Allah’\u0131n insana y\u00fckledi\u011fi (halifelik) misyonu, onu di\u011fer canl\u0131 varl\u0131klardan ay\u0131r\u0131r ve ba\u015fta kendi olmak \u00fczere bir toz zerreci\u011finden tutal\u0131m kainat ve derinliklerine kadar uzanan bir problemler silsilesiyle kar\u015f\u0131 kar\u015f\u0131ya getirir. Buradaki problem “ben” in di\u011fer her \u015fey kar\u015f\u0131s\u0131ndaki tavr\u0131n\u0131n ne ve nas\u0131l olmas\u0131 gerekti\u011fidir. K\u00fcf\u00fcr \u015fubesi (kabaca bir tasnif i\u00e7inde s\u0131n\u0131rlarsak) \u00f6zetle, insan\u0131n kainat ve h\u00e2diseler kar\u015f\u0131s\u0131ndaki tavr\u0131n\u0131n hayvani bir insiyak ile bir bi\u00e7imde ba\u015flad\u0131\u011f\u0131n\u0131, sonras\u0131nda ise evrimle\u015ferek “uygar insan”a do\u011fru yol ald\u0131\u011f\u0131n\u0131 savunur. K\u00fcf\u00fcr cebhesi, eni konu tam izah edemedi\u011fi bu “varolu\u015f” meselesini mant\u0131k silsilesi i\u00e7ine hapsederek ondan bir form bulma yolu ile “izahtan kurtulma” \u00e7abas\u0131 i\u00e7indedir. Herhangi iyi bir \u015feye giden yolu s\u0131n\u0131rlamamak ad\u0131na yanl\u0131\u015f yap\u0131lan bu izah\u0131n da bir seviye belirtti\u011fini ve asl\u0131nda her ne olursa olsun inanma i\u015ftiyak\u0131na ve inand\u0131\u011f\u0131na bir dayanak bulmaya misal oldu\u011funun da alt\u0131n\u0131 \u00e7izelim.<\/p>\n
\u0130nsan\u0131n kainattaki durumu ve onun kar\u015f\u0131s\u0131nda ald\u0131\u011f\u0131 tavra d\u00e2ir k\u00fcf\u00fcr cephesine ait alt\u0131 \u00e7izilmesi gereken di\u011fer izah \u015fekilleri, asl\u0131 ile ger\u00e7ek, bug\u00fcnk\u00fc h\u00e2li ile b\u00e2t\u0131l olan inan\u0131\u015f bi\u00e7imleridir. Hristiyanl\u0131k ve Yahudilik gibi…<\/p>\n
Di\u011ferlerine gelince, onlar da k\u00e2h asl\u0131ndan bir k\u0131s\u0131m ve k\u00e2h b\u00e2t\u0131l\u0131ndan al\u0131nma olarak dizayn edilip bir mant\u0131k silsilesine oturtulmu\u015f, \u00e7o\u011fu fikr\u00ee olmaktan ziyade gelenek olarak yer etmi\u015f ve bir sistem va’zetmeyen, psikolojik alg\u0131lar\u0131n \u00e7ok\u00e7a yer etti\u011fi inan\u0131\u015f bi\u00e7imleri; Budizm ve \u015eamanizm gibi…<\/p>\n
Bunlardan maada, yine bu b\u00e2t\u0131l mezheplerin hi\u00e7birinin kategorisine girmeyen, ama yine b\u00e2t\u0131l kutba ait “izm”ler geliyor. Bunlar, R\u00f6nesans hamlesi ile ba\u015ftan ba\u015fa de\u011fi\u015fen Bat\u0131’n\u0131n, akl\u0131 tek \u00e7\u0131kar yol olarak g\u00f6rmesinden sonra bir nev\u00ee \u00fc\u00e7 ba\u015fl\u0131 ejderha gibi d\u00fcnya ya “hediye” edilmi\u015f inan\u0131\u015f bi\u00e7imleri; hepsinin ortak \u00f6zelli\u011fi ise, hakikate nisbetle derlenmeyip, birbirlerini red yahut nefyederek fikir va’zetmeleri. Burada “Felsefe, hakikati bulman\u0131n de\u011fil, ancak birbirinin yanl\u0131\u015f\u0131n\u0131 bulup \u00e7\u0131karman\u0131n ve ebediyen hakikatten mahrum kalman\u0131n aleti… ” (O ve Ben, NFK, sh.163) tarifine dikkat \u00e7ekmek istiyoruz.<\/p>\n
