BABEK O\u011eLU ERDE\u015e\u0130R HAKKINDA<\/p>\n
Sasani \u0130mparatorlu\u011fu\u2019nun (M.S.224-651) kurucusu say\u0131lan 1.Erde\u015fir ya da \u201cErde\u015f\u00eer-i B\u00e2bek\u00e2n\u201d \u0130slam kaynaklar\u0131nda ahlak ve siyaset ile ilgili konularda \u00f6\u011fretici bir destan kahraman\u0131 olarak \u00e7o\u011fu eserde yerini alm\u0131\u015ft\u0131r. Elimizde Erde\u015fir\u2019in k\u00f6keni ve iktidarl\u0131k s\u00fcreci hakk\u0131nda \u00e7ok fazla bilgi bulunmamaktad\u0131r. Zira h\u00fck\u00fcmdar\u0131n anlat\u0131ld\u0131\u011f\u0131 eserlerlerin ekseriyeti epik tarzda, kahramanl\u0131k ve co\u015fku aktaran eserler oldu\u011fundan, s\u00f6z konusu eserlerden Erde\u015fir\u2019in hayat\u0131 ile ilgili tarihsel veriler elde etmek olduk\u00e7a g\u00fc\u00e7t\u00fcr.<\/p>\n
Bununla birlikte Erde\u015fir\u2019in ailesinin, bug\u00fcnki \u0130ran s\u0131n\u0131rlar\u0131nda yer alan Istahr \u015fehrindeki Anahita tap\u0131na\u011f\u0131n\u0131n bek\u00e7ileri oldu\u011fu, Erde\u015fir\u2019in babas\u0131 Babek\u2019in Istahr \u015fehrinin y\u00f6netimini ele ge\u00e7irdi\u011fi ve Erde\u015fir\u2019in de babas\u0131n\u0131n varisi oldu\u011fu tarihi kay\u0131tlardan elde edilebilmektedir.[1] Erde\u015fir\u2019in dedesi Sasan\u2019\u0131n ise Keyani H\u00fck\u00fcmdar\u0131 Bahmen Bin Esefendiyar\u2019\u0131n h\u00fck\u00fcmdar\u0131n\u0131n o\u011flu oldu\u011fu, babas\u0131 \u00f6l\u00fcnce taht\u0131 karde\u015fine b\u0131rakarak inzivaya \u00e7ekildi\u011fi rivayet edilmektedir.[2] <\/p>\n
Sasanilerin atas\u0131 olan Sasan\u2019\u0131n hem h\u00fck\u00fcmdar soyundan gelmesi hem de d\u00fcnyan\u0131n maddi varl\u0131\u011f\u0131na \u00f6nem vermeyen tasavvufi bir \u015fahsiyet olmas\u0131, Erde\u015fir\u2019i anlatan biyografilerin ekseriyetinde hem dini hem de politik mersiyelerin bir arada bulunmas\u0131na sebep olmu\u015ftur.[3] Nitekim Erde\u015fir\u2019e atfedilen me\u015fhur Karname-i Erde\u015fir- Babekan adl\u0131 destanda Erde\u015fir\u2019in Ahura Mazda\u2019n\u0131n yard\u0131m\u0131yla satran\u00e7 oynamay\u0131, ata binmeyi, avlanmay\u0131 \u00f6\u011frendi\u011fi nakledilir.[4] Yine s\u00f6z konusu destanda Erde\u015fir, Ferri \u0130zdi\u2019nin[5] yard\u0131m\u0131yla Arguvan\u2019dan kurtulur. Bunun yan\u0131nda Erde\u015fir, tanr\u0131 Kirm\u2019in bo\u011faz\u0131na k\u0131zg\u0131n demir sokarak Zerd\u00fc\u015ft yaz\u0131n\u0131nda put y\u0131k\u0131c\u0131 olarak \u00f6nemli bir yer edinmi\u015ftir.[6]<\/p>\n
ERDE\u015e\u0130R\u2019\u0130N VAS\u0130YETNAMES\u0130<\/p>\n
Ahd\u00fc Erde\u015fir ya da Erde\u015fir\u2019in vasiyetnamesi, \u201cenderz\u201d denilen Pehlevi edebiyat\u0131na ait bir edebi t\u00fcr\u00fcn \u00f6rne\u011fidir.[7] Enderz, pehlevice yaz\u0131lan eserlerin \u00e7o\u011funda \u201cpendn\u00e2me\u201d ve \u201cnas\u00eehatn\u00e2me\u201d; \u201chikmetli s\u00f6zler\u201d, \u201c\u00f6\u011f\u00fct ve nasihat\u201d, \u201cahlak kurallar\u0131\u201d, \u201cdin eksenli kurallar ve \u00f6\u011f\u00fctler\u201d i\u00e7eren bir tavsiyeler kitap\u00e7\u0131\u011f\u0131 olarak nitelendirece\u011fimiz bir edebi t\u00fcr\u00fc ifade eder.[8] S\u00e2s\u00e2n\u00ee h\u00fck\u00fcmdarlar\u0131n\u0131n tahta \u00e7\u0131kt\u0131klar\u0131nda verdikleri s\u00f6ylev, emir ve tavsiyelerin kay\u0131t alt\u0131na al\u0131nd\u0131\u011f\u0131 belgelere ahd denirdi.Dolay\u0131s\u0131yla Ahd-i Erde\u015f\u00eer de Erde\u015f\u00eer’in devlet ve toplum d\u00fczeninin adaletle teminine dair emir ve s\u00f6zlerinin topland\u0131\u011f\u0131 bir ahitname ve sonraki h\u00fck\u00fcmdarlara da bir tavsiye niteli\u011findedir.[9]<\/p>\n
Din ile devletin ikiz karde\u015f oldu\u011funu, m\u00fclk\u00fcn temelinin din oldu\u011funu ve bunun gibi daha bir\u00e7ok siyasi tespitlerle kendisinden sonra gelecek olan h\u00fck\u00fcmdarlara tavsiye veren Erde\u015fir, vasiyetnamesinde ayr\u0131ca haleflerinin g\u00fcnl\u00fck rutinleri hakk\u0131nda da telkinlerde bulunmu\u015ftur. \u0130\u015fbu ara\u015ft\u0131rmam\u0131zda, Erde\u015fir\u2019in \u00f6ne s\u00fcrd\u00fc\u011f\u00fc me\u015fruiyetini sa\u011flamla\u015ft\u0131rmak isteyen bir h\u00fck\u00fcmdarda bulunmas\u0131 gereken \u00f6zellikler irdelenecek, s\u00f6z konusu \u00f6zellikler Platon\u2019un ideal devletinin m\u00fctemmim c\u00fcz\u00fc te\u015fkil eden filozof kral idesi ile kar\u015f\u0131la\u015ft\u0131r\u0131lacakt\u0131r. Bunun yan\u0131nda i\u015fbu makalemizde, Erde\u015fir\u2019in din ve devletin ikiz karde\u015f oldu\u011fu metaforu, modern devletin unsurlar\u0131 ba\u011flam\u0131nda ele al\u0131nacakt\u0131r. Ara\u015ft\u0131rmam\u0131zda Say\u0131n Nagihan Do\u011fan\u2019\u0131n M\u00dcKEMMELL\u0130\u011e\u0130 KONUSUNDA \u0130TT\u0130FAK ED\u0130LM\u0130\u015e\u201d B\u0130R R\u0130SALE: \u2018AHD\u00dc ERDE\u015e\u00ceR adl\u0131 eserinde ne\u015fretti\u011fi metin esas al\u0131nacakt\u0131r.<\/p>\n
ERDE\u015e\u0130R\u2019\u0130N \u0130K\u0130Z KARDE\u015eLER METAFORU<\/p>\n
Erde\u015fir din ve devletin ikiz karde\u015f oldu\u011funu s\u00f6yler.[10] \u0130lk vehlede bu ifade devlet ve dinin iki farkl\u0131 ki\u015filere\/kurumlara i\u015faret etti\u011fi ve devleti y\u00f6neten ki\u015fi\/kurum ile dini y\u00f6neten ki\u015fi\/kurumun i\u015f birli\u011fi yapmas\u0131 gerekti\u011fi izlenimi yaratabilir. Ne var ki Erde\u015fir i\u00e7in ikiz karde\u015f olanlar, ki\u015fi yahut kurumlar de\u011fil; din fikri ile devlet fikridir. Ba\u015fka bir deyi\u015fle, onun \u201cikiz karde\u015f\u201d metaforu, bu iki fikrin h\u00fck\u00fcmdar \u015fahs\u0131nda birle\u015fmesini ifade eder. Yani din ve devlet, ayr\u0131 kaynaklardan de\u011fil, ayn\u0131 otoriteden beslenmelidir. \u0130kiz karde\u015fler bir arada olmad\u0131k\u00e7a devlet her zaman tehlike alt\u0131ndad\u0131r.<\/p>\n
Erde\u015fir, ikiz karde\u015f metaforundan hemen sonra dinin, m\u00fclk\u00fcn temeli oldu\u011funu aktar\u0131r.[11] Bu, m\u00fclk\u00fcn temeli olan dini elinde bulunduran\u0131n, h\u00fck\u00fcmranl\u0131k i\u00e7in en kuvvetli silaha sahip oldu\u011fu anlam\u0131na gelmektedir. Zira bir \u015feyin temelini elinde bulunduran onun h\u00fckmi malikidir. Arsan\u0131n malikinin ayn\u0131 zamanda \u00fczerindeki muhtesat\u0131n maliki oldu\u011fu gibi…<\/p>\n
Din \u00fczerinde hakimiyet kuramayan h\u00fck\u00fcmdar olsa olsa iktidara fiilen sahip olabilir. H\u00fckmi sahipli\u011fini tasdik etmek isteyen h\u00fck\u00fcmdar, halktan hi\u00e7 kimseyi dini konularda kendisinden \u00fcst\u00fcn g\u00f6stermemelidir. Dini konularda ba\u015fkalar\u0131ndan tavsiye dinleyen h\u00fck\u00fcmdar\u0131n taht\u0131 emniyette de\u011fildir. Zira m\u00fclk\u00fcn temeli ba\u015fkalar\u0131n\u0131n elindeyken h\u00fck\u00fcmdar, emanet olarak elinde bulunan m\u00fclk ile dini koruyamaz.<\/p>\n
Dini konuda \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kan\u0131tlayamayan h\u00fck\u00fcmdar aleyhtarlar\u0131n\u0131n ayaklanmak i\u00e7in bir araya gelmesi ka\u00e7\u0131n\u0131lmazd\u0131r. Zira toplum i\u00e7erisinde sefalet i\u00e7erisinde ya\u015fayanlar, daha evvel devletin deh\u015fetli m\u00fceyyidesi ile kar\u015f\u0131la\u015fanlar, h\u00fck\u00fcmdar\u0131n gazab\u0131na u\u011frayanlar yeni lider aray\u0131\u015flar\u0131na ba\u015flayacaklar ve bu aray\u0131\u015f dini a\u00e7\u0131dan h\u00fck\u00fcmdardan daha donan\u0131ml\u0131 oldu\u011funu d\u00fc\u015f\u00fcnd\u00fckleri \u201cdinin gizli reisinin\u201d etraf\u0131nda toplanmakla son bulacakt\u0131r. Erde\u015fir, vasiyetnamenin bir\u00e7ok yerinde halk\u0131n, h\u00fck\u00fcmdar aleyhine zuhur eden kinin etraf\u0131nda toplanma e\u011filiminde oldu\u011funu aktar\u0131r.[12] Bu sebeple h\u00fck\u00fcmdar, halk\u0131n genel kabul g\u00f6r\u00fclenlerin d\u0131\u015f\u0131ndaki i\u015flerle me\u015fgul olmas\u0131na, bilgiye ula\u015fmas\u0131na m\u00e2ni olmal\u0131d\u0131r. Zira fazla bilgi fazla yorum; fazla yorum ise fazla mezhep demektir. Mezhepsel farkl\u0131l\u0131klar\u0131n artt\u0131\u011f\u0131 bir toplumda ise \u00e7at\u0131\u015fmalar ka\u00e7\u0131n\u0131lmaz olur. Nihayet \u00e7at\u0131\u015fmalar, taraflar\u0131n\u0131n h\u00fck\u00fcmdara kar\u015f\u0131 birle\u015fmesi ile son bulur. H\u00fck\u00fcmdar bu \u00e7at\u0131\u015fmalarda kimin taraf\u0131nda olaca\u011f\u0131n\u0131 \u00e7o\u011fu zaman se\u00e7emez ve zamanla vaziyet, h\u00fck\u00fcmdar\u0131n kitlelere \u015fiddet uygulamaktan \u00e7ekinece\u011fi kadar k\u00f6t\u00fcye evrilebilir.<\/p>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Erde\u015fir, dini bir ama\u00e7 olarak de\u011fil ara\u00e7 olarak tan\u0131mlamaktad\u0131r.[13] Zira, vasiyetname bir b\u00fct\u00fcn olarak de\u011ferlendirildi\u011finde, kamunun genel yarar\u0131 i\u00e7in \u015fiddeti me\u015fru g\u00f6steren anlat\u0131lar ba\u015fta olmak \u00fczere metinde, toplumu bir arada tutabilmek i\u00e7in dinin korunmas\u0131 gerekti\u011fi de\u011fil epistemolojik ba\u011flamda dinin g\u00fcc\u00fcyle toplumun bir arada tutulabilece\u011fi \u00f6\u011f\u00fctlenmi\u015ftir.<\/p>\n
