{"id":21071,"date":"2015-06-01T13:56:45","date_gmt":"2015-06-01T10:56:45","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=21071"},"modified":"2018-03-07T14:34:24","modified_gmt":"2018-03-07T11:34:24","slug":"dini-soylemlerin-katliamlari-mesrulastirici-islevi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/06\/01\/dini-soylemlerin-katliamlari-mesrulastirici-islevi","title":{"rendered":"\u2018Dini s\u00f6ylemlerin\u2019 katliamlar\u0131 me\u015frula\u015ft\u0131r\u0131c\u0131 i\u015flevi"},"content":{"rendered":"

\u0130slam inanc\u0131 i\u00e7erisinde \u00f6zg\u00fcrl\u00fck\u00e7\u00fc inan\u00e7 anlay\u0131\u015f\u0131n\u0131 savunan g\u00f6r\u00fc\u015fler, tarihsel olarak niceliksel bir b\u00fcy\u00fcme ger\u00e7ekle\u015ftirememi\u015f, daha da k\u00f6t\u00fcs\u00fc, ge\u00e7en 1400 y\u0131l i\u00e7erisinde, \u201c\u00f6l\u00fcm fermanlar\u0131\u201d ve \u201ckatli vaciptir\u201d de\u011ferlendirmeleri ile \u0130slam tarihi adeta \u201ckan g\u00f6l\u00fcne\u201d \u00e7evrilmi\u015ftir. H\u0131ristiyanl\u0131\u011f\u0131n tarihi de farkl\u0131 de\u011fildir.<\/em><\/p>\n

1915 olaylar\u0131n\u0131n y\u0131ld\u00f6n\u00fcm\u00fc vesilesiyle bu y\u0131l da ulusal ve uluslararas\u0131 camiada pek \u00e7ok fikir beyan edildi. Kimi an\u0131lan olaylar\u0131 \u201ck\u0131r\u0131m\u201d \u201ck\u0131y\u0131m\u201d olarak g\u00f6rd\u00fc kimi \u201csoyk\u0131r\u0131m\u201d nitelendirmesini uygun buldu. Sonu\u00e7 itibariyle 1915 y\u0131l\u0131nda \u00f6zellikle \u201cTehcir\u201d kanunu ile Ermenilerin ya\u015fad\u0131\u011f\u0131 bir insanl\u0131k dram\u0131 idi. Tarihsel olan ve geldi\u011fi nokta itibariyle taraflar\u0131n da g\u00fcd\u00fcm\u00fcnden \u00e7\u0131km\u0131\u015f bir konuda elbette \u00e7ok u\u00e7 ve belki de maksad\u0131 a\u015fan yorumlar ileri s\u00fcr\u00fclebilecektir. Konunun \u201csiyasalla\u015fan\u201d boyutunu g\u00f6z \u00f6n\u00fcnde bulundurursak beklenmeyen bir sonu\u00e7 de\u011fildir bu. Bizim a\u00e7\u0131m\u0131zdan 1915 olaylar\u0131 ise, ya\u015fanan insanl\u0131k dramlar\u0131 kar\u015f\u0131s\u0131nda halklar\u0131n ac\u0131lar\u0131n\u0131 ortakla\u015ft\u0131rmas\u0131 ve egemen g\u00fc\u00e7 odaklar\u0131n\u0131 d\u0131\u015far\u0131da tutarak tarihe yakla\u015fmas\u0131 ile ayd\u0131nlat\u0131lacak bir hadisedir.<\/p>\n

\u201cErmeni Soyk\u0131r\u0131m\u0131\u201d iddialar\u0131 ba\u011flam\u0131nda yukar\u0131da ifade etti\u011fimiz bu k\u0131sa giri\u015ften sonra yaz\u0131m\u0131z\u0131n kaleme al\u0131nmas\u0131na neden olan as\u0131l konuya gelelim. Kamuoyunda C\u00fcbbeli Ahmet Hoca olarak bilinen ve Nak\u015fibend\u00ee Tarikat\u0131n\u0131n \u00f6nde gelen isimlerinden Ahmet Mahmut \u00dcnl\u00fc 1915 Ermeni Olaylar\u0131 ile ilgili Vahdet gazetesinde \u015fu sat\u0131rlar\u0131 kaleme ald\u0131: \u201cTehcir s\u00fcrg\u00fcn etmek demektir. S\u00fcrg\u00fcn \u0130slam\u2019da vard\u0131r. Ayette var. \u2018Allah\u2019a ve peygamberine kar\u015f\u0131 sava\u015fmaya kalk\u0131\u015fan ve yery\u00fcz\u00fcnde bozgunculu\u011fa \u00e7al\u0131\u015fanlar\u0131n cezas\u0131, \u00f6ld\u00fcr\u00fclmelerinden veya as\u0131lmalar\u0131ndan veya ellerinin ve ayaklar\u0131n\u0131n \u00e7aprazlama kesilmesinden veya bulunduklar\u0131 yerden s\u00fcr\u00fclmelerinden ba\u015fka bir \u015fey olmaz. Bu, onlar\u0131n d\u00fcnyada \u00e7ekecekleri bir zillettir. Ahirette ise kendilerine b\u00fcy\u00fck bir azap vard\u0131r.\u2019 (Maide Suresi, 33) buyruluyor. Ermeniler \u0130slam ve Kur\u2019an ile sava\u015ft\u0131. Yery\u00fcz\u00fcnde fesat \u00e7\u0131kartt\u0131.\u201d(1)<\/p>\n

Sonu\u00e7lar\u0131ndan binlerce insan\u0131n etkilendi\u011fi ve psikolojik etkisinin h\u00e2l\u00e2 devam etti\u011fi bir olay\u0131 \u201cdini arg\u00fcmanlarla\u201d me\u015frula\u015ft\u0131rma yoluna giden C\u00fcbbeli Ahmet, devam eden sat\u0131rlarda tezlerini daha \u00fcst bir boyuta ta\u015f\u0131yarak s\u00f6zlerini \u015f\u00f6yle s\u00fcrd\u00fcr\u00fcyor: \u201cKur\u2019an yery\u00fcz\u00fcnde fesat \u00e7\u0131karanlar\u0131n cezas\u0131n\u0131 s\u00f6yl\u00fcyor. \u2018K\u0131t\u0131r, k\u0131t\u0131r \u00f6ld\u00fcr\u00fclecekler, as\u0131lacaklar ya da elleri ayaklar\u0131 \u00e7aprazlama kesilecek\u2019 buyruluyor. \u00dc\u00e7 \u015f\u0131kk\u0131 yapmad\u0131\u011f\u0131n\u0131z takdirde \u2018S\u00fcrg\u00fcne g\u00f6nderilecekler\u2019 buyruluyor. Osmanl\u0131 yine de ilk 3 \u015f\u0131kk\u0131 yapmam\u0131\u015f, 4. \u015f\u0131kk\u0131 yapm\u0131\u015f. Yani s\u00fcrg\u00fcne g\u00f6ndermi\u015f. Ne var bunda?! Sen kesilmeyi bile hak etmi\u015fsin!\u201d(2)<\/p>\n

G\u00fcncel ya da tarihsel bir olay\u0131 \u201cdini h\u00fck\u00fcmler\u201d \u0131\u015f\u0131\u011f\u0131nda a\u00e7\u0131klamaya \u00e7al\u0131\u015fan, kitlesel katliamlar\u0131 da \u201ctanr\u0131n\u0131n bir emri\u201d bi\u00e7iminde sunan bu anlay\u0131\u015f\u0131n \u201ckorkun\u00e7\u201d y\u00fcz\u00fc g\u00fcn gibi ortadad\u0131r. Malum zat\u0131n, katliamlar\u0131n me\u015frulu\u011fu \u00fczerine sundu\u011fu bu ayetin, ba\u015fta Ermeni olaylar\u0131 olmak \u00fczere di\u011fer toplumsal olaylar\u0131 a\u00e7\u0131klamakta, en az\u0131ndan \u0130slam anlay\u0131\u015f\u0131 i\u00e7erisinde ne derecede kabul g\u00f6rece\u011fi, bu ayetin katliamlar\u0131 ne derecede me\u015frula\u015ft\u0131rabilece\u011fi yaz\u0131m\u0131z\u0131n s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131ndad\u0131r. Biz bu noktada \u201cdini h\u00fck\u00fcmlerin\u201d tarihsel s\u00fcre\u00e7 i\u00e7erisinde, -bu \u00f6rnekte g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere- birer katliam arac\u0131 olarak kullan\u0131ld\u0131\u011f\u0131n\u0131, bu \u201cdin\u201d yorumunun binlerce, on binlerce insan\u0131n hayat\u0131n\u0131 nas\u0131l karartt\u0131\u011f\u0131n\u0131, en ac\u0131mas\u0131z \u00f6l\u00fcm bi\u00e7imlerinin \u201cdin adamlar\u0131nca\u201d nas\u0131l hayata ge\u00e7irildi\u011fini aktarmaya \u00e7al\u0131\u015faca\u011f\u0131z. Buna ge\u00e7meden \u00f6nce C\u00fcbbeli Ahmet taraf\u0131ndan \u201ckatliam\u201d dayana\u011f\u0131 olarak sunulan ayetin \u00e7evirisinin genel olarak \u201cAllah\u2019a ve Resul\u00fcne sava\u015f a\u00e7anlar\u0131n ve yery\u00fcz\u00fcnde bozgunculuk \u00e7\u0131karmaya \u00e7al\u0131\u015fanlar\u0131n cezas\u0131; ancak \u00f6ld\u00fcr\u00fclmeleri, yahut as\u0131lmalar\u0131 veya ellerinin ve ayaklar\u0131n\u0131n \u00e7aprazlama kesilmesi, yahut o yerden s\u00fcr\u00fclmeleridir. Bu cezalar onlar i\u00e7in d\u00fcnyadaki bir rezilliktir. Ahirette de onlara b\u00fcy\u00fck bir azap vard\u0131r.\u201d(3) bi\u00e7iminde yap\u0131ld\u0131\u011f\u0131n\u0131 fakat ayetin yorumu ve tahlilinde \u201cfarkl\u0131 de\u011ferlendirmelerin\u201d oldu\u011funu belirtelim. \u00d6rne\u011fin, Avusturya as\u0131ll\u0131 d\u00fc\u015f\u00fcn\u00fcr Muhammed Esed bu ayetin bir \u015feri h\u00fck\u00fcm i\u00e7ermedi\u011fini ve ayette ge\u00e7en fiillerin edilgen oldu\u011funu belirttikten sonra \u015f\u00f6yle der: \u201c\u00c7o\u011fu zaman klasik Arap\u00e7ada, \u2018birinin elini ve aya\u011f\u0131n\u0131 kesmek\u2019 deyimi, \u2018birinin g\u00fcc\u00fcn\u00fc yok etmek\u2019 ile e\u015f anlaml\u0131d\u0131r ve burada da muhtemelen bu anlamda kullan\u0131lm\u0131\u015ft\u0131r. Alternatif olarak, hem fiziksel hem de mecazi anlamda meflu\u00e7 (fel\u00e7 olma) \/ k\u00f6t\u00fcr\u00fcm hale getirilmeyi g\u00f6steriyor olabilir…\u201d(4) Yine son d\u00f6nemde \u0130slam tarihi ve inanc\u0131na ili\u015fkin a\u00e7\u0131klamalar\u0131yla dikkat \u00e7eken ilahiyat\u00e7\u0131 yazar \u0130hsan Elia\u00e7\u0131k, s\u00f6z konusu ayet olan Maide suresi 33. ayeti, Ya\u015fayan Kuran adl\u0131 kitab\u0131nda \u015f\u00f6yle \u00e7evirmi\u015ftir: \u201cAllah\u2019a ve peygamberine kar\u015f\u0131 sava\u015f a\u00e7anlar ve yery\u00fcz\u00fcnde fesat \u00e7\u0131kar\u0131p duranlar; \u00f6ld\u00fcr\u00fclmek, as\u0131lmak, giderek elden ayaktan kesilip g\u00fc\u00e7 kaybetmek ve yery\u00fcz\u00fcne s\u00fcrg\u00fcn edilip durmaktan ba\u015fka bir \u015feyle kar\u015f\u0131la\u015fmazlar. Bu onlar\u0131n d\u00fcnyada kar\u015f\u0131la\u015facaklar\u0131 zillettir; ahrette ise onlar\u0131 b\u00fcy\u00fck bir azap bekliyor.\u201d(5)<\/p>\n

Yinelemekte fayda var, kitlesel katliam ya da s\u00fcrg\u00fcnlere kan\u0131t olarak sunulan ayetin, bu h\u00fckme ne derecede dayanak olu\u015fturaca\u011f\u0131, yaz\u0131m\u0131z\u0131n konusunu olu\u015fturmuyor. Bununla birlikte, \u0130slam\u2019\u0131n \u201csava\u015f h\u00fck\u00fcmlerinin\u201d -ba\u015fta bu ayet olmak \u00fczere- ancak \u201cme\u015fru m\u00fcdafaa\u201d ve \u201ca\u00e7\u0131k sald\u0131r\u0131\u201d ko\u015fullar\u0131nda ge\u00e7erli oldu\u011fu, esas olarak \u0130slam inanc\u0131n\u0131n bar\u0131\u015f\u0131 ve \u00e7o\u011fulcu, demokratik ya\u015fam\u0131 emretti\u011fi de \u00f6ne s\u00fcr\u00fclen g\u00f6r\u00fc\u015fler aras\u0131nda yer almaktad\u0131r. Bu g\u00f6r\u00fc\u015flere, kan\u0131t olarak sunulan ayetlerden birka\u00e7\u0131 ise \u015f\u00f6yle s\u0131ralanabilir:<\/p>\n