*<\/p>\n
\u0130sl\u00e2m ise, gayet net ve a\u00e7\u0131kt\u0131r. \u0130BDA Mimar\u0131’n\u0131n “Peygamberler olmasayd\u0131 medeniyet olmazd\u0131” diyerek eserler boyu delillendirerek ileri s\u00fcrd\u00fc\u011f\u00fc tez san\u0131r\u0131z mevzuyu \u00f6zetliyor… Buraya not d\u00fc\u015fmek istedi\u011fimiz tek husus, yukar\u0131daki b\u00e2t\u0131l yollar\u0131n da kaynaklar\u0131n\u0131 \u0130sl\u00e2m’dan alarak (hakikat tektir!) hayatiyet buluyor olmalar\u0131; temiz su kayna\u011f\u0131ndan al\u0131nan suyun, \u00e7e\u015fitli i\u015flemlerle safl\u0131\u011f\u0131n\u0131 kaybederek ba\u015fka bir forma sokulmas\u0131, su kayna\u011f\u0131n\u0131n s\u0131hhatini de\u011fil, al\u0131nan suyun ni\u00e7in deforme edildi\u011finin sorusunu hat\u0131ra getirmeli herhalde.<\/p>\n
\u0130sl\u00e2m’\u0131n “nakil” ile devam ediyor olu\u015fu, onun prensipleri bak\u0131m\u0131ndan sars\u0131lmaz bir kuvvete haiz oldu\u011funu da bize hissettiriyor; \u00e7\u00fcnk\u00fc, Peygamberler, Sahabiler, Tabi\u00een, Teb’au Tabi\u00een, Mezhep \u0130mamlar\u0131, Yenileyiciler (\u0130mam-\u0131 Rabbani Hazretleri gibi) Vel\u00eeler ve bir b\u00fct\u00fcn h\u00e2linde “Altun Silsile”nin kolba\u015flar\u0131ndan (Esseyid Abd\u00fclhak\u00eem Arv\u00e2s\u00ee Hazretleri gibi) ismi-cismi duyulmam\u0131\u015f b\u00fcy\u00fcklerine kadar muhte\u015fem bir \u00f6rg\u00fc. Elbette her devire ve miza\u00e7 hususiyetlerine g\u00f6re “\u0130sl\u00e2m anlay\u0131\u015f\u0131”n\u0131n uygulan\u0131\u015f bi\u00e7imleri de farkl\u0131l\u0131k arzetti ki, bug\u00fcn “hayat\u0131n dinamikli\u011fi” diyerek \u0130sl\u00e2m’a y\u00fcz \u00e7evirenlerin anlayamad\u0131\u011f\u0131, g\u00f6remedi\u011fi husus i\u015fte budur. (Hayat’\u0131n, “canl\u0131” m\u00e2n\u00e2s\u0131na nazaran, bizzat kendisi, canl\u0131l\u0131\u011f\u0131n\u0131n “Allah Resul\u00fc’n\u00fcn y\u00fcz\u00fc suyu h\u00fcrmetine var” oldu\u011fu da ayr\u0131 mevzu)<\/p>\n
Naklin bu sars\u0131lmaz \u00f6rg\u00fcs\u00fc, bu \u00f6rg\u00fcden do\u011fan “anlay\u0131\u015f” zamanla temsiliyetteki farkl\u0131l\u0131klar ve sonras\u0131nda yanl\u0131\u015fl\u0131klar y\u00fcz\u00fcnden donukla\u015ft\u0131. “Kelamc\u0131lar”\u0131n geleneksel ekol i\u00e7inde hareket etmekten ve z\u0131tlar\u0131n\u0131 bilmemekten dolay\u0131 felsef\u00ee mevzulara tam m\u00e2n\u00e2s\u0131 ile kar\u015f\u0131 \u00e7\u0131kamamalar\u0131, \u0130mam-\u0131 Gaz\u00e2l\u00ee’nin ise, “\u00f6nc\u00fc” bir \u015fekilde kelamc\u0131lar\u0131n h\u00e2l izah\u0131n\u0131 yap\u0131p ard\u0131ndan Felsefecileri yere \u00e7almas\u0131 gibi…<\/p>\n
\u00d6nemine bin\u00e2en \u015fu sat\u0131rlar\u0131 iktibas ediyoruz:<\/p>\n
