{"id":4708,"date":"2010-10-02T09:16:02","date_gmt":"2010-10-02T06:16:02","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/10\/02\/bazi-insanlarin-yasamlari-soylencelerle-mitoslarla-oruludur-ahmet-umit\/"},"modified":"2010-10-02T09:16:02","modified_gmt":"2010-10-02T06:16:02","slug":"bazi-insanlarin-yasamlari-soylencelerle-mitoslarla-oruludur-ahmet-umit","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/10\/02\/bazi-insanlarin-yasamlari-soylencelerle-mitoslarla-oruludur-ahmet-umit\/","title":{"rendered":"Baz\u0131 insanlar\u0131n ya\u015famlar\u0131 s\u00f6ylencelerle, mitoslarla \u00f6r\u00fcl\u00fcd\u00fcr | Ahmet \u00dcmit"},"content":{"rendered":"

Mevl\u00e2n\u00e2 s\u0131rlara inan\u0131rd\u0131 ama s\u0131rlardan \u00f6nce insana inan\u0131rd\u0131. \u00c7\u00fcnk\u00fc varl\u0131\u011f\u0131n s\u0131rr\u0131 insandayd\u0131. E\u011fer insan kendi s\u0131rr\u0131n\u0131 anlayabilirse, varl\u0131\u011f\u0131n da s\u0131rr\u0131na erecekti<\/p>\n

Baz\u0131 insanlar\u0131n ya\u015famlar\u0131 s\u00f6ylencelerle, mitoslarla \u00f6r\u00fcl\u00fcd\u00fcr. Bu s\u00f6ylenceler o kadar etkilidir ki, bu insanlar\u0131n bir tarihi ki\u015filikleri bir de s\u00f6ylencelerden, kaynaklanan mistik, efsanevi ki\u015filikleri olur. \u0130sa peygamber b\u00f6yledir. Bir tarihsel \u0130sa vard\u0131r, bir de mistik \u0130sa.<\/p>\n

Tarihsel \u0130sa, bir marangozun o\u011fludur, hepimiz gibi etten kemikten olu\u015fmu\u015ftur. Mistik \u0130sa ise gizemlerle dolu bir ya\u015fama sahiptir. \u0130\u015fin tuhaf\u0131 her zaman bu mistik ki\u015filikler daha \u00e7ok ilgi \u00e7eker. Bu da do\u011fald\u0131r; efsaneler, s\u00f6ylenceler, mitoslar insanlar\u0131 her zaman ger\u00e7eklerden \u00e7ok daha fazla etkiler. Bu ki\u015filiklerinden biri de bu y\u0131l 800. do\u011fum y\u0131ld\u00f6n\u00fcm\u00fcn\u00fc kutlad\u0131\u011f\u0131m\u0131z b\u00fcy\u00fck ozan ve d\u00fc\u015f\u00fcn\u00fcr Mevl\u00e2n\u00e2 Celaleddin’dir.<\/p>\n

\u0130sa Peygamber’den daha yak\u0131n bir d\u00f6nemde ya\u015fam\u0131\u015f olmas\u0131na, hatta kendini ve d\u00fc\u015f\u00fcncelerini a\u00e7\u0131klayan metinler, \u015fiirler yazm\u0131\u015f olmas\u0131na ra\u011fmen Mevl\u00e2n\u00e2 da, ad\u0131 ve ya\u015fam\u0131 \u00e7evresinde bir efsane ve gizem yarat\u0131lmas\u0131na engel olamam\u0131\u015ft\u0131r. Engel olamam\u0131\u015ft\u0131r diyorum, \u00e7\u00fcnk\u00fc Mevl\u00e2n\u00e2, Fihi Ma’Fih adl\u0131 yapt\u0131nda bu t\u00fcr mucizelere de\u011fer vermedi\u011fini \u015fu s\u00f6zlerle a\u00e7\u0131klar: “Birisi, buradan bir g\u00fcnde K\u00e2be’ye gitse, bu o kadar \u015fa\u015f\u0131lacak bir \u015fey olmad\u0131\u011f\u0131 gibi keramet de de\u011fildir. \u00c7\u00fcnk\u00fc sam yeli de bir g\u00fcnde K\u00e2be’ye gidebilir. As\u0131l keramet senin ikilikten kurtulman, k\u00f6t\u00fcl\u00fckten iyili\u011fe d\u00f6nmendir.”<\/p>\n