– \u201cDinde zorlamak ve bask\u0131 yoktur.\u201d (Bakara 256),
\n– \u201cVe de ki: \u2018Hak Rabbinizdendir; art\u0131k dileyen iman etsin, dileyen inkar etsin.\u2019\u201d (Kehf 29),
\n– \u201cE\u011fer Rabbin dileseydi, yery\u00fcz\u00fcndekilerin t\u00fcm\u00fc, topluca iman ederdi. \u00d6yleyse, onlar m\u00fc\u2019min oluncaya kadar insanlar\u0131 sen mi zorlayacaks\u0131n?\u201d (Yunus suresi, 99)
\n– \u201cBiz onlar\u0131n neler s\u00f6ylediklerini daha iyi biliriz. Sen onlar\u0131n \u00fczerinde bir zorba de\u011filsin; \u015fu halde, Benim kesin tehdidimden korkanlara Kur\u2019an ile \u00f6\u011f\u00fct ver.\u201d (Kaf suresi, 45)
\n– \u201cArt\u0131k sen, \u00f6\u011f\u00fct verip-hat\u0131rlat. Sen, yaln\u0131zca bir \u00f6\u011f\u00fct verici-bir hat\u0131rlat\u0131c\u0131s\u0131n. Onlara \u2018zor ve bask\u0131\u2019 kullanacak de\u011filsin.\u201d (Ga\u015fiye suresi, 21-22)
\n– \u201cDe ki: \u2018Ey kafirler.\u2019 \u2018Ben sizin tapt\u0131klar\u0131n\u0131za tapmam.\u2019 \u2018Benim tapt\u0131\u011f\u0131ma siz tapacak de\u011filsiniz.\u2019 \u2018Ben de sizin tapt\u0131klar\u0131n\u0131za tapacak de\u011filim.\u2019 \u2018Siz de benim tapt\u0131\u011f\u0131ma tapacak de\u011filsiniz.\u2019 \u2018Sizin dininiz size benim dinim bana.\u2019\u201d (Kafirun suresi, 1-6)
\nBu noktada \u00fcz\u00fclerek belirtmemiz gerekiyor ki, \u0130slam inanc\u0131 i\u00e7erisinde \u00f6zg\u00fcrl\u00fck\u00e7\u00fc inan\u00e7 anlay\u0131\u015f\u0131n\u0131 savunan g\u00f6r\u00fc\u015fler, tarihsel olarak niceliksel bir b\u00fcy\u00fcme ger\u00e7ekle\u015ftirememi\u015f, daha da k\u00f6t\u00fcs\u00fc, ge\u00e7en 1400 y\u0131l i\u00e7erisinde, t\u0131pk\u0131 C\u00fcbbeli Ahmet \u00f6rne\u011finde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere \u201c\u00f6l\u00fcm fermanlar\u0131\u201d ve \u201ckatli vaciptir\u201d de\u011ferlendirmeleri ile \u0130slam tarihi adeta \u201ckan g\u00f6l\u00fcne\u201d \u00e7evrilmi\u015ftir. Bu tarihten k\u0131sa kesitler sunmadan \u00f6nce H\u0131ristiyanl\u0131k \u201c\u00f6zg\u00fcrl\u00fck\u00e7\u00fc inan\u00e7 anlay\u0131\u015f\u0131\u201d konusunda nas\u0131l bir s\u0131nav vermi\u015f, k\u0131saca buna de\u011finmek istiyoruz. Bakal\u0131m H\u0131ristiyan tarihinin sicili bu noktada ne kadar temiz.<\/p>\n

HIR\u0130ST\u0130YAN TAR\u0130H\u0130N\u0130N KARANLIK Y\u00dcZ\u00dc<\/strong><\/h4>\n

Ge\u00e7en 2000 y\u0131l i\u00e7erisinde t\u0131pk\u0131 \u0130slam ve Yahudi inanc\u0131nda oldu\u011fu gibi, H\u0131ristiyan inanc\u0131nda da, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc inan\u00e7 h\u00fck\u00fcmlerini dinin esas\u0131 olarak kabul eden g\u00f6r\u00fc\u015f sahipleri oldu\u011fu gibi, bunun aksi y\u00f6nde d\u00fc\u015f\u00fcnen ve H\u0131ristiyan inanc\u0131na muhalif d\u00fc\u015f\u00fcnceleri yok etmek isteyen g\u00f6r\u00fc\u015fler ve bu g\u00f6r\u00fc\u015fleri hayata ge\u00e7irmek isteyen y\u00f6netimler de var olmu\u015ftur. \u00dcstelik bu bask\u0131c\u0131 ve totaliter din anlay\u0131\u015f\u0131 y\u00fczy\u0131llar boyunca egemen olabilmi\u015ftir. \u0130fade etti\u011fimiz \u00fczere her \u00fc\u00e7 dinde de, g\u00f6r\u00fc\u015f sahipleri tezlerine dayanak te\u015fkil edebilecek \u201cdini h\u00fck\u00fcmlerle\u201d insanlar\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131km\u0131\u015flard\u0131r. \u00d6rne\u011fin \u0130slam inanc\u0131 ba\u011flam\u0131nda yukar\u0131da \u201cbar\u0131\u015f\u201d ve \u201cho\u015fg\u00f6r\u00fc\u201d h\u00fck\u00fcmleri olarak yer verdi\u011fimiz ayetlerin yan\u0131 s\u0131ra, buna kar\u015f\u0131t olarak sunulan ve \u00f6zellikle selefi\/vahhabi gruplar ile silahl\u0131 \u0130slamc\u0131 \u00f6rg\u00fctler taraf\u0131ndan dile getirilen ayetler de (Bakara 42, \u0130sra 81, Muhammed 1-3, Enbiya 18) s\u00f6z konusudur. Ayn\u0131 durum Yahudi ve H\u0131ristiyan inanc\u0131 i\u00e7in de ge\u00e7erlidir. \u00d6rne\u011fin H\u0131ristiyanl\u0131\u011f\u0131 \u201cbar\u0131\u015f\u00e7\u0131l\u201d bir din olarak g\u00f6rmek isteyenler \u0130ncil\u2019de \u015fu h\u00fck\u00fcmlere rastlayabilirler:<\/p>\n

\u201cD\u00fc\u015fmanlar\u0131n\u0131z\u0131 sevin, sizden nefret edenlere iyilik yap\u0131n, size lanet edenlere iyilik dileyin, size hakaret edenler i\u00e7in dua edin. \u0130nsanlar\u0131n size nas\u0131l davranmas\u0131n\u0131 istiyorsan\u0131z, siz de onlara \u00f6yle davran\u0131n. E\u011fer yaln\u0131z sizi sevenleri severseniz, bu size ne \u00f6vg\u00fc kazand\u0131r\u0131r? G\u00fcnahk\u00e2rlar bile kendilerini sevenleri severler. Size iyilik yapanlara iyilik yaparsan\u0131z, bu size ne \u00f6vg\u00fc kazand\u0131r\u0131r? G\u00fcnahk\u00e2rlar bile \u00f6yle yaparlar.\u201d\u00a0(Luka 6: 27-34)<\/p>\n

\u201cK\u00f6t\u00fcye kar\u015f\u0131 direnmeyin. Sa\u011f yana\u011f\u0131n\u0131za bir tokat atana \u00f6b\u00fcr\u00fcn\u00fc de \u00e7evirin. Size kar\u015f\u0131 davac\u0131 olup g\u00f6mle\u011finizi almak isteyene, aban\u0131z\u0131 da verin. Sizi bin ad\u0131m yol y\u00fcr\u00fcmeye zorlayana iki bin ad\u0131m y\u00fcr\u00fcy\u00fcn.\u201d (Matta, 5; 39-41)<\/p>\n

\u00d6te yandan ayn\u0131 dinin bu kez \u201c\u015fiddet\u201d yanl\u0131s\u0131 oldu\u011funu ileri s\u00fcrenler kar\u015f\u0131m\u0131za, \u201ckutsal kitaptan\u201d \u015fu h\u00fck\u00fcmlerle \u00e7\u0131kabilirler:<\/p>\n

\u201cYery\u00fcz\u00fcne bar\u0131\u015f getirmeye geldi\u011fimi sanmay\u0131n! Ben bar\u0131\u015f de\u011fil k\u0131l\u0131\u00e7 getirmeye geldim. \u00c7\u00fcnk\u00fc ben o\u011fulla babas\u0131n\u0131n, k\u0131zla annesinin, gelinle kaynanas\u0131n\u0131n aras\u0131na ayr\u0131l\u0131k koymaya geldim. \u0130nsan\u0131n d\u00fc\u015fmanlar\u0131, kendi ev halk\u0131 olacakt\u0131r.\u201d (Matta 10; 34-36)<\/p>\n

\u201cBen d\u00fcnyaya ate\u015f atmaya geldim. E\u011fer \u015fimdiden tutu\u015fmu\u015f ise daha ne isterim. Fakat benim vaftizlenece\u011fim bir vaftizim var. Bu yerine gelinceye kadar nas\u0131l da s\u0131k\u0131lmaktay\u0131m! D\u00fcnyaya bar\u0131\u015f ve selamet getirmeye geldim mi san\u0131yorsunuz? Hay\u0131r, size ancak \u015funu s\u00f6ylerim; ben sizlere ayr\u0131l\u0131k getirmeye geldim.\u201d\u00a0(Matta,12; 49-51) Benzer \u00f6rnekleri Tevrat i\u00e7in de g\u00f6rmek olas\u0131d\u0131r. Bununla birlikte yaz\u0131m\u0131z\u0131n ekseninden uzakla\u015fmamak i\u00e7in, \u015fimdi H\u0131ristiyan tarihi i\u00e7erisinde, din adamlar\u0131 ve kilise taraf\u0131ndan hayata ge\u00e7irilen katliam emirlerinden \u00f6rnekler vererek devam etmek istiyoruz.<\/p>\n

Engizisyon sistemi<\/strong><\/p>\n

\u00d6ncelikle \u015funu ifade edelim ki H\u0131ristiyan tarihinin ilk 200 y\u0131l\u0131nda, H\u0131ristiyanlar genel olarak, dinsel inanc\u0131n iste\u011fe ba\u011fl\u0131 oldu\u011fu, bask\u0131 ve zorla insanlara bir inan\u00e7 dayat\u0131lamayaca\u011f\u0131 ilkesini savunmu\u015flard\u0131r. Bununla birlikte 3. y\u00fczy\u0131ldan itibaren, 12. y\u00fczy\u0131l\u0131n sonlar\u0131na de\u011fin dinden \u201csapmalar\u0131\u201d ortadan kald\u0131rmak ve H\u0131ristiyan dininin egemenli\u011fini ilan etmek \u00fczere, Kilise b\u00fct\u00fcn insanlar \u00fczerine yo\u011fun bir bask\u0131 politikas\u0131 uygulam\u0131\u015ft\u0131r. Sistematik bask\u0131lar ise 12. y\u00fczy\u0131ldan itibaren ba\u015f g\u00f6stermi\u015ftir. Bu noktada ilk olarak, mali s\u00f6m\u00fcr\u00fcy\u00fc uygulayamad\u0131klar\u0131 i\u00e7in, ruhbanl\u0131\u011f\u0131n kar\u015f\u0131s\u0131nda yer alanlara Kilise b\u00fcy\u00fck bir sava\u015f ba\u015flat\u0131r. Bu sava\u015fa kat\u0131lacak olanlar i\u00e7inse b\u00fcy\u00fck \u00f6d\u00fcller vaat edilir. Uzun s\u00fcren sava\u015flarda evler yak\u0131l\u0131r, erkekler, kad\u0131nlar ve \u00e7ocuklar toptan as\u0131lma suretiyle katledilir. Sava\u015f, Kilise a\u00e7\u0131s\u0131ndan kesin bir yengiyle sonu\u00e7lanmasa da, \u201csap\u0131kl\u0131k\u201d olarak nitelendirilen direni\u015flerin \u00e7o\u011fu k\u0131r\u0131l\u0131r. Bu olaylar\u0131n en can al\u0131c\u0131 sonucu ise \u015fu olur: \u201cKilise, Avrupa\u2019n\u0131n kamu hukukuna, \u2018bir h\u00fck\u00fcmdar ancak, \u00fclkesinde sap\u0131kl\u0131\u011f\u0131 k\u00f6k\u00fcnden silmek ko\u015fuluyla tac\u0131n\u0131 koruyabilir\u2019 ilkesini soktu.\u201d(6)<\/p>\n

1252 y\u0131l\u0131nda IV. Innocentius\u2019un ferman\u0131 ile sistematik bask\u0131lar \u201cengizisyon\u201d sistemi ile kurumsalla\u015fm\u0131\u015f ve bu anlamda din tam anlam\u0131yla \u201cfa\u015fizan\u201d bir bask\u0131 arac\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. \u00d6yle ki, \u0130mparator II. Friedrich yay\u0131nlad\u0131\u011f\u0131 kanunlarda \u201cdinden sapmalar\u201d hakk\u0131nda \u015f\u00f6yle h\u00fck\u00fcmler vermi\u015ftir: \u201cB\u00fct\u00fcn sap\u0131klar kanun d\u0131\u015f\u0131 say\u0131lacakt\u0131r; bunlardan t\u00f6vbe etmeyenler ate\u015fte yak\u0131lacakt\u0131r; t\u00f6vbe edenler zindana at\u0131lacakt\u0131r; gene sap\u0131kl\u0131\u011fa d\u00f6nenler idam edilecektir. Bunlar\u0131n mallar\u0131na el konulacak, evleri y\u0131k\u0131lacak, ikinci g\u00f6be\u011fe kadar \u00e7ocuklar\u0131 maa\u015fl\u0131 hizmetlere al\u0131nmayacakt\u0131r; ancak babalar\u0131n\u0131n sap\u0131kl\u0131\u011f\u0131n\u0131 haber verenler ile di\u011fer sap\u0131kl\u0131\u011f\u0131 bildirenler, h\u00fckm\u00fcn d\u0131\u015f\u0131nda b\u0131rak\u0131lacaklard\u0131r.\u201d(7)<\/p>\n

Dinin tek hakim oldu\u011fu bu yeni d\u00f6nemde engizisyon sistemi de k\u0131sa s\u00fcrede k\u0131ta Avrupa\u2019s\u0131n\u0131n tamam\u0131na yay\u0131l\u0131r. Egemen din anlay\u0131\u015f\u0131na kar\u015f\u0131 \u00e7\u0131kanlar, kral\u0131n a\u00e7\u0131klad\u0131\u011f\u0131 h\u00fck\u00fcmler gere\u011fince en a\u011f\u0131r bi\u00e7imde cezaland\u0131r\u0131l\u0131r. Bu cezalardan \u015f\u00fcphesiz en korkun\u00e7 olan\u0131 \u201cate\u015fte yakma\u201d cezas\u0131d\u0131r. 1676 y\u0131l\u0131na kadar, kimi d\u00f6nem kesintilere u\u011frasa da, bu ceza y\u00fcr\u00fcrl\u00fckte kal\u0131r. B\u00fct\u00fcn bu kanl\u0131 d\u00fczenin arkas\u0131nda ise, Kilise ve onlar\u0131n kendilerine dayanak buldu\u011fu \u201cdini\u201d h\u00fck\u00fcmler ve onlarla i\u015fbirli\u011fi halinde olan \u201ckral\u0131n otoritesinin\u201d sa\u011flanmas\u0131 anlay\u0131\u015f\u0131 yatmaktad\u0131r. Di\u011fer taraftan bir b\u00fct\u00fcn olarak halklar ise \u201cd\u00fczenin hafiyesi\u201d olarak \u201c\u0130man Ferman\u0131\u201d ad\u0131 verilen kanunla, g\u00f6zetim alt\u0131na al\u0131nm\u0131\u015ft\u0131r. Bu fermana g\u00f6re ya\u015fayan herkes, Engizisyon hizmetinde \u00e7al\u0131\u015fan kimselerdir ayn\u0131 zamanda. Ve onlar\u0131n g\u00f6revi, dinden sapanlar\u0131 ihbar etmek yani hafiyeliktir. Bunun i\u00e7in kimi d\u00f6nemler \u00fclkenin \u00e7e\u015fitli yerlerine bildiriler as\u0131l\u0131r ve din anlay\u0131\u015f\u0131na kar\u015f\u0131 gelenlerin, \u201cengizit\u00f6rlere\u201d bildirilmeleri istenir. Bu ba\u011flamda \u201chafiyeli\u011fi\u201d y\u00fcksek bir din g\u00f6revi olarak sunan Engizisyon, hafiyeli\u011fe kar\u015f\u0131 gelenleri de a\u011f\u0131r cezalarla cezaland\u0131r\u0131yordu.<\/p>\n

