M\u00fctefekkir Salih Mirzabeyo\u011flu zindanda pe\u015f pe\u015fe eserlerini veriyor; \u00f6nce Se\u00adfine, ard\u0131ndan Telegram, onun ard\u0131ndan B\u00fcy\u00fck Muztaribler 2. cildi ve akabinde M\u00fcn\u015feat ve Elif…<\/p>\n
Orijinal sentez-b\u00fcy\u00fck terkib sahibi Salih Mirzabeyo\u011flu\u2019nun B\u00fcy\u00fck Muztaribler adl\u0131 eseri, i\u00e7inde \u00f6\u011fretici ama\u00e7la fikir \u00e7ileke\u015flerinin hayat\u0131na yer veril\u00admesine ra\u011fmen ansiklopedik bir eser de\u011fildir; bil\u00e2kis d\u00fc\u015f\u00fcnce adamlar\u0131n\u0131 kendi sentezinde eri\u00adtici \u00fcst\u00fcn bir diyalekti\u011fin \u00fcr\u00fcn\u00fcd\u00fcr. Elini k\u00fcfre de\u011fdirse \u015ee\u00adriat do\u011fan, zehir yese \u015fifaya tahvil eden bir dil ve diyalekti\u00ad\u011fin sahibi, d\u00fcnya k\u00fclt\u00fcr yemi\u015f\u00adlerini kendi \u00e7ar\u015faf\u0131na topluyor ve b\u00fcy\u00fck \u0130sl\u00e2m diyalekti\u011finin soylu tavr\u0131n\u0131 ve beklenen fikir kahraman\u0131n\u0131n usul\u00fcn\u00fc g\u00f6steri\u00adyor.<\/p>\n
B\u00fcy\u00fck Muztaribler I\u2019de, Bat\u0131\u00adn\u0131n k\u00fclt\u00fcr yemi\u015fleri tan\u0131t\u0131l\u0131rken, s\u0131rf onlar\u0131 tan\u0131tmak de\u011fil, kendi us\u00fbl, esas ve tarz\u0131n\u0131 g\u00f6stermek gayesi g\u00fcd\u00fclm\u00fc\u015ft\u00fcr; BD-\u0130BDA d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn harc\u0131na kat\u00admak i\u00e7in. Bat\u0131 felsefesi tan\u0131t\u0131l\u0131r\u00adken, kendi ideolacyam\u0131z \u00f6n\u00fcnde lif lif ay\u0131klan\u0131p halla\u00e7 pamu\u011fu gibi at\u0131l\u0131yor; t\u0131pk\u0131 \u0130mam-\u0131 Gazali\u2019nin devrinin \u0130sl\u00e2m d\u0131\u015f\u0131 fikir ce\u00adreyanlar\u0131n\u0131, onlar\u0131n dahi yapa\u00admad\u0131\u011f\u0131 bir \u015fekilde sistemli hale getirip tan\u0131tmas\u0131, ard\u0131ndan ele\u015ftirilerini yapma\u00ads\u0131 gibi. Bati tefekk\u00fc\u00adr\u00fc ve \u0130sl\u00e2m Tasav\u00advufu kanatlan ara\u00ads\u0131nda y\u00fckselen \u0130B\u00adDA Mimarisi\u2019nin, bi\u00adrinciyi ikincinin \u00f6n\u00fcnde hesaba \u00e7e\u00adki\u015fi; fikrinin, tarz\u0131\u00adn\u0131n us\u00fbl ve esas\u0131\u00adn\u0131n kuvvet ve haysi\u00adyeti… Yapan\u0131 yapt\u0131\u00adrandan gelici tecrit budu… \u201cK\u00fcfr\u00fcn kayna\u011f\u0131n\u0131 bilmeyen ger\u00e7ek imanda olamaz\u201d veli s\u00f6z\u00fcn\u00fcn hakikatini g\u00f6steren bir du\u00adrum… B\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fcn ve par\u00ad\u00e7alanm\u0131\u015fl\u0131\u011f\u0131n \u00e7a\u011f\u0131nda, \u00e7ekilen her yanl\u0131\u015f\u0131n yerine do\u011fruyu ko\u00adyacak bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne ihti\u00adya\u00e7 i\u00e7inde olmam\u0131z, M\u00fctefekki\u00adrimize b\u00f6yle bir vazife y\u00fckl\u00fc\u00adyor… E\u015fya ve hadiselere \u0130sl\u00e2m’\u0131n tahakk\u00fcm\u00fc ancak b\u00f6yle sa\u011flan\u0131r ve \u0130sl\u00e2m asr\u0131 ancak b\u00f6yle do\u011far; \u201c\u0130stikb\u00e2l \u0130sl\u00e2m\u0131nd\u0131r!\u201d s\u00f6z\u00fcn\u00fcn \u201cyak\u00een\u201d h\u00e2lidir bu…<\/p>\n
