Marmara denizinin kenar\u0131nda \u0131ss\u0131z bir gecede, yaln\u0131z ba\u015f\u0131ma ba\u011fr\u0131mda \u00fcz\u00fcnt\u00fclerin ve ba\u015f\u0131mda azap veren \u015f\u00fcphelerin oldu\u011fu bir anda, 1990\u2019l\u0131 y\u0131llar\u0131n ba\u015f\u0131na, yani liseye yeni ba\u015flad\u0131\u011f\u0131m y\u0131llara d\u00f6n\u00fcyorum. O g\u00fcnlerde me\u015fhur \u0130slam \u00e2limlerinden \u0130mam Gaz\u00e2li (1058-1111)\u2019nin kitaplar\u0131ndan \u201c\u00c2bidler Yolu\u201dnu okumu\u015f ve derinden sars\u0131lm\u0131\u015ft\u0131m. Aylardan may\u0131s ay\u0131yd\u0131. Kitab\u0131n i\u00e7imde yaratt\u0131\u011f\u0131 dalgalar beni bo\u011fuyor, yakt\u0131\u011f\u0131 ate\u015f i\u00e7imi kavuruyor, estirdi\u011fi f\u0131rt\u0131na gen\u00e7lik bahar\u0131m\u0131 birden bire k\u0131\u015fa \u00e7eviriyordu. Kitab\u0131n etkisiyle yan\u0131ma az\u0131c\u0131k bir erzak alm\u0131\u015f, kendimi \u015eerafettin da\u011flar\u0131na vurmu\u015ftum. Yaylalar, k\u0131rlar, ovalar dola\u015f\u0131yor, kalabilece\u011fim uygun bir ma\u011fara ar\u0131yordum. \u00c7\u00fcnk\u00fc kitapta okuduklar\u0131mdan sonra kurulu t\u00fcm d\u00fczenler bozulmu\u015f s\u0131\u011f\u0131nd\u0131\u011f\u0131m t\u00fcm evler virane olmu\u015f, insanlar yabanc\u0131la\u015fm\u0131\u015ft\u0131. Kurtulu\u015f, bir ma\u011farada inzivay\u0131 i\u015faret ediyordu. Gittim. \u0130\u00e7imdeki dalgalar f\u0131rt\u0131nalar ve yang\u0131nlarla birlikte kendimi bir ma\u011faraya att\u0131m. Hakikat ate\u015finin yand\u0131\u011f\u0131 ma\u011fara ve onun \u00f6n\u00fcnde oyna\u015fan g\u00f6lgeleri seyirle ge\u00e7ti g\u00fcnler. Fakat bir hafta dolmadan erza\u011f\u0131m bitmi\u015fti. A\u00e7 ve bitkin, yapayaln\u0131z, da\u011flarda deli divane dola\u015fman\u0131n fayda vermedi\u011fini g\u00f6rm\u00fc\u015f; art\u0131k \u015fehre d\u00f6nme karar\u0131 alm\u0131\u015ft\u0131m. Ma\u011fara ne yang\u0131nlar\u0131m\u0131 s\u00f6nd\u00fcrm\u00fc\u015f ne de f\u0131rt\u0131nalar\u0131m\u0131 dindirmi\u015fti. Lakin da\u011flardaki mis kokulu \u00e7i\u00e7ekler, p\u0131r\u0131l p\u0131r\u0131l akan dereler ve billur sular\u0131 ihtiva eden k\u00fc\u00e7\u00fck su g\u00f6letleri ve geceleri elimi uzatsam tutar\u0131m sand\u0131\u011f\u0131m g\u00f6ky\u00fcz\u00fcnde bana g\u00f6z k\u0131rpan y\u0131ld\u0131zlar e\u015fli\u011finde muhayyilede engine bir yolculu\u011fa r\u00e2m olmu\u015ftum. Fakat t\u00fcm bunlara ra\u011fmen istemeyerek de olsa \u015fehre d\u00f6n\u00fcyordum.<\/p>\n
Benzeri bir haleti ruhiyeyi ge\u00e7en asr\u0131n b\u00fcy\u00fck \u0130slam \u00e2limlerinden Bedi\u00fczzaman Said Nursi de (1877-1960) ya\u015fam\u0131\u015ft\u0131. \u00dcstad da Gaz\u00e2li\u2019nin \u201c\u00c2bidler Yolu\u201d adl\u0131 kitab\u0131n\u0131 okuduktan sonra, kendini ma\u011faralara atm\u0131\u015ft\u0131. \u0130stanbul\u2019da Yu\u015fa Tepesi\u2019ne, Bitlis ve Van\u2019da ise ma\u011faralara \u00e7ekilmi\u015fti. \u00dcstad o halini \u015f\u00f6yle tasvir ediyordu: \u201c\u0130nzivaya \u00e7ekilmekten maksad\u0131m; zikirle, evradla ruhen tek\u00e2m\u00fcl etmek, tefekk\u00fcr ve tema\u015fa ile idrakimi geni\u015fletmekti.<\/strong>\u201d \u00dcstad Bedi\u00fczzaman, \u0130mam Gaz\u00e2li\u2019nin \u201cma\u011fara\u201d metaforunda anlatmak istedi\u011fini anlam\u0131\u015f ve girdi\u011fi inzivadan kavi bir \u015fekilde \u00e7\u0131km\u0131\u015ft\u0131 hay\u00e2t\u0131n t\u00fcm dikenli yollar\u0131na. Kendim ise gen\u00e7li\u011fin verdi\u011fi heyecan ile \u00e7\u0131kt\u0131\u011f\u0131m yolda daha ma\u011farada kendimle kar\u015f\u0131la\u015fmadan, ko\u015far ad\u0131mlarla hayat\u0131n h\u0131zl\u0131 ve girift yollar\u0131na dalm\u0131\u015ft\u0131m.<\/p>\n \u0130\u015fte b\u00f6yle, hayat\u0131n belirli merhalelerinde insan\u0131n zihnini bazen \u00e7ok derin sorular te\u015fvi\u015f eder. Bazen de ya\u015fanan b\u00fcy\u00fck toplumsal de\u011fi\u015fimler sonras\u0131 ne yapaca\u011f\u0131n\u0131 bilememek hali insan\u0131 \u00f6nce hayrete sonra yollara d\u00fc\u015f\u00fcr\u00fcr. D\u00fc\u015fe d\u00fc\u015fe kendi ayaklar\u0131 dibinde bulur o eskiden tan\u0131d\u0131\u011f\u0131 beni kendine \u015fa\u015fk\u0131n \u015fa\u015fk\u0131n bakan o yabanc\u0131 kendini. \u00a0B\u00f6yle durumlarda hakikat yolcusu, sorular\u0131n pe\u015fine d\u00fc\u015ferek onlar\u0131n cevaplar\u0131n\u0131 arar. Ya yolda kar\u015f\u0131s\u0131nda ilimde okyanus gibi bir insan \u00e7\u0131k\u0131verir ve ona b\u00fct\u00fcn sorular\u0131n\u0131n cevab\u0131n\u0131 