Halk\u0131n tamam\u0131n\u0131n b\u00fcy\u00fck bir ku\u015fatma ve bask\u0131 alt\u0131nda tutuldu\u011fu b\u00fct\u00fcn orta\u00e7a\u011f boyunca, mahkemeler, yarg\u0131lananlar\u0131 pe\u015finen su\u00e7lu say\u0131yordu. Bu durum adeta yarg\u0131laman\u0131n bir par\u00e7as\u0131 olmu\u015ftu. \u00d6rne\u011fin \u0130spanya\u2019da mahkemeye d\u00fc\u015fen herkes su\u00e7lu say\u0131l\u0131rd\u0131, su\u00e7lu olmad\u0131\u011f\u0131n\u0131 ispatlamak ise onun g\u00f6revi olarak belirlenmi\u015fti. Hakimin de fiilen \u201csan\u0131ktan\u201d davac\u0131 oldu\u011fu bu mahkemelerde, aleyhte olan her tan\u0131kl\u0131k, iftira da olsa, kabul edilirdi. Tan\u0131kl\u0131\u011f\u0131 reddetmek ise a\u011f\u0131r \u015fartlarla m\u00fcmk\u00fcn oluyordu ancak. Yahudi, Morisco (\u0130spanya\u2019da ya\u015fayan ve zorla H\u0131ristiyan edilen M\u00fcsl\u00fcman gruplar) ve hizmet\u00e7ilerin san\u0131k aleyhinde tan\u0131kl\u0131kta bulunmalar\u0131n\u0131n serbest oldu\u011fu bu d\u00f6nemde ayn\u0131 kimselerin san\u0131k lehine tan\u0131kl\u0131kta bulunmalar\u0131 yasaklanm\u0131\u015ft\u0131.<\/p>\n

Bu arada \u015funu da hemen belirtelim ki, ate\u015fte yakma cezas\u0131n\u0131 engizisyon mahkemesi de\u011fil, sivil mahkemeler ger\u00e7ekle\u015ftirirdi. \u00c7\u00fcnk\u00fc Kilise, insan \u00f6ld\u00fcrmek dahas\u0131 \u201cyakmak\u201d itham\u0131 ile kar\u015f\u0131la\u015fmak istemiyor, yarg\u0131lama sonucunda \u201chak dini\u201d benimseyen kimseleri sivil mahkemelere g\u00f6nderiyordu. Sivil mahkemelerin ise \u00f6n\u00fcne gelen mahk\u00fbmu cezaland\u0131rman\u0131n d\u0131\u015f\u0131nda pek bir se\u00e7ene\u011fi yoktu asl\u0131nda. \u00c7\u00fcnk\u00fc b\u00f6yle bir durumda \u201cKanon\u201d ad\u0131 verilen kilise kanunlar\u0131na kar\u015f\u0131 \u00e7\u0131km\u0131\u015f olacaklar ve bu durum sonras\u0131nda da Kilise taraf\u0131ndan aforoz edilme cezas\u0131 ile kar\u015f\u0131 kar\u015f\u0131ya geleceklerdi. \u00d6te yandan Kilise \u201citibar\u0131\u201d a\u00e7\u0131s\u0131ndan b\u00f6yle bir yola tevess\u00fcl etse de, mahk\u00fbmun yak\u0131lmas\u0131 i\u00e7in odun getirenlerin g\u00fcnahlar\u0131n\u0131 ba\u011f\u0131\u015flama yoluyla, onlar\u0131 \u00f6d\u00fcllendirme giri\u015fiminden de geri durmuyordu.<\/p>\n

Reformcular da farkl\u0131 de\u011fil<\/strong><\/p>\n

H\u0131ristiyan tarihi i\u00e7erisinde vuku bulan \u201creform\u201d hareketleri de, dini, bask\u0131 ve zorla da olsa kabul ettirme hastal\u0131\u011f\u0131ndan uzak duramad\u0131lar. Dahas\u0131 onlar da verdikleri kararlarla \u00e7o\u011fu insan\u0131n kan\u0131na girdiler, binlerce insan\u0131n katledilmesine sebep oldular. Protestanl\u0131\u011f\u0131n babas\u0131 olarak bilinen ve kendinden \u00f6nceki H\u0131ristiyan din anlay\u0131\u015f\u0131n\u0131n kimi uygulamalar\u0131na kar\u015f\u0131 \u00e7\u0131kan Martin Luther\u2019in dinin toplumdaki yeri ve bu anlamda uygulanacak cezalarla ilgili s\u00f6yledikleri dikkat \u00e7ekicidir. \u00d6yle ki Luther fikirlerinin yayg\u0131nla\u015fmas\u0131na paralel olarak \u201cdevletin g\u00f6revinin, hak dini zorla kabul ettirerek i\u011fren\u00e7 sap\u0131kl\u0131\u011f\u0131 k\u00f6k\u00fcnden s\u00f6k\u00fcp atmak oldu\u011funu, yurtta\u015flar\u0131n da, din konusunda ya da di\u011fer konularda, h\u00fck\u00fcmdarlara kar\u015f\u0131 s\u0131n\u0131rs\u0131z bir ba\u011fl\u0131l\u0131kla y\u00fck\u00fcml\u00fc bulunduklar\u0131n\u0131 ve devletin iman\u0131 savunmaktan ba\u015fka bir amac\u0131n\u0131n olamayaca\u011f\u0131n\u0131\u201d ileri s\u00fcrm\u00fc\u015ft\u00fcr. Anabaptistler isimli H\u0131ristiyan tarikat\u0131 \u00fcyelerinin de k\u0131l\u0131\u00e7tan ge\u00e7irilmeleri gerekti\u011fini \u00f6ne s\u00fcren Luther, \u201ckurtulu\u015f yaln\u0131z bizim dinimizdedir\u201d s\u00f6ylemiyle de, geldi\u011fi noktay\u0131 en a\u00e7\u0131k bi\u00e7imde ortaya koymu\u015ftur.\u201d(8)<\/p>\n

Yine \u00f6nemli reformculardan biri olan ve Kalvinizm mezhebinin kurucusu olarak bilinen Jean Calvin\u2019de, tutuculukta Luther\u2019den a\u015fa\u011f\u0131 de\u011fildi, o da t\u0131pk\u0131 Luther gibi, kilisenin egemenli\u011fini savunuyor ve \u00fclkenin teokrasi ile y\u00f6netilmesini istiyordu. Egemen olan ve kendi savundu\u011fu fikirlere ayk\u0131r\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcren kimselere kar\u015f\u0131 b\u00fcy\u00fck bir bask\u0131 politikas\u0131 izleyen Calvin\u2019in izledi\u011fi dinsel anlay\u0131\u015f da \u201c\u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir yakla\u015f\u0131mdan\u201d olduk\u00e7a uzakt\u0131. \u00d6rne\u011fin Calvin\u2019in \u0130spanyol ilahiyat\u00e7\u0131 ve ayn\u0131 zamanda hekim olan Michael Servetus\u2019a kar\u015f\u0131 ba\u015flatm\u0131\u015f oldu\u011fu y\u0131ld\u0131rma ve sindirme eylemleri sonras\u0131nda, Servetus Cenevre\u2019ye s\u0131\u011f\u0131nmak zorunda kalm\u0131\u015f, burada da \u201csapk\u0131nl\u0131k\u201d su\u00e7undan yarg\u0131lanm\u0131\u015ft\u0131. Yarg\u0131laman\u0131n sonucu mu; dire\u011fe ba\u011flanarak ate\u015fte yak\u0131lmak!<\/p>\n

Bruno, Vanini ve Galilei<\/strong><\/p>\n

Reformcular i\u00e7in de \u201cho\u015fg\u00f6r\u00fc\u201d kendi s\u00f6ylemlerini kabul edenler i\u00e7in ge\u00e7erli bir olgu idi. Bu s\u00f6ylemlerin d\u0131\u015f\u0131na \u00e7\u0131kanlar da onlar i\u00e7in birer \u201csap\u0131kt\u0131\u201d. Servetus\u2019tan bahsedince burada iki \u00f6nemli ismi anmadan ge\u00e7meyelim: Giordano Bruno ve Lucilio Vanini. 1548-1600 y\u0131lar\u0131 aras\u0131nda ya\u015fayan \u0130talyan as\u0131ll\u0131 Bruno d\u00f6neminin \u00f6nemli filozof ve din bilginlerinden biridir. R\u00f6nesans hareketinin de \u00f6nemli isimlerinden olan Bruno, Kopernik\u2019in, hem Protestanlarca hem de Katoliklerce reddedilen, d\u00fcnyan\u0131n g\u00fcne\u015f etraf\u0131nda d\u00f6nd\u00fc\u011f\u00fc tezini kabul etmi\u015f ve bir ad\u0131m daha ileri giderek, evrenin sonsuz ve e\u015f da\u011f\u0131l\u0131ml\u0131 oldu\u011funu belirtmi\u015f; dura\u011fan y\u0131ld\u0131zlar\u0131n birer g\u00fcne\u015f oldu\u011funu ve evrende d\u00fcnyadan ba\u015fka bir\u00e7ok gezegenin bulundu\u011funu \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr. K\u0131sa bir s\u00fcre i\u00e7erisinde g\u00f6r\u00fc\u015fleri Kilise taraf\u0131ndan tepkiyle kar\u015f\u0131lanan Bruno, Engizisyon bask\u0131s\u0131ndan kurtulmak i\u00e7in \u00e7e\u015fitli \u00fclkelere gitmek zorunda kalm\u0131\u015ft\u0131r. Nihai olarak \u0130talya\u2019ya d\u00f6nen \u00fcnl\u00fc filozof Engizisyon mahkemesince yarg\u0131lanm\u0131\u015f, sonsuz evren g\u00f6r\u00fc\u015f\u00fc ba\u015fta olmak \u00fczere g\u00f6r\u00fc\u015flerinden vazge\u00e7mesi kar\u015f\u0131l\u0131\u011f\u0131nda Kilise taraf\u0131ndan affedilebilece\u011fi de kendisine iletilmi\u015ftir. Bruno ise bu iste\u011fi reddederek g\u00f6r\u00fc\u015flerini savunmaya devam etmi\u015ftir. Sonunda, Roma\u2019da idam mahk\u00fbm edilen Bruno, ate\u015fte yak\u0131larak katledilmi\u015ftir.<\/p>\n

Bruno gibi \u0130talyan as\u0131ll\u0131 olan Vanini, 1585 y\u0131l\u0131nda \u0130talya\u2019da d\u00fcnyaya gelmi\u015f, 1619 y\u0131l\u0131nda ise Fransa\u2019da feci bir sonla ya\u015fam\u0131n\u0131 kaybetmi\u015ftir. Hayat\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fc inan\u00e7l\u0131 bir Katolik olarak ge\u00e7iren Vanini, ayn\u0131 zamanda \u00f6nemli Katolik okullar\u0131nda e\u011fitim g\u00f6rm\u00fc\u015f ve bu alanda uzmanl\u0131k noktas\u0131na ula\u015fm\u0131\u015ft\u0131r. Di\u011fer taraftan ya\u015fam\u0131n\u0131n son y\u0131llar\u0131nda ba\u015fta tanr\u0131 fikri olmak \u00fczere, din d\u00fc\u015f\u00fcncesi \u00fczerine kilisenin s\u00f6ylediklerinin aksi y\u00f6nde fikirler ileri s\u00fcren Vanini\u2019nin, 1619 y\u0131l\u0131nda dinsizlik ve tanr\u0131tan\u0131mazl\u0131k \u201csu\u00e7lamas\u0131yla\u201d \u00f6nce dili kopar\u0131lm\u0131\u015f sonra da ate\u015fte yak\u0131lmak suretiyle \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Dinsiz ya da ateist olman\u0131n \u201cyak\u0131lmak\u201d i\u00e7in yeterli oldu\u011fu Avrupa orta\u00e7a\u011f\u0131nda, \u0130ngiltere\u2019de de (Elizabeth d\u00f6neminde) \u00fc\u00e7 ya da d\u00f6rt ki\u015fi H\u0131ristiyanl\u0131\u011fa ayk\u0131r\u0131 g\u00f6r\u00fc\u015flerinden dolay\u0131 yak\u0131lm\u0131\u015ft\u0131r. Ve \u201cbu ate\u015f\u201d 1612 y\u0131l\u0131na kadar yanmaya devam etmi\u015ftir. Her ne kadar 1648 y\u0131l\u0131nda \u00e7\u0131kar\u0131lan bir kanunla \u00fc\u00e7\u00fc bir tanr\u0131 inanc\u0131 ile, \u0130sa\u2019n\u0131n tanr\u0131l\u0131\u011f\u0131n\u0131, kutsal kitab\u0131n Tanr\u0131\u2019dan vahyedilmi\u015f oldu\u011funu ve \u00f6teki d\u00fcnyay\u0131 yads\u0131yanlar i\u00e7in \u00f6l\u00fcm, ba\u015fka t\u00fcrl\u00fc \u201csap\u0131kl\u0131klar\u201d i\u00e7in ise hapis cezas\u0131 konulduysa da, 1612 y\u0131l\u0131nda itibaren \u201cyakma\u201d cezas\u0131 uygulanmam\u0131\u015ft\u0131r.<\/p>\n

Yakma cezas\u0131ndan kurtulan ama bu kurtulu\u015fu \u201ckendini yok sayma\u201d pahas\u0131na elde eden \u00f6nemli bir isimle devam edelim: \u00dcnl\u00fc \u0130talyan bilgin Galileo Galilei. Fizik, matematik ve g\u00f6kbilimi alanlar\u0131nda \u00f6nemli \u00e7al\u0131\u015fmalara imza atan Galilei, bu ba\u015far\u0131lar\u0131na kar\u015f\u0131n Kilise\u2019nin bask\u0131s\u0131ndan kurtulamam\u0131\u015f dahas\u0131 s\u00fcrekli tehdit ve g\u00f6zda\u011f\u0131 ile ya\u015famak zorunda kalm\u0131\u015ft\u0131r. D\u00fcnya merkezli evren anlay\u0131\u015f\u0131na kar\u015f\u0131n, Kopernik\u2019in G\u00fcne\u015f-merkezli evren anlay\u0131\u015f\u0131n\u0131 savunan Galilei, bu y\u00fczden Vatikan Kilisesi taraf\u0131ndan iki kez yarg\u0131lanm\u0131\u015ft\u0131r. Son yarg\u0131lamas\u0131nda ise i\u015fkenceyle korkutulan ve a\u011f\u0131r a\u015fa\u011f\u0131lamalara maruz kalan Galilei, b\u00fct\u00fcn bu ya\u015fananlar sonras\u0131nda, kendisine ait g\u00f6r\u00fc\u015fleri inkar etmek zorunda kalm\u0131\u015ft\u0131r. Her ne kadar bu durum sonras\u0131nda ate\u015fte yak\u0131lmaktan kurtulsa da \u00fcnl\u00fc bilimadam\u0131 \u00f6lene kadar ev hapsinde tutulur ve kitaplar\u0131 yasaklan\u0131r.<\/p>\n

