00fcn\u00fcne de\u011fin b\u00f6yledir. Yani her \u015feyin varl\u0131\u011f\u0131na yans\u0131yan ruh, mant\u0131ksal olarak onun ne i\u00e7in var oldu\u011funa da yans\u0131mas\u0131 gerekir. \u0130cada mucidin anlay\u0131\u015f\u0131n\u0131n, bak\u0131\u015f\u0131n\u0131n, ruhunun n\u00fcksetmesi olmazsa olmaz postulat\u0131d\u0131r. VAR OLMAK B\u0130R SONU\u00c7TUR Modernite de Descartes'la ba\u015flad\u0131\u011f\u0131 yolculukta ak\u0131l, daha \u00f6nceki gelenek, vahiy, kutsall\u0131k gibi t\u00fcm dayanaklar\u0131 paranteze alarak, kendisini kendisinden itibaren kurma yoluna girmi\u015ftir. 'D\u00fc\u015f\u00fcn\u00fcyorum o halde var\u0131m'\u0131n anlam\u0131 burada belirginle\u015fmektedir. Dinsel k\u00fclt\u00fcrlerde ise bir insan kendini tan\u0131mlarken 'Allah var, \u00f6yleyse var\u0131m' \u00f6nermesine dayan\u0131r. Descartes'\u0131n durumunda ise en temelde duran, d\u00fc\u015f\u00fcnen fail, kendi \u00fcst\u00fcndekileri kendisinden itibaren anlamland\u0131rmaktad\u0131r. \u0130slami toplumlar vahye dayal\u0131 evrensel de\u011ferlerini 'gelenek' veya 'muhafazak\u00e2rl\u0131k' olarak modern bir zeminde savunmaya \u00e7al\u0131\u015fmas\u0131, asl\u0131nda savunmaya ba\u015flad\u0131\u011f\u0131 anda kaybetmi\u015f anlam\u0131na gelmektedir. Asl\u0131nda dinin; ilahi evrensel mesaj\u0131n kendine has kavramlar\u0131n\u0131 de\u011fil, mesaj\u0131 ula\u015ft\u0131rmadaki kendi metodolojimizi geli\u015ftirmemiz ve de\u011fi\u015ftirmemiz elzemdir. Bizim kendimizi yeni ku\u015faklara dinletecek bir dil geli\u015ftirmemiz, belki de kendimizi savunmak yerine anla\u015f\u0131l\u0131r bir din dili; Kur'an dili geli\u015ftirmek mecburiyetindeyiz. Yeni ku\u015fak, dijital \u00e7a\u011fda d\u00fcnyaya geldi; biz ise dijital \u00e7a\u011fla ileriki ya\u015flar\u0131m\u0131zda tan\u0131\u015ft\u0131k. Dolay\u0131s\u0131yla \u00e7ocuklar\u0131m\u0131z \u201cdijital yerliler\u201d biz ise, \u201cdijital g\u00f6\u00e7menleriz\u201d Tevhidi temel ilkeleri yeni ku\u015faklara anlatabilmenin yollar\u0131n\u0131, tekniklerini yeniden ke\u015ffetmeli ve bunun i\u00e7in kafa yormal\u0131y\u0131z. Zira Bat\u0131(c\u0131) entelijansiyas\u0131 b\u00fcy\u00fck bir alg\u0131 deformasyonu ve dezenformasyonunu, h\u0131z\u0131n\u0131 ve tekniklerini artt\u0131rarak s\u00fcrd\u00fcrmektedir. Bu projeler \u201cMedeniyetler \u0130ttifak\u0131\u201d, \u201cDinler aras\u0131 Diyalog\u201d vs. \u015feklinde yakla\u015f\u0131mlarla Kur\u2019an\u00ee \u0130slam\u2019\u0131 idrak etme ve bilin\u00e7 edinme noktas\u0131nda, gen\u00e7 zihinlerde b\u00fcy\u00fck erozyonlara neden olmaya devam etmektedir. \u00d6zde \u0130slam'\u0131n kendisi de\u011fil fakat \u00e7a\u011fda\u015f \u0130slami alg\u0131lama, modernli\u011fin y\u0131k\u0131c\u0131 tahribat\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde metamorfoza u\u011frayarak ahlak, sanat, kutsall\u0131k, ekonomi vb. temel meselelerde \u201cProtestan Ahlak\u0131\u201d i\u00e7ine adapte edilmek suretiyle k\u00fcresel neo-liberal dayatmalarla hedonist-sek\u00fcler forma sokulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Dinin kutsal ve a\u015fk\u0131n boyutlar\u0131n\u0131 mevcut bu anlay\u0131\u015ftan kurtarmak, ge\u00e7mi\u015fi kutsamak yerine ge\u00e7mi\u015ften gelece\u011fe yeni bir tarih felsefesi olu\u015fturmakla m\u00fcmk\u00fcn olabilir. \u0130slam, nas\u0131l Orta\u00e7a\u011f'a adapte olup, onu a\u015fmay\u0131 ba\u015fard\u0131ysa modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur; in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Ludwig Wittgenstein'in dedi\u011fi gibi \u201cy\u0131rt\u0131lm\u0131\u015f olan y\u0131rt\u0131lm\u0131\u015f olarak kalmal\u0131d\u0131r.