Medeniyet ve modernle\u015fme<\/strong><\/p>\n

Hocaefendi; zihn\u00ee ve ruh\u00ee bir vak’a olarak g\u00f6rd\u00fc\u011f\u00fc, \u2018\u0130nsan istid\u00e2t ve kabiliyetlerinin geli\u015fmesine m\u00fcs\u00e2id bir iklim’<\/strong> \u015feklinde tarif etti\u011fi medeniyeti, modernle\u015fmeden ayr\u0131 de\u011ferlendirir. \u2018Medeniyeti, refaha hizmet eden vas\u0131talar\u0131n bolluk ve modernle\u015ftirilmesinde arayan ve meden\u00eele\u015fme ad\u0131na kitlelere hep bu noktay\u0131 g\u00f6steren ki\u015filerden’<\/strong> farkl\u0131 olarak o, medeniyeti insan\u0131n g\u00f6r\u00fc\u015fleri, d\u00fc\u015f\u00fcnce tarz\u0131, insan\u00ee yanlar\u0131yla; modernle\u015fmeyi ise, insan\u0131n beden\u00ee hazlar\u0131, ya\u015fama v\u00e2s\u0131ta ve imk\u00e2nlar\u0131yla de\u011fi\u015fip yenilenmesi olarak ele al\u0131r.<\/p>\n

\u0130nsan\u0131n mahiyet itibariyle meden\u00eele\u015fmeye m\u00fcsait yarat\u0131ld\u0131\u011f\u0131na dikkatleri \u00e7eken Hocaefendi, onun ger\u00e7ek m\u00e2n\u00e2da meden\u00eele\u015fmesinin, duygu, d\u00fc\u015f\u00fcnce, his ve ir\u00e2de g\u00fcc\u00fcyle kendini g\u00f6sterdi\u011fi \u00e2nlara rastlad\u0131\u011f\u0131na vurgu yaparak, sanayideki geli\u015fmelerin, teknolojik sahalardaki yeniliklerin; b\u00fcy\u00fck \u015fehir, geni\u015f cadde ve y\u00fcksek binalar\u0131n vs. -insan\u0131n m\u00fcreffeh ya\u015famas\u0131na birer v\u00e2s\u0131ta olsalar da- katiyen medeniyet esaslar\u0131ndan olamayaca\u011f\u0131n\u0131 s\u00f6yler. Hocaefendi, taklitlerle bir medeniyetin in\u015fa edilemeyece\u011fini belirtir<\/strong> ve medeniyeti; ya\u015fad\u0131\u011f\u0131 devri idrak i\u00e7inde, kalb ve ruhun hayat ufkuna ula\u015fm\u0131\u015f, ir\u00e2de ve zihniyle varl\u0131\u011fa ermi\u015f, \u00f6telerden gelen esintilerle, ruhlar\u0131na mayalad\u0131klar\u0131 hakikatleri halla\u00e7 edip g\u00f6n\u00fcllerinde hi\u00e7 s\u00f6nmez birer \u0131\u015f\u0131k kayna\u011f\u0131 meydana getiren, sonra da durmadan \u00e7evrelerine mesajlar g\u00f6ndererek yepyeni bir topluma giden yollar\u0131 a\u00e7an ve ayd\u0131nlatan, mill\u00ee k\u00fclt\u00fcre yeni buudlar kazand\u0131ran ger\u00e7ek m\u00fcnevver ve g\u00fc\u00e7l\u00fc ir\u00e2delerin bir eseri olarak g\u00f6r\u00fcr. O, ki\u015filerin meden\u00ee olabilmesinin ancak \u00f6zlerindeki l\u00e2tifeleri geli\u015ftirerek ikinci bir f\u0131trat kazanmalar\u0131yla m\u00fcmk\u00fcn olaca\u011f\u0131na i\u015faret eder. Hocaefendi, her yeni medeniyet hamlesinin yepyeni bir a\u015fk, yepyeni bir \u00eeman hamlesiyle ortaya \u00e7\u0131kt\u0131\u011f\u0131na, s\u00f6zkonusu a\u015fk ve \u00eeman\u0131n olmad\u0131\u011f\u0131 yerde medeniyetten de eser olamayaca\u011f\u0131na vurgu yapar. O, “g\u00fcn\u00fcm\u00fczde her \u015feyi sadece ilimle ele alan Garp medeniyetinin hep bir mefl\u00fb\u00e7 medeniyet olarak kald\u0131\u011f\u0131n\u0131, buna mukabil, \u2018ilme kar\u015f\u0131 fermuar\u0131n\u0131 \u00e7ekip kendi i\u00e7ine kapanan \u015eark medeniyetlerinin ise, h\u00e2lihaz\u0131rdaki durumlar\u0131 itibariyle, bug\u00fcne ve yar\u0131na uygun birer medeniyet olmaktan uzak bulunduklar\u0131’n\u0131<\/strong> kaydeder. Bu bak\u0131mdan, ona g\u00f6re, gelece\u011fin medeniyeti, Garb’\u0131n ilim ve fenlerinin, \u015eark’\u0131n da inan\u00e7 ve ahl\u00e2k felsefesinin fideli\u011finde boy at\u0131p geli\u015fecektir.<\/p>\n