verir ya da yolu yaln\u0131z tamamlar, yolun sonunda kendiyle kal\u0131verir, yapayaln\u0131z. Etraf\u0131 kendini ve k\u00e2inat\u0131 okumak ve anlamak arzusundaki insan, hayat\u0131n\u0131n belirli d\u00f6nemlerinde bu t\u00fcr hallere hem de bazen bazen defalarca d\u00fc\u015febilir. Kimler d\u00fc\u015fmedi ki bu hale! Kimlerle kar\u015f\u0131la\u015fmad\u0131k ki karanl\u0131k ma\u011faralarda. H\u0131ristiyan \u00e2leminin \u0130mam Gaz\u00e2lisi olarak bilinen Cezayirli St. Augustinus (354-430) bunlardan biridir. St. Augustinus\u2019un \u201c\u0130tiraflar\u201d adl\u0131 kitab\u0131, hakikati ararken d\u00fc\u015ft\u00fc\u011f\u00fc d\u00fcnyan\u0131n kaynar kazan\u0131nda debelenip duran, kimi zaman Manicilerin, kimi zaman Cicero\u2019nun, kimi zaman Platon\u2019un, kimi zaman \u015f\u00fcphecilerin \u00f6\u011fretilerine dalan, ama hi\u00e7birinde kayg\u0131lar\u0131na \u015fifa bulamayan huzursuz bir ruhun sessiz \u00e7\u0131\u011fl\u0131\u011f\u0131d\u0131r. St. Augustinus, zihnindeki sorulara cevap aramak i\u00e7in girdi\u011fi ma\u011farada ya da evinin bah\u00e7esinde ruhsal bunal\u0131m\u0131n\u0131 \u015f\u00f6yle anlat\u0131yordu: \u201cDeliriyordum, ama akl\u0131m\u0131 ba\u015f\u0131ma getirecek \u015fekilde; \u00f6l\u00fcyordum, ama yeniden do\u011facak \u015fekilde.<\/strong>\u201d Derin bir tefekk\u00fcr sonras\u0131 bu bunal\u0131mdan kurtulan St. Augustinus, h\u0131\u00e7k\u0131r\u0131klar\u0131n\u0131n b\u00f6ylece sustu\u011funu ve sessizli\u011fe b\u00fcr\u00fcnd\u00fc\u011f\u00fcn\u00fc i\u00e7li bir \u00fcslupla anlat\u0131r.<\/p>\n Benzeri bir hale \u201cHuccet\u00fc\u2019l \u0130slam\u201d lakabl\u0131 b\u00fcy\u00fck \u0130slam \u00e2limi \u0130mam Gaz\u00e2li de (1058-1111) d\u00fc\u015fer. Zihnine \u00fc\u015f\u00fc\u015fen \u015f\u00fcphe ve teredd\u00fctler pe\u015fini b\u0131rakmaz. \u0130mam Gaz\u00e2li, bu halden kurtulmak i\u00e7in Ba\u011fdat\u2019tan ayr\u0131l\u0131p \u015eam, L\u00fcbnan, Kud\u00fcs ve Mekke aras\u0131nda ma\u011faralarda inzivaya \u00e7ekilir. B\u00fcy\u00fck \u00fcstad bu halini \u015f\u00f6yle anlat\u0131r: \u201cKalbime bir elem d\u00fc\u015ft\u00fc. Yedi\u011fimi i\u00e7ti\u011fimi sindiremez oldum. Tabii g\u00fc\u00e7ten d\u00fc\u015ft\u00fcm. Bedenim zay\u0131flad\u0131. Ted\u00e2visinde tabipler \u00e2ciz kald\u0131. Her yerden \u00fcmidim kesildikten sonra Hak subhanehu ve Te\u00e2la hazretlerine iltica ettim.<\/strong>\u201d<\/p>\n Gaz\u00e2li bu on y\u0131ll\u0131k inziva d\u00f6neminde akl\u0131nda ve kalbinde \u015f\u00fcpheler ta\u015f\u0131yarak girdi\u011fi ma\u011faralardan \u00fcnl\u00fc \u201cEl-Munkiz\u00fc Mine\u2019d-Dalal\u201d adl\u0131 eserini kaleme alarak \u00e7\u0131kar. \u0130mam Gaz\u00e2li \u00f6teden beri kendine has bir karakter ta\u015f\u0131yan kimse idi. Ne kadar dini f\u0131rka ve mezhep varsa hepsinin g\u00f6r\u00fc\u015f ve d\u00fc\u015f\u00fcncelerini iyice incelemeyi ve tetkik etmeyi isteyen m\u00fctecessis bir ruh yap\u0131s\u0131na s\u00e2hipti. Gaz\u00e2li d\u00f6neminde Ba\u011fdat \u015fehri d\u00fcnyan\u0131n her cins d\u00fc\u015f\u00fcncelerine, fikri ak\u0131mlar\u0131n\u0131n topland\u0131\u011f\u0131 kimi zaman m\u00fcnazara kimi zaman sava\u015f etti\u011fi a\u00e7\u0131k bir muharebe meydan\u0131 gibiydi. \u015eii, S\u00fcnni, Mutezile, Z\u0131nd\u0131k, M\u00fclhid, Putperest, Ate\u015fperest, H\u0131ristiyan, Yahudi vs. Ba\u011fdat meydan\u0131nda ilmi tart\u0131\u015fmalar yapar, birbirleriyle m\u00fccadele eder, hi\u00e7 kimse de bu duruma itiraz edemezdi. Gaz\u00e2li \u015f\u00f6yle der: \u201cBen, teker teker bat\u0131ni, zahiri, felsefeci, kelamc\u0131, z\u0131nd\u0131k ile bulu\u015fur d\u00fc\u015f\u00fcncelerini sorar \u00f6\u011frenirdim<\/strong>.\u201d \u0130\u015fte b\u00f6yle bir d\u00f6nemde \u015f\u00fcpheler i\u00e7ine gark olan Gaz\u00e2li, s\u00fck\u00fbn i\u00e7inde herkesten uzak bir hayat ya\u015famak istiyordu. On y\u0131l aral\u0131ks\u0131z \u015eam, Kud\u00fcs, Mekke ve Sina \u00c7\u00f6l\u00fc aras\u0131nda \u00e7o\u011funlukla harabe denecek \u0131ss\u0131z yerlerde ve ma\u011faralarda \u00e7ile \u00e7ekti. Gaz\u00e2li, \u201c\u0130hyau\u2019l Ulumu\u2019d Din\u201d adl\u0131 eserini de bu d\u00f6nemde kaleme alm\u0131\u015ft\u0131r. Gaz\u00e2li kitab\u0131nda, ma\u011fara, sahra ve ovalarda kendisini dola\u015fmaya sevk eden \u015feyin, hakikati bulma ve ger\u00e7e\u011fi ara\u015ft\u0131rma arzusu oldu\u011funu belirtmektedir. \u0130mam Gaz\u00e2li, \u201cAbidler Yolu\u201d isimli kitab\u0131nda \u015f\u00f6yle der: \u201c\u00d6ncelikle kul, zay\u0131f bir varl\u0131kt\u0131r. Zaman \u00e7ok zor bir zamand\u0131r. Din i\u015fi, ini\u015fli ve \u00e7\u0131k\u0131\u015fl\u0131d\u0131r. Bo\u015f zaman neredeyse hi\u00e7 yok gibidir. Me\u015fguliyet ise, say\u0131ya gelmeyecek derecede \u00e7oktur. \u00d6m\u00fcr k\u0131sad\u0131r. Amel ise, hatalarla doludur. B\u00fct\u00fcn bunlar\u0131n hesab\u0131n\u0131 g\u00f6recek olan z\u00e2t\u0131n g\u00f6z\u00fcnden hi\u00e7bir \u015fey ka\u00e7acak de\u011fildir. Sonunda gidi\u015f Allah\u2019a d\u0131r. Ecel yak\u0131nd\u0131r, yolculuk \u00e7ok uzundur<\/strong>.