{"id":16566,"date":"2010-11-03T08:46:31","date_gmt":"2010-11-03T06:46:31","guid":{"rendered":"http:\/\/www.epochtimestr.com\/?p=16566"},"modified":"2010-11-03T10:30:28","modified_gmt":"2010-11-03T08:30:28","slug":"prof-dr-saadettin-okten-kuresel-isinmanin-da-kitligin-da-sebebi-nefsinin-esiri-olan-insanlar","status":"publish","type":"post","link":"https:\/\/epochtimestr.com\/index.php\/prof-dr-saadettin-okten-kuresel-isinmanin-da-kitligin-da-sebebi-nefsinin-esiri-olan-insanlar","title":{"rendered":"Prof. Dr. Saadettin \u00d6kten: K\u00fcresel Is\u0131nman\u0131n da K\u0131tl\u0131\u011f\u0131n da Sebebi Nefsinin Esiri Olan \u0130nsanlar"},"content":{"rendered":"

<\/a>\"\"<\/a>\u0130STANBUL<\/span><\/a><\/strong>–<\/span>Prof. Dr. Saadettin \u00d6kten, nefsinin esiri olan insan\u0131n hayat\u0131n b\u00fct\u00fcn boyutlar\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 halde hi\u00e7bir \u015feyden tatmin olmayan, i\u00e7 d\u00fcnyas\u0131nda kendisiyle ve \u00e7evresiyle kavgal\u0131 bir hal ald\u0131\u011f\u0131n\u0131 belirtti. <\/span><\/a><\/p>\n

20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda insanlar\u0131n maddenin manaya hakim oldu\u011fu bir ya\u015fam tarz\u0131n\u0131 benimsedi\u011fini belirten \u00d6kten, bu insan tipinin d\u00fcnyay\u0131 ya\u015fanmaz hale getirdi\u011fini belirtti. \u00d6kten, k\u00fcresel \u0131s\u0131nma, b\u00fcy\u00fck k\u0131tl\u0131k ve sava\u015flar\u0131n da bu ya\u015fanmazl\u0131\u011f\u0131n \u00fcr\u00fcnleri oldu\u011funu vurgulad\u0131.<\/span><\/p>\n

Edebiyat Ortam\u0131 Dergisi’nde yay\u0131nlanan s\u00f6yle\u015fide Prof. Dr. Saadettin \u00d6kten, “Medeniyet” kavram\u0131 \u00fczerine konu\u015ftu. Anadolu’nun \u0130slam ile tan\u0131\u015fmas\u0131, Osmanl\u0131’daki insan tasavvuru, Anadolu medeniyetinin mimari, \u015fiir, musiki, edebiyat alanlar\u0131nda ortaya koyulan seviye gibi konular hakk\u0131nda g\u00f6r\u00fc\u015flerini payla\u015ft\u0131.<\/span><\/p>\n

\n

<\/a><\/div>\n

Edebiyat Ortam\u0131’ dergisinde yer alan Prof. Dr. Saadettin \u00d6kten s\u00f6yle\u015fisinin baz\u0131 b\u00f6l\u00fcmleri ise \u015f\u00f6yle;<\/span><\/p>\n

