{"id":6704,"date":"2011-08-30T18:36:09","date_gmt":"2011-08-30T15:36:09","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/08\/30\/tarihin-zorunlu-yazgisi-adaletin-qkistqin-ve-gercegin-zaferi-olacaktir-ali-seriati\/"},"modified":"2011-08-30T18:36:09","modified_gmt":"2011-08-30T15:36:09","slug":"tarihin-zorunlu-yazgisi-adaletin-qkistqin-ve-gercegin-zaferi-olacaktir-ali-seriati","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/08\/30\/tarihin-zorunlu-yazgisi-adaletin-qkistqin-ve-gercegin-zaferi-olacaktir-ali-seriati\/","title":{"rendered":"Tarihin zorunlu yazg\u0131s\u0131, adaletin “k\u0131st”\u0131n ve ger\u00e7e\u011fin zaferi olacakt\u0131r | Ali \u015eeriati"},"content":{"rendered":"![](\"http:\/\/www.dunyabizim.com\/images\/news\/1253.jpg\")
Tarih felsefesi bir bilimsel zorunluluk esas\u0131na dayanmakta olup s\u00fcrekli bir ak\u0131md\u0131r. T\u0131pk\u0131 insanda oldu\u011fu gibi, insanl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131ndan bu yana her yerde ba\u015f g\u00f6stermi\u015f ve tarihi olu\u015fturmu\u015f olan ve iki d\u00fc\u015fman ve \u00e7eli\u015fik unsur aras\u0131nda s\u00fcregelen bir diyalektik \u00e7eli\u015fki ve sava\u015f\u0131m s\u00f6z konusudur tarih felsefesinde de. Tarih, insan t\u00fcr\u00fcn\u00fcn zaman \u00e7izgisindeki devinimidir. \u0130nsan t\u00fcr\u00fcyse “k\u00fc\u00e7\u00fck d\u00fcnya”d\u0131r; varl\u0131\u011f\u0131n en yetkin g\u00f6r\u00fcn\u00fcm\u00fc, yarat\u0131l\u0131\u015f\u0131n tezah\u00fcr\u00fcd\u00fcr. Do\u011fa ise onda bilince ula\u015fm\u0131\u015ft\u0131r; onun \u00e7izgisinde evrime, bilin\u00e7li ve kendinde olan diri bir olmaya do\u011fru yol al\u0131r.<\/p>\n
Ba\u015fka bir deyi\u015fle insan, varl\u0131\u011f\u0131n mutlak irade ve bilinci olan Allah iradesinin tecellisidir. \u0130nsan bu “insanbilim”inde Allah’\u0131n d\u00fcnyadaki temsilcisi, yery\u00fcz\u00fcndeki halifesidir. Dolay\u0131s\u0131yla, “insan olma” ser\u00fcveninden ve mahiyetinin olu\u015fma s\u00fcrecinden ibaret olan insan tarihi, rastlant\u0131sal olamaz, olaylarca yarat\u0131lm\u0131\u015f olamaz, macerac\u0131lar\u0131n oyunca\u011f\u0131 olamaz; bu tarihin kof, bo\u015f, anlams\u0131z, sonu\u00e7suz ve bilinmez olmas\u0131 olanaks\u0131zd\u0131r.<\/p>\n
Ku\u015fkusuz, tarih, d\u00fcnyan\u0131n \u00f6teki ger\u00e7eklikleri gibi bir ger\u00e7ekliktir; bir yerden ba\u015flay\u0131p ka\u00e7\u0131n\u0131lmaz olarak bir yere varacakt\u0131r. Hedefi olmal\u0131d\u0131r tarihin, bir y\u00f6ne do\u011fru y\u00fcr\u00fcmelidir.<\/p>\n
Nereden ba\u015flam\u0131\u015ft\u0131r? “\u00c7eli\u015fki”nin ba\u015flang\u0131c\u0131ndan (!); t\u0131pk\u0131 insan gibi.<\/p>\n
\u0130nsan\u0131n k\u00f6kenini insanbiliminde \u015fu \u015fekilde tan\u0131d\u0131k: \u0130nsan, bal\u00e7\u0131ktan ve Allah’\u0131n ruhundan m\u00fcrekkeptir. Adem’in \u00f6yk\u00fcs\u00fcne bak\u0131n bir! “Adem”in \u00f6yk\u00fcs\u00fcnde insan t\u00fcr\u00fcnden, ger\u00e7ek ve felsefi anlam\u0131yla insandan s\u00f6z edilir. \u0130nsan i\u015fte Ademdeki bu “ruh-bal\u00e7\u0131k”, “Allah-\u015eeytan” sava\u015f\u0131m\u0131ndan ba\u015flar. Fakat tarihi nereden tan\u0131yoruz? Nereden ba\u015flar tarih? K\u00e2bil ile H\u00e2bil’in sava\u015f\u0131ndan.<\/p>\n
Adem’in o\u011fullar\u0131n\u0131n her ikisi de be\u015feridir; do\u011fal birer be\u015fer. Ama birbiriyle sava\u015fmaktad\u0131rlar. Biri \u00f6tekini \u00f6ld\u00fcr\u00fcr. Buradan ba\u015flar insanl\u0131k tarihi. Adem’in sava\u015f\u0131 \u00f6zde (t\u00fcrde) ger\u00e7ekle\u015fen zihinsel bir sava\u015ft\u0131r. Bu ikisininkiyse hayatta ger\u00e7ekle\u015fen \u00f6zde\u015f sava\u015ft\u0131r. Dolay\u0131s\u0131yla H\u00e2bil ve K\u00e2bil \u00f6yk\u00fcs\u00fc, tarih felsefesini, Adem’in \u00f6yk\u00fcs\u00fcyse insan felsefesini g\u00f6stermektedir. H\u00e2bil ile K\u00e2bil’in sava\u015f\u0131 tarihteki iki kar\u015f\u0131t cephenin sava\u015f\u0131d\u0131r, tarihin diyalektik esas\u0131na g\u00f6re. Dolay\u0131s\u0131yla, tarihin de insan\u0131nki gibi diyalektik bir hareketi vard\u0131r. Bu \u00e7eli\u015fki de K\u00e2bil’in (Bence \u00e7ift\u00e7ilik d\u00fczeninin, tekelci ya da bireysel m\u00fclkiyetin temsilcisidir.) H\u00e2bil’i (Bence avc\u0131l\u0131k \u00e7a\u011f\u0131n\u0131n ve m\u00fclkiyetten \u00f6nceki ilkel ortakl\u0131k d\u00f6neminin temsilcisidir.) \u00f6ld\u00fcrmesiyle ba\u015flar. Bundan sonra tarihin s\u00fcrekli sava\u015f\u0131 ba\u015flar. Tarih, ba\u015ftanba\u015fa, katil K\u00e2bil kanad\u0131yla, makt\u00fcl H\u00e2bil kanad\u0131 aras\u0131nda, h\u00e2kim kanatla mahk\u00fbm kanat aras\u0131nda olagelen sava\u015fa sahnedir. “Avc\u0131 H\u00e2bil”, “m\u00e2lik K\u00e2bil” eliyle \u00f6ld\u00fcr\u00fcl\u00fcr. Yani \u00fcretim kaynaklar\u0131n\u0131n genel payla\u015f\u0131m d\u00f6nemi (hayvanc\u0131l\u0131k ve avc\u0131l\u0131k \u00e7a\u011f\u0131) ve karde\u015flik ve ger\u00e7ek iman ruhu, \u00e7ift\u00e7ilik d\u00f6neminin ve \u00f6zel m\u00fclkiyet d\u00fczeninin, din\u00ee aldatmacan\u0131n ve ba\u015fkas\u0131n\u0131n hakk\u0131na tecav\u00fcz etmenin ger\u00e7ekle\u015fmesiyle ortadan kalkar, mahk\u00fbm olur. O zaman K\u00e2bil, tarihte diri kal\u0131r. H\u00e2l\u00e2 da \u00f6lmemi\u015ftir.<\/p>\n