\u201d D\u0130N\u0130N VE D\u0130NDARLI\u011eIN TEMEL\u0130 T\u0131pk\u0131 felsefesiz sanat olmayaca\u011f\u0131 gibi, ahlaks\u0131z din ve dindarl\u0131k da s\u00f6z konusu olamaz. \"Modernlik, ahlaka hem ihtiya\u00e7 duymakta hem de ahlak\u0131 imk\u00e2ns\u0131z k\u0131lmaktad\u0131r\" (Roos Poole) Modern d\u00fcnya, belli evrensel ahlak ilkelerine ve de\u011ferlerine inan\u0131lmas\u0131 gereken zemini y\u0131km\u0131\u015ft\u0131r. \u00dcstelik kendi ilke ve de\u011ferlerine inan\u0131lmas\u0131 i\u00e7in iyi bir neden de sunmam\u0131\u015ft\u0131r. Modernlik, ahlaki bilgi imk\u00e2n\u0131n\u0131 d\u0131\u015flayan bir bilgi anlay\u0131\u015f\u0131 in\u015fa etti; bu anlay\u0131\u015fta moral de\u011ferler rasyonel bir inan\u00e7 konusu de\u011fil, \u00f6znel bir kanaat meselesi haline geldi. \u0130nan\u00e7 ve dogmaya kar\u015f\u0131t bir d\u00fcnyada, din ancak ki\u015fisel bir ahlak ya da dogmatik bir kanaat meselesi olarak var kalabilir. Max Weber'in modernle\u015fmeyi \"rasyonalizm\" kavram\u0131 baz\u0131nda a\u00e7\u0131klamas\u0131, sek\u00fcler mant\u0131\u011f\u0131 modernli\u011fin ba\u015fat donesi haline getirmi\u015ftir. Zaten bu manada Luther'in ve Calvin'in felsefi \u00f6ng\u00f6r\u00fcleri sayesinde Protestanla\u015ft\u0131rma yani di\u011fer tabirle d\u00fcnyevile\u015fme (sek\u00fclarite) ile kapitalist anlay\u0131\u015f, dini kilisenin tekelinden kurtar\u0131rken ayn\u0131 zamanda dini sosyal hayat\u0131n i\u00e7inden \u00e7ekip \u00e7\u0131karm\u0131\u015flard\u0131r. Zaten bu yad\u0131rganacak bir durum veya alg\u0131 yan\u0131lmas\u0131 falan de\u011fildir. Her inan\u00e7 disiplininde veya ideolojide, onun hayat\u0131 yorumlay\u0131\u015f\u0131na onun ruhu diyebilece\u011fimiz ahlak ve felsefesinin yans\u0131mas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. \u00d6z\u00fcnde H\u0131ristiyanl\u0131k sek\u00fcler formda de\u011fildir; \u0130slam a\u00e7\u0131s\u0131ndan iki H\u0131ristiyanl\u0131k s\u00f6z konusudur: Ehl-i Kitap H\u0131ristiyanl\u0131\u011f\u0131 ve Bat\u0131 H\u0131ristiyanl\u0131\u011f\u0131. H\u0131ristiyanl\u0131k do\u011fdu\u011fu yer olan Kud\u00fcs'\u00fc b\u0131rak\u0131p, Roma'ya yerle\u015fti\u011finde Bat\u0131l\u0131la\u015fm\u0131\u015f ve sek\u00fcler bir foruma b\u00fcr\u00fcnmeye ba\u015flam\u0131\u015ft\u0131r. MODERNL\u0130K SORUNSALI Sek\u00fclarizasyon ilk etapta, her ne kadar Bat\u0131'ya mahsus bir kavram veya Bat\u0131 Hristiyanl\u0131\u011f\u0131na ait bir kavram gibi g\u00f6r\u00fcnse de, modernle\u015fmenin yay\u0131lmac\u0131 politikalar\u0131 sonucu ba\u015fka dinlerin mensuplar\u0131n\u0131 topyek\u00fbn abluka alt\u0131na alm\u0131\u015ft\u0131r. \u0130van illich'in tabiriyle modernlik, evrensel bir din haline gelmi\u015ftir ve bu dinin mabedleri de \u00f6ncelikli olarak e\u011fitim kurumlar\u0131d\u0131r. Toplumun dinamik de\u011ferleri olan gen\u00e7 dima\u011flar\u0131 laisizm ad\u0131na modernizme ram etmi\u015f bat\u0131l\u0131la\u015fma hareketinin sonu\u00e7lar\u0131 bug\u00fcn g\u00f6zler \u00f6n\u00fcndedir. Toplumun, \u00e7ocuklar\u0131na bu modern okullardan alamad\u0131\u011f\u0131 din e\u011fitimini, okul harici almas\u0131 bile yasalar arac\u0131l\u0131\u011f\u0131yla