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Bir Ara/Yeni Mekân Düşünürü: Fazlur Rahman

Year 2023, Issue: 50, 611 - 629, 30.09.2023
https://doi.org/10.37697/eskiyeni.1303780

Abstract

Bu yazımızın amacı, Fazlur Rahman’ın bizi davet ettiği yeni düşünce mekânının keşfi için çabalamaktır. Onun davetinin gerekçeleri kabaca şunlardır. 1) İslamdüşüncesi dinin tarihsel formlarına odaklandıkça yani din tarihsel formlara indirgendikçe dinin evrensel mesajları arka plana itilmektedir. Bu yüzden tarihsel formların ötesine giden mesajları kavrayacak yeni bir düşünce mekânına ihtiyaç vardır. 2) Çağdaş düşünce sekülerliğe yani ateizme yönelmektedir. Bu durumda çağdaş insanı ateizmden kurtaracak yeni bir düşünme mekânına ihtiyaç söz konusudur. 3) İslam geleneği oldukça zengin bir içeriğe sahip olmakla birlikte, Kur’an’ın evrensel mesajlarını kavramaktan uzaklaşmıştır. Bu yüzden Kur’an’ın evrensel mesajlarını ortaya çıkaracak bir metot ile İslam geleneğinin eleştirisi için yeni bir düşünme mekânı gerekmektedir. İslam geleneği kendi düşünce tarzları içinde kalarak ciddi bir eleştiriye tabi tutulamaz. Fazlur Rahman yeni düşünce mekânını hem yukarıda sözü edilen krizleri anlama hem de bir çözüm imkânı sunma anlamında hayati görmektedir. Bir başka deyişle yeni düşünme alanı söz konusu krizlere maruz kalmayan veya bu krizleri yeniden üretmeyen bir alan olmalıdır. Hem çağdaş durum hem de İslam geleneği bir kriz içinde ise bu yeni düşünce alanı nerede kurulabilir? Fazlur Rahman hem sekülerliğin (ateizm) hem de katı formalizmin ve İslam dışı etkilerin etkisiyle hasarlanmış İslam geleneğinin dışına bizi çıkaracak yeni düşünme mekânının kendi metodolojisi içinde açılabileceğini ileri sürmektedir. Bu da herhangi bir önyargı veya değer yüklemesi olmaksızın vahiy tarihine olduğu gibi bakmakla söz konusu olabilir. Bu safhada amaç Kur’ân’ın evrensel mesajları ile tarihsel formlar arasındaki ilişkileri ortaya koymaktır. Daha sonra mesajlar tarihsel formlara indirgemeksizin günümüzün sorunlarına yaratıcı çözümler üretmek için bir amaç olarak görülmelidir. Fazlur Rahman’ın davet ettiği düşünme mekânı önce tarihsel olguları nesnel şekilde bilmeyi ve sonra mevcut sorunları çözecek yaratıcı düşünceyi üretmeyi öngörmektedir. O, söz konusu yaratıcı düşüncenin doğrudan Kur’an tarafından bize sunulduğunu düşünmektedir.

