Rahmetli muhakkik mimar Turgut Cansever, “Mimar Sinan” isimli eserinde, \u0130sl\u00e2m\u2019\u0131n \u015fehir mimarisine dair temel dinamiklerinden yoksun olu\u015fumuza ili\u015fkin \u201cMadem insan\u0131n varl\u0131k bilin-ci ve sorumlulu\u011fu, ka\u00e7\u0131n\u0131lmaz bir \u015fekilde bu bilin\u00e7 ve sorumlulu\u011fa uygun olarak davranmas\u0131, onun varolu\u015f sebebidir, \u015fu halde, bu bilin\u00e7ten yoksun bulunan bir \u00e7a\u011f\u0131n, \u0130sl\u00e2m mimarisini kav-rayamayaca\u011f\u0131 a\u00e7\u0131kt\u0131r.\u201d der. <\/p>\n
G\u00fcn\u00fcm\u00fcz\u00fcn \u0130sl\u00e2m toplumlar\u0131n\u0131n \u015fehir ve mimar\u00ee\u2019de kozmik b\u00fct\u00fcnl\u00fck ve tevhidi kaybetmeleri sonucunda bug\u00fcnk\u00fc kaotik \u015fehir yap\u0131lar\u0131 ve mimar\u00eenin ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izen Cansever \u015f\u00f6yle devam eder: \u201c\u015euras\u0131 a\u00e7\u0131kt\u0131r ki, \u0130slam k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6z\u00fcnden beslenen birlik i\u00e7inde \u00e7e\u015fitlilik, (bu anlay\u0131\u015ftan do\u011fan) de\u011fi\u015fik mimari formlar ancak Tevhid ve onu tesis eden genetik temel anla\u015f\u0131lmak suretiyle kavranabilir. <\/p>\n
\u0130sl\u00e2m halklar\u0131n\u0131n kendi k\u00fclt\u00fcrel \u00f6zelliklerine yabanc\u0131 \u00e7evreleri ortaya \u00e7\u0131karmas\u0131, onlar\u0131n ortak bir mimari \u00fcslup ve temel geli\u015ftirmekten yoksun olduklar\u0131n\u0131 de\u011fil, Tevhid kavram\u0131n\u0131n yitiril-mesi ve tahribinin bir tezah\u00fcr\u00fcd\u00fcr. \u0130slam topraklar\u0131nda ve \u00e7\u00f6k\u00fc\u015f \u00e7a\u011flar\u0131nda \u0130slam\u00ee \u00fcsluplar\u0131n esas\u0131na ayk\u0131r\u0131 binalar yap\u0131lmas\u0131na \u015fa\u015f\u0131rmamal\u0131y\u0131z. Bu, b\u00fct\u00fcn k\u00fclt\u00fcrlerin ortak kaderidir. <\/p>\n
G\u00fcn\u00fcm\u00fczde bizim, mimariyi yeniden \u0130slam\u2019\u0131n ruhuna uygun bi\u00e7imde tan\u0131mlamam\u0131z ve bu ba\u011flamda tasar\u0131m ve uygulama yapmay\u0131 ama\u00e7lamam\u0131z gerekmektedir. Bu do\u011frultuda genel-lemeler yapmak i\u00e7in \u00e7\u00f6k\u00fc\u015f d\u00f6nemlerinin gayri \u0130slami mimarisini tahlil etmekten ka\u00e7\u0131nmal\u0131y\u0131z. Bunun yerine, \u0130slam mimarisinin genetik temelini anlamam\u0131z gerekir.” <\/p>\n
Cansever\u2019in bahsetti\u011fi genetik temeli fark etmek, anlamak ve kavramak i\u00e7in yeni bir \u015fehir ve mimar\u00ee idraki, zihniyet d\u00f6n\u00fc\u015f\u00fcm\u00fc gerekli. Tanzimat’tan bu tarafa kaybedilmi\u015f ruhun, \u015fehir ve mek\u00e2n idrakine yeniden kavu\u015fabilmek i\u00e7in (Sultan II. Mustafa\u2019n\u0131n m\u0131sra\u0131yla) \u201chaylice idrak gerek\u201d. <\/p>\n