neredeyse imkans\u0131z hale gelmi\u015ftir. \u00d6zel okullar\u0131 ba\u015flang\u0131\u00e7ta bir \"kurtulu\u015f m\u00fcjdesi\" olarak alg\u0131layan dindar kesimler (Tevhid-i Tedrisat'tan habersiz gibi) M\u00fcsl\u00fcman bir nesil yeti\u015ftirme konusunda s\u00fck\u00fbt-u hayale u\u011fram\u0131\u015f ve \u00e7ocuklar\u0131n\u0131 modernizmin pen\u00e7esine teslim etmek zorunda kalm\u0131\u015flard\u0131r. Bug\u00fcn maalesef \"\u00e7ocuklar\u0131m\u0131 \u00f6ncelikle iyi bir M\u00fcsl\u00fcman yeti\u015ftirece\u011fim\" demek yerine, anne babalar d\u00fcnyevi kayg\u0131lar\u0131n\u0131 ve isteklerini \u00f6ne \u00e7\u0131karm\u0131\u015f durumdad\u0131rlar. En basit bir \u015fekilde bu perspektifle bir bak\u0131\u015f olu\u015fturacak olursak, dindarlar a\u00e7\u0131s\u0131ndan \"korkacak ve kayg\u0131lanacak\" \u00e7ok \u015feyin oldu\u011funu g\u00f6r\u00fcr\u00fcz. Gelinen bu noktada modernlik anlay\u0131\u015f\u0131n\u0131n savunulmas\u0131 ba\u015fka bir olguyu kar\u015f\u0131m\u0131za \u00e7\u0131karm\u0131\u015ft\u0131r: Dinin ferde, ferdin vicdan\u0131na indirgenmesi, sosyal hayattaki yerini kaybet(tiril)mesi sonucu olarak dinin, dindarl\u0131k ve\u00e7hesinde \"Nihilizme\" (bireyselle\u015fme a\u00e7\u0131s\u0131ndan) evrilmesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nm\u0131\u015ft\u0131r. Lutheryan g\u00f6r\u00fc\u015f, g\u00fcnahkar bir insan\u0131n amellerinin onun ba\u011f\u0131\u015flanabilmesine bir tesiri olmad\u0131\u011f\u0131n\u0131 ve ba\u011f\u0131\u015flanma ve m\u00fckafatland\u0131r\u0131lman\u0131n ancak Tanr\u0131'n\u0131n l\u00fctfuyla olaca\u011f\u0131n\u0131 savunur. Yani d\u00fcnyada i\u015fledi\u011finiz iyi veya k\u00f6t\u00fc ameller insan\u0131 kurtarma veya bat\u0131rma makam\u0131nda de\u011fildir; bu ancak Tanr\u0131'n\u0131n ba\u011f\u0131\u015flamas\u0131yla ger\u00e7ekle\u015fir inan\u0131\u015f\u0131, sek\u00fclarizmin helal haram s\u0131n\u0131rlar\u0131n\u0131 ortadan kald\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Hal b\u00f6yle olunca sek\u00fclarizmin din alg\u0131s\u0131, Tanr\u0131'y\u0131 tamamen g\u00f6ky\u00fcz\u00fcne hapsetme yerine, sadece ahirete y\u00f6nelik \"ba\u011f\u0131\u015flanma doktrini\" \u00e7er\u00e7evesinde helal-haram s\u0131n\u0131r\u0131 tan\u0131mayan liberal-kapitalist ideolojiyi k\u00fcresel bazda dominant hale getirmi\u015ftir. Kapitalist\u00e7e kazan\u0131m, toplumsal bazda liberalist ya\u015fam tarz\u0131, bunun yan\u0131nda da toplumsal ahlaktan uzak, bireyselli\u011fe minimize edilmi\u015f ve adeta inanc\u0131 sadece seremonik bir alg\u0131lay\u0131\u015fa hapseden bu modern ya\u015fant\u0131 bi\u00e7imiyle acilen y\u00fczle\u015filmelidir YEN\u0130 B\u0130R YOL KURMA \u0130slami felsefe ve ahlak sistemi, \u00f6rne\u011fin payla\u015fmay\u0131 ve t\u00fcketimi ferdin tamamen kendi tasarrufuna b\u0131rakmam\u0131\u015f, \"kazan\u0131yorum istedi\u011fim gibi de ya\u015far ve sarf ederim\" deme l\u00fcks\u00fcn\u00fc o insana vermemi\u015ftir. Modernli\u011fin getirdi\u011fi bu konformist anlay\u0131\u015f\u0131 \u0130slam asla tasvip etmez. \u00dcstelik \u0130slam disiplini bu yakla\u015f\u0131m\u0131 \u015fiddetle k\u0131namaktad\u0131r. Buna kar\u015f\u0131l\u0131k \"\u00f6lene kadar al\u0131\u015fveri\u015f, t\u00fcketim\" Bat\u0131l\u0131 liberal-kapitalist anlay\u0131\u015f\u0131n toplan borusudur. Kapitalizmde ba\u015fka herhangi bir kolektif anlam \u00fcretme imk\u00e2n\u0131ndan