\u201d<\/p>\n <\/p>\n H\u0130RA, KEHF VE PS\u0130K\u0130YATR JUNG<\/strong><\/p>\n B\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcrler, derin sorularla kar\u015f\u0131 kar\u015f\u0131ya kald\u0131klar\u0131nda bu sorular\u0131 kimselerle payla\u015fmaz kendi ba\u015flar\u0131na \u00e7\u00f6zmeye \u00e7al\u0131\u015f\u0131rlar. Sorular\u0131n\u0131 ba\u015fka insanlar\u0131n zihnine sunmak ve terketmek suretiyle onlardan kurtulmaktansa sorular\u0131n\u0131 sahiplenerek yine kendi sorular\u0131na kendi cevaplar\u0131n\u0131 ararlar. Bu da onlar\u0131 yaln\u0131zl\u0131\u011fa iter. Toplumdan uzak tutar. Bundan dolay\u0131 ma\u011faralara ya da adalara s\u0131\u011f\u0131n\u0131rlar. \u00c7\u00fcnk\u00fc ma\u011fara ilk insan\u0131n s\u00fck\u00fbnet yeri ve s\u0131\u011f\u0131na\u011f\u0131yd\u0131. Hira Da\u011f\u0131 da Hz. Peygamber\u2019in (sav) insanlar\u0131n aras\u0131nda i\u00e7i s\u0131k\u0131ld\u0131\u011f\u0131nda veya zihnine sorular \u00fc\u015f\u00fc\u015ft\u00fc\u011f\u00fcnde kendi kabu\u011funa \u00e7ekildi\u011fi yer de\u011fil miydi? Ma\u011fara, hem vurdumduymaz toplumdan uzakla\u015fmak hem de yeniden dirili\u015f i\u00e7in bir s\u0131\u011f\u0131nakt\u0131.<\/p>\n Ashab-\u0131 Kehf\u2019in de iltica etti\u011fi ma\u011fara, yeniden dirili\u015fi temsil ediyordu. \u0130svi\u00e7reli \u00fcnl\u00fc psikiyatr Carl Gustav Jung (1875\u20131961) Kur\u2019an-\u0131 Kerim\u2019deki Kehf suresini incelerken \u015f\u00f6yle demektedir: \u201cMa\u011faran\u0131n, tarih \u00f6ncesi devirlerden beri insanlar\u0131 etkiledi\u011fi, ibadetler i\u00e7in kullan\u0131ld\u0131\u011f\u0131 bilinir. Pek \u00e7ok dinde ma\u011faraya kutsall\u0131k atfedilmi\u015f, \u0130sl\u00e2m dininde de \u00f6zel bir yere sahip olmu\u015ftur<\/strong>.\u201d Kehf suresini kendince anlamaya \u00e7al\u0131\u015fan me\u015fhur psikiyatr Jung\u2019a g\u00f6re ma\u011fara, yeniden do\u011fu\u015fun ger\u00e7ekle\u015fti\u011fi yer, insan\u0131n<\/p>\n kulu\u00e7kaya yat\u0131p yenilenmek \u00fczere kapat\u0131ld\u0131\u011f\u0131 gizli bir oyuktur. Yine Jung\u2019a g\u00f6re Ashab-\u0131 Kehf k\u0131ssas\u0131n\u0131n anlam\u0131 \u015fudur: \u201cBirey kendi i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 ma\u011faraya ya da bilincin d\u0131\u015f\u0131ndaki karanl\u0131\u011fa girerse, kendini \u00f6nce bilin\u00e7-d\u0131\u015f\u0131 bir d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecinin i\u00e7inde bulur. Bilin\u00e7 d\u0131\u015f\u0131na\u00a0girmesi, bilinci ile bilin\u00e7-d\u0131\u015f\u0131n\u0131n i\u00e7erikleri aras\u0131nda bir ba\u011f kurmas\u0131n\u0131 sa\u011flar. Bunun sonucunda, ki\u015fili\u011finde olumlu ya da olumsuz anlamda k\u00f6kten bir de\u011fi\u015fim olabilir<\/b>.\u201d M\u00fcsl\u00fcmanlar\u0131n ya\u015fad\u0131\u011f\u0131 M\u0131s\u0131r, Cezayir, Tunus, Fas ve B\u00fcy\u00fck Sahra\u2019ya geziler yapan Jung, Kehf\/Ma\u011fara ad\u0131n\u0131 ta\u015f\u0131yan sureyi psikomitolojik yakla\u015f\u0131mlar ile yorumlam\u0131\u015ft\u0131r. Jung, Kehf s\u00fbresinde yer alan \u00fc\u00e7 k\u0131ssay\u0131 -Ash\u00e2b-\u0131 Kehf, H\u0131z\u0131r, Z\u00fclkameyn k\u0131ssalar\u0131- birbirini tamamlayan, destekleyen veriler olarak de\u011ferlendirip, yorumlam\u0131\u015ft\u0131r. Ash\u00e2b-\u0131 Kehf, k\u0131ssas\u0131s\u0131n \u00fcslubu ve i\u00e7erdi\u011fi mesajlar, \u201cyeniden do\u011fu\u015f\/dirili\u015f\u201d konusunda Jung’u derinden etkilemi\u015ftir. Bu y\u00fczden \u00f6zellikle Kehf s\u00fbresinin 17. \u00e2yetini merkez alarak k\u0131ssay\u0131 yorumlam\u0131\u015ft\u0131r.\u00a0Yeniden do\u011fu\u015fun bi\u00e7imlerinden birisi ger\u00e7ek d\u00f6n\u00fc\u015f\u00fcmd\u00fcr. Buradaki yenilenme bir varl\u0131k de\u011fi\u015fimidir.<\/p>\n <\/p>\n \u0130DEALAR MA\u011eARASI VE CEM\u0130L MER\u0130\u00c7\u2019\u0130N \u201cMA\u011eARADAK\u0130LER\u201d\u0130<\/strong><\/p>\n \u00dcnl\u00fc Yunan filozofu Platon\/Eflatun (M.