AT G\u00d6ZL\u00dcKLER\u0130N\u0130 bilirsiniz. Bize g\u00f6re, hayvan\u0131n sa\u011f\u0131n\u0131 ve solunu g\u00f6rmesini engelleyen, g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131n\u0131 daraltan bu g\u00f6zl\u00fckler, binicilere sorarsan\u0131z hayat\u00ee \u00f6nemi haizdir. \u00c7\u00fcnk\u00fc aslolan, at\u0131n d\u00f6rt bir yan\u0131n\u0131 g\u00f6rebilmesi de\u011fil, g\u00f6r\u00fc\u015f sahas\u0131n\u0131n sadece menziliyle s\u0131n\u0131rl\u0131 olmas\u0131d\u0131r.<\/p>\n
At, at g\u00f6zl\u00fcklerini kendi iradesiyle takmaz. Ama bir\u00e7o\u011fumuzun g\u00f6z\u00fcnde kendi irademizle takt\u0131\u011f\u0131m\u0131z at g\u00f6zl\u00fckleri var. Onun i\u00e7indir ki, d\u00fcnyam\u0131zda ara tonlara, griliklere pek yer bulunmuyor. Nesneleri ya s\u00fctbeyaz g\u00f6r\u00fcyoruz, ya da k\u00f6m\u00fcr karas\u0131. \u00d6vg\u00fclerimiz de, s\u00f6vg\u00fclerimiz de pek s\u0131n\u0131r tan\u0131m\u0131yor. \u0130nsanlara ya hata yapmaz, m\u00fckemmel varl\u0131klar nazar\u0131yla bak\u0131yoruz, ya da s\u0131r\u0131ls\u0131klam hatalara, yanl\u0131\u015flara g\u00f6m\u00fclm\u00fc\u015f zavall\u0131lar olarak alg\u0131l\u0131yoruz. K\u0131sacas\u0131 sevmedi\u011fimiz insanlar\u0131n do\u011fru tav\u0131rlar\u0131n\u0131 bile mahk\u00fbm ediyoruz: o tav\u0131rlar\u0131 bile k\u00f6t\u00fclemek i\u00e7in bin bir k\u0131l\u0131f uyduruyoruz. \u00d6te yandan sevdi\u011fimiz insanlar\u0131n yanl\u0131\u015flar\u0131n\u0131, yine adaletsiz bir yakla\u015f\u0131mla aklamak, tevil etmek, mazur g\u00f6stermek yoluna gidiyoruz.<\/p>\n
Bu tav\u0131r, haliyle, di\u011fer davran\u0131\u015flar\u0131m\u0131zda da makes buluyor. Olaylar\u0131, kurumlar\u0131, anlay\u0131\u015flar\u0131, sistemleri, d\u00f6nemleri, k\u0131sacas\u0131 hemen her\u015feyi ayn\u0131 nazarla de\u011ferlendiriyoruz. Tarihle ilgili g\u00f6r\u00fc\u015flerimiz de bundan azade de\u011fil. Mesel\u00e2 Osmanl\u0131lara bak\u0131\u015f\u0131m\u0131z. Kimilerine g\u00f6re, onlar Asr-\u0131 Saadet misali, her y\u00f6n\u00fcyle \u00f6rnek al\u0131nmas\u0131 gereken ula\u015f\u0131lamaz bir toplum \u00f6rne\u011fi olu\u015fturuyorlar. Aksini d\u00fc\u015f\u00fcnenler de var. Onlar da Osmanl\u0131lar\u0131n yerden yere vurulmas\u0131, k\u0131y\u0131da-k\u00f6\u015fede kalm\u0131\u015f her ne eksikleri varsa bulunup \u00e7\u0131kar\u0131lmas\u0131 gereken, koku\u015fmu\u015fluk n\u00fcmunesi bir toplum oldu\u011fu fikrindeler. Nitekim, her iki m\u00fcfrit yakla\u015f\u0131ma ili\u015fkin tav\u0131rlara s\u0131k s\u0131k tesad\u00fcf ediyoruz. Burada konu edindi\u011fimiz, Osmanl\u0131da \u201cvakf-\u0131 nuk\u00fbd\u201d bahsi de, birinci \u2014yani hasenat hesab\u0131na seyyiat\u0131 gizleyici\u2014 t\u00fcrden a\u015f\u0131r\u0131l\u0131\u011fa bir \u00f6rnek olu\u015fturuyor.<\/p>\n
