09.11.2007<\/p>\n
KEMAL SAYAR ilk \u015fiir kitab\u0131 H\u0131z\u0131r ve Roza\u2019da yer alan \u201c\u0130lk \u00d6l\u00fcmden Sonra Yoktur Bir \u0130kincisi\u201d \u015fiirini, ilk anda beklenmedik bir \u015fekilde, \u015fu iki m\u0131srayla bitirir: \u201c\u0130nsan \u00f6nce Kur\u2019\u00e2n\u2019\u0131 \/ sonra Heidegger\u2019i okumal\u0131.\u201d<\/p>\n
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\u015eiirin bu \u00f6\u011f\u00fcd\u00fcn\u00fcn ilk k\u0131sm\u0131n\u0131 tutabildim ama, onbe\u015f sene oldu, ikincisini h\u00e2l\u00e2 ger\u00e7ekle\u015ftirmi\u015f de\u011filim. Heidegger tek ba\u015f\u0131na bir isim olarak zikredilmiyor elbette bu \u015fiirde, o bir simge daha ziyade. \u2018\u0130\u00e7eriden\u2019 baz\u0131 karde\u015flerimiz bizi \u2018d\u0131\u015far\u0131da\u2019 g\u00f6rmek gayretiyle, d\u0131\u015flay\u0131c\u0131 bir \u00fcslupla, neredeyse bir hakaret kelimesi olarak \u2018entel\u2019li\u011fimizden dem vuruyorlar ger\u00e7i. Ama bug\u00fcne kadar ne Heidegger\u2019i okudum, ne de Bat\u0131 d\u00fc\u015f\u00fcncesinin son y\u00fczy\u0131l\u0131na damgas\u0131n\u0131 vurmu\u015f b\u00fcy\u00fck isimlerin kitaplar\u0131n\u0131. Derrida\u2019dan Saussure\u2019a, Levinas\u2019tan Baudrillard\u2019a, Wittgenstein\u2019dan Adorno\u2019ya, Hick\u2019ten Tillich\u2019e, dinli-dinsiz Bat\u0131 d\u00fc\u015f\u00fcncesinin son y\u00fczy\u0131l\u0131nda birer k\u00f6\u015feta\u015f\u0131 olmu\u015f isimlerden bir \u015fekilde haberdar\u0131m; ama do\u011frudan bir kitaplar\u0131n\u0131 okumu\u015flu\u011fum yok, bu y\u00f6nde \u00f6zel bir \u00e7abam da mevcut de\u011fil.<\/p>\n
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Hay\u0131r; bunlar\u0131 okumaya kar\u015f\u0131 de\u011filim, gerekti\u011finde okumaktan yanay\u0131m. Hele ki, i\u00e7lerinde onlar\u0131n da zikrinin ge\u00e7ece\u011fi bir ara\u015ft\u0131rma metni \u00fczerinde \u00e7al\u0131\u015f\u0131yorsa, muhakkak okunmalar\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesindeyim. Ama ne diyeyim; benim i\u00e7in, gerekmedi bug\u00fcne kadar.<\/p>\n
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\u2018Gerekmemesi\u2019 d\u0131\u015f\u0131nda, \u2018i\u00e7eriden\u2019 birilerinin anlamakta zorlanaca\u011f\u0131, \u2018d\u0131\u015far\u0131dan\u2019 birilerinin ise \u2018ba\u011fnazl\u0131k\u2019la a\u00e7\u0131klayaca\u011f\u0131 bir sebebi daha olageldi bunun. Ya\u015fad\u0131\u011f\u0131m \u00e7a\u011fdan hayat\u0131ma rehber olarak se\u00e7ti\u011fim ki\u015finin, Bedi\u00fczzaman\u2019\u0131n o hayran kald\u0131\u011f\u0131m tefekk\u00fcr ufku ve y\u00fcrek geni\u015fli\u011fiydi beni \u00f6nce Kur\u2019\u00e2n\u2019\u0131 muhakkak okurken, \u2018sonra Heidegger\u2019i okuma\u2019 noktas\u0131nda g\u00f6n\u00fcls\u00fcz yapan. O \u00e7ok sevdi\u011fi ifadeyle \u201cKur\u2019\u00e2n\u2019\u0131n dersi ve Res\u00fbl-i Ekrem\u2019in talimiyle\u201d kurdu\u011fu o harikul\u00e2de ontolojik in\u015fa i\u00e7in ne Heidegger, ne Wittgenstein, ne Saussure, ne de Derrida\u2019dan yararlanm\u0131\u015ft\u0131 Bedi\u00fczzaman. Psikoloji, psikiyatri, antropoloji ve sosyoloji tahsil etmemi\u015f biri olarak insan\u0131 okumada sergiledi\u011fi muazzam ba\u015far\u0131 da benim i\u00e7in bir hayret ve hayranl\u0131k sebebiydi.<\/p>\n
