01.04.2013<\/p>\n
YUKARIDAK\u0130 C\u00dcMLELER Kemal Sayar\u2019\u0131n\u00a0Kendine \u0130yi Bak\u00a0kitab\u0131ndan al\u0131nt\u0131. Rabbimizle olan irtibat\u0131m\u0131z\u0131n derecesi hangi d\u00fczeyde olursa olsun, O\u2019nun k\u00e2inatta vaki olmu\u015f, olan ve olacak t\u00fcm tasarruflardaki hakiki tesir sahibi olu\u015funa dair fark\u0131ndal\u0131\u011f\u0131m\u0131z ne seviyede olursa olsun, hepimiz az \u00e7ok \u015fu modern \u00e7a\u011f\u0131n duyu\u015flar\u0131m\u0131z\u0131, g\u00f6r\u00fc\u015flerimizi, hissedi\u015flerimizi dumura u\u011fratan \u2018kaba determinizminden\u2019 pay\u0131m\u0131za d\u00fc\u015feni al\u0131yoruz. Belki de, sonu\u00e7lar\u0131n yarat\u0131lmas\u0131n\u0131 sebeplerin tesirine veren, sebepler olmasayd\u0131 sonu\u00e7lar olmazd\u0131 demeye getiren determinizm, sadece \u015fu hel\u00e2ket ve fel\u00e2ket asr\u0131n\u0131n bir maraz\u0131 de\u011fildir.<\/p>\n
Nitekim, bug\u00fcnk\u00fc manada materyalist kaynakl\u0131 bir alg\u0131n\u0131n \u00fcr\u00fcn\u00fc olmasa da i\u00e7inden determinizm kokusu gelen mu\u2019tezile mezhebinin temel paradigmas\u0131, bize bu alg\u0131 yan\u0131lsamas\u0131n\u0131n s\u0131rf \u015fu \u00e7a\u011fa ve m\u00fcsl\u00fcman olmayanlara ait bir olgu olmad\u0131\u011f\u0131n\u0131 g\u00f6stermeye yetiyor. \u0130slam\u2019\u0131n itikad\u00ee miras\u0131na k\u00f6kl\u00fc izler b\u0131rakm\u0131\u015f ve h\u00e2l\u00e2 etkileri cari olan bir mezhebin, her ne kadar k\u00e2inat\u0131n yarat\u0131lmas\u0131n\u0131 Allah\u2019a verse de, insan\u0131n yap\u0131p ettikleri noktas\u0131nda, c\u00fcz\u2019i ihtiyar\u00ee denen insan\u0131n tercih etme istidad\u0131na vehm\u00ee ve haddinden fazla tesir kuvveti vermesi \u015funa i\u015faret ediyor; asl\u0131nda Allah\u2019\u0131n kudretinin perdesi olmas\u0131 laz\u0131m gelen sebeplere, sonu\u00e7lar\u0131n yarat\u0131lmas\u0131nda mutlak olmasa bile c\u00fcz\u2019i bir pay vermek insan\u0131n b\u00fct\u00fcn zamanlardaki en temel iman\u00ee problemlerinden birisi. Ve bu en temel problemin ad\u0131 ise en hafifiyle gizli \u015firk.<\/p>\n
Bu en temel problem, ate\u015fe su, suya ate\u015f dendi\u011fi, de\u011ferlerin \u00f6nce a\u015f\u0131nd\u0131r\u0131l\u0131p sonra tersy\u00fcz edildi\u011fi \u015fu i\u00e7inde bocalad\u0131\u011f\u0131m\u0131z, buradan oraya savruldu\u011fumuz \u00e7a\u011fda ise bir entelekt\u00fcel ve felsefi bir d\u00fczlemin \u00e7ok \u00f6tesinde havasdan av\u00e2ma, zenginden fakire, \u015fehirliden k\u00f6yl\u00fcye hayat\u0131n t\u00fcm alanlar\u0131n\u0131 istil\u00e2 