Para vak\u0131flar\u0131 diye T\u00fcrk\u00e7ele\u015ftirebilece\u011fimiz \u201cvakf-\u0131 nuk\u00fbd\u201d ya da \u201cevk\u00e2f-\u0131 nuk\u00fbd\u201d kurumunun i\u015fleyi\u015fi k\u0131saca \u015f\u00f6yle \u00f6zetlenebilir: Bir hay\u0131rsever belli miktarda nakit paray\u0131 vakfeder ve vakf\u0131n ba\u015f\u0131na getirdi\u011fi m\u00fctevelli de bu paray\u0131 \u2014di\u011fer i\u015fletme tarzlar\u0131na ilaveten\u2014 vak\u0131fn\u00e2mede belirtilen oran\u0131 a\u015fmamak kayd\u0131yla istirb\u00e2h eder, gelirini de yine vak\u0131fn\u00e2mede belirtilen yerlere harcar. (\u0130stirb\u00e2h: faize yat\u0131rma, fazla faizle para verme, verilme; Ferit Devellio\u011flu, Osmanl\u0131ca-T\u00fcrk\u00e7e Ansiklopedik L\u00fbgat. Merakl\u0131s\u0131 i\u00e7in, dil konusunda s\u00f6z\u00fc senet say\u0131lan Redhouse\u2019\u0131n kaleminden g\u00e2vurcas\u0131n\u0131 da verelim: \u201cAn asking or borrowing money on interest,\u201d J. W. Redhouse, A Turkish and English Lexicon.) Vak\u0131fn\u00e2meler bu i\u015flemin ayr\u0131nt\u0131lar\u0131yla doludur. Osmanl\u0131 d\u00f6nemine ait kimi fetvalarda \u201cMur\u00e2baha-i mer\u2019iyye ile mu\u00e2mele,\u201d [mur\u00e2-baha: tefecilik, F. Devellio\u011flu,] \u201conu onbire is-tirb\u00e2h\u0131 me\u015fr\u00fbta olan [\u015fart ko\u015fulan] nuk\u00fbd-u mevk\u00fbfe [nakit para],\u201d \u201c\u015fuh\u00fbd mahzarlar\u0131nda [\u015fahit huzurunda] istir-b\u00e2h olunup \u015fahitsiz istirb\u00e2h olunmamas\u0131 me\u015fr\u00fbta olan nuk\u00fbd-u mevk\u00fbfe,\u201d \u201cancak rehin ile istirb\u00e2h\u0131 me\u015fr\u00fbta olan nuk\u00fbd-u mevk\u00fbfe,\u201d \u201creh\u00een-i kav\u00ee [sa\u011flam rehin] ile istirb\u00e2h\u0131 me\u015fr\u00fbta olan nuk\u00fbd\u201d gibi ifadelere s\u0131kl\u0131kla rastlan\u0131r. (bkz., Fetev\u00e2y-\u0131 \u00c2l\u00ee Efendi, \u0130stanbul, 1272).<\/p>\n
Ne kadar \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r ki, 1500\u2019ler ve 1600\u2019ler Osmanl\u0131 iktisad\u00ee d\u00fczeni i\u00e7inde merkez\u00ee bir rol\u00fc olan bu kurum hakk\u0131nda, \u015fimdiye kadar pek az ara\u015ft\u0131rma yap\u0131lm\u0131\u015f. Bunlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu da, Osmanl\u0131lar\u0131n asl\u0131nda \u015feriat\u00e7\u0131 olmad\u0131\u011f\u0131n\u0131 her f\u0131rsatta kan\u0131tlamaya \u00e7al\u0131\u015fan \u201cAtat\u00fcrk\u00e7\u00fc-Osmanl\u0131c\u0131\u201d \u00d6mer L\u00fctfi Barkan\u2019a ait. \u00d6te yandan, Ahmet Akg\u00fcnd\u00fcz de \u0130sl\u00e2m Hukukunda ve Osmanl\u0131 Tatbikat\u0131nda Vak\u0131f