{"id":12628,"date":"2021-03-11T19:30:00","date_gmt":"2021-03-11T16:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=12628&preview=true&preview_id=12628"},"modified":"2021-03-05T15:30:28","modified_gmt":"2021-03-05T12:30:28","slug":"istiklal-marsi-uzerine-dusunceler","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/istiklal-marsi-uzerine-dusunceler\/","title":{"rendered":"\u0130stiklal Mar\u015f\u0131 \u00fczerine d\u00fc\u015f\u00fcnceler"},"content":{"rendered":"

Yazar\u0131m\u0131z Ercilasun\u2019un,<\/em><\/p>\n

T\u00fcrk Dili dergisinin 831. say\u0131s\u0131nda (Mart 2021)<\/em><\/p>\n

\u00e7\u0131km\u0131\u015f olan yaz\u0131s\u0131n\u0131 sunuyoruz.<\/em><\/p>\n

\"Mehmet

Mehmet Akif Ersoy<\/p><\/div>\n

Mar\u015f hangi \u015fartlarda yaz\u0131ld\u0131?<\/strong><\/h2>\n

30 Ekim 1918\u2019deki Mondros M\u00fctarekesi\u2019ni kabul etmesi m\u00fcmk\u00fcn olmayan T\u00fcrk milleti 19 May\u0131s 1919\u2019da Mustafa Kemal\u2019in \u00f6nderli\u011finde T\u00fcrk \u0130stiklal Sava\u015f\u0131\u2019n\u0131 ba\u015flatm\u0131\u015ft\u0131r. 23 Nisan 1920\u2019de kurulan B\u00fcy\u00fck Millet Meclisi ile yeni bir yap\u0131lanma i\u00e7ine girilmi\u015f, yeni bir y\u00f6netimin temeli at\u0131lm\u0131\u015ft\u0131r. \u0130stiklal Sava\u015f\u0131\u2019yla ilgili kararlar mecliste g\u00f6r\u00fc\u015f\u00fclmekte ve sonuca ba\u011flanmakta; sava\u015f, meclis taraf\u0131ndan y\u00fcr\u00fct\u00fclmektedir.<\/p>\n

15 May\u0131s 1919\u2019da \u0130zmir\u2019i i\u015fgal eden Yunan kuvvetleri; Ayd\u0131n, Manisa, Akhisar, Ayval\u0131k, Bal\u0131kesir\u2019den sonra 08 Temmuz 1920\u2019de Bursa\u2019y\u0131, 29 A\u011fustos 1920\u2019de U\u015fak\u2019\u0131 i\u015fgal etmi\u015f, Anadolu i\u00e7lerine do\u011fru ilerlemektedir. 10 A\u011fustos 1920\u2019de imzalanan Sevr Antla\u015fmas\u0131 ise T\u00fcrkleri Anadolu\u2019nun ortas\u0131na s\u0131k\u0131\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n

09 Kas\u0131m 1920\u2019de T\u00fcrk ordular\u0131n\u0131n Bat\u0131 Cephesi yeniden d\u00fczenlenmi\u015f ve Albay \u0130smet (\u0130n\u00f6n\u00fc) Beyin komutas\u0131na verilmi\u015ftir. Yunan ilerleyi\u015fini durdurmak \u00fczere haz\u0131rl\u0131klara ba\u015flanm\u0131\u015ft\u0131r. 1. \u0130n\u00f6n\u00fc Muharebesi hen\u00fcz olmam\u0131\u015ft\u0131r.<\/p>\n

\u0130\u015fte bu s\u0131ralarda Maarif Vek\u00e2leti taraf\u0131ndan \u201cMilletimizin d\u00e2hil\u00ee ve h\u00e2ric\u00ee istikl\u00e2l u\u011fruna giri\u015fmi\u015f oldu\u011fu m\u00fcc\u00e2deleyi if\u00e2de ve terenn\u00fcm i\u00e7in\u201d bir mar\u015f yar\u0131\u015fmas\u0131 a\u00e7\u0131l\u0131r. \u015eiirlerin son g\u00f6nderilme tarihi 23 Aral\u0131k 1920\u2019dir.<\/p>\n

Yar\u0131\u015fmaya 724 \u015fiir g\u00f6nderilmi\u015f fakat bunlardan hi\u00e7biri, kendisi de bir \u015fair ve edip olan Maarif Vekili Hamdullah Suphi taraf\u0131ndan be\u011fenilmemi\u015ftir. Bu arada, 06 Ocak ile 11 Ocak 1921 tarihlerinde 1. \u0130n\u00f6n\u00fc Muharebesi de yap\u0131lm\u0131\u015f ve Yunan kuvvetleri durdurulmu\u015ftur. T\u00fcrk milletinin giri\u015fti\u011fi bu \u00f6l\u00fcm kal\u0131m m\u00fccadelesindeki mill\u00ee heyecan\u0131n g\u00fc\u00e7l\u00fc bir istiklal \u015fiiriyle \u201cterenn\u00fcm\u201d edilmesine \u015fimdi daha \u00e7ok ihtiya\u00e7 vard\u0131r.<\/p>\n

