{"id":22435,"date":"2022-12-05T09:18:43","date_gmt":"2022-12-05T06:18:43","guid":{"rendered":"https:\/\/candname.com\/tr\/?p=22435"},"modified":"2022-12-05T09:29:16","modified_gmt":"2022-12-05T06:29:16","slug":"beddiuzzaman-ingiltere-hindistan-ornegini-neden-verdi","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=22435","title":{"rendered":"Beddi\u00fczzaman \u2018\u0130ngiltere-Hindistan\u2019 \u00d6rne\u011fini Neden Verdi?"},"content":{"rendered":"<article id=\"post-257276\" class=\"post-257276 post type-post status-publish format-standard has-post-thumbnail category-yazarlar single-post-content has-thumbnail\">\n<div class=\"entry-content clearfix single-post-content\">\n<p>Beddi\u00fczaman \u00fczerine \u00e7al\u0131\u015fmak \u00fc\u00e7 nedenle \u2018hala\u2019 anlaml\u0131. Birincisi K\u00fcrt okumu\u015flar\u0131n\u0131n neredeyse ilk defa Beddi\u00fczzaman \u00fczerine sahici \u015feyler yazmas\u0131 epey k\u0131ymetli. K\u00fcrt okumu\u015flar\u0131 sadece yazm\u0131yor, Beddi\u00fczzaman imgesini yap\u0131-s\u00f6k\u00fcme u\u011frat\u0131yor, Said\u2019i yeni K\u00fcrtl\u00fckle bulu\u015fturuyor. Arabizm k\u00fclt\u00fcr\u00fc t\u0131nlayan Nursi imgesinden, \u015fal \u015fap\u0131k ve han\u00e7erli bir Said in\u015fa ediyorlar. \u0130kincisi Beddi\u00fczzaman\u2019\u0131 \u00e7al\u0131\u015fmak K\u00fcrt \u0130slam\u2019\u0131n\u0131n ideolojik evrenini, \u0130slam\u2019\u0131n K\u00fcrtl\u00fckle varolu\u015fsal ili\u015fkisini, T\u00fcrkl\u00fckle bitmek bilmeyen ilintisini \u00f6\u011frenmek i\u00e7in elzem. \u00dc\u00e7\u00fcnc\u00fcs\u00fc ve en \u00f6nemlisi de ya\u015fad\u0131\u011f\u0131 d\u00f6nem itibariyle, imparatorlu\u011fun en \u00fccra k\u00f6\u015fesinde,\u00a0<i>kolonyal<\/i>\u00a0seferlerle alt \u00fcst edilmi\u015f,\u00a0<i>madun<\/i>\u00a0gelenekten gelen bir k\u00f6yl\u00fcn\u00fcn, hangi toplumsal imalatlardan ve hangi kendilik in\u015fa s\u00fcre\u00e7lerinden ge\u00e7erek \u0130slam, \u0130mparatorluk ve Ortado\u011fu siyaseti \u00fczerine s\u00f6z hakk\u0131na ortak olma keyfiyetini temell\u00fck etti\u011fini g\u00f6rmek hayli\u00a0 \u00f6nemli ve \u00f6\u011fretici. Sadece imparatorlu\u011fun de\u011fil, K\u00fcrt toplumunun da ezilen tabakalar\u0131n\u0131n en alt k\u0131sm\u0131nda yer alan bir fig\u00fcr olarak Said, hangi s\u00fcre\u00e7lerden ge\u00e7erek kendini sultanlara muhatap k\u0131labildi, nas\u0131l K\u00fcrt feodalitesine istikamet verebildi?<\/p>\n<p>Yak\u0131n zaman \u00f6nce yay\u0131mlanan bir kitap b\u00fct\u00fcn bu meselelerde sahici bir muhteva ile benzerlerinden farkl\u0131 olarak yeni bir Said imaj\u0131 sunuyor. Muhyiddin Z\u0131nar\u2019\u0131n kaleme ald\u0131\u011f\u0131\u00a0<i>\u2018Said: K\u00fcrtl\u00fc\u011f\u00fcn Kay\u0131p Risalesi\u2019 (Nubihar Yay\u0131nlar\u0131)<\/i>\u00a0kitab\u0131 risalelerin i\u00e7inde \u201colas\u0131 kast\u201dla