{"id":4784,"date":"2013-09-26T16:01:31","date_gmt":"2013-09-26T14:01:31","guid":{"rendered":"http:\/\/www.kuranvesunnetyolunda.com\/?p=4784"},"modified":"2013-11-30T10:53:55","modified_gmt":"2013-11-30T08:53:55","slug":"ii-tanzimatla-gelen-toplumsal-degisme","status":"publish","type":"post","link":"https:\/\/www.kuranvesunnetyolunda.com\/?p=4784","title":{"rendered":"II- Tanz\u00eem\u00e2t\u2019la Gelen Toplumsal De\u011fi\u015fme"},"content":{"rendered":"

Zamana ba\u011fl\u0131 olarak devletlerin, toplumlar\u0131n ve bireylerin etkisinden kurtulamad\u0131\u011f\u0131 de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm sosyal bir kural olarak Osmanl\u0131 Devletini, ulemas\u0131n\u0131 ve toplumunu da s\u0131ras\u0131yla etkisi alt\u0131na alm\u0131\u015ft\u0131r. Bu k\u00f6kl\u00fc ve tesirli de\u011fi\u015fimlerden birisi hatta yak\u0131n tarihimiz nazar\u0131 itibara al\u0131nd\u0131\u011f\u0131nda en m\u00fchimi Tanz\u00eem\u00e2t Ferman\u0131\u2019yla devreye girmi\u015ftir. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda devletin d\u00f6n\u00fc\u015f\u00fcm\u00fc Tanz\u00eem\u00e2tla <\/b>olmu\u015ftur.[1]<\/a> Tanz\u00eem\u00e2t bir yandan burjuvala\u015fma \u00f6zlemleri, bir yandan da ba\u015fka bir tak\u0131m taleplerde bulunurken, devletin ekonomik anlamda b\u00fcy\u00fcmesini beraberinde getirmi\u015f, devlet her \u015feye kar\u0131\u015fmaya ba\u015flam\u0131\u015f, mesela sosyal g\u00fcvenlik sistemi vak\u0131flar\u0131n insiyatifinden \u00e7\u0131km\u0131\u015f ve bunu devlet kendisi \u00fcstlenmi\u015ftir. Devletin her \u015feye kar\u0131\u015fmas\u0131 ve merkezile\u015fme giri\u015fimleri Tanz\u00eem\u00e2t\u2019la birlikte olmu\u015ftur. Yani hantal devlet anlay\u0131\u015f\u0131 Tanz\u00eem\u00e2t\u2019\u0131n bir miras\u0131 gibi g\u00f6r\u00fcnmektedir.[2]<\/a><\/p>\n

Bat\u0131l\u0131la\u015fma\/Modernle\u015fme<\/b> \u00e7abalar\u0131n\u0131n \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131 sarmas\u0131n\u0131,[3]<\/a> bilginin matbaa ve bilhassa gazeteler yoluyla ted\u00e2v\u00fcle girmesini ve modern okullarda verilen e\u011fitimle yeni bir s\u0131n\u0131f\u0131n olu\u015fturulmas\u0131n\u0131, farkl\u0131 bir d\u00f6neme girildi\u011finin ilk i\u015faretleri olarak alg\u0131layabiliriz. 1839\u2019da Tanz\u00eem\u00e2t\u2019\u0131n ilan\u0131yla birlikte, sadrazamlar\u0131n ve dolay\u0131s\u0131yla b\u00fcrokrasi (kalemiyye)<\/i> mensublar\u0131n\u0131n devlet \u00fczerindeki n\u00fcfuzlar\u0131 artarken, ulema (ilmiyye<\/i>) s\u0131n\u0131f\u0131n\u0131n n\u00fcfuzu azalmaya ba\u015flam\u0131\u015f ve Bat\u0131\u2019yla temaslar \u00e7o\u011fald\u0131k\u00e7a, Osmanl\u0131 Devleti\u2019ne yabanc\u0131 devletlerin m\u00fcdahaleleri s\u0131kla\u015fm\u0131\u015ft\u0131r. \u00d6yle ki 1856\u2019da Islahat Ferman\u0131\u2019n\u0131n, 1876\u2019da I. Me\u015frutiyet\u2019in ve en nih\u00e2yet 1908\u2019de II. Me\u015frutiyet\u2019in ilan\u0131 s\u00fcrecinde Devlet-i Aliyye\u2019nin eski yap\u0131s\u0131 k\u00f6kl\u00fc bir de\u011fi\u015fime s\u00fcrecine girmi\u015ftir.[4]<\/a><\/p>\n

