De\u011ferlendiren: Hilal Ersoy<\/p>\n\n\n\n

Alev Erkilet, \u00fclkemizde birbirinden farkl\u0131 \u00fcniversite ve projelerde, \u00e7ok farkl\u0131 alanlarda \u00e7al\u0131\u015fmalar yapm\u0131\u015f bir akademisyendir. 1983 y\u0131l\u0131nda Hacettepe \u00dcniversitesi Sosyoloji b\u00f6l\u00fcm\u00fcnden mezun olmu\u015f, y\u00fcksek lisans ve doktoras\u0131n\u0131 da ara\u015ft\u0131rma g\u00f6revlisi olarak \u00e7al\u0131\u015ft\u0131\u011f\u0131 ayn\u0131 b\u00f6l\u00fcmde tamamlam\u0131\u015ft\u0131r. Daha sonraki s\u00fcre\u00e7te meslek ve aile yap\u0131s\u0131, kentsel tasar\u0131m, medya ve aile alg\u0131s\u0131 gibi farkl\u0131 konularda \u00e7al\u0131\u015fmalar y\u00fcr\u00fctm\u00fc\u015ft\u00fcr. Erkilet, Ortado\u011fu\u2019da Modernle\u015fme ve \u0130slami Hareketler, Ele Ge\u00e7irilemeyen Toprak Kuzey Kafkasya, Ele\u015ftirellikten Uyuma, Toplumsal Yap\u0131 ve De\u011fi\u015fme Kuramlar\u0131, Mazlum Do\u011fu\u2019nun Ma\u011frur \u00c7ocuklar\u0131, \u0130stanbul Halk\u0131n\u0131n Dilencilik Olgusuna Bak\u0131\u015f A\u00e7\u0131s\u0131, Kenti Dinlemek<\/em> kitaplar\u0131n\u0131n yazar\u0131 olmas\u0131n\u0131n yan\u0131 s\u0131ra \u00e7e\u015fitli kitap ve dergilerde makaleler yay\u0131nlam\u0131\u015ft\u0131r. Biz ise bu yaz\u0131da Mazlum Do\u011fu\u2019nun Ma\u011frur \u00c7ocuklar\u0131<\/em> kitab\u0131n\u0131 analiz edece\u011fiz.<\/p>\n\n\n\n

Bug\u00fcn \u0130slamc\u0131 kavram\u0131 toplumda ne \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131r? Bu sorunun tek bir do\u011fru cevab\u0131 oldu\u011funu s\u00f6ylemek olduk\u00e7a zordur. T\u0131pk\u0131 literat\u00fcrdeki di\u011fer bir\u00e7ok kavram\u0131n tarihten kopup kendine tutunan olaylar\u0131n, olgular\u0131n etkisiyle zamana ve mekana g\u00f6re de\u011fi\u015fiklik g\u00f6stermesi gibi, \u0130slamc\u0131l\u0131k kavram\u0131 da ortaya \u00e7\u0131kt\u0131\u011f\u0131 g\u00fcnden bu yana de\u011fi\u015fimden ve d\u00f6n\u00fc\u015f\u00fcmden pay\u0131n\u0131 alm\u0131\u015ft\u0131r. Kimin zihninde nas\u0131l canlan\u0131yorsa \u00f6yle kendini g\u00f6stermi\u015f, kim neyin pe\u015finden gidiyorsa \u0130slamc\u0131l\u0131k da onun savunucusu olmu\u015ftur. Bu kavramsal d\u00f6n\u00fc\u015f\u00fcm\u00fc Bedi\u00fczzaman\u2019dan Nam\u0131k Kemal\u2019e, Muhammed \u0130kbal\u2019den Aliya \u0130zzetbegovi\u00e7’e bir\u00e7ok farkl\u0131 isimle, sosyal ve siyasi alanda hangi meselelerle \u0130slamc\u0131l\u0131k kavram\u0131n\u0131n alt\u0131n\u0131n dolduruldu\u011funu Alev Erkilet, bir\u00e7ok makalenin derlemesi \u015feklinde Mazlum Do\u011fu\u2019nun Ma\u011frur \u00c7ocuklar\u0131<\/em> eseriyle ortaya koymu\u015ftur.<\/p>\n\n\n\n