“Gazzal\u00ee, bir hakikat aray\u0131c\u0131s\u0131 olarak, kel\u00e2m, felsefe, Bat\u0131n\u00eelik ve tasavvufu ele\u015ftirel bir yakla\u015f\u0131mla incelemi\u015f ve bir taraftan kendisinden \u00f6nceki kel\u00e2mc\u0131lar\u0131n uzak durduklar\u0131 Aristo mant\u0131\u011f\u0131n\u0131 y\u00f6ntem olarak kullan\u0131lmas\u0131nda dinen hi\u00e7bir sak\u0131nca olmad\u0131\u011f\u0131n\u0131 ve mant\u0131k bilmeyenin bilgisine g\u00fcven olamayaca\u011f\u0131n\u0131 savunmu\u015f, di\u011fer taraftan da yine kel\u00e2mc\u0131lar\u0131n subjektif oldu\u011fu i\u00e7in ba\u015fkalar\u0131n\u0131 ba\u011flamayaca\u011f\u0131n\u0131 kabul ettikleri \u201cke\u015ff\u201d ve \u201cilham\u201d\u0131 hakikate ermenin en g\u00fcvenilir yolu kabul ederek, kel\u00e2m\u0131n kap\u0131lar\u0131n\u0131 hem mant\u0131k ve felsefeye hem de tasavvufa a\u00e7m\u0131\u015ft\u0131r. Ak\u0131l ile inanc\u0131 kar\u015f\u0131 kar\u015f\u0131ya getirerek yapt\u0131\u011f\u0131 tenkitlerin neticesinde Gazzal\u00ee, metafizik kesinli\u011fe g\u00f6t\u00fcrecek olan yeg\u00e2ne bilginin tasavvuf\u00ee bilgi oldu\u011funu belirtmi\u015ftir (\u00dclken, 1998: 117).”-Osmanl\u0131\u2019n\u0131n Klasik D\u00f6neminde Felsefe ve De\u011feri, Hatice TOKS\u00d6Z, Marmara \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc.-<\/p>\n
Buradaki \u0130m\u00e2m-\u0131 Gaz\u00e2li misali iki mesele i\u00e7in; ilki, bug\u00fcn d\u00fcnyaya h\u00e2kim Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn \u0130mam-\u0131 Gaz\u00e2li’nin eserlerinden hikmetler dev\u015firerek R\u00f6nesans’a kap\u0131 a\u00e7m\u0131\u015f olmas\u0131, ki burada George Henry Lewis’in “E\u011fer el-Munk\u0131z’\u0131n Descartes d\u00f6neminde bir terc\u00fcmesi olsayd\u0131, herkes (Descartes\u2019in) bu h\u0131rs\u0131zl\u0131\u011f\u0131na kar\u015f\u0131 isyan ederdi.” s\u00f6z\u00fcn\u00fc hat\u0131rlatal\u0131m. (Descartes’in se\u00e7icili\u011fi, neye nas\u0131l bi\u00e7im verdi\u011fi, \u00fczerinden nas\u0131l y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fcn k\u0131ymeti ayr\u0131 bahis.) Osmanl\u0131’n\u0131n \u00e7\u00f6k\u00fc\u015f devrinden bug\u00fcne kadar uzanan bir s\u00fcre\u00e7te “yenileyici” bir m\u00fctefekkir ihtiyac\u0131n\u0131n giderilememesi probleminden m\u00fctevellit mahk\u00fbm Do\u011fu-\u0130sl\u00e2m Medeniyeti’nin, bug\u00fcn kendisine z\u0131t kutuplar kar\u015f\u0131s\u0131ndaki mahkumlu\u011fu, M\u00fcsl\u00fcmanlar\u0131n temsiliyeti ile al\u00e2kal\u0131 olup kendi prensipleri ile alakal\u0131 olmamas\u0131 hususu.<\/p>\n
\u0130kincisi ise, as\u0131l bizim dikkat \u00e7ekmek istedi\u011fimiz y\u00f6n\u00fc ile kendisinden \u00f6ncekilerin donuk hallerinde tak\u0131l\u0131p kalmayarak “\u00f6nc\u00fc” bir rol edinmesi…<\/p>\n
<\/p>\n
Ayd\u0131n-\u00d6nc\u00fc Ne Demek?<\/p>\n