Bu konuyu \u015furadan \u00e7\u0131kard\u0131m: Adem, o\u011fullar\u0131na, ihtilaflar\u0131n\u0131 -K\u00e2bil, karde\u015finin g\u00fczel ni\u015fanl\u0131s\u0131na tutulmu\u015ftu. Bu y\u00fczden ihtilafa d\u00fc\u015fm\u00fc\u015flerdi. \u0130htilaf\u0131 gidermeleri i\u00e7in Allah’a kurban sunmalar\u0131n\u0131 \u00f6nermi\u015fti. K\u00e2bil, kurbanl\u0131k olarak bir deste solgun sar\u0131 bu\u011fday getirmi\u015ftir. H\u00e2bil’se k\u0131rm\u0131z\u0131 t\u00fcyl\u00fc gen\u00e7 ve k\u0131ymetli bir deve getirir. Bu y\u00fczden H\u00e2bil’i avc\u0131l\u0131k d\u00f6neminin temsilcisi, K\u00e2bil’i de \u00e7ift\u00e7ilik d\u00f6neminin temsilcisi olarak g\u00f6r\u00fcyorum. Tarih, hayvanc\u0131l\u0131k, yani avc\u0131l\u0131k d\u00f6neminde (ki deve, bu \u00f6yk\u00fcde bu \u00fcretim d\u00fczeninin g\u00f6stergesidir) do\u011fa, \u00fcretimin kayna\u011f\u0131 olmu\u015ftur (Orman, deniz, ova ve \u0131rmak). T\u00fcm kabilede \u00fcretim arac\u0131 olarak el ve t\u0131rnak kullan\u0131l\u0131yordu daha \u00e7ok. Kimi zaman da herkesin sahip olabilece\u011fi ve kendisinin yapabilece\u011fi ara\u00e7lar vard\u0131.<\/p>\n
\u00dcretim kaynaklar\u0131nda (su ve toprak vs.) ya da \u00fcretim ara\u00e7lar\u0131nda (\u00f6k\u00fcz, saban vs.), \u00f6zel ve bireysel m\u00fclkiyet bulunmuyordu. Her \u015fey, e\u015fit olarak, herkesin kullan\u0131m\u0131ndayd\u0131. Karde\u015flik ruhu (e\u015fitlikten do\u011fan), toplu ruhun kutsanmas\u0131, toplumsal gelenek, ataya h\u00fcrmet, ahlaki \u00f6devler kar\u015f\u0131s\u0131nda ba\u015fe\u011fme, toplu ya\u015fay\u0131\u015f\u0131n s\u0131n\u0131rlar\u0131na mutlak ve kesin boyun e\u011fme, yarat\u0131l\u0131\u015ftan gelen saf\u00e2 ve g\u00f6n\u00fcl temizli\u011fi, din\u00ee vicdan, bar\u0131\u015f ruhu, sevgi, fedak\u00e2rl\u0131k vb., bu d\u00fczende insan\u0131n ahlaki \u00f6zelliklerindendir. H\u00e2bil ise b\u00f6yle bir insan\u0131n temsilcisidir.<\/p>\n
\u0130nsan\u0131n \u00e7iftlikle tan\u0131\u015fmas\u0131yla, insan ya\u015fay\u0131\u015f\u0131, insan toplumu ve insan tipi, bence tarihin en b\u00fcy\u00fck devrimi olan derin bir devrimin eline d\u00fc\u015fer. Bu, yeni insan\u0131 ortaya \u00e7\u0131karan, g\u00fc\u00e7l\u00fc ve k\u00f6t\u00fc insan\u0131, medeniyet ve par\u00e7alanma \u00e7a\u011f\u0131n\u0131 olu\u015fturan bir devrimdir.<\/p>\n
\u00c7ift\u00e7ilik d\u00fczeni, do\u011fadaki \u00fcretim kaynaklar\u0131n\u0131 s\u0131n\u0131rlad\u0131; \u00fcretim ara\u00e7lar\u0131n\u0131 geli\u015fip \u00fcretim ili\u015fkilerini karma\u015f\u0131kla\u015ft\u0131rd\u0131! Tar\u0131m alan\u0131 -orman ve denizin tersine- \u00f6zg\u00fcrce, herkesin yetkisinde olmad\u0131\u011f\u0131ndan, ilk kez olarak do\u011fadaki bir \u015feyi kendine \u00f6zel k\u0131lma ve ba\u015fkalar\u0131n\u0131 ondan yoksun b\u0131rakma gereksinimi bilirdi: Bireysel m\u00fclkiyet!<\/p>\n
Bundan \u00f6nce, insan toplumunda “birey” yoktu. Kabilenin kendisi bir bireydi. Tek par\u00e7a toplum -ki herkes bir aile i\u00e7indeki karde\u015flerdir- b\u00f6l\u00fcnd\u00fc. Do\u011fadaki bir toprak par\u00e7as\u0131n\u0131n -ki herkesin mal\u0131yd\u0131; herkesin m\u00fclkiyeti alt\u0131ndayd\u0131- bir ki\u015finin hakk\u0131 oldu\u011fu ve \u00f6tekilerin hak sahibi olmad\u0131klar\u0131 ilk g\u00fcn, hen\u00fcz kanun, din, veraset vb. gibi hi\u00e7bir kural ve sistem bulunmuyordu. Sadece “g\u00fc\u00e7” vard\u0131. Kabilenin g\u00fc\u00e7l\u00fclerinin g\u00fcc\u00fc -ki ortak m\u00fclkiyet d\u00fczeninde kabilenin koruyucusu ve daha \u00e7ok toplumsal haysiyet kazanma etkeni ya da daha \u00e7ok av avlanma etkeniydi; bunlar\u0131n hepsi de kabilenin yarar\u0131nayd\u0131, \u015fimdi sadece “hak”k\u0131n belirlenme kayna\u011f\u0131 tekelci yararlanmalar\u0131n koruyucusu, bireysel m\u00fclkiyetin kazan\u0131lmas\u0131n\u0131n ilk etkeni olmu\u015ftu. Bu y\u00fczden Marx’\u0131n “M\u00fclkiyet, g\u00fc\u00e7 kazanma etkenidir.” \u015eeklindeki g\u00f6r\u00fc\u015f\u00fc, tarihin bu hassas an\u0131nda, do\u011fru anla\u015f\u0131lmas\u0131 i\u00e7in do\u011fru yans\u0131t\u0131lmal\u0131d\u0131r. \u015eu anlamda ki i\u015fin ba\u015flang\u0131c\u0131nda, m\u00fclkiyeti bireye \u00f6zg\u00fc k\u0131lan etken g\u00fc\u00e7 ve kudretti. G\u00fc\u00e7, bireysel m\u00fclkiyeti yaratt\u0131. Bireysel m\u00fclkiyetse g\u00fcce s\u00fcreklilik ve silah verdi; onu yasal, do\u011fal ve me\u015fru k\u0131ld\u0131.<\/p>\n
\u00d6zel m\u00fclkiyet, tek par\u00e7a toplumu ortadan ikiye b\u00f6ld\u00fc. Temel, sahiplenme ve bireysel m\u00fclkiyet \u00fczerine kuruldu\u011funda, zahitlik edecek, ger\u00e7ek ve gereksinim duydu\u011fu kadar\u0131yla yetinecek hi\u00e7 kimse yoktur. O zaman, bu gereksinimin miktar\u0131n\u0131 kendisi belirlemelidir!<\/p>\n
