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Mitolojimiz ve edebiyat\u0131m\u0131zla de\u011ferlerimizin ipu\u00e7lar\u0131na ula\u015f\u0131r\u0131z<\/strong><\/p>\n Herhangi bir medeniyetin ya da bir k\u00fclt\u00fcr dairesinin sahip oldu\u011fu ya da savundu\u011fu insan\u00ee de\u011ferlerin tespit ve tahlili i\u00e7in ba\u015fvurulan y\u00f6ntemlerden biri ve belki de \u00f6nde geleni, ara\u015ft\u0131r\u0131lan konu hakk\u0131nda ilgili medeniyet ya da k\u00fclt\u00fcre mensup halk\u0131n haf\u0131zas\u0131nda ve dilinde ya\u015fayan destanlar, efsaneler, deyimler, halka mal olmu\u015f \u201canekdotlar\u201d\u00a0 ve edeb\u00ee \u00fcr\u00fcnlerine ba\u015fvurmak olmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc bu konulardaki destanlar, efsaneler, atas\u00f6zleri, deyimler, yak\u0131\u015ft\u0131rmalar ve benzeri \u00fcr\u00fcnler, bize o insanlar\u0131n hayat\u0131, evreni, d\u00fcnyay\u0131, daha da \u00f6nemlisi hemcinslerini nas\u0131l alg\u0131lad\u0131klar\u0131n\u0131n ve okuduklar\u0131n\u0131n do\u011fruya en yak\u0131n resmini verir.<\/p>\n Destanlar, efsaneler bir k\u00fclt\u00fcr\u00fcn de\u011ferlerini tan\u0131ma ve onlar\u0131 de\u011ferlendirme a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemlidirler. Ger\u00e7i destanlar\u0131n verdikleri bilgilerin tarih\u00ee a\u00e7\u0131dan \u00e7ok muteber olmad\u0131klar\u0131 s\u00f6ylenir; ama unutulmamal\u0131d\u0131r ki onlar bize, o k\u00fclt\u00fcre mensup insanlar\u0131n kendi tarihleri ve hatt\u00e2 hayata bak\u0131\u015flar\u0131 hakk\u0131ndaki tasavvurlar\u0131n\u0131n ipu\u00e7lar\u0131n\u0131 verir.<\/p>\n Yarat\u0131l\u0131\u015f destan\u0131<\/strong><\/p>\n Mesel\u00e2 T\u00fcrklerin yarat\u0131l\u0131\u015f destan\u0131, bir masal gibi g\u00f6r\u00fcnmekle beraber, bize, d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131ndaki amac\u0131n tanr\u0131 ile insan aras\u0131ndaki ili\u015fkilerin maceras\u0131 oldu\u011funu anlat\u0131r.[1]<\/a> \u015e\u00f6yle ki,<\/p>\n Daha hi\u00e7bir \u015fey yok iken Tanr\u0131 Kayra Han<\/strong> ve u\u00e7suz bucaks\u0131z su vard\u0131. Ay, y\u0131ld\u0131zlar, g\u00f6k ve toprak hen\u00fcz yarat\u0131lmam\u0131\u015ft\u0131. B\u00fct\u00fcn tanr\u0131lar\u0131n en b\u00fcy\u00fc\u011f\u00fc, varl\u0131klar\u0131n ba\u015flang\u0131c\u0131, insano\u011fullar\u0131n\u0131n ilk atas\u0131 Tanr\u0131 Kayra Han<\/strong>\u2019\u0131n s\u00e2de sudan \u00e2lemde can\u0131 s\u0131k\u0131l\u0131yordu. O, yaln\u0131zl\u0131k i\u00e7inde d\u00fc\u015f\u00fcn\u00fcrken, suda bir dalga belirdi. (Akine<\/strong>) Ak Ana<\/strong> (denilen bir kad\u0131n hay\u00e2li g\u00f6r\u00fcnerek) Tanr\u0131\u2019ya \u201cYarat!\u201d dedi, yine suya g\u00f6m\u00fcld\u00fc. Bunun \u00fczerine Kayra Han, kendine benzer bir varl\u0131k yaratarak Ki\u015fi<\/strong> ad\u0131n\u0131 koydu\u2026<\/p>\n Merhum Banarl\u0131\u2019ya g\u00f6re,[2]<\/a> hen\u00fcz di\u011fer Asya ve d\u00fcnya mitolojisi ile mukayeseli cidd\u00ee bir tedkiki yap\u0131lmam\u0131\u015f olan bu yarat\u0131l\u0131\u015f destan\u0131nda, T\u00fcrk d\u00fc\u015f\u00fcn\u00fc\u015f ve inan\u0131\u015f\u0131 bak\u0131m\u0131ndan m\u00fchim \u00e7izgiler vard\u0131r. Bunlar