O tarihlerde Burdur milletvekili olan Mehmet Akif, \u201cpara m\u00fck\u00e2fat\u0131\u201d sebebiyle yar\u0131\u015fmaya kat\u0131lmam\u0131\u015ft\u0131r. B\u00f6yle mill\u00ee bir i\u015f i\u00e7in \u00f6d\u00fcl verilmesini kabul etmemektedir. G\u00f6nderilen \u015fiirlerden tatmin olmayan Hamdullah Suphi, 05 \u015eubat 1921 tarihinde Akif\u2019e bir mektup yazar: Pek aziz ve muhterem efendim, amaca ula\u015fmak i\u00e7in son \u00e7are, istenen \u015fiiri sizin yazman\u0131zd\u0131r. \u00dclkeyi bu etkili \u201ctelkin ve tehyic (heyecanland\u0131rma, co\u015fturma)\u201d vas\u0131tas\u0131ndan mahrum b\u0131rakmaman\u0131z\u0131 rica ederim.[1]<\/a><\/p>\n

Akif ikna olur, kalmakta oldu\u011fu Taceddin Derg\u00e2h\u0131na kapan\u0131r ve bir\u00e7ok m\u0131sra\u0131n\u0131 daha \u00f6nce yazd\u0131\u011f\u0131 \u0130stiklal Mar\u015f\u0131\u2019n\u0131 tamamlar. \u015eiir 17 \u015eubat 1921\u2019de H\u00e2kimiyet-i Milliye gazetesi ile Sebil\u00fcrre\u015fad dergisinde yay\u0131mlan\u0131r. Meclisin 12 Mart 1921 tarihli oturumunda da \u0130stiklal Mar\u015f\u0131 olarak kabul edilir. Meclis reisi Adnan Ad\u0131var, \u201cHey\u2019et-i muhtereme bu mar\u015f\u0131 kabul etti\u011finden tabi\u00ee resm\u00ee bir \u0130stikl\u00e2l Mar\u015f\u0131 olarak tan\u0131nm\u0131\u015ft\u0131r. Binaenaleyh ayakta dinlememiz icap eder.\u201d[2]<\/a> der. B\u00fct\u00fcn milletvekilleri aya\u011fa kalkar. Ayn\u0131 zamanda d\u00f6nemin en iyi hatibi de olan Maarif Vekili Hamdullah Suphi taraf\u0131ndan okunan mar\u015f milletvekilleri taraf\u0131ndan alk\u0131\u015flar aras\u0131nda dinlenir.<\/p>\n

Bilinen ve kaynaklar\u0131na rahat\u00e7a ula\u015f\u0131labilen yukar\u0131daki bilgileri, \u0130stiklal Mar\u015f\u0131\u2019n\u0131n hangi tarih\u00ee \u015fartlar i\u00e7inde yaz\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermek \u00fczere bir araya getirdim; mar\u015f\u0131 incelerken bu tarih\u00ee zemini g\u00f6z \u00f6n\u00fcnde bulundurmak gerekir.<\/p>\n

Mar\u015f\u0131n teknik y\u00f6n\u00fc<\/strong><\/h2>\n

\u00d6nce \u015fiirle ilgili birka\u00e7 teknik konuya dokunmak istiyorum. \u0130stiklal Mar\u015f\u0131, aruzun feil\u00e2t\u00fcn feil\u00e2t\u00fcn<\/em> feil\u00e2t\u00fcn feil\u00fcn<\/em> kal\u0131b\u0131yla yaz\u0131lm\u0131\u015ft\u0131r. Bu kal\u0131pta ilk c\u00fcz f\u00e2il\u00e2t\u00fcn,<\/em> son c\u00fcz fa\u2019l\u00fcn<\/em> de olabilmektedir.<\/p>\n

Mill\u00ee bir mar\u015f\u0131n ni\u00e7in hece vezniyle yaz\u0131lmad\u0131\u011f\u0131 akla gelebilir. T\u00fcrk \u015fairleri M\u00fcsl\u00fcman olduklar\u0131 ilk y\u00fczy\u0131llardan itibaren aruz veznini kullanm\u0131\u015flard\u0131r. \u0130slami T\u00fcrk edebiyat\u0131n\u0131n ilk \u00f6rnekleri olan Kutadgu<\/em> Bilig<\/em> ile Atebet\u00fc\u2019l-Hakay\u0131k<\/em> aruz \u00f6l\u00e7\u00fcs\u00fcyle yaz\u0131lm\u0131\u015ft\u0131r. D\u00eev\u00e2nu Lug\u00e2ti\u2019t<\/em>–T\u00fcrk<\/em>\u2019te de aruzla yaz\u0131lm\u0131\u015f 93 beyit vard\u0131r. Hem Kuzey-Do\u011fu, hem G\u00fcney-Bat\u0131 T\u00fcrklerinde 20. y\u00fczy\u0131l ba\u015flar\u0131na dek aruz \u00f6l\u00e7\u00fcs\u00fc kullan\u0131lm\u0131\u015ft\u0131r. Do\u011fu T\u00fcrkl\u00fc\u011f\u00fcnde Nevayi, \u015eiban Han, Bab\u00fcr; Bat\u0131 T\u00fcrkl\u00fc\u011f\u00fcnde Fuzuli, Baki, Nedim gibi b\u00fcy\u00fck \u015fairler \u015fiirlerini hep aruzla yazm\u0131\u015flard\u0131r. Tasavvuf \u015fiirlerinde de aruz yayg\u0131n olarak kullan\u0131lm\u0131\u015ft\u0131r. Yunus Emre\u2019nin de bir\u00e7ok \u015fiiri aruz \u00f6l\u00e7\u00fcs\u00fcyle yaz\u0131lm\u0131\u015ft\u0131r. B\u00fct\u00fcn bunlardan dolay\u0131 Fuat K\u00f6pr\u00fcl\u00fc, Edebiyat Ara\u015ft\u0131rmalar\u0131<\/em> adl\u0131 eserinde \u201cT\u00fcrk ar\u00fbzu\u201d terimini kullanm\u0131\u015ft\u0131r.[3]<\/a> 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda Tevfik Fikret, Mehmet Akif, Yahya Kemal ve Ahmet Ha\u015fim bu vezni hi\u00e7 s\u0131k\u0131nt\u0131ya d\u00fc\u015fmeden, bir T\u00fcrk vezni gibi rahat\u00e7a kullanm\u0131\u015flard\u0131r. \u00d6zellikle Akif\u2019in kaleminde \u0130stanbul halk\u0131 sanki aruz vezniyle konu\u015fur. \u0130kinci Me\u015frutiyet y\u0131llar\u0131ndaki mill\u00ee edebiyat ak\u0131m\u0131yla birlikte hece vezni \u00f6ne \u00e7\u0131kmaya ba\u015flam\u0131\u015ft\u0131r. Ancak 1920\u2019lerde T\u00fcrk \u015fiirinin b\u00fcy\u00fck isimleri h\u00e2l\u00e2 aruz veznini kullanmaktad\u0131rlar. Bu bak\u0131mdan \u015fiiri yazan Mehmet Akif de, \u015fiiri mecliste okuyan T\u00fcrk\u00e7\u00fc Hamdullah Suphi de, mecliste \u015fiiri ayakta dinleyen milletvekilleri de onun aruzla yaz\u0131lm\u0131\u015f olmas\u0131ndan dolay\u0131 bir rahats\u0131zl\u0131k duymam\u0131\u015flard\u0131r.<\/p>\n

