Publication: Halim Sabit Şibay hayatı,eserleri ve görüşleri
Abstract
HALİM SABİT ŞİBAY HAYATI, ESERLERİ ve GÖRÜŞLERİ (ÖZET) Halim Sabit Şibay Kazan'lı, medreseden yetişmiş bir düşünürümüzdür. 1883'de Kazan'da doğan düşünür, burada hem medrese eğitimi almış hem de Rus lisesinde okumuştur. 1904'de eğitimine devam etmek için geldiği İstanbul'u -kısa dönem ayrılmalarını saymazsak- kendine yurt edinmiştir. Tahsilini bu şehirde ikmâl ettikten sonra önce idadi muallimi, daha sonra da Darülfünün müderrisi olarak çalışmıştır. Darülfünun'dan, okuttuğu dersin lağv edilmesiyle ihraç edildikten sonra bir süre afyon, tütün, halı ve gıda maddeleri ihracatı yapmış, afyon ticaretinin devletleştirilmesi ve II.Dünya Savaşının çıkması üzerine Türkiye'ye dönmüştür. İslam Ansiklopedisi'nin tercüme faaliyetine başlaması üzerine bu kurumda, önce Hazırlık Memuru daha sonra ise Neşir Bürosu Katibi olarak çalışmıştır. Son olarak Diyanet İşleri Reisliği Müşavere Heyeti azalığı yapmıştır. 27 Aralık 1946'da vefat etmiş ve Cebeci Asri Mezarlığına defn edilmiştir. Düşüncelerini araştırma konusu yaptığımız Halim Sabit, dünyada büyük çalkantıların yaşandığı, ortama belirsizliğin hakim olduğu ve bir devletin geleceği konusunda derin endişelerin duyulduğu bir dönemde yaşamıştır. Her sorumlu ilim adamı gibi kendi ilgi alanı itibariyla toplum sorunlarının çözümü konusunda kafa yormuş ve düşüncelerini dile getirmiştir. Düşüncelerini Osmanlı Devleti'nin kurtuluş reçeteleri olarak ortaya çıkan üç fikir akımından (Batıcılık, Türkçülük, İslamcılık) Türkçülük ve İslamcılık arasında bir yere oturtabileceğimiz Halim Sabit, bu çizgideki düşünürlerin buluştuğu İslam Mecmuası'nda yazılar yazmış ve derginin müdürlüğünü yapmıştır. Bunun dışında Türk Yurdu, Yeni Mecmua, Sırat-ı Müstakim, Sebilürreşad ve İçtimâiyât Mecmuası'nda da yazıları yayınlanmış, beş parçadan oluşan bir ilmihal kitabı ile medreselerin ıslâhına dâir küçük bir risalesi basılmış, bir eseri ise basılamadan vefat etmiştir. Batının XVI. yy.'dan XIX yy.'a kadar doğu karşısında sürekli olarak güçlenmesi ve gücün batıya geçtiğinin doğu tarafından kesin olarak anlaşılmasından sonra, toplumsal sorunların çözümünün ancak batılaşmakla mümkün olabileceği kanaatine ulaşılmıştır. II.Meşrutiyet sonrası iyice tebarüz eden fikir akımlarının ortak kanaatleri olan batılılaşmanın şekli ve muhtevası ayrılık noktalarını oluşturmaktadır. Çözüm batılılaşmak olunca, temel hedef, batılılaşmanın önündeki engellerin kaldırılması olacaktır. Toplumsal değişmenin büyük ölçüde toplumun kendi dışındaki ve kendini aşan sebeplerden kaynaklanması, anî ve hızlı bir şekilde olması, bu karmaşadan acilen kurtulma çaresi arayan düşünürlerin öngördükleri toplum teorilerinde de istikrarsız ve günübirlik temayüllere sebep olmuştur. Toplum kendi iç dinamikleriyle tanımlanamayınca, topluma verilmek istenen yeni kimlikle alakalı olarak tanımlanmış, farklı toplumsal koşulların ürünü olarak doğmuş bilimlerin kavramları içselleştirilmiştir. Bu eklektik yaklaşımla tam bir tutarlılığı yakalamak mümkün olmamıştır. Bunun yanı sıra sürekli değişen şartlar düşüncelerin de değişmesine neden olmuştur. Düşünür bütün Modernist İslamcılar gibi dinin bid'at ve hurafelerden arındırılmasını, zaman ve şartlara uygun ve yaşanılır hale getirilmesini, ictihad kapısının açılmasını, aslî kaynaklara dönülmesini, medreselerin ıslah edilmesini, hutbelerin dilinin Türkçe olmasını ve dinin şekilcilikten kurtarılmasını savundu. Yapılmak istenen yeniliklere dinî açılım sağlamak, dinî reformu gerçekleştirmek amacında olduğu anlaşılan Halim Sabit, konularla ilgili yazılarında tafsilatlı açıklamalarda bulunmuştur. THE LIFE, WORKS AND IDEAS OF HALİM SABİT ŞİBAY (
) Halim Sabit Şibay was a thinker who had a madrasa education. He was born in 1883, Kazan where he attented Russian high school and madrasa simultaneously. He came to İstanbul in 1904 in order to carry on his education where he lived lifelong except leaving there for short periods. He had occupied as a teacher in idadi then proffessor - mudarris - in Darülfünun after his graduation. After the Course he taught was canceled, he was dismissed from Darülfünun. Then for a period of time, he exported opium, tobacco, carpet and victuals, when the commerce of opium was legalized and when the World War II started, he returned to Turkey. After the translation facility of Encylopedia of Islam began, he worked in there as an officer of compilation then as a publication office's scribe. Finally, he became a member of the council committee of the department of Religious Affairs. He died in 27 December 1946 and was burried in Cebeci Asri Cemetery. Halim Sabit, whose thinking is the subject of our research, had lived in a time in which there was a great agitation and undetermination in the world in general and specifically in the Ottoman State. As every respectable scientist does, he thonght and tried to find solutions for social problems related to his own field and expressed his views. We can place his perspective in between the trends called Türkçülük and İslamcılık which are part of the 3 trends called (Batıcılık, Türkçülük, İslamcılık) that emerged as solutions for the salvation of the Ottoman Empire. And he had written in İslam Mecmuası where there were thinkers of the