Erde\u015fir\u2019in dini ara\u00e7 olarak a\u00e7\u0131mlad\u0131\u011f\u0131n\u0131 ayr\u0131ca h\u00fck\u00fcmdar\u0131n halk\u0131n kalbine ve akl\u0131na h\u00fckmetmesinin imk\u00e2ns\u0131z oldu\u011funu aktarmas\u0131ndan anl\u0131yoruz. Vasiyetname\u2019nin 6. b\u00f6l\u00fcm\u00fcnde aktar\u0131lan \u201c\u015eunu bilin ki sizin iktidar\u0131n\u0131z tebaan\u0131z\u0131n ancak bedenlerine hu\u0308kmeder, krallar\u0131n kalpler u\u0308zerinde gu\u0308cu\u0308 yoktur. \u015eunu da bilin ki ellerindeki \u015feyleri alarak insanlar\u0131 alt etseniz bile ak\u0131llar\u0131na h\u00e2kim olamayacaks\u0131n\u0131z.\u201d ifadesi Erde\u015fir i\u00e7in dinin insanlar\u0131n kalplerine ve ak\u0131llar\u0131na y\u00f6nelik bir kontrol arac\u0131 oldu\u011funu g\u00f6stermektedir. Toplumdaki yoksullar\u0131n ve ac\u0131 \u00e7ekmi\u015flerin ellerindeki en b\u00fcy\u00fck silah, g\u00fc\u00e7l\u00fc duygulan\u0131mlar\u0131 sayesinde dini bir manip\u00fclasyon arac\u0131 olarak kullanma yetenekleridir. \u00d6yle ki bu ki\u015filer, dindar bilin\u00e7li fertlerden meydana gelen Sasani halk\u0131n\u0131n dini duygular\u0131n\u0131 s\u00f6m\u00fcrerek, halk\u0131n yoksullar\u0131n ve ac\u0131 \u00e7ekmi\u015flerin yan\u0131nda olma e\u011filimi tetikleyecek ve sonunda halk i\u00e7erisinde h\u00fck\u00fcmdar\u0131n \u201cbiat\u00e7\u0131\u201d oldu\u011fu alg\u0131s\u0131 vuku bulacakt\u0131r. Reayas\u0131 taraf\u0131ndan din d\u00fc\u015fman\u0131 yaftas\u0131na maruz kalmak istemeyen h\u00fck\u00fcmdar, dini herkesten \u00e7ok korudu\u011funu, dini konularda emir verme yahut yasak koyma hususunda en do\u011fru karar\u0131 ancak kendisinin verebilece\u011fini halk\u0131na g\u00f6stermelidir. H\u00fck\u00fcmdar\u0131n ululu\u011fu din bilgisinin ululu\u011fundan gelir. Ruhban s\u0131n\u0131f\u0131ndan emir alan, onlar\u0131n tavsiyeleri ile \u00fclkeyi y\u00f6neten h\u00fck\u00fcmdar zay\u0131f noktas\u0131n\u0131 \u00e7oktan halka g\u00f6stermi\u015f olmaktad\u0131r.<\/p>\n
Erde\u015fir\u2019in dini ara\u00e7 olarak g\u00f6rmesi Platon\u2019un ideal devletindeki dinin konumunu an\u0131msatmaktad\u0131r. Zira Platon, Yasalar adl\u0131 eserinde toplumun mutlulu\u011fu ve esenli\u011fi i\u00e7in dini bir ara\u00e7 olarak kullan\u0131r.[14] Ne var ki Platon\u2019un din anlay\u0131\u015f\u0131 idealar evrenine, Erde\u015fir\u2019inki ise Zerd\u00fc\u015ft \u00f6\u011fretisine dayan\u0131r.[15] Zerd\u00fc\u015ftl\u00fck gelene\u011fine g\u00f6re h\u00fck\u00fcmdar, Tanr\u0131 Ahura Mazda\u2019n\u0131n yer y\u00fcz\u00fcndeki temsilcisidir. Onun egemenli\u011fi hem d\u00fcnyevi hem de uhrevidir. Bu y\u00f6n\u00fcyle Erde\u015fir\u2019in devletinde din ve devlet i\u00e7 i\u00e7edir. Platon\u2019un h\u00fck\u00fcmdar\u0131n\u0131n me\u015fruiyeti ise hakikati bilme yetene\u011finden kaynaklan\u0131r. Ba\u015fka bir deyi\u015fle Platon, arzular\u0131ndan ar\u0131nm\u0131\u015f bir \u015fekilde, akl\u0131n\u0131n i\u015flevini maksimize ederek, idealar evrenini idrak edebilen h\u00fck\u00fcmdar\u0131n hangi dine inand\u0131\u011f\u0131n\u0131n bir \u00f6nemi bulunmamaktad\u0131r.<\/p>\n
Oysa Erde\u015fir\u2019in ideal h\u00fck\u00fcmdar\u0131n\u0131n Zerd\u00fc\u015ft dini a\u00e7\u0131s\u0131ndan neyin \u201ciyi\u201d oldu\u011funu bilmesine gerek yoktur. Ba\u015fka bir deyi\u015fle Erde\u015fir\u2019in vasiyetnamesi, Zerd\u00fc\u015ftl\u00fck felsefesi ba\u011flam\u0131nda Ahura Mazda\u2019n\u0131n ho\u015funa gidecek dini \u00f6\u011feler i\u00e7ermedi\u011fi gibi metinde, Zerd\u00fc\u015ft \u00f6\u011fretide h\u00fck\u00fcmdar i\u00e7in iyi olan\u0131n ne oldu\u011fundan da bahsedilmez. Bunun da \u00f6tesinde Erde\u015fir, \u201cYine o dindarlar\u0131n ve onlar\u0131n d\u0131\u015f\u0131ndakilerin ibadet ve dinlerinden ba\u015fka herhangi bir konuda emir verme ve yasak koymalar\u0131na izin vermemelidir\u201d diyerek dindar bilinci taht\u0131n etraf\u0131ndan uzakla\u015ft\u0131r\u0131lmas\u0131 gerekti\u011fine i\u015faret etmi\u015f, devlet y\u00f6netiminde dindarlar\u0131n kesinlikle s\u00f6z sahibi olmamas\u0131 gerekti\u011fini yinelemi\u015ftir.<\/p>\n
Mamafih, Erde\u015fir, h\u00fck\u00fcmdar\u0131n dini konularda yetkin olmas\u0131 hususunu bir ahlak problemi olarak ele almam\u0131\u015f, m\u00fclk\u00fcn temeli olan dini, h\u00fck\u00fcmdar\u0131n devaml\u0131l\u0131\u011f\u0131 i\u00e7in teknik bir ara\u00e7 olarak \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr. Erde\u015fir i\u00e7in kendisinden sonra gelen h\u00fck\u00fcmdarlar, ger\u00e7ekten dini konularda yetkin olmasalar bile yetkin g\u00f6z\u00fckmelidir. Ba\u015fka bir deyi\u015fle, Erde\u015fir\u2019in ideal h\u00fck\u00fcmdar\u0131n\u0131n dini a\u00e7\u0131dan zevahiri kurtarmas\u0131 kafidir. Zira Erde\u015fir kendisinden sonra gelenlere, dini iyi bilmemeleri ve halk\u0131n\u0131 da bu konuda bilgilendirmemeleri halinde \u00f6teki d\u00fcnyada kar\u015f\u0131la\u015faca\u011f\u0131 m\u00fceyyidelerden yahut dinlerini ihmal etmeleri durumunda Zerd\u00fc\u015ft \u00f6\u011fretiye g\u00f6re Tanr\u0131\u2019n\u0131n nefretini kazan\u0131p taht\u0131n\u0131 kaybedece\u011finden bahsetmemi\u015ftir. Bunun yan\u0131nda, h\u00fck\u00fcmdar\u0131n dini konulardaki bilgisizli\u011fini, siyasi ve toplumsal a\u00e7\u0131dan do\u011furabilece\u011fi istikrars\u0131zl\u0131klar ba\u011flam\u0131nda de\u011ferlendirmi\u015ftir.<\/p>\n
ERDE\u015e\u0130R\u2019\u0130N TOPLUM MODEL\u0130 VERSUS PLATON\u2019UN TOPLUM MODEL\u0130<\/p>\n
Nagihan Do\u011fan\u2019dan al\u0131nt\u0131lad\u0131\u011f\u0131m\u0131z vasiyetnamesinde Erde\u015fir, toplumu din adamlar\u0131, askerler, y\u00f6neticiler ve hizmet\u00e7iler olarak 4 s\u0131n\u0131fa ay\u0131rm\u0131\u015ft\u0131r. Sasani imparatorlu\u011funun kurucusunun, toplumu s\u0131n\u0131flara ay\u0131rmas\u0131 Zerd\u00fc\u015ftl\u00fck gelene\u011fiyle uyumludur.[16] Zira Zerd\u00fc\u015ft gelene\u011finde oldu\u011fu gibi Erde\u015fir\u2019in s\u0131n\u0131flar\u0131 da kati surette ge\u00e7i\u015fsizdir. Erde\u015fir\u2019e g\u00f6re s\u0131n\u0131flar\u0131n var olu\u015f ama\u00e7lar\u0131na hizmet edip etmedikleri h\u00fck\u00fcmdarlar taraf\u0131ndan s\u00fcrekli olarak denetlenmeli ve s\u0131n\u0131flar\u0131n hudutlar\u0131 kati surette muhafaza edilmelidir. O kadar ki s\u00f6z konusu s\u0131n\u0131flar i\u00e7erisindeki insanlar\u0131n niyetlerinin ne oldu\u011fu dahi h\u00fck\u00fcmdar taraf\u0131ndan tespit edilmeli, bir s\u0131n\u0131f\u0131n, kendisinden daha \u00fcst mertebede bulunan ba\u015fka bir s\u0131n\u0131fa g\u00f6z dikti\u011finin anla\u015f\u0131lmas\u0131 durumunda h\u00fck\u00fcmdar, bu durumu \u00f6nlemeye bedenini korumaktan daha \u00e7ok \u00f6nem vermelidir. Bu y\u00f6n\u00fcyle Erde\u015fir\u2019in ge\u00e7i\u015fsiz toplum modeli, Platon\u2019un toplum modelini ak\u0131llara getirmektedir.<\/p>\n
Ger\u00e7ekten de Platon Devlet adl\u0131 eserinde toplumu 3 s\u0131n\u0131fa ay\u0131rm\u0131\u015f her bir s\u0131n\u0131fa de\u011ferli bir maden hasretmi\u015ftir. Filozofa g\u00f6re toplum 3 s\u0131n\u0131ftan meydana gelmekte olup bunlardan y\u00f6neticiler alt\u0131n madenine, askerler g\u00fcm\u00fc\u015f madenine ve \u00fcreticiler de tun\u00e7\/demir madenine kat\u0131\u015fm\u0131\u015f durumdad\u0131rlar.[17] Bununla birlikte Platon\u2019un \u00f6ne s\u00fcrd\u00fc\u011f\u00fc bu s\u0131n\u0131flar ruhun \u00fc\u00e7 farkl\u0131 b\u00f6l\u00fcm\u00fcne denk gelmektedir. Buna g\u00f6re y\u00f6neticilerin ruhlar\u0131n\u0131n ak\u0131l b\u00f6l\u00fcm\u00fc, askerlerin ruhlar\u0131n\u0131n irade b\u00f6l\u00fcm\u00fc, \u00fcreticilerin ruhlar\u0131n\u0131n ise arzu b\u00f6l\u00fcm\u00fc a\u011f\u0131r basmaktad\u0131r.[18] B\u00f6ylece ruhunun hangi b\u00f6l\u00fcm\u00fcn\u00fc etkili olarak kulland\u0131\u011f\u0131na g\u00f6re s\u0131n\u0131flara ayr\u0131lan ve b\u00fct\u00fcn s\u0131n\u0131flar ehli olduklar\u0131 i\u015flerle me\u015fgul olduklar\u0131nda, insanlar aras\u0131nda mutluluk ve esenlik zuhur etmi\u015f olacakt\u0131r.<\/p>\n
Platon\u2019un toplum tasnifi insan\u0131n\/insano\u011flunun ihtiya\u00e7lar\u0131n\u0131 ancak i\u015f birli\u011fi yaparak kar\u015f\u0131layabilece\u011fi g\u00f6r\u00fc\u015f\u00fcne dayan\u0131r. Ba\u015fka bir deyi\u015fle, Platon\u2019un s\u0131n\u0131flar\u0131 aras\u0131nda m\u00fctemadiyen bir dayan\u0131\u015fma s\u00f6z konusudur. O kadar ki filozof, dayan\u0131\u015fmadan \u00fcst\u00fcn fayda sa\u011flanabilmesi i\u00e7in, belirli bir s\u0131n\u0131f\u0131n \u00e7ocuklar\u0131n\u0131n ba\u015fka bir s\u0131n\u0131fa y\u00f6nelik yeteneklerinin a\u011f\u0131r bast\u0131\u011f\u0131 durumlarda s\u0131n\u0131flar aras\u0131 ge\u00e7i\u015fi de m\u00fcmk\u00fcn k\u0131lm\u0131\u015ft\u0131r.[19] Zira topluma yeni kat\u0131lm\u0131\u015f ve tun\u00e7\/demir madeninin yetkinli\u011fine sahip olan bireyin, s\u0131rf alt\u0131n madenine kat\u0131\u015fm\u0131\u015f bir ki\u015finin kan\u0131n\u0131 ta\u015f\u0131mas\u0131 hasebiyle devleti y\u00f6netici s\u0131n\u0131f\u0131na dahil edilmesi devletin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc beraberinde getirecektir.[20]<\/p>\n