Erkilet, eserine kavram\u0131n siyasi anlamda tarih sahnesinde nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131yla ba\u015flam\u0131\u015ft\u0131r. Nam\u0131k Kemal\u2019in \u0130slamc\u0131l\u0131k anlay\u0131\u015f\u0131 bu b\u00f6l\u00fcmde d\u00f6nemin \u015fartlar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurmu\u015f, yak\u0131n d\u00f6nemlerde yap\u0131lan yorumlara da yer vererek tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Nam\u0131k Kemal ve arkada\u015flar\u0131n\u0131n bu noktada \u00f6zellikle \u00fczerinde durulmas\u0131 gereken \u00f6zelli\u011fi, de\u011fi\u015fimin pergel aya\u011f\u0131n\u0131 yerel olana, yerli olana, \u0130slami ya da gelenekte olana yerle\u015ftirmek konusundaki \u0131srarlar\u0131d\u0131r (Erkilet, 2015, s. 9). Bir di\u011fer anlamda Nam\u0131k Kemal, \u201cKendi olarak kal\u0131n\u0131rken modernle\u015fmek nas\u0131l m\u00fcmk\u00fcn olabilir?\u201d sorusunun cevab\u0131n\u0131 arar. Elbette d\u00f6nemin \u015fartlar\u0131 bu d\u00fc\u015f\u00fcncenin yaln\u0131zca entelekt\u00fcel aray\u0131\u015flardan ibaret olmas\u0131n\u0131 imkans\u0131z k\u0131lmaktad\u0131r. Bu aray\u0131\u015f as\u0131l olarak i\u015fgale, yenilgiye ve par\u00e7alanmaya kar\u015f\u0131 durman\u0131n bir yoludur. <\/p>\n\n\n\n

Kitab\u0131n ilerleyen b\u00f6l\u00fcmlerinde Nam\u0131k Kemal\u2019in yerli savunusundan farkl\u0131 olarak Sait Halim Pa\u015fa\u2019n\u0131n Bat\u0131 kurumlar\u0131n\u0131 \u0130slami de\u011ferlere uyumunu kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131 d\u00fc\u015f\u00fcncelerine yer verilmi\u015ftir. Osmanl\u0131 Devleti y\u0131k\u0131l\u0131p T\u00fcrkiye Cumhuriyeti kuruldu\u011funda \u0130slamc\u0131l\u0131k eskiden oldu\u011fu gibi yenilgiye ve par\u00e7alanmalara kar\u015f\u0131 durmak i\u00e7in de\u011fil, ortadan kalkan hilafetin ve \u0130slam devletinin yeniden tesis edilmesi ve Bat\u0131\u2019ya d\u00f6nm\u00fc\u015f olan toplumsal yap\u0131ya \u0130slami bir y\u00f6n olu\u015fturmas\u0131 bak\u0131m\u0131ndan var olmu\u015ftur. Erkilet, \u0130slamc\u0131l\u0131\u011f\u0131n siyasi anlamda d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc \u201cO d\u00f6nemde \u0130slamc\u0131l\u0131k \u2018kurtar\u0131c\u0131\u2019 bir ideolojidir. \u0130mparatorluk y\u0131k\u0131ld\u0131ktan sonra \u2018kurucu\u2019 bir ideoloji haline gelecektir.\u201d \u015feklinde a\u00e7\u0131klamaktad\u0131r ( 2015, s. 20).<\/p>\n\n\n\n