\u015eiir aruz \u00f6l\u00e7\u00fcs\u00fcyle yaz\u0131ld\u0131\u011f\u0131 i\u00e7in okunu\u015funda aruzun bozulmamas\u0131na dikkat etmek gerekir. Medeniyyet, ebediyyen, h\u00fcrriyyet<\/em> gibi kelimeler mutlaka \u00e7ift y <\/em>ile yaz\u0131lmal\u0131 ve \u00f6yle okunmal\u0131d\u0131r. 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda \u0130stanbul a\u011fz\u0131nda bu kelimelerde tek y<\/em> ile s\u00f6yleni\u015fin yayg\u0131nla\u015ft\u0131\u011f\u0131n\u0131 \u00d6mer Seyfettin\u2019in yaz\u0131lar\u0131ndan biliyoruz.[4]<\/a> Ancak \u0130stanbul\u2019un okumu\u015f kesimlerinde bu kelimeler h\u00e2l\u00e2 \u00e7ift y<\/em> ile s\u00f6yleniyordu. Akif de b\u00fct\u00fcn \u015fiirlerinde bu t\u00fcr kelimeleri aruzda \u00e7ift y<\/em>\u2019ye denk gelecek \u015fekilde kullanm\u0131\u015ft\u0131r.<\/p>\n

Baz\u0131 tiyatro sanat\u00e7\u0131lar\u0131 \u015fiiri okurken ilk d\u00f6rtl\u00fckteki parlayacak<\/em> s\u00f6z\u00fcn\u00fc parl\u0131ycak <\/em>\u015feklinde telaffuz etmektedirler. Bu telaffuz vezni bozmuyorsa da 1920\u2019lerin s\u00f6yleni\u015fine ayk\u0131r\u0131d\u0131r. Ayr\u0131ca anlam bak\u0131m\u0131ndan da kelimenin vurgulu bir \u015fekilde okunmas\u0131 gerekir ve parl\u0131ycak<\/em> okunu\u015fuyla bu vurgu verilemez.<\/p>\n

Mar\u015f\u0131n b\u00f6l\u00fcmleri \/ \u015eiir hitapla ba\u015fl\u0131yor<\/strong><\/h2>\n

Vezin ve okunu\u015fla ilgili teknik konulardan sonra \u015fiir hakk\u0131ndaki baz\u0131 d\u00fc\u015f\u00fcncelerimi de yazabilirim.<\/p>\n

On k\u0131tal\u0131k \u015fiiri 2+2+2+3+1 \u015feklinde b\u00f6l\u00fcmlere ay\u0131rabiliriz. Birinci d\u00f6rtl\u00fckte \u015fair, kahraman ordumuza[5]<\/a> (millete), ikinci d\u00f6rtl\u00fckte bayra\u011fa hitap etmektedir. Mill\u00ee bir mar\u015f\u0131n hitapla ba\u015flam\u0131\u015f olmas\u0131, g\u00f6n\u00fcllerde bir heyecan uyand\u0131rmas\u0131 (tehyic) amac\u0131na \u00e7ok uygundur.<\/p>\n

Sancak, \u015fafaklarda bir alev gibi y\u00fczmekte, dalgalanmaktad\u0131r. \u201cAlev\u201d kelimesi d\u00f6rtl\u00fckte yoktur ama \u201cs\u00f6nmez\u201d s\u00f6z\u00fcyle Akif sanca\u011f\u0131 aleve benzetmi\u015f olmaktad\u0131r. Yurttaki en son ocak s\u00f6nmeden de bu alev s\u00f6nmeyecek, bayrak inmeyecektir. D\u00f6rtl\u00fc\u011f\u00fcn son m\u0131sra\u0131ndaki \u201csahiplenme\u201d, \u015fairle milletin ayn\u0131 oldu\u011funu g\u00f6sterir; \u015fair, milletin varl\u0131\u011f\u0131nda kendini eritmi\u015ftir. Esasen Akif\u2019in \u201cBu mar\u015f benim de\u011fil, milletindir.\u201d dedi\u011fi bilinmektedir.<\/p>\n

