31.12.2003<\/p>\n
EN Z\u0130YADE korktu\u011fum \u015feyler, sorgusuz-sualsiz edilen \u015feylerdir. Gelin g\u00f6r\u00fcn ki, sorgusu-suali edilmeden, bir telkin veya telkih sonucu pe\u015finen kabul edilmi\u015f nice kavram ve anlay\u0131\u015f dola\u015f\u0131yor zihinlerde. Hatta hakikat mihengine vuruldu\u011funda m\u00fcthi\u015f derecede ahmak\u00e7a ve aptalca gelen nice s\u00f6z\u00fcn b\u00fcy\u00fck ba\u015flarca ma\u011frur bir eda i\u00e7inde durmaks\u0131z\u0131n tekrar edilip durmas\u0131nda, i\u015fte bu telkinin h\u00fckm\u00fc okunuyor. \u00c2deta hipnotize edilen dima\u011flar, sorgulanmas\u0131 gerekeni, asla sorgulanamaz bir mutlak hakikat gibi alg\u0131lamaya ba\u015fl\u0131yorlar. <\/p>\n
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Hayatlar\u0131m\u0131zda, sorgusu-suali edilmeden ald\u0131\u011f\u0131m\u0131z kavram ve anlay\u0131\u015flar\u0131n envanteri \u00e7\u0131kar\u0131lsa, acaba nereye ula\u015f\u0131rd\u0131, bilmiyorum. Ama en basitinden bir \u00f6rnek verelim; \u201cdo\u011falgaz.\u201d Hi\u00e7bir \u015feyin do\u011fal olmad\u0131\u011f\u0131, her\u015feyin emir ve izn-i ilahi ile v\u00fccuda geldi\u011fi bu \u00e2lemde, y\u00fcz milyonlarca y\u0131l \u00f6nce bizim i\u00e7in yeralt\u0131nda depolanm\u0131\u015f bir gaz, nas\u0131l do\u011fal olabilir? Ama, bu y\u00f6nde bir iman\u00ee talim ve o talimden gelen bir hassasiyet yoksa, \u2018do\u011falgaz\u2019 kelimesi, zaman i\u00e7inde bizim i\u00e7in ger\u00e7ekten \u2018do\u011fal\u2019la\u015fmaktad\u0131r. <\/p>\n
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B\u00f6yle gayriiman\u00ee muhtevalar y\u00fckl\u00fc kelime yahut kavramlar\u0131n bir d\u00f6k\u00fcm\u00fc yap\u0131lsa, kar\u015f\u0131m\u0131za \u00e7\u0131kacak olan, koskoca bir s\u00f6zl\u00fckt\u00fcr. Maamafih, en az\u0131ndan zihnimizde, \u2018bildi\u011fimiz\u2019i zannetti\u011fimiz kelimelerin iman\u00ee kar\u015f\u0131l\u0131\u011f\u0131n\u0131 veren b\u00f6yle bir l\u00fcgatin varl\u0131\u011f\u0131 da gerekiyor. \u00c7\u00fcnk\u00fc, kavramlar\u0131n i\u00e7i iman\u00ee bir muhtevayla dolmay\u0131nca, birilerinin onlara y\u00fckledi\u011fi gayriiman\u00ee anlamlar bizi sahih bir tefekk\u00fcrden al\u0131koyuyor. \u0130\u015fte vatan kelimesi de, bu noktada manidar bir \u00f6rnek olu\u015fturuyor. <\/p>\n
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Bug\u00fcn, mesel\u00e2 \u015fu diyarda \u2018vatan\u2019\u0131n tarifi istense, al\u0131nacak cevap Edirne\u2019den Kars\u2019a, \u0130zmir\u2019den Van\u2019a uzanan bir toprak par\u00e7as\u0131 olacakt\u0131r. Suriye\u2019de, Irak\u2019ta, \u0130ran\u2019da yahut M\u0131s\u0131r\u2019da ya\u015fayan bir M\u00fcsl\u00fcmana sorun: onun da cevab\u0131 i\u00e7inde bulundu\u011fu ulus-devletin co\u011fraf\u00ee s\u0131n\u0131rlar\u0131n\u0131n ifadesi olacakt\u0131r. Oysa, \u2018vatan\u2019 kelimesinin iman\u00ee anlam mertebeleri itibar\u0131yla, bu halihaz\u0131r tarifin hi\u00e7 mi hi\u00e7 de\u011feri olmad\u0131\u011f\u0131 gibi, oturdu\u011fu bir iman\u00ee zemin de yoktur. <\/p>\n