Frans\u0131zlar\u0131n Avangart-\u00d6nc\u00fc diye de isimlendirdi\u011fi kavram\u0131 “Artist-sanatk\u00e2r” y\u00f6n\u00fc ile de alabilir kullanabiliriz. San\u0131r\u0131z, “biz”e d\u00e2ir tan\u0131mlamalardan en uygunu ise “k\u0131lavuz”. G\u00fcn\u00fcm\u00fcz\u00fcn \u00e7ok kullan\u0131lan ve bilinen tarifi ile de “Ayd\u0131n”…<\/p>\n
Resuller ve Neb\u00eelerin (ve ayr\u0131ca \u0130sl\u00e2m B\u00fcy\u00fckleri’nin) ulv\u00ee mertebelerini ayr\u0131 bir yerde ele almak laz\u0131m geldi\u011fini ekleyelim; \u00e7\u00fcnk\u00fc onlar, \u00dcstad Necip Faz\u0131l’\u0131n “\u0130htil\u00e2l” isimli eserinde “ihtil\u00e2lci-\u0130nk\u0131l\u00e2p\u00e7\u0131” tasnifinde “…ad\u00ee anlam\u0131yla ihtil\u00e2lci olmaktan m\u00fcnezzeh, en \u00fcst\u00fcn ve eri\u015filmez \u00e7apta ink\u0131lap\u00e7\u0131d\u0131rlar.” diye onlar\u0131 ay\u0131rarak “mutlak ink\u0131l\u00e2p\u00e7\u0131lar” h\u00fckm\u00fcn\u00fc ortaya koyar; us\u00fbl a\u00e7\u0131s\u0131ndan belirtelim. Bu m\u00e2n\u00e2dan olmak \u00fczere, yukar\u0131da Salih Mirzabeyo\u011flu’ndan iktibasla s\u00f6yledi\u011fimiz gibi “Peygamberler olmasayd\u0131” zaten “medeniyet olmazd\u0131.”<\/p>\n
Tarif bak\u0131m\u0131ndan \u015funlar\u0131 payla\u015fmakta da fayda var san\u0131r\u0131z: \u201c\u00d6nde gidip haber ula\u015ft\u0131ran kimse. Bir sanat ve d\u00fc\u015f\u00fcnce ak\u0131m\u0131n\u0131, \u00e7a\u011f\u0131na g\u00f6re yeni bir g\u00f6r\u00fc\u015f\u00fc ba\u015flatan kimse veya eser, m\u00fcjdeci, avangart.\u201d “Avangart Kuram\u0131” isimli eserin sahibi Peter B\u00fcrger’in “Avangard\u0131n davas\u0131, sanat\u0131 ve hayat\u0131 bulu\u015fturmakt\u0131r!” tan\u0131m\u0131n\u0131 da \u00f6nemine istin\u00e2den ekleyelim.<\/p>\n
\u0130BDA Mimar\u0131 Salih Mirzabeyo\u011flu’nun Necip Faz\u0131l’la Ba\u015f Ba\u015fa-\u0130ntib\u00e2 ve \u0130lh\u00e2m- eserinden bu mevz\u00fb ile alakal\u0131 tan\u0131mlar\u0131: ” ‘Ayd\u0131n \u00e7a\u011f\u0131ndan sorumludur’… Bu s\u00f6z, asl\u0131 ve hakikatiyle \u0130sl\u00e2m’dad\u0131r; M\u00fcsl\u00fcman zaman\u0131n\u0131n sorumlusudur. Uzun s\u00f6ze ne hacet, zaman\u0131n hakk\u0131n\u0131 verebildi\u011fin kadar M\u00fcsl\u00fcmans\u0131n…” (sayfa 71-72)<\/p>\n
“Bizim i\u00e7in aksiyoncu vasf\u0131 olmayan, hele d\u00fczen de\u011fi\u015ftirme iddias\u0131ndaki ayd\u0131n, t\u0131rnaklar\u0131 s\u00f6k\u00fclm\u00fc\u015f bir hayvandan farks\u0131zd\u0131r; bir fareyi bile yakalamaktan aciz!..”<\/p>\n
-“Ayd\u0131n, kendi eliyle d\u00fcnyay\u0131 kendine zindan edendir!” (sayfa 73)<\/p>\n
