{"id":3963,"date":"2010-04-10T01:00:00","date_gmt":"2010-04-09T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/04\/10\/cok-alametler-belirdi-vakit-tamamdr-nazm-hikmetin-kyamet-sureleri-nedim-guersel\/"},"modified":"2010-04-10T01:00:00","modified_gmt":"2010-04-09T22:00:00","slug":"cok-alametler-belirdi-vakit-tamamdr-nazm-hikmetin-kyamet-sureleri-nedim-guersel","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/04\/10\/cok-alametler-belirdi-vakit-tamamdr-nazm-hikmetin-kyamet-sureleri-nedim-guersel\/","title":{"rendered":"\u00c7ok al\u00e2metler belirdi, vakit tamamd\u0131r | N\u00e2z\u0131m Hikmet’in K\u0131yamet Sureleri – Nedim G\u00fcrsel"},"content":{"rendered":"

<\/strong><\/p>\n

“K\u0131yamet S\u00fbreleri” N\u00e2z\u0131m Hikmet’in 1939 y\u0131\u00adl\u0131nda Sultanahmet Cezaevindeyken yazd\u0131\u011f\u0131 iki il\u00adgin\u00e7 \u015fiirin genel ba\u015fl\u0131\u011f\u0131d\u0131r. Gerek i\u00e7erik, gerek\u00adse bi\u00e7im y\u00f6n\u00fcnden birbirine \u00e7ok benzeyen, biri \u00f6tekini tamamlayan bu iki metni, \u015fairin s\u0131n\u0131f sa\u00adva\u015f\u0131 kavram\u0131n\u0131 din\u00ee-ideolojik diye niteleyebile\u00adce\u011fimiz bir k\u00fclt\u00fcr ba\u011flam\u0131na yerle\u015ftirmesi olarak irdelemeye \u00e7al\u0131\u015faca\u011f\u0131m. N\u00e2z\u0131m, Divan edebiya\u00adt\u0131ndan bu yana T\u00fcrk \u015fiirinde \u00e7ok s\u0131k rastlanmakla birlikte kendine \u00f6zg\u00fc \u00f6\u011feler ta\u015f\u0131yan bir alegori y\u00f6ntemine ba\u015fvuruyor.<\/p>\n

Bu y\u00f6ntemin bence en \u00f6nemli \u00f6zelli\u011fi, ger\u00e7ekte vurgulanmak istenen d\u00fc\u00ad\u015f\u00fcncenin al\u0131\u015f\u0131lmam\u0131\u015f, hatt\u00e2 N\u00e2z\u0131m Hikmet okuru\u00adnu yad\u0131rgatacak benzetmeler arac\u0131l\u0131\u011f\u0131yla d\u0131\u015fla\u015ft\u0131r\u0131lmas\u0131. \u00d6rne\u011fin proletaryayla civciv, ak kurt, v.b. aras\u0131nda kurulan ili\u015fki ilk bak\u0131\u015fta basit bir benzetme gibi g\u00f6r\u00fclebilir. Ama biraz ilerde ayr\u0131n\u00adt\u0131lar\u0131yla a\u00e7\u0131klamaya \u00e7al\u0131\u015faca\u011f\u0131m gibi, bu t\u00fcr ale\u00adgorik \u00f6\u011felerin \u015fair taraf\u0131ndan hi\u00e7 de rasgele se\u00ad\u00e7ilmedi\u011fi anla\u015f\u0131l\u0131yor. Toplum ve do\u011fa diyalektik\u00adlerini benzer s\u00fcre\u00e7ler olarak ele almak, biriyle \u00f6tekini a\u00e7\u0131klayabilmek i\u00e7in N\u00e2z\u0131m’\u0131 n b\u00f6yle bir y\u00f6nteme ba\u015fvurdu\u011funu san\u0131yorum. S\u00f6z konusu y\u00f6n\u00adtemin niteli\u011fini ortaya koyman\u0131n da ancak somut \u00f6rneklerle m\u00fcmk\u00fcn olabilece\u011fini belirtmeliyim. Bu nedenle, “K\u0131yamet Sureleri”ni olu\u015fturan her iki \u015fiirin de tamam\u0131n\u0131 a\u015fa\u011f\u0131ya almakta yarar g\u00f6r\u00fc\u00adyorum.<\/p>\n

AL\u00c2METLER SURES\u0130<\/p>\n

Yedi kat yerin alt\u0131ndan u\u011fultular geliyor.
\u00c7ok al\u00e2metler belirdi, vakit tamamd\u0131r.
Haram sevaboldu, sevap haramd\u0131r.
Ak kurt, kara tahtay\u0131 daha bir yol kemir,
\u00e7ekin ki k\u00f6r\u00fckleri
ate\u015fe girdi demir.
\u00c7ok al\u00e2metler belirdi, vakit tamamd\u0131r.
Duyuldu kim \u00f6l\u00fcm sat\u0131l\u0131p k\u00e2r edile,
kendi kendilerin redd\u00fc ink\u00e2r edile,
ve duyuldu kabu\u011funa t\u0131k etti\u011fi civcivin.
Duyuldu uykusundan uyand\u0131\u011f\u0131
zincirinden ba\u015fka kaybedecek \u015feyi olmayan devin.<\/p>\n

Yedi kat yerin alt\u0131ndan u\u011fultular geliyor.
Medet yoktur, bakma geri.
Kantarma zapteylemez oldu beygiri.
\u00c7\u0131km\u0131\u015f \u00fczengiden, aya\u011f\u0131 yok mu?<\/p>\n

Kan s\u0131zar, \u015fak olmu\u015f, duda\u011f\u0131 yok mu?
Gider, b\u00f6yle gider, dahi gider
bu \u00e2te\u015f yollar\u0131n dura\u011f\u0131 yok mu?
Bu yol orda biten yoldur.
“T\u00fcrabolmak ne m\u00fc\u015fk\u00fcld\u00fcr…”<\/p>\n

\u00c7ekin ki k\u00f6r\u00fckleri
oca\u011fa girdi demir.
Bir ate\u015f k\u00fcl\u00e7esi d\u00fc\u015ft\u00fc buzlar\u0131n ortas\u0131na.
Al\u00e2metler belirdi, k\u0131yamet al\u00e2metleridir.
Haberdir, eri\u015fmekte kaynayan su galeyan
noktas\u0131na.<\/p>\n

TEBAHHUR SURES\u0130<\/p>\n

Pehlivanlar c\u00fcmle libastan soyunmu\u015f, \u00fcryan
idiler,
herbiri a\u015fik\u00e2r etmi\u015fti zamirin.
G\u00f6k kubbe s\u0131cakt\u0131 ve kan kokuyordu,
encam
tav\u0131 gelmi\u015f demirin.<\/p>\n

Vadenin iri\u015fip \u00e7att\u0131\u011f\u0131n\u0131 bildiler,
kavaklar titre\u015fip yere e\u011fildiler,
ve \u00e7\u0131nar a\u011fa\u00e7lar\u0131
g\u00f6rd\u00fcler hayk\u0131raraktan,
k\u00f6klerinin y\u0131lan \u00f6l\u00fcleri gibi
koptu\u011funu topraktan.
Pehlivanlar c\u00fcmle libastan soyunmu\u015f, \u00fcryan
idiler.
K\u0131z\u0131l kanatl\u0131 ku\u015flar kayalarda
haz\u0131rd\u0131 atlamaya.
Vadenin iri\u015fip \u00e7att\u0131\u011f\u0131n\u0131 bildiler,
kabard\u0131, k\u00f6p\u00fcklendi dalgalar,
ba\u015flad\u0131lar \u00e7atlamaya.<\/p>\n

G\u00f6k kubbe s\u0131cakt\u0131 ve kan kokuyordu,
ve r\u00fbzig\u00e2r
y\u00fckseldi a\u011f\u0131r a\u011f\u0131r, \u00e7o\u011fald\u0131 git gide
birikti, birikti ve \u00e2n\u0131-vahitte
“Ah edildi derinden
yer oynad\u0131 yerinden,”
y\u0131k\u0131ld\u0131 k\u00f6pr\u00fcler kemerlerinden,
yaz\u0131l\u0131 ta\u015flar kapand\u0131 y\u00fcz\u00fckoyun.
Bu dem k\u0131yamet demidir,
bu, buhara ink\u0131l\u00e2b\u0131d\u0131r kaynayan suyun<\/p>\n

Kur’\u00e2n’\u0131n Hacc s\u00fbresi \u015f\u00f6yle ba\u015flar: “Ey in\u00adsanlar! Rabbinizden sak\u0131n\u0131n; do\u011frusu k\u0131yamet saatinin sars\u0131nt\u0131s\u0131 b\u00fcy\u00fck \u015feydir.” Bir bak\u0131ma yukar\u0131daki \u015fiirlerin \u00f6zeti say\u0131labilecek bu \u00e2yetin s\u00f6z etti\u011fi “sars\u0131nt\u0131” kavram\u0131n\u0131 din\u00ee ba\u011flam\u0131ndan \u00e7\u0131ka\u00adr\u0131p yirminci y\u00fczy\u0131l tarihine yerle\u015ftirmeden \u00f6nce, kutsal metinlerdeki k\u0131yamet anlay\u0131\u015f\u0131 \u00fcst\u00fcnde dur\u00admak yerinde olur san\u0131r\u0131m. \u00c7\u00fcnk\u00fc N\u00e2z\u0131m Hikmet Kur’an’a g\u00f6nderme yaparken ger\u00e7ekte Tevrat, Zebur ve \u0130ncil’den kaynaklanan, hatta k\u00f6k\u00fc \u00e7ok daha eskiye, S\u00fcmer ve Asur mitolojilerine kadar uzanan bir inanc\u0131 ele al\u0131yor. Daha \u00e7ok \u0130sl\u00e2mda rastlad\u0131\u011f\u0131m\u0131z kozmik karga\u015falar\u0131n, b\u00fcy\u00fck deprem ve sars\u0131nt\u0131lar\u0131n yer ald\u0131\u011f\u0131 “K\u0131yamet Sureleri”nin \u201cKutsal Kitap\u201d (Tevrat-Zebur-\u0130ncil) gelene\u011fi i\u00e7inde de\u011ferlendirilmesi ilk elde \u015fa\u015f\u0131rt\u0131c\u0131 gelebilir. \u00c7\u00fcn\u00adk\u00fc her iki \u015fiirde de Kur’\u00e2n edas\u0131 egemen. Ne var ki.d\u00fcnyan\u0131n sonunu haber veren, g\u00fcn\u00fcn birinde tarihin bitip tarih-d\u0131\u015f\u0131 bir s\u00fcre\u00e7te, yani \u00f6teki d\u00fcn\u00adyada uyumlu ve \u00e7at\u0131\u015fmas\u0131z bir hayat\u0131n ba\u015flaya\u00adca\u011f\u0131n\u0131 m\u00fcjdeleyen d\u00fc\u015f\u00fcnce Kur’\u00e2n’\u0131n yaz\u0131lmas\u0131n\u00addan \u00e7ok daha \u00f6nce olu\u015fmu\u015f. Bu nedenle Kur’\u00e2n’daki k\u0131yamet vizyonu bir bak\u0131ma insanl\u0131k tari\u00adhinin en eski efsanelerini, Tektanr\u0131c\u0131 dinlerin ilk olu\u015fum evrelerini de kaplayan bir alan\u0131n ideolo\u00adjik b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde ele al\u0131nmal\u0131. Engels, Aziz Jean’\u0131n Apokalips Kitab\u0131 \u00fcst\u00fcne yazd\u0131\u011f\u0131 bir yaz\u0131da k\u0131yamete de\u011fgin her t\u00fcrl\u00fc Tanr\u0131 esininin Tevrat’da anlat\u0131lanlardan ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131, Danyel’den Muhammed’e kadar, sonradan gelen b\u00fc\u00adt\u00fcn peygamberlerin eski metinlerdeki kehanetleri tekrarlad\u0131klar\u0131n\u0131 s\u00f6yl\u00fcyor. (Sur La Religion, ed. Sociales, s. 265-266). \u015e\u00fcphesiz \u00e7ok genel bir sav bu. Kur’\u00e2n’la \u201cKutsal Kitap\u201d aras\u0131nda benzerlikler oldu\u011fu kadar \u00f6nemli ayr\u0131mlar, hatt\u00e2 birbiriyle \u00e7e\u00adli\u015fen b\u00f6l\u00fcmler de var. Ama Muhammed’in bir\u00e7ok mesel ve kehaneti \u201cKutsal Kitap\u201d’dan ald\u0131\u011f\u0131 da bir ger\u00e7ek. \u00d6te yandan gelecekte olacaklar\u0131 bildiren Tevrat’daki Danyel’in Kitab\u0131’yla (Kitab\u0131 Mukaddes, “daniel”, s. 840-855, \u0130bran\u00ee, Kildan\u00ee ve Yunan\u00ee dil\u00adlerinden \u00e7eviri. \u0130st. 1974) \u0130ncil’in en eski metni say\u0131lan Apokalips Kitab\u0131 (Kitab\u0131 Mukaddes, “Yuhannan\u0131n Vahyi a.g.y., s. 258-274) aras\u0131ndaki benzerlik \u00f6tekilere oranla \u00e7ok daha belirgin. Yahudi-H\u0131ristiyan gelene\u011finin k\u0131yamet vizyonunu bu iki kitab\u0131n olu\u015fturdu\u011funu rahatl\u0131kla s\u00f6yleyebiliriz. Engels’e bak\u0131l\u0131rsa \u0130sa’dan iki y\u00fcz y\u0131l kadar \u00f6nce yaz\u0131lan Danyel’in Kitab\u0131’nda, daha \u00f6nceden ge\u00e7mi\u015f baz\u0131 tarih\u00ee olaylar \u00fcst\u00fc kapal\u0131 bir bi\u00e7imde anlat\u0131ld\u0131\u011f\u0131ndan s\u00f6z konusu kitab\u0131n kehanetle en k\u00fc\u00e7\u00fck ili\u015fkisi bile yok. Apokalips Kitab\u0131’ysa, Aziz Jean’\u0131n Patmos adas\u0131ndayken Tanr\u0131 esini yoluyla g\u00f6rd\u00fc\u011f\u00fc k\u0131yamet vizyonlar\u0131n\u0131 i\u00e7eren bir aldatma\u00adcadan ibaret. Ama din d\u0131\u015f\u0131 bir okuma bu aldat\u00admacan\u0131n ger\u00e7ekte toplumsal bir \u00e7at\u0131\u015fmay\u0131 haber verdi\u011fini ortaya koyabilir. Engels’in \u00f6ne s\u00fcrd\u00fc\u011f\u00fc gibi Aziz Jean’\u0131n ilk H\u0131ristiyan topluluklar\u0131yla Ro\u00adma Devleti aras\u0131nda varolan \u00e7eli\u015fkiyi, ve H\u0131risti\u00adyanl\u0131\u011f\u0131 kabul eden yoksul kitlelerin adalet \u00f6zlem\u00adlerini din\u00ee simgeler arac\u0131l\u0131\u011f\u0131yla vurgulamas\u0131 bence \u00e7ok \u00f6nemli. \u00c7\u00fcnk\u00fc N\u00e2z\u0131m’\u0131n k\u0131yamet olgusunu ele al\u0131\u015f\u0131ndaki Marksist tav\u0131rla Aziz Jean’\u0131n metafizik kehaneti, tarihi yorumlama a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck ben\u00adzerlikler ta\u015f\u0131yor. Bu nedenle Apokalips Kitab\u0131 \u00fcs\u00adt\u00fcnde \u00f6zellikle duraca\u011f\u0131m\u0131 belirteyim. Ama daha \u00f6nce k\u0131yametin \u0130sl\u00e2m gelene\u011findeki yerini ara\u015f\u00adt\u0131rmak i\u00e7in Kur’an’a bir g\u00f6z atmak, inceledi\u011fim \u015fiirlerin yaln\u0131zca adlar\u0131n\u0131 de\u011fil b\u00fcy\u00fck \u00f6l\u00e7\u00fcde eda\u00adlar\u0131n\u0131, imge ve \u00e7a\u011fr\u0131\u015f\u0131m alanlar\u0131n\u0131 da belirleyen k\u0131yametle ilgili s\u00fbreleri bulmak gerekiyor.<\/p>\n

