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E.KESEBİR/ ISEM2016 Alanya – Turkey ile tasvir edilir: “İki cennet de (ağaçlar, meyveler, rengarenk bitkiler gibi) çeşit çeşit güzelliklerle bezenmiştir” (http://mushaf.diyanet.gov.tr/). Söz konusu iki cennetin aynı suredeki 64. ayette “koyu yeşil” olduğu belirtilmiştir. (“O iki cennet koyu yeşil renktedir” [http://mushaf.diyanet.gov.tr/]). Dolayısıyla ekoeleştirinin farkındalık uyandırmak istediği doğa için, “biriniz elindeki fidanı dikmek üzereyken kıyamet kopacak olsa (bile) o fidanı diksin” sözünü ölçüt alan İslam, belki de çevre konusunda en hassas dindir. Dolayısıyla İslam’ın çevre anlayışı ayetlerin yanı sıra sadece bu hadis nazara alınsa bile ekoeleştirinin ileri sürdüğü kimi kaygıları ihtiva etmektedir. Kıyametin kopacağını bilen insanın, biraz sonra yok olacağını bile bile fidanı dikmesi; fidanın sadece insana hizmet için olmadığına; bir varlık olarak yaşama hakkını sürdürmesine saygı duyulduğuna işaret eder. Dolayısıyla İslam inancındaki tabiatın kullanımında israftan kaçınılması 2 , savaşta dahi tabiata zarar verilmemesi 3 gibi birçok uygulama, İslam’ın çevre hassasiyetini ortaya koymaktadır. Medeniyet tasvvurunu tabiat merkezinde irdelediğimiz Sezai Karakoç’un tabiata bakışı, işte bu İslamî anlayışa yaslanır. Örneğin, Kur’an’da yağmurdan bahsedilen birçok ayette rahmetten de söz edilir. Karakoç’un şiirinde de benzer bir durum vardır. “Ötesini Söylemeyeceğim”de yağmur, Tunuslu Müslümanlar için bir rahmettir. Dağ denilince “Kış Anıtı” şiirinde görüldüğü üzere Karakoç, Hz. Musa’yı ve ona verilen dokuz buyruğu zihninde canlandırır; aya bakınca Hz. Peygamber’in şakku’l-kamer mucizesini hatırlar. Karakoç’un medeniyetinin temelinde İslamî tavır vardır ve bu tavır şiirlerinde anlatılırken tabiattan faydalanılmıştır. 2 Hz. Peygamber, akan bir nehirde abdest alırken dahi suyun israf edilmemesini ifade eder. (Ahmed b. Hanbel, II, 221; İbn Mâce, Tahâret, 48). Ayrıca, Ayrıca Araf Suresi’nin 31. Ayetinde şöyle denilmektedir: “Yiyin için fakat israf etmeyin. Çünkü o, israf edenleri sevmez (http://mushaf.diyanet.gov.tr/) 3 Abdurrazzâk b. Hemmâm, el-Musannef , s.220. 276
E.KESEBİR/ ISEM2016 Alanya – Turkey KAYNAKÇA Abdurrazzâk b. Hemmâm, Ebu Beki res-San’ânî (1983), El-Musannef, thk. Habîburrahman el- A’zamî, Mektebetu’l-İslâmî, İstanbul. Andı, Fatih (2010). Güneşe Tutulan Ayna, Hat Yayınevi, İstanbul. Garrard, Greg (2016). Ekoeleştiri – Ekoloji ve Çevre Üzerine Kültürel Tartışmalar, (Çev. Ertuğrul Genç), Kolektif Yayımcılık, İstanbul. Glotfelty, Cheryll & Fromm, Harold (1996). The Ecocriticism Reader – Landmarks In Literary Ecology, The University of Georgia Press, Athens and London. İbn Hanbel, Ahmed b. Muhammed, (1992). El-Müsned, Çağrı Yayınları, İstanbul. İbn Mace, Ebu Abdillah Muhammed b. Yezid El-Kazvinî, (1992), Sünen, Çağrı Yayınları, İstanbul. Karakoç, Sezai (1988). “Hâtıralar - XIII Aile”, Diriliş, 17 Ekim 1988, ss. 10-12. Karakoç, Sezai (1989). Diriliş – Hâtıralar - LVI, 11 Ağustos 1989, Yıl:30, Sayı: 56. Karakoç, Sezai (2008). Hızırla Kırk Saat, Diriliş Yayınları, 10. Baskı, İstanbul Karakoç, Sezai (2009). Leylâ ile Mecnun, Diriliş Yayınları, 6. Baskı, İstanbul. Karakoç, Sezai (2013). Şahdamar - Körfez - Sesler, Diriliş Yayınları, 10. Baskı, İstanbul. Karakoç, Sezai (2014). Gündönümü, Diriliş Yayınları, 9. Baskı, İstanbul. Karakoç, Sezai (2015). Çağ ve İlham I – Metafizik Gerilim Şartı, Diriliş Yayınları, 9. Baskı, İstanbul. Oppermann, Serpil (2012). “Ekoeleştiri: Çevre ve Edebiyat Çalışmalarının Dünü ve Bugünü.” S. Oppermann (Editör), Ekoeleştirel Çevre ve Edebiyat, Phoenix Yayınevi, Ankara. Toska, Sezgin (2009). Eugene O’neill’in İmparator Jones Adlı Yapıtına Ekoeleştirel Yaklaşım, Yayınlanmamış Yüksek Lisans Tezi, Atatürk Üniversitesi, Sosyal Bilimler Enstitüsü, İngiliz Dili ve Edebiyatı Anabilim Dalı, Erzurum. Toska, Sezgin (2015). Amerikan Ekokurgu Yapıtlarında Çevre Sorunları, Suçları ve Öngörülen Koruma Yöntemleri, Yayınlanmamış Doktora Tezi, Atatürk Üniversitesi, Sosyal Bilimler Enstitüsü, İngiliz Dili ve Edebiyatı Anabilim Dalı, Erzurum. 277
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