Kumandan Salih Mirzabeyo\u011flu\u2019nun Berzah kitab\u0131n\u0131 ikinci defa okudu\u011fumda ilk sefer hi\u00e7 okumam\u0131\u015f\u0131m gibi geldi; hatta tekrar okuma ihtiyac\u0131 bile duydum. BD-\u0130BDA K\u00fclliyat\u0131 b\u00f6yle bir hazine ve bir kere okunup kenara b\u0131rak\u0131lacak kitaplar cinsinden de\u011fil\u2026 Her \u00e2n yeniden ke\u015ffe mevzu, geli\u015ftik\u00e7e geli\u015fecek prensipler manzumesi\u2026<\/p>\n
Tabiat, fizik, madde, varl\u0131k dereceleri!.. Canl\u0131 varl\u0131klar ve bioloji; bioloji fizik mi, meta fizik mi?.. \u201cE\u015fya- madde\u201d incelendik\u00e7e l\u00e2tifle\u015fiyor ve \u201cesir\u201di and\u0131r\u0131yor\u2026 Madde, sadece kaba madde mi?.. B\u00fct\u00fcn canl\u0131lar\u0131n yarat\u0131ld\u0131\u011f\u0131 \u201csu\u201d da madde; madde ve suyun mahiyeti, k\u00f6k\u00fc nedir?.. Lisan\u0131n k\u00f6k\u00fc, insan\u0131n k\u00f6k\u00fc ile birle\u015fiyor, bu \u201cmadde\u201dde de g\u00f6r\u00fcl\u00fcyor; i\u015ftikak, fizik ve metafizik olarak i\u015f \u201cberzah\u201d s\u0131rr\u0131na \u00e7\u0131k\u0131yor\u2026<\/p>\n
Tabiat asl\u0131nda metafizik\u00eedir\u2026 \u201cBir \u015feyin maddi \u015feyler meydana getirmesi, kendisinin de madde olmas\u0131n\u0131 gerektirmez!\u201d\u2026 \u201cMadde kendi kendine var de\u011fil ve \u201cvar eden?\u201d davas\u0131\u201d\u2026 \u201cHalk \u00e2lemindeki hareketin, hareket ettireni?… \u201cTesir etti\u011fi cismin d\u0131\u015f\u0131nda bulunan\u201d kuvvet ve sebeb keyfiyeti\u2026\u201d Emir \u00e2leminden ruh\u2019tur\u2026 Ve insan \u015fuurunun, berzah-k\u00f6pr\u00fc-perde olu\u015fu\u2026 \u015euurun n\u00fcanslar\u0131\u2026 Eserden m\u00fcessire derinle\u015fmenin bir eseri Berzah\u2026 \u015euura at\u0131lan bir k\u00f6pr\u00fc, yada \u015fuurun aralanan berzah-k\u00f6pr\u00fc vasf\u0131\u2026<\/p>\n
K\u00fcf\u00fcr, bir bir tonlar\u0131yla ve do\u011fruyu yanl\u0131\u015fta kullanan avlay\u0131c\u0131 diyalekti\u011fiyle \u015fuurlar\u0131 -ve tabii ki im\u00e2lar\u0131- bulan\u0131kla\u015ft\u0131r\u0131rken, \u201chakikat eri\u201dnin fikir meydan\u0131nda \u201cifrat halde tecrit\u201d mizac\u0131yla ve \u00fcst\u00fcn diyalekti\u011fiyle g\u00f6r\u00fcl\u00fc\u015f\u00fc ve hakikatleri yerli yerine oturtu\u015fu\u2026 K\u00fcfre malzeme verici de\u011fil, k\u00fcfr\u00fc bile malzeme k\u0131l\u0131c\u0131 \u00fcst dil-\u00fcst diyalektik\u2026 Bizi pe\u015fin kabulle itham eden Allahs\u0131z\u0131n kendi pe\u015fin kabul\u00fcyle kurdu\u011fu sistemin \u00e7\u00fcr\u00fckl\u00fc\u011f\u00fcn\u00fc yeni ilm\u00ee verilerle ve fikr\u00ee terkiplerle i\u015fi \u201cBerzah\u201d s\u0131rr\u0131na ba\u011flamak m\u00fctefekkir Salih Mirzabeyo\u011flu\u2019nun yenileyici, mehd\u00ee ve ilm-i led\u00fcn vasf\u0131n\u0131n gere\u011fi\u2026<\/p>\n
\u0130man h\u00fcr m\u00fc, zorunlu mu?.. \u0130\u015fte bir berzah mevzuu daha\u2026 \u0130nsan d\u00fcnyaya geli\u015finde h\u00fcr de\u011fil, d\u00fcnyadan gidi\u015finde de h\u00fcr de\u011fil; aradaki hayat\u0131nda h\u00fcr, o da tam de\u011fil!.. D\u00fc\u015f\u00fcn\u00fcn, bir k\u00f6pr\u00fc ba\u015f\u0131na at\u0131lm\u0131\u015f bir insan ve o k\u00f6pr\u00fcden kar\u015f\u0131ya ge\u00e7mek zorunda; h\u00fcrriyeti ise, ister s\u00fcr\u00fcnerek, ister y\u00fcr\u00fcyerek, ister ko\u015farak ge\u00e7mekten ibaret\u2026 \u0130\u015fte berzah-\u015fuur-k\u00f6pr\u00fc meselesi!.. Zat \u00e2lemi, Emr \u00e2lemi ve Halk \u00e2lemi; ruh, Emr \u00e2leminden\u2026<\/p>\n
Zamanla kay\u0131tl\u0131 g\u00f6r\u00fcnen insan\u0131n \u201czaman \u00fcst\u00fc\u201d m\u00e2n\u00e2s\u0131\u2026 \u201cEzel ve ebedi birle\u015ftiren insan?\u201d. \u201cZaman hakk\u0131ndaki bilgim, zaman d\u0131\u015f\u0131\u201dd\u0131r\u2026 \u201c\u0130stedi\u011fimi istemekte h\u00fcr m\u00fcy\u00fcm?\u201d.. \u0130nsan\u0131n h\u00fcrriyet i\u00e7inde zorunlu olu\u015fu davas\u0131\u2026<\/p>\n
Kitab\u0131 alt ba\u015fl\u0131\u011f\u0131yla beraber okursak, \u201cB\u00fct\u00fcn Dallar\u0131n Birle\u015fti\u011fi K\u00f6k\u2019e\u201d bir ge\u00e7it, bir k\u00f6pr\u00fc olmakta \u201cBerzah\u201d\u2026 \u0130ki \u00e2lem aras\u0131nda k\u0131vranan, Allah\u2019tan gelen ve Allah\u2019a giden berzah yolcusu insan\u2026 D\u00fcnyaya geli\u015finde ve gidi\u015finde kendisinin hi\u00e7bir pay\u0131 olmayan insan\u0131n, berzah \u00e2lemindeki zorlu maceras\u0131\u2026 Bin bir yol a\u011fz\u0131nda k\u0131vranan insano\u011flunun, \u00e7o\u011funun mevzu ve meselenin i\u00e7erisinde, hakikatin hakikati \u0130sl\u00e2m\u2019a nisbetle berzah hayat\u0131n\u0131n hakikati\u2026 En ince tecritle beraber antitezlerini elekten ge\u00e7irircesine bir tahlille\u2026 Salih Mirzabeyo\u011flu\u2019nun Necip Faz\u0131l tan\u0131mlamas\u0131n\u0131 berzah s\u0131rr\u0131na da i\u015fareti vesilesiyle bir arada verelim: \u201cBe\u015f as\u0131rl\u0131k tarih dilimimizle beraber \u00e7a\u011f\u0131m\u0131z\u0131n nabz\u0131n\u0131 yakalayan ve ideali arayanla topra\u011fa ba\u011flanma aras\u0131ndaki bir berzahta k\u0131vranan insano\u011flunun olu\u015f \u0131st\u0131rab\u0131n\u0131 \u0130sl\u00e2m\u2019\u0131n hakikatine nisbetle heykelle\u015ftiren adam\u2026\u201d\u00a0 Bunun \u201cnas\u0131l\u201d\u0131n\u0131 Necip Faz\u0131l, \u201cni\u00e7in\u201dini Salih Mirzabeyo\u011flu heykelle\u015ftiriyor\u2026<\/p>\n