References

  • Abbas, Megan Brankley. “Between Western Academiaand Pakistan: Fazlur Rahman andTheFightForFusionism”.Modern AsianStudies51/3 (2017), 736-768. https://doi.org/10.1017/S0026749X15000517
  • Adams, David. “MetaphorsforMankind: The Development of HansBlumenberg’sAnthropologicalMetaphorology”.Journal of theHistory of Ideas 52/1 (1991), 152-166.
  • Alymova, Elena V. “SocraticDialogue as Kairotic Logos”.Journal of Siberian Federal University. Humanities&SocialScience 13/8 (2020), 1238–1249. https://doi.org/10.17516/1997-1370-0504
  • Bektovic, Safet. “Towards A Neo-modernistIslam”.StudiaTheologica-NordicJournal of Theology 70/2 (2016), 160-178.https://doi.org/10.1080/0039338X.2016.1253260
  • Blumenberg, H. ShipwreckwithSpactator: Paradigm of a MetaphorforExistence.çev. S. Rendall. Cambridge, Massachusetts, London: The MIT Press, 1996.
  • Brient, Elizabeth. “HansBlumenbergandHannahArendt on the “UnworldlyWorldliness” of the Modem Age”.Journal of theHistory of Ideas 61/3 (2000), 513-530. https://doi.org/10.2307/3653926
  • Crosby, Richard Benjamin. “RhetoricandRevelation in the “National House of Prayer”.Philosophy&Rhetoric 46/2 (2013), 132-155. https://doi.org/10.5325/philrhet.46.2.0132
  • Çiftçi, Adil. “Bir SosyologOlarak Fazlur Rahman”.Islam veModernizm: Fazlur Rahman TecrübesiSempozyumu. İstanbul: İBŞB KültürİşleriYayınları(1997), 50-67.
  • Çiftçi, Adil. Fazlur Rahman İleİslam’ıYenidenDüşünmek. Ankara: Ankara OkuluYayınları, 3. Basım, 2015.
  • Fell, Joseph P. “Heidegger’s Notion of TwoBeginnings”.TheReview of Metaphysics 25/2 (1971), 213-237.
  • Giombini, Lisa. “But Is ThisReallyAuthentic?”.RevisingAuthenticityInRestorationPhilosophy.Lebenswelt 12 (2018), 21-35. https://doi.org/10.13130/2240-9599/10364
  • Harvey, Ramon. “QurʾanicValuesandModernity in ContemporaryIslamicEthicsTaha AbderrahmaneandFazlur Rahman in Conversation”.Islamic Ethics and the Trusteeship Paradigm:
  • Taha Abderrahmane’s Philosophy in Comparative Perspectives.Full Text: Brill, 2020. https://brill.com/view/book/edcoll/9789004438354/BP000008.xml
  • Horowitz, MaryanneCline. “TheStoicSynthesis of theIdea of Natural Law in Man: FourThemes”.Journal of theHistory of Ideas 35/1 (1974), 3-16.
  • Leston, Robert. “Unhinged: KairosandtheInvention of theUntimely”.AtlanticJournal of Communication 21/1 (2013), 29-50. https://doi.org/10.1080/15456870.2013.743325
  • Moosa, Ebrahim. IntroductiontoRevivaland Reform in Islam: A Study of IslamicFundamentalism. Oxford: Oneworld, 2000.
  • Panjwani, Farid. “Fazlur Rahman andtheSearchforAuthenticIslamicEducation: A Critical Appreciation”.CurriculumInquiry 42/1 (2012), 33-55.
  • Paul, Joanne. “TheUse of Kairos in RenaissancePoliticalPhilosophy”.RenaissanceQuarterly, 67/1 (Spring 2014), 43-78. https://doi.org/10.1086/676152
  • Rahman, Fazlur. IslamicMethodology in History.Islamabad: IslamicResearchInstitute, 1995.
  • Rahman, Fazlur. MajorThemes of theQur’an. Chicago: BibliothecaIslamica, 1980.
  • Rahman, Fazlur. “TheImpact of Modernity on Islam”.IslamicStudies 5/2 (1966), 113-128.
  • Rahman, Fazlur. IslamandModernity: Transformation of anlntellectualTradition. Chicago: University of Chicago Press, 1982.
  • Schinkel, Willem. “The Image of Crisis: Walter Benjamin andTheInterpretation of ‘Crisis’ in Modernity”.ThesisEleven 127/1 (2015), 36-51. https://doi.org/10.1177/0725513615575529
  • Vidauskyte,Lina. “Metaphor of Existence: SeafaringandShipwreck”.FilosofijaSociologija 28/1 (2017), 11–19.

A Thinker of In-Between/New Field: Fazlur Rahman

Year 2023, Issue: 50, 611 - 629, 30.09.2023
https://doi.org/10.37697/eskiyeni.1303780

Abstract

This essay seeks to shed light on the fresh line of inquiry Fazlur Rahman has opened for us. His invitation has the following main justifications: 1) As long as Islamic thought concentrates on the historical forms of religion, i.e., Islam is reduced to its early historical forms, then its universal messages stay in the shadowy areas behind the forms. To find those messages that essentially that transcend historical forms, a new field of thought needs to be established. 2) Contemporary thought tends towards secularism, that is, atheism.Consequently, this new field of thought is required to save contemporary man from atheism. 3) Islamic tradition has a rich intellectual history, but it has lost the ability to discern the Qur'an's overarching meanings (messages). Therefore, we must introduce this new field of thought in terms of a strong methodology that simultaneously unearths the messages and gives us a critical viewpoint on Islamic heritage. Islamic tradition lacks a clear space or vantage point from which to conduct self-critique.In order to conceptualize the crises in traditional and modern thought and to give the world a new opportunity to provide a solution for them, Fazlur Rahman obviously views this new field of thought as essential. In other words, the new field of thought should be a field that is not subject to or reproduces these crises.If this is the case, where is the new field of thought that can rescue us from the dilemma that modern secularism and Islamic tradition face? Fazlur Rahman argues that it is within his methodology that the new field of thought can be opened that will take us out of the Islamic tradition, which has been damaged by both secularism (atheism), rigid formalism and non-Islamic influences.This unbiased approach to the historical context of revelation can help us understand the relationship between early religious forms and their overarching teachings (messages). Then, we can view these messages as the general goals or aims of the Islam, enabling us to come up with original solutions to the issues facing the present world. He considers that the Qur'an itself provides us with this creative thinking.