yoksun b\u0131rak\u0131lan modern insan, Tanr\u0131'yla ve insanlarla de\u011fil; kitlesel olarak \u00fcretilen mallarla kurdu\u011fu ili\u015fkilerde kendisini var edebilmi\u015ftir. B\u00fct\u00fcn bu tahlil ve tespitlerden sonra sonu\u00e7 olarak \u015funu rahatl\u0131kla s\u00f6yleyebiliriz: Modernlik ve dindarl\u0131k birbiriyle dost kavramlar m\u0131d\u0131r? Yoksa ayr\u0131 d\u00fcnyalar\u0131n belirgin kutuplar\u0131 m\u0131d\u0131r? M\u00fcsl\u00fcman D\u00fcnya'n\u0131n, i\u00e7 dinamikleri a\u00e7\u0131s\u0131ndan, ta\u015f\u0131d\u0131\u011f\u0131m\u0131z kayg\u0131lar a\u00e7\u0131s\u0131ndan, kutsala ait ne varsa h\u0131zla d\u00f6n\u00fc\u015f\u00fcme ve de\u011fi\u015fime (metamorfoz) u\u011frat\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131na eklektik ve palyatif yakla\u015f\u0131mdan uzak, alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r. * Yeni \u015eafak\u2019ta yay\u0131nlanm\u0131\u015ft\u0131r.","og_url":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/","og_site_name":"Assam","article_published_time":"2021-04-05T11:37:24+00:00","og_image":[{"width":700,"height":496,"url":"https:\/\/assam.org.tr\/downloads\/2021\/04\/2e8bf6f45fb2b01f7bc63e367c45fa81.jpg","type":"image\/jpeg"}],"author":"H\u00fcseyin Caner AKKURT","twitter_card":"summary_large_image","twitter_misc":{"Written by":"H\u00fcseyin Caner AKKURT","Est. reading time":"8 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/","url":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/","name":"Should Religious People Be Afraid of Modernity? (September 17, 2013) - Assam","isPartOf":{"@id":"https:\/\/assam.org.tr\/en\/#website"},"primaryImageOfPage":{"@id":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#primaryimage"},"image":{"@id":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#primaryimage"},"thumbnailUrl":"https:\/\/assam.org.tr\/downloads\/2021\/04\/2e8bf6f45fb2b01f7bc63e367c45fa81.jpg","datePublished":"2021-04-05T11:37:24+00:00","author":{"@id":"https:\/\/assam.org.tr\/en\/#\/schema\/person\/6248496c49ac8b96f472f275e268da83"},"description":"\u201c\u0130slam, modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur, in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Bunun i\u00e7in M\u00fcsl\u00fcman d\u00fcnyan\u0131n alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r.\u201d Modernlik bir bilin\u00e7 yenilenmesi olsayd\u0131 ve insani ahlak de\u011ferlerini \u00fczerinde bar\u0131nd\u0131rsayd\u0131; \"Dindarl\u0131kla modernli\u011fin iki kar\u015f\u0131t kutup \u00fczerine oturtulmas\u0131 do\u011fru de\u011fil\" tezine elbette itiraz\u0131m\u0131z olmazd\u0131. Modernlik olgusu, temelde bireycilik ve \u00f6zerk ak\u0131l felsefesine dayan\u0131r. \u00d6zerk ak\u0131l ise, insan\u0131n d\u00fc\u015f\u00fcnme kapasitesinin, sosyal, ekonomik, k\u00fclt\u00fcrel alanlar\u0131 kendi kavray\u0131\u015f\u0131na g\u00f6re yeniden kurmas\u0131n\u0131 ima eder. \u0130slami literat\u00fcrde ak\u0131l, insan\u0131 hayvandan ay\u0131ran, onu d\u00fcnyadaki en \u00fcst\u00fcn varl\u0131k; e\u015fref-i mahlukat yapan bir d\u00fc\u015f\u00fcnme yetisidir. Allah insan\u0131 yaratmadan \u00f6nce onu ni\u00e7in yarataca\u011f\u0131 felsefesini beyan etmi\u015f ve sonras\u0131nda en b\u00fcy\u00fck mucize olan insan\u0131, kendisine kulluk yapmak \u00fczere kodlam\u0131\u015f yani kendi Rabli\u011fini tasdik ettirmi\u015f ve ona \u015fekil vermi\u015ftir. Dolay\u0131s\u0131yla hi\u00e7bir \u015fekilde felsefe var olmadan \u015fekil, e\u015fya var olamaz. Bu ekonomiden ahlaka, mimariden musikiye, k\u0131sacas\u0131 e\u015fyan\u0131n b\u00fct\u00fcn\u00fcne de\u011fin b\u00f6yledir. Yani her \u015feyin varl\u0131\u011f\u0131na yans\u0131yan ruh, mant\u0131ksal olarak onun ne i\u00e7in var oldu\u011funa da yans\u0131mas\u0131 gerekir. \u0130cada mucidin anlay\u0131\u015f\u0131n\u0131n, bak\u0131\u015f\u0131n\u0131n, ruhunun n\u00fcksetmesi olmazsa olmaz postulat\u0131d\u0131r. VAR OLMAK B\u0130R SONU\u00c7TUR Modernite de Descartes'la ba\u015flad\u0131\u011f\u0131 yolculukta ak\u0131l, daha \u00f6nceki gelenek, vahiy, kutsall\u0131k gibi t\u00fcm dayanaklar\u0131 paranteze alarak, kendisini kendisinden itibaren kurma yoluna girmi\u015ftir. 'D\u00fc\u015f\u00fcn\u00fcyorum o halde var\u0131m'\u0131n anlam\u0131 burada belirginle\u015fmektedir. Dinsel k\u00fclt\u00fcrlerde ise bir insan kendini tan\u0131mlarken 'Allah var, \u00f6yleyse var\u0131m' \u00f6nermesine dayan\u0131r. Descartes'\u0131n durumunda ise en temelde duran, d\u00fc\u015f\u00fcnen fail, kendi \u00fcst\u00fcndekileri kendisinden itibaren anlamland\u0131rmaktad\u0131r. \u0130slami toplumlar vahye dayal\u0131 evrensel de\u011ferlerini 'gelenek' veya 'muhafazak\u00e2rl\u0131k' olarak modern bir zeminde savunmaya \u00e7al\u0131\u015fmas\u0131, asl\u0131nda savunmaya ba\u015flad\u0131\u011f\u0131 anda kaybetmi\u015f anlam\u0131na gelmektedir. Asl\u0131nda dinin; ilahi evrensel mesaj\u0131n kendine has kavramlar\u0131n\u0131 de\u011fil, mesaj\u0131 ula\u015ft\u0131rmadaki kendi metodolojimizi geli\u015ftirmemiz ve de\u011fi\u015ftirmemiz elzemdir. Bizim kendimizi yeni ku\u015faklara dinletecek bir dil geli\u015ftirmemiz, belki de kendimizi savunmak yerine anla\u015f\u0131l\u0131r bir din dili; Kur'an dili geli\u015ftirmek mecburiyetindeyiz. Yeni ku\u015fak, dijital \u00e7a\u011fda d\u00fcnyaya geldi; biz ise dijital \u00e7a\u011fla ileriki ya\u015flar\u0131m\u0131zda tan\u0131\u015ft\u0131k. Dolay\u0131s\u0131yla \u00e7ocuklar\u0131m\u0131z \u201cdijital yerliler\u201d biz ise, \u201cdijital g\u00f6\u00e7menleriz\u201d Tevhidi temel ilkeleri yeni ku\u015faklara anlatabilmenin yollar\u0131n\u0131, tekniklerini yeniden ke\u015ffetmeli ve bunun i\u00e7in kafa yormal\u0131y\u0131z. Zira Bat\u0131(c\u0131) entelijansiyas\u0131 b\u00fcy\u00fck bir alg\u0131 deformasyonu ve dezenformasyonunu, h\u0131z\u0131n\u0131 ve tekniklerini artt\u0131rarak s\u00fcrd\u00fcrmektedir. Bu projeler \u201cMedeniyetler \u0130ttifak\u0131\u201d, \u201cDinler aras\u0131 Diyalog\u201d vs. \u015feklinde yakla\u015f\u0131mlarla Kur\u2019an\u00ee \u0130slam\u2019\u0131 idrak etme ve bilin\u00e7 edinme noktas\u0131nda, gen\u00e7 zihinlerde b\u00fcy\u00fck erozyonlara neden olmaya devam etmektedir. \u00d6zde \u0130slam'\u0131n kendisi de\u011fil fakat \u00e7a\u011fda\u015f \u0130slami alg\u0131lama, modernli\u011fin y\u0131k\u0131c\u0131 tahribat\u0131ndan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde metamorfoza u\u011frayarak ahlak, sanat, kutsall\u0131k, ekonomi vb. temel meselelerde \u201cProtestan Ahlak\u0131\u201d i\u00e7ine adapte edilmek suretiyle k\u00fcresel neo-liberal dayatmalarla hedonist-sek\u00fcler forma sokulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Dinin kutsal ve a\u015fk\u0131n boyutlar\u0131n\u0131 mevcut bu anlay\u0131\u015ftan kurtarmak, ge\u00e7mi\u015fi kutsamak yerine ge\u00e7mi\u015ften gelece\u011fe yeni bir tarih felsefesi olu\u015fturmakla m\u00fcmk\u00fcn olabilir. \u0130slam, nas\u0131l Orta\u00e7a\u011f'a adapte olup, onu a\u015fmay\u0131 ba\u015fard\u0131ysa modernli\u011fi de a\u015fabilecek hayatiyet ve potansiyele sahiptir. Yeter ki tasavvur; in\u015fa yerine, k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na yamama gafletine d\u00fc\u015fmeyelim. Ludwig Wittgenstein'in dedi\u011fi gibi \u201cy\u0131rt\u0131lm\u0131\u015f olan y\u0131rt\u0131lm\u0131\u015f olarak kalmal\u0131d\u0131r.