{"id":949,"date":"2020-06-01T11:54:06","date_gmt":"2020-06-01T11:54:06","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=949"},"modified":"2025-03-21T11:56:49","modified_gmt":"2025-03-21T11:56:49","slug":"sefine-yahut-salih-mirzabeyoglunda-kuantum-teorisi","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2020\/06\/01\/sefine-yahut-salih-mirzabeyoglunda-kuantum-teorisi\/","title":{"rendered":"Sefine yahut Salih Mirzabeyo\u011flu’nda Kuantum Teorisi"},"content":{"rendered":"

“Ve mekandan ar\u0131nm\u0131\u015f ve zamandan ilerde,<\/em><\/p>\n

Fezay\u0131 teslim alma s\u0131rr\u0131 bizimkilerde.<\/em><\/p>\n

Bizimkiler \u0131\u015f\u0131\u011fa gem vurur da binerler;<\/em><\/p>\n

Yerden g\u00f6\u011fe \u00e7\u0131kmazlar, g\u00f6kten yere inerler.” <\/em><\/p>\n

Necip Faz\u0131l K\u0131sak\u00fcrek<\/em><\/p>\n

 <\/p>\n

Latince bir tabir olan ‘quantum’, miktar, bir \u015feyin miktar\u0131 ve kemmiyeti… Bir \u015feyin belirli bir b\u00f6l\u00fcm\u00fc, say\u0131lan ve \u00f6l\u00e7\u00fclebilen \u015fey… Fizikte ise enerjinin b\u00f6l\u00fcnemeyen k\u0131sm\u0131… Enerjinin \u00f6zel bir h\u00e2li… Enerji i\u00e7inde bir titre\u015fim…<\/p>\n

    \n
  1. y\u00fczy\u0131l\u0131n sonlar\u0131nda geli\u015ftirilen “kuantum fizi\u011fi” ilk Max Planck ve ard\u0131ndan Albert Eintein, Niels Bohr, Lois de Bioglie, Erwin Schr\u00f6dinger, Heisenberg, Nick Herbert, Lorentz, Henri Poicere, Dirac, Pau gibi fizik\u00e7ilerin d\u00fc\u015f\u00fcnceleriyle ortaya at\u0131ld\u0131. Max Planck, 1900’de \u0131s\u0131 \u0131\u015f\u0131mas\u0131ndaki enerjinin s\u00fcrekli olarak yay\u0131lmay\u0131p, par\u00e7al\u0131 yay\u0131ld\u0131\u011f\u0131n\u0131 ke\u015ffetti. Einstein ise \u0131\u015f\u0131ma birimlerini kuanta olarak adland\u0131rd\u0131 ve \u0131\u015f\u0131ma bi\u00e7imlerinin hem dalga hem de kuanta bi\u00e7iminde yay\u0131labildi\u011fini ileri s\u00fcrd\u00fc. (1)<\/li>\n<\/ol>\n

    Bu bahsedilen \u0131\u015f\u0131k daha sonra par\u00e7ac\u0131k olarak ke\u015ffedildi. Bu par\u00e7ac\u0131klara elektron da diyebiliriz. Bazen par\u00e7ac\u0131k bazen de dalga olarak \u015fekil de\u011fi\u015ftirirler. Fizik\u00e7iler, elektronlar\u0131n yerini de saptayamazlar. Ne h\u0131z\u0131 ne de yeri bellidir. Heisenberg buna “belirsizlik prensibi” der. Buna kuantum s\u0131\u00e7ramas\u0131 da denilmi\u015ftir. Fizik\u00e7i yerini ve h\u0131z\u0131n\u0131 saptayamad\u0131\u011f\u0131 gibi g\u00f6remez de. Salih Mirzabeyo\u011flu bu \u00e7aresizli\u011fe kar\u015f\u0131 \u015funu s\u00f6yler. “Atomalt\u0131 unsurlara ‘m\u00fccerret varl\u0131k’ olarak bakmak…” (2)<\/p>\n