M\u00fctefekkir Salih Mirzabeyo\u011flu, Berzah eserinin taktiminde, \u201cAnla\u015f\u0131l\u0131yor ki, irfan-k\u00fclt\u00fcr, \u201cbilebilme hassas\u0131na \u00e2it bilgi\u201d bilginin di\u011fer \u00e7e\u015fidini de kendine ba\u011fl\u0131yor: Bir \u015feyin nerede aranaca\u011f\u0131n\u0131 bilme ve ne arad\u0131\u011f\u0131n\u0131 bilme\u201d\u2026 diyor\u2026 Bilmek (ilim) ile bilmeyi bilicilik (irfan) fark\u0131n\u0131, Sahih-i Buhari muhtesar\u0131 Tecrid-i Sarih Tercemen ve \u015eerhi\u2019nden, (Diyanet Yay\u0131nlar\u0131;\u00a0 Kamil Miras) Fakih (irfan sahibi) ile muhaddis (ilim sahibi) aras\u0131ndaki farklar\u0131 g\u00f6steren \u015fu hadiseden s\u00fczelim:<\/p>\n
\u00d6l\u00fcleri y\u0131kamay\u0131 sanat ittihaz etmi\u015f bir hatunca\u011f\u0131z, muhaddisinin \u00f6nde gelenlerinin i\u00e7lerinde bulundu\u011fu bir cemaatin Hadis m\u00fczakereleriyle me\u015fgul olup iki de bir \u201cBu Hadisi filan rivayet etmi\u015ftir\u201d, \u201cBu hadisi filandan ba\u015fkas\u0131 rivayet etmemi\u015ftir.\u201d Dediklerini i\u015fitince, \u00e7oktan beri sormak istedi\u011fi bir m\u00fc\u015fkil-i di-nisini halledebilecek en m\u00fcnasip zevat i\u015fte bunlar olaca\u011f\u0131na h\u00fckmederek ortal\u0131\u011fa, \u201cHay\u0131z d\u00f6nemindeki kad\u0131n\u0131n mevtay\u0131 gasletmesi caiz midir?\u201d diye sual atar. H\u00e2zir\u00fcn hep birbirine bak\u0131\u015fm\u0131\u015flar\u2026 Derken \u00f6teden Ebu Sevr g\u00f6r\u00fcnm\u00fc\u015f. Ebu Sevr, eimme-i Fukah\u00e2y-\u0131 m\u00fcctehidinden idi ve Hadis rivayet etmekle beraber di\u011fer muhaddisler gibi \u00e7ok rivayet ile maruf de\u011fildi. Muhaddisler Ebu Sevr\u2019i g\u00f6r\u00fcnce kad\u0131na, \u201c\u0130\u015fte \u015fu gelene sor!\u201d diye i\u015faret etmi\u015fler. Kad\u0131n da sualini sormu\u015f ve Ebu Sevr derhal cevap vermi\u015f: \u201cEvet y\u0131kayabilir.\u201d Ve delillerini s\u0131ralam\u0131\u015f, h\u00fckme kaynak olan Hadisleri zikretmi\u015f. Bunun \u00fczerine oradaki muhaddisler \u201cevet\u201d bu Hadisi filan da rivayet etmi\u015f; bize filan haber verdi; filan tarikden de bize bu b\u00e2li\u011f oldu\u201d diye \u00e7e\u015fit \u00e7e\u015fit rivayetten ve tarik-i rivay\u00e2ttan bahsetmeye, biraz \u00f6nce s\u00fckut ettikleri f\u0131k\u0131h (irfan) y\u00f6n\u00fcn\u00fc de\u011fil de Hadis ilmi y\u00f6n\u00fcn\u00fc beyana koyulmu\u015flar. Kad\u0131nca\u011f\u0131z bunlar\u0131 bir m\u00fcddet dinlemi\u015f dinlemi\u015f de sonra \u201cpeki, anlad\u0131k. Ama siz deminden beri nerede idiniz?\u201d diyerek savu\u015fmu\u015f\u2026<\/p>\n
\u0130\u015fte Fak\u00eeh ile muhaddisin fark\u0131, i\u015fte \u201cbilme\u201d ile \u201cbilmeyi bilicilik\u201d fark\u0131\u2026 Hadisleri ezbere bilmek ba\u015fka, onlardan h\u00fck\u00fcm \u00e7\u0131karmay\u0131 bilmek ba\u015fka\u2026 \u0130BDA\u2019n\u0131n \u00fczerinde durdu\u011fu p\u00fcf noktalar\u0131ndan biri\u2026<\/p>\n
Bu vesile ile \u015f\u00f6yle bir parantez a\u00e7al\u0131m: Sapasa\u011flam Hadis M\u00fcessesesini tart\u0131\u015fmak \u0130sl\u00e2m\u2019a fitne t\u00fcnelleri a\u00e7maya \u00e7al\u0131\u015fanlara, \u0130skender\u2019in d\u00fc\u011f\u00fcm \u00e7\u00f6zen fikir k\u0131l\u0131c\u0131 gibi, f\u0131k\u0131h (irfan) h\u00fckm\u00fcn\u00fc s\u00f6yleyelim: M\u00fctevatir Hadisi inkar eden k\u00e2fir olur ve bir \u00e7ok s\u00fcnnet m\u00fctevatir h\u00fckm\u00fcndedir: Allah Res\u00fbl\u00fc\u2019n\u00fcn 5 vakit namaz k\u0131ld\u0131\u011f\u0131, m\u00fccizat\u0131 seriye gibi bir \u00e7ok Hadis b\u00f6yledir. M\u00fctevatiri inkar eden k\u00e2fir olur da, m\u00fcstefiz, me\u015fhur vesair haberleri inkar eden hi\u00e7bir \u015fey olmaz diyemeyiz; onlar da sap\u0131k olur\u2026 Biri k\u00e2fir olursa, di\u011feri sap\u0131k olur, delalette olur, \u015fu olur, bu olur\u2026 Yani zahiren k\u00e2fir diyememek, hi\u00e7bir \u015fey olmaz m\u00e2n\u00e2s\u0131na gelmiyor; bilakis sebeb oldu\u011fu y\u0131k\u0131m a\u00e7\u0131s\u0131ndan k\u00e2firden de beter olabiliyor. A\u00e7\u0131ktan kafir de-nemedi\u011fi i\u00e7in ve \u0130sl\u00e2m\u2019\u0131n y\u0131k\u0131m\u0131na daha rahat hizmet etti\u011fi i\u00e7in kafirden de beter yani m\u00fcnaf\u0131k olur, diyebiliriz.<\/p>\n
Burada ilimle ilgili bir parantez daha a\u00e7al\u0131m. \u0130lmin \u00fc\u00e7 mertebesi vard\u0131r:<\/p>\n
\u0130lm-i taklid\u00ee.<\/p>\n
\u0130lm-i istidl\u00e2l\u00ee: Ara\u015ft\u0131rma ile elde edilen fen ilimleri, astronomi, co\u011fraf\u00ee vs. bilgiler. Baz\u0131 dini ilimler de buraya girer.<\/p>\n