Kur’\u00e2n men\u015feli bir insan modeli: \u2018Yery\u00fcz\u00fc Miras\u00e7\u0131lar\u0131’<\/strong><\/p>\n

T\u00fcrk tarihinin \u00e7e\u015fitli d\u00f6nemlerinde, toplumun ihtiya\u00e7lar\u0131, hedefleri, be\u011fenileri ve kabulleri \u00e7er\u00e7evesinde \u00e7e\u015fitli model insan tipleri tasavvur edilmi\u015f\/ortaya \u00e7\u0131km\u0131\u015f, bunlar gerek zihinlerde, gerekse edeb\u00ee eserlerde toplumun beklentileri do\u011frultusunda zengin niteliklerle donat\u0131lm\u0131\u015f ve \u00e7e\u015fitli \u015fekillerde idealize edilmi\u015ftir. \u0130sl\u00e2m \u00f6ncesi d\u00f6nemlerin \u2018alp’<\/strong> tipi, milletimiz \u0130sl\u00e2m’la m\u00fc\u015ferref olduktan sonra ortaya \u00e7\u0131kan \u2018alperen’<\/strong> ve \u2018vel\u00ee’<\/strong> tipleri, Fikret’in Haluk’u, Mehmet \u00c2kif’in \u00c2s\u0131m’\u0131, Necip Faz\u0131l’\u0131n B\u00fcy\u00fck Do\u011fu gen\u00e7li\u011fi bunlara mis\u00e2l verilebilir. Bu karakterler\/model ki\u015filikler, toplumun veya m\u00fctefekkirlerin d\u00fcnyay\u0131 de\u011ferlendiri\u015flerine paralel \u015fekilde baz\u0131 roller \u00fcstlenmi\u015f, toplumun muhayyilesinde yahut \u015fair veya m\u00fctefekkirlerin eserlerinde baz\u0131 de\u011ferlerin prototipi olarak devaml\u0131 nazara verilmi\u015ftir.<\/p>\n

 <\/p>\n

Hocaefendi yukar\u0131daki isimlere benzer \u015fekilde, \u00e7\u00f6z\u00fcm\u00fc ekonomi ve siyaset gibi sahalarda arayan kendinden \u00f6nceki ve \u00e7a\u011fda\u015f\u0131 bir\u00e7ok m\u00fctefekkir ve siyaset\u00e7iden farkl\u0131 olarak, b\u00fct\u00fcn bunlar\u0131n temelindeki \u2018insan’<\/strong> unsuruna y\u00f6nelmi\u015f, ekonomideki, idaredeki problemleri \u00e7\u00f6zmenin insan\u0131 e\u011fitmekle m\u00fcmk\u00fcn olabilece\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. \u00c7a\u011f\u0131n gerektirdi\u011fi donan\u0131mlara sahip, mill\u00ee ve m\u00e2nev\u00ee de\u011ferlerle donanm\u0131\u015f, vicdan\u0131 k\u00f6rle\u015fmemi\u015f faziletli insanlarla \u00e7a\u011f\u0131n problemlerinin a\u015f\u0131labilece\u011fini d\u00fc\u015f\u00fcnen Hocaefendi, bunu sadece d\u00fc\u015f\u00fcncede b\u0131rakmam\u0131\u015f, yukar\u0131daki isimlerden farkl\u0131 olarak d\u00fcnya \u00e7ap\u0131nda aksiyona ge\u00e7irmi\u015ftir.<\/p>\n

