{"id":10541,"date":"2021-01-01T00:00:39","date_gmt":"2020-12-31T22:00:39","guid":{"rendered":"http:\/\/kadrandergi.com.tr\/?p=10541"},"modified":"2021-01-01T00:00:39","modified_gmt":"2020-12-31T22:00:39","slug":"kutadgu-biligde-adl-konilik-dogruluk","status":"publish","type":"post","link":"https:\/\/www.kadrandergi.com.tr\/?p=10541","title":{"rendered":"Kutadgu Bilig\u2019de Adl\/K\u00f6nilik\/Do\u011fruluk"},"content":{"rendered":"

Medeniyet umrand\u0131r. Umran maddesi manas\u0131yla bir k\u00fclt\u00fcr\u00fcn has\u0131las\u0131. \u0130nsan bu k\u00fclt\u00fcr\u00fcn hem m\u00fcsebbibi hem de m\u00fcntesibi olan. Onun ferdiyeti toplumun zemini iken toplum devletin, \u015fehrin ve c\u00fcmle nizam\u0131n esas\u0131d\u0131r. H\u00fclasa insan umranda esast\u0131r. Buna ilave insan umranda bir toplum varl\u0131\u011f\u0131d\u0131r. \u0130bn Sina misalinde g\u00f6r\u00fclece\u011fi \u00fczere toplum yap\u0131s\u0131n\u0131n olu\u015fmas\u0131 ve do\u011fru olarak y\u00fcr\u00fcmesi ve toplumda ili\u015fkilerin, kanun ve ad\u00e2let ilkelerine g\u00f6re tanzimi ile m\u00fcmk\u00fcnd\u00fcr. Bu bak\u0131mdan umran\u0131n maddesi insan ise ruhu adalettir, demek yanl\u0131\u015f olmayacakt\u0131r. Adalet sadece kad\u0131dan hakk\u0131n\u0131 almak de\u011fil t\u00fcm hayat\u0131n bir muvazene \u00fczere i\u015flemesinin esas\u0131d\u0131r. Mevlana tabiri ile s\u00f6ylenecek olursa adalet a\u011fa\u00e7lar\u0131 sulamak zul\u00fcm ise dikenlere su vermektir.<\/em><\/p>\n

Kutadgu Bilig kavramlar\u0131 \u00e7er\u00e7evesinde te\u015fekk\u00fcl eden \u0130slami d\u00f6nem T\u00fcrk hayat\u0131 pek \u00e7ok vechesiyle bu bak\u0131\u015f\u0131 teori ve pratikte ifade ve temsilin yap\u0131s\u0131n\u0131 s\u00f6z konusu eder. \u0130\u015fte tam burada bu faraziyemizi Kutadgu Bilig\u2019in dayand\u0131\u011f\u0131 ana omurgaya bakarak s\u0131nayabiliriz: \u201cYine bu kitab\u0131n i\u00e7indekileri s\u00f6yler; bunu \u015fu d\u00f6rt iyi temel \u00fczerine kurar. Bunlardan biri- adalet olup, do\u011fruluk \u00fczerinedir; \u0130kincisi- devlet olup, saadet ve ikbal demektir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc- ak\u0131l olup, ululuk ifade eder; d\u00f6rd\u00fcnc\u00fcs\u00fc ise- kanaat ve afiyettir.\u201d[1]<\/a> Burada dikkate dokunan \u00f6nemli bir mesele adaletin devletten ayr\u0131 ve ondan \u00f6nce bir yerde zikredilmesidir. K\u00f6nilik olarak ifade edilen adaletle y\u00f6netme, do\u011fruluk manas\u0131nda ifadesini bulur. Yani do\u011fru olan adil oland\u0131r. \u0130\u015fte burada kitab\u0131n te\u015fkilinde m\u00fcellif \u201cAdalete K\u00fcn-To\u011fdu ad\u0131n\u0131 yerir ve onu h\u00fck\u00fcmdar yerine koyar.\u201d[2]<\/a> Burada a\u00e7\u0131k se\u00e7ik g\u00f6r\u00fcl\u00fcr ki h\u00fck\u00fcmdar devlet s\u0131fat\u0131n\u0131n \u00fcst\u00fcnde adaleti temsil eder. Devlet s\u0131fat\u0131 ise Aytoldu ad\u0131 ile vezire b\u0131rak\u0131l\u0131r. G\u00fcne\u015f nas\u0131l baki ve de\u011fi\u015fmez, \u0131\u015f\u0131klar\u0131 herkese e\u015fit gelirse adalet timsali h\u00fck\u00fcmdar da o adla ve adaletle var olur. Ay ise saadet gibi gelip ge\u00e7er; bazen dolunay olur bazen g\u00f6r\u00fcnmez. \u0130\u015fte bu metafor d\u00fcnyas\u0131 i\u00e7inde umran i\u00e7inde insan\u0131n toplum i\u00e7indeki siyasi te\u015fkilat\u0131 olan devlet adalet s\u0131fat\u0131n\u0131n adeta g\u00f6lgesinde te\u015fekk\u00fcl eder.<\/p>\n

