A Racial Sense: Hagarism

Abstract

The word Hagar (Arabic: هاجر), in the dictionary as a common meaning to escape, go, migrate, come to the meaning of migration. Hagar is the Arabic name used to identify the wife of Abraham and the mother of Ismael. She is a reverted woman in the Islamic faith. According to Muslim belief, she was the Egyptian handmaiden of Abraham's first wife Sara. Sara and Hagar, whose names are not mentioned in the Qur'an, have been the subject of debate as an important figure in terms of the mission they have undertaken in the history of religion and in the history of Islam. The sorrows of the Sara and Abraham couples who have no children despite their long marriages are reflected in the Quran: “O my Lord! Forgive me a child of the righteous.” (37/100) Finally, Ismael was born from his marriage to Hagar.

This marriage between Abraham and Hagar after a while turned into uneasiness and jealousy in Sâra and led him to ask them to send them to another place. Resisting for a while, thanks to the commandment from God, he took his wife and son to Mecca, a deserted and lonely area where the Kaaba was located. But the story is traditionally understood to be referred to in a line from Abraham 's prayer in Sura Abraham (14:37): “I have settled some of my family in a barren valley near your Sacred House.” Hagar lived here alone with Ismael for a long time. Hagar worried about his son dying because of starvation, Hagar used to fled to the valley of Makkah desperately seven times between the hills called Safa and Marwa, at which time he saw a water emerge from his son's place. This water is now called “zamzam”. While these are lived, Isaac was born on the other side. In fact, everything starts right here. Because the names of Hagar and Ismael in the later periods for different purposes, it was wanted to be used as a means of discrediting and othering. This situation gave rise to the term of Hagarism.

Hagarism was first introduced in 1977 in the of Hagarism: The Making of the Islamic World study published by the Cambridge University Press. Patricia Crone and Micheal Cook, written by the duo of the work on the basis of the name Ibrâhim on the basis of the Prophet Muhammad in particular and different views on the life of Muhammad is to produce a “parallel history of Islam.” This naming, which appears to be the first in the plan and innocent, is the Prophet of the first period of the Syriac sources shown as the ancestor of Muslims and Islamic society. Ismael's mother Hagar was given relative. It would not be wrong to say that this concept, which is conceptually correct, is basically based on its syllabic-Islamic style from the point of view of the sources of Islamic history, which may be considered reasonable in terms of its inclusion of non-Islamic sources. Crone and Cook did not reject Abraham in his own interest. He emphasized that the Jews should be used as a means of racism to give birth to Isaac and that the Jews were more valuable and important, and that Muslims should not be cared for because they came from Hagar. Although we could not step back on these views and find enough findings and we started to work with the excitement of youth, Cook and Crone burned the hagarim torch. Hagarism in the hands of those who later made anti-Islamic discourses had turned into a trump that would set fire. For example, Daniel Pipes, the US historian and founder of the Middle East Forum, was the forerunner of these views as the most fervent advocate. Pipes, which brings this issue to the agenda frequently in every environment and especially on its website, has also managed to influence some people.

Just like Islamophobia, just like orientalism, there are some names and concepts in his background. But, the goal was not successful enough due to the use of a very extreme and hard language. Nevertheless, Hagarism, which emerged as a rhetoric of racism, emerged with a completely different name, perhaps with the events of September 11, and in a completely different structure. The aim of showing that Islam is always in a bad and negative situation is still the liveliest form today. In this context, as Muslims we have to be vigilant and conscious of all sorts of adversities that have occurred in the past and in the future, without the prisoner of naming and qualifications.

Keywords

• History of Islam,Hagarism,Abraham,Samuel,Racism

Bir Irkçılık Söylemi: Hâcerizm

Öz

Târih boyunca her toplum için hem önder hem de rehber kabul edilen peygamberler gönderilmiştir. İslâm, Yahudilik ve Hıristiyanlık dinlerinin ortak isimlerinden biri olan İbrâhim, hem Kur’ân-ı Kerîm’de hem de İncil ve Tevrat gibi diğer kutsal kitaplarda hakkında en fazla malumât bulunan peygamberdir. İslâm dininin ulu’l-azm olarak kabul ettiği İbrâhim’in yaşadığı coğrafya ve aile hayatı üç dini de yakından ilgilendirmesi yönüyle pek çok araştırmacının ve din bilimcinin ilgi alanına girmiştir. Bu bağlamda İbrâhim ile beraber Hâcer, Sâre, İsmâil ve İshâk ön plana çıkan diğer isimler olmuştur. İlâhi dinlerin menşei noktasında önemli rol oynayan bu isimlerden Hâcer ve ona nispetle ortaya atılan bir söylem olan Hâcerizm (Hagarism) Batı’da özellikle 1977 yılından itibaren popüler olmaya başlamış ve manipülatif bir yöntem ile İslâm aleyhine kullanılmıştır. Özellikle dini araştırmalar yapanların ilgisini çeken ve üzerinde pek çok yazı kaleme alınan Hacerizm’in ülkemizde pek fazla bilinmemesini dikkate alarak bu çalışmada Hâcerizm’in nasıl ve neden doğduğu ile tarihi gelişimi ele alınmıştır. 