Salih Mirzabeyo\u011flu\u2019nun bu eserinde okuyucunun seviyesi\u00adne daha da indi\u011fini, notlar ve hat\u0131rlatmalar yapt\u0131\u011f\u0131n\u0131, mevzu\u00adlar aras\u0131nda ba\u011flant\u0131 kurama\u00adyanlar i\u00e7in \u2019\u2019\u015f\u00f6yle demi\u015ftik!\u201d di\u00adye ba\u011flant\u0131 noktalar\u0131n\u0131 g\u00f6sterdi\u011fini ve eserlerine fevkal\u00e2de bir ak\u0131c\u0131l\u0131k kazand\u0131rd\u0131\u011f\u0131n\u0131 \u015fahs\u00ee ka\u00adnaatim olarak s\u00f6yleyebilirim. Ustal\u0131k isteyen bir i\u015f; fikre ke\u00adsinlikle k\u0131ymadan okuyucu se\u00adviyesine sanatk\u00e2rane bir ini\u015f. Fikir k\u0131vrakl\u0131\u011f\u0131, lisan kudreti ve \u00fcslubundaki \u015fiiriyet bu ak\u0131c\u0131l\u0131\u011f\u0131 sa\u011fl\u0131yor… Yaz\u0131p \u00e7izenlerin i\u00e7inden \u00e7\u0131k\u0131lamaz h\u00e2le soktuklar\u0131 mevzu ve meseleleri bile, d\u00fczel\u00adtip anla\u015f\u0131l\u0131r h\u00e2le getiriyor; ve ondan sonra yanl\u0131\u015f\u0131n\u0131 do\u011frusu\u00adnu g\u00f6steriyor ve terkibi k\u0131ymet h\u00fckm\u00fcn\u00fc de ince tahlille birlik\u00adte \u00e2deta \u201chap\u201d \u015feklinde yediri\u00adyor…<\/p>\n
\u015eunu belirtelim ki, par\u00e7ada ne kadar derinle\u015filirse derinle\u00ad\u015filsin ve ne kadar Mutlak Do\u011fru\u2019ya yana\u015f\u0131l\u0131rsa yana\u015f\u0131ls\u0131n, Al\u00adlah\u2019a Resul\u00fc\u2019n\u00fcn bildirdi\u011fi yol\u00addan iman olmay\u0131nca kurtulu\u015f yok! B\u00fcy\u00fck Muzdariblerde Bat\u0131dan g\u00f6sterilen soylu insan kafa\u00adlar\u0131n\u0131n, Kurtulu\u015f Gemisi\u2019ni k\u0131l pay\u0131 ile ka\u00e7\u0131rmas\u0131 ne ac\u0131!.. K\u0131l kadar mesafe kalm\u0131\u015fken k\u00f6pr\u00fc\u00adden d\u00fc\u015fenler!.. Nasip!.. \u201cNe ac\u0131!\u201d dedikten sonra, haz\u0131r buldu\u011fu \u0130sl\u00e2m\u2019\u0131 bir mirasyedi gibi yiyen son be\u015f as\u0131rdaki nesillerin du\u00adrumunun bundan \u201cdaha ac\u0131\u201d ol\u00addu\u011funu esefle belirtelim. Biri ararken mahrumluk, di\u011feri bul\u00admu\u015fken mahrumluk!.. Tabi\u00ee ki ikincisinin durumu daha ac\u0131!..<\/p>\n
B\u00fcy\u00fck Muztaribler II\u2019de a\u011f\u0131rl\u0131kl\u0131 olarak bat\u0131 d\u00fc\u015f\u00fcnce adamlar\u0131 var… \u00c7\u00fcnk\u00fc, bizimki\u00adleri bilmek i\u00e7in onlar\u0131 (Bat\u0131y\u0131) bilmek gerekir… Salih Mirzabeyo\u011flu\u2019nun B\u00e2t\u0131n Yolu kahra\u00admanlar\u0131ndan terkip etti\u011fi K\u00f6k\u00adler adl\u0131 eseri derya-deniz; fakat tekrarl\u0131yoruz, bizimkileri anlayabilmek i\u00e7in Bat\u0131y\u0131 bilmek gerekiyor… E\u011fer Bat\u0131y\u0131 bilmezsek, veli kelamlar\u0131\u00adn\u0131 tekerleme gibi geveleyenler\u00adden, incisi d\u00fc\u015fm\u00fc\u015f istiridye ka\u00adbuklan h\u00e2line getirenlerden bir fark\u0131m\u0131z kalmaz!..<\/p>\n