    Madde \u00f6tesi nitelikler ta\u015f\u0131yan kuantumu, m\u00fccerret varl\u0131k olarak g\u00f6rmek istemeyen determinist fizik\u00e7iler, atomalt\u0131 par\u00e7ac\u0131klar\u0131n garip d\u00fcnyas\u0131nda akl\u0131n ve mant\u0131\u011f\u0131n \u00e7al\u0131\u015fmad\u0131\u011f\u0131n\u0131 anlayamayacakt\u0131r.<\/p>\n

    Fizik\u00e7iler yine aramaya devam etmektedir. \u00d6nce maddeyi en k\u00fc\u00e7\u00fck par\u00e7alar\u0131na ay\u0131rmak ister ama imkans\u0131zl\u0131kla kar\u015f\u0131la\u015f\u0131r. Kar\u015f\u0131lar\u0131na devaml\u0131 elektronlar\u0131n bazen par\u00e7ac\u0131k bazen de dalga olarak \u00e7\u0131kmakta oldu\u011funu g\u00f6r\u00fcrler. Kuanta dedi\u011fimiz unsur da budur. Fizik\u00e7ilerin aray\u0131\u015flar\u0131nda atomalt\u0131 par\u00e7ac\u0131klar\u0131n devaml\u0131 de\u011fi\u015fim halinde oldu\u011fu m\u00fc\u015fahede edilmi\u015ftir. Hatta “kuanta’n\u0131n sadece kendilerine bakt\u0131klar\u0131 zaman par\u00e7ac\u0131k olarak g\u00f6r\u00fcnmekte oldu\u011fuyla kar\u015f\u0131la\u015f\u0131lm\u0131\u015ft\u0131r.” (3) Sefine’de bu durum “Schr\u00f6dinger’in Kedisi” meselesiyle de \u00f6rneklendirilmi\u015ftir: “Sonsuz ve \u00e7ok ihtimalli kuantum dalga fonksiyonu, g\u00f6r\u00fcld\u00fc\u011f\u00fc veya kaydedildi\u011fi anda tek ve sabit bir ger\u00e7eklik olarak g\u00f6r\u00fcl\u00fcr. Kedi, \u00f6l\u00fc bulunmad\u0131, ona bak\u0131ld\u0131\u011f\u0131 anda \u00f6ld\u00fc; kediyi m\u00fc\u015fahede \u00f6ld\u00fcrd\u00fc.”(4) Kuantum teorisinde ger\u00e7ekli\u011fi ihtimaller kanununa ba\u011flayan Bat\u0131l\u0131ya g\u00f6reyse kedi ne \u00f6l\u00fc ne de diridir.<\/p>\n

    Fizik\u00e7iler daha sonra atomalt\u0131 par\u00e7ac\u0131klar\u0131, birle\u015fmi\u015f bir b\u00fct\u00fcn\u00fcn \u00e7e\u015fitli par\u00e7alar\u0131 olarak g\u00f6r\u00fcrler ve hepsinin birbirine n\u00fcfuz etti\u011fini s\u00f6ylerler. Burada hologram kavram\u0131na da g\u00f6z at\u0131p kuantum teorisine d\u00f6nelim.<\/p>\n