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Hocaefendi, \u2018T\u0131kanm\u0131\u015f d\u00fc\u015f\u00fcnce sistemimizin \u00f6n\u00fcn\u00fc a\u00e7acak, bayatlam\u0131\u015f ve sem\u00e2vilikten uzakla\u015fm\u0131\u015f muh\u00e2keme tarz\u0131m\u0131za Kur’\u00e2n\u00ee y\u00f6r\u00fcngede i\u015flerlik kazand\u0131racak, bunlar\u0131 yaparken de k\u00e2inat, insan ve hayat aras\u0131ndaki s\u0131rl\u0131 m\u00fcnasebeti g\u00f6z ard\u0131 etmeyecek ilim ve tefekk\u00fcr g\u00fcc\u00fcn\u00fc \u0130sl\u00e2m’\u0131n ve \u0130sl\u00e2m’\u0131 yorumlaman\u0131n emrine vererek birka\u00e7 as\u0131rl\u0131k k\u0131s\u0131rl\u0131\u011f\u0131 sona erdirecek’<\/strong> bu dima\u011flar\u0131n vas\u0131flar\u0131n\u0131 \u015fu \u015fekilde anlat\u0131r:<\/h4>\n

“Bug\u00fcn her \u015feyden daha \u00e7ok, d\u00fcn\u00fc-bug\u00fcn\u00fc bir arada g\u00f6rebilecek.. k\u00e2inat, insan ve hayat\u0131 birden perspektife alabilecek.. muk\u00e2yeseci.. varl\u0131\u011f\u0131n sebepler ve illetler buuduna a\u00e7\u0131k.. milletlerin ve cemaatlerin varolu\u015f ve y\u0131k\u0131l\u0131\u015f senaryolar\u0131na v\u00e2k\u0131f.. sosyoloji ve psiko-sosyolojinin hata ve sevaplar\u0131nda hakem.. medeniyet devr-i daimlerinin do\u011fum, \u00f6l\u00fcm ve g\u00f6\u00e7\u00fc\u015flerine nigehb\u00e2n.. vesile ve gayeyi birbirinden temyiz edecek yetenek, vicdan sel\u00e2meti ve d\u00fc\u015f\u00fcnce istikametine sahip.. gayeye sayg\u0131l\u0131.. \u015feriattaki hikmet-i te\u015fri ve Sahib-i \u015eeriat’\u0131n maksatlar\u0131na \u00e2\u015fina.. din\u00ee h\u00fck\u00fcmlere menat say\u0131lan esaslar mevzuunda vukuflu.. il\u00e2h\u00ee varid\u00e2ta a\u00e7\u0131k objektif dima\u011flara \u015fiddetle ihtiya\u00e7 var.”<\/strong><\/h4>\n<\/blockquote>\n

A\u015f\u0131r\u0131 \u015fekilde yozla\u015ft\u0131r\u0131lm\u0131\u015f\/madd\u00eele\u015ftirilmi\u015f bir \u00e7a\u011fla hesapla\u015f\u0131p, milletimizin koptu\u011fu medeniyet eksenine tekrar d\u00f6nerek, bunun \u00fczerine sa\u011flam bir gelecek in\u015fa edilebilmesinin \u00f6n \u015fart\u0131n\u0131, \u2018ciddi birikim ve sa\u011flam bir \u015fuur ve inan\u00e7’<\/strong>la donanm\u0131\u015f insanlar\u0131n varl\u0131\u011f\u0131na ba\u011flayan Hocaefendi’nin eserlerinde, \u00e7e\u015fitli vas\u0131flar\u0131yla idealize edilen Kur’\u00e2n referansl\u0131 bir insan modeli vard\u0131r. S\u00f6zkonusu bu insan modelinin bilinmesi onun edebiyata d\u00e2ir fikirlerinin anla\u015f\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemlidir; \u00e7\u00fcnk\u00fc gelece\u011fin edebiyat\u0131n\u0131 in\u015fa edecek ed\u00eepler kadrosu bu insan modelinin i\u00e7inde temay\u00fcz edecektir.<\/p>\n