Kutsal Kitap’d\u00e2kinin tersine, Kur’an’da k\u0131yamet \u00fcst\u00fcne yaz\u0131lm\u0131\u015f ayr\u0131 bir b\u00f6l\u00fcm yok. Buna kar\u015f\u0131l\u0131k \u0130sl\u00e2m\u0131n kutsal kitab\u0131n\u0131 olu\u015fturan y\u00fcz on \u00fc\u00e7 s\u00fbre\u00adnin bir\u00e7o\u011fu k\u0131yamet g\u00fcn\u00fcn\u00fc betimleyen c\u00fcmle\u00adlerle, Tanr\u0131n\u0131n \u00f6fke ve adaletinin ger\u00e7ekle\u015fece\u011fi g\u00fcn\u00fc anlatan s\u00f6zlerle dolu. Yeni dini yayg\u0131nla\u015ft\u0131r\u00admak, \u00e7evresindekileri Tanr\u0131n\u0131n varl\u0131\u011f\u0131na inand\u0131r\u00admak i\u00e7in olacak, Muhammed durmadan k\u0131yamet\u00adten s\u00f6z etmi\u015f. Bu s\u00f6zlerin \u00e7o\u011fu evren alt\u00fcst oldu\u00ad\u011fu vakit insanlar\u0131n duyaca\u011f\u0131 korkuyu, inanmayan\u00adlar\u0131n ba\u015f\u0131na gelecek fel\u00e2ketleri anlat\u0131yor. G\u00f6zda\u011f\u0131 vermek, Tanr\u0131n\u0131n g\u00fcc\u00fcn\u00fcn her \u015feye yetebilece\u011fini g\u00f6stermek i\u00e7in s\u00f6ylendikleri belli. Hep ayn\u0131 koz\u00admik karga\u015fal\u0131\u011f\u0131, birbirine benzeyen do\u011fal y\u0131k\u0131m\u00adlar\u0131 tekrarlamalar\u0131na kar\u015f\u0131n, bu s\u00f6zlerin kimi za\u00adman kendi i\u00e7lerinde tutarl\u0131 bir b\u00fct\u00fcn olu\u015fturduk\u00adlar\u0131n\u0131 da belirtmeliyim. \u00d6rne\u011fin k\u0131yamet g\u00fcn\u00fcn\u00fcn insanlara “vaad edilen” bir Tanr\u0131 s\u00f6z\u00fc oldu\u011fu (Nebe S\u00fbresi, 17. \u00e2yet), bu g\u00fcn\u00fcn gelece\u011finin “\u015f\u00fcphe g\u00f6t\u00fcrmedi\u011fi” (Hacc S\u00fbresi, 6. ve 7. \u00e2yet\u00adler), saatinin Tanr\u0131 taraf\u0131ndan kesinlikle saptan\u00adm\u0131\u015f olmakla birlikte bunu kullar\u0131n bilemeyece\u011fi, (A’raf S\u00fbresi, 187. \u00e2yet), ne var ki “vaktin yak\u0131n” oldu\u011fu (Enbiy\u00e2 S\u00fbresi, 1. \u00e2yet) belli bir mant\u0131k sistemi i\u00e7inde tekrarlan\u0131yor. K\u0131yamet g\u00fcn\u00fcn\u00fcn en a\u00e7\u0131k belirtisiyse \u0130srafil’in \u00fcfleyece\u011fi s\u00fbr denilen tiz sesli bir boru: “S\u00fbr’a \u00fcf\u00fcr\u00fcl\u00fcr. \u0130\u015fte bu gelece\u00ad\u011fi s\u00f6z verilen g\u00fcnd\u00fcr (s. 518); S\u00fbr’a \u00fcf\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00fcn, Allah’\u0131n diledikleri bir yana, g\u00f6klerde olanlar da yerde olanlar da, korku i\u00e7inde kal\u0131rlar, (s. 383). S\u00fbr’a bir \u00fcf\u00fcr\u00fcl\u00fc\u015f \u00fcf\u00fcr\u00fcld\u00fc\u011f\u00fc, yer ve da\u011flar kal\u00add\u0131r\u0131l\u0131p bir vuru\u015fla birbirine \u00e7arp\u0131ld\u0131\u011f\u0131 zaman, i\u015fte o g\u00fcn olacak olur, k\u0131yamet kopar (s. 566); S\u00fbr’a \u00fcf\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00fcn hepiniz b\u00f6l\u00fck b\u00f6l\u00fck gelirsiniz. (s. 581).” (Kur’\u00e2n, Diyanet \u0130\u015fleri Bakanl\u0131\u011f\u0131 Yay\u0131n\u00adlar\u0131, \u0130st. 1973).<\/p>\n

\u0130sl\u00e2m gelene\u011finde k\u0131yamet kavram\u0131n\u0131n kozmik karga\u015falarla \u00f6zde\u015f tutuldu\u011funu s\u00f6ylemi\u015ftim; Apokalips Kitab\u0131’nda raslad\u0131\u011f\u0131m\u0131z simgesel \u00f6\u011fe\u00adlerin, \u00e7\u00f6z\u00fcmlenmesi olduk\u00e7a g\u00fc\u00e7 benzetmelerin hi\u00e7biri Kur’an’da yok. D\u00fcnyan\u0131n sonu bir bak\u0131ma Tanr\u0131n\u0131n fizik g\u00fcc\u00fcn\u00fc somutlayan betimlemelere indirgenmi\u015f. Ger\u00e7i ayn\u0131 betimlemeler Apokalips Kitab\u0131’nda da var ama bu somutlama Kur’an’da evrenin alt\u00fcst olu\u015fuyla ilgili, kimi vakit \u015fiirsel di\u00adyebilece\u011fimiz bir yetkinli\u011fe ula\u015fan imgeleri de i\u00e7e\u00adriyor. G\u00f6ky\u00fcz\u00fcn\u00fcn “erimi\u015f madene”, da\u011flar\u0131nsa “at\u0131lm\u0131\u015f pamu\u011fa” d\u00f6n\u00fc\u015fece\u011fini s\u00f6yleyen Me\u00e2ric s\u00fbresinin sekiz ve dokuzuncu \u00e2yetlerinde oldu\u011fu gibi. Nebe, Hakka, Rahman, \u0130brahim ve K\u0131yamet s\u00fbrelerinde de buna benzer betimlemeler var:<\/p>\n

“G\u00f6kler kap\u0131 kap\u0131 a\u00e7\u0131lacak, da\u011flar y\u00fcr\u00fct\u00fcl\u00fcp serap olacakt\u0131r. (19-20 \u00e2yetler, s. 581) (…) G\u00f6k par\u00e7alan\u0131r, o g\u00fcn bitkin bir hale gelir. (16. \u00e2yet, s. 566) (…) G\u00f6k yar\u0131l\u0131p da, g\u00fcl gibi k\u0131zard\u0131\u011f\u0131, ya\u011f gibi eridi\u011fi zaman h\u00e2liniz nice olur? (37. \u00e2yet, s. 531) (…) Da\u011flar\u0131 yerinde donmu\u015f san\u0131rs\u0131n, oysa onlar bulutlar gibi ge\u00e7erler. (88. \u00e2yet, s. 383) (…) Yerin ba\u015fka bir yerle, g\u00f6klerin de ba\u015fka g\u00f6klerle de\u011fi\u015ftirildi\u011fi g\u00fcnde (47. \u00e2yet, s. 260). (…) G\u00f6z\u00fcn kama\u015ft\u0131\u011f\u0131, ay\u0131n tutuldu\u011fu, g\u00fcne\u015f ve ay\u0131n bir araya getirildi\u011fi zaman. (7. ve 8. \u00e2yetler, s. 776)”.<\/p>\n

B\u00fct\u00fcn bu \u00f6rnekler, \u0130sl\u00e2m inanc\u0131nda d\u00fcnyan\u0131n sonunun her \u015feyden \u00f6nce bir sars\u0131nt\u0131, bir alt\u00fcst olu\u015f d\u00fc\u015f\u00fcncesine yol a\u00e7t\u0131\u011f\u0131n\u0131 g\u00f6steriyor. K\u0131yamet kelimesi da\u011flar\u0131, koyaklar\u0131 ve bunlar\u0131n \u00fcst\u00fcnde uzan\u0131p giden g\u00f6ky\u00fcz\u00fcyle yerle\u015fik bir evren d\u00fc\u00adzeninin y\u0131k\u0131l\u0131\u015f\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131yor daha \u00e7ok. “Mizan”\u0131n kurulup g\u00fcnahk\u00e2rlar\u0131n cezaland\u0131r\u0131lmas\u0131, sevap ka\u00adzananlar\u0131n \u00f6d\u00fcllendirilmesiyse ancak bu y\u0131k\u0131l\u0131\u015f\u0131n ard\u0131ndan gelen, birka\u00e7 s\u00fbrenin d\u0131\u015f\u0131nda \u00fcst\u00fcnde pek fazla durulmayan konular. N\u00e2z\u0131m Hikmet “Al\u00e2metler S\u00fbresi”nin ilk dizesinde “yedi kat ye\u00adrin alt\u0131ndan gelen u\u011fultulardan s\u00f6z ederken k\u0131\u00adyameti \u0130sl\u00e2m gelene\u011fi i\u00e7inde de\u011ferlendiriyor. Ama bu de\u011ferlendirme ayr\u0131nt\u0131larda de\u011fil, k\u0131yamet kav\u00adram\u0131n\u0131n anlamsal b\u00fct\u00fcnl\u00fc\u011f\u00fcnde sakl\u0131. Yani \u015f\u00e2ir Kur’an’daki betimlemeleri oldu\u011fu gibi aktarm\u0131yor yap\u0131t\u0131na. Kelimeleri, imgeleri kendi \u00fcretiyor. Her iki \u015fiirde de \u00f6zg\u00fcn bulu\u015flar, Kur’an’dakileri an\u00add\u0131rsa bile \u015f\u00e2irin kendisinin yaratt\u0131\u011f\u0131 do\u011fal fel\u00e2ket betimlemeleri, f\u0131rt\u0131nalar, zelzele ve yer kaymalar\u0131 var. Ama \u201cK\u0131yamet Sureleri\u201dnin genel anlam\u0131, olu\u015fturduklar\u0131 korkun\u00e7 atmosfer, \u0130sl\u00e2m gelene\u011fin\u00adde yer alan k\u0131yamet imgesiyle birle\u015fiyor. \u00c7\u00fcnk\u00fc gerek N\u00e2z\u0131m’\u0131n metinlerinde, gerek Muhammed’in s\u00f6zlerinde olsun, as\u0131l \u00fcst\u00fcnde durulan, alt\u0131 \u00e7izilmek istenen durum bir d\u00fczenin y\u0131k\u0131l\u0131\u015f\u0131d\u0131r. Ne var ki, N\u00e2z\u0131m’\u0131n betimledi\u011fi y\u0131k\u0131l\u0131\u015fla Muhammed’in haber verdi\u011fi “hesap g\u00fcn\u00fc”, ayn\u0131 kozmik karga\u015fay\u0131 vurgulamalar\u0131na kar\u015f\u0131n, benzer nitelikte de\u011filler. Muhammed’in \u00f6ng\u00f6rd\u00fc\u011f\u00fc karga\u015fa Tanr\u0131 istemine ba\u011fl\u0131; N\u00e2z\u0131m’\u0131nkiyse toplum dinami\u011fine. Bu nedenle ilki bilim-d\u0131\u015f\u0131, ideolojik bir yap\u0131nt\u0131 (fiction), \u00f6tekiyse tarih\u00ee s\u00fcre\u00e7 i\u00e7inde g\u00f6zlemlenen top\u00adlumsal bir olgu olarak ele al\u0131nabilir. \u00d6te yandan ister Tanr\u0131 isteminin, ister s\u0131n\u0131f sava\u015f\u0131n\u0131n sonucu olsun, Kur’an’da yaz\u0131ld\u0131\u011f\u0131 gibi k\u0131yamet g\u00fcn\u00fcn\u00fcn “\u015f\u00fcphe g\u00f6t\u00fcrmedi\u011fi”, yani ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131 Muhammed’le N\u00e2z\u0131m’\u0131 birle\u015ftiriyor. Bu s\u00f6zlerim \u00e7a\u011f\u0131m\u0131z\u00adda Marksizm’e y\u00f6neltilen baz\u0131 ele\u015ftirilerle bir tu\u00adtulmamal\u0131. \u00d6rne\u011fin Raymond Aron benzeri bur\u00adjuva d\u00fc\u015f\u00fcn\u00fcrleri Marx’\u0131 peygamberlikle su\u00e7larken onun tarih anlay\u0131\u015f\u0131n\u0131 hedef al\u0131yorlar genellikle. Oysa benim amac\u0131m s\u0131n\u0131f sava\u015f\u0131 kavram\u0131ndaki de\u00adterminizm \u00f6gesiyle k\u0131yamet imgesini b\u00fct\u00fcnle\u015fti\u00adren bir marksist \u015f\u00e2irin hangi ara\u00e7lardan yarar\u00adland\u0131\u011f\u0131n\u0131 ara\u015ft\u0131rmak. Bu ara\u00e7lar\u0131n ba\u015f\u0131nda tarih\u00ee maddecili\u011fin geldi\u011fini s\u00f6yleyebiliriz. N\u00e2z\u0131m Hikmet’in Tanr\u0131’n\u0131n vaadetti\u011fi k\u0131yamet g\u00fcn\u00fc imgesin\u00adden yola \u00e7\u0131karak tarih \u00e7ark\u0131n\u0131n ters d\u00f6nd\u00fcr\u00fclemeyece\u011fini, bir ba\u015fka deyi\u015fle proletarya devri\u00adminin ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131 vurgulamas\u0131 peygamberce bir davran\u0131\u015f olarak nitelenemez elbette. T\u0131pk\u0131 Marx’\u0131n proletarya devrimini, yani bir anlamda toplumsal sars\u0131nt\u0131y\u0131 \u00f6nceden haber vermesinin kehanetle nitelenemeyece\u011fi gibi. \u00c7\u00fcnk\u00fc Marx ta\u00adrih anlay\u0131\u015f\u0131n\u0131 ne din\u00ee bir inanca, ne de Tanr\u0131 esinine dayand\u0131r\u0131r. Toplumun de\u011fi\u015fme s\u00fcrecini, bu s\u00fcreci belirleyen nesnel ve \u00f6znel ko\u015fullar\u0131n varolu\u015f nedenlerini ara\u015ft\u0131r\u0131r sadece. Bir \u00fcretim tarz\u0131ndan ba\u015fka bir \u00fcretim tarz\u0131na ge\u00e7i\u015f olarak \u00f6zetleyebilece\u011fimiz toplumsal yap\u0131n\u0131n de\u011fi\u015fme s\u00fcreci, ger\u00e7ek bir alt\u00fcst olu\u015fu da beraberinde ge\u00adtirir. Yani “iktisad\u00ee temeldeki de\u011fi\u015fmenin, az ve\u00adya \u00e7ok h\u0131zla, b\u00fct\u00fcn muazzam \u00fcstyap\u0131y\u0131 da alt\u00ad\u00fcst” edi\u015fini. (Ekonomi Politi\u011fin Ele\u015ftirisine Kat\u00adk\u0131ya \u00d6ns\u00f6z’den al\u0131nt\u0131 Felsefe \u0130ncelemeleri, \u00e7ev. Cem Ero\u011flu, Sol yay., s. 79). Bu de\u011fi\u015fimin zorun\u00adlulu\u011funu, geli\u015fmelerinin belli bir evresinde \u00fcretici g\u00fc\u00e7lerin varolan \u00fcretim ili\u015fkileri ya da onlar\u0131n hukuk\u00ee ifadesi olan m\u00fclkiyet ili\u015fkileriyle \u00e7at\u0131\u015fma\u00ads\u0131na ba\u011flayan Marksizm, Aron’un \u00f6ne s\u00fcrd\u00fc\u011f\u00fc gibi \u00e7a\u011f\u0131m\u0131z\u0131n din\u00ee ideolojisi de\u011fil, tarihin geli\u015fme yasalar\u0131n\u0131 bilimsel y\u00f6ntemle inceleyen, diyalektik maddeci d\u00fc\u015f\u00fcncenin temellendirdi\u011fi bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. A\u015fa\u011f\u0131da “Al\u00e2metler Suresi” adl\u0131 \u015fiiri daha yak\u0131ndan inceleyerek N\u00e2z\u0131m Hikmet’in k\u0131\u00adyameti din\u00ee ba\u011flam\u0131ndan \u00e7\u0131kar\u0131p toplumun de\u00ad\u011fi\u015fme s\u00fcreci i\u00e7ine ne denli ustal\u0131kla yerle\u015ftirdi\u00ad\u011fini, b\u00f6ylece \u0130sl\u00e2m, hatt\u00e2 Yahudi-H\u0131ristiyan ge\u00adlene\u011fini \u00e7a\u011fda\u015f ve bilimsel bir yakla\u015f\u0131mla ele alarak nas\u0131l \u00f6zg\u00fcn bir bile\u015fime vard\u0131\u011f\u0131n\u0131 g\u00f6ster\u00admeye \u00e7al\u0131\u015faca\u011f\u0131m.<\/p>\n

Kur’an’da k\u0131yamet g\u00fcn\u00fcn\u00fcn belirtilerine pek de\u011finilmiyor. Bu konuya daha \u00e7ok hadislerde, \u00f6zellikle de halk inan\u00e7lar\u0131nda rastl\u0131yoruz. P.N. Boratav, H. Bayr\u0131’n\u0131n \u0130stanbul halk\u0131ndan derledi\u011fi inan\u0131\u015flar\u0131n a\u015fa\u011f\u0131 yukar\u0131 T\u00fcrkiye’nin her yerin\u00adde yayg\u0131n oldu\u011funu s\u00f6yl\u00fcyor. (100 Soruda T\u00fcrk Folkloru, P.N. Boratav, Ger\u00e7ek yay. s. 25, \u0130st. 1973). K\u0131yametin yakla\u015ft\u0131\u011f\u0131n\u0131 haber veren belirti\u00adler aras\u0131nda kurtla kuzunun bir arada dola\u015fmas\u0131, kad\u0131nlar\u0131n \u00e2detten kesilmesi, v.b. gibi al\u0131\u015f\u0131lan\u0131n tersi olaylar bir hayli kalabal\u0131k. \u0130nsanlar\u0131n kazan\u00e7 h\u0131rs\u0131na d\u00fc\u015fmesi, “bina ve zina”n\u0131n \u00e7o\u011falmas\u0131 gi\u00adbi yerle\u015fik ahl\u00e2k t\u00f6relerine uymayan davran\u0131\u015flar da k\u0131yamet belirtilerinden say\u0131l\u0131yor. “Al\u00e2metler Suresi”nin ilk b\u00f6l\u00fcm\u00fcnde yer alan haram\u0131n sevap, sevab\u0131n haram olmas\u0131n\u0131 al\u0131\u015f\u0131lm\u0131\u015f\u0131n tersi olaylar dizisine, ikinci b\u00f6l\u00fcmdeki \u00f6l\u00fcm\u00fcn sat\u0131l\u0131p k\u00e2r edilmesiniyse, ahl\u00e2k t\u00f6relerine uymayan davran\u0131\u015flar aras\u0131na katabiliriz. N\u00e2z\u0131m Hikmet k\u0131yametin ya\u00adk\u0131nda kopaca\u011f\u0131n\u0131 haber verirken halk inan\u00e7lar\u0131n\u00addan yola \u00e7\u0131kmakla birlikte salt bununla yetinmi\u00adyor. S\u00f6z konusu k\u0131yametin din\u00ee de\u011fil toplumsal ol\u00addu\u011funu vurgulamak amac\u0131yla halk inanc\u0131ndan kaynaklanan belirtilerin yan\u0131 s\u0131ra ba\u015fka belirti\u00adleri de s\u0131ral\u0131yor. Bunlar\u0131n, \u015fiiri ideolojik d\u00fczlem\u00adden bilimsel d\u00fczleme kayd\u0131rd\u0131\u011f\u0131n\u0131, b\u00f6ylece k\u0131ya\u00admet kavram\u0131n\u0131n nitelik de\u011fi\u015ftirerek yirminci y\u00fcz\u00ady\u0131l\u0131n tarih\u00ee geli\u015fmesiyle b\u00fct\u00fcnle\u015fti\u011fini s\u00f6yleyebili\u00adriz. Civciv ve kaynayan su benzetmeleriyle, k\u0131ya\u00admet belirtileri yap\u0131nt\u0131sal (fictif) olandan g\u00f6zlem\u00adlenebilir bir olguya, inan\u00e7 d\u00fczeyinden do\u011fasal ger\u00e7ek d\u00fczeyine ge\u00e7iyor. B\u00f6ylece toplumsal sar\u00ads\u0131nt\u0131n\u0131n belirtilerini bir \u00e7e\u015fit evrimle\u015fme s\u00fcreciyle \u00f6zde\u015fliyor \u015f\u00e2ir. “Haberdir, eri\u015fmekte su galeyan noktas\u0131na”, nicel birikimden nitel de\u011fi\u015fime ge\u00e7i\u015fi vurgulayan, Engels’in Do\u011fa’n\u0131n Diyalekti\u011fi’nde ayr\u0131nt\u0131lar\u0131yla a\u00e7\u0131klad\u0131\u011f\u0131 diyalektik maddeci g\u00f6r\u00fc\u00ad\u015f\u00fc \u00f6zetleyen bir dize. Nitekim bu g\u00f6r\u00fc\u015f “K\u0131ya\u00admet Sureleri”nin son b\u00f6l\u00fcm\u00fcnde, “Tebahhur Suresi”nin ad\u0131n\u0131 ald\u0131\u011f\u0131 bir “ink\u0131l\u00e2b\u0131”, yani her de\u00ad\u011fi\u015fimin nicel birikimle nitel d\u00f6n\u00fc\u015f\u00fcm s\u00fcre\u00e7leri sonucunda ger\u00e7ekle\u015febilece\u011fini, buharla\u015fma \u00f6r\u00adne\u011fiyle a\u00e7\u0131klayacakt\u0131r:<\/p>\n