Burada, art\u0131k bir \u015fey yapamayaca\u011f\u0131 zaman yetinir; art\u0131k istemiyorum diye bir \u015fey yoktur. \u00d6nceki H\u00e2bil d\u00fczeninde -ya da toplu m\u00fclkiyette- herkes, gereksinimi oldu\u011fu \u00f6l\u00e7\u00fcde avlan\u0131rd\u0131. \u00c7al\u0131\u015fmak, gereksinimin giderilmesi i\u00e7in bir ara\u00e7t\u0131 sadece. \u00dcretimde kim daha \u00e7ok hak etmi\u015fse daha \u00e7ok kazan\u0131yordu. Ama \u015fimdi do\u011fan\u0131n a\u00e7\u0131k ve bereketli sofras\u0131ndan uzakla\u015f\u0131p sanat\u0131n (toprak ve tar\u0131m) hakir ve fakir sofras\u0131n\u0131n ba\u015f\u0131na \u00fc\u015f\u00fc\u015ferek h\u0131rsla, a\u00e7g\u00f6zl\u00fcl\u00fckle, a\u015f\u0131r\u0131 istekle birbirinin canlar\u0131na da d\u00fc\u015ft\u00fcler. Bu “yeni toplumsal ya\u015fay\u0131\u015f ili\u015fkisi”nde akbabalar, le\u015f yiyen ku\u015flar (K\u00e2bil’in \u00f6yk\u00fcs\u00fcnde kargalar) b\u00fct\u00fcn zay\u0131f ku\u015flar\u0131n kollar\u0131n\u0131 kanatlar\u0131n\u0131 k\u0131rarak her birini bir yana s\u00fcrd\u00fcler. Hep birlikte, tek bir sesle, \u00e7\u00f6llerin ba\u011fr\u0131nda, \u0131rmak k\u0131y\u0131lar\u0131nda, deniz sahillerinde hareket halinde olan g\u00f6\u00e7men ku\u015flar grubu gibi bir toplum, \u015fimdi bu \u00f6zel m\u00fclkiyet, tekelcilik le\u015finin ba\u015f\u0131nda vah\u015fice ve kinle dolu bir durumda “k\u00e2h beriki \u00f6tekine pen\u00e7e atmakta, k\u00e2h \u00f6teki berikini gagalamaktad\u0131r!”<\/p>\n
Sonunda bu insanl\u0131k ailesi, \u00f6zg\u00fcrl\u00fck, bar\u0131\u015f, ho\u015fg\u00f6r\u00fc ve mutlulukla dolu bu aile, d\u00fc\u015fman ve \u00e7eli\u015fik iki kutba d\u00f6n\u00fc\u015f\u00fcr: Gereksinim ve i\u015f g\u00fcc\u00fcnden fazlaca bir topra\u011fa sahip olan bir az\u0131nl\u0131kla, bunun tersine a\u00e7l\u0131k \u00e7eken ve kol g\u00fcc\u00fc bulunan, ama topra\u011f\u0131 ve arac\u0131 bulunmayan \u00e7o\u011funluk. Yeni toplumsal ili\u015fkide yazg\u0131 a\u00e7\u0131k ve kesindir: K\u00f6lelik! \u0130\u00e7inde, “kendisi”nden ba\u015fka hi\u00e7bir \u015feyi bulunmayan, ne topra\u011f\u0131, ne suyu, ne y\u00fczsuyu, ne \u015ferefi, ne soyu, ne sopu, ne ahl\u00e2k\u0131, ne izzeti, ne d\u00fc\u015f\u00fcncesi, ne bilgisi, ne h\u00fcneri, ne de\u011feri, ne hakk\u0131, ne hakikati, ne ruhu, ne anlam\u0131, ne e\u011fitimi, ne dini ne de d\u00fcnyas\u0131 bulunan bir s\u0131n\u0131f\u0131n yer ald\u0131\u011f\u0131 toplumsal bir d\u00fczen.<\/p>\n
Bunlar, hep tora\u011f\u0131n \u00fcr\u00fcn\u00fcd\u00fcrler. Bah\u00e7eden ve tarladan elde edilen \u00e7i\u00e7ek ve meyveler, bu maddi ve manevi \u00fcr\u00fcnlerin \u00fcretim kaynaklar\u0131n\u0131n sahibi olan s\u0131n\u0131f\u0131n, a\u015fa\u011f\u0131 i\u015fler yapmad\u0131\u011f\u0131ndan, kendini e\u011fitip bilgi sahibi k\u0131lmak ve maneviyata, edebiyata, bilim ve sanata y\u00f6nelmek i\u00e7in f\u0131rsat\u0131, olanaklar\u0131 ve sermayesi bulunan s\u0131n\u0131f\u0131n tekelinde olacakt\u0131r ka\u00e7\u0131n\u0131lmaz olarak. Her ikisi de, tek ruh ta\u015f\u0131yan elbirli\u011fi i\u00e7indeki \u00f6nceki toplumla birlikte ya\u015f\u0131yor ve tek bir ruhla, tek bir yak\u0131nl\u0131kla, tek bir haysiyet ve \u015ferefle: Kabile halinde (!) hayat s\u00fcr\u00fcyordu. Her ikisi de bo\u015f ellerle yanyana ormana ve denize gidiyordu. Do\u011fan\u0131n servetini, \u00e7evrelerindeki hava gibi -ki onda ikisi birlikte soluk al\u0131yordu- ve \u00fclkelerinin g\u00f6zleri \u00f6n\u00fcne serilen alanlar\u0131 gibi -ki ikisi birlikte oturup seyrediyordu- kabileleriyle birlikte kullanan iki “e\u015fit”ti ve do\u011fal olarak iki “karde\u015f”ti her ikisi de. Her ikisi de bir Adem’in \u00e7ocuklar\u0131yd\u0131. Adem ise tek bir topraktand\u0131. Ama \u015fimdi, bu iki karde\u015f, m\u00fclkiyet le\u015finin ba\u015f\u0131nda, birbirinden uzakla\u015fm\u0131\u015f olarak kar\u015f\u0131 kar\u015f\u0131ya ge\u00e7mi\u015fti. Aralar\u0131nda yarg\u0131da bulunan tek \u015fey cana kasteden d\u00fc\u015fmanl\u0131kt\u0131! Akrabal\u0131k ba\u011f\u0131, k\u00f6lelik ba\u011f\u0131 olmu\u015ftur art\u0131k. E\u015fitlik, ayr\u0131l\u0131\u011fa kurban edilmi\u015ftir; karde\u015flik, karde\u015f katilli\u011fine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Din, aldatma ve \u00e7\u0131kar sa\u011flama arac\u0131 olmu\u015ftur; gerisi hi\u00e7! \u0130nsanl\u0131k ruhu, bar\u0131\u015f ve sevgi ise kinci ruha, rekabete, mala kullu\u011fa, a\u00e7g\u00f6zl\u00fcl\u00fc\u011fe, tekelcilik aray\u0131\u015flar\u0131na, aldatmacaya, bask\u0131ya, zulme, bencilli\u011fe, ta\u015f kalplili\u011fe, k\u00e2tilli\u011fe, haklar\u0131 ayaklar alt\u0131na almaya, sultac\u0131l\u0131\u011fa, \u00fcst\u00fcnl\u00fck taslamalara, fazilet\u00e7ili\u011fe, halk\u0131 a\u015fa\u011f\u0131lamaya, g\u00fc\u00e7s\u00fcz\u00fc horlamaya, ki\u015fisel \u00e7\u0131kar yolunda her \u015feyi ve herkesi ezmeye, karde\u015fin can\u0131na k\u0131ymaya, babaya i\u015fkence etmeye ve hatt\u00e2 Allah’\u0131 kand\u0131rmaya d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n