B\u00fcy\u00fcc\u00fcl\u00fck su\u00e7lamalar\u0131<\/strong><\/p>\n

Bask\u0131c\u0131 din yorumu ile binlerce insan\u0131n katledilmesine cevaz veren Kilise\u2019nin yapt\u0131klar\u0131 sadece bununla s\u0131n\u0131rl\u0131 de\u011fildi. Bilimsel alanda yap\u0131lan \u00e7al\u0131\u015fmalardan, sosyolojik kabullere de\u011fin hayat\u0131n her alan\u0131na m\u00fcdahale etme hakk\u0131n\u0131 kendinde g\u00f6ren Kilise, \u00f6rne\u011fin, \u201chastal\u0131klar\u0131 \u015feytan\u0131n \u015ferri ve tanr\u0131n\u0131n gazab\u0131\u201d gibi nedenlere ba\u011fl\u0131yordu. Hastal\u0131klar\u0131n kayna\u011f\u0131 \u201cilahi g\u00fc\u00e7ler\u201d olunca bunlarla sava\u015fmak i\u00e7in de t\u0131bbi de\u011fil pek tabi olarak ilahi re\u00e7eteler gerekiyordu. Bundan dolay\u0131 hekimler \u00e7o\u011fu kez b\u00fcy\u00fcc\u00fcl\u00fck ve imans\u0131zl\u0131k su\u00e7lamas\u0131 ile kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015flard\u0131r. \u0130lahi re\u00e7eteler ise azizlerden kalma \u201cmucizevi \u00f6zellikleri\u201d oldu\u011funa inan\u0131lan de\u011ferli yadig\u00e2rlard\u0131 ve tam da bu nedenden dolay\u0131 Kilise geni\u015f bir gelir kayna\u011f\u0131 elde etmi\u015fti. \u00c7\u00fcnk\u00fc bu yadig\u00e2rlar art\u0131k birer ticari meta haline gelmi\u015fti.
\nAnatominin, \u00f6lenlerin ahrette dirilecekleri inanc\u0131yla yasakland\u0131\u011f\u0131 bu d\u00f6nemde, \u00e7i\u00e7ek a\u015f\u0131s\u0131na da kar\u015f\u0131 \u00e7\u0131k\u0131l\u0131yordu. Benzer bi\u00e7imde kimya da \u015feytani bir sanat say\u0131ld\u0131\u011f\u0131 i\u00e7in 1317\u2019de papa taraf\u0131ndan mahk\u00fbm edilmi\u015fti. Dinine ba\u011fl\u0131 oldu\u011fu a\u00e7\u0131k\u00e7a bilinen \u0130ngiliz as\u0131ll\u0131 filozof Roger Bacon bile bilimsel ara\u015ft\u0131rmalara olan ilgisi dolay\u0131s\u0131yla bu \u00e7a\u011fda (13. y\u00fczy\u0131l) uzun s\u00fcre hapiste kalm\u0131\u015ft\u0131r.<\/p>\n

Salg\u0131n, hastal\u0131k, k\u0131tl\u0131k, do\u011fal afet ve do\u011fal olaylar gibi durumlar\u0131n nedeni ilahi olarak \u201c\u015feytand\u0131\u201d belki ama Kilise ayn\u0131 zamanda \u015feytan\u0131n d\u00fcnyadaki su\u00e7 orta\u011f\u0131 olarak da \u201cb\u00fcy\u00fcc\u00fcleri\u201d g\u00f6r\u00fcyordu. Bu ba\u011flamda 14. y\u00fczy\u0131ldan itibaren \u201cb\u00fcy\u00fcc\u00fcl\u00fc\u011f\u00fc\u201d yok etmek \u00fczere sistemli bir \u201cimha operasyonu\u201d ba\u015flat\u0131ld\u0131. Bu operasyon \u00f6yle bir noktaya geldi ki, Papa VIII. Innocentius yay\u0131nland\u0131\u011f\u0131 bir fermanda veba ve afetlerin sorumlusu olarak b\u00fcy\u00fcc\u00fcleri g\u00f6sterdi. B\u00fcy\u00fcc\u00fcl\u00fc\u011f\u00fcn, d\u00f6nemin ko\u015fullar\u0131nda nas\u0131l alg\u0131land\u0131\u011f\u0131n\u0131 dahas\u0131 Kilise\u2019nin totaliter dili ile konuya nas\u0131l yakla\u015ft\u0131\u011f\u0131n\u0131 H\u0131ristiyan teolog John Wesley\u2019in \u201cb\u00fcy\u00fcc\u00fcl\u00fc\u011fe inanmamak kutsal kitaba inanmamakt\u0131r\u201d s\u00f6z\u00fcnden anlayabiliriz san\u0131r\u0131m.<\/p>\n

3. y\u00fczy\u0131ldan yakla\u015f\u0131k 19. y\u00fczy\u0131la kadar hakim oldu\u011fu topraklarda \u201cdini buyruklar\u0131\u201d gerek\u00e7e g\u00f6stererek, \u00f6l\u00fcm sonras\u0131n\u0131 bile beklemeden bu d\u00fcnyada \u201ccehennemi\u201d ya\u015fatmaya \u00e7al\u0131\u015fan Kilise ve H\u0131ristiyan din adamlar\u0131n\u0131n karanl\u0131k tarihi ile ilgili daha onlarca sayfa yaz\u0131 yaz\u0131labilir. Fakat buraya kadar anlatt\u0131klar\u0131m\u0131z\u0131n yeterli oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyoruz. Bu noktada, \u015fimdi projekt\u00f6r\u00fcm\u00fcz\u00fc ayn\u0131 co\u011frafyan\u0131n ba\u015fka bir dini g\u00fcc\u00fcne, \u0130slam tarihine \u00e7evirmek istiyoruz. Bakal\u0131m bu tarihte, ge\u00e7mi\u015fin utan\u00e7 dolu sayfalar\u0131 nas\u0131l doldurulmu\u015f; M\u00fcsl\u00fcman din adamlar\u0131 \u201ckutsal\u0131\u201d gerek\u00e7e g\u00f6stererek kimlerin katline nas\u0131l ferman yazm\u0131\u015f?<\/p>\n

\u0130SLAM TAR\u0130H\u0130NDE YA\u015eANAN KATL\u0130AM VE KIYIMLAR<\/strong><\/h4>\n

C\u00fcbbeli Ahmet\u2019in Maide Suresi 33. ayeti \u00f6rnek g\u00f6stererek Ermeniler i\u00e7in uygulanan \u201cs\u00fcrg\u00fcn karar\u0131n\u0131\u201d do\u011fru bulmas\u0131 dahas\u0131 \u201cdua edin ki, k\u0131t\u0131r k\u0131t \u00f6ld\u00fcr\u00fclmemi\u015f, eliniz kesilmemi\u015f, s\u00fcrg\u00fcn edilmi\u015fsiniz\u201d mealindeki s\u00f6zlerinin elbette ki, \u0130slam tarihinde kayda de\u011fer bir ge\u00e7mi\u015fi ve bug\u00fcn i\u00e7in de kimi \u0130slamc\u0131 \u00f6rg\u00fctlerde bir kar\u015f\u0131l\u0131\u011f\u0131 var. \u00dcstelik bu ge\u00e7mi\u015f, \u0130slam\u2019\u0131n ilk d\u00f6nemlerine kadar gidiyor. Farkl\u0131 inan\u00e7lara mensup olanlar\u0131n, despot \u0130slam anlay\u0131\u015f\u0131 ile \u201csistematik bir bi\u00e7imde\u201d kar\u015f\u0131la\u015fmalar\u0131 Peygamber\u2019in \u00f6l\u00fcm\u00fcnden yakla\u015f\u0131k 50 y\u0131l sonras\u0131nda Emeviler d\u00f6neminde ger\u00e7ekle\u015fmi\u015ftir.<\/p>\n

\u2018Kutsal paratoner\u2019<\/strong><\/p>\n

\u201cDini h\u00fck\u00fcmleri\u201d referans alarak uygulanan bu bask\u0131 ve \u015fiddet politikas\u0131na ge\u00e7meden, ilk 50 y\u0131lda ya\u015fanan kimi \u00e7arp\u0131c\u0131 geli\u015fmelere de k\u0131saca de\u011finmek laz\u0131m. \u0130slam Peygamberi\u2019nin \u00f6l\u00fcm\u00fcnden sonra halife olarak belirlenen d\u00f6rd\u00fcnc\u00fc halife Ali ile Suriye b\u00f6lgesinin yakla\u015f\u0131k 20 y\u0131l valili\u011fini \u00fcstlenmi\u015f ve d\u00f6nemin etkin siyasal isimlerinden biri olan Muaviye aras\u0131nda ger\u00e7ekle\u015fen S\u0131ff\u0131n Sava\u015f\u0131 \u00f6nemlidir. Bilindi\u011fi \u00fczere Ali\u2019nin halifeli\u011fini kabul etmeyen Muaviye geli\u015fen s\u00fcre\u00e7 i\u00e7erisinde, iktidar talebini sava\u015fa kadar g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. Tarihi veriler farkl\u0131l\u0131k g\u00f6sterse de yakla\u015f\u0131k 70 bin insan\u0131n \u00f6lmesine yol a\u00e7an bu sava\u015f\u0131n devam etti\u011fi g\u00fcnlerde Muaviye taraf\u0131ndan \u00f6neri olarak sunulan \u201cHakem \u00d6nerisi\u201d yaz\u0131m\u0131z boyunca vurgulad\u0131\u011f\u0131m\u0131z \u201cdin eksenli\u201d s\u00f6ylem gelene\u011finin \u00f6nemli bir \u00f6rne\u011fini olu\u015fturur. \u00d6yle ki, sava\u015f\u0131 kaybedece\u011fini anlayan Muaviye dan\u0131\u015fmalar\u0131n\u0131n \u00f6nerisiyle birden \u201cdin silah\u0131na\u201d sar\u0131lm\u0131\u015f ve \u201caram\u0131zdaki sorunu hakem olarak Kuran \u00e7\u00f6zs\u00fcn\u201d \u00f6nerisini getirmi\u015ftir. Bu ama\u00e7la Kuran Mushaflar\u0131n\u0131 m\u0131zraklar\u0131n ucuna takt\u0131ran \u015eam valisi, sava\u015f\u0131n gidi\u015fat\u0131n\u0131 de\u011fi\u015ftirmi\u015f ve \u201cd\u00fc\u015fmanlar\u0131n\u0131\u201d bir anda hareketsiz b\u0131rakabilmi\u015ftir. \u00c7\u00fcnk\u00fc Ali askerleri bu durum kar\u015f\u0131s\u0131nda ilk ba\u015fta ne kadar teredd\u00fcde d\u00fc\u015fm\u00fc\u015f olsalar da bir s\u00fcre sonra \u201cDini Kutsal\u0131n\u201d hakemli\u011fini kabul etmek zorunda kalm\u0131\u015flard\u0131r.<\/p>\n

\u0130ktidar ya da dini cemaat\/gruplar\u0131n olduk\u00e7a bilindik ve sinsi bir politikas\u0131 olan \u201cdini k\u0131ssa ve buyruklar\u0131\u201d egemen k\u0131lma iste\u011fi, kimi zaman da tamamen \u201cbe\u015feri\u201d kayg\u0131larla ve \u201cpragmatist\u201d bir y\u00f6nelimle hayat bulmu\u015ftur. Hakem \u00f6nerisi bu anlamda iktidar\u0131 ele ge\u00e7irmek \u00fczere kullan\u0131ma sokulmu\u015f ve \u201ckutsal paratoner\u201d diyebilece\u011fimiz bir i\u015flev g\u00f6rerek, Muaviye\u2019ye iktidar yolunu a\u00e7m\u0131\u015ft\u0131r. Ne ilgin\u00e7tir ki ayn\u0131 olay\u0131n bir benzeri bu tarihten yakla\u015f\u0131k 300 y\u0131l \u00f6nce Bizans\u2019ta ya\u015fanm\u0131\u015ft\u0131. \u00d6yle ki, 312 y\u0131l\u0131nda I. Konstantin, rakibi olan Maxentius\u2019u yenmek ve iktidar\u0131 ele ge\u00e7irmek i\u00e7in d\u00fczenli bir orduya ihtiya\u00e7 duydu\u011funu belirterek din adamlar\u0131ndan yard\u0131m ister. \u0130htiya\u00e7 duyulan bu yard\u0131m\u0131n arkas\u0131nda ise, Bizansl\u0131 H\u0131ristiyanlar\u0131n sava\u015fa kar\u015f\u0131 olduklar\u0131 i\u00e7in askerlik g\u00f6revini reddetme ger\u00e7e\u011fi yatmaktad\u0131r. Buna kar\u015f\u0131n din adamlar\u0131 Konstantin\u2019in talebi kar\u015f\u0131s\u0131nda harekete ge\u00e7erler ve d\u00fcnyada ilk defa tek tanr\u0131l\u0131 d\u00fczenli bir din ordusu kurulur. Say\u0131ca yeterli olmasa da kurulan bu din ordusu ile Maxentius\u2019a kar\u015f\u0131 sava\u015f ba\u015flatan Konstantin, zaman i\u00e7erisinde sava\u015f\u0131 kaybedece\u011fini anlay\u0131nca, askerlerine m\u0131zraklar\u0131n\u0131n ucuna \u0130ncil\u2019i takmalar\u0131n\u0131 emreder. Muaviye\u2019nin de y\u00fczy\u0131llar sonras\u0131nda uygulad\u0131\u011f\u0131 bu taktik nihai olarak sonu\u00e7 verir ve sava\u015f\u0131 I. Konstantin\u2019in ordusu kazan\u0131r.(9)<\/p>\n

\u015eimdi \u015fu saptamay\u0131 yapmam\u0131za izin verin: \u0130ktidar\u0131 ele ge\u00e7irmek ve egemenli\u011fi \u201cakla\u201d dayal\u0131 de\u011fil \u201cilahi\u201d oldu\u011funa inan\u0131lan metinlere b\u0131rakan her inan\u00e7 ak\u0131m\u0131 i\u00e7in yukar\u0131da verilen \u00f6rneklerin, bug\u00fcn ve gelecekte de ya\u015fanmas\u0131 olduk\u00e7a olas\u0131 bir durumdur. Kimi zaman sahip olunan avantajlar\u0131n korunmas\u0131 i\u00e7in \u201cilahi metin\u201d silah\u0131na sar\u0131labilir, kimi zaman da teokratik y\u00f6netim anlay\u0131\u015f\u0131n\u0131 ger\u00e7ekle\u015ftirmek amac\u0131yla bu yola ba\u015fvurabilirler. \u201cKutsal Kitap\u201d sayfalar\u0131 belki d\u00fcn, m\u0131zrak ya da silah ucuna sar\u0131lm\u0131\u015ft\u0131, bug\u00fcnde modern silahlar\u0131n \u00fczerinde bayrak olarak pek\u00e2l\u00e2 dalgalanabilir.<\/p>\n

