– Hak mezhep zulme kar\u015f\u0131 Cihad ve Direni\u015f demektir, i\u015fgalcilerle i\u015fbirli\u011fi de\u011fil!-<\/p>\n
Tarihi a\u00e7\u0131dan, ne Kur\u2019an\u2019\u0131n n\u00fcz\u00fbl s\u00fcrecinde, ne de Hz.Peygamber\u2019in hayatta oldu\u011fu d\u00f6nemde herhangi bir mezhepten, f\u0131rkadan, cemaatten veya tarikattan bahsetmek m\u00fcmk\u00fcn de\u011fildir. Zira Kur\u2019an\u2019\u0131n n\u00fcz\u00fcl\u00fc tamamlan\u0131p ta bir metin(Mushaf) haline getirilmesi Hz.Peygamber\u2019den sonra ger\u00e7ekle\u015fti\u011fi i\u00e7in, bu metnin anla\u015f\u0131lmas\u0131 konusunda farkl\u0131l\u0131klar\u0131n ortaya \u00e7\u0131kmas\u0131 da s\u00f6z konusu de\u011fildi, \u00e7\u00fcnk\u00fc vahyi alan ve tebli\u011f eden Hz.Peygamber hayatta iken, b\u00f6yle bir ihtilaf zaten m\u00fcmk\u00fcn de\u011fildi. Son zamanlarda yap\u0131lan ara\u015ft\u0131rmalar, Kur\u2019an\u2019\u0131n anla\u015f\u0131lmas\u0131ndaki ihtilaflar\u0131n sebeplerinden olan k\u0131raat farkl\u0131l\u0131klar\u0131n\u0131n da, geleneksel anlat\u0131mda ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc gibi Kur\u2019an\u2019\u0131n farkl\u0131 k\u0131raatler \u015feklinde indirilmi\u015f olmas\u0131ndan de\u011fil; geli\u015fimini hen\u00fcz tamamlayamad\u0131\u011f\u0131ndan, hareke ve noktalaman\u0131n mevcut olmad\u0131\u011f\u0131 bir yaz\u0131yla yaz\u0131lm\u0131\u015f olan mushaf\u0131n tabii olarak farkl\u0131 \u015fekillerde okunmas\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 ortaya koymu\u015f bulunmaktad\u0131r. K\u0131saca \u0130slam\u2019\u0131n kurucu tecr\u00fcbesi i\u00e7erisinde \u201cmezhep, f\u0131rka, cemaat veya tarikat\u201d denilebilecek bir olguya rastlamak m\u00fcmk\u00fcn de\u011fildir.<\/p>\n
Bu tespitten hareketle \u201cmezhep, f\u0131rka, cemaat veya tarikat\u201d olgusunun dinin olmazsa olmaz bir unsuru olmaktan ziyade tamamen \u015fartlar\u0131n \u00fcr\u00fcn\u00fc \u201ctarihi\u201d bir olgu oldu\u011funu rahatl\u0131kla ifade edebiliriz. Zira ba\u015fta Hz.Peygamber olmak \u00fczere Kur\u2019an\u2019\u0131n n\u00fczul\u00fc ve \u0130slam\u2019\u0131n te\u015fekk\u00fcl\u00fc s\u00fcrecinin canl\u0131 \u015fahitleri olan ilk M\u00fcsl\u00fcman neslin sona ermesi ile, Kur\u2019an\u2019\u0131n ve S\u00fcnnet\u2019in tarihi ba\u011flam\u0131 konusundaki hayati \u00f6nemi haiz bilgiler de b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kayba u\u011fram\u0131\u015ft\u0131r. \u0130\u015fte bir yandan bu bilgilerin gelecek nesillere tam olarak intikal etmemi\u015f olmas\u0131, di\u011fer yandan Hz.Peygamber d\u00f6neminde mevcut olmayan yeni durumlar\u0131n ve meselelerin zuhuru, bunlara dair \u0130slami \u00e7\u00f6z\u00fcmler \u00fcretme s\u00fcrecini ka\u00e7\u0131n\u0131lmaz k\u0131lm\u0131\u015f, bu noktada izlenecek yol konusundaki epistemolojik ve metodolojik g\u00f6r\u00fc\u015f farkl\u0131l\u0131klar\u0131 ise tarih i\u00e7erisinde mezhepler, f\u0131rkalar, tarikatlar \u015feklinde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Durum \u00f6zetle bundan ibaret oldu\u011fu halde, M\u00fcsl\u00fcmanl\u0131k i\u00e7in bir ara\u00e7 olan mezhepler, f\u0131rkalar ve tarikatlar zaman zaman bir ama\u00e7 haline getirilebilmi\u015f, M\u00fcsl\u00fcmanlar aras\u0131nda ayr\u0131l\u0131k, \u00e7eki\u015fme ve par\u00e7alanmalara yol a\u00e7abilmi\u015ftir. Elbette bu s\u00fcre\u00e7te \u015fahsi, siyasi ve iktisadi \u00e7\u0131karlar kadar, ben merkezcilik, \u00f6n yarg\u0131lar ve taassup ta rol oynam\u0131\u015ft\u0131r. Bu genel de\u011ferlendirme, sadece mezhepler i\u00e7in de\u011fil, \u00e7e\u015fitli f\u0131rkalar, tarikatlar ve cemaatler i\u00e7in de a\u015fa\u011f\u0131 yukar\u0131 ge\u00e7erlidir.
