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Akademik Sosyal Araştırmalar Dergisi, Yıl: 5, Sayı: 41, Mart 2017, S. 269-279 Yayın Geliş Tarihi / Article Arrival Date

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Akademik Sosyal Araştırmalar Dergisi, Yıl: 5, Sayı: 41, Mart 2017, S. 269-279 Yayın Geliş Tarihi / Article Arrival Date _____________________________________________________________________________________ Akademik Sosyal Araştırmalar Dergisi, Yıl: 5, Sayı: 41, Mart 2017, s. 269-279 Yayın Geliş Tarihi / Article Arrival Date Yayınlanma Tarihi / The Publication Date 31.12.2016 02.03.2017 Dr. Celal EMANET Garden State İslamic Center, İslam Tarihi [email protected] “ISLAMLASHMAQ” TERM IN SAID HALIM PASHA Abstract Beginning in the late eighteenth century, Ottoman Empire became the first Muslim state to reform its administrative, educational, military, and eventually the political systems. Reformist thinkers who grew up during the late Ottoman era who pro- duced their work during the republican period constitute the first generation of these post-Ottoman reformist thinkers. A respected statesman and diplomat, Said Halim Pasha was first and foremost an influential thinker, one of the most out- spoken representatives of the Islamist school during the Second Constitutional Pe- riod (1908-1920). In his famous work entitled lslamization (Islamlashmaq), Said Halim proposes a complete Islamization of Muslim society, which includes forget- ting their pre-Islamic past and purifying themselves of their pre-Islamic heritage. This study will be focused on Said Halim Pasha’s views of politics relating to Is- lamization. Keywords: Said Halim Pasha, Islamlashmaq, Imitate, Westernisation, Religion. “Islamlashmaq” Term In Saıd Halım Pasha SAİD HALİM PAŞA’DA “İSLAMLAŞMAK” TERİMİ Öz XVIII. yüzyılın son çeyreğinde Osmanlı İmparatorluğu yönetim, eğitim, askeri ve nihayetinde de politik alanlarda reformlar uygulayan ilk Müslüman devlettir. Os- manlı Devleti’nin son yüz yılında yaşamış pek çok reformist düşünce adamı vardır ki; onlar meşrutiyet döneminin hazırlayıcıları ve Osmanlı sonrası reformistlerinin ilk jeneresyonudur. Osmanlı Devleti son dönem sadrazamlarından, II. Meşrutiyet döneminde (1908-1920) İslamcılık fikrini temsil eden ve bu fikirlerini açık bir şekilde savunan Said Halim Paşa görüşleri ile dikkat çeken bir devlet adamıdır. Said Halim Paşa kaleme aldığı ‘İslamlaşmak’ adlı meşhur eserinde unutulan İslam öncesi ve kendilerine miras bırakılan şeyleri onları nasıl arındırdığını hatırlatarak Müslümanların topyekun olarak İslamlaşmasını öngörmektedir. Bu çalışmada İslamlaşmak bağlamında Said Halim Paşa’nın politik fikirleri tartışılmaktadır. Anahtar kelimeler: Said Halim Paşa, İslamlaşmak, Taklitçilik, Batılılaşmak, Din. Introduction 270 Said Halim Pasha was a statesman who served as the Grand Vizier of the Ottoman Em- pire from 1913 to 1917. He was born in Cairo, Egypt on 19 February 1864 (11 Ramadan 1280).1 As the grandson of famed Egyptian viceroy Muhammad Ali Pasha, Said moved to Istanbul with his family when he was 8 years old. After learning Arabic, Persian, English and French from private teachers, he went to Switzerland to study political science. He stayed there for five years and returned to Istanbul after graduating from university in 1888.2 When he had become a high- grade official, it was announced that he was related to the Young Turks movement. Therefore, his residence was investigated and although no illegal or incriminating documents could be found, he had to go into exile to Egypt in 1905. Then, Said H. Pasha joined Young Turk circles, and took on the responsibility of inspector of the Committee of Union and Progress in 1906.3 Under Khediv Abbas Hilmi’s administration (1892-1913), Egypt became a safe haven and center for Young Turk opposition to the Hamidian regime. During this time, Said H. stayed in Egypt as an inspector of the CUP and continued to provide financial support to Young Turk activities there and in Paris.4 Said H. Pasha returned to Istanbul with the revolution of 1908. After a succession of lesser official positions, he became the Secretary General of the ruling Committee of Union and Progress in 1912, Minister for Foreign Affairs in 1913, then for three years Grand Vezir, until February 1917.5 1 İbnulemin Mahmut Kemal İnal, Son Sadrazamlar 4 vols. İstanbul, Dergah Yayınları, 1982, p. 1893; Hanefi Bostan, Bir İslâmcı Düşünür: Said Halim Paşa, İstanbul, İrfan Yayınevi, 1992, p. 19. 2 Bostan, Bir İslâmcı Düşünür: Said Halim Paşa, p. 19, 25. 3 İnal, Son Sadrazamlar, p. 1893; Bostan, Bir İslâmcı Düşünür: Said Halim Paşa, p. 23. 