H\u00fck\u00fcmdar\u0131n bu s\u0131fat\u0131n\u0131 nas\u0131l deruhte edece\u011fi de eserde ortaya konulur: H\u00fck\u00fcmdara \u201cBu oturdu\u011fun ne bi\u00e7im bir tahtt\u0131r; bunun manas\u0131n\u0131 anlayay\u0131m, bana s\u00f6yle. \u0130kincisi- elindeki bu b\u0131\u00e7ak nedir; benim bunu da iyice bilmem laz\u0131m. \u00dc\u00e7\u00fcnc\u00fcs\u00fc – ni\u00e7in sa\u011f\u0131nda \u015feker var, solundaki bu ac\u0131-ot nedir. Sana bak\u0131nca, \u00f6fkeli oldu\u011funu g\u00f6rd\u00fcm; bunlar\u0131 g\u00f6r\u00fcnce de, ne diyece\u011fimi \u015fa\u015f\u0131rd\u0131m.\u201d[3]<\/a>, denildi\u011finde h\u00fck\u00fcmdar: \u201cBen i\u015fleri do\u011fruluk ile hallederim; insanlar\u0131, bey veya kul olarak, ay\u0131rmam. Ey becerikli insan, elimdeki bu b\u0131\u00e7ak bi\u00e7en ve kesen bir alettir. Ben i\u015fleri b\u0131\u00e7ak gibi keser, atar\u0131m; hak arayan kimsenin i\u015fini uzatmam. \u015eekere gelince, o zulme u\u011frayarak, benim kap\u0131ma gelen ve adaleti bende bulan insan i\u00e7indir. O insan benden \u015feker gibi tatl\u0131-tatl\u0131 ayr\u0131l\u0131r; sevinir ve y\u00fcz\u00fc g\u00fcler. Zehir gibi ac\u0131 olan bu Hind otunu ise, zorbalar ve do\u011fruluktan ka\u00e7an kimseler i\u00e7er. Bunlar kavga edip, bana gelirler ve ben h\u00fck\u00fcm verince, bakars\u0131n, ac\u0131 Hind ilac\u0131 i\u00e7mi\u015f gibi, y\u00fczlerini ek\u015fitirler. Benim bu sertli\u011fim, ka\u015flar\u0131m\u0131n bu \u00e7at\u0131kl\u0131\u011f\u0131 ve bu as\u0131k surat\u0131m bana gelen zalimler i\u00e7indir.\u201d[4]<\/a>, cevab\u0131yla mukabele ederek adalet kavram\u0131n\u0131n fiili durumunu insanlar\u0131 bey ve kul diye ay\u0131rmam diyerek ba\u015flad\u0131\u011f\u0131 s\u00f6zlerini ac\u0131 otu verdi\u011fi zul\u00fcm ehlinden bahsederek bitirir. Burada adaletin tecellisinde \u201c\u0130ster o\u011flum, ister yak\u0131n\u0131m veya h\u0131s\u0131m\u0131m olsun; ister yolcu, ge\u00e7ici, ister misafir olsun. \u00a0Kanun kar\u015f\u0131s\u0131nda benim i\u00e7in bunlar\u0131n hepsi birdir; h\u00fck\u00fcm verirken, hi\u00e7 biri beni farkl\u0131 bulmaz.<\/p>\n