\nDi\u011fer yandan mezhepler ve f\u0131rkalar aras\u0131ndaki farkl\u0131l\u0131klar\u0131n \u00f6zden, yani dinin temel esaslar\u0131ndan ziyade teferruatta s\u00f6z konusu oldu\u011fu, hatta zannedildi\u011finin aksine, \u00fczerinde ittifak edilen konular\u0131n ihtilafl\u0131 konulardan kat kat fazla oldu\u011fu da genellikle g\u00f6zden ka\u00e7\u0131r\u0131lmaktad\u0131r.Ne var ki mezhep taassubundan kendisini kurtaramam\u0131\u015f bir tak\u0131m m\u00fcelliflerin, di\u011fer mezhepler hakk\u0131nda eksik veya yanl\u0131\u015f bilgi vererek ihtilaflar\u0131n abart\u0131lmas\u0131na yol a\u00e7t\u0131klar\u0131 da ac\u0131 bir ger\u00e7ektir.Ge\u00e7mi\u015fte de g\u00fcn\u00fcm\u00fczde de mevcut bu hizip\u00e7i,mezhep\u00e7i,f\u0131rkac\u0131 zihniyete mensup baz\u0131 \u00e7evrelerde, M\u00fcsl\u00fcmanlar\u0131n \u201c73 f\u0131rka\u201d ya ayr\u0131lmas\u0131 bir kader olarak dahi g\u00f6sterilebilmi\u015ftir.<\/p>\n
\u0130\u015fte asl\u0131nda \u0130slami ilimler konusunda uzman olan ulem\u00e2 aras\u0131nda kalmas\u0131 ve imkan nispetinde geni\u015f halk kitlelerine yans\u0131t\u0131lmamas\u0131 i\u00e7in elden gelen gayretin g\u00f6sterilmesi gereken bu \u201cmezhep\u201d olgusu, maalesef ge\u00e7mi\u015fte oldu\u011fu gibi g\u00fcn\u00fcm\u00fczde de M\u00fcsl\u00fcmanlar aras\u0131nda ayr\u0131l\u0131k,\u00e7eki\u015fme ve d\u00fc\u015fmanl\u0131k kayna\u011f\u0131 haline getirilmek istenmektedir.Bu ayr\u0131l\u0131k ve \u00e7eki\u015fme de\u011firmenine g\u00f6n\u00fcll\u00fc olarak su ta\u015f\u0131yanlar ise, i\u00e7te mezhebi din edinmi\u015f mutaass\u0131p \u00e7evreler, d\u0131\u015fta ise mezhep\u00e7ili\u011fi kendi emperyalist ama\u00e7lar\u0131 i\u00e7in bulunmaz bir f\u0131rsat olarak g\u00f6ren ve b\u00fcy\u00fck bir keyifle,hatta a\u011fz\u0131n\u0131n suyu akarak bu meseleyi s\u00fcrekli ka\u015f\u0131maya \u00e7al\u0131\u015fan d\u0131\u015f mihraklard\u0131r.Bu mihraklar\u0131n ba\u015f\u0131n\u0131 ise,herkesin bildi\u011fi gibi ABD,\u0130ngiltere ve \u0130srail \u00e7ekmektedir.Bu k\u00fcresel hegemonya heveslilerinin \u0130slam D\u00fcnyas\u0131nda mezhep\u00e7ilik ate\u015fini k\u00f6r\u00fcklemek i\u00e7in \u201cOryantalizm\u201d ad\u0131 alt\u0131nda y\u0131llardan beri s\u00fcrd\u00fcrd\u00fckleri birtak\u0131m \u00e7al\u0131\u015fmalar yan\u0131nda,son y\u0131llarda Filistin,L\u00fcbnan,Afganistan ve Irak i\u015fgallerine kar\u015f\u0131 \u0130slami direni\u015fi k\u0131rmak amac\u0131yla \u201cmezhep\u00e7ilik\u201d kart\u0131n\u0131 siyasi olarak ta oynamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir.Bilhassa bu k\u00fcresel hegemonya heveslilerinin heveslerini kursa\u011f\u0131nda b\u0131rakan \u015eii d\u00fcnyan\u0131n,\u0130ran\u2019\u0131n \u00f6nderli\u011finde sergiledi\u011fi g\u00fc\u00e7l\u00fc anti-emperyalist duru\u015f, Nasrallah\u2019\u0131n L\u00fcbnan\u2019da \u0130srail\u2019e kar\u015f\u0131 ger\u00e7ekle\u015ftirdi\u011fi zafer, \u0130ran,Suriye,L\u00fcbnan hatt\u0131nda bir anti-emperyalist cephe olu\u015fmas\u0131, ama as\u0131l dikkat \u00e7ekici olan, S\u00fcnni D\u00fcnyan\u0131n her yerinde – elbette y\u00f6netimleri kastetmiyoruz – bu cepheye tam bir destek verilmesi,hatta Hizbullah ve Nasrallah r\u00fczgarlar\u0131n\u0131n her yerde esmesi, i\u015fgalciler ve s\u00f6m\u00fcrgeciler a\u00e7\u0131s\u0131ndan bir panik havas\u0131 yaratm\u0131\u015ft\u0131r.Nitekim bu panik havas\u0131 i\u00e7erisinde,apar topar kendilerinin i\u015fbirlik\u00e7isi olan baz\u0131 y\u00f6netimlerin dini kurumlar\u0131ndan Hizbulah kar\u015f\u0131t\u0131 beyanat ve fetvalar alarak, bu olumlu geli\u015fmelerin \u00f6n\u00fcn\u00fc almaya \u00e7al\u0131\u015fm\u0131\u015fsa da, bunda ba\u015far\u0131l\u0131 olamam\u0131\u015flard\u0131r.\u015eu kadar var ki, bu i\u015fgalci s\u00f6m\u00fcrgecilerin \u015feytani planlar\u0131 aras\u0131nda bir S\u00fcnni-\u015eii \u00e7at\u0131\u015fmas\u0131 yaratma,\u00f6te yandan da i\u015flerine hangisi gelirse ona g\u00f6re,bazen \u015eii,bazen de S\u00fcnni kesimleri destekleme stratejisinin de bulundu\u011fu herkese malumdur.Nitekim Irak\u2019ta \u015eii a\u011f\u0131rl\u0131kl\u0131 el-Maliki h\u00fck\u00fcmetiyle i\u015fbirli\u011fi yapan da, ama Irak direni\u015fini k\u0131ramay\u0131nca bu defa \u015eii kesimlere kar\u015f\u0131 direni\u015fin omurgas\u0131n\u0131 olu\u015fturan S\u00fcnni kesimleri destekleme planlar\u0131 yapan,hatta S\u00fcnni olarak de\u011ferlendirilen Baas\u00e7\u0131 direni\u015f gruplar\u0131yla g\u00f6r\u00fc\u015fmeyi dahi g\u00f6ze alabilen de ayn\u0131 ABD \u2018dir.(Mamafih Baas\u00e7\u0131 a\u011f\u0131rl\u0131kl\u0131 direni\u015f gruplar\u0131n\u0131n- Arap\u00e7a ve \u0130ngilizce- internet sitesi oldu\u011fu anla\u015f\u0131lan albasrah2003@yahoo.com da Baas\u00e7\u0131lar\u0131n i\u015fgalci ABD ile hi\u00e7bir surette g\u00f6r\u00fc\u015fme yapmalar\u0131n\u0131n s\u00f6z konusu olmad\u0131\u011f\u0131na dair kesin resmi a\u00e7\u0131klamalar da yer almaktad\u0131r).<\/p>\n
