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Tanzimatla birlikte pozitivist anlayışın bir yansıması olarak ortaya çıkan din ve felsefe arasındaki ayrışma bu iki olgunun farklı mecralarda tartışılmasını da beraberinde getirmiştir. Aydınların pozitif ve/veya dini ilimlerle ilgilendiği Osmanlı modernleşmesinde din-felsefe ilişkisi yaşanılan zamana göre farklı yönleriyle tartışılma imkânı bulmuştur. Bu kaotik dönemin düşünürleri yaşanan problemlere geleneksel veya modern anlamda bir çözüm arayışına girmişlerdir. Kimi yazarak, kimi Avrupa’ya gidip orada öğrendiklerini buraya nasıl getirebiliriz arayışı içerisinde, kimi ise geçmişi sorgulayıp mevcut kaotik durumdan çıkmanın arayışını göstermektedirler. Ahmet Mithat Efendi Osmanlı’nın siyasi, iktisadi, dini, ictimaî, ahlaki ve düşünsel alanda buhranların olduğu son döneminde yaşamıştır. Bu çalışmamızda literatürümüzde bir edebiyatçı olarak yer bulan ancak felsefe, tarih, iktisat, din, eğitim vs. alanlarında eserler bırakmış konformist ve pragmatist tutumuyla dikkat çeken, düşünce hayatında radikal değişimler yaşayan Ahmet Mithat Efendi’yi incelemeye çalışacağız. Uzmanlık alanı itibariyle edebiyatından bahsetmek bizim çalışma kapsamımıza girmese de bazı edebi eserlerinde din ve felsefeye dair görüşleri dikkat çekmektedir. Ahmet Mithat Efendi kimi Osmanlı aydınlarının iddia ettiği felsefenin dinsizliğe ve ateizme sebep olduğu anlayışını reddetmektedir. Bunu gerek dini referanslar ile gerekse geçmişten günümüze kadar yaşamış Müslüman filozofları örnek göstererek ispatlamaya çalışmıştır. Ahlak anlayışı dini referanslar ile birlikte geleneksel ve pragmatik bir özellik gösterir. Batı kaynaklı natüralizmin ve pozitivizm akımlarının insanın manevi yönünü inkâr ve ihmal etmesi dolayısıyla Türk aile yapısına ve ahlakına zarar verdiğini iddia eder. Batıda hızla yayılan intihar vakalarının ve yakın arkadaşı Beşir Fuad’ın intiharına bu gibi yıkıcı anlayışların sebep olduğunu iddia eder. Ahmet Mithat Efendi çalışmalarında batı medeniyeti ile İslam medeniyetini kıyaslayarak İslam medeniyetinin geçmişte insanlığa büyük katkılarının olduğunu söyler. Ancak yaşadığı çağda Müslümanların geri kalmasının üzüntüsünü yaşarken bu zor durumdan kurtulmanın yolunun da Türk İslam kültürünü ve medeniyetini önyargısız bir şekilde yeniden canlandırmak olabileceğini iddia eder. Geçmişte İslam medeniyetinde birçok mucit ve ilim adamı yaşadığını Müslümanların doğru bir İslam anlayışı ile bunu tekrar başarabileceklerini iddia eder. Ahmet Mithat Efendi’nin yaşadığı dönemde birçok fikri akım mevcut olup bunları ayrıntılı bir şekilde ele almayacağız. Düşünsel hayatında büyük değişim ve dönüşümler yaşayan mütefekkirimiz edebiyat, din, tarih, eğitim, felsefe gibi alanlarda yazmış olduğu birçok eserinde doğrudan veya dolaylı olarak din veya felsefeye dair görüşlerini işlemesi ile dikkat çekmektedir. Biz de bu çalışmamızda Ahmet Mithat Efendi’nin din, felsefe, ahlak, pozitivizm, materyalizm ve natüralizm ile ilgili düşüncelerini inceleyip felsefesinin amaç ve yöntemleri hakkında değerlendirme yapmaya çalışacağız.