Bu beyli\u011fin temeli do\u011fruluktur; beyler do\u011fru olursa, d\u00fcnya huzura kavu\u015fur.\u201d[5]<\/a>, denilerek mesele izaha gerek kalmayacak kadar a\u00e7\u0131k se\u00e7ik ortaya konulur. Burada h\u00fck\u00fcmde e\u015fitlik ve d\u00fcnyaya huzur verme d\u00fc\u015f\u00fcncesi bu umran\u0131n mahiyetine dair adalet kavram\u0131 \u00fczerinden bize fikir verir. Kutadgu Bilig\u2019de bu durum \u201cE\u011fer devaml\u0131 ve ebedi beylik istiyorsan, adaletten ayr\u0131lma ve halk \u00fczerinden zulm\u00fc kald\u0131r\u201d[6]<\/a>, denilerek tespit edilir. Yani devlet ba\u015f\u0131nda kalman\u0131n esas\u0131 halktan zulm\u00fc kald\u0131rmakt\u0131r. Ba\u015fka bir yerde \u201cEy h\u00fck\u00fcmdar, bu saltanat\u0131n uzun s\u00fcrmesini istersen, \u015fu bir ka\u00e7 i\u015fi yap, \u015fu bir ka\u00e7 \u015feyi de b\u0131rak. Adaletle i\u015f g\u00f6r, buna gayret et; hi\u00e7 bir zaman zul\u00fcm etme; Tanr\u0131ya kulluk et ve onun kap\u0131s\u0131na y\u00fcz s\u00fcr.\u201d[7]<\/a><\/p>\n

Devletin ve h\u00fck\u00fcmdar\u0131n bu esas\u0131n\u0131n yans\u0131yaca\u011f\u0131 en \u00f6nemli yer \u015f\u00fcphesiz kanunlard\u0131r. Kanun adalet fikrinin adeta tecellig\u00e2h\u0131d\u0131r. Bu konuda eserde m\u00fcellif \u201cAdalete istinat eden kanun- bu g\u00f6\u011f\u00fcn dire\u011fidir; kanun bozulursa, g\u00f6k yerinde duramaz. Bu kanun koyan beyler hayatta bulunmasalard\u0131, Tanr\u0131 yedi kat yerin nizam\u0131n\u0131 bozmu\u015f olurdu. Adil beyin y\u00fcz\u00fcn\u00fc g\u00f6ren kutlu olur; sevaba girer ve g\u00fcnahtan kurtulur.\u201d[8]<\/a>, tespitleri nizam i\u00e7in adil kanunun varl\u0131\u011f\u0131n\u0131 ve bunun uygulanmas\u0131n\u0131 adalet kavram\u0131 \u00e7er\u00e7evesinde ortaya koyar.<\/p>\n

Do\u011fruluk<\/strong><\/p>\n

Kutadgu Bilig\u2019de adalet kavram\u0131 ile birlikte rastlad\u0131\u011f\u0131m\u0131z di\u011fer kavram do\u011fruluktur. Burada do\u011fruluktan ne anla\u015f\u0131ld\u0131\u011f\u0131 eserde \u00e7ok a\u00e7\u0131k bir \u015fekilde ortaya konulmu\u015ftur:\u00a0 \u201cBak, kimin d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u2018ile s\u00f6yledi\u011fi bir olursa, i\u015fte do\u011fru insan odur \u2013 dedi- Onun i\u00e7i d\u0131\u015f\u0131 gibi, d\u0131\u015f\u0131 da i\u00e7i gibidir; do\u011fru ve d\u00fcr\u00fcst insan b\u00f6yle olur. \u0130nsan g\u00f6nl\u00fcn\u00fc \u00e7\u0131kar\u0131p, avucuna koyarak, ba\u015fkalar\u0131 \u00f6n\u00fcnde, mahcup olmadan, dola\u015fabilmelidir. Saadette y\u00fckselmek i\u00e7in, insana do\u011fruluk laz\u0131md\u0131r; insanl\u0131k do\u011frulu\u011fun ad\u0131d\u0131r, inan. \u0130nsan nadir de\u011fil, insanl\u0131k nadirdir; insan az de\u011fil, do\u011fruluk azd\u0131r.\u201d[9]<\/a> \u0130nsan\u0131n g\u00f6nl\u00fcn\u00fc \u00e7\u0131kar\u0131p avucuna koymas\u0131 ve mahcup olmadan dola\u015fmas\u0131 yakla\u015f\u0131m\u0131 ne zaman \u00fcst\u00fc ve enfes bir tabirdir. \u0130nsanl\u0131k bu manada do\u011fruluk ile birle\u015fir ve insan\u0131n i\u00e7i d\u0131\u015f\u0131 bir olmas\u0131n\u0131n nadirli\u011fi de bu nadir eserin tespitlerinde insanl\u0131\u011f\u0131m\u0131za bir kere daha ula\u015ft\u0131r\u0131larak g\u00fcn\u00fcm\u00fcz ve gelecek olarak \u00f6nemli bir miras olarak idrakimize sunulur.<\/p>\n