aras\u0131nda Ki\u015fi\u2019nin, Tanr\u0131\u2019ya benzer bir varl\u0131k olarak yarat\u0131lmas\u0131; kendisini yaratandan daha y\u00fckseklerde u\u00e7maya kalkmas\u0131 ve hayat\u0131nda durmaks\u0131z\u0131n de\u011fi\u015fiklik arayan ruhta olmas\u0131, derin bir insanl\u0131k\u00a0g\u00f6r\u00fc\u015f\u00fcn\u00fcn ifadesidir. Ayr\u0131ca bu Yarat\u0131l\u0131\u015f efsanesinde eski T\u00fcrkler\u2019in Tanr\u0131 Kayra Han tasavvurundaki tek tanr\u0131 inan\u0131\u015f\u0131; b\u00fct\u00fcn varl\u0131klar\u0131 ve di\u011fer tanr\u0131lar\u0131, tek ve b\u00fcy\u00fck bir kudretin yaratt\u0131\u011f\u0131 inanc\u0131, bilhassa T\u00fcrk iman hayat\u0131n\u0131n sonraki d\u00f6nemleri bak\u0131m\u0131ndan da \u00f6nemlidir.\u00a0 Keza Kayra Han\u2019\u0131n yerden dokuz dall\u0131 bir a\u011fa\u00e7 bitirerek her dal\u0131n alt\u0131nda ayr\u0131 bir adam yaratmas\u0131 ve bunlar\u0131n d\u00fcnyadaki dokuz insan cinsinin atalar\u0131 olmalar\u0131 da \u00e7ok anlaml\u0131d\u0131r.<\/p>\n Su, \u0131\u015f\u0131k (nur) ve kad\u0131n<\/strong><\/p>\n Keza \u201c\u0131\u015f\u0131k\u201d (nur) da \u00f6zellikle T\u00fcrk destanlar\u0131nda din\u00ee-bedi\u00ee bir unsurdur. Destanlar\u0131n b\u00fcy\u00fck kahramanlar\u0131, bu kahramanlara kad\u0131nl\u0131k ve mukaddes T\u00fcrk \u00e7ocuklar\u0131na annelik yapan kad\u0131nlar, \u00e7ok kere il\u00e2h\u00ee bir \u0131\u015f\u0131ktan do\u011farlar. Hatt\u00e2 T\u00fcrklerin yarat\u0131l\u0131\u015f destan\u0131nda da Tanr\u0131\u2019ya yaratma ilham\u0131 veren Ak Ana, \u0131\u015f\u0131ktan bir kad\u0131n hayalidir. Ayr\u0131ca Tanr\u0131 Kayra Han\u2019\u0131n kendisi i\u00e7in yaratt\u0131\u011f\u0131 on yedinci g\u00f6k kat\u0131 bir \u0131\u015f\u0131k \u00e2lemidir. O\u011fuz Ka\u011fan ve Uygur destanlar\u0131nda da do\u011fum ya da yarat\u0131lma g\u00f6kten inen \u0131\u015f\u0131k ile olmu\u015ftur. \u0130sl\u00e2m sonras\u0131 T\u00fcrk destanlar\u0131nda da bu kutsal \u0131\u015f\u0131k \u0131srarla devam etmi\u015ftir. Dolay\u0131s\u0131yla \u201csu\u201d, \u201c\u0131\u015f\u0131k (nur)\u201d ve \u201ckad\u0131n\u201d,\u00a0 T\u00fcrk d\u00fc\u015f\u00fcncesinde fevkal\u00e2de \u00f6nemli yere sahiptirler.<\/p>\n Ayn\u0131 \u015fekilde idar\u00ee hayatta da, mesel\u00e2 Hunlar\u2019da, her \u015fey birbirine ba\u011fl\u0131 ve bir d\u00fczen i\u00e7inde ger\u00e7ekle\u015fiyordu\u2026 Hun memleketinde halk\u0131n idareciler taraf\u0131ndan ezilmedi\u011finin s\u00f6ylenmesi, feodal devletlerde g\u00f6r\u00fclen temel \u00f6zelliklerden birisinin Hunlar\u2019da bulunmad\u0131\u011f\u0131n\u0131n g\u00f6stergesidir.[3]<\/a><\/p>\n Alp: Adalet ve insana sayg\u0131<\/strong><\/p>\n Bu anlay\u0131\u015f\u0131n, yani her insan\u0131n f\u0131traten sahip oldu\u011fu egemen olma\/h\u00fckmetme hakk\u0131n\u0131 di\u011fer insanlar\u0131 ezme \u015feklinde kullanmay\u0131p insanlar\u0131n insan olarak e\u015fit yarat\u0131ld\u0131klar\u0131 anlay\u0131\u015f\u0131n\u0131n, bir t\u00f6re<\/em> olarak G\u00f6k T\u00fcrkler\u2019de, Uygurlar\u2019da, Hazarlar\u2019da da aynen payla\u015f\u0131ld\u0131\u011f\u0131 bilinmektedir.