<\/p> \u0130slamc\u0131l\u0131ktan muhafazakarl\u0131\u011fa d\u00f6n\u00fc\u015fen hayat bi\u00e7imi, \u00f6rt\u00fcn\u00fcn anlam\u0131n\u0131 sorgulamay\u0131 ve anlamay\u0131 b\u0131rakmalar\u0131na sebep olmu\u015ftur.<\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

T\u00fcrkiye\u2019de \u0130slamc\u0131l\u0131\u011f\u0131n seyrini ele al\u0131rken bahsedilmesi gereken \u00f6nemli hususlardan biri de 28 \u015eubat s\u00fcrecidir. Cumhuriyet\u2019in kurulmas\u0131 s\u0131ras\u0131nda, Bat\u0131l\u0131 ya\u015fam tarz\u0131na bir alternatif sunmak ad\u0131na toplumsal hayata dahil edilmi\u015f olan \u0130slamc\u0131l\u0131k d\u00fc\u015f\u00fcncesi zamanla kendine k\u00fclt\u00fcrel bir alan bulmu\u015f fakat bu, k\u00fclt\u00fcrel alan\u0131n d\u0131\u015f\u0131na \u00e7\u0131k\u0131p g\u00fcncel meselelere dahil olmas\u0131 sorununu ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. 80\u2019ler ve 90\u2019larda bilginin \u0130slamile\u015ftirilmesi tart\u0131\u015fmalar\u0131 bu a\u00e7\u0131dan anlaml\u0131d\u0131r. \u0130slam toplumlar\u0131nda geleneksel alimlerin modern disiplinleri bilmemesi, M\u00fcsl\u00fcman bilim adamlar\u0131n\u0131n ise gelene\u011fe yabanc\u0131 olmas\u0131, hatta zaman zaman bu birikimin diline bile sahip olmamas\u0131, sorunun temel kayna\u011f\u0131 olarak tan\u0131mlanm\u0131\u015f ve bu nedenle iki alan\u0131n da bilgisine sahip gen\u00e7 ku\u015faklar\u0131n yeti\u015ftirilmesi hususu \u00fczerinde hassasiyetle durulmu\u015ftur (Erkilet, 2015, s. 117). Ancak bu do\u011frultudaki \u00e7al\u0131\u015fmalar 28 \u015eubat s\u00fcreci sonras\u0131nda zamanla ortadan kalkm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

28 \u015eubat s\u00fcrecinde geri plana at\u0131lan yaln\u0131zca bilginin \u0130slamile\u015ftirilmesi de\u011fildir. M\u00fcsl\u00fcman kad\u0131nlar; e\u011fitim, i\u015fe eri\u015fim, fikir beyan\u0131, siyasal kat\u0131l\u0131m gibi bir\u00e7ok haktan mahrum b\u0131rak\u0131larak kamusal alandan d\u0131\u015far\u0131 itilmi\u015ftir. T\u00fcm kamusal alanlardan d\u0131\u015flanm\u0131\u015f olan kad\u0131nlar bir anlamda eve kapat\u0131lm\u0131\u015flard\u0131r. Kapanman\u0131n bir getirisi olarak \u201cmodern kad\u0131n olabilmek i\u00e7in\u201d terk edilmesi gereken ev han\u0131m\u0131 ve anne olmak \u00fcstelenebildikleri s\u0131n\u0131rl\u0131 rollerden baz\u0131lar\u0131d\u0131r. 90\u2019lar\u0131n \u0130slamc\u0131 kad\u0131n\u0131, kamuda pay alamad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde modern i\u015f hayat\u0131nda, akademide ya da kamuda yer alan hemcinslerinden geride bir pozisyonda alg\u0131lanm\u0131\u015f; bu alg\u0131 gelenekteki ontolojik gerilik alg\u0131s\u0131n\u0131 beslemi\u015f\/canland\u0131rm\u0131\u015ft\u0131r (Erkilet, 2015, s. 121). <\/p>\n\n\n\n