\u0130kinci d\u00f6rtl\u00fckteki hitap \u201chilal\u201de, yani bayra\u011fad\u0131r. Burada bayrak bir sevgili gibi hayal edilmi\u015ftir. Sevgili, \u00e2\u015f\u0131\u011f\u0131na \u015fiddet g\u00f6stermemeli, g\u00fclmelidir. Hilale \u00e2\u015f\u0131k olan da \u201ckahraman T\u00fcrk \u0131rk\u0131\u201dd\u0131r. Klasik \u015fiirimizde sevgilinin ka\u015flar\u0131n\u0131n da hilale benzetildi\u011fini burada hat\u0131rlamal\u0131y\u0131z. Akif ve d\u00f6nemin b\u00fct\u00fcn \u015fairleri klasik \u015fiirimizdeki bu te\u015fbih ve istiarelerle b\u00fcy\u00fcm\u00fc\u015flerdir; klasik \u015fiirimizin mecaz ve sanatlar\u0131 -bilin\u00e7li veya bilin\u00e7siz- d\u00f6nemin \u015fiirine yans\u0131maktad\u0131r. Ancak bu yans\u0131malar\u0131n klasik tarzda olmad\u0131\u011f\u0131n\u0131, tamamen yeni ve \u00f6zg\u00fcn oldu\u011funu s\u00f6ylememiz gerekir. Yani Akif\u2019te klasik \u015fiirde oldu\u011fu gibi hilal ka\u015fl\u0131 sevgili ve onun \u00e2\u015f\u0131\u011f\u0131 yok, bayrak ve bayra\u011fa \u00e2\u015f\u0131k olan T\u00fcrk \u0131rk\u0131 vard\u0131r. 1920\u2019lerde \u0131rk kelimesinin, bug\u00fcnk\u00fc gibi antropolojik anlam\u0131n\u0131n yayg\u0131n olmad\u0131\u011f\u0131n\u0131; daha \u00e7ok, soy, nesil, millet anlam\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131 belirtmeliyiz.[6]<\/a><\/p>\n

Sevgiliye (bayra\u011fa) \u00e2\u015f\u0131k olan T\u00fcrk \u0131rk\u0131 sevgilisi i\u00e7in kan\u0131n\u0131 d\u00f6kmeye haz\u0131rd\u0131r. Ancak sevgilinin ona g\u00fclmesi laz\u0131md\u0131r. Burada \u201cg\u00fclme\u201d kavram\u0131yla esaretten kurtulup istiklale kavu\u015fman\u0131n kastedildi\u011fini d\u00fc\u015f\u00fcnebiliriz. Sevgilinin g\u00fclmesi, yani istiklal i\u00e7in kan d\u00f6k\u00fclecektir. Aksi takdirde d\u00f6k\u00fclen kanlar helal edilmeyecektir. Esasen istiklal, milletin hakk\u0131d\u0131r \u00e7\u00fcnk\u00fc millet Hakk\u2019a yani Tanr\u0131\u2019ya tapmaktad\u0131r. T\u00fcrk\u00e7ede hak, ayn\u0131 zamanda \u201cdo\u011fru\u201d anlam\u0131na gelir. Dolay\u0131s\u0131yla burada milletin do\u011fruya tapt\u0131\u011f\u0131 da ifade edilmi\u015f olmaktad\u0131r. \u015e\u00f6yle de d\u00fc\u015f\u00fcnebiliriz: Do\u011fru olan, Hakk\u2019a (Tanr\u0131\u2019ya) tapmakt\u0131r.<\/p>\n

\u0130kinci b\u00f6l\u00fcmde millet konu\u015fuyor<\/strong><\/h2>\n

\u015eiirin ikinci b\u00f6l\u00fcm\u00fc olan \u00fc\u00e7\u00fcnc\u00fc ve d\u00f6rd\u00fcnc\u00fc k\u0131talarda \u015fairin a\u011fz\u0131ndan millet konu\u015fmaktad\u0131r. \u00dc\u00e7\u00fcnc\u00fc d\u00f6rtl\u00fckte T\u00fcrk milleti, \u00e7ok g\u00fc\u00e7l\u00fc ifadelerle h\u00fcrriyet a\u015fk\u0131n\u0131 vurgulamaktad\u0131r. Hi\u00e7bir \u00e7\u0131lg\u0131n, T\u00fcrk\u2019e zincir vuramaz; T\u00fcrk enginlere s\u0131\u011fmaz, da\u011flar\u0131 y\u0131rtarak ta\u015far. Buradaki \u201csel\u201d ve \u201cda\u011f\u201d mecazlar\u0131 \u00e7ok g\u00fc\u00e7l\u00fc mecazlard\u0131r. Hele \u201cda\u011flar\u0131n y\u0131rt\u0131lmas\u0131\u201d, h\u00fcrriyete \u00e2\u015f\u0131k bir milletin \u201ckuvvet\u201dini ifade etmek i\u00e7in bulunmu\u015f m\u00fcthi\u015f bir istiaredir. T\u00fcrk\u00fcn g\u00fcc\u00fc kar\u015f\u0131s\u0131nda da\u011flar \u00e2deta k\u00e2\u011f\u0131t gibidir. Akif\u2019in bu ifadelerinde Ergenekon destan\u0131na ve O\u011fuz Ka\u011fan\u2019\u0131n \u201cg\u00fcne\u015f tu\u011f, g\u00f6ky\u00fcz\u00fc \u00e7ad\u0131r\u201d s\u00f6zlerine bir g\u00f6nderme var m\u0131d\u0131r, bilmiyorum. Ancak \u0130kinci Me\u015frutiyet y\u0131llar\u0131nda, Ergenekon ve O\u011fuz Ka\u011fan kavramlar\u0131n\u0131n \u00e7ok yayg\u0131n olarak kullan\u0131ld\u0131\u011f\u0131n\u0131 biliyoruz.<\/p>\n

