Fazlurrahman, modernizm ve tarihselcilik
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Dosyalar
Tarih
2021
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Yayıncı
İnönü Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
XVIII. yüzyılın ikinci yarısında İslâm âleminin gerilemeye başlamasıyla beraber Müslüman ilim ve fikir adamları bu kötü gidişatı engellemek amacıyla sosyal, siyasi dini alanlarda birtakım fikirler sundular. Fikir adamlarının bu çabalarının amacı Müslüman toplumun sorunlarını tespit etmek ve çözüme kavuşturmak suretiyle İslâm kurumlarını da eski ihtişamlı günlerine geri döndürmekti. İslâm toplumunu yeniden diriltme hareketlerinin bazıları şahsi olmaktan çıkarak organize hareketlere dönüştü. İşte İslâm modernizmi bu çabaların ürünlerinden biri olarak Müslümanların yaşadığı problemlere dinin ana kaynaklarına dayanarak çözümler bulma teziyle ortaya çıktı. Çağdaş İslâmi akımlardan biri olan modernizmin fikir babası Pakistanlı düşünür Fazlurrahman'dır. Fazlurrahman hem geleneksel hem de modern eğitim almış, İslâm toplumunun meselelerini yakından takip eden ve çözümler bulmaya çalışan yenilikçi bir akademisyendir. İslâm adlı eseriyle dikkatleri üzerine çekmiş, olumlu ve olumsuz eleştirilerin odağı haline gelmiştir. Fazlurrahman İslâm modernizmine giden yolu; ilk ihyacılık, yeni ihyacılık ve klasik modernizm diye üç basamakla anlatmıştır. Bu basamaklardan sonra ise en üst basamak olan ve Fazlurrahman'ın asıl "İslâm modernizmi" diye tanıttığı ve Kur'ân'a yaklaşımları açısından iki kola ayrılan metinselci modernizm ve tarihselci modernizm gelir. Metinselci modernistler Kur'ân âyetlerinin metin manalarının evrensel olduğunu ve güncel olaylara uyarlanabileceğini söylemişlerdir. Tarihselci modernistler ise Kur'ân'daki hükümleri anlayabilmek için mutlaka o tarihi dönemin şartlarını bilmek ve anlamak gerektiğini söylemişlerdir. Fazlurrahman ve fikirleriyle temellendirdiği İslâm modernizmi düşüncesi birçok eleştiriye maruz kalmıştır. Eleştirilerin özünü İslâm modernizminin sağlam bir fikrî temele dayanmadığı tezi oluşturur. İslâm modernizminin Batı kaynaklı olduğu ve fikirlerini İslâm'ı yıpratmak isteyen çevrelerden aldığı İslâm modernizmine en çok yöneltilen eleştirilerdendir. Çalışma dört bölümden oluşmaktadır: Birinci bölümde Fazlurrahman'ın kısa hayat öyküsü ve fikirleri, ikinci bölümde Batı'da modernizm kavramı ile İslâm modernizmi, üçüncü bölümde İslâm modernizminin iki kolu olan metinselci modernizm ve tarihselci modernizm, dördüncü bölümde ise Fazlurrahman'a, modernizme ve tarihselciliğe yönelik eleştiriler anlatılmıştır. Anahtar kelimeler: Modernizm, Fazlurrahman, İslâm, Tarihselcilik, Kur'ân, Gelenek.