Bat\u0131l\u0131lar\u0131n Rumi dedikleri, yap\u0131tlar\u0131yla Hegel ve Goethe’yi de etkileyen Mevl\u00e2n\u00e2’n\u0131n, 30 Eyl\u00fcl 1207’de Belh’te do\u011fdu\u011fu s\u00f6ylenir. Mevl\u00e2n\u00e2’n\u0131n babas\u0131 d\u00f6nemin en \u00f6nemli dini bilginlerinden biri olan Muhammed Bahaeddin Veled’dir. Bahaeddin Veled o kadar \u00f6nemli bir dini ki\u015fliktir ki, ona ‘Sultan-al-ulema’ yani bilginler sultan\u0131 denmi\u015ftir. Ama d\u00f6nem kar\u0131\u015f\u0131kl\u0131klar d\u00f6nemidir, k\u0131skan\u00e7l\u0131klar d\u00f6nemi. Ve bilginlerin sultan\u0131, Bahaeddin Veled, \u00fclkenin sultan\u0131yla anla\u015fmazl\u0131\u011fa d\u00fc\u015f\u00fcnce Belh’ten ayr\u0131lmak zorunda kal\u0131r. Uzun bir yolculu\u011fun ard\u0131ndan yerle\u015fmeye karar verdi\u011fi Konya’ya geldikten iki y\u0131l sonra da ya\u015fama g\u00f6zlerini kapar.<\/p>\n

\u015eems’le Mevl\u00e2n\u00e2’n\u0131n ‘a\u015fk\u0131’<\/strong><\/p>\n

Celaleddin’in ilk \u00f6\u011fretmeni olan babas\u0131 Bahaeddin Veled, o\u011fluna yaln\u0131zca dini bilgileri de\u011fil, ayn\u0131 zamanda d\u00f6nemin bilimsel bilgilerini; matematik, astronomi de \u00f6\u011fretmi\u015ftir. Babas\u0131n\u0131n \u00f6l\u00fcm\u00fcnden sonra Mevl\u00e2n\u00e2, Seyyit Burhanettin Muhakkak adl\u0131 bir \u015feyhin y\u00f6nlendiricili\u011finde e\u011fitimine dokuz y\u0131l daha devam etmi\u015ftir. Bu s\u00fcre i\u00e7erisinde Halep’te Halaviye Medresesi’nde kalm\u0131\u015f, \u015eam’da Makdisiyye Medresesi’nde \u00f6\u011frenim g\u00f6rm\u00fc\u015f, \u00f6nemli bilginlerle, sufilerle tan\u0131\u015fm\u0131\u015f, onlardan etkilenmi\u015f, onlar\u0131 etkilemi\u015ftir. Arap, Fars edebiyat\u0131n\u0131 b\u00fcy\u00fck bir ilgiyle takip etmi\u015f, Yunanca \u00f6\u011frenmi\u015ftir. Yunan \u015fiirini, Antik Yunan Felsefecilerini kendi dilinden okumu\u015ftur. Ama onun d\u00fc\u015f\u00fcncelerindeki b\u00fcy\u00fck s\u0131\u00e7rama ve ya\u015fam\u0131ndaki devrim Tebrizli \u015eemseddin Muhammed’le tan\u0131\u015ft\u0131ktan sonra meydana gelmi\u015ftir.
Tebrizli \u015eems’in ya\u015fam\u0131, Mevl\u00e2n\u00e2’n\u0131nkine g\u00f6re daha pusludur, kesin bilgiler yoktur.<\/p>\n