Dreyfus Davas\u0131 ve Zola “Ayd\u0131n \u00e7a\u011f\u0131ndan sorumludur” denildi\u011finde ku\u015fkusuz ilk akla gelenlerden birisi de Emile Zola ve me\u015fhur “Dreyfus olay\u0131\u201dd\u0131r; 1894 y\u0131l\u0131nda Y\u00fczba\u015f\u0131 Alfred Dreyfus’un haks\u0131z yere casuslukla itham edilerek Fransa’da yarg\u0131land\u0131\u011f\u0131 dava ve ard\u0131ndan tepki olarak Zola’n\u0131n L’ Aurore gazetesinde “Su\u00e7luyorum.” ba\u015fl\u0131\u011f\u0131yla yay\u0131mlanan Cumhurba\u015fkan\u0131na a\u00e7\u0131k mektubunun Fransa’da b\u00fcy\u00fck yank\u0131 uyand\u0131rmas\u0131. Romanc\u0131 Emile Zola’n\u0131n, Clemenceau’nun gazetesi L’Aurore’un man\u015fetinde “J’accuse” (SU\u00c7LUYORUM)” ba\u015fl\u0131kl\u0131 bir a\u00e7\u0131k mektup yay\u0131nlamas\u0131 iyice ortal\u0131\u011f\u0131 kar\u0131\u015ft\u0131rm\u0131\u015f ve L’ Aurore ‘nin o g\u00fcnk\u00fc bask\u0131s\u0131 200 bin satm\u0131\u015ft\u0131. Zola, orduyu Dreyfus’le ilgili karardaki yanl\u0131\u015fl\u0131\u011f\u0131 \u00f6rtbas etmekle ve Savunma Bakanl\u0131\u011f\u0131’n\u0131n emriyle Esterhazy’yi aklamakla su\u00e7luyordu. Bir yazar\u0131n, entellekt\u00fcel olarak, g\u00f6rd\u00fc\u011f\u00fc haks\u0131zl\u0131\u011fa kay\u0131ts\u0131z kalmamas\u0131 ve a\u00e7\u0131k\u00e7a tavr\u0131n\u0131 belli etmesi. Burada alt\u0131 \u00e7izilmesi gereken husus, Zola’n\u0131n itham\u0131ndan geri adam atmamas\u0131 ve kariyerini tehlikeye atarak bu haks\u0131zl\u0131k kar\u015f\u0131s\u0131nda direnmesidir.<\/p>\n
Zola’n\u0131n itham\u0131 ard\u0131ndan Fransa g\u00fcndemi alt\u00fcst oldu ve kamuoyunda b\u00fcy\u00fck bir ilgi uyand\u0131rd\u0131. Olay, Fransa’y\u0131 iki kar\u015f\u0131t kampa b\u00f6ld\u00fc.<\/p>\n
Ard\u0131ndan Frans\u0131z Parlamentosunda b\u00fcy\u00fck g\u00fcr\u00fclt\u00fc kopuyor, Milliyet\u00e7ilerin bask\u0131s\u0131yla h\u00fck\u00fcmet Emile Zola hakk\u0131nda dava a\u00e7\u0131yor ve ta\u015frada Yahudi d\u00fc\u015fman\u0131 ayaklanmalar \u00e7\u0131k\u0131yordu. Buna kar\u015f\u0131l\u0131k Dreyfus Davas\u0131’n\u0131n yeniden g\u00f6r\u00fclmesini isteyen dilek\u00e7e, Anatole France, Marcel Proust ve pek \u00e7ok ba\u015fka ayd\u0131nla birlikte 3 bin ki\u015fi taraf\u0131ndan imzalanmaktayd\u0131. Mahkemesi yap\u0131lmaya ba\u015flanan Zola, yay\u0131n yoluyla iftiradan su\u00e7lu bulundu ve bir y\u0131l hapis ve 3000 Frank para cezas\u0131na \u00e7arpt\u0131r\u0131ld\u0131; ancak o h\u00fck\u00fcm giymemek i\u00e7in \u0130ngiltere’ye ka\u00e7t\u0131.<\/p>\n
Haziran 1899’da yeniden yarg\u0131lanmak i\u00e7in \u015eeytan Adas\u0131’ndan getirilen Dreyfus, Rennes’de divan-\u0131 harp \u00f6n\u00fcnde \u00e7\u0131kar\u0131ld\u0131. Fakat b\u00fct\u00fcn geli\u015fmelere ra\u011fmen mahkeme, Dreyfus’\u00fc tekrar su\u00e7lu buldu. Ama araya giren Cumhurba\u015fkan\u0131 Loubet sorunu \u00e7\u00f6zmek i\u00e7in Dreyfus’\u00fc affetti. Dreyfus af karar\u0131n\u0131 kabul etmekle birlikte, su\u00e7suzlu\u011funu kan\u0131tlamak i\u00e7in sonuna dek \u00e7aba g\u00f6sterme hakk\u0131n\u0131 da sakl\u0131 tuttu.<\/p>\n