[4]<\/a> T\u00fcrk k\u00fclt\u00fcr\u00fcnde h\u00fckmetme \/ y\u00f6netme, y\u00f6netilenleri sadece korumak, kollamak, adaleti tesis etmek ve yaymakla\u00a0yetinmek demek de\u011fildir. Aslolan adalet gibi en y\u00fcce de\u011fer, b\u00fct\u00fcn insanl\u0131\u011fa tatt\u0131r\u0131lmal\u0131d\u0131r; \u00e7\u00fcnk\u00fc T\u00fcrk\u00fcn benimsedi\u011fi insan sevgisi ve bunun sonucu olan \u00f6zg\u00fcrl\u00fck ve ger\u00e7ek\u00e7ilik duygusu, T\u00fcrk ahl\u00e2k\u0131n\u0131n temel dayanaklar\u0131ndand\u0131r. Nitekim bug\u00fcn yi\u011fit, mert, do\u011fru, d\u00fcr\u00fcst, faziletli insan dedi\u011fimiz, d\u00fcn\u00fcn \u201calp\u201di ile ifade etti\u011fimiz insan tipi, \u0130sl\u00e2miyet sonras\u0131nda da yerini aynen korumu\u015ftur.<\/p>\n \u0130\u015fte bu c\u00fcmleden olmak \u00fczere, T\u00fcrk k\u00fclt\u00fcr\u00fcnde insan tel\u00e2kkisi hakk\u0131nda halka mal olmu\u015f deyimler, \u201canekdotlar\u201d, yak\u0131\u015ft\u0131rmalar ve benzeri onlar ve y\u00fczlerle de\u011fil binlerle ifade edilebilecek s\u00f6zlerin sadece bir ka\u00e7\u0131n\u0131 zikretmek bile, konunun T\u00fcrk k\u00fclt\u00fcr\u00fcndeki yeri ve de\u011ferinin \u00f6nemi hakk\u0131nda a\u00e7\u0131k bir delil sunar.<\/p>\n Mesel\u00e2 binlerle ifade edilebilecek s\u00f6zlerden sadece \u015fu birka\u00e7\u0131na bak\u0131n\u0131z\u2026<\/p>\n Adalet ile zul\u00fcm bir yerde bar\u0131nmaz.<\/em><\/p>\n Adam adama her daim muhta\u00e7.<\/em><\/p>\n Adam ahbab\u0131ndan bellidir. Bana arkada\u015f\u0131n\u0131 s\u00f6yle sana kim oldu\u011funu diyeyim.<\/em><\/p>\n Alma mazlumun ah\u0131n\u0131 \u00e7\u0131kar aheste aheste.<\/em><\/p>\n Arpa eken bu\u011fday bi\u00e7mez.<\/em><\/p>\n Aya\u011f\u0131 y\u00fcr\u00fcten ba\u015ft\u0131r.<\/em><\/p>\n Bir elin nesi var? \u0130ki elin sesi var.<\/em><\/p>\n Bug\u00fcn\u00fcn i\u015fini yar\u0131na b\u0131rakma!<\/em><\/p>\n Bakarsan ba\u011f, bakma<\/em><\/p>\n zsan da\u011f olur.<\/em><\/p>\n Biri yer biri bakar; k\u0131yamet ondan kopar.<\/em><\/p>\n Her insan okunmas\u0131 gereken en b\u00fcy\u00fck kitapt\u0131r. <\/em><\/p>\n \u0130nsana sayg\u0131 Tanr\u0131’ya sayg\u0131d\u0131r;\u00a0 \u00e7\u00fcnk\u00fc insan Allah’\u0131n yery\u00fcz\u00fcndeki hal\u00eefesidir ve onu, ak\u0131l, bilgi ve g\u00f6n\u00fcl ile donatm\u0131\u015ft\u0131r. <\/em><\/p>\n Nefsini bilen Rabbini bilir.<\/em><\/p>\n Sadece bu birka\u00e7 s\u00f6z bile, T\u00fcrk k\u00fclt\u00fcr\u00fcnde insana nas\u0131l bak\u0131ld\u0131\u011f\u0131n\u0131 apa\u00e7\u0131k ortaya koyar.<\/p>\n Yaz\u0131m\u0131z\u0131n ba\u015fl\u0131\u011f\u0131nda yer alan \u201cT\u00fcrk K\u00fclt\u00fcr\u00fcndeki \u0130nsan Telakkisi ve \u0130nsan Haklar\u0131<\/em>\u201d s\u00f6zleri, esas itibar\u0131yla, T\u00fcrk M\u00fcsl\u00fcmanl\u0131\u011f\u0131n\u0131n te\u015fekk\u00fcl d\u00f6nemindeki anlay\u0131\u015f\u0131n \u201cideal<\/em>\u201d anlamda ihtiva etti\u011fi de\u011ferlere i\u015faret eder.