\u201d D\u0130N\u0130N VE D\u0130NDARLI\u011eIN TEMEL\u0130 T\u0131pk\u0131 felsefesiz sanat olmayaca\u011f\u0131 gibi, ahlaks\u0131z din ve dindarl\u0131k da s\u00f6z konusu olamaz. \"Modernlik, ahlaka hem ihtiya\u00e7 duymakta hem de ahlak\u0131 imk\u00e2ns\u0131z k\u0131lmaktad\u0131r\" (Roos Poole) Modern d\u00fcnya, belli evrensel ahlak ilkelerine ve de\u011ferlerine inan\u0131lmas\u0131 gereken zemini y\u0131km\u0131\u015ft\u0131r. \u00dcstelik kendi ilke ve de\u011ferlerine inan\u0131lmas\u0131 i\u00e7in iyi bir neden de sunmam\u0131\u015ft\u0131r. Modernlik, ahlaki bilgi imk\u00e2n\u0131n\u0131 d\u0131\u015flayan bir bilgi anlay\u0131\u015f\u0131 in\u015fa etti; bu anlay\u0131\u015fta moral de\u011ferler rasyonel bir inan\u00e7 konusu de\u011fil, \u00f6znel bir kanaat meselesi haline geldi. \u0130nan\u00e7 ve dogmaya kar\u015f\u0131t bir d\u00fcnyada, din ancak ki\u015fisel bir ahlak ya da dogmatik bir kanaat meselesi olarak var kalabilir. Max Weber'in modernle\u015fmeyi \"rasyonalizm\" kavram\u0131 baz\u0131nda a\u00e7\u0131klamas\u0131, sek\u00fcler mant\u0131\u011f\u0131 modernli\u011fin ba\u015fat donesi haline getirmi\u015ftir. Zaten bu manada Luther'in ve Calvin'in felsefi \u00f6ng\u00f6r\u00fcleri sayesinde Protestanla\u015ft\u0131rma yani di\u011fer tabirle d\u00fcnyevile\u015fme (sek\u00fclarite) ile kapitalist anlay\u0131\u015f, dini kilisenin tekelinden kurtar\u0131rken ayn\u0131 zamanda dini sosyal hayat\u0131n i\u00e7inden \u00e7ekip \u00e7\u0131karm\u0131\u015flard\u0131r. Zaten bu yad\u0131rganacak bir durum veya alg\u0131 yan\u0131lmas\u0131 falan de\u011fildir. Her inan\u00e7 disiplininde veya ideolojide, onun hayat\u0131 yorumlay\u0131\u015f\u0131na onun ruhu diyebilece\u011fimiz ahlak ve felsefesinin yans\u0131mas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. \u00d6z\u00fcnde H\u0131ristiyanl\u0131k sek\u00fcler formda de\u011fildir; \u0130slam a\u00e7\u0131s\u0131ndan iki H\u0131ristiyanl\u0131k s\u00f6z konusudur: Ehl-i Kitap H\u0131ristiyanl\u0131\u011f\u0131 ve Bat\u0131 H\u0131ristiyanl\u0131\u011f\u0131. H\u0131ristiyanl\u0131k do\u011fdu\u011fu yer olan Kud\u00fcs'\u00fc b\u0131rak\u0131p, Roma'ya yerle\u015fti\u011finde Bat\u0131l\u0131la\u015fm\u0131\u015f ve sek\u00fcler bir foruma b\u00fcr\u00fcnmeye ba\u015flam\u0131\u015ft\u0131r. MODERNL\u0130K SORUNSALI Sek\u00fclarizasyon ilk etapta, her ne kadar Bat\u0131'ya mahsus bir kavram veya Bat\u0131 Hristiyanl\u0131\u011f\u0131na ait bir kavram gibi g\u00f6r\u00fcnse de, modernle\u015fmenin yay\u0131lmac\u0131 politikalar\u0131 sonucu ba\u015fka dinlerin mensuplar\u0131n\u0131 topyek\u00fbn abluka alt\u0131na alm\u0131\u015ft\u0131r. \u0130van illich'in tabiriyle modernlik, evrensel bir din haline gelmi\u015ftir ve bu dinin mabedleri de \u00f6ncelikli olarak e\u011fitim kurumlar\u0131d\u0131r. Toplumun dinamik de\u011ferleri olan gen\u00e7 dima\u011flar\u0131 laisizm ad\u0131na modernizme ram etmi\u015f