1904’te Dreyfus’e yeniden yarg\u0131lanma hakk\u0131 tan\u0131nd\u0131 ve Temmuz 1906’da sivil bir temyiz mahkemesi onu aklayarak hakk\u0131ndaki b\u00fct\u00fcn eski mahkumiyet kararlar\u0131n\u0131 bozdu. Parlemanto Dreyfus’\u00fcn eski g\u00f6revine d\u00f6nmesine karar verdi. Dreyfus de 22 Temmuz’da resmen orduya d\u00f6nd\u00fc ve Legion d’honneur ni\u015fan\u0131yla \u00f6d\u00fcllendirildi.<\/p>\n
Emile Zola, cemiyetinin meselesine s\u0131rt\u0131n\u0131 d\u00f6nmemi\u015f ve kariyerini hi\u00e7e sayarak tehlikeyi g\u00f6ze alm\u0131\u015f nadir sanatk\u00e2rlardan birisidir.<\/p>\n
<\/p>\n
\u00dcstad Necip Faz\u0131l k\u0131sak\u00fcrek<\/p>\n
Bilmeyen var m\u0131 tekrar edelim, Necip Faz\u0131l K\u0131sak\u00fcrek bu memlekette \u201cAllah\u201d demenin bakanl\u0131k\u00e7a yasakland\u0131\u011f\u0131 bir devirde \u201cB\u00fcy\u00fck Do\u011fu\u201d dergisini \u00e7\u0131kartarak tek ba\u015f\u0131na \u0130sl\u00e2m sanca\u011f\u0131n\u0131 tutan, derleyen, toplayan; Kemalist Tek Parti zulm\u00fcn\u00fcn cemiyetimizi bir silindir gibi ezdi\u011fi demlerde \u201cDurun kalabal\u0131klar, bu cadde \u00e7\u0131kmaz sokak!\u201d diye hayk\u0131rarak meydan yerine (agora)ya inen, \u0130sl\u00e2m’\u0131n \u00f6n\u00fcn\u00fc a\u00e7\u0131c\u0131 olarak B\u00dcY\u00dcK DO\u011eU’yu sistemle\u015ftiren, \u0130BDA Mimar\u0131 Salih Mirzabeyo\u011flu’nun ifadesiyle;<\/p>\n
– “Be\u015f as\u0131rl\u0131k tarih dilimimizle birlikte, i\u00e7inde bulundu\u011fumuz \u00e7a\u011f\u0131n nabz\u0131n\u0131 yakalayan ve ideali aramayla topra\u011fa ba\u011flanma aras\u0131nda bir berzahta k\u0131vranan insano\u011flunun olu\u015f \u0131st\u0131rab\u0131n\u0131, \u0130sl\u00e2m’\u0131n hakikatine nisbetle heykelle\u015ftiren adam…”<\/p>\n
\u015eair, san’at, fikir ve aksiyon adam\u0131…<\/p>\n
Bir Frans\u0131z ansiklopedisine g\u00f6re \u201cHapisleri \u00fcniversitelerini ge\u00e7en san’at adam\u0131\u201d<\/p>\n
<\/p>\n
Salih Mirzabeyo\u011flu<\/p>\n
\u00dcstad Necip Faz\u0131l’\u0131n B\u00dcY\u00dcK DO\u011eU davas\u0131n\u0131 \u0130BDA fikriyat\u0131n\u0131 \u00f6rg\u00fcle\u015ftirerek devam ettirmi\u015f ve bug\u00fcn \u0130sl\u00e2m D\u00fcnyas\u0131’n\u0131n k\u0131vrana k\u0131vrana bir t\u00fcrl\u00fc ne i\u00e7in k\u0131vrand\u0131\u011f\u0131n\u0131 bulamad\u0131\u011f\u0131 \u0130sl\u00e2m’a Muhatab Anlay\u0131\u015f davas\u0131n\u0131n mimar\u0131… \u015eair, \u015fan’at, fikir ve aksiyon adam\u0131…<\/p>\n
\u015eu \u00e2n itibariyle 58 cilt eser sahibi… Necip Faz\u0131l K\u0131sak\u00fcrek i\u00e7in s\u00f6ylenen \u201cT\u00fcrkiye’deki<\/p>\n