Milletimizin son birka\u00e7 as\u0131rd\u0131r tarih i\u00e7inde kendini sevk ve idare eden de\u011ferlerden uzakla\u015ft\u0131\u011f\u0131na dikkatleri \u00e7ekerek, bu problemin \u00e7\u00f6z\u00fcm\u00fc i\u00e7in, ruh iklimimizin g\u00fczelliklerine a\u00e7\u0131lan kap\u0131lar\u0131 i\u015faret eden Hocaefendi, gerek eserlerinde gerekse konu\u015fmalar\u0131nda s\u00f6zkonusu ki\u015filerin baz\u0131 se\u00e7kin insan\u00ee vas\u0131flar\u0131 nazara verir. \u2018Alt\u0131n nesil’, \u2018ruh mimarlar\u0131’, \u2018adanm\u0131\u015flar’, \u2018rabbaniler’, \u2018kara sevdal\u0131lar’, \u2018hayallerin g\u00fcvercini’, \u2018r\u00fcyalar\u0131n \u00fcveyki’, \u2018ba’s\u00fc ba’del mevtimizin m\u00fcjdecisi’ \u2018r\u00fcyalar\u0131n kahraman\u0131’ \u2018esatir\u00ee yi\u011fit’ \u2018yi\u011fit ak\u0131nc\u0131’\u2026<\/strong> gibi s\u0131fat ve isimlerle idealize edilen bu insanlar\u0131n ortak vasf\u0131, tarihe ve yery\u00fcz\u00fcne miras\u00e7\u0131 olmalar\u0131d\u0131r. Enbiya S\u00fbresi, 105. \u00e2yette mealen “\u015eu kesindir ki Biz Zikir’den (Tevrat’tan) sonra Zebur’da da: \u2018D\u00fcnyaya salih kullar\u0131m varis olacaklar. D\u00fcnya onlara kalacak’ diye yazm\u0131\u015f\u0131zd\u0131r.”<\/strong> \u015feklinde nazara verilen yery\u00fcz\u00fc miras\u00e7\u0131lar\u0131 salih birer kuldur. Hocaefendi, s\u00f6z konusu ideal medeniyete zemin haz\u0131rlayacak R\u00f6nesans’a, bir fikr\u00ee takip olarak, bu miras\u00e7\u0131lar\u0131n d\u00fc\u015f\u00fcnce ve aksiyonlar\u0131 \u00fczerinden y\u00fcr\u00fcr. Yery\u00fcz\u00fc miras\u00e7\u0131lar\u0131 bug\u00fcn itibariyle miraslar\u0131n\u0131 ba\u015fkalar\u0131na kapt\u0131rm\u0131\u015flard\u0131r; ancak bu \u00e7ok k\u0131ymetli hazine h\u00fckm\u00fcndeki de\u011ferler manzumesi, onlar\u0131n maziden tevar\u00fcs etmi\u015f haklar\u0131d\u0131r. Varis olunan, mazinin de\u011ferler g\u00fcldestesi olarak da de\u011ferlendirilebilecek taraflar\u0131d\u0131r. \u2018Yery\u00fcz\u00fc miras\u00e7\u0131lar\u0131’<\/strong> ifadesi Hocaefendi’nin maziyle kurdu\u011fu m\u00fcnasebeti anlama bak\u0131m\u0131ndan \u00f6nemlidir; \u00e7\u00fcnk\u00fc \u2018miras\u00e7\u0131’<\/strong> kelimesi, ge\u00e7mi\u015ften gelece\u011fe uzanan, bir k\u00f6pr\u00fcy\u00fc, tarih\u00ee bir ser\u00fcveni i\u015faretler. Hocaefendi tarihe miras\u00e7\u0131 olman\u0131n ne m\u00e2n\u00e2ya geldi\u011fini \u015f\u00f6yle izah eder:<\/p>\n