\u0130lm-i hakiki: Buna ilm-i nasuh\u00ee de denir. Ayette ge\u00e7ti\u011fi gibi, \u201cRasihune fil ilm\u2026\u201d \u201c\u0130limde k\u00f6kle\u015fmi\u015f ve sa\u011flam olanlar\u2026 L\u00fbgatte r\u00fcsuh: \u0130lim ve fennin derinli\u011fine vukufiyet sa\u011flamak. Devaml\u0131l\u0131k. Yerinde, sa\u011flam, sabit ve devaml\u0131 olmak\u2026 Maharet, meleke\u2026<\/p>\n
\u0130BDA\u2019n\u0131n yapan\u0131 yapt\u0131randan gelici tecrit buudu ve b\u00fct\u00fcn ilimlerin ba\u011flanaca\u011f\u0131 terkib\u00ee h\u00fck\u00fcmleri verici (Berzah eseri de buna bir misal) tefekk\u00fcr oca\u011f\u0131 olu\u015fu, devaml\u0131l\u0131k arzeden (y\u00fcr\u00fcyen B\u00fcy\u00fck Do\u011fu d\u00fc\u015f\u00fcncesi) ve \u00e7a\u011f\u0131m\u0131z\u0131n fikr\u00ee, siyas\u00ee, i\u00e7tima\u00ee vs. meselelerine \u00e7\u00f6z\u00fcmler arzeden (f\u0131k\u0131h-anlay\u0131\u015f) d\u00fcnya g\u00f6r\u00fc\u015f\u00fc sa\u011flaml\u0131\u011f\u0131ndaki yap\u0131s\u0131 ve \u0130sl\u00e2ma muhatap anlay\u0131\u015f melekesi bize ilmin de maksad\u0131 olan ilm-i nasuhi\u2019yi (hakiki ilmi) i\u015faretler\u2026 Salih Mirzabeyo\u011flu\u2019nun ilm-i led\u00fcn sahibi fakih oldu\u011funu da hat\u0131rlatal\u0131m.<\/p>\n
Berzah eserine d\u00f6nersek: ilmi bir bulu\u015f, \u00e7\u00f6z\u00fclemeyen bir hadiseyi \u00e7\u00f6zmek, o hadiseyi raksettiren s\u0131rr\u0131 bulmak manas\u0131na gelmiyor\u2026 O bulu\u015fun verdi\u011fi co\u015fku ve heyecanla ba\u015f\u0131bo\u015f mis-tik m\u00e2n\u00e2land\u0131rmalar ba\u015fl\u0131yor; kadavra mistisizm, insandaki gizemlilik\u2026 Halbuki s\u0131r i\u00e7inde s\u0131r gizli\u2026 Ger\u00e7ek ilim sahibinin yeni ke\u015fiflerinden sonra hayreti daha artar; yoksa i\u015fi \u201cd\u0131r\u201d ve \u201ct\u0131r\u201da ba\u011flamak ilmin de sonunu getirir, insan \u00e7abas\u0131n\u0131n da \u2026 \u201c\u0130nsan\u0131n \u015fifresi \u00e7\u00f6z\u00fcld\u00fc\u201d haberi de bu t\u00fcrden\u2026<\/p>\n
Maddeyi fizik\u00e7ilerden daha \u00e7ok par\u00e7alayan, tahlil eden ve terkib\u00ee h\u00fck\u00fcmlere varan, madde-bi\u00e7im-mekan-zaman vs. mevzularda derinlemesine tesbitler sahibi m\u00fctefekkir Salih Mirzabeyo\u011flu\u2026 Elektronlar, madde-tabiat, fizik, metafizik, bioloji, psikoloji, sosyoloji, antropoloji vs. bir\u00e7ok ilme getirdi\u011fi ufuk a\u00e7\u0131c\u0131 yeni bak\u0131\u015flar ve terkib\u00ee h\u00fck\u00fcmlerle\u2026 Eserden g\u00f6sterelim:<\/p>\n
\u201cMadde bir m\u00e2n\u00e2 nev\u00ee de\u011fil mi?..\u201d \u201cElektronlar\u0131n \u015fuuru var m\u0131?\u201d\u2026 \u015euurun \u201czaman d\u0131\u015f\u0131\u201d olu\u015fu, \u201czaman\u00fcst\u00fc\u201d olu\u015fu\u2026 \u201cTekam\u00fcl var ama tereddi de var; inki\u015faf ve ink\u0131saf\u201d\u2026 \u015euurun verileri\u2026 \u201cTaraf ilzam etmeyen berzah\u201d\u2026 Ratk ve Fatk (biti\u015fme ve ayr\u0131k) kavramlar\u0131\u2026 \u201cRuh birdir, ruhilik ayr\u0131, aklilik ayr\u0131, duyum ayr\u0131, vesaire\u2026\u201d \u201cHalk \u00e2lemindeki hareketin, hareket ettireni?\u201d\u2026 \u201cBir \u015fey madd\u00ee sebeblerden oluyor diye, o \u015fey de madd\u00ee say\u0131lamaz\u201d\u2026 \u201cZaman, hadiseler dizisi de\u011fil ve \u201cDehr\u201d\u2026 \u201cLatifle\u015fen madde ve \u201cesir\u201d\u201d\u2026 \u201cAyn\u0131 \u015fartlar\u0131n ayn\u0131 ne-ticeyi do\u011furmayaca\u011f\u0131\u2026\u201d<\/p>\n
Madde i\u00e7inden m\u00e2n\u00e2y\u0131 g\u00f6stermek\u2026 \u00c7\u00fcnk\u00fc madde perde mesabesinde ve o araland\u0131k\u00e7a \u00f6tesine yol veri-yor, hakikati g\u00f6r\u00fcl\u00fcyor\u2026 Asl\u0131nda madde bir engel, bir ge\u00e7it\u2026 B\u00fcy\u00fck Do\u011fu\u2019nun teorik dil alan\u0131 ve tecrit buudu olan \u0130BDA\u2019da, \u00dcstad\u0131n \u201cPerdeler\u201d \u015fiiri tecelli ediyor, perdeler aralan\u0131yor Berzah\u2019ta\u2026 \u00dcstad\u0131n \u201cbize m\u00fccerredler denizinde bo\u011fulan allameler de\u011fil, en kat\u0131 m\u00fc\u015fahhasla en ulv\u00ee m\u00fccerredi evlendiren m\u00fctefekkirler l\u00e2z\u0131m.\u201d Vasf\u0131yla g\u00f6r\u00fcl\u00fcyor Salih Mirzabeyo\u011flu\u2026 Zaten g\u00fcn\u00fcm\u00fczde de g\u00f6r\u00fclm\u00fc\u015ft\u00fcr ki, fizik\u00ee olanla metafizik\u00ee olan aras\u0131nda yak\u0131n bir ili\u015fki var, bir i\u015faret sistemi var\u2026 Atomalt\u0131 par\u00e7ac\u0131klar\u0131 \u00e7\u00f6zd\u00fck\u00e7e bu s\u0131r g\u00f6r\u00fcl\u00fcyor, fakat i\u015fi kadavra mistisizminden, Allahs\u0131z ruh\u00e7uluktan kurtar\u0131p hakikatin hakikati \u0130sl\u00e2m\u2019a ba\u011flayabilmek l\u00e2z\u0131m\u2026 Bu da \u201cen ulv\u00ee m\u00fccerredle en kat\u0131 m\u00fc\u015fahhas\u0131 evlendiren\u201d m\u00fctefekki-rimizin diyalekti\u011fi ile ger\u00e7ekle\u015fiyor\u2026 Aksi taktirde \u0130sl\u00e2m\u2019\u0131 destekleyen bulu\u015flar\u0131n bile \u0130sl\u00e2m d\u0131\u015f\u0131 mihraklarca de\u011ferlendirilmesi s\u00f6z konusu olabiliyor\u2026<\/p>\n