T\u00fcrk\u2019\u00fcn etraf\u0131n\u0131 \u00e7evreleyen d\u00fc\u015fman \u00fc\u00e7\u00fcnc\u00fc d\u00f6rtl\u00fckte belirtilmemi\u015ftir. \u00c7\u00fcnk\u00fc d\u00f6rtl\u00fc\u011f\u00fcn ana temas\u0131, T\u00fcrk\u2019\u00fcn h\u00fcrriyet a\u015fk\u0131 ve g\u00fcc\u00fcd\u00fcr. D\u00fc\u015fman, \u201changi \u00e7\u0131lg\u0131n\u201d ifadesiyle belirsiz olarak b\u0131rak\u0131lm\u0131\u015ft\u0131r. Daha do\u011frusu \u201chi\u00e7bir g\u00fc\u00e7\u201d, T\u00fcrk milletine zincir vuramaz, denilmi\u015ftir.<\/p>\n

D\u00fc\u015fman d\u00f6rd\u00fcnc\u00fc k\u0131tada ortaya \u00e7\u0131kar: Garp (Bat\u0131). \u0130stiklal Sava\u015f\u0131\u2019nda kar\u015f\u0131m\u0131zda fiil\u00ee olarak yer alan d\u00fc\u015fman Bat\u0131\u2019d\u0131r. Bat\u0131n\u0131n ufuklar\u0131, \u201c\u00e7elik z\u0131rhl\u0131 duvar\u201dlarla sar\u0131lm\u0131\u015ft\u0131r. Burada Avrupa silah teknolojisinin kastedildi\u011fi a\u00e7\u0131kt\u0131r. \u00c7anakkale \u015eehitlerine \u015fiirinde Akif bunu, \u201cTop t\u00fcfekten daha s\u0131k,<\/em> g\u00fclle ya\u011fan mermiler<\/em>\u2026\u201d m\u0131sra\u0131yla \u00e7ok daha somut bir bi\u00e7imde dile getirmi\u015ftir.<\/p>\n

Bat\u0131n\u0131n topu, t\u00fcfe\u011fine kar\u015f\u0131l\u0131k T\u00fcrk\u2019\u00fcn iman\u0131 vard\u0131r. D\u00fc\u015fman mermileri kar\u015f\u0131s\u0131nda T\u00fcrk askerlerinin g\u00f6\u011f\u00fcsleri bir serhat, bir s\u0131n\u0131r olu\u015fturmu\u015ftur ve bu s\u0131n\u0131r\u0131n ge\u00e7ilmesi m\u00fcmk\u00fcn de\u011fildir \u00e7\u00fcnk\u00fc bu g\u00f6\u011f\u00fcsler iman doludur. Medeniyet denilen tek di\u015fi kalm\u0131\u015f canavar ne kadar ulursa ulusun, b\u00f6yle bir iman\u0131 bo\u011famaz. Akif ayn\u0131 kavramlar\u0131 \u00c7anakkale \u015eehitlerine \u015fiirinde de g\u00fc\u00e7l\u00fc bir \u015fekilde i\u015flemi\u015ftir:<\/p>\n

Ne \u00e7elik tabyalar ister, ne siner hasm\u0131ndan,<\/em><\/p>\n

Al\u0131n\u0131r kal\u2019a m\u0131 g\u00f6\u011fs\u00fcndeki kat kat iman?<\/em><\/p><\/blockquote>\n

