Pphilosophy of Quran (Rational Foundations of Islamic Thought and Premodern Codes of Postmodern Satanism), Dec 2023
In the history of making sense (thought) of human beings' existence on earth - for the Near-Asi... more In the history of making sense (thought) of human beings' existence on earth - for the Near-Asian cultural background - five periods of rationalization can be mentioned. Abrahamic Hanifism, Zoroastrianism, Ancient Greek Philosophy, Islam and European Enlightenment thought. The achievements of human beings, from moral-cultural values to the relationship we establish with the material world, are largely the result of these processes. However, these periods were followed by five anti-rational/irrational processes, degeneration and counter-revolution. Abrahamic rationalism was subjected to Judaism, Zoroastrian to magus, Greek thought to mythology, Islam to Salafism and European Enlightenment thought to Judeo Protestant/Evangelical counter-revolutions. Accordingly, the "state of madness" that we face in our current age is actually the results of the counter-revolution experienced by the "last mind" (Enlightenment).
Ortadoğu’da 2010 yılında başlayan “halk hareketleri” ile ilgili “Arap Baharı” (Arab Spring) tanım... more Ortadoğu’da 2010 yılında başlayan “halk hareketleri” ile ilgili “Arap Baharı” (Arab Spring) tanımlaması ilk defa Foreign Polcy dış politika uzmanı Marc Lync tarafından 2011 yılında kullanılır. Ancak bu tabirin çok daha önce bölgenin geleceğine ilişkin analizlerde kullanıldığını görmek oldukça şaşırtıcı olmuştur. Zira “Arap Baharı” ifadesi ilk olarak ABD’de yayımlanan The Seattle Times gazetesinin 21 Mart 2005 tarihili sayısında Charles Krauthammer imzalı makalenin başlığında görülür. Yazıda Ortadoğu’nun, Avrupa’daki 1848 devrimleri benzeri bir sürece girebileceği değerlendirmesine yer verilmektedir. O tarihlerde Fransız Le Monde gazetesinde yayımlanan bir baş makale de aynı ismi taşımaktadır. Hatırlanacak olursa 2010’da olaylar başladığında Türkiye’de de TV’lere çıkan pek çok yorumcu –bu makalelere atıfta bulunmaksızın- kendi görüşleriymiş gibi “1848 devrimleri” benzetmesi yapmıştır.
türkiye'de islam ve sol - islam and left in turkey, 2014
Mevdudi, Kutup, Shariati:
The Ideologues and Theological Foundations of Radical Islamism
Her şey... more Mevdudi, Kutup, Shariati: The Ideologues and Theological Foundations of Radical Islamism
Her şey gayet açık ve net! Allah birdir, Kur’an; O’nun kullarından ne yapıp ne yapmamalarını istediği “ebedi” talimatlarını içeren yasa kitabı, Hz. Muhammed ise bu talimatları 1400 yıl öncesinden tüm insanlığa bildiren ve bizzat örnekliğini sunan elçisidir. Bize düşen, “hayatın her alanını” kuşatan bu kurallara harfiyen uymaktır… Buna uymayan rejim, “Tağut’un (Tanrıya asilerin) düzeni”, bu düzeni kabul edenler de; kâfir, müşrik, fasık… Müslümanların düşmanıdır. Hatta İslam adına var olan tarikatlar vb. de buna dahildir. O halde yapılması gereken bu sapık düzenler, kurumlar ve insanlarla mücadele etmek, “Allah’ın hükmünün” tüm dünyaya hâkim olması için çalışmaktır! 1980’li yıllarda Mısırlı Seyyid Kutup (1906-1966) ya da Pakistanlı Ebul Ala Mevdudi’nin (1903-1979) kitaplarını okuyan Türkiyeli “radikal İslamcı” gencin zihin dünyası bu kadar sade ve “tutarlı” idi. Ancak 1990’lara gelindiğinde bu sadeliğin, hayatın yükünü taşıyamayacak kadar çelimsiz olduğu (teorik olarak hala kavranmasa da) pratik sonuçlarıyla kendisini gösterdi.
Discussions about socialism developed in Ottoman press with 1848 revolutions in Europe and subseq... more Discussions about socialism developed in Ottoman press with 1848 revolutions in Europe and subsequent 1871 Paris Commune and this notion is translated into Turkish with Arabic origin "iştirak" word. In early 1900s some names who correlate themselves with socialism can be found in Muslim Ottoman intelligentsia. However it had to be waited to 1917 Russian Bolshevist Revolution in order for socialism to make an impression in the society. Bolshevist Revolution which erupted in Russia during a period that First World War was particularly against the Ottoman Empire caused a sympathy towards Bolsheviks in Ottoman region. However this sympathy was due to considering Bolsheviks as natural allies in the name of the fight for national independence not considering socialism as a direct class conflict like in Europe. While Mullah Nur Vahidov and Sultan Galiyev who joined Bolshevist Party in Russia were trying to give socialism a new meaning according to realities of Muslim societies, Enver Pasha who went to Russia after the war was trying to make a deal with Bolsheviks in order to reassemble Muslims against the English and initiate a new struggle. In Anatolia, while Islamists of that time such as the poet of Turkish National Anthem The Independence March Mehmet Akif Ersoy saw no harm in an allegiance between Bolshevist Russia and Muslims, some old Unionists (İttihatçılar) defended the Islamic socialism notion. However Russians who considered Muslim socialists as an uncontrollable force preferred to collaborate with Mustafa Kemal in Anatolia. Thus notion of Islamic socialism was defeated and eliminated against real politic. An important period of Islamic socialism discussions would come with 1952 Free Officers Revolution in Egypt. Policies of Revolution's charismatic leader Cemal Abdunnasır ushered a new era for relationship between Soviet Russia and Muslims in Arab world. However defeat against Israel in 1967 was a major blow for Nasserism. After Nasser this notion has been kept on being defended with philosophical profundity by enlightened Muslim intellectuals such as Ali Shariati and Hasan Hanefi in Islamic world.