    Atomalt\u0131 par\u00e7ac\u0131klar\u0131n, birle\u015fmi\u015f b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131 oldu\u011funu s\u00f6ylemi\u015ftik. Bu duruma hologram\u0131 da misal verebiliriz. Hologram, her biri \u0131\u015f\u0131\u011f\u0131 farkl\u0131 \u015fekilde yans\u0131tan bir g\u00f6r\u00fcnt\u00fcn\u00fcn katmanlara ayr\u0131lm\u0131\u015f halleri olarak tabir edilir. Sefine’de ise hologram\u0131n mekanda yer kaplad\u0131\u011f\u0131 ama bir g\u00f6lge gibi elimizin i\u00e7inden ge\u00e7ti\u011finden bahsedilir. “Hologram, lazer \u0131\u015f\u0131\u011f\u0131 gibi \u00f6zel \u0131\u015f\u0131kland\u0131rma \u015fartlar\u0131 alt\u0131nda kendisine bak\u0131ld\u0131\u011f\u0131nda \u015feffaf \u00fc\u00e7 buutlu resim g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr. Ne kadar par\u00e7aya b\u00f6l\u00fcn\u00fcrse b\u00f6l\u00fcns\u00fcn, her par\u00e7a, b\u00fct\u00fcn\u00fcn resmini verir.” (5) Elle tutulamayan hologram ayn\u0131 zamanda g\u00f6r\u00fclemez de. Hologram b\u00f6l\u00fcnse de b\u00f6l\u00fcnen par\u00e7alar yine bir b\u00fct\u00fcn\u00fc temsil ederler.<\/p>\n

    Kuantum fizi\u011finde gelinen nokta maddenin hareketidir. Maddenin hareketlili\u011fini ihtimaller kanunu ve rastgele olarak g\u00f6ren maddeci Bat\u0131, kuantumun zaman ve mekan s\u0131n\u0131rlar\u0131n\u0131 a\u015fan y\u00f6n\u00fcn\u00fc yani metafizik boyutunu g\u00f6rmek istemeyecektir. \u201cDemek oluyor ki, kavray\u0131\u015f\u0131n \u00f6tesi, ister zaman ve mekan\u0131 ger\u00e7ekle\u015ftiren yokluk, ister kavray\u0131\u015f\u0131n hen\u00fcz eremedi\u011fi \u00f6te zaman ve tabiat olarak ona biti\u015fik bir ger\u00e7eklik olarak vas\u0131flans\u0131n, neticede b\u00fct\u00fcn versiyonlar\u0131yla bunlar ‘vahdet-i v\u00fccut’a i\u015faret etmektedir. Fizik a\u00e7\u0131s\u0131ndan da ‘vahdet-i v\u00fccut’ bir bedahettir.\u201d (6) \u201cHer t\u00fcrl\u00fc i\u015f ve hadiseyi madde \u00fcst\u00fc bir m\u00fcessire ba\u011flamak ve i\u00e7y\u00fczlerinde madde \u00fcst\u00fc delaletler aramak rejimi, ruh\u00e7u bir g\u00f6r\u00fc\u015ft\u00fcr.\u201d (7)<\/p>\n

    Lenin maddenin kar\u015f\u0131m\u0131zda apa\u00e7\u0131k durdu\u011funu s\u00f6yler. Mirzabeyo\u011flu ise maddenin apa\u00e7\u0131k ruhun kar\u015f\u0131s\u0131nda durdu\u011funu ihtar eder. (8) Maddenin hareketlili\u011fini kabul eden Bat\u0131l\u0131, bu hareketlili\u011fin de rastgele oldu\u011funu s\u00f6yler. Halbuki “hareketlilik, maddenin \u00f6zelli\u011fi de\u011fil, onun mahiyetiyle ilgili bir vasf\u0131d\u0131r.” (9) \u00c7\u00fcnk\u00fc biri olmadan di\u011feri mevcut olmaz.<\/p>\n

    Kuantum fizi\u011finin transsendantel-a\u015fk\u0131n, metafiziki bir durum olu\u015funu kabul eden fizik\u00e7i ise bunu vahdet-i v\u00fccut’a de\u011fil, \u00e7e\u015fitli sapk\u0131n mistik olu\u015fumlarda aramaktad\u0131r. Kendi fikri yap\u0131s\u0131yla, mistik inan\u00e7lardan pay \u00e7\u0131karmaktad\u0131r ki, Salih Mirzabeyo\u011flu, bu mistik inan\u00e7lar\u0131n (\u015eamanizm-Hind-Taoizm vb.) tamam\u0131n\u0131n da \u0130slam tasavvufundan d\u00f6k\u00fclme oldu\u011funu belirtmi\u015ftir. Bu meseleye de\u011finece\u011fiz.<\/p>\n