trend he fallowed. Also he was the director of this periodical for a period of time. Apart from that, his articles were published in Türk Yurdu, Yeni Mecmua, Sırat-ı Müstakim, Sebilürreşad and İçtimâiyât, Mecmuası. In addition to all of this, his book of catechism was printed together with a small pomphlet which was about the reformation of madrasas. Another work by him was published after his death. When the West toward the 19th c. increased its power and when the East realized that the power was in the hands of the West, it concluded that the solution for social problems was in the concept of westernization. And this westernization's form and content caused the main debate among the trends. If the solution was westernization, the main target was to get off the obstacles that were hindering it. Because the social change was fast and sudden and it was not based on the society itself, social theories about the solution were also becoming daily and inconsistent. When the society was not recognized by its own dynamics, it was recognized by the new identity and the scientific concepts that were the products of different social circumstances, were internalized. With this eclectical approach, there was no possibility for consistency. In addition to this, the continiously changing conditions caused in thoughts. Like all of the Modernist Islamists, he defended the purification of religion from superstitions, the opening of the door of ictihad, the return to original sources and the reform of madrasa. He also argued that the language of the hutbe should be Turkish, and religion should be freed from any formal representations. Halim Sabit, whose aim was to provide a religious aspect to the reforms that were tried to be made and who wanted to make the religious reform, explained in detail these subjects in his works.
) Halim Sabit Şibay was a thinker who had a madrasa education. He was born in 1883, Kazan where he attented Russian high school and madrasa simultaneously. He came to İstanbul in 1904 in order to carry on his education where he lived lifelong except leaving there for short periods. He had occupied as a teacher in idadi then proffessor - mudarris - in Darülfünun after his graduation. After the Course he taught was canceled, he was dismissed from Darülfünun. Then for a period of time, he exported opium, tobacco, carpet and victuals, when the commerce of opium was legalized and when the World War II started, he returned to Turkey. After the translation facility of Encylopedia of Islam began, he worked in there as an officer of compilation then as a publication office's scribe. Finally, he became a member of the council committee of the department of Religious Affairs. He died in 27 December 1946 and was burried in Cebeci Asri Cemetery. Halim Sabit, whose thinking is the subject of our research, had lived in a time in which there was a great agitation and undetermination in the world in general and specifically in the Ottoman State. As every respectable scientist does, he thonght and tried to find solutions for social problems related to his own field and expressed his views. We can place his perspective in between the trends called Türkçülük and İslamcılık which are part of the 3 trends called (Batıcılık, Türkçülük, İslamcılık) that emerged as solutions for the salvation of the Ottoman Empire. And he had written in İslam Mecmuası where there were thinkers of the trend he fallowed. Also he was the director of this periodical for a period of time. Apart from that, his articles were published in Türk Yurdu, Yeni Mecmua, Sırat-ı Müstakim, Sebilürreşad and İçtimâiyât, Mecmuası. In addition to all of this, his book of catechism was printed together with a small pomphlet which was about the reformation of madrasas. Another work by him was published after his death. When the West toward the 19th c. increased its power and when the East realized that the power was in the hands of the West, it concluded that the solution for social problems was in the concept of westernization. And this westernization's form and content caused the main debate among the trends. If the solution was westernization, the main target was to get off the obstacles that were hindering it. Because the social change was fast and sudden and it was not based on the society itself, social theories about the solution were also becoming daily and inconsistent. When the society was not recognized by its own dynamics, it was recognized by the new identity and the scientific concepts that were the products of different social circumstances, were internalized. With this eclectical approach, there was no possibility for consistency. In addition to this, the continiously changing conditions caused in thoughts. Like all of the Modernist Islamists, he defended the purification of religion from superstitions, the opening of the door of ictihad, the return to original sources and the reform of madrasa. He also argued that the language of the hutbe should be Turkish, and religion should be freed from any formal representations. Halim Sabit, whose aim was to provide a religious aspect to the reforms that were tried to be made and who wanted to make the religious reform, explained in detail these subjects in his works.