–Anadolu’nun \u0130slam irfan\u0131yla tan\u0131\u015fmas\u0131 nas\u0131l bir s\u00fcre\u00e7te olmu\u015ftur?<\/span><\/a><\/div>\n
–Mo\u011fol istilas\u0131 ve Ha\u00e7l\u0131 seferleriyle \u0130slam d\u00fcnyas\u0131n\u0131n ortaya koydu\u011fu durum \u00e7ok vahim bir durum. Bir taraftan medeniyetin ekonomik temelleri \u00e7\u00f6k\u00fcnt\u00fcye u\u011frarken hayat damarlar\u0131 kesiliyor, di\u011fer taraftan sosyal hayatta b\u00fcy\u00fck \u00e7alkant\u0131lar olunca; bilim, felsefe, d\u00fc\u015f\u00fcnce geli\u015femiyor. Daha do\u011frusu onlar\u0131 besleyen b\u00fcy\u00fck g\u00f6n\u00fcl adamlar\u0131, ruh adamlar\u0131 \u00e7ok rahat ortaya \u00e7\u0131kam\u0131yor. Ve bir tedirginlik var \u0130slam d\u00fcnyas\u0131nda. Bu b\u00fcy\u00fck tedirginli\u011fin \u00fcr\u00fcn\u00fc olarak adeta \u0130slam medeniyeti kendisine yeni bir vatan-mek\u00e2n ar\u0131yor. \u0130\u015fte bu mek\u00e2n\u0131 da Anadolu’da buluyor. <\/span><\/a><\/div>\n
\u00a0<\/span><\/div>\n
Anadolu’ya gelen bildi\u011fimiz iki b\u00fcy\u00fck isim var. Bunlardan bir tanesi Mevlana Celaleddin-i Rumi, di\u011feri de H\u00fcnk\u00e2r Hac\u0131 Bekta\u015f-\u0131 Veli. Bunlar\u0131n ikisi de Horasan’dan gelmi\u015fler Anadolu’ya. Ve menk\u0131beyle bilim aras\u0131nda burada bir tak\u0131m \u00e7eli\u015fkiler, \u00e7at\u0131\u015fmalar var ama genel manada s\u00f6ylemek durumunday\u0131m hadiseyi. Horasan’da yeti\u015fmi\u015fler, Mavera\u00fcnnehir’de yeti\u015fmi\u015fler ve ondan sonra oradaki atmosferin, sosyal \u015fartlar\u0131n elvermemesi nedeniyle uzun bir yolculuk yapm\u0131\u015flar. \u00d6nce Horasan’dan \u0130ran’a ge\u00e7iyorlar, oradan Irak’a iniyorlar, oradan mutlaka K\u00e2be’ye u\u011fruyorlar. Suriye \u00fczerinden ge\u00e7erek Anadolu’ya geliyorlar ve Anadolu’da yerle\u015fiyorlar. Bu yolculuk bug\u00fcnk\u00fc gibi de\u011fil, birka\u00e7 sene s\u00fcr\u00fcyor. Her gidilen yerde uzunca s\u00fcre kal\u0131n\u0131yor. Gidilen yerde adeta bir k\u00fclt\u00fcrel al\u0131\u015fveri\u015f yap\u0131l\u0131yor. Yani \u0130slam d\u00fcnyas\u0131n\u0131n i\u00e7erisinde bir b\u00fcy\u00fck daire \u00e7iziyorsunuz. Gitti\u011finiz yerdeki insanlarla tan\u0131\u015f\u0131yorsunuz. Hi\u00e7 \u015f\u00fcphesiz bilginlerle ve mistiklerle tan\u0131\u015f\u0131yorsunuz. \u015eeyhlerle, manevi liderlerle tan\u0131\u015f\u0131yorsunuz ve onlarla al\u0131\u015fveri\u015fte bulunuyorsunuz. Bu iki b\u00fcy\u00fck zat tek ba\u015flar\u0131na gelmiyor etraflar\u0131nda \u00e7ok kalabal\u0131k talebe halkas\u0131 var. \u00dcstat ve \u00f6\u011frenciler ekol olarak geliyorlar. Bu kimseler adeta \u0130slam d\u00fcnyas\u0131n\u0131n o g\u00fcnk\u00fc akt\u00fcel durumunu b\u00fct\u00fcn birikimleriyle, adeta her kovandan bal alarak geliyorlar Anadolu’ya yerle\u015fiyorlar. Ve burada ister ir\u015fada ba\u015fl\u0131yorlar deyin, ister yeni bir sosyal d\u00fczenin temellerini atarak yeni bir hayat anlay\u0131\u015f\u0131n\u0131 ortaya koyuyorlar deyin, isterseniz Anadolu’yu d\u00f6n\u00fc\u015ft\u00fcr\u00fcyorlar deyin, isterseniz mayaland\u0131r\u0131yorlar deyin hi\u00e7bir \u015fey fark etmiyor. Bu insanlar Anadolu’da yeni bir medeniyetin temelini at\u0131yorlar. Yahut bir medeniyetin yeni bir yorumunun temellerini at\u0131yorlar…”<\/span><\/div>\n
\u00a0<\/span><\/div>\n
–\u0130rfani, bat\u0131ni, sufi geleneklerin besledi\u011fi Osmanl\u0131’da nas\u0131l bir insan tasavvuru var?<\/span><\/a><\/div>\n
–Bu irfani, bat\u0131ni, sufi dedi\u011fimiz zaman bunlar zaten i\u00e7 i\u00e7e. Sufizm bizim tasavvuf dedi\u011fimiz hadise zahir-bat\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc ele al\u0131r, irfan dedi\u011fimiz hadise de ilim ve irfan ikilemiyle ortaya \u00e7\u0131kar. \u0130lim bir manada akla hitap eder. \u0130rfan ise g\u00f6n\u00fcle hitap eder. \u0130\u015fte hani incelik, zarafet, d\u00fc\u015f\u00fcncelilik dedi\u011fimiz hadise. <\/span><\/a><\/div>\n
\u00a0<\/span><\/div>\n