kaybedilmi\u015f Said\u2019i bulup tarihe teslim ediyor. Kitap asl\u0131nda ba\u015ftan a\u015fa\u011f\u0131 bir yap\u0131-s\u00f6k\u00fcm. T\u00fcrk \u0130slam\u2019\u0131n\u0131n kurucu \u0131rk\u00e7\u0131l\u0131\u011f\u0131na meze yap\u0131lm\u0131\u015f bir profilin, asl\u0131na r\u00fccu edilmesi te\u015febb\u00fcs\u00fc. Yap\u0131-s\u00f6k\u00fcm\u00fcn ustas\u0131 Derrida\u2019n\u0131n dedi\u011fi gibi e\u011fer dekonstr\u00fcksiyon adil bir amaca hizmet ediyorsa, bu kitap da benzer bir amac\u0131n pe\u015finden ko\u015fuyor.\u00a0 Fakat \u015fu da var ki art\u0131k Beddi\u00fczzaman ismi her ge\u00e7ti\u011finde bir\u00a0<i>\u201cdil tiki\u201d<\/i>ne d\u00f6n\u00fc\u015fm\u00fc\u015f\u00a0<i>kanon<\/i>\u2019lar var. Bu kanon\u2019lar\u0131n yerle\u015fik hale gelmesinde K\u00fcrt Nurculu\u011funun vebali b\u00fcy\u00fck<b>.\u00a0<\/b>Bu bahiste \u0130zzettin Y\u0131ld\u0131r\u0131m\u2019\u0131n hayat\u0131 pahas\u0131na verdi\u011fi m\u00fccadele m\u00fcstesna, elbet. S\u00f6zgelimi \u015eeyh Said isyan\u0131, Bitlis isyan\u0131, risalelerin T\u00fcrk-\u0130slam\u2019\u0131n\u0131n kurucu metinleri haline getirilmesi gibi konularda K\u00fcrt Nurcular\u0131 y\u0131llarca\u00a0<i>bizar<\/i>\u00a0kald\u0131lar. Oysa Beddi\u00fczaman hareketinin en bariz vasf\u0131 s\u00f6z de\u011fil, yaz\u0131 merkezli olmas\u0131yd\u0131. Kabul edelim ki K\u00fcrt dindarlar\u0131n yaz\u0131\u2019y\u0131 ihmal edip s\u00f6z\u2019de sebat etmesi Said\u2019i de, K\u00fcrtl\u00fc\u011f\u00fcn\u00fc de Nurculu\u011fun i\u00e7inde kaybettirdi. Bu y\u00fczden an\u0131lan kitap asl\u0131nda bir \u00e7e\u015fit\u00a0<i>vefa serenad\u0131<\/i>, K\u00fcrtl\u00fck i\u00e7i bir ahde vefa, Said\u2019in K\u00fcrt kimli\u011fine bir\u00a0<i>iade-i itibar<\/i>\u00a0ni\u015fanesi.<\/p>\n<div class=\"code-block code-block-2\"><\/div>\n<p>Mamafih Benjamin\u2019e bak\u0131l\u0131rsa\u00a0<i>Proust imgesi<\/i>\u00a0\u201cedebiyatla hayat aras\u0131nda gittik\u00e7e artan uyu\u015fmazl\u0131\u011f\u0131n alabildi\u011fi en y\u00fcksek fizyonomik ifadedir\u201d. Bundan ilhamla s\u00f6ylersek\u00a0<i>Beddi\u00fczzaman<\/i>\u00a0imgesi de bahusus Nurcu mahfillerde \u201c\u0130slam\/c\u0131l\u0131k ile K\u00fcrtl\u00fck aras\u0131nda gittik\u00e7e artan uyu\u015fmazl\u0131\u011f\u0131n alabildi\u011fi en y\u00fcksek sembolik ifade\u201d olarak i\u015flendi\u011fi i\u00e7in Said t\u00fcr\u00fcnden \u00e7al\u0131\u015fmalar bu imgeyi yerle bir ediyor.