etmi\u015f g\u00f6r\u00fcn\u00fcyor. Ki\u015fisel ve g\u00fcndelik hayatlar\u0131m\u0131zdan tutal\u0131m da toplumsal ve uzun zamana yay\u0131lm\u0131\u015f daha geni\u015f hayat alanlar\u0131nda, e\u015fyaya, insana, olaylara, ili\u015fkilere ve bir b\u00fct\u00fcn olarak hayata dair anlam aray\u0131\u015flar\u0131m\u0131z, determinizmin maddeden \u00f6tesiyle ili\u015fki kuramayan asosyal anlam d\u00fcnyas\u0131ndan devalar aray\u0131p, buldu\u011fumuzu sand\u0131\u011f\u0131m\u0131z her \u00e7arenin, ba\u015fka ve daha b\u00fcy\u00fck dertlerde bizi bo\u011fdu\u011fu f\u00e2sid bir dairenin i\u00e7inde yitip gitmemizle sonu\u00e7lan\u0131yor.<\/p>\n
Bug\u00fcn determinizm illetinin, hayatlar\u0131m\u0131za \u2018t\u00fcm \u00e7arelerin i\u00e7inde var oldu\u011fu bir hakikat\u2019 aldatmacas\u0131yla hediye etti\u011fi siyaseti, Kemal Sayar\u2019\u0131n dedi\u011fi gibi y\u00fcce \u0130radeye teslim olduklar\u0131n\u0131 beyan eden insanlar\u0131n bile hayat\u0131n en kuvvetli amili olarak telaffuz ettikleri, d\u00fc\u015f\u00fcnce ve inan\u00e7 d\u00fcnyalar\u0131n\u0131 \u00fczerinde \u015fekillendirdikleri bir referans olarak g\u00f6r\u00fcyoruz.<\/p>\n
E\u011fitim sorunumuza, i\u015fsizlik sorunumuza, ekonomik istikrars\u0131zl\u0131klar\u0131m\u0131za, ahlak\u00ee istikrars\u0131zl\u0131klar\u0131m\u0131za, ter\u00f6r sorunumuza, i\u00e7 politikam\u0131zdaki \u00e7eki\u015fmelere, d\u0131\u015f politikam\u0131zdaki \u00e7\u0131kmazlara, kendi \u015fahsi hayatlar\u0131m\u0131zda \u00e7\u00f6z\u00fcm\u00fc s\u0131rf bireysel tercihlerimizle bulunacak sorunlar\u0131m\u0131za, siyasetin ruhsuz, vicdans\u0131z ve tarafgirlikler etraf\u0131nda her \u015feyi, herkesi b\u00f6l\u00fcp par\u00e7alayan ikiy\u00fczl\u00fc y\u00fcz\u00fcnden medet ar\u0131yoruz.<\/p>\n
Ve her \u015feyden daha \u00f6nemlisi ba\u015f\u0131m\u0131za gelen her olayda, ya\u015fa\u011f\u0131m\u0131z her tecr\u00fcbede Ul\u00fbhiyeti ve Rub\u00fbbiyeti Mutlak Olan\u0131n ilmini, iradesini, kudretini, takdirini g\u00f6zard\u0131 edip, \u2018gayb\u00ee kuvvetlerin tesirini ihmal ederek\u2019, d\u00fcnyay\u0131 ve hadiseleri g\u00fcndelik siyasetin, k\u00f6r ve sa\u011f\u0131r sebeplerin eline teslim etmekle, ruhumuzu bo\u011fuyor, vicdan\u0131m\u0131z\u0131 \u00f6ld\u00fcr\u00fcyor ve kendi ellerimizle kendimizi \u00e7ukurlara g\u00f6m\u00fcyoruz.<\/p>\n