Do\u011fruluk kavram\u0131 Kutadgu Bilig\u2019in di\u011fer bir \u00f6nemli kavram\u0131 olan iyilikle de birle\u015fir: \u201cDo\u011fruluk bir sermayedir ve b\u00fct\u00fcn iyilikler bu sermayenin kar\u0131d\u0131r; bu k\u00e2r ile insan ebedi tad\u0131 bulmu\u015ftur.\u201d[10]<\/a> Do\u011fruluk y\u00fcz\u00fcnden g5k ayakta durur; yer sabit oldu\u011fu i\u00e7in, \u00fczerinde ot ve ekin biter. \u00a0<\/em>Sa\u011fa sola meyletme, do\u011fru dur, g\u00f6nl\u00fcn\u00fc d\u00fcr\u00fcst tut; do\u011fru olan her iki d\u00fcnyada do\u011fruluk bulur.\u201d[11]<\/a>Sermaye kavram\u0131 kapitalist manas\u0131 d\u0131\u015f\u0131nda burada do\u011fruluk ile birle\u015ftirerek mefhumu kendine \u00f6zg\u00fcle\u015fir ve bize \u00f6z\u00fcm\u00fcz\u00fc anlat\u0131rken, k\u00e2r kavram\u0131 da ayn\u0131 \u015fekilde iyilikle birle\u015ferek modern zamanda fersude ruhlar\u0131m\u0131za ba\u015fka bir d\u00fcnyay\u0131 hat\u0131rlat\u0131r.<\/p>\n

\u0130\u015fte bu \u00f6nemine binaen m\u00fcellif kitab\u0131n\u0131n kurgusuna bu kavram\u0131 koymu\u015f ve bunu \u201cBu aziz kitap d\u00f6rt b\u00fcy\u00fck ve m\u00fchim temel \u00fczerine bina olunmu\u015ftur, Biri – do\u011fruluk, \u0130kincisi – saadet, \u00fc\u00e7\u00fcnc\u00fcs\u00fc-ak\u0131l, d\u00f6rd\u00fcnc\u00fcs\u00fc- kanaat\u201d[12]<\/a>, \u015feklinde ifade etmi\u015ftir. Asl\u0131nda bu d\u00f6rt kavram insan, toplum, devlet t\u00fcm tasavvurlar\u0131n merkezindeki k\u00fclt\u00fcr\u00fcn ve medeniyeti olu\u015fturan esas\u0131n kavramlar\u0131d\u0131r. Bu bak\u0131mdan da Kutadgu Bilig kavramlar\u0131n\u0131 tan\u0131mak \u00f6nemlidir. \u00a0Buradan hareketle devlet y\u00f6neticisi vasf\u0131 olarak do\u011fruluk ki bu adaletin tatbiki manas\u0131na da gelir, ortaya konulur: \u201cBu beyli\u011fin temeli do\u011fruluktur; beyler do\u011fru olursa, d\u00fcnya huzura kavu\u015fur. Ak\u0131ll\u0131 insan buna benzer bir s\u00f6z s\u00f6ylemi\u015ftir; kim ak\u0131ll\u0131 insan\u0131n s\u00f6z\u00fcn\u00fc tutarsa, i\u015f yoluna girer. Beyli\u011fin temeli do\u011fruluk \u00fczerine kurulmu\u015ftur; do\u011fruluk yolu beyli\u011fin esas\u0131d\u0131r. Bey do\u011fru olur ve \u00fclkeye b\u00f6yle h\u00fck\u00fcm ederse, b\u00fct\u00fcn dileklerine kavu\u015fur.\u201d[13]<\/a> Adalette oldu\u011fu gibi do\u011frulukta da ama\u00e7 d\u00fcnya huzurudur. Yine uygulamada ayn\u0131 yap\u0131 s\u00f6z konusu olur: \u201cKanunu do\u011fruluk ile tatbik etti ve halk zenginle\u015fti; o iyi bir devirde iyi bir nam b\u0131rakt\u0131.\u201d[14]<\/a>\u201dBen i\u015fleri do\u011fruluk ile hallederim; insanlar\u0131, bey veya kul olarak, ay\u0131rmam.\u201d[15]<\/a> \u0130\u015fte tam burada adalet ve do\u011fruluk hem nazariyede hem de ameli sahada birle\u015fir.<\/p>\n

