04.12.2015<\/p>\n
\u2018TER\u00d6R\u2019\u00dcN BAS\u0130T\u00c7E \u2018\u00f6rg\u00fct\u2019 i\u015fi olmaktan \u00f6te, yerle\u015fik d\u00fcnya d\u00fczenini s\u00fcrd\u00fcrmek i\u00e7in manivela olarak kullan\u0131ld\u0131\u011f\u0131 bir durumla y\u00fczy\u00fczeyiz. Ter\u00f6r art\u0131k \u2018k\u00fcresel siyaset\u2019in en etkili unsurlar\u0131ndan biri ve normalde \u2018gayrime\u015fru\u2019 olarak tan\u0131mlanacak her t\u00fcrl\u00fc m\u00fcdahale \u2018ter\u00f6r\u2019\u00fc gerek\u00e7e g\u00f6stererek kendine me\u015fruiyet kazand\u0131r\u0131yor. \u00d6zellikle de M\u00fcsl\u00fcman d\u00fcnya a\u00e7\u0131s\u0131ndan, ter\u00f6r hem bu co\u011frafyay\u0131 k\u00fcresel muktedirlerin kontrol\u00fc alt\u0131nda tutman\u0131n, hem de M\u00fcsl\u00fcmanlar\u0131 muktedirlerin istedi\u011fi \u00e7izgiye zorlaman\u0131n bir arac\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f durumda. \u0130slamofobi, darbeler, ba\u015fka bir \u00fclkeye yap\u0131lan asker\u00ee m\u00fcdahaleler ve bu m\u00fcdahaleler sebebiyle ya\u015fanan sivil \u00f6l\u00fcmleri… hi\u00e7biri \u2018kabul edilebilir\u2019 \u015feyler olmad\u0131\u011f\u0131 halde, kendisini ter\u00f6r \u00f6rg\u00fctleri \u00fczerinden me\u015frula\u015ft\u0131r\u0131l\u0131yor.<\/p>\n
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11 Eyl\u00fcl sald\u0131r\u0131lar\u0131 ile kurulan el-K\u00e2ide ba\u011flant\u0131s\u0131, ABD\u2019nin Afganistan\u2019\u0131 ve Irak\u2019\u0131n i\u015fgaline gerek\u00e7e olarak i\u015flev g\u00f6rd\u00fc. Rusya, Kafkasya\u2019da kendi menfaatini sa\u011flama alacak bir stat\u00fckoyu bu co\u011frafyada kendisine y\u00f6nelik direni\u015fi ve direnci \u2018ter\u00f6rize ederek\u2019 ba\u015fard\u0131. Yak\u0131n zamanda M\u0131s\u0131r darbecisi Sisi, \u0130hvan\u2019\u0131 \u2018ter\u00f6r \u00f6rg\u00fct\u00fc\u2019 gibi resmederek kendisine me\u015fruiyet arad\u0131. \u00dc\u00e7y\u00fcz bin insan\u0131n \u00f6l\u00fcm\u00fcne sebebiyet vermi\u015f Suriye katili Esed dahi, \u2018ter\u00f6re kar\u015f\u0131 m\u00fccadele\u2019 s\u00f6ylemiyle h\u00e2l\u00e2 daha uluslaras\u0131 me\u015fruiyet kazanma hesab\u0131n\u0131 yap\u0131yor. Bir ter\u00f6r \u00f6rg\u00fct\u00fc olarak I\u015fid\u2019in b\u00f6lgedeki varl\u0131\u011f\u0131, Orta Do\u011fuda y\u00fcz y\u0131l \u00f6nce olu\u015fturulmu\u015f haks\u0131z yerle\u015fik d\u00fczeni menfaatleri do\u011frultusunda korumak isteyen b\u00fct\u00fcn g\u00fc\u00e7lerin b\u00f6lgedeki varl\u0131\u011f\u0131na me\u015fruiyet \u00f6p\u00fcc\u00fc\u011f\u00fc sunuyor. Afrika\u2019da ise benzer bir imk\u00e2n olarak Boko Haram var kar\u015f\u0131m\u0131zda. <\/p>\n