<\/p>\n \u0130nsana Tanr\u0131’n\u0131n bilgisi verilmi\u015f ve ruhu \u00fcflenmi\u015ftir<\/strong><\/p>\n \u015e\u00f6yle ki insan, T\u00fcrkler i\u00e7in \u0130sl\u00e2m \u00f6ncesinde de sonras\u0131nda da, Tanr\u0131\u2019n\u0131n yaratt\u0131\u011f\u0131 tabii bir varl\u0131kt\u0131r. Fakat o, di\u011fer b\u00fct\u00fcn tabii yarat\u0131klardan ayr\u0131lm\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc Tanr\u0131, \u201cona Kendi ruhunu\u201d<\/em> <\/strong>[5]<\/a> \u00fcflemi\u015f ve \u201c\u00e2dem\u2019e b\u00fct\u00fcn isimleri\u201d <\/em><\/strong>[6]<\/a> \u00f6\u011fretmi\u015f, yani insana, konu\u015fma, d\u00fc\u015f\u00fcnme, \u00f6\u011frenme, \u00f6\u011fretme, alet yapma, geli\u015ftirme ve bilim edinme\/yapma yetene\u011fini vermi\u015ftir. Allah bundan dolay\u0131d\u0131r ki, meleklerden onun bu \u00fcst\u00fcnl\u00fc\u011f\u00fcne h\u00fcrmeten secde etmelerini istedi. B\u00fct\u00fcn melekler bu iste\u011fi kabul ettiler; ancak Kur\u2019an<\/em>\u2019\u0131n bir \u201ccin\u201d olarak tan\u0131mlad\u0131\u011f\u0131 varl\u0131k, kendi \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ileri s\u00fcrerek Allah\u2019\u0131n emrine kar\u015f\u0131 geldi ve b\u00f6ylece de \u201c\u0130blis\u201d (\u015eeytan) oldu.[7]<\/a> Onun i\u00e7in \u015feytan mesle\u011fine \u00e2dem ile birlikte ba\u015flam\u0131\u015ft\u0131r.<\/p>\n \u0130nsan\u0131n yarat\u0131l\u0131\u015f\u0131ndaki ama\u00e7, insan\u0131n Allah\u2019\u0131n tek ve mutlak yarat\u0131c\u0131; kendisinin de her a\u00e7\u0131dan O\u2019na ba\u011fl\u0131 oldu\u011funu kesinlikle unutmadan g\u00f6nderildi\u011fi ve emrine m\u00fcsehhar k\u0131l\u0131nm\u0131\u015f \/ boyun e\u011fdirebilece\u011fi yery\u00fcz\u00fcnde model bir ahl\u00e2k d\u00fczeni ve bilgi toplumu olu\u015fturmakt\u0131r. Bu onun hem temel hakk\u0131 hem de asl\u00ee g\u00f6revidir.<\/p>\n \u0130nsan haklar\u0131, h\u00fcrriyet, e\u015fitlik ezelden beri var<\/strong><\/p>\n Bug\u00fcn Bat\u0131 d\u00fcnyas\u0131n\u0131n insan haklar\u0131 ve h\u00fcrriyeti, e\u015fitlik, ki\u015fisel dokunulmazl\u0131klar, demokrasi ve benzeri kavramlar\u0131 g\u00fcn\u00fcm\u00fcz\u00fcn de\u011ferleri olarak takdim etmekte ve savunmaktad\u0131r. \u00c7ok do\u011fru ve yerinde bir harekettir. Ancak \u015fu hususu da hemen hat\u0131rlamal\u0131 ve hat\u0131rlatmal\u0131y\u0131z ki, \u201cinsan\u201d dedi\u011fimiz bireyin can ve mal dokunulmazl\u0131\u011f\u0131 daha \u00c2dem\u2019in iki o\u011flundan itibaren teminat alt\u0131ndad\u0131r. Habil, Kabil\u2019e, \u201cE\u011fer sen \u00f6ld\u00fcrmek i\u00e7in bana elene uzatsan bile ben seni \u00f6ld\u00fcrmek i\u00e7in elimi kald\u0131rmayaca\u011f\u0131m. \u00c7\u00fcnk\u00fc ben \u00e2lemlerin Rabbi olan Allah\u2019tan korkar\u0131m.\u201d<\/em><\/strong> ( 5. M\u00e2ide, 28). Bu ba\u011flamda \u0130sl\u00e2m, insan haklar\u0131n\u0131n temel kavramlar\u0131n\u0131, yani ana ba\u015fl\u0131klar\u0131 ile b\u00fct\u00fcn insanlar\u0131n haklar ve \u00f6zellikler bak\u0131m\u0131ndan e\u015fit do\u011fduklar\u0131n\u0131; \u0131rk, renk, cins, dil, din itibariyle de e\u015fit olduklar\u0131n\u0131; kanlar\u0131, mallar\u0131, canlar\u0131, \u0131rz ve namuslar\u0131n\u0131n dokunulmaz oldu\u011funu, Peygamberi Muhammed Mustafa\u2019n\u0131n a\u011fz\u0131ndan, daha 632 y\u0131l\u0131nda il\u00e2n etmi\u015ftir.