“Bu dem k\u0131yamet demidir,
bu, buhara ink\u0131l\u00e2b\u0131d\u0131r kaynayan suyun…”<\/p>\n

Engels’in maddeci diyalekti\u011fin \u00fc\u00e7 genel ilkesi ara\u00ads\u0131nda sayd\u0131\u011f\u0131 nicel birikimin bir s\u0131\u00e7ramayla nitel d\u00f6n\u00fc\u015f\u00fcme yol a\u00e7mas\u0131 kural\u0131na N\u00e2z\u0131m Hikmet’in ba\u015fka \u015fiirlerinde de rastlamak m\u00fcmk\u00fcn. \u015e\u00e2ir, bel\u00adki de ampirik a\u00e7\u0131dan daha kolay g\u00f6zlemlenebildi\u00ad\u011fi i\u00e7in, maddeci diyalekti\u011fin bu \u00f6nemli yasas\u0131na olduk\u00e7a s\u0131k de\u011finiyor. Ama kimi vakit, hayat\u0131n somut ayr\u0131nt\u0131lar\u0131ndan yola \u00e7\u0131ksa bile, \u00f6\u011fretici ve \u015fematik olmaktan \u00f6teye ge\u00e7emiyor bu \u00e7aba. Memleketimden \u0130nsan Manzaralar\u0131\u2019nda Halil’in hastal\u0131\u011f\u0131n\u0131 betimleyen dizelerde oldu\u011fu gibi.<\/p>\n

“Halil art\u0131k biliyordu hastal\u0131\u011f\u0131n\u0131n ad\u0131n\u0131:
g\u00f6z damarlar\u0131n\u0131n dumura do\u011fru gitmesi.
Y\u0131llard\u0131r a\u011f\u0131r a\u011f\u0131r, birike birike
ve bir g\u00fcn, bir anda, bir s\u0131\u00e7ray\u0131\u015fla:
k\u00f6rl\u00fck,
Burda da diyalektik,
Halil,
her yerde diyalektik.”<\/p>\n

(Memleke\u00adtimden \u0130nsan Manzaralar\u0131, Ararat yay., s. 404)<\/p>\n

Bence son dizeler fazla. Bir s\u00fcrecin olu\u015fum h\u0131z\u0131n\u0131 niteleyen “a\u011f\u0131r a\u011f\u0131r”, “birike birike” ve “bir anda, bir s\u0131\u00e7ray\u0131\u015fla” gibi zaman ve devinim be\u00adlirten kelimeler, hastal\u0131\u011f\u0131n evriminin diyalektik yasalara uydu\u011funu yeterince a\u00e7\u0131kl\u0131yor zaten. Bu olgunun alt\u0131n\u0131 bir kez daha \u00e7izmek gereksiz, hatt\u00e2 metnin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozan bir davran\u0131\u015f. Ayn\u0131 durum Benerci Kendini Ni\u00e7in \u00d6ld\u00fcrd\u00fc’n\u00fcn ilk \u015fiirinde de s\u00f6zkonusu. “Gebedir her sukut bir y\u00fckseli\u015fe” dizesinden sonra Heraklit’in ad\u0131n\u0131 anman\u0131n, daha \u00f6nce apa\u00e7\u0131k belirtilen bir genel do\u011fruyu tekrarlamaktan \u00f6te hi\u00e7 bir i\u015flevi yok.<\/p>\n

“Gebedir her sukut bir y\u00fckseli\u015fe.
Ne m\u00fcmk\u00fcn kar\u015f\u0131 koymak
bu k\u00f6p\u00fcrm\u00fc\u015f geli\u015fe…
Heraklit, Heraklit!
akar suya kabil mi vurmak kilit?”<\/p>\n

(Be\u00adnerci Kendini Ni\u00e7in \u00d6ld\u00fcrd\u00fc, T\u00fcm Eserleri, III. Cilt, Cem yay. s. 8)<\/p>\n

Ne var ki, N\u00e2z\u0131m Moskova KUTV \u00dcniversite\u00adsindeki devrimci havan\u0131n heyecan\u0131yla \u00f6\u011frendi\u011fi Marksizm’in felsef\u00ee ilkelerini olgunluk d\u00f6neminde iyice \u00f6z\u00fcmleyip sindirecek, bu ilkeleri \u015fematik bir bi\u00e7imde uygulamaktan ka\u00e7\u0131nacakt\u0131r. Gen\u00e7lik \u015fiirlerindeki \u00f6\u011fretici tav\u0131r, hapishanede yazd\u0131\u011f\u0131 \u015fiir\u00adlerin \u00e7o\u011funda yal\u0131n, “kitab\u00ee”likten uzak imgelere b\u0131rakacakt\u0131r yerini. A\u015fa\u011f\u0131daki dizeler bu g\u00f6r\u00fc\u015f\u00fc\u00adm\u00fc do\u011frular san\u0131r\u0131m:<\/p>\n

“Birikip s\u0131\u00e7ramalar
So\u011fuk
s\u0131cak
serin.
Ve b\u00fcy\u00fck l\u00e2civerdi bah\u00e7ede
ba\u015fs\u0131z ve sonsuz
ve durup dinlenmeden
devran\u0131 rakkaselerin…”<\/p>\n

(T\u00fcm Eserleri, IV. Cilt, Cem yay. s. 47)<\/p>\n

“Pamuklad\u0131 m\u0131yd\u0131 kavaklar
kiraz gelir ard\u0131ndan”<\/p>\n

dizelerindeyse, \u015f\u00e2ir o y\u00f6re halk\u0131n\u0131n g\u00fcnl\u00fck ko\u00adnu\u015fmas\u0131nda yakalar ayn\u0131 evrensel ger\u00e7e\u011fi. Bilim\u00adsel ayr\u0131nt\u0131lara girmemekle birlikte, de\u011fi\u015fmeyen tek yasan\u0131n de\u011fi\u015fme oldu\u011funu, kar\u0131s\u0131 Piraye ha\u00adn\u0131m\u0131n pazar yerinde k\u00f6yl\u00fclerden duydu\u011fu “\u00c7ank\u0131r\u0131l\u0131 bir c\u00fcmle” arac\u0131l\u0131\u011f\u0131yla belirtir.<\/p>\n

Yukar\u0131da, N\u00e2z\u0131m’\u0131n, maddeci diyalekti\u011fin \u00fc\u00e7 genel ilkesinden biri say\u0131lan niceliksel birikimin niteli\u011fe d\u00f6n\u00fc\u015fme olgusunu \u015fiirine aktar\u0131rken Do\u00ad\u011fan\u0131n Diyalekti\u011fi’ndeki buharla\u015fma \u00f6rne\u011fine ba\u015f\u00advurdu\u011funu s\u00f6ylemi\u015ftim. Geriye kalan \u00f6b\u00fcr iki il\u00adkeye gelince, onlar\u0131n da “Al\u00e2metler S\u00fbresi”nde yer ald\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrebiliriz. Bunlar\u0131n ilki, kar\u015f\u0131t\u00adlar\u0131n birli\u011fi ve \u00e7at\u0131\u015fmas\u0131n\u0131 vurgulayan “Haram sevaboldu, sevap haramd\u0131r” dizesinde g\u00f6steriyor kendini. Buharla\u015fma \u00f6rne\u011findeki kadar a\u00e7\u0131k ol\u00admasa da, bu dizede kar\u015f\u0131tlar\u0131n \u00e7at\u0131\u015fma s\u00fcreci\u00adni, yani \u00e7eli\u015fkinin en keskin an\u0131n\u0131 belirten bir du\u00adruma tan\u0131k oluyoruz. Lenin Hegel’i okurken tut\u00adtu\u011fu notlarda diyalekti\u011fi \u015f\u00f6yle tan\u0131ml\u0131yor:<\/p>\n

“Diyalektik, kar\u015f\u0131tlar\u0131n birli\u011fini ve hangi ko\u00ad\u015fullarda birinin \u00f6tekine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fcn, akl\u0131n bu kar\u015f\u0131tlar\u0131 neden cans\u0131z ve donmu\u015f de\u011fil de ya\u00ad\u015fayan, belli ko\u015fullanmalar sonucunda devinen ve birbirlerine d\u00f6n\u00fc\u015fen ger\u00e7ekler olarak ele almas\u0131 gerekti\u011fini g\u00f6steren bilimdir.” “Cahiers Sur La Dialectique de Hegel, ideees, n.r.f, s. 166). Kar\u00ad\u015f\u0131tlar\u0131n birli\u011fi kavram\u0131ndan anla\u015f\u0131lmas\u0131 gereken birinin \u00f6tekinin varolma ko\u015fulu oldu\u011fu, birbirle\u00adrinin kar\u015f\u0131t\u0131 durumunda bulunan iki \u015feyin ancak birlikte varolabilecekleri ger\u00e7e\u011fidir. Maddeci di\u00adyalektik bu birli\u011fi olu\u015fturan kar\u015f\u0131tlar\u0131n beli ko\u00ad\u015fullarda yer de\u011fi\u015ftirerek birinin \u00f6tekine d\u00f6n\u00fc\u015f\u00adt\u00fc\u011f\u00fcn\u00fc g\u00f6sterir bize. S\u00f6z konusu d\u00f6n\u00fc\u015f\u00fcm \u00e7eli\u015f\u00adkinin en keskin an\u0131nda, yani devrim s\u00fcrecinde ger\u00e7ekle\u015fir. Mao, \u201c\u00c7eli\u015fki \u00dcst\u00fcne\u201d adl\u0131 eserinde, sosyalist devrimin, egemen s\u0131n\u0131f olan burjuvazi\u00adnin yerini proletaryan\u0131n almas\u0131na yol a\u00e7aca\u011f\u0131n\u0131, b\u00f6ylece o zamana kadar y\u00f6netilen bir s\u0131n\u0131f\u0131n y\u00f6netici duruma ge\u00e7ece\u011fini, yani bir anlamda bur\u00adjuvazinin proletaryaya, proletaryan\u0131n ise burjuva\u00adziye d\u00f6n\u00fc\u015fece\u011fini s\u00f6yl\u00fcyor. (Ecrits Cnoisis En Trois Volumes, II. Cilt, “L’\u0130dentification et La Lutte de\u015f Aspects de La Contradiction” ed. Maspero, s. 42) “Haram sevaboldu, sevap haramd\u0131r” dizesi bu a\u00e7\u0131klaman\u0131n \u0131\u015f\u0131\u011f\u0131nda okunursa, maddeci diyalektikle olan ili\u015fkisi kolayca anla\u015f\u0131l\u0131r san\u0131yorum. \u00d6te yandan Anadolu’da \u00e7ok yayg\u0131n olan b\u00e2t\u0131n\u00ee bir inan\u00e7la da a\u00e7\u0131klanabilir ayn\u0131 di\u00adze. K\u0131yamet kopunca d\u00fcnya ve toplum d\u00fczeni sar\u00ads\u0131laca\u011f\u0131ndan, bu d\u00fczeni koruyan \u015feriat yasalar\u0131 da y\u00fcr\u00fcrl\u00fckten kalkacak, b\u00f6ylece salt b\u00e2t\u0131n\u00ee te’villeri kavrayan ki\u015filer de\u011fil, herkes \u015feriat\u0131n y\u00fc\u00adk\u00fcml\u00fcl\u00fc\u011f\u00fcnden kurtulacakt\u0131r. N\u00e2z\u0131m haram\u0131n se\u00advap, sevab\u0131n haram olu\u015funu k\u0131yamet belirtileri aras\u0131nda sayarken bir halk inanc\u0131yla, kar\u015f\u0131tlar\u0131n birli\u011fi ve \u00e7at\u0131\u015fmas\u0131 ilkesini ustaca birle\u015ftiriyor. Bence bu \u00e7ok \u00f6nemli bir ba\u015far\u0131. Din\u00ee ba\u011flama yerle\u015ftirilen devrim s\u00fcreci k\u0131yamet belirtileriyle ifade edilirken, bu belirtilerin \u0130sl\u00e2m gelene\u011findeki uzant\u0131s\u0131 da maddeci diyalekti\u011fin temel il\u00adkelerine uygun bir bi\u00e7imde \u015fiire kat\u0131l\u0131yor. B\u00f6y\u00adlece, \u0130sl\u00e2m, \u00f6zellikle de b\u00e2t\u0131n\u00eelik a\u00e7\u0131s\u0131ndan ge\u00e7erlili\u011fini yitirmeden yeni bir boyut kazanm\u0131\u015f olu\u00adyor s\u00f6z konusu dize.<\/p>\n

Maddeci diyalekti\u011fin \u00fc\u00e7\u00fcnc\u00fc ilkesini i\u00e7eren b\u00f6l\u00fcm civciv benzetmesinin \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131 s\u00fcre\u00e7le ilgili. Yumurtan\u0131n civcive d\u00f6n\u00fc\u015fmesinde olumsuzlaman\u0131n olumsuzlanmas\u0131 (La negation de la negation) yasas\u0131n\u0131n itici bir i\u015flevi bulundu\u011funu \u00f6ne s\u00fcrebiliriz. \u00c7\u00fcnk\u00fc do\u011fa ve toplumda varolan her \u015feyin kendi olumsuzlamas\u0131n\u0131 da i\u00e7inde ta\u015f\u0131\u00add\u0131\u011f\u0131n\u0131, ama bu olumsuzlaman\u0131n yeniden olumsuzlanarak ba\u015flang\u0131\u00e7ta varolan \u015feyi daha \u00fcst d\u00fczeyde ve geli\u015fmi\u015f bir bi\u00e7imde ortaya \u00e7\u0131kard\u0131\u00ad\u011f\u0131n\u0131 biliyoruz. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda yumurta\u00adn\u0131n civcive d\u00f6n\u00fc\u015fmesi, Engels’in Anti-Duhring’de verdi\u011fi arpa tohumu \u00f6rne\u011fine de uyuyor. (Bkz. A.g.y. s. 182). T\u0131pk\u0131 arpa tohumunun olumsuzlanarak bitkiye d\u00f6n\u00fc\u015fmesi, ikinci bir a\u015famada bit\u00adkinin de \u00fcr\u00fcn vererek kendini olumsuzlamas\u0131 so\u00adnucunda ortaya \u00e7\u0131kan arpa ba\u015fa\u011f\u0131n\u0131n (yani to\u00adhumun olumsuzlanmas\u0131 olan bitkinin yeniden olumsuzlanmas\u0131n\u0131n) hem tohumu (ama bu kez \u00e7ok daha fazla say\u0131da) hem de yeni bitkileri i\u00e7inde ta\u015f\u0131mas\u0131 gibi, yumurta da kendini olumsuzlayacak (ortadan kald\u0131racak) civcivi i\u00e7inde ta\u015f\u0131r. Ama bu olumsuzlaman\u0131n ger\u00e7ekle\u015fmesi baz\u0131 ko\u015fullara ba\u011fl\u0131d\u0131r. (Kulu\u00e7ka, belli bir s\u0131cakl\u0131k, v.b.) Yumur\u00adta kendisi olarak kalmak ya da civcive d\u00f6n\u00fc\u015fmek e\u011filimlerini i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131na g\u00f6re, bunlardan ikin\u00adcisinin a\u011f\u0131r basmas\u0131, yani i\u00e7sel bir dinami\u011fin dev\u00adreye girebilmesi i\u00e7in s\u00f6z konusu ko\u015fullar\u0131 da he\u00adsaba katmak gerekir. Ne var ki, N\u00e2z\u0131m’\u0131n \u015fiirin\u00adde civcivle yumurta aras\u0131nda olup bitmiyor her \u015fey. Civcivin kabu\u011fa t\u0131k demesi, proletaryan\u0131n, ba\u011fr\u0131nda do\u011fup geli\u015fti\u011fi, g\u00fc\u00e7lendi\u011fi kapitalist toplumun kabu\u011funa t\u0131k demesidir. \u00d6rne\u011fin bir domatesin \u00e7\u00fcr\u00fcmesini i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 gibi, bur\u00adjuvazi de kendi \u00e7\u00fcr\u00fcmesini, yani “kara tahtay\u0131 kemiren ak kurdu” i\u00e7inde ta\u015f\u0131maktad\u0131r. B\u00f6ylece olumsuzlaman\u0131n olumsuzlanmas\u0131 ilkesinin do\u011fa\u00addan al\u0131nan bir benzetme arac\u0131l\u0131\u011f\u0131yla \u015fiire girdi\u00ad\u011fi, ama i\u015flevinin \u00e7ok daha ba\u015fka \u00f6zellikler ta\u00ad\u015f\u0131d\u0131\u011f\u0131 kesinlik kazan\u0131yor. Bu \u00f6zelliklerin \u00fcst\u00fcnde durmadan \u00f6nce “Al\u00e2metler Suresi”nin proletarya devriminin belirtilerini i\u00e7eren bir \u015fiir oldu\u011funu hangi kan\u0131ta dayanarak \u00f6ne s\u00fcrd\u00fc\u011f\u00fcm\u00fc a\u00e7\u0131kla\u00admam gerekecek san\u0131yorum.<\/p>\n