\u00c7ok gezen, gitti\u011fi yerlerde medrese, tekke gibi dini mek\u00e2nlarda de\u011fil kervansaraylarda, hanlarda kalan bir gezgindir \u015eems. Gitti\u011fi yerlerde uzun s\u00fcre kalmay\u0131\u015f\u0131ndan dolay\u0131 ona ‘\u015eems-i Perende’ (U\u00e7an \u015eems) ad\u0131 verilmi\u015ftir. \u015eems, bildik inan\u00e7 gereklerine uymayan, al\u0131\u015f\u0131ld\u0131k ibadetleri uygulamayan, sufiler gibi giyinmeyen ayk\u0131r\u0131 bir dervi\u015ftir. Onun Melameti ya da Kalenderi me\u015frebine sahip oldu\u011fu s\u00f6ylenmektedir. Bu tahmin do\u011fruya olduk\u00e7a yak\u0131nd\u0131r. \u00c7\u00fcnk\u00fc Kalenderiler \u015feriat\u0131n s\u0131\u011f, sekter, ya\u015famd\u0131\u015f\u0131 emirlerine uymazlard\u0131. Tek bir do\u011frunun oldu\u011funa da inanmazlard\u0131. Bilgi onlar i\u00e7in ellerini kollar\u0131n\u0131 ba\u011flayan kal\u0131n bir halat de\u011fil, farkl\u0131 bah\u00e7elerin kap\u0131s\u0131n\u0131 a\u00e7an bir anahtard\u0131. Tebrizli \u015eems bu adamlardan biridir. Ki\u015fili\u011finde de isyanc\u0131, ele\u015ftirel, ele avuca s\u0131\u011fmaz bir yan vard\u0131r. En \u00f6nemli \u0130slam felsefecilerinden biri olan Muhiyiddin \u0130bn-i Arabi’nin g\u00f6r\u00fc\u015flerini bile tart\u0131\u015fmakta, kendi do\u011frular\u0131n\u0131 s\u00f6ylemekten \u00e7ekinmemektedir.
\u015eems’in Mevl\u00e2n\u00e2’dan ya\u015f\u00e7a biraz daha b\u00fcy\u00fck oldu\u011fu s\u00f6ylenir. Konya’daki ilk kar\u015f\u0131la\u015fmalar\u0131ndan \u00f6nce, bu kar\u015f\u0131la\u015fmay\u0131 haz\u0131rlayan \u015f\u00f6yle bir olaydan s\u00f6z edilir. Mevl\u00e2n\u00e2 hen\u00fcz \u015eam’da e\u011fitim g\u00f6r\u00fcrken, \u015eems siyah elbiseler i\u00e7inde ona g\u00f6r\u00fcnm\u00fc\u015f, “Ey manalar aleminin sarraf\u0131 beni bul,” demi\u015f ve kaybolmu\u015ftur. 23 Ekim 1244’te Konya’daki ilk kar\u015f\u0131la\u015fmalar\u0131nda ise \u015eems, Mevl\u00e2n\u00e2’ya do\u011frudan \u015fu soruyu y\u00f6neltmi\u015ftir:<\/p>\n

“Hazreti Muhammed mi b\u00fcy\u00fckt\u00fcr, yoksa Beyaz\u0131t Bestami mi?” Mevl\u00e2n\u00e2 \u015fa\u015fk\u0131nl\u0131kla bak\u0131nm\u0131\u015f. “Bu nas\u0131l soru, ku\u015fkusuz Hazreti Muhammed b\u00fcy\u00fckt\u00fcr” demi\u015ftir. Bunun \u00fczerine \u015eems, “Ama Hazreti Muhammed, ‘Ey Allah\u0131m biz seni tam olarak bilemedik’ derken, Beyaz\u0131t Bestami, ‘ben sultanlar\u0131n sultan\u0131y\u0131m, her t\u00fcrl\u00fc bilgiye ula\u015ft\u0131m,’ diyor.” Mevl\u00e2n\u00e2 bunun \u00fczerine \u015f\u00f6yle demi\u015ftir. “Beyaz\u0131t Bestami’nin susuzlu\u011fu bir yudumla dinecek kadar k\u00fc\u00e7\u00fckt\u00fcr. Hazreti Muhammed’e gelince, onun susuzlu\u011fu derindir, geni\u015ftir, sonsuzdur.”<\/p>\n

\u015eems’in sorusunu \u00e7er\u00e7eveleyen dinsel olaylar \u00e7\u0131kar\u0131l\u0131rsa, \u015fu anlam ortaya \u00e7\u0131kar: Ger\u00e7eklik bilinebilir mi? Mevl\u00e2n\u00e2’n\u0131n yan\u0131t\u0131 ise \u015f\u00f6yledir. Bilinebilir ama mutlak olarak de\u011fil, g\u00f6receli olarak. \u00c7\u00fcnk\u00fc ger\u00e7eklik derindir, sonsuzdur, de\u011fi\u015fkendir. Bu kar\u015f\u0131la\u015fman\u0131n ard\u0131ndan iki adam\u0131n i\u00e7lerinden biri \u00f6ld\u00fcr\u00fcl\u00fcnceye kadar s\u00fcrecek olan b\u00fcy\u00fck dostlu\u011fu, sevgisi, arkada\u015fl\u0131\u011f\u0131 ba\u015flam\u0131\u015f olur.<\/p>\n