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Mesel\u00e2, f\u0131k\u0131h \u0131st\u0131lah\u0131na ba\u015fvural\u0131m. Vatan, f\u0131kh\u00ee anlam\u0131yla, insan\u0131n do\u011fdu\u011fu yeri ifade eder ve do\u011fdu\u011fu \u015fehir veya k\u00f6y ile onun yak\u0131n\u0131ndaki yerleri tarif eder. Bu \u2018yak\u0131nl\u0131k\u2019 da, \u2018bir g\u00fcnl\u00fck yol mesafesi\u2019dir. Yani, bug\u00fcn\u00fcn diliyle, 90 km.yi a\u015fmamaktad\u0131r. \u0130nsan\u0131n do\u011fdu\u011fu yerin \u2018vatan\u2019\u0131 olmas\u0131n\u0131n ise, elbette anlam\u0131 vard\u0131r. Zira, o, Rabbinin eser, fiil ve dolay\u0131s\u0131yla isimlerini, \u00f6ncelikle, bu beldede tan\u0131m\u0131\u015ft\u0131r. Yok e\u011fer, belli bir co\u011fraf\u00ee alan mesel\u00e2 Anadolu, Trakya veya Arabistan; yahut belli bir devletin s\u0131n\u0131rlar\u0131 \u2018vatan\u2019\u0131 belirleyecek olsa, ikisi de Arap yar\u0131madas\u0131nda bulunan ve aralar\u0131nda ancak birka\u00e7 y\u00fcz kilometer mesafe olan Mekke\u2019den Medine\u2019ye giden Resulullah\u2019\u0131n bu seyahatini \u2018hicret\u2019 olarak tan\u0131mlamak imk\u00e2ns\u0131zd\u0131r. Resulullah Mekke vatan\u0131ndan, Medine gurbetine gitmi\u015f; ve burada, f\u0131kh\u0131n \u2018vatan\u2019 tarifinin ikinci ve \u00fc\u00e7\u00fcnc\u00fc unsurlar\u0131n\u0131n ikamesine vesile olan bir hayat sergilemi\u015ftir. Nedir bu unsurlar? \u0130nsan\u0131n s\u00fcrekli ikamet etti\u011fi; yani, Rabbinin esmas\u0131na muhatabiyet durumunda oldu\u011fu yer de, bu yer do\u011fdu\u011fu yer olmasa bile, fakihlerce \u2018vatan\u2019 kabul edilmektedir. Ve ayr\u0131ca, insan\u0131n evlendi\u011fi yerin de onun vatan\u0131 oldu\u011funu s\u00f6yleyen fakihler vard\u0131r; ki bu, \u2018evlenme\u2019nin insan i\u00e7in do\u011fum kadar hayat\u00ee karar ve tercihler i\u00e7erdi\u011finin, \u2018s\u0131radan\u2019 bir\u015fey olmad\u0131\u011f\u0131n\u0131n ifadesidir. <\/p>\n
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Buna g\u00f6re, f\u0131khen, mesel\u00e2 benim vatan\u0131m Tire civar\u0131 ile \u0130stanbul\u2019dan ibarettir, T.C.\u2019nin s\u0131n\u0131rlar\u0131 yahut Misak-\u0131 Milli de\u011fil. Nitekim, \u2018vatan\u2019a bug\u00fcn y\u00fcklenen anlam ile onun f\u0131khen ta\u015f\u0131d\u0131\u011f\u0131 anlam aras\u0131ndaki farka binaen, yak\u0131n d\u00f6nemdeki en kapsaml\u0131 f\u0131kh\u00ee eserlerden birinin yazar\u0131 olan Vehbe Zuhayl\u00ee, \u2018vatan\u2019a dair bahsin en ba\u015f\u0131nda, bu anlam farkl\u0131l\u0131\u011f\u0131na bilhassa dikkat \u00e7ekmektedir. Gelelim, vatan\u0131n ikinci \u2018anlam mertebesi\u2019ne. Burada, kar\u015f\u0131n\u0131za \u201cD\u00e2r\u00fc\u2019l-\u0130sl\u00e2m\u2019kavram\u0131 \u00e7\u0131kar. Buna g\u00f6re, \u0130sl\u00e2m ad\u0131na fetholunmu\u015f olan, \u00fczerinde \u0130sl\u00e2m\u2019\u0131n ya\u015fand\u0131\u011f\u0131, \u0130sl\u00e2m\u2019\u0131n \u015fe\u00e2irini bar\u0131nd\u0131ran bir belde, \u201c\u0130sl\u00e2m yurdu\u201ddur ve bu