\u0130slam D\u00fcnyas\u0131n\u0131 i\u015fgal ve s\u00f6m\u00fcr\u00fc planlar\u0131n\u0131 saklamayan, hatta bunlar\u0131 d\u00fcnyan\u0131n g\u00f6z\u00fcne sokarcas\u0131na alenile\u015ftirecek kadar y\u00fczs\u00fczl\u00fc\u011f\u00fc ve pi\u015fkinli\u011fi ele alan Bat\u0131l\u0131 k\u00fcresel hegemonya heveslilerinin, \u0130slam D\u00fcnyas\u0131n\u0131 bu i\u015fgal ve s\u00f6m\u00fcr\u00fc planlar\u0131na direnemeyecek kadar k\u00fc\u00e7\u00fck ve g\u00fc\u00e7s\u00fcz par\u00e7alara ay\u0131rma pe\u015finde oldu\u011funu art\u0131k sa\u011f\u0131r sultan dahi duymu\u015f bulunmaktad\u0131r.Orta\u00e7a\u011fda ba\u015flatt\u0131klar\u0131 Ha\u00e7l\u0131 seferleriyle ortadan kald\u0131ramad\u0131klar\u0131 \u0130slam D\u00fcnyas\u0131n\u0131,XX. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda \u0130ngiltere taraf\u0131ndan tezgahlanan ve Osmanl\u0131 Devletinin par\u00e7alara ayr\u0131lmas\u0131 ve \u0130srail\u2019in temellerinin at\u0131lmas\u0131yla sonu\u00e7lanan ikinci Ha\u00e7l\u0131 seferi dalgas\u0131 ile par\u00e7alara ay\u0131ran Yahudi-Hristiyan(Judeo-Chretien) Bat\u0131; XXI. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Neo-Con evanjeliklerin \u00f6nderli\u011finde,\u0130ngiltere ve \u0130srail\u2019in deste\u011finde d\u00fczenledi\u011fi \u00fc\u00e7\u00fcnc\u00fc dalga Ha\u00e7l\u0131 seferi ile, bu par\u00e7alar\u0131 daha da k\u00fc\u00e7\u00fck par\u00e7alara ay\u0131rarak kolay yutulur birer lokma haline getirme pe\u015finde oldu\u011funu saklama ihtiyac\u0131 bile hissetmemektedir.\u0130ngiltere \u00f6nc\u00fcl\u00fc\u011f\u00fcndeki Ha\u00e7l\u0131 seferinde Osmanl\u0131 imparatorlu\u011funu par\u00e7alamak i\u00e7in kullan\u0131lan ara\u00e7 a\u011f\u0131rl\u0131kl\u0131 olarak\u201cetnik\u201d farkl\u0131l\u0131klar\u0131n ka\u015f\u0131nmas\u0131 idi.Bu \u00fc\u00e7\u00fcnc\u00fc dalga Ha\u00e7l\u0131 seferinde par\u00e7alanm\u0131\u015f olan \u0130slam d\u00fcnyas\u0131n\u0131 daha da k\u00fc\u00e7\u00fck par\u00e7alara ay\u0131rmak i\u00e7in kullan\u0131lacak olan arac\u0131n,\u201detnik\u201d farkl\u0131l\u0131klar yan\u0131nda,a\u011f\u0131rl\u0131kl\u0131 olarak \u201cdin ve mezhep\u201d farkl\u0131l\u0131klar\u0131n\u0131 ka\u015f\u0131mak oldu\u011fu g\u00f6ren g\u00f6zlere gizli de\u011fildir.Art\u0131k d\u00fcnyada herkesin bildi\u011fi,duydu\u011fu ve g\u00f6zleriyle g\u00f6rd\u00fc\u011f\u00fc bu kirli planlar ve at\u0131lan ad\u0131mlar bir ger\u00e7ek oldu\u011funa g\u00f6re, bu noktada herkese,ama \u00f6ncelikle hedefteki biz M\u00fcsl\u00fcmanlara d\u00fc\u015fen,bu oyunlar\u0131 bozacak ad\u0131mlar atmaktan ba\u015fka bir \u015fey de\u011fildir.<\/p>\n
\u0130slam D\u00fcnyas\u0131na y\u00f6nelik sald\u0131r\u0131lar\u0131n akt\u00f6rleri olan Bat\u0131l\u0131 s\u00f6m\u00fcrgeci ve i\u015fgalciler, ama\u00e7lar\u0131na ula\u015fabilmek i\u00e7in askeri i\u015fgal ve y\u0131k\u0131m yan\u0131nda \u201cetnik\u201d ve \u201cdini-mezheb\u00ee\u201d farkl\u0131l\u0131klar\u0131n ka\u015f\u0131nmas\u0131n\u0131 da bir silah olarak kulland\u0131klar\u0131na g\u00f6re, bize d\u00fc\u015fen de silahl\u0131 direni\u015f kadar, \u201cetnik\u201d ve \u201cdini-mezheb\u00ee\u201d farkl\u0131l\u0131klar\u0131 bir ayr\u0131l\u0131k de\u011fil, tam aksine bir g\u00fc\u00e7 ve direni\u015f kayna\u011f\u0131 haline getirmekten ba\u015fka bir \u015fey de\u011fildir.
\nAskeri direni\u015f(Cihad) her M\u00fcsl\u00fcman\u2019\u0131n en \u00f6nde gelen g\u00f6revi oldu\u011fundan,hele g\u00fcn\u00fcm\u00fczde \u00f6ncelikli bir farz haline geldi\u011finden, kad\u0131n-erkek,gen\u00e7-ihtiyar, fakir-zengin ,\u00e2lim-c\u00e2hil her M\u00fcsl\u00fcman bu konuda kendi konumuna ve imkanlar\u0131na g\u00f6re mutlaka bir \u015feyler yapmakla m\u00fckelleftir.Mamafih konumuz her ne kadar meselenin bu y\u00f6n\u00fcnden ziyade \u201cetnik\u201d ve \u201cdin\u00ee-mezheb\u00ee\u201d farkl\u0131l\u0131klar\u0131n ka\u015f\u0131nmas\u0131 tehlikesi olsa da, bu meselede M\u00fcsl\u00fcmanlar\u0131n tak\u0131naca\u011f\u0131 tavr\u0131n da bu Cihad g\u00f6revinin \u00e7ok \u00f6nemli bir par\u00e7as\u0131 oldu\u011funu \u00f6zellikle vurgulamak gerekir.