Bu \u015fekilde H\u00e2bil (inan\u00e7l\u0131, bar\u0131\u015fsever ve fedakar insan) tipiyle Kabil (\u015fehvet kulu, m\u00fctecaviz karde\u015f katili, inan\u00e7s\u0131z ve maddeci insan) tipi aras\u0131ndaki \u00e7eli\u015fki, ruh \u00e7\u00f6z\u00fcmlemesi ve bilimsel, toplumbilimsel irdeleme yoluyla derinlemesine anla\u015f\u0131labilir. Bu yolla onlar\u0131n \u00e7evresi ve i\u015fleri de tam a\u00e7\u0131kl\u0131\u011fa kavu\u015fur. B\u00f6ylelikle, her ikisi de ayn\u0131 soydan, ayn\u0131 anne-babadan olduklar\u0131, ayn\u0131 e\u011fitimi ald\u0131klar\u0131 ve ayn\u0131 aile, \u00e7evre ve din i\u00e7erisinde yeti\u015ftikleri halde -ve o \u00e7evrede, hen\u00fcz insan toplumu olu\u015fmad\u0131\u011f\u0131 ve \u00e7e\u015fitli d\u00fc\u015f\u00fcnsel \u00e7evreler, k\u00fclt\u00fcrel havalar, toplumsal gruplar olmad\u0131\u011f\u0131 varsay\u0131ld\u0131\u011f\u0131nda, karde\u015flerden her birinin farkl\u0131 din ve \u00f6\u011fretimlerin etkisi alt\u0131nda kald\u0131klar\u0131 s\u00f6ylenemez- nas\u0131l olup da birbirlerine bu denli z\u0131t duruma geldikleri ve her birinin ba\u015fka bir tipin sembol\u00fc olduklar\u0131 \u00f6\u011frenilebilir.<\/p>\n
Ara\u015ft\u0131rmada uygulanmas\u0131 gereken bilimsel ve mant\u0131ksal y\u00f6ntem \u015fudur: Her y\u00f6nden birbirine benzeyen, ama bir y\u00f6nden birbirinden ayr\u0131lan ve \u00e7eli\u015fen iki olgudan her birinde etkin olan b\u00fct\u00fcn etkenler, neden ve ko\u015fullar dizin halinde ortaya konulmal\u0131d\u0131r. Bu yap\u0131ld\u0131ktan sonra her ikisinde ortak ve benzer olan yanlar\u0131 ay\u0131klayarak b\u00f6ylece \u00e7eli\u015fen ve kar\u015f\u0131t etken ya da etkenlere ula\u015f\u0131lmal\u0131d\u0131r. Bu iki karde\u015fin \u00f6yk\u00fcs\u00fcnde de onlar\u0131n ayr\u0131l\u0131k y\u00f6n\u00fcn\u00fc olu\u015fturan tek etken, her birini \u00f6zel toplumsal ve iktisadi bir konum i\u00e7ine sokan farkl\u0131 \u00e7al\u0131\u015fma etkeni ve her ikisinin sahip oldu\u011fu \u00e7eli\u015fik \u00fcretim altyap\u0131s\u0131 ve iktisadi d\u00fczendir.<\/p>\n
Bu kuram\u0131 a\u00e7\u0131k\u00e7a peki\u015ftiren \u015fey, H\u00e2bil tipiyle ilkel ortakl\u0131k \u00e7a\u011f\u0131, ba\u011f\u0131ms\u0131z \u00fcretim ve avc\u0131l\u0131k d\u00f6nemi insan\u0131n s\u0131n\u0131fsal psikoloji ve toplumsal davran\u0131\u015f\u0131n\u0131n tam bir uyum i\u00e7inde olmas\u0131d\u0131r. K\u00e2bil tipiyse, s\u0131n\u0131fsal toplum ve k\u00f6lelik d\u00fczeni insan\u0131n toplumsal ve s\u0131n\u0131fsal ahl\u00e2k\u0131yla, efendi psikolojisiyle uyum ta\u015f\u0131maktad\u0131r.<\/p>\n
\u0130kincisi, tefsircilerin ve bilginlerin, H\u00e2bil ve K\u00e2bil k\u0131ssas\u0131n\u0131n, Kuran’da nefsin [insan\u0131n] \u00f6ld\u00fcr\u00fclmesinin k\u0131nanmas\u0131 i\u00e7in anlat\u0131ld\u0131\u011f\u0131 \u015feklinde bir yorumda bulunmalar\u0131, asl\u0131nda -Frans\u0131zlar\u0131n deyi\u015fiyle- konuyu y\u00fczeyselle\u015ftirmek ve basit g\u00f6stermekten ba\u015fka bir \u015fey de\u011fildir. Benim g\u00f6r\u00fc\u015f\u00fcm, do\u011fru olmasa bile, onlar\u0131n olay\u0131 anlad\u0131klar\u0131 \u00f6l\u00e7\u00fcde basit ve az yararl\u0131 de\u011fildir en az\u0131ndan. \u0130brahim\u00ee dinler, \u00f6zellikle \u0130slam, bu \u00f6yk\u00fcy\u00fc, insan t\u00fcr\u00fcn\u00fcn d\u00fcnyadaki ya\u015fay\u0131\u015f\u0131n\u0131n ba\u015flang\u0131c\u0131n\u0131n e\u015fi\u011finde ortaya \u00e7\u0131kan ilk b\u00fcy\u00fck olay olarak s\u00f6z konusu etmektedir. O zaman bu dinlerin b\u00fct\u00fcn hedeflerinin, bu sonucu [tefsircilerin vard\u0131\u011f\u0131 sonucu] almak istedikleri oldu\u011fu inan\u0131l\u0131r bir \u015fey de\u011fildir. Bu \u00f6yk\u00fc, her ne olursa olsun \u015fu t\u00fcr bir \u00e7\u0131kar\u0131mda bulunulan s\u0131radan bir ahlak\u00ee \u00f6yk\u00fcden daha \u00e7ok derindir: “\u00d6yleyse, nefsi \u00f6ld\u00fcrmenin \u00e7irkin bir davran\u0131\u015f oldu\u011fu ve bizim bu uygunsuz davran\u0131\u015fa yakla\u015fmamam\u0131z ve ondan uzakla\u015fmam\u0131z gerekti\u011fi a\u00e7\u0131k\u00e7a anla\u015f\u0131lmaktad\u0131r; hele de o taraf bizim karde\u015fimizse…!”<\/p>\n
Bence, H\u00e2bil’in K\u00e2bil eliyle \u00f6ld\u00fcr\u00fclmesi, b\u00fcy\u00fck bir de\u011fi\u015fimden, tarih \u00e7izgisindeki h\u0131zl\u0131 d\u00f6n\u00fc\u015ften, \u00f6zellikle de, insan\u0131n ser\u00fcveninde ba\u015f g\u00f6steren en b\u00fcy\u00fck olaydan haber vermekte, onu derinlemesine a\u00e7\u0131klay\u0131p, hakk\u0131nda bilimsel, s\u0131n\u0131fsal ve toplumbilimsel yorumda bulunmaktad\u0131r. Bu b\u00fcy\u00fck olay ve de\u011fi\u015fim, ilkel kom\u00fcn d\u00f6neminin son bulmas\u0131, insan\u0131n avlanma yoluyla \u00fcretim \u015feklindeki ilkel e\u015fitlik ve karde\u015flik d\u00fczeninin (H\u00e2bil) yok olu\u015fu ve \u00e7ift\u00e7ilik yoluyla \u00fcretimin, \u00f6zel m\u00fclkiyetin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n, ilkel s\u0131n\u0131fl\u0131 toplumun ve par\u00e7alanma, s\u00f6m\u00fcr\u00fc, mala kulluk, inan\u00e7s\u0131zl\u0131k d\u00fczeninin, d\u00fc\u015fmanl\u0131l\u0131\u011f\u0131n, yar\u0131\u015f\u0131n, a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fcn, ya\u011fman\u0131n, k\u00f6leli\u011fin ve karde\u015f katilinin ba\u015flay\u0131\u015f\u0131d\u0131r (K\u00e2bil). H\u00e2bil’in \u00f6l\u00fcp