\u201cE\u015fya, bir nevi ruhun p\u0131rt\u0131la\u015fmas\u0131\u201d diyor Salih Mirzabeyo\u011flu\u2026 \u201cMaddeye madde olarak sonsuzca ele almal\u0131\u201d diyor Salih Mirzabeyo\u011flu\u2026 \u00c7\u00fcnk\u00fc, \u201csuret olmadan m\u00e2n\u00e2lar ebediyyen tecelliye gelmez.\u201d Madde i\u00e7inden m\u00e2n\u00e2y\u0131 g\u00f6stermek ve ispatlamak yolu izlenmeli\u2026<\/p>\n
Evet, madde \u00fczerinde bu kadar duruluyor!.. Berzah \u201cHayatiyat-Bioloji\u201d bahsinde, \u201cHER D\u0130R\u0130 \u015eEY\u0130 sudan yaratt\u0131k\u201d ayet mealinden sonra \u015f\u00f6yle deniyor:<\/p>\n
\u201cMaddeye kendi niteli\u011fi i\u00e7inde \u201ccanl\u0131l\u0131k ve \u015fuur\u201d atfedilirken, hem bu hususun, hem de her \u015feyin sudan yarat\u0131ld\u0131\u011f\u0131 a\u00e7\u0131k. Burada suyun, \u201cmadde, mineral, bitki, hayvan\u201d kategoriler i\u00e7inde (insan organizmas\u0131 da hayvan), bitki ve hayvan i\u00e7in ne kadar \u00f6nemli oldu\u011fu, herkesin bildi\u011fi bir \u015fey; bu anlamda su, kendi de H\u00e2lk \u00e2lemi\u2019ne \u00e2it bir madde. \u0130\u015ftikak i\u00e7inde su, -onu g\u00f6sterdik!-, nur \u0131\u015f\u0131k m\u00e2n\u00e2lar\u0131na da geliyor; y\u00e2ni, her \u015fey nurdan yarat\u0131ld\u0131 ve bu m\u00e2n\u00e2da bildi\u011fimiz \u201csu\u201d da, o suya bir sembol varl\u0131k.\u201d<\/p>\n
\u0130BDA Mimar\u0131n\u0131n \u201cmadde\u201d ve \u201csu\u201d \u00fczerinde bu kadar durup insan\u0131n k\u00f6kleri ve varl\u0131\u011f\u0131n s\u0131rr\u0131na tahlil\u00ee ve terkib\u00ee h\u00fck\u00fcmlerle inand\u0131\u011f\u0131 delil k\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fckten sonra \u00dcstad\u0131n \u015fu m\u0131sra\u0131 bizde tedai etti:\u201dHey Sakarya, kim demi\u015f suya vurulmaz per\u00e7in?\u201d<\/p>\n
Da\u011f\u0131n \u00dcstad taraf\u0131ndan \u201c\u015fahsiyet\u201de benzetildi\u011fini biliyoruz. \u0130nsan kainatta yani kesret \u00e2leminde vahdete mecbur\u2026 Onun i\u00e7in kainat\u0131n h\u00fcl\u00e2sas\u0131, insan\u2026 \u0130nsan i\u00e7in \u015fahsiyet bu, kamil \u015fahsiyet her manay\u0131 \u201ckendinde\u201d toplayand\u0131r\u2026 O zaman \u201circ\u00e2\u201d zarureti devreye giriyor\u2026 \u201c\u0130nand\u0131k demekle kurutulaca\u011f\u0131n\u0131z\u0131 m\u0131 san\u0131-yorsunuz?\u201d ayetindeki ikaz\u0131 y\u00fcre\u011finde duyan her m\u00fcmin, irca zarureti ve bunun gere\u011fi m\u00fctefekkir Salih Mirzabeyo\u011flu\u2019nun sistemli d\u00fc\u015f\u00fcncesiyle kar\u015f\u0131 kar\u015f\u0131yad\u0131r\u2026 \u201cEvvel\u00e2 kendi \u00e2lemde sonlu olan bir insana, bu sonsuzluk fikri nerden geliyor?\u201d diye soruyor \u015fahsiyet sahibi m\u00fctefekkirimiz\u2026 Sonsuza irca zarureti\u2026 Berzah eseri, de di\u011fer eserlerinde oldu\u011fu gibi, Salih Mirzabeyo\u011flu\u2019nun \u00e2lemde her \u015feyi tevhid kelimesine irca\u0131n\u0131n bir \u00f6rne\u011fi\u2026 Da\u011fyaran Hakim Mirzabeyo\u011flu\u2019nun Ferhat mis\u00e2li da\u011flar\u0131 yararcas\u0131na, en girift meseleleri en ince elekten ge\u00e7irircesine, \u201cher nak\u0131\u015fta o m\u00e2n\u00e2\u201d s\u00f6z\u00fc mevzu ve meseleler i\u00e7inden i\u015faretleyen, ispatlayan ilim ve irfan ehli olarak g\u00f6r\u00fcn\u00fc\u015f\u00fc\u2026<\/p>\n
\u201c\u0130lk olgu pe\u015fin bir kabuld\u00fcr, hangi d\u00fc\u015f\u00fcnce olursa olsun.\u201d Deniyor eserde\u2026 \u0130lk olgu, bir \u201circa\u201d meselesidir\u2026 Bizim pe\u015fin kabul\u00fcm\u00fcz belli. Bize kar\u015f\u0131 olanlar da bize kar\u015f\u0131 olu\u015flar\u0131yla pe\u015fin kabul sahibi. Hangi d\u00fc\u015f\u00fcnceyi \u201circa\u201d ediyorsun?.. Eserde \u015fu \u00f6rnek veriliyor: \u201c\u0130\u015f \u015fuur bahsine gelince, teorisinin i\u015flemedi\u011fini anlayan da Darwin\u2019dir: \u201cGarip ama, insanda her \u015feyden \u00f6nce te\u015fekk\u00fcl eden \u015fey TENK\u0130D \u015eUURU dur!\u201d<\/p>\n
Darwin\u2019in \u201ctekam\u00fcl nazariyesi\u201d \u00fczerinde durulur eserde\u2026 Darwin\u2019in ucuz yoldan ele\u015ftirisi de\u011fil de, ge\u00e7ek ele\u015ftirisi\u2026 Z\u0131tlar\u0131m\u0131z\u0131 bile s\u0131\u00e7rama tahtas\u0131 k\u0131lman\u0131n bir \u00f6rne\u011fi olarak\u2026 Yoksa ucuz yoldan Darwin\u2019e, Freud\u2019a ve di\u011ferlerine s\u0131r\u0131tanlar \u015fu hitaba muhatap olurlar: \u201cSenin s\u0131r\u0131tt\u0131\u011f\u0131ndan fark\u0131n ne?\u201d<\/p>\n