<\/p>\n Kur\u2019an<\/em> da insana verilen haklar ve \u00f6zg\u00fcrl\u00fckleri temel bir g\u00f6rev telakki etmi\u015f ve ona y\u00fcklenen bu g\u00f6revi \u201cemanet\u201d<\/em><\/strong> olarak tasvir etmi\u015ftir. Ancak insan, y\u00fcklendi\u011fi bu emanetin \/ sorumlulu\u011fun idrakine varamad\u0131, yani Allah\u2019\u0131n bu temel emrini hakk\u0131yla yerine getiremedi; \u00e7\u00fcnk\u00fc o, adaletsiz \/ \u00e7ok zalim ve delice cesur \/ \u00e7ok cahildir (33. Ahz\u00e2b,72).[8]<\/a> Ayr\u0131ca \u015feytan, insan\u0131 her y\u00f6nden tuza\u011fa d\u00fc\u015f\u00fcrmek i\u00e7in s\u00fcrekli uyan\u0131kt\u0131r. Ger\u00e7i Rabbine dayanan ger\u00e7ek iman ve irade sahibi insan, \u015feytan\u0131n hile ve desiselerine kar\u015f\u0131 koyabilecek g\u00fc\u00e7tedir (17. \u0130sr\u00e2, 65; 16. Nahl, 99). \u00c7\u00fcnk\u00fc bu anlay\u0131\u015ftaki insanlar, her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fc\u011fe ve yanl\u0131\u015fl\u0131\u011fa kar\u015f\u0131 f\u0131tratlar\u0131n\u0131 \/ yarat\u0131l\u0131\u015f mahiyetlerini sapasa\u011flam korurlar. \u00c7\u00fcnk\u00fc onlar, bilgi ve fazilet y\u00f6n\u00fcnden \u00e7ok ilerlemi\u015f; insan\u0131n bir e\u011flence i\u00e7in yarat\u0131lmad\u0131\u011f\u0131n\u0131 (23. M\u00fc\u2019min\u00fbn, 115) ve dolay\u0131s\u0131yla di\u011fer yarat\u0131lm\u0131\u015flar \u00fczerindeki \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fcn ancak takv\u00e2ya \/ sorumluluk bilincine sahip olmakla m\u00fcmk\u00fcn oldu\u011funu idrak etmi\u015flerdir.[9]<\/a><\/p>\n \u0130nsan hem y\u00fckselme hem al\u00e7alma imk\u00e2n\u0131na sahiptir<\/strong><\/p>\n Buna mukabil insanlar\u0131n \u00e7o\u011funun, gelece\u011fe \u00f6nem vermemeleri ve sorumluluk sahiplerinin \/ muttak\u00eelerin gelece\u011fi in\u015fa etme hususunda g\u00f6sterdikleri ahlak\u00ee \u00e7abaya hi\u00e7 katk\u0131 sa\u011flamamalar\u0131 ve b\u00fct\u00fcn insan\u00ee de\u011fer ve kurallara kar\u015f\u0131 tak\u0131nd\u0131klar\u0131 olumsuz tav\u0131r ve tutumlar, \u015f\u00fcphe yok ki insanl\u0131\u011f\u0131n aleyhinedir. Bir kere onlar\u0131n insana yara\u015fmayan tav\u0131r ve tutumlar\u0131 benimsemi\u015f olmalar\u0131, f\u0131tratlar\u0131n\u0131 \/ yarat\u0131l\u0131\u015f mahiyetlerini unutmu\u015f olmalar\u0131 demektir; \u00e7\u00fcnk\u00fc insan en g\u00fczel bi\u00e7imde yarat\u0131lm\u0131\u015f; ama sonra a\u015fa\u011f\u0131lar\u0131n a\u015fa\u011f\u0131s\u0131 bir duruma sokulmu\u015ftur (95. T\u00een, 4-5). \u00dcstelik onlar, ana-babalar\u0131na, yak\u0131n akrabalar\u0131na, d\u00fc\u015fk\u00fcnlere ve yolda kalm\u0131\u015flara, k\u0131saca insan karde\u015flerine g\u00f6z-kulak olmaks\u0131z\u0131n mallar\u0131n\u0131 sa\u00e7\u0131p savurduklar\u0131 i\u00e7in, \u201c\u015feytan\u0131n karde\u015fleridir.\u201d<\/em><\/strong> (17. \u0130sr\u00e2, 25-27). Oysa Kur\u2019an <\/em>der ki; \u201c\u2026Biz insan\u0131 hangi y\u00f6ne isterse oraya \u00e7eviririz\u2026\u201d <\/em><\/strong>(4. Nisa, 115) ve \u201c\u2026 bir millet, kendi durumunu de\u011fi\u015ftirmedik\u00e7e Allah onlar\u0131n durumunu de\u011fi\u015ftirmez\u2026\u201d <\/em><\/strong>(13. Ra\u2019d), 11; 8. Enf\u00e2l, 53), yani insanlar gereken gayreti g\u00f6sterip bir i\u015fe koyulmad\u0131k\u00e7a [Allah onlar\u0131 ba\u015far\u0131ya ula\u015ft\u0131rmaz].