Ateist bir \u015f\u00e2ir olan N\u00e2z\u0131m Hikmet’in k\u0131yamet g\u00fcn\u00fcne inand\u0131\u011f\u0131 elbette d\u00fc\u015f\u00fcn\u00fclemez. “Otobiografi” adl\u0131 \u015fiirinde ara s\u0131ra kahve fal\u0131na bakt\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6ylese de, biz onun “\u00e7o\u011funlu\u011fun gitti\u011fi cami kilise tap\u0131nak havra b\u00fcy\u00fcc\u00fc gibi yerlere” 1921 y\u0131l\u0131ndan beri ayak basmad\u0131\u011f\u0131n\u0131 biliyoruz. K\u0131yametin, yaln\u0131z N\u00e2z\u0131m’\u0131n de\u011fil, Divan \u015fiirinden bu yana T\u00fcrk edebiyat\u0131nda ba\u015fkalar\u0131n\u0131n da \u00e7ok s\u0131k kulland\u0131\u011f\u0131 bir alegori y\u00f6ntemi sayesinde belli bir alt\u00fcst olu\u015fu \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131n\u0131 daha \u00f6nceden belirt\u00admi\u015ftim. Bu alt\u00fcst olu\u015fun g\u00f6r\u00fcnt\u00fcleri, bir yandan Kur’an’daki kozmik karga\u015faya, \u00f6te yandan \u015f\u00e2irin alegori yoluyla olu\u015fturmak istedi\u011fi bir toplumsal sars\u0131nt\u0131n\u0131n “korkun\u00e7” atmosferine ba\u011flanabilin Ne var ki,<\/p>\n

“Duyuldu uykusundan uyand\u0131\u011f\u0131
zincirinden ba\u015fka kaybedecek \u015feyi olmayan
devin.”<\/p>\n

dizeleri, N\u00e2z\u0131m’\u0131n k\u0131yamet g\u00fcn\u00fcnden proletarya devrimini kastetti\u011fini en k\u00fc\u00e7\u00fck ku\u015fkuya bile yer b\u0131rakmayacak kadar kesinlikle a\u00e7\u0131kl\u0131yor. \u201cKom\u00fc\u00adnist Manifesto\u201d \u015fu c\u00fcmleyle sona erer:<\/p>\n

“Y\u00f6netici ‘s\u0131n\u0131flar sosyalist devrim d\u00fc\u015f\u00fcnce\u00adsiyle titreyebilirler. Proletaryan\u0131n zincirlerinden ba\u015fka yitirecek hi\u00e7 bir \u015feyi yoktur ama kazana\u00adca\u011f\u0131 koskoca bir d\u00fcnya vard\u0131r. B\u00fct\u00fcn d\u00fcnya i\u015f\u00ad\u00e7ileri birlesiniz!” (Karl Marx, Manifeste du Parti Communiste, col. 10-18, s. 62) Bu al\u0131nt\u0131 “Al\u00e2\u00admetler Suresi”ndeki “zincirinden ba\u015fka kaybede\u00adcek \u015feyi olmayan dev” benzetmesinin hangi ama\u00e7\u00adla yap\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a koyuyor ortaya. \u015e\u00e2ir k\u0131ya\u00admet imgesinden yararlanarak \u00e7a\u011fda\u015f bir toplum\u00adsal sars\u0131nt\u0131n\u0131n, yani proletarya devriminin olu\u00ad\u015fum ko\u015fullar\u0131n\u0131 betimliyor. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131n\u00adda yukar\u0131daki dizeler \u015fiirin kilit noktas\u0131 say\u0131la\u00adbilir. \u00c7\u00fcnk\u00fc civciv, ak kurt, kantarman\u0131n zaptedemedi\u011fi beygir gibi alegori \u00f6geleriyle proletar\u00adyan\u0131n kastedildi\u011fi, yukar\u0131daki dizelerle \u201cKom\u00fcnist Manifesto\u201d aras\u0131ndaki ili\u015fki kurulduktan sonra ke\u00adsinlik kazan\u0131yor. Ger\u00e7ekte “Bu \u00e2te\u015f yollar\u0131n du\u00adra\u011f\u0131 yok mu?” diye korkuyla soranlar\u0131n, \u015f\u00e2irin “Medet yoktur bakma geri” dediklerinin sonu s\u00f6zkonusudur, d\u00fcnyan\u0131n de\u011fil. Ya da \u015f\u00f6yle diye\u00adlim: Varl\u0131\u011f\u0131n\u0131 emek\u00e7ilerin al\u0131nterine bor\u00e7lu bir d\u00fc\u00adzenin, s\u00f6m\u00fcr\u00fc ve e\u015fitsizli\u011fe, insan\u0131 kendi eme\u00ad\u011finin \u00fcr\u00fcnlerine yabanc\u0131la\u015ft\u0131ran toplumsal i\u015fb\u00f6\u00adl\u00fcm\u00fcne dayal\u0131 bir d\u00fcnyan\u0131n sonu s\u00f6zkonusudur. Gelece\u011fin s\u0131n\u0131fs\u0131z toplumuna gebe, nas\u0131l olsa ba\u00adtacak bir korsan gemisinin sonu. \u0130\u00e7erik y\u00f6n\u00fcn\u00adden olmasa bile bir d\u00fcnyan\u0131n bat\u0131\u015f\u0131n\u0131, \u00f6zellikle de bu bat\u0131\u015f\u0131n ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131 betimledi\u011fi i\u00e7in bence “Al\u00e2metler Suresi”ne \u00e7ok benzeyen ba\u015fka bir \u015fiirinde, N\u00e2z\u0131m Hikmet k\u0131yameti f\u0131rt\u0131nayla \u00f6z\u00adde\u015fler:<\/p>\n

“Delindi sintine,
esirler par\u00e7alamakta p\u0131rangalan.
Y\u0131ld\u0131z-poyrazd\u0131r esen,
tekneyi kayalar\u0131n \u00fcst\u00fcne atacak.
Bu d\u00fcnya, bu korsan gemisi batacakt\u0131r, ta\u015f
\u00e7atlasa batacak.
Ve senin aln\u0131n gibi h\u00fcr. ferah ve \u00fcmitli bir
\u00e2lem kuraca\u011f\u0131z Pir\u00e2yem…” (Saat 21-22 \u015eiirleri, de yay. s. 33)<\/p>\n

Bu “h\u00fcr, ferah ve \u00fcmitli bir \u00e2lem”in kurula\u00adbilmesi i\u00e7in “\u00fcmidin d\u00fc\u015fmanlar\u0131n\u0131n egemen ol\u00addu\u011fu d\u00fczen mutlaka y\u0131k\u0131lmal\u0131d\u0131r. K\u0131yamet, \u00fcretim ara\u00e7lar\u0131n\u0131n \u00f6zel m\u00fclkiyetini elinde bulunduran s\u0131\u00adn\u0131f i\u00e7in bir sondur ancak, emek\u00e7iler i\u00e7inse yeni bir ba\u015flang\u0131\u00e7. Ekonomik ve toplumsal krizlerin ha\u00adber verdi\u011fi k\u0131yamet “T\u00fcrabolmak ne m\u00fc\u015fk\u00fcld\u00fcr” diye s\u0131zlananlar\u0131n k\u0131yametidir. Kur’an’\u0131n Nebe s\u00fb\u00adresinde, Tanr\u0131’n\u0131n varl\u0131\u011f\u0131n\u0131 yads\u0131yanlar\u0131n k\u0131yamet g\u00fcn\u00fc gelip \u00e7att\u0131\u011f\u0131nda korkular\u0131ndan “Ke\u015fke top\u00adrak olsayd\u0131k!” diyecekleri belirtiliyor. (A.g.y., s. 582, 40. \u00e2yet). N\u00e2z\u0131m bu \u00e2yeti oldu\u011fu gibi al\u0131yor \u015fiirine. B\u00f6ylece bir bak\u0131ma, Tanr\u0131’n\u0131n \u00f6fkesiyle proletaryan\u0131n \u00f6fkesinin de\u011fi\u015fik ama\u00e7larla ayn\u0131 ki\u00ad\u015filere y\u00f6neldi\u011fini anlatmak istiyor. Ama “T\u00fcra\u00adbolmak ne m\u00fc\u015fk\u00fcld\u00fcr!” dizesi Kur’an’daki din\u00ee ba\u011flam\u0131ndan \u00e7\u0131kar\u0131l\u0131p yirminci y\u00fczy\u0131l tarihine yer\u00adle\u015ftirildi\u011fi i\u00e7in, k\u0131yamet korkusunun niteli\u011fi de de\u011fi\u015fiyor elbet:<\/p>\n

“Korkuyorlar korkacaklar korksunlar
Geliyoruz gelece\u011fiz yak\u0131nd\u0131r
Kim nerede ne i\u015fliyor hepsini
Biliyoruz, bilece\u011fiz, yak\u0131nd\u0131r.”<\/p>\n

(\u00c2\u015f\u0131k \u0130nsani, “Yak\u0131nd\u0131r” adl\u0131 t\u00fcrk\u00fcden. Dosttan Dosta Deyi\u015fler, s. 76).<\/p>\n

\u00c2\u015f\u0131k \u0130hsani’nin olduk\u00e7a y\u00fczeysel bir bi\u00e7imde, ama emek\u00e7ilerin g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131ndan iletti\u011fi bu kor\u00adkuyu, N\u00e2z\u0131m’\u0131n “Zafere Dair” adl\u0131 \u015fiirinden al\u00add\u0131\u011f\u0131m \u015fu dizeler de do\u011frular san\u0131r\u0131m:<\/p>\n

“Var\u0131lacak yere
kan i\u00e7inde var\u0131lacakt\u0131r.
Ve zafer
art\u0131k hi\u00e7 bir \u015feyi affetmeyecek kadar
t\u0131rnakla s\u00f6k\u00fcl\u00fcp
kopar\u0131lacakt\u0131r…”<\/p>\n

(A.g.y., s. 96)<\/p>\n

“Al\u00e2metler S\u00fbresi”nin \u00f6nemli bir b\u00f6l\u00fcm\u00fc top\u00adlumsal sars\u0131nt\u0131n\u0131n baz\u0131 insanlarda uyand\u0131raca\u011f\u0131 korkuyu betimliyor. Bu korku s\u0131n\u0131fsal olmakla bir\u00adlikte, hi\u00e7 de\u011fi\u015fmeden s\u00fcr\u00fcp gidece\u011fi san\u0131lan kurulu d\u00fczenin alt\u00fcst olabilece\u011fi d\u00fc\u015f\u00fcncesinden kaynaklan\u0131yor daha \u00e7ok. K\u0131yamet Kur’an’da belir\u00adtildi\u011fi gibi “yerin ba\u015fka bir yerle, g\u00f6klerin de ba\u015fka g\u00f6klerle de\u011fi\u015ftirildi\u011fi g\u00fcn”d\u00fcr. (\u0130brahim S\u00fc\u00adresi, s. 260).<\/p>\n

Tanr\u0131 ba\u011f\u0131\u015flay\u0131c\u0131 oldu\u011fu kadar \u00f6cal\u0131c\u0131d\u0131r da. Ama halk\u0131m\u0131z, k\u0131yamet ve cehennem korkusunun en yo\u011fun oldu\u011fu d\u00f6nemlerde bile kendi ba\u011fr\u0131n\u00addan \u00e7\u0131kan \u015f\u00e2irler arac\u0131l\u0131\u011f\u0131yla Tanr\u0131’ya ba\u015fkald\u0131rm\u0131\u015f, “S\u0131rat K\u00f6pr\u00fcs\u00fc” ve “Mizan”la alay edebil\u00admi\u015ftir. Yunus Emre \u00fcnl\u00fc “M\u00fcnacaat”\u0131nda \u015f\u00f6yle diyor:<\/p>\n

\u201c………………………………..<\/p>\n

K\u0131l gibi k\u00f6pr\u00fc gerersin ge\u00e7 dey\u00fc
Gel seni sen tuza\u011f\u0131mdan ge\u00e7 dey\u00fc.<\/p>\n

K\u0131l gibi k\u00f6pr\u00fcden \u00e2dem mi ge\u00e7er
Ya d\u00fc\u015fer ya dayan\u0131r yahut u\u00e7ar<\/p>\n

Kullar\u0131n k\u00f6pr\u00fc yaparlar hayr i\u00e7in
Hayr\u0131 budur kim ge\u00e7erler seyr i\u00e7in<\/p>\n

………………………….<\/p>\n

Terazi korsun hev\u00e2set tartma\u011fa
Kasdedersin beni oda atma\u011fa<\/p>\n

Terazi ana gerek bakkaal ola
Ya bezerg\u00e2n tacir \u00fc att\u00e2r ola<\/p>\n

………………………..”<\/p>\n

(Yunus Emre, S. Ey\u00fcbo\u011flu, Cem yay. s. 300).<\/p>\n

Kaygusuz Abdal’sa daha ileri gider bu konu\u00adda. O ince zek\u00e2s\u0131yla kara mizah\u0131 birle\u015ftirerek, i\u015fi Tanr\u0131’dan hesap sormaya kadar vard\u0131r\u0131r:<\/p>\n

“K\u0131ldan k\u00f6pr\u00fc yaratm\u0131\u015fs\u0131n, gelsin kulum
ge\u00e7sin dey\u00fc
Hele biz \u015f\u00f6yle dural\u0131m yi\u011fit isen ge\u00e7 e
Tanr\u0131.”<\/p>\n

(Alev\u00ee Bekta\u015f\u00ee Nefesleri, s. 213).<\/p>\n

Ne var ki burjuva s\u0131n\u0131f\u0131n\u0131n k\u0131yamet korkusu bu t\u00fcr mizaha imk\u00e2n tan\u0131maz pek, niteli\u011fi ba\u015f\u00adkad\u0131r. D\u00fc\u015f g\u00fcc\u00fcnden ve Kur’an’da anlat\u0131lanlardan de\u011fil, tarihin geli\u015fme yasalar\u0131ndan kaynaklan\u0131r \u00e7\u00fcnk\u00fc. Tarih \u00e7ark\u0131n\u0131n tersine d\u00f6nd\u00fcr\u00fclmeyece\u011fini “m\u00fclk sahipleri” herkesten iyi bilir. “T\u00fcrabolmak ne m\u00fc\u015fk\u00fcld\u00fcr” dizesi soyut bir korkuyu de\u011fil, ba\u015fta iktidar olmak \u00fczere yitirece\u011fi \u00e7ok \u015feyi olanlar\u0131n umars\u0131zl\u0131\u011f\u0131n\u0131 ortaya koyar. N\u00e2z\u0131m Hikmet’in devrimci bir \u015f\u00e2ir olarak emek\u00e7ilere duy\u00addu\u011fu b\u00fcy\u00fck sevginin, onlar\u0131 s\u00f6m\u00fcren s\u0131n\u0131fa kar\u015f\u0131 duydu\u011fu \u00f6fkeyle ters orant\u0131l\u0131 oldu\u011funu s\u00f6yleye\u00adbiliriz. Se\u00e7imini yapm\u0131\u015f, “kellesini nida ve sual i\u015faretlerinden” kurtararak “a\u00e7\u0131k ve endi\u015fesiz”, “b\u00fcy\u00fck kavgada” yerini alm\u0131\u015ft\u0131r. \u201cAl\u00e2metler S\u00fc\u00adresiyle\u201d ayn\u0131 g\u00fcnlerde yazd\u0131\u011f\u0131 bir ba\u015fka \u015fiirde dost ve d\u00fc\u015fmanlar\u0131n\u0131 \u015f\u00f6yle tan\u0131mlar:<\/p>\n

“\u00c7in’den \u0130spanya’ya, \u00dcmit Burnu’ndan
Alaska’ya kadar
her mili bahride, her kilometrede dostum ve
d\u00fc\u015fman\u0131m var.
Dostlar ki bir kerre bile sel\u00e2mla\u015fmad\u0131k
ayn\u0131 ekmek, ayn\u0131 h\u00fcrriyet, ayn\u0131 hasret i\u00e7in
\u00f6lebiliriz.
Ve d\u00fc\u015fmanlar ki kan\u0131ma susam\u0131\u015flar
kanlar\u0131na susam\u0131\u015f\u0131m.
Benim kuvvetim:
bu b\u00fcy\u00fck d\u00fcnyada yaln\u0131z olmamakl\u0131\u011f\u0131md\u0131r.” (A.g.y., s. 11).<\/p>\n

Bu b\u00fcy\u00fck d\u00fcnyada yaln\u0131z olmad\u0131\u011f\u0131 i\u00e7in de, kendinden emin bir tav\u0131rla “Medet yoktur bak\u00adma geri!” diye seslenir d\u00fc\u015fmanlar\u0131na.<\/p>\n

K\u0131yamet belirtilerinin ger\u00e7ekte proletarya devrimini haber verdi\u011fini s\u00f6yledim. N\u00e2z\u0131m s\u00f6z konusu devrimi olu\u015fturan ko\u015fullar\u0131 s\u0131ralarken ta\u00adrih\u00ee s\u00fcrece bir Marksist gibi bakabiliyor. K\u0131ya\u00admet belirtileri, proletarya devriminin nesnel ko\u00ad\u015fullar\u0131n\u0131n haz\u0131r oldu\u011funu g\u00f6steren bir baromet\u00adredir asl\u0131nda. \u00d6znel ko\u015fullar\u0131 haz\u0131rlamak i\u00e7inse \u015f\u00e2ir:<\/p>\n