    Maddenin hareketlili\u011fi, fizi\u011fin metafizik\u00ee olu\u015fu kar\u015f\u0131s\u0131nda Panteizm (Ruh\u00e7uluk) geli\u015fme g\u00f6stermi\u015ftir. Bat\u0131l\u0131lar\u0131n mistik olu\u015fumlar\u0131 dikkate almas\u0131 ve etkilenmesi de bundand\u0131r. “Modern insan, materyalizmin \u0131st\u0131rap verici etkilerden ancak ruh\u00e7ulu\u011fu kabul ederek ka\u00e7abilir. Maddeyi \u015fuur seviyesine \u00e7\u0131kararak veya en az\u0131ndan maddede baz\u0131 \u015fuur \u00f6zelliklerinin do\u011fup b\u00fcy\u00fcmeye ba\u015flad\u0131\u011f\u0131n\u0131 g\u00f6rerek ger\u00e7eklikle temas kurmu\u015flard\u0131r.” (10)<\/p>\n

    Bilim, her \u015feyin g\u00f6zle g\u00f6r\u00fclebilece\u011fini, kulakla duyulabilece\u011fini, fezadaki u\u00e7suz bucaks\u0131z sonsuzlu\u011fu yakalayabilece\u011fini san\u0131yor. Fakat g\u00f6z\u00fcn g\u00f6rd\u00fc\u011f\u00fc \u015fey ger\u00e7ekli\u011fini yitirdi\u011fi ve yerine yeni “ger\u00e7ekler” geldi\u011fi zaman, bu durumu idrakin aczi olarak g\u00f6rm\u00fcyor. Duyu organlar\u0131m\u0131z maddeci bilim i\u00e7in bir referans g\u00f6revi g\u00f6rd\u00fc\u011f\u00fc halde, kaba m\u00fc\u015fahedelerinin d\u0131\u015f\u0131nda bir i\u015fe yaram\u0131yor. Milyarlarca \u0131\u015f\u0131nlar, titre\u015fimler, dalgalar ve sonsuzluk kar\u015f\u0131s\u0131nda en k\u00fc\u00e7\u00fck par\u00e7ac\u0131\u011f\u0131 bile takip edemeyen g\u00f6z\u00fcn yahut be\u015f duyunun kar\u015f\u0131s\u0131nda “ger\u00e7ekli\u011fin do\u011frudan do\u011fruya tecr\u00fcbe edilmesi, akl\u0131n ve dilin h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131 \u00e7ok a\u015fan bir hadisedir. (11) \u0130nsanda, bilen ve idrak eden meleke ise ruhtur.” (12)<\/p>\n

    Bir k\u0131s\u0131m fizik\u00e7i ve filozoflar da maddenin kar\u015f\u0131s\u0131nda acziyetlerini farketmi\u015fler ve “mutlak hakikat”in bilinemeyece\u011fini itiraf etmek zorunda kalm\u0131\u015flard\u0131r. Kant, “Bizler s\u0131rlarla dolu bir alemde bir r\u00fcyan\u0131n r\u00fcyas\u0131n\u0131 g\u00f6rmekteyiz.”, William James, “\u0130nsan, g\u00f6r\u00fcr i\u015fitir ama hi\u00e7bir zaman anlayamaz.”, Albert Camus, “Kainat uyumsuzdur ve bilinemez.”, Satre, “Varl\u0131kbilim insan\u0131 d\u00f6n\u00fcp dola\u015f\u0131p kendisine g\u00f6t\u00fcrmektedir; insan\u0131n d\u0131\u015f\u0131nda hi\u00e7bir \u015fey bulamaz ve bilemez.” demi\u015flerdir.<\/p>\n