\u0130sl\u00e2mc\u0131l\u0131\u011f\u0131n Fikir Babas\u0131\u201d tan\u0131m\u0131n\u0131, fikrinin aksiyon y\u00f6n\u00fc ile de \u00fcstlenmi\u015f ve fikriyat\u0131 \u0130BDA ile T\u00fcrkiye’deki \u0130sl\u00e2mc\u0131l\u0131\u011f\u0131n lokomotif vazifesini g\u00f6rm\u00fc\u015f-g\u00f6rmektedir. Necip Faz\u0131l\u0131n temelini att\u0131\u011f\u0131, Salih Mirzabeyo\u011flu’nun geli\u015ftirdi\u011fi \u0130sl\u00e2m\u00ee devlet modeli olarak BA\u015eY\u00dcCEL\u0130K DEVLET\u0130’ni teklif etmektedir; ayn\u0131 isimle bir eseri vard\u0131r ve orada BA\u015eY\u00dcCEL\u0130K DEVLET\u0130’nin model ve i\u00e7eri\u011fini izah eder. Davas\u0131ndan dolay\u0131 idama mahkum edilmi\u015f olup, kanunlar\u0131n -\u015fimdilik- infaza m\u00fcsaade etmemesinden \u00f6t\u00fcr\u00fc \u00f6m\u00fcr boyu hapse, a\u011f\u0131rla\u015ft\u0131r\u0131lm\u0131\u015f m\u00fcebbet hapse mahkum edilmi\u015ftir. H\u00e2len, Bolu F Tipi Cez\u00e2evi’nde tek ki\u015filik h\u00fccresindedir.<\/p>\n
*<\/p>\n
B\u00fct\u00fcn bu s\u00f6ylediklerimizden sonra mevz\u00fbmuzu toparlarsak; demek ki, cemiyetinin her sahas\u0131 ile “\u00f6nc\u00fc” \u015fah\u0131slar\u0131n\u0131 yeti\u015ftiren milletler her vakit ilerleyecek ve buna muk\u00e2bil yine hi\u00e7 bir sahas\u0131nda bu t\u00fcrl\u00fc \u015fah\u0131slar\u0131n yeti\u015fmedi\u011fi cemiyetler karanl\u0131klar i\u00e7inde kalmaya devam edecek. Yer\u00e7ekimi kanunu gibi her d\u00e2im cemiyetlerin t\u00e2bi oldu\u011fu ilah\u00ee bir kanundur bu. \u0130nsanl\u0131\u011f\u0131n bu g\u00fcn arz etti\u011fi manzaraya bakarak, bu tip “\u00f6nc\u00fc” insanlara \u00f6yle \u00e7ok rastlamad\u0131\u011f\u0131m\u0131z\u0131 ifade etmek isteriz.<\/p>\n
Bug\u00fcn de “Ayd\u0131n \u00e7a\u011f\u0131ndan sorumludur,” ama her ne hikmetse, \u00e7a\u011f\u0131ndan ve \u00e7a\u011f\u0131n\u0131n i\u00e7inde bulundu\u011fu hastal\u0131kl\u0131 durumdan dolay\u0131 kendini “sorumlu” hissedenlerin hangi cemiyette, yahut nas\u0131l bir fildi\u015fi kule i\u00e7inde olduklar\u0131n\u0131 bilemiyoruz.<\/p>\n
Elbette, haks\u0131zca kurulmu\u015f ve \u00f6ylece s\u00fcregiden d\u00fczene kar\u015f\u0131 kendini ortaya koyanlar, ger\u00e7ekten muhalif olanlar var; bunlar bir yana, hakikaten, “ayd\u0131n” s\u0131fat\u0131 ile kendini tan\u0131mlayan, entelekt\u00fcel a\u00e7\u0131dan kimseye a\u011fz\u0131n\u0131 a\u00e7t\u0131rmayanlar\u0131n, cemiyet meydan\u0131n\u0131n ortas\u0131na at\u0131larak “Yurtta\u015flar\u0131m!” diye hayk\u0131rmamas\u0131, yahut “Mukaddes Emaneti Ne Yapt\u0131n\u0131z?” diye bir nid\u00e2 kopartmamas\u0131n\u0131n sebebi acaba nedir?<\/p>\n
Asl\u0131nda bu sorunun cevab\u0131 bug\u00fcnk\u00fc \u201cayd\u0131n\u201d\u0131m\u0131z\u0131n maalesef \u201cv\u00eeran olas\u0131 h\u00e2nede evl\u00e2d-\u00fc iy\u00e2l var tesellisi\u201d i\u00e7inde g\u00fcnlerini bozuk para gibi harcad\u0131\u011f\u0131 ger\u00e7e\u011fidir. \u201c\u00c7a\u011f\u0131ndan mes\u2019ul\u201d olmas\u0131 gerekenlerin sus-pus vaziyette “\u00e7akma” fildi\u015fi kuleler i\u00e7inde debelenmelerinin sebebi, bizce onlar\u0131n \u201c\u00e7a\u011flar\u0131ndan\u201d de\u011fil, \u015fahs\u00ee istikballerinin kayg\u0131lar\u0131ndan daha \u00e7ok mes\u2019ul olmalar\u0131ndand\u0131r.<\/p>\n