“Ak kurt, kara tahtay\u0131 daha bir yol kemir,
\u00e7ekin ki k\u00f6r\u00fckleri
ate\u015fe girdi demir<\/p>\n

dizelerini yazar. D\u00fcped\u00fcz eyleme \u00e7a\u011fr\u0131d\u0131r bu. Devrim belirtilerini de\u011fil, iktidar m\u00fccadelesini be\u00adtimleyen “Tebahhur S\u00fbresi”ndeyse ate\u015fe giren de\u00admirin “encam tav\u0131”n\u0131n gelmi\u015f oldu\u011funu m\u00fcjde\u00adler. N\u00e2z\u0131m sosyalist devrimi ger\u00e7ekle\u015ftirecek top\u00adlumsal s\u0131n\u0131flara, \u00f6zellikle de proletaryan\u0131n \u00f6nc\u00fc g\u00fcc\u00fcn\u00fc olu\u015fturan parti militanlar\u0131na bu \u00e7a\u011fr\u0131y\u0131 yaparken hi\u00e7 \u015f\u00fcphe yok Leninist g\u00f6r\u00fc\u015flerden yola \u00e7\u0131kar. Ekim Devrimi deneyi ve Lenin’in \u201cNisan Tezleri\u201d’nde yapt\u0131\u011f\u0131 devrimci durumun tan\u0131m\u0131 vard\u0131r belle\u011finde. Ancak toplumun b\u00fct\u00fcn kesimlerine yay\u0131lan bir genel krizin devrime yol a\u00e7abilece\u011fini bilir. Bu krizi olu\u015fturacak nesnel ve \u00f6znel ko\u015ful\u00adlar\u0131n ger\u00e7ekle\u015fmesi “suyun buhara ink\u0131l\u00e2b\u0131n\u0131” haz\u0131rlayacakt\u0131r.<\/p>\n

“\u00c7ekin ki k\u00f6r\u00fckleri
ate\u015fe girdi demir”<\/p>\n

dizilerinin bu a\u00e7\u0131dan “Petrograd 1917” \u015fiiriyle b\u00fct\u00fcnle\u015fti\u011fini s\u00f6ylemek yanl\u0131\u015f olmaz san\u0131r\u0131m. .<\/p>\n

“K\u0131\u015fl\u0131k sarayda Kerenski
Smolnide Sovyetler ve Lenin
Sokakta karanl\u0131k
kar
r\u00fczg\u00e2r
ve onlar.
Ve onlar biliyorlar ki “O”
“D\u00fcn erkendi yar\u0131n ge\u00e7, Vakit tamam bug\u00fcn!” dedi.
Ve onlar “anlad\u0131k, bildik” dediler.
Ve onlar hi\u00e7 bir zaman
bildiklerini b\u00f6yle m\u00fcthi\u015f ve m\u00fckemmel bilmediler.”<\/p>\n

(B\u00fct\u00fcn Eserleri, Ekber Babaef, s. 347).<\/p>\n

“Tebahhur S\u00fbresi”ndeki an\u0131-v\u00e2hit kavram\u0131, bence Lenin’in “Vakit tamam bug\u00fcn!” s\u00f6z\u00fcnde ger\u00e7ek kar\u015f\u0131l\u0131\u011f\u0131n\u0131 buluyor. Devrim an\u0131 k\u0131yamet g\u00fcn\u00fcyle \u00f6zde\u015fle\u015fiyor b\u00f6ylece. K\u0131yamet sars\u0131nt\u0131s\u0131 devrim s\u00fcrecine d\u00f6n\u00fc\u015f\u00fcyor.<\/p>\n

“G\u00f6k kubbe s\u0131cakt\u0131 ve kan kokuyordu
Ve r\u00fbzig\u00e2r
y\u00fckseldi a\u011f\u0131r a\u011f\u0131r, \u00e7o\u011fald\u0131 git gide
birikti, birikti ve \u00e2n\u0131-vahitte
“Ah edildi derinden
yer oynad\u0131 yerinden,”
y\u0131k\u0131ld\u0131 k\u00f6pr\u00fcler kemerlerinden,
yaz\u0131l\u0131 ta\u015flar kapand\u0131 y\u00fcz\u00fckoyun.”<\/p>\n

N\u00e2z\u0131m Hikmet’in k\u0131yamet imgesinden yola \u00e7\u0131\u00adkarak toplumsal bir alt\u00fcst olu\u015fu betimlemesi Malraux’nun \u201cUmut\u201d adl\u0131 roman\u0131ndaki Garcia’n\u0131n s\u00f6zlerini an\u0131msatt\u0131 bana. D\u00fcnyay\u0131 de\u011fi\u015ftirerek, al\u0131nyaz\u0131s\u0131n\u0131 tarihe d\u00f6n\u00fc\u015ft\u00fcrmenin gereklili\u011fine inanan Garcia da, “Bizlerin al\u00e7akg\u00f6n\u00fcll\u00fc g\u00f6revi k\u0131yamet g\u00fcn\u00fcn\u00fc haz\u0131rlamakt\u0131r.” diyordu. (L’Espoir, Folio, s. 121).<\/p>\n

“Al\u00e2metler S\u00fbresi”nde proletarya devriminin belirtilerini geleneksel bir alegori y\u00f6ntemiyle sap\u00adtayan N\u00e2z\u0131m Hikmet s\u00f6z konusu devrimin ger\u00e7ek\u00adle\u015fmesi i\u00e7in \u00f6nc\u00fc g\u00fc\u00e7leri eyleme \u00e7a\u011f\u0131rd\u0131ktan son\u00adra, “Tebahhur S\u00fbresi”nde ikinci bir a\u015famay\u0131 ser\u00adgiliyor. Bu a\u015faman\u0131n “kaynayan suyun buhara ink\u0131l\u00e2b\u0131”, yani niceliksel birikimin bir s\u0131\u00e7ramayla niteli\u011fe d\u00f6n\u00fc\u015fme an\u0131 oldu\u011funu daha \u00f6nceden belirtmi\u015ftim. Ne var ki bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn toplum\u00adsal d\u00fczeyde ger\u00e7ekle\u015fti\u011fini \u015fiirin ancak son dize\u00adsinden \u00e7\u0131karabiliyoruz. O da, “Al\u00e2metler Sure\u00adsi” nin d\u00fc\u015f\u00fcnsel temelini olu\u015fturan tarih\u00ee mad\u00addecilikle diyalektik maddecili\u011fi benzer s\u00fcre\u00e7ler olarak ele almak ko\u015fuluyla. \u015e\u00e2ir “Tebahhur S\u00fbresi”nin bir \u00e7ok dizesinde k\u0131yamet belirtilerinin yol a\u00e7t\u0131\u011f\u0131 sars\u0131nt\u0131y\u0131, yani k\u0131yametin kendisini an\u00adlat\u0131yor. Yine Kur’an’dan, \u00f6zellikle de halk inan\u00e7\u00adlar\u0131ndan yola \u00e7\u0131karak. Yaln\u0131z bu kez \u00e7\u0131nar a\u011fa\u00e7\u00adlar\u0131n\u0131 topraktan s\u00f6k\u00fcp havaya savuran f\u0131rt\u0131nay\u0131, y\u0131k\u0131lan k\u00f6pr\u00fc kemerlerini, dalgalar\u0131 \u00e7atlatan r\u00fcz\u00adg\u00e2r\u0131 betimlerken \u00e7ok daha geni\u015f tutuyor d\u00fc\u015f g\u00fcc\u00fcn\u00fcn s\u0131n\u0131rlar\u0131n\u0131. K\u0131yamet g\u00fcn\u00fcn\u00fcn korkun\u00e7lu\u00ad\u011fundan \u00fcrken yaln\u0131zca “T\u00fcrabolmak ne m\u00fc\u015fk\u00fcl\u00add\u00fcr” diye s\u0131zlananlar de\u011fildir. “Vadenin iri\u015fip \u00e7at\u00adt\u0131\u011f\u0131n\u0131” anlayan kavaklar “titre\u015ferek yere e\u011filir\u00adken”, koskoca \u00e7\u0131nar a\u011fa\u00e7lar\u0131 da, k\u00f6klerinin “y\u0131\u00adlan \u00f6l\u00fcleri gibi topraktan koptu\u011funu” g\u00f6r\u00fcp kor\u00adku ve \u015fa\u015fk\u0131nl\u0131kla hayk\u0131rmaya ba\u015flarlar. Alt\u00fcst olan yaln\u0131zca toplum d\u00fczeni de\u011fildir art\u0131k; do\u011fa da b\u00fcy\u00fck bir y\u0131k\u0131m\u0131n e\u015fi\u011findedir. Ne var ki, s\u00f6z konusu y\u0131k\u0131m g\u00fc\u00e7 bir do\u011fumun habercisidir ay\u00adn\u0131 zamanda. “Encam tav\u0131” gelen demire elbette yeni bir bi\u00e7im verilecektir. N\u00e2z\u0131m Hikmet k\u0131ya\u00admeti toptan bir y\u0131k\u0131l\u0131\u015f olarak betimlerken, kuru\u00adlacak yeni d\u00fczeni d\u00fc\u015f\u00fcnmekten de kendini ala\u00admaz.<\/p>\n

“Tebahhur S\u00fbresi”nde k\u0131yamete de\u011fgin halk inan\u00e7lar\u0131na do\u011frudan ba\u011flayabilece\u011fimiz tek b\u00f6l\u00fcm\u00fcn,<\/p>\n

“K\u0131z\u0131l kanatl\u0131 ku\u015flar kayalarda
haz\u0131rd\u0131 atlamaya.”<\/p>\n

dizeleri oldu\u011funu san\u0131yorum. \u00d6tekilerin \u00e7o\u011fu \u015f\u00e2i\u00adrin d\u00fc\u015f g\u00fcc\u00fcnden \u00e7\u0131kma, fantezi yan\u0131 a\u011f\u0131r basan imgeler. Ama betimledikleri do\u011fa \u00fcst\u00fc g\u00fc\u00e7lerin \u00fcrperticili\u011fi a\u00e7\u0131s\u0131ndan d\u00fcnyan\u0131n sonunu anlatan baz\u0131 hurafelere benzedikleri s\u00f6ylenebilir. Boratav, T\u00fcrkler’in \u0130sl\u00e2m \u00f6ncesi inan\u00e7lar\u0131ndan da bir \u00e7ok unsur ta\u015f\u0131yan bu harafelerin 18. y\u00fczy\u0131lda ya\u015fa\u00adm\u0131\u015f T\u00fcrkistan’l\u0131 halk \u015f\u00e2iri Mahtumk\u0131l\u0131’n\u0131n bir \u015fii\u00adrinde ardarda s\u0131raland\u0131\u011f\u0131n\u0131 yaz\u0131yor. (A.g.y., s. 25). S\u00f6z konusu \u015fiirde y\u0131rt\u0131c\u0131 ku\u015flar\u0131n dini b\u00fct\u00fcn kul\u00adlara sald\u0131rarak etlerini nas\u0131l par\u00e7alayacaklar\u0131, g\u00f6vdelerini nas\u0131l didik didik edecekleri de anlat\u0131l\u00add\u0131\u011f\u0131ndan, N\u00e2z\u0131m’\u0131n yukar\u0131daki dizesiyle halk inan\u00e7\u00adlar\u0131 aras\u0131nda do\u011frudan bir ba\u011f kurulabilece\u011fini \u00f6ne s\u00fcrmek yanl\u0131\u015f olmaz san\u0131r\u0131m.<\/p>\n

Mahtumk\u0131l\u0131’n\u0131n \u015fiiri masal, t\u00fcrk\u00fc, tekerleme ve atas\u00f6zlerine bile girmi\u015f k\u0131yamet imgesinin halk hayat\u0131ndaki \u00f6nemini, kimi zaman \u015fa\u015f\u0131rt\u0131c\u0131 bir d\u00fc\u015f g\u00fcc\u00fcne dayanan zenginli\u011fini yans\u0131tmas\u0131 a\u00e7\u0131s\u0131n\u00addan da ilgin\u00e7. \u00d6rne\u011fin N\u00e2z\u0131m gibi Mahtumk\u0131l\u0131 da Kur’an’daki kozmik karga\u015fal\u0131\u011f\u0131 betimleyen \u00e2yet\u00adlerden yararlan\u0131yor. Ama \u015fiirin as\u0131l a\u011f\u0131rl\u0131k nok\u00adtas\u0131n\u0131 olu\u015fturan b\u00f6l\u00fcm, Dante’nin Cehennem’ini aratacak kadar korkun\u00e7 fantezilerle dolu. \u00c7\u0131plak g\u00f6vdeleri alevler i\u00e7inde yanarken a\u011f\u0131zlar\u0131nda irin ve kan kaynayan, g\u00f6beklerine dek sarkan dilleri g\u00fcnah i\u015flemi\u015f cinsel organlar\u0131na dola\u015fan inan\u00e7\u00ads\u0131zlardan s\u00f6z ediyor \u015f\u00e2ir. Ayaklar\u0131 ba\u015flar\u0131nda ol\u00addu\u011fundan ba\u015fa\u015fa\u011f\u0131 y\u00fcr\u00fcmek zorunda kalacak g\u00fcnahk\u00e2rlar\u0131 deve b\u00fcy\u00fckl\u00fc\u011f\u00fcndeki y\u0131lanlara, y\u0131r\u00adt\u0131c\u0131 ku\u015flara yediriyor. Kimi zaman sadist\u00e7e bir tad bile al\u0131yor bundan. Mahtumk\u0131l\u0131’n\u0131n dizeleri belli ki insanlara g\u00f6zda\u011f\u0131 vermek, onlar\u0131 do\u011fru yola getirmek amac\u0131yla yaz\u0131lm\u0131\u015f. \u00c7o\u011fu Tanr\u0131 g\u00fcc\u00fcn\u00fc ve adaletini y\u00fccelten s\u0131fatlarla s\u00fcsl\u00fc. Dura\u011f\u0131 olmayan “\u00e2te\u015f yollardan”, s\u0131zan kandan, “buzlar\u0131n ortas\u0131na d\u00fc\u015fen ate\u015f k\u00fcl\u00e7e”den s\u00f6z ederken bir bak\u0131ma N\u00e2z\u0131m da ayn\u0131 \u00e7izgiyi izliyor. “Hesap verme” durumunda olanlar\u0131n ba\u015flar\u0131na gelecek fel\u00e2ketleri anlatarak k\u0131yametin korkun\u00e7\u00adlu\u011funu vurguluyor. Hatt\u00e2, hurafelere bile ba\u015f\u00advuruyor kimi zaman; inand\u0131r\u0131c\u0131 olabilmek i\u00e7in; Kur’an’dan \u0130sl\u00e2m-\u00f6ncesi halk inan\u00e7lar\u0131na kadar uzanan zengin bir fantezi gelene\u011finden geni\u015f \u00f6l\u00e7\u00fcde yararlan\u0131yor. Ama N\u00e2z\u0131m’da k\u0131yameti ger\u00ad\u00e7ekle\u015ftiren g\u00fc\u00e7 toplumsal bir s\u0131n\u0131ft\u0131r, Tanr\u0131 is\u00adtemi de\u011fil. Adaletin \u00f6l\u00e7\u00fct\u00fc de bu s\u0131n\u0131fa g\u00f6re be\u00adlirlenece\u011finden, Tanr\u0131’n\u0131nkinden de\u011fi\u015fik olacak\u00adt\u0131r elbet. K\u0131yamet g\u00fcn\u00fc “Mizan”da sevap ve g\u00fc\u00adnah yerine emek ile s\u00f6m\u00fcr\u00fc tart\u0131lacakt\u0131r. Bu ne\u00addenle, daha \u00f6nceden de belirtti\u011fim gibi, “K\u0131yamet S\u00fbreleri”ni din\u00ee-ideolojik ba\u011flamlar\u0131ndan \u00e7\u0131kar\u0131p yirminci y\u00fczy\u0131l tarihine yerle\u015ftirmek gerekir. “Te\u00adbahhur S\u00fbresi”nin ilk iki dizesini bu a\u00e7\u0131dan yo\u00adrumlarsak, \u015f\u00e2irin k\u0131yamet s\u00fcreciyle s\u0131n\u0131f sava\u015f\u0131n\u0131 \u00f6zde\u015fledi\u011fini g\u00f6r\u00fcr\u00fcz.<\/p>\n

“Pehlivanlar c\u00fcmle libastan soyunmu\u015f, \u00fcryan
idiler,
her biri a\u015fik\u00e2r etmi\u015fti zamirin.”<\/p>\n

N\u00e2z\u0131m insanl\u0131k tarihinin ger\u00e7ekte s\u0131n\u0131f sa\u00adva\u015flar\u0131 tarihi oldu\u011funu bilir. Ba\u015flang\u0131c\u0131ndan bu yana insan toplumlar\u0131ndaki her de\u011fi\u015fikli\u011fin, du\u00adruma g\u00f6re ekonomik, din\u00ee ya da politik bi\u00e7imler alan s\u0131n\u0131f sava\u015flar\u0131 sayesinde ger\u00e7ekle\u015fti\u011fini bir \u00e7ok \u015fiirinde a\u00e7\u0131klam\u0131\u015f, Kurtulu\u015f Sava\u015f\u0131 Destan\u0131 ba\u015fta olmak \u00fczere \u00e7a\u011f\u0131m\u0131z\u0131n en \u00f6nemli toplumsal olaylar\u0131n\u0131 \u015fiirle\u015ftirirken (Ekim Devrimi, \u00c7in Dev\u00adrimi, K\u00fcba Devrimi, Ulusal Kurtulu\u015f Sava\u015flar\u0131, v.b.) tarihi kitlelerin yapt\u0131\u011f\u0131n\u0131 defalarca tekrarla\u00adm\u0131\u015ft\u0131r. Onca kitleler, “zincirlerinden ba\u015fka kay\u00adbedecek \u015feyleri olmayan” ama “en bilgin ayna\u00adlara en renkli \u015fekilleri aksettiren”lerdir. Kurtulu\u015f Sava\u015f\u0131 Destan\u0131 \u015fu dizelerle ba\u015flar:<\/p>\n