D\u00f6rtl\u00fc\u011f\u00fcn \u00fc\u00e7\u00fcnc\u00fc m\u0131sra\u0131ndaki ulusun <\/em>kelimesi hi\u00e7 \u015f\u00fcphesiz ulu-<\/em> fiilinin teklik \u00fc\u00e7\u00fcnc\u00fc ki\u015fi emir bi\u00e7imidir. Zaten d\u00f6rd\u00fcnc\u00fc m\u0131srada fiilin \u00f6znesi de belirtilmi\u015ftir: Tek di\u015fi kalm\u0131\u015f canavar. \u015eemseddin Sami\u2019de canavar <\/em>kelimesine \u201cy\u0131rt\u0131c\u0131 vah\u015f\u00ee hayvan; domuz, h\u0131nz\u0131r\u201d anlamlar\u0131 verilmi\u015ftir. Bilindi\u011fi gibi canavar, Anadolu\u2019nun baz\u0131 b\u00f6lgelerinde de \u201ckurt\u201d anlam\u0131na gelmektedir. \u201cUlusun\u201d denilen d\u00fc\u015fman, i\u015fte bu y\u0131rt\u0131c\u0131 hayvana benzetilmi\u015ftir. Baz\u0131lar\u0131n\u0131n sand\u0131\u011f\u0131 gibi \u201culusun\u201d s\u00f6z\u00fcnde \u201ctevriye\u201d (ikinci bir anlam) yoktur. Bu, \u201ccanavar\u201d \u00f6znesinden belli oldu\u011fu gibi \u015fiirin eski harfli yaz\u0131l\u0131\u015f\u0131ndan da a\u00e7\u0131k\u00e7a bellidir. \u201cB\u00fcy\u00fcks\u00fcn\u201d anlam\u0131ndaki ulusun, eski yaz\u0131da sa\u011f\u0131r kef\u2019le yaz\u0131l\u0131r. Burada ise kelime nun ile yaz\u0131lm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla \u015fiir okunurken \u201culusun<\/em>\u201d s\u00f6z\u00fcndeki vurgu da bu anlama g\u00f6re, son hece vurgulanarak yap\u0131lmal\u0131d\u0131r.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcmde yine millete hitap ediliyor<\/strong><\/h2>\n

Be\u015finci ve alt\u0131nc\u0131 k\u0131talar, \u015fiirin \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturur. Bu b\u00f6l\u00fcm de ilk b\u00f6l\u00fcmde oldu\u011fu gibi g\u00fc\u00e7l\u00fc bir hitapla ba\u015flamaktad\u0131r. \u201cArkada\u015f\u201d diye hitap edilen, T\u00fcrk milletidir. B\u00fct\u00fcn T\u00fcrk milleti g\u00f6vdesini siper etmelidir \u00e7\u00fcnk\u00fc Tanr\u0131\u2019n\u0131n vaat etti\u011fi g\u00fcnler mutlaka do\u011facakt\u0131r. Burada, \u00fc\u00e7\u00fcnc\u00fc ve d\u00f6rd\u00fcnc\u00fc k\u0131talarda vurgulanan \u201cinan\u00e7\u201d, tekrar g\u00fc\u00e7l\u00fc bir \u015fekilde dile getirilmi\u015ftir: Kurtulu\u015f mutlakt\u0131r \u00e7\u00fcnk\u00fc onu Tanr\u0131 vaat etmi\u015ftir.<\/p>\n

Alt\u0131nc\u0131 d\u00f6rtl\u00fckte vatan\u0131n alelade bir toprak par\u00e7as\u0131 olmad\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. Vatan, \u201ctoprak\u201d de\u011fildir \u00e7\u00fcnk\u00fc alt\u0131nda \u015fehitler yatmaktad\u0131r. \u0130slam, dolay\u0131s\u0131yla T\u00fcrk inanc\u0131na g\u00f6re \u015fehitler kefensiz g\u00f6m\u00fcl\u00fcr. Toprak, kefensiz g\u00f6m\u00fclen \u015fehitler sayesinde vatan olmu\u015ftur. \u00dcstelik her T\u00fcrk\u2019\u00fcn atalar\u0131 aras\u0131nda nice \u015fehit vard\u0131r, her T\u00fcrk \u015fehit torunudur.\u00a0 Dolay\u0131s\u0131yla vatana kay\u0131ts\u0131z kalmak, atalar\u0131n ruhunu da incitmek demektir. Atalar ruhuna g\u00f6sterilen sayg\u0131 T\u00fcrklerde \u00e7ok eski y\u00fczy\u0131llara dayan\u0131r.<\/p>\n

D\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm: T\u00fcrk milleti ruh olup ar\u015fa y\u00fckselmi\u015ftir<\/strong><\/h2>\n

\u015eiirin d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcnde yine \u015fairin a\u011fz\u0131ndan millet konu\u015fur. Bir \u00f6nceki b\u00f6l\u00fcmde millete hitap edilmi\u015ftir. Bu b\u00f6l\u00fcmde millet cevap vermektedir: Kim bu cennet vatan\u0131n u\u011fruna olmaz ki fed\u00e2?<\/em> \u00d6nceki b\u00f6l\u00fcmde \u201cd\u00fcnyalar\u0131 alsan da bu cennet vatan\u0131 verme\u201d diye sesleniliyordu millete. Cevap kesindir: C\u00e2n\u0131, c\u00e2n\u00e2n\u0131, b\u00fct\u00fcn var\u0131m\u0131 als\u0131n da H\u00fcd\u00e2 \/ Etmesin tek vatan\u0131mdan beni d\u00fcny\u00e2da c\u00fcd\u00e2.<\/em><\/p>\n