\u0130sl\u00e2m d\u00fcny\u00e2s\u0131n\u0131n ve Osmanl\u0131 Devleti\u2019nin modernle\u015fme<\/b> tarihi, birbirine ba\u011fl\u0131 olarak birinci derecede askeri ma\u011flubiyetler ve s\u00f6m\u00fcrgecilik, ikinci derecede de oryantalizm ve misyonerlik vak\u0131alar\u0131yla \u00e7ok yak\u0131ndan alakal\u0131d\u0131r. Ordunun \u0131slah\u0131ndan, modernizasyonundan ba\u015flayarak devlet d\u00fczenine, m\u00fcesseselere, nih\u00e2yet zihniyete, k\u00fclt\u00fcre ve g\u00fcndelik hayata sir\u00e2yet eden Bat\u0131l\u0131la\u015fma hareketlerinin her bir a\u015famas\u0131n\u0131n bir sonrakini zaruri veya ka\u00e7\u0131n\u0131lmaz k\u0131laca\u011f\u0131, devlet adamlar\u0131 ve ayd\u0131nlar taraf\u0131ndan yeterince kavranamam\u0131\u015f, kestirilememi\u015f g\u00f6z\u00fck\u00fcyor. Mesela g\u00fc\u00e7l\u00fc ve modern bir orduya sahip olmak i\u00e7in bat\u0131l\u0131 tarzda tesis edilen askeri okullar\u0131n yeni (ve tabi\u00ee tehlikeli) siyasi ve fikri y\u00f6neli\u015fleri besleyece\u011fi muhtemel g\u00f6r\u00fclm\u00fc\u015f, neticeleri normal kabul edilmi\u015f de\u011fildir. Meselenin bir b\u00fct\u00fcn olarak g\u00f6r\u00fclememi\u015f olmas\u0131 bir taraftan problemleri \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011fe do\u011fru g\u00f6t\u00fcr\u00fcrken di\u011fer taraftan da bir sonraki a\u015famalara ge\u00e7i\u015flerde kat\u0131l\u0131m\u0131 zay\u0131flatm\u0131\u015ft\u0131r. Medeniyetle ve yaln\u0131z ara\u00e7 d\u00fczeyinde alg\u0131lanan teknikle k\u00fclt\u00fcr aras\u0131nda rahatl\u0131kla yap\u0131labilen kesin ayr\u0131mlar ve bu ayr\u0131mlar\u0131n okumu\u015f-yazm\u0131\u015flar kat\u0131nda tam bir h\u00fcsn\u00fckab\u00fble mazhar olmas\u0131 da b\u00fct\u00fcnl\u00fckten yoksunlu\u011fun tipik g\u00f6stergelerinden biri olmal\u0131d\u0131r.[5]<\/a><\/p>\n