M\u00fcessesesi adl\u0131 kitab\u0131nda konuya k\u0131y\u0131s\u0131ndan buca\u011f\u0131ndan de\u011finiyor; ama konuyu yaln\u0131zca f\u0131k\u0131hta nakit paran\u0131n vakfedilmesinin caiz olup olmad\u0131\u011f\u0131 ba\u011flam\u0131nda de\u011ferlendiriyor. Faiz konusunda ise \u201cBu iddialara k\u0131smen hak vermek … ve v\u00e2k\u0131ada az da olsa g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc kabul etmek m\u00fcmk\u00fcn olsa bile\u201d kayd\u0131n\u0131 d\u00fc\u015fmekle birlikte \u201cOsmanl\u0131 Devleti\u2019nin faizi uygulad\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir\u201d sonucuna var\u0131yor.<\/p>\n
M\u0130NAREYE KILIF:<\/strong><\/a><\/p>\n
Bir beldede \u00e2lim n\u00e2m\u0131na olan Zeyd, vakf-\u0131 nuk\u00fbd haramd\u0131r, vakf edenler ehl-i n\u00e2rd\u0131r, devr ile h\u00e2s\u0131l olan ribh dah\u00ee haramd\u0131r, \u00e2n\u0131 ekleden im\u00e2ma iktid\u00e2dan men\u2019etmekle ekser-i mes\u00e2cidin ta\u2019t\u00eeline ve ol belde eh\u00e2lisi beyinlerinde ihtil\u00e2le b\u00e2is olup ve bunun ems\u00e2li kelim\u00e2t ilk\u00e2siyle fitne zuh\u00fbru havf olunsa \u015fer\u2019an Zeyd\u2019e ne l\u00e2z\u0131m olur?<\/p>\n
el-Cev\u00e2b: Ta\u2019z\u00eer-i \u015fed\u00eed ile men\u2019 ve zecr olunur, m\u00fcmteni\u2019 olmazsa r\u00fcc\u00fb\u2019 edinceye kadar zindanda habs olunur.\u00a0 Beh\u00e7et\u00fc\u2019l Fet\u00e2v\u00e2,\u00a0\u0130stanbul 1266, s. 150.<\/p>\n
Hind Zeyd\u2019e verdi\u011fi ak\u00e7esi i\u00e7in Zeyd\u2019in \u00fczerinde bir sene tam\u00e2m\u0131na dek, onu onbir bu\u00e7uk hes\u00e2b\u0131 \u00fczere mu\u00e2mele-i \u015fer\u2019iyye ile, \u015fu kadar ak\u00e7e ribh ilz\u00e2m id\u00fcb, sene tam\u00e2m\u0131nda Zeyd\u2019den ribh-i mezb\u00fbru alsa, ribh-i mezb\u00fbr hel\u00e2l olur mu?<\/p>\n
el-Cev\u00e2b: Olur.<\/p>\n
Fetev\u00e2y-\u0131 \u00c2l\u00ee Efendi,<\/p>\n
\u0130stanbul 1272, s. 222<\/p><\/blockquote>\n
Kay\u0131tlara g\u00f6re Osmanl\u0131larda ilk para vakf\u0131 ( *2)<\/strong><\/a>\u00a0 15. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda tesis edilir. 1423\u2019de Edirne\u2019li Hac\u0131 Ya\u011fc\u0131 Muslihuddin adl\u0131 bir zat A\u011fa\u00e7pazar\u0131\u2019ndaki baz\u0131 d\u00fckk\u00e2nlar\u0131n\u0131 ve 10.000 ak\u00e7esini vakfeder. Y\u00fczde 10 ile \u201cistirbah\u201d edilecek olan bu paran\u0131n geliri Kilise Camii\u2019nde her g\u00fcn Kur\u2019\u00e2n okuyacak \u00fc\u00e7 ki\u015fiye verilecektir. 1442\u2019de de Osmanl\u0131 valisi Balaban Pa\u015fa 30.000 ak\u00e7esini vakfeder ve bu para da \u201conu onbir hesab\u0131 \u00fczere istirbah\u201d edilecektir.<\/p>\n
