Islam ve bati dunyalarinin daha once hic bir zaman bugunku kadar birbirine yaklasmamis olduklarini goruyordum. Bu yakinlasma gorunen ve gorunmeyen yaniyla bir catisma kimligi tasiyordu. Bati kulturunun etkisi altinda bir cok Musluman ruhen gun gectikce biraz daha yoksullasiyor, biraz daha asli kimliginden uzaklasiyor. Hayat standartlarinda saglanan iyilesmenin ancak insanin ruhen yukselmesine yardimci oldugu zaman degerli ve anlamli olacagini soyleyen eski inanclarini anlamaz duruma gelen Muslumanlar simdi Bati`nin, dini, olup bitenin ardindaki efsunlu mirilti durununa indirgeyerek onlerinde actigi `ilerleme` batakligina, ilerleme putculuguna gomulmek uzereler. Ve bu yuzden de gittikce kuculuyor, yaraticiligin tersine, ona tevessul eden insanlari kucultmeye yazgilidir.
Bu, Muslumanlarin Bati`dan, ozellikle bilim ve teknoloji alaninda, cok seyleri ogrenemeyecegi anlamina gelmez. Cunku bilimsel kavram ve yontemlerin kazanilmasi baska sey, `taklit` ise baska seydir; ilmin nerede olursa olsun alinmasi gerektigini bilen bir dinin baglilari icin bu durum daha da aciktir. Ilim ne Dogu`nun malidir ne de Bati`nin; cunku her bilimsel bulus, insanligi bir butun olarak kucaklayan sonu gelmez entellektuel cabalar zincirinin bir halkasi durumundadir. Her bilgin yapisini, kendinden once gelenlerin - bunlar ister kendi kavminden olsun ister yabanci kavimlerden- kurdugu temeller uzerinde yukselmektedir. Ve bu yapiyi yukseltme sureci, sokup yapmalarla, duzeltme ve olgunlastirma cabalariyla, insandan insana, cagdan caga, medeniyetten medeniyete uzayip gitmektedir; oyle ki, belli bir cagin ya da belli bir medeniyetin bilimsel basarilarinin munhasiran su caga ya da bu medeniyete `ait` oldugu hicbir zaman soylenemez. Degisik caglarda degisik uluslar, insanlarin ortak bilgi hazinesine otekilerden daha buyuk katkilarda bulunmus olabilirler; ama uzun vadede bu miras butun insanligin malidir ve her ulus mesru paylasim hakkina sahiptir. Musluman medeniyetinin Avrupa medeniyetinden daha baskin oldugu bir cag vardi; devrimci nitelikte bir cok teknolojik bu medeniyet miras birakti Avrupa`ya, hatta daha da fazlasini: Modern bilim ve medeniyetin ustunde yukseldigi `bilimsel yontemin` gercek temellerini. Bununla beraber Cabir Ibn Hayyan`in kimya bilimine hicbir zaman `Arap` bilimi haline getirmedi keza, ne El-Harezmi tarafindan gelistirilen cebirin, ne de El-Battani tarafindan gelistirilen trigonometrinin birer `musluman` bilimi olduklarini soyleyemeyiz, tipki bir Ingiliz tarafindan formule edildi diye `Ingiliz` Yercekimi Kanunu`ndan soz edemecegimiz gibi. Butun bu basarilar insan soyunun ortak malidir. Bu nedenle, Muslumanlar bilim ve teknolojide modern yontemleri benimserlerse, insanlari birbirinin deneyimlerinden yararlanmaya iten tekamulcu icgudulerine uymaktan baska bir sey yapmis olmayacaklardi. Fakat, hic ihtiyaclar olmadigi halde kalkip Batili yasama bicimlerini, Batili davranis kaliplarini adet ve toplumsal kavramlari benimserlerse, bunun onlara saglayacagi hemen hicbir sey yoktur. Cunku Bati`nin onlara bu konuda onlara verecegi sey, kendi kulturlerinin verdigi, kendi inanclarinin yonelttigi seyden hicbir bakimdan daha ustun degildir.
Muslumanlar serinkanliliklarini muhafaza eder de, ilerlemeyi bir amac degil, sadece bir arac olarak gorurlerse, sadece kendi ic ozgurluklerini elde tutmakla kalmaz, belki yasama sevincinin yitirilmis tadini Batili insana da aktarabilirler...
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Mekke`ye Giden Yol
Muhammed Esed
Insan yayinlar, 13.Baski (Sayfa 449/450/451) 12.Bolum,Yolun Sonu 2
Not: Yazida Turkce karakterleri kullanamadigim icin ozur dilerim.
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Never before, I reflected, have the worlds of Islam and he the West come so close to one another as today. This closeness is a struggle, visible and invisible. Under the impact of Western cultural influences, the souls of many Muslim men and women are slowly shrivelling. They are letting themselves be led away from their erstwhile belief that an improvement of living standard should be but a means to improvement of living standards should be but a means to improving man`s spiritual perceptions; they are falling into the same idolatry of `progress` into which the Western world fell after it reduced religion to a mere melodious tinkling somewhere in the background of happening; and are thereby growing smaller in stature, not greater: for all cultural imitation, opposed as it is to creativeness, is bound to make a people small...
Not that the Muslims could not learn much from the West, especially in the fields of science and technology. But, then, acquisition of scientific notions and methods is not really `imitation`: and certainly not in the case of a people whose faith commands them to search for knowledge wherever it is to be found. Science is neither Western nor Eastern, for all scintific discoveries are only links in an unending chain of intellectual endeavour which embraces mankind as a whole. Every scientist builds on the foundations supplied by his predecessors, be they of his own nation or of another; and this process of building, correcting and improving goes on and on, from man to man, from age to age, from civilization to civilization: so that the scientific achievements of a particular age or civilization can never be said to `belong` to that age or civilization. At various times one nation, more vigorous than others, is able to contribute more to the general fund of knowledge; but in the long run the process is shared, and legitimately so, by all. There was a time when the civilization of the Muslims was more vigorous than the civilization of Europe. It transmitted to Europe many technological inventions of a revolutionary nature, and more than that: the very principles of that `scientific method` on which modern science and civilization are built. Neverthless, Jabir ibn Hayyan`s fundamental discoveries in chemistry did not make chemistry an `Arabian` science; nor can algebra and trigonometry be described as `Muslim` sciences, although the one was evolved by Al-Khwarizmi and the other by Al-Battani, both of whom were Muslims: just as one cannot speak of an `English` Theory of Gravity, although the man who formulated it was an Englishman. All such achievements are the common property of the human race. If, therefore, the Muslims adopt, as adopt they must, modern methods in ecience and technology, they will do not more than follow the evolutionary instinct which causes men to avail themselves of other men`s experiences. But if they adopt - as there is no need for them to do- Western forms of life, Western manners and customs and social concepts, they will not gain thereby: for what the West can give them in this respect will not be superior to what their own culture has given and to what their own faith points the way.
If the Muslims keep their cool and accept progress as a means and not as an end in itself, they may not only retain their own inner freedom but also, perhaps, pass on to Western man the lost secret of life`s sweetness...
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The Road To Mecca
Muhammad Asad
Fons Vitae (Pages 347/348/349), End Of The Road 2
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