\u00a0Osmanl\u0131 modernle\u015fmesi s\u00fcrecinde yay\u0131nlanan gazetelerin yerine getirdi\u011fi vaz\u00eefe son derece belirleyici olmu\u015ftur. Gazete<\/b> bat\u0131da da b\u00fcy\u00fck yeniliklerin ba\u015flat\u0131c\u0131s\u0131d\u0131r; ancak Osmanl\u0131 toplumunda yerine getirdi\u011fi vaz\u00eefe Bat\u0131\u2019ya g\u00f6re daha kapsay\u0131c\u0131 boyutlardad\u0131r. Bunun da sebebi Bat\u0131\u2019da kitap, olu\u015fmu\u015f felsefi gelenekle birlikte yeni d\u00fc\u015f\u00fcncelerin dile getirildi\u011fi ana vas\u0131ta oldu\u011fu halde Osmanl\u0131\u2019da kitap, yeni fikirler ve yeni bir gelenek olu\u015fturmaya ancak 1876\u2019dan sonra ba\u015flayacakt\u0131r. \u0130lk ba\u011f\u0131ms\u0131z gazetenin \u00e7\u0131kt\u0131\u011f\u0131 1860\u2019dan kitab\u0131n ayd\u0131nlar\u0131n ufkunda yer etti\u011fi 1876\u2019ya kadar, hatta o tarihten sonra da g\u00fc\u00e7l\u00fc bir rakib olarak gazete, kitab\u0131n g\u00f6rd\u00fc\u011f\u00fc fonksiyonu da yerine getirmi\u015ftir. Adeta bir bro\u015f\u00fcr hacmine ula\u015fan uzun makaleler, gazetenin kitap yerine ikame edildi\u011fini g\u00f6stermektedir.[6]<\/a><\/p>\n


<\/p>\n
\n
\n

[1]<\/a> \u201cBat\u0131l\u0131la\u015fma\/Modernle\u015fme<\/i> te\u015febb\u00fcsleriyle birlikte siyasi yap\u0131m\u0131z\u0131n de\u011fi\u015fime u\u011frad\u0131\u011f\u0131 her devirde, bu de\u011fi\u015fikliklerle e\u015fzamanl\u0131 olarak muhakkak dini d\u00fc\u015f\u00fcnce alan\u0131nda da d\u00f6n\u00fc\u015f\u00fcmler husule gelmi\u015f ve dini hayatla siyasi hayat, kar\u015f\u0131l\u0131kl\u0131 olarak birbirlerine tesir etmi\u015flerdir. Nitekim bu m\u00fcnasebetlerin s\u0131kl\u0131k derecesini g\u00f6rmek i\u00e7in, sadece Kur\u2019\u00e2n \u00e7evirilerinin ortaya \u00e7\u0131k\u0131\u015f s\u00fcrecine bakmak yeterlidir: 1839\u2019da Tanz\u00eem\u00e2t ilan edilmi\u015f, iki y\u0131l sonra (1841\u2019de) ilk matb\u00fb T\u00fcrk\u00e7e Kur\u2019\u00e2n \u00e7evirisi (Terceme-i Tefs\u00eer-i Tiby\u00e2n<\/i>) ortaya \u00e7\u0131km\u0131\u015f ve II. Me\u015frutiyet\u2019e kadar bu \u00e7eviriyi yenileri izlemi\u015ftir\u2026\u201d (C\u00fcndio\u011flu, D\u00fccane, T\u00fcrk\u00e7e Kur\u2019\u00e2n ve Cumhuriyet \u0130deolojisi<\/i><\/b>, <\/i>\u0130stanbul 1998, s. 19)<\/p>\n<\/div>\n

\n

[2]<\/a> Ahmed Tabako\u011flu, \u00c7er\u00e7eve<\/i>,<\/b> Ocak 2000, s. 26.<\/p>\n<\/div>\n

\n

[3]<\/a> Modernitenin yak\u0131n ge\u00e7mi\u015finde ayd\u0131nlanma d\u00fc\u015f\u00fcncesi yatar. Ayd\u0131nlanma, insan akl\u0131n\u0131 \u00f6n plana \u00e7\u0131kart\u0131r. Bilim ve teknolojide ba\u015fd\u00f6nd\u00fcr\u00fcc\u00fc geli\u015fmeler kaydedilir. \u0130nsanl\u0131\u011f\u0131n ak\u0131l yoluyla s\u00fcrekli daha iyiye, m\u00fckemmele do\u011fru yol ald\u0131\u011f\u0131 inanc\u0131n\u0131 yans\u0131tan ilerleme fikri, XIX. asra damgas\u0131n\u0131 vurur. (T\u00fcrk\u00f6ne, VI, 71)<\/p>\n<\/div>\n