\u0130nsan hi\u00e7bir zaman nereden geldi\u011fini ve ni\u00e7in g\u00f6nderildi\u011fini unutmamal\u0131, nerden geldi\u011fi ve ni\u00e7in g\u00f6nderildi\u011fi noktas\u0131ndaki genel ve kendisine tebli\u011f edilen evrensel anlay\u0131\u015fa g\u00f6re hayat\u0131n\u0131 tanzim etmesi gerekir. Yaln\u0131z bu \u00e7izgide \u015funu hemen s\u00f6yleyeyim. Sufi gelenek kesinlikle zahiri ihmal etmez. Yani akl\u0131 kesinlikle ihmal etmez. Belki son zamanlarda ortaya \u00e7\u0131kan ve toplumda yanl\u0131\u015f anla\u015f\u0131lan bir g\u00f6r\u00fc\u015f var. O da \u015fu: \u0130slam medeniyeti hele Osmanl\u0131 dedi\u011fimiz toplumsal anlay\u0131\u015f, Osmanl\u0131 d\u00fc\u015f\u00fcncesi, Osmanl\u0131 anlay\u0131\u015f\u0131, Osmanl\u0131 esteti\u011fi, zevki, Osmanl\u0131 duygu d\u00fcnyas\u0131 hi\u00e7bir zaman zahiri ihmal etmez. Zahir i\u00e7in, d\u00fcnya i\u00e7in, madde i\u00e7in gereken b\u00fct\u00fcn \u00f6nlemlerin al\u0131nmas\u0131n\u0131 \u00f6ng\u00f6r\u00fcr. Ama bilir ki hayat sadece d\u00fcnyadan, zahirden ibaret de\u011fildir. \u0130nsan\u0131n ruhi bir taraf\u0131 vard\u0131r, g\u00f6n\u00fcl taraf\u0131 vard\u0131r, duygusal taraf\u0131 vard\u0131r. O duygusal boyutun da \u0130slam d\u00fcnyas\u0131n\u0131n, \u0130slam itikad\u0131n\u0131n kendine \u00f6zg\u00fc usul\u00fcyle terbiye edilmesi, zenginle\u015ftirilmesi ve nihai gayesine erdirilmesi icap eder. Dolay\u0131s\u0131yla bat\u0131ni, sufi, irfani g\u00f6r\u00fc\u015f bir anlamda hem maddenin, hem manan\u0131n belli bir kompozisyon i\u00e7erisinde, ahenk i\u00e7inde birbirine ba\u011flanmas\u0131, hayat\u0131n bir b\u00fct\u00fcn olarak ya\u015fanmas\u0131 demektir. <\/span><\/div>\n
\u00a0<\/span><\/div>\n
Ama burada hemen \u015funu s\u00f6yleyeyim. \u0130slam itikad\u0131nda veya sufi, irfani anlay\u0131\u015fta mana maddeye h\u00e2kimdir. Madde manaya h\u00e2kim de\u011fildir.<\/em><\/strong> Manan\u0131n \u00fczerindeki g\u00fc\u00e7 ile ruhi enerjiyle ister ona sevgi, a\u015fk deyin, ister tevekk\u00fcl deyin, ister tevazu deyin manan\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcyle siz maddeye h\u00fckmedersiniz. Bunun tam tersini d\u00fc\u015f\u00fcnsek yani bir manada maddeyi manan\u0131n \u00fczerinde kabul etsek i\u015fte o zaman d\u00fcnyay\u0131 ya\u015fanmaz hale getiren bi\u00e7im ortaya \u00e7\u0131kar. 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda insanlar bu bi\u00e7imin fark\u0131nda de\u011fillerdi. K\u0131saca s\u00f6ylemek gerekirse madde, makine, mekanik sizi y\u00f6netmeye ba\u015flar.<\/em> Bir insan olarak ise, maddenin manay\u0131 y\u00f6netmesi, maddenin beni y\u00f6netmesi bana \u00e7ok a\u011f\u0131r geliyor. Ben maddeyi y\u00f6netmeliyim. \u00c7\u00fcnk\u00fc yine \u0130slam d\u00fc\u015f\u00fcncesinin ana kaynaklar\u0131nda b\u00fct\u00fcn bu evrenin insan\u0131n emrine verildi\u011fi ifade edilmi\u015ftir. Yani insana musahhar k\u0131l\u0131nd\u0131\u011f\u0131 ifade edilmi\u015ftir. Dolay\u0131s\u0131yla insan\u0131n kendi i\u00e7 d\u00fcnyas\u0131yla, daha do\u011fru s\u00f6yleyelim g\u00f6nl\u00fcyle, kalbiyle o zengin deruni d\u00fcnyas\u0131yla hayat\u0131 ya\u015famas\u0131 ve maddeye h\u00fckmetmesi laz\u0131md\u0131r. Maddenin insana h\u00fckmetmesi halinde ortaya \u00e7\u0131kan insani boyut – bunun reddi m\u00fcmk\u00fcn de\u011fil- nefis ad\u0131n\u0131 verdi\u011fimiz boyuttur. Ama bizim bir g\u00f6nl\u00fcm\u00fcz var, bir ruhumuz var ve bir nefsimiz var. E\u011fer nefsimizin esiri olursak ki o bir anlamda maddenin manay\u0131 y\u00f6netmesidir.<\/strong><\/em> Ortaya \u00e7\u0131kan insan tipi isterseniz onu da s\u00f6yleyelim i\u015fte hi\u00e7bir \u015feyden tatmin olmayan, hayat\u0131n b\u00fct\u00fcn boyutlar\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 halde mutlu olamayan, i\u00e7 d\u00fcnyas\u0131nda kendisiyle, \u00e7evresiyle, varl\u0131\u011f\u0131yla kavgal\u0131, d\u0131\u015f d\u00fcnyas\u0131nda ise \u00e7evreyle kavgal\u0131, tatmin olmayan bir insan tipidir. Bu insan tipi bug\u00fcn maalesef d\u00fcnyam\u0131z\u0131 ya\u015fanmaz hale getirmi\u015ftir. \u00c7ok k\u0131sa bir \u00f6rnekle bitirelim. \u0130\u015fte k\u00fcresel \u0131s\u0131nma ya\u015fanmazl\u0131\u011f\u0131n veya i\u015fte bu b\u00fcy\u00fck k\u0131tl\u0131k veya b\u00fcy\u00fck sava\u015flar bu ya\u015fanmazl\u0131\u011f\u0131n \u00fcr\u00fcnleridir, g\u00f6stergeleridir.”<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