Cansever, \u0130sl\u00e2m Mimarisi\u2019ne dair devam eder: \u201c\u0130slam mimarisi, kontrolden \u00e7\u0131km\u0131\u015f \u2018ratio\u2019nun \u00fcr\u00fcn\u00fc de\u011fildir. \u0130sl\u00e2m\u00ee-din\u00ee akidelerin, \u0130sl\u00e2m\u2019\u0131n kozmolojik telakkilerinin ve Tevh\u00eed anlay\u0131\u015f\u0131 ba\u011f-lam\u0131ndaki \u0130sl\u00e2m\u00ee tav\u0131rlar\u0131n yans\u0131mas\u0131 ve \u00fcr\u00fcn\u00fcd\u00fcr. Tevh\u00eed, hem Allah\u2019\u0131n iradesine teslim ol-may\u0131, hem de, her \u015feyin kendi do\u011fru yerinde bulundu\u011fu bir d\u00fczenin tesisini ifade eder. Mi-mar\u00ee, yarat\u0131lm\u0131\u015f \u00e2lemi \u2018oldu\u011fu gibi\u2019 anlayan ve de\u011ferlendiren ak\u0131ll\u0131 ve sorumlu M\u00fcsl\u00fcman taraf\u0131ndan tasarlan\u0131p uygulan\u0131r.\u201d <\/p>\n
Cansever, adeta bug\u00fcne kadar ke\u015ffedilmemi\u015f bir galaksiden bahsediyor ve sesleniyor. \u00c7\u00fcnk\u00fc kendi \u015fehir ve mimar\u00eemizin geneti\u011fini kaybettik. Art\u0131k kendimiz de\u011filiz, kendimizi de tan\u0131ya-m\u0131yoruz. O\u2019nun i\u00e7in de bu m\u00fcthi\u015f ontolojik ikazlar\u0131 anlayam\u0131yoruz. <\/p>\n
\u0130sl\u00e2m mimar\u00eesini der\u00een bir irfan\u00ee kavray\u0131\u015fla oturttu\u011fu bu temellendirme ekseninde, bug\u00fcne kadar hi\u00e7bir M\u00fcsl\u00fcman \u015fehirci, yerel y\u00f6netici ve mimar\u0131n g\u00f6remedi\u011fi, fark edemedi\u011fi, anla-<\/p>\n
yamad\u0131\u011f\u0131, ba\u011flam\u0131n\u0131 kuramad\u0131\u011f\u0131 \u0130bn-i Arab\u00ee\u2019nin F\u00fcsus\u2019una ili\u015fkin \u015fu m\u00fcthi\u015f tespiti de yapar: \u201c\u2026 Arab\u00ee\u2019nin son derece \u00f6nemli kitab\u0131 Fus\u00fcsu\u2019l Hikem, peygamberlerin hikmetlerinin bir dizisi. \u015euayb Peygamberin hikmetinin anlat\u0131m\u0131nda \u2018varl\u0131\u011f\u0131n her an yeniden olu\u015fma halinde bulun-du\u011funu, hi\u00e7bir \u015feyin statik ve de\u011fi\u015fmez olmad\u0131\u011f\u0131n\u0131, her \u015feyin s\u00fcrekli de\u011fi\u015fir oldu\u011funu\u2019 yeni bir b\u00fcy\u00fck mant\u0131k silsilesiyle, Kur\u2019an-\u0131 Kerim\u2019in bir ayet-i kerimesinden hareket ederek bir kere daha anlat\u0131yor. O ayet-i kerimede Allah; \u2018Ben, her g\u00fcn ba\u015fka \u015fe\u2019ndeyim\u2019 diyor. <\/p>\n