Tekam\u00fcl teorisi\u2026 Evet, de\u011fi\u015fim ka\u00e7\u0131n\u0131lmaz, fakat tekam\u00fcl teorisi, do\u011frularla yanl\u0131\u015flar\u0131 \u00e7orba etmi\u015f\u2026 Kaba ve determinist as\u0131l haliyle ve rastgelecili\u011fi ile tekam\u00fcl teorisinin a\u00e7\u0131k b\u0131rakt\u0131\u011f\u0131 bir \u00e7ok mevzu var\u2026 \u201cTekam\u00fcl diyor ama ya insandan sonra?\u201d\u2026 Biz ni\u00e7in buraday\u0131z, berzah ne, madd\u00ee ger\u00e7ekli\u011fin geli\u015fimiyle nas\u0131l bir ili\u015fkisi i\u00e7indeyiz\u2026 Peki insana has \u015fuurun ger\u00e7ek yeri ne, \u015fuur tekam\u00fcl\u00fcn\u00fcn malumat ve m\u00e2n\u00e2s\u0131 ne?\u201d (sh: 90)\u00a0 Tekam\u00fcl var ama, teredd\u00ee de var\u2026 \u201cinki\u015faf\u00a0 ve ink\u0131saf (s\u00f6nme)\u201d\u2026 Sistem var, sistemlerin sistemi var\u2026 \u00d6yle sistem var ki, sadece s\u00f6yleni\u015findeki ihtiya\u00e7 do\u011fru\u2026 Eserden \u00f6zetledi\u011fimiz bu sorulardan sonra, Darwin\u2019in teorisinin yanl\u0131\u015fl\u0131\u011f\u0131na ra\u011fmen s\u00f6yleni\u015findeki ihtiyaca i\u015faret eden \u015fu ele\u015ftiriyi yine eserden aktaral\u0131m:<\/p>\n
\u201cDarwin\u2019in nazariyesinde, milyonlarca y\u0131l \u00f6nceki fosillerden filancaya al\u00e2ka kurulurken, \u00e7ok daha yak\u0131n zamana \u00e2it, oradaki trilyonlarca \u00f6rnekten mis\u00e2l yok; b\u00f6yle bir durumda da, \u201cs\u0131\u00e7ramalar\u201d, yava\u015f yava\u015f de\u011fil de hokus pokusla olmu\u015f gibi, d\u00f6rt ayakl\u0131 hayvan, adaptasyonunu bir \u00e2nda yapm\u0131\u015f ve y\u0131lan olmu\u015f gibi bir m\u00e2n\u00e2 do\u011fuyor. Ama, daha \u00f6nce s\u00f6yledi\u011fimiz b\u00e2ki; fikir kalitesiyle hi\u00e7bir \u015fey olsa da, hani \u201cpatates toplarken \u00e7uval olsa daha iyi olur ama, elimizde naylon torbadan ba\u015fka bir \u015fey yok!\u201d hesab\u0131, s\u0131n\u0131fland\u0131rma yaparken pratikte kullan\u0131lacak ba\u015fka \u00f6rnek yok. Nas\u0131l olmal\u0131? \u00dczerinde duraca\u011f\u0131z.\u201d<\/p>\n
Eserde, yarat\u0131l\u0131\u015f ve tekam\u00fcl teorilerinin \u00fczerinde duruldu\u011fundan bahsetmi\u015ftik\u2026 Hayat nas\u0131l ba\u015flad\u0131?.. Canl\u0131lar nas\u0131l meydana gelir?.. Canl\u0131lar yaln\u0131z canl\u0131lardan m\u0131 meydana gelir?.. Biolojiye ve bir\u00e7ok ilim dal\u0131na \u0131\u015f\u0131k tutacak bir eser olan Berzah\u2019taki \u00f6l\u00e7\u00fclendirmelerden biri:<\/p>\n
\u201cVarl\u0131k tabakalar\u0131na \u00e2it bir tak\u0131m m\u00fc\u015fterek unsurlara bak\u0131p da, onlar\u0131 birbirine \u00e2it s\u0131fat ve tav\u0131rlarla a\u00e7\u0131klamak m\u00fcmk\u00fcn de\u011fildir; hepsini ku\u015fat\u0131c\u0131 b\u00fct\u00fcnl\u00fck ve birlik, her tabakan\u0131n kendine mahsus hususiyetinde g\u00f6r\u00fcl\u00fcr. Buna nisbetle, madde maddedir, bitki bitkidir, hayvan hayvand\u0131r, insan insand\u0131r, melek de melektir; aralar\u0131 ayr\u0131kt\u0131r.\u201d<\/p>\n
Kiliseden apard\u0131klar\u0131 kitaplarla ucuz yoldan Darwin kar\u015f\u0131tl\u0131\u011f\u0131 yapmak ba\u015fka, hakikatin hakikatine nisbetle ele\u015ftirisini ve bizcesini g\u00f6stermek ba\u015fka\u2026 Darwin\u2019e kar\u015f\u0131 olaca\u011f\u0131m diye, \u201cyer y\u00fcz\u00fcnde evrim yoktur!\u201d demek yanl\u0131\u015f olur\u2026 Evrim teorisine kar\u015f\u0131 olaca\u011f\u0131m diye evrimin hakikatini reddetmek, sosyalizme kar\u015f\u0131 olaca\u011f\u0131m diye sosyal insan\u0131 reddetmek gibi olur. Darwin do\u011fruyu yanl\u0131\u015fta kullanmas\u0131 ele\u015ftirilece\u011fine do\u011frular\u0131 da ele\u015fti-rilince, bu, Darwin\u2019ne tersinden hizmet etmek olur\u2026 \u0130sl\u00e2m diyalekti\u011fi demek olan \u0130BDA diyalekti\u011fini bilmenin zarureti ortaya \u00e7\u0131k\u0131yor\u2026<\/p>\n
Tekam\u00fcl nazariyesi, asl\u00ee delilleriyle de\u011fil de, teferruat\u00e7\u0131l\u0131\u011f\u0131yla avlay\u0131c\u0131 ve teferruat\u00e7\u0131l\u0131\u011f\u0131 ise \u00e7ok y\u00fczer gezer\u2026 \u201cO ondan, bu bundan\u201d diye bir s\u00fcr\u00fc varsay\u0131m ve hepsi de hokus pokusla tutu-yor\u2026<\/p>\n
\u0130rfan ve tecr\u00fcbe\u2026 Tecr\u00fcbede yan\u0131lma\u2026 Hak\u00eem, hem irfan sahibi, hem tecr\u00fcbe sahibi\u2026 Kitab\u0131n takdiminde ge\u00e7en bir Hadis ve onun tahlili: \u201ciki garip \u015fey vard\u0131r, biri sefih kimseden \u00e7\u0131kan \u201chikmet s\u00f6z\u00fc\u201d ki, onu kabul edin. Di\u011feri hak\u00eem olan adam\u0131n \u201csefih s\u00f6z\u00fc\u201d ki, onu affedin. Zir\u00e2, hi\u00e7bir hak\u00eem yoktur ki, aya\u011f\u0131 s\u00fcr\u00e7mesin; ve hi\u00e7bir hak\u00eem yoktur ki,\u00a0 tecr\u00fcbe sahibi olmas\u0131n.\u201d Hadisin \u015ferhi eserde. \u201cTecr\u00fcbe\u201dyi, pozitif ilimlerdeki \u015fekli ile de\u011fil, insan\u0131n ya\u015fad\u0131\u011f\u0131 h\u00e2li olarak da bilmeli, deniyor eserde:<\/p>\n
\u201cBu vesileyle \u201ctecr\u00fcbe\u201d meselesine de bir a\u00e7\u0131kl\u0131k getirelim: \u201cTecr\u00fcbe ile sabit!\u201d\u2026 Bu ifade umumiyetle g\u00fcnl\u00fck konu\u015fmada veya pozitif ilimler i\u00e7inde ge\u00e7erken, \u201cakl\u0131 a\u015fan, ak\u0131lla anla\u015f\u0131lamayan, isbata mevzu olmayan ama tecr\u00fcbe ile bilinen\u201d mevzular i\u00e7inde kullan\u0131l\u0131\u015f\u0131 hemen akla gelmez. Mesel\u00e2, varolu\u015fan tarzda bilmek ve yak\u00een getirmek, bu \u015fekilde tecr\u00fcbe ile bilime dairdir. \u0130sl\u00e2m tasavvufu da, tecr\u00fcbe edilerek bilinir, akl\u0131n kesin bi\u00e7imleriyle de\u011fil.\u201d<\/p>\n