Anahtar Kelimeler

• İslam Târihi,Hâcerizm,İbrâhim,İsmâil,Irkçılık

Kaynakça

1. Ataöv, Türkkaya. Siyonizm ve Irkçılık. Ankara: Ankara Üniversitesi Siyasal Bilgiler Fakültesi Yayınları, 1982.
2. Bakhos, Carol. İbrahim’in Ailesi: Musevilik, Hıristiyanlık ve İslam İnancındaki Yorumlar. Trc. F. Büşra Helvacıoğlu. İstanbul: Tekin Yayınevi Yayınları, 2015.
3. Buhârî, Ebû Abdullâh Muhammed b. İsmâil. Sahîhu’l-Buhârî. Beyrut: Dâru İbn Kesîr, 2002.
4. Crone, Patricia - Cook, Michael. Hagarism: The Making of The Islamic World. New York: Cambridge University Press, 1977.
5. Daniel, Norman. “The Review of Hagarism”. Journal of Semitic Studies 24 (1979): 296-8.
6. Dozeman, Thomas B. “The Wilderness and Salvation History in the Hagar Story”. Journal of Biblical Literature 117/1 (1998): 23-43.
7. Ezherî, Ebû Mansûr Muhammed b. Ahmed b. Ezher el-Herevî. Tehzîbü’l-Lüğa. 15 Cilt. Beyrut: Dâru İhyâi’t-Türasi’l-Arabî, 2001.
8. Ferâhîdî, Ebû Abdirrahmân el Halîl b. Ahmed b. Amr b. Temîm. Kitâbu’l-Ayn. Thk. Mehdî Mahzûmî. 8 Cilt. b.y.: Dâru Mektebeti’l-Hilâl, ts.

9. Gregg, Robert C. Shared Stories, Rival Tellings: Early Encountersof Jews, Christians and Muslims. Oxford: Oxford University Press, 2015.
10. Hassan, Riffat. “Islamic Hagar and Her Family”. Hagar, Sarah, and Their Children. Ed. Phyllis Trible-Letty - M. Russell. 149-167. Louisville: Westminster Knox Press, 2006.
11. İbn Düreyd, Ebû Bekr Muhammed b. Hasen b. Düreyd el-Ezdî el-Basrî. Cemheterü’l-Lüğa. Thk. Remzî Münîr Ba’lebekî. 3 Cilt. Beyrut: Dâru’l-ilm, 1987.
12. Josephus. Jewish Antiquities. Trc. Ralph Marcus. 4 Cilt. Cambridge: Harward University Press, 1998.
13. Kissen, Rita M. “The Children of Hagar and Sarah”. Children's Literature in Education 22/2 (1991): 111-119.
14. Kuzgun, Şaban. “Hâcer”. Türkiye Diyanet Vakfı İslam Ansiklopedisi. 14: 431-433. Ankara: TDV Yayınları, 1996.
15. Kuzgun, Şaban. İslam Kaynaklarına Göre Hz. İbrâhim ve Hanifilik. Ankara: Seda Yayınları, 1985.
16. Müslim, Ebü’l-Hüseyin Müslim b. Haccâc b. Müslim Kuşeyrî. Sahîhu Müslim. 2 Cilt. Riyad: Dâru Taybe, 2002.
17. Özcan, Şevket. Ninian Smart ve Din Fenomenolojisi. Doktora Tezi, Ankara Üniversitesi, 2016.
18. Pinker, Aron. “The Expulsion of Hagar and Ishmael”. Women in Judaism: A Multidisciplinary Journal 6/1 (2009): 1-24.
19. Reuven, Firestone. “İslam’ın Teşekkül Döneminde Yahudi Kültürü”. Trc. Ertuğrul Döner - Ahmet Rıfat Geçioğlu. Marife: Dini Araştırmalar Dergisi 14/3 (2014): 191-202.
20. Robinson, Neal. “İslâm’ın Doğuşuyla İlgili Alternatif Yaklaşım”. Trc. İsmail Albayrak. İslâmî Araştırmalar 16/1 (2003): 166-175.
21. Taşpınar, İsmail. “Muhafazar Yahudilik”. Köprü 97 (2007).
22. The Daily Star. Erişim: 25 Haziran 2018. https://archive.thedailystar.net/2006/04/28/d60428020635.htm.
23. Wansbrough, John. “The Review of Hagarism”. The Bulletin of the School of Oriental and Africian Studies 41 (1978): 155-6.
24. Zebidî, Ahmet. Sahih-i Buhari Muhtasarı ve Tecrid-i Sarih Tercemesi. Trc. Ahmet Nâim - Kâmil Miras. 13 Cilt. Ankara: DİB Yayınları, 1980.