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“Tarihe miras\u00e7\u0131 olmak demek, ge\u00e7mi\u015fin bilinen-bilinmeyen, b\u00fcy\u00fck-k\u00fc\u00e7\u00fck b\u00fct\u00fcn birikimine, bu birikimi nem\u00e2land\u0131rmaya, yeni terkipler meydana getirmeye, sonra da b\u00fct\u00fcn bunlar\u0131 ger\u00e7ek mal sahibi olan gelecek nesillere intikal ettirmeye varis olmak demektir. O bug\u00fcnle, yar\u0131nla al\u00e2kal\u0131 bu tarih\u00ee misyonu eda etmedi\u011fi takdirde, bug\u00fcn\u00fc berbat, yar\u0131n\u0131 da z\u00e2yi etmi\u015f say\u0131lacakt\u0131r. Bu \u00f6yle bir sorumluluktur ki, miras\u00e7\u0131 gaflet ve tekas\u00fcle d\u00fc\u015ft\u00fc\u011f\u00fc, ya da onu havale edecek bir ba\u015fkas\u0131n\u0131 aramaya durdu\u011fu, hatt\u00e2 \u00e2hiretin cazibedar g\u00fczelliklerine kap\u0131l\u0131p \u00f6teleri arzu etti\u011fi takdirde, belli \u00f6l\u00e7\u00fcde davaya ve tarihe ihanet etmi\u015f ve dolay\u0131s\u0131yla da gelecekle aram\u0131zdaki k\u00f6pr\u00fcleri y\u0131km\u0131\u015f say\u0131l\u0131r. Oysaki varl\u0131k ve bek\u00e2m\u0131z ad\u0131na, gelece\u011fe bizim olaca\u011f\u0131 nazar\u0131yla bakmam\u0131z elzemdir. Onu, duygular\u0131m\u0131z\u0131n, d\u00fc\u015f\u00fcncelerimizin, pl\u00e2nlar\u0131m\u0131z\u0131n birinci maddesi olarak bir serlevha h\u00e2line getirmek, hareket aktivitemiz ad\u0131na \u00e7ok \u00f6nemlidir. Bunun aksi ise, milletimize kar\u015f\u0131 bir sayg\u0131s\u0131zl\u0131k ve ihanettir. Din, ilim, sanat, ahl\u00e2k, iktisat ve aile gibi hemen her alanda bize ait kurumlara omuz vermek ve bu m\u00fcesseseleri, tarihimizdeki ger\u00e7ek seviyelerine y\u00fckseltmek zaman\u0131 gelmi\u015f ve ge\u00e7mektedir. Bizler, millet\u00e7e b\u00f6yle bir sorumlulu\u011fu y\u00fcklenecek azim, irade ve cehd insanlar\u0131n\u0131 bekliyoruz.”<\/strong><\/h4>\n<\/blockquote>\n

Yery\u00fcz\u00fc Miras\u00e7\u0131lar\u0131n\u0131n vas\u0131flar\u0131<\/strong><\/p>\n

K\u00e2mil bir iman sahibi olmay\u0131, yery\u00fcz\u00fc miras\u00e7\u0131lar\u0131n\u0131n en \u00f6nemli vasf\u0131 olarak \u00f6ne \u00e7\u0131kartan Hocaefendi, yery\u00fcz\u00fc miras\u0131n\u0131n Muhammed\u00ee ruhu, Kur’\u00e2n\u00ee ahl\u00e2k\u0131<\/strong> temsil edenlere vaat edildi\u011fini belirterek, yery\u00fcz\u00fc miras\u00e7\u0131lar\u0131n\u0131n vas\u0131flar\u0131n\u0131; birlik ve beraberlik d\u00fc\u015f\u00fcncesiyle hareket etmek, ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131n \u015fuurunda olmak, ilim ve fenle m\u00fccehhez bulunmak, her zaman d\u00fcnya ve ukb\u00e2 muvazenesini iyi kurabilmek \u015feklinde s\u0131ralar<\/strong>; \u2018aksiyon’<\/strong> ve i\u00e7 aksiyon olan \u2018d\u00fc\u015f\u00fcnce’<\/strong> ile de miras\u00e7\u0131n\u0131n \u00e2deta b\u00fct\u00fcn hayat\u0131n\u0131 \u00f6zetler.<\/p>\n