\u00d6 427-347)\u2019un \u201c\u0130dealar Ma\u011faras\u0131\u201dn\u0131 da buna \u00f6rnek olarak verebiliriz. Platon\u2019un me\u015fhur ma\u011fara metaforunda, ma\u011farada insanlar sabitlenmi\u015f bir halde sadece kar\u015f\u0131lar\u0131ndaki duvar\u0131 g\u00f6rebilecekleri \u015fekilde oturuyorlar. Elleri ve ayaklar\u0131 zincirli oldu\u011fu i\u00e7in insanlar, sa\u011fa sola d\u00f6nemiyor. Kar\u015f\u0131lar\u0131ndaki duvardan bir tak\u0131m g\u00f6lgeler ge\u00e7iyor ve bir tak\u0131m sesler \u00e7\u0131k\u0131yor. \u0130nsanlar ba\u015fka bir yere bakamad\u0131klar\u0131 i\u00e7in hatta ma\u011farada bile olduklar\u0131n\u0131 bilmedikleri i\u00e7in yeg\u00e2ne ger\u00e7ekli\u011fin; kar\u015f\u0131lar\u0131ndan ge\u00e7en g\u00f6lgeler oldu\u011funu ve o g\u00f6lgeler ge\u00e7erken duyduklar\u0131 sesin de o g\u00f6lgelerin ad\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorlar. Bir noktada aralar\u0131ndan birka\u00e7\u0131 zincirlerini gev\u015fetmeyi ba\u015far\u0131yor ve tek bir y\u00f6ne de\u011fil i\u00e7inde bulunduklar\u0131 mek\u00e2na 36o derece bakabiliyorlar. Bu \u015fekilde g\u00f6r\u00fcyorlar ki o yeg\u00e2ne ger\u00e7eklik olarak d\u00fc\u015f\u00fcnd\u00fckleri g\u00f6lgeler asl\u0131nda arkalar\u0131ndaki bir ate\u015fin \u00f6n\u00fcnden ge\u00e7en insanlar ve insanlar\u0131n ta\u015f\u0131d\u0131klar\u0131 nesnelerin olu\u015fturdu\u011fu g\u00f6lgeler\u2026 Bu duvardaki yans\u0131malar ve yans\u0131malar\u0131n olu\u015fmas\u0131n\u0131 sa\u011flayan birilerinin ta\u015f\u0131d\u0131klar\u0131 nesneler bu d\u00fcnyaya ait ve oradaki ate\u015f bu d\u00fcnyan\u0131n i\u015fleyi\u015finin temel kayna\u011f\u0131 olarak tasvir ediliyor.<\/p>\n Platon\u2019un bu ma\u011fara benzetmesinden: Ma\u011faraya zincirlenmi\u015f insan; toplumun par\u00e7as\u0131 olan ancak bireyselle\u015fmemi\u015f, fark\u0131ndal\u0131\u011f\u0131 geli\u015fmemi\u015f ki\u015fiyi temsil eder. Ma\u011fara; toplumu simgeler. Zincir; toplum i\u00e7erisinde bireyi s\u0131n\u0131rlayan kal\u0131plar, dogmalar, kurallard\u0131r. Bunlar zihnin \u00f6zg\u00fcrle\u015ftirilmesinde engellerdir. G\u00f6lgeler ise toplum taraf\u0131ndan belirlenen ve benimsenen sorgulanmam\u0131\u015f do\u011frulard\u0131r. K\u0131sacas\u0131 \u201c\u0130dealar Ma\u011faras\u0131\u201dn\u0131n vermek istedi\u011fi mesaj \u015fudur: Taassup ve dogma zihinlerden uzakla\u015ft\u0131r\u0131lmad\u0131k\u00e7a insan hakikate yol alamaz. Hz. \u0130nsan olamaz.<\/p>\n G\u00fcn\u00fcm\u00fcz modern insan\u0131 ise ma\u011farada zincirlenmi\u015f k\u00f6leler olduklar\u0131ndan bile habersizdir. Kierkegaard \u201cNe\u015feli Bir Yang\u0131n\u201d adl\u0131 yaz\u0131s\u0131nda mevcut durumu \u015f\u00f6yle bir ironiyle izah etmi\u015ftir: \u201c\u00c7a\u011f\u0131n\u0131 uyarmak isteyenlerin ba\u015f\u0131na ne gelir? Tiyatronun kulisinde bir yang\u0131n \u00e7\u0131km\u0131\u015f. Palya\u00e7o haber vermek i\u00e7in sahneye gelmi\u015f. Herkes bunun bir \u015faka oldu\u011funu san\u0131p alk\u0131\u015flamaya ba\u015flam\u0131\u015f. Palya\u00e7o uyarmaya devam ettik\u00e7e alk\u0131\u015flar daha da h\u0131zlanm\u0131\u015f. San\u0131r\u0131m d\u00fcnyan\u0131n sonu her \u015feyin bir \u015faka oldu\u011funu sananlar\u0131n y\u00fckselen alk\u0131\u015flar\u0131 aras\u0131nda gelecek<\/strong>.\u201d<\/p>\n \u00dcstad Cemil Meri\u00e7 de Platon\u2019un \u201cMa\u011fara\u201d metaforu ile ba\u015flad\u0131\u011f\u0131 \u201cMa\u011faradakiler\u201d adl\u0131 kitab\u0131nda \u015funlar\u0131 not d\u00fc\u015f\u00fcyordu: \u201c\u0130nsanl\u0131k ayn\u0131 sefil putlara tapan bir \u015fa\u015fk\u0131nlar kafilesi. Hakikatte ma\u011faran\u0131n i\u00e7i de, d\u0131\u015f\u0131 da bir. 150 y\u0131ld\u0131r bir g\u00f6lgeler \u00e2leminde ya\u015f\u0131yoruz. Kitap, kendi insan\u0131ndan kopan ayd\u0131n\u0131n trajedisi. Amac\u0131 yeralt\u0131 ma\u011faras\u0131na bir par\u00e7a ayd\u0131nl\u0131k getirmek…\u201d Bu ma\u011faradan kurtulan, cisimlerin ger\u00e7eklerini, suyu ve g\u00fcne\u015fi g\u00f6ren bir ki\u015fi, e\u011fer tekrar ma\u011faraya d\u00f6n\u00fcp insanlara bunu anlatmaya kalksayd\u0131 ona inanmazlar ve alay ederlerdi. \u0130\u015fte bu ma\u011faradan ka\u00e7an ve insanlara ger\u00e7e\u011fi anlatmaya \u00e7al\u0131\u015fanlar, ayd\u0131nlard\u0131r. Bu metafordan hareketle kitab\u0131n birinci b\u00f6l\u00fcm\u00fcnde \u201cma\u011faran\u0131n d\u0131\u015f\u0131ndakiler\u201d olarak ayd\u0131nlar\u0131 anlat\u0131r Meri\u00e7.