Diyalektik felsefe<\/strong><\/p>\n

\u015eems’le tan\u0131\u015fmadan \u00f6nce Mevl\u00e2n\u00e2, medresede ders okutan, camide vaaz veren, eli \u00f6p\u00fcl\u00fcp, duas\u0131 al\u0131nan bir din bilginidir. \u015eems’le tan\u0131\u015fmas\u0131n\u0131n ard\u0131ndan medreseyi, vaaz\u0131, duay\u0131 b\u0131rakm\u0131\u015f, sema d\u00f6nmeye ve m\u00fczi\u011fe ba\u015flam\u0131\u015ft\u0131r. Eskiden beri u\u011fra\u015ft\u0131\u011f\u0131 \u015fiir sanat\u0131na kendini vermi\u015f, \u00fcstelik yazd\u0131\u011f\u0131 \u015fiirlerde dinin yerini art\u0131k a\u015fk alm\u0131\u015ft\u0131r. “… dinim a\u015fkt\u0131r benim, senin y\u00fcz\u00fcn\u00fc g\u00f6rd\u00fcm g\u00f6reli.” Bu durum Konya’daki tutucular\u0131n tepkisini \u00e7ekmekte gecikmemi\u015f, kentin dar sokaklar\u0131nda adi dedikodular, \u00f6fkeli f\u0131s\u0131lt\u0131lar dola\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Tebrizli \u015eems, onlar\u0131n bilge \u015feyhini ellerinden alm\u0131\u015ft\u0131r. Olaylar\u0131n b\u00fcy\u00fcmesinden korkan \u015eems, \u00e7areyi Konya’dan ka\u00e7makta bulacakt\u0131r. Ancak Mevl\u00e2n\u00e2 onun pe\u015fini b\u0131rakmayacak, b\u00fcy\u00fck o\u011flu Bahaeddin’i \u015eam’a yollayarak \u015eems’i yeniden Konya’ya getirtecektir. \u0130ki dostun ikinci bulu\u015fmas\u0131, trajik bir olayla sonu\u00e7lanacak, kentin yobazlar\u0131, Mevl\u00e2n\u00e2’n\u0131n k\u00fc\u00e7\u00fck o\u011flu Alaeddin’i de bu komploya kar\u0131\u015ft\u0131rarak, \u015eems’i \u00f6ld\u00fcrtecektir. Onlar \u015eems’i ortadan kald\u0131r\u0131rlarsa Mevl\u00e2n\u00e2’n\u0131n duayla, namazla, vaazla ilgilenen o eski Mevl\u00e2n\u00e2 olaca\u011f\u0131na inanmaktad\u0131rlar.<\/p>\n

Oysa Mevl\u00e2n\u00e2’n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcnde \u015eems, sadece barda\u011f\u0131 ta\u015f\u0131ran bir damla olmu\u015ftur ya da patlamak \u00fczere olan bir bombay\u0131 tetikleyen ate\u015f. Celaleddin Rumi’yi Mevl\u00e2n\u00e2 yapacak olan ko\u015fullar \u015eems’ten \u00e7ok \u00f6nce olu\u015fmu\u015ftur. Bu ko\u015fullar\u0131n ilki Celaleddin’in ald\u0131\u011f\u0131 e\u011fitimdir, ikincisi ya\u015fad\u0131\u011f\u0131 \u00e7evre. 13. y\u00fczy\u0131lda Anadolu \u00e7ok k\u00fclt\u00fcrl\u00fc bir yap\u0131ya sahiptir. Hristiyanlar, M\u00fcsl\u00fcmanlar, Yahudiler, \u015eamanlar birlikte ya\u015famaktad\u0131r. Kimse, kimsenin k\u00fclt\u00fcr\u00fcne, dinine kar\u0131\u015fmaz. Bu k\u00fclt\u00fcrel iklim i\u00e7inde, Celaleddin’in babas\u0131ndan sonraki ilk hocas\u0131 olan Melameti \u015feyhi Seyyit Burhanettin Muhakkak’tan ald\u0131\u011f\u0131 e\u011fitimin \u00f6zel bir yeri vard\u0131r.<\/p>\n