Kutadgu Bilig kavram d\u00fcnyas\u0131 i\u00e7inde pek \u00e7ok de\u011ferli kavram vard\u0131r. Yusuf Has Hacib bunlar\u0131n \u00e7ok \u00f6nemli bir ka\u00e7\u0131n\u0131 bir yerde \u015fu \u015fekilde ifade eder: \u201cEy asil tabiatl\u0131, her iki d\u00fcnyada insanlara faydal\u0131 olan \u015fey, iyilik yapmakt\u0131r. \u0130kincisi- haya, \u00fc\u00e7\u00fcnc\u00fcs\u00fc – do\u011fruluktur; insan bu \u00fc\u00e7 \u015fey ile saadet g\u00fcne\u015fine erer.\u201d[16]<\/a> Modern d\u00fcnyada varolu\u015f sanc\u0131lar\u0131 \u00e7eken ruhlar i\u00e7in burada kavram ve mant\u0131k d\u00fcnyas\u0131n\u0131n olu\u015fturdu\u011fu k\u00fclt\u00fcr sadece m\u00fcntesipleri i\u00e7in de\u011fil t\u00fcm insanl\u0131k i\u00e7in de faydal\u0131 bir muhtevay\u0131 ta\u015f\u0131r. Fayda, iyilik ve do\u011fruluk bir arada \u0130bn Sina \u00f6rne\u011finde bahsetti\u011fimiz umrandaki saadetin esas\u0131 olarak g\u00f6sterilir.<\/p>\n

Nihayet sorar m\u00fcellif: \u201cHani, do\u011fruluk ile hareket eden kim var; hani Allah r\u0131zas\u0131 i\u00e7in i\u015f g\u00f6ren kim var.\u201d[17]<\/a> Maziden gelenek i\u00e7erisinden gelen bu soru sanki bug\u00fcne sorulmu\u015f gibi de\u011fil midir? Kutadgu Bilig kavramlar\u0131 kendili\u011fini, kay\u0131p \u00fclkesini ve arayanlar i\u00e7in bug\u00fcn ve gelecek ad\u0131na \u00f6z mahiyetinde de\u011ferleri bize hat\u0131rlatan \u00e7ok de\u011ferli varl\u0131klar\u0131m\u0131zd\u0131r. Topraklar\u0131m\u0131zdan \u00e7\u0131kan madenler nas\u0131l halimizi ve gelece\u011fe de\u011fer vaad ediyorsa gelenekten klasik metinlerden bize ula\u015fan bilgilerin esas\u0131nda yer alan kavramlar da o mahiyette ehemmiyet ta\u015f\u0131rlar. Adalet ve do\u011fruluk merkezinde kavramlara bakt\u0131\u011f\u0131m\u0131z bu yaz\u0131da da g\u00f6rmekteyiz ki kaybettiklerimiz asl\u0131nda g\u00f6rmediklerimizin arkas\u0131nda \u00e7ok yak\u0131n\u0131m\u0131zda.<\/p>\n

 <\/p>\n

\n
[1]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, Haz. Re\u015fit Rahmeti Arat, Ankara, 1998, s. 7.<\/h6>\n
[2]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 7.<\/h6>\n
[3]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 68.<\/h6>\n
[4]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 69<\/h6>\n
[5]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s.70.<\/h6>\n
[6]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 112.<\/h6>\n
[7]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 113.<\/h6>\n
[8]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s.253.<\/h6>\n
[9]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s.73.<\/h6>\n
[10]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 204.<\/h6>\n
[11]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s.401.<\/h6>\n
[12]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s.2.<\/h6>\n
[13]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 70.<\/h6>\n
[14]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 32.<\/h6>\n
[15]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 69.<\/h6>\n
[16]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s.128.<\/h6>\n
[17]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 464.<\/h6>\n","protected":false},"excerpt":{"rendered":"

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