Devam edelim.<\/p>\n

Halifeye kay\u0131ts\u0131z \u015farts\u0131z itaat<\/strong><\/p>\n

Emeviler d\u00f6nemi ile birlikte \u201cdini metnin\u201d otoriter bir bi\u00e7imde kitlelere dayat\u0131ld\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izmi\u015ftik. Gerek iktidar i\u00e7i, gerekse di\u011fer inan\u00e7lar \u00fczerinde sistematik bir bi\u00e7imde kullan\u0131lmaya ba\u015flayan bu otoriter \u0130slami s\u00f6ylem ile b\u00fcy\u00fck bir k\u0131y\u0131m ve k\u0131r\u0131m harek\u00e2t\u0131 da ba\u015flat\u0131lm\u0131\u015ft\u0131r. Belirtti\u011fimiz \u00fczere \u0130slam tarihinde ele\u015ftirel, \u00f6zg\u00fcr d\u00fc\u015f\u00fcncenin \u201csistematik\u201d olarak adeta yok edilmesinin ba\u015flang\u0131c\u0131 Emeviler d\u00f6nemidir. Bu noktada \u201cilahi\u201d zemin bir taraftan cebriye g\u00f6r\u00fc\u015f\u00fcn\u00fc esas alan kader inanc\u0131 ile di\u011fer taraftan da \u201chalifelerin\u201d kendilerini konumland\u0131rd\u0131klar\u0131 \u201cstat\u00fc\u201d ile olu\u015fturulmu\u015ftur. \u00d6yle ki, Emeviler d\u00f6nemine kadar \u201cM\u00fcminlerin Emiri\u201d ya da Resulullah\u2019\u0131n \u201cHalifesi\u201d olarak an\u0131lan halifeler Muaviye ile birlikte birden \u201cHalifetullah\u201d yani \u201cAllah\u2019\u0131n Halifesi\u201d stat\u00fcs\u00fcne y\u00fckseltilmi\u015ftir. B\u00f6ylelikle halife art\u0131k \u0130slam toplumunda do\u011frudan Allah\u2019\u0131n temsilcisi olmu\u015f, dolay\u0131s\u0131yla da halifeye kar\u015f\u0131 \u00e7\u0131kmak Allah\u2019a, onun emir ve yasaklar\u0131na kar\u015f\u0131 \u00e7\u0131kmakla e\u015fde\u011fer olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu a\u015famada halifenin g\u00fcc\u00fc siyasal s\u0131n\u0131rlar\u0131n d\u0131\u015f\u0131na ta\u015farak \u201cilahi\u201d bir noktaya ta\u015f\u0131nm\u0131\u015ft\u0131r. Onun icraatlar\u0131n\u0131, s\u00f6ylemlerini ve politikalar\u0131n\u0131 sorgulamak, halifenin \u201cmisyonu\u201d itibariyle m\u00fcmk\u00fcn olmaktan \u00e7\u0131km\u0131\u015ft\u0131r. B\u00f6ylelikle \u201cAllah\u2019\u0131n Halifeleri\u201d ile d\u00fczene\/otoriteye mutlak itaat sa\u011flanm\u0131\u015f ve dolay\u0131s\u0131yla s\u0131n\u0131rs\u0131z\/sorgusuz egemenlik yetkisi halifelere verilmi\u015ftir. Bu arada belirtmeliyiz ki, d\u00f6nemin \u201cdin bilginleri\u201d yani ulemalar bu \u201citaat operasyonunun\u201d teorik \u00e7al\u0131\u015fmalar\u0131n\u0131 ustaca hayata ge\u00e7irmi\u015fler, bir taraftan Kuran ayetlerini bu perspektifle yorumlam\u0131\u015flar di\u011fer taraftan da \u0130slam peygamberine atfedilen s\u00f6zler yani hadislerle halifeye mutlak itaatin ilahi emir oldu\u011funu kan\u0131tlamaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. \u00d6rne\u011fin Huzeyfe el-Yeman\u2019dan nakledilen ve peygambere ait oldu\u011fu \u00f6ne s\u00fcr\u00fclen \u015fu hadis, gelinen noktan\u0131n ibretlik halini ortaya koymaktad\u0131r: \u201c\u2026 O\u2019nu (Emir\u2019i) dinleyin ve emirlerini yerine getirin. Hatta s\u0131rt\u0131n\u0131z k\u0131rba\u00e7lansa, servetiniz kap\u0131\u015f\u0131lsa bile dinleyin ve itaat edin!\u201d<\/p>\n

Emeviler d\u00f6neminde siyasal yap\u0131n\u0131n tiranl\u0131\u011fa d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecini haz\u0131rlayan fakt\u00f6rlerden biri de yukar\u0131da belirtti\u011fimiz \u00fczere benimsenen \u201ckader\u201d anlay\u0131\u015f\u0131d\u0131r. Bu anlay\u0131\u015fa g\u00f6re d\u00fcnyevi olay ve geli\u015fmelerin arkas\u0131nda Allah\u2019\u0131n iradesi bulunmaktad\u0131r. \u0130nsan\u0131n eylem ve fiilleri \u00f6nceden belirlendi\u011fi i\u00e7in de, insan i\u00e7in ya\u015fad\u0131klar\u0131na\/ya\u015fananlara sayg\u0131 duymak ve devam\u0131nda tevekk\u00fcl i\u00e7inde hayat\u0131n\u0131 s\u00fcrd\u00fcrmekten ba\u015fka \u00e7are yoktur.<\/p>\n

Hal b\u00f6yle olunca M\u00fcsl\u00fcman kimse i\u00e7in b\u0131rak\u0131n d\u00fczenin, siyasal yap\u0131n\u0131n sorgulanmas\u0131n\u0131 kendi \u00f6zel ya\u015fam\u0131 i\u00e7in bile \u201cele\u015ftirel sorgulaman\u0131n\u201d bir faydas\u0131 kalmayacakt\u0131r. Dahas\u0131 \u201csorgulama\u201d y\u00f6nelimi \u201ckadere\u201d isyan\u0131n bir yans\u0131mas\u0131 olarak bile g\u00f6r\u00fclebilece\u011finden, insan i\u00e7in sabretmek ve \u015f\u00fckretmekten ba\u015fka bir \u00e7are yoktur. Yine bu anlay\u0131\u015fa g\u00f6re \u201cHalifeler ve di\u011fer devlet y\u00f6neticileri Allah\u2019\u0131n iradesi ile bu konuma getirilmi\u015flerdir; e\u011fer bir sava\u015f vuku bulmu\u015fsa bu \u2018kaderde\u2019 \u00f6nceden belirlendi\u011fi i\u00e7in b\u00f6yledir; yokluk, sefalet vb durumlar i\u00e7in de ayn\u0131 \u015fey ge\u00e7erlidir.\u201d Bu sebeple halifelerin icraatlar\u0131 ve tasarruflar\u0131 da \u201cilahi emrin\u201d tecellisi olarak g\u00f6r\u00fclmeli ve kabul edilmelidir.<\/p>\n

\u201cAllah iradesine\u201d kar\u015f\u0131 gelenin sonu \u00f6l\u00fcm<\/strong><\/p>\n

\u201c\u0130slam inanc\u0131n\u0131n\u201d iktidar mekanizmas\u0131 b\u00f6yle kodlan\u0131nca, halifelerin uygulamalar\u0131na tepki g\u00f6sterenler ba\u015fta olmak \u00fczere, egemen siyasal dairenin d\u0131\u015f\u0131nda kalan herkes, g\u00f6zden d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f ve bask\u0131 alt\u0131na al\u0131nm\u0131\u015ft\u0131r. Bu \u00e7er\u00e7evede iktidar\u0131 korumak \u201cinanc\u0131 korumakla\u201d e\u015fde\u011fer kabul edilmi\u015f, dini ilimleri g\u00f6lgeledi\u011fi, itibars\u0131zla\u015ft\u0131rd\u0131\u011f\u0131 gerek\u00e7esiyle, bilimsel inceleme ve \u00e7al\u0131\u015fmalara bile kar\u015f\u0131 \u00e7\u0131k\u0131lm\u0131\u015f; dahas\u0131 \u201cdini buyruklara\u201d s\u0131\u011f\u0131n\u0131larak \u0130slam tarihi boyunca on binlerce insan katledilmi\u015ftir. O kadar ki, \u0130slam dininin, dini-felsefi kuram ve teorileriyle ilgilenen ve imanla ilgili sorular\u0131 akli delillerle a\u00e7\u0131klamaya \u00e7al\u0131\u015fan teolojik felsefe \u00e7al\u0131\u015fma alan\u0131 \u201ckelam\u201d bile a\u011f\u0131r ele\u015ftirilere maruz kalm\u0131\u015f ve \u201chak mezhep\u201d olarak dayat\u0131lan \u0130slam mezheplerinin imamlar\u0131nca yerden yere vurulmu\u015ftur. \u00d6rne\u011fin bu imamlardan \u0130mam \u015eafi kelam ile ilgili \u015funlar\u0131 ifade eder: \u201c\u015eirkin d\u0131\u015f\u0131nda insan\u0131n Allah\u2019a kar\u015f\u0131 yapaca\u011f\u0131 b\u00fct\u00fcn g\u00fcnahlar Kel\u00e2m ilminden okuyaca\u011f\u0131 bir \u015feyden daha hay\u0131rl\u0131d\u0131r.\u201d Di\u011fer bir mezhep imam\u0131 olan Ahmed b. Hanbel\u2019in bu konudaki s\u00f6zlerinin de \u015eafi\u2019den a\u015fa\u011f\u0131 kal\u0131r yan\u0131 yoktur. Ona g\u00f6re \u201cKel\u00e2m sahibi asla kurtulamaz; Kel\u00e2mla u\u011fra\u015fan herhangi bir kimsenin kalbinde bozukluk vard\u0131r\u201d. Ve devam eder Hanbel \u201cKel\u00e2m alimleri z\u0131nd\u0131kt\u0131rlar; Allah\u2019a ve \u00e2hirete inanmazlar.\u201d(10)<\/p>\n

\u0130slam tarihinde dinin, \u201c\u00f6tekini\u201d yok sayma, \u201c\u015feytanla\u015ft\u0131rma\u201d ve kendini egemenli\u011fin kayna\u011f\u0131 olarak g\u00f6rme ara\u00e7lar\u0131ndan biri de \u201chadislerdir\u201d diyebiliriz. Ara bir not olarak k\u0131saca \u015funu ifade etmeliyiz ki; Peygamberin \u00f6l\u00fcm\u00fcnden yakla\u015f\u0131k 250-300 y\u0131l sonra derlenen ve kimilerine g\u00f6re bir milyonu bulan hadis say\u0131s\u0131 ile \u201cdini otoriterle\u015ftirme\u201d ve \u201ciktidar anlay\u0131\u015f\u0131na g\u00f6re bi\u00e7imlendirme yakla\u015f\u0131m\u0131\u201d son halini alm\u0131\u015f, an\u0131lan tarihi izleyen y\u0131llarda \u201ci\u00e7tihat\u201d kap\u0131s\u0131n\u0131n kapanmas\u0131yla da \u201c\u00e7o\u011fulcu ve \u00f6zg\u00fcrl\u00fck\u00e7\u00fc \u0130slam anlay\u0131\u015f\u0131na\u201d en b\u00fcy\u00fck darbe vurulmu\u015ftur.<\/p>\n

C\u00fcbbeli Ahmet de Ermenilere yap\u0131lan\u0131n olduk\u00e7a \u201cdo\u011fal ve Allah\u2019\u0131n emri\u201d oldu\u011funu \u00f6ne s\u00fcrerken, i\u015fte bu gelenek ve yakla\u015f\u0131mdan besleniyor. Bu anlay\u0131\u015fa g\u00f6re zaten insan\u0131n can\u0131n\u0131n hi\u00e7bir k\u0131ymeti yoktur. \u201cAllah iradesine\u201d kar\u015f\u0131 gelenin sonu \u00f6l\u00fcm ve daha \u00f6tesidir. Dahas\u0131 bu anlay\u0131\u015f\u0131n \u00f6nemli temsilcilerinden Gazali\u2019ye g\u00f6re \u201cinsan bir g\u00fcnah i\u015flemese de Allah yine ona azap verebilir; bu duruma Allah\u2019\u0131n takdiri\u201d diye bakmak gerekir. Gazali bak\u0131n bu konuda neler s\u00f6yl\u00fcyor:<\/p>\n

\u201cAllah insanlara i\u015flemedikleri bir g\u00fcnahtan dolay\u0131 da azap eder ve onlara elem verir; \u00e7\u00fcnk\u00fc O, m\u00fclk\u00fcnde istedi\u011fi gibi tasarrufta bulunur.<\/p>\n

\u201cAllah, insanlar\u0131n t\u00fcm\u00fcn\u00fc hi\u00e7bir ibadet ve itaat yapmadan da cennete koyabilir. Kimsenin bir \u015fey deme hakk\u0131 yoktur. Allah istedi\u011fini yapar.<\/p>\n

\u201c\u0130nsanlar yapt\u0131klar\u0131ndan sorulur, Allah yapt\u0131\u011f\u0131ndan sorulmaz.\u201d(11)<\/p>\n

Namaz k\u0131lmayana y\u00f6nelik fetvalar<\/strong><\/p>\n

\u0130fadelerde de a\u00e7\u0131k\u00e7a g\u00f6r\u00fclece\u011fi \u00fczere bir inan\u00e7 anlay\u0131\u015f\u0131 yarat\u0131c\u0131 tasavvurunu b\u00f6yle kurgulay\u0131nca, o inanc\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc yerde, adalet, vicdan, sevgi ve merhamet beklemek pek olas\u0131 olmayacakt\u0131r. \u015eafi mezhebinin \u00f6nemli gelen isimlerinden \u0130bni Cemaa\u2019ya g\u00f6re and\u0131\u011f\u0131m\u0131z de\u011ferlerinin olmamas\u0131 da zaten b\u00fcy\u00fck bir sorun de\u011fildir. Yeter ki halk sultans\u0131z kalmas\u0131n. Cemaa \u015f\u00f6yle diyor bu konuda: \u201cSultan\u0131n 40 y\u0131l zul\u00fcmle idaresi bile tebaas\u0131n\u0131 bir y\u0131l terk etmesinden iyidir.\u201d(12) Zalim sultanla ilgili b\u00f6yle d\u00fc\u015f\u00fcnen sadece o da de\u011fildir. Selefi\/Vahhabi din yorumunun tan\u0131nan isimlerinden \u0130bni Teymiyye\u2019de \u201cZalim bir idareciyle ge\u00e7en 40 y\u0131l, sultans\u0131z ge\u00e7en bir geceden hay\u0131rl\u0131d\u0131r\u201d diyerek, Cemaa\u2019n\u0131n g\u00f6r\u00fc\u015fleri ile kendi d\u00fc\u015f\u00fcncesinin ne kadar benze\u015fti\u011fini a\u00e7\u0131k\u00e7a ortaya koyuyor. Bu arada ismi ge\u00e7mi\u015fken \u0130bni Teymiyye\u2019nin namaz k\u0131lmayan ki\u015fi ile ilgili verdi\u011fi fetvay\u0131 da aktaral\u0131m. Bu zata g\u00f6re \u201cNamaz k\u0131lmayan kimse, namaz k\u0131l\u0131ncaya kadar d\u00f6v\u00fcl\u00fcr ve t\u00f6vbeye davet edilir. E\u011fer t\u00f6vbe edip namaza ba\u015flamazsa \u00f6ld\u00fcr\u00fcl\u00fcr.\u201d(13) Ne yaz\u0131k ki \u0130slam inanc\u0131nda namaz k\u0131lmayan\u0131n \u00f6ld\u00fcr\u00fclmesi gerekti\u011fi g\u00f6r\u00fc\u015f\u00fc sadece onunla da s\u0131n\u0131rl\u0131 de\u011fildir. Bilakis d\u00f6rt b\u00fcy\u00fck mezhepten Hanefi mezhebi hari\u00e7, Hanbeli Maliki ve \u015eafi mezhebi, namaz k\u0131lmayan\u0131n \u00f6ld\u00fcr\u00fclmesi gerekti\u011fini savunur. Hanefi mezhebine g\u00f6re ise namaz k\u0131lmayan ki\u015fi, namaz k\u0131l\u0131ncaya kadar hapsedilir; baz\u0131 g\u00f6r\u00fc\u015flere g\u00f6re ise hapis cezas\u0131na ilave olarak kan \u00e7\u0131k\u0131ncaya kadar d\u00f6v\u00fcl\u00fcr.<\/p>\n