Platon\u2019un Devlet adl\u0131 eserinde ayr\u0131ca s\u0131n\u0131flar\u0131n birbirlerinin i\u015fine kar\u0131\u015fmas\u0131n\u0131n devlete kar\u015f\u0131 i\u015flenmi\u015f en b\u00fcy\u00fck su\u00e7 oldu\u011funu kabul etmesi onun toplum tasnifinin Erde\u015fir\u2019in s\u0131n\u0131flar\u0131 kadar ge\u00e7i\u015fsiz oldu\u011fu anlam\u0131na gelmez.[21] Zira Platon, insanlar\u0131 ehli olmad\u0131klar\u0131 bir i\u015fte \u00e7al\u0131\u015ft\u0131rman\u0131n ba\u015fka bir deyi\u015fle, ruhlar\u0131n\u0131n i\u015flevsel a\u00e7\u0131dan zay\u0131f oldu\u011fu b\u00f6l\u00fcm\u00fcne ihtiya\u00e7 duyulan alanlarda s\u00f6z sahibi olmalar\u0131n\u0131n devletin zarar\u0131na olaca\u011f\u0131ndan hareketle, liyakat merkezli bir ge\u00e7i\u015fsizlik \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr. Bu ba\u011flamda Platon, ruhunun arzu b\u00f6l\u00fcm\u00fc kuvvetli bir etkiye sahip birinin asker olmas\u0131n\u0131n dayan\u0131\u015fma zincirini koparaca\u011f\u0131n\u0131 ve bu durumun uzun vadede toplumun da\u011f\u0131lmas\u0131na sebep olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnerek s\u0131n\u0131flar\u0131n hudutlar\u0131n\u0131 bireylerin ruhlar\u0131n\u0131n do\u011fas\u0131na g\u00f6re konumland\u0131rm\u0131\u015ft\u0131r.<\/p>\n
Oysa Erde\u015fir\u2019in vasiyetnamesinde yer alan s\u0131n\u0131flar\u0131n ge\u00e7i\u015fsizli\u011fi bir nass kadar kesindir. Bununla birlikte Erde\u015fir\u2019in kat\u0131 ge\u00e7i\u015fsizli\u011fi Platon\u2019unkinden farkl\u0131 olarak insan\u0131n doyumsuz olma \u00f6zelli\u011fine dayanmaktad\u0131r. Ba\u015fka bir deyi\u015fle Erde\u015fir, Platon gibi insanlar\u0131n yarat\u0131l\u0131\u015flar\u0131ndaki farkl\u0131l\u0131klara de\u011finmenin \u00f6tesinde, b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u201cdoyumsuz\/a\u00e7 g\u00f6zl\u00fc\u201d olarak kabul etmi\u015f ve kendisinden sonra gelenlere buna g\u00f6re nasihat vermi\u015ftir. H\u00fck\u00fcmdara g\u00f6re kim olursa olsun, kendisinin \u00fcst\u00fcnde yer alan bir s\u0131n\u0131fa ge\u00e7ti\u011finde, ondan daha da \u00fcst s\u0131n\u0131fa g\u00f6z koyacakt\u0131r. Zira onlar krala yakla\u015ft\u0131k\u00e7a, h\u00fck\u00fcmdara daha fazla imrenecekler ve onun yerine ge\u00e7meden s\u0131n\u0131f atlama hevesleri sona ermeyecektir. Zaman i\u00e7erisinde kuyruk ba\u015fa, ba\u015f da kuyru\u011fa d\u00f6n\u00fc\u015fecek ve sonunda h\u00fck\u00fcmdar\u0131n taht\u0131 devrilecektir.<\/p>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere gerek Platon gerekse Erde\u015fir insan ruhundan\/insan\u0131n f\u0131trat\u0131ndan yola \u00e7\u0131karak s\u0131n\u0131flar aras\u0131 ge\u00e7i\u015fin s\u0131n\u0131rlar\u0131n\u0131 belirlemi\u015flerdir. \u0130kisi aras\u0131ndaki en temel fark, Erde\u015fir t\u00fcm insanl\u0131\u011f\u0131 doyumsuz olarak yaftalarken, Platon insanlar\u0131 ruhlar\u0131 ba\u011flam\u0131nda ele alm\u0131\u015f ve \u00fc\u00e7 farkl\u0131 insan ruhuna g\u00f6re toplumu s\u0131n\u0131flara ay\u0131rm\u0131\u015ft\u0131r. Palton\u2019un s\u0131n\u0131flar aras\u0131 ge\u00e7i\u015fsizli\u011fi insanlar\u0131n hangi madene kat\u0131\u015ft\u0131\u011f\u0131n\u0131n tespit edilmesinden sonra ba\u015flarken, Erde\u015fir\u2019in ge\u00e7i\u015fsizli\u011fi b\u00f6yle bir tespite ihtiya\u00e7 duymaz.<\/p>\n
ERDE\u015e\u0130R\u2019\u0130N \u015e\u0130DDET\u0130 VERSUS PLATON\u2019UN \u015e\u0130DDET\u0130<\/p>\n
Vasiyetnamenin bir\u00e7ok yerinde Erde\u015fir, toplumun yarar\u0131na olacaksa bireylere \u015fiddet uygulaman\u0131n hatta onlar\u0131 \u00f6ld\u00fcrmenin me\u015fru oldu\u011funu s\u00f6yler.[22] Bu me\u015frulu\u011fu ise yine bir d\u00fcalizmle a\u00e7\u0131klar: \u015eefkat+\u015eiddet=\u015eevkat.<\/p>\n
H\u00fck\u00fcmdar\u0131n \u015fefkati, onun gaddarl\u0131\u011f\u0131n\u0131 ihtiva etmedik\u00e7e tebaa i\u00e7in \u015fefkat niteli\u011fi ta\u015f\u0131maz. Tebaaya merhamet demek, baz\u0131 durumlarda fertlere \u015fiddet uygulanmas\u0131 demektir. Bu ba\u011flamda Erde\u015fir h\u00fck\u00fcmdar\u0131n \u015fiddet kap\u0131s\u0131 ve \u015fefkat kap\u0131s\u0131 olmak \u00fczere iki farkl\u0131 kap\u0131s\u0131 oldu\u011funu kabul etmez. H\u00fck\u00fcmdara g\u00f6re, gerekti\u011finde bireylere \u015fiddet uygulamas\u0131 h\u00fck\u00fcmdar\u0131n \u015fefkat kap\u0131s\u0131n\u0131n ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r.[23] Toplum i\u00e7erisinde dini a\u00e7\u0131dan yozla\u015fm\u0131\u015f, toplumun ileri gelenlerine haset besleyen insanlara kar\u015f\u0131 h\u00fck\u00fcmdar, \u015fiddet kap\u0131s\u0131 ile merhamet kap\u0131s\u0131n\u0131 birle\u015ftirmek zorundad\u0131r.<\/p>\n
Platon da Devlet adam\u0131 adl\u0131 eserinde toplumun faydas\u0131na y\u00f6nelik olan \u015fiddetin me\u015fru oldu\u011funu s\u00f6yler.[24] Filozofa g\u00f6re devlet y\u00f6netmek t\u0131pk\u0131 t\u0131p\/doktorluk gibi bir bilimdir. Bilimin yolundan giden, bilimin do\u011frulu\u011fundan sapmayan kral\u0131n bu u\u011furda ba\u015fvurdu\u011fu \u015fiddet i\u00e7eren yollar kral\u0131n do\u011frulu\u011funa zeval vermez. Nas\u0131l ki doktor, bizleri iyile\u015ftirmek i\u00e7in baz\u0131 durumlarda can\u0131m\u0131z\u0131 ac\u0131tan yollara ba\u015fvurur, y\u00f6netici de devletin iyili\u011fi i\u00e7in \u015fiddete, hatta \u00f6ld\u00fcrmeye ba\u015fvurabilecektir.<\/p>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Erde\u015fir\u2019in \u015fiddeti ile Platon\u2019un \u015fiddeti toplumu \u0131slah edici de\u011fil topluma merhamet edici bir mefhum olarak benzerlik g\u00f6stermektedir. Zira Erde\u015fir, h\u00fck\u00fcmdar\u0131n \u015fiddet kaps\u0131n\u0131, onun \u015fefkat kap\u0131s\u0131n\u0131n olmazsa olmaz\u0131 olarak nitelemi\u015f, Platon da benzer bir \u015fekilde topluma yahut onun bireylerine y\u00f6nelik \u015fiddetin sonucunu doktorun hastay\u0131 iyile\u015ftirmesine benzeterek \u015fiddeti toplum i\u00e7in bir merhamet olarak yorumlam\u0131\u015ft\u0131r.<\/p>\n
SONU\u00c7<\/p>\n
Mamafih, M.S 3. y\u00fczy\u0131lda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f efsanevi h\u00fck\u00fcmdar Babek o\u011flu Erde\u015fir, dini devletin ayr\u0131lmaz bir par\u00e7as\u0131 olarak g\u00f6rerek m\u00fclk\u00fc dinin temeli olarak tan\u0131mlam\u0131\u015ft\u0131r. Erde\u015fir bunu yaparken, y\u00f6neticinin epistemolojik anlamdaki g\u00fcc\u00fcn\u00fc art\u0131rma gayesi g\u00fctm\u00fc\u015f, Ahura Mazda\u2019n\u0131n g\u00f6z\u00fcne girmeye \u00e7al\u0131\u015fmam\u0131\u015ft\u0131r.<\/p>\n
Din, insan\u0131n zaaflar\u0131n\u0131 t\u00f6rp\u00fcleyen, toplumu olu\u015fturan bireylerin kalbine hitap eden en de\u011ferli kurum oldu\u011fundan h\u00fck\u00fcmdar, kalplere giden yolu din adamlar\u0131n\u0131 yard\u0131m\u0131yla de\u011fil, kendisi fethetmelidir. Aksi halde kitleler, h\u00fck\u00fcmdar\u0131 hep yan\u0131ndaki din adam\u0131yla tasavvur edecekler ve din adam\u0131 (din de\u011fil) art\u0131k iktidar\u0131n me\u015fruiyetinin ayr\u0131lmaz bir par\u00e7as\u0131 haline d\u00f6n\u00fc\u015fecektir. Dindar bilin\u00e7, m\u00fclk\u00fcn sahibine de\u011fil, kalplere h\u00fckmeden temelin sahibine g\u0131pta edecektir.<\/p>\n
Zerd\u00fc\u015ft inanc\u0131n\u0131 benimseyen ve devleti bu dini gelenekler do\u011frultusunda ayakta tutmaya \u00e7al\u0131\u015fan Erde\u015f\u00eer\u2019in, Ahura Mazda\u2019n\u0131n yard\u0131m\u0131yla topraklar fethetti\u011fi tarihi kaynaklarda yer almaktad\u0131r. Vasiyetnamesinde yer alan tavsiyelerin bir\u00e7o\u011fu, g\u00fcn\u00fcm\u00fcz laik devlet anlay\u0131\u015f\u0131yla do\u011frudan \u00f6rt\u00fc\u015fmese de h\u00fck\u00fcmdar\u0131n dini konularda derin bilgi sahibi olmas\u0131 gerekti\u011fine dair \u0131srar\u0131 dikkat \u00e7ekicidir. Bu y\u00f6n\u00fcyle, dini iktidar\u0131n hizmetine alan ve din adamlar\u0131n\u0131 otoritenin d\u0131\u015f\u0131nda tutan yakla\u015f\u0131m\u0131, modern siyasal d\u00fc\u015f\u00fcncede kar\u015f\u0131l\u0131k bulan bir \u00e7izgiye i\u015faret eder.<\/p>\n
Erde\u015fir taraf\u0131ndan aktar\u0131lan, h\u00fck\u00fcmdar\u0131n kendisinin ve mahiyetinin ahlak\u0131n\u0131 d\u00fczeltmeden halk\u0131n ahlak\u0131n\u0131 d\u00fczeltemeyece\u011fi, devleti y\u0131kan iki \u015feyin, d\u00fc\u015fman\u0131n galip gelmesi ile edebin bozulmas\u0131 oldu\u011fu gibi di\u011fer \u00f6\u011f\u00fctler de g\u00fcn\u00fcm\u00fczde hem birey olarak bizlerin hem de dini konularda \u0131slahata haz\u0131rlanan d\u00fcnya iktidarlar\u0131na benzersiz bir ders niteli\u011findedir.<\/p>\n
KAYNAK\u00c7A<\/p>\n
CAN Cahit, Zerd\u00fc\u015ft\u00e7\u00fcl\u00fck, Zerd\u00fc\u015ft ve Hukuk (AVESTA), Ankara \u00dcniversitesi Hukuk Fak\u00fcltesi Dergisi, Cilt 25, Say\u0131 1, 1968, s.273-288<\/p>\n