K\u00f6kleri Eski M\u0131s\u0131r’a kadar uzanan, Bat\u0131l\u0131lar\u0131n Ezoterik dedi\u011fi, \u0130slam d\u00fcnyas\u0131nda Bat\u0131ni bilgi olarak ge\u00e7en, d\u00fcnyay\u0131 ak\u0131lla de\u011fil, sezgilerle anlama y\u00f6ntemini benimseyen Seyyit Burhanettin Muhakkak, Mevl\u00e2n\u00e2’y\u0131 da ayn\u0131 y\u00f6ntemle e\u011fitmi\u015ftir. Y\u0131llar sonra kar\u015f\u0131la\u015faca\u011f\u0131 \u015eems ise bu etkiyi derinle\u015ftirmi\u015f, Mevl\u00e2n\u00e2’da ger\u00e7ek bir d\u00fc\u015f\u00fcnsel devrimin olu\u015fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. B\u00f6ylece Mevl\u00e2n\u00e2 inanc\u0131n al\u0131\u015f\u0131ld\u0131k kal\u0131plar\u0131n\u0131 darmada\u011f\u0131n ederek, dinin yerine a\u015fk\u0131 koymu\u015ftur. Bu a\u015fk\u0131 yaln\u0131zca cinsel eksenli a\u015fk olarak almak konuya olduk\u00e7a s\u0131\u011f bakmak olur. Mevl\u00e2n\u00e2 i\u00e7in a\u015fk, varl\u0131\u011fa duyulan a\u015fkt\u0131r. Bir \u00e7i\u00e7e\u011fe, bir ota, bir hayvana, denize, g\u00fcne\u015fe, erkek ya da kad\u0131n fark etmez insana duyulan a\u015fkt\u0131r. Mevl\u00e2n\u00e2’da a\u015fk bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr, ho\u015fg\u00f6r\u00fcn\u00fcn merkezde oldu\u011fu bir anlay\u0131\u015ft\u0131r. O kendini asla bir dinin emirleriyle ba\u011flamaz. Mevl\u00e2n\u00e2’n\u0131n inanc\u0131, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc b\u00fct\u00fcn dinlerin, b\u00fct\u00fcn bilgilerin \u00fczerindedir. A\u015fa\u011f\u0131daki dizeler onun inan\u00e7 konusundaki g\u00f6r\u00fc\u015flerini olduk\u00e7a a\u00e7\u0131k bir \u015fekilde dile getirmektedir:<\/p>\n

“M\u00fcsl\u00fcmanl\u0131\u011f\u0131n, kafirli\u011fin d\u0131\u015f\u0131nda bir ova\/U\u00e7suz bucaks\u0131z ovada sevdam\u0131z uzar gider\/Anlayan vard\u0131 m\u0131 usulca ba\u015f\u0131n\u0131 kor\/Ne M\u00fcsl\u00fcmanl\u0131\u011fa yer var, ne kafirli\u011fe yer”
Her ne kadar \u015eems felsefeden nefret etse de, Mevl\u00e2n\u00e2 ya\u015fam\u0131 alg\u0131lamaktan, insanlar\u0131 ve do\u011fay\u0131 sevmeye kadar uzanan bir felsefi sistem olu\u015fturmu\u015ftur. Bu felsefenin y\u00f6ntemi diyalektiktir. Birlik i\u00e7indeki \u00e7oklu\u011fa dikkat \u00e7ekiyordu b\u00fcy\u00fck ozan, ayn\u0131 zamanda \u00e7oklu\u011fun i\u00e7indeki birli\u011fe. Mevl\u00e2n\u00e2 s\u0131rlara inan\u0131rd\u0131 ama s\u0131rlardan \u00f6nce insana inan\u0131rd\u0131. \u00c7\u00fcnk\u00fc varl\u0131\u011f\u0131n s\u0131rr\u0131 insandayd\u0131. E\u011fer insan kendi s\u0131rr\u0131n\u0131 anlayabilirse, ya\u015fam\u0131n aynas\u0131nda kendi ruhunu g\u00f6rebilirse, varl\u0131\u011f\u0131n da s\u0131rr\u0131na erecekti. Tasavvuf deyimiyle s\u00f6yleyecek olursak varl\u0131\u011f\u0131n birli\u011fine ula\u015facak, varl\u0131\u011f\u0131n bilinci, yani \u0130nsan-\u0131 K\u00e2mil olacakt\u0131. \u0130\u015fte s\u0131r buydu, zirve buydu: “\u0130nsan-\u0131 K\u00e2mil” olmak.<\/p>\n