Din ve inan\u00e7 yorumu\/tahlili i\u015fte bu noktada, hayati bir \u00f6nem kazan\u0131yor. \u00d6yle ki, \u201cDinde zorlama yoktur\u201d \u201cSen insanlar \u00fczerinde bir zorba de\u011filsin\u201d ayetinin kitaplar\u0131nda yer ald\u0131\u011f\u0131 bir inanc\u0131n mensuplar\u0131, namaz k\u0131lmayan kimseyi bile katledebiliyorlar. Bu noktada an\u0131lan kimseler, ne bir sorguya ne bir ele\u015ftiriye ne de bir insani\/ahlaki de\u011ferlendirmeye ihtiya\u00e7 duyuyorlar. T\u0131pk\u0131 Emeviler d\u00f6neminde s\u0131rf M\u00fcsl\u00fcman olmad\u0131klar\u0131 i\u00e7in kitleler halinde T\u00fcrkleri katleden \u201cM\u00fcsl\u00fcmanlar\u201d gibi. Prof. Dr. Zekariya Kitap\u00e7\u0131\u2019ya g\u00f6re Buhara\u2019da sadece bir g\u00fcnde Emevi askerlerince katledilen ki\u015fi say\u0131s\u0131 10 bindir. Yine \u0130bni Esir\u2019e g\u00f6re 20 kilometre boyunca uzanan yolda, T\u00fcrkler a\u011fa\u00e7 dallar\u0131na kar\u015f\u0131l\u0131kl\u0131 olarak as\u0131larak idam edilmi\u015ftir. (14)<\/p>\n

Ebusuud Efendi\u2019nin fetvalar\u0131<\/strong><\/p>\n

Bin y\u0131l \u00f6ncesinde, kendi inanc\u0131nda ve d\u00fc\u015f\u00fcncesinde olmayanlar\u0131n ya\u015fad\u0131klar\u0131 hazin son bu idi. Emevi devlet y\u00f6netimi \u201cM\u00fcsl\u00fcman ulema\u201dn\u0131n da onay\u0131n\u0131 alarak bu kanl\u0131 istilalar\u0131 ger\u00e7ekle\u015ftirebiliyordu. Ama bu durum sadece Emeviler d\u00f6nemiyle s\u0131n\u0131rl\u0131 kalmad\u0131. Ba\u015fbakanl\u0131k ar\u015fivlerinde bulunan Osmanl\u0131 defterlerinde bu durum a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcyor. O defterlerde yaz\u0131lanlardan birka\u00e7 \u00f6rnek;<\/p>\n

– Z\u00fclkadir Beylerbeyi\u2019ne h\u00fck\u00fcm: \u0130ran ile ili\u015fkisi bulunan Rafizileri (Alevileri), ba\u015fka bir nedenle su\u00e7layarak \u00f6ld\u00fcr\u00fcn. Yaln\u0131z Rafizi olanlar\u0131 ise hapsedin. Sonucu da ba\u015fkente bildirin. (29 nolu M\u00fcimme Defteri; tarih 1576 Belge No:488<\/p>\n

– Ayn\u0131 defterden 489 numaral\u0131 ferman \u00f6zeti: \u0130ran ile alakas\u0131 bulunan Alevilerin gizlice ara\u015ft\u0131r\u0131lmas\u0131. Bunlar\u0131n ba\u015fka bir bahane ile idam edilmesi.<\/p>\n

– 488 numaral\u0131 ferman, Bozok Beylerbeyi\u2019ne h\u00fck\u00fcm: K\u0131z\u0131lba\u015fl\u0131l\u0131kla su\u00e7lanan ki\u015filerin yaz\u0131ld\u0131\u011f\u0131 defter suretleri g\u00f6nderilmi\u015fti. Bu ki\u015filer soru\u015fturulsunlar, K\u0131z\u0131lba\u015fl\u0131l\u0131klar\u0131 ger\u00e7ekse, idam edilsinler. Lakin yaln\u0131z ithamla kalm\u0131\u015fsa, (K\u0131z\u0131lba\u015f olduklar\u0131 kan\u0131tlanamam\u0131\u015fsa) bunlar K\u0131br\u0131s\u2019a s\u00fcr\u00fcls\u00fcn.<\/p>\n

Kar\u015f\u0131t\u0131n\u0131, \u201ckutsal din ve devlet\u201d anlay\u0131\u015f\u0131na s\u0131\u011f\u0131narak \u201cyok etmeyi\u201d kendine hak g\u00f6ren bu anlay\u0131\u015f, kimi zaman \u201cg\u00fcvenlik\u201d gerek\u00e7eleri ile kitlesel katliamlara imza atarken kimi zaman buna bile gerek duymadan \u201cdin\u201d ad\u0131na \u00f6l\u00fcm fetvalar\u0131 yay\u0131nlayabilmi\u015ftir. Osmanl\u0131 devletinde kad\u0131l\u0131k, kazaskerlik ve \u015feyh\u00fclislaml\u0131k gibi \u00f6nemli devlet g\u00f6revlerinde bulunan ve yakla\u015f\u0131k 30 y\u0131la yak\u0131n bir s\u00fcre imparatorlu\u011fun en y\u00fcksek din makam\u0131 olan \u015feyh\u00fclislaml\u0131k g\u00f6revini yerine getiren Ebusuud Efendi bu ger\u00e7ekli\u011fin en belirgin \u00f6rne\u011fidir. Bak\u0131n bu zat o d\u00f6nemde sorulara verdi\u011fi cevaplarla hangi \u201ckanl\u0131\u201d fetvalara imza atm\u0131\u015f.
\nSoru: Bir ki\u015fi a\u00e7\u0131ktan a\u00e7\u0131\u011fa ramazan g\u00fcn\u00fcnde yemek yerse, sorgulamas\u0131 s\u0131ras\u0131nda, \u201c\u00f6zr\u00fcn yokken neden yemek yiyorsun\u201d sorusuna da \u201cRamazan hadistir, d\u00fczme ko\u015fmad\u0131r\u201d diye cevap verirse ve bu s\u00f6z\u00fcnde direnirse ne yapmak gerekir?<\/p>\n

Cevap: Elbette \u00f6ld\u00fcr\u00fclmesi gerekir.<\/p>\n

Soru: K\u0131z\u0131lba\u015f toplulu\u011funun, dine g\u00f6re topluca \u00f6ld\u00fcr\u00fclmesi helal midir? Bunlar\u0131 \u00f6ld\u00fcrenler gazi, bu \u00f6ld\u00fcrme s\u0131ras\u0131nda \u00f6lenlerde \u015fehit olur mu?<\/p>\n

Cevap: K\u0131z\u0131lba\u015flar\u0131n topluca \u00f6ld\u00fcr\u00fclmeleri elbette dinimize g\u00f6re helaldir. Bu, en b\u00fcy\u00fck kutsal sava\u015ft\u0131r. Bu yolda \u00f6lmek de \u015fehitli\u011fin en ulusudur.<\/p>\n

Soru: K\u0131z\u0131lba\u015flar\u0131n \u00f6ld\u00fcr\u00fclmesi, \u0130slam sultan\u0131na (Osmanl\u0131 Padi\u015fah\u0131) d\u00fc\u015fmanl\u0131k besledikleri i\u00e7in mi \u015fartt\u0131r, yoksa ba\u015fka nedenleri var m\u0131d\u0131r?<\/p>\n

Cevap: Bunlar hem sultana isyan ederler, hem de dinsizdirler.<\/p>\n

Soru: \u201cPeygamberin kimdir\u201d denilen birisi \u201cBilmem\u201d diye kar\u015f\u0131l\u0131k verirse ne olur?<\/p>\n

Cevap: O ki\u015fi ger\u00e7ek de, yalan da s\u00f6ylemi\u015f olsa, k\u00e2fir olmu\u015f olur (\u00f6ld\u00fcr\u00fclmelidir).<\/p>\n

Soru: Bu konuda baz\u0131 ki\u015filer o ki\u015fiye \u201cPeygamber yolundan \u00e7\u0131kma\u201d, \u201cPeygamberi tan\u0131, utan\u201d deseler, o da \u00f6fkeyle \u201cBen peygamberi bilmem\u201d dese, dine g\u00f6re kendisine ne yapmak gerekir?<\/p>\n

Cevap: O ki\u015fi kafirdir, \u00f6ld\u00fcr\u00fclmesi gerekir.<\/p>\n

Soru: M\u00fcezzin ezan okurken bir ki\u015fi, \u201cbin kere seslensen, bizden sana varan olmaz\u201d dese, ona ne yapmak gerekir?<\/p>\n

Cevap: Bunu s\u00f6yleyen kafirdir, dolay\u0131s\u0131yla \u00f6ld\u00fcr\u00fclmesi \u015fartt\u0131r.<\/p>\n

Soru: Bir ki\u015fi, di\u011ferine \u201cBana Tanr\u0131\u2019y\u0131 buluver\u201d dese, di\u011feri de \u201cKuran\u2019\u0131 k\u0131lavuz al\u0131r, peygambere uyarsan Tanr\u0131\u2019y\u0131 bulursun\u201d dese, \u00f6tekisi yine, \u201cOnlara ne gerek var? Ben onlars\u0131z da bulurum ya da \u201cBuldum\u201d deyiverse, ona ne yapmak gerekir?<\/p>\n

Cevap: Dinsizdir, \u00f6ld\u00fcr\u00fclmesi \u015fartt\u0131r.<\/p>\n

Soru: Bir ki\u015fi di\u011ferine selam verirken \u201cA\u015fk olsun\u201d dese di\u011feri de \u201cYa hu\u201d diye kar\u015f\u0131l\u0131k verse bunlara ne yap\u0131l\u0131r?<\/p>\n

Cevap: Y\u00fcce Allah\u2019\u0131n saptad\u0131\u011f\u0131 selam\u0131 be\u011fenmeyip o \u015fekilde selamla\u015f\u0131rsa kafir olurlar.<\/p>\n

Soru: Kafir d\u00fc\u011f\u00fcn\u00fcne \u201cm\u00fcbarek\u201d olsun diyene ne yap\u0131l\u0131r?<\/p>\n

Cevap: E\u011fer \u201cm\u00fcbarek\u201d dediyse k\u00e2firdir.(15<\/p>\n

K\u0131z\u0131lba\u015flara (Alevilere) y\u00f6nelik fetvalar<\/strong><\/p>\n

Ebuusud\u2019un b\u00f6yle onlarca fetvas\u0131 var. Bug\u00fcn\u00fcn Diyanet \u0130\u015fleri Bakanl\u0131\u011f\u0131 gibi d\u00f6neminin en b\u00fcy\u00fck din kurumunu temsil eden kimsenin, inanca, sevgiye, farkl\u0131 olana, kendi gibi d\u00fc\u015f\u00fcnmeye bak\u0131\u015f a\u00e7\u0131s\u0131 g\u00fcn gibi ortada. Yorum yapmaya bile gerek duymuyoruz. \u00dcstelik bu konuda kendisi de yaln\u0131z de\u011fil. Yavuz Sultan Selim\u2019in di\u011fer bir ulemas\u0131 M\u00fcft\u00fc Nurettin El Hamza 1512 tarihli K\u0131z\u0131lba\u015flarla ilgili fetvas\u0131nda, Ebusuud\u2019u yaln\u0131z b\u0131rakmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ortaya koyuyor: \u0130\u015fte Hamza\u2019n\u0131n o fetvas\u0131: \u201cEy M\u00fcsl\u00fcmanlar, bilin ve haberdar olun ki, reisleri Erdebil o\u011flu \u0130smail olan K\u0131z\u0131lba\u015f toplulu\u011fu, Peygamberimizin \u015feriat\u0131n\u0131, s\u00fcnnetini, \u0130slam dinini, iyiyi ve do\u011fruyu a\u00e7\u0131klayan Kuran\u2019\u0131 k\u00fc\u00e7\u00fck g\u00f6rd\u00fcler. Allah\u2019\u0131n yasaklad\u0131\u011f\u0131 g\u00fcnahlar\u0131 helal g\u00f6rd\u00fcler\u2026 Onlara sempati g\u00f6steren, bat\u0131l dinlerini kabul eden veya yard\u0131mc\u0131 olanlar da k\u00e2fir ve dinsizdirler. Bu gibi kimselerin toplulu\u011funu da\u011f\u0131tmak b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n g\u00f6revidir. Bu arada M\u00fcsl\u00fcmanlardan \u00f6len kutsal \u015fehitlerin yeri y\u00fcce cennettir.\u201d<\/p>\n

Ebusuud\u2019un da hocas\u0131 olan \u0130bn\u2019i Kemal \u2018in \u201cAleviler\u201d ile ilgili t\u00fcyler \u00fcrpertici fetvas\u0131 ise \u015f\u00f6yle:<\/p>\n

\u201c…Onlar\u0131n (Alevilerin) burada s\u00f6z\u00fc edilen ve bunlara benzeyen \u00f6teki k\u00f6t\u00fc s\u00f6zleri ve eylemleri, benim ve \u00f6teki b\u00fct\u00fcn \u0130slam dininin \u00e2limleri taraf\u0131ndan a\u00e7\u0131k\u00e7a bilindi\u011fi gibi, \u015feriat h\u00fckm\u00fcn\u00fcn ve kitaplar\u0131m\u0131z\u0131n verdi\u011fi haklarla fetva verdik ki, onlar k\u00e2firler ve dinsizler toplulu\u011fudur. Onlara sempati g\u00f6steren, bat\u0131l dinleri kabul eden ve yard\u0131mc\u0131 olanlar dahi kafir ve dinsizdir.\u00a0Bunlar\u0131 k\u0131r\u0131p (\u00f6ld\u00fcr\u00fcp) topluluklar\u0131n\u0131 da\u011f\u0131tmak b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n g\u00f6revidir.\u00a0M\u00fcsl\u00fcmanlardan \u00f6len kutsal \u015fehitlerin yeri cennetin en y\u00fcce kat\u0131d\u0131r, k\u00e2firlerden (Alevilerden) \u00f6lenler ise hakir olup cehennem dibinde yer tutacaklard\u0131.
\n\u201cBunlar\u0131n durumu k\u00e2firlerin -kitap sahibi H\u0131ristiyan ve Yahudilerin- durumundan daha k\u00f6t\u00fcd\u00fcr. Bu toplulu\u011fun kesti\u011fi ya da gerek \u015fahinle, gerek okla, gerekse k\u00f6pekle avlad\u0131\u011f\u0131 hayvanlar murdard\u0131r.<\/p>\n