K\u00e2bil’in hayatta kalmas\u0131yla tarihsel \u00f6zde\u015f bir ger\u00e7ekliktir. Ondan sonra, dinin, hayat\u0131n, iktisad\u0131n, y\u00f6netimin ve halk\u0131n al\u0131n yaz\u0131s\u0131n\u0131n K\u00e2bil’in elinde oldu\u011fu \u00e7\u0131kar\u0131m\u0131 da ileri ve ele\u015ftirel yap\u0131s\u0131 bulunan ger\u00e7ek\u00e7i bir \u00e7\u00f6z\u00fcmlemedir. H\u00e2bil’in ard\u0131nda evlat b\u0131rakmadan gitmesi ve \u015fu anki insanlar\u0131n hep K\u00e2bil’den geriye kalmalar\u0131(1)da K\u00e2bil’in d\u00fczeninde K\u00e2bilci toplum, y\u00f6netim, din, ahl\u00e2k, g\u00f6r\u00fc\u015f, y\u00f6neli\u015f ve davran\u0131\u015f\u0131n genellik ta\u015f\u0131d\u0131\u011f\u0131n\u0131, her toplum ve \u00e7a\u011fa egemen olan ya\u015famsal d\u00fczensizli\u011fin, d\u00fc\u015f\u00fcnce ve ahl\u00e2k kar\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131n buradan geldi\u011fini g\u00f6stermektedir.(2)<\/p>\n
Bu durum “Ademo\u011flu”nun yery\u00fcz\u00fcnde ya\u015famaya ba\u015flad\u0131\u011f\u0131 (Bu ikisinin k\u0131z karde\u015fleriyle evlenmeleri) ilk g\u00fcn\u00fcn, \u00e7eli\u015fkinin, d\u00fc\u015fmanl\u0131\u011f\u0131n ve en sonunda da “karde\u015f katli”nin ba\u015flang\u0131c\u0131yla bir arada bulundu\u011funu g\u00f6sterir. Ayr\u0131ca bu durum, \u015fu bilimsel ger\u00e7e\u011fi kan\u0131tlar: Birincisi, ya\u015fam, toplum ve tarih, \u00e7eli\u015fki ve sava\u015f\u0131m \u00fczerine kuruludur; ikincisi, idealistlerin d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn tersine, bunun temel etkeni, din inanc\u0131n\u0131n g\u00fcc\u00fcne, karde\u015flik ba\u011f\u0131na, hak ve ahl\u00e2ka \u00fcst\u00fcn gelen iktisat ve cinselliktir.<\/p>\n
\u0130lk ihtilaf, H\u00e2bil ile ni\u015fanl\u0131 olan k\u0131z karde\u015fi, K\u00e2bil’in kendi pay\u0131na tercih etmesi, Adem’in g\u00f6r\u00fc\u015f\u00fcyle belirlenen ni\u015fanl\u0131y\u0131 de\u011fi\u015ftirmekte diretmesi ve her ikisinin Adem’in huzurunda \u015fikayette bulunmalar\u0131d\u0131r. Bunun \u00fczerine Adem, kurban sunmalar\u0131n\u0131 ve kimin kurban\u0131 kabul edilirse \u00f6tekinin ona kar\u015f\u0131 boyun e\u011fmesini \u00f6nerdi. K\u00e2bil burada da sahtek\u00e2rl\u0131k yap\u0131p solmu\u015f bu\u011fday getirdi (Al\u00e7akl\u0131\u011fa bak ki ihtiyac\u0131 oldu\u011funda bile h\u0131yanet ediyor, hem de Allah’a! Bu haliyle o, bu d\u00fczenin insan tipini g\u00f6stermektedir). B\u00f6ylelikle, sundu\u011fu kurban kabul edilmedi. Yine sahtek\u00e2rl\u0131k yapt\u0131 ve hevesinin yolunda Allah’\u0131n s\u00f6z\u00fcne kulak asmad\u0131. H\u00e2bil’in (ki \u015fikayet\u00e7i olmad\u0131\u011f\u0131, bir \u015fey istemedi\u011fi halde en g\u00fczel devesini, en de\u011ferli servetini rabbine sunmu\u015ftu ve do\u011fal olarak da kurbanl\u0131\u011f\u0131 kabul edilmi\u015fti) n\u00e2mert\u00e7e \u00f6ld\u00fcr\u00fcld\u00fc.<\/p>\n
Hatta bu ikisinin \u00f6l\u00fcm olay\u0131 s\u0131ras\u0131ndaki konu\u015fmalar\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fcd\u00fcr. K\u00e2bil, \u00f6l\u00fcmle tehdit ederken H\u00e2bil, yumu\u015fakl\u0131k, \u015fefkat ve teslimiyet i\u00e7inde \u015f\u00f6yle der: “Ama ben sana el kald\u0131rmam.”<\/p>\n
H\u00e2bil insan\u0131, toplum ve d\u00fczeniyle, bu sadelik i\u00e7erisinde, en k\u00fc\u00e7\u00fck bir direni\u015f g\u00f6stermeksizin ezildi. K\u00e2bil insan\u0131 ve d\u00fczeniyse tekelci ve m\u00fctecaviz duruma geldi.<\/p>\n
Burada ben, bu \u00f6yk\u00fcde cinsellik konusu iktisattan daha g\u00fc\u00e7l\u00fc ve \u00f6ncelikli bir etken olarak g\u00f6sterilmemi\u015f midir? \u015feklinde bir soru i\u015fareti koymu\u015ftum \u00f6nceden. Burada Freudizm daha ba\u015far\u0131l\u0131 g\u00f6r\u00fclm\u00fcyor mu? Bu karma\u015fada ilk kelime yine “kad\u0131n”d\u0131r. Yine ayn\u0131 \u015fekilde babalar\u0131 Adem’in ser\u00fcveninde her \u015fey Havva’dan ba\u015flamam\u0131\u015f m\u0131yd\u0131?<\/p>\n
Ama, daha derin d\u00fc\u015f\u00fcn\u00fcrsek konunun bu basitlikte ve do\u011frultuda olmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. \u00c7at\u0131\u015fman\u0131n ilk kayna\u011f\u0131n\u0131n, H\u00e2bil’in ni\u015fanl\u0131s\u0131na K\u00e2bil’in meyletmesi oldu\u011fu do\u011frudur; yani Freud hakl\u0131d\u0131r. Fakat, Freud da “ilk etken”i -seksualite- tan\u0131madan \u00f6nce ba\u015fka etken ya da etken ve nedenler dizgesinin de bulundu\u011funu kabul ederse, burada bu \u00f6yk\u00fcn\u00fcn “cinsellik etkeninin \u00f6ncelikli ve temel olu\u015fu” esas\u0131yla \u00e7\u00f6z\u00fcmlenemeyece\u011fini kabul edecektir. \u00c7\u00fcnk\u00fc, K\u00e2bil’in H\u00e2bil’in ni\u015fanl\u0131s\u0131na olan e\u011filimi nedeniyle anla\u015fmazl\u0131\u011f\u0131 ba\u015flatt\u0131\u011f\u0131 do\u011fru olmakla birlikte, \u00f6nsel bir konuyu g\u00fcndeme getiren bir soru s\u00f6z konusudur bundan \u00f6nce: Birincisi, bu iki karde\u015ften ni\u00e7in K\u00e2bil g\u00f6sterir bu hassasiyeti? Oysa her ikisinin de benzer tepkileri, birbirine yak\u0131n ve ayn\u0131 \u00f6l\u00e7\u00fcde taassup ve ayak diremeleri olmal\u0131 de\u011fil miydi? (\u015eu esas\u0131n an\u0131msat\u0131lmas\u0131, burada \u00f6nem ta\u015f\u0131maktad\u0131r: Her ikisinin de her bak\u0131mdan benzer “veraset ve \u00e7evre”leri bulunmaktayd\u0131.)