Fatih d\u00f6neminde para vak\u0131flar\u0131n\u0131n say\u0131s\u0131nda hafif bir art\u0131\u015f g\u00f6zlenir. Ara\u015ft\u0131rmalar bu d\u00f6nem boyunca \u0130stanbul\u2019da kurulan b\u00fct\u00fcn vak\u0131flar\u0131n y\u00fczde 16\u2019s\u0131n\u0131n para vakf\u0131 oldu\u011funu g\u00f6steriyor. (\u00d6. L. Barkan ve E. H. Ayverdi, \u0130stanbul Vak\u0131flar Tahrir Defteri, 953 [1546] Tarihli) Hatta Fatih Mehmed\u2019in kendisi bile bir para vakf\u0131 kurar. Vakfetti\u011fi 24.000 alt\u0131n\u0131n geliri, et fiyatlar\u0131ndaki art\u0131\u015f\u0131 engellemek amac\u0131yla ilgililere \u00f6denecektir.<\/p>\n
1500\u2019e gelinceye kadar para vak\u0131flar\u0131n\u0131n \u0130stanbul\u2019daki toplam vak\u0131flar i\u00e7indeki oran\u0131 her y\u0131l yava\u015f yava\u015f artar. 1505\u2019te ise say\u0131 itibar\u0131yla olarak \u00e7o\u011funlu\u011fa ula\u015f\u0131r. 1533\u2019te ise, vakfedilen de\u011fer olarak da birinci s\u0131raya yerle\u015fir. Rakamlar bu durumun yaln\u0131z \u0130stanbul\u2019a \u00f6zg\u00fc olmad\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Nitekim 1531 tarihli Ankara Vak\u0131f Tahrir Defteri \u00fczerine yap\u0131lan bir ara\u015ft\u0131rma, s\u00f6zkonusu y\u0131l i\u00e7inde tescil edilen vak\u0131flar\u0131n yar\u0131s\u0131n\u0131n tamamen veya k\u0131smen para vakf\u0131 oldu\u011funu g\u00f6steriyor. Ayn\u0131 paralelde, daha bir\u00e7ok \u00f6rnek bulmak m\u00fcmk\u00fcn.<\/p>\n
\u0130sl\u00e2m\u0131n faiz konusundaki tavizsiz h\u00fck\u00fcmleri hat\u0131rlan\u0131rsa, para vak\u0131flar\u0131n\u0131n o d\u00f6nemde ciddi ihtilaflara yol a\u00e7t\u0131\u011f\u0131 kolayl\u0131kla s\u00f6ylenebilir. Para vak\u0131flar\u0131na taraftar olan \u00e2limler, ba\u015flang\u0131\u00e7ta nakit para vakfetmenin \u015fer\u2019an sah\u00eeh oldu\u011funu belirtmenin d\u0131\u015f\u0131nda pek bir\u015fey s\u00f6ylemezler. 1530\u2019lara kadar ortal\u0131k sakindir. G\u00f6r\u00fcn\u00fcrde bu kuruma kar\u015f\u0131 bir tepki yoktur. Bu durum Rumeli Kazaskeri \u00c7ivizade\u2019nin 1545\u2019te para vak\u0131flar\u0131 uygulamas\u0131na \u015fiddetle muhalefet eden beyanlar\u0131yla de\u011fi\u015fir. Derinden derine devam eden \u00e7at\u0131\u015fma a\u00e7\u0131\u011fa \u00e7\u0131kar. Bundan b\u00f6yle para vak\u0131flar\u0131 konusu ulema aras\u0131ndaki en ciddi ihtilaf konular\u0131ndan birini olu\u015fturur.<\/p>\n