a\u00e7\u0131dan, A\u00e7e ve Sumatra\u2019dan Fas\u2019a uzanan alan, m\u00fc\u2019minin vatan\u0131d\u0131r. \u201cD\u00e2r\u00fc\u2019l-\u0130sl\u00e2m\u201d kavram\u0131 a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda da, iman karde\u015fli\u011fini ve \u0130sl\u00e2m\u2019\u0131n ya\u015fan\u0131yor olmas\u0131n\u0131 de\u011fil; X ve Y devletinin s\u0131n\u0131r\u0131n\u0131 olu\u015fturuyor olmay\u0131 as\u0131l tutan halihaz\u0131r \u2018vatan\u2019anlay\u0131\u015f\u0131n\u0131n izah\u0131 zordur. <\/p>\n
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Bir di\u011fer a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda ise, m\u00fc\u2019minin Rabbi ad\u0131na fethetti\u011fi, yani Rabbinin esmas\u0131na a\u00e7t\u0131\u011f\u0131; yani, Rabbi ad\u0131na bakarak, O\u2019nun varl\u0131\u011f\u0131na, birli\u011fine ve g\u00fczel isimlerine \u015fahit k\u0131ld\u0131\u011f\u0131 her yer O\u2019nun vatan\u0131d\u0131r. Bu durumda ise vatan\u0131n s\u0131n\u0131rlar\u0131 ger\u00e7ekte b\u00fct\u00fcn k\u00e2inat\u0131 ku\u015fatmaktad\u0131r.Ve d\u00fcnyan\u0131n fani oldu\u011fu s\u0131rr\u0131na gelince, kur\u015f\u0131m\u0131za \u201cMadem bu d\u00fcnya bir misafirhanedir, hakik\u00ee vatan de\u011fil, her yer birdir\u201d ger\u00e7e\u011fi \u00e7\u0131kar. \u0130nsan\u0131n as\u0131l vatan\u0131, ruhlar\u0131n Elest Bezmini sundu\u011fu, \u00c0dem\u2019in i\u00e7inde do\u011fdu\u011fu ve insan\u0131n ancak onun ile ve onun Rabbinin isimlerinin cilvesini perdesiz g\u00f6stermesiyle teskin buldu\u011fu cennettir. \u2018Esas memleket\u2019 odur ve bu a\u00e7\u0131dan, insan, hayat\u0131 boyu gurbettedir.\u0130sl\u00e2m\u00ee tefekk\u00fcr\u00fcn, f\u0131k\u0131htan tasavvufa, \u00e7a\u011flar boyu yo\u011furup bug\u00fcne ta\u015f\u0131d\u0131\u011f\u0131 ama bug\u00fcn modern telkinler y\u00fcz\u00fcnden kolayca unutulan bu \u2018vatan\u2019 tariflerinin k\u0131saca d\u00f6k\u00fcm\u00fc ile bu yaz\u0131y\u0131 noktalayal\u0131m ve Pazar g\u00fcn\u00fc in\u015faallah, bir ba\u015fka \u2018vatan\u2019 tarifini \u00e7al\u0131\u015fal\u0131m: \u2018seyyar vatan\u2019.Onun ne oldu\u011funu, bir sonraki yaz\u0131da ele alma duas\u0131yla. <\/p>\n
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\u00a9\u00a02021 karakalem.net, Metin Karaba\u015fo\u011flu<\/p>\n
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31.12.2003 EN Z\u0130YADE korktu\u011fum \u015feyler, sorgusuz-sualsiz edilen \u015feylerdir. Gelin g\u00f6r\u00fcn ki, sorgusu-suali edilmeden, bir telkin veya telkih sonucu pe\u015finen kabul edilmi\u015f nice kavram ve anlay\u0131\u015f dola\u015f\u0131yor zihinlerde. Hatta hakikat mihengine vuruldu\u011funda m\u00fcthi\u015f derecede ahmak\u00e7a ve aptalca gelen nice s\u00f6z\u00fcn b\u00fcy\u00fck ba\u015flarca ma\u011frur bir eda i\u00e7inde durmaks\u0131z\u0131n tekrar edilip durmas\u0131nda, i\u015fte bu telkinin h\u00fckm\u00fc okunuyor. \u00c2deta […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83667","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n