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İslâm Araştırmaları Dergisi S A Y I 23 • 2 0 1 0 İslâm Araştırmaları Dergisi TURKISH JOURNAL OF ISLAMIC STUDIES Ýslâm Araþtýrmalarý Dergisi Sayý 23 • 2010 Sahibi TDV Ýslâm Araþtýrmalarý Merkezi Baþkan Prof. Dr. M. Âkif Aydýn Genel Sekreter Dr. M. Kâmil Yaþaroðlu Yayýn Kurulu Baþkaný Prof. Dr. Ýsmail E. Erünsal Yayýn Kurulu Prof. Dr. M. Âkif Aydýn, Prof. Dr. Ýbrahim Kâfi Dönmez, Prof. Dr. Feridun Emecen, Prof. Dr. Hayreddin Karaman, Prof. Dr. Ali Köse, Prof. Dr. Talip Küçükcan, Prof. Dr. Recep Þentürk, Prof. Dr. M. Sait Özervarlı, Doç. Dr. Adnan Aslan, Doç. Dr. Tahsin Görgün, Doç. Dr. Salime Leyla Gürkan, Doç. Dr. Seyfi Kenan, Doç. Dr. Þükrü Özen, Doç. Dr. Mustafa Sinanoðlu, Dr. Casim Avcı, Dr. Eyyüp Said Kaya, Dr. M. Suat Mertoğlu, Dr. Ömer Türker Yayýn Danýþma Kurulu Prof. Dr. Anke von Kügelgen (Universität Bern) Prof. Dr. Oliver Leaman (University of Kentucky) Prof. Dr. Jorgen S. Nielsen (The University of Birmingham) Prof. Dr. Ilyas Ba-Yunus (State University of New York) Prof. Dr. Mustafa Kara (Uludað Üniversitesi) Prof. Dr. Ahmet Yaþar Ocak (Hacettepe Üniversitesi) Prof. Dr. Ali Akyýldýz (Marmara Üniversitesi) Yayýna Hazýrlayan Doç. Dr. Salime Leyla Gürkan Kitâbiyat Dr. Semih Ceyhan Bibliyografya Abdülkadir Şenel İmlâ Nurettin Albayrak Tashih Mehmet Günyüzlü Sayfa Tasarım Ender Boztürk Baský TDV Yayýn Matbaacýlýk ve Ticaret Ýþletmesi Ýslâm Araþtýrmalarý Dergisi yýlda iki sayý yayýmlanan hakemli bir dergidir. Dergide yer alan yazýlarýn ilmî ve fikrî sorumluluðu yazarlarýna aittir. Ýcadiye Baðlarbaþý caddesi 40, Baðlarbaþý 34662 Üsküdar-Ýstanbul Tel. (0216) 474 08 50 Fax. (0216) 474 08 74 www.isam.org.tr © Ýslâm Araþtýrmalarý Merkezi (ÝSAM), 2010 ISSN 1301-3289 Ýslâm Araþtýrmalarý Dergisi Sayý 23 • 2010 Ýçindekiler Sorunlu ‘Religion’ Kavramı ve Hinduizm Kurgusunun Bîrûnî’ye Atıfla İrdelenmesi 1 SYED FARID ALATAS On the First and Second Proofs of the Eighteenth Discussion of Tahåfut al-Falåsifa 23 EDWARD OMAR MOAD, Dinî Geleneklerin Fenomenolojisi: Wilfred Cantwell Smith Örneği 41 EMİR KUŞÇU – MAHMUT AYDIN Modern Aklın Özerkliği 59 MEHMET GÜNENÇ Molla Fenârî ve Bir Usul Metni Olarak Şerhu Dîbâceti’l-Mesnevî 75 SEMİH CEYHAN Kelâm’da Teselsülü İptal Delilleri ve İsmail Hakkı İzmirli’nin Teselsül Risâlesi 117 OSMAN DEMİR Kitâbiyat Robert Irwin, Oryantalistler ve Düşmanları 143 ATiLLA ATAMAN Ekrem Demirli, İslâm Metafiziğinde Tanrı ve İnsan: İbnü’l-Arabî ve Vahdet-i Vücûd Geleneği SEMiH CEYHAN 147 James Winston Morris, The Reflective Heart, Discovering Spiritual Intelligence in Ibn ‘Arabi’s Meccan Illuminations MUSTAFA ÇAKMAKLIOĞLU 153 Mustafa Öztürk, Tefsirde Ehl-i Sünnet & Şîa Polemikleri KADiR GÖMBEYAZ 157 Reuven Firestone, Who are the Real Chosen People? The Meaning of Chosenness in Judaism, Christianity and Islam SALiME LEYLA GÜRKAN 161 Sophia Vasalou, Moral Agents and Their Deserts: The Character of Mu’tazilite Ethics NiYAZi KAHVECi 165 Sami Zubaida, İslâm Dünyasında Hukuk ve İktidar CÜNEYT KÖKSAL 169 Talal Asad, Sekülerliğin Biçimleri: Hıristiyanlık, İslâmiyet ve Modernlik ÖZKAN ÖZTÜRK 172 Selahattin Öztürk, Abdurrahman M. Hacıismailoğlu ve Muhammed Hızarcı (haz.), Beyazıt Devlet Kütüphanesi Hakkı Tarık Us Koleksiyonu süreli