Sekizinci ve dokuzuncu k\u0131talarda T\u00fcrk milleti art\u0131k \u201cruh\u201d olmu\u015ftur. Millet ayn\u0131 zamanda ruhtur \u00e7\u00fcnk\u00fc \u201chalk\u201d kavram\u0131ndan farkl\u0131 olan \u201cmillet\u201d kavram\u0131nda yaln\u0131z ya\u015fayanlar de\u011fil \u00f6lm\u00fc\u015f olanlar da, hatta gelecekte ya\u015fayacak olanlar da vard\u0131r. Halk, alelade bir topluluktur, millet ise, kendisini olu\u015fturan kutsal de\u011ferlerden dolay\u0131 \u00e2deta ruhu olan manevi bir topluluktur. Akif halk ile millet aras\u0131ndaki bu sosyolojik fark\u0131 belki de d\u00fc\u015f\u00fcnmemi\u015ftir ama onun zihninde millet ve vatan\u0131n manevi anlamlar ta\u015f\u0131d\u0131\u011f\u0131 muhakkakt\u0131r. Bu sebeple \u015fiirin sonuna yakla\u015fan bu d\u00f6rtl\u00fcklerde milletin \u201cruh\u201d olarak d\u00fc\u015f\u00fcn\u00fclmesinde yad\u0131rganacak bir taraf yoktur. Millet, \u015fehitleriyle birlikte vard\u0131r ve \u015fehitlerin ruhu Tanr\u0131\u2019ya yalvarmaktad\u0131r: \u0130lahi, mabedimin g\u00f6\u011fs\u00fcne d\u00fc\u015fman eli de\u011fmesin! T\u00fcrklerde vatan namus demektir, Nas\u0131l haremimize namahremin girmesi, namusumuza girmek demekse vatan\u0131m\u0131za, vatan\u0131m\u0131z\u0131n \u00fcst\u00fcndeki mabetlerimize d\u00fc\u015fman\u0131n elinin de\u011fmesi de namusumuza de\u011fmek demektir.<\/p>\n

\u00dcstelik\u2026 \u00dcstelik yakar\u0131\u015f Tanr\u0131\u2019yad\u0131r ve bu mabetlerde her g\u00fcn \u201cAllahu ekber<\/em>\u201d denilerek Tanr\u0131 ululanmaktad\u0131r. \u201cAllahu ekber<\/em>\u201d diye ba\u015flayan ezan\u0131n \u201c\u015fehadet\u201d b\u00f6l\u00fcmleri, \u201ce\u015fhed\u00fc<\/em>\u201d ile ba\u015flayan b\u00f6l\u00fcmlerdir. \u015eehadet,<\/em> \u201ctan\u0131kl\u0131k\u201d demektir, e\u015fhed\u00fc<\/em> de \u201ctan\u0131kl\u0131k ederim, \u015fahidim\u201d demektir: Tan\u0131kl\u0131k ederim ki Allah\u2019tan ba\u015fka ilah yoktur; tan\u0131kl\u0131k ederim ki, hi\u00e7 \u015f\u00fcphesiz Muhammed, Allah\u2019\u0131n el\u00e7isidir.<\/p>\n

Ezan\u0131n \u201ce\u015fhed\u00fc<\/em>\u201d ile ba\u015flayan \u201c\u015fehadet\u201d b\u00f6l\u00fcmlerinin anlam\u0131 i\u015fte b\u00f6yledir ve bilindi\u011fi gibi bu iki c\u00fcmle M\u00fcsl\u00fcman olman\u0131n \u015fart\u0131, yani dinin temelidir. Bir gayrim\u00fcslim, M\u00fcsl\u00fcman olaca\u011f\u0131 zaman \u015fehadet getirir.<\/p>\n

\u015eiirin zirve noktas\u0131<\/strong><\/h2>\n

Dokuzuncu d\u00f6rtl\u00fck, heyecan\u0131n zirveye vurdu\u011fu yerdir. B\u00fct\u00fcn \u015fehitler sanki soyut ruhlar h\u00e2line gelmi\u015flerdir ve topraktan f\u0131\u015fk\u0131rmaktad\u0131rlar. Bedenlerindeki yaralardan kanl\u0131 ya\u015flar bo\u015fanmaktad\u0131r. \u015eehit mezarlar\u0131na dikilen ta\u015flar vecde gelmi\u015f, Tanr\u0131\u2019ya secde etmektedirler. Ve \u015fehit ruhlar\u0131n\u0131n ba\u015flar\u0131 ar\u015f\u0131\u00e2l\u00e2ya, fele\u011fin en y\u00fcce kat\u0131na do\u011fru y\u00fckselmektedir. Buradaki ilahi manzara, Itr\u00ee\u2019nin ilahileri e\u015fli\u011finde beyaz perdeye aktar\u0131labilir mi acaba? Yoksa bu manzaray\u0131 biz de Akif gibi sadece hayal mi etmeliyiz?<\/p>\n

Be\u015finci b\u00f6l\u00fcm: Zafer kazan\u0131lm\u0131\u015ft\u0131r; T\u00fcrk \u0131rk\u0131 sonsuza dek ya\u015fayacakt\u0131r<\/strong><\/h2>\n

\u015eiirin son b\u00f6l\u00fcm\u00fc tek k\u0131ta fakat be\u015f m\u0131srad\u0131r. \u015eair \u00e2deta tekrar ba\u015fa d\u00f6nm\u00fc\u015ft\u00fcr. \u0130lk b\u00f6l\u00fcmdeki \u201ckanlar\u0131m\u0131z sana helal olmaz\u201d hitab\u0131na bu b\u00f6l\u00fcmde cevap verilmektedir: D\u00f6k\u00fclen kanlar\u0131m\u0131z\u0131n hepsi sana helal olsun! Art\u0131k zafer kazan\u0131lm\u0131\u015ft\u0131r. Akif i\u00e7in zaferin kazan\u0131laca\u011f\u0131 kesindir \u00e7\u00fcnk\u00fc zaferi Tanr\u0131 vaat etmi\u015ftir. Zafer kazan\u0131lm\u0131\u015f, \u015fehitlerin ruhlar\u0131 ar\u015fa y\u00fckselmi\u015flerdir. Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n simgesi olan bayrak art\u0131k dalgalanabilir. \u00d6zg\u00fcrl\u00fck, daima \u00f6zg\u00fcr ya\u015fam\u0131\u015f bayra\u011f\u0131m\u0131z\u0131n hakk\u0131d\u0131r. Bug\u00fcne kadar h\u00fcr ya\u015fam\u0131\u015f olmak, bundan sonra da h\u00fcr ya\u015famaya hak kazand\u0131rm\u0131\u015ft\u0131r. Ve ba\u011f\u0131ms\u0131zl\u0131k da milletimizin hakk\u0131d\u0131r \u00e7\u00fcnk\u00fc milletimiz Tanr\u0131\u2019ya, do\u011fruya, hak olana, adalete tapmaktad\u0131r.<\/p>\n