Eline ge\u00e7irdi\u011fi \u0130sl\u00e2m\u00ee eser\u00adlerle R\u00f6nesans\u0131n\u0131 ger\u00e7ekle\u015ftiren Bat\u0131n\u0131n 18.yydaki Ayd\u0131nlanma \u00c7a\u011f\u0131… Fakat b\u00fcy\u00fck fikir hamle\u00adlerine ra\u011fmen ayd\u0131nlanman\u0131n gayesi ger\u00e7ekle\u015fmemi\u015f, mutlak hakikat bulunamam\u0131\u015f ve Bat\u0131\u00adn\u0131n buhran\u0131 devam ederek bu\u00adg\u00fcnk\u00fc m\u00fczmin h\u00e2line gelmi\u015ftir. Eserden bir tesbit: \u201cNeticede Bat\u0131\u2019daki ayd\u0131nlanma, soylu bir ihtiya\u00e7 if\u015f\u00e2\u0131ndan ba\u015f\u00adka bir \u015fey de\u011fildir ve bug\u00fcn maraz devam ederken, dev\u00e2 n\u00e2mevcuttur.\u201d<\/p>\n
Bat\u0131\u2019da 18. yy \u015fairler ve m\u00fctefekkirlerin beklenti d\u00f6\u00adnemi olmu\u015ftur. O d\u00f6nemde b\u00fc\u00ady\u00fck de\u011fi\u015fiklikler olaca\u011f\u0131 beklen\u00adtisi vard\u0131… Nietzche mehdiyi anlatm\u0131\u015ft\u0131r; Hitler\u2019in liderli\u011fi de o anlamdad\u0131r. Hitler\u2019in liderli\u011fi, \u0130sl\u00e2m\u2019daki \u015eeyh-M\u00fcrid ili\u015fkisi\u00adnin panteist \u015feklidir; Hitler bir nev\u00ee tanr\u0131 gibidir…<\/p>\n
Bat\u0131daki Ayd\u0131nlanma \u00c7a\u00ad\u011f\u0131, bizde bir yandan maymunv\u00e2ri Tanzimat hareketine yol a\u00e7arken, di\u011fer yandan BD-\u0130BDA\u2019n\u0131n B\u00e2t\u0131n Yolu b\u00fcy\u00fcklerin\u00adden kol ba\u015f\u0131 Mevlan\u00e2 Halid Hz.\u2019nin zuhuruna denk gelir. \u201cZahir\u00ee ve \u2018led\u00fcnn\u00ee\u2019 b\u00fct\u00fcn ilim\u00adleri, yani b\u00fct\u00fcn ak\u0131l ve nazariye pl\u00e2n\u0131n\u0131 tamamlad\u0131lar\u201d ve sonra \u201ch\u00e2l\u201d e de kavu\u015ftular… Mevla\u00adn\u00e2 Halid, Seyyid Abdullah, Seyyid Taha, Seyyid Salih, Seyyid Fehim, Seyyid Abd\u00fclhak\u00eem Arvas\u00ee ve Kumandan\u2019a, \u201cseni ben yeti\u015ftirece\u011fim!\u201d buyu\u00adran \u00dcstad ve Kumandan… \u0130\u015fte ger\u00e7ek bir Ayd\u0131nlanma \u00c7a\u011f\u0131n\u0131, \u201cFikir \u00c7a\u011f\u0131-\u0130BDA \u00c7a\u011f\u0131\u201dn\u0131 kura\u00adcak \u0130BDA\u2019n\u0131n b\u00e2t\u0131n k\u00f6pr\u00fcs\u00fc t\u00e2 oralara uzan\u0131r… Beklenen fikir kahraman\u0131n\u0131n, bozulman\u0131n kay\u00adna\u011f\u0131ndan (Tanzimat D\u00f6nemi) d\u00fczelterek geli\u015fi; \u201c\u00f6z,jeni,be\u00ad\u015fik, d\u00f6\u015fek,kaynak\u201d anlamlar\u0131na gelen deha\u2019n\u0131n, \u201cgeist-K\u00fcll\u00ee ruh\u201d anlam\u0131yla ve tabii ki Mehdi\u2019nin m\u00e2n\u00e2lar\u0131yla olan ilgisi…<\/p>\n
B\u00fcy\u00fck Muztariblerin II. cil\u00addi baya\u011f\u0131 hacimli… Eserden bir \u00e7\u0131rp\u0131da rastgele bir us\u00fblle akl\u0131\u00adm\u0131za gelenler: O. \u201cHenri mizac\u0131\u201d ve Hac\u0131 Musa Bey\u2019in her t\u00fcrl\u00fc s\u0131v\u0131\u015f\u0131kl\u0131ktan nefret mizac\u0131yla s\u00f6yledi\u011fi, \u201ci\u00e7ine hesap giren er\u00adkekli\u011fin i\u00e7ine…\u201d s\u00f6z\u00fc. \u201cTop mu, tereya\u011f m\u0131?\u201d sorusu \u015f\u00f6yle yorumlan\u0131r, \u201cfazilete g\u00f6re mi, hazza g\u00f6re mi?