yayınlar kataloğu = Periodicals catalogue of the Hakkı Tarık Us collection preserved in the Beyazıt State Library SALiH SANDAL 178 Resul Ay, Anadolu’da Derviş ve Toplum (13-15. Yüzyıllar) HAŞiM ŞAHiN 180 İslâm Araştırmaları Dergisi, Sayı 23, 2010, 1-22 Sorunlu ‘Religion’ Kavramı ve Hinduizm Kurgusunun Bîrûnî’ye Atıfla İrdelenmesi* Syed Farid Alatas** Problematizing the Concept of Religion and the Construction of Hinduism with Reference to al-Býr†ný Social scientific concepts originate from cultural terms in everyday language. As such, they present problems when brought into scientific discourse and used to talk about areas and periods outside of those of their origins. The result is a distortion of the phenomena to which they are applied. By the 18th century “religion”, from the Latin religio, came to be used as a scientific concept, referring to belief systems other than Christianity. When “religion” is applied to beliefs other than Christianity, for example, Islam or Hinduism, there is an implicit or explicit comparison with Christianity, which results in an elision of reality and a cultural Christianization of these other belief systems in the sense that it is the characteristics of Christianity which are attributed to these other “religions”. This has become a problem in the social sciences because of the fact that it was European Christendom that became culturally dominant, resulting in the cognitive hegemony of European knowledge. This does, however, suggest the possibility of alternative constructions of ‘Hinduism’. This paper critically examines the concept of religion as it is applied to Hinduism. It also makes reference to the Muslim scholar, al-Býruný’s (AH 362-453/AD 973-1061) construction of the beliefs that he encountered in India. It examines his Kitab Tahq¢q ma li al-Hind and looks for a construction that predates the coming of European Orientalist studies and social science. Key words: Religion, Social Sciences, Hinduism, Islam, al-Býruný Giriş Sosyal ve beşerî bilimlerdeki Avrupa-merkezciliğe ve oryantalizme yöne- lik eleştiri, esasen bilginin sömürgecilikle, akademik/entelektüel emperyalizmle, Amerikan hâkimiyetiyle ve bir ölçüye kadar da çoğu disiplin ve çalışma alanın- da Avrupalı akademik kurumlarla işbirlikçi biçimde kullanımını hedef almaktadır. Bütün bu sorunları en iyi yansıtan durum, Batı Avrupa’nın ve Amerika’nın tarihî * Çev. Doç. Dr. Salime Leyla Gürkan, TDV İslâm Araştırmaları Merkezi. ** Doç. Dr., National University of Singapore. © İSAM, İstanbul 2010 1 İslâm Araştırmaları Dergisi ve sosyal bağlamlarında ortaya çıkan ve daha sonra diğer tarihî ve kültürel bağ- lamlara uygulanan kavramların genel geçerlik ve hâkimiyet kazanmasıdır. Sosyal bilimsel kavramlar gündelik dildeki kültürel terimlerden doğmaktadır. Bu kav- ramlar bilimsel söyleme taşındıklarında ve çıktıkları alanın ve dönemin dışındaki alanlar ve dönemler hakkında konuşmak için kullanıldıklarında, sorunlara sebep olmaktadır. Bunun sonucu söz konusu kavramların uygulandığı fenomenlerin tahrife uğramasıdır. Bu makale iki şeyi hedeflemektedir. Bunlardan birincisi kül- türel terimlerin sosyal bilimsel kavramlara dönüşme süreci ile çıktıkları zaman ve zeminin dışında kullanıldıklarında “anlam kaybı” veya