\u201c\u0130drak ve \u0130n\u015fa\u201d m\u00fcellifinin s\u00f6yledi\u011fi gibi, \u201cCansever\u2019in mimarisini temellendirdi\u011fi Tevhid inan-c\u0131n\u0131n (ba\u015fka bir formda ifadesi olan) Vahdet-i V\u00fccut fikrinin temelindeki isim \u0130bn Arabi\u2019dir. (Cansever) \u2018Ferdiyetin y\u00fcceli\u011fi\u2019 ve \u2018G\u00fczellik sevgisi\u2019 d\u00fc\u015f\u00fcncelerini ve her peygamberin kendin-den \u00f6nceki peygamberlerin hikmetini tamamlad\u0131\u011f\u0131, dolay\u0131siyle eklenme ve hareket gibi kav-ramlar\u0131 F\u00fcsus\u2019tan \u00e7\u0131karm\u0131\u015ft\u0131r.\u201d <\/p>\n
Cansever, ayn\u0131 eserin \u201cModernizm Kar\u015f\u0131s\u0131nda \u0130sl\u00e2m Mimarisi\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde de b\u00fcy\u00fck Vel\u00ee Muhiddin Arab\u00ee Hz.lerinin F\u00fcs\u00fbsu\u2019l-hikem\u2019inden bir al\u0131nt\u0131 yapar: \u201cBu sebeple, \u2018suretler\u2019de uluhiyetin r\u00fcyas\u0131n\u0131 g\u00f6renler \u00e7ok fazlad\u0131r. E\u011fer bu r\u00fcya var olmasayd\u0131 ta\u015f ve sair gibi putlara ibadet edilmezdi.\u201d <\/p>\n
Tasavvuf okyanusunun g\u00f6ze al\u0131namayacak derinliklerine dalan Cansever, \u00f6yle cevherler \u00e7\u0131ka-r\u0131yor ki ancak, kalbi ve sanc\u0131s\u0131 olanlar o cevherleri tan\u0131yabilir ve onun fery\u00e2d\u0131n\u0131 duyabilir, an-layabilir. <\/p>\n
G\u00fcn\u00fcm\u00fcz\u00fcn \u015fehircilik bakanl\u0131\u011f\u0131, TOK\u0130, mimar, yerel y\u00f6netici ve siyas\u00eeleri bu c\u00fcmleleri anlaya-bilir, bu derinli\u011fi idrak edebilirler mi? Anlayamad\u0131klar\u0131 ve idrak edemedikleri i\u00e7in \u201cbize ait\u201d \u015fehrimiz kalmad\u0131. Bug\u00fcne kadar ula\u015fabilmi\u015f kad\u00eem \u015fehirlerimiz de h\u0131zla ifs\u00e2d\u0131n kem\u00e2line do\u011f-ru gitmektedir. <\/p>\n
Cansever\u2019in \u00f6zellikle tasavvufun derinliklerinden \u00e7\u0131kard\u0131\u011f\u0131 bu idrak bi\u00e7imine gerek\u00e7e te\u015fkil edecek muhteva da gene tasavvufun her damlas\u0131 bir derya olan okyanusunda varolagelmi\u015f-tir. Do\u011frudan g\u00f6r\u00fcn\u00fcrl\u00fck ve tezyinatla m\u00fccessem hale gelen \u015fehir ve mimar\u00ee idrakini bile kem\u00e2l ifadesine kavu\u015fturan tasavvuf, b\u00fcy\u00fck irfan adamlar\u0131 ve vel\u00eelerin diliyle \u015fehirlerimizin de hakikatine i\u015faret etmi\u015ftir. <\/p>\n
Misal olarak \u0130smail Hakk\u0131 Bursev\u00ee Hz.lerinin Tuhfe-i Recebiyye isimli eserinden bahsedelim\u2026 <\/p>\n