\u201d Freud\u2019un \u201c\u015fuuralt\u0131\u201dna kadar inen ilgin\u00e7 bir Freud portresi. F\u00e2kih-Kusto- Mehdi alakas\u0131, B\u00fcy\u00fck insanla\u00adr\u0131n \u00e7ocuklu\u011fundan beri bir yola s\u00fcr\u00fcklenmesi ve \u201cBen Kimim?\u201d sorusu. \u201cHayat bi\u00e7imi\u201d olan mafya. Descartes vesilesiyle, \u201cBat\u0131\u2019da bir tek filozof g\u00f6sterile\u00admez ki, \u0131\u015f\u0131\u011f\u0131n\u0131 \u0130mam-\u0131 Gazali\u2019den alm\u0131\u015f olmas\u0131n\u201d tesbiti ve pek \u00e7ok Bat\u0131 filozof ve sanatk\u00e2\u00adr\u0131n\u0131n- bilhassa \u015fairlerin- Arap\u00ad\u00e7a, Fars\u00e7a ve Osmanl\u0131ca l\u00fcgat\u0131na, i\u015ftiyaklar\u0131ndan istifade ede\u00adcek kadar a\u015fina olmas\u0131 ve Nietzsche\u2019nin \u201cZerd\u00fc\u015ft\u00fcn \u00d6n Ko\u00adnu\u015fmas\u0131\u201d eserinden bu i\u015ftikak\u00adlar\u0131n g\u00f6sterilmesi. Picasso\u2019nun do\u011fdu\u011funda \u00f6ld\u00fc diye b\u0131rak\u0131l\u00admas\u0131 ve y\u00fcz\u00fcne \u00fcflenen bir p\u00fcro duman\u0131yla hayata d\u00f6nmesi v.s. v.s. v.s.<\/p>\n
\u00dcstad\u2019\u0131n \u201cSo\u00adnunda var olmak m\u00fc\u015fk\u00fcl\u00fc kal\u00add\u0131!\u201d m\u0131sra\u0131 ve i\u015fin temeli \u201c\u0130dra\u00adkin Aczine Dair\u201d levhas\u0131na ba\u011flanmas\u0131…<\/p>\n
K\u00fclliyatla ilgilenenler, B\u00fc\u00ady\u00fck Muzdaribler ile kendilerine y\u00f6n tayin edebilir, mevzular\u0131n\u0131 bulabilirler; bat\u0131 entellekt\u00fcel ve felsefesini anlayabilirler… B\u00fc\u00ady\u00fck Muztaribler K\u00fclliyat\u2019\u0131n anahtar\u0131 gibi… Bat\u0131\u2019ya ve mese\u00adlelere nas\u0131l bak\u0131laca\u011f\u0131 g\u00f6sterili\u00adyor bu eserde… Ders kitab\u0131 gibi anla\u015f\u0131l\u0131r, ansiklopedi gibi kay\u00adnak… \u0130BDA\u2019n\u0131n \u00f6l\u00e7\u00fclerini kuru kuru gevelemek ve sat\u0131hta kal\u00admamak i\u00e7in tecrit \u015fart, telkinle al\u0131nan\u0131 tahkikle bulmak \u015fart; bu eser bu hususta bir \u00f6rnek… E\u011fer mevzularda derinle\u015filmezse, z\u0131tlar aras\u0131ndaki fark anla\u00ad\u015f\u0131lmaz ve \u201c\u0130sl\u00e2m z\u0131t kutuplar aras\u0131 muvazenenin \u00fcst\u00fcn niza\u00adm\u0131d\u0131r\u201d \u00f6l\u00e7\u00fcs\u00fc g\u00fcme gider; ve dolay\u0131s\u0131yla \u015fah\u0131slarda \u0130sl\u00e2m g\u00fcme gider…<\/p>\n
Ayl\u0131k Dergisi 1. Say\u0131 Ekim 2004<\/p>\n","protected":false},"excerpt":{"rendered":"
M\u00fctefekkir Salih Mirzabeyo\u011flu zindanda pe\u015f pe\u015fe eserlerini veriyor; \u00f6nce Se\u00adfine, ard\u0131ndan Telegram, onun ard\u0131ndan B\u00fcy\u00fck Muztaribler 2. cildi ve akabinde M\u00fcn\u015feat ve Elif… Orijinal sentez-b\u00fcy\u00fck terkib sahibi Salih Mirzabeyo\u011flu\u2019nun B\u00fcy\u00fck…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[14,15],"class_list":["post-1130","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-admin","author-kazim-albay","no-post-thumbnail"],"yoast_head":"\n