Almanya, İngiltere ve Fransa başta olmak üzere Batılı güçler arasında gerçekleşen II. Dünya Savaş... more Almanya, İngiltere ve Fransa başta olmak üzere Batılı güçler arasında gerçekleşen II. Dünya Savaşı, özellikle İslâm dünyasında bu güçlerin sömürgeci nüfuzlarının ciddi şeklide zayıflamasına neden olmuştur. Almanya'nın yenilmesinin ardından bu sefer de SSCB ile Batı sistemi arasındaki çatışma bu durumu(hangi durum) daha da pekiştirmiştir. İki kutup karşısında üçüncül? dünyacı/bağımsızlıkçı bir söylemin yaygın olduğu bu dönemde iktisadî olarak da devletçiliğin ağır bastığı karma ekonomi benimsenmiştir. Hatta kimi Müslüman düşünürler tarafından İslâm'ın, toplumcu/kamusalcı bir ekonomi modeli öngördüğü yönünde tezler geliştirilmiştir. Ne var ki, SSCB'nin gerilemeye başladığı 80'li yıllarda yeniden dünya genelinde "serbest piyasa ekonomisi" yönünde bir eğilim baş göstermiş, daha önce Batılı kavramlar kategorik olarak reddedilirken Soğuk Savaş yıllarının ardından İslâm'ın aslında liberalizm, hatta serbest piyasa ve kapitalizm ile uyuştuğu iddia edilmeye başlanmıştır. Bu iddiaya göre İslâm'ın öngördüğü ekonomi "ahlaklı kapitalizm" modelidir. Hatta kimilerine göre kapitalizm aslında İslâm'ın etkisiyle ortaya çıkmıştır. Görünüşe göre bu iddiaların en önemli dayanağı, özellikle Hz. Peygamber'e atfen "Fiyatları Allah yükseltir" şeklindeki rivayetler üzerinden Adam Smith'in "görünmez el" düşüncesinin de İslâm'da karşılık bulduğudur. Ne var ki, "İslâm ve Liberalizm" ya da İslâm ve Kapitalizm" gibi adlar altında üretilen bu literatür felsefî çözümlemelere değil, aktüel uluslararası konjonktürel angajmanlara dayanmaktadır. Oysa İslâm ve kapitalizm arasında olması gereken ilişkiyi tespit için stratejik kurgulardan öte felsefî-tarihsel çözümlemelere gidilmelidir.
Klasik tefsir kitaplarına yansıdığı üzere Müslüman düşüncesinde de hâkim evren resmi aslında Anti... more Klasik tefsir kitaplarına yansıdığı üzere Müslüman düşüncesinde de hâkim evren resmi aslında Antik Çağ'dan modern zamanlara, dünyanın hemen her yerinde geçerli geosantrik evren modelidir. Nihayetinde Kur'an'ın asli gayesi astronomi bilgisi değil, geçerli dış dünya algısı ne olursa olsun insanların yeryüzünü ifsat etmeden bir arada yaşayabilecekleri bir toplum düzeni yönünde yaratılış gayesine matuf ilkeleri hatırlatmaktır. Bunu yaparken de dönemin dil ve kültürel gerçeklerinden hareket eder. Buna göre verili kültürün kendi iç tutarlılığı içinde bu hikmeti gözeten bir toplumsal düzen tesis edilen ilk İslam toplumda siyasal sistemin dayanağı tanrısal temsil de "halife" kavramı üzerinden topluma şamil hale gelir. Ne var ki, Hz. Peygamber sonrası siyasi ihtilaflarda tarafların kendi konumlarını dini referanslarla tahkim etmeleri, dünya merkezli bir evren fikrine ilişkin teolojik kabulleri pekiştirir.
causality between enigma and paradigm, west and us
The The sustainability of social life is base... more causality between enigma and paradigm, west and us
The The sustainability of social life is based on social values. The manifestation of these values also takes place within the society. On the other hand, the realization of individuals is possible in society because a non-social human being is not a "human" in the philosophical sense. With human-oriented conditions that manifest themselves in the network of social relations, the criteria (moral values) related to the purpose of creation crystallize and become known so that the construction of a social paradigm becomes possible. However, the society in which individuals live is also surrounded by an external world (material world). For this reason, the social paradigm also indirectly relies on a perception of the outside world. Thus, no matter what period of history, people's endeavor for an ideal society is accompanied by an interpretation of the external world, and with this "cumulative" knowledge, a "reducing" simulation of being is derived (cosmology). In fact, causality, which is the subject of physics, becomesthe subject of philosophy in this mediation. As it can be understood, a significant problem here is the correlation between the fixed values (unconditional imperatives) that form the core of the social paradigm and the variable external world knowledge that is culturally effective in the manifestation of these values. Consequently, while determining the rules in the social order, one should act on the basis of values, not as if they have absolute knowledge of the material world. Whether we believe that the universe consists of "seven heavens" and is geocentric or heliocentric; Existential values such as justice, equality, and freedom are essential regardless of time and space. However, as historical facts show, those who have problems with this value system, which is accompanied by an interpretation of the external world, have raised objections through ever-developing knowledge of nature instead of universal values. For this reason, the geocentric perception of the universe, which forms the basis of the political paradigm in the class-based society of medieval Europe, was strongly desired to be maintained by the ruling classes. Ultimately, although this model of the universe collapsed, moral pursuits of human life continued to be sabotaged for the same political reasons, and disinformation began. Thus, scientific studies and the search for the truth (philosophy) were accompanied by endless polemics disguised as "philosophy." In fact, this situation reveals two opposing attitudes that repeat themselves in history, either in the East or the West: paradigmatic attitude (paradigmism) and enigmatic attitude (enigmatism). As a reflection of these two attitudes, the dominant discourse, which categorically accuses even the interest in understanding Western modernization in the Islamic world as heresy, did not occasionally hesitate to refer to some Western references by confirming with a vulgar pragmatism. For instance, Newtonian physics has been ignored. On the other hand, an attempt has been made to jump directly from Aristotelian physics to quantum physics by assuming an overlapping in classical texts. However, facing the new knowledge of nature has more actual consequences than polemics. To face these results and to show the legitimacy of Islamic values in the modern era, which are in conformity with the creation of human beings, the developments in the current knowledge of the universe (modern cosmology) cannot be ignored. This endeavor can be possible only when the philosophical and historical foundations of the subject are examined throughout the Western experience.
The Salafist Doctrine in the Context of Islam and Democracy Debates and the Historical Roots of 'Human Ideologies' Rhetoric, 2020
Salafism, which has become known as an exclusionary discourse, actually constitutes the basic pro... more Salafism, which has become known as an exclusionary discourse, actually constitutes the basic problematic of Islamic theology. However, since its emergence follows internal problems in the early period in Islamic history and will require confrontation with all these problems when opened for discussion, it remains a topic that it mostly avoids even in theological circles. Although "Salafist aggressiveness" in history was mitigated by the Ash'arism in the 10th century with a "soft transition" and suppressed by the state apparatus that adopted the Ash'ari doctrine, this process took place in political showdowns rather than analytical consistency, the problem sometimes recurred and kept its vitality for centuries has succeeded. Salafism, which was revived by the colonial powers that realized the functionality of this aggressiveness in the modern period and evolved into a new phase as Wahhabism, establishment of it as a state was supported by the international...