Mevl\u00e2n\u00e2 ya\u015fam\u0131 boyunca \u0130nsan-\u0131 K\u00e2mil olmak i\u00e7in u\u011fra\u015ft\u0131 ve herkesi \u0130nsan-\u0131 K\u00e2mil olmaya \u00e7a\u011f\u0131rd\u0131. Divan-\u0131 Kebir’de, mektuplar\u0131nda ve vaazlar\u0131nda, 6 ciltlik Mesnevi’sinde ve g\u00f6r\u00fc\u015flerini ayr\u0131nt\u0131lar\u0131yla a\u00e7\u0131klad\u0131\u011f\u0131 Fihi Ma’Fih’de Mevl\u00e2n\u00e2 son derece yal\u0131n bir halk Fars\u00e7as\u0131yla bu \u00f6\u011fretisini a\u00e7\u0131klamaya ve yaymaya \u00e7al\u0131\u015ft\u0131. \u00c7evresindekiler ne kadar \u0130nsan-\u0131 K\u00e2mil oldu bilemeyiz ama aradan y\u00fczy\u0131llar ge\u00e7mi\u015f olmas\u0131na ra\u011fmen Mevl\u00e2n\u00e2’n\u0131n ya\u015fama ve varl\u0131\u011fa dair g\u00f6r\u00fc\u015fleri h\u00e2l\u00e2 okundu\u011funa g\u00f6re, onun bu amaca ula\u015ft\u0131\u011f\u0131n\u0131 rahatl\u0131kla s\u00f6yleyebiliriz. Nice nice y\u00fcz y\u0131llara Mevl\u00e2n\u00e2… Nice nice bin y\u0131llara b\u00fcy\u00fck usta…<\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

Mevl\u00e2n\u00e2 s\u0131rlara inan\u0131rd\u0131 ama s\u0131rlardan \u00f6nce insana inan\u0131rd\u0131. \u00c7\u00fcnk\u00fc varl\u0131\u011f\u0131n s\u0131rr\u0131 insandayd\u0131. E\u011fer insan kendi s\u0131rr\u0131n\u0131 anlayabilirse, varl\u0131\u011f\u0131n da s\u0131rr\u0131na erecekti Baz\u0131 insanlar\u0131n ya\u015famlar\u0131 s\u00f6ylencelerle, mitoslarla \u00f6r\u00fcl\u00fcd\u00fcr. Bu s\u00f6ylenceler o kadar etkilidir ki, bu insanlar\u0131n bir tarihi ki\u015filikleri bir de s\u00f6ylencelerden, kaynaklanan mistik, efsanevi ki\u015filikleri olur. \u0130sa peygamber b\u00f6yledir. Bir tarihsel \u0130sa vard\u0131r, bir de […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-4708","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nBaz\u0131 insanlar\u0131n ya\u015famlar\u0131 s\u00f6ylencelerle, mitoslarla \u00f6r\u00fcl\u00fcd\u00fcr | Ahmet \u00dcmit - 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\/10\/02\/bazi-insanlarin-yasamlari-soylencelerle-mitoslarla-oruludur-ahmet-umit\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Baz\u0131 insanlar\u0131n ya\u015famlar\u0131 s\u00f6ylencelerle, mitoslarla \u00f6r\u00fcl\u00fcd\u00fcr | Ahmet \u00dcmit\" \/>\n<meta property=\"og:description\" content=\"Mevl\u00e2n\u00e2 s\u0131rlara inan\u0131rd\u0131 ama s\u0131rlardan \u00f6nce insana inan\u0131rd\u0131. \u00c7\u00fcnk\u00fc varl\u0131\u011f\u0131n s\u0131rr\u0131 insandayd\u0131. E\u011fer insan kendi s\u0131rr\u0131n\u0131 anlayabilirse, varl\u0131\u011f\u0131n da s\u0131rr\u0131na erecekti Baz\u0131 insanlar\u0131n ya\u015famlar\u0131 s\u00f6ylencelerle, mitoslarla \u00f6r\u00fcl\u00fcd\u00fcr. Bu s\u00f6ylenceler o kadar etkilidir ki, bu insanlar\u0131n bir tarihi ki\u015filikleri bir de s\u00f6ylencelerden, kaynaklanan mistik, efsanevi ki\u015filikleri olur. \u0130sa peygamber b\u00f6yledir. 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