bat\u0131l\u0131la\u015fma hareketinin sonu\u00e7lar\u0131 bug\u00fcn g\u00f6zler \u00f6n\u00fcndedir. Toplumun, \u00e7ocuklar\u0131na bu modern okullardan alamad\u0131\u011f\u0131 din e\u011fitimini, okul harici almas\u0131 bile yasalar arac\u0131l\u0131\u011f\u0131yla neredeyse imkans\u0131z hale gelmi\u015ftir. \u00d6zel okullar\u0131 ba\u015flang\u0131\u00e7ta bir \"kurtulu\u015f m\u00fcjdesi\" olarak alg\u0131layan dindar kesimler (Tevhid-i Tedrisat'tan habersiz gibi) M\u00fcsl\u00fcman bir nesil yeti\u015ftirme konusunda s\u00fck\u00fbt-u hayale u\u011fram\u0131\u015f ve \u00e7ocuklar\u0131n\u0131 modernizmin pen\u00e7esine teslim etmek zorunda kalm\u0131\u015flard\u0131r. Bug\u00fcn maalesef \"\u00e7ocuklar\u0131m\u0131 \u00f6ncelikle iyi bir M\u00fcsl\u00fcman yeti\u015ftirece\u011fim\" demek yerine, anne babalar d\u00fcnyevi kayg\u0131lar\u0131n\u0131 ve isteklerini \u00f6ne \u00e7\u0131karm\u0131\u015f durumdad\u0131rlar. En basit bir \u015fekilde bu perspektifle bir bak\u0131\u015f olu\u015fturacak olursak, dindarlar a\u00e7\u0131s\u0131ndan \"korkacak ve kayg\u0131lanacak\" \u00e7ok \u015feyin oldu\u011funu g\u00f6r\u00fcr\u00fcz. Gelinen bu noktada modernlik anlay\u0131\u015f\u0131n\u0131n savunulmas\u0131 ba\u015fka bir olguyu kar\u015f\u0131m\u0131za \u00e7\u0131karm\u0131\u015ft\u0131r: Dinin ferde, ferdin vicdan\u0131na indirgenmesi, sosyal hayattaki yerini kaybet(tiril)mesi sonucu olarak dinin, dindarl\u0131k ve\u00e7hesinde \"Nihilizme\" (bireyselle\u015fme a\u00e7\u0131s\u0131ndan) evrilmesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nm\u0131\u015ft\u0131r. Lutheryan g\u00f6r\u00fc\u015f, g\u00fcnahkar bir insan\u0131n amellerinin onun ba\u011f\u0131\u015flanabilmesine bir tesiri olmad\u0131\u011f\u0131n\u0131 ve ba\u011f\u0131\u015flanma ve m\u00fckafatland\u0131r\u0131lman\u0131n ancak Tanr\u0131'n\u0131n l\u00fctfuyla olaca\u011f\u0131n\u0131 savunur. Yani d\u00fcnyada i\u015fledi\u011finiz iyi veya k\u00f6t\u00fc ameller insan\u0131 kurtarma veya bat\u0131rma makam\u0131nda de\u011fildir; bu ancak Tanr\u0131'n\u0131n ba\u011f\u0131\u015flamas\u0131yla ger\u00e7ekle\u015fir inan\u0131\u015f\u0131, sek\u00fclarizmin helal haram s\u0131n\u0131rlar\u0131n\u0131 ortadan kald\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Hal b\u00f6yle olunca sek\u00fclarizmin din alg\u0131s\u0131, Tanr\u0131'y\u0131 tamamen g\u00f6ky\u00fcz\u00fcne hapsetme yerine, sadece ahirete y\u00f6nelik \"ba\u011f\u0131\u015flanma doktrini\" \u00e7er\u00e7evesinde helal-haram s\u0131n\u0131r\u0131 tan\u0131mayan liberal-kapitalist ideolojiyi k\u00fcresel bazda dominant hale getirmi\u015ftir. Kapitalist\u00e7e kazan\u0131m, toplumsal bazda liberalist ya\u015fam tarz\u0131, bunun yan\u0131nda da toplumsal ahlaktan uzak, bireyselli\u011fe minimize edilmi\u015f ve adeta inanc\u0131 sadece seremonik bir alg\u0131lay\u0131\u015fa hapseden bu modern ya\u015fant\u0131 bi\u00e7imiyle acilen y\u00fczle\u015filmelidir YEN\u0130 B\u0130R YOL KURMA \u0130slami felsefe ve ahlak sistemi, \u00f6rne\u011fin payla\u015fmay\u0131 ve t\u00fcketimi ferdin tamamen kendi tasarrufuna b\u0131rakmam\u0131\u015f, \"kazan\u0131yorum istedi\u011fim gibi de ya\u015far ve sarf ederim\" deme l\u00fcks\u00fcn\u00fc o insana vermemi\u015ftir. Modernli\u011fin getirdi\u011fi bu konformist anlay\u0131\u015f\u0131 \u0130slam asla tasvip etmez. \u00dcstelik \u0130slam disiplini bu yakla\u015f\u0131m\u0131 \u015fiddetle k\u0131namaktad\u0131r. Buna