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El el-K\u00e2ide, I\u015fid, Boko Haram… \u00d6ld\u00fcrd\u00fckleri veya hayatlar\u0131n\u0131 mahvettikleri insanlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funu M\u00fcsl\u00fcmanlar olu\u015ftursa da, k\u00fcresel muktedirler eliyle bu \u00f6rg\u00fctler \u00fczerinden M\u00fcsl\u00fcman d\u00fcnya \u2018ter\u00f6rize\u2019 ediliyor ve 11 Eyl\u00fcl sonras\u0131nda George Bush\u2019un dile getirdi\u011fi me\u015fhur \u2018\u015fer ekseni\u2019 s\u00f6ylemine benzer \u015fekilde \u201cYa bizdensin, ya \u0131\u015fid\u2019denI\u015fid\u2019den\u201d denklemi i\u00e7inde ya k\u00fcresel muktedirlerin \u00e7izgisine teslimiyet veyahut \u2018demonizasyon\u2019 tehdidi ile y\u00fczy\u00fcze b\u0131rak\u0131l\u0131yor. Do\u011frudan halk\u0131n\u0131n iradesine dayal\u0131 olma bak\u0131m\u0131ndan Orta Do\u011fu\u2019daki sair devletlerle k\u0131yaslanmas\u0131 dahi imk\u00e2ns\u0131z tertemiz bir me\u015fruiyete sahip T\u00fcrkiye\u2019nin y\u00fczy\u00fcze geldi\u011fi \u2018uluslararas\u0131\u2019 sald\u0131r\u0131lar, bunun a\u00e7\u0131k bir \u00f6rne\u011fi.<\/p>\n
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K\u00fcresel muktedirlerin \u00fcretti\u011fi bu s\u00f6ylemin, \u00f6te yandan, d\u00fcnyan\u0131n her taraf\u0131ndan pek \u00e7ok insan\u0131 k\u00fcresel muktedirlerin \u2018demonize etti\u011fi\u2019 \u015feye y\u00f6neltmesi gibi bir durum da s\u00f6zkonusu. Nitekim, mesel\u00e2 I\u015fid, her ne kadar kendisini \u2018Irak-\u015eam\u2019 \u00fczerinden tarif ediyorsa da, d\u00fcnyan\u0131n her taraf\u0131ndan insan\u0131 kendine cezbeden \u2018uluslararas\u0131 bir \u00f6rg\u00fct\u2019 niteli\u011finde. ABD\u2019den, \u0130ngiltere\u2019den Fransa\u2019dan, \u00c7in\u2019den, Kafkaslardan, Orta Asya\u2019dan; k\u0131sacas\u0131 d\u00fcnyan\u0131n her taraf\u0131ndan bu \u00f6rg\u00fcte ciddi kat\u0131l\u0131mlar oldu\u011fu biliniyor. I\u015fid kadar olmasa da, el- K\u00e2ide\u2019nin de \u2018\u00e7ok-uluslu\u2019 bir nitelik ta\u015f\u0131d\u0131\u011f\u0131, yine s\u0131r de\u011fil.<\/p>\n
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Neden peki?<\/p>\n
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\u00c7\u00fcnk\u00fc yerk\u00fcrede s\u00fcregelen zul\u00fcmler var ve k\u00fcresel muktedirlerin \u00fcretti\u011fi \u2018ter\u00f6re kar\u015f\u0131 m\u00fccadele\u2019 s\u00f6ylemi do\u011frudan veya dolayl\u0131 \u015fekilde sorumlu olduklar\u0131 bu zul\u00fcmleri gizleyemiyor. Di\u011fer d\u00fcnya devletlerinin de bu zul\u00fcmlere kar\u015f\u0131 seyircili\u011fi ve tepkisizli\u011fi, \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n \u2018legal\u2019 siyaset yap\u0131c\u0131lar\u0131n\u0131n ise bu zul\u00fcmleri bertaraf etme noktas\u0131nda pasifli\u011fi ve yetersizli\u011fi, d\u00fcnyan\u0131n her taraf\u0131ndan bu zul\u00fcmlere kar\u015f\u0131 geli\u015fen tepkiyi \u2018illegal\u2019 mecralara y\u00f6neltiyor. Buna, Do\u011fu toplumlar\u0131nda \u00fcmitsizlik ile Bat\u0131 toplumlar\u0131nda hedonizmin paradoksal \u015fekilde \u00fcretti\u011fi ortak sonu\u00e7 olarak nihilizmi de ekledi\u011fimizde, ter\u00f6r \u00f6rg\u00fctleri varolan zulme tepki veya hayat\u0131na anlam aray\u0131\u015f\u0131 i\u00e7indeki niceleri i\u00e7in \u2018varolu\u015fsal\u2019 bir keyfiyet kazan\u0131yor.<\/p>\n