\u201cO’nun kat\u0131nda her \u015fey bir miktar (\u00f6l\u00e7\u00fc) iledir\u201d- (Ra\u2019d 8), \u201c\u0130nsan her ne kadar fail-i muhtar ise de, fakat -Allah dilemeden siz dileyemezsiniz- (Tekvir 29) s\u0131rr\u0131nca, me\u015fiet-i il\u00e2hiye as\u0131ld\u0131r, kader h\u00e2kimdir. Me\u015fiet-i il\u00e2hiye, me\u015fiet-i insaniyeyi geri verir, h\u00fckm\u00fcn\u00fc icra eder. Kader s\u00f6ylese, iktidar-\u0131 be\u015fer konu\u015fmaz\u201d, \u201cHer \u015fey ya hakikaten g\u00fczeldir, ya bizzat g\u00fczeldir veya neticeleri itibariyle g\u00fczeldir\u201d veya \u201cG\u00fczel g\u00f6ren g\u00fczel d\u00fc\u015f\u00fcn\u00fcr. G\u00fczel d\u00fc\u015f\u00fcnen, hayat\u0131ndan lezzet al\u0131r\u201d<\/p>\n
gibi her \u015feyin, her hadisenin arkas\u0131nda il\u00e2hi takdirin m\u00fchr\u00fcn\u00fc g\u00f6rmeyi, \u015fer ve \u00e7irkinlik gibi g\u00f6r\u00fcnen \u015feylerin arkas\u0131ndaki hay\u0131r ve g\u00fczelliklere pencereler a\u00e7may\u0131 ders veren hakikatleri kalplerimize tekrar yerle\u015ftirmekle a\u015fk\u0131nl\u0131kla olan rab\u0131tam\u0131z\u0131 sembolik olmaktan \u00e7\u0131kar\u0131p sahih bir d\u00fczleme ta\u015f\u0131yabiliriz ancak. Ve sebep sonu\u00e7 aras\u0131ndaki vehm\u00ee zinciri \u00f6nce kalplerimizde k\u0131r\u0131p, ikisi aras\u0131ndaki sonsuz bo\u015flu\u011fu \u0130l\u00e2hi ilmin, iradenin ve kudretin ellerine teslim etmekle a\u015fk\u0131nl\u0131\u011f\u0131 ya\u015fant\u0131layabiliriz. Siyasetin \u00fczerimize boca etti\u011fi g\u00fcndemin i\u00e7inde ak\u0131llar\u0131m\u0131z\u0131 geveze eden, ruhlar\u0131m\u0131z\u0131 bo\u011fan, vicdanlar\u0131m\u0131z\u0131 yaralayan, hayal k\u0131r\u0131kl\u0131\u011f\u0131 ve \u00fcmitsizlik i\u00e7inde bizi hapseden determinizm batakl\u0131\u011f\u0131ndan \u00e7\u0131kabiliriz.<\/p>\n
Kur\u2019\u00e2n eczanesinden alm\u0131\u015f oldu\u011fu ila\u00e7larla be\u015ferin maddi ve manevi hastal\u0131klar\u0131na deva sunma gibi bir misyonu y\u00fcklenmi\u015f olan Bedi\u00fczzaman\u2019\u0131n kitaplar\u0131n\u0131n insan ruhu, kalbi, akl\u0131 ve duygular\u0131 \u00fczerinde neden bu kadar etki meydana getirdi\u011fi sorulsa, herhalde en temel cevaplardan birisi, onun \u00f6nce kendi nefsinde tecr\u00fcbe etti\u011fi devalar\u0131 insanlara sunmu\u015f olmas\u0131d\u0131r. Her insan\u0131n kendi akl\u0131nda, kalbinde, vicdan\u0131nda ya\u015fad\u0131\u011f\u0131 en temel sorulara o da muhatap olmu\u015f ve bu sorulara buldu\u011fu cevaplar \u00f6nce kendi nefsini ikna etmi\u015f, sonra bu cevaplar\u0131 ba\u015fkalar\u0131n\u0131n istifadesine sunmu\u015ftur.<\/p>\n