“Onlar ki toprakta kar\u0131nca
suda bal\u0131k
havada ku\u015f kadar
\u00e7okturlar;
korkak,
cesur,
cahil,
hak\u00eem
ve \u00e7ocukturlar
ve kahreden
yaratan ki onlard\u0131r,
destan\u0131m\u0131zda yaln\u0131z onlar\u0131n maceralar\u0131 vard\u0131r.”<\/p>\n

Bir\u00e7oklar\u0131n\u0131n \u00f6ne s\u00fcrd\u00fc\u011f\u00fc gibi, bu \u015fiirdeki “Onlar” s\u00f6zc\u00fc\u011f\u00fc yaln\u0131zca T\u00fcrk halk\u0131n\u0131 belirtmiyor bence. “Onlar” belli bir co\u011frafya ve tarihle s\u0131n\u0131r\u00adlanm\u0131\u015f somut durumlara uygulanabilen \u2014Kurtu\u00adlu\u015f Sava\u015f\u0131 \u00f6rne\u011finde oldu\u011fu gibi\u2014 ama ger\u00e7ekte bu durumlar\u0131 a\u015fan soyut bir kavram, bir \u00e7e\u015fit ge\u00adnellemedir. Ba\u015fka bir co\u011frafya ve tarihte (Bkz. “Petrograd 1917” \u015fiiri, A.g.y.) yine ayn\u0131 kelimeye ba\u015fvuran \u015f\u00e2ir, bol\u015fevik Kirof’un a\u011fz\u0131ndan \u201cOn\u00adlar\u201d\u0131n i\u015f\u00e7i ve k\u00f6yl\u00fc s\u0131n\u0131flar\u0131 oldu\u011funu a\u00e7\u0131klar. \u201cK\u0131yamet S\u00fbreleri\u201dyle ayn\u0131 y\u0131llarda yaz\u0131lm\u0131\u015f “O ve Aksakall\u0131lar” \u015fiirinde de “b\u00fcy\u00fck macera” diye adland\u0131rd\u0131\u011f\u0131 tarih\u00ee geli\u015fmenin yarat\u0131c\u0131s\u0131 halk kit\u00adlelerini, \u00e7a\u011fda\u015f bir peygamber edas\u0131yla sel\u00e2mlar:<\/p>\n

“Ben, bilip bildiririm ki:
Rab ve kitap
ve sa\u00e7\u0131 r\u00fczg\u00e2rda u\u00e7an “kahraman” de\u011fil,
(karanl\u0131k orman, tuzlanmam\u0131\u015f deri,
budakl\u0131 lobut ve ta\u015f baltadan beri)
Onlar’d\u0131r b\u00fcy\u00fck maceray\u0131 yapan.
Onlar ki toprakta kar\u0131nca
suda bal\u0131k
havada ku\u015f kadar
\u00e7okturlar.
Korkak, cesur,
cahil, hak\u00eem
ve \u00e7ocukturlar.
Ve kahreden
yaratan ki Onlar’d\u0131r,
\u015fark\u0131lar\u0131m\u0131zda yaln\u0131z Onlar’\u0131n maceralar\u0131
vard\u0131r…” (A.g.y., s. 26).<\/p>\n

“Tebahhur S\u00fbresi”ndeyse N\u00e2z\u0131m Hikmet “Onlar”\u0131 bir pehlivana benzetiyor. Ve bence bu benzetme s\u0131n\u0131f sava\u015f\u0131ndaki ikili karakteri, yani antagonist s\u0131n\u0131flar\u0131n egemenlik m\u00fccadelesini yu\u00adkar\u0131daki \u00f6rneklerden daha somut bir bi\u00e7imde ko\u00adyuyor ortaya. “C\u00fcmle libastan soyunup, zamiri\u00adni a\u015fik\u00e2r eden” yani i\u00e7y\u00fczlerini a\u00e7\u0131\u011fa vuran peh\u00adlivanlar, \u00e7a\u011f\u0131m\u0131z\u0131n iki antagonist s\u0131n\u0131f\u0131 burjuva\u00adziyle proletaryad\u0131r. \u201cKurtulu\u015f Sava\u015f\u0131 Destan\u0131n\u0131\u201d’nda “As\u0131rda Onlar yendi onlar yenildi” derken Markssist anlamda bir s\u0131n\u0131f sava\u015f\u0131n\u0131 d\u00fc\u015f\u00fcnen N\u00e2z\u0131m, “Tebahhur S\u00fbresi”nde, halk\u0131m\u0131z\u0131n ulusal sporuyla tarih\u00ee maddecili\u011fin temel kavramlar\u0131ndan birini \u00f6zde\u015fler. Bu \u00f6zde\u015flemenin rasgele yap\u0131lm\u0131\u015f ol\u00addu\u011funu sanm\u0131yorum. Kavgay\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran bir di\u00adzenin yaln\u0131zca s\u0131n\u0131f sava\u015f\u0131 ve tarih\u00ee maddecilik a\u00e7\u0131s\u0131ndan de\u011fil, k\u0131yamet anlay\u0131\u015f\u0131 bak\u0131m\u0131ndan da \u00f6nemi b\u00fcy\u00fckt\u00fcr. Yahudi-H\u0131ristiyan gelene\u011finde oldu\u011fu gibi, \u0130sl\u00e2m inanc\u0131nda da bir kavgan\u0131n \u00f6y\u00adk\u00fcs\u00fcd\u00fcr k\u0131yamet. \u0130sa’yla Antekrist ya da Mehd\u00ee’yle Deccal biri \u00f6b\u00fcr\u00fcn\u00fc saf d\u0131\u015f\u0131 edene dek \u00e7at\u0131\u015f\u0131rlar. Sonunda hakl\u0131 haks\u0131z\u0131, iyi k\u00f6t\u00fcy\u00fc yener.<\/p>\n

Yaz\u0131m\u0131n ba\u015f\u0131nda Aziz Jean’\u0131n \u201cApokalips Kitab\u0131\u201d \u00fcst\u00fcnde \u00f6zellikle duraca\u011f\u0131m\u0131 belirtmi\u015ftim. N\u00e2z\u0131m’\u0131n k\u0131yamet olgusunu ele al\u0131\u015f\u0131ndaki Marksist tav\u0131rla Aziz Jean’\u0131n metafizik kehaneti, tarihi yo\u00adrumlama a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck benzerlikler ta\u015f\u0131yor. \u00c7\u00fcnk\u00fc \u201cApokalips Kitab\u0131\u201d ilk H\u0131ristiyan topluluklar\u0131y\u00adla Roma Devleti aras\u0131ndaki \u00e7eli\u015fkiyi ve Hristiyanl\u0131\u011f\u0131 kabul eden yoksul kitlelerin adalet \u00f6zlemle\u00adrini dile getiriyor asl\u0131nda. \u00c7o\u011fu zaman bu \u00f6zlem \u00f6calma iste\u011fine bile d\u00f6n\u00fc\u015f\u00fcyor. H\u0131ristiyanl\u0131\u011f\u0131n temel ilkelerinden biri olan mutlak sevgi ve ho\u015f\u00adg\u00f6r\u00fc anlay\u0131\u015f\u0131na ters d\u00fc\u015fen \u015fu sat\u0131rlar ilk H\u0131ristiyanlardaki \u00f6calma duygusunun \u00f6nemini yeterin\u00adce g\u00f6sterir san\u0131r\u0131m:<\/p>\n

“Ve be\u015finci m\u00fchr\u00fc a\u00e7t\u0131\u011f\u0131 zaman, mezbah alt\u0131nda Allah’\u0131n kel\u00e2m\u0131 sebebiyle ve kendilerinde olan \u015fehadet sebebile bo\u011fazlanm\u0131\u015f olanlar\u0131n \u00e7an\u00adlar\u0131n\u0131 g\u00f6rd\u00fcm; ve b\u00fcy\u00fck sesle \u00e7a\u011f\u0131rarak dediler: Ey mukaddes ve hakik\u00ee olan Efendi, ne vakte kadar h\u00fckmetmeyeceksin ve d\u00fcnyada oturanlar\u00addan kan\u0131m\u0131z\u0131n intikam\u0131n\u0131 almayacaks\u0131n?” (A.g.y., s. 262).<\/p>\n

Din d\u0131\u015f\u0131 bir yakla\u015f\u0131m \u0130sa’yla Antekrist ara\u00ads\u0131ndaki \u00e7at\u0131\u015fman\u0131n Tanr\u0131 esininden de\u011fil, o \u00e7a\u00ad\u011f\u0131n toplumsal ko\u015fullar\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 or\u00adtaya koyabilir. Bu yakla\u015f\u0131m ilk kez XIX. y\u00fczy\u0131l\u0131n liberal ayd\u0131nlar\u0131 taraf\u0131ndan ger\u00e7ekle\u015ftirildi. Kut\u00adsal Kitab\u0131 ak\u0131lc\u0131 ve ele\u015ftirel bir a\u00e7\u0131dan ele alan Tubingen Okulu din bilimcileri, bu eserin binlerce y\u0131ll\u0131k otoritesine ilk darbeyi indirdiler. Din\u00ee ideo\u00adlojinin tarihini s\u0131n\u0131f sava\u015f\u0131yla a\u00e7\u0131klayan Marksizm de, kutsal olarak kabul edilen metinlerin i\u00e7eri\u00ad\u011fiyle, yaz\u0131ld\u0131klar\u0131 \u00e7a\u011f\u0131n toplumsal olaylar\u0131 ara\u00ads\u0131nda organik ili\u015fkiler kurdu. Engels’in “Apoka\u00adlips Kitab\u0131”, “Bruno Bauer ve \u0130lkel H\u0131ristiyanl\u0131k”, “K\u00f6yl\u00fc Sava\u015flar\u0131” v.b. gibi incelemeleri s\u00f6z konusu ili\u015fkileri bilimsel y\u00f6ntemle ortaya koyan Mark\u00adsist ara\u015ft\u0131rmalar\u0131n ba\u015f\u0131nda gelir. Marx’\u0131n \u201cAlman \u2013\u0130deolojisi\u201d, Hegel’in \u201cHukuk Felsefesinin Ele\u015ftirisi\u201d adl\u0131 eserlerinin baz\u0131 b\u00f6l\u00fcmlerini de bu t\u00fcr ara\u015f\u00adt\u0131rmalar aras\u0131nda sayabiliriz. Engels, Aziz Jean’\u0131n \u201cApokalips Kitab\u0131\u201d’nda Tanr\u0131 esini olarak niteledi\u011fi k\u0131yamet vizyonlar\u0131n\u0131n toplumsal bir \u00e7at\u0131\u015fmay\u0131 ha\u00adber verdi\u011fini s\u00f6yl\u00fcyor. (Sur La Reiigion, ed Sociales, s. 201-209). Hem de H\u0131ristiyanlar\u0131n zaferiyle bitecek, \u00e7ok yak\u0131n bir toplumsal \u00e7at\u0131\u015fmay\u0131. Ger\u00ad\u00e7ekten de vaktin \u00e7ok yak\u0131n oldu\u011funu, k\u0131yametin k\u0131sa bir zaman sonra kopaca\u011f\u0131n\u0131 ve \u0130sa’n\u0131n geri d\u00f6nerek k\u00f6t\u00fcleri cezaland\u0131raca\u011f\u0131n\u0131 s\u0131k s\u0131k tek\u00adrarlay\u0131p duruyor Jean:<\/p>\n

“Okuyana ve peygamberli\u011finin (\u0130sa’n\u0131n, N. G.) s\u00f6zlerini dinleyenlere ne mutlu ve onda ya\u00adz\u0131lm\u0131\u015f olan \u015feyleri tutanlara ne mutlu; \u00e7\u00fcnk\u00fc va\u00adkit yak\u0131nd\u0131r. (…) Ve bana dedi ki: Bu s\u00f6zler sad\u0131k ve hak\u00eek\u00eedir; ve peygamberlerin ruhlar\u0131n\u0131n Allah’\u0131, Rab, yak\u0131nda olmas\u0131 l\u00e2z\u0131m gelen \u015feyleri kendi kullar\u0131na g\u00f6stermek i\u00e7in mele\u011fini g\u00f6nderdi. Ve i\u015fte, tez geliyorum. Bu kitab\u0131n peygamberlik s\u00f6z\u00adlerini tutana ne mutlu! (…) Ve bana dedi: Bu kitab\u0131n peygamberlik s\u00f6zlerini m\u00fch\u00fcrleme, \u00e7\u00fcnk\u00fc vakit yak\u0131nd\u0131r. (…) Bu \u015feylere \u015fehadet eden Evet, tez geliyorum, diyor. Amin; gel, ya Rab \u0130sa!” (A.g.y., 258 ve 274. sayfalar).<\/p>\n

Galba d\u00f6neminde Roma \u0130mparatorlu\u011funun b\u00fcy\u00fck bir karga\u015fa i\u00e7inde bulundu\u011funu biliyoruz. Y\u00f6netimi ele ge\u00e7irmek \u00fczere ba\u015fkent Roma’ya y\u00fcr\u00fcyen generallerin yan\u0131 s\u0131ra, Do\u011fu b\u00f6lgelerinde herkesi korku i\u00e7inde b\u0131rakan bir s\u00f6ylenti de ku\u00adlaktan kula\u011fa yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131r. \u00d6ld\u00fc san\u0131\u00adlan Neron ba\u015f\u0131ndan yaralanm\u0131\u015ft\u0131r sadece. Ve g\u00fc\u00e7l\u00fc bir orduyla geri d\u00f6n\u00fcp iktidar\u0131 alacak, eski\u00adsinden daha kanl\u0131 bir d\u00f6nem ba\u015flatacakt\u0131r.<\/p>\n

“Neron’un geri d\u00f6nece\u011fi s\u00f6ylentisinin en \u00e7ok H\u0131ristiyanlar aras\u0131nda yay\u0131lm\u0131\u015f olmas\u0131na \u015fa\u015fma\u00admal\u0131, diye yaz\u0131yor Engels, kendilerine g\u00f6r\u00fclmemi\u015f zul\u00fcmler yapm\u0131\u015f bir \u0130mparatorun Antekrist olarak geri d\u00f6n\u00fcp eskisine oranla daha kanl\u0131, daha kor\u00adkun\u00e7 bir d\u00f6nemi ba\u015flatmas\u0131, onlar i\u00e7in do\u011fald\u0131. Bu d\u00f6nem \u0130sa’n\u0131n geri d\u00f6n\u00fcp cehennem g\u00fc\u00e7lerine kar\u015f\u0131 giri\u015fece\u011fi b\u00fcy\u00fck kavgan\u0131n kazan\u0131lmas\u0131yla sona erecek, b\u00f6ylece inananlar mutlulu\u011fa kavu\u00ad\u015facakt\u0131.” {A.g.y., s. 334).<\/p>\n

\u201cApokalips Kitab\u0131\u201d’nda denizden \u00e7\u0131kan ba\u015f\u0131 ya\u00adral\u0131 Canavar’\u0131n Neron oldu\u011funu g\u00f6steren bir\u00e7ok i\u015faret var. Aziz Jean herkesin “secde edece\u011fi”, “suretine tapmayanlar\u0131n \u00f6ld\u00fcr\u00fclece\u011fi” Canavar i\u00e7in, kendisine k\u0131yameti haber veren mele\u011fin a\u011f\u00adz\u0131ndan \u015funlar\u0131 s\u00f6yl\u00fcyor:<\/p>\n

“G\u00f6rd\u00fc\u011f\u00fcn Canavar var idi ve yoktur; ve ce\u00adhennemden \u00e7\u0131kmak \u00fczeredir ve helake gidiyor. Ve yery\u00fcz\u00fcnde oturanlardan adlar\u0131 d\u00fcnya kurulal\u0131dan beri hayat kitab\u0131nda yaz\u0131lmam\u0131\u015f olanlar Canavar\u0131 g\u00f6rd\u00fcklerinde \u015fa\u015facaklar, \u00e7\u00fcnk\u00fc var idi ve yoktur ve olacakt\u0131r. (Alt\u0131n\u0131 ben \u00e7izdim, N.G.). Kendisinde hikmet olan anlay\u0131\u015f bundad\u0131r. Yedi ba\u015f, kad\u0131n\u0131n \u00fczerlerinde oturdu\u011fu yedi da\u011f, ve yedi krald\u0131r; be\u015fi d\u00fc\u015ft\u00fc, biri vard\u0131r, \u00f6tekisi daha gelmedi; ve geldi\u011fi zaman, onun biraz vakit kal\u00admas\u0131 gerektir. Ve var olmu\u015f olan ve yok olan Canavar, kendisi de sekizincidir ve yediden olup helake gider.” (A.g.y. s. 270).<\/p>\n

Kad\u0131n\u0131n \u00fczerlerinde oturdu\u011fu yedi da\u011f\u0131n, ye\u00addi tepeli Roma kentini simgeledi\u011fi (“Ve g\u00f6rd\u00fc\u011f\u00fcn kad\u0131n, d\u00fcnyan\u0131n krallar\u0131 \u00fczerinde krall\u0131\u011f\u0131 olan b\u00fcy\u00fck \u015fehirdir” s. 270), Aziz Jean’\u0131n bu sat\u0131rlar\u0131 yazd\u0131\u011f\u0131 vakit (\u0130.S. 68-69) alt\u0131nc\u0131 Roma \u0130mparatoru Galba’n\u0131n iktidarda oldu\u011funu biliyoruz. Yazar onu izleyecek olan imparatorun \u00e7ok k\u0131sa s\u00fcrecek ik\u00adtidar\u0131ndan sonra gelecek sekizincinin, ilk yedi imparator aras\u0131ndan biri olaca\u011f\u0131n\u0131 haber veri\u00adyor. “Hikmet buradad\u0131r. Anlay\u0131\u015f\u0131 olan Canavar\u0131n say\u0131s\u0131n\u0131 hesap etsin; \u00e7\u00fcnk\u00fc insan say\u0131s\u0131d\u0131r ve onun say\u0131s\u0131 666’d\u0131r.” (A.g.y. s. 267) sat\u0131rlar\u0131ysa, bu sekizinci imparatorun Neron’dan ba\u015fkas\u0131 ola\u00admayaca\u011f\u0131n\u0131 en k\u00fc\u00e7\u00fck bir ku\u015fkuya yer b\u0131rakma\u00adyacak kadar kesinlikle a\u00e7\u0131kl\u0131yor. Eski Yahudi al\u00adfabesinde her harfin bir say\u0131s\u0131 oldu\u011funu bilenler i\u00e7in, 666 say\u0131s\u0131n\u0131n Neron Kayser harflerini olu\u015f\u00adturdu\u011funu hesaplamak \u00e7ok kolayd\u0131r.<\/p>\n