B\u00fcy\u00fck Vel\u00ee \u0130smail Hakk\u0131 Bursev\u00ee 1717 y\u0131l\u0131nda gidip \u00fc\u00e7 y\u0131l kald\u0131\u011f\u0131 \u015eam\u2019da, kendisine yak\u0131n al\u00e2ka g\u00f6steren ve ilmine ra\u011fbet eden \u015eam Valisi Recep Pa\u015fa\u2019ya izafeten yazd\u0131\u011f\u0131 Tuhfe-i Recebiyye isimli eserinde Cenab-\u0131 Hakk\u2019\u0131n esm\u00e2s\u0131 (isimleri) \u00fczerinden \u015fehirleri tavsif ederken \u015funlar\u0131 s\u00f6yler: <\/p>\n
\u201cS\u00fcleyman\u2019\u0131n haremi olan Mescid-i Aksa \u201cKudd\u00fbs\u201d ve \u201cSubb\u00fbh\u201d isimlerine mazhard\u0131r. \u00c7\u00fcnk\u00fc kudsi nefisler mukaddes topraklarda ve \u00f6zellikle Kud\u00fcs-i \u015eerif\u2019te sakin olmalar\u0131yla, zahir ve b\u00e2t\u0131n takdis ve tenzih olunmu\u015ftur. <\/p>\n
\u201cD\u0131me\u015fk-i \u015eam\u201d on iki esmaya mazhard\u0131r. \u00c7\u00fcnk\u00fc, S\u00fcreyya y\u0131ld\u0131z\u0131n\u0131n do\u011fdu\u011fu yerdir ki var olu\u015fun yeridir (mahall-i kevn). Onun i\u00e7in her y\u00f6nden kesretin kayna\u011f\u0131d\u0131r\u2026\u201d <\/p>\n
Zikrolunan mazhar olma itibariyle \u00fc\u00e7 mukaddes yerden sonra beldelerin \u00f6nde geleni \u015eam\u2019d\u0131r. Ancak mazhar olmada hakikatte kastedilen s\u0131r Hatm\u00fc\u2019l Evliya\u2019d\u0131r ki kararm\u0131\u015f olan mukaddes ruhuna \u015eam s\u00fcnb\u00fcl bah\u00e7esi ve bedenine mezar olmu\u015ftur\u2026\u201d <\/p>\n
\u201cBa\u011fdat\u201d Z\u00e2hir ismine mahsustur, \u00e7\u00fcnk\u00fc do\u011fu beldelerinin en b\u00fcy\u00fc\u011f\u00fcd\u00fcr. Ve harika hadisele-re sahip ricalin zuhuru orada en m\u00fckemmeldir. \u201c <\/p>\n
\u201cM\u0131s\u0131r\u201d B\u00e2t\u0131n isminin mazhar\u0131d\u0131r, \u00e7\u00fcnk\u00fc bat\u0131dad\u0131r. Batma, g\u00fcne\u015fin zuhurundan sonra batma-s\u0131d\u0131r\u2026. <\/p>\n
\u201cKonya\u201d K\u00e2dir ismine mazhard\u0131r. Zira, \u0130srailo\u011fullar\u0131 \u00e7\u00f6lde iken b\u0131ld\u0131rc\u0131n ve kudret helvas\u0131 kud-ret \u00e2leminden n\u00fczul ederdi. B\u0131ld\u0131rc\u0131n minnet \u00e2leminden olan feyizdir ki zevki ilimdir. Kudret helvas\u0131 ise kalbi teselli eden ilah\u00ee n\u00fczuld\u00fcr. Konya \u015fehrinde s\u00e2kin olan Hatm\u00fc\u2019l-Evliya\u2019n\u0131n o\u011flu \u015eeyh Sadreddin hazretlerine bah\u015fedilen ilm\u00ee ve zevk\u00ee kudret, zat\u00ee ve s\u0131fat\u00ee tecelliler, il\u00e2h\u00ee n\u00fczul-ler Hatm\u00fc\u2019l-Evliya\u2019dan sonra hi\u00e7bir veliye takdir olmam\u0131\u015ft\u0131r\u2026\u201d <\/p>\n