[10]<\/a><\/p>\n \u0130nsan ba\u015f\u0131bo\u015f b\u0131rak\u0131lamaz. \u201c\u0130nsan bu d\u00fcnyada ba\u015f\u0131bo\u015f b\u0131rak\u0131laca\u011f\u0131n\u0131 m\u0131 san\u0131r?\u201d<\/em><\/strong> (75. K\u0131y\u00e2met, 36). Onun i\u00e7in, devaml\u0131 iyili\u011fe te\u015fvik edilmesi gerekir. Zira kendi ki\u015fisel arzular\u0131 ile ba\u015f ba\u015fa b\u0131rak\u0131l\u0131rsa davran\u0131\u015flar\u0131n\u0131n k\u0131ymetini ve ge\u00e7erlili\u011fini yanl\u0131\u015f de\u011ferlendirmeye e\u011filim g\u00f6sterir:<\/p>\n \u201cDe ki: \u2018Size davran\u0131\u015flar\u0131 bak\u0131m\u0131ndan en \u00e7ok ziyana u\u011frayacak olanlar\u0131 s\u00f6yleyelim mi? Bunlar, iyi i\u015fler yapt\u0131klar\u0131n\u0131 sand\u0131klar\u0131 halde d\u00fcnya hayat\u0131ndaki i\u015fleri bo\u015fa giden kimselerdir. Oysa kendileri \u00e7ok iyi \u015feyler yapt\u0131klar\u0131n\u0131 san\u0131yorlard\u0131. Onlar, Rablerinin ayetlerini ve bir g\u00fcn Allah\u2019\u0131n huzuruna \u00e7\u0131k\u0131p hesap vereceklerini ink\u00e2r eden kimselerdir. \u0130\u015fte bu y\u00fczden yapt\u0131klar\u0131 i\u015fler bo\u015fa gitmi\u015ftir\u2026\u201d<\/em><\/strong>(18. Kehf,103-105).<\/p>\n \u201cOnlara, \u2018(k\u00f6t\u00fc davran\u0131\u015flar\u0131n\u0131zla) yery\u00fcz\u00fcnde bozgunculuk yapmay\u0131n\u2019 denildi\u011finde, \u2018Hay\u0131r! Biz bozguncu de\u011fil, yap\u0131c\u0131 ve iyile\u015ftirici insanlar\u0131z\u2019 derler. \u0130yi bilin ki onlar, bozguncular\u0131n ta kendileridir; fakat bunun fark\u0131nda de\u011fildirler.\u201d<\/em><\/strong> (2. Bakara, 11-12).<\/p>\n Asl\u0131nda insanl\u0131k i\u00e7in yararl\u0131 i\u015fler yery\u00fcz\u00fcnde devaml\u0131 kal\u0131c\u0131d\u0131r. \u201cAllah\u2019\u0131n nas\u0131l bir benzetme yapt\u0131\u011f\u0131n\u0131 g\u00f6rmedin mi? G\u00fczel s\u00f6z, k\u00f6k\u00fc yerin derinliklerine inmi\u015f, dallar\u0131 g\u00f6klere y\u00fckselen bir g\u00fczel a\u011fa\u00e7 gibidir. Rabbinin izniyle o a\u011fa\u00e7 her zaman meyve verir. Allah ibret als\u0131nlar diye insanlara i\u015fte b\u00f6yle benzetmeler yapar. (Di\u011fer taraftan) k\u00f6t\u00fc s\u00f6z de, yerinden kopar\u0131p \u00e7\u0131kar\u0131lm\u0131\u015f ve duracak hi\u00e7bir yeri olmayan k\u00f6t\u00fc bir a\u011faca benzer.\u201d<\/em><\/strong> (14. \u0130brahim, 24-26).[11]<\/a><\/p>\n Kendini bilmek<\/strong><\/p>\n \u015eu birka\u00e7 Kur\u2019an <\/em>h\u00fckm\u00fcn\u00fc rehber edinen M\u00fcsl\u00fcman T\u00fcrk d\u00fc\u015f\u00fcncesi ve k\u00fclt\u00fcr\u00fc, biraz \u00f6nce nakletti\u011fimiz halka mal olmu\u015f s\u00f6zlerden, \u201cNefsini bilen Rabbini bilir\u201d<\/em> s\u00f6z\u00fcne, sanki bir Peygamber s\u00f6z\u00fc imi\u015f\u00e7esine de\u011fer vermi\u015f ve yorumlam\u0131\u015ft\u0131r.