Seal of Prophecy (Hatm-i Nubuvvet) as the Possibility of Rational Thought in Islam, Occultist Objections and Social Sciences, 2021
In the 7th century, when Islam emerged, the Arabian peninsula was under the influence of the Sass... more In the 7th century, when Islam emerged, the Arabian peninsula was under the influence of the Sassanid empire, one of the two great world powers, culturally as well as economically/politically. Like the Sasanian/Zoroastrian belief system, the Arabs of the Ignorance period had a dualist cosmology in essence. In the world of the Arabs of Ignorance, who think of man as a being between "good" and "evil" forces, it is believed that evil forces such as "jinn and devils" can have an effect on people, as well as Allah. In the period of ignorance, which is generally accepted to be understood through "idol worship", idols actually function as a form for the embodiment of these metaphysical powers. Therefore, idols themselves are not gods; Just like the manifestation of the human spirit in the body, they are worshiped because they enable metaphysical entities to "take on flesh and bones", that is, to occupy a place in the visible realm. However, in accordance with the dualist belief, the polytheists place idols around the Kaaba in the center of the city so that the angels can be incarnated, they also place idols in the wild and desolate places and build temples and altars for demonic forces. According to Ibn al-Kalbī, for example, the idol of al-ʻUzzā is a female devil and its altar is located in the Batn al-Nahle valley, 45 km northeast of Mecca. As a result, the main characteristic feature of the cosmology of the Age of Ignorance is the belief that evil metaphysical beings can affect human life as well as benevolent forces. What happens to human beings caught between these two metaphysical powers is also explained by the concept of "Dahr", which means time, which occurs as a result of the synthesis of the conflict between the two. Islam flatly denies the ability of a power other than Allah to have such an effect on existence in the universe. Polytheism, which Islam qualifies and condemns as "shirk", is essentially this dualism. In the Qurʾān, this is emphasized as " Take not (for worship) two gods: for He is just One Allah." (an-Naḥl, 16/51.). By making only the will of Allah valid in the universe, Islam also unifies the order in the physical world and the mind. Thus, an important step has been taken towards rational thinking in the universe where the rule of a single mind is valid. Even in the Qurʾān, it is emphasized that the Prophet was a "human" like other people, did not have any supernatural abilities, and did not know the "unseen", that is, events beyond what time or material means allowed. As a matter of fact, since the Prophet did not have any superhuman claims, the polytheists accuse him of "ordinariness" and claim that what he tells is only the "word of man". However, Islam does not stay here either, it declares the end of prophethood with Muhammad. According to this, it will not be possible for Allah to address another person after Muhammad as the carrier of a divine message that must be socially obeyed. From now on, human beings will walk the rest of the way on their own in a world where a single rational, consistent mind is valid. Of course, in this journey, the light of the Qur'an, the last revelation, and all the acquis of humanity up to that time will be benefited, but the guidance of a living prophet will no longer be in question. This situation, which is described as the "sealing of the prophethood" in the classical literature, represents a new stage for human beings in terms of the history of thought. However, all this rationalization fails when the parties to the conflict in the history of Islam after the death of the Prophet tend to justify their political positions with occultist arguments. Especially in the Umayyad period, political legitimacy is based on metaphysical claims rather than being taken from the society itself. According to classical sources, the expression "the shadow of God on earth" is used for the first time for Muʿāwiya. With the same method, it is possible to provide theological explanations for tragic events such as the events in Karbala. This situation leads to the reproduction of the dialectical relationship between good and evil forces, which were known in the Ignorance period and revealed the concept of Dahr, this time by attributing "evil" (shar) to Allah. Objections to all these interpretations also form the basis of the first debates about the essence of God in Islamic thought.
antı-technology codes of postmodern relıgıous thought and productıon economıcs, 2019
The problem of backwardness in the Islamic world vis-à-vis the West has been discussed frequently... more The problem of backwardness in the Islamic world vis-à-vis the West has been discussed frequently since the last period of the Ottoman Empire and the adoption of modern science and technique has been emphasized. However, it is not hard to say that there has been a significant progress in this direction despite all the time passed. In this case, the backwardness is often rejected with the claim that there is no such a contradictory situation which is even worth mentioning, and the role of the conservative attitude in scientific thinking and the perception of the material world cannot be denied. As a matter of fact, the discourse developed around the notion of modernity since the 1970s shows that the concepts of industry and technology have no positive connotations for the opinion makers of the conservative masses representing the social main body. Reactions against the words of Mehmet Akif, “Take the science of the West, take the technique!” is clearly not seen as a need for development, Industrialization has been perceived even as a deterioration. For example, the reflections of İsmet Özel on Akif show that technology in religious thought requires a serious discussion: “Today, the interest in technology arises not only from the concern of civilization. The availability of the technique is now seen as a necessity for the survival of society. Good, but how is the technique taken over? Is a tractor exist without a gum?” Oddly enough, despite the heavy consequences of technical underdevelopment, its major claim is that Western itself is the main motivator that drives this anti-Western environment to such a vision of religion: Postmodernism.
Pphilosophy of Quran (Rational Foundations of Islamic Thought and Premodern Codes of Postmodern Satanism), Dec 2023
In the history of making sense (thought) of human beings' existence on earth - for the Near-Asi... more In the history of making sense (thought) of human beings' existence on earth - for the Near-Asian cultural background - five periods of rationalization can be mentioned. Abrahamic Hanifism, Zoroastrianism, Ancient Greek Philosophy, Islam and European Enlightenment thought. The achievements of human beings, from moral-cultural values to the relationship we establish with the material world, are largely the result of these processes. However, these periods were followed by five anti-rational/irrational processes, degeneration and counter-revolution. Abrahamic rationalism was subjected to Judaism, Zoroastrian to magus, Greek thought to mythology, Islam to Salafism and European Enlightenment thought to Judeo Protestant/Evangelical counter-revolutions. Accordingly, the "state of madness" that we face in our current age is actually the results of the counter-revolution experienced by the "last mind" (Enlightenment).
Ortadoğu’da 2010 yılında başlayan “halk hareketleri” ile ilgili “Arap Baharı” (Arab Spring) tanım... more Ortadoğu’da 2010 yılında başlayan “halk hareketleri” ile ilgili “Arap Baharı” (Arab Spring) tanımlaması ilk defa Foreign Polcy dış politika uzmanı Marc Lync tarafından 2011 yılında kullanılır. Ancak bu tabirin çok daha önce bölgenin geleceğine ilişkin analizlerde kullanıldığını görmek oldukça şaşırtıcı olmuştur. Zira “Arap Baharı” ifadesi ilk olarak ABD’de yayımlanan The Seattle Times gazetesinin 21 Mart 2005 tarihili sayısında Charles Krauthammer imzalı makalenin başlığında görülür. Yazıda Ortadoğu’nun, Avrupa’daki 1848 devrimleri benzeri bir sürece girebileceği değerlendirmesine yer verilmektedir. O tarihlerde Fransız Le Monde gazetesinde yayımlanan bir baş makale de aynı ismi taşımaktadır. Hatırlanacak olursa 2010’da olaylar başladığında Türkiye’de de TV’lere çıkan pek çok yorumcu –bu makalelere atıfta bulunmaksızın- kendi görüşleriymiş gibi “1848 devrimleri” benzetmesi yapmıştır.