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\u2018Bedi\u00fczzaman okumam\u0131\u015f\u2019 Heidegger\u2019in m\u00fcridi olmaktansa, \u2018Heidegger okumam\u0131\u015f\u2019 Bedi\u00fczzaman\u2019\u0131n talebesi olmak tercih sebebiydi benim i\u00e7in. Tekrar edeyim, gerekti\u011finde Heidegger\u2019i de, Bat\u0131 d\u00fc\u015f\u00fcncesinin di\u011fer isimlerini de okumaya kendimi kapatmad\u0131m hi\u00e7bir zaman; ama bug\u00fcne kadar \u2018gerekmedi,\u2019 okumad\u0131m. Gerekti\u011fi bir g\u00fcn gelecek olsa, biliyorum, bir \u2018ayd\u0131nlanma\u2019 kasd\u0131yla de\u011fil, \u2018bilgilenme\u2019 kasd\u0131yla olacak bu t\u00fcrden okumalar\u0131m.<\/p>\n
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Ge\u00e7en hafta b\u00fcy\u00fck bir kitap\u00e7\u0131n\u0131n raflar\u0131 aras\u0131nda saatlerim ge\u00e7erken, zihnimde bu tercihin \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 \u00e7\u0131nlad\u0131 durdu. Epeydir kendime bi\u00e7ti\u011fim \u2018inziva\u2019dan sonra, ilk kez \u2018halka a\u00e7\u0131k\u2019 bir alanda, bir \u2018kitabevi\u2019 ortam\u0131nda bu kadar uzun kal\u0131yordum. Bu zaman zarf\u0131nda yay\u0131nlanm\u0131\u015f, hen\u00fcz haberdar olmad\u0131\u011f\u0131m, okumakta fayda g\u00f6rd\u00fc\u011f\u00fcm bir\u00e7ok kitap tesbit ettim.<\/p>\n
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Bir de, baz\u0131 \u015feyleri \u2018okumadan,\u2019 Bedi\u00fczzaman\u2019\u0131n \u00f6rnekli\u011finde, \u201cKur\u2019\u00e2n\u2019\u0131n dersi ve Res\u00fbl-i Ekrem\u2019in talimiyle\u201d \u00f6\u011frendiklerimi…<\/p>\n
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Bir kitap g\u00f6rd\u00fcm mesel\u00e2. Bat\u0131 medyas\u0131n\u0131n ya\u015fanan sava\u015flar\u0131 ve k\u00fcresel gerilimleri \u2018aktarma\u2019 bi\u00e7iminden hareketle y\u00fcrekli bir \u00f6zele\u015ftiri sunan vicdanl\u0131 bir akademisyenin kitab\u0131nda, s\u00f6z\u00fc modern zamanlar\u0131n en y\u00fcrekli d\u00fc\u015f\u00fcn\u00fcrlerinden oldu\u011funu anlad\u0131\u011f\u0131m Emmanuel Levinas\u2019a getirerek, ona at\u0131fla yapt\u0131\u011f\u0131 \u2018y\u00fcz\u2019 tarifinde d\u00fc\u011f\u00fcmleniyordu her\u015fey. D\u00f6n\u00fcp, Melekleri \u00dcrk\u00fctmeden\u2019e de ald\u0131\u011f\u0131m, \u201c\u2018Y\u00fcz\u2019s\u00fczl\u00fck\u201d yaz\u0131m\u0131 hat\u0131rlad\u0131m. Peygamber aleyhissal\u00e2tu vesselam\u0131n \u2018y\u00fcz\u2019e dair hadislerinden, sava\u015flarda bile \u2018y\u00fcz\u2019\u00fc hedef se\u00e7meyi yasaklay\u0131\u015f\u0131ndan ilhamla geli\u015fen bir duyarl\u0131l\u0131\u011f\u0131n modern zamanlara dair r\u00f6ntgenini arzeden yaz\u0131m\u0131. Bedi\u00fczzaman\u2019\u0131n, \u201c\u0130nsan s\u00fbret-i Rahm\u00e2n\u2019da yarat\u0131lm\u0131\u015ft\u0131r\u201d hadisini zikretti\u011fi \u201cBesmele\u201d bahsinin dersini y\u00fcre\u011fimin der\u00fbnunda tutarak farketti\u011fim hususlar\u0131 arzeden yaz\u0131m\u0131. \u201cModern zamanlar \u2018y\u00fcz\u2019s\u00fcz zamanlard\u0131r\u201d dedi\u011fim…<\/p>\n