<\/p>\n<div class=\"bs-irp left bs-irp-thumbnail-1\">\n<div class=\"bs-pagination-wrapper main-term-none none \">\n<div class=\"listing listing-thumbnail listing-tb-1 clearfix columns-1\">\n<div class=\"post-257173 type-post format-standard has-post-thumbnail listing-item listing-item-thumbnail listing-item-tb-1 main-term-5\">\n<div class=\"item-inner clearfix\">\n<div class=\"post-meta\"><\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<p>\u00d6te yandan monografi \u00fczerine yazmak, bir a\u00e7\u0131dan\u00a0<i>deklan\u015f\u00f6re<\/i>\u00a0basmak gibidir; kadraja giren g\u00f6z doldurur ama kadraja girmeyenin de g\u00f6z\u00fc kal\u0131r. Tam da bu bahiste kadraj\u0131n\u00a0<i>m\u00fctemim c\u00fcz\u00fc<\/i>\u00a0niyetine bir metodolojik s\u0131k\u0131nt\u0131dan bahsetmek isterim. \u015e\u00f6yle: Eski Said ya da Gen\u00e7 Said profilinin elbette fazlas\u0131yla a\u015f\u0131r\u0131 politik bir kimli\u011fin i\u00e7inden ge\u00e7ti\u011fi malum. Fakat galiba \u015f\u00f6yle bir \u015fey de var. Metnin sistemati\u011fi ba\u011flam\u0131nda gen\u00e7 Bedi\u00fczzaman\u2019\u0131n siyasi aktivizmini sevk ve idare eden dini kimli\u011finin kadraja yeterince yans\u0131mad\u0131\u011f\u0131 kanaatindeyim. Gen\u00e7 Said\u2019in dini kimli\u011finin ikincil kabul edilip daha ziyade politik y\u00f6n\u00fcne projeksiyon tutmak, siyasi meselelerin bihakk\u0131n anla\u015f\u0131lmas\u0131nda p\u00fcr\u00fcz \u00e7\u0131karabilir. Zira bana kal\u0131rsa Bedi\u00fczzaman\u2019\u0131n politik fikirleri, onun teolojik fikirlerinin\u00a0<i>d\u00fcnyevile\u015ftirilmi\u015f<\/i>\u00a0halidir. Dolay\u0131s\u0131yla onun kritik kav\u015faklardaki siyasi tutumlar\u0131n\u0131 anlamak i\u00e7in dini akidesini de i\u015fin i\u00e7ine katmak metodolojik olarak bana daha isabetli g\u00f6r\u00fcn\u00fcyor. Bu metodolojik gerilimin pozitif bir \u00e7\u0131kt\u0131s\u0131 da var \u015f\u00fcphesiz.\u00a0<i>Bedi\u00fczzaman\u2019\u0131n Han\u00e7eri<\/i>\u00a0\u00e7al\u0131\u015fmam\u0131 yaparken okudu\u011fum yirmiye yak\u0131n biyografi i\u00e7inde, bu kitap en\u00a0<i>sek\u00fcler<\/i>\u00a0olanlar\u0131ndan biri.<\/p>\n<p>Baz\u0131 m\u00fchim konular\u0131n biraz aceleye geldi\u011fi de iddia edilebilir \u015f\u00fcphesiz. Mesela Bitlis ba\u015fkald\u0131r\u0131s\u0131, mesela M\u00fcnazarat meselesi. Yine Bedi\u00fczzaman\u2019\u0131n K\u00fcrdistan\u2019daki dini otoritelerle ili\u015fkileri, ayr\u0131\u015ft\u0131\u011f\u0131 noktalar, otonomi veya m\u00fcstakil K\u00fcrdistan meselesinde ne d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc,\u00a0<i>m\u00fcstemleke<\/i>\u00a0konusunda nas\u0131l bir fikriyata sahip oldu\u011fu, sosyalizm bahsinde kendine \u00f6zg\u00fc orijinal yorumlar\u0131 gibi konular\u0131n da kadraja girmesi faydal\u0131 olurdu. Ne var ki\u00a0 yine de ba\u015fka baz\u0131 Nurcu K\u00fcrt biyografi yazarlar\u0131 b\u00fct\u00fcn mesaisini ve \u00e7al\u0131\u015fma metodolojisini Beddi\u00fczaman\u00a0<i>apolojisi<\/i>ne ay\u0131rd\u0131\u011f\u0131 halde bu \u00e7al\u0131\u015fmada bunun dengede tutulmas\u0131 m\u00fchim bir ayr\u0131nt\u0131. Ve dahas\u0131 di\u011fer K\u00fcrt Nurcu yazarlar\u0131n kendilerini bir t\u00fcr\u00a0<i>tahrifat if\u015fac\u0131s\u0131<\/i>\u00a0olarak konumland\u0131rmalar\u0131na kar\u015f\u0131l\u0131k, bu \u00e7al\u0131\u015fman\u0131n if\u015fa\u2019y\u0131 in\u015fa\u2019n\u0131n hafriyat\u0131 olarak kullanmas\u0131, yani\u00a0<i>if\u015fa<\/i>\u00a0de\u011fil\u00a0<i>in\u015fa<\/i>\u00a0pe\u015finde ko\u015fmas\u0131 kritik \u00f6nemde bir tercih. Fakat yine de K\u00fcrt dindarlar\u0131n\u0131n m\u00fcktesebat\u0131nda kal\u0131c\u0131 yer edinmi\u015f \u015ferh mant\u0131\u011f\u0131n\u0131n bir uzant\u0131s\u0131 olarak\u00a0<i>hermen\u00f6tik<\/i>\u00a0y\u00f6ntemin kal\u0131n g\u00f6lgesi bir \u00f6l\u00e7\u00fcde metne sirayet etmi\u015f durumda. Her ne kadar metin dengeli de olsa, orijinal bir monografi, Bedi\u00fczzaman \u015ferhi ve Bedi\u00fczzaman savunusu \u015feklindeki \u00fc\u00e7leme aras\u0131nda gidip geliyor.<\/p>\n<p>Kitab\u0131n en vurucu \u00fcnitelerinden biri Said\u2019in, Cumhuriyetin idari rejimini \u0130ngiliz\u00a0<i>kolonyal<\/i>\u00a0gelene\u011fiyle k\u0131yaslamas\u0131d\u0131r \u015f\u00fcphesiz. Bu vurgu olduk\u00e7a \u00f6nemli. Zira \u00fczerinden y\u00fcz y\u0131l ge\u00e7ti\u011fi halde K\u00fcrt okumu\u015flar\u0131n\u0131n halen de Kemalist Cumhuriyeti, \u0130ngilizlerin Hindistan siyaseti ile mukayeseden imtina etti\u011fini g\u00f6rmekteyiz. Peki ne oldu da d\u00f6nem itibariyle\u00a0<i>m\u00fcstemleke<\/i>\u00a0gibi g\u00f6zde tan\u0131mlamalara icabet etmeyen bir ki\u015fi olarak bilinen Beddi\u00fczaman, \u0130ngiliz s\u00f6m\u00fcrge idaresini hat\u0131rlay\u0131verdi? Yazar\u0131n buradaki \u015ferhi \u015f\u00fcphesiz can yak\u0131c\u0131 \u00f6nemde: \u201cdevletin K\u00fcrtleri y\u00f6netmede uygulad\u0131\u011f\u0131 taktiklerin \u0130ngiltere\u2019nin \u00fc\u00e7 y\u00fcz y\u0131l s\u00fcren Hindistan\u2019\u0131 s\u00f6m\u00fcrgele\u015ftirmede kulland\u0131\u011f\u0131 y\u00f6ntemlerin bir benzeri oldu\u011funu ima eder\u201d. Nitekim Beddi\u00fczaman da bu konuda net c\u00fcmleler sarf eder, her ne kadar sonradan d\u00f6n\u00fcp fikri takip yapmasa da: \u201c\u00fc\u00e7 y\u00fcz m\u00fcstebit memurun eliyle, \u00fc\u00e7 y\u00fcz y\u0131l boyunca, \u00fc\u00e7y\u00fcz milyon insan\u0131, \u00fc\u00e7 y\u00fcz adam\u0131 y\u00f6netir gibi y\u00f6netmesi\u201d. A\u00e7\u0131k ki Said, Recep Peker ve ek\u00fcrilerinin Nazizme g\u00f6z k\u0131rpt\u0131\u011f\u0131 s\u00fcre\u00e7lerde, kendini \u0130ngiliz m\u00fcstemlekesi bir\u00a0<i>Hind yerlisi<\/i>\u00a0olarak konumland\u0131rarak cevap veriyor. Bu sembolizm nereden bak\u0131l\u0131rsa bak\u0131ls\u0131n K\u00fcrtl\u00fck evreninin genel manzara-i umumisi a\u00e7\u0131s\u0131ndan hayli m\u00fchim. Beddi\u00fczzaman sadece\u00a0<i>kolonyal<\/i>\u00a0\u015fiddetten m\u00fc\u015fteki de\u011fil, Benjaminvari bir okumayla m\u00fcstemleke yasalar\u0131n sembolik \u015fiddetinden de m\u00fc\u015fteki: \u201ce\u015fedd-i zul\u00fcm, kanun-u m\u00fcstebidanesine inzibat ve adalet nam\u0131n\u0131 vermi\u015f, d\u00fcnyay\u0131 ate\u015fe vermi\u015f..