türkiye'de islam ve sol - islam and left in turkey, 2014
Mevdudi, Kutup, Shariati:
The Ideologues and Theological Foundations of Radical Islamism
Her şey... more Mevdudi, Kutup, Shariati: The Ideologues and Theological Foundations of Radical Islamism
Her şey gayet açık ve net! Allah birdir, Kur’an; O’nun kullarından ne yapıp ne yapmamalarını istediği “ebedi” talimatlarını içeren yasa kitabı, Hz. Muhammed ise bu talimatları 1400 yıl öncesinden tüm insanlığa bildiren ve bizzat örnekliğini sunan elçisidir. Bize düşen, “hayatın her alanını” kuşatan bu kurallara harfiyen uymaktır… Buna uymayan rejim, “Tağut’un (Tanrıya asilerin) düzeni”, bu düzeni kabul edenler de; kâfir, müşrik, fasık… Müslümanların düşmanıdır. Hatta İslam adına var olan tarikatlar vb. de buna dahildir. O halde yapılması gereken bu sapık düzenler, kurumlar ve insanlarla mücadele etmek, “Allah’ın hükmünün” tüm dünyaya hâkim olması için çalışmaktır! 1980’li yıllarda Mısırlı Seyyid Kutup (1906-1966) ya da Pakistanlı Ebul Ala Mevdudi’nin (1903-1979) kitaplarını okuyan Türkiyeli “radikal İslamcı” gencin zihin dünyası bu kadar sade ve “tutarlı” idi. Ancak 1990’lara gelindiğinde bu sadeliğin, hayatın yükünü taşıyamayacak kadar çelimsiz olduğu (teorik olarak hala kavranmasa da) pratik sonuçlarıyla kendisini gösterdi.
Discussions about socialism developed in Ottoman press with 1848 revolutions in Europe and subseq... more Discussions about socialism developed in Ottoman press with 1848 revolutions in Europe and subsequent 1871 Paris Commune and this notion is translated into Turkish with Arabic origin "iştirak" word. In early 1900s some names who correlate themselves with socialism can be found in Muslim Ottoman intelligentsia. However it had to be waited to 1917 Russian Bolshevist Revolution in order for socialism to make an impression in the society. Bolshevist Revolution which erupted in Russia during a period that First World War was particularly against the Ottoman Empire caused a sympathy towards Bolsheviks in Ottoman region. However this sympathy was due to considering Bolsheviks as natural allies in the name of the fight for national independence not considering socialism as a direct class conflict like in Europe. While Mullah Nur Vahidov and Sultan Galiyev who joined Bolshevist Party in Russia were trying to give socialism a new meaning according to realities of Muslim societies, Enver Pasha who went to Russia after the war was trying to make a deal with Bolsheviks in order to reassemble Muslims against the English and initiate a new struggle. In Anatolia, while Islamists of that time such as the poet of Turkish National Anthem The Independence March Mehmet Akif Ersoy saw no harm in an allegiance between Bolshevist Russia and Muslims, some old Unionists (İttihatçılar) defended the Islamic socialism notion. However Russians who considered Muslim socialists as an uncontrollable force preferred to collaborate with Mustafa Kemal in Anatolia. Thus notion of Islamic socialism was defeated and eliminated against real politic. An important period of Islamic socialism discussions would come with 1952 Free Officers Revolution in Egypt. Policies of Revolution's charismatic leader Cemal Abdunnasır ushered a new era for relationship between Soviet Russia and Muslims in Arab world. However defeat against Israel in 1967 was a major blow for Nasserism. After Nasser this notion has been kept on being defended with philosophical profundity by enlightened Muslim intellectuals such as Ali Shariati and Hasan Hanefi in Islamic world.
Almanya, İngiltere ve Fransa başta olmak üzere Batılı güçler arasında gerçekleşen II. Dünya Savaş... more Almanya, İngiltere ve Fransa başta olmak üzere Batılı güçler arasında gerçekleşen II. Dünya Savaşı, özellikle İslâm dünyasında bu güçlerin sömürgeci nüfuzlarının ciddi şeklide zayıflamasına neden olmuştur. Almanya'nın yenilmesinin ardından bu sefer de SSCB ile Batı sistemi arasındaki çatışma bu durumu(hangi durum) daha da pekiştirmiştir. İki kutup karşısında üçüncül? dünyacı/bağımsızlıkçı bir söylemin yaygın olduğu bu dönemde iktisadî olarak da devletçiliğin ağır bastığı karma ekonomi benimsenmiştir. Hatta kimi Müslüman düşünürler tarafından İslâm'ın, toplumcu/kamusalcı bir ekonomi modeli öngördüğü yönünde tezler geliştirilmiştir. Ne var ki, SSCB'nin gerilemeye başladığı 80'li yıllarda yeniden dünya genelinde "serbest piyasa ekonomisi" yönünde bir eğilim baş göstermiş, daha önce Batılı kavramlar kategorik olarak reddedilirken Soğuk Savaş yıllarının ardından İslâm'ın aslında liberalizm, hatta serbest piyasa ve kapitalizm ile uyuştuğu iddia edilmeye başlanmıştır. Bu iddiaya göre İslâm'ın öngördüğü ekonomi "ahlaklı kapitalizm" modelidir. Hatta kimilerine göre kapitalizm aslında İslâm'ın etkisiyle ortaya çıkmıştır. Görünüşe göre bu iddiaların en önemli dayanağı, özellikle Hz. Peygamber'e atfen "Fiyatları Allah yükseltir" şeklindeki rivayetler üzerinden Adam Smith'in "görünmez el" düşüncesinin de İslâm'da karşılık bulduğudur. Ne var ki, "İslâm ve Liberalizm" ya da İslâm ve Kapitalizm" gibi adlar altında üretilen bu literatür felsefî çözümlemelere değil, aktüel uluslararası konjonktürel angajmanlara dayanmaktadır. Oysa İslâm ve kapitalizm arasında olması gereken ilişkiyi tespit için stratejik kurgulardan öte felsefî-tarihsel çözümlemelere gidilmelidir.
Klasik tefsir kitaplarına yansıdığı üzere Müslüman düşüncesinde de hâkim evren resmi aslında Anti... more Klasik tefsir kitaplarına yansıdığı üzere Müslüman düşüncesinde de hâkim evren resmi aslında Antik Çağ'dan modern zamanlara, dünyanın hemen her yerinde geçerli geosantrik evren modelidir. Nihayetinde Kur'an'ın asli gayesi astronomi bilgisi değil, geçerli dış dünya algısı ne olursa olsun insanların yeryüzünü ifsat etmeden bir arada yaşayabilecekleri bir toplum düzeni yönünde yaratılış gayesine matuf ilkeleri hatırlatmaktır. Bunu yaparken de dönemin dil ve kültürel gerçeklerinden hareket eder. Buna göre verili kültürün kendi iç tutarlılığı içinde bu hikmeti gözeten bir toplumsal düzen tesis edilen ilk İslam toplumda siyasal sistemin dayanağı tanrısal temsil de "halife" kavramı üzerinden topluma şamil hale gelir. Ne var ki, Hz. Peygamber sonrası siyasi ihtilaflarda tarafların kendi konumlarını dini referanslarla tahkim etmeleri, dünya merkezli bir evren fikrine ilişkin teolojik kabulleri pekiştirir.