(3) \u0130kincisi, b\u00f6yle benzer ko\u015fullarda bilimsel bak\u0131mdan iki karde\u015ften sadece biri b\u00f6yle bir hassasiyet ta\u015f\u0131yor olsa bile ni\u00e7in bu K\u00e2bil olmu\u015ftur? \u00dc\u00e7\u00fcnc\u00fc ve \u00f6nemli bir olgu olarak, \u00f6yk\u00fc metninden, bu ikisinin konu\u015fmalar\u0131ndan, her birinin davran\u0131\u015f\u0131ndan ve ayr\u0131ca \u00f6yk\u00fcy\u00fc anlatan Kur’an’\u0131n g\u00f6r\u00fc\u015f\u00fcnden, H\u0131ristiyanl\u0131k, \u00f6zellikle de Yahudilik metinlerinden, bunun yan\u0131nda tefsirlerden, tarih kitaplar\u0131ndan ve \u0130slam\u00ee rivayet ve hikayelerden -bu g\u00f6r\u00fc\u015f olduk\u00e7a \u00f6nemli ve temel bir g\u00f6r\u00fc\u015ft\u00fcr- H\u00e2bil’in bir iyilik tipi K\u00e2bil’in ise bir k\u00f6t\u00fcl\u00fck tipi olarak tan\u0131nd\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. “Karakter”den de\u011fil, “tip”ten s\u00f6z ediyorum. \u00d6rne\u011fin, K\u00e2bil’in sadece \u015fehvetperestlik ya da maddecilik hasleti ta\u015f\u0131d\u0131\u011f\u0131n\u0131, H\u00e2bil’inse sadece din\u00ee ya da duygusal bir \u00f6zelli\u011fi oldu\u011funu s\u00f6ylemiyorum, hay\u0131r. Biri, k\u00f6t\u00fc bir insan\u0131n, \u00f6tekiyse iyi bir insan\u0131n tezah\u00fcr\u00fcd\u00fcr. Bu y\u00fczden ben, H\u00e2bil’in “sa\u011fl\u0131kl\u0131 f\u0131tr\u00ee bir insan” oldu\u011fu ve toplumsal d\u00fczenin, d\u00fczensiz ve insanl\u0131k d\u0131\u015f\u0131 \u00e7al\u0131\u015fma ve iktisat hayat\u0131n\u0131n onu “aline” etmedi\u011fi, bozmad\u0131\u011f\u0131, kirletmedi\u011fi, sapt\u0131rmad\u0131\u011f\u0131, kusurlu ve e\u011fri hale getirmedi\u011fi ve Marcuse’nin s\u00f6yleyi\u015fiyle “k\u0131r\u0131lm\u0131\u015f”, d\u00fc\u011f\u00fcml\u00fc ve kirli \u00fcr\u00fcnler elde etmedi\u011fi sonucuna vard\u0131m. Bu y\u00fczden, babas\u0131n\u0131 seven, karde\u015fine \u015fefkat duyan, Allah’a iman besleyen, hakka boyun e\u011fen, sayg\u0131l\u0131 ve takval\u0131 bir adam olmas\u0131n\u0131n ve karde\u015finin tersine, cinsel e\u011filim i\u00e7in onca co\u015fku ve \u015fevkle yan\u0131p tutu\u015fmamas\u0131n\u0131n yan\u0131 s\u0131ra H\u00e2bil, g\u00fczellik kar\u015f\u0131s\u0131nda da tepkisiz ve duygusuz olamam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc K\u00e2bil’den kaynaklanan bunca k\u00f6t\u00fcl\u00fckler ve s\u0131k\u0131nt\u0131lar boyunca, hatta K\u00e2bil’in kendisini \u00f6l\u00fcmle tehdit etmesine kar\u015f\u0131n, bir kez olsun, zahit\u00e7e bir tav\u0131rla “Gel a\u011fabey, biz hayr\u0131ndan vazge\u00e7tik, \u00f6nemi yok. O \u00e7irkin bac\u0131y\u0131 al da ba\u015f\u0131na \u00e7al.” dememi\u015ftir. H\u00e2bil bir insand\u0131r. “Adem’in O\u011flu’dur; ne bir eksik, ne fazla. Bu \u00f6yk\u00fcy\u00fc nakleden b\u00fct\u00fcn metinler de onu b\u00f6yle betimlemek istemi\u015flerdir. Bence bu, \u015fu nedenle olmu\u015ftur: \u00c7eli\u015fki ve ayr\u0131l\u0131k bulunmayan bir toplumda ya\u015f\u0131yordu; i\u015fi de ba\u011f\u0131ms\u0131z bir i\u015fti. Ne raiyet sahibiydi, ne de \u015fehriyar\u0131n k\u00f6lesiydi.(4) Sadece insand\u0131 o. Herkesin, hayat\u0131n b\u00fct\u00fcn nimetlerinden, toplumun b\u00fct\u00fcn maddi ve manevi olanaklar\u0131ndan e\u015fit ve ortakla\u015fa olarak yararland\u0131klar\u0131 ve hep birlikte (ki birbirleriyle karde\u015f de olacakt\u0131r) sa\u011fl\u0131kl\u0131, g\u00fczel, \u015fefkatli, temiz, saf, dost ve iyi ruhun yeti\u015fti\u011fi bir toplumdur H\u00e2bil’in toplumu.<\/p>\n
K\u00e2bil, \u00f6z olarak k\u00f6t\u00fc de\u011fildir. Onun \u00f6z\u00fc, H\u00e2bil’in \u00f6z\u00fcd\u00fcr. Hi\u00e7 kimse, k\u00f6t\u00fc \u00f6zl\u00fc de\u011fildir. Hepsinin \u00f6z\u00fc, Adem’in \u00f6z\u00fcd\u00fcr. \u0130nsan kar\u015f\u0131t\u0131 toplumsal bir d\u00fczende, s\u0131n\u0131fsal bir toplumda, k\u00f6leli\u011fi ve efendili\u011fi geli\u015ftiren bireysel m\u00fclkiyet rejiminde, insanlar\u0131 ya kurt, ya tilki, ya da kuzu haline getiren bir rejimde ve bu d\u00fc\u015fmanl\u0131k, rekabet, ta\u015f y\u00fcreklilik, paraya kulluk, a\u015fa\u011f\u0131l\u0131k, a\u00e7l\u0131k, oburluk, esaret, kay\u0131ts\u0131zl\u0131k, g\u00fc\u00e7, para ve aldatmaca sahnesinde ya\u015fam felsefesi, ya\u011fma, \u00e7\u0131karc\u0131l\u0131k, tutsak etmek, sultac\u0131l\u0131k ve yemek \u00fczerine kuruludur. S\u00f6yle\u015fmek, s\u00f6vg\u00fcden, yalandan ve ya\u011fc\u0131l\u0131ktan ibarettir. Ya\u015famak, zalimlik, zulme boyun e\u011fmek, bencillik, aristokrasi, y\u0131\u011f\u0131c\u0131l\u0131k [stok\u00e7uluk], boynu kal\u0131nl\u0131k ve kendini s\u00fcslemeye d\u00fc\u015fk\u00fcnl\u00fckt\u00fcr. Toplumsal ve insan\u00ee ili\u015fkiyse, vurmak, yemek, emmek, emilmektir. \u0130nsanl\u0131k felsefesi de, olabildi\u011fince lezzet, olabildi\u011fince servet, olabildi\u011fince \u015fehvet ve olabildi\u011fince g\u00fc\u00e7lenmektir. Her \u015fey, d\u00f6ner dola\u015f\u0131r, kendine tap\u0131nmaya geri gelir; her \u015feyin ve herkesin “ego” i\u00e7in, a\u015fa\u011f\u0131l\u0131k kaba ve haris ego i\u00e7in kurban edilmesine \u00e7\u0131kar b\u00fct\u00fcn yollar.<\/p>\n
