Palestine Think Tank

The Islamic world is obliged to undergo a deep-rooted and all-embracing change. It cannot continue in its current form. No one is denying this. However, there is a reality which both the West and our intellectuals must accept: The Islamic world can change only in accordance with its own inner dynamics and points of reference.

Attempts at reform which have come in from the outside world and been imposed from the West over the past 200 years have remained as state and government projects, due to the unwillingness of the powerful elite to engage in democratic processes, which is, in turn, why these attempts at reform are not usually internalized by society as a whole. Those who set out with the goal of changing this situation first need to think carefully before taking steps. Unfortunately, what happens in Turkey is that we first take steps forward, and then start thinking. This could be seen as a bit of an Ottoman tradition, actually.

Of course, in making reforms, we will reap benefits from the West. But we also need to make some semantic interventions into our conceptual framework. The key concepts arising from Western or other cultural wealth of experiences naturally include world views, philosophies and background plans which are directly related to other nations' institutions and political structures. If we simply import these concepts without altering them, they cannot help us; these are concepts which need to be arranged according to our own physical, social and historical development. After all, the Quran itself changed some of the meanings in the language of the society to which it came. While Arabic words maintained the same form, their meaning underwent deep-rooted changes. Likewise, the philosopher Farabi borrowed some basic concepts from Greek metaphysics and philosophy, altering them, and even re-defining some entirely. Had Muslim scholars not done this, Greek philosophy would have remained an archaic resource, and would have been useless in the creation of modern knowledge.

It was in the 19th century that this opportunity presented itself to us. But the figures of the Tanzimat, the Meşrutiyet and the Republic eras of Turkey all formed their relations with the West on a symbolic level, not thinking to form relations on a conceptual level. It was Sultan Mahmut II who first formed these incorrect relations: borrowing jazz music, offering alcoholic drinks at official meetings, changing outfits, replacing the sarık with the fez, then later the fez with the hat, banning the headscarf, intervening in the wearing of beards by men, and so on. These were all models accepted in the 20th century which derived from Mahmut II.

I talked a bit above about the relations between the Abbasis and Greek philosophy, and how it was not on the level of “awe and symbols,” but rather on a smart and conceptual level. This was true also for their relations with Indian, Babylonian, Iranian, Egyptian and Mesopotamian cultures. Note that Muslims did not translate Greek literature, mythology, tragedies and poetry into Arabic. They translated instead the philosophy and knowledge. Their goal in doing this was to benefit from the wealth of experience and knowledge of other cultures and civilizations, and to use their own religion and abilities to engage in their own semantic changes to all this. Looked at from this perspective, the modernization of Ottoman-Turk was unsuccessful; it cannot be an example to the Islamic world. What we need to take instead as an example is the above-mentioned Abbasi model.

We could use these Abbasi methods today to help us in finding solutions and providing new frameworks through which to interpret and understand our problems with democracy, civil society, and so on. Of course, this does not mean we will simply affect whichever changes grab us at the moment with these concepts. But at the same time, we ought not to simply import concepts from the West as they are, and should instead alter and shape them according to our own culture, history and society. When we grapple with the process of societal change, and deal with it according to this sort of framework, then we can use our own inner dynamics to change.

Todays Zaman (via TimeTurk)

source: http://en.timeturk.com/ali-bulac-what-we-get-from-the-west,-and-how-to-use-it–894-yazisi.html