Hak\u00eem, tecr\u00fcbe sahibi olan, irfan sahibi oland\u0131r\u2026 Hayat tecr\u00fcbedir derler, \u201cfark ve tefrik\u201d ederek\u2026 Hz. Ali buyuruyor: \u201cTecr\u00fcbe, fayda ile birlikte ayr\u0131 bir ilimdir.\u201d\u2026 Kendinden zuhur ve tecr\u00fcbe\u2026 D\u00fcnyada manast\u0131ra kapanmaya gerek yoktur\u2026<\/p>\n
\u201c\u015euur\u201d bahsi\u2026 \u201c\u015euur\u201d, perde, k\u00f6pr\u00fc-berzah niteli\u011finde\u2026 Salih Mirzabeyo\u011flu\u2019nun \u201c\u015fuur\u201da getirdi\u011fi a\u00e7\u0131l\u0131m\u2026 \u015euur\u2019un berzah vasf\u0131yla\u2026 Fizikle metafizik aras\u0131nda desek yanl\u0131\u015f olur, m\u00e2siva ile mavera aras\u0131 k\u00f6pr\u00fc desek, \u015fuurun berzah vasf\u0131na\u2026<\/p>\n
E\u015fyan\u0131n da \u015fuuru var m\u0131? \u015euura-ruha ba\u011fl\u0131 olma vasf\u0131yla m\u0131 \u015fuurlu hareket ediyor mu? Bug\u00fcn fizik kaideleri, eski mekanik ve mekan fikirleriyle izah edilemiyor\u2026 Kuantum fizi\u011fi, izafiyet teorisi, hologram vs. bat\u0131da zaman ve mekan fikrini de\u011fi\u015ftirmi\u015ftir\u2026<\/p>\n
\u015euur ve nev\u00eeleri: \u201c\u00f6z olarak \u015fuur\u201d ve \u015fuurun tabakalar\u0131\u2026 Ezel\u00ee hal \u015fuuru ve aktu\u00e2l \u015fuur, \u201corganik\u201d ve \u201csosyal \u015fuur\u201d vs. vs. \u201c\u015fuur\u201d bahsinin, insandan ba\u015fka kainata \u015famil y\u00f6n\u00fcn\u00fc g\u00f6steri-yor \u201cBerzah\u201d eseri, \u201ccanl\u0131lar\u201d bahsi etraf\u0131nda\u2026<\/p>\n
Kendi hipotezlerine ve pe\u015fin kabullerine g\u00f6re mant\u0131k aletini kullanan ve hakikati tersy\u00fcz edenlere kar\u015f\u0131, yine ayn\u0131 mant\u0131k aletiyle sorular sorarak onlar\u0131n mant\u0131\u011f\u0131n\u0131 kendi i\u00e7inde \u00e7\u00f6kerten ve hakikate k\u00f6pr\u00fc a\u00e7an Berzah eseri\u2026S\u0131n\u0131rl\u0131 akl\u0131m\u0131zla mevzuyu ku\u015fatamayaca\u011f\u0131m\u0131z ve s\u0131rlarla dolu kainat\u0131 izah edemeyece\u011fimiz ve \u201cbilen O, bileni bildiren O, bilinen O\u201d tesbiti\u2026 Asl\u0131nda i\u015f geliyor, \u015fuur ve idrak d\u00e2v\u00e2s\u0131na, idrak nuru olan feraset ve basiret d\u00e2v\u00e2s\u0131na\u2026 Allah idrak nurunu nasip etmedik\u00e7e b\u00fct\u00fcn anlay\u0131\u015flar bo\u015funa olur, hakikatin ucundan d\u00f6nen Bat\u0131l\u0131 b\u00fcy\u00fck fikir muztaripleri buna misal\u2026<\/p>\n
\u0130nsanlar tam da imanlar\u0131n\u0131 g\u00fc\u00e7lendirecekleri yerde basit hadiselerle bile mant\u0131k aletine yenik d\u00fc\u015fer\u2026 As\u0131rlard\u0131r bat\u0131 kar\u015f\u0131s\u0131nda durumumuz buna misaldir\u2026 \u201c\u0130man, diyalektiklerin \u00e7elmesine tak\u0131lmama d\u00e2v\u00e2s\u0131d\u0131r\u201d diye \u0130BDA diyalekti\u011finde form\u00fcle edilen usul; hakikate vard\u0131ran usul\u2026 Bat\u0131 bir yerde g\u00fczellik ve hakikat buldu mu hemen al\u0131r ve kendine mal eder ve ald\u0131\u011f\u0131 yere hi\u00e7bir hayranl\u0131k duymaz. Bizde ise tam tersi, maledici b\u00fcnyemiz olmad\u0131\u011f\u0131 i\u00e7in o yere hemen hayranl\u0131k tavr\u0131 ba\u015f g\u00f6sterir\u2026 Halbuki \u0130BDA, \u201cbat\u0131y\u0131 bilmeden \u0130sl\u00e2m\u2019\u0131 bilemeyiz!\u201d di-yerek ve Bat\u0131y\u0131 s\u0131\u00e7rama tahtas\u0131 k\u0131larak \u0130sl\u00e2m hikemiyat\u0131n\u0131 tecelli ettirmi\u015ftir, bizi as\u0131rlar\u0131n esirli\u011fi ve kompleksinden kurtarm\u0131\u015ft\u0131r.<\/p>\n
\u0130sl\u00e2m d\u00fc\u015f\u00fcncesi metafizik bir d\u00fc\u015f\u00fcnce mi? \u201cHay\u0131r\u201d, diyor m\u00fctefekkir Mirzabeyo\u011flu, tabii \u201cfizik d\u00fc\u015f\u00fcncedir\u201d demek kasd\u0131yla de\u011fil. Kasd\u0131 Berzah\u2019ta. Fizikle metafizik ay\u0131r\u0131m\u0131na tam kat\u0131lmayarak ve her \u015feyi VAHDET (B\u0130RL\u0130K)te toplama diyalekti\u011fiyle \u201chay\u0131r\u201d diyor. Birbirine z\u0131t olmas\u0131, birbirini yalanlamas\u0131 m\u00e2n\u00e2s\u0131na gelmez; fizik de olur, metafizik de olur. Ayr\u0131 olmas\u0131 \u00e7eli\u015fiyor m\u00e2n\u00e2s\u0131na gelmez\u2026 \u0130sl\u00e2m, z\u0131t kutuplar\u0131n \u00fcst\u00fcn nizam\u0131d\u0131r\u2026 Diye \u00f6zetleyebiliriz.<\/p>\n
Taraf ilzam etmeyen berzah! Bir yanda aczin idraki ve hayret, di\u011fer yanda ak\u0131l\u2026 His, acizli\u011finin fark\u0131ndad\u0131r fakat ak\u0131l sebep arar durur\u2026 Bu bilmecenin i\u00e7inden \u00e7\u0131kacak olan ise \u015fuurdur. \u015euurun berzah vasf\u0131 ve g\u00f6revi, fark eden ve tefrik eden olarak, iki \u00e2lem aras\u0131nda\u2026<\/p>\n
Bir \u015feyin ayn\u0131, ayn\u0131 oldu\u011fu \u015feyden ba\u015fkad\u0131r.<\/p>\n
Kelime ile m\u00e2n\u00e2 ayn\u0131 de\u011fil\u2026 Kelime, mevzular\u0131n \u015fifresidir, kendisi de\u011fil, kasan\u0131n \u015fifresi gibi\u2026 Bir misal verelim: Fiil kelimesi fiilin kendi olmad\u0131\u011f\u0131 gibi, kelime olarak da fiil de\u011fil, isimdir. Mesel\u00e2: Masdar kelimesi Arap\u00e7a\u2019da ismi mekand\u0131r, ama masdar fiilimsidir, isim de\u011fildir.<\/p>\n