DO\u011eAN Nagihan, M\u00fckemmelli\u011fi Konusunda \u0130ttifak Edilmi\u015f Bir Risale, \u2018AHD\u00dc ERDE\u015e\u0130R, Atat\u00fcrk Ara\u015ft\u0131rma Merkezi Yay\u0131nlar\u0131, Tarih ve Tarih\u00e7ili\u011fe Dair Serhat K\u00fc\u00e7\u00fck \u0130\u00e7in Yaz\u0131lar, 1. Bask\u0131, Ankara 2024, s.431-480<\/p>\n
EVREN Mehmet, Platon\u2019un Politika Felsefesindeki S\u0131n\u0131f Ayr\u0131m\u0131 Ve Y\u00f6netim Bi\u00e7imlerine Dair Bir De\u011ferlendirme, Nev\u015fehir Hac\u0131 Bekta\u015f Veli \u00dcniversitesi SBE Dergisi, 12(3),1735-1747.<\/p>\n
GEMALMAZ Mehmet Semih, Devlet Birey ve \u00d6zg\u00fcrl\u00fck, Legal Yay\u0131nlar\u0131, Geni\u015fletilmi\u015f 3. Bask\u0131, \u0130stanbul 2016<\/p>\n
\u00d6ZER Osman, POLAT Mahmut, T\u00fcrk-Fars Mitolojisinde Tema \u00d6rt\u00fc\u015fmesi, Uluslararas\u0131 Filoloji Beng\u00fc, Y\u0131l 2021, Say\u0131 1, s.1-14<\/p>\n
PLATON, Devlet, Remzi Kitapevi, 2. Bask\u0131, \u0130stanbul 1971<\/p>\n
PLATON, Devlet Adam\u0131, MEB Yay\u0131nlar\u0131, \u0130stanbul 1997<\/p>\n
PLATON, Yasalar, \u00c7ev. Candan \u015eentuna, Saffet Bab\u00fcr,Pharmakon Yay\u0131nevi, 2. Bask\u0131,Ankara 2019,<\/p>\n
SHAKED, Shaul, Andarz and Andarz Literature in Pre-Islamic Iran, Encyclopaedia Iranica, Ed. Ehsan Yarshater, C II, Routledge&Kegan Paul, Londra 1985, s. 11-16.<\/p>\n
TAH\u0130RO\u011eLU B\u00fclent, Platon\u2019un Hukuk Anlay\u0131\u015f\u0131, \u0130stanbul \u00dcniversitesi Hukuk Fak\u00fcltesi Dergisi, Y\u0131l 1970, Cilt 36, Say\u0131 1-4, s.364.<\/p>\n
TO\u011eAY Ali H\u00fcseyin, Karname-i Erde\u015fir-i Babekan (Erde\u015fir-i Babekan Destan\u0131), Selenge Yay\u0131nlar\u0131,\u0130stanbul 2021<\/p>\n
YURDAKUL \u0130lhami, Daire-yi Adalet, T\u00fcrk-\u0130slam Devlet Ve Toplum D\u00fczeninin Merkez\u00ee Anlay\u0131\u015f\u0131, T\u00fcrk Maarif Ansiklopedisi, (https:\/\/turkmaarifansiklopedisi.org.tr\/daire-yi-adalet)<\/p>\n
————–<\/p>\n
[1] DO\u011eAN Nagihan, M\u00fckemmelli\u011fi Konusunda \u0130ttifak Edilmi\u015f Bir Risale, \u2018AHD\u00dc ERDE\u015e\u0130R, Atat\u00fcrk Ara\u015ft\u0131rma Merkezi Yay\u0131nlar\u0131, Tarih Ve Tarih\u00e7ili\u011fe Dair Serhat K\u00fc\u00e7\u00fck \u0130\u00e7in Yaz\u0131lar, 1. Bask\u0131, Ankara 2024, (https:\/\/www.academia.edu\/126019881\/_M\u00fckemmelli\u011fi_Konusunda_\u0130ttifak_Edilmi\u015f_Bir_Risale_Ahd\u00fc_Erde\u015f\u00eer_Arap\u00e7a_metin_ve_T\u00fcrk\u00e7e_Terc\u00fcmesiyle_Birlikte_A_Treatise_Agreed_Upon_for_Its_Excellence_Ahd_Ardashir_With_Arabic_Text_and_Its_Turkish_Translation_)(E.T:19.04.2025), s.434.<\/p>\n
[2] DO\u011eAN, s.439.<\/p>\n
[3] DO\u011eAN, s.439.<\/p>\n
[4] TO\u011eAY Ali H\u00fcseyin, Karname-i Erde\u015fir-i Babekan (Erde\u015fir-i Babekan Destan\u0131), Selenge Yay\u0131nlar\u0131,\u0130stanbul 2021, s.41.<\/p>\n
[5] Ali H\u00fcseyin To\u011fay, Ferreh ifadesinin tanr\u0131 Ahura Mazda taraf\u0131ndan iran \u015fahlar\u0131na \u00f6zg\u00fcledi\u011fi tanr\u0131sal bir g\u00fc\u00e7 olarak aktar\u0131r.Ferri \u0130zdi ise Ferreh\u2019in Ahura Mazda\u2019ya \u00f6zg\u00fc koruyucu bir t\u00fcr\u00fc olup, destanda Erde\u015fir\u2019i korumak i\u00e7in onu takip eden bir kuzu g\u00f6r\u00fcn\u00fcm\u00fcne girmi\u015ftir. Erde\u015fir, daha sora Ferri Keyani\u2019nin yard\u0131m\u0131yla Arduvan\u0131 yenecektir. (TO\u011eAY, s.50,57,62,75); \u0130ran mitolojisinde ve Zerd\u00fc\u015ftilerin Kutsal Kitab\u0131 Avesta\u2019da Ferri Keyani\/\u015eahl\u0131\u011f\u0131n \u0131\u015f\u0131\u011f\u0131, talihi olarak yer almaktad\u0131r. Tanr\u0131ya kar\u015f\u0131 yanl\u0131\u015f yapan ki\u015fi Ferri Keyani\u2019yi kaybeder, ku\u015f bi\u00e7iminde olan bu fer ondan ayr\u0131l\u0131nca \u015fahl\u0131k makam\u0131 elden gider. (Bkz. \u00d6ZER Osman, POLAT Mahmut, T\u00fcrk-Fars Mitolojisinde Tema \u00d6rt\u00fc\u015fmesi, Uluslararas\u0131 Filoloji Beng\u00fc, Y\u0131l 2021, Say\u0131 1, s.4,<\/p>\n
( https:\/\/dergipark.org.tr\/tr\/download\/article-file\/2145304) (E.T:16.05.2025)<\/p>\n
[6] TO\u011eAY, s.81.<\/p>\n
[7] DO\u011eAN, s.433.<\/p>\n
[8] SHAKED, Shaul, Andarz and Andarz Literature in Pre-Islamic Iran, Encyclopaedia Iranica, Ed. Ehsan Yarshater, C II, Routledge&Kegan Paul, Londra 1985, s.8.<\/p>\n
[9] YURDAKUL \u0130lhami, Daire-yi Adalet, T\u00fcrk-\u0130slam Devlet Ve Toplum D\u00fczeninin Merkez\u00ee Anlay\u0131\u015f\u0131, T\u00fcrk Maarif Ansiklopedisi, (https:\/\/turkmaarifansiklopedisi.org.tr\/daire-yi-adalet), (E.T:16.05.2025)<\/p>\n
[10] DO\u011eAN, s.461.<\/p>\n
[11] DO\u011eAN, s.461.<\/p>\n
[12] DO\u011eAN, s.463,464,465.<\/p>\n
[13] DO\u011eAN, s.444, d.p.63<\/p>\n
[14] TAH\u0130RO\u011eLU B\u00fclent, Platon\u2019un Hukuk Anlay\u0131\u015f\u0131, \u0130stanbul \u00dcniversitesi Hukuk Fak\u00fcltesi Dergisi, Y\u0131l 1970, Cilt 36, Say\u0131 1-4, s.364.<\/p>\n
[15] PLATON, Yasalar, \u00c7ev. Candan \u015eentuna, Saffet Bab\u00fcr,Pharmakon Yay\u0131nevi, Ankara 2019, 908d-e,909b-e; ERDEM H\u00fcsameddin, Platon\u2019un Din Anlay\u0131\u015f\u0131, Necmettin Erbakan \u00dcniversitesi \u0130lahiyet Fak\u00fcltesi Dergisi, Y\u0131l 2004, Cilt 18 Say\u0131 18, s.14.<\/p>\n
[16] DO\u011eAN, s.442; Zerd\u00fc\u015ftl\u00fckte toplum s\u0131n\u0131flar\u0131 i\u00e7in bkz, CAN Cahit, Zerd\u00fc\u015ft\u00e7\u00fcl\u00fck, Zerd\u00fc\u015ft ve Hukuk (AVESTA), Ankara \u00dcniversitesi Hukuk Fak\u00fcltesi Dergisi, Cilt 25, Say\u0131 1, 1968, s.284.(https:\/\/dergipark.org.tr\/tr\/pub\/auhfd\/issue\/42774\/516537)(E.T:16.05.2025)<\/p>\n
[17] PLATON, Devlet 415 a-b.; EVREN Mehmet, Platon\u2019un Politika Felsefesindeki S\u0131n\u0131f Ayr\u0131m\u0131 Ve Y\u00f6netim Bi\u00e7imlerine Dair Bir De\u011ferlendirme, Nev\u015fehir Hac\u0131 Bekta\u015f Veli \u00dcniversitesi SBE Dergisi, 12(3), s.1738.<\/p>\n
[18] PLATON, Devlet, 580 d.<\/p>\n
[19] Aram\u0131zda bir hamur birli\u011fi oldu\u011funa g\u00f6re sizden do\u011fan \u00e7ocuklar da her halde size benzeyeceklerdir. Ama arada bir, alt\u0131ndan g\u00fcm\u00fc\u015f g\u00fcm\u00fc\u015ften de alt\u0131n do\u011fdu\u011fu olabilir. Bunun i\u00e7in Tanr\u0131, her \u015feyden \u00f6nce \u00f6nderlere do\u011facak \u00e7ocuklar\u0131 i\u00e7in bek\u00e7ilik etmelerini, i\u00e7lerine bu madenlerden hangisinin kat\u0131lm\u0131\u015f oldu\u011funu dikkatle ara\u015ft\u0131rmalar\u0131n\u0131 buyurmu\u015ftur. Kendi \u00e7ocuklar\u0131 demirle yahut tun\u00e7la kat\u0131\u015f\u0131k do\u011fmu\u015flarsa hi\u00e7 ac\u0131may\u0131p, hamurlar\u0131na uygun i\u015flere koyacak onlar\u0131; \u00e7ift\u00e7i yada i\u015f\u00e7i yapacak. \u00c7ift\u00e7i ve i\u015f\u00e7i \u00e7ocuklar\u0131 aras\u0131ndan mayalar\u0131 alt\u0131n ve g\u00fcm\u00fc\u015fle kat\u0131\u015f\u0131k do\u011fanlar olursa, onlar\u0131 g\u00f6zetecek, kimini \u00f6nderli\u011fe kimini bek\u00e7ili\u011fe y\u00fckseltecek; \u00e7\u00fcnk\u00fc mayas\u0131nda demir ve tun\u00e7 kat\u0131\u015f\u0131k olanlar\u0131n \u00f6nderlik edece\u011fi g\u00fcn \u015fehrin yok olaca\u011f\u0131n\u0131 Tanr\u0131 buyurmu\u015ftur. (Platon, s.106, 415\/a-c) (Ayr\u0131ca bkz. PLATON, Devlet, 423\/d); EVREN Mehmet, s.1739.<\/p>\n
[20] Bkz. 19. d.p<\/p>\n
[21] PLATON, Devlet, 434\/c, Platon\u2019un s\u0131n\u0131fl\u0131 toplum modelinin kat\u0131 ayr\u0131mlara dayand\u0131\u011f\u0131na ili\u015fkin g\u00f6r\u00fc\u015f i\u00e7in bkz. EVREN Mehmet, s.1738.<\/p>\n
[22] DO\u011eAN, s.463-46.<\/p>\n
[23] DO\u011eAN, s.464.<\/p>\n
[24] PLATON, Devlet Adam\u0131, MEB Yay\u0131nlar\u0131, \u0130stanbul 1997, s.86-88, 293a-e.<\/p>\n
\u200bBABEK O\u011eLU ERDE\u015e\u0130R HAKKINDA<\/p>\n
Sasani \u0130mparatorlu\u011fu\u2019nun (M.S.224-651) kurucusu say\u0131lan 1.Erde\u015fir ya da \u201cErde\u015f\u00eer-i B\u00e2bek\u00e2n\u201d \u0130slam kaynaklar\u0131nda ahlak ve siyaset ile ilgili konularda \u00f6\u011fretici bir destan kahraman\u0131 olarak \u00e7o\u011fu eserde yerini alm\u0131\u015ft\u0131r. Elimizde Erde\u015fir\u2019in k\u00f6keni ve iktidarl\u0131k s\u00fcreci hakk\u0131nda \u00e7ok fazla bilgi bulunmamaktad\u0131r. Zira h\u00fck\u00fcmdar\u0131n anlat\u0131ld\u0131\u011f\u0131 eserlerlerin ekseriyeti epik tarzda, kahramanl\u0131k ve co\u015fku aktaran eserler oldu\u011fundan, s\u00f6z konusu eserlerden Erde\u015fir\u2019in hayat\u0131 ile ilgili tarihsel veriler elde etmek olduk\u00e7a g\u00fc\u00e7t\u00fcr.<\/p>\n
Bununla birlikte Erde\u015fir\u2019in ailesinin, bug\u00fcnki \u0130ran s\u0131n\u0131rlar\u0131nda yer alan Istahr \u015fehrindeki Anahita tap\u0131na\u011f\u0131n\u0131n bek\u00e7ileri oldu\u011fu, Erde\u015fir\u2019in babas\u0131 Babek\u2019in Istahr \u015fehrinin y\u00f6netimini ele ge\u00e7irdi\u011fi ve Erde\u015fir\u2019in de babas\u0131n\u0131n varisi oldu\u011fu tarihi kay\u0131tlardan elde edilebilmektedir.[1] Erde\u015fir\u2019in dedesi Sasan\u2019\u0131n ise Keyani H\u00fck\u00fcmdar\u0131 Bahmen Bin Esefendiyar\u2019\u0131n h\u00fck\u00fcmdar\u0131n\u0131n o\u011flu oldu\u011fu, babas\u0131 \u00f6l\u00fcnce taht\u0131 karde\u015fine b\u0131rakarak inzivaya \u00e7ekildi\u011fi rivayet edilmektedir.[2] <\/p>\n