gerçekliğin tahrif edilme- siyle sonuçlanma sürecini açıklamaktır. Bu açıklama, Hinduizm için kullanıldığı şekliyle “religion” terimi üzerinden yapılmaktadır. İkinci hedef ise Müslüman âlim Bîrûnî’nin çalışmasından hareketle alternatif bir Hinduizm kurgusu imkânını or- taya koymaktır. Birinci bölümde “religion” kavramı Roma döneminde ortaya çıktığı ve geliştiği şekliyle, zaman içinde geçirdiği değişimler ve en nihayet sosyal bilimlerin kavram dağarcığına girişi tartışılmak suretiyle ele alınmaktadır. Bunu religion’ın tanımı, özellikle kapsayıcı ve dışlayıcı tanımları etrafındaki sorunlara yönelik bir tartışma izlemektedir. Sonraki bölüm İslâm ve Hinduizm’den yapılan örneklemeler etra- fında, religion’ın dışlayıcı tanımından doğan sorunlu din kurgulamaları üzerine yoğunlaşmaktadır. Daha sonra alternatif Hinduizm kurgulamaları sorusuna dö- nülerek Bîrûnî’nin Hinduizm kurgusu ele alınmaktadır. Son bölüm ise Bîrûnî’nin yaklaşımından hareketle evrensel bir religion kavramını gündeme getirmektedir. Religion Kavramının Gelişimi Religion kavramının doğuşunu ve gelişimini birtakım tarihî aşamalar üze- rinden ele almak mümkündür. Bu aşamalar Hıristiyanlık öncesi Roma, erken Hıristiyanlık dönemi (Katolik Kilisesi), modern dönem (Rönesans, Reform, Aydınlanma) ve XIX. yüzyıldır. Etimolojik yaklaşımın bizim buradaki amacımıza katkısı yok denecek kadar az olmakla birlikte, bu yaklaşım religion kavramının ifade ettiği anlamlar üzerine düşünme noktasında gereklidir. Religion kelimesi Latince “religio”dan türemiş- tir. “Relegere” (dikkatli bir şekilde gözlemleme), “religari” (tekrar bağlanma) ve “reeligere” (yeniden seçme), religion kelimesinin muhtemel kökenleridir ve her biri birbirinden farklı fakat belli noktalarda birbiriyle örtüşen dinî tavırlara işaret etmektedir.1 1 Karl Rahner, Encyclopedia of Theology: The Concise Sacramentum Mundi (New York: Crossroads, 1989), s. 1359. 2 Sorunlu Religion Kavramı ve Hinduizm Kurgusunun Bîrûnî’ye Atıfla İrdelenmesi Hıristiyanlık öncesi Roma’sında religio, herhangi bir tanrıya adanmış bir tapı- nakta icra edilen kült biçimlerini ve merasimlerini ifade eden kolektif bir terimdi.2 Roma’nın Hıristiyanlaşmasıyla birlikte Hıristiyanlık, imparatorluğun hâkim inanç sistemi hâline geldi; diğer kültler de bu yeni inanç sistemi tarafından ya yutuldu ya da ortadan kaldırıldı. Erken Hıristiyanlık döneminde, yani ilk dört asır bo- yunca, Hıristiyanlık diğer rakip dinlerin yanı sıra varlığını sürdüren bir dinken religio terimi sıkça kullanıldı. Fakat V. yüzyıldan itibaren rakip dinlerin ortadan kalkmasıyla birlikte daha az kullanılmaya başlandı.3 Bu terimi Hıristiyanlık için kullanmaya artık gerek yoktu; zira Hıristiyanlık artık tek meşru inanç hâline gel- miş ve “Kilise” şeklinde anılmaya başlanmıştı.4 Terim, bu dönemde kullanıldı- ğı kadarıyla, ritüel uygulamalar, (Tanrı’ya) tapınma, dindarlık, Tanrı ile insan arasındaki bağ, Kilise’nin yapısal teşkilatı ve bu teşkilatın çeşitli seviyeleri gibi manalara sahipti.5 Erken modern dönemde ise, Eflatuncu Hıristiyan düşünür Marsilio Ficino’nun De Christiana Religione’sinin 1474’te piyasaya çıkmasıyla birlikte, Hıristiyanlığı ifade etmek için daha ziyade “Hıristiyan dini” tabiri
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