    Bat\u0131 fizik\u00e7isi i\u00e7in alem bir hayal k\u0131r\u0131kl\u0131\u011f\u0131d\u0131r. \u00c7\u00fcnk\u00fc pe\u015fini yakalayamaz, sonunu bulamaz, kendisini tutamaz, g\u00f6remez ve izleyemez. Ellerindeki t\u00fcm teoriler, kuantum bilgisi, hologramlar, elektromanyetik alanlar, temel par\u00e7ac\u0131klar, galaksiler, molek\u00fcller, atomlar; k\u0131sacas\u0131 fizik\u00e7ilerin arad\u0131klar\u0131 ve bulduklar\u0131n\u0131 sand\u0131\u011f\u0131 her \u015fey bir sonsuzlu\u011fa \u00e7\u0131kmakta. Bat\u0131l\u0131 i\u00e7in bu alem hayal k\u0131r\u0131kl\u0131\u011f\u0131d\u0131r; \u00e7\u00fcnk\u00fc izledikleri, takip ettikleri bu alemin hareket halinde oldu\u011funu ve bilinemeyece\u011fini m\u00fc\u015fahede etmi\u015flerdir. \u00c7\u00fcnk\u00fc \u201cher \u015feyin bilindi\u011fi yerde, her \u015fey donmu\u015f demektir ki hayat olmaz.\u201d (13)<\/p>\n

    Determinist\u00e7e bak\u0131\u015f a\u00e7\u0131s\u0131yla bakan fizik\u00e7inin hayreti, “ihtimaller kanunu”nu ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. “Fizi\u011fin, halihaz\u0131r kavray\u0131\u015f\u0131n\u0131n ‘\u00f6tesi’ni, ‘kavran\u0131lmas\u0131 gereken’ olarak ve ger\u00e7ekle\u015fmelerle ortaya \u00e7\u0131kacak fiziki bir imkan ve ihtimaller alemi diye g\u00f6rmesi” (14) art\u0131k alemde her \u015feyin zaman ve mekan s\u0131n\u0131rlar\u0131n\u0131 a\u015fan bir \u015fey oldu\u011funu g\u00f6rmek zorundad\u0131r. Bu durum asl\u0131nda fizi\u011fin metafizikle\u015fmesidir. “Alemlerin nihayeti yoktur; onu ancak Yaradan bilir.” (15)<\/p>\n

    Zaman ve mekan s\u0131n\u0131rlar\u0131 i\u00e7erisinde olmayan \u015feyi kabul etmekten imtina eden Bat\u0131l\u0131 materyalistler ise bu sonsuz ve hareket halinde olan alemde i\u015fin i\u00e7inden \u00e7\u0131kamayacak ve meselenin ruh\u00ee olu\u015funu anlayamayacakt\u0131r. Hali itibariyle idrakin aczini anlamak da yine idraktir anlay\u0131\u015f\u0131yla bu s\u0131r idraki olan alemler de s\u0131r olarak kalacakt\u0131r. Salih Mirzabeyo\u011flu, bu s\u0131r idrakinde de bir hikmet oldu\u011funu s\u00f6yler ve \u015fu \u00f6l\u00e7\u00fcy\u00fc verir: “Keyfiyetleri Allah’a havale edin.”<\/p>\n

    Fizi\u011fin otoritesinin y\u0131k\u0131ld\u0131\u011f\u0131n\u0131 anlayan Bat\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcrler ise meseleyi ruha getiremeyecektir. T\u00fcm mevzuun \u015fuurda topland\u0131\u011f\u0131n\u0131 ve \u015fuuru meydana getirenin de ruh oldu\u011funu anlamayacakt\u0131r. Bat\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcrler anlayamad\u0131\u011f\u0131 yahut ke\u015ffedemedi\u011fi m\u00fccerret bir kavram\u0131 yoklu\u011fa mahkum etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u015euuru \u00f6nce bir organa ba\u011flam\u0131\u015flar; kimi y\u00fcrek, kimi karaci\u011fer, kimi ise beyinle bir ba\u011flant\u0131s\u0131 oldu\u011funu s\u00f6ylemi\u015ftir. N\u00f6ro-fizyologlar, kendi \u015fuurlar\u0131n\u0131n d\u0131\u015f\u0131nda arad\u0131klar\u0131n\u0131 muhtemelen bulamayacaklard\u0131r, \u00e7\u00fcnk\u00fc arad\u0131klar\u0131 \u015fey arayan\u0131n ta kendisidir. Bat\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcr \u015fuurun-ruhun mevcut olmad\u0131\u011f\u0131n\u0131, \u015fuuru alg\u0131layamad\u0131klar\u0131 i\u00e7in de enf\u00fcs\u00ee (subjektif) ben’in varl\u0131\u011f\u0131n\u0131n dilimizden \u00e7\u0131kar\u0131lmas\u0131 gerekti\u011fine inanm\u0131\u015flard\u0131r. (16) Yeni fizi\u011fin \u00e7\u0131kmas\u0131yla da \u015fuurun tekrar ele al\u0131nabilmesi mevzu edilmi\u015ftir.<\/p>\n