Sasanilerin atas\u0131 olan Sasan\u2019\u0131n hem h\u00fck\u00fcmdar soyundan gelmesi hem de d\u00fcnyan\u0131n maddi varl\u0131\u011f\u0131na \u00f6nem vermeyen tasavvufi bir \u015fahsiyet olmas\u0131, Erde\u015fir\u2019i anlatan biyografilerin ekseriyetinde hem dini hem de politik mersiyelerin bir arada bulunmas\u0131na sebep olmu\u015ftur.[3] Nitekim Erde\u015fir\u2019e atfedilen me\u015fhur Karname-i Erde\u015fir- Babekan adl\u0131 destanda Erde\u015fir\u2019in Ahura Mazda\u2019n\u0131n yard\u0131m\u0131yla satran\u00e7 oynamay\u0131, ata binmeyi, avlanmay\u0131 \u00f6\u011frendi\u011fi nakledilir.[4] Yine s\u00f6z konusu destanda Erde\u015fir, Ferri \u0130zdi\u2019nin[5] yard\u0131m\u0131yla Arguvan\u2019dan kurtulur. Bunun yan\u0131nda Erde\u015fir, tanr\u0131 Kirm\u2019in bo\u011faz\u0131na k\u0131zg\u0131n demir sokarak Zerd\u00fc\u015ft yaz\u0131n\u0131nda put y\u0131k\u0131c\u0131 olarak \u00f6nemli bir yer edinmi\u015ftir.[6]<\/p>\n
ERDE\u015e\u0130R\u2019\u0130N VAS\u0130YETNAMES\u0130<\/p>\n
Ahd\u00fc Erde\u015fir ya da Erde\u015fir\u2019in vasiyetnamesi, \u201cenderz\u201d denilen Pehlevi edebiyat\u0131na ait bir edebi t\u00fcr\u00fcn \u00f6rne\u011fidir.[7] Enderz, pehlevice yaz\u0131lan eserlerin \u00e7o\u011funda \u201cpendn\u00e2me\u201d ve \u201cnas\u00eehatn\u00e2me\u201d; \u201chikmetli s\u00f6zler\u201d, \u201c\u00f6\u011f\u00fct ve nasihat\u201d, \u201cahlak kurallar\u0131\u201d, \u201cdin eksenli kurallar ve \u00f6\u011f\u00fctler\u201d i\u00e7eren bir tavsiyeler kitap\u00e7\u0131\u011f\u0131 olarak nitelendirece\u011fimiz bir edebi t\u00fcr\u00fc ifade eder.[8] S\u00e2s\u00e2n\u00ee h\u00fck\u00fcmdarlar\u0131n\u0131n tahta \u00e7\u0131kt\u0131klar\u0131nda verdikleri s\u00f6ylev, emir ve tavsiyelerin kay\u0131t alt\u0131na al\u0131nd\u0131\u011f\u0131 belgelere ahd denirdi.Dolay\u0131s\u0131yla Ahd-i Erde\u015f\u00eer de Erde\u015f\u00eer’in devlet ve toplum d\u00fczeninin adaletle teminine dair emir ve s\u00f6zlerinin topland\u0131\u011f\u0131 bir ahitname ve sonraki h\u00fck\u00fcmdarlara da bir tavsiye niteli\u011findedir.[9]<\/p>\n
Din ile devletin ikiz karde\u015f oldu\u011funu, m\u00fclk\u00fcn temelinin din oldu\u011funu ve bunun gibi daha bir\u00e7ok siyasi tespitlerle kendisinden sonra gelecek olan h\u00fck\u00fcmdarlara tavsiye veren Erde\u015fir, vasiyetnamesinde ayr\u0131ca haleflerinin g\u00fcnl\u00fck rutinleri hakk\u0131nda da telkinlerde bulunmu\u015ftur. \u0130\u015fbu ara\u015ft\u0131rmam\u0131zda, Erde\u015fir\u2019in \u00f6ne s\u00fcrd\u00fc\u011f\u00fc me\u015fruiyetini sa\u011flamla\u015ft\u0131rmak isteyen bir h\u00fck\u00fcmdarda bulunmas\u0131 gereken \u00f6zellikler irdelenecek, s\u00f6z konusu \u00f6zellikler Platon\u2019un ideal devletinin m\u00fctemmim c\u00fcz\u00fc te\u015fkil eden filozof kral idesi ile kar\u015f\u0131la\u015ft\u0131r\u0131lacakt\u0131r. Bunun yan\u0131nda i\u015fbu makalemizde, Erde\u015fir\u2019in din ve devletin ikiz karde\u015f oldu\u011fu metaforu, modern devletin unsurlar\u0131 ba\u011flam\u0131nda ele al\u0131nacakt\u0131r. Ara\u015ft\u0131rmam\u0131zda Say\u0131n Nagihan Do\u011fan\u2019\u0131n M\u00dcKEMMELL\u0130\u011e\u0130 KONUSUNDA \u0130TT\u0130FAK ED\u0130LM\u0130\u015e\u201d B\u0130R R\u0130SALE: \u2018AHD\u00dc ERDE\u015e\u00ceR adl\u0131 eserinde ne\u015fretti\u011fi metin esas al\u0131nacakt\u0131r.<\/p>\n
ERDE\u015e\u0130R\u2019\u0130N \u0130K\u0130Z KARDE\u015eLER METAFORU<\/p>\n
Erde\u015fir din ve devletin ikiz karde\u015f oldu\u011funu s\u00f6yler.[10] \u0130lk vehlede bu ifade devlet ve dinin iki farkl\u0131 ki\u015filere\/kurumlara i\u015faret etti\u011fi ve devleti y\u00f6neten ki\u015fi\/kurum ile dini y\u00f6neten ki\u015fi\/kurumun i\u015f birli\u011fi yapmas\u0131 gerekti\u011fi izlenimi yaratabilir. Ne var ki Erde\u015fir i\u00e7in ikiz karde\u015f olanlar, ki\u015fi yahut kurumlar de\u011fil; din fikri ile devlet fikridir. Ba\u015fka bir deyi\u015fle, onun \u201cikiz karde\u015f\u201d metaforu, bu iki fikrin h\u00fck\u00fcmdar \u015fahs\u0131nda birle\u015fmesini ifade eder. Yani din ve devlet, ayr\u0131 kaynaklardan de\u011fil, ayn\u0131 otoriteden beslenmelidir. \u0130kiz karde\u015fler bir arada olmad\u0131k\u00e7a devlet her zaman tehlike alt\u0131ndad\u0131r.<\/p>\n
Erde\u015fir, ikiz karde\u015f metaforundan hemen sonra dinin, m\u00fclk\u00fcn temeli oldu\u011funu aktar\u0131r.[11] Bu, m\u00fclk\u00fcn temeli olan dini elinde bulunduran\u0131n, h\u00fck\u00fcmranl\u0131k i\u00e7in en kuvvetli silaha sahip oldu\u011fu anlam\u0131na gelmektedir. Zira bir \u015feyin temelini elinde bulunduran onun h\u00fckmi malikidir. Arsan\u0131n malikinin ayn\u0131 zamanda \u00fczerindeki muhtesat\u0131n maliki oldu\u011fu gibi…<\/p>\n
Din \u00fczerinde hakimiyet kuramayan h\u00fck\u00fcmdar olsa olsa iktidara fiilen sahip olabilir. H\u00fckmi sahipli\u011fini tasdik etmek isteyen h\u00fck\u00fcmdar, halktan hi\u00e7 kimseyi dini konularda kendisinden \u00fcst\u00fcn g\u00f6stermemelidir. Dini konularda ba\u015fkalar\u0131ndan tavsiye dinleyen h\u00fck\u00fcmdar\u0131n taht\u0131 emniyette de\u011fildir. Zira m\u00fclk\u00fcn temeli ba\u015fkalar\u0131n\u0131n elindeyken h\u00fck\u00fcmdar, emanet olarak elinde bulunan m\u00fclk ile dini koruyamaz.<\/p>\n
Dini konuda \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kan\u0131tlayamayan h\u00fck\u00fcmdar aleyhtarlar\u0131n\u0131n ayaklanmak i\u00e7in bir araya gelmesi ka\u00e7\u0131n\u0131lmazd\u0131r. Zira toplum i\u00e7erisinde sefalet i\u00e7erisinde ya\u015fayanlar, daha evvel devletin deh\u015fetli m\u00fceyyidesi ile kar\u015f\u0131la\u015fanlar, h\u00fck\u00fcmdar\u0131n gazab\u0131na u\u011frayanlar yeni lider aray\u0131\u015flar\u0131na ba\u015flayacaklar ve bu aray\u0131\u015f dini a\u00e7\u0131dan h\u00fck\u00fcmdardan daha donan\u0131ml\u0131 oldu\u011funu d\u00fc\u015f\u00fcnd\u00fckleri \u201cdinin gizli reisinin\u201d etraf\u0131nda toplanmakla son bulacakt\u0131r. Erde\u015fir, vasiyetnamenin bir\u00e7ok yerinde halk\u0131n, h\u00fck\u00fcmdar aleyhine zuhur eden kinin etraf\u0131nda toplanma e\u011filiminde oldu\u011funu aktar\u0131r.[12] Bu sebeple h\u00fck\u00fcmdar, halk\u0131n genel kabul g\u00f6r\u00fclenlerin d\u0131\u015f\u0131ndaki i\u015flerle me\u015fgul olmas\u0131na, bilgiye ula\u015fmas\u0131na m\u00e2ni olmal\u0131d\u0131r. Zira fazla bilgi fazla yorum; fazla yorum ise fazla mezhep demektir. Mezhepsel farkl\u0131l\u0131klar\u0131n artt\u0131\u011f\u0131 bir toplumda ise \u00e7at\u0131\u015fmalar ka\u00e7\u0131n\u0131lmaz olur. Nihayet \u00e7at\u0131\u015fmalar, taraflar\u0131n\u0131n h\u00fck\u00fcmdara kar\u015f\u0131 birle\u015fmesi ile son bulur. H\u00fck\u00fcmdar bu \u00e7at\u0131\u015fmalarda kimin taraf\u0131nda olaca\u011f\u0131n\u0131 \u00e7o\u011fu zaman se\u00e7emez ve zamanla vaziyet, h\u00fck\u00fcmdar\u0131n kitlelere \u015fiddet uygulamaktan \u00e7ekinece\u011fi kadar k\u00f6t\u00fcye evrilebilir.<\/p>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Erde\u015fir, dini bir ama\u00e7 olarak de\u011fil ara\u00e7 olarak tan\u0131mlamaktad\u0131r.[13] Zira, vasiyetname bir b\u00fct\u00fcn olarak de\u011ferlendirildi\u011finde, kamunun genel yarar\u0131 i\u00e7in \u015fiddeti me\u015fru g\u00f6steren anlat\u0131lar ba\u015fta olmak \u00fczere metinde, toplumu bir arada tutabilmek i\u00e7in dinin korunmas\u0131 gerekti\u011fi de\u011fil epistemolojik ba\u011flamda dinin g\u00fcc\u00fcyle toplumun bir arada tutulabilece\u011fi \u00f6\u011f\u00fctlenmi\u015ftir.<\/p>\n
Erde\u015fir\u2019in dini ara\u00e7 olarak a\u00e7\u0131mlad\u0131\u011f\u0131n\u0131 ayr\u0131ca h\u00fck\u00fcmdar\u0131n halk\u0131n kalbine ve akl\u0131na h\u00fckmetmesinin imk\u00e2ns\u0131z oldu\u011funu aktarmas\u0131ndan anl\u0131yoruz. Vasiyetname\u2019nin 6. b\u00f6l\u00fcm\u00fcnde aktar\u0131lan \u201c\u015eunu bilin ki sizin iktidar\u0131n\u0131z tebaan\u0131z\u0131n ancak bedenlerine hu\u0308kmeder, krallar\u0131n kalpler u\u0308zerinde gu\u0308cu\u0308 yoktur. \u015eunu da bilin ki ellerindeki \u015feyleri alarak insanlar\u0131 alt etseniz bile ak\u0131llar\u0131na h\u00e2kim olamayacaks\u0131n\u0131z.\u201d ifadesi Erde\u015fir i\u00e7in dinin insanlar\u0131n kalplerine ve ak\u0131llar\u0131na y\u00f6nelik bir kontrol arac\u0131 oldu\u011funu g\u00f6stermektedir. Toplumdaki yoksullar\u0131n ve ac\u0131 \u00e7ekmi\u015flerin ellerindeki en b\u00fcy\u00fck silah, g\u00fc\u00e7l\u00fc duygulan\u0131mlar\u0131 sayesinde dini bir manip\u00fclasyon arac\u0131 olarak kullanma yetenekleridir. \u00d6yle ki bu ki\u015filer, dindar bilin\u00e7li fertlerden meydana gelen Sasani halk\u0131n\u0131n dini duygular\u0131n\u0131 s\u00f6m\u00fcrerek, halk\u0131n yoksullar\u0131n ve ac\u0131 \u00e7ekmi\u015flerin yan\u0131nda olma e\u011filimi tetikleyecek ve sonunda halk i\u00e7erisinde h\u00fck\u00fcmdar\u0131n \u201cbiat\u00e7\u0131\u201d oldu\u011fu alg\u0131s\u0131 vuku bulacakt\u0131r. Reayas\u0131 taraf\u0131ndan din d\u00fc\u015fman\u0131 yaftas\u0131na maruz kalmak istemeyen h\u00fck\u00fcmdar, dini herkesten \u00e7ok korudu\u011funu, dini konularda emir verme yahut yasak koyma hususunda en do\u011fru karar\u0131 ancak kendisinin verebilece\u011fini halk\u0131na g\u00f6stermelidir. H\u00fck\u00fcmdar\u0131n ululu\u011fu din bilgisinin ululu\u011fundan gelir. Ruhban s\u0131n\u0131f\u0131ndan emir alan, onlar\u0131n tavsiyeleri ile \u00fclkeyi y\u00f6neten h\u00fck\u00fcmdar zay\u0131f noktas\u0131n\u0131 \u00e7oktan halka g\u00f6stermi\u015f olmaktad\u0131r.<\/p>\n
