Sermaye Kavramının Dönüşümü: İslam Ekonomisi Üzerinden Eleştirel Bir İnceleme

Yıl 2022, Cilt: 8 Sayı: 1, 49 - 59, 31.05.2022

Ayşenur Topal Harun Şencal

https://doi.org/10.30613/curesosc.1012069

Öz

Bu makalenin amacı, modern öncesi dönemdeki, Müslüman toplumlardaki anlamını ve sonraki anlamlarını keşfederek 7. yüzyıl Müslüman toplumlarında ve sanayi sonrası dönemde sermaye anlayışını karşılaştırmaktır. Bunu yaparken çalışmanın kavramsal çerçevesi olarak kurumsal mantıklar kavramı kullanılmıştır. Bu makalede ilk olarak sermaye terimi üç dönemde ele alınmış ve incelenmiştir: (1) 7. yy Müslüman toplumlarda Kasb kavramı yardımıyla; (2) 18. yüzyılda sanayi devriminin ortaya çıkmasıyla; ve son olarak, (3) çağdaş dönemde. Sermaye kavramı başlangıçtan günümüze kadar çeşitli anlamlara sahip olagelmiştir. 18. yüzyılda sanayi devriminin ortaya çıkmasıyla birlikte insan ve emek bile metalaşmış ve beşeri sermaye kavramı ortaya çıkmıştır. Daha sonra çağdaş döneme gelindiğinde insanın yanı sıra insanların sosyal ve kültürel ilişkilerinin de metalaştığı görülmektedir. Çalışmanın son bölümünde ise çağdaş dönemde sermayenin dönüşümü ve metalaşma süreci İslam ekonomisi ışığında eleştirel olarak değerlendirilmiştir. İslam ekonomisi bakış açısına göre bireylerin beşeri sermaye olarak metalaştırılması ve bireylere sermaye muamelesi yapılması İslam ahlakıyla bağdaşmamaktadır. Bunun yanı sıra İslam ekonomisine göre, toplumsal ilişkiler ve sahip olunan bilgiler de metalaştırılmamalıdır. İslam, içerisinde barındırdığı ahlakî değerler ve normlar ile sosyal hayatta bireyleri ve onların temel amacı olan Allah’a kulluk etmeyi ön planda tutmaktadır.

Anahtar Kelimeler

Sermaye, Metalaşma, Sanayi Devrimi, İslam Ekonomisi, Sosyal Sermaye, Beşeri Sermaye, Kültürel Sermaye

The Transformation of the Concept of Capital: A Critical Exploration Through Islamic Economics

Öz

The purpose of this paper is to compare the understanding of capital in the 7th century Muslim societies and post-industrial era through exploring its meaning in the pre-modern period, in Muslim societies, and its later meanings. In doing this, the institutional logics is used as the conceptual framework of the study. In this paper, the capital term was discussed and examined in three periods: (1) in the 7th century Muslim societies with the help of the concept of Kasb; (2) following the emergence of the industrial revolution in the 18th century; and finally, (3) during the contemporary period. The concept of capital has various meanings from the beginning to the contemporary period. In the 18th century, with the emergence of the industrial revolution, even individuals and their labour were commodified, and the concept of human capital has emerged. Then, in the contemporary period, it is seen that besides humans, their social and cultural relationships are also commodified. In the last section, we critically evaluate the transformation of the concept of capital in the contemporary period and the commodification process in the light of Islamic economics. According to the Islamic economics perspective, the commodification of individuals in the form of human capital and treating a human as capital is not compatible with the morality of Islam. Furthermore, the social relations and the knowledge one possesses also should not be commodified. Islam, with its moral values and norms, prioritizes individuals in social life and their main objective, which is to be a servant to God.

Anahtar Kelimeler

Cultural Capital, Capital, Commodification, Industrial Revolution, Islamic Economics, Social Capital, Human Capital