Para vak\u0131flar\u0131na taraftar olanlar, bu tav\u0131rlar\u0131n\u0131 \u015feriat\u0131n te\u00e2m\u00fcl ve istihs\u00e2n ilkeleriyle me\u015frula\u015ft\u0131rmaya \u00e7al\u0131\u015f\u0131rlar. Hatta Halveti \u015feyhi B\u00e2l\u00ee Baba konuyla ilgili olarak Kanun\u00ee S\u00fcleyman\u2019a hitaben yazd\u0131\u011f\u0131 mektupta, \u201cicma-\u0131 \u00fcmmet\u201di de i\u015fin i\u00e7ine sokar. Ona g\u00f6re, \u00fcmmetin \u00fc\u00e7y\u00fcz y\u0131ld\u0131r uygulamakta oldu\u011fu bir kurumun \u015feriata uygun olmamas\u0131 s\u00f6zkonusu de\u011fildir. \u00c7\u00fcnk\u00fc \u201c\u00fcmmet bir yanl\u0131\u015f \u00fczerinde \u00fc\u00e7y\u00fcz y\u0131l \u015f\u00f6yle dursun, \u00fc\u00e7 g\u00fcn bile ittifak etmez.\u201d E\u011fer para vak\u0131flar\u0131 yasaklan\u0131rsa, ona g\u00f6re, ortada iki t\u00fcr hatadan s\u00f6z edilebilecektir. Ya \u00fc\u00e7y\u00fcz y\u0131ld\u0131r buna cevaz veren ulem\u00e2 hatal\u0131d\u0131r, ya da \u015fimdi bunu yasaklamaya kalkanlar. B\u00e2l\u00ee Baba s\u00f6z\u00fc, \u201cBu t\u00fcrediler de kim oluyor ki \u00fc\u00e7y\u00fcz y\u0131l\u0131n ulem\u00e2s\u0131na kafa tutuyorlar\u201d demeye getirir.<\/p>\n
\u00d6te yandan \u0130mam Birgiv\u00ee para vak\u0131flar\u0131na kar\u015f\u0131 olanlar\u0131n saf\u0131nda, en ba\u015fta yer al\u0131r. \u00d6l\u00fcm\u00fcnden bir y\u0131l \u00f6nce kaleme ald\u0131\u011f\u0131 es-Seyf\u00fc\u2019s-S\u00e2rim f\u00ee Ademi\u2019l Cev\u00e2z\u00fc\u2019l Menk\u00fbl ve\u2019l-Der\u00e2him adl\u0131 kitap\u00e7\u0131\u011f\u0131nda, bu vak\u0131flar\u0131n gerek yap\u0131s\u0131 gerek sonu\u00e7lar\u0131 itibar\u0131yla \u015feriata mugayir oldu\u011fu, \u00e7\u00fcnk\u00fc yap\u0131lan muamelenin faize girdi\u011fi konusunda s\u0131k\u0131 deliller sunar. Bu risaleden hemen sonra yazd\u0131\u011f\u0131 et-Tar\u00eekat\u00fc\u2019l Muhammediyye adl\u0131 kitab\u0131nda da, para vak\u0131flar\u0131n\u0131 g\u00fcn\u00fcn en \u00f6nemli \u015fer kaynaklar\u0131ndan biri olarak nitelendirir.<\/p>\n
Ne var ki bu fikirler o zaman\u0131n Osmanl\u0131 toplumunda pek ra\u011fbet g\u00f6rmez. Gerek kimi ulem\u00e2, gerekse halk\u0131n bir k\u0131sm\u0131 \u00e7e\u015fitli gerek\u00e7elerle para vak\u0131flar\u0131n\u0131n yan\u0131nda yer al\u0131r. Hatta Beh\u00e7et\u00fc\u2019l Fet\u00e2v\u00e2 adl\u0131 fetva mecmuas\u0131nda yer alan bir fetvaya g\u00f6re, vakf-\u0131 nuk\u00fbdun haram oldu\u011funu s\u00f6yleyerek \u201col belde eh\u00e2lisi beyinlerinde ihtil\u00e2le b\u00e2is\u201d olan ki\u015finin \u201cta\u2019z\u00eer-i \u015fed\u00eed ile men\u2019 ve zecr\u201d(*1)<\/strong><\/a> olunmas\u0131; \u201cm\u00fcmteni\u2019 olmazsa r\u00fcc\u00fb\u2019 edince\u201dye dek \u201czindanda habs\u201d olunmas\u0131 gerekir. Yani, bir ki\u015fi \u201cBu i\u015f faize giriyor, o y\u00fczden haramd\u0131r\u201d diyorsa, \u00f6nce uyar\u0131l\u0131r ve \u015fiddetle azarlan\u0131r. Yine de ayn\u0131 kanaati serdetmeye devam ederse, zindana at\u0131l\u0131r.<\/p>\n