Erde\u015fir\u2019in dini ara\u00e7 olarak g\u00f6rmesi Platon\u2019un ideal devletindeki dinin konumunu an\u0131msatmaktad\u0131r. Zira Platon, Yasalar adl\u0131 eserinde toplumun mutlulu\u011fu ve esenli\u011fi i\u00e7in dini bir ara\u00e7 olarak kullan\u0131r.[14] Ne var ki Platon\u2019un din anlay\u0131\u015f\u0131 idealar evrenine, Erde\u015fir\u2019inki ise Zerd\u00fc\u015ft \u00f6\u011fretisine dayan\u0131r.[15] Zerd\u00fc\u015ftl\u00fck gelene\u011fine g\u00f6re h\u00fck\u00fcmdar, Tanr\u0131 Ahura Mazda\u2019n\u0131n yer y\u00fcz\u00fcndeki temsilcisidir. Onun egemenli\u011fi hem d\u00fcnyevi hem de uhrevidir. Bu y\u00f6n\u00fcyle Erde\u015fir\u2019in devletinde din ve devlet i\u00e7 i\u00e7edir. Platon\u2019un h\u00fck\u00fcmdar\u0131n\u0131n me\u015fruiyeti ise hakikati bilme yetene\u011finden kaynaklan\u0131r. Ba\u015fka bir deyi\u015fle Platon, arzular\u0131ndan ar\u0131nm\u0131\u015f bir \u015fekilde, akl\u0131n\u0131n i\u015flevini maksimize ederek, idealar evrenini idrak edebilen h\u00fck\u00fcmdar\u0131n hangi dine inand\u0131\u011f\u0131n\u0131n bir \u00f6nemi bulunmamaktad\u0131r.<\/p>\n
Oysa Erde\u015fir\u2019in ideal h\u00fck\u00fcmdar\u0131n\u0131n Zerd\u00fc\u015ft dini a\u00e7\u0131s\u0131ndan neyin \u201ciyi\u201d oldu\u011funu bilmesine gerek yoktur. Ba\u015fka bir deyi\u015fle Erde\u015fir\u2019in vasiyetnamesi, Zerd\u00fc\u015ftl\u00fck felsefesi ba\u011flam\u0131nda Ahura Mazda\u2019n\u0131n ho\u015funa gidecek dini \u00f6\u011feler i\u00e7ermedi\u011fi gibi metinde, Zerd\u00fc\u015ft \u00f6\u011fretide h\u00fck\u00fcmdar i\u00e7in iyi olan\u0131n ne oldu\u011fundan da bahsedilmez. Bunun da \u00f6tesinde Erde\u015fir, \u201cYine o dindarlar\u0131n ve onlar\u0131n d\u0131\u015f\u0131ndakilerin ibadet ve dinlerinden ba\u015fka herhangi bir konuda emir verme ve yasak koymalar\u0131na izin vermemelidir\u201d diyerek dindar bilinci taht\u0131n etraf\u0131ndan uzakla\u015ft\u0131r\u0131lmas\u0131 gerekti\u011fine i\u015faret etmi\u015f, devlet y\u00f6netiminde dindarlar\u0131n kesinlikle s\u00f6z sahibi olmamas\u0131 gerekti\u011fini yinelemi\u015ftir.<\/p>\n
Mamafih, Erde\u015fir, h\u00fck\u00fcmdar\u0131n dini konularda yetkin olmas\u0131 hususunu bir ahlak problemi olarak ele almam\u0131\u015f, m\u00fclk\u00fcn temeli olan dini, h\u00fck\u00fcmdar\u0131n devaml\u0131l\u0131\u011f\u0131 i\u00e7in teknik bir ara\u00e7 olarak \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr. Erde\u015fir i\u00e7in kendisinden sonra gelen h\u00fck\u00fcmdarlar, ger\u00e7ekten dini konularda yetkin olmasalar bile yetkin g\u00f6z\u00fckmelidir. Ba\u015fka bir deyi\u015fle, Erde\u015fir\u2019in ideal h\u00fck\u00fcmdar\u0131n\u0131n dini a\u00e7\u0131dan zevahiri kurtarmas\u0131 kafidir. Zira Erde\u015fir kendisinden sonra gelenlere, dini iyi bilmemeleri ve halk\u0131n\u0131 da bu konuda bilgilendirmemeleri halinde \u00f6teki d\u00fcnyada kar\u015f\u0131la\u015faca\u011f\u0131 m\u00fceyyidelerden yahut dinlerini ihmal etmeleri durumunda Zerd\u00fc\u015ft \u00f6\u011fretiye g\u00f6re Tanr\u0131\u2019n\u0131n nefretini kazan\u0131p taht\u0131n\u0131 kaybedece\u011finden bahsetmemi\u015ftir. Bunun yan\u0131nda, h\u00fck\u00fcmdar\u0131n dini konulardaki bilgisizli\u011fini, siyasi ve toplumsal a\u00e7\u0131dan do\u011furabilece\u011fi istikrars\u0131zl\u0131klar ba\u011flam\u0131nda de\u011ferlendirmi\u015ftir.<\/p>\n
ERDE\u015e\u0130R\u2019\u0130N TOPLUM MODEL\u0130 VERSUS PLATON\u2019UN TOPLUM MODEL\u0130<\/p>\n
Nagihan Do\u011fan\u2019dan al\u0131nt\u0131lad\u0131\u011f\u0131m\u0131z vasiyetnamesinde Erde\u015fir, toplumu din adamlar\u0131, askerler, y\u00f6neticiler ve hizmet\u00e7iler olarak 4 s\u0131n\u0131fa ay\u0131rm\u0131\u015ft\u0131r. Sasani imparatorlu\u011funun kurucusunun, toplumu s\u0131n\u0131flara ay\u0131rmas\u0131 Zerd\u00fc\u015ftl\u00fck gelene\u011fiyle uyumludur.[16] Zira Zerd\u00fc\u015ft gelene\u011finde oldu\u011fu gibi Erde\u015fir\u2019in s\u0131n\u0131flar\u0131 da kati surette ge\u00e7i\u015fsizdir. Erde\u015fir\u2019e g\u00f6re s\u0131n\u0131flar\u0131n var olu\u015f ama\u00e7lar\u0131na hizmet edip etmedikleri h\u00fck\u00fcmdarlar taraf\u0131ndan s\u00fcrekli olarak denetlenmeli ve s\u0131n\u0131flar\u0131n hudutlar\u0131 kati surette muhafaza edilmelidir. O kadar ki s\u00f6z konusu s\u0131n\u0131flar i\u00e7erisindeki insanlar\u0131n niyetlerinin ne oldu\u011fu dahi h\u00fck\u00fcmdar taraf\u0131ndan tespit edilmeli, bir s\u0131n\u0131f\u0131n, kendisinden daha \u00fcst mertebede bulunan ba\u015fka bir s\u0131n\u0131fa g\u00f6z dikti\u011finin anla\u015f\u0131lmas\u0131 durumunda h\u00fck\u00fcmdar, bu durumu \u00f6nlemeye bedenini korumaktan daha \u00e7ok \u00f6nem vermelidir. Bu y\u00f6n\u00fcyle Erde\u015fir\u2019in ge\u00e7i\u015fsiz toplum modeli, Platon\u2019un toplum modelini ak\u0131llara getirmektedir.<\/p>\n
Ger\u00e7ekten de Platon Devlet adl\u0131 eserinde toplumu 3 s\u0131n\u0131fa ay\u0131rm\u0131\u015f her bir s\u0131n\u0131fa de\u011ferli bir maden hasretmi\u015ftir. Filozofa g\u00f6re toplum 3 s\u0131n\u0131ftan meydana gelmekte olup bunlardan y\u00f6neticiler alt\u0131n madenine, askerler g\u00fcm\u00fc\u015f madenine ve \u00fcreticiler de tun\u00e7\/demir madenine kat\u0131\u015fm\u0131\u015f durumdad\u0131rlar.[17] Bununla birlikte Platon\u2019un \u00f6ne s\u00fcrd\u00fc\u011f\u00fc bu s\u0131n\u0131flar ruhun \u00fc\u00e7 farkl\u0131 b\u00f6l\u00fcm\u00fcne denk gelmektedir. Buna g\u00f6re y\u00f6neticilerin ruhlar\u0131n\u0131n ak\u0131l b\u00f6l\u00fcm\u00fc, askerlerin ruhlar\u0131n\u0131n irade b\u00f6l\u00fcm\u00fc, \u00fcreticilerin ruhlar\u0131n\u0131n ise arzu b\u00f6l\u00fcm\u00fc a\u011f\u0131r basmaktad\u0131r.[18] B\u00f6ylece ruhunun hangi b\u00f6l\u00fcm\u00fcn\u00fc etkili olarak kulland\u0131\u011f\u0131na g\u00f6re s\u0131n\u0131flara ayr\u0131lan ve b\u00fct\u00fcn s\u0131n\u0131flar ehli olduklar\u0131 i\u015flerle me\u015fgul olduklar\u0131nda, insanlar aras\u0131nda mutluluk ve esenlik zuhur etmi\u015f olacakt\u0131r.<\/p>\n
Platon\u2019un toplum tasnifi insan\u0131n\/insano\u011flunun ihtiya\u00e7lar\u0131n\u0131 ancak i\u015f birli\u011fi yaparak kar\u015f\u0131layabilece\u011fi g\u00f6r\u00fc\u015f\u00fcne dayan\u0131r. Ba\u015fka bir deyi\u015fle, Platon\u2019un s\u0131n\u0131flar\u0131 aras\u0131nda m\u00fctemadiyen bir dayan\u0131\u015fma s\u00f6z konusudur. O kadar ki filozof, dayan\u0131\u015fmadan \u00fcst\u00fcn fayda sa\u011flanabilmesi i\u00e7in, belirli bir s\u0131n\u0131f\u0131n \u00e7ocuklar\u0131n\u0131n ba\u015fka bir s\u0131n\u0131fa y\u00f6nelik yeteneklerinin a\u011f\u0131r bast\u0131\u011f\u0131 durumlarda s\u0131n\u0131flar aras\u0131 ge\u00e7i\u015fi de m\u00fcmk\u00fcn k\u0131lm\u0131\u015ft\u0131r.[19] Zira topluma yeni kat\u0131lm\u0131\u015f ve tun\u00e7\/demir madeninin yetkinli\u011fine sahip olan bireyin, s\u0131rf alt\u0131n madenine kat\u0131\u015fm\u0131\u015f bir ki\u015finin kan\u0131n\u0131 ta\u015f\u0131mas\u0131 hasebiyle devleti y\u00f6netici s\u0131n\u0131f\u0131na dahil edilmesi devletin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc beraberinde getirecektir.[20]<\/p>\n
Platon\u2019un Devlet adl\u0131 eserinde ayr\u0131ca s\u0131n\u0131flar\u0131n birbirlerinin i\u015fine kar\u0131\u015fmas\u0131n\u0131n devlete kar\u015f\u0131 i\u015flenmi\u015f en b\u00fcy\u00fck su\u00e7 oldu\u011funu kabul etmesi onun toplum tasnifinin Erde\u015fir\u2019in s\u0131n\u0131flar\u0131 kadar ge\u00e7i\u015fsiz oldu\u011fu anlam\u0131na gelmez.[21] Zira Platon, insanlar\u0131 ehli olmad\u0131klar\u0131 bir i\u015fte \u00e7al\u0131\u015ft\u0131rman\u0131n ba\u015fka bir deyi\u015fle, ruhlar\u0131n\u0131n i\u015flevsel a\u00e7\u0131dan zay\u0131f oldu\u011fu b\u00f6l\u00fcm\u00fcne ihtiya\u00e7 duyulan alanlarda s\u00f6z sahibi olmalar\u0131n\u0131n devletin zarar\u0131na olaca\u011f\u0131ndan hareketle, liyakat merkezli bir ge\u00e7i\u015fsizlik \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr. Bu ba\u011flamda Platon, ruhunun arzu b\u00f6l\u00fcm\u00fc kuvvetli bir etkiye sahip birinin asker olmas\u0131n\u0131n dayan\u0131\u015fma zincirini koparaca\u011f\u0131n\u0131 ve bu durumun uzun vadede toplumun da\u011f\u0131lmas\u0131na sebep olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnerek s\u0131n\u0131flar\u0131n hudutlar\u0131n\u0131 bireylerin ruhlar\u0131n\u0131n do\u011fas\u0131na g\u00f6re konumland\u0131rm\u0131\u015ft\u0131r.<\/p>\n