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Bir ba\u015fka kitab\u0131, y\u0131llar \u00f6nce K\u00fc\u00e7\u00fck \u015eeyler i\u00e7in \u201c\u2018Ger\u00e7ek\u00e7i\u2019ler ve \u2018Ger\u00e7ek\u2019\u00e7iler\u201d yaz\u0131s\u0131n\u0131 yazarken bir makalesinde kulland\u0131\u011f\u0131 bir ifadeye at\u0131fta bulundu\u011fum Nobel sahibi iktisat\u00e7\u0131 Amartya Sen\u2019in bir kitab\u0131n\u0131 g\u00f6rd\u00fcm sonra. Bu \u00fclke i\u00e7in bilhassa \u00f6nemli; bu \u00fclkenin \u2018vatanseverlik\u2019 iddias\u0131 ta\u015f\u0131yan \u00f6zg\u00fcrl\u00fck ve demokrasi kar\u015f\u0131tlar\u0131n\u0131n kulaklar\u0131na k\u00fcpe olacak kadar \u00f6nemli analizler i\u00e7eren bir kitapt\u0131 bu. T\u00fcrk\u00e7e\u2019ye \u00e7evrilmi\u015f olmas\u0131n\u0131, T\u00fcrkiye toplumu i\u00e7in bir kazan\u00e7 olarak g\u00f6rd\u00fcm. Ama \u00f6te yandan, Karakalem\u2019in son say\u0131s\u0131nda, \u201cOlaylar\u0131n Dili\u201dnde yer alan ve Kurey\u015f s\u00fbresinin \u201cellez\u00ee et\u2019amehum min c\u00fb\u2019in ve \u00e2menehum min havf\u201d \u00e2yetlerinden m\u00fclhem \u201cBir se\u00e7imi do\u011fru okumak\u201d yaz\u0131m\u0131z\u0131… Kitab\u0131n anafikrinin, okumadan, o yaz\u0131da da dile getirilmi\u015f oldu\u011funu.<\/p>\n
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Bir ba\u015fka kitap ise, \u2018a\u015fk\u2019 ile \u2018sevgi\u2019 aras\u0131nda ayr\u0131m \u00fczerinde temelleniyordu ve \u201cSeni seviyorum, fakat sana \u00e2\u015f\u0131k de\u011filim\u201d denklemini modern toplumlarda evliliklerin ya\u015fad\u0131\u011f\u0131 sadmelerin ilac\u0131 olarak sunuyordu. \u00dc\u00e7y\u00fcz k\u00fcsur sayfada, onca ara\u015ft\u0131rma, bunca m\u00fclakata dayanarak… Bir Tal\u00e2k s\u00fbresi \u00e2yetinden m\u00fclhem \u201cVazge\u00e7ilmezlik\u201d yaz\u0131m\u0131z\u0131 hat\u0131rlad\u0131m bu kitab\u0131n sayfalar\u0131 aras\u0131nda g\u00f6z gezdirirken. Bir de, R\u00fbm s\u00fbresinin 21. \u00e2yetindeki \u2018meveddet\u2019 kelimesi \u00fczerinde, hen\u00fcz yazmad\u0131\u011f\u0131m\u0131z i\u00e7in yaln\u0131zca s\u00f6yle\u015fti\u011fimiz dostlar\u0131m\u0131z\u0131n bilece\u011fi o \u0131srarl\u0131 vurgumuzu…<\/p>\n
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Sevindim ve hayret ettim. Birilerinin senelerini verdi\u011fi tesbitler, \u00e2yetlerin, hadislerin, Risale\u2019nin himmetiyle onca kitap devirip bunca ara\u015ft\u0131rma y\u00fcr\u00fctmeden \u00e7\u0131k\u0131vermi\u015f kar\u015f\u0131m\u0131za…<\/p>\n
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Evet, \u2018megalomani\u2019 diye koydum yaz\u0131n\u0131n ba\u015fl\u0131\u011f\u0131n\u0131.<\/p>\n
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Diyece\u011fim o ki, ya biz bir megaloman\u0131z, \u2018abart\u0131yoruz.\u2019 Veya, Kur\u2019\u00e2n\u2019\u0131n, s\u00fcnnetin bir bereketi; ve dersini Kur\u2019\u00e2n ve s\u00fcnnetten alan yolg\u00f6stericimizin bir kerameti var ortada.<\/p>\n
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Sizce hangisi?<\/p>\n
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<\/p>\n","protected":false},"excerpt":{"rendered":"
09.11.2007 KEMAL SAYAR ilk \u015fiir kitab\u0131 H\u0131z\u0131r ve Roza\u2019da yer alan \u201c\u0130lk \u00d6l\u00fcmden Sonra Yoktur Bir \u0130kincisi\u201d \u015fiirini, ilk anda beklenmedik bir \u015fekilde, \u015fu iki m\u0131srayla bitirir: \u201c\u0130nsan \u00f6nce Kur\u2019\u00e2n\u2019\u0131 \/ sonra Heidegger\u2019i okumal\u0131.\u201d \u015eiirin bu \u00f6\u011f\u00fcd\u00fcn\u00fcn ilk k\u0131sm\u0131n\u0131 tutabildim ama, onbe\u015f sene oldu, ikincisini h\u00e2l\u00e2 ger\u00e7ekle\u015ftirmi\u015f de\u011filim. Heidegger tek ba\u015f\u0131na bir isim olarak zikredilmiyor […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83339","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n