causality between enigma and paradigm, west and us
The The sustainability of social life is base... more causality between enigma and paradigm, west and us
The The sustainability of social life is based on social values. The manifestation of these values also takes place within the society. On the other hand, the realization of individuals is possible in society because a non-social human being is not a "human" in the philosophical sense. With human-oriented conditions that manifest themselves in the network of social relations, the criteria (moral values) related to the purpose of creation crystallize and become known so that the construction of a social paradigm becomes possible. However, the society in which individuals live is also surrounded by an external world (material world). For this reason, the social paradigm also indirectly relies on a perception of the outside world. Thus, no matter what period of history, people's endeavor for an ideal society is accompanied by an interpretation of the external world, and with this "cumulative" knowledge, a "reducing" simulation of being is derived (cosmology). In fact, causality, which is the subject of physics, becomesthe subject of philosophy in this mediation. As it can be understood, a significant problem here is the correlation between the fixed values (unconditional imperatives) that form the core of the social paradigm and the variable external world knowledge that is culturally effective in the manifestation of these values. Consequently, while determining the rules in the social order, one should act on the basis of values, not as if they have absolute knowledge of the material world. Whether we believe that the universe consists of "seven heavens" and is geocentric or heliocentric; Existential values such as justice, equality, and freedom are essential regardless of time and space. However, as historical facts show, those who have problems with this value system, which is accompanied by an interpretation of the external world, have raised objections through ever-developing knowledge of nature instead of universal values. For this reason, the geocentric perception of the universe, which forms the basis of the political paradigm in the class-based society of medieval Europe, was strongly desired to be maintained by the ruling classes. Ultimately, although this model of the universe collapsed, moral pursuits of human life continued to be sabotaged for the same political reasons, and disinformation began. Thus, scientific studies and the search for the truth (philosophy) were accompanied by endless polemics disguised as "philosophy." In fact, this situation reveals two opposing attitudes that repeat themselves in history, either in the East or the West: paradigmatic attitude (paradigmism) and enigmatic attitude (enigmatism). As a reflection of these two attitudes, the dominant discourse, which categorically accuses even the interest in understanding Western modernization in the Islamic world as heresy, did not occasionally hesitate to refer to some Western references by confirming with a vulgar pragmatism. For instance, Newtonian physics has been ignored. On the other hand, an attempt has been made to jump directly from Aristotelian physics to quantum physics by assuming an overlapping in classical texts. However, facing the new knowledge of nature has more actual consequences than polemics. To face these results and to show the legitimacy of Islamic values in the modern era, which are in conformity with the creation of human beings, the developments in the current knowledge of the universe (modern cosmology) cannot be ignored. This endeavor can be possible only when the philosophical and historical foundations of the subject are examined throughout the Western experience.
The Salafist Doctrine in the Context of Islam and Democracy Debates and the Historical Roots of 'Human Ideologies' Rhetoric, 2020
Salafism, which has become known as an exclusionary discourse, actually constitutes the basic pro... more Salafism, which has become known as an exclusionary discourse, actually constitutes the basic problematic of Islamic theology. However, since its emergence follows internal problems in the early period in Islamic history and will require confrontation with all these problems when opened for discussion, it remains a topic that it mostly avoids even in theological circles. Although "Salafist aggressiveness" in history was mitigated by the Ash'arism in the 10th century with a "soft transition" and suppressed by the state apparatus that adopted the Ash'ari doctrine, this process took place in political showdowns rather than analytical consistency, the problem sometimes recurred and kept its vitality for centuries has succeeded. Salafism, which was revived by the colonial powers that realized the functionality of this aggressiveness in the modern period and evolved into a new phase as Wahhabism, establishment of it as a state was supported by the international...
Seal of Prophecy (Hatm-i Nubuvvet) as the Possibility of Rational Thought in Islam, Occultist Objections and Social Sciences, 2021
In the 7th century, when Islam emerged, the Arabian peninsula was under the influence of the Sass... more In the 7th century, when Islam emerged, the Arabian peninsula was under the influence of the Sassanid empire, one of the two great world powers, culturally as well as economically/politically. Like the Sasanian/Zoroastrian belief system, the Arabs of the Ignorance period had a dualist cosmology in essence. In the world of the Arabs of Ignorance, who think of man as a being between "good" and "evil" forces, it is believed that evil forces such as "jinn and devils" can have an effect on people, as well as Allah. In the period of ignorance, which is generally accepted to be understood through "idol worship", idols actually function as a form for the embodiment of these metaphysical powers. Therefore, idols themselves are not gods; Just like the manifestation of the human spirit in the body, they are worshiped because they enable metaphysical entities to "take on flesh and bones", that is, to occupy a place in the visible realm. However, in accordance with the dualist belief, the polytheists place idols around the Kaaba in the center of the city so that the angels can be incarnated, they also place idols in the wild and desolate places and build temples and altars for demonic forces. According to Ibn al-Kalbī, for example, the idol of al-ʻUzzā is a female devil and its altar is located in the Batn al-Nahle valley, 45 km northeast of Mecca. As a result, the main characteristic feature of the cosmology of the Age of Ignorance is the belief that evil metaphysical beings can affect human life as well as benevolent forces. What happens to human beings caught between these two metaphysical powers is also explained by the concept of "Dahr", which means time, which occurs as a result of the synthesis of the conflict between the two. Islam flatly denies the ability of a power other than Allah to have such an effect on existence in the universe. Polytheism, which Islam qualifies and condemns as "shirk", is essentially this dualism. In the Qurʾān, this is emphasized as " Take not (for worship) two gods: for He is just One Allah." (an-Naḥl, 16/51.). By making only the will of Allah valid in the universe, Islam also unifies the order in the physical world and the mind. Thus, an important step has been taken towards rational thinking in the universe where the rule of a single mind is valid. Even in the Qurʾān, it is emphasized that the Prophet was a "human" like other people, did not have any supernatural abilities, and did not know the "unseen", that is, events beyond what time or material means allowed. As a matter of fact, since the Prophet did not have any superhuman claims, the polytheists accuse him of "ordinariness" and claim that what he tells is only the "word of man". However, Islam does not stay here either, it declares the end of prophethood with Muhammad. According to this, it will not be possible for Allah to address another person after Muhammad as the carrier of a divine message that must be socially obeyed. From now on, human beings will walk the rest of the way on their own in a world where a single rational, consistent mind is valid. Of course, in this journey, the light of the Qur'an, the last revelation, and all the acquis of humanity up to that time will be benefited, but the guidance of a living prophet will no longer be in question. This situation, which is described as the "sealing of the prophethood" in the classical literature, represents a new stage for human beings in terms of the history of thought. However, all this rationalization fails when the parties to the conflict in the history of Islam after the death of the Prophet tend to justify their political positions with occultist arguments. Especially in the Umayyad period, political legitimacy is based on metaphysical claims rather than being taken from the society itself. According to classical sources, the expression "the shadow of God on earth" is used for the first time for Muʿāwiya. With the same method, it is possible to provide theological explanations for tragic events such as the events in Karbala. This situation leads to the reproduction of the dialectical relationship between good and evil forces, which were known in the Ignorance period and revealed the concept of Dahr, this time by attributing "evil" (shar) to Allah. Objections to all these interpretations also form the basis of the first debates about the essence of God in Islamic thought.
