Araştırma Makalesi
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Yahudi Oryantalizminin Tarihi Temelleri Üzerine Bir Araştırma: Ignaz Goldziher Örneği

Yıl 2020, Sayı: 5, 105 - 147, 31.12.2020
https://doi.org/10.5281/zenodo.4429234

Öz

Batı’da Hıristiyan İslam araştırmalarının uzun bir geçmişi olmakla birlikte Yahudilerin de ilk dönemlerden itibaren bu alanda önemli katkıları olmuş ve yetiştirdikleri ilim adamlarıyla bu alanda öncü bir role sahip olmuşlardır. Yahudi Oryantalizmi, ilgi duyduğu alanlar ve konular bakımından Hıristiyan Oryantalizminden farklı olsa da yöntem bakımından Batı’nın bilimsel yöntemlerine dayanmaktadır. Yahudi Oryantalizmi, Hıristiyan Oryantalizminin aksine, Yahudiliği merkeze yerleştirmiş ve Hıristiyanların Yahudiliğe yönelik tenkidlerine cevap vermeyi amaçlamıştır. Bu yönüyle hem Yahudiliği Hıristiyanlığa karşı savunmak hem de Yahudiliği reforme etmeyi amaçlamışlardır. Yahudi Oryantalizminin İslam Araştırmalarına yönelmesinde birtakım siyasi, dini ve entelektüel nedenler bulunmaktadır. Yahudi Oryantalizmi tarihsel süreçte oluşum dönemi, olgunlaşma dönemi ve Siyonizm sonrası dönem olmak üzere üç bölümde sınıflandırılabilir ve kurucu isimleri arasında Abraham Geiger (1810-1874) ve Gustav Weil (1808-1889) gibi birçok Yahudi Oryantalist yer alırken, Yahudi Oryantalizmin olgunlaşma aşaması Ignaz Goldziher’le (1850-1921) birlikte gerçekleşmiş ve öne sürdüğü görüşler açısından Goldziher Batı’da İslam dini ve gelenekleriyle ilgili paradigmanın kurucu bir ismi olmuştur. Bu araştırmada Yahudi Oryantalizminin ortaya çıkışı, tarihsel süreci ve İslam’ı araştırma saikleri araştırılacak ve Ignaz Goldziher’in hayatı ve genel olarak İslam özelde ise hadisle ilgili düşünceleri incelenerek Yahudi Oryantalizmindeki rolü ortaya konmaya çalışılacaktır.

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دراسة حول الأسس التاريخية للاستشراق اليهودي: إجناس جولدتسيهر نموذجاً

