Dindarlığın taassup biçiminde dışa vurumuyla toplumsal bütünlüğün zarar görmesi dünyada ve ülkemizde gözlenen bir vakıadır. Bu duruma eserlerinde betimsel olarak yer veren Nurettin Topçu’nun dindarlık anlayışı ve toplumdaki din anlayışına yönelik eleştirisi incelenmiştir. 1980’lerin ortalarından itibaren kamuoyuna laik-dindar çatışması şeklinde yansıyan, Türkiye’de Müslümanların pozitivizm ile dogmatizm arasındaki sıkışmışlığını yazarın öngördüğü düşünülmektedir. Ayrıca “dindar” kavramının muhteviyatındaki ibadet-ahlak dikotomisi sorununa Topçu perspektifinden çözüm aranmıştır. Topçu’nun modern bireyin hakikat arayışına denk düşecek bir felsefe-tasavvuf terkibini, yaşanan problemlere çözüm olarak sunduğu görülmüştür. Onun hür irade temelinde oluşan “isyan ahlakı” düşüncesinden ve analizlerinden “hareket dindarlığı” olarak kavramlaştırdığımız bir dindarlık tipi ortaya çıkmıştır. Çalışmada Topçu’nun eserlerinden hareketle olumsuz temsil edilen dindarlığın üç boyutu analiz edilmiştir: Hurafelerin eşlik ettiği taassup, dini kaidelerin öne çıkarıldığı şekilcilik ve dinin toplumsal meşruiyetinin istismarı. Topçu’nun amacı toplumun manevi altyapısı olan dinin birey için taşıdığı nihai anlamı korumak, onu eşsiz mevkiinden dünyalık alana indirmemektir. Denilebilir ki başta ahlak olmak üzere her şeyle irtibatlı gördüğü din kurumuna, diğer toplumsal kurumlardan ayrı ve özel bir önem atfetmiştir.

The loss of social cohesion by living religiousness in the form of fanaticism is a phenomenon observed both in the world and in our country. In this study, Nurettin Topçu's understanding of religion and morality which is situated against exploitative and formative religiosity was investigated. The critique of religiosity which constitutes the basis of the interpretation and comprehension of this original view is examined. Effects of the reactionary attitude (fanaticism) and formative religiosity that led to narrowing of thought which facilitate the exploitation of religion is emphasized. It can be said that the author far saw stiffness of Muslims between positivism and dogmatism in Turkey in last thirty years especially as it reflected on media agenda as secular-religious conflict. In addition, the solution to the question of worship-moral dichotomy in the content of the term ‘religious’ was sought from the Topçu’s perspective. It is seen that Topçu presented a philosophical-sufism composition that would correspond to the modern individual's search for truth as a solution to the problems experienced. A type of religiosity, which we conceive as the ‘actionary religiosity’, emerges from the thought and analysis of the ‘morality of rebellion’ which is formed on the basis of the free will.In the study, three dimensions of religiousness, which are represented negatively by the works of Topcu, were analyzed: with his words; fanaticism accompanied by superstitions, soulless formalism highlighted by sole precepts, exploitation caused by social legitimacy of religion and fed by ignorance. Thus Topçu has filled the gap in the Islamic community in an area that we think is neglected a lot like social criticism. In fact, since it criticizes the community, it can be considered self-criticism. If it is accepted that non-destructive criticism is a prerequisite for the depth and advancement of a structure, the value of its work will be better understood. Topçu, who does not want to see the Turkish society in a state of laziness, does not want to share the same world with the abusers who serve the religion for their small world. He gets very angry with those who see Islam as an order and prohibition; He accuses them not understanding the essence of religion and forgetting the Qur'anic rules such as reverence, mercy, and service. He complains about the meaninglessness of worship such as pilgrimage and prayer, the materialism that dominates social life, and the devaluation of religion in the hands of politics and trade tradesmen. He predicts today's secular-religious tension when he says that foreign schools that accept the Western mentality without question and the Qur'an courses that train only vocal artist condemn society to duality and constitute an obstacle to being a nation. In fact, this is a cyclical problem that feeds each other. He explains power that connect human soul deeply to universe and quest for truth with the concepts of action and rebellion. What Topçu wants to accomplish is to protect religion which is the infrastructure of the spirituality of society, therefore inner harmony of individual, thus not to reduce it from its unique position to the worldly domain. It can be said that he separates sacred which he sees as connected to everything especially to morality, from all other social institutions and attaches a different and special importance to it.