Bu kad\u0131nlar daima edilgen, renksiz, ruhsuz, iradesiz ve son tahlilde ki\u015filiksiz birer nesne gibi sunulur. Dolay\u0131s\u0131yla M\u00fcsl\u00fcman kad\u0131n se\u00e7im yapmaz, d\u00fc\u015f\u00fcnmez, \u00f6zg\u00fcr olmaz ve \u00f6zg\u00fcrl\u00fck talep edemez; e\u015fit de\u011fildir. \u00d6rt\u00fcs\u00fcne i\u011fne tak\u0131p takmayaca\u011f\u0131na, nas\u0131l ba\u011flayaca\u011f\u0131na, \u00f6rt\u00fcn\u00fcn ne uzunlukta olaca\u011f\u0131na dair yorum yapma hakk\u0131 \u201ctam vatanda\u015f\u201d olanlar\u0131nd\u0131r (Erkilet, 2015, s. 147). Bu s\u00fcre\u00e7 kad\u0131n\u0131n git gide \u0130slami de\u011fil, muhafazakar bi\u00e7imde alg\u0131lanmas\u0131na sebep olmu\u015ftur. Ya\u015fanan muhafazakarla\u015fman\u0131n tek sebebi, elbette bu de\u011fildir. Siyasi alanda sahip oldu\u011fu varsay\u0131lan iktidara g\u00fcven, toplumsal yap\u0131ya ve \u0130slam’\u0131n siyasal boyutuna getirilen ele\u015ftirileri hafifletmi\u015f ve demokratikle\u015fme ele\u015ftirileriyle s\u0131n\u0131rl\u0131 hale getirmi\u015ftir. Politik alanda temsil edildiklerine inanan M\u00fcsl\u00fcmanlar, her alanda seslerini al\u00e7altarak daha pasif bi\u00e7imde etkinlik s\u00fcrd\u00fcrmeye devam etmi\u015flerdir. Bu anlamda muhafazakarla\u015fman\u0131n beraberinde getirdiklerine bir g\u00f6z atmakta fayda vard\u0131r.<\/p>\n\n\n\n

Muhafazakarla\u015fmadan bahsedecek olursak \u0130slamc\u0131 tutum ile aras\u0131ndaki farktan s\u00f6z etmek gerekir. Burada temel fark gelene\u011fe yakla\u015f\u0131md\u0131r. Muhafazakar d\u00fc\u015f\u00fcnce bunu oldu\u011fu gibi kabul eder, sorgulamaz. \u0130slamc\u0131 d\u00fc\u015f\u00fcnce ise, tam tersine atalardan gelmi\u015f olan d\u00fc\u015f\u00fcnce ve pratiklerle Allah\u2019\u0131n vahyi aras\u0131nda bir tutarl\u0131l\u0131k olup olmad\u0131\u011f\u0131n\u0131 sorgular (Erkilet, 2015, s. 129). Bug\u00fcn muhafazakarla\u015fman\u0131n etkisini en a\u00e7\u0131k \u015fekilde g\u00f6rebildi\u011fimiz alanlardan biri de M\u00fcsl\u00fcman kad\u0131n\u0131n giyimidir. <\/p>\n\n\n\n

<\/p>Bug\u00fcn \u0130slamc\u0131 kavram\u0131 toplumda ne \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131r? Bu sorunun tek bir do\u011fru cevab\u0131 oldu\u011funu s\u00f6ylemek olduk\u00e7a zordur.<\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