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Durumu b\u00f6yle tesbit edince, \u2018ter\u00f6re l\u00e2net\u2019 s\u00f6ylemlerinin, \u2018sebeplerine de l\u00e2net\u2019i i\u00e7ermedik\u00e7e fazlaca bir kar\u015f\u0131l\u0131\u011f\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek gerek. Nas\u0131l f\u0131kh\u0131n \u2018sedd-i zer\u00eea\u2019 kavramla\u015ft\u0131rmas\u0131yla \u00f6n\u00fcm\u00fcze koydu\u011fu \u00fczere, g\u00fcnah\u0131 def etmek i\u00e7in g\u00fcnaha g\u00f6t\u00fcren yollar\u0131 da kapamak gerekiyorsa, ter\u00f6r\u00fc bertaraf etmek i\u00e7in ter\u00f6re sebebiyet veren\/zemin olu\u015fturan\/me\u015fruiyet \u00fcreten \u015fartlar\u0131n da bertaraf edilmesi gerekiyor.<\/p>\n
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Bu, varolan tabloyla ilgili, g\u00f6zden \u0131rak tutulmamas\u0131 gereken bir ger\u00e7ek.<\/p>\n
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Di\u011fer taraftan, varolan bir zulme, zulm\u00fcn do\u011frudan taraf\u0131 olmayan ki\u015filerin hayat\u0131na kasteden gayrime\u015fru bir tepki bi\u00e7imi olarak \u2018ter\u00f6r\u2019e asla yeltenmeden, hatta zulm\u00fcn taraf\u0131 olanlara kar\u015f\u0131 dahi \u2018\u015fiddet\u2019i bir y\u00f6ntem olarak kullanmadan verilecek tav\u0131r ve tepki y\u00f6ntemlerinin de oldu\u011funu biliyoruz.<\/p>\n
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Mesel\u00e2 Anadolu topraklar\u0131, zulme ve haks\u0131zl\u0131\u011fa kar\u015f\u0131 direnci \u2018ter\u00f6r\u2019s\u00fcz\u2019 ve \u2018\u015fiddet\u2019siz bir \u015fekilde tav\u0131r ve tepki koyman\u0131n bir modelini \u00f6n\u00fcm\u00fcze koyuyor. Bu topraklarda ne el- K\u00e2ide veya I\u015fid gibi ter\u00f6r \u00f6rg\u00fctleri Afganistan veya Irak\u2019ta bulduklar\u0131 zeminin bir benzerini bulabildi, ne de bu topraklar \u0130ran devrimine benzer bir toplumsal\/siyasal harekete imk\u00e2n sa\u011flad\u0131. Tek Parti d\u00f6neminin dine kar\u015f\u0131 \u2018vandall\u0131k\u2019 d\u00fczeyine varan sald\u0131r\u0131lar\u0131 toplum nezdinde kar\u015f\u0131l\u0131k bulmamakla birlikte, \u015fiddet i\u00e7eren bir tepkiyi de tetiklemedi. Ayn\u0131s\u0131n\u0131 28 \u015eubat \u015fartlar\u0131nda da tecr\u00fcbe ettik. 28 \u015eubat\u2019\u0131n mimarlar\u0131, dindarlar\u0131 \u00f6nce \u2018radikalize,\u2019 ard\u0131ndan \u2018ter\u00f6rize\u2019 etmek i\u00e7in \u00e7abalasalar da, yine \u2018\u015fiddet i\u00e7eren\u2019 bir tepki bu topraklarda olu\u015fmad\u0131. <\/p>\n
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Ama bunun bir \u2018tepkisizlik\u2019 ve \u2018teslimiyet\u2019 anlam\u0131na gelmedi\u011fini de, hem Tek Parti d\u00f6neminin ard\u0131ndan gelen Demokrat Parti tecr\u00fcbesi, hem 28 \u015eubat\u2019\u0131n ard\u0131ndan gelen Ak Parti tecr\u00fcbesi a\u00e7\u0131k\u00e7a g\u00f6steriyor. T\u00fcrkiye toplumunda, tepkisini \u2018d\u0131\u015fa vurarak\u2019 de\u011fil, \u2018i\u00e7e atarak;\u2019 fevr\u00ee ve ani s\u00fbrette de\u011fil, zamana yayarak; gayrime\u015fru yollara y\u00f6nelerek de\u011fil, me\u015fruiyet zeminini asla terketmeden ortaya koyan bir dindarl\u0131\u011f\u0131n etkisini g\u00f6r\u00fcyoruz.<\/p>\n