\u00a0T\u00fcrk ayd\u0131n\u0131n\u0131n dram\u0131n\u0131 ve genel olarak Bat\u0131 ayd\u0131n\u0131 ve Rus entelijansiyas\u0131n\u0131 anlatt\u0131\u011f\u0131 \u201cMa\u011faradakiler\u201d kitab\u0131nda uyu\u015fan \u015fuurlar\u0131m\u0131za bir m\u0131zrak gibi saplar ifadelerini\u2026 Ve ma\u011fara\u2026 \u201c\u0130\u00e7indekiler biziz\u201d der yazar.<\/p>\n 12. y\u00fczy\u0131lda ya\u015fam\u0131\u015f olan End\u00fcl\u00fcsl\u00fc \u0130slam bilgini \u0130bn Tufeyl (\u00f6.581\/1185) taraf\u0131ndan Arap\u00e7a olarak kaleme al\u0131nan \u201cHayy b. Yakzan\u201d adl\u0131 felsefi roman, ifade edildi\u011fi k\u00fclt\u00fcrde m\u00fcndemi\u00e7 paradokslar\u0131 ve \u00e7eli\u015fkili kutuplar\u0131 sahneye ta\u015f\u0131r. Hayy\u2019\u0131n bir adadaki ma\u011farada tek ba\u015f\u0131na ya\u015famas\u0131, Platon\u2019un ma\u011faras\u0131na benzer \u015fekilde felsefi bir alegoridir. 12. y\u00fczy\u0131l \u0130spanyas\u0131\u2019\u0131nda, End\u00fcl\u00fcs\u2019teki bir \u00e7ocu\u011fun hik\u00e2yesi. Bir Ceylan taraf\u0131ndan emzirilen \u00e7ocuk annesinin \u00f6l\u00fcm\u00fc \u00fczerine kendi kaderine b\u0131rak\u0131l\u0131r. Hayy, bir \u00f6l\u00e7\u00fcde, deniz kazas\u0131 sonucu bir adaya d\u00fc\u015fen Robinson Crusoe\u2019ya benzer \u015fekilde herhangi bir insan m\u00fcdahalesi olmaks\u0131z\u0131n mutlak bir yal\u0131t\u0131m i\u00e7inde b\u00fcy\u00fcr. Onun f\u0131tri akl\u0131 tedricen geli\u015fir. B\u00f6ylece zamanla hakikati bulur\u2026<\/p>\n D\u00fcnyan\u0131n gelmi\u015f ge\u00e7mi\u015f dehalar\u0131ndan biri olarak kabul edilen \u0130talyan sanat\u00e7\u0131 Leonardo Da Vinci (1452\u20131519)\u2019nin de k\u00fc\u00e7\u00fckl\u00fc\u011f\u00fcnde ailesinden ka\u00e7mak i\u00e7in s\u0131\u011f\u0131nd\u0131\u011f\u0131 ma\u011faran\u0131n onda resim ve sanat a\u015fk\u0131n\u0131 do\u011furdu\u011fu belirtiliyor. Da Vinci\u2019nin, Arno nehri boyunca s\u0131\u011f\u0131nd\u0131\u011f\u0131 ma\u011farada g\u00f6rd\u00fc\u011f\u00fc resimler ve fosillerin b\u00fcy\u00fck yazar\u0131n tefekk\u00fcr\u00fcn\u00fc art\u0131rd\u0131\u011f\u0131 gibi sanat y\u00f6n\u00fcn\u00fc de g\u00fc\u00e7lendirdi\u011fi ifade edilir.<\/p>\n Bug\u00fcn \u015eanl\u0131urfa\u2019da bulunan ve bal\u0131kl\u0131 g\u00f6le \u00e7ok yak\u0131n olan, Hz. \u0130brahim (as)\u2019\u0131n do\u011fdu\u011fu ve bir geyi\u011fin emzirdi\u011fine inan\u0131lan ma\u011fara da \u0130brahim (as)\u2019\u0131n, daha k\u00fc\u00e7\u00fck ya\u015fta toplumun i\u00e7inde bulundu\u011fu inhiraf\u0131 g\u00f6rmesine yard\u0131mc\u0131 olmu\u015ftu.<\/p>\n \u0130\u015fte bundan dolay\u0131 ge\u00e7mi\u015ften bug\u00fcne tarih\u00e7iler ve bilimadamlar\u0131, ma\u011faralar\u0131n insan \u00fczerindeki bu etkisinin s\u0131rr\u0131n\u0131 ara\u015ft\u0131rmaya ve \u00f6\u011frenmeye \u00e7al\u0131\u015f\u0131yor.<\/p>\n <\/p>\n \u00c2SAF HALET \u00c7ELEB\u0130\u2019N\u0130N MA\u011eARASI<\/strong><\/p>\n Me\u015fhur \u015fairimiz \u00c2saf Halet \u00c7elebi (1907-1958)\u2019nin de, bir \u201cMa\u011fara\u201ds\u0131 vard\u0131r. Ama onun ma\u011faras\u0131 \u00e7ok farkl\u0131d\u0131r. \u00c7elebi, \u201cMa\u011fara\u201d adl\u0131 \u015fiirinde ma\u011faran\u0131n onda olu\u015fturdu\u011fu etkiyi \u015f\u00f6yle anlat\u0131r:<\/p>\n \u0130\u00e7imdeki ma\u011farada i\u00e7imdeki ma\u011farada \u00c2saf Halet \u00c7elebi\u2019nin bu \u015fiirini tahlil eden uzmanlar, Psikanalizin kurucusu Sigmund Freud (1856-1939)\u2019un bilin\u00e7alt\u0131 psikolojisiyle \u015fiiri \u015f\u00f6yle de\u011ferlendirirler: \u201c\u015eairin ele ald\u0131\u011f\u0131 imgeler, \u00f6nceki hayat\u0131ndan \u015fiirine yans\u0131m\u0131\u015f hayal \/ ger\u00e7ek kar\u0131\u015f\u0131m\u0131 objelerdir. \u015eair, \u015fuuralt\u0131ndaki birikintileri ma\u011fara-ak\u0131l-haf\u0131za \u00fc\u00e7geninde \u015fiirle\u015ftirir. O, bir hayalin, bir \u00f6zlemin pe\u015finde, ya\u015fad\u0131\u011f\u0131 zaman\u0131 a\u015f\u0131p tarihsel bir yolculukta soyut ger\u00e7ekli\u011fi arayan d\u00fc\u015f\u00fcnceler yarat\u0131r. \u015eiirlerinde, g\u00fcnl\u00fck ya\u015famdan uzakt\u0131r. Bunun nedeni, ya\u015fanan zamanda, g\u00fczelli\u011fe ve safl\u0131\u011fa yer olmamas\u0131d\u0131r.