Hocaefendi, s\u00f6zkonusu aksiyonun fonksiyonel olmas\u0131ndan, yani bizzat insan\u0131n kendini ve ba\u015fkalar\u0131n\u0131 de\u011fi\u015ftirmesi gerekti\u011finden bahseder. Kendimiz olarak hareket edilmedi\u011fi takdirde ba\u015fkalar\u0131n\u0131n hamle ve aksiyon dalgalar\u0131n\u0131n, d\u00fc\u015f\u00fcnce ve pl\u00e2n girdaplar\u0131n\u0131n tesirine girerek onlar\u0131n hareket fas\u0131llar\u0131n\u0131 temsil etme zorunda kal\u0131nabilece\u011fine dikkatleri \u00e7eken Hocaefendi, hareketsizli\u011fin, etrafta olup biten \u015feylere m\u00fcdahale etmemenin, suyun i\u00e7ine d\u00fc\u015fm\u00fc\u015f bir buz par\u00e7as\u0131 gibi, kendi kendimizi erimeye salmakla e\u015fde\u011fer olaca\u011f\u0131n\u0131 belirtir. \u00d6z\u00fcn korunamayaca\u011f\u0131 b\u00f6yle bir erimeyi ise, de\u011ferlere ters ve \u00f6ze z\u0131t herhangi bir tekevv\u00fcn ve olu\u015fuma teslim olmak sayar. Ona g\u00f6re; bazen vef\u00e2l\u0131 bir vatan evl\u00e2d\u0131, bazen d\u00fc\u015f\u00fcnce buudlu bir hareket insan\u0131, bazen bir ilim \u00e2\u015f\u0131\u011f\u0131, bazen d\u00e2hi bir sanatk\u00e2r, bazen bir devlet adam\u0131, bazen de bunlar\u0131n hepsi olan<\/p>\n

\n

“D\u00fc\u015f\u00fcnce ve aksiyon insan\u0131; hareket eden, pl\u00e2nlayan, d\u00fcnyaya yeniden nizam verme hafakanlar\u0131yla oturup kalkan, as\u0131rlardan beri y\u0131ka geldi\u011fimiz ruh ve m\u00e2n\u00e2 heykellerimizi yeniden ikame etme hareketini temsil eden, t\u00e2rih\u00ee de\u011ferlerimizi bir kere daha yorumlayan; hareketten d\u00fc\u015f\u00fcnceye, d\u00fc\u015f\u00fcnceden harekete irade ve mant\u0131k meki\u011fini rahat kullanmas\u0131n\u0131 bilen ve kendi ruh ve m\u00e2n\u00e2 kanavi\u00e7elerimize g\u00f6re bize yeni yeni dantelalar \u00f6ren bir hamle insan\u0131d\u0131r.”<\/strong><\/h4>\n

Hocaefendi, \u2018yeniden dirili\u015fin en \u00f6nemli iksiri say\u0131lan a\u015fk’\u0131<\/strong>; \u2018ak\u0131l, mant\u0131k ve \u015fuur \u00fc\u00e7l\u00fcs\u00fcyle ilme y\u00f6nelmeyi’; \u2018k\u00e2in\u00e2t, insan ve hayat m\u00fcl\u00e2hazalar\u0131n\u0131 bir kere daha g\u00f6zden ge\u00e7irip yanl\u0131\u015f ve do\u011frular\u0131n\u0131 kritik etmeyi’; \u2018h\u00fcr d\u00fc\u015f\u00fcnebilmeyi ve d\u00fc\u015f\u00fcnce h\u00fcrriyetine sayg\u0131l\u0131 olmay\u0131’;\u2018\u015fahs-\u0131 m\u00e2nev\u00ee, me\u015fveret ve kolektif \u015fuur’ d\u00e2hilinde hareket etmeyi;\u2018riy\u00e2z\u00ee d\u00fc\u015f\u00fcnce’ sahibi olmay\u0131 ve “Bir k\u0131s\u0131m \u00e7evreler bizim kriterlerimiz i\u00e7inde hen\u00fcz b\u00f6yle bir yolculu\u011fa haz\u0131r de\u011filler.” diyerek hen\u00fcz yazmad\u0131\u011f\u0131 bizim medeniyetimize d\u00e2ir bir “sanat d\u00fc\u015f\u00fcncesi”ne sahip olmay\u0131 yery\u00fcz\u00fc miras\u00e7\u0131s\u0131n\u0131n di\u011fer vas\u0131flar\u0131 olarak s\u0131ralar.<\/strong><\/h4>\n<\/blockquote>\n