Aziz Jean H\u0131ristiyanlara Canavara boyun e\u011fmemelerini, onunla sava\u015fmalar\u0131n\u0131 \u00f6\u011f\u00fctl\u00fcyor. Sava\u015ftan ka\u00e7anlar\u0131nsa “ate\u015f ve k\u00fck\u00fcrtle” cezaland\u0131r\u0131lacaklar\u0131n\u0131 ekliyor s\u00f6zlerine. Nas\u0131l olsa \u0130sa geri d\u00f6necek, “Canavar\u0131n krall\u0131\u011f\u0131 karanl\u0131k olacak”, k\u00f6t\u00fcler cehenneme at\u0131lacakt\u0131r. “… ve Kuzu onla\u00adr\u0131 yenecektir: \u00e7\u00fcnk\u00fc rablerin Rabbi ve krallar\u0131n Kral\u0131d\u0131r.” (s. 270).<\/p>\n

\u201cApokalips Kitab\u0131\u201d konusunda bunca ayr\u0131nt\u0131ya girmemin nedeni, yukar\u0131daki al\u0131nt\u0131lar\u0131n \u0131\u015f\u0131\u011f\u0131nda umar\u0131m daha kolay anla\u015f\u0131l\u0131r. Aziz Jean k\u0131yameti, kozmik bir karga\u015fa gibi de\u011fil de, daha \u00e7ok b\u00fcy\u00fck bir \u00e7at\u0131\u015fma olarak ele al\u0131yor. Ve en \u00f6nemlisi, baz\u0131 simgeler kullanarak k\u0131yamet g\u00fcn\u00fcn\u00fcn ger\u00ad\u00e7ekte toplumsal bir kavgaya, bir anlamda aman\u00ads\u0131z bir s\u0131n\u0131f sava\u015f\u0131na yol a\u00e7aca\u011f\u0131n\u0131 belirtiyor. H\u0131ristiyanlar\u0131 bu sava\u015fta yer almaya \u00e7a\u011f\u0131r\u0131rken, i\u00e7in\u00adde ya\u015fad\u0131\u011f\u0131 tarih\u00ee d\u00f6nemi d\u00fc\u015f\u00fcn\u00fcyor \u00fcstelik; uzak gelecekte kopacak bir k\u0131yameti de\u011fil. Tanr\u0131 s\u00f6\u00adz\u00fcne inananlar binlerce y\u0131ld\u0131r kopmayan k\u0131yame\u00adtin g\u00fcn\u00fcn birinde kopmas\u0131n\u0131 bekleye dursunlar, biz Aziz Jean’\u0131n g\u00f6remedi\u011fi b\u00fcy\u00fck kavgay\u0131 N\u00e2\u00adz\u0131m Hikmet’in “K\u0131yamet S\u00fbreleri”nde izleyebiliriz.<\/p>\n

“Pehlivanlar c\u00fcmle libastan soyunmu\u015f, \u00fcryan
idiler,
her biri a\u015fik\u00e2r etmi\u015fti zamirin.
G\u00f6k kubbe s\u0131cakt\u0131 ve kan kokuyordu,
encam
tav\u0131 gelmi\u015f demirin.”<\/p>\n

dizeleri, k\u0131yamet \u00fcst\u00fcne yaz\u0131lm\u0131\u015f en eski metin\u00adlerden birinde anlat\u0131lan \u0130sa\/Antekrist (H\u0131ristiyanlar\/Neron) \u00e7at\u0131\u015fmas\u0131n\u0131 yirminci y\u00fczy\u0131ldaki burju\u00advazi\/proletarya \u00e7at\u0131\u015fmas\u0131na ba\u011fl\u0131yor. K\u00f6leci toplumda ezilen s\u0131n\u0131flar\u0131n tek umudu, Tanr\u0131 adaletinin ger\u00e7ekle\u015fece\u011fi k\u0131yamet g\u00fcn\u00fcy\u00add\u00fc. Bu nedenle H\u0131ristiyanl\u0131k, egemen s\u0131n\u0131flar ta\u00adraf\u0131ndan ger\u00e7ek amac\u0131ndan sapt\u0131r\u0131l\u0131p afyon ola\u00adrak kullan\u0131lmadan \u00f6nce yoksul kitleler aras\u0131nda yay\u0131lm\u0131\u015f, ezilenlerin kurtulu\u015f bayra\u011f\u0131 olmu\u015ftu. Aziz Jean, \u0130sa’n\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcndeki H\u0131ristiyanlar\u0131n kendilerini \u00e7arm\u0131ha gerenlerden nas\u0131l \u00f6\u00e7alacaklar\u0131n\u0131, “d\u00fcnya krallar\u0131yla” cenk edip onlar\u0131 nas\u0131l “ate\u015f g\u00f6l\u00fc”ne atacaklar\u0131n\u0131 anlata anlata bitire\u00admiyor. Ve b\u00fct\u00fcn bu karga\u015fadan, b\u00fcy\u00fck sava\u015flar\u00addan sonra mutlu bir hayat\u0131n ba\u015flayaca\u011f\u0131n\u0131 m\u00fcj\u00addeliyor:<\/p>\n

“Ve yeni bir g\u00f6kle yeni bir yer g\u00f6rd\u00fcm; \u00e7\u00fcn\u00adk\u00fc evvelki g\u00f6k ve evvelki yer ge\u00e7tiler. (…) i\u015fte Allah’\u0131n \u00e7ad\u0131r\u0131 insanlarla beraberdir ve kendisi on\u00adlarla beraber oturacakt\u0131r ve onlar kendi kavram\u00adlar\u0131 olacaklar ve Allah kendisi onlarla olacakt\u0131r; ve g\u00f6zlerinden b\u00fct\u00fcn g\u00f6zya\u015flar\u0131n\u0131 silecek; ve ar\u00adt\u0131k \u00f6l\u00fcm olmayacak; ve art\u0131k matem ve a\u011flay\u0131\u015f ve ac\u0131 da olmayacak. (…)” (A.g.y. s. 273).<\/p>\n

Bu g\u00f6zya\u015f\u0131 ve ac\u0131dan uzak d\u00fczenin ancak \u00f6b\u00fcr d\u00fcnyada ger\u00e7ekle\u015fece\u011fi inanc\u0131 \u0130sl\u00e2m gelene\u011finde de var. H\u0131ristiyanl\u0131k gibi \u0130sl\u00e2m dini de Tanr\u0131 adaletinin \u00f6vg\u00fcs\u00fcn\u00fc yap\u0131yor. Ne var ki \u201cApokalips Kitab\u0131\u201d’\u0131n\u0131n tersine, k\u0131yamet g\u00fcn\u00fc ger\u00e7ek anlamda bir kavga olarak betimlenmiyor Kur’an’ da. K\u00e2firler ordusunun ba\u015f\u0131na ge\u00e7ecek Deccal’la b\u00fcy\u00fck kurtar\u0131c\u0131 Mehd\u00ee’nin sava\u015f\u0131na, daha \u00e7ok halk inan\u00e7lar\u0131nda rasl\u0131yoruz. Ama, kitlelerin i\u00e7in\u00adde ya\u015fad\u0131\u011f\u0131 tarih\u00ee ko\u015fullara g\u00f6re de\u011fi\u015fse bile, Mehd\u00ee inanc\u0131 Muhammed’in bir hadisinden kay\u00adnaklan\u0131yor yine de. Muhammed \u015f\u00f6yle demi\u015f: “K\u0131\u00adyametin kopmas\u0131na bir g\u00fcn de kalacak olsa, ad\u0131 benim ad\u0131m\u0131 ta\u015f\u0131yan, soyu benim soyumdan olan birinin gelip zul\u00fcm ve bask\u0131dan ibaret d\u00fcnyay\u0131 adaletle doldurmas\u0131na dek. Tanr\u0131 o g\u00fcn\u00fc uzata\u00adcakt\u0131r.” (Histoire de La Philosophie \u0130slamique, Henri Corbin, s. 105, Gallimard, ideees).<\/p>\n

\u015ei\u00eeler, XI. \u0130mam Hasan Asker\u00ee’nin \u00f6l\u00fcm\u00fcnden hemen sonra ortadan yiten be\u015f ya\u015f\u0131ndaki o\u011flu\u00adnun k\u0131yametten \u00f6nce g\u00f6r\u00fcnece\u011fine inan\u0131rlar. Mehd\u00ee, k\u00f6t\u00fcl\u00fckleri ve zorbal\u0131\u011f\u0131 yery\u00fcz\u00fcnden kal\u00add\u0131racak bu XI. imamd\u0131r onlar i\u00e7in. Muhammed’den sonra ba\u015fka bir peygamber gelmeyece\u011fini Kur’ an’dan \u00f6rnekler vererek belirten G\u00f6lp\u0131narl\u0131 da, Mehd\u00ee’nin \u0130sl\u00e2mda belli bir yeri oldu\u011funa dikkati \u00e7ekiyor:<\/p>\n

“Hz. Muhammed, kendi soyundan gelecek bir Mehd\u00ee’yi, zul\u00fcmle dolmu\u015f olan \u00e2lemin, bunun ta\u00adraf\u0131ndan adaletle doldurulaca\u011f\u0131n\u0131 m\u00fcjdelemi\u015ftir. Ancak bu Mehd\u00ee, peygamber de\u011fildir, Hz. Muhammed’in \u015fer\u00eeatini diriltecek bir z\u00e2tt\u0131r. Bu hu\u00adsusta bir\u00e7ok hadisler vard\u0131r.” (100 Soruda Tasav\u00advuf, Ger\u00e7ek yay. s. 81).
“\u0130bni Arab\u00ee, Mehd\u00ee’ye R\u00fck\u00fcn’le Makaam ara\u00ads\u0131nda bey’\u00e2t edilece\u011fine, Mehd\u00ee’nin mal\u0131, m\u00fcsavat \u00fczere halka da\u011f\u0131taca\u011f\u0131na dair bir had\u00ees zikreder.” (Simavna Kad\u0131s\u0131o\u011flu \u015eeyh Bedreddin, Eti yay. s. 9).<\/p>\n

Burada bizi as\u0131l ilgilendiren, Mehd\u00ee inanc\u0131n\u0131n \u0130sl\u00e2m tarihi boyunca yoksul kitlelerin adalet \u00f6z\u00adlemlerini dile getirmesidir. Bu a\u00e7\u0131dan Aziz Jean’\u0131n k\u0131yamet anlay\u0131\u015f\u0131yla \u0130sl\u00e2m tarihindeki Mehd\u00ee so\u00adrunu aras\u0131nda \u00f6nemli benzerlikler oldu\u011funu \u00f6ne s\u00fcrebiliriz. Nas\u0131l \u0130sa’yla Antekrist \u00e7at\u0131\u015fmas\u0131 ger\u00ad\u00e7ekte ezilen H\u0131ristiyanlar\u0131n Roma Devletiyle \u00e7a\u00adt\u0131\u015fmas\u0131n\u0131 simgeliyorsa, Mehd\u00ee’nin yerle\u015fik d\u00fczeni kald\u0131r\u0131p yerine adaletli bir toplum kuraca\u011f\u0131 inan\u00adc\u0131 da, k\u00f6yl\u00fc ayaklanmalar\u0131n\u0131n ideolojik maskesi olan bat\u0131n\u00eelikle, egemen g\u00fc\u00e7 S\u00fcnn\u00eelik aras\u0131ndaki \u00e7eli\u015fkiyi simgeler. Anadolu tarihindeki iki b\u00fcy\u00fck k\u00f6yl\u00fc ayaklanmas\u0131n\u0131n temelinde \u2014Babal\u0131lar ve \u015eeyh Bedreddin\u2014 bat\u0131n\u00eeli\u011fin bulunmas\u0131 bu g\u00f6r\u00fc\u00ad\u015f\u00fcm\u00fc do\u011frular san\u0131r\u0131m. Zorba Sel\u00e7uklu Devletine ba\u015fkald\u0131ran g\u00f6\u00e7ebe T\u00fcrkmenlerin Baba \u0130shak’\u0131n d\u00fc\u015f\u00fcncelerinden etkilendiklerini biliyoruz. M\u00fcr\u00eedlerinin “Baba Resul” ad\u0131yla and\u0131klar\u0131 Baba \u0130shak, Mehd\u00ee olarak kabul edilmi\u015fti. (Bkz. “Baba\u00adl\u0131lar Ayaklanmas\u0131n\u0131n Din\u00ee ve K\u00fclt\u00fcrel Temelleri”, A. \u00d6zk\u0131r\u0131ml\u0131, Birikim, Say\u0131 14, s. 50) \u015eeyh Bed\u00adreddin ayaklanmas\u0131 da, din\u00ee sloganlarla y\u00fcr\u00fct\u00fclen bir s\u0131n\u0131f sava\u015f\u0131 oldu\u011fundan, yoksul kitlelerin top\u00adlumsal e\u015fitlik \u00f6zlemini Mehd\u00ee inanc\u0131yla birle\u015ftiriyordu. Ne var ki. \u015eeyh Bedreddin’in durumu Baba \u0130shak’\u0131nki kadar a\u00e7\u0131k de\u011fil. Bedreddin V\u00e2ridat’ta k\u0131yametle birlikte Mehd\u00ee’yi de “avam\u0131n hayalleri” olarak niteliyor:<\/p>\n

“Peygamber aleyhissel\u00e2m \u00e7a\u011f\u0131nda Deccal’\u0131, Dabbet\u00fclarz’\u0131, asl\u0131 olmayan k\u0131yameti ve benzer\u00adlerini, daha o g\u00fcnlerde, bekleyenler vard\u0131. Bu bekleyi\u015fleri herkes bilir ve kitaplara yaz\u0131lm\u0131\u015ft\u0131r. Onlardan sonra gelenler de kendi \u00e7a\u011flar\u0131nda bek\u00adlediler ve bu konuda kitaplar yazd\u0131lar. Bunlardan baz\u0131lar\u0131, zaman\u0131n\u0131, sekiz y\u00fcz y\u0131l\u0131 (1397) g\u00f6sterdi\u00adler. Peygamber aleyhissel\u00e2m\u0131n zaman\u0131 \u00fczerinden sekiz y\u00fcz y\u0131l ge\u00e7ti, s\u00f6ylediklerinin hi\u00e7 biri g\u00f6r\u00fcn\u00admedi. Bunlar, avam\u0131n hayalleriydi. Bundan sonra da binlerce y\u0131l ge\u00e7ecek ve onlar\u0131n d\u00fc\u015f\u00fcnd\u00fcklerinden hi\u00e7 biri olmayacak. (Alt\u0131n\u0131 ben \u00e7izdim, N.G.). Cesetler de onlar\u0131n sand\u0131\u011f\u0131 gibi, tekrar dirilmeyecektir.” (A.g.y., s. 105).<\/p>\n

N\u00e2z\u0131m Hikmet’in \u201c\u015eeyh Bedreddin Destan\u0131\u201d’n\u0131 inceleyen yaz\u0131mda bu konuya yeniden d\u00f6nece\u011fim i\u00e7in yukar\u0131daki al\u0131nt\u0131yla yetiniyorum \u015fimdilik. Yok\u00adsa Baba \u0130shak gibi Bedreddin de, zorba Devlete ba\u015fkald\u0131rarak Mehd\u00eelik g\u00f6revini yerine getirdi\u011fine inanm\u0131\u015ft\u0131. Ya da halkta bu kan\u0131y\u0131 uyand\u0131rmak is\u00adtiyordu. V\u00e2rid\u00e2t’\u0131n ba\u015fka b\u00f6l\u00fcmlerinde bu inanc\u0131 do\u011frulayan bir \u00e7ok i\u015faret var.<\/p>\n

“Tebahhur S\u00fbresi”nin ba\u015flang\u0131\u00e7 b\u00f6l\u00fcm\u00fcn\u00fc H\u0131ristiyan ve \u0130sl\u00e2m geleneklerindeki \u00e7at\u0131\u015fma kav\u00adram\u0131yla (\u0130sa\/Antekrist-Mehd\u00ee\/Deccal) \u00f6zde\u015fle\u00admem baz\u0131lar\u0131na yak\u0131\u015ft\u0131rma gibi g\u00f6r\u00fcnebilir. Ne var ki, s\u0131n\u0131f sava\u015f\u0131n\u0131 k\u0131yamet imgesi i\u00e7ine yer\u00adle\u015ftiren bir metnin, yukar\u0131da ayr\u0131nt\u0131lar\u0131yla sapta\u00admaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m k\u00fclt\u00fcr ba\u011flam\u0131 d\u0131\u015f\u0131nda ele al\u0131na\u00adbilece\u011fini pek sanm\u0131yorum. N\u00e2z\u0131m elbette mut\u00adlak ya da vazge\u00e7ilmez bir kaynak olarak g\u00f6rm\u00fc\u00adyor bu gelenekleri; ama onlardan yararlanmas\u0131n\u0131 da \u00e7ok iyi biliyor. Rubailer’in \u0130sl\u00e2m mistisizmiyle ili\u015fkisini inceleyen yaz\u0131mda, \u015f\u00e2irin bu yararlan\u00admay\u0131 Marksist bir y\u00f6ntemle ger\u00e7ekle\u015ftirdi\u011fini so\u00admut \u00f6rnekler vererek ortaya koymu\u015ftum. (Bkz. “N\u00e2z\u0131m Hikmet’in Rubaileri”, Birikim say\u0131: 15). Ayn\u0131 durum “K\u0131yamet S\u00fbreleri”nde de s\u00f6zkonusu. N\u00e2z\u0131m Hikmet din\u00ee-ideolojik bir inanc\u0131 (k\u0131yameti) geleneksel boyutlar\u0131yla ele al\u0131p, \u00e7a\u011f\u0131m\u0131z\u0131n ko\u015ful\u00adlar\u0131na, yani g\u00f6rece de\u011fi\u015fik bir toplumsal yap\u0131ya yerle\u015ftiriyor. Ben, belki kimi zaman metinle do\u011f\u00adrudan ili\u015fkisi yokmu\u015f gibi g\u00f6r\u00fcnen ayr\u0131nt\u0131lara da girerek, bu din\u00ee-ideolojik inanc\u0131n ger\u00e7ekte ben\u00adzer bir toplumsal yap\u0131 taraf\u0131ndan belirlendi\u011fini g\u00f6stermeye \u00e7al\u0131\u015ft\u0131m. Ba\u015fka bir deyi\u015fle, N\u00e2z\u0131m’\u0131n \u015fiirlerindeki din\u00ee konular\u0131n da, belli bir s\u0131n\u0131f sa\u00adva\u015f\u0131 ba\u011flam\u0131nda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131, bu nedenle \u00e7a\u00ad\u011f\u0131m\u0131za uygulan\u0131rken ger\u00e7ek anlamlar\u0131ndan pek fazla bir \u015fey yitirmediklerini vurgulamak istedim.<\/p>\n