\u201cK\u0131br\u0131s\u201d adas\u0131 Muh\u00eet ismine mazhard\u0131r. \u00c7\u00fcnk\u00fc, her taraf\u0131n\u0131 \u015eam denizi olan Hatm\u00fc\u2019l-Evliya\u2019n\u0131n feyzi ku\u015fatm\u0131\u015ft\u0131r. Zira, Magosa Kalesi\u2019nde muhakkiklerden olan m\u00fcminlerin emiri \u015eeyh Seyyid Fazl\u0131 \u0130lah\u00ee medfundur ki \u015eeyh Sadreddin’den sonra benzeri yoktur. \u2026.\u201d <\/p>\n
\u201cBursa\u201d \u015fehri \u201cMalike\u2019l-M\u00fclk z\u00fc\u2019l-Cel\u00e2l ve\u2019l-\u0130kram\u201d isimlerine mazhard\u0131r. Zira, Osmanl\u0131 melik-lerinin atas\u0131 olan Osman Gazi ve evlad\u0131ndan m\u00fclk taht\u0131nda oturan be\u015f adet \u015f\u00f6hret sahibi pa-di\u015fah da orada vefat etmi\u015flerdir. Zahiri celalin d\u0131\u015f\u0131nda ilahi ikram vaki olup nice evliyan\u0131n k\u00e2milleri orada v\u00fccut bulmu\u015f ve ir\u015fad seccadesine oturmu\u015ftur. Ezc\u00fcmle \u015eeyh Muhammed \u00dcftade\u2019dir ki \u00dcsk\u00fcdar\u2019da istirahat eden \u015eeyh Mahmud H\u00fcday\u00ee onun halifesidir. \u0130kisi de \u00e2lem-de \u015f\u00f6hret bulmu\u015f ve \u00e2demo\u011flu i\u00e7erisinde hakikate arif olmu\u015f kimselerdir.\u201d <\/p>\n
\u201cEdirne\u201d \u015fehri H\u00e2f\u0131z isminin mazhar\u0131d\u0131r. \u00c7\u00fcnk\u00fc, eskiden saltanat yeri olmas\u0131 sebebiyle \u0130s-lam\u2019\u0131n hududunu muhafaza i\u00e7in sa\u011flam bir kaledir, hatta h\u00e2l\u00e2 hudut ba\u015f\u0131d\u0131r. Zira, bin y\u00fcz otuzda \u011falak s\u0131rr\u0131 vaki olup mu\u011flak i\u015fler zuhur etti\u2026 Edirne \u015fehrinde de baz\u0131 kudsi ve muhab-betli nefisler zuhur etmi\u015ftir\u2026.\u201d <\/p>\n
\u201c\u0130stanbul\u201d C\u00e2mi ismine mazhard\u0131r, \u00e7\u00fcnk\u00fc saltanat\u0131n yeridir. Rum sultan\u0131n\u0131n esmas\u0131 Mekke \u015feriflerinden ve ba\u015fkalar\u0131ndan daha camidir\u2026 \u0130stanbul kalbin makam\u0131d\u0131r ki \u00e2z\u00e2lara ve hislere kuvvet kalpten sar\u00ee oldu\u011fu gibi, memleketlerin her taraf\u0131na da metanet Rum sultan\u0131ndan ha-s\u0131l olur. \u2026.. \u0130stanbul da memleketlerin kalbi ve beldelerin kuvvetidir.\u201d <\/p>\n
Bursev\u00ee hz.leri Cenab-\u0131 Hakk\u2019\u0131n isimlerinin \u015fehir ve mek\u00e2nlarla irtibat\u0131n\u0131 kurarken, esm\u00e2\u2019n\u0131n \u015fehir ve mek\u00e2nlar \u00fczerindeki tezah\u00fcr ve tesirini ifade etmi\u015ftir. Bunlar, idrakleri a\u015fan ve sar-san tavsifler\u2026 Cenab-\u0131 Hakk\u2019\u0131n b\u00fct\u00fcn isimlerinin varl\u0131ktaki tecellileri \u00fczerinde duran b\u00fcy\u00fck Vel\u00ee\u2019nin \u201cBaz\u0131 \u015fehirliler ki k\u00f6yl\u00fc h\u00fckm\u00fcndedir. Onlar da yak\u0131n olma sahas\u0131ndan a\u015fa\u011f\u0131dad\u0131r-lar\u201d c\u00fcmlesi \u00fczerinde kitaplar yaz\u0131lsa yeridir. Amm\u00e2 bu c\u00fcmleyi kim okuyacak, kim anlayacak ve kim yazacak? Bursev\u00ee\u2019nin ifadesiyle \u201cbu feyz, s\u0131radan iddiac\u0131n\u0131n havsalas\u0131na s\u0131\u011fmaz\u201d. <\/p>\n