Hocaefendi’nin \u2018Yery\u00fcz\u00fc Miras\u00e7\u0131lar\u0131’n\u0131n vas\u0131flar\u0131 olarak belirtti\u011fi baz\u0131 maddeleri, her fertte bulunmas\u0131 gereken de\u011ferler manzumesi olarak yorumlamak m\u00fcmk\u00fcnken, -riyazi d\u00fc\u015f\u00fcnce sahibi olma- gibi baz\u0131lar\u0131n\u0131 da \u2018\u015fahs-\u0131 m\u00e2nev\u00ee’ veya \u2018kolektif \u015fuur’da<\/strong> bulunmas\u0131 l\u00e2z\u0131m gelen vas\u0131flar \u015feklinde d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcnd\u00fcr. Hocaefendi’nin belirli bir takvim d\u00e2hilinde, \u00e7e\u015fitli dergilerde s\u00fcreklilik arz eden yaz\u0131lar\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda, bu yaz\u0131lar\u0131n \u2018Yery\u00fcz\u00fc Miras\u00e7\u0131lar\u0131’n\u0131n farkl\u0131 taraflar\u0131n\u0131 in\u015fa etmeye y\u00f6nelik bir mahiyet arz etti\u011fi g\u00f6r\u00fcl\u00fcr. Bu \u00e7er\u00e7evede, Yeni \u00dcmit ba\u015fyaz\u0131lar\u0131nda genellikle Yery\u00fcz\u00fc Miras\u00e7\u0131lar\u0131’n\u0131n d\u00fc\u015f\u00fcnce ve mant\u0131k eksenli faaliyetlerine, S\u0131z\u0131nt\u0131 ba\u015fyaz\u0131lar\u0131nda, aksiyon ve his eksenli vas\u0131flar\u0131na, Kalbin Z\u00fcmr\u00fct Tepelerinde kalb ve ruh\u00ee hayatlar\u0131na, Ya\u011fmur ba\u015fyaz\u0131lar\u0131nda ise, sanat anlay\u0131\u015flar\u0131na \u0131\u015f\u0131k tutucu bir tarz hissedilir.<\/p>\n

“E\u011fer Sen olmasayd\u0131n, k\u00e2inat\u0131 yaratmazd\u0131m.” (Ke\u015ff\u00fc’l-Haf\u00e2, 2:164.)<\/strong> mealindeki kuds\u00ee had\u00eesin \u0131\u015f\u0131\u011f\u0131nda Efendimiz’e d\u00e2ir \u00e7e\u015fitli yorumlar yapan Bedi\u00fczzaman Hazretleri: “K\u00e2inat bir a\u011fa\u00e7 olarak hayal edilse, nur-u Muhammed\u00ee, o a\u011fac\u0131n hem \u00e7ekirde\u011fi, hem meyvesi olur.”<\/strong> mealindeki ifadesiyle Efendimiz’i (sall\u00e2llahu aleyhi ve selem) k\u00e2inat a\u011fac\u0131n\u0131n merkezine yerle\u015ftirir. “Yitik Cennet”<\/strong> isimli eserinde, Peygamberler tarihinden hareketle yitirilmi\u015f Cennet’e ula\u015fma yollar\u0131na d\u00e2ir zihn\u00ee ve fikr\u00ee bir yolculuk yapan Sezai Karako\u00e7 da, Efendimiz’i (sall\u00e2llahu aleyhi ve selem) b\u00fct\u00fcn peygamberlerin merkezine koyar ve di\u011fer peygamberleri ona a\u00e7\u0131lan \u2018kap\u0131lar’ olarak yorumlar. \u2018Kap\u0131’ metaforuna, sah\u00eeh olmasa da, had\u00ees olarak \u015f\u00f6hret bulmu\u015f “\u00dcmmetimin \u00e2limleri \u0130srailo\u011fullar\u0131’n\u0131n peygamberleri gibidir.”<\/strong> s\u00f6z\u00fcn\u00fcn penceresinden bak\u0131ld\u0131\u011f\u0131nda, Hocaefendi’nin medeniyet tel\u00e2kkisine yeni yorumlar getirilebilir.<\/p>\n