antı-technology codes of postmodern relıgıous thought and productıon economıcs, 2019
The problem of backwardness in the Islamic world vis-à-vis the West has been discussed frequently... more The problem of backwardness in the Islamic world vis-à-vis the West has been discussed frequently since the last period of the Ottoman Empire and the adoption of modern science and technique has been emphasized. However, it is not hard to say that there has been a significant progress in this direction despite all the time passed. In this case, the backwardness is often rejected with the claim that there is no such a contradictory situation which is even worth mentioning, and the role of the conservative attitude in scientific thinking and the perception of the material world cannot be denied. As a matter of fact, the discourse developed around the notion of modernity since the 1970s shows that the concepts of industry and technology have no positive connotations for the opinion makers of the conservative masses representing the social main body. Reactions against the words of Mehmet Akif, “Take the science of the West, take the technique!” is clearly not seen as a need for development, Industrialization has been perceived even as a deterioration. For example, the reflections of İsmet Özel on Akif show that technology in religious thought requires a serious discussion: “Today, the interest in technology arises not only from the concern of civilization. The availability of the technique is now seen as a necessity for the survival of society. Good, but how is the technique taken over? Is a tractor exist without a gum?” Oddly enough, despite the heavy consequences of technical underdevelopment, its major claim is that Western itself is the main motivator that drives this anti-Western environment to such a vision of religion: Postmodernism.
Socialism,which first appeared in 19th century when the European countries especially England wer... more Socialism,which first appeared in 19th century when the European countries especially England were at the peak of their power, became a serious threat in their center. In the face of this threat, legal regulations were made on the other hand social effects of this movements were tried to be decreased via propagandas claiming that socialism means “ removing the family institution”. The conflict between big bourgeoisie and prolateriat ( working class ) became known with the help of press which just came to existence in Ottoman Empire after the 1848 revolotuins. Yet, black propagandas accompanies the socialism news coming from Europe. In Ottoman Turkish, the concept of ishtirak was created as an equivalent of “socialism” and “comunism” and the explanation of the concept was linked to Mazdekism. This study aims to enlighten the discussions about socialism in conservative societies in 19th century.
Islamic history begins with Hz. Muhammed’s first revelation in 610. However, the thought of the T... more Islamic history begins with Hz. Muhammed’s first revelation in 610. However, the thought of the Tawhid of the Quran brings the matter up to Abraham, even Adam. All of these prophets lived in ancient times (ancient times). This shows that tawhid requires documentation with data in the pre-Islamic history of humanity. However, as Muslims, our interest in the (ancient) preIslamic past seems rather weak. In Muslim literature, there is no concept of "Before Prophecy" or "Before the Migration", such as Before Christ (BC) determined according to Jesus. This situation inevitably leads us to to Jewish literature in developing a pre-Islamic understanding. However, Jewish literature is a reserved area for Muslims and requires serious control. All this shows how important it is for the theological academy to engage with archeology. In the Mecelle (the civil code of the Ottoman Empire), "ancient" is mentioned in the following definition: "Ancient is, known its past" (166). According to this definition, the "ancient" of something is based on the fact that its past goes back to times that are no longer known to humans. In another article, it is stipulated that "Ancient remains at his seniority" (6th Art.). These descriptions clearly reveal the importance of ancient knowledge for the continuation of the current situation. However, the weakness of Muslims in ancient history manifests itself clearly even in extremely current problems for today. For example after World War I, giving the name "Palestine" to Jerusalem and its vicinity, which is a part of the Damascus region in the occupied Middle East, is purely for political reasons. This is a reference to the Torah and is intended to identify the people of the region with the sea tribes that came as invaders in 1200 BC. Such as this, a large number of examples can be given, that the ancient history in a way determines today. Accordingly, it is important for the future of the peoples of the region to create an awareness of ancient history in Muslim culture and consciousness, based on scientific data rather than Jewish literature. In recent years, the interest shown in archeology, especially in the Göbeklitepe excavation, has led to Hz. It can be an opportunity to create a historical awareness of the pre-Prophet era.
islam düşüncesinde eleştiri kültürü ve tahammül ahlakı, 2019
1960’lara gelindiğinde Türkiye'de muhafazakâr kitlelerin ve özellikle gençlerinin artan ideolojik... more 1960’lara gelindiğinde Türkiye'de muhafazakâr kitlelerin ve özellikle gençlerinin artan ideolojik taleplerini içerden karşılama imkânı sınırlıdır ve bu ihtiyaç tercümelerle giderilmeye çalışılır. Böylece Arap dünyasından özellikle Müslüman Kardeşler, Pakistan’dan ise Cemâati İslamî kitapları arayış içerisindeki gençlerin önüne serilir. Seyyit Kutup’un (ö. 1966) Din Dediğin Budur (1964) ve Yoldaki İşaretler (1966) , Mevdudî’nin (ö. 1979) İslâm’da İhya Hareketleri (1967) adlı kitapları Hilal Yayınları tarafından Türkçeye taşınır. Hilal Yayınları, çevresinde Said Nursi’nin (1960) “Hariciye vekili” olarak bilinen talebelerinden Salih Özcan (ö. 2015) tarafından 1955 yılında kurulmuştur. (Özcan, 1983’te de Suudi sermayeli Faysal Finans’ı kuracaktır.) Benzer içerikli çok sayıda kitap, kurulacak başka yayın evleri tarafından da yıldan yıla artarak çoğalacaktır. Dini düşünce, kurumsal tarikat yapıları dışında kalan genç kuşak için bu şekilde neo selefi/dış kaynaklı teşekkül ederken 1979 yılına gelindiğinde yeni bir gelişme, İran İslam Devrimi olur.