\n\u0130slam D\u00fcnyas\u0131na y\u00f6nelik i\u015fgal ve s\u00f6m\u00fcr\u00fc uygulamalar\u0131n\u0131 kal\u0131c\u0131 hale getirmek isteyen yery\u00fcz\u00fcn\u00fcn \u201ckontrols\u00fcz g\u00fc\u00e7ler\u201dinin ba\u011fr\u0131m\u0131za saplamak istedi\u011fi bir han\u00e7er olan \u201c\u0131rk\u00e7\u0131l\u0131k,kavmiyet\u00e7ilik,milliyet\u00e7ilik,ulus\u00e7uluk\u201d gibi etnik ideolojiler kar\u015f\u0131s\u0131nda \u201cM\u00fcsl\u00fcman Renk K\u00f6r\u00fcd\u00fcr\u201d slogan\u0131yla kar\u015f\u0131 koymak ve \u0131rk\u0131,rengi,dili,cinsi,b\u00f6lgesi ne olursa olsun b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n karde\u015f oldu\u011funa \u201ciman etmek\u201d gerekti\u011fine dair g\u00f6r\u00fc\u015flerimizi daha \u00f6nce sizlerle yine bu sayfalarda payla\u015fm\u0131\u015ft\u0131k.Geriye \u201cdin\u00ee-mezheb\u00ee\u201d ayr\u0131mc\u0131l\u0131klar\u0131 ka\u015f\u0131mak isteyen bu \u015fer odaklar\u0131na kar\u015f\u0131 nas\u0131l bir tav\u0131r tak\u0131nmam\u0131z gerekti\u011fi konusu kalmaktad\u0131r ki, teorik ve pratik olarak izlenmesi gereken yol kanaatimizce \u015fu \u015fekilde olmal\u0131d\u0131r:<\/p>\n
1. Dini alanda g\u00f6r\u00fclen mezhep,f\u0131rka,tarikat v.b. dini gruplar \u015feklindeki farkl\u0131l\u0131klar, \u0130slam\u2019\u0131n emri veya olmazsa olmaz\u0131 de\u011fil, tarihi ve sosyal \u015fartlar\u0131n ka\u00e7\u0131n\u0131lmaz sonucudur.Dolay\u0131s\u0131yla mezhep ve f\u0131rkalar \u0130slam\u2019da asl\u00ee de\u011fil,\u00e2r\u0131z\u00ee bir durumdur.\u0130slam\u2019\u0131n Tevhid dini olmas\u0131, yarat\u0131c\u0131 olarak tek bir Allah\u2019a kulluk edilmesi anlam\u0131na geldi\u011fi kadar, M\u00fcsl\u00fcmanlar\u0131n \u2013farkl\u0131 de\u011fil \u2013 ayn\u0131 \u0130slami esaslara iman edip bunlarla amel etmeleri gerekti\u011fi anlam\u0131na da gelir.<\/p>\n
2. \u0130slam\u2019da M\u00fcsl\u00fcmanlar\u0131n \u2013 iman,ibadet,toplum,hukuk, v.b.- hemen her alanda vahdet ve karde\u015flik ba\u011flar\u0131n\u0131 g\u00f6zetmesi ve korumas\u0131 M\u00fcsl\u00fcmanl\u0131klar\u0131n\u0131n zorunlu bir par\u00e7as\u0131 ve gere\u011fidir.Bu konuda onlar\u0131n sloganlar\u0131 \u201cB\u00fct\u00fcn M\u00fcsl\u00fcmanlar sadece ve sadece karde\u015ftir\u201d ayetidir.Dolay\u0131s\u0131yla tarihsel birer form olan mezhep,f\u0131rka,cemaat ve tarikatlar, evrensel \u0130slam karde\u015fli\u011fine zarar vermedik\u00e7e me\u015frudur; aksi takdirde \u0130slami olmaktan \u00e7\u0131karak gayr-\u0131 \u0130slami bir niteli\u011fe b\u00fcr\u00fcn\u00fcr.Hatta \u015eeriat\u00ee\u2019nin ifadesiyle \u201cDine kar\u015f\u0131 Din\u201d halini alabilir.Dolay\u0131s\u0131yla mezheplerin par\u00e7alay\u0131c\u0131 de\u011fil,birle\u015ftirici bir rol oynama konusunda fevkalade hassasiyet g\u00f6stermeleri gerekir.Aksi takdirde Allah\u2019\u0131n(c.c) Kur\u2019an-\u0131 Kerim\u2019deki \u201c Dinlerini \u00e7e\u015fitli f\u0131rkalara ay\u0131rarak parampar\u00e7a edenler gibi olmay\u0131n..\u201d uyar\u0131s\u0131n\u0131n muhatab\u0131 olmaktan kurtulamazlar.<\/p>\n
3. Gerek ya\u015fanan tarihi tecr\u00fcbeler,gerek g\u00fcn\u00fcm\u00fczde g\u00f6r\u00fclen \u2013 yukar\u0131da bahsetti\u011fimiz \u2013 geli\u015fmeler; mezhep,f\u0131rka,tarikat,cemaat v.d. dini grupla\u015fmalar \u015feklinde ortaya \u00e7\u0131kan farkl\u0131l\u0131klar\u0131n, sadece \u0130slami ilimler ve \u0130slam D\u00fc\u015f\u00fcncesini ilgilendiren bir mesele olmad\u0131\u011f\u0131n\u0131, en az bu boyutu kadar, siyasi y\u00f6n\u00fc de olan bir olgu oldu\u011funu g\u00f6z ard\u0131 etmemek gerekir.Dolay\u0131s\u0131yla meseleye sadece teolojik de\u011fil, \u201cteo-politik\u201d bir g\u00f6zle bakmak gerekti\u011fini asla unutmamakta fayda vard\u0131r.<\/p>\n
4. M\u00fcsl\u00fcmanlar aras\u0131ndaki bu t\u00fcr farkl\u0131l\u0131klar\u0131 dinen adeta bir zorunluluk,hatta ka\u00e7\u0131n\u0131lmaz bir kader gibi g\u00f6stermek i\u00e7in as\u0131rlard\u0131r ba\u015fvurulan \u201cYahudilerin 71, H\u0131ristiyan\u2019lar\u0131n 72 f\u0131rkaya ayr\u0131ld\u0131\u011f\u0131, M\u00fcsl\u00fcman\u2019lar\u0131n ise 73 f\u0131rkaya ayr\u0131laca\u011f\u0131\u201d veya \u201c\u00dcmmetin ihtilaf\u0131n\u0131n rahmet oldu\u011fu\u201d \u015feklindeki rivayetler ;g\u00fcn\u00fcm\u00fczde yap\u0131lan kapsaml\u0131 ara\u015ft\u0131rmalar taraf\u0131ndan da ortaya kondu\u011fu \u00fczere, gerek kaynaklar\u0131 ve isnatlar\u0131 a\u00e7\u0131s\u0131ndan delil olamayacak kadar problemli olmas\u0131 ,gerekse tarihi ger\u00e7eklere ters d\u00fc\u015fmesi bak\u0131m\u0131ndan, ama hepsinden \u00f6nemlisi, daha \u00f6nceki \u00fcmmetlerde oldu\u011fu gibi dinin f\u0131rkalar halinde par\u00e7alanmas\u0131 bizzat Allah(c.c) taraf\u0131ndan yasakland\u0131\u011f\u0131 i\u00e7in, ger\u00e7e\u011fi yans\u0131tmas\u0131 s\u00f6z konusu de\u011fildir.Dolay\u0131s\u0131yla art\u0131k Kur\u2019an\u2019\u0131n konuyla ilgili uyar\u0131lar\u0131n\u0131 bir tarafa b\u0131rak\u0131p, bu gibi g\u00fcvenilmez rivayetlere sar\u0131lma yanl\u0131\u015f\u0131na da son verilmeli, ihtilaf\u0131 de\u011fil,ittifak\u0131 \u2013 olabildi\u011fince ilke edinilmelidir.<\/p>\n