Bug\u00fcn m\u00fcnevver, entelekt\u00fcel, ayd\u0131n ki\u015filikleri ile toplumumuza-kamuoyuna bir kandil gibi \u0131\u015f\u0131k tutacak ka\u00e7 tane isim sayabiliriz? \u201c\u00c7a\u011f\u0131n\u0131n \u015fahidi\u201d olmas\u0131 gerekenlerin, kendi zamanlar\u0131n\u0131n \u00f6tesini hayal etmesi ic\u00e2b edenlerin k\u0131tl\u0131\u011f\u0131n\u0131 ya\u015f\u0131yoruz. Avangart-\u00f6nc\u00fc olan entelekt\u00fceller, zaman\u0131n iktidarlar\u0131n\u0131n yalakas\u0131 de\u011fil, hak ve hakikatin taraftar\u0131 olarak hareket ederler. Mevcut rejimlerin muhalifi ayd\u0131n ki\u015filer ise, sadece kar\u015f\u0131 olmak \u015f\u00f6yle dursun hakikatin tesbit ve tayini bak\u0131m\u0131ndan bir duru\u015f sahibidirler; Avangartl\u0131\u011f\u0131, her \u015feye kar\u015f\u0131 olmak olarak g\u00f6renlerin \u00f6nc\u00fc\u2019n\u00fcn \u201cyeni fikir\u201d ve ses sahibi olmas\u0131 gerekti\u011fini idrak etmeleri laz\u0131m geliyor her \u015feyden \u00f6nce. Bug\u00fcn, Necip Faz\u0131l ve Salih Mirzabeyo\u011flu\u2019nun fikir ve fikriyat\u0131 kar\u015f\u0131s\u0131nda sus-pus vaziyette olanlar\u0131n m\u00fcnevver ve ayd\u0131nl\u0131\u011f\u0131n\u0131 bu k\u0131staslara g\u00f6re \u00f6l\u00e7ebilir ve maalesef \u00e7a\u011f\u0131m\u0131z\u0131n bu bak\u0131mdan \u00e7orak oldu\u011funu s\u00f6yleyebiliriz. D\u00fcnya geneli de d\u00e2hil memleketimizde yeni bir fikir teklif eden yok, va\u2019z eden yok; hadi bunlar yok, teklif edilmi\u015f olana d\u00f6n\u00fcp bakabilende (daha do\u011frusu ona bakacak kudrette olan) yok!<\/p>\n
Yoksa “Ayd\u0131n” \u00e7a\u011f\u0131ndan de\u011fil de, sadece gazetedeki k\u00f6\u015fesinden mi sorumludur? Yahut, cemiyetinin \u00f6bek \u00f6bek problemlerinden de\u011fil de sadece \u00fcniversitedeki talebesinden mi sorumludur?<\/p>\n
Herhalde, yaz\u0131n\u0131n ba\u015f\u0131ndan bu yana verdi\u011fimiz misallere bakarak bir kar\u015f\u0131la\u015ft\u0131rma yapmak zor de\u011fil; \u015fimdi tekrar soral\u0131m:<\/p>\n
Ger\u00e7ek ayd\u0131nlar, gazete, \u00fcniversite, TV k\u00f6\u015felerinde yer kapmaca kaabilinden g\u00fcn ge\u00e7irenler mi, yoksa sanat\u0131 hayat, hayat\u0131 sanat bilip sanat\u0131 u\u011fruna kendini tehlikeye atmaktan \u00e7ekinmeyenler mi? Kim?<\/p>\n
<\/p>\n
Fatih Turplu<\/p>\n","protected":false},"excerpt":{"rendered":"
Allah’\u0131n insana y\u00fckledi\u011fi (halifelik) misyonu, onu di\u011fer canl\u0131 varl\u0131klardan ay\u0131r\u0131r ve ba\u015fta kendi olmak \u00fczere bir toz zerreci\u011finden tutal\u0131m kainat ve derinliklerine kadar uzanan bir problemler silsilesiyle kar\u015f\u0131 kar\u015f\u0131ya getirir.…<\/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":[23],"class_list":["post-667","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-fatih-turplu","no-post-thumbnail"],"yoast_head":"\n