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Neden b\u00f6yle oluyor? Bu topraklar\u0131n dindarlar\u0131 \u2018ya teslimiyet ya \u00f6fke\u2019 u\u00e7lar\u0131ndan azade, oyuna gelmeyen, oyun bozan, uzun vadeli ve sonu\u00e7 al\u0131c\u0131 bir tepkiyi nas\u0131l ba\u015farabiliyor? Neden bu topraklarda \u2018yerli\u2019 bir radikal\/devrimci\/m\u00fcfrit e\u011filim boy vermiyor ve sair co\u011frafyalardan gelen b\u00f6ylesi e\u011filimler de hat\u0131r\u0131 say\u0131l\u0131r bir kar\u015f\u0131l\u0131k bulam\u0131yor?<\/p>\n
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Bu v\u00e2k\u0131a, bir \u2018muvazene dersi\u2019 ve \u2018ba\u015far\u0131 hik\u00e2yesi\u2019 olarak, elbette \u00e7ok daha derinlikli bir \u015fekilde \u00fczerinde \u00e7al\u0131\u015f\u0131lmay\u0131 hak ediyor. Bunun sebepleri \u00fczerine bir m\u00fctalaada ilk elde kar\u015f\u0131m\u0131za \u00e7\u0131kan bir olgu olarak ise, Ehl-i S\u00fcnnet omurgan\u0131n her\u015feye ra\u011fmen sa\u011flaml\u0131\u011f\u0131n\u0131 ve siyasal iktidarlar ne e\u011filimde ne olursa olsun toplumsal iktidar\u0131n asl\u00ee unsuru olmay\u0131 korumas\u0131 \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za. (Ki bu topraklarda sek\u00fcler veya din\u00ee farketmez, radikal bir d\u00f6n\u00fc\u015f\u00fcm hedefleyenlerin \u00f6nlerinde engel olarak beliren bu Ehl-i S\u00fcnnet omurgay\u0131 \u2018demonize eden\u2019 bir tutumda ortakla\u015fmalar\u0131 da ayn\u0131 ger\u00e7e\u011fi ba\u015fka bir surette a\u00e7\u0131kl\u0131yor.)<\/p>\n
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M\u0131s\u0131rl\u0131 siyaset bilimci Nevin A. Mustafa, terc\u00fcmesi \u0130z Yay\u0131nc\u0131l\u0131k taraf\u0131ndan yay\u0131nlanan \u2018\u0130sl\u00e2m Siyas\u00ee D\u00fc\u015f\u00fcncesinde Muhalefet\u2019 isimli \u00f6nemli \u00e7al\u0131\u015fmas\u0131nda, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde muhalefeti sab\u0131r, temekk\u00fcn ve devrim ekol\u00fc olarak \u00fc\u00e7 ana ba\u015fl\u0131kta toplar. muhalefet ekol\u00fcn\u00fcn oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn: sab\u0131r, temekk\u00fcn ve devrim ekolleri. Dikkatle irdeledi\u011fimizde g\u00f6r\u00fcr\u00fcz ki, \u2018muhalefet\u2019 deyince asl\u0131nda iki ana damardan s\u00f6z etmek daha do\u011frudur: sab\u0131r \u00e7izgisi ve devrim \u00e7izgisi. \u2018Temekk\u00fcn\u2019 ekol\u00fc, bu ikisinin ara formu gibidir ve esasen \u2018sab\u0131r\u2019 ekol\u00fcn\u00fcn bir uzant\u0131s\u0131 olmakla birlikte, \u015fartlar m\u00fcmk\u00fcn g\u00f6r\u00fcld\u00fc\u011f\u00fcnde \u2018devrim\u2019 i\u00e7in harekete ge\u00e7meye de cevaz verir. Bu anlamda T\u00fcrkiye\u2019nin yak\u0131n siyas\u00ee hayat\u0131n\u0131 \u2018sab\u0131r ekol\u00fc\u2019 \u00fczerinden, ama \u0130ran\u2019da ya\u015fanan\u0131 \u2018devrim ekol\u00fc\u2019 \u00fczerinden, Suriye\u2019de olup biteni ise \u2018temekk\u00fcn ekol\u00fc\u2019 \u00fczerinden a\u00e7\u0131klayabiliriz. Sab\u0131r ve devrim aras\u0131ndaki bu ayr\u0131\u015fman\u0131n, ontolojik\/epistemik bir boyut da i\u00e7erdi\u011fini ise insana \u2018c\u00fcz\u2019\u00ee irade\u2019 atfeden Ehl-i S\u00fcnnetin \u2018sab\u0131r ekol\u00fc\u2019n\u00fc, insan iradesine \u2018etken sebep\u2019 olma g\u00fcc\u00fc atfeden Mu\u2019tezilenin ise \u2018devrim ekol\u00fc\u2019n\u00fc besliyor olmas\u0131na bakarak anlayabiliyoruz. <\/p>\n
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S\u00f6z\u00fcn tam da buras\u0131nda iki hususu belirtmek gerek: Ehl-i S\u00fcnnet duru\u015fu, \u00f6zellikle Mu\u2019tezil\u00ee\/devrimci duru\u015fun farkl\u0131 temsilcileri taraf\u0131ndan hep \u2018edilgenlik\u2019 ve \u2018zulme kar\u015f\u0131 tepkisizlik\u2019 ile yaftalanmak istenmi\u015ftir. Oysa zulme kar\u015f\u0131 edilgenlik, tepkisizlik, hatta me\u015fruiyet atfetme t\u00fcr\u00fcnden bir duru\u015f, ancak Cebriye\u2019nin k\u00e2r\u0131d\u0131r ve Cebriye\u2019nin Emev\u00ee zulm\u00fcne \u2018me\u015fruiyet kalkan\u0131\u2019 olarak \u00fcretilmi\u015f olmas\u0131 da bu durumu a\u00e7\u0131klamaktad\u0131r. Ehl-i S\u00fcnnet \u00e7izgisi ise, Mu\u2019tezile ifrat\u0131n\u0131n da, Cebriye tefritinin de uza\u011f\u0131nda, insan\u0131n iradesine dair dengeli bir bak\u0131\u015f\u0131 ta\u015f\u0131maktad\u0131r. Ve ikincisi, sabr\u0131 pasiflik, eylemsizlik veya teslimiyet olarak g\u00f6rmek b\u00fcy\u00fck bir yan\u0131lg\u0131d\u0131r. Sab\u0131r, direnemeyenlerin ruh hali de\u011fildir. Bilakis sab\u0131r, \u00e7ift-kutuplu bir direni\u015f ve diren\u00e7tir: hem d\u0131\u015far\u0131daki zulme kar\u015f\u0131 diren\u00e7, hem de bu zulm\u00fcn ki\u015finin i\u00e7 d\u00fcnyas\u0131nda \u00fcretti\u011fi \u00f6fke ve nefret gibi olumsuz duygulara kar\u015f\u0131 diren\u00e7…<\/p>\n
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Ehl-i S\u00fcnnet \u00e7izgisi i\u00e7inde \u2018sab\u0131r ekol\u00fc\u2019 olarak tan\u0131mlanan bu tav\u0131r al\u0131\u015f\u0131n T\u00fcrkiye toplumunda dindarlar\u0131n zihniyet ve ya\u015fay\u0131\u015f d\u00fcnyas\u0131nda h\u00fck\u00fcmferma olmas\u0131nda, bu omurgay\u0131 ta\u015f\u0131yan tarikatlar\u0131n ve cemaatlerin de b\u00fcy\u00fck etkisini g\u00f6r\u00fcyoruz. \u00d6zellikle de, Nak\u015fibend\u00eelik ile Risale-i Nur okulu, bu duru\u015fun dindar kesimlerde muhafazas\u0131, devaml\u0131l\u0131\u011f\u0131 ve \u00e7ok farkl\u0131 toplum katmanlar\u0131nda temsili a\u00e7\u0131s\u0131ndan en m\u00fcessir iki yap\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Ki Bedi\u00fczzaman\u2019\u0131n dine ve dindarlara kar\u015f\u0131 b\u00fcy\u00fck zul\u00fcmlerin ya\u015fand\u0131\u011f\u0131 ve dindarlar\u0131n \u00f6fke-teslimiyet tercihlerinden birine zorland\u0131\u011f\u0131 tek parti d\u00f6nemi \u015fartlar\u0131nda s\u00f6yledi\u011fi \u015fu s\u00f6z, bu duru\u015fun bir \u00f6zeti olarak okunabilir: \u201cRejimi reddetmek ne vazifemizdir, ne de kuvvetimiz var, ve ne de d\u00fc\u015f\u00fcn\u00fcyoruz, ve ne de Risale-i Nur izin veriyor. Fakat biz kabul etmiyoruz, amel etmiyoruz, istemiyoruz. Red ba\u015fka, kabul etmemek ba\u015fkad\u0131r, amel etmemek daha ba\u015fkad\u0131r.