5. Mezhepler konusunda d\u0131\u015flay\u0131c\u0131 de\u011fil,kapsay\u0131c\u0131 ve ku\u015fat\u0131c\u0131 olmak gerekir.Bu hedef do\u011frultusunda, delil olmas\u0131 m\u00fcmk\u00fcn olmad\u0131\u011f\u0131na i\u015faret etti\u011fimiz 73 f\u0131rka rivayetleri gibi rivayetlerin telkin etti\u011fi gibi , Ehl-i S\u00fcnnet\u2019i merkeze alan, onu toptanc\u0131 bir mant\u0131kla \u201cF\u0131rka-i N\u00e2ciye\u201d ,onun d\u0131\u015f\u0131ndakileri ise \u201cF\u0131rak-\u0131 D\u00e2lle(Sap\u0131k F\u0131rkalar)\u201d olarak g\u00f6ren anlay\u0131\u015fa kesin olarak son vermeli, b\u00fct\u00fcn \u0130slam mezheplerinin me\u015fruiyetleri kabul ve itiraf edilmelidir.Bu konuda \u201cEhl-i S\u00fcnnet\u201d veya \u201cF\u0131rka-i N\u00e2ciye\u201d olmay\u0131 bir etiket, belli bir grubun tekelindeki bir imtiyaz olarak de\u011fil de bir nitelik olarak g\u00f6ren,buna ba\u011fl\u0131 olarak \u201c\u015eii,S\u00fcnni, \u0130badi, Zeyd\u00ee veya Mutezili olsun,kim Kur\u2019an ve S\u00fcnnet\u2019e uyarsa Ehl-i S\u00fcnnet te , F\u0131rka-i N\u00e2ciye de o\u2019dur\u201d diyen, daha do\u011frusu hak yolda olmay\u0131 ve kurtulu\u015fa ermeyi bir gruba mensubiyette de\u011fil,Kur\u2019an ve S\u00fcnnet\u2019e ba\u011fl\u0131l\u0131kta arayan bir anlay\u0131\u015f\u0131n geli\u015ftirilmesine \u00e2cil bir ihtiya\u00e7 vard\u0131r.Asl\u0131nda \u0130slam\u2019\u0131n ilk as\u0131rlar\u0131nda da mevcut olan , g\u00fcn\u00fcm\u00fczde de mesela Zeyd\u00eeler taraf\u0131ndan s\u00fcrd\u00fcr\u00fclen bu anlay\u0131\u015f\u0131n yeniden diriltilmesi ve g\u00fc\u00e7lendirilmesi gerekti\u011finde ku\u015fku yoktur.<\/p>\n
6. \u0130\u015fin do\u011frusu mezhepler ve f\u0131rkalar aras\u0131nda \u0130slam\u2019\u0131n temel esaslar\u0131 ve uygulamalar\u0131 a\u00e7\u0131s\u0131ndan fevkalade bir farkl\u0131l\u0131ktan s\u00f6z etmek te olduk\u00e7a zordur.Zira mezhepler aras\u0131 farklar yayg\u0131n kanaatin iddia etti\u011fi gibi adeta bir \u201cu\u00e7urum\u201d niteli\u011finde de\u011fildir.Tam aksine bu farklar\u0131n, ayn\u0131 mezhep i\u00e7erisindeki g\u00f6r\u00fc\u015f farkl\u0131l\u0131klar\u0131 d\u00fczeyinde oldu\u011fu dahi s\u00f6ylenebilir.Ciddi bir fark gibi g\u00f6r\u00fcnen pek \u00e7ok hususun asl\u0131nda \u0130slami ilkelerden de\u011fil, tarihi,felsefi,politik yakla\u015f\u0131m farkl\u0131l\u0131klardan ibaret oldu\u011fu da ileri s\u00fcr\u00fclebilir.(Nitekim \u00f6nce \u015eiada Siyasal D\u00fc\u015f\u00fcncenin Geli\u015fimi ad\u0131yla, kendi mezhebine dair ele\u015ftirel bir eser yazan Ahmed el-K\u00e2tib, ard\u0131ndan Selefili\u011fi, onun ard\u0131ndan S\u00fcnnili\u011fi benzer bir \u015fekilde ele\u015ftirel olarak ele ald\u0131ktan sonra, son olarak \u015eia ile Ehl-i S\u00fcnnet aras\u0131ndaki farklar\u0131n dini de\u011fil,tarihi ve siyasi oldu\u011funu savunan bir eser yazmakla bu konuda fevkalade \u00f6nemli bir katk\u0131da bulunmu\u015ftur.Ahmed el-K\u00e2tib, eserleri ve g\u00f6r\u00fc\u015fleri hakk\u0131nda bkz. www.alkatib.co.uk.)<\/p>\n
7. G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fcnyas\u0131nda da mevcudiyetini s\u00fcrd\u00fcren \u0130mamiye \u015eias\u0131,Ehl-i S\u00fcnnet, \u0130badiyye, Mutezile ve Zeydiyye gibi – baz\u0131s\u0131 \u00f6l\u00fc mezhep zannedilen – kelam mezhepleri; Hanefi,Maliki,\u015eafii,Hanbeli gibi f\u0131k\u0131h mezhepleri; Rufai,Kadiri,Nak\u015fi,\u015eazeli,v.d. tarikatler; Selefilik,Ehl-i Kur\u2019an,Ehl-i Hadis,Yenilik\u00e7iler,Gelenek\u00e7iler gibi \u00e7a\u011fda\u015f ak\u0131mlar ve daha pek \u00e7ok alt kategorilere ra\u011fmen ,Ma\u011frib\u2019ten Ma\u015fr\u0131k\u2019a(Fas\u2019tan Endonezya ve Malezya\u2019ya), Kuzey\u2019den G\u00fcney\u2019e(Orta Asya\u2019dan Yemen ve G\u00fcney Afrika\u2019ya) , Balkanlar\u2019dan Avrupa,Amerika ve Avustralya\u2019daki M\u00fcsl\u00fcman topluluklara var\u0131ncaya kadar nereye giderseniz gidiniz, g\u00fcndelik hayatta ya\u015fanan \u0130slami pratikler bak\u0131m\u0131ndan ciddi bir fark g\u00f6remezsiniz.Zaman zaman fark olarak dile getirilenler,ger\u00e7ekte \u201cfark\u201d olarak dahi nitelendirilmesi hayli zor olan, son derece teferruat kabilinden farkl\u0131l\u0131klard\u0131r.O kadar ki, \u00e7ok uzun s\u00fcre arkada\u015fl\u0131k edip,beraber \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131z, i\u015fbirli\u011fi yapt\u0131\u011f\u0131n\u0131z bir arkada\u015f\u0131n\u0131z\u0131n farkl\u0131 bir mezhep gelene\u011finden geldi\u011fini bile genellikle tesad\u00fcfen \u00f6\u011frenirsiniz.