\u201cOnlar\u0131n gerek kendi aralar\u0131nda, gerekse ba\u015fka topluluklarla yapt\u0131klar\u0131 evlenmeler muteber de\u011fildir ve dahi bunlara miras b\u0131rak\u0131lmaz.<\/p>\n

\u201cSadece \u0130slam\u2019\u0131n Sultan\u0131n\u0131n, onlara ait kasaba varsa, o kasaban\u0131n b\u00fct\u00fcn insanlar\u0131n\u0131 \u00f6ld\u00fcr\u00fcp, mallar\u0131n\u0131, miraslar\u0131n\u0131, evlatlar\u0131n\u0131 alma hakk\u0131 vard\u0131r. Ancak bu toplamadan sonra onlar\u0131n t\u00f6vbe ve pi\u015fmanl\u0131klar\u0131na inanmamal\u0131 ve hepsi \u00f6ld\u00fcr\u00fclmelidir.\u201d(16)
\nToparlarsak, Yavuz Selim \u00f6nderli\u011finde d\u00f6nemin din otoriteleri K\u0131z\u0131lba\u015flarla (Alevi\/Bat\u0131ni) ilgili \u015fu de\u011ferlendirmelerde bulunmu\u015flard\u0131r.<\/p>\n

– \u015eeriat\u0131n h\u00fckm\u00fc ve kitaplar uyar\u0131nca k\u00e2fir ve m\u00fclhiddirler.
\n– Durumlar\u0131 k\u00e2firlerin durumlar\u0131ndan daha beter ve a\u015fa\u011f\u0131l\u0131kt\u0131r.
\n– Kad\u0131nlar\u0131n\u0131n ve erkeklerinin nikahlar\u0131 bat\u0131ld\u0131r, ge\u00e7ersizdir.
\n– Bu nedenle \u00e7ocuklar\u0131ndan her biri zina \u00e7ocu\u011fudur.
\n– Ehli din olan akrabalar\u0131ndan dolay\u0131 miras haklar\u0131 yoktur.
\n– Kestikleri hayvanlar mundar olur, yenmez.
\nK\u0131z\u0131lba\u015flarla ilgili verilen h\u00fck\u00fcmleri ise \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015flard\u0131r.
\n– Tamam\u0131n\u0131 k\u0131r\u0131p topluluklar\u0131n\u0131 da\u011f\u0131tmak t\u00fcm M\u00fcsl\u00fcmanlar i\u00e7in vacip ve farzd\u0131r.
\n– Bunlar\u0131n pi\u015fmanl\u0131klar\u0131n\u0131n hi\u00e7bir de\u011feri yoktur, katledilmeleri gerekir.
\n– \u0130nan\u00e7lar\u0131na e\u011filim duyanlar, onlara kat\u0131lmak \u00fczere olup da yakalananlar, yard\u0131mc\u0131 olanlar da, onlar gibi kafir ve m\u00fclhiddirler, katledilmeleri gerekir.
\n– Bunlarla sava\u015f\u0131rken \u00f6len M\u00fcsl\u00fcman \u015fehit olur ve yeri cennettir, K\u0131z\u0131lba\u015ftan \u00f6lenlerin yeri ise cehennemin dibidir.
\n– M\u00fcsl\u00fcmanlar i\u00e7in K\u0131z\u0131lba\u015flar\u2019\u0131n mallar\u0131, \u00e7ocuklar\u0131, kar\u0131lar\u0131 helal ve ganimettir.(17)<\/p>\n

Yeni\u00e7eri Oca\u011f\u0131n\u0131n kald\u0131r\u0131lmas\u0131<\/strong><\/p>\n

Ya\u015fad\u0131\u011f\u0131m\u0131z topraklar \u00fczerinde bir ba\u015fka inan\u00e7 grubu i\u00e7in al\u0131nan ve ta\u015f\u0131d\u0131\u011f\u0131 kin, nefret tohumunun g\u00fcc\u00fc oran\u0131nda, bug\u00fcn\u00fc bile etkileyebilen ve binlerce insan\u0131n \u00f6ld\u00fcr\u00fclmesine yol a\u00e7an bu fetvalarla ilgili ibretlik bir hadiseye daha de\u011finmek istiyoruz: \u201cYeni\u00e7eri Oca\u011f\u0131n\u0131n kald\u0131r\u0131lmas\u0131\u201d.<\/p>\n

Hemen belirtelim ki, konumuz a\u00e7\u0131s\u0131ndan bizim i\u00e7in \u00f6nemli olan nokta bu s\u00fcre\u00e7te \u201cdin ulemas\u0131n\u0131n\u201d ald\u0131\u011f\u0131 g\u00f6rev ve \u201cdine yaslan\u0131larak\u201d ger\u00e7ekle\u015ftirilen politikalard\u0131r. Yoksa biz \u201cYeni\u00e7eri Oca\u011f\u0131n\u0131n\u201d gereklili\u011fi ya da o eksende bir tart\u0131\u015fma i\u00e7erisinde konuya yakla\u015fm\u0131yoruz.<\/p>\n

Kimilerince \u201cHay\u0131rl\u0131 Vaka\u201d kimilerince de \u201cK\u00f6t\u00fc\/\u015eer Vaka\u201d olarak bilinen Yeni\u00e7eri Oca\u011f\u0131n\u0131n kald\u0131r\u0131lmas\u0131nda tarihi kay\u0131tlara g\u00f6re, ulema a\u00e7\u0131k\u00e7a taraf olmu\u015f ve bu durumla ilgili fetvalar yay\u0131nlam\u0131\u015ft\u0131r. Buna g\u00f6re \u201casi\u201d olarak nitelendirilen yeni\u00e7erilerin katledilmesinin vacip oldu\u011fu s\u00f6ylenmi\u015f, bu sava\u015fta \u00f6lenlerin ise \u015fehit olaca\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. Olaylar\u0131n devam\u0131 ise \u015f\u00f6yle geli\u015fmi\u015ftir: \u201cSancak-\u0131 \u015eerif, nakilb\u00fcle\u015fraf ve ulema e\u015fli\u011finde Sultanahmet Camii\u2019ne getirtilip minbere yerle\u015ftirildi ve \u0130stanbul\u2019un d\u00f6rt bir taraf\u0131na g\u00f6nderilen tellallar, padi\u015fah\u0131 seven herkesi Sultanahmet Meydan\u0131\u2019nda, Sancak-\u0131 \u015eerif\u2019in alt\u0131nda toplanmaya \u00e7a\u011f\u0131rd\u0131lar. Tellallar, \u2018Ehl-i \u0130slam olanlar Sancak-\u0131 \u015eerif\u2019in alt\u0131nda toplans\u0131nlar ve Halife\u2019ye itaat nuruyla ayd\u0131nlans\u0131nlar M\u00fcsl\u00fcman olup namus ehli olan silahlan\u0131p Sultanahmet\u2019te, At Meydan\u0131\u2019nda Sancak-\u0131 \u015eerif\u2019in alt\u0131na buyursun\u2019 diye ba\u011f\u0131rm\u0131\u015flard\u0131.\u201d(18)<\/p>\n

Olaylar\u0131n sonras\u0131nda ise manzara korkun\u00e7tur. Binlerce yeni\u00e7eri \u00f6ld\u00fcr\u00fclm\u00fc\u015f, sa\u011f kalanlar da k\u0131sa, toplu bir yarg\u0131laman\u0131n sonunda idam edilmi\u015flerdir. Say\u0131 olarak belirtirsek Yeni\u00e7eri Oca\u011f\u0131\u2019n\u0131n kald\u0131r\u0131lmas\u0131 s\u0131ras\u0131nda 6 bin yeni\u00e7eri \u00f6ld\u00fcr\u00fcl\u00fcrken, II. Mahmut taraftar\u0131 sadece 87 ki\u015fi \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr.(19) Olay sonras\u0131nda yeni\u00e7erilerin \u00f6ld\u00fcr\u00fclmesi ile yetinilmemi\u015f, onlara ait evrak ve defterlerin b\u00fcy\u00fck bir k\u0131sm\u0131 yak\u0131lm\u0131\u015f, k\u0131\u015flalar\u0131 y\u0131k\u0131lm\u0131\u015f hatta kahvehaneler bile yerle bir edilmi\u015ftir. Dahas\u0131 neferleri yeni\u00e7erilerden olu\u015ftu\u011fu i\u00e7in tulumbac\u0131 oca\u011f\u0131 bile kapat\u0131lm\u0131\u015f bu nedenden dolay\u0131 birka\u00e7 ay boyunca \u00e7\u0131kan yang\u0131nlara m\u00fcdahale edilememi\u015ftir.<\/p>\n

Di\u011fer taraftan yeni\u00e7eri oca\u011f\u0131 ile ili\u015fkileri bulundu\u011fu gerek\u00e7esiyle Bekta\u015filer topyek\u00fbn bask\u0131 alt\u0131na al\u0131nm\u0131\u015f, baz\u0131 Bekta\u015fi babalar\u0131 idam edilmi\u015f ve Hac\u0131 Bekta\u015f \u015eeyhi de Amasya\u2019ya s\u00fcrg\u00fcn edilmi\u015ftir. S\u00fcrg\u00fcn karar\u0131 di\u011fer Bekta\u015filer i\u00e7inde uygulanm\u0131\u015f ama onlar \u00f6zellikle \u201cS\u00fcnni uleman\u0131n\u201d kuvvetli oldu\u011fu b\u00f6lgelere g\u00f6nderilmi\u015ftir. Ayr\u0131ca b\u00fct\u00fcn Bekta\u015fi tekkeleri kapat\u0131lm\u0131\u015f, 60 y\u0131ldan eski olanlar\u0131 hari\u00e7 di\u011ferlerinin ya t\u00fcrbeleri d\u0131\u015f\u0131ndaki b\u00f6l\u00fcmleri y\u0131kt\u0131r\u0131lm\u0131\u015f ya da bu tekkeler ba\u015fka tarikatlara verilmi\u015ftir.<\/p>\n

Yeni\u00e7eri Oca\u011f\u0131n kapat\u0131lmas\u0131n\u0131 ve binlerce insan\u0131n \u00f6ld\u00fcr\u00fclmesini halk nezdinde me\u015frula\u015ft\u0131rmak i\u00e7in de, yeni\u00e7erilerin talime ba\u015flama s\u00f6z\u00fcn\u00fc tutmad\u0131klar\u0131, \u201csultana isyan\u201da kalk\u0131\u015ft\u0131klar\u0131 ve \u201cKuran-\u0131 Kerim\u201di b\u0131\u00e7akla par\u00e7alad\u0131klar\u0131 \u015feklinde dini arg\u00fcmanlara s\u0131\u011f\u0131n\u0131lm\u0131\u015f; an\u0131lan oca\u011f\u0131n kald\u0131r\u0131lmas\u0131 ile beraber yeni kurulan askeri orduya da \u201cHz. Muhammed\u2019in Muzaffer Askerleri\u201d anlam\u0131na gelen \u201cAsakir-i Mansure-i Muhammediye\u201d ad\u0131 verilmi\u015ftir.(20)<\/p>\n

\u2018Sivilleri de \u00f6ld\u00fcr\u00fcn!\u2019<\/strong><\/p>\n

Gerek ya\u015fad\u0131\u011f\u0131m\u0131z topraklarda gerekse M\u00fcsl\u00fcman kitlelerin ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc co\u011frafyalarda, fetvalarla, din adamlar\u0131n\u0131n konu\u015fmalar\u0131yla insanlar\u0131n katledilmesine cevaz veren ve adeta bir nevi \u201cdini tiranl\u0131k\u201d uygulayan bu anlay\u0131\u015f ile ilgili \u00f6rnekleri \u00e7o\u011faltmak \u015f\u00fcphesiz m\u00fcmk\u00fcn. Bununla birlikte, yaz\u0131n\u0131n geldi\u011fi nokta itibariyle \u201cdinsel zorbal\u0131k ve ba\u011fnazl\u0131k\u201d konusunda verilen \u00f6rneklerin yeterli oldu\u011funu d\u00fc\u015f\u00fcnerek, s\u00f6yleyeceklerimizi sonland\u0131rmak istiyoruz. Dolay\u0131s\u0131yla \u00f6zellikle son d\u00f6nemde Ortado\u011fu \u00fclkeleri ile ba\u015flay\u0131p \u201cSuriye \u0130\u015fgali\u201d ile devam eden s\u00fcre\u00e7te, din adamlar\u0131n\u0131n bu d\u00f6neme dair fetvalar\u0131n\u0131 aktarmak bile \u00e7ok gerekli gelmiyor bize. Yer yer insan\u0131n kan\u0131n\u0131 donduran bu fetvalar ayr\u0131ca ba\u015fka bir yaz\u0131n\u0131n konusu olarak ele al\u0131nabilir. Bununla birlikte \u201ckanl\u0131 din zihniyetinin\u201d geldi\u011fi noktay\u0131 g\u00f6stermesi bak\u0131m\u0131ndan sadece bir fetvay\u0131 sizlerle payla\u015fmak istiyoruz.<\/p>\n

M\u00fcsl\u00fcman Karde\u015fler \u00f6rg\u00fct\u00fcn\u00fcn Katar\u2019da ya\u015fayan \u015feyhi Yusuf el Karadavi\u00a0taraf\u0131ndan kaleme al\u0131nan bu fetvada, sava\u015f s\u00fcrecinde b\u0131rak\u0131n askerleri sivillerin bile katledilebilece\u011fi s\u00f6yleniyor. Gerek\u00e7e ise a\u00e7\u0131k: Masumlarsa, Allah onlar\u0131 affeder zaten. Karadavi\u2019nin s\u00f6zleri tam olarak \u015f\u00f6yle: \u201c\u00d6ld\u00fcr\u00fcn, siviller e\u011fer masumlarsa \u00f6ld\u00fckten sonra nas\u0131l olsa Allah onlar\u0131 affeder.\u201d(21)<\/p>\n