Her \u015fey yerinde ve nisbetinde g\u00fczel\u2026 Yer ve nisbet tayin eden ne, kayna\u011f\u0131 ne?.. S\u0131n\u0131rl\u0131 akl\u0131m\u0131z m\u0131, mutlak \u00f6l\u00e7\u00fcler mi? Mutlak \u00f6l\u00e7\u00fcleri kabul etmeyenler, asl\u0131nda kendi mutlak \u00f6l\u00e7\u00fclerini koyuyorlar. Hi\u00e7bir \u015fey diyebileceklerini kainat\u0131n ilmi insan\u0131n yarat\u0131l\u0131\u015f\u0131 hakk\u0131nda sa\u00e7ma sapan varsay\u0131mlar\u0131na mal\u00fbma t\u00e2bi de\u011fil mi? Ger\u00e7ek ilim ehli, ilmin sonu\u00e7lar\u0131n\u0131 ve yetersizli\u011fini kabul etmi\u015fken, akl\u0131n\u0131 putla\u015ft\u0131ranlar\u0131n z\u0131plamalar\u0131 hep yere \u00e7ak\u0131lmayla nihayetleniyor\u2026 Bu da ilm\u00ee bir veri olarak kar\u015f\u0131lar\u0131nda duruyor\u2026<\/p>\n
Barda\u011f\u0131n \u201cyar\u0131s\u0131 bo\u015f\u201d veya \u201cyar\u0131s\u0131 dolu\u201d derler; nisbetine g\u00f6re her ikisi de do\u011fru.. Fakat bundan her \u015fey m\u00fcphemdir, hakikat diye bir \u015fey yoktur m\u00e2n\u00e2s\u0131 \u00e7\u0131kmaz\u2026 Hayat\u0131n hakikati s\u0131rd\u0131r, s\u0131r araland\u0131k\u00e7a s\u0131r \u00e7\u0131kar, i\u015f s\u0131rlar\u0131n s\u0131rr\u0131na (ilah\u00ee s\u0131rra) \u00e7\u0131kar: \u201cMutlak Fikrin Gereklili\u011fi-B\u00fct\u00fcn Fikrin Gereklili\u011fi\u201d d\u00e2v\u00e2s\u0131\u2026 Zorunlu varl\u0131\u011f\u0131n kabul\u00fc zorunludur\u2026<\/p>\n
Lisan meselesi, en temel mesele\u2026 Dil denen mucize\u2026 \u0130nsana has sanatlar\u0131n en b\u00fcy\u00fc\u011f\u00fc\u2026 \u0130nsan\u0131n bariz vasf\u0131 dildir\u2026 Biliyoruz ki, Allah Res\u00fbl\u00fcne verilen en b\u00fcy\u00fck mucize Kur\u2019an, Allah kelam\u0131\u2026 Allah\u2019\u0131n \u201cK\u00fcn-ol\u201d emriyle yarat\u0131ld\u0131 kainat\u2026 Allah, Adem Peygambere isimlerini \u00f6\u011freterek hayat\u0131 d\u00fczenleme ve imar etme tekni\u011fi vermesi, onu, di\u011fer mahluktan dili ile \u00fcst\u00fcn k\u0131lmas\u0131\u2026 \u201c\u0130lk dil, ilk insanla vard\u0131 ve ilk insan ilk peygamberdi\u201d \u00f6l\u00e7\u00fcs\u00fc\u2026 \u201cHer \u015feyden \u00f6nce kelam vard\u0131\u201d hikmeti\u2026<\/p>\n
Daha konu\u015ftu\u011fumuz ve bizi hayvandan ay\u0131ran dilin mahiyetini yorumlayamazken \u201co ondan \u00e7\u0131km\u0131\u015f, bu bundan \u00e7\u0131km\u0131\u015f!\u201d tombala hesab\u0131 yarat\u0131l\u0131\u015f hakk\u0131nda ak\u0131l y\u00fcr\u00fctmelerle nereye var\u0131labilir? Neden insana dil verildi, e\u011fer verilmemi\u015f olsa idi hayvanlar gibi birbirlerini k\u0131\u00e7lar\u0131n\u0131 koklayarak m\u0131 tan\u0131rlard\u0131? Dil denen mucizeyi g\u00f6rmeyenler i\u00e7in mecburen s\u00f6yl\u00fcyoruz\u2026 Niye insan olarak yarat\u0131ld\u0131k, insandan murad ne? \u0130nsan memuriyeti ne?.. Asl\u0131nda \u201cyarat\u0131l\u0131\u015f teorisi\u201d diyenlere en b\u00fcy\u00fck ve en a\u00e7\u0131k delil dil.<\/p>\n
Dil, varl\u0131k ve olu\u015f bahisleri\u2026 Kelimelerle d\u00fc\u015f\u00fcn\u00fcyoruz\u2026 Kainat\u0131n h\u00fclasas\u0131 insan ve kainat kelimeler halinde l\u00fcgatte toplu\u2026 Kelimelerle d\u00fc\u015f\u00fcn\u00fcyoruz yaratan\u0131 ve kelimelerle tasarrufumuza al\u0131yoruz yarat\u0131lm\u0131\u015flar\u0131, y\u00e2ni tabiat\u0131\u2026 Ruh, Allah\u2019\u0131n Zat \u00e2lemine nisbetle Emr \u00e2lemlinden, Halk \u00e2lemi ise onun alt\u0131nda\u2026 Ruh, berzah, basiret ve ruhun \u00f6z\u00fc. Ak\u0131l ruhun \u00f6z\u00fc ve basiretin terc\u00fcman\u0131; ak\u0131l ruhun lisan\u0131\u2026<\/p>\n
Yery\u00fcz\u00fcnde yakla\u015f\u0131k 3000 dil olmas\u0131na ra\u011fmen, diller aras\u0131ndaki men\u015fei ve yap\u0131 olarak benzerlik ve yak\u0131nl\u0131klar, bir ana dilden ve kaynak dilden t\u00fcrediklerini g\u00f6steriyor\u2026 Kesretteki\u00a0\u00a0\u00a0\u00a0 vahdeti i\u015faretliyor dillerin \u00e7e\u015fitlili\u011fi ve kaynak birli\u011fi\u2026<\/p>\n
Prof. Dr. Muharrem Ergin\u2019in T\u00fcrk Dil Bilgisi kitab\u0131nda, dillerin birli\u011fi ile ilgili \u015fu sat\u0131rlar\u0131, \u201cbilinmeyen\u201d kayd\u0131n\u0131n yerine \u201c\u0130lk dil-ilk insan-ilk peygamber\u201di koyarsak daha anlam kazan\u0131r.<\/p>\n
\u201cGer\u00e7i bir ailedeki dillerin men\u015fei olarak kabul edilen ve ana dil say\u0131lan bir dile \u00e2it metinlerin mevcudiyeti pek enderdir. Fakat diller aras\u0131ndaki benzerlikler, eskiden b\u00f6yle bir dilin mevcut bulunmu\u015f oldu\u011funu g\u00f6stermekte; bir aile te\u015fkil eden ve bu g\u00fcn \u00e7ok defa pek b\u00fcy\u00fck farklarla birbirinden uzakla\u015fm\u0131\u015f bulunan dillerin asl\u0131nda, bilinmeyen bir zamanda ve bilinmeyen bir sahada, binlerce sene evvel ve hen\u00fcz tesbit edilemeyen bir arazide konu\u015fulmu\u015f bulunan bir ana dilden \u00e7\u0131km\u0131\u015f olduklar\u0131 anla\u015f\u0131lmaktad\u0131r. Bir ana dilin, metinleri olmad\u0131\u011f\u0131 halde, bir \u00e7ok hususiyetlerini kendisinden t\u00fcremi\u015f bulunan \u00e2iledeki dilleri mukayese etmek suretiyle tesbit bile m\u00fcmk\u00fcnd\u00fcr.\u201d<\/p>\n
