Prof. Dr. Mehmet \u00d6zdemir hocam\u0131z, at\u00f6lye kapsam\u0131nda, ge\u00e7 Osmanl\u0131 d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda ortaya \u00e7\u0131kan modernle\u015fme tart\u0131\u015fmalar\u0131n\u0131, bu tart\u0131\u015fmalar\u0131n merkezindeki isimlerden biri olan Said Halim Pa\u015fa\u2019n\u0131n d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 ve modernle\u015fmeye yakla\u015f\u0131m\u0131 \u00fczerinden ele alm\u0131\u015ft\u0131r. Osmanl\u0131 Devleti\u2019nin son sadrazamlar\u0131ndan biri olan Said Halim Pa\u015fa, hem Bat\u0131\u2019y\u0131 yak\u0131ndan tan\u0131yan hem de \u0130slam d\u00fcnyas\u0131na derinlemesine v\u00e2k\u0131f bir devlet adam\u0131 ve m\u00fctefekkir olarak \u00f6ne \u00e7\u0131kmaktad\u0131r.<\/p>\n\n\n\n
Hocam\u0131z\u0131n \u00f6zellikle vurgulad\u0131\u011f\u0131 \u00fczere, makam sahibi bir devlet adam\u0131n\u0131n kaleme ald\u0131\u011f\u0131 eserler, yaln\u0131zca teorik d\u00fczlemde kalan metinlerden farkl\u0131 olarak pratik tecr\u00fcbe ile yo\u011frulmu\u015f olmalar\u0131 bak\u0131m\u0131ndan b\u00fcy\u00fck bir k\u0131ymet ta\u015f\u0131maktad\u0131r. Said Halim Pa\u015fa\u2019n\u0131n yaz\u0131lar\u0131, yaln\u0131zca bir \u00e2limin veya fakihin teorik \u00e7\u00f6z\u00fcmlemeleriyle s\u0131n\u0131rl\u0131 kalmay\u0131p, do\u011frudan siyasal ve idar\u00ee tecr\u00fcbenin i\u00e7inden s\u00fcz\u00fclen metinlerdir. Bu y\u00f6n\u00fcyle Pa\u015fa, hem yazar, hem idareci, hem de siyasal akt\u00f6r kimli\u011fini ayn\u0131 \u015fahsiyette birle\u015ftiren nadir isimlerdendir. Ayr\u0131ca J\u00f6n T\u00fcrkler ile kurdu\u011fu entelekt\u00fcel ve siyasal temas, onun d\u00f6nemin fikir hareketleriyle olan canl\u0131 ili\u015fkisini g\u00f6stermektedir.<\/p>\n\n\n\n
Said Halim Pa\u015fa\u2019n\u0131n Ba\u015fl\u0131ca Eserleri ve Temel G\u00f6r\u00fc\u015fleri<\/strong><\/p>\n\n\n\n 1. Taassub<\/em><\/p>\n\n\n\n 1910 y\u0131l\u0131nda S\u0131r\u00e2t-\u0131 M\u00fcstak\u00eem\u2019de yay\u0131mlanan \u201cTaassub-\u0131 \u0130sl\u00e2m\u00ee ve Ma\u2018n\u00e2-i Hak\u00eekiyyesi\u201d ba\u015fl\u0131kl\u0131 yaz\u0131lar\u0131ndan olu\u015fmaktad\u0131r. Said Halim Pa\u015fa\u2019ya g\u00f6re, M\u00fcsl\u00fcmanlar\u0131n Bat\u0131\u2019ya y\u00f6nelik mesafeli ve tepkisel tutumu nedensiz bir taassup de\u011fil, Bat\u0131\u2019n\u0131n s\u00f6m\u00fcrgeci ve tahakk\u00fcmc\u00fc politikalar\u0131na kar\u015f\u0131 geli\u015fmi\u015f me\u015fru bir \u00f6z savunma refleksidir. Sorunun kayna\u011f\u0131 M\u00fcsl\u00fcmanlar\u0131n inanc\u0131 de\u011fil, Bat\u0131\u2019n\u0131n m\u00fcdahale ve bask\u0131 pratikleridir. Said Halim Pa\u015fa \u201cE\u011fer biz size kar\u015f\u0131 sert duruyorsak, bu sizin bizi yok etmeye, kaynaklar\u0131m\u0131z\u0131 s\u00f6m\u00fcrmeye ve bizi biz yapan de\u011ferleri elimizden almaya \u00e7al\u0131\u015fman\u0131zdand\u0131r\u201d demektedir.