SONU\u00c7 YER\u0130NE<\/strong><\/h4>\n

Dinler tarihi, san\u0131ld\u0131\u011f\u0131n\u0131n \u00e7ok \u00f6tesinde d\u00fcnyan\u0131n hemen her co\u011frafyas\u0131nda izlerini bulabilece\u011fimiz, uzun, derinlikli bir yoldur. Bu yolda kimi zaman h\u00e2kimiyeti elinde bulunduran din otoritelerinin topluma kar\u015f\u0131 i\u015fledikleri su\u00e7lar\u0131, bask\u0131y\u0131, \u015fiddeti kimi zamanda toplumun kar\u015f\u0131s\u0131na bilgelikle, insani ve etik \u00f6\u011f\u00fctlerle \u00e7\u0131kan toplum \u00f6nderlerini g\u00f6r\u00fcr\u00fcz. Frans\u0131z Filozof Challaye, Dinler Tarihi kitab\u0131nda yukar\u0131da ifade etti\u011fimiz bi\u00e7imde dinin iki y\u00fcz\u00fcn\u00fc de ortaya koyar ve devam\u0131nda \u015f\u00f6yle der: \u201cM\u0131s\u0131r\u2019\u0131n \u00d6l\u00fcler Kitab\u0131\u2019n\u0131n \u2018hi\u00e7 kimseyi a\u011flatmad\u0131m\u2019 diyen par\u00e7as\u0131; Brahmanlar\u0131n: \u2018Sen busun\u2019 s\u00f6z\u00fc; Buda\u2019n\u0131n \u2018H\u0131nca h\u0131n\u00e7 kar\u015f\u0131l\u0131k verirse h\u0131n\u00e7 nas\u0131l biter t\u00fcmcesi\u2019; I. \u0130\u015faya\u2019n\u0131n: \u2018Uluslar art\u0131k sava\u015f\u0131 \u00f6\u011frenmeyecekler\u2019 diyen, II. \u0130\u015faya\u2019n\u0131n \u2018yeni g\u00f6kle yeni bir yer\u2019 m\u00fcjdeleyen metinleri; \u0130sa\u2019n\u0131n zina yapan kad\u0131n\u0131 ba\u011f\u0131\u015flay\u0131\u015f\u0131, Bahailerin: \u2018T\u00fcm insanlar ayn\u0131 denizin damlalar\u0131, ayn\u0131 a\u011fac\u0131n yapraklar\u0131d\u0131r\u2019 form\u00fcl\u00fc, ya da yaln\u0131zca Japonlar\u0131n bir lirik dram\u0131nda bulunan \u2018k\u00f6r bir dilenci de hi\u00e7 olmazsa \u00e7i\u00e7eklerin kokusunu duyar..\u2019 bi\u00e7imindeki tevekk\u00fclle dolu \u00f6\u011f\u00fcd\u00fc ve sevin\u00e7 \u00f6zlemiyle dolu \u00e7a\u011fr\u0131s\u0131 \u00fczerine kim bilir ne g\u00fczel vaizler yap\u0131lacakt\u0131r.\u201d(22)<\/p>\n

H\u0131ristiyanl\u0131k, \u0130slamiyet, Yahudilik ba\u015fta olmak \u00fczere, Totemizm\u2019den, M\u0131s\u0131r, Hindistan, Japonya ve \u00c7in\u2019deki dinlere kadar insanl\u0131k tarihinin \u00f6nemli bir par\u00e7as\u0131 olan din ve inan\u00e7lar bir taraftan \u00e7evresinde olup biteni anlama, a\u00e7\u0131klama ve \u00e7\u00f6z\u00fcmleme kayg\u0131s\u0131 g\u00fcderken di\u011fer taraftan, varl\u0131\u011f\u0131n\u0131 da bir par\u00e7as\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc ve \u201ca\u015fk\u0131n irade\u201d olarak tan\u0131mlad\u0131\u011f\u0131 \u201ckutsala\u201d kar\u015f\u0131 sevgi ve inan\u00e7la ba\u011fl\u0131l\u0131k d\u00fc\u015f\u00fcncesini form\u00fcle etmi\u015f ve yaym\u0131\u015ft\u0131r. \u201cSevgi\u201d ile \u201ci\u00e7ten ba\u011fl\u0131l\u0131k\u201d duygular\u0131 etraf\u0131nda \u015fekillenen ve \u201cvarl\u0131\u011f\u0131n\u0131\u201d bor\u00e7lu oldu\u011fu irade kar\u015f\u0131s\u0131nda olabildi\u011fi kadar \u201cdisipline\u201d etmeye \u00e7al\u0131\u015fan inanc\u0131n kendine \u00e7izdi\u011fi yol, feraset sahibi, d\u00fcr\u00fcst, \u201cnamuslu\u201d insan olman\u0131n m\u00fccadelesi olmu\u015ftur. Thomas Muntzer\u2019de, Aziz Clement ve Aziz Gregory\u2019de, Yunus Emre\u2019de, Nesimi\u2019de, \u015eems-i Tebrizi\u2019de ve Hac\u0131 Bekta\u015f\u2019ta g\u00f6rd\u00fc\u011f\u00fcm\u00fcz bu yoldur. Yunus\u2019un \u015fu dizeleri inanc\u0131n \u201cg\u00f6n\u00fcl g\u00f6z\u00fc\u201d ile ya\u015fand\u0131\u011f\u0131nda yans\u0131yaca\u011f\u0131 olumlu boyutun g\u00fczel bir \u00f6rne\u011fi olsa gerek;<\/p>\n

\u201cBir kez g\u00f6n\u00fcl y\u0131kt\u0131n ise,
\nBu k\u0131ld\u0131\u011f\u0131n namaz de\u011fil,
\nYetmi\u015f iki millet dahi,
\nElin y\u00fcz\u00fcn yumaz de\u011fil.\u201d<\/p>\n

Bununla birlikte, insan\u0131n kendini k\u00f6t\u00fcl\u00fcklerden uzakla\u015ft\u0131rma ve yarat\u0131c\u0131ya duydu\u011fu sevgi ile var olma hali, dinin\/inanc\u0131n bir y\u00fcz\u00fcn\u00fc olu\u015fturur. Di\u011fer y\u00fcz\u00fc ise, \u201cegemenli\u011fin ve hakikatin\u201d kayna\u011f\u0131 olarak din \u00f6\u011fretilerinin h\u00e2kim k\u0131l\u0131nmas\u0131 ve bu \u00f6\u011fretilerin suretinde kurulacak bir d\u00fcnya \u00fclk\u00fcs\u00fcd\u00fcr. Hali haz\u0131rda bug\u00fcn de gerek dinsel s\u00f6ylemin iktidar\u0131 olarak gerekse de politik-dinsel m\u00fcttefik cephe olarak varl\u0131\u011f\u0131n\u0131 \u201ctek hakikat\u201d s\u00f6ylemi ile s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015fan \u201cbu \u00fclk\u00fc\u201d, dinin, zorbal\u0131kla insanlara dayat\u0131lmas\u0131n\u0131n ba\u015fat kayna\u011f\u0131n\u0131 olu\u015fturmaktad\u0131r. Bu anlamda \u201cDin, zek\u00e2ya hitap ederek kendisini bir ger\u00e7ek gibi, \u2018Ger\u00e7e\u011fin ta kendisi\u2019 gibi ortaya koymu\u015ftur: Tanr\u0131 \u00fczerine, d\u00fcnya \u00fczerine, insanl\u0131k \u00fczerine ger\u00e7ek hep ondad\u0131r. Bu ger\u00e7ek, entelekt\u00fcel ya\u015famla ahlaksal ya\u015fama egemen olma sav\u0131ndad\u0131r. \u0130nsan da onu kabule zorunlu say\u0131l\u0131r. Sonunda bunun b\u00f6yle olaca\u011f\u0131 umulur. Fakat inand\u0131rma yolunun etkisiz oldu\u011fu anla\u015f\u0131l\u0131nca, d\u00fc\u015f\u00fcnceleri de\u011fi\u015ftirmek i\u00e7in g\u00fcce ba\u015fvurmak, zor kullanmak me\u015fru say\u0131l\u0131r. \u00c7\u00fcnk\u00fc yanl\u0131\u015f yapma \u00f6zg\u00fcrl\u00fc\u011f\u00fc diye bir \u015fey bulunmamal\u0131d\u0131r.<\/p>\n

Ger\u00e7ek, yanl\u0131\u015f\u0131 g\u00fc\u00e7 kullanarak yok etmek hakk\u0131 da dahil, t\u00fcm haklara sahiptir. \u201cB\u00f6ylece de kafa dini mant\u0131ksal olarak ho\u015f g\u00f6rmezlikle sonu\u00e7lan\u0131r; bu ho\u015f g\u00f6rmezli\u011fin i\u015fledi\u011fi cinayetleri ise bize tarih g\u00f6stermektedir; Brahmanlar Budizm\u2019i ezerek; Zerd\u00fc\u015ft rahipleri Manileri kovu\u015fturarak; H\u0131ristiyan kilisesi b\u00fct\u00fcn has\u0131mlar\u0131na zul\u00fcm ve bask\u0131 yaparak cinayet i\u015flemi\u015fleridir.\u201d (23)<\/p>\n

Challaye\u2019nin s\u00f6zlerinde olduk\u00e7a isabetli bir bi\u00e7imde vurguland\u0131\u011f\u0131 \u00fczere dinsel hegemonyan\u0131n kayna\u011f\u0131n\u0131 \u201chakikat\u201d vurgusu olu\u015fturmakt\u0131r. Bu nedenle kendini hakikatin tek kayna\u011f\u0131 olarak g\u00f6ren \u201cdin anlay\u0131\u015f\u0131\u201d, bir taraftan zihinleri ku\u015fatmay\u0131 di\u011fer taraftan da, iktidar\u0131 ele ge\u00e7irerek zaferini ta\u00e7land\u0131rmay\u0131 hedefliyor. Bundan dolay\u0131d\u0131r ki, C\u00fcbbeli Ahmet, Ermeni meselesinde, bir halk\u0131n s\u00fcrg\u00fcn edilerek kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 y\u0131k\u0131m\u0131, kendini hakikatin dili g\u00f6rerek onaylayabiliyor, dahas\u0131, yap\u0131lanlar\u0131 az bile bulabiliyor. Oysa ya\u015fama ve \u00f6zelde ya\u015fananlara, insani, ahlaki ve \u015fefkat temelinde yakla\u015f\u0131p \u201cakli\u201d g\u00f6zle bakm\u0131\u015f olsayd\u0131, d\u00f6nemin \u00f6nde gelen kimi devlet g\u00f6revlilerinin(24) bile tehcire kar\u015f\u0131 oldu\u011funu, \u00f6tesinde baz\u0131 kaymakamlar\u0131n tehcire kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in as\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rebilirdi.(25)
\nAma onun ve temsil etti\u011fi d\u00fcnyan\u0131n zihninde aslolan \u201cya\u015fanan ger\u00e7ek\u201d de\u011fil, s\u0131rt\u0131n\u0131 dayad\u0131\u011f\u0131 din dilinin i\u015faret etti\u011fi ya da onun o dil de g\u00f6rmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 totaliter; e\u015fitlik\u00e7i ve \u00e7o\u011fulcu ya\u015famdan uzak \u201cilahi ger\u00e7ektir\u201d. Ve maalesef tam da bu nedenle kendine \u201cdin adam\u0131\u201d diyen biri kalk\u0131p, a\u00e7\u0131k\u00e7a bir insanl\u0131k dram\u0131 ve trajedisi kar\u015f\u0131s\u0131nda, b\u00f6ylesine pervas\u0131z ve insanl\u0131kla ba\u011fda\u015fmayacak s\u00f6zler sarf edebiliyor.<\/p>\n

Dipnotlar<\/strong><\/p>\n

1) Vahdet gazetesi, 26.04.2015.
\n2) A.g.e.
\n3) http:\/\/kuran.diyanet.gov.tr\/
\n4) Muhammed Esed\u2019den aktr, Ma\u015fallah Turan, G\u00fcm\u00fc\u015fhane \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi, 2013.
\n5) \u0130hsan Elia\u00e7\u0131k, Ya\u015fayan Kuran, \u0130n\u015fa Yay\u0131nlar\u0131.
\n6) John Burry, D\u00fc\u015f\u00fcnce \u00d6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn Tarihi, 1978.
\n7) A.g.e.
\n8) A.g.e.
\n9) Muhammed Nur Denek, \u0130slam, E\u015fitlik, Sosyal Adalet, Phonex yay, 2010.
\n10) H\u00fcseyin Atay, Gaz\u00e2l\u00ee Ve \u0130bn R\u00fc\u015fd Felsefesinin Kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131, 2003.
\n11) A.g.e.
\n12) Halit B\u00fclb\u00fcl, Tarihin S\u00fczgecinde \u00c7a\u011flar Boyu Din Kavgalar\u0131, 2014.
\n13) A.g.e.
\n14) A.g.e.
\n15) R\u0131za Zelyut, \u00d6z Kaynaklar\u0131na G\u00f6re Alevilik, Anadolu K\u00fclt\u00fcr\u00fc Yay., 1990.
\n16) Muharrem Bayraktar, Yeni Mesaj gazetesi.
\n17) Ali Y\u0131ld\u0131r\u0131m, Osmanl\u0131 Engizisyonu, \u0130talik yay., 2013.
\n18) Erhan Afyoncu, Ahmet \u00d6nal, U\u011fur Demir, Askeri \u0130syanlar ve Darbeler, Yeditepe yay., 2010.
\n19) A.g.e.
\n20) A.g.e.
\n21) http:\/\/www.ekrangazetesi.com\/haber\/300\/kardaviden-akillara-zarar-fetva-sivilleri-de-oldurun.html
\n22) Felicien Challaye, Dinler Tarihi, Varl\u0131k yay., 2007.
\n23) A.g.e.
\n24) Ankara Valisi Mazhar Bey, K\u00fctahya Mutasarr\u0131f\u0131 Faik Ali (Ozansoy), Kastamonu Valisi Re\u015fat Bey, Yozgat Mutasarr\u0131f\u0131 Cemal Bey, Erzurum Valisi Tahsin Bey ve Konya Valisi Celal Bey.
\n25) http:\/\/www.birgun.net\/news\/view\/1915-tehcirini-ona-direnenlerle-birlikte-anmak\/17112<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam inanc\u0131 i\u00e7erisinde \u00f6zg\u00fcrl\u00fck\u00e7\u00fc inan\u00e7 anlay\u0131\u015f\u0131n\u0131 savunan g\u00f6r\u00fc\u015fler, tarihsel olarak niceliksel bir b\u00fcy\u00fcme ger\u00e7ekle\u015ftirememi\u015f, daha da k\u00f6t\u00fcs\u00fc, ge\u00e7en 1400 y\u0131l i\u00e7erisinde, \u201c\u00f6l\u00fcm fermanlar\u0131\u201d ve \u201ckatli vaciptir\u201d de\u011ferlendirmeleri ile \u0130slam tarihi adeta \u201ckan g\u00f6l\u00fcne\u201d \u00e7evrilmi\u015ftir. H\u0131ristiyanl\u0131\u011f\u0131n tarihi de farkl\u0131 de\u011fildir. 1915 olaylar\u0131n\u0131n y\u0131ld\u00f6n\u00fcm\u00fc vesilesiyle bu y\u0131l da ulusal ve uluslararas\u0131 camiada pek \u00e7ok fikir beyan edildi. […]<\/p>\n","protected":false},"author":568,"featured_media":21075,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[173,224,222],"tags":[229,599,2421,614,556,2536],"class_list":["post-21071","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-136-sayi","category-din-ve-dinler-tarihi","category-tarih","tag-din","tag-dinler-tarihi","tag-engizisyon","tag-hiristiyanlik","tag-islam","tag-katliamlar"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t