Erkilet\u2019in Simmel\u2019den aktard\u0131\u011f\u0131na g\u00f6re moda ayn\u0131 s\u0131n\u0131ftan olanlar\u0131 birle\u015ftirirken onlar\u0131 di\u011ferlerinden ay\u0131rma i\u015flevi g\u00f6r\u00fcr. Kad\u0131nlar tarih boyunca bir \u00f6rnek hayat ya\u015fad\u0131klar\u0131ndan modada farkl\u0131la\u015fmak istemi\u015flerdir ve bu y\u00f6nleriyle erkeklerden ayr\u0131l\u0131rlar. \u00c7\u00fcnk\u00fc ona g\u00f6re erkekler \u00e7ok y\u00f6nl\u00fc hayatlar ya\u015fad\u0131klar\u0131ndan mutlu olmak i\u00e7in giyimlerini de\u011fi\u015ftirmelerine gerek yoktur. Bu a\u00e7\u0131dan bakacak olursak M\u00fcsl\u00fcman kad\u0131nlar kamusal alandan itilip evlerine kapat\u0131ld\u0131ktan sonra Simmel\u2019in savundu\u011fu bir \u00f6rnek hayata mahkum olmu\u015flar, bu sebeple de modayla kendilerine bir alan yaratmaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Bu s\u00fcre\u00e7te muhafazakarla\u015fman\u0131n etkisi g\u00f6zle g\u00f6r\u00fcl\u00fcr bi\u00e7imde a\u00e7\u0131kt\u0131r. <\/p>\n\n\n\n

\u0130slamc\u0131l\u0131ktan muhafazakarl\u0131\u011fa d\u00f6n\u00fc\u015fen hayat bi\u00e7imi, \u00f6rt\u00fcn\u00fcn anlam\u0131n\u0131 sorgulamay\u0131 ve anlamay\u0131 b\u0131rakmalar\u0131na sebep olmu\u015ftur. Bunun bir sonucu olarak da ba\u015f\u00f6rt\u00fcs\u00fc bir moda nesnesi haline gelmi\u015f, muhafazakarla\u015fm\u0131\u015ft\u0131r. Yine Erkilet\u2019in \u0130bn-i Haldun\u2019dan aktard\u0131\u011f\u0131na g\u00f6re yenilen halklar kendilerini yenenlerin giyim ku\u015famdan, atlar\u0131n\u0131 s\u00fcsleme bi\u00e7imine, evlerine ve mobilyalar\u0131na kadar taklit etmektedirler (2015, s. 165). Bu aktar\u0131m, ba\u015f\u00f6rt\u00fcs\u00fcn\u00fcn modayla ge\u00e7irdi\u011fi zamanla Bat\u0131l\u0131 bir g\u00f6r\u00fcn\u00fcm al\u0131\u015f\u0131n\u0131n do\u011fru orant\u0131s\u0131 g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda olduk\u00e7a manidard\u0131r. T\u0131pk\u0131 \u0130bn Haldun\u2019un verdi\u011fi \u00f6rnekte oldu\u011fu gibi, bu benzeyi\u015f yaln\u0131zca ba\u015f\u00f6rt\u00fcs\u00fc ya da giyimle kalmam\u0131\u015f hayat tarz\u0131na ve bireylerin zihniyetine de yans\u0131m\u0131\u015ft\u0131r.<\/p>\n\n\n\n

B\u00fct\u00fcn bunlardan sonra en ba\u015fta sordu\u011fumuz soruya geri d\u00f6necek olursak, bug\u00fcn \u0130slamc\u0131 kavram\u0131 toplumda birbirinden farkl\u0131 bir\u00e7ok anlam \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131r. Bug\u00fcne kadar ge\u00e7irdi\u011fi d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecinde kurtar\u0131c\u0131 rol\u00fcnden kurucu rol\u00fcne ge\u00e7i\u015fiyle toplumsal hayata adapte olmu\u015f bir kavram olan \u0130slamc\u0131l\u0131k, devam\u0131nda ya\u015fad\u0131\u011f\u0131 de\u011fi\u015fmeler sonucu yerini muhafazakarl\u0131k kavram\u0131na b\u0131rakmak zorunda kalm\u0131\u015ft\u0131r. Kavramlar\u0131n bu yer de\u011fi\u015ftirmesi s\u0131ras\u0131nda anlam farkl\u0131la\u015fmalar\u0131 ya\u015fanm\u0131\u015f, bir\u00e7ok de\u011ferin i\u00e7i bo\u015falt\u0131lm\u0131\u015f ve s\u0131radanla\u015fm\u0131\u015ft\u0131r. Bu sebeple \u0130slamc\u0131l\u0131k kavram\u0131na bug\u00fcnden bak\u0131ld\u0131\u011f\u0131nda geride, tarihte bir yerde s\u0131k\u0131\u015fm\u0131\u015f bir \u015feye bak\u0131yormu\u015f izlenimi ya\u015famak ola\u011fand\u0131r.<\/p>\n\n\n\n