<\/p>\n\n\n\n 2. Mukallitliklerimiz<\/em><\/p>\n\n\n\n Pa\u015fa 1911 ile 1914 y\u0131llar\u0131 aras\u0131nda kaleme ald\u0131\u011f\u0131 bu eserinde, Avrupa\u2019y\u0131 k\u00f6r\u00fc k\u00f6r\u00fcne taklit etmenin \u0130slam d\u00fcnyas\u0131n\u0131 g\u00fc\u00e7lendirmedi\u011fini, aksine \u00f6zg\u00fcn medeniyet birikimini a\u015f\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 vurgular. Bat\u0131\u2019dan faydalanman\u0131n m\u00fcmk\u00fcn oldu\u011funu, ancak bunun bilin\u00e7siz bir kopyalama \u015feklinde de\u011fil, se\u00e7ici ve ele\u015ftirel bir yakla\u015f\u0131mla yap\u0131lmas\u0131 gerekti\u011fini ifade eder.<\/p>\n\n\n\n 3. Me\u015frutiyet<\/em><\/p>\n\n\n\n Said Halim Pa\u015fa bu eserinde, me\u015frutiyete ilkesel olarak kar\u015f\u0131 de\u011fildir; ancak y\u00f6netimin halkla payla\u015f\u0131lmas\u0131n\u0131n, Bat\u0131\u2019dan terc\u00fcme edilmi\u015f anayasal modellerle de\u011fil, kendi medeniyet ve k\u00fclt\u00fcrel kodlar\u0131m\u0131z dikkate al\u0131narak in\u015fa edilmesi gerekti\u011fini savunur (1911). Ona g\u00f6re siyasal sistem, toplumun tarihsel ve ahlaki dokusuyla uyumlu olmal\u0131d\u0131r.<\/p>\n\n\n\n 4.Buhr\u00e2n-\u0131 \u0130\u00e7tim\u00e2\u00eemiz<\/em><\/p>\n\n\n\n 1916\u2019da ve 1917\u2019de bas\u0131lan bu iki eserde Pa\u015fa, \u0130slam d\u00fcnyas\u0131n\u0131n temel problemini ahlak ve fazilet krizi olarak te\u015fhis eder. Ona g\u00f6re \u00fcmmetin ya\u015fad\u0131\u011f\u0131 \u00e7\u00f6z\u00fclmenin temelinde, de\u011ferler d\u00fcnyas\u0131ndaki \u00e7\u00fcr\u00fcme yatmaktad\u0131r. \u00c7\u00f6z\u00fcm ise, ahlak ve fazilet de\u011ferlerini koruyan ve i\u00e7selle\u015ftiren bir e\u011fitim anlay\u0131\u015f\u0131n\u0131n yeniden in\u015fas\u0131d\u0131r.<\/p>\n\n\n\n 5.Buhr\u00e2n-\u0131 Fikr\u00eemiz<\/em><\/p>\n\n\n\n Pa\u015fa, T\u00fcrk ayd\u0131n\u0131n bat\u0131 hayranl\u0131\u011f\u0131n\u0131 ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 tehlikeye atan bir hastal\u0131k olarak g\u00f6rmektedir. Kendisini Bat\u0131c\u0131 olarak g\u00f6ren ayd\u0131nlar\u0131n asl\u0131nda Bat\u0131 d\u00fcnyas\u0131n\u0131 bile ger\u00e7ek anlamda tan\u0131mad\u0131\u011f\u0131n\u0131 savunur ve bu ki\u015filerin kendi medeniyetlerini bilmeden Bat\u0131\u2019ya k\u00f6r\u00fc k\u00f6r\u00fcne hayranl\u0131k duyduklar\u0131n\u0131 belirtir. Bat\u0131l\u0131 toplumlar kendi kurumlar\u0131n\u0131 iyile\u015ftirip ya\u015fat\u0131rken, bizdeki Bat\u0131c\u0131 d\u00fc\u015f\u00fcn\u00fcrlerin mevcut kurumlar\u0131 d\u00fczeltmek yerine onlar\u0131 tamamen y\u0131kmaya \u00e7al\u0131\u015fmas\u0131n\u0131 b\u00fcy\u00fck bir hata olarak g\u00f6r\u00fcr. Yazara g\u00f6re ger\u00e7ek bilim k\u0131yaslama yaparak geli\u015fir ancak bizim ayd\u0131nlar\u0131m\u0131z kendi k\u00fclt\u00fcrlerini tan\u0131mad\u0131klar\u0131 i\u00e7in bu k\u0131yas\u0131 yapamazlar.<\/p>\n\n\n\n 6. \u0130nhit\u00e2t-\u0131 \u0130sl\u00e2m Hakk\u0131nda Bir Tecr\u00fcbe-i Kalemiyye<\/em><\/p>\n\n\n\n \u0130nhitat adl\u0131 eserinde Said Halim Pa\u015fa, y\u00f6neten\u2013y\u00f6netilen ili\u015fkilerinin \u0130slam\u2019\u0131n siyasal ve ahlaki ilkeleri do\u011frultusunda yeniden d\u00fczenlenmesi gerekti\u011fini vurgular. Siyasal yozla\u015fman\u0131n temelinde bu ili\u015fkinin bozulmu\u015f olmas\u0131 yatar. 1918 y\u0131l\u0131nda kaleme ald\u0131\u011f\u0131 bu eserde Said Halim Pa\u015fa, M\u00fcsl\u00fcmanlar\u0131n geri kalma ve 19. ve 20. y\u00fczy\u0131llarda d\u00fc\u015ft\u00fckleri fel\u00e2ketin sebepleri ara\u015ft\u0131rmaktad\u0131r.