<\/strong> Bu y\u00fczden o, i\u00e7indeki karanl\u0131k ma\u011farada \u00e7ocuklu\u011funu arar, onu y\u00fcceltir. \u0130\u00e7indeki ma\u011faray\u0131, hi\u00e7 unutamad\u0131\u011f\u0131 en g\u00fczel zamanlar\u0131n\u0131, \u2018ma\u011fara\u2019 \u015fiirinde, bir tabuta benzetir. Orada kurumu\u015f \u00f6l\u00fclerin yatt\u0131\u011f\u0131n\u0131 belirtir. \u00c7elebi\u2019nin \u015fiirlerinde masal kitab\u0131 ise, \u00e7ocukluk ve \u00e7ocuklu\u011funun yan\u0131nda durur. Bilin\u00e7, \u00c7elebi\u2019de yitirilmi\u015f bir masal d\u00fcnyas\u0131n\u0131n i\u00e7inde safl\u0131\u011f\u0131n\u0131 arar.\u201d<\/strong><\/p>\n <\/p>\n \u201cY\u00c2R-I \u011eAR\u201d<\/strong><\/p>\n Kadim edebiyat\u0131m\u0131zda da ma\u011faran\u0131n yeri farkl\u0131d\u0131r. \u00d6zellikle Fars ve T\u00fcrk edebiyat\u0131nda ma\u011fara i\u00e7in nitelemeler kullan\u0131lm\u0131\u015ft\u0131r. Bu konuda edebiyat\u0131m\u0131zda yer bulmu\u015f ma\u011fara ile ilgili nitelemelerden biri \u201cY\u00e2r-\u0131 \u011ear\u201dd\u0131r. Fars\u00e7a y\u00e2r (dost) ve Arap\u00e7a \u011far (ma\u011fara) kelimelerinden olu\u015fan tamlama \u201cma\u011fara dostu\u201d anlam\u0131na gelir. Hz. Ebu Bekir\u2019in, Hicret yolculu\u011funun ba\u015f\u0131nda Hz. Peygamber (sav) ile Sevr ma\u011faras\u0131ndaki arkada\u015fl\u0131\u011f\u0131n\u0131 i\u015faret eden lakab\u0131. Resul-i Ekrem, Hicret etmesini \u00f6nlemek isteyen m\u00fc\u015friklerin kendisine engel olmamalar\u0131 i\u00e7in yola \u00e7\u0131kaca\u011f\u0131 gece yata\u011f\u0131na Hz. Ali\u2019yi yat\u0131rm\u0131\u015f, ard\u0131ndan Hz. Ebu Bekir\u2019in evine giderek onunla gizlice Mekke\u2019den ayr\u0131l\u0131p \u015fehrin d\u0131\u015f\u0131ndaki Sevr ma\u011faras\u0131na s\u0131\u011f\u0131nm\u0131\u015f ve takipten kurtulmak i\u00e7in ikisi orada birka\u00e7 g\u00fcn saklanm\u0131\u015ft\u0131. Bu s\u0131rada bir \u00e7ift g\u00fcvercin ma\u011faran\u0131n a\u011fz\u0131na yuva yapm\u0131\u015f, bir \u00f6r\u00fcmcek de a\u011f\u0131n\u0131 \u00f6rerek giri\u015fi kapatm\u0131\u015f, onlar\u0131 arayanlar, ma\u011faran\u0131n \u00f6n\u00fcne geldiklerinde yakalanacaklar\u0131ndan korkan Hz. Ebu Bekir\u2019e Resul-i Ekrem: \u201c\u00dcz\u00fclme, Allah bizimledir<\/strong>\u201d (La tahzen! \u0130nnellahe meana) demi\u015ftir. Sevr ma\u011faras\u0131nda ve Hicret yolu boyunca kar\u015f\u0131la\u015f\u0131lan zorluklara Hz. Peygamberle beraber katlanarak onu korumak i\u00e7in her \u015feyi g\u00f6ze alan, her t\u00fcrl\u00fc fedak\u00e2rl\u0131\u011f\u0131 yapan Hz. Ebu Bekir\u2019e Peygamber\u2019in ma\u011faradaki arkada\u015f\u0131 manas\u0131na gelen \u201cY\u00e2r-\u0131 \u011far\u201d lakab\u0131 verilmi\u015ftir.<\/p>\n Divan edebiyat\u0131yla dini-tasavvufi edebiyat\u0131n tevhid, na\u2019t, hilye-i \u00c7eharyar, hicretname, siyer, mi\u2019raciyye gibi t\u00fcrlerinde Hz. Ebu Bekir i\u00e7in kullan\u0131lan \u201cy\u00e2r-\u0131 \u011far\u201d; yak\u0131n dostlu\u011fu, en \u00fcst seviyede fedak\u00e2rl\u0131\u011f\u0131 ifade etmek i\u00e7in kullan\u0131ld\u0131\u011f\u0131 gibi, ayr\u0131ca remiz ve mazmun olarak da ba\u015fvurulan bir tabir haline gelmi\u015ftir.<\/p>\n Hamdullah Hamdi\u2019nin na\u2019t\u0131nda yer alan,<\/p>\n \u201cBu yar-\u0131 \u011far\u0131n\u0131n kim erer medhi gavr\u0131na beyti, Ebu Bekir\u2019in Hz. Peygamber\u2019e yak\u0131nl\u0131\u011f\u0131n\u0131 peki\u015ftirmek amac\u0131yla ayetteki \u201cikinin ikincisi\u201d tabirinin telmihen zikredilmesine \u00f6rnektir.<\/p>\n Y\u00e2r-\u0131 \u011far, T\u00fcrk edebiyat\u0131nda mecazen \u201cyak\u0131n dost, can dost, g\u00fcvenilir arkada\u015f, onsuz yapamayaca\u011f\u0131 dost\u201d anlam\u0131nda da kullan\u0131lm\u0131\u015ft\u0131r. Mevlana Celaleddin Rumi\u2019nin Divan-\u0131 Kebir\u2019deki, \u201cYar Mera \u011far mera\u201d (Yar sensin, \u011far\/ma\u011fara sensin) \u015eems Divan\u0131\u2019ndan al\u0131m\u0131\u015f Mevlana\u2019n\u0131n 37. \u015fiiri.\u00a0Her\u015feyimsin \u2013mutlu edenim de sensin, ac\u0131 verenim de sensin. Bade sensin, kadeh sensin, pi\u015fmi\u015f sensin, ham sensin, bizi \u00e7i\u011f sanma sen. Sen sensin. \u201cBi\u015f meyazar mera\u201d bana art\u0131k ac\u0131 verme bundan fazla\u2026 Can\u2026<\/p>\n <\/p>\n MA\u011eARALARIMIZ VE Y\u00c2R-I \u011eAR\u2019LARIMIZ VAR MI?<\/strong><\/p>\n Modern insan ne kadar da yaln\u0131z ve mahzun. B\u00fct\u00fcn hay\u00e2t\u0131 tel\u00e2\u015fe, ko\u015fu\u015fturmaca ve stres i\u00e7inde devri daim ediyor. D\u00fc\u015f\u00fcnecek, tefekk\u00fcr edecek ne h\u00e2li ne de mec\u00e2li var. T\u00fcm saatleri i\u015fgal alt\u0131nda. Kendine ay\u0131racak vakti bile yok. Haftada bir g\u00fcnl\u00fck iznini uyumak ve y\u0131lda bir ayl\u0131k iznini de kendince bir me\u015fgale ya da e\u011flence ile ge\u00e7irip kendine vakit ay\u0131rd\u0131\u011f\u0131 zehab\u0131na kap\u0131l\u0131yor. H\u00e2lbuki ne kadar da ac\u0131nas\u0131 bir hal. \u201cKadim \u00e7a\u011flar\u0131n M\u00fcsl\u00fcman k\u00f6leleri bile bu kadar hayatlar\u0131n\u0131 efendilerine sunmam\u0131\u015flard\u0131<\/strong>.