Hocaefendi’nin te\u015fvik etti\u011fi, vesile oldu\u011fu veya bizzat zihn\u00ee ve fikr\u00ee olarak destek verdi\u011fi faaliyetler; insanl\u0131\u011f\u0131n yitirmi\u015f oldu\u011fu Cennet’e ula\u015fmas\u0131 yolunda, \u00e7e\u015fitli d\u00fcnyev\u00ee ihtiraslarla, gaflet ve cehaletin \u00f6rd\u00fc\u011f\u00fc sis perdeleriyle kapanm\u0131\u015f olan kap\u0131lar\u0131 aralama aray\u0131\u015f\u0131 ve u\u011fra\u015f\u0131s\u0131 olarak \u00f6zetlenebilir. Hocaefendi, asl\u0131nda, fikirleriyle, te\u015fvik etti\u011fi faaliyet ve m\u00fcesseselerle, idealize etti\u011fi insan modeliyle Bedi\u00fczzaman Hazretleri’nin Hakikat \u00c7ekirdekleri’ndeki; “Mariz bir asr\u0131n, hasta bir unsurun, alil bir uzvun re\u00e7etesi, ittib\u00e2-\u0131 Kur’\u00e2n’d\u0131r. Azametli, bahts\u0131z bir k\u0131t’an\u0131n; \u015fanl\u0131, talihsiz bir devletin; de\u011ferli, sahipsiz bir kavmin re\u00e7etesi, ittihad-\u0131 \u0130sl\u00e2m’d\u0131r.”<\/strong> s\u00f6zleri \u0131\u015f\u0131\u011f\u0131nda \u00f6zde \u0130sl\u00e2m medeniyetinin varisleri durumundaki millet ve ki\u015filerin; genelde ise, b\u00fct\u00fcn insanl\u0131\u011f\u0131n hastal\u0131klar\u0131na, problemlerine, buhranlar\u0131na \u00e7areler arayan bir ruh ve beyin mimar\u0131d\u0131r.<\/p>\n

Yaz\u0131m\u0131z\u0131n ilk iki b\u00f6l\u00fcm\u00fcnde Hocaefendi’nin edebiyat anlay\u0131\u015f\u0131n\u0131 anlamam\u0131za yard\u0131m edecek \u2018medeniyet tel\u00e2kkisi’ni ana hatlar\u0131yla \u00f6zetlemeye\/yorumlamaya gayret ettik. \u0130lerleyen b\u00f6l\u00fcmlerde, yeri geldik\u00e7e, onun edebiyat anlay\u0131\u015f\u0131n\u0131 vuzuha kavu\u015fturacak medeniyetle ilgili hususlara tekrar d\u00f6nece\u011fiz.<\/p>\n

Ali Osman D\u00d6NMEZ<\/strong><\/p>\n

Ya\u011fmur Dergisi, Say\u0131: 45 Ekim \u2013 Kas\u0131m \u2013 Aral\u0131k 2009<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

A\u015f\u0131r\u0131 \u015fekilde yozla\u015ft\u0131r\u0131lm\u0131\u015f\/madd\u00eele\u015ftirilmi\u015f bir \u00e7a\u011fla hesapla\u015f\u0131p, milletimizin koptu\u011fu medeniyet eksenine tekrar d\u00f6nerek, bunun \u00fczerine sa\u011flam bir gelecek in\u015fa edilebilmesinin \u00f6n \u015fart\u0131n\u0131, \u2018ciddi birikim ve sa\u011flam bir \u015fuur ve inan\u00e7’la donanm\u0131\u015f insanlar\u0131n varl\u0131\u011f\u0131na ba\u011flayan Hocafendi’nin eserlerinde, \u00e7e\u015fitli vas\u0131flar\u0131yla idealize edilen Kur’\u00e2n referansl\u0131 bir insan modeli vard\u0131r. Medeniyet ve modernle\u015fme Hocaefendi; zihn\u00ee ve ruh\u00ee bir vak’a olarak …<\/p>\n","protected":false},"author":1,"featured_media":2018,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,122],"tags":[725,720,421,205,401,727,23,723,420,722,718,721,719,726,724,717,716,728],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2594"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2594"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2594\/revisions"}],"predecessor-version":[{"id":2600,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2594\/revisions\/2600"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2018"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2594"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2594"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2594"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}