Yıl 2020, Sayı: 5, 105 - 147, 31.12.2020
https://doi.org/10.5281/zenodo.4429234

Öz

بينما كان للمسيحيين تاريخ طويل في الدراسات الإسلامية في الغرب ، قدم اليهود أيضًا مساهمات ملحوظة في هذا المجال بدءًا من الفترات المبكرة ، وكان لهم دور رائد في هذا المجال بفضل العلماء الذين قاموا بتعليمهم. يلتزم الاستشراق اليهودي بالحضارة المسيحية اليهودية من حيث الأصل ، والاستشراق المسيحي من حيث نموذجها. بالرغم من اختلاف الاستشراق اليهودي عن الاستشراق المسيحي في مجالات اهتمامه وموضوعاته ، إلا أنه يعتمد على الأساليب العلمية الأوروبية من حيث الأساليب التي يستخدمها. كان أسلوب النقد التاريخي الذي ظهر في القرن الثامن عشر في الغرب يهدف إلى تحديد معايير الحقيقة والموضوعية من خلال التشكيك في صحة النصوص الدينية والواقع الموضوعي لها.
يصنف الاستشراق اليهودي في مجموعتين هما السفارديم (السفارديم) واليهود الأشكناز (الأشكناز). اليهود السفارديم ، استمرار لليهودية البابلية ، يتألفون من يهود من إسبانيا والبرتغال ومن أصول شمال أفريقية. أما بالنسبة لليهود الأشكناز ، الذين يشكلون معظم يهود العالم والذين تشكلوا وفقًا للتقاليد الفلسطينية ، فهم يتألفون من اليهود الذين انتقلوا إلى أوروبا الوسطى (ألمانيا وفرنسا) عبر الإمبراطورية الرومانية ، وإلى أوروبا الشرقية (بولندا وروسيا) من هناك. كان اليهود السفارديم أكثر حماسًا لمواصلة الثقافة والتراث الإسلامي من الأشكناز ، حيث عاشوا في البلدان الإسلامية لفترة طويلة وكانوا على اتصال وثيق بالمسلمين. ومع ذلك ، طوَّر اليهود الأشكناز عمومًا فهمًا محصورًا ومحافظًا لمجرد أنهم تعرضوا لاضطهاد الكنيسة في العصر المسيحي في العصور الوسطى. بينما أقر اليهود السفارديم بضرورة العودة إلى الأندلس من أجل التنوير اليهودي ، دافع الأشكناز عن الإسلام الشرقي بدلاً من التراث الأندلسي.
أراد المستشرقون اليهود الدفاع عن اليهودية ضد المسيحية ، وإصلاح اليهودية. هناك العديد من الأسباب السياسية والدينية والفكرية التي تجعل الاستشراق اليهودي يتجه نحو دراسات الإسلام. يمكن تصنيف الاستشراق اليهودي إلى ثلاثة أجزاء في العملية التاريخية: وهي فترة التكوين وفترة النضج وفترة ما بعد الصهيونية. يمكن تصنيف الاستشراق اليهودي إلى ثلاثة أجزاء في العملية التاريخية. في فترة التكوين ، كتبت الأعمال اليهودية الأولى عن الإسلام بالطريقة الغربية (طريقة النقد الكتابي) ، وفي فترة النضج ، وصلت الدراسات الإسلامية إلى ذروتها بفضل جولدتسيهر وتم تحديد النموذج اليهودي الأساسي ، وفي مرحلة ما بعد الصهيونية بعد أن استقر اليهود في فلسطين ، تحول الاستشراق اليهودي إلى استشراق سياسي. حتى الصهيونية ، أراد الاستشراق اليهودي تحقيق الإصلاح اليهودي بالرجوع إلى النصوص الإسلامية. ومع ذلك ، بعد الصهيونية ، تم تنحية الهوية الإسلامية جانباً وعرف اليهود أنفسهم على أنهم أمة منفصلة.
مُنع المستشرقون اليهود من الدراسة في الجامعات الألمانية حتى أواخر القرن التاسع عشر (1870). والسبب في ذلك هو موقف اليهود الحازم ضد القبول والتحول إلى المسيحية. في هذا الصدد ، يصنف المستشرق اليهودي في مجموعتين هما "اليهود المتحولين إلى المسيحية" و "اليهودي الذي رفض التحول إلى المسيحية". من المستشرقين اليهود الذين تحولوا إلى المسيحية إدوارد غانس (1789-1839) ، هاينريش هاين (1797-1856) ، دانيال تشولسون (1819-1911) ، أرمين فامبيري (1874-1931) ، ولكن غوستاف ويل (1808-1889) ، هاينريش غراتس (1817-1891) وإيجناز جولدتسيهر من بين اليهود الذين رفضوا التحول إلى المسيحية. فضلوا الابتعاد عن السياسة ، وخاصة رفض جولدزيهر أن يصبح وسيطًا بين إسرائيل والعرب من خلال معارضته الشديدة للاستغلال. استطاع اليهودي أن يصبح أساتذة في الجامعات الألمانية فقط في أواخر القرن التاسع عشر (1870).
من خلال معارضة تعريف اليهودي كأمة تنتمي إلى الشرق ، تبني الصهيونية هوية يهودية جديدة. مع ظهور الصهيونية ، كان هناك تغيير في المفاهيم الذاتية للشعب اليهودي ، وظهرت ظروف سياسية ولاهوتية جديدة تمامًا في علاقة اليهودية بالإسلام والمسيحية. خلقت الصهيونية هوية ثقافية مشتركة بين اليهود والمسيحيين ، وتركت الهوية الشرقية والإسلامية جانبًا.
على عكس الاستشراق المسيحي ، وضع الاستشراق اليهودي اليهودية في المركز مع وجهات نظرهم حول الإسلام والتقاليد ، وكان يهدف إلى الرد على انتقادات المسيحيين ضد اليهودية. بينما يتجه معظم المستشرقين المسيحيين إلى الدراسات السنسكريتية والفارسية ، ركز المستشرقون اليهود الألمان على الدراسات العربية والإسلامية حتى بداية القرن العشرين. في حين أن هناك عددًا من الأسماء بين الآباء المؤسسين للاستشراق اليهودي وكذلك أبراهام جيجر ، فقد تحققت فترة نضوج الاستشراق اليهودي بفضل إغناز جولدتسيهر والأفكار التي اقترحها كان لها صفة مكونة لتشكيل نموذج حول الإسلام وتقاليده في الغرب. تضمنت أعمال جولدتسيهر دراسات مهمة حول التحليل النقدي لتقاليد التفسير ، وتطور الحديث ، والطوائف الإسلامية والطائفية ، وفترة ما قبل الإسلام ، وفلسفة اللغة العربية ، والتأريخ العربي ، والأدب. كانت آراء جولدتسيهر بمثابة نقد للفكر الإسلامي وتحولت إلى المصادر الإسلامية في دراسة المسلمين. إن الابتكار الذي جلبه جولدتسيهر لدراسات الإسلام هو أنه ، من خلال تطبيق منهج تاريخي نقدي على الأحاديث ، خلص إلى أن هذه ليست في الواقع أقوال النبي ، وأنها تضمنت آراء أئمة المسلمين اللاحقين في العقيدة الإسلامية ، والتي اكتسبت بنية متنوعة. من حيث الدين والبنية غير المتجانسة من حيث الجوانب الثقافية من خلال توسع الدول الأموية والعباسية. من خلال نهجه المتشكك والعام للأحاديث ، تم انتقاد آراء جولدتسيهر في تطوير الأحاديث بشدة ، وانتقد المستشرقون في العالم الغربي ومن علماء المسلمين أفكاره.