References

  • Abbas, Megan Brankley. “Between Western Academiaand Pakistan: Fazlur Rahman andTheFightForFusionism”.Modern AsianStudies51/3 (2017), 736-768. https://doi.org/10.1017/S0026749X15000517
  • Adams, David. “MetaphorsforMankind: The Development of HansBlumenberg’sAnthropologicalMetaphorology”.Journal of theHistory of Ideas 52/1 (1991), 152-166.
  • Alymova, Elena V. “SocraticDialogue as Kairotic Logos”.Journal of Siberian Federal University. Humanities&SocialScience 13/8 (2020), 1238–1249. https://doi.org/10.17516/1997-1370-0504
  • Bektovic, Safet. “Towards A Neo-modernistIslam”.StudiaTheologica-NordicJournal of Theology 70/2 (2016), 160-178.https://doi.org/10.1080/0039338X.2016.1253260
  • Blumenberg, H. ShipwreckwithSpactator: Paradigm of a MetaphorforExistence.çev. S. Rendall. Cambridge, Massachusetts, London: The MIT Press, 1996.
  • Brient, Elizabeth. “HansBlumenbergandHannahArendt on the “UnworldlyWorldliness” of the Modem Age”.Journal of theHistory of Ideas 61/3 (2000), 513-530. https://doi.org/10.2307/3653926
  • Crosby, Richard Benjamin. “RhetoricandRevelation in the “National House of Prayer”.Philosophy&Rhetoric 46/2 (2013), 132-155. https://doi.org/10.5325/philrhet.46.2.0132
  • Çiftçi, Adil. “Bir SosyologOlarak Fazlur Rahman”.Islam veModernizm: Fazlur Rahman TecrübesiSempozyumu. İstanbul: İBŞB KültürİşleriYayınları(1997), 50-67.
  • Çiftçi, Adil. Fazlur Rahman İleİslam’ıYenidenDüşünmek. Ankara: Ankara OkuluYayınları, 3. Basım, 2015.
  • Fell, Joseph P. “Heidegger’s Notion of TwoBeginnings”.TheReview of Metaphysics 25/2 (1971), 213-237.
  • Giombini, Lisa. “But Is ThisReallyAuthentic?”.RevisingAuthenticityInRestorationPhilosophy.Lebenswelt 12 (2018), 21-35. https://doi.org/10.13130/2240-9599/10364
  • Harvey, Ramon. “QurʾanicValuesandModernity in ContemporaryIslamicEthicsTaha AbderrahmaneandFazlur Rahman in Conversation”.Islamic Ethics and the Trusteeship Paradigm:
  • Taha Abderrahmane’s Philosophy in Comparative Perspectives.Full Text: Brill, 2020. https://brill.com/view/book/edcoll/9789004438354/BP000008.xml
  • Horowitz, MaryanneCline. “TheStoicSynthesis of theIdea of Natural Law in Man: FourThemes”.Journal of theHistory of Ideas 35/1 (1974), 3-16.
  • Leston, Robert. “Unhinged: KairosandtheInvention of theUntimely”.AtlanticJournal of Communication 21/1 (2013), 29-50. https://doi.org/10.1080/15456870.2013.743325
  • Moosa, Ebrahim. IntroductiontoRevivaland Reform in Islam: A Study of IslamicFundamentalism. Oxford: Oneworld, 2000.
  • Panjwani, Farid. “Fazlur Rahman andtheSearchforAuthenticIslamicEducation: A Critical Appreciation”.CurriculumInquiry 42/1 (2012), 33-55.
  • Paul, Joanne. “TheUse of Kairos in RenaissancePoliticalPhilosophy”.RenaissanceQuarterly, 67/1 (Spring 2014), 43-78. https://doi.org/10.1086/676152
  • Rahman, Fazlur. IslamicMethodology in History.Islamabad: IslamicResearchInstitute, 1995.
  • Rahman, Fazlur. MajorThemes of theQur’an. Chicago: BibliothecaIslamica, 1980.
  • Rahman, Fazlur. “TheImpact of Modernity on Islam”.IslamicStudies 5/2 (1966), 113-128.
  • Rahman, Fazlur. IslamandModernity: Transformation of anlntellectualTradition. Chicago: University of Chicago Press, 1982.
  • Schinkel, Willem. “The Image of Crisis: Walter Benjamin andTheInterpretation of ‘Crisis’ in Modernity”.ThesisEleven 127/1 (2015), 36-51. https://doi.org/10.1177/0725513615575529
  • Vidauskyte,Lina. “Metaphor of Existence: SeafaringandShipwreck”.FilosofijaSociologija 28/1 (2017), 11–19.
There are 24 citations in total.

Details

Primary Language Turkish
Subjects Philosophy, Islamic Philosophy
Journal Section Articles
Authors

Burhanettin Tatar 0000-0002-4259-5335

Early Pub Date September 29, 2023
Publication Date September 30, 2023
Submission Date May 27, 2023
Published in Issue Year 2023 Issue: 50

Cite

ISNAD Tatar, Burhanettin. “Bir Ara/Yeni Mekân Düşünürü: Fazlur Rahman”. Eskiyeni 50 (September 2023), 611-629. https://doi.org/10.37697/eskiyeni.1303780.