Kaynakça

• Al-Shaybani, M. b. el-Hasan. (1997). Kitab al-Kasb. Mektebu’l-Matbuât el-İslamî.
• Bourdieu, P. (1986). THE FORMS OF CAPITAL (By J. G. Richordson; pp. 241–258). Greenwood Press.
• Cannan, E. (1921). Early History of the Term Capital. The Quarterly Journal of Economics, 35(3), 469–481.
• Cizakca, M. (2013). Islamic capitalism and finance: Origins, evolution and the future. Edward Elgar.
• Costanza, R., & Daly, H. E. (1992). Natural Capital and Sustainable Development. Conservation Biology, 6(1), 37–46. https://doi.org/10.1046/j.1523-1739.1992.610037.x
• Ebû Hayyân. (2010). El-Bahru’l-Muhît. Dâru’l-Fikr.
• Fetter, F. A. (2007). Capital, Interest, and Rent Essays in the Theory of Distribution (M. N. Rothbard, Ed.). The Ludwig von Mises Institute.
• Fisher, I. (1904). Precedents for Defining Capital. The Quarterly Journal of Economics, 18(3), 386–408. https://doi.org/10.2307/1884076
• Friedland, R., & Alford, R. R. (1991). Bringing Society Back In: Symbols, Practices, and Institutional Contradictions. In The New Institutionalism in Organizational Analysis (p. 469). The University of Chicago Press, Chicago 60637.
• Habergetiren, Ö. F. (2005). İSLAM HUKUKU’NDA SERMAYE VE SERMAYE HAREKETLERİ (Sermayenin Oluşumu, Birleşmesi ve Bütünleşmesi) [PhD Thesis]. Harran University.
• Harker, R., Mahar, C., & Wilkes, C. (Eds.). (2016). An Introduction to the Work of Pierre Bourdieu. Palgrave Macmillan UK. https://doi.org/10.1007/978-1-349-21134-0
• Hodgson, G. M. (2014). What is capital? Economists and sociologists have changed its meaning: should it be changed back? Cambridge Journal of Economics, 38(5), 1063–1086. https://doi.org/10.1093/cje/beu013
• Hossain, M. Z. (2009). Why is interest prohibited in Islam? A statistical justification. Humanomics, 25(4), 241–253. https://doi.org/10.1108/08288660910997610
• Ibn Âşûr. (1984). Et-Tahrîr ve’t-Tenvîr. ed-Dâru’t-Tûnusiyye li’n-neşr.
• Illich, I. (1972). Deschooling Society (1972nd ed.). Harrow Books.
• Kāšānī, A. B. b. M. al-, & Tāmir, M. M. (2005). Badāʼiʻ al-ṣanāʼiʻ fī tartīb al-šarāʼiʻ. Dār al-Ḥadīt̲.
• Kuran, T. (2003). The Islamic Commercial Crisis: Institutional Roots of Economic Underdevelopment in the Middle East. The Journal of Economic History, 63(2), 414–446. https://doi.org/10.1017/S0022050703001840
• Kuran, T. (2011). The Long Divergence: How Islamic Law Held Back the Middle East. Princeton University Press. http://gen.lib.rus.ec/book/index.php?md5=7a3f031a60741dcf7878ac0bce7f365e
• Laroche, M., Mérette, M., Ruggeri, G. C., & Merette, M. (1999). On the Concept and Dimensions of Human Capital in a Knowledge-Based Economy Context. Canadian Public Policy / Analyse de Politiques, 25(1), 87. https://doi.org/10.2307/3551403
• Lewis, H. R. (2007). Excellence Without a Soul: Does Liberal Education Have a Future? PublicAffairs.
• Muhammed Ali as-Sâbûnî. (1981). Safvetu’t-Tefâsîr. Dâru’l-Kurâni’l-Kerîm.
• Ocasio, W., & Thornton, P. H. (2008). Instituonal Logics. In The Sage Handbook of Organizational Institutionalism (p. 840). SAGE Publications Ltd.
• Orman, S. (2015b). İslam Entelektüel Geleneğinde İktisadi Boyutun Teşekkülü: Şeybani, Serahsi ve Kitabu’l-Kesb (II). 1, 2, 23–67.
• Pasinetti, L. L. (1983). The accumulation of capital. Cambridge Journal of Economics, 7(3/4), 405–411.
• Polanyi, K. (2001). The Great Transformation. Beacon Press.
• Prendergast, R. (2010). Accumulation of Knowledge and Accumulation of Capital in Early ‘Theories’ of Growth and Development. Cambridge Journal of Economics, 34(3), 413–431. https://doi.org/10.1093/cje/bep009
• Smith, A. (1977). An Inquiry into the Nature and Causes of the Wealth of Nations. University of Chicago Press. https://www.journals.uchicago.edu/doi/10.1086/251119
• The Qur’an (M. A. S. Abdel Haleem, Trans.). (2004). Oxford University Press.
• Thornton, P. H., & Ocasio, W. (1999). Institutional Logics and the Historical Contingency of Power in Organizations: Executive Succession in the Higher Education Publishing Industry, 1958– 1990. American Journal of Sociology, 105(3), 801–843. https://doi.org/10.1086/210361
• Throsby, D. (1999). Cultural Capital. Journal of Cultural Economics, 10.
• Wallerstein, I. M. (2014). Historical capitalism: With Capitalist civilization. http://rbdigital.oneclickdigital.com