Bursev\u00ee Hz.lerinin esm\u00e2y\u0131 \u00fczerlerine \u00f6rtt\u00fc\u011f\u00fc bu \u015fehirlerin hepsi tarih i\u00e7inde ta\u00e7lanm\u0131\u015f \u015fehir-lerdir. Modern zamanlar\u0131n ta\u015fla\u015fm\u0131\u015f \u015fehirleri bu esm\u00e2 \u00fczerinden okunabilir mi? <\/p>\n
Bu muazzam i\u015fe Cansever idraki gerekli! <\/p>\n
Amm\u00e2 ne yaz\u0131k ki b\u00f6yle bir idrak i\u00e7in hen\u00fcz \u015fafak s\u00f6km\u00fc\u015f de\u011fil! <\/p>\n
Ne diyor b\u00fcy\u00fck \u00e2rif Yunus Emre: \u201cOl imaret eylemez sen viran olmay\u0131nca!\u201d <\/p>\n
Yahya D\u00fczenli duzenliyahya@gmail.com <\/p>\n","protected":false},"excerpt":{"rendered":"
Rahmetli muhakkik mimar Turgut Cansever, “Mimar Sinan” isimli eserinde, \u0130sl\u00e2m\u2019\u0131n \u015fehir mimarisine dair temel dinamiklerinden yoksun olu\u015fumuza ili\u015fkin \u201cMadem insan\u0131n varl\u0131k bilin-ci ve sorumlulu\u011fu, ka\u00e7\u0131n\u0131lmaz bir \u015fekilde bu bilin\u00e7 ve sorumlulu\u011fa uygun olarak davranmas\u0131, onun varolu\u015f sebebidir, \u015fu halde, bu bilin\u00e7ten yoksun bulunan bir \u00e7a\u011f\u0131n, \u0130sl\u00e2m mimarisini kav-rayamayaca\u011f\u0131 a\u00e7\u0131kt\u0131r.\u201d der. G\u00fcn\u00fcm\u00fcz\u00fcn \u0130sl\u00e2m toplumlar\u0131n\u0131n \u015fehir ve …<\/p>\n","protected":false},"author":3,"featured_media":48521,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_themeisle_gutenberg_block_has_review":false,"_joinchat":[],"footnotes":""},"categories":[38,50,43],"tags":[],"class_list":["post-4106","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-guncel","category-yahya","category-yazarlar"],"_links":{"self":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts\/4106","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/comments?post=4106"}],"version-history":[{"count":0,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/posts\/4106\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/media\/48521"}],"wp:attachment":[{"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/media?parent=4106"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/categories?post=4106"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akincilardergisi.com\/tr\/wp-json\/wp\/v2\/tags?post=4106"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}