\u201d (Bu duru\u015fu Bedi\u00fczzaman\u2019\u0131n ba\u015fka bir dizi mektubunda Kur\u2019\u00e2n\u2019\u0131n \u2018adalet\u2019 ilkesi ve Ehl-i S\u00fcnnetin \u2018vasat\u2019\u0131 temsil eden \u2018muktesid mesle\u011fi\u2019 ile a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 da bilvesile belirtelim.)<\/p>\n
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Bedi\u00fczzaman\u2019\u0131n s\u00f6zkonusu ifadelerinde \u2018red\u2019 kelimesi i\u00e7inde kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulan \u2018devrimci\u2019 veyahut \u2018\u015fiddet i\u00e7eren\u2019 duru\u015flar\u0131n T\u00fcrkiye\u2019de dindarlar\u0131n muhalefet ve direncinde kar\u015f\u0131l\u0131\u011f\u0131n\u0131n olmamas\u0131nda, \u201cDin dahilde menfi tarzda istimal edilmez\u201d anlay\u0131\u015f\u0131n\u0131n da rol\u00fcn\u00fc ayr\u0131ca belirtmek gerek. \u0130sl\u00e2m toplumunda zaman i\u00e7inde Ehl-i S\u00fcnnet ve\u2019l-Cemaat olarak temay\u00fcz edecek ana \u00e7izginin, mezhep ayr\u0131\u015fmalar\u0131na da temellik eden ilk Fitne d\u00f6nemine dair okumalarla geli\u015ftirdi\u011fi bu h\u00fck\u00fcm, dinin m\u00fc\u2019minler aras\u0131nda d\u0131\u015flay\u0131c\u0131 ve \u00e7at\u0131\u015fmac\u0131 bir tutuma me\u015fruiyet \u00fcretmek \u00fczere \u2018kullan\u0131lmamas\u0131\u2019 hassasiyetini i\u00e7eriyor. Bunun bir tezah\u00fcr\u00fcn\u00fc, farkl\u0131l\u0131\u011fa a\u00e7\u0131k, tekfircilikten uzak bir yakla\u015f\u0131m suretinde g\u00f6r\u00fcyoruz. Ehl-i S\u00fcnnetin, ayr\u0131 i\u00e7tihad ve mezheplerin varl\u0131\u011f\u0131n\u0131 \u2018biri do\u011fru-di\u011fer hepsi yanl\u0131\u015f\u2019 denklemine indirgeyen bir \u2018tahtiecili\u011fe\u2019 bedel \u2018esasta hepsi m\u00fcttefik, farkl\u0131l\u0131k vesilelerde ve f\u00fcruattad\u0131r\u2019 yakla\u015f\u0131m\u0131yla de\u011ferlendiren bir \u2018musavvibe\u2019 yakla\u015f\u0131m\u0131n\u0131 benimsemesi de bunun bir tezah\u00fcr\u00fc. Peygamber aleyhissal\u00e2tu vesselam\u0131n s\u00fcnnetinin \u00fcmmetin b\u00fct\u00fcn renklerini kapsayan ana ve b\u00fcy\u00fck cadde, \u2018cadde-i k\u00fcbra\u2019 olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc bu yakla\u015f\u0131m\u0131n bir tezah\u00fcr\u00fcn\u00fc, T\u00fcrkiye\u2019de dindarl\u0131\u011f\u0131n arzetti\u011fi farkl\u0131l\u0131k, zenginlik ve \u00e7e\u015fitlilikte okumak m\u00fcmk\u00fcn. Hepsi de tasavvuf \u00e7izgisinde ilerliyor olmakla birlikte ayr\u0131 bir \u00fcslup ve ne\u015fve i\u00e7eren \u00e7ok farkl\u0131 tasavvuf ekollerinin varl\u0131\u011f\u0131, Nak\u015fibend\u00eelik gibi tek bir tasavvuf okulunda bile y\u00fczlerce farkl\u0131 kolun zuhuru ve hepsinin yekdi\u011ferini d\u0131\u015flamadan ana cadde i\u00e7erisinde ayr\u0131 \u015feritler olarak g\u00f6rmesi, insan\u0131 