Bunun bir numunesi olarak Lem\u2019alar kitab\u0131nda \u0130htiyarlar Lem\u2019as\u0131 ad\u0131yla isimlendirilmi\u015f Yirmialt\u0131nc\u0131 Lem\u2019a hep dikkatimi \u00e7ekmi\u015ftir. Bu risalede ihtiyarl\u0131\u011fa, ayr\u0131l\u0131klara, h\u00fcz\u00fcnlere, zul\u00fcmlere, \u00f6l\u00fcmlere, k\u0131sacas\u0131 insan\u0131n en temel ac\u0131lar\u0131na en ba\u015fta sebep sonu\u00e7 ili\u015fkisi i\u00e7inde bakar Bedi\u00fczzaman. Yirmialt\u0131nc\u0131 Lem\u2019a\u2019n\u0131n i\u00e7indeki On\u00fc\u00e7\u00fcnc\u00fc Rica\u2019da da. Burada k\u0131saca, Birinci d\u00fcnya sava\u015f\u0131nda esir d\u00fc\u015ft\u00fc\u011f\u00fc Rusya\u2019daki esaretten kurtulup bir s\u00fcre \u0130stanbul\u2019da kald\u0131ktan sonra Van\u2019a d\u00f6n\u00fc\u015f\u00fc, Van\u2019da ya\u015fad\u0131\u011f\u0131 halet-i ruhiyeyi \u00e7ok samimi bir dille anlat\u0131r Bedi\u00fczzaman. Kendi aleminde ta\u015f\u0131 topra\u011f\u0131yla, mek\u00e2nlar\u0131yla, sakinleriyle \u00e7ok \u00f6zel bir yeri oldu\u011fu anla\u015f\u0131lan Van\u2019\u0131n Harbi Umumiden sonraki harab olmu\u015f manzaras\u0131n\u0131 vicdanlar\u0131 s\u0131zlat\u0131c\u0131 bir dille tasvir eder. O manzara kar\u015f\u0131s\u0131ndaki duygu halini \u2018y\u00fcz g\u00f6zle a\u011flamaya ihtiyac\u0131m vard\u0131\u2019 diye ifade eder.<\/p>\n
G\u00f6r\u00fcnen odur ki sebep sonu\u00e7 kurgusu i\u00e7inde Van\u2019\u0131n harab olmu\u015f haline nazar eden insan\u0131n bu hal kar\u015f\u0131s\u0131ndaki durumu, h\u00fcz\u00fcn, \u00fcmitsizlik, ayr\u0131l\u0131k ac\u0131lar\u0131d\u0131r. Bu nazarla d\u00fcnya korkun\u00e7 ve zul\u00fcmlerin i\u015flendi\u011fi bir yerdir. Fakat bu ruh halinden \u00e7abuk kurtulur Bedi\u00fczzaman. B\u00fct\u00fcn o ke\u015fmeke\u015f ve bo\u011fucu ruh hali i\u00e7inde Kur\u2019\u00e2n\u2019dan ald\u0131\u011f\u0131 ders, onun g\u00f6z\u00fcn\u00fc a\u00e7ar ve a\u00e7\u0131lan pencereden g\u00f6r\u00fcnen, harab olmu\u015f Van\u2019\u0131n i\u00e7inde ba\u015fka bir Van oldu\u011fudur.<\/p>\n
Be\u015ferin eliyle kurulan Van y\u0131k\u0131lm\u0131\u015f harab olmu\u015ftur do\u011fru. Fakat m\u00fclk\u00fcn hakiki Sahibi, Van sayfas\u0131nda eskiden beri yazd\u0131\u011f\u0131 mektub\u00e2t\u0131; meyvedar a\u011fa\u00e7lar\u0131n ba\u015f\u0131nda tebess\u00fcm eden meyveler kelimelerini, her biri mu\u2019cize olarak kem\u00e2l-i \u015fa\u015faa ile eski zamanda oldu\u011fu gibi yazmaya devam etmektedir. Bu harab \u015fehre a\u011flamak, insan\u0131n bu yerde misafir oldu\u011funu bilmemesinden, o yerlerin hakiki Sahibinden gaflet etmesinden kaynaklanmaktad\u0131r. Hem madem Van \u015fehrinin, onun i\u00e7inde bulundu\u011fu memleketin, o memleketin i\u00e7inde bulundu\u011fu d\u00fcnyan\u0131n hakiki bir Sahibi vard\u0131r. Ve madem her \u015fey, m\u00fclk\u00fcn hakiki Sahibi olan O Zat\u2019\u0131n emrine \u00e2madedir. Her \u015feyin dizgini O\u2019nun elindedir. O\u2019na olan ba\u011fl\u0131l\u0131k insana yetecektir.<\/p>\n