<\/p>\n Ni\u00e7in mi? \u00c7\u00fcnk\u00fc T\u00fcrk k\u00fclt\u00fcr\u00fcnde, Allah\u2019\u0131n b\u00fct\u00fcn isimleri ve s\u0131fatlar\u0131, di\u011fer yarat\u0131lm\u0131\u015flar\u0131n her birinde birer-iki\u015fer veya ayr\u0131 ayr\u0131, yani da\u011f\u0131n\u0131k olarak bulundu\u011fu halde, sadece insanda topluca ve tam olarak mevcut oldu\u011funu inan\u0131l\u0131r. \u0130\u015fte \u201cNefsini bilen Rabbini bilir\u201d<\/em> s\u00f6z\u00fc, kendini bilen ki\u015finin ayn\u0131 zamanda Allah\u2019\u0131 da bilip tan\u0131yaca\u011f\u0131 ger\u00e7e\u011fini ifade eder. Esasen insan\u0131n az\u00eez <\/em>ve kutsal<\/em> olmas\u0131 g\u00f6nl\u00fc, kalbi sebebiyledir; \u00e7\u00fcnk\u00fc g\u00f6n\u00fcl, Allah\u2019\u0131n K\u00e2besi\u2019<\/em>dir, Evi\u2019<\/em>dir. Bunun i\u00e7indir ki Yunus Emre;<\/p>\n G\u00f6n\u00fcl \u00c7alab\u2019\u0131n taht\u0131, \u00c7alab g\u00f6n\u00fcle bakt\u0131 \/ \u0130ki Cihan bedbaht\u0131 kim g\u00f6n\u00fcl y\u0131kar ise; <\/em><\/p>\n yahut da;<\/p>\n Ben gelmedim d\u00e2v\u00e2 i\u00e7in, benim i\u015fim sevi i\u00e7in \/ Dost\u2019un evi g\u00f6n\u00fcllerdir g\u00f6n\u00fcller yapma\u011fa geldim<\/em><\/p>\n diyordu.<\/p>\n Kul hakk\u0131 af d\u0131\u015f\u0131d\u0131r<\/strong><\/p>\n Yukar\u0131da da ifade etti\u011fimiz gibi, bug\u00fcn \u0130nsan Haklar\u0131 Evrensel Beyannamesi\u2019<\/em>nin belirledi\u011fi, b\u00fct\u00fcn insanlar, \u0131rk, renk, cins, dil, din, siyas\u00ee veya di\u011fer her hangi bir ak\u00eede, mill\u00ee veya ictima\u00ee men\u015fe, servet veya herhangi di\u011fer bir fark g\u00f6zetilmeksizin, h\u00fcr, haysiyet ve haklar bak\u0131m\u0131ndan e\u015fit do\u011farlar; ak\u0131l ve vicdana sahiptirler ve birbirlerine kar\u015f\u0131 karde\u015flik zihniyeti ile hareket etmelidirler; ya\u015famak, h\u00fcrriyet ve ki\u015fi emniyeti her ferdin hakk\u0131d\u0131r \u015feklindeki anlay\u0131\u015f ve inan\u0131\u015f, T\u00fcrk d\u00fc\u015f\u00fcncesi ve k\u00fclt\u00fcr\u00fcn\u00fcn temel ahlak\u00ee esaslar\u0131ndan say\u0131l\u0131r. \u00c7\u00fcnk\u00fc \u0130sl\u00e2m inan\u0131\u015f\u0131na g\u00f6re, Allah\u2019\u0131n af kapsam\u0131 d\u0131\u015f\u0131nda tuttu\u011fu iki g\u00fcnah vard\u0131r: \u015eirk<\/em> ve Kul hakk\u0131<\/em>. Bundan dolay\u0131d\u0131r ki insana sayg\u0131 g\u00f6sterilmeli, sevilmeli ve onun her t\u00fcrl\u00fc hakk\u0131 mutlaka g\u00f6zetilmelidir. Asl\u0131nda insan\u0131 sevmek ve ona sayg\u0131 g\u00f6stermek, Allah sevgisinin tabii bir sonucudur; \u00e7\u00fcnk\u00fc Allah\u2019\u0131 ger\u00e7ekten sevenler, O\u2019nun en m\u00fckemmel eseri ve halifesi olan \u201cinsan\u201d\u0131 da seveceklerdir.<\/p>\n Bu a\u00e7\u0131dan \u0130sl\u00e2m\u2019da insan haklar\u0131 kavram\u0131, esas itibariyle insan\u0131n de\u011ferli ve kutlu bir yarat\u0131k olu\u015fu ile insanl\u0131\u011f\u0131n e\u015fitli\u011fi ilkesine dayan\u0131r.<\/p>\n \u201cGer\u00e7ekten Biz (kendisine ak\u0131l, irade, d\u00fc\u015f\u00fcnme, konu\u015fma gibi imk\u00e2nlarla donatmak suretiyle) insano\u011flunu \u015fanl\u0131-\u015ferefli, de\u011ferli bir varl\u0131k k\u0131ld\u0131k\u2026\u201d<\/em><\/strong> (17. \u0130sr\u00e2, 70).