Gerek baz\u0131 halk kesimleri nezdinde, gerekse kimi ulem\u00e2 aras\u0131nda destek bulan para vak\u0131flar\u0131 17. y\u00fczy\u0131l Osmanl\u0131 toplumunu derinden etkiler. Mesela 1641 y\u0131l\u0131na ait Manast\u0131r kad\u0131 sicilleri bu b\u00f6lgedeki 176 k\u00f6yden 90\u2019\u0131n\u0131n para vak\u0131flar\u0131na m\u00fc\u015ftereken bor\u00e7lu oldu\u011funu g\u00f6steriyor. Bu k\u00fc\u00e7\u00fck \u00f6rnek bile, bu kurumun yayg\u0131nl\u0131\u011f\u0131n\u0131n ve etkinli\u011finin derecesini g\u00f6stermesi a\u00e7\u0131s\u0131ndan yeterince anlaml\u0131d\u0131r. Ayn\u0131 \u015fekilde, istendi\u011fi kadar faydas\u0131 ileri s\u00fcr\u00fclerek \u015feriata yamanmaya \u00e7al\u0131\u015f\u0131ls\u0131n; \u015feriata ayk\u0131r\u0131 bir\u015feyin ger\u00e7ek anlamda fayda getirmedi\u011finin de\u2026<\/p>\n
Osmanl\u0131 iktisad\u00ee ve sosyal yap\u0131s\u0131 a\u00e7\u0131s\u0131ndan bu denli \u00f6nemli olan para vak\u0131flar\u0131 17. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda, Osmanl\u0131 ekonomisini kas\u0131p kavurmakta olan enflasyon sebebiyle sendeler, 18. y\u00fczy\u0131lda ise ortadan kalkar. Ribh, istirb\u00e2h, mu\u00e2mele konulu tart\u0131\u015fmalar; hel\u00e2l midir, haram m\u0131d\u0131r konulu ihtilaflar da, b\u00f6ylelikle son bulur.<\/p>\n
Para vak\u0131flar\u0131 bug\u00fcn i\u00e7in g\u00fcndemimizde yok. Ama \u201cfaiz\u201d h\u00e2l\u00e2, \u00fcstelik alabildi\u011fine yo\u011fun bir \u015fekilde hayat\u0131n g\u00fcndeminde. Dolay\u0131s\u0131yla yaln\u0131z d\u00fcn\u00fc de\u011fil, bug\u00fcn\u00fc de anlamak i\u00e7in; ya da bug\u00fcne nas\u0131l gelindi\u011fini anlamak i\u00e7in, \u201cvakf-\u0131 nuk\u00fbd\u201d gibi kurumlar\u0131n fark\u0131nda olmak gerekiyor. Kimbilir, tarihe ger\u00e7ekten ibret nazar\u0131yla bakmaya belki ancak o zaman ba\u015flayaca\u011f\u0131z. \u00c7\u00fcnk\u00fc i\u015fte o zaman anlayaca\u011f\u0131z ki, d\u00fcnyada her\u015fey ya siyah, ya beyaz de\u011fil. Biz kesinlikle \u00e7ok m\u00fckemmel oldu\u011fumuz halde d\u0131\u015ftaki k\u00f6t\u00fcler y\u00fcz\u00fcnden k\u00f6t\u00fc duruma d\u00fc\u015fm\u00fc\u015f de\u011filiz. Mesel\u00e2, \u201claik cumhuriyet\u201d ya da onun \u00f6nderi birden zenbille \u00f6n\u00fcm\u00fcze inmedi; y\u00fczlerce y\u0131ll\u0131k ihmaller, iman\u00ee l\u00e2kaytl\u0131klar o meyveyi verdi. Yine o zaman anlayaca\u011f\u0131z ki, d\u0131\u015far\u0131da d\u00fc\u015fmanlar var olabilir; ama as\u0131l d\u00fc\u015fman kendi i\u00e7imizde. Yine anlayaca\u011f\u0131z ki, kader adalet ediyor!<\/p><\/blockquote>\n
Ne dersiniz, topyek\u00fcn yeni bir iman\u00ee uyan\u0131\u015f\u0131n e\u015fi\u011fine varmak, biraz da bu muhasebelere ba\u011fl\u0131 g\u00f6r\u00fcnm\u00fcyor mu?<\/p>\n