Bedi\u00fczzaman\u2019\u0131n On\u00fc\u00e7\u00fcnc\u00fc Rica\u2019da anlatt\u0131\u011f\u0131 bu kadar de\u011fil elbet. K\u0131sacas\u0131 Bedi\u00fczzaman, deterministik bir bak\u0131\u015fla zul\u00fcm g\u00f6rd\u00fc\u011f\u00fc Van penceresinden, m\u00fclk\u00fcn hakiki Sahibini hat\u0131rlamas\u0131yla, O\u2019nun kel\u00e2m-\u0131 ezelisinden ald\u0131\u011f\u0131 dersle rahmet meyveleri dev\u015firmi\u015f, g\u00fczel g\u00f6r\u00fcp g\u00fczel d\u00fc\u015f\u00fcnmenin, m\u00fclk\u00fc hakiki Sahibine teslim etmenin huzurunu ya\u015fam\u0131\u015ft\u0131r. Sebep sonu\u00e7 kurgusunun s\u0131rt\u0131na y\u00fckledi\u011fi a\u011f\u0131r y\u00fck\u00fc, \u00fczerinde seyahat etti\u011fi d\u00fcnya gemisine indirmi\u015f ve o y\u00fck\u00fcn muh\u00e2fazas\u0131n\u0131 geminin Kaptan\u0131n\u0131n himayesine b\u0131rakm\u0131\u015ft\u0131r. Hem belini k\u0131r\u0131lmaktan kurtarm\u0131\u015f, hem y\u00fck\u00fcn\u00fc emin bir ele teslim etmi\u015ftir.<\/p>\n
O halde, g\u00fcndemin g\u00f6r\u00fcnen karanl\u0131k perdesini y\u0131rt\u0131p, sonu\u00e7lar\u0131 sebeplerin elinde oyuncak olmaktan \u00e7\u0131kararak karanl\u0131\u011f\u0131n i\u00e7inden ayd\u0131nl\u0131\u011fa, zahmetten rahmete, ye\u2019sden \u00fcmide bir yol a\u00e7man\u0131n tam zaman\u0131. \u00c7\u00fcnk\u00fc Allah var ve m\u00fclk O\u2019nundur.<\/p>\n","protected":false},"excerpt":{"rendered":"
01.04.2013 YUKARIDAK\u0130 C\u00dcMLELER Kemal Sayar\u2019\u0131n\u00a0Kendine \u0130yi Bak\u00a0kitab\u0131ndan al\u0131nt\u0131. Rabbimizle olan irtibat\u0131m\u0131z\u0131n derecesi hangi d\u00fczeyde olursa olsun, O\u2019nun k\u00e2inatta vaki olmu\u015f, olan ve olacak t\u00fcm tasarruflardaki hakiki tesir sahibi olu\u015funa dair fark\u0131ndal\u0131\u011f\u0131m\u0131z ne seviyede olursa olsun, hepimiz az \u00e7ok \u015fu modern \u00e7a\u011f\u0131n duyu\u015flar\u0131m\u0131z\u0131, g\u00f6r\u00fc\u015flerimizi, hissedi\u015flerimizi dumura u\u011fratan \u2018kaba determinizminden\u2019 pay\u0131m\u0131za d\u00fc\u015feni al\u0131yoruz. Belki de, sonu\u00e7lar\u0131n yarat\u0131lmas\u0131n\u0131 […]<\/p>\n","protected":false},"author":16,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[162],"class_list":["post-88774","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n