    Salih Mirzabeyo\u011flu, ayn\u0131 zamanda \u0130slam tasavvufu \u00f6n\u00fcnde Bat\u0131 tefekk\u00fcr\u00fcn\u00fc hesaba \u00e7ekiyor. Bat\u0131’n\u0131n \u0130slam tasavvufundan kolayca eri\u015febilecekleri meseleleri kasten Budizm, Hinduizm, Taoizm gibi dinlerde aramalar\u0131, \u0130slam’a olan d\u00fc\u015fmanl\u0131klar\u0131 dolay\u0131s\u0131yla. Halbuki Bat\u0131’n\u0131n hikmet diye i\u00e7ine dald\u0131\u011f\u0131 ve istemese de buldu\u011fu \u015fey \u0130slam’\u0131n mal\u0131d\u0131r. “D\u00fcnyadaki her olu\u015f ve bulu\u015fu kendine aplike ederken \u2018ben merkezli\u2019 bir de\u011ferlendirmeyi bir de ‘mucit’ kendisi imi\u015f gibi sunan Bat\u0131 i\u00e7in bu b\u00f6yle… Oysa, bug\u00fcn -d\u00fcn de oldu\u011fu gibi- \u0130slam’dan ald\u0131klar\u0131n\u0131 belirtmeyen veya bir nevi ‘materyalist mistik’ nitelemesi i\u00e7indeki Hind ve \u00c7in mistisizmi \u00fczerinden telaffuz eden yahut do\u011frudan do\u011fruya Hint ve \u00c7in ve sair k\u00fclt\u00fcrlerin mitolojilerinden alan Bat\u0131, bunlar\u0131 ‘pe\u015fin fikir’ olarak fizik plan\u0131nda tahlile t\u00e2bi tutarken, \u015f\u00f6yle veya b\u00f6yle ‘k\u00f6k olarak’ din ve dinden t\u00fcremeleri mevzu etmektedir.” (17)<\/p>\n

    Bergson’un “aksiyon yoklu\u011fu” olarak tan\u0131mlad\u0131\u011f\u0131 Hint mistisizminin yan\u0131 s\u0131ra Salih Mirzabeyo\u011flu \u015eamanizm, Hinduizm, Budizm ve Taoizm gibi mistik olarak tan\u0131mlanan dinlerin de hi\u00e7li\u011fe \u00e7\u0131kt\u0131\u011f\u0131n\u0131 belirtir. Mirzabeyo\u011flu’nun “ruhsuz ruh\u00e7u” diye tabir etti\u011fi bu dinlerin mistik taraf\u0131 hatta kimi uygulamalar\u0131 sonradan bozulmu\u015f dinlerden kalmad\u0131r. Bu mistik olu\u015fumlar bizim “ruh\u00e7uluk” dedi\u011fimiz\u00a0 kavram\u0131 “hi\u00e7\u00e7ilik” olarak al\u0131yorlar. Ruh yerine hi\u00e7. “Ruh, zaruri olarak Allah’\u0131 kabule g\u00f6t\u00fcr\u00fcyor ya! Ruh yerine hi\u00e7 kelimesini koyarak nasibsizliklerini yine dinden t\u00fcreme bir antitez olarak anlatm\u0131\u015flard\u0131r.” (18) Bir \u015fey olmayan “hi\u00e7”, arayan\u0131n\u0131 da, bir \u015fey olmayacak olan hi\u00e7e g\u00f6t\u00fcrecektir. Yani hi\u00e7bir \u015feye…<\/p>\n