The distinction between religion and philosophy, which appears as a reflection of the positivist understanding along with Tanzimat, has also led to the discussion of these two phenomena in different mechanisms. In the Ottoman modernization in which the clear people are interested in positive and/or religious sciences, the religious-philosophical relationship has found the possibility of discussing different aspects according to the time experienced. Thoughts of this chaotic era have come into the search for a solution to the problems experienced in the traditional or modern sense. Some are writing, some are looking for how to get what they learned to Europe, some are questioning the past and showing the quest to get out of the current chaotic situation. Ahmet Mithat has lived in the last period of the political, economic, religious, economic, moral and intellectual scope of Efendi Osman. In this work we will try to explore Ahmet Mithat Efendi, who is a literary writer in our literature but has left works in the fields of philosophy, history, economy, religion, education, etc. with a conformist and pragmatist attitude that attracts attention, living radical changes in the thought life. Speaking of literature from the field of expertise does not enter our work scope, but in some literary works it draws attention to the views of religion and philosophy. Ahmet Mithat Efendi rejects the understanding that the philosophy claimed by some of the Ottoman lights was causing religiousness and ateism. This has been demonstrated by religious references and by example of Muslim philosophers who have lived from the past to the present day. The moral understanding, along with religious references, shows a traditional and pragmatic character. The West claims that the naturalism and positivism flows have damaged the Turkish family structure and morality because they deny and neglect the spiritual side of man. He claims that the rapidly spread suicide cases in the West and the suicide of his close friend Beşir Fuad are the cause of such devastating concepts. Ahmet Mithat Efendi says in his studies comparing the western civilization with the Islamic civilization that the Islamic civilization has made a great contribution to humanity in the past. But while he lives the sadness of the retreat of the Muslims in his age, he claims that the way to get rid of this difficult situation can also be to unprecedentedly revive the Turkish Islamic culture and civilization. In the past, many inventors and scientists have lived in the Islamic civilization and claim that Muslims can re-enable it with a correct Islamic understanding. In the time of Ahmet Mithat Efendi’s life there are many ideas and we will not deal with them in detail. Our thinker, who lives great changes and transformations in his thinking life, attracts attention by processing his views on religion or philosophy directly or indirectly in many works he has written in the fields such as literature, religion, history, education, and philosophy. We will also study the thoughts of Ahmet Mithat Efendi about religion, philosophy, morality, positivism, materialism and naturalism and try to evaluate the purpose and methods of his philosophy.
With political reforms, the differentiation between the philosophy and the religion occurrina as a reflection of positivism led to the arguments of these two phenomenon in different courses. In Ottoman modernization hat the highbrows were interested in positive or religious disciplines, the relationship between religion and philosophy found a chance to be discussed with different aspects considering the period lived. The philosophers of chaotic period tried to find a solution to these problems in terms of both traditional and modern aspects. Some by writing, some by seeking to go to Europe to explore how they could transfer what they learned there, and others by questioning the past, reflect the pursuit of getting out of the current chaotic situation. Ahmet Mithat Efendi who is actually known as a man of letters in our literature lived in the last period of Ottoman Empire when political, economic, religious, internal, moral and intellectual crises were at their zenith. In this article, we are going to study Ahmet Mithat Efendi living radical changes in his world of thought, drawing attention with his conformist and pragmatist attitude, and leaving works in the philosophy, history, economic, religion, education etc. fields. Even though mentioning his literature because of his expertness field is not our study area, in some of his literary works, his views about religion and philosophy catch the attention. Ahmet Mithat Efendi refuses that philosophy leads to atheism and irreligiousness in contrast to some Ottoman hıghbrow. He tried to prove this by adducing some philosophers who lived in our civilization and some religious arguments. His moral understanding consists of not only religious but also traditional and pragmatic features. He claims that naturalism and positivism coming from the West damages structure of Turkish family and its moral because of the fact that positivism and naturalism they neglect spiritual side of human. In this opinion, even the reason why suicide spread in Europe and his friend Beşir Fuat committed suicide is such destructive movements like naturalism and positivism. Ahmet Mithat Efendi, in his studies, says by comparing Islamic and European civilization that İslamic civilization had contributed to the humanity in the past. However in his area, while he was sad due to backwardness of Muslims, he claimed that reviving of Turkish Islamic culture without prejudice was the way to get rid of the situation of Muslims. He also claimed that many inventors and scientists had lived in past of Islamic civilization and Muslims could achieve this again with a true Islamic understanding. We are not going to study Ahmet Mithat Efendi’s period elaborately in which most intellectual movements were available. The intellectual, who has undergone great changes and transformations in his intellectual life, takes our attention with his direct or indirect views on religion or philosophy in many of his works in fields such as literature, religion history, education and philosophy. In this study, we will examine Ahmet Mithat Efendi’s thoughts about religion, philosophy, morality, positivism, materialism, and naturalism and try to evaluate the aims and methods of philosophy.
Alan : İlahiyat
Dergi Türü : Ulusal
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