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  • Zwiep, Irene E. “Beyond Orientalism? Steinschneider on Islam, Religion and Plurality”. in Modern Jewish Scholarship on Islam in Context. ed. Ottfried Fraisse. Berlin: De Gruyter, 2018.

A Study on the Historical Foundations of Jewish Orientalism: Ignaz Goldziher Example

Yıl 2020, Sayı: 5, 105 - 147, 31.12.2020
https://doi.org/10.5281/zenodo.4429234

Öz

While Christians had a long history of Islamic Studies in the West, Jewish also made remarkable contributions to this field beginning from the early periods, and they have had a pioneering role in this field thanks to the scientists they educated. Although Jewish Orientalism differs from Christian Orientalism as for its fields of interest and subjects, it depends on European scientific methods in terms of the methods it uses. In contrast to Christian Orientalism, Jewish Orientalism placed Judaism at the center and aimed to respond to the criticisms of Christians against Judaism. From this aspect, they both wanted to defend Judaism against Christianity, and to reform Judaism. There are many political, religious and intellectual reasons for Jewish Orientalism to turn towards Islām Studies. Jewish Orientalism can be classified in three parts in the historical process, these are formation period, maturation period and post-Zionism period. While Abraham Geiger (1810-1874) and Gustav Weil (1808-1889) were among the founding fathers of Jewish Orientalism, the maturation period for Jewish Orientalism came true thanks to Ignaz Goldziher (1850-1921) and the ideas he suggested had a constituent characteristic of forming the paradigm about Islām and its traditions in the West. In this study, the emergence of Jewish Orientalism, its periods and the reasons of studying Islām will be investigated and, the life of Ignaz Goldziher, and his thoughts on Islām in general and ḥadīt̲h̲ in particular will be examined, and the role of Goldziher in Jewish Orientalism will be tried to be revealed.

Kaynakça

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  • Torrey, Charles Cutler. Jewish Foundation of Islam. Jewish Institute of Religion Press: New York, 1933.
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Toplam 126 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Konular Din Araştırmaları
Bölüm Makaleler
Yazarlar

Hafize Yazıcı 0000-0002-6675-5890

Yayımlanma Tarihi 31 Aralık 2020
Gönderilme Tarihi 12 Aralık 2020
Yayımlandığı Sayı Yıl 2020 Sayı: 5

Kaynak Göster

ISNAD Yazıcı, Hafize. “A Study on the Historical Foundations of Jewish Orientalism: Ignaz Goldziher Example”. HADITH 5 (Aralık 2020), 105-147. https://doi.org/10.5281/zenodo.4429234.