\u201d diyor \u00fcnl\u00fc Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr Bruno Etinne. Hem \u00f6yle efendiler ki kendileri de k\u00f6le! H\u00fcrriyet nedir bilen o Efendiye de hi\u00e7 benzemiyorlar. Modern insan\u0131n hayat\u0131 durdurup nereye ko\u015ftu\u011funu soracak \u00e2n\u0131 bile yok. Dinlenmek i\u00e7in gitti\u011fi \u015fehirlerdeki parklar da bile d\u00fc\u015f\u00fcnmek yerine etraf\u0131nda h\u0131zl\u0131 akan hayat\u0131 bombo\u015f izleyip yeniden stresini artt\u0131rmaktan ba\u015fka bir i\u015f yapam\u0131yor.<\/p>\n Modern \u015fehirleri de ma\u011faralara benzetenler var. \u00c7\u00fcnk\u00fc insan, bu devasa metropollerde yaln\u0131z ve bir h\u00fcz\u00fcnden ba\u015fka bir h\u00fczne yol al\u0131yor. Zengini de fakiri de hakiki m\u00e2nada mutlu, mes\u2019ud ve m\u00fcbtesim y\u00fczler arar oldu. Mutlu ve m\u00fcbtesim olarak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz y\u00fczler ise birer g\u00f6lgeden ya da maskeden ibaret.<\/p>\n Peygamberlerin ve b\u00fcy\u00fck filozoflar\u0131n b\u00fcy\u00fck sorularla y\u00fczy\u00fcze kald\u0131klar\u0131nda, toplum ifsat oldu\u011funda, insanlar\u0131n hayata maskeleri \u00e7\u0131kt\u0131\u011f\u0131nda ve hakikati aramak istedi\u011fiklerinde s\u0131\u011f\u0131nd\u0131klar\u0131 yerler ma\u011faralard\u0131. \u00c7\u00fcnk\u00fc oras\u0131 ilk insan\u0131n sek\u00eenet buldu\u011fu yerdi. \u00c7\u00fcnk\u00fc oras\u0131 \u0130brahim (as)\u2019\u0131n y\u00fcce Allah\u2019\u0131 bulmak i\u00e7in s\u0131\u011f\u0131nd\u0131\u011f\u0131 ve sorular\u0131na cevaplar arad\u0131\u011f\u0131 yerdi. \u00c7\u00fcnk\u00fc oras\u0131 insan\u0131n ifsat topluma, hem merhamet hem de muslih ruhuyla donan\u0131p d\u00f6n\u00fc\u015f\u00fcn\u00fc yapt\u0131\u011f\u0131 yerdi. \u00c7\u00fcnk\u00fc oras\u0131 hakikati bulmak i\u00e7in muhayyilenin geni\u015f ufuklara kanat \u00e7\u0131rpt\u0131\u011f\u0131 yerdi. \u00c7\u00fcnk\u00fc oras\u0131 insan\u0131n insanl\u0131\u011f\u0131n\u0131 ke\u015ffetti\u011fi yerdi. Bundan dolay\u0131 kutsal kitaplar, yeniden dirili\u015f i\u00e7in \u201cKehf\u201di yani ma\u011faray\u0131 i\u015faret eder insana.<\/p>\n \u0130nsan\u0131n sadece kendisine s\u0131\u011f\u0131naca\u011f\u0131 ma\u011faralar\u0131 de\u011fil ayn\u0131 zamanda \u201cY\u00e2r-\u0131 \u011ear\u201dlar\u0131 da olmal\u0131. Yars\u0131z hayat olur mu? A\u015fks\u0131z hayat d\u00f6ner mi? D\u00f6nse dahi, \u00e7\u0131kard\u0131\u011f\u0131 iniltisi i\u015fitilir ne\u015fesi bilinir mi? \u0130\u015fte bundan dolay\u0131 insan\u0131n, bazen d\u0131\u015f d\u00fcnyan\u0131n heng\u00e2mesinden, g\u00fcr\u00fclt\u00fcs\u00fcnden ve stresinden s\u0131yr\u0131l\u0131p kendini dinledi\u011fi, dinlendirdi\u011fi, toparlayabildi\u011fi ve tabiat\u0131n m\u00fczi\u011fi ile ba\u015fba\u015fa kald\u0131\u011f\u0131 bir ma\u011faras\u0131 yani Hira\u2019s\u0131 ve Kehf\u2019i olmal\u0131d\u0131r. Hakiki ve ebedi dostluklar ma\u011farada ba\u015flar. Hayat\u0131n curcunas\u0131ndan, da\u011fda\u011fas\u0131ndan heybetli da\u011flar\u0131n ma\u011faralar\u0131na r\u00fccu etti\u011finizde k\u00e2inat, g\u00f6ky\u00fcz\u00fc ve yery\u00fcz\u00fc sizlere g\u00f6rmedi\u011finiz zenginliklerini g\u00f6sterir. B\u00f6ylece donanm\u0131\u015f bir halde engin bir y\u00fcrekle hakiki muhabbeti bulmu\u015f olman\u0131n sevdas\u0131yla \u015fehirdeki zavall\u0131 insana bir \u015feyler anlatmak i\u00e7in \u015fehre ak\u0131n edersiniz.<\/p>\n Ma\u011fara insan\u0131n, karanl\u0131k bir dehlizde hem kendini hem de k\u00e2inat\u0131 hakiki manada ke\u015ffiydi. Hakikatte ma\u011faraya gidi\u015f veya s\u0131\u011f\u0131n\u0131\u015f bir ka\u00e7\u0131\u015f de\u011fildi, nefis tezkiyesi ya da inziva sonras\u0131 d\u00f6n\u00fcp \u015fehir yahut kasaba ile hesapla\u015fmakt\u0131.