    Materyalist d\u00fc\u015f\u00fcncenin devaml\u0131 \u00e7at\u0131rdamas\u0131 ve kendi i\u00e7inde tan\u0131mlad\u0131klar\u0131 “hakikat”lerinin y\u0131k\u0131lmas\u0131, yeni bir alan da olu\u015fturmu\u015f ve kuantum teorisi \u00fczerinde \u00e7al\u0131\u015fan Heisenberg, Bohr gibi \u00fcnl\u00fc fizik\u00e7ilerin Hint mistisizmine kaymalar\u0131na sebep olmu\u015ftur. Elbette hi\u00e7likten hi\u00e7li\u011fe giden \u0130slam d\u0131\u015f\u0131 mistik olu\u015fumlar da fizik\u00e7ilerin aray\u0131\u015flar\u0131na \u00e7are olamam\u0131\u015ft\u0131r.<\/p>\n

    Fizik\u00e7iler; \u015eamanizm, Hinduizm, Budizm ve Taoizm gibi dinlerden, kuantum fizi\u011fine bir tak\u0131m \u00e7al\u0131\u015fmalar katt\u0131klar\u0131n\u0131 ve bunun da fikri bir olgunluk oldu\u011funu s\u00f6ylemi\u015flerdir. Sefine’de bu bahse Salih Mirzabeyo\u011flu, Bat\u0131’n\u0131n bu olgunlu\u011fu g\u00f6steremedi\u011fi tek mihrak noktan\u0131n \u0130slam oldu\u011funu dile getirir. Mesele \u0130slam olunca o “fikri olgunluk” Bat\u0131 i\u00e7in ge\u00e7erli olmuyor. K\u00fcf\u00fcr kelimesinin anlamlar\u0131ndan biri de “\u00f6rtmek” demek. Kafir \u0130slam’dan \u00e7ald\u0131\u011f\u0131n\u0131 da, faydaland\u0131\u011f\u0131n\u0131 da s\u00f6ylemiyor. Gizliyor, \u00f6rt\u00fcyor, karart\u0131yor.<\/p>\n

    Sefine eseri ayn\u0131 zamanda \u0130slam tasavvufunu; \u015eamanizm, Hinduizm ve Taoizm benzeri olu\u015fumlardan ay\u0131r\u0131yor ve \u00f6l\u00e7\u00fcy\u00fc bildiriyor. Bunun i\u00e7in de Mirzabeyo\u011flu bu eserlerinde keramet ve istidra\u00e7 bahislerine \u00f6zellikle yer veriyor. G\u00fcn\u00fcm\u00fczde b\u0131rak\u0131n Bat\u0131’y\u0131, memleketimizde bile \u015eaman, Hint ve Taoizm art\u0131klar\u0131n\u0131n istidra\u00e7lar\u0131 bir felsefe ad\u0131 alt\u0131nda sunuluyor ve yoga, meditasyon gibi “mistik” aray\u0131\u015flarla yedirilmeye \u00e7al\u0131\u015f\u0131l\u0131yor. \u0130slam tasavvufundan \u00e7al\u0131nanlar bunlar\u0131n mistik g\u00f6r\u00fc\u015flerinde \u00e7orba edilip sofraya sunuluyor.<\/p>\n