Islam-socialism syntheses (A historical description), 2016
Sosyalizm ile ilgili tartışmalar daha Avrupa’da yaşanan 1848 devrimleri ve ardından 1871 Paris Ko... more Sosyalizm ile ilgili tartışmalar daha Avrupa’da yaşanan 1848 devrimleri ve ardından 1871 Paris Komünü ile birlikte Osmanlı matbuatında görülmeye başlanır ve kavram Arapça kökenli “iştirak” kelimesiyle Türkçeleştirilir. 1900’lerin başında da Müslüman Osmanlı entelijansiyasında kendisini sosyalizme nispet eden isimlere rastlanacaktır. Ancak sosyalizmin toplumda bir yankı bulması için Rusya’da 1917 Bolşevik İhtilalinin yaşanmasını beklemek gerekecektir. Birinci Dünya Savaşı’nın, özellikle Osmanlı Devleti’nin aleyhine seyrettiği bir sırada Rusya’da patlak veren Bolşevik İhtilali Osmanlı coğrafyasında Bolşeviklere dönük bir sempati oluşmasına neden olur. Ancak bu sempati, Avrupa’daki gibi sosyalizmi doğrudan sınıf çatışması olarak değil, milli bağımsızlık mücadelesi adına Bolşeviklerin doğal müttefik olarak görülmesinden ileri gelir. Rusya’da Bolşevik Parti’ye katılan Molla Nur Vahidov ve Sultan Galiyev, sosyalizmi Müslüman halkların gerçeklerine göre yeniden anlamlandırmaya çalışırlarken, savaş sonrası Rusya’ya giden Enver Paşa da İngilizlere karşı Müslümanları yeniden toparlamak ve yeni bir mücadele başlatmak için Bolşeviklerle anlaşmaya çalışır. Anadolu’da ise İstiklal Marşı Şairi Mehmet Akif Ersoy gibi dönemin İslamcıları Bolşevik Rusya ile Müslümanların ittifakında bir beis görmezken bazı eski İttihatçılar bir İslam sosyalizmi fikrini savunurlar. Ancak Müslüman sosyalistleri kontrol edilemez bir güç olarak gören Ruslar Anadolu’da Mustafa Kemal ile işbirliğini tercih ederler. Böylece İslam sosyalizmi fikri realpolitik karşısında mağlup olur ve tasfiye edilir. İslam sosyalizmi tartışmalarının önemli bir aşaması Mısır’da 1952 Hür Subaylar İhtilali ile gelecektir. İhtilalin karizmatik lideri Cemal Abdunnasır’ın politikaları Arap dünyasında Sovyet Rusya ile Müslümanlar arasındaki ilişkide yeni bir dönemi açar. Ancak 1967’de İsrail karşısında alınan yenilgi Nasırcılık için büyük bir darbe olur. Nasır’dan sonra İslam dünyasında Ali Şeriati ve Hasan Hanefi gibi aydınlanmacı Müslüman entelektüeller tarafından bu düşünce felsefi derinlik kazandırılarak savunulmaya devam edilmiştir.AbstractDiscussions about socialism developed in Ottoman press with 1848 revolutions in Europe and subsequent 1871 Paris Commune and this notion is translated into Turkish with Arabic origin "iştirak" word. In early 1900s some names who correlate themselves with socialism can be found in Muslim Ottoman intelligentsia. However it had to be waited to 1917 Russian Bolshevist Revolution in order for socialism to make an impression in the society. Bolshevist Revolution which erupted in Russia during a period that First World War was particularly against the Ottoman Empire caused a sympathy towards Bolsheviks in Ottoman region. However this sympathy was due to considering Bolsheviks as natural allies in the name of the fight for national independence not considering socialism as a direct class conflict like in Europe. While Mullah Nur Vahidov and Sultan Galiyev who joined Bolshevist Party in Russia were trying to give socialism a new meaning according to realities of Muslim societies, Enver Pasha who went to Russia after the war was trying to make a deal with Bolsheviks in order to reassemble Muslims against the English and initiate a new struggle. In Anatolia, while Islamists of that time such as the poet of Turkish National Anthem The Independence March Mehmet Akif Ersoy saw no harm in an allegiance between Bolshevist Russia and Muslims, some old Unionists (İttihatçılar) defended the Islamic socialism notion. However Russians who considered Muslim socialists as an uncontrollable force preferred to collaborate with Mustafa Kemal in Anatolia. Thus notion of Islamic socialism was defeated and eliminated against real politic. An important period of Islamic socialism discussions would come with 1952 Free Officers Revolution in Egypt. Policies of Revolution's charismatic leader Cemal Abdunnasır ushered a new era for relationship between Soviet Russia and Muslims in Arab world. However defeat against Israel in 1967 was a major blow for Nasserism. After Nasser this notion has been kept on being defended with philosophical profundity by enlightened Muslim intellectuals such as Ali Seriati and Hasan Hanefi in Islamic world.
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Books by ertuğrul cesur
The Ideologues and Theological Foundations of Radical Islamism
Her şey gayet açık ve net! Allah birdir, Kur’an; O’nun kullarından ne yapıp ne yapmamalarını istediği “ebedi” talimatlarını içeren yasa kitabı, Hz. Muhammed ise bu talimatları 1400 yıl öncesinden tüm insanlığa bildiren ve bizzat örnekliğini sunan elçisidir. Bize düşen, “hayatın her alanını” kuşatan bu kurallara harfiyen uymaktır… Buna uymayan rejim, “Tağut’un (Tanrıya asilerin) düzeni”, bu düzeni kabul edenler de; kâfir, müşrik, fasık… Müslümanların düşmanıdır. Hatta İslam adına var olan tarikatlar vb. de buna dahildir. O halde yapılması gereken bu sapık düzenler, kurumlar ve insanlarla mücadele etmek, “Allah’ın hükmünün” tüm dünyaya hâkim olması için çalışmaktır!
1980’li yıllarda Mısırlı Seyyid Kutup (1906-1966) ya da Pakistanlı Ebul Ala Mevdudi’nin (1903-1979) kitaplarını okuyan Türkiyeli “radikal İslamcı” gencin zihin dünyası bu kadar sade ve “tutarlı” idi. Ancak 1990’lara gelindiğinde bu sadeliğin, hayatın yükünü taşıyamayacak kadar çelimsiz olduğu (teorik olarak hala kavranmasa da) pratik sonuçlarıyla kendisini gösterdi.
While Mullah Nur Vahidov and Sultan Galiyev who joined Bolshevist Party in Russia were trying to give socialism a new meaning according to realities of Muslim societies, Enver Pasha who went to Russia after the war was trying to make a deal with Bolsheviks in order to reassemble Muslims against the English and initiate a new struggle. In Anatolia, while Islamists of that time such as the poet of Turkish National Anthem The Independence March Mehmet Akif Ersoy saw no harm in an allegiance between Bolshevist Russia and Muslims, some old Unionists (İttihatçılar) defended the Islamic socialism notion. However Russians who considered Muslim socialists as an uncontrollable force preferred to collaborate with Mustafa Kemal in Anatolia. Thus notion of Islamic socialism was defeated and eliminated against real politic.
An important period of Islamic socialism discussions would come with 1952 Free Officers Revolution in Egypt. Policies of Revolution's charismatic leader Cemal Abdunnasır ushered a new era for relationship between Soviet Russia and Muslims in Arab world. However defeat against Israel in 1967 was a major blow for Nasserism. After Nasser this notion has been kept on being defended with philosophical profundity by enlightened Muslim intellectuals such as Ali Shariati and Hasan Hanefi in Islamic world.