\u201d Bu kritik c\u00fcmlelerin yaz\u0131ld\u0131\u011f\u0131 tarihe bak\u0131ld\u0131\u011f\u0131nda, bunun Gandi\u2019nin m\u00fccadelesinin ortal\u0131\u011f\u0131 kas\u0131p kavurmas\u0131na verilmi\u015f bir selam gibi okumak da m\u00fcmk\u00fcn.<\/p>\n<p>H\u00fclasa Bedi\u00fczzaman biyografileri genelde\u00a0<i>a\u00e7\u0131k b\u00fcfe<\/i>\u00a0konseptli okumalarla malul. Herkes kendisinin sevebilece\u011fi yeme\u011fi bu\u00a0<i>a\u00e7\u0131k b\u00fcfe<\/i>den sipari\u015f edip duruyor. Bu \u00e7al\u0131\u015fman\u0131n bir fark\u0131, serilmi\u015f a\u00e7\u0131k b\u00fcfelerden yemek kapmak de\u011fil, T\u00fcrk nurcular\u0131nca kurulan a\u00e7\u0131k b\u00fcfe yemeklerine\u00a0<i>zehir katmak<\/i>. Daha \u00f6nce de s\u00f6ylemi\u015ftim, tekrarla bitireyim: Beddi\u00fczaman imgesi K\u00fcrtler, T\u00fcrkler ve bir \u00f6l\u00e7\u00fcde modern \u0130slam i\u00e7in hala bir t\u00fcr\u00a0<i>Pharmakon<\/i>. K\u00fcrtl\u00fc\u011f\u00fcn Kay\u0131p Risalesi de \u00f6yle. T\u00fcrk \u0130slamc\u0131 Nurculara zehir, K\u00fcrt \u0130slam\u0131 ve K\u00fcrtl\u00fc\u011fe vitamin vaad ediyor.<\/p>\n<p><strong>F\u0131rat Ayd\u0131nkaya- Nupel.tv<\/strong><\/p>\n<\/div>\n<\/article>\n","protected":false},"excerpt":{"rendered":"<p>Beddi\u00fczaman \u00fczerine \u00e7al\u0131\u015fmak \u00fc\u00e7 nedenle \u2018hala\u2019 anlaml\u0131. Birincisi K\u00fcrt okumu\u015flar\u0131n\u0131n neredeyse ilk defa Beddi\u00fczzaman \u00fczerine sahici \u015feyler yazmas\u0131 epey k\u0131ymetli. K\u00fcrt okumu\u015flar\u0131 sadece yazm\u0131yor, Beddi\u00fczzaman imgesini yap\u0131-s\u00f6k\u00fcme u\u011frat\u0131yor, Said\u2019i yeni K\u00fcrtl\u00fckle bulu\u015fturuyor. Arabizm k\u00fclt\u00fcr\u00fc t\u0131nlayan Nursi imgesinden, \u015fal \u015fap\u0131k ve han\u00e7erli bir Said in\u015fa ediyorlar. \u0130kincisi Beddi\u00fczzaman\u2019\u0131 \u00e7al\u0131\u015fmak K\u00fcrt \u0130slam\u2019\u0131n\u0131n ideolojik evrenini, \u0130slam\u2019\u0131n K\u00fcrtl\u00fckle varolu\u015fsal &hellip;<\/p>\n","protected":false},"author":32,"featured_media":22438,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5371],"tags":[1616],"class_list":["post-22435","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-alinti-yazilar","tag-manset"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/22435","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/users\/32"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=22435"}],"version-history":[{"count":0,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/22435\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/media\/22438"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=22435"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=22435"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=22435"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}