4 Jacob M. Landau, The Politics of Pan Islam: Ideology and Organization, Oxford University Press, 1994, p. 84; Bostan, Bir İslamcı Düşünür, Said Halim Paşa, pp. 20-25 5 İnal, Son Sadrazamlar, p. 1906; Bostan, Bir İslâmcı Düşünür: Said Halim Paşa, pp. 71-73. The Journal of Academic Social Science Yıl: 5, Sayı: 41, Mart 2017, s. 269-279 “Islamlashmaq” Term In Saıd Halım Pasha He was one of the signers in Ottoman–German Alliance. Yet, he resigned after the inci- dent of the pursuit of Goeben and Breslau, an event which served to cement the Ottoman– German alliance during World War I. It is claimed that Mehmed V wanted a person in whom he trusted as Grand Vizier, and that he asked Said H. Pasha to stay in his post as long as possible. His term lasted until 1917, cut short because of continuous clashes between him and the CUP, which by then controlled the Ottoman Empire.6 During the court martial trials after World War I in the Ottoman Empire, he was ac- cused of treason as he had his signature under Ottoman–German Alliance. He was exiled on 29 May 1919 to a prison on Malta.7 He was acquitted from the accusations and set free on 29 April 1921, and he moved to Sicily. He wanted to return to the Istanbul, the capital of the Ottoman Empire, but this request was rejected. He was assassinated on 6 December 1921 in Rome by Arshavir Shirakian, an agent of the Armenian Revolutionary Federation, for his alleged role in the Armenian Genocide.8 Other sources, however, stated that he was unrelated to the Genocide.9 The funeral of Said H. Pasha, who was not allowed to enter his country, was brought to Istanbul on 29 January 1922 and, taken from his water residence in Yenikoy, was laid to rest with a great ceremony. His body was buried right next to his father in the garden of the tomb of Sultan Mahmud II.10 Said H. Pasha wrote eight pamphlets, all in French, at different times and whose names were Meşrutiyet (Constitutional Monarchy - 1911, Turkish in 1918), Mukallidlerimiz (Our Imi- tations, 1911), Buhran-ı Fikrimiz (Our Opinion Crises, 1917), Buhran-ı İctimaimiz (Our Social 271 Crisis, 1916), Ta’assub (Fanaticism, 1910), İnhitat-ı İslam (The Collapse of the Islamic World, 1918), and İslamlaşmak (Islamization, 1918) respectively. All these pamphlets were published in one book in 1919 under the title of Buhranlarımız (Our Crises). Said H. Pasha wrote another important book in which he summarized his thoughts, when he was in exile in 1922 titled İslam’da Teşkilat-ı Siyasiyye (Political Organization in Islam). Said H. Pasha urged Muslims in his writings not to follow the ‘West’, and the world of Islam should find its own answer to its problems in the context of its own traditions and Sha- ri’ah. He had said the ‘Muslim fanaticism’ is “in reality not the enmity towards Christians, but the West’s enmity towards the East.” His writings emphasized the central position of Islam in social and political behaviour. He maintained that Islam, as a unity of the eternal truths of equal- ity and solidarity, had no fatherland. No less characteristic was his saying that a Muslim’s fa- therland was the place in which the Shari’ah prevails. Despite the great influence that European political thought had on Said H. Pasha, he advocated the use of original ideas for political re- forms; however, these ideas appeared when the Islamist movement debacle was already in the 6 İnal, Son Sadrazamlar, p. 1893; Bostan, Bir İslâmcı Düşünür: Said Halim Paşa, p. 23. 7 Sukran Vahide, Islam in Modern Turkey, State University of New York Press, 2005, p. 380; İnal, Son Sadrazamlar, pp. 1909-10; Bostan, Bir İslâmcı Düşünür: Said Halim Paşa, p. 84. 8 Feroz Ahmad, “Said Halim Pasha, (Mehmed),” The Oxford Encyclopedia of the Modern Islamic World, vol. 3. 2009, pp. 459-460. 9 Robert Gerwarth, John Horne, War in Peace: Paramilitary Violence in Europe after the Great War, Oxford University Press, 2012, p. 176, 180. The activist known as Arshavir Chiraciyan was later on announced as a national hero by the Dasnaktsutyun Committee and the Italian police did not even bother to catch Said Halim Pasha’s murderer. 10 İnal, Son Sadrazamlar, p. 1912; Bostan, Bir İslâmcı Düşünür: Said Halim Paşa, pp. 104-105; Bilal N. Şimşir, Malta Sürgünleri, Milliyet Yayınları, İstanbul, 1976, pp.262-263. The Journal of Academic Social Science Yıl: 5, Sayı: 41, Mart 2017, s. 269-279 “Islamlashmaq” Term In Saıd Halım Pasha making. His importance was realized many years later; yet his ideas still contain incongruities with the contemporary understanding of democracy and human rights.11 Muslim Society and Imitation of the West By the late nineteenth century, a large part of the Muslim world had begun to lose much of its cultural and political sovereignty to Christian occupiers from Europe. This came as a re- sult of European trade missions during earlier centuries that had propagated Western technology and modernization. There was a large shift of power due to the declining Ottoman Empire, which led to an essential subordination of Muslims because of Western technology and modern- ization. This subjugation by Christian empires led Muslims of the Middle East to question their own beliefs as well as their aspirations, making many wonder whether the success of Western occupation was due to the inferiority of their own Islamic ideals. Out of these self-criticisms came an assortment of responses, including adaptation of Western ideals, advocating for separa- tion of religion and politics, complete rejection, and calls for armed struggle against Western powers. However, one of the major responses to western modernization and occupation of the Muslim world was Islamic modernism.12 Within Muslim society, there are many problem areas that need to be investigated.
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