<\/p>\n \u201cEy insanlar! Her birinizi bir erkek ve bir kad\u0131ndan yaratt\u0131k. Kendinize \u00f6zg\u00fc bir kimlik edinmeniz ve bu kimli\u011finizle tan\u0131n\u0131p tan\u0131\u015fman\u0131z i\u00e7in sizi farkl\u0131 soylara ve uluslara ay\u0131rd\u0131k. Ama \u015funu bilin ki Allah kat\u0131nda en \u00fcst\u00fcn olan\u0131n\u0131z, O\u2019nun emir ve yasaklar\u0131 konusunda en dikkatli, en duyarl\u0131, en bilin\u00e7li olan\u0131n\u0131zd\u0131r\u2026\u201d<\/em><\/strong> (49. Hucur\u00e2t, 13)<\/p>\n \u0130nsan haklar\u0131<\/strong><\/p>\n Di\u011fer taraftan d\u00fcnya dinlerinin ortak hedefleri \u015fu be\u015f esasta toplanabilir:<\/p>\n 1) Nefsi koruma (Can g\u00fcvenli\u011fi);<\/p>\n 2) Mal\u0131 koruma (Mal g\u00fcvenli\u011fi);<\/p>\n 3) Nesli koruma (Aile g\u00fcvenli\u011fi);<\/p>\n 4) Akl\u0131 koruma (Sa\u011fl\u0131k g\u00fcvenli\u011fi);<\/p>\n 5) Dini koruma (Din ve Vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc) d\u0131r.<\/p>\n \u00c7a\u011fda\u015f \u0130sl\u00e2m hukuk\u00e7ular\u0131 da insan haklar\u0131n\u0131 \u015f\u00f6ylece grupland\u0131r\u0131rlar:<\/p>\n 1) Hukuk\u00ee ve yurtta\u015fl\u0131k haklar\u0131 (Bas\u0131n-yay\u0131n; d\u00fc\u015f\u00fcnce \u00f6zg\u00fcrl\u00fc\u011f\u00fc; adalet; can g\u00fcvenli\u011fi; bireysel \u00f6zg\u00fcrl\u00fckler; e\u015fitlik; \u0131rz ve namusun korunmas\u0131);<\/p>\n 2) Ekonomik ve m\u00fclkiyet haklar\u0131;<\/p>\n 3) E\u011fitim ve sosyal haklar (Sa\u011fl\u0131k, e\u011fitim vd.);<\/p>\n 4) Siyas\u00ee haklar (Se\u00e7me-se\u00e7ilme);<\/p>\n 5) Din\u00ee haklar (\u0130nan\u00e7 haklar\u0131; din ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc).<\/p>\n \u015e\u00fcphesiz her hak, kar\u015f\u0131l\u0131kl\u0131 bir g\u00f6rev ve sorumluluk veya y\u00fck\u00fcml\u00fcl\u00fck getirir. Esasen haklar ve vazifeler, paran\u0131n iki y\u00fcz\u00fc gibidir, birbirinden ayr\u0131lamazlar.<\/p>\n ______________________<\/p>\n [1]<\/a>\u00a0 Destan\u2019\u0131n tamam\u0131 i\u00e7in bkz. Nihad S\u00e2mi Banarl\u0131, Resimli T\u00fcrk Edebiy\u00e2t\u0131 T\u00e2rihi,<\/em> Devlet Kitaplar\u0131: \u0130stanbul 1971, I\/12 \u2013 13.<\/p>\n [2]<\/a>\u00a0 Banarl\u0131, ayn\u0131 eser<\/em>, 12 vd., 30, 33.<\/p>\n [3]<\/a> \u00a0Bkz. Cevat T\u00fcrkeli, \u201cHunlarda \u0130nsani De\u011ferler ve Hukuk\u201d, T\u00fcrklerde \u0130nsan\u00ee De\u011ferler ve \u0130nsan Haklar\u0131, <\/em>1. Kitap, T\u00fcrk K\u00fclt\u00fcr\u00fcne Hizmet Vakf\u0131: \u0130stanbul 1992, 78.<\/p>\n [4]<\/a> Bkz.\u00a0 ayn\u0131 eser,<\/em> 15-256; Cemal Anadol-F\u00e2zile Abbasova-N\u00e2zife Abbasl\u0131, T\u00fcrk K\u00fclt\u00fcr\u00fc ve Medeniyeti,<\/em> Bilge Kar\u0131nca Yay., \u0130stanbul, 2007, 543 vd.<\/p>\n [5]<\/a> Kr\u015f. 15.Hicr,29; 32.Secde,9;38.S\u00e2d,72. Ayr. Bkz. Fazlur Rahman, Ana Konular\u0131yla Kur\u2019an<\/em>, \u00e7ev. Alpaslan A\u00e7\u0131kgen\u00e7, Fecr: Ankara 1987,\u00a0 67 vd.<\/p>\n [6]<\/a>\u00a0 2.Bakara, 31.<\/p>\n [7]<\/a> 18.Kehf, 50.<\/p>\n [8]<\/a> Fazlur Rahman, ayn\u0131 eser,<\/em> 71.\u00a0 Yorumlar i\u00e7in bkz. Y\u00fcce Kur\u2019an ve A\u00e7\u0131klamal\u0131-Yorumlu Me\u00e2li<\/em>, Hz.: Abdulkadir \u015eener-M.Cemal Sofuo\u011flu-Mustafa Y\u0131ld\u0131r\u0131m, \u0130zmir 2009.<\/p>\n [9]<\/a> \u201c\u2026Allah kat\u0131nda en \u00fcst\u00fcn olan\u0131n\u0131z, O\u2019nun emir ve yasaklar\u0131 konusunda en dikkatli, en duyarl\u0131, en bilin\u00e7li olan\u0131n\u0131nzd\u0131r\u2026\u201d<\/em><\/strong> 49.Hucur\u00e2t, 13.<\/p>\n [10]<\/a>\u00a0 Bkz. Fazlur Rahman, ayn\u0131 eser,<\/em> 74.<\/p>\n