\n

[4]<\/a> D\u00fccane C\u00fcndio\u011flu, S\u00f6zl\u00fc K\u00fclt\u00fcrden Yaz\u0131l\u0131 K\u00fclt\u00fcre Anlam\u0131n Tarihi<\/i><\/b>, <\/i>\u0130stanbul, 1997, s. 169. XIX. asr\u0131n ikinci yar\u0131s\u0131ndan itibaren \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n de\u011fi\u015fik co\u011frafyalar\u0131nda anayasa ve me\u015fruti idare aray\u0131\u015flar\u0131 g\u00f6r\u00fclmeye ba\u015flad\u0131. \u0130lk anayasa Ocak 1861\u2019de Tunus\u2019ta ilan edildi. Bu anyasa, II. Abd\u00fclhamid<\/b> d\u00f6neminde Osmanl\u0131 Devleti sadrazaml\u0131\u011f\u0131 yapacak olan Tunuslu Hayrettin Pa\u015fa\u2019n\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde haz\u0131rland\u0131. Tunus tecr\u00fcbesini Aral\u0131k 1876\u2019da Osmanl\u0131 Devleti, \u015eubat 1882\u2019de M\u0131s\u0131r, Aral\u0131k 1906\u2019da \u0130ran ve Temmuz 1908\u2019de yine Osmanl\u0131 Devleti takip etti. (Kara, s. 178)<\/p>\n<\/div>\n

\n

[5]<\/a> Kara, s. 17-18; \u201c16. y\u00fczy\u0131l Avrupas\u0131n\u0131n yenilik\u00e7ili\u011fi veya ufku zorlamas\u0131 gibi, \u00e7\u0131lg\u0131nl\u0131\u011f\u0131n\u0131 kimi zaman bizim de ya\u015famam\u0131z gayri tabii bir bunal\u0131m de\u011fil, tarih i\u00e7inde ya\u015fanmas\u0131 gereken bir s\u00fcre\u00e7 olarak g\u00f6r\u00fcrsek bunu a\u015fmay\u0131 da, Osmanl\u0131\u2019y\u0131 do\u011fru anlamay\u0131 da, gelece\u011fi Osmanl\u0131 miras\u0131 \u00fczerinde yeniden kurmay\u0131 da becerebiliriz. Ama bu bunal\u0131m\u0131 yine defansif bir pozisyonda \u201cgeride kalan\u0131 nas\u0131l koruruz\u201d tela\u015f\u0131yla a\u015fmaya \u00e7al\u0131\u015f\u0131rsak art\u0131k bunun bir sonu yok. Geride kalan kalm\u0131\u015ft\u0131r, bundan sonra bizim ufkumuzu ileri do\u011fru nas\u0131l a\u015faca\u011f\u0131m\u0131z\u0131n tart\u0131\u015fmas\u0131n\u0131 yapmak durumunday\u0131z.\u201d (Davuto\u011flu, s. 24-25).<\/p>\n<\/div>\n

\n

[6]<\/a>Bkz. T\u00fcrk\u00f6ne, <\/i>VI, 112-113.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Zamana ba\u011fl\u0131 olarak devletlerin, toplumlar\u0131n ve bireylerin etkisinden kurtulamad\u0131\u011f\u0131 de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm sosyal bir kural olarak Osmanl\u0131 Devletini, ulemas\u0131n\u0131 ve toplumunu da s\u0131ras\u0131yla etkisi alt\u0131na alm\u0131\u015ft\u0131r. Bu k\u00f6kl\u00fc ve tesirli… <\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"enabled":false},"version":2}},"categories":[1],"tags":[],"class_list":["post-4784","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p3G27m-1fa","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/4784","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4784"}],"version-history":[{"count":3,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/4784\/revisions"}],"predecessor-version":[{"id":7135,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/4784\/revisions\/7135"}],"wp:attachment":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4784"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4784"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4784"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}