    Her \u015feyi maddeye d\u00f6ken ve maddeyi kendi emrinde kullanan Bat\u0131, bilimi, din telakki ederek insanl\u0131\u011fa a\u015f\u0131l\u0131yor. Determinist Bat\u0131, alemin s\u0131rr\u0131n\u0131 \u00e7\u00f6zd\u00fc\u011f\u00fcn\u00fc san\u0131yor ama tecr\u00fcbe ettik\u00e7e s\u0131rdan ba\u015fka bir \u015fey g\u00f6remiyor. G\u00f6remedi\u011fini de farkedemiyor. \u00c7\u00fcnk\u00fc madde bedahetlerle anla\u015f\u0131l\u0131r ve bu i\u015f ruhsuz olmaz.<\/p>\n

     <\/p>\n

    Kaynak<\/strong><\/p>\n

      \n
    1. Salih Mirzabeyo\u011flu, Sefine “Suver-i Hayal Alemi”, \u0130bda Yay\u0131nlar\u0131, \u0130stanbul, 2003, s. 44.<\/li>\n
    2. Mirzabeyo\u011flu, Sefine, s. 45.<\/li>\n
    3. Mirzabeyo\u011flu, Sefine, s.49.<\/li>\n
    4. Mirzabeyo\u011flu, Sefine, s.260.<\/li>\n
    5. Mirzabeyo\u011flu, Sefine, s.60.<\/li>\n
    6. Mirzabeyo\u011flu, Sefine, s.72.<\/li>\n
    7. Mirzabeyo\u011flu, Sefine, s.107.<\/li>\n
    8. Salih Mirzabeyo\u011flu, Madde Nedir?, \u0130bda Yay\u0131nlar\u0131, \u0130stanbul, 2007, s. 151.<\/li>\n
    9. Mirzabeyo\u011flu, Madde Nedir?, s. 157.<\/li>\n
    10. Mirzabeyo\u011flu, Sefine, s. 111.<\/li>\n
    11. Salih Mirzabeyo\u011flu, Berzah “B\u00fct\u00fcn Dallar\u0131n Birle\u015fti\u011fi K\u00f6k’e”, \u0130bda Yay\u0131nlar\u0131, \u0130stanbul, 2006, s. 270.<\/li>\n
    12. Mirzabeyo\u011flu, Berzah, s. 10.<\/li>\n
    13. Mirzabeyo\u011flu, Madde Nedir?, s. 7.<\/li>\n
    14. Mirzabeyo\u011flu, Sefine, s. 71.<\/li>\n
    15. Mirzabeyo\u011flu, Sefine, s. 190.<\/li>\n
    16. Mirzabeyo\u011flu, Sefine, s. 218.<\/li>\n
    17. Mirzabeyo\u011flu, Sefine, s. 160.<\/li>\n
    18. Mirzabeyo\u011flu, Berzah, s. 393<\/li>\n<\/ol>\n

       <\/p>\n

      Ayl\u0131k Dergisi 189. Say\u0131, Haziran 2020<\/p>\n","protected":false},"excerpt":{"rendered":"

      “Ve mekandan ar\u0131nm\u0131\u015f ve zamandan ilerde, Fezay\u0131 teslim alma s\u0131rr\u0131 bizimkilerde. Bizimkiler \u0131\u015f\u0131\u011fa gem vurur da binerler; Yerden g\u00f6\u011fe \u00e7\u0131kmazlar, g\u00f6kten yere inerler.” Necip Faz\u0131l K\u0131sak\u00fcrek   Latince bir tabir…<\/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":[14,19],"class_list":["post-949","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-admin","author-m-taha-inci","no-post-thumbnail"],"yoast_head":"\nSefine yahut Salih Mirzabeyo\u011flu'nda Kuantum Teorisi - Ayl\u0131k Dergisi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.aylikdergisi.com\/index.php\/2020\/06\/01\/sefine-yahut-salih-mirzabeyoglunda-kuantum-teorisi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Sefine yahut Salih Mirzabeyo\u011flu'nda Kuantum Teorisi - Ayl\u0131k Dergisi\" \/>\n<meta property=\"og:description\" content=\"“Ve mekandan ar\u0131nm\u0131\u015f ve zamandan ilerde, Fezay\u0131 teslim alma s\u0131rr\u0131 bizimkilerde. 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