O zaman, iyi, temiz ve “\u015fefkatli” H\u00e2bil’in karde\u015fi, Adem’in \u00f6z o\u011flu olan K\u00e2bil, cinsel e\u011filimi (\u00e7ok fazla g\u00fc\u00e7l\u00fc ve delilik derecesinde bir a\u015fk olmay\u0131p, tersine ge\u00e7ici bir heves olmakla birlikte) u\u011fruna rahatl\u0131kla yalan s\u00f6yleyen, rahatl\u0131kla h\u0131yanet eden, vicdan\u0131 s\u0131zlamadan iman\u0131n\u0131 bata\u011fa s\u00fcr\u00fckleyen, hepsinden daha rahat bir bi\u00e7imde karde\u015finin ba\u015f\u0131n\u0131 koparan bir varl\u0131k durumuna gelir. Bu i\u015fler, ondaki cinsel e\u011filimin her \u015feyden kuvvetli olmas\u0131ndan de\u011fil (Bay Freud!), tersine daha basit olarak, ondaki insan\u00ee erdemlerin olduk\u00e7a g\u00fc\u00e7s\u00fczle\u015fmesinden, g\u00fc\u00e7s\u00fcz bir hevesten daha g\u00fc\u00e7s\u00fcz duruma gelmesinden kaynaklanmaktad\u0131r. Sizin s\u00f6zleriniz Bay Freud, e\u011fer doru olsayd\u0131 ve ondaki cinsel etken ona her i\u015fi yapt\u0131racak kadar -ki yapt\u0131!- g\u00fc\u00e7l\u00fc olsayd\u0131, kurban sunulan yere k\u0131z\u0131l t\u00fcyl\u00fc en de\u011ferli deveyi g\u00f6t\u00fcren H\u00e2bil de\u011fil, o olurdu! Freud’un dedi\u011fi do\u011fru olsayd\u0131, babas\u0131n\u0131n \u00f6nerisini duyunca, ovaya ko\u015fup b\u00fct\u00fcn harmanlar\u0131n\u0131 ate\u015fe veriyorken g\u00f6rmeliydik K\u00e2bil’i.<\/p>\n
Oysa onun, elinden ka\u00e7\u0131rd\u0131\u011f\u0131 a\u015fk\u0131n\u0131 elde etme yolunda Allah’\u0131n r\u0131zas\u0131n\u0131 kazanmak i\u00e7in Allah’\u0131n huzuruna bir demet bu\u011fday getirdi\u011fini, hem de \u00f6yle insafs\u0131zca ki solup sararm\u0131\u015f bir bu\u011fday demeti getirdi\u011fini g\u00f6rd\u00fcn\u00fcz!<\/p>\n
Olay\u0131 bu denli ayr\u0131nt\u0131l\u0131 anlatmam\u0131n nedeni \u015fuydu: Birincisi, \u00f6yk\u00fcn\u00fcn ahlak\u00ee bir \u00f6\u011f\u00fct olu\u015funu olumsuzlamak, olay\u0131n bundan daha ciddi boyutlar\u0131 bulundu\u011funu ortaya koymak amac\u0131ndayd\u0131m. \u0130kincisi ise bu \u00f6yk\u00fcn\u00fcn iki karde\u015f aras\u0131nda ge\u00e7en bir dav\u00e2 olmad\u0131\u011f\u0131n\u0131, zaman s\u00fcrecinde iki kanattan, iki tarih hik\u00e2yesinden, par\u00e7alanm\u0131\u015f insanl\u0131k ser\u00fcveninden ve h\u00e2l\u00e2 bitmemi\u015f olan bir sava\u015f\u0131n ba\u015flang\u0131c\u0131ndan s\u00f6z etti\u011fini anlatmak istiyorum.<\/p>\n
H\u00e2bil kanad\u0131, g\u00fc\u00e7ten d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f mahk\u00fbm kanatt\u0131r; yani insan toplumlar\u0131na egemen m\u00fclkiyet d\u00fczeni olan K\u00e2bil d\u00fczeninin esiri ve tarihin \u00f6ld\u00fcr\u00fclm\u00fc\u015f kesimi durumundaki halkt\u0131r. Bu sava\u015f, K\u00e2bil’in bayra\u011f\u0131n\u0131n nesilden nesile egemen s\u0131n\u0131flar\u0131n ve H\u00e2bil’in kan\u0131n\u0131n diyet ve \u00e7a\u011fr\u0131s\u0131n\u0131n da nesilden nesile miras\u00e7\u0131lar\u0131n\u0131n -adalet, \u00f6zg\u00fcrl\u00fck ve ger\u00e7ek iman yolunda sava\u015f\u0131m veren mahk\u00fbm halk\u0131n- eline ge\u00e7ti\u011fi tarihin bitmeyen sava\u015f\u0131d\u0131r. Bu sava\u015f, b\u00fct\u00fcn d\u00f6nemlerde, her \u00e7a\u011fda bir ba\u015fka bi\u00e7imde s\u00fcr\u00fcp gitmektedir. K\u00e2bil kanad\u0131n\u0131n da silah\u0131 dindir, H\u00e2bil kanad\u0131n\u0131n da.<\/p>\n
Bu y\u00fczden, dinin dine kar\u015f\u0131 sava\u015f\u0131 da tarih\u00ee bir sava\u015ft\u0131r. Toplumsal \u015firki, s\u0131n\u0131fsal farkl\u0131la\u015fmay\u0131 yaymaya \u00e7al\u0131\u015fan \u015firk diniyle, s\u0131n\u0131fsal ve sosyal birli\u011fi yaymaya \u00e7al\u0131\u015fan tevhid dininin sava\u015f\u0131d\u0131r bu. H\u00e2bil ile K\u00e2bil, \u015firkle tevhid, s\u0131n\u0131fsal ve sosyal par\u00e7alanmayla adalet ve ins\u00e2n\u00ee vahdet, aldatmaca, uyu\u015fturma ve mevcut durumu iyi g\u00f6sterme diniyle bilin\u00e7, hareket ve devrim dini aras\u0131ndaki bu tarih\u00ee sava\u015f, \u00e2hir zaman dek hep s\u00fcrecektir. K\u00e2bil \u00f6lecek, H\u00e2bilci d\u00fczen yeniden ger\u00e7ekle\u015fecektir o zaman. Bu zorunlu devrim, K\u00e2bil tarihinin sonudur. B\u00f6ylece, d\u00fcnya d\u00fczeyinde e\u015fitlik ger\u00e7ekle\u015fir; sonunda tevhid ve insan\u00ee karde\u015flik istikrar kazanmay\u0131 ba\u015far\u0131r. \u0130stikrar, adalet demek olup, tarih zorunlu olarak oraya varacakt\u0131r. Evrensel bir devrim, tarihsel ve s\u0131n\u0131fsal bir \u00f6\u00e7 alma bi\u00e7iminde adalet, kesin olarak insan ya\u015fay\u0131\u015f\u0131n\u0131n her yan\u0131na yay\u0131lacak ve Allah’\u0131n \u015fu m\u00fcjdesi yeti\u015fecektir: “Yery\u00fcz\u00fcnde \u00e7aresizlik ve g\u00fc\u00e7s\u00fczl\u00fc\u011fe d\u00fc\u015fm\u00fc\u015f kimseleri insanlar\u0131n \u00f6nderleri ve yery\u00fcz\u00fcn\u00fcn varisleri k\u0131lmak istedik.”<\/p>\n