\u0130STANBUL–Prof. Dr. Saadettin \u00d6kten, nefsinin esiri olan insan\u0131n hayat\u0131n b\u00fct\u00fcn boyutlar\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 halde hi\u00e7bir \u015feyden tatmin olmayan, i\u00e7 d\u00fcnyas\u0131nda kendisiyle ve \u00e7evresiyle kavgal\u0131 bir hal ald\u0131\u011f\u0131n\u0131 belirtti. 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda insanlar\u0131n maddenin manaya hakim oldu\u011fu bir ya\u015fam tarz\u0131n\u0131 benimsedi\u011fini belirten \u00d6kten, bu insan tipinin d\u00fcnyay\u0131 ya\u015fanmaz hale getirdi\u011fini belirtti. \u00d6kten, k\u00fcresel \u0131s\u0131nma, b\u00fcy\u00fck k\u0131tl\u0131k ve […]<\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_yoast_wpseo_focuskw":"","_yoast_wpseo_title":"","_yoast_wpseo_metadesc":"","_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":"","_yoast_wpseo_focuskw_text_input":""},"categories":[16],"tags":[],"yoast_head":"\nProf. Dr. Saadettin \u00d6kten: K\u00fcresel Is\u0131nman\u0131n da K\u0131tl\u0131\u011f\u0131n da Sebebi Nefsinin Esiri Olan \u0130nsanlar - 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