\u00c7\u00fcnk\u00fc Allah bir,Peygamber bir,Kur\u2019an bir,Cihad bir,ezan bir,namaz,oru\u00e7,zekat,hac bir, ahlak esaslar\u0131m\u0131z bir,helal- haram bir, hatta \u00f6rf \u00e2detler bile birdir.Memleketiniz, \u0131rk\u0131n\u0131z,renginiz, diliniz, k\u00fclt\u00fcr\u00fcn\u00fcz ne kadar farkl\u0131 olursa olsun,D\u00fcnyan\u0131n herhangi bir yerindeki M\u00fcsl\u00fcmanlarla bir araya geldi\u011finizde yabanc\u0131l\u0131k duymazs\u0131n\u0131z,bilakis kendinizi karde\u015fleriniz aras\u0131nda hissedersiniz, onlardan fevkalade bir misafirperverlik ve destek g\u00f6r\u00fcr\u00fcs\u00fcn\u00fcz, asla a\u00e7 ve a\u00e7\u0131kta ,yolda kalmazs\u0131n\u0131z,d\u0131\u015flanmazs\u0131n\u0131z,hele bir mezhep ayr\u0131mc\u0131l\u0131\u011f\u0131na kolay kolay maruz kalmazs\u0131n\u0131z.(Elbette bu , say\u0131lanlar\u0131n hi\u00e7bir istisnas\u0131 olmad\u0131\u011f\u0131 anlam\u0131na gelmemektedir).<\/p>\n
8. Bilhassa son y\u00fczy\u0131ldaki sosyo-k\u00fclt\u00fcrel ve ekonomik geli\u015fmeler, \u00f6zellikle son y\u0131llarda ileti\u015fim alan\u0131nda g\u00f6r\u00fclen ba\u015f d\u00f6nd\u00fcr\u00fcc\u00fc geli\u015fmeler, \u0130slam toplumlar\u0131 aras\u0131ndaki siyasi s\u0131n\u0131rlar\u0131n kolayl\u0131kla a\u015f\u0131lmas\u0131na,buna ba\u011fl\u0131 olarak farkl\u0131 co\u011frafyalardaki farkl\u0131 geleneklerin birbirleriyle kolayl\u0131kla temasa ge\u00e7mesine, birbirlerini tan\u0131mas\u0131na,kar\u015f\u0131l\u0131kl\u0131 al\u0131\u015f-veri\u015fte bulunmas\u0131na yol a\u00e7m\u0131\u015f,bu da ge\u00e7mi\u015f as\u0131rlarda mezhepler ve f\u0131rkalar aras\u0131nda \u00f6r\u00fclmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015f olan duvarlar\u0131n y\u0131k\u0131lmas\u0131n\u0131 h\u0131zland\u0131racak bir s\u00fcrece yol a\u00e7m\u0131\u015f g\u00f6r\u00fcnmektedir.Mesela \u0130ran \u0130slam Devriminden sonra ,\u0130mami \u015eii gelene\u011fe mensup ilim ve fikir erbab\u0131n\u0131n, entelekt\u00fcel ve sanat\u00e7\u0131lar\u0131n\u0131n eserlerinin \u0130slam D\u00fcnyas\u0131n\u0131n her yerine yay\u0131lmas\u0131, terc\u00fcmelerin yap\u0131lmas\u0131, kar\u015f\u0131l\u0131kl\u0131 ziyaretlerin ve m\u00fc\u015fterek ilmi-fikri toplant\u0131lar\u0131n yap\u0131lmas\u0131; keza \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinde g\u00f6r\u00fclen M\u0131s\u0131r ve Hind-Pakistan eksenli geli\u015fmelerin yine b\u00fct\u00fcn \u0130slam D\u00fcnyas\u0131nda yank\u0131 bulmas\u0131,Hind-Pakistan b\u00f6lgesinin Hanefi; Hicaz\u2019\u0131n Hanbeli-Selefi;Kuzey Afrika\u2019n\u0131n Maliki; Ortado\u011fu\u2019nun \u015eafii geleneklerinin bu suretle harmanlanmas\u0131 ; di\u011fer yandan farkl\u0131 co\u011frafyalardan farkl\u0131 geleneklere mensup ilim ve fikir adamlar\u0131n\u0131n eserlerinin \u0130slam D\u00fcnyas\u0131n\u0131n her yerinde boy g\u00f6stermesi; her biri farkl\u0131 gelenek ve e\u011filimlere sahip olan, Afgani,Abduh,\u0130kbal,Re\u015fid R\u0131za,\u015eibli Numani,Emin el-H\u00fbl\u00ee,Halefullah,Emir Ali,Hasan el-Benn\u00e2, Mevdudi,Sibai,Malik b. Nebi,\u015eeriati, Mutahhari, Muhammed Bak\u0131r es-Sadr,Seyyid Kutub,Muhammed Kutub,Hasan Hanefi,Muhammed \u00c2bid el-C\u00e2biri,Abdulkerim Suru\u015f,Muhammed \u0130zzet Derveze,Maruf Devalib\u00ee, Hasan Turabi,Ra\u015fid el-\u011eann\u00fb\u015f\u00ee,Seyyid S\u00e2b\u0131k,Suleyman en-Nedv\u00ee, Eb\u00fb Zehra,Mustafa ez-Zerk\u00e2,Roger Garaudy,Aliya \u0130zzetbegovi\u00e7, Perviz Manzur,\u0130smail R\u00e2ci F\u00e2r\u00fbk\u00ee,Abdulhamid Eb\u00fb Suleyman,N\u00e2s\u0131r H\u00e2mid Eb\u00fb Zeyd,Ferid \u0130shak(Farid Esack) ve daha nicelerinin eserlerinin farkl\u0131 \u0130slami k\u00fclt\u00fcr ve geleneklere mensup kitleler taraf\u0131ndan rahatl\u0131kla benimsenmesi,asl\u0131nda mezhep taassubundan uzak geni\u015f halk kitlelerinin,kendi haline b\u0131rak\u0131ld\u0131\u011f\u0131 takdirde, farkl\u0131l\u0131klar\u0131 bir zenginlik olarak g\u00f6rme e\u011filiminde oldu\u011funu g\u00f6zler \u00f6n\u00fcne sermektedir.<\/p>\n
9. Elbette bu, eski ve yeni b\u00fct\u00fcn \u0130slami mezheplerin,f\u0131rkalar\u0131n,tarikatlar\u0131n,cemaat ve gruplar\u0131n hakikate yak\u0131nl\u0131kta ayn\u0131 mesafede oldu\u011fu \u015feklinde post-modern bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 savundu\u011fumuz anlam\u0131na gelmemektedir.Ku\u015fkusuz \u0130slam\u2019\u0131n sabit hakikatleri vard\u0131r ve mezhep ve f\u0131rkalar,tarikat ve cemaatler bu hakikatlere yak\u0131nl\u0131\u011f\u0131 nispetinde de\u011fer ve itibar kazan\u0131rlar.Ancak \u0130slam\u2019\u0131n sabitelerine sadakat ve ba\u011fl\u0131l\u0131k m\u00fccerret iddialardan ziyade, teorik ve pratik plandaki ger\u00e7eklerden hareketle belirlenebilecek bir \u015feydir.Bu sebeple mesela \u0130slam D\u00fcnyas\u0131na y\u00f6nelik son s\u00f6m\u00fcrgeci i\u015fgaller kar\u015f\u0131s\u0131nda izledi\u011fi en ilkeli direni\u015f politikalar\u0131yla \u0130ran ,L\u00fcbnan\u2019da ise Hizbullah , bu alanda \u0130slami \u00f6\u011fretiye uygun hareket etmekle asl\u0131nda tam ters y\u00f6nde hareket ederek i\u015fgalcilerle i\u015fbirli\u011fi yapan veya kendi iktidarlar\u0131 i\u00e7in i\u015fgalcilere boyun e\u011fen S\u00fcnni y\u00f6netimlerden \u00e7ok daha fazla \u201cEhl-i Kur\u2019an ve S\u00fcnnet \u201d \u00fcnvan\u0131n\u0131 hak etmektedir.