Oysa Erde\u015fir\u2019in vasiyetnamesinde yer alan s\u0131n\u0131flar\u0131n ge\u00e7i\u015fsizli\u011fi bir nass kadar kesindir. Bununla birlikte Erde\u015fir\u2019in kat\u0131 ge\u00e7i\u015fsizli\u011fi Platon\u2019unkinden farkl\u0131 olarak insan\u0131n doyumsuz olma \u00f6zelli\u011fine dayanmaktad\u0131r. Ba\u015fka bir deyi\u015fle Erde\u015fir, Platon gibi insanlar\u0131n yarat\u0131l\u0131\u015flar\u0131ndaki farkl\u0131l\u0131klara de\u011finmenin \u00f6tesinde, b\u00fct\u00fcn insanl\u0131\u011f\u0131 \u201cdoyumsuz\/a\u00e7 g\u00f6zl\u00fc\u201d olarak kabul etmi\u015f ve kendisinden sonra gelenlere buna g\u00f6re nasihat vermi\u015ftir. H\u00fck\u00fcmdara g\u00f6re kim olursa olsun, kendisinin \u00fcst\u00fcnde yer alan bir s\u0131n\u0131fa ge\u00e7ti\u011finde, ondan daha da \u00fcst s\u0131n\u0131fa g\u00f6z koyacakt\u0131r. Zira onlar krala yakla\u015ft\u0131k\u00e7a, h\u00fck\u00fcmdara daha fazla imrenecekler ve onun yerine ge\u00e7meden s\u0131n\u0131f atlama hevesleri sona ermeyecektir. Zaman i\u00e7erisinde kuyruk ba\u015fa, ba\u015f da kuyru\u011fa d\u00f6n\u00fc\u015fecek ve sonunda h\u00fck\u00fcmdar\u0131n taht\u0131 devrilecektir.<\/p>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere gerek Platon gerekse Erde\u015fir insan ruhundan\/insan\u0131n f\u0131trat\u0131ndan yola \u00e7\u0131karak s\u0131n\u0131flar aras\u0131 ge\u00e7i\u015fin s\u0131n\u0131rlar\u0131n\u0131 belirlemi\u015flerdir. \u0130kisi aras\u0131ndaki en temel fark, Erde\u015fir t\u00fcm insanl\u0131\u011f\u0131 doyumsuz olarak yaftalarken, Platon insanlar\u0131 ruhlar\u0131 ba\u011flam\u0131nda ele alm\u0131\u015f ve \u00fc\u00e7 farkl\u0131 insan ruhuna g\u00f6re toplumu s\u0131n\u0131flara ay\u0131rm\u0131\u015ft\u0131r. Palton\u2019un s\u0131n\u0131flar aras\u0131 ge\u00e7i\u015fsizli\u011fi insanlar\u0131n hangi madene kat\u0131\u015ft\u0131\u011f\u0131n\u0131n tespit edilmesinden sonra ba\u015flarken, Erde\u015fir\u2019in ge\u00e7i\u015fsizli\u011fi b\u00f6yle bir tespite ihtiya\u00e7 duymaz.<\/p>\n
ERDE\u015e\u0130R\u2019\u0130N \u015e\u0130DDET\u0130 VERSUS PLATON\u2019UN \u015e\u0130DDET\u0130<\/p>\n
Vasiyetnamenin bir\u00e7ok yerinde Erde\u015fir, toplumun yarar\u0131na olacaksa bireylere \u015fiddet uygulaman\u0131n hatta onlar\u0131 \u00f6ld\u00fcrmenin me\u015fru oldu\u011funu s\u00f6yler.[22] Bu me\u015frulu\u011fu ise yine bir d\u00fcalizmle a\u00e7\u0131klar: \u015eefkat+\u015eiddet=\u015eevkat.<\/p>\n
H\u00fck\u00fcmdar\u0131n \u015fefkati, onun gaddarl\u0131\u011f\u0131n\u0131 ihtiva etmedik\u00e7e tebaa i\u00e7in \u015fefkat niteli\u011fi ta\u015f\u0131maz. Tebaaya merhamet demek, baz\u0131 durumlarda fertlere \u015fiddet uygulanmas\u0131 demektir. Bu ba\u011flamda Erde\u015fir h\u00fck\u00fcmdar\u0131n \u015fiddet kap\u0131s\u0131 ve \u015fefkat kap\u0131s\u0131 olmak \u00fczere iki farkl\u0131 kap\u0131s\u0131 oldu\u011funu kabul etmez. H\u00fck\u00fcmdara g\u00f6re, gerekti\u011finde bireylere \u015fiddet uygulamas\u0131 h\u00fck\u00fcmdar\u0131n \u015fefkat kap\u0131s\u0131n\u0131n ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r.[23] Toplum i\u00e7erisinde dini a\u00e7\u0131dan yozla\u015fm\u0131\u015f, toplumun ileri gelenlerine haset besleyen insanlara kar\u015f\u0131 h\u00fck\u00fcmdar, \u015fiddet kap\u0131s\u0131 ile merhamet kap\u0131s\u0131n\u0131 birle\u015ftirmek zorundad\u0131r.<\/p>\n
Platon da Devlet adam\u0131 adl\u0131 eserinde toplumun faydas\u0131na y\u00f6nelik olan \u015fiddetin me\u015fru oldu\u011funu s\u00f6yler.[24] Filozofa g\u00f6re devlet y\u00f6netmek t\u0131pk\u0131 t\u0131p\/doktorluk gibi bir bilimdir. Bilimin yolundan giden, bilimin do\u011frulu\u011fundan sapmayan kral\u0131n bu u\u011furda ba\u015fvurdu\u011fu \u015fiddet i\u00e7eren yollar kral\u0131n do\u011frulu\u011funa zeval vermez. Nas\u0131l ki doktor, bizleri iyile\u015ftirmek i\u00e7in baz\u0131 durumlarda can\u0131m\u0131z\u0131 ac\u0131tan yollara ba\u015fvurur, y\u00f6netici de devletin iyili\u011fi i\u00e7in \u015fiddete, hatta \u00f6ld\u00fcrmeye ba\u015fvurabilecektir.<\/p>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Erde\u015fir\u2019in \u015fiddeti ile Platon\u2019un \u015fiddeti toplumu \u0131slah edici de\u011fil topluma merhamet edici bir mefhum olarak benzerlik g\u00f6stermektedir. Zira Erde\u015fir, h\u00fck\u00fcmdar\u0131n \u015fiddet kaps\u0131n\u0131, onun \u015fefkat kap\u0131s\u0131n\u0131n olmazsa olmaz\u0131 olarak nitelemi\u015f, Platon da benzer bir \u015fekilde topluma yahut onun bireylerine y\u00f6nelik \u015fiddetin sonucunu doktorun hastay\u0131 iyile\u015ftirmesine benzeterek \u015fiddeti toplum i\u00e7in bir merhamet olarak yorumlam\u0131\u015ft\u0131r.<\/p>\n
SONU\u00c7<\/p>\n
Mamafih, M.S 3. y\u00fczy\u0131lda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f efsanevi h\u00fck\u00fcmdar Babek o\u011flu Erde\u015fir, dini devletin ayr\u0131lmaz bir par\u00e7as\u0131 olarak g\u00f6rerek m\u00fclk\u00fc dinin temeli olarak tan\u0131mlam\u0131\u015ft\u0131r. Erde\u015fir bunu yaparken, y\u00f6neticinin epistemolojik anlamdaki g\u00fcc\u00fcn\u00fc art\u0131rma gayesi g\u00fctm\u00fc\u015f, Ahura Mazda\u2019n\u0131n g\u00f6z\u00fcne girmeye \u00e7al\u0131\u015fmam\u0131\u015ft\u0131r.<\/p>\n
Din, insan\u0131n zaaflar\u0131n\u0131 t\u00f6rp\u00fcleyen, toplumu olu\u015fturan bireylerin kalbine hitap eden en de\u011ferli kurum oldu\u011fundan h\u00fck\u00fcmdar, kalplere giden yolu din adamlar\u0131n\u0131 yard\u0131m\u0131yla de\u011fil, kendisi fethetmelidir. Aksi halde kitleler, h\u00fck\u00fcmdar\u0131 hep yan\u0131ndaki din adam\u0131yla tasavvur edecekler ve din adam\u0131 (din de\u011fil) art\u0131k iktidar\u0131n me\u015fruiyetinin ayr\u0131lmaz bir par\u00e7as\u0131 haline d\u00f6n\u00fc\u015fecektir. Dindar bilin\u00e7, m\u00fclk\u00fcn sahibine de\u011fil, kalplere h\u00fckmeden temelin sahibine g\u0131pta edecektir.<\/p>\n
Zerd\u00fc\u015ft inanc\u0131n\u0131 benimseyen ve devleti bu dini gelenekler do\u011frultusunda ayakta tutmaya \u00e7al\u0131\u015fan Erde\u015f\u00eer\u2019in, Ahura Mazda\u2019n\u0131n yard\u0131m\u0131yla topraklar fethetti\u011fi tarihi kaynaklarda yer almaktad\u0131r. Vasiyetnamesinde yer alan tavsiyelerin bir\u00e7o\u011fu, g\u00fcn\u00fcm\u00fcz laik devlet anlay\u0131\u015f\u0131yla do\u011frudan \u00f6rt\u00fc\u015fmese de h\u00fck\u00fcmdar\u0131n dini konularda derin bilgi sahibi olmas\u0131 gerekti\u011fine dair \u0131srar\u0131 dikkat \u00e7ekicidir. Bu y\u00f6n\u00fcyle, dini iktidar\u0131n hizmetine alan ve din adamlar\u0131n\u0131 otoritenin d\u0131\u015f\u0131nda tutan yakla\u015f\u0131m\u0131, modern siyasal d\u00fc\u015f\u00fcncede kar\u015f\u0131l\u0131k bulan bir \u00e7izgiye i\u015faret eder.<\/p>\n
Erde\u015fir taraf\u0131ndan aktar\u0131lan, h\u00fck\u00fcmdar\u0131n kendisinin ve mahiyetinin ahlak\u0131n\u0131 d\u00fczeltmeden halk\u0131n ahlak\u0131n\u0131 d\u00fczeltemeyece\u011fi, devleti y\u0131kan iki \u015feyin, d\u00fc\u015fman\u0131n galip gelmesi ile edebin bozulmas\u0131 oldu\u011fu gibi di\u011fer \u00f6\u011f\u00fctler de g\u00fcn\u00fcm\u00fczde hem birey olarak bizlerin hem de dini konularda \u0131slahata haz\u0131rlanan d\u00fcnya iktidarlar\u0131na benzersiz bir ders niteli\u011findedir.<\/p>\n
KAYNAK\u00c7A<\/p>\n
CAN Cahit, Zerd\u00fc\u015ft\u00e7\u00fcl\u00fck, Zerd\u00fc\u015ft ve Hukuk (AVESTA), Ankara \u00dcniversitesi Hukuk Fak\u00fcltesi Dergisi, Cilt 25, Say\u0131 1, 1968, s.273-288<\/p>\n
DO\u011eAN Nagihan, M\u00fckemmelli\u011fi Konusunda \u0130ttifak Edilmi\u015f Bir Risale, \u2018AHD\u00dc ERDE\u015e\u0130R, Atat\u00fcrk Ara\u015ft\u0131rma Merkezi Yay\u0131nlar\u0131, Tarih ve Tarih\u00e7ili\u011fe Dair Serhat K\u00fc\u00e7\u00fck \u0130\u00e7in Yaz\u0131lar, 1. Bask\u0131, Ankara 2024, s.431-480<\/p>\n
EVREN Mehmet, Platon\u2019un Politika Felsefesindeki S\u0131n\u0131f Ayr\u0131m\u0131 Ve Y\u00f6netim Bi\u00e7imlerine Dair Bir De\u011ferlendirme, Nev\u015fehir Hac\u0131 Bekta\u015f Veli \u00dcniversitesi SBE Dergisi, 12(3),1735-1747.<\/p>\n
GEMALMAZ Mehmet Semih, Devlet Birey ve \u00d6zg\u00fcrl\u00fck, Legal Yay\u0131nlar\u0131, Geni\u015fletilmi\u015f 3. Bask\u0131, \u0130stanbul 2016<\/p>\n
\u00d6ZER Osman, POLAT Mahmut, T\u00fcrk-Fars Mitolojisinde Tema \u00d6rt\u00fc\u015fmesi, Uluslararas\u0131 Filoloji Beng\u00fc, Y\u0131l 2021, Say\u0131 1, s.1-14<\/p>\n
PLATON, Devlet, Remzi Kitapevi, 2. Bask\u0131, \u0130stanbul 1971<\/p>\n
PLATON, Devlet Adam\u0131, MEB Yay\u0131nlar\u0131, \u0130stanbul 1997<\/p>\n
PLATON, Yasalar, \u00c7ev. Candan \u015eentuna, Saffet Bab\u00fcr,Pharmakon Yay\u0131nevi, 2. Bask\u0131,Ankara 2019,<\/p>\n
SHAKED, Shaul, Andarz and Andarz Literature in Pre-Islamic Iran, Encyclopaedia Iranica, Ed. Ehsan Yarshater, C II, Routledge&Kegan Paul, Londra 1985, s. 11-16.<\/p>\n