Dillerin ortak \u00f6zellikleri olan, \u201ctabi\u00ee bir vas\u0131ta\u201d, \u201ccanl\u0131 bir varl\u0131k\u201d, \u201cgizli antla\u015fmalar sistemi\u201d, \u201ci\u00e7timai vasf\u0131\u201d, \u201cmanzume olu\u015fu\u201d, \u201cm\u00fccerretlik vasf\u0131\u201d, dilin varl\u0131k ve olu\u015f probleminin temelinde oldu\u011fu ve berzah s\u0131rr\u0131na da i\u015faret etti\u011fini g\u00f6steriyor\u2026<\/p>\n
\u201cDil, bir gizli antla\u015fmalar sistemidir\u201d diyor Muharrem Ergin\u2026 Nerede anla\u015ft\u0131k, bu gizlilik ne, sistemi kuran kim? Sonra neden ayr\u0131\u015ft\u0131k veya ayr\u0131\u015fma i\u00e7indeki birlik? Berzah neye i\u015faret? \u201cB\u00fct\u00fcn dallar\u0131n birle\u015fti\u011fi k\u00f6k\u2019e\u201d, nas\u0131l?.. Asl\u0131nda tek ba\u015f\u0131na dil insana \u00e7ok \u015feyler s\u00f6yler\u2026 B\u00fct\u00fcn bu sorular\u0131n cevab\u0131 Berzah\u2019ta.<\/p>\n
Eserde, \u201ci\u015ftikak\u201d mevzu \u00fczerinde durulup \u201cdildeki sistem birli\u011fi\u201dnin insan\u0131n yarat\u0131l\u0131\u015f\u0131yla ve Berzah s\u0131rr\u0131yla al\u00e2kas\u0131 vurgulan\u0131yor, yer yer i\u015ftikaktan \u00f6rnekler g\u00f6sterilerek\u2026 Bu vesileyle \u201cnas\u0131l T\u00fcrk\u00e7e?\u201d suali de cevaplan\u0131yor. Kumandan\u0131n i\u015ftikak ve l\u00fbgat ilgisi i\u00e7inde varl\u0131k ve bilgi problemini aralad\u0131\u011f\u0131n\u0131 hissedi-yoruz.<\/p>\n
Berzah, insand\u0131r, insan\u00ee \u00f6zd\u00fcr, insan\u0131n s\u0131rr\u0131d\u0131r\u2026 \u0130nsan \u201cben\u201di; \u00f6ncesi, h\u00e2li ve sonras\u0131yla insan\u0131n maceras\u0131, insan\u0131 b\u00fct\u00fcnlemek\u2026 \u0130nsan\u0131n, s\u0131n\u0131rl\u0131 kafas\u0131n\u0131 \u00e7atlatan ve \u201c\u00f6te\u201dyi kurcalayan y\u00f6n\u00fc\u2026 Soruyor Salih Mirzabeyo\u011flu: \u201cEvvel\u00e2 kendi \u00e2lemde sonlu olan bir insana, bu sonsuzluk fikri nereden geliyor?..\u201d \u015euurun berzah s\u0131rr\u0131ndan olu\u015fu; ancak insan kendini b\u00f6yle izah edebilir, s\u0131rr\u0131n\u0131 bir nebze aralayabilir\u2026 \u0130nsan\u00ee hakikatin aran\u0131\u015f\u0131 berzah s\u0131rr\u0131ndan ge\u00e7iyor. Bu ge\u00e7idi ge\u00e7mek zorunday\u0131z; ister istemez\u2026 Ama nas\u0131l? \u00dcstad Necip Faz\u0131l \u201cCins kafa muhakkak kurcalayacak, m\u00fccerredlerden m\u00fccerredlere ge\u00e7erek \u201cUl\u00e2\u201dya gidecektir. Bu gidi\u015fte kafan\u0131n hudutlu olmas\u0131 m\u00fcthi\u015f \u0131st\u0131rabt\u0131r.\u201d Diyor\u2026 \u0130\u015fte Berzah eseri de b\u00f6yle bir kurcalay\u0131\u015f\u0131n, Ul\u00e2\u2019ya gidi\u015fin \u0131st\u0131rapl\u0131 bir senfonisi, \u201cben\u201din bir \u00e7\u0131\u011fl\u0131\u011f\u0131\u2026 \u201c\u0130deali aramayla topra\u011fa ba\u011flanma aras\u0131ndaki bir berzahta k\u0131vranan insano\u011flunun olu\u015f \u0131st\u0131rab\u0131\u2026\u201d \u0130nsan\u0131n k\u00f6kleri\u2026 Derin k\u00f6kler\u2026<\/p>\n
D\u00fcnyadaki hakim fikir cereyanlar\u0131n\u0131 en ince elekten ge\u00e7irecek bir \u0130sl\u00e2m\u00ee d\u00fcnya g\u00f6r\u00fc\u015f\u00fcm\u00fcz yoksa, insanlar\u0131m\u0131z-anlay\u0131\u015flar\u0131m\u0131z tehlikede demektir. \u00c7\u00fcnk\u00fc d\u00fc\u015f\u00fcnceler birbirini etkiler, e\u011fer sa\u011flam bir dil ve diyalektikle tasarrufunu anlamazsan, ne kadar kar\u015f\u0131 oldu\u011funu s\u00f6ylersen s\u00f6yle, o d\u00fc\u015f\u00fcnceler bir m\u00fcddet sonra seni tasarrufu alt\u0131na almaya ba\u015flar. \u015eunu unutmayal\u0131m ki, ayr\u0131k otlar \u00e7ok \u00e7abuk yeti\u015fir, d\u00fc\u015f\u00fcnce bah\u00e7emizi temizlemeyi ve yenilemeyi bir m\u00fcddet ihmal edersek, ortal\u0131k yabani ottan ge\u00e7ilmez; ondan sonra ay\u0131kla ay\u0131klayabilirsen!<\/p>\n
Asl\u0131nda s\u0131rat olan bu d\u00fcnya, zaten berzah, k\u00f6pr\u00fc-engel demek\u2026 Buradaki marifetinle s\u0131rattan ya ge\u00e7eceksin ya d\u00fc\u015feceksin!.. Demek ki, k\u0131ldan ince k\u0131l\u0131\u00e7tan keskin bu \u00e2lem ve marifetimiz ise, BD-\u0130BDA \u0130sl\u00e2ma muhatap anlay\u0131\u015f\u0131\u2026<\/p>\n
<\/p>\n
Ayl\u0131k Dergisi<\/p>\n
Ekim 2006<\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
Kumandan Salih Mirzabeyo\u011flu\u2019nun Berzah kitab\u0131n\u0131 ikinci defa okudu\u011fumda ilk sefer hi\u00e7 okumam\u0131\u015f\u0131m gibi geldi; hatta tekrar okuma ihtiyac\u0131 bile duydum. BD-\u0130BDA K\u00fclliyat\u0131 b\u00f6yle bir hazine ve bir kere okunup kenara…<\/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":[15],"class_list":["post-1142","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-kazim-albay","no-post-thumbnail"],"yoast_head":"\n