<\/p>\n\n\n\n 7. \u0130sl\u00e2mla\u015fmak<\/em><\/p>\n\n\n\n Bu eser, Said Halim Pa\u015fa\u2019n\u0131n Frans\u0131zca kaleme ald\u0131\u011f\u0131 metinlerden olu\u015fmakta olup, Mehmet \u00c2kif Ersoy taraf\u0131ndan T\u00fcrk\u00e7eye \u00e7evrilmi\u015ftir. Eser, Mehmet \u00c2kif\u2019in \u0130slamla\u015fma d\u00fc\u015f\u00fcncesini derinden etkilemi\u015f ve d\u00f6nemin \u0130slamc\u0131 d\u00fc\u015f\u00fcnce \u00e7izgisinde \u00f6nemli bir referans noktas\u0131 olmu\u015ftur. Eserde, M\u00fcsl\u00fcmanl\u0131\u011f\u0131n inan\u00e7, ahl\u00e2k, cemiyet ve siyaset unsurlar\u0131 ile bir b\u00fct\u00fcn oldu\u011fu vurgulanmaktad\u0131r.<\/p>\n\n\n\n Said Halim Pa\u015fa\u2019n\u0131n yazd\u0131\u011f\u0131 yedi risale, 1919 y\u0131l\u0131nda bir kitapta birle\u015ftirilerek Buhranlar\u0131m\u0131z ad\u0131yla yay\u0131mland\u0131. eser, g\u00fcn\u00fcm\u00fcz diline \u00e7evirerek 1973\u2019te ayn\u0131 adla, 1991\u2019de ise Buhranlar\u0131m\u0131z ve Son Eserleri ba\u015fl\u0131\u011f\u0131yla bast\u0131. Kitap ayr\u0131ca 1983 y\u0131l\u0131nda N. Ahmet \u00d6zalp taraf\u0131ndan Toplumsal \u00c7\u00f6z\u00fclme ad\u0131yla da yay\u0131mland\u0131. Bu kitab\u0131n i\u00e7indeki \u201c\u0130sl\u00e2mla\u015fmak\u201d, \u201cMe\u015frutiyet\u201d, \u201cFikir Buhran\u0131m\u0131z\u201d ve \u201c\u0130sl\u00e2m D\u00fcnyas\u0131n\u0131n Gerileme Sebepleri\u201d gibi baz\u0131 b\u00f6l\u00fcmler ise sadele\u015ftirilerek 1986’da \u00e7\u0131kan T\u00fcrkiye\u2019de \u0130sl\u00e2mc\u0131l\u0131k D\u00fc\u015f\u00fcncesi isimli eserin i\u00e7inde yer ald\u0131.<\/p>\n\n\n\n Said Halim Pa\u015fa\u2019n\u0131n Temel D\u00fc\u015f\u00fcnce \u00c7er\u00e7evesi<\/strong><\/p>\n\n\n\n Said Halim Pa\u015fa\u2019ya g\u00f6re Bat\u0131l\u0131la\u015fma b\u00fct\u00fcn\u00fcyle reddedilmesi gereken bir olgu de\u011fildir; ancak bu s\u00fcrecin mutlaka mill\u00ee b\u00fcnyeye ve \u0130slam\u2019\u0131n temel ilkelerine uygun bir \u015fekilde y\u00fcr\u00fct\u00fclmesi zorunludur. Teknoloji ve modernitenin sundu\u011fu imk\u00e2nlardan faydalanmak m\u00fcmk\u00fcn olsa da bu faydalanma s\u00fcreci mutlaka \u0130slam\u00ee bir s\u00fczge\u00e7ten ge\u00e7irilerek ger\u00e7ekle\u015ftirilmelidir. Pa\u015fa\u2019n\u0131n bu noktadaki milliyet anlay\u0131\u015f\u0131 Ziya G\u00f6kalp\u2019ten belirgin bir \u015fekilde ayr\u0131l\u0131r. G\u00f6kalp\u2019te \u00f6nce millet sonra \u00fcmmet anlay\u0131\u015f\u0131 h\u00e2kimken, Said Halim Pa\u015fa\u2019da \u00f6ncelik her zaman \u0130slam \u00fcmmeti bilincindedir. Kad\u0131n meselesi konusunda ise kendi d\u00f6nemindeki feminist hareketlere ele\u015ftirel bir g\u00f6zle bakan Pa\u015fa, kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc s\u00f6yleminin Bat\u0131 merkezli ideolojik bir aktar\u0131m oldu\u011funu savunur. Siyasal partilere kar\u015f\u0131 da mesafeli bir duru\u015f sergileyen yazar, partilerin toplumu b\u00f6len, kutupla\u015ft\u0131ran ve M\u00fcsl\u00fcmanlar\u0131n aras\u0131ndaki birli\u011fi zedeleyen yap\u0131lar oldu\u011funu d\u00fc\u015f\u00fcnmektedir.<\/p>\n\n\n\n<\/ol>\n\n\n\n