\u201cApokalips Kitab\u0131\u201d, Mehd\u00eelik ve kan kokan g\u00f6k kub\u00adbe alt\u0131nda “c\u00fcmle libastan soyunmu\u015f pehlivan\u00adlar” aras\u0131nda organik bir ba\u011f kurulmu\u015f oldu b\u00f6y\u00adlece. \u00d6te yandan, do\u011fa diyalekti\u011fini alegori y\u00f6n\u00adtemiyle s\u0131n\u0131f sava\u015f\u0131na ba\u011flayan, kaynayan su, haram\/sevap kar\u015f\u0131tl\u0131\u011f\u0131, civciv gibi \u00f6\u011felerin, \u015f\u00e2ir taraf\u0131ndan burjuvaziyle proletarya aras\u0131ndaki antagonist \u00e7eli\u015fkiyi belirtmek amac\u0131yla kullan\u0131ld\u0131\u011f\u0131 ortaya \u00e7\u0131kt\u0131. \u00d6zetle, “K\u0131yamet S\u00fbreleri”nin diya\u00adlektik maddecilik ve tarih\u00ee maddecilik gibi Mark\u00adsizm’in \u00f6z\u00fcn\u00fc olu\u015fturan iki b\u00fcy\u00fck temele dayan\u00add\u0131\u011f\u0131n\u0131 kesinlikle \u00f6ne s\u00fcrebiliriz san\u0131yorum.<\/p>\n

N\u00e2z\u0131m Hikmet gen\u00e7li\u011finden bu yana din\u00ee me\u00adtinlerle ilgilenmi\u015f, bilin\u00e7lendikten sonra Kutsal Kitap ve Kur’an’\u0131 \u015fiir yoluyla ele\u015ftirmi\u015ftir. 1921 y\u0131l\u0131nda Baku’dayken yazd\u0131\u011f\u0131 “Me\u015fin Kapl\u0131 Kitap” \u015fiiri ilgin\u00e7 bir \u00f6rnektir bu ele\u015ftiriye. \u015e\u00e2ir “yal\u00add\u0131zl\u0131 me\u015fin kab\u0131 par\u00e7alanm\u0131\u015f” Kitab\u0131 k\u00f6r bir ku\u00adyuya att\u0131\u011f\u0131n\u0131 \u00f6v\u00fcn\u00e7le s\u00f6yledikten sonra, \u015fiirini \u015fu dizelerle bitirir:<\/p>\n

“Art\u0131k temiz ruhlar\u0131n ayd\u0131nl\u0131k yollar\u0131nda
Sade bir din, bir kanun, bir hak:
i\u015fleyen-di\u015fler…”<\/p>\n

(B\u00fct\u00fcn Eserleri, II. Cilt s. 134, Cem yay.)<\/p>\n

Y\u0131llar sonra, Sultanahmet Cezaevinde yeni\u00adden d\u00f6necektir me\u015fin kapl\u0131 Kitab’\u0131n “k\u00fcf kokan sar\u0131 sayfalar\u0131na.” Art\u0131k gelene\u011fi toptan yads\u0131yan 1921 y\u0131llar\u0131n\u0131n radikal \u015f\u00e2iri de\u011fil, ge\u00e7mi\u015fin k\u00fclt\u00fcr miras\u0131n\u0131 diyalektik maddeci bir yakla\u015f\u0131mla \u00f6z\u00fcm\u00adlemeye \u00e7al\u0131\u015fan ger\u00e7ek bir Marksisttir. Kutsal Ki\u00adtap ve Kur’an’\u0131 devrimci bir g\u00f6zle yeniden oku\u00adyup, eserinin en ilgin\u00e7 \u015fiirlerinden olan \u201cK\u0131ya\u00admet S\u00fbreleri\u201dyle \u201cYusuf \u0130le Z\u00fcheyla\u201d oyununu ya\u00adzar. Ama k\u0131yamet yaln\u0131zca bir alt\u00fcst olu\u015f, bir y\u0131\u00adk\u0131m de\u011fil, proletaryan\u0131n kuraca\u011f\u0131 yeni d\u00fczeni ba\u011f\u00adr\u0131nda ta\u015f\u0131yan bir umuttur ayn\u0131 zamanda. Bu umut, g\u00fcc\u00fcn\u00fc \u015f\u00e2irin iyimserli\u011finden de\u011fil, top\u00adlumun nesnel geli\u015fme yasalar\u0131ndan al\u0131r. \u00d6rne\u011fin “K\u0131yamet S\u00fbreleri”yle ayn\u0131 y\u0131llarda yaz\u0131lm\u0131\u015f “Onun Do\u011fu\u015fu Ve Demirhane Bacas\u0131”nda, \u0130sa’y\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran bir “kurtar\u0131c\u0131n\u0131n do\u011fumu anlat\u0131l\u0131r. S\u00f6zkonusu \u201ckurtar\u0131c\u0131\u201dn\u0131n d\u00fcnyaya geli\u015fini bir peygamberin d\u00fcnyaya geli\u015fi ve yeni bir d\u00f6nemin ba\u015flang\u0131c\u0131 olarak yorumlar \u015f\u00e2ir. Ama “aletsiz\u00adlerin”, yani proletaryan\u0131n o\u011flu, onlara \u00e2let vere\u00adrek, bir ba\u015fka deyi\u015fle \u00fcretim ara\u00e7lar\u0131n\u0131n \u00f6zel m\u00fclkiyetini ortadan kald\u0131rarak kurtaracakt\u0131r in\u00adsanl\u0131\u011f\u0131. B\u00f6ylece Marx’\u0131n “Proletarya kendini kur\u00adtarmakla b\u00fct\u00fcn insanl\u0131\u011f\u0131 da kurtaracakt\u0131r” s\u00f6z\u00fc do\u011frulanm\u0131\u015f olur. \u00c7a\u011f\u0131m\u0131z\u0131n Kutsal Kitab\u0131, s\u00f6\u00adm\u00fcr\u00fcden kurtulup \u00e2lete kavu\u015fan eme\u011fin bilerek, isteyerek yazaca\u011f\u0131 “insano\u011flunun \u00f6z kitab\u0131” ola\u00adcakt\u0131r. Bu kurtulu\u015fu ger\u00e7ekle\u015ftirecek g\u00fcc\u00fcn do\u011fu\u015funaysa, yaln\u0131zca demirhane bacas\u0131 tan\u0131kl\u0131k eder. N\u00e2z\u0131m’\u0131n gelece\u011fe bak\u0131\u015f\u0131nda kehanet de\u011fil bilim egemendir \u00e7\u00fcnk\u00fc. \u201cK\u0131yamet S\u00fbreleri\u201dnde ustaca yararland\u0131\u011f\u0131 Kur’an dilini bu kez yine bi\u00adlimsel bir ger\u00e7e\u011fi, toplumsal de\u011fi\u015fmenin \u00fcretici g\u00fc\u00e7lerin geli\u015fmesine ba\u011fl\u0131 oldu\u011funu vurgulamak amac\u0131yla kullan\u0131r. Ve Tanr\u0131 s\u00f6z\u00fc kadar kesin bir ifadeyle \u015funlar\u0131 s\u00f6yletir demirhane bacas\u0131na:<\/p>\n

“Zemin kat\u0131nda do\u011fan bil ki o dur.
Rehber ve delil ki o dur.
Fikri derin, \u015fefkati gani, gazab\u0131
yamand\u0131r,
aletsizlerin o\u011flu,
aletsizlere \u00e2let verecek oland\u0131r.
O, onlar\u0131n i\u00e7inde, onlar\u0131n \u00f6n\u00fcnde o,
matem gecesinde, kavga yerinde,
bayram g\u00fcn\u00fcnde o.
Ve o her yan\u0131ndan ana kuca\u011f\u0131 gibi
saracakt\u0131r onlar\u0131.
Ona ram olacak d\u00f6rt kadim unsur:
\u00e2te\u015f ve toprak, r\u00fczg\u00e2r ve ya\u011fmur.
Ve k\u00f6rler hik\u00e2yesinin son bab\u0131n\u0131
o, tekmil ettirecektir.
Yazacakt\u0131r insano\u011flu \u00f6z kitab\u0131n\u0131
bilerek
isteyerek.”
Sustu demirhane bacas\u0131.
S\u00f6k\u00fcyor \u015fafak.”
(A.g.y., s. 24).<\/p>\n

\u015eiirin son dizesinde s\u00f6ken \u015fafak, yeni do\u011fa\u00adn\u0131n gazab\u0131ndan, yani k\u0131yametten sonra kurulacak d\u00fczenin habercisidir. Proletarya devrimi, bir kez daha k\u0131yamet imgesiyle birle\u015fmi\u015f olur b\u00f6ylece. N\u00e2z\u0131m i\u00e7in ger\u00e7ek k\u0131yametse, ya\u015fad\u0131\u011f\u0131 d\u00f6nemin bilimsel verilerinden yola \u00e7\u0131kan Engels’in \u201cDo\u011fa\u00adn\u0131n Diyalekti\u011fi\u201d’nde \u00f6ne s\u00fcrd\u00fc\u011f\u00fc \u015fu d\u00fc\u015f\u00fcncede gizlidir:<\/p>\n

“Ama ‘Do\u011fan her \u015fey yokolmaya hak kaza\u00adn\u0131r’ (Mefisto’nun s\u00f6zleri, Faust: Birinci b\u00f6l\u00fcm, \u00fc\u00e7\u00fcnc\u00fc sahne): Milyonlarca y\u0131l sonra da olsa ara\u00addan binlerce, y\u00fczbinlerce insan ku\u015fa\u011f\u0131 da gelip ge\u00e7se, g\u00fcne\u015fin azalan \u0131s\u0131s\u0131n\u0131n kutuplardan inen buzlar\u0131 eritemeyece\u011fi ac\u0131mas\u0131z bir g\u00fcn mutlaka gelecektir. \u0130\u015fte o g\u00fcn, ekvatorun \u00e7evresinde top\u00adlanan insanlar ya\u015famak i\u00e7in gereken \u0131s\u0131y\u0131 bula\u00admay\u0131p yava\u015f yava\u015f yok olacaklard\u0131r. Yery\u00fcz\u00fcnde tek canl\u0131 organizma kalmayacak, ay gibi so\u011fu\u00admu\u015f olan d\u00fcnyam\u0131zsa \u00f6l\u00fc g\u00fcne\u015fin \u00e7evresinde d\u00f6\u00adnerken, \u00e7ap\u0131 gittik\u00e7e daralan ekseninden ayr\u0131la\u00adrak karanl\u0131k bo\u015flu\u011fa do\u011fru yuvarlan\u0131p gidecektir. (A.g.y., s. 169).<\/p>\n

N\u00e2z\u0131m Hikmet \u015fimdiden duyar bu ger\u00e7ek k\u0131\u00adyametin ac\u0131s\u0131n\u0131. Ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyay\u0131 daha \u00f6zg\u00fcr, daha g\u00fczel k\u0131lacak olan toplumsal k\u0131yamete elin\u00adde k\u00f6r\u00fckle giderken, g\u00fcn\u00fcn birinde d\u00fcnyam\u0131z\u0131n so\u011fuyup uzayda yok olaca\u011f\u0131n\u0131 bilir. Ve bunun i\u00e7in d\u00f6rt elle sar\u0131l\u0131r ya\u015famaya. D\u00fcnyay\u0131 de\u011fi\u015ftirmekten yana, k\u0131yamete kar\u015f\u0131d\u0131r:<\/p>\n

“Bu d\u00fcnya so\u011fuyacak,
y\u0131ld\u0131zlar\u0131n aras\u0131nda bir y\u0131ld\u0131z
hem de en ufac\u0131klar\u0131ndan,
mavi kadifede bir y\u0131ld\u0131z zerresi yani
yani bu koskoca d\u00fcnyam\u0131z.
Bu d\u00fcnya so\u011fuyacak g\u00fcn\u00fcn birinde,
hatt\u00e2 bir buz y\u0131\u011f\u0131n\u0131,
yahut \u00f6l\u00fc bir bulut gibi de de\u011fil
bo\u015f bir ceviz gibi yuvarlanacak
zifiri karanl\u0131kta u\u00e7suz bucaks\u0131z..
\u015eimdiden \u00e7ekilecek ac\u0131s\u0131 bunun
duyulacak mahzunlu\u011fu \u015fimdiden.
b\u00f6ylesine sevilecek bu d\u00fcnya
YA\u015eADIM diyebilmek i\u00e7in…”<\/p>\n

(“Ya\u015famaya Dair”, Yeni \u015eiirler Dost yay.s.61<\/p>\n

Nedim G\u00fcrsel<\/strong><\/p>\n

YARARLANILAN KAYNAKLAR
BEDREDD\u0130N \u015eeyh: Varidat,\u00e7ev. Cemil Yener, Elif yay. 1970 \u0130stanbul.
BORATAV Pertev Naili: 100 Soruda T\u00fcrk Folkloru, Ger\u00e7ek yay. 1973 \u0130stanbul.
ENGELS:
Diolectique de La Nature, ed. Sociales, Paris 1971.
Sur La Religion, ed. Sociales 1972.
EYUBO\u011eLU Sabahattin: Yunus Emre, Cem yay. 1972 \u0130stanbul.
G\u00d6LPINARLI Abd\u00fclbaki:
100 Soruda Tasavvuf, Ger\u00e7ek yay. 1969 \u0130stanbul.
S\u0131mavna Kad\u0131s\u0131o\u011flu \u015eeyh Bedreddin, Eti yay. 1966.
H\u0130KMET N\u00e2z\u0131m:
B\u00fct\u00fcn Eserleri, Ekber Babaef, Sofya. (I. ve II. Ciltler).
T\u00fcm Eserleri, As\u0131m Bezirci, Cem yay. \u0130stanbul (I,II, IV).
Saat 21-22 \u015eiirleri, de yay. 1965 \u0130stanbul.
Memleketimden \u0130nsan Manzaralar\u0131, Ararat yay. 1971 \u0130stanbul.
Yeni \u015eiirler, Dost yay. 1970 Ankara.
Kemal Tahire Mektuplar, Bilgi yay. 1968 Ankara.
LEN\u0130N: Cahiers Sur La Dialectique de Hegel, Gal.idees, Paris 1967.
MARX:
Etudes Philosophigues, ed. Sociales, Paris 1974.
Felsefe \u0130ncelemeleri, \u00e7ev: Cem Ero\u011flu, Sol yay. 1968 Ankara.
Manifesto du Parti Communiste, 10-18, Paris 1962.
MAO: Ecrits Choisis En Trois Volumes, ed. Maspero, Paris 1969.
MALRAUX: L’Espoir, Folio, Paris 1973.
KUR’AN, Diyanet \u0130\u015fleri Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, \u0130stanbul 1973.
KUTSAL K\u0130TAP (TEVRAT-ZEBUR-\u0130NC\u0130L) Kitab\u0131 Mukaddes \u015eirketi, \u0130stanbul 1974. -B\u0130R\u0130K\u0130M (10, 14, 15. Say\u0131lar).<\/p>\n","protected":false},"excerpt":{"rendered":"

“K\u0131yamet S\u00fbreleri” N\u00e2z\u0131m Hikmet’in 1939 y\u0131\u00adl\u0131nda Sultanahmet Cezaevindeyken yazd\u0131\u011f\u0131 iki il\u00adgin\u00e7 \u015fiirin genel ba\u015fl\u0131\u011f\u0131d\u0131r. Gerek i\u00e7erik, gerek\u00adse bi\u00e7im y\u00f6n\u00fcnden birbirine \u00e7ok benzeyen, biri \u00f6tekini tamamlayan bu iki metni, \u015fairin s\u0131n\u0131f sa\u00adva\u015f\u0131 kavram\u0131n\u0131 din\u00ee-ideolojik diye niteleyebile\u00adce\u011fimiz bir k\u00fclt\u00fcr ba\u011flam\u0131na yerle\u015ftirmesi olarak irdelemeye \u00e7al\u0131\u015faca\u011f\u0131m. N\u00e2z\u0131m, Divan edebiya\u00adt\u0131ndan bu yana T\u00fcrk \u015fiirinde \u00e7ok s\u0131k rastlanmakla birlikte kendine \u00f6zg\u00fc […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[134],"tags":[],"class_list":["post-3963","post","type-post","status-publish","format-standard","category-kuram"],"yoast_head":"\n\u00c7ok al\u00e2metler belirdi, vakit tamamd\u0131r | N\u00e2z\u0131m Hikmet'in K\u0131yamet Sureleri - Nedim G\u00fcrsel - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2010\/04\/10\/cok-alametler-belirdi-vakit-tamamdr-nazm-hikmetin-kyamet-sureleri-nedim-guersel\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00c7ok al\u00e2metler belirdi, vakit tamamd\u0131r | N\u00e2z\u0131m Hikmet'in K\u0131yamet Sureleri - Nedim G\u00fcrsel\" \/>\n<meta property=\"og:description\" content=\"“K\u0131yamet S\u00fbreleri” N\u00e2z\u0131m Hikmet’in 1939 y\u0131\u00adl\u0131nda Sultanahmet Cezaevindeyken yazd\u0131\u011f\u0131 iki il\u00adgin\u00e7 \u015fiirin genel ba\u015fl\u0131\u011f\u0131d\u0131r. 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