Bu H\u00e2bil ve K\u00e2bil sava\u015f\u0131yla ba\u015flayan ve b\u00fct\u00fcn insan toplumlar\u0131nda, egemen d\u00fczen ile mahkum kesim aras\u0131nda s\u00fcregelen diyalektik kar\u015f\u0131tl\u0131k esas\u0131nca ger\u00e7ekle\u015fecek olan gelece\u011fin zorunlu devrimidir. Tarihin zorunlu yazg\u0131s\u0131, adaletin “k\u0131st”\u0131n ve ger\u00e7e\u011fin zaferi olacakt\u0131r.(5)<\/p>\n
Her d\u00f6nemde, her birey, aralar\u0131nda s\u00fcrekli sava\u015f bulunan b\u00fct\u00fcn -tarih boyunca- bu iki kanatta yerlerini belirleme ve seyirci kalmama sorumlulu\u011funu ta\u015f\u0131maktad\u0131r. Bu y\u00fczden tarihin belirleyicili\u011fine inan\u0131rken, tarihin zorunlulu\u011fu i\u00e7erisinde bireysel \u00f6zg\u00fcrl\u00fc\u011fe ve bireyin insan\u00ee sorumlulu\u011funa da inan\u0131yorum; birbirine ayk\u0131r\u0131 bulmuyorum bu ikisini. \u00c7\u00fcnk\u00fc tarih, bilimsel bir k\u00fcll\u00ee cebir esas\u0131nca hareket halindedir; t\u0131pk\u0131 do\u011fa gibi. Ama “ben”, bir insan bireyi olarak, se\u00e7meliyim, tarih \u00e7izgisinde hareket etmeliyim; tarihin belirleyicili\u011finin bilim g\u00fcc\u00fcyle h\u0131zland\u0131rmal\u0131 ve ilerlemeliyim ya da bilgisizlik, bencillik ve s\u0131n\u0131fsal \u00e7\u0131karc\u0131l\u0131kla onun kar\u015f\u0131s\u0131nda durmal\u0131 ve ezilmeliyim.<\/p>\n
NOTLAR<\/strong><\/p>\n(1) Burada soydan de\u011fil, tip ve d\u00fczenden s\u00f6z edildi\u011fini an\u0131msat\u0131r\u0131m.
(2)M\u00fcminlerden kimileri, insanl\u0131\u011f\u0131n haramzadelikten kurtarmak amac\u0131yla H\u00e2bil ve K\u00e2bil’in nikahlar\u0131n\u0131 \u015fer’\u00ee k\u0131lmak i\u00e7in yeni \u00e7\u00f6z\u00fcm yollar\u0131 yaratm\u0131\u015flard\u0131r, ama ne yaz\u0131k ki art\u0131k ge\u00e7 olmu\u015f, i\u015f i\u015ften ge\u00e7mi\u015ftir! Fakat her ne olursa olsun, bu m\u00fcminlerin hassasiyetleri, bu b\u00fcy\u00fck ve hayati g\u00fc\u00e7l\u00fc\u011f\u00fc \u00e7\u00f6zmede g\u00f6sterdikleri \u00e7abalar ve insanl\u0131\u011f\u0131n ve \u00f6zellikle de M\u00fcsl\u00fcman toplumun derdini payla\u015fmalar\u0131 ve onlara kar\u015f\u0131 sorumluluk duymalar\u0131 takdir edilecek bir tutumdur.
(3)Yani \u00f6rne\u011fin, her ikisi karde\u015ftir ama birinin s\u00f6zgelimi Kum’da, \u00f6tekinin de Paris’te okumu\u015f, birinin “Feza” ve “Mekteb-i \u0130sl\u00e2m” dergilerini, \u00f6tekininse “Zen-i R\u00fbz” [G\u00fcn\u00fcn Kad\u0131n\u0131] ve “\u0130n Hefte” [Bu hafta] (Ak\u015famc\u0131n\u0131n yay\u0131n organ\u0131) dergilerini izlemi\u015f oldu\u011fu ya da kal\u0131tsal bak\u0131mdan, \u00f6rne\u011fin K\u00e2bil’in b\u00fcy\u00fckannesinin “seyyide” oldu\u011funu s\u00f6yleyemeyiz!
(4)\u015eair Sa’d\u00ee’nin \u015fu d\u00f6rtl\u00fcg\u00fcne g\u00f6nderme var (\u00c7ev.):
“Ben ne deveye binerim
Ne e\u015fek olup y\u00fck altina girerim
Ne raiyetim vard\u0131r benim
Ne \u015fehriyara k\u00f6leyim.”
(5)Adalet, hak isteme ve insanlar\u0131n haklar\u0131n\u0131 korumsa anlam\u0131nda olup gruplar ve bireyler aras\u0131ndaki bireysel ve hukuk\u00ee ili\u015fkilerle s\u0131n\u0131rl\u0131d\u0131r. K\u0131st ise, herkesin \u00e7al\u0131\u015ft\u0131\u011f\u0131 i\u015f ve sahip oldu\u011fu hak \u00f6l\u00e7\u00fcs\u00fcnde, kanun bunu ister tan\u0131s\u0131n, ister tan\u0131mas\u0131n, herkesin pay\u0131 aras\u0131ndaki e\u015fitlik anlam\u0131ndad\u0131r. Adalet, yarg\u0131 kurumuyla, k\u0131st ise toplumsal alt yap\u0131 ile ilgilidir. Adaleti sa\u011flamak i\u00e7in yarg\u0131 kurumunu \u0131slah etmek, k\u0131st i\u00e7in ise iktisad\u00ee d\u00fczeni \u00fcst yap\u0131da de\u011fil, alt yap\u0131da de\u011fi\u015ftirmek gerekir.<\/p>\n
\u0130slam Bilim | Ali \u015eeriati
\u00c7eviren: Faruk Alptekin<\/p>\n","protected":false},"excerpt":{"rendered":"
Tarih felsefesi bir bilimsel zorunluluk esas\u0131na dayanmakta olup s\u00fcrekli bir ak\u0131md\u0131r. T\u0131pk\u0131 insanda oldu\u011fu gibi, insanl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131ndan bu yana her yerde ba\u015f g\u00f6stermi\u015f ve tarihi olu\u015fturmu\u015f olan ve iki d\u00fc\u015fman ve \u00e7eli\u015fik unsur aras\u0131nda s\u00fcregelen bir diyalektik \u00e7eli\u015fki ve sava\u015f\u0131m s\u00f6z konusudur tarih felsefesinde de. Tarih, insan t\u00fcr\u00fcn\u00fcn zaman \u00e7izgisindeki devinimidir. \u0130nsan t\u00fcr\u00fcyse “k\u00fc\u00e7\u00fck d\u00fcnya”d\u0131r; […]<\/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-6704","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\n
Tarihin zorunlu yazg\u0131s\u0131, adaletin "k\u0131st"\u0131n ve ger\u00e7e\u011fin zaferi olacakt\u0131r | Ali \u015eeriati - 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\/2011\/08\/30\/tarihin-zorunlu-yazgisi-adaletin-qkistqin-ve-gercegin-zaferi-olacaktir-ali-seriati\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tarihin zorunlu yazg\u0131s\u0131, adaletin "k\u0131st"\u0131n ve ger\u00e7e\u011fin zaferi olacakt\u0131r | Ali \u015eeriati\" \/>\n<meta property=\"og:description\" content=\"Tarih felsefesi bir bilimsel zorunluluk esas\u0131na dayanmakta olup s\u00fcrekli bir ak\u0131md\u0131r. 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