<\/p>\n <\/p>\n GAZAL\u0130 \u0130LE MA\u011eARADA UZUN SOHBET<\/strong><\/p>\n Erbain ya\u015f\u0131n\u0131n verdi\u011fi d\u00fc\u015f\u00fcnceler ile Marmara denizinin k\u0131y\u0131s\u0131nda bir yandan lise y\u0131llar\u0131ndaki an\u0131lar ve ma\u011fara ile bu bilgiler zihnime \u00fc\u015f\u00fc\u015f\u00fcrken, Naz\u0131m Hikmet\u2019in \u201cTuna\u201d \u015fiirindeki dizeleri m\u0131r\u0131ldan\u0131yorum i\u00e7imden: Ge\u00e7eydin Bo\u011fazi\u00e7i\u2019nden, Y\u00fcksek sesle \u201cTuna\u201dy\u0131 m\u0131r\u0131ldan\u0131rken Bursa yolunda gecenin bir vaktinde bir ma\u011fara \u00e7arp\u0131yor g\u00f6z\u00fcme. Her ma\u011faran\u0131n oldu\u011fu gibi buran\u0131n da ad\u0131 varm\u0131\u015f: Oylat Ma\u011faras\u0131.<\/p>\n Bu kez ciddi bir bunal\u0131m\u0131n e\u015fi\u011findeyim ve sorular\u0131ma cevap i\u00e7in ma\u011faraya engin ilmiyle \u0130mam Gaz\u00e2li ile kar\u015f\u0131la\u015fmak umuduyla giriyorum. Gen\u00e7li\u011fimde \u015eerafettin da\u011flar\u0131nda bulmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m Gaz\u00e2li\u2019yi y\u0131llar sonra \u0130stanbul\u2019un d\u0131\u015f\u0131nda bir ma\u011farada buluyorum. Beni kap\u0131da kar\u015f\u0131l\u0131yor: \u201cHo\u015fgeldin ey \u201cy\u00e2r-\u0131 \u011far\u201d, y\u0131llar ge\u00e7ti bir yar-\u0131 gar bekliyorum\u201d.<\/strong> Kendimi tutam\u0131yor, h\u0131\u00e7k\u0131r\u0131klara bo\u011fuluyorum. Sanki y\u0131llard\u0131r arad\u0131\u011f\u0131m hazineyi bulmu\u015f gibi… Mutluluktan \u00e2deta u\u00e7uyorum. Uzun uzun muhabbet ediyoruz. Ard\u0131ndan zihnime \u00fc\u015f\u00fc\u015fen sorular\u0131m\u0131 soruyorum. Felsefeden mant\u0131\u011fa, kelamdan tasavvufa, e\u011fitimden siyasete, f\u0131k\u0131htan hadise, neler konu\u015fmuyoruz ki… Ve hi\u00e7bir sorumu yar\u0131m b\u0131rakm\u0131yor. Hepsine t\u00fcm i\u00e7tenli\u011fiyle cevap veriyor. Sabah \u0131\u015f\u0131klar\u0131 ile ma\u011faradan b\u00fcy\u00fck bir huzur ve s\u00fck\u00fbn ile \u00e7\u0131k\u0131yorum. Ufuktaki sessizlik, \u00e7i\u00e7eklerin g\u00fczel kokusu, ku\u015f sesleri ve Marmara denizinin k\u0131y\u0131s\u0131ndaki Erguvanlar\u0131n muhte\u015fem g\u00f6r\u00fcnt\u00fcs\u00fc ile yeniden diriliyorum. \u0130mam Gaz\u00e2li ile ma\u011farada yapt\u0131\u011f\u0131m\u0131z uzun bir sohbet sonras\u0131 t\u00fcm y\u00fcklerinden ar\u0131nm\u0131\u015f bir t\u00fcy gibi \u0130stanbul sokaklar\u0131nda u\u00e7u\u015fuyorum\u2026<\/p>\n Not:<\/strong>\u00a0Gaz\u00e2li\u2019nin sorular\u0131ma verdi\u011fi t\u00fcm cevaplar\u0131 in\u015faallah daha sonra yay\u0131mlayaca\u011f\u0131m. Makalenin uzamamas\u0131 i\u00e7in burada kesmek zorunda kald\u0131m. Mazur g\u00f6rmenizi temenni ediyorum. H\u00fcrmetlerimle\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"Marmara denizinin kenar\u0131nda \u0131ss\u0131z bir gecede, yaln\u0131z ba\u015f\u0131ma ba\u011fr\u0131mda \u00fcz\u00fcnt\u00fclerin ve ba\u015f\u0131mda azap veren \u015f\u00fcphelerin oldu\u011fu bir anda, 1990\u2019l\u0131 y\u0131llar\u0131n […]","protected":false},"author":2,"featured_media":377,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,11],"tags":[55,56],"class_list":["post-372","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-edebiyat","category-yazilar","tag-imam-gazali","tag-magara"],"_links":{"self":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/372","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/comments?post=372"}],"version-history":[{"count":12,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/372\/revisions"}],"predecessor-version":[{"id":388,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/372\/revisions\/388"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media\/377"}],"wp:attachment":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media?parent=372"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/categories?post=372"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/tags?post=372"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nkurumu\u015f \u00f6l\u00fcler yatar
\nzehirle g\u00fclen z\u00fcmr\u00fct
\nve yakut yatak i\u00e7inde
\nbir zaman
\nbeni u\u011furlamaya gelen
\nharamiler<\/p>\n
\nbir y\u0131\u011f\u0131n kitap var
\nbak\u0131nca yak\u0131ndan
\ntasvirlerin g\u00f6zleri oynar
\nve konu\u015fur
\nhepsinin y\u00fczleri benim y\u00fcz\u00fcm gibi
\nve g\u00f6zleri benim g\u00f6z\u00fcm gibi.
\nArad\u0131\u011f\u0131 \u00e7ocuklu\u011fudur.<\/p>\n
\nSen akl-\u0131 evvelin kim eder sanisin sena.\u201d<\/p>\n
\n\u201cTuna\u2019n\u0131n suyu olayd\u0131n,
\nKaraorman\u2019dan geleydin,
\nKaradeniz\u2019e d\u00f6k\u00fcleydin,
\nMavile\u015feydin, mavile\u015feydin, mavile\u015feydin\u2026<\/p>\n
\nBa\u015f\u0131nda \u0130stanbul havas\u0131,
\n\u00c7arpayd\u0131n Kad\u0131k\u00f6y \u0130skelesi\u2019ne,
\n\u00c7arpayd\u0131n, \u00e7\u0131rp\u0131nayd\u0131n\u2026<\/p>\n