Papers by ertuğrul cesur
The The sustainability of social life is based on social values. The manifestation of these values also takes place within the society. On the other hand, the realization of individuals is possible in society because a non-social human being is not a "human" in the philosophical sense. With human-oriented conditions that manifest themselves in the network of social relations, the criteria (moral values) related to the purpose of creation crystallize and become known so that the construction of a social paradigm becomes possible. However, the society in which individuals live is also surrounded by an external world (material world). For this reason, the social paradigm also indirectly relies on a perception of the outside world. Thus, no matter what period of history, people's endeavor for an ideal society is accompanied by an interpretation of the external world, and with this "cumulative" knowledge, a "reducing" simulation of being is derived (cosmology). In fact, causality, which is the subject of physics, becomesthe subject of philosophy in this mediation. As it can be understood, a significant problem here is the correlation between the fixed values (unconditional imperatives) that form the core of the social paradigm and the variable external world knowledge that is culturally effective in the manifestation of these values. Consequently, while determining the rules in the social order, one should act on the basis of values, not as if they have absolute knowledge of the material world. Whether we believe that the universe consists of "seven heavens" and is geocentric or heliocentric; Existential values such as justice, equality, and freedom are essential regardless of time and space. However, as historical facts show, those who have problems with this value system, which is accompanied by an interpretation of the external world, have raised objections through ever-developing knowledge of nature instead of universal values. For this reason, the geocentric perception of the universe, which forms the basis of the political paradigm in the class-based society of medieval Europe, was strongly desired to be maintained by the ruling classes. Ultimately, although this model of the universe collapsed, moral pursuits of human life continued to be sabotaged for the same political reasons, and disinformation began. Thus, scientific studies and the search for the truth (philosophy) were accompanied by endless polemics disguised as "philosophy." In fact, this situation reveals two opposing attitudes that repeat themselves in history, either in the East or the West: paradigmatic attitude (paradigmism) and enigmatic attitude (enigmatism). As a reflection of these two attitudes, the dominant discourse, which categorically accuses even the interest in understanding Western modernization in the Islamic world as heresy, did not occasionally hesitate to refer to some Western references by confirming with a vulgar pragmatism. For instance, Newtonian physics has been ignored. On the other hand, an attempt has been made to jump directly from Aristotelian physics to quantum physics by assuming an overlapping in classical texts. However, facing the new knowledge of nature has more actual consequences than polemics. To face these results and to show the legitimacy of Islamic values in the modern era, which are in conformity with the creation of human beings, the developments in the current knowledge of the universe (modern cosmology) cannot be ignored. This endeavor can be possible only when the philosophical and historical foundations of the subject are examined throughout the Western experience.
The Ideologues and Theological Foundations of Radical Islamism
Her şey gayet açık ve net! Allah birdir, Kur’an; O’nun kullarından ne yapıp ne yapmamalarını istediği “ebedi” talimatlarını içeren yasa kitabı, Hz. Muhammed ise bu talimatları 1400 yıl öncesinden tüm insanlığa bildiren ve bizzat örnekliğini sunan elçisidir. Bize düşen, “hayatın her alanını” kuşatan bu kurallara harfiyen uymaktır… Buna uymayan rejim, “Tağut’un (Tanrıya asilerin) düzeni”, bu düzeni kabul edenler de; kâfir, müşrik, fasık… Müslümanların düşmanıdır. Hatta İslam adına var olan tarikatlar vb. de buna dahildir. O halde yapılması gereken bu sapık düzenler, kurumlar ve insanlarla mücadele etmek, “Allah’ın hükmünün” tüm dünyaya hâkim olması için çalışmaktır!
1980’li yıllarda Mısırlı Seyyid Kutup (1906-1966) ya da Pakistanlı Ebul Ala Mevdudi’nin (1903-1979) kitaplarını okuyan Türkiyeli “radikal İslamcı” gencin zihin dünyası bu kadar sade ve “tutarlı” idi. Ancak 1990’lara gelindiğinde bu sadeliğin, hayatın yükünü taşıyamayacak kadar çelimsiz olduğu (teorik olarak hala kavranmasa da) pratik sonuçlarıyla kendisini gösterdi.
While Mullah Nur Vahidov and Sultan Galiyev who joined Bolshevist Party in Russia were trying to give socialism a new meaning according to realities of Muslim societies, Enver Pasha who went to Russia after the war was trying to make a deal with Bolsheviks in order to reassemble Muslims against the English and initiate a new struggle. In Anatolia, while Islamists of that time such as the poet of Turkish National Anthem The Independence March Mehmet Akif Ersoy saw no harm in an allegiance between Bolshevist Russia and Muslims, some old Unionists (İttihatçılar) defended the Islamic socialism notion. However Russians who considered Muslim socialists as an uncontrollable force preferred to collaborate with Mustafa Kemal in Anatolia. Thus notion of Islamic socialism was defeated and eliminated against real politic.
An important period of Islamic socialism discussions would come with 1952 Free Officers Revolution in Egypt. Policies of Revolution's charismatic leader Cemal Abdunnasır ushered a new era for relationship between Soviet Russia and Muslims in Arab world. However defeat against Israel in 1967 was a major blow for Nasserism. After Nasser this notion has been kept on being defended with philosophical profundity by enlightened Muslim intellectuals such as Ali Shariati and Hasan Hanefi in Islamic world.
The The sustainability of social life is based on social values. The manifestation of these values also takes place within the society. On the other hand, the realization of individuals is possible in society because a non-social human being is not a "human" in the philosophical sense. With human-oriented conditions that manifest themselves in the network of social relations, the criteria (moral values) related to the purpose of creation crystallize and become known so that the construction of a social paradigm becomes possible. However, the society in which individuals live is also surrounded by an external world (material world). For this reason, the social paradigm also indirectly relies on a perception of the outside world. Thus, no matter what period of history, people's endeavor for an ideal society is accompanied by an interpretation of the external world, and with this "cumulative" knowledge, a "reducing" simulation of being is derived (cosmology). In fact, causality, which is the subject of physics, becomesthe subject of philosophy in this mediation. As it can be understood, a significant problem here is the correlation between the fixed values (unconditional imperatives) that form the core of the social paradigm and the variable external world knowledge that is culturally effective in the manifestation of these values. Consequently, while determining the rules in the social order, one should act on the basis of values, not as if they have absolute knowledge of the material world. Whether we believe that the universe consists of "seven heavens" and is geocentric or heliocentric; Existential values such as justice, equality, and freedom are essential regardless of time and space. However, as historical facts show, those who have problems with this value system, which is accompanied by an interpretation of the external world, have raised objections through ever-developing knowledge of nature instead of universal values. For this reason, the geocentric perception of the universe, which forms the basis of the political paradigm in the class-based society of medieval Europe, was strongly desired to be maintained by the ruling classes. Ultimately, although this model of the universe collapsed, moral pursuits of human life continued to be sabotaged for the same political reasons, and disinformation began. Thus, scientific studies and the search for the truth (philosophy) were accompanied by endless polemics disguised as "philosophy." In fact, this situation reveals two opposing attitudes that repeat themselves in history, either in the East or the West: paradigmatic attitude (paradigmism) and enigmatic attitude (enigmatism). As a reflection of these two attitudes, the dominant discourse, which categorically accuses even the interest in understanding Western modernization in the Islamic world as heresy, did not occasionally hesitate to refer to some Western references by confirming with a vulgar pragmatism. For instance, Newtonian physics has been ignored. On the other hand, an attempt has been made to jump directly from Aristotelian physics to quantum physics by assuming an overlapping in classical texts. However, facing the new knowledge of nature has more actual consequences than polemics. To face these results and to show the legitimacy of Islamic values in the modern era, which are in conformity with the creation of human beings, the developments in the current knowledge of the universe (modern cosmology) cannot be ignored. This endeavor can be possible only when the philosophical and historical foundations of the subject are examined throughout the Western experience.