\u00c7\u00fcnk\u00fc Allah ve Rasul\u00fc\u2019n\u00fcn yolundan gitmek d\u00fc\u015fmanlarla i\u015fbirli\u011fi yapmak,onlara boyun e\u011fmek, i\u015fgale direnenlere kar\u015f\u0131 fetva vermeyi de\u011fil,tam aksi y\u00f6nde hareket etmeyi gerektirir.Keza Fransa\u2019daki ba\u015f\u00f6rt\u00fcs\u00fc yasa\u011f\u0131n\u0131 destekleyen veya kendi iktidar\u0131n\u0131n zul\u00fcm ve haks\u0131zl\u0131klar\u0131na ses \u00e7\u0131karmayan bir \u201cel-Ezher\u201d bu a\u00e7\u0131lardan asla Ehl-i S\u00fcnnet olarak nitelendirilemez.\u00dclkemizde de kendi cemaatini potansiyel birer ter\u00f6rist gibi g\u00f6rmek anlam\u0131na gelen ter\u00f6r hutbe ve vaazlar\u0131yla M\u00fcsl\u00fcmanlar\u0131n izzet ve \u015ferefini rencide eden , diyalog toplant\u0131lar\u0131nda bou g\u00f6steren,ama bu toplant\u0131larda k\u00fcresel hegemonlar\u0131n zul\u00fcm ve i\u015fgalleri aleyhine tek kelime dahi s\u00f6ylemeyen bir Diyanet y\u00f6netimi de ,bu bak\u0131mdan ger\u00e7ek anlamda bir Ehl-i S\u00fcnnet olamaz.Keza \u00fclkemizde ba\u015f\u00f6rt\u00fcs\u00fc bir teferruat diyerek mensuplar\u0131n\u0131n han\u0131mlar\u0131n\u0131n ba\u015flar\u0131n\u0131 a\u00e7malar\u0131n\u0131 telkin ederek,ba\u015f\u00f6rt\u00fcs\u00fc konusundaki bask\u0131,haks\u0131zl\u0131k ve zul\u00fcmleri adeta destekleyen ,\u0131l\u0131ml\u0131 \u0130slam projelerinin ta\u015feronlu\u011funu \u00fcstlenen bir kesimin de bu noktada kendilerini Ehl-i S\u00fcnnet olarak nitelendirmeye hakk\u0131 yoktur.Ama ayn\u0131 \u015fekilde ne Irak\u2019taki ABD i\u015fgal g\u00fc\u00e7leriyle anla\u015f\u0131p i\u015fbirli\u011fine giden \u015eii kesimler ,kendilerini Ehl-i Beyt taraftar\u0131 , ne de ayn\u0131 g\u00fc\u00e7lerle i\u015fbirli\u011fine giden S\u00fcnni k\u00fcrtler kendilerini S\u00fcnni olarak nitelendirme hakk\u0131na sahiptirler,zira Ehl-i S\u00fcnnet veya Ehl-i Beyt taraftar\u0131 olmak,zalim k\u00fcffar\u0131n de\u011fil,mazlumlar\u0131n saf\u0131nda yer almay\u0131 gerektirir.Yine Irak\u2019taki i\u015fgal g\u00fc\u00e7leriyle i\u015fbirli\u011fi yaparak elde etti\u011fi paralarla s\u0131k s\u0131k Hacca veya Umreye gitme modas\u0131ndan bahseden bir yazar\u0131n da ifade etti\u011fi gibi,i\u015fbirlik\u00e7ili\u011fi b\u0131rak\u0131p tevbe edece\u011fi ve \u00fclkesini i\u015fgalden kurtarmak i\u00e7in \u00e7aba sarf edece\u011fi yerde ortada i\u015fgal yokmu\u015f\u00e7as\u0131na Hac ve Umre ile ibadeti u\u011fra\u015fan, Cihad farz\u0131n\u0131 terk edip, farz bile olmayan m\u00fckerrer Hac ve Umreye gitmeyi Allah\u2019a kulluk zanneden bir anlay\u0131\u015f\u0131n neresi \u201chak\u201d olabilir? Hz.Peygamber\u2019in(sav) \u0130man\u2019dan sonra en \u00fcst\u00fcn amel olarak Cihad\u2019\u0131,ondan sonra Hacc\u2019\u0131 g\u00f6sterdi\u011fi rivayetlere de dikkat \u00e7ektikten sonra,ulemadan baz\u0131lar\u0131n\u0131n \u00e7\u0131k\u0131p ta,Irak i\u015fgali sona erdirilmedik\u00e7e, Cihad farz\u0131n\u0131 b\u0131rak\u0131p da Hac ve Umre\u2019ye gidilmesini yasaklayan bir fetva vermesini isteyen yazar(albasrah2003@yahoo.com) haks\u0131z m\u0131,yoksa yanl\u0131\u015f m\u0131 d\u00fc\u015f\u00fcn\u00fcyor?
\n\u00d6te yandan mesela S\u00fcnni bir \u0130slam \u00fclkesi kabul edilen memleketimizde, ezan,abdest,namaz,oru\u00e7, zekat, hac, sadaka, helal-haram kavramlar\u0131na yabanc\u0131, cinayet,h\u0131rs\u0131zl\u0131k,zina,fuhu\u015f,yalanc\u0131l\u0131k,iftira gibi her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fc\u011fe g\u0131rtla\u011f\u0131na kadar batm\u0131\u015f, haks\u0131z kazan\u00e7,l\u00fcks,\u015f\u00f6hret,\u015fehvet ve sefaletten ba\u015fka bir d\u00fc\u015f\u00fcncesi olmayan,hatta her g\u00fcn \u0130slam\u2019a ve M\u00fcsl\u00fcmanlara dolayl\u0131 veya do\u011frudan hakaret etmeyi i\u015f edinmi\u015f olan \u201cS\u00fcnniler\u201din,ger\u00e7ekte Hz.Peygamber\u2019in S\u00fcnnetini a\u011f\u0131zlar\u0131na almaya haklar\u0131 olabilir mi? Bu gibilerin , s\u0131rf S\u00fcnni bir toplumda do\u011fduklar\u0131 ve geleneksel olarak kendilerini S\u00fcnni olarak kabul ettikleri i\u00e7in, b\u00fct\u00fcn bu \u0130slama ayk\u0131r\u0131 uygulamalar\u0131na ra\u011fmen onlar\u0131 \u201cF\u0131rka-i N\u00e2ciye\u201d olan Ehl-i S\u00fcnnet \u015feklinde nitelendirebilir miyiz? Gerek etnik olarak ayr\u0131mc\u0131l\u0131k yapanlar\u0131 \u2013 Arap,T\u00fcrk,K\u00fcrt,Fars v.s.milliyet\u00e7ilikleri pe\u015finde ko\u015fanlar\u0131 -,gerek mezhep taassubu ile hareket edip, i\u015fi g\u00fcc\u00fc kendisi gibi d\u00fc\u015f\u00fcnmeyen M\u00fcsl\u00fcmanlar\u0131 tekfir etmek olanlar\u0131 da m\u0131 \u201cF\u0131rka-i N\u00e2ciye\u201d olan Ehl-i S\u00fcnnet \u015feklinde g\u00f6klere \u00e7\u0131karaca\u011f\u0131z?Bu takdirde Kur\u2019an ve S\u00fcnnet\u2019e ba\u011fl\u0131l\u0131k meselesini g\u00f6z ard\u0131 etmi\u015f, M\u00fcsl\u00fcmanl\u0131\u011f\u0131 aya\u011fa d\u00fc\u015f\u00fcrm\u00fc\u015f olmayacak m\u0131y\u0131z?<\/p>\n