Allah\u2019a g\u00f6t\u00fcren yollar\u0131n \u2018nefesler say\u0131s\u0131nca\u2019 \u00e7ok ve \u00e7e\u015fitli oldu\u011funu vurgulayan bir anlay\u0131\u015f\u0131n g\u00f6rd\u00fc\u011f\u00fc genel kabul, bu a\u00e7\u0131dan dikkat \u00e7ekici. Yine, Risale-i Nur c\u00e2mias\u0131 i\u00e7inde farkl\u0131 okuma ve yorumlama bi\u00e7imleriyle ger\u00e7ekle\u015fen renklilik ve \u00e7e\u015fitlilik de. Neticede, esas itibar\u0131yla, T\u00fcrkiye\u2019de anaak\u0131m dindarl\u0131\u011f\u0131n \u2018\u0130sl\u00e2m\u2019\u0131n esaslar\u0131nda ittifak halinde olan m\u00fc\u2019minlerin usul, \u00fcslup, yorum ve i\u00e7tihad noktas\u0131nda arzetti\u011fi farkl\u0131l\u0131\u011f\u0131 \u2018yok edilmesi\u2019 de\u011fil, \u2018y\u00f6netilmesi\u2019 gereken bir durum olarak alg\u0131lad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Bu ise, d\u0131\u015flay\u0131c\u0131, reddiyeci, tekfirci, tek\u00e7i tutum ve yorumlar\u0131n bu anaak\u0131m i\u00e7inde bir n\u00fcfuz alan\u0131 olu\u015fturmas\u0131na imk\u00e2n vermiyor ve mesel\u00e2 I\u015fid gibi \u00f6rg\u00fctler bu y\u00fczden T\u00fcrkiye toplumunun dindarlar\u0131 aras\u0131nda kendisine elveri\u015fli bir zemin bulam\u0131yor.<\/p>\n
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Ayr\u0131ca, hem insan\u0131n iradesini s\u0131f\u0131rlayan Cebriye\u2019den, hem de ona \u2018yarat\u0131c\u0131\u2019 d\u00fczeyde etkenlik atfeden Mu\u2019tezile\u2019den farkl\u0131 olarak, insan\u0131n c\u00fcz\u2019\u00ee iradesinin rol\u00fcne ve sorumlulu\u011funa at\u0131fta bulunmakla birlikte sonucun Allah\u2019\u0131n k\u00fcll\u00ee iradesine ba\u011fl\u0131 oldu\u011fu; O\u2019nun k\u00fcll\u00ee iradesinin ise her\u015feyi il\u00e2h\u00ee rahmetin, hikmetin ve kudretin kapsama alan\u0131 i\u00e7inde tuttu\u011fu idraki ile beslenen \u2018\u00fcmit\u2019in de bu tablodaki etkisine de\u011finmek gerekiyor. \u00c7aresizlik duygusu y\u0131k\u0131c\u0131 bir nihilizm \u00fcretirken, \u00fcmit \u00f6fkenin, nefretin ve pe\u015fis\u0131ra \u015fiddetin muharriki olan bu \u2018nihilizm\u2019den insan\u0131 al\u0131koyar. Nefret y\u0131k\u0131c\u0131, \u00fcmit yap\u0131c\u0131d\u0131r. Nefret ate\u015f gibi b\u00fcy\u00fcr ve yakar; \u00fcmit a\u011fa\u00e7 gibi b\u00fcy\u00fcme ve yapma imk\u00e2n\u0131 sunar.<\/p>\n
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Bu topraklarda, bir\u00e7ok disiplin a\u00e7\u0131s\u0131ndan, \u00f6zelde de siyaset sosyolojisi ve sosyal psikoloji a\u00e7\u0131s\u0131ndan tahlil edilmeyi hak eden bir \u2018dindarl\u0131k\u2019 tablosuyla y\u00fczy\u00fczeyiz k\u0131sacas\u0131. En g\u00fc\u00e7l\u00fc zaman\u0131nda \u0130ran devriminin de, Kaddafi\u2019nin \u2018Ye\u015fil Devrim\u2019inin de bu topraklara \u2018ihrac\u0131na\u2019 m\u00fcsaade etmeyen; di\u011fer taraftan M\u0131s\u0131r\u2019da \u0130hvan, Pakistan\u2019da Cemaat-\u0131 \u0130sl\u00e2m\u00ee tecr\u00fcbelerini modellemekten uzak duran; hele ki d\u00fcnden bug\u00fcne \u2018\u015fiddet\u2019e ve dahas\u0131 \u2018ter\u00f6r\u2019e me\u015fruiyet atfeden el- K\u00e2ide, I\u015fid, Boko Haram kabilinden b\u00fct\u00fcn hareketlere kapal\u0131 bir dindarl\u0131k bu. Teslim olmayan, diren\u00e7li, sab\u0131rl\u0131, ama \u00f6fke ve nefret tuza\u011f\u0131na da d\u00fc\u015fmeyen, uzun ony\u0131llara yay\u0131lm\u0131\u015f bir direni\u015f i\u00e7inde \u2018me\u015fruiyet\u2019ini ve toplum nezdindeki itibar ve iktidar\u0131na asla zarar vermeden \u015fiddetsiz ve silahs\u0131z bir d\u00f6n\u00fc\u015f\u00fcm\u00fc m\u00fcmk\u00fcn k\u0131lan bir dindarl\u0131k… Az zamanda b\u00fcy\u00fck i\u015fler ba\u015farmay\u0131 uman \u2018devrimci\u2019 b\u00fct\u00fcn hareketlerin yol a\u00e7t\u0131\u011f\u0131 y\u0131k\u0131mlara kar\u015f\u0131l\u0131k bu sab\u0131rl\u0131 ve uzun yolculu\u011fun arzetti\u011fi \u2018ba\u015far\u0131 hik\u00e2yesi\u2019nin ise, beslendi\u011fi k\u00f6kler ve dayand\u0131\u011f\u0131 temeller itibar\u0131yla incelikle tahlil edilip bir \u2018model\u2019 ve \u2018\u00e7are\u2019 olarak \u00fcmmetin dikkatine arzedilmesi de gerekiyor. Bu damar ve k\u00f6kler sayesindedir ki, d\u0131\u015flay\u0131c\u0131 ve \u015fiddet \u00fcretici her t\u00fcrden Haric\u00ee\/d\u0131\u015flay\u0131c\u0131\/ihtilalci yakla\u015f\u0131m ge\u00e7mi\u015fte ve bug\u00fcn bu topraklarda zemin bulup y\u0131k\u0131c\u0131 bir etkiye yol a\u00e7amad\u0131.<\/p>\n
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\u00d6te yandan bu durum, bu topraklarda Ehl-i S\u00fcnneti tarihsel ger\u00e7ekli\u011fe de ayk\u0131r\u0131 bir surette \u2018Emev\u00eelikle\u2019 \u00f6zde\u015fle\u015ftirerek \u2018demonize\u2019 etmeye \u00e7al\u0131\u015fan her t\u00fcrden te\u015febb\u00fcs\u00fcn; keza, onun en \u00f6nemli ta\u015f\u0131y\u0131c\u0131lar\u0131 olan tasavvuf ekolleri ile birlikte Risale-i Nur okulu gibi cemaatleri \u2018uydurulmu\u015f din\u2019 gibi yaftalarla \u2018kriminalize\u2019 etmeye \u00e7al\u0131\u015fan yakla\u015f\u0131mlar\u0131n \u2018s\u0131hhat\u2019ini ve \u2018niyet\u2019ini tart\u0131\u015fmam\u0131z gerekti\u011fini de bize g\u00f6steriyor…<\/p>\n
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04.12.2015 \u2018TER\u00d6R\u2019\u00dcN BAS\u0130T\u00c7E \u2018\u00f6rg\u00fct\u2019 i\u015fi olmaktan \u00f6te, yerle\u015fik d\u00fcnya d\u00fczenini s\u00fcrd\u00fcrmek i\u00e7in manivela olarak kullan\u0131ld\u0131\u011f\u0131 bir durumla y\u00fczy\u00fczeyiz. Ter\u00f6r art\u0131k \u2018k\u00fcresel siyaset\u2019in en etkili unsurlar\u0131ndan biri ve normalde \u2018gayrime\u015fru\u2019 olarak tan\u0131mlanacak her t\u00fcrl\u00fc m\u00fcdahale \u2018ter\u00f6r\u2019\u00fc gerek\u00e7e g\u00f6stererek kendine me\u015fruiyet kazand\u0131r\u0131yor. \u00d6zellikle de M\u00fcsl\u00fcman d\u00fcnya a\u00e7\u0131s\u0131ndan, ter\u00f6r hem bu co\u011frafyay\u0131 k\u00fcresel muktedirlerin kontrol\u00fc alt\u0131nda tutman\u0131n, hem […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[132],"class_list":["post-83144","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n