With the decline of the İslâmîc world in the second half of the 18th century, Muslim scholars and intellectuals presented some ideas in social, political and religious fields in order to prevent this bad course. The aim of these efforts of intellectuals was to identify and solve the problems of the Muslim society and to return İslâmîc institutions to their former glory. Some of the movements to resurrect the İslâmîc community turned from being personal to organized movements. As one of the products of these efforts, İslâmîc Modernism emerged with the thesis of finding solutions to the problems faced by Muslims based on the main sources of religion. One of the contemporary İslâmîc movements, the father of the idea of modernism is the Pakistani thinker Fazlurrahman. Fazlurrahman is an innovative academic who has received both traditional and modern education, closely follows the issues of the Muslims and tries to find solutions. He attracted attention with his work called Islam and became the focus of negative criticism. Fazlurrahman's path to İslâmîc modernism; He described it in three steps as first revivalism, new revivalism and classical modernism. After these steps, textual modernism and historicist modernism, which Fazlurrahman introduced as the main İslâmîc modernism and which are divided into two branches in terms of their approach to the Qur'an, come. Textualist modernists argued that the textual meanings of Qur'anic verses are universal and can be adapted to current events. Historical modernists, on the other hand, said that in order to understand the provisions in the Qur'an, it is necessary to know and understand the conditions of that historical period. The idea of İslâmîc modernism, which he based on Fazlurrahman and his ideas, has been subjected to many criticisms. The essence of the criticism is the thesis that İslâmîc modernism is not based on a solid intellectual foundation. It is one of the most directed criticisms of İslâmîc modernism, where İslâmîc modernism originates from the West and takes its ideas from circles that want to wear down Islam. This study consists of four parts: In the first part, we tried to explain Fazlurrahman's life and ideas, in the second part, the concept of modernism in the West and İslâmîc modernism, in the third part textualist and historicist modernism, which are the two branches of İslâmîc modernism, and in the fourth part, Fazlurrahman's criticisms of modernism and historicism. Keywords: Modernism, Fazlurrahman, Islam, Historicism, Qur'an, Tradition.
With the decline of the İslâmîc world in the second half of the 18th century, Muslim scholars and intellectuals presented some ideas in social, political and religious fields in order to prevent this bad course. The aim of these efforts of intellectuals was to identify and solve the problems of the Muslim society and to return İslâmîc institutions to their former glory. Some of the movements to resurrect the İslâmîc community turned from being personal to organized movements. As one of the products of these efforts, İslâmîc Modernism emerged with the thesis of finding solutions to the problems faced by Muslims based on the main sources of religion. One of the contemporary İslâmîc movements, the father of the idea of modernism is the Pakistani thinker Fazlurrahman. Fazlurrahman is an innovative academic who has received both traditional and modern education, closely follows the issues of the Muslims and tries to find solutions. He attracted attention with his work called Islam and became the focus of negative criticism. Fazlurrahman's path to İslâmîc modernism; He described it in three steps as first revivalism, new revivalism and classical modernism. After these steps, textual modernism and historicist modernism, which Fazlurrahman introduced as the main İslâmîc modernism and which are divided into two branches in terms of their approach to the Qur'an, come. Textualist modernists argued that the textual meanings of Qur'anic verses are universal and can be adapted to current events. Historical modernists, on the other hand, said that in order to understand the provisions in the Qur'an, it is necessary to know and understand the conditions of that historical period. The idea of İslâmîc modernism, which he based on Fazlurrahman and his ideas, has been subjected to many criticisms. The essence of the criticism is the thesis that İslâmîc modernism is not based on a solid intellectual foundation. It is one of the most directed criticisms of İslâmîc modernism, where İslâmîc modernism originates from the West and takes its ideas from circles that want to wear down Islam. This study consists of four parts: In the first part, we tried to explain Fazlurrahman's life and ideas, in the second part, the concept of modernism in the West and İslâmîc modernism, in the third part textualist and historicist modernism, which are the two branches of İslâmîc modernism, and in the fourth part, Fazlurrahman's criticisms of modernism and historicism. Keywords: Modernism, Fazlurrahman, Islam, Historicism, Qur'an, Tradition.
Açıklama
Anahtar Kelimeler
Modernizm, Fazlurrahman, Tarihselcilik, Kur'ân
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Künye
Tanrıtanır Akbulut, C. (2021). Fazlurrahman, modernizm ve tarihselcilik. İnönü Üniversitesi, Malatya.