10. Peki bir mezhebin,f\u0131rkan\u0131n,tarikat veya cemaatin, bir ak\u0131m\u0131n veya e\u011filimin \u0130slami sabitelere yak\u0131nl\u0131\u011f\u0131 konusunda bug\u00fcn g\u00f6z \u00f6n\u00fcnde bulundurulmas\u0131 gereken kriter(ler) nedir?Kanaatimizce bu konuda en makul yakla\u015f\u0131m,\u0130slam\u2019\u0131n ama\u00e7lar\u0131 ve hedefleri a\u00e7\u0131s\u0131ndan meseleyi ele almakt\u0131r. \u0130slam\u2019\u0131n en genel ama\u00e7lar\u0131n\u0131n yery\u00fcz\u00fcnde can,mal,ak\u0131l,nesil ve din\u2019i koruma alt\u0131na almak oldu\u011fu \u015feklindeki geleneksel tespite kat\u0131larak diyebiliriz ki, g\u00fcn\u00fcm\u00fczde hangi mezhep ve f\u0131rka,tarikat ve cemaat, ak\u0131m ve e\u011filim olursa olsun, \u015fayet bu \u0130slami ama\u00e7 ve hedeflere ayk\u0131r\u0131 bir yakla\u015f\u0131m i\u00e7erisinde ise veya bu yakla\u015f\u0131m i\u00e7erisinde olanlar\u0131 destekliyor,onlar\u0131n ekme\u011fine \u2013onlara kar\u015f\u0131 m\u00fccadele etmemek v.b.suretle- ya\u011f s\u00fcr\u00fcyorsa,hele hele \u0130slam D\u00fcnyas\u0131n\u0131 bo\u011fmak isteyenlerin \u00e7e\u015fitli projeleri i\u00e7erisinde ta\u015feronluk yapmaktan bile \u00e7ekinmeyecek kadar pervas\u0131z davranabiliyorsa, bu gibilerin ne Ehl-i Beyt\u2019ten ne de Allah Rasul\u00fc\u2019n\u00fcn S\u00fcnnetinden bahsetmeye haklar\u0131 olmasa gerektir.Dolay\u0131s\u0131yla g\u00fcn\u00fcm\u00fczde binlerce,on binlerce, y\u00fcz binlerce, hatta milyonlarca M\u00fcsl\u00fcman\u2019\u0131n katledilmesine seyirci kalan,bu katliamlar\u0131n failleriyle diyalog ve i\u015fbirli\u011fi yapan, \u0130slam D\u00fcnyas\u0131n\u0131 bu m\u00fccrimlerin istedi\u011fi \u015fekilde \u015fekillendirmek i\u00e7in \u2013 demokrasi,\u00f6zg\u00fcrl\u00fck, ,insan haklar\u0131 \u2013 gibi kavramlar\u0131 istismar ederek kirletmekten \u00e7ekinmeyen kesimler, istedikleri kadar kendilerini \u0130slami bir f\u0131rka,mezhep,tarikat veya cemaat olarak nitelesinler, istedikleri kadar Ehl-i Beyt ya da Ehl-i S\u00fcnnet taraftar\u0131 olduklar\u0131n\u0131 iddia etsinler, diledikleri kadar diyalog,ho\u015fg\u00f6r\u00fc,sevgi,bar\u0131\u015f ve karde\u015flik s\u00f6zc\u00fcklerini dillerine pelesenk etsinler, netice de\u011fi\u015fmeyecektir: Onlar hak yolda de\u011fil, b\u00e2t\u0131l bir yolda y\u00fcr\u00fcmektedirler, gittikleri yolun ne Kur\u2019an ile ne de S\u00fcnnet ile alakas\u0131 yoktur.
\n\u00d6te yandan bir f\u0131rka,mezhep,cemaat veya tarikat \u0130slam D\u00fc\u015fmanlar\u0131na kar\u015f\u0131 Cihad edenleri; dinleri,canlar\u0131,mallar\u0131 ,topraklar\u0131,k\u00fclt\u00fcr ve medeniyetleri u\u011frunda direni\u015fe ge\u00e7enleri \u201cter\u00f6rist\u201d olarak g\u00f6stermekten,nitelemekten,damgalamaktan \u00e7ekinmiyor ve bu suretle de z\u00e2lim i\u015fgalcilerin saf\u0131nda yer alabiliyorsa, bu gibilerin de kendilerini Ehl-i Beyt ya da Ehl-i S\u00fcnnet olarak tan\u0131mlama haklar\u0131 olamaz.<\/p>\n
\u00d6zetle s\u00f6ylemek gerekirse g\u00fcn\u00fcm\u00fczde hak-b\u00e2t\u0131l,hidayet-dalalet \u00f6l\u00e7\u00fcs\u00fc \u015fu veya bu mezhebe,f\u0131rkaya,tarikat veya cemaate, \u015fu veya bu ak\u0131m veya e\u011filime mensup olmak de\u011fil, \u0130slam\u2019a ve M\u00fcsl\u00fcmanlara y\u00f6nelik siyasi,askeri,ekonomik ve k\u00fclt\u00fcrel tehdit,i\u015fgal ve sald\u0131r\u0131lar kar\u015f\u0131s\u0131nda kimin saf\u0131nda yer ald\u0131\u011f\u0131na ve ne yapt\u0131\u011f\u0131na bakmakt\u0131r.Bu itibarla \u0130slam\u2019a ve M\u00fcsl\u00fcmanlar\u2019a y\u00f6nelik sald\u0131r\u0131lara kar\u015f\u0131 koyan,tav\u0131r alan,bu u\u011furda Cihad g\u00f6revini yerine getirmek i\u00e7in elinden geleni yapanlar,M\u00fcsl\u00fcmanlar\u0131 par\u00e7alamak i\u00e7in de\u011fil birle\u015ftirmek i\u00e7in \u00e7al\u0131\u015fanlar hidayet \u00fczere olup ,S\u00fcnni,\u015eii,\u0130badi,Zeydi,Mutezili, Selefi, Kadiri,Nak\u015fi,\u015eazeli, Rufai,ne olurlarsa olsunlar, mezhepleri de,tarikatlar\u0131 de\u201chak yolda\u201d demektir. Ama tam tersi y\u00f6nde gidenler,hangi mezhebe,f\u0131rkaya,cemaate veya tarikata mensup olursa olsunlar, kendileri \u201cdalalet\u201d \u00fczere , mezhep,f\u0131rka,cemaat veya tarikatlar\u0131 da \u201cb\u00e2t\u0131l yolda\u201d demektir.\u00c7\u00fcnk\u00fc bu gibiler bu \u015fekilde hareket etmekle,a\u00e7\u0131k\u00e7a , \u0130slam\u2019\u0131n bizzat varolu\u015f sebebi olan en temel konularda \u0130slam\u2019a ve M\u00fcsl\u00fcmanlara s\u0131rt \u00e7evirmi\u