TAH\u0130RO\u011eLU B\u00fclent, Platon\u2019un Hukuk Anlay\u0131\u015f\u0131, \u0130stanbul \u00dcniversitesi Hukuk Fak\u00fcltesi Dergisi, Y\u0131l 1970, Cilt 36, Say\u0131 1-4, s.364.<\/p>\n
TO\u011eAY Ali H\u00fcseyin, Karname-i Erde\u015fir-i Babekan (Erde\u015fir-i Babekan Destan\u0131), Selenge Yay\u0131nlar\u0131,\u0130stanbul 2021<\/p>\n
YURDAKUL \u0130lhami, Daire-yi Adalet, T\u00fcrk-\u0130slam Devlet Ve Toplum D\u00fczeninin Merkez\u00ee Anlay\u0131\u015f\u0131, T\u00fcrk Maarif Ansiklopedisi, (https:\/\/turkmaarifansiklopedisi.org.tr\/daire-yi-adalet)<\/p>\n
————–<\/p>\n
[1] DO\u011eAN Nagihan, M\u00fckemmelli\u011fi Konusunda \u0130ttifak Edilmi\u015f Bir Risale, \u2018AHD\u00dc ERDE\u015e\u0130R, Atat\u00fcrk Ara\u015ft\u0131rma Merkezi Yay\u0131nlar\u0131, Tarih Ve Tarih\u00e7ili\u011fe Dair Serhat K\u00fc\u00e7\u00fck \u0130\u00e7in Yaz\u0131lar, 1. Bask\u0131, Ankara 2024, (https:\/\/www.academia.edu\/126019881\/_M\u00fckemmelli\u011fi_Konusunda_\u0130ttifak_Edilmi\u015f_Bir_Risale_Ahd\u00fc_Erde\u015f\u00eer_Arap\u00e7a_metin_ve_T\u00fcrk\u00e7e_Terc\u00fcmesiyle_Birlikte_A_Treatise_Agreed_Upon_for_Its_Excellence_Ahd_Ardashir_With_Arabic_Text_and_Its_Turkish_Translation_)(E.T:19.04.2025), s.434.<\/p>\n
[2] DO\u011eAN, s.439.<\/p>\n
[3] DO\u011eAN, s.439.<\/p>\n
[4] TO\u011eAY Ali H\u00fcseyin, Karname-i Erde\u015fir-i Babekan (Erde\u015fir-i Babekan Destan\u0131), Selenge Yay\u0131nlar\u0131,\u0130stanbul 2021, s.41.<\/p>\n
[5] Ali H\u00fcseyin To\u011fay, Ferreh ifadesinin tanr\u0131 Ahura Mazda taraf\u0131ndan iran \u015fahlar\u0131na \u00f6zg\u00fcledi\u011fi tanr\u0131sal bir g\u00fc\u00e7 olarak aktar\u0131r.Ferri \u0130zdi ise Ferreh\u2019in Ahura Mazda\u2019ya \u00f6zg\u00fc koruyucu bir t\u00fcr\u00fc olup, destanda Erde\u015fir\u2019i korumak i\u00e7in onu takip eden bir kuzu g\u00f6r\u00fcn\u00fcm\u00fcne girmi\u015ftir. Erde\u015fir, daha sora Ferri Keyani\u2019nin yard\u0131m\u0131yla Arduvan\u0131 yenecektir. (TO\u011eAY, s.50,57,62,75); \u0130ran mitolojisinde ve Zerd\u00fc\u015ftilerin Kutsal Kitab\u0131 Avesta\u2019da Ferri Keyani\/\u015eahl\u0131\u011f\u0131n \u0131\u015f\u0131\u011f\u0131, talihi olarak yer almaktad\u0131r. Tanr\u0131ya kar\u015f\u0131 yanl\u0131\u015f yapan ki\u015fi Ferri Keyani\u2019yi kaybeder, ku\u015f bi\u00e7iminde olan bu fer ondan ayr\u0131l\u0131nca \u015fahl\u0131k makam\u0131 elden gider. (Bkz. \u00d6ZER Osman, POLAT Mahmut, T\u00fcrk-Fars Mitolojisinde Tema \u00d6rt\u00fc\u015fmesi, Uluslararas\u0131 Filoloji Beng\u00fc, Y\u0131l 2021, Say\u0131 1, s.4,<\/p>\n
( https:\/\/dergipark.org.tr\/tr\/download\/article-file\/2145304) (E.T:16.05.2025)<\/p>\n
[6] TO\u011eAY, s.81.<\/p>\n
[7] DO\u011eAN, s.433.<\/p>\n
[8] SHAKED, Shaul, Andarz and Andarz Literature in Pre-Islamic Iran, Encyclopaedia Iranica, Ed. Ehsan Yarshater, C II, Routledge&Kegan Paul, Londra 1985, s.8.<\/p>\n
[9] YURDAKUL \u0130lhami, Daire-yi Adalet, T\u00fcrk-\u0130slam Devlet Ve Toplum D\u00fczeninin Merkez\u00ee Anlay\u0131\u015f\u0131, T\u00fcrk Maarif Ansiklopedisi, (https:\/\/turkmaarifansiklopedisi.org.tr\/daire-yi-adalet), (E.T:16.05.2025)<\/p>\n
[10] DO\u011eAN, s.461.<\/p>\n
[11] DO\u011eAN, s.461.<\/p>\n
[12] DO\u011eAN, s.463,464,465.<\/p>\n
[13] DO\u011eAN, s.444, d.p.63<\/p>\n
[14] TAH\u0130RO\u011eLU B\u00fclent, Platon\u2019un Hukuk Anlay\u0131\u015f\u0131, \u0130stanbul \u00dcniversitesi Hukuk Fak\u00fcltesi Dergisi, Y\u0131l 1970, Cilt 36, Say\u0131 1-4, s.364.<\/p>\n
[15] PLATON, Yasalar, \u00c7ev. Candan \u015eentuna, Saffet Bab\u00fcr,Pharmakon Yay\u0131nevi, Ankara 2019, 908d-e,909b-e; ERDEM H\u00fcsameddin, Platon\u2019un Din Anlay\u0131\u015f\u0131, Necmettin Erbakan \u00dcniversitesi \u0130lahiyet Fak\u00fcltesi Dergisi, Y\u0131l 2004, Cilt 18 Say\u0131 18, s.14.<\/p>\n
[16] DO\u011eAN, s.442; Zerd\u00fc\u015ftl\u00fckte toplum s\u0131n\u0131flar\u0131 i\u00e7in bkz, CAN Cahit, Zerd\u00fc\u015ft\u00e7\u00fcl\u00fck, Zerd\u00fc\u015ft ve Hukuk (AVESTA), Ankara \u00dcniversitesi Hukuk Fak\u00fcltesi Dergisi, Cilt 25, Say\u0131 1, 1968, s.284.(https:\/\/dergipark.org.tr\/tr\/pub\/auhfd\/issue\/42774\/516537)(E.T:16.05.2025)<\/p>\n
[17] PLATON, Devlet 415 a-b.; EVREN Mehmet, Platon\u2019un Politika Felsefesindeki S\u0131n\u0131f Ayr\u0131m\u0131 Ve Y\u00f6netim Bi\u00e7imlerine Dair Bir De\u011ferlendirme, Nev\u015fehir Hac\u0131 Bekta\u015f Veli \u00dcniversitesi SBE Dergisi, 12(3), s.1738.<\/p>\n
[18] PLATON, Devlet, 580 d.<\/p>\n
[19] Aram\u0131zda bir hamur birli\u011fi oldu\u011funa g\u00f6re sizden do\u011fan \u00e7ocuklar da her halde size benzeyeceklerdir. Ama arada bir, alt\u0131ndan g\u00fcm\u00fc\u015f g\u00fcm\u00fc\u015ften de alt\u0131n do\u011fdu\u011fu olabilir. Bunun i\u00e7in Tanr\u0131, her \u015feyden \u00f6nce \u00f6nderlere do\u011facak \u00e7ocuklar\u0131 i\u00e7in bek\u00e7ilik etmelerini, i\u00e7lerine bu madenlerden hangisinin kat\u0131lm\u0131\u015f oldu\u011funu dikkatle ara\u015ft\u0131rmalar\u0131n\u0131 buyurmu\u015ftur. Kendi \u00e7ocuklar\u0131 demirle yahut tun\u00e7la kat\u0131\u015f\u0131k do\u011fmu\u015flarsa hi\u00e7 ac\u0131may\u0131p, hamurlar\u0131na uygun i\u015flere koyacak onlar\u0131; \u00e7ift\u00e7i yada i\u015f\u00e7i yapacak. \u00c7ift\u00e7i ve i\u015f\u00e7i \u00e7ocuklar\u0131 aras\u0131ndan mayalar\u0131 alt\u0131n ve g\u00fcm\u00fc\u015fle kat\u0131\u015f\u0131k do\u011fanlar olursa, onlar\u0131 g\u00f6zetecek, kimini \u00f6nderli\u011fe kimini bek\u00e7ili\u011fe y\u00fckseltecek; \u00e7\u00fcnk\u00fc mayas\u0131nda demir ve tun\u00e7 kat\u0131\u015f\u0131k olanlar\u0131n \u00f6nderlik edece\u011fi g\u00fcn \u015fehrin yok olaca\u011f\u0131n\u0131 Tanr\u0131 buyurmu\u015ftur. (Platon, s.106, 415\/a-c) (Ayr\u0131ca bkz. PLATON, Devlet, 423\/d); EVREN Mehmet, s.1739.<\/p>\n
[20] Bkz. 19. d.p<\/p>\n
[21] PLATON, Devlet, 434\/c, Platon\u2019un s\u0131n\u0131fl\u0131 toplum modelinin kat\u0131 ayr\u0131mlara dayand\u0131\u011f\u0131na ili\u015fkin g\u00f6r\u00fc\u015f i\u00e7in bkz. EVREN Mehmet, s.1738.<\/p>\n
[22] DO\u011eAN, s.463-46.<\/p>\n
[23] DO\u011eAN, s.464.<\/p>\n
[24] PLATON, Devlet Adam\u0131, MEB Yay\u0131nlar\u0131, \u0130stanbul 1997, s.86-88, 293a-e.\u00a0Hukuki Haber<\/p>\n
Haberin Al\u0131nt\u0131land\u0131\u011f\u0131 Kaynak: www.hukukihaber.net<\/p>","protected":false},"excerpt":{"rendered":"
BABEK O\u011eLU ERDE\u015e\u0130R HAKKINDA Sasani \u0130mparatorlu\u011fu\u2019nun (M.S.224-651) kurucusu say\u0131lan 1.Erde\u015fir ya da \u201cErde\u015f\u00eer-i B\u00e2bek\u00e2n\u201d \u0130slam kaynaklar\u0131nda ahlak ve siyaset ile ilgili konularda \u00f6\u011fretici bir destan kahraman\u0131 olarak \u00e7o\u011fu eserde yerini alm\u0131\u015ft\u0131r. Elimizde Erde\u015fir\u2019in k\u00f6keni ve iktidarl\u0131k s\u00fcreci hakk\u0131nda \u00e7ok fazla bilgi bulunmamaktad\u0131r. Zira h\u00fck\u00fcmdar\u0131n anlat\u0131ld\u0131\u011f\u0131 eserlerlerin ekseriyeti epik tarzda, kahramanl\u0131k ve co\u015fku aktaran eserler oldu\u011fundan, s\u00f6z konusu eserlerden Erde\u015fir\u2019in hayat\u0131 ile ilgili tarihsel veriler elde etmek olduk\u00e7a g\u00fc\u00e7t\u00fcr. Bununla birlikte Erde\u015fir\u2019in ailesinin, bug\u00fcnki \u0130ran s\u0131n\u0131rlar\u0131nda yer alan Istahr \u015fehrindeki Anahita tap\u0131na\u011f\u0131n\u0131n bek\u00e7ileri oldu\u011fu, Erde\u015fir\u2019in babas\u0131 Babek\u2019in Istahr \u015fehrinin y\u00f6netimini ele ge\u00e7irdi\u011fi ve Erde\u015fir\u2019in de babas\u0131n\u0131n varisi oldu\u011fu tarihi kay\u0131tlardan elde edilebilmektedir.[1] Erde\u015fir\u2019in dedesi Sasan\u2019\u0131n ise Keyani H\u00fck\u00fcmdar\u0131 Bahmen Bin Esefendiyar\u2019\u0131n h\u00fck\u00fcmdar\u0131n\u0131n o\u011flu oldu\u011fu, babas\u0131 \u00f6l\u00fcnce taht\u0131 karde\u015fine b\u0131rakarak inzivaya \u00e7ekildi\u011fi rivayet edilmektedir.[2] Sasanilerin atas\u0131 olan Sasan\u2019\u0131n hem h\u00fck\u00fcmdar soyundan gelmesi hem de d\u00fcnyan\u0131n maddi varl\u0131\u011f\u0131na \u00f6nem vermeyen tasavvufi bir \u015fahsiyet olmas\u0131, Erde\u015fir\u2019i anlatan biyografilerin ekseriyetinde hem dini hem de politik mersiyelerin bir arada bulunmas\u0131na sebep olmu\u015ftur.[3] Nitekim Erde\u015fir\u2019e atfedilen me\u015fhur Karname-i Erde\u015fir- Babekan adl\u0131 destanda Erde\u015fir\u2019in Ahura Mazda\u2019n\u0131n yard\u0131m\u0131yla satran\u00e7 oynamay\u0131, ata binmeyi, avlanmay\u0131 \u00f6\u011frendi\u011fi nakledilir.[4] Yine s\u00f6z konusu destanda Erde\u015fir, Ferri \u0130zdi\u2019nin[5] yard\u0131m\u0131yla Arguvan\u2019dan kurtulur. Bunun yan\u0131nda Erde\u015fir, tanr\u0131 Kirm\u2019in bo\u011faz\u0131na k\u0131zg\u0131n demir sokarak Zerd\u00fc\u015ft yaz\u0131n\u0131nda put y\u0131k\u0131c\u0131 olarak …<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[27],"tags":[],"class_list":["post-92800","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-hukukihaber"],"acf":[],"yoast_head":"\n