kar\u015f\u0131l\u0131k \"\u00f6lene kadar al\u0131\u015fveri\u015f, t\u00fcketim\" Bat\u0131l\u0131 liberal-kapitalist anlay\u0131\u015f\u0131n toplan borusudur. Kapitalizmde ba\u015fka herhangi bir kolektif anlam \u00fcretme imk\u00e2n\u0131ndan yoksun b\u0131rak\u0131lan modern insan, Tanr\u0131'yla ve insanlarla de\u011fil; kitlesel olarak \u00fcretilen mallarla kurdu\u011fu ili\u015fkilerde kendisini var edebilmi\u015ftir. B\u00fct\u00fcn bu tahlil ve tespitlerden sonra sonu\u00e7 olarak \u015funu rahatl\u0131kla s\u00f6yleyebiliriz: Modernlik ve dindarl\u0131k birbiriyle dost kavramlar m\u0131d\u0131r? Yoksa ayr\u0131 d\u00fcnyalar\u0131n belirgin kutuplar\u0131 m\u0131d\u0131r? M\u00fcsl\u00fcman D\u00fcnya'n\u0131n, i\u00e7 dinamikleri a\u00e7\u0131s\u0131ndan, ta\u015f\u0131d\u0131\u011f\u0131m\u0131z kayg\u0131lar a\u00e7\u0131s\u0131ndan, kutsala ait ne varsa h\u0131zla d\u00f6n\u00fc\u015f\u00fcme ve de\u011fi\u015fime (metamorfoz) u\u011frat\u0131lmaya \u00e7al\u0131\u015f\u0131lmas\u0131na eklektik ve palyatif yakla\u015f\u0131mdan uzak, alternatif bir yol, bir metodoloji, bir proje geli\u015ftirmesi ka\u00e7\u0131n\u0131lmazd\u0131r. * Yeni \u015eafak\u2019ta yay\u0131nlanm\u0131\u015ft\u0131r.","breadcrumb":{"@id":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#primaryimage","url":"https:\/\/assam.org.tr\/downloads\/2021\/04\/2e8bf6f45fb2b01f7bc63e367c45fa81.jpg","contentUrl":"https:\/\/assam.org.tr\/downloads\/2021\/04\/2e8bf6f45fb2b01f7bc63e367c45fa81.jpg","width":700,"height":496},{"@type":"BreadcrumbList","@id":"https:\/\/assam.org.tr\/en\/dindarlar-modernlikten-korkmali-mi-en\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/assam.org.tr\/en\/"},{"@type":"ListItem","position":2,"name":"Should Religious People Be Afraid of Modernity? (September 17, 2013)"}]},{"@type":"WebSite","@id":"https:\/\/assam.org.tr\/en\/#website","url":"https:\/\/assam.org.tr\/en\/","name":"Assam","description":"","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/assam.org.tr\/en\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/assam.org.tr\/en\/#\/schema\/person\/6248496c49ac8b96f472f275e268da83","name":"H\u00fcseyin Caner AKKURT","image":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/assam.org.tr\/en\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/357b3103b188c1440ebd09ba80ab88b4a369640ee3262bb98c2e5ce0ef305928?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/357b3103b188c1440ebd09ba80ab88b4a369640ee3262bb98c2e5ce0ef305928?s=96&d=mm&r=g","caption":"H\u00fcseyin Caner AKKURT"},"description":"Ara\u015ft\u0131rmac\u0131-Yazar","url":"https:\/\/assam.org.tr\/en\/author\/huseyincaner\/"}]}},"_links":{"self":[{"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/posts\/5106","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/users\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/comments?post=5106"}],"version-history":[{"count":0,"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/posts\/5106\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/media\/5103"}],"wp:attachment":[{"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/media?parent=5106"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/categories?post=5106"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/tags?post=5106"},{"taxonomy":"manset","embeddable":true,"href":"https:\/\/assam.org.tr\/en\/wp-json\/wp\/v2\/manset?post=5106"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}