Buraya kadar i\u00e7eri\u011finden bahsedip \u00f6nemli g\u00f6rd\u00fc\u011f\u00fcm\u00fcz baz\u0131 konular\u0131n\u0131 tart\u0131\u015ft\u0131\u011f\u0131m\u0131z kitab\u0131n bi\u00e7imselli\u011fine ve niteli\u011fine bakacak olursak \u0130slamc\u0131l\u0131k kavram\u0131n\u0131n T\u00fcrkiye\u2019deki seyrinin \u0130slamc\u0131 isimler taraf\u0131ndan \u00f6zetlendi\u011fini g\u00f6r\u00fcr\u00fcz. T\u00fcrkiye\u2019de \u0130slamc\u0131l\u0131k kavram\u0131n\u0131 farkl\u0131 d\u00f6nemlerde ele alm\u0131\u015f bir\u00e7ok ki\u015finin yaz\u0131lar\u0131 belirli konu ba\u015fl\u0131klar\u0131 alt\u0131nda verilmi\u015ftir. Yazar\u0131n a\u00e7\u0131k bir kronolojik kayg\u0131s\u0131 bulunmamas\u0131n\u0131n yan\u0131 s\u0131ra verilen d\u00fc\u015f\u00fcnceler belli bir s\u0131raya ve kronolojiye g\u00f6re dizilmi\u015ftir. Erkilet, konuda daha \u00f6nce d\u00f6nemin \u015fartlar\u0131n\u0131n da getirisiyle yanl\u0131, bu y\u00fczden yanl\u0131\u015f bir \u015fekilde yaz\u0131lanlar\u0131 da ele\u015ftirerek tart\u0131\u015fm\u0131\u015ft\u0131r. Anla\u015f\u0131lmas\u0131 kolay, ak\u0131c\u0131 bir dille yazd\u0131\u011f\u0131 akademik yaz\u0131lar okuyucuya keyifli bir okuma deneyimi sa\u011flamaktad\u0131r. Yazar\u0131n kendi makalelerine yer verdi\u011fi b\u00f6l\u00fcmlerde zaman zaman konuyu dert etti\u011fini anlad\u0131\u011f\u0131m\u0131z, ki\u015filik paltosunu \u00e7\u0131karmakta zorland\u0131\u011f\u0131, objektifli\u011finin k\u0131r\u0131ld\u0131\u011f\u0131 b\u00f6l\u00fcmler dikkat \u00e7ekmektedir. \u0130\u015flenen konunun \u00e7etrefilli olu\u015fu sebebiyle bu durum normal kar\u015f\u0131lanabilir. \u0130slamc\u0131l\u0131\u011f\u0131n \u00fclkemizdeki seyrini g\u00f6rmek, farkl\u0131 a\u00e7\u0131lardan okumak isteyen okuyucular i\u00e7in k\u0131ymetli bir eserdir.<\/p>\n\n\n\n

Erkilet, Alev. Mazlum Do\u011fu\u2019nun Ma\u011frur \u00c7ocuklar\u0131: \u0130slamc\u0131 portreler ve T\u00fcrkiye’de \u0130slamc\u0131l\u0131\u011f\u0131n seyri<\/em>. B\u00fcy\u00fcyenay Yay\u0131nlar\u0131, 2015.<\/strong><\/p>\n\n\n\n

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