Son k\u0131tadaki \u00fc\u00e7\u00fcnc\u00fc m\u0131srada bulunan \u201cebediyet\u201d vurgusu \u00f6nemlidir. T\u00fcrk \u0131rk\u0131 ebediyen, sonsuza dek var olacakt\u0131r. Ebediyet fikri T\u00fcrklerde Orhun beng\u00fc ta\u015flar\u0131na kadar gider. Bilge Ka\u011fan T\u00fcrk milletine hitaben be<\/em><\/strong>\u014bg\u00fc il tuta olurta\u00e7\u0131 sen<\/em><\/strong> (ebediyen devlet tutup oturacaks\u0131n) diyordu. Ayn\u0131 fikir Osmanl\u0131 T\u00fcrklerinde devlet-i ebed-m\u00fcddet<\/em><\/strong> (ebed\u00ee m\u00fcddetli devlet) ibaresiyle ifade edilmi\u015ftir. Atat\u00fcrk de ayn\u0131 \u00fclk\u00fcy\u00fc \u201cBenim na\u00e7iz v\u00fccudum elbet bir g\u00fcn toprak olacakt\u0131r, ancak T\u00fcrkiye Cumhuriyeti ilelebet payidar<\/em><\/strong> kalacakt\u0131r.<\/em><\/strong>\u201d s\u00f6z\u00fcyle belirtmi\u015ftir. Ayn\u0131 \u00fclk\u00fc, T\u00fcrk\u2019\u00fcn \u0130stiklal Mar\u015f\u0131\u2019nda da yans\u0131mas\u0131n\u0131 bulmu\u015ftur:<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ebediyyen sana yok, \u0131rk\u0131ma yok izmihlal!\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/strong><\/p>\n

 <\/p>\n

[1]<\/a> K\u0131sa mektubu oldu\u011fu gibi almad\u0131m; esas\u0131 budur.<\/p>\n

[2]<\/a> T. B. M. M. Zab\u0131t Ceridesi, devre: I, cilt: 9 (12.III.1337 Cumartesi).<\/p>\n

[3]<\/a> Fuad K\u00f6pr\u00fcl\u00fc, Edebiyat Ara\u015ft\u0131rmalar\u0131,<\/em> Ankara 1966, s. 338.<\/p>\n

[4]<\/a> \u00d6mer Seyfettin edebiyyat, medeniyyet <\/em>gibi kullan\u0131\u015flar\u0131 \u201cte\u015fdidlemek\u201d terimiyle ifade eder ve buna kar\u015f\u0131 \u00e7\u0131kar (Ahmet B. Ercilasun, \u201cBat\u0131 T\u00fcrk\u00e7esinin Geli\u015fimi \u0130\u00e7inde \u00d6mer Seyfettin ve Yeni Lisan Hareketi\u201d, Vefat\u0131n\u0131n 100.<\/em> Y\u0131l\u0131nda \u00d6mer Seyfettin Kitab\u0131<\/em>, \u0130stanbul 2020, s. 19.<\/p>\n

[5]<\/a> \u015eiirin ba\u015f\u0131nda da \u201cKahraman Ordumuza\u201d ithaf\u0131 yer almaktad\u0131r.<\/p>\n

[6]<\/a> \u015eemseddin Sami\u2019nin Kam\u00fbs-\u0131<\/em> T\u00fcrk\u00ee<\/em>\u2019sinde \u0131rk<\/em> s\u00f6z\u00fcn\u00fcn \u00fc\u00e7\u00fcnc\u00fc anlam\u0131 \u201cnesil, s\u00fcl\u00e2le, z\u00fcrriyet, nesep\u201d olarak; d\u00f6rd\u00fcnc\u00fc anlam\u0131 \u201ccins, nevi, \u015fube\u201d olarak verilmi\u015ftir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Mar\u015ftaki \u201cebediyet\u201d vurgusu \u00f6nemlidir. T\u00fcrk \u0131rk\u0131 ebediyen, sonsuza dek var olacakt\u0131r. Ebediyet fikri T\u00fcrklerde Orhun beng\u00fc ta\u015flar\u0131na kadar gider.<\/p>\n","protected":false},"author":10,"featured_media":12632,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[2,66],"tags":[1683,262,1209,941],"coauthors":[11],"class_list":["post-12628","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","category-siyaset-tarih","tag-istiklal-marsi","tag-kurtulus-savasi","tag-mehmet-akif-ersoy","tag-milli-mucadele"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/12628","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=12628"}],"version-history":[{"count":10,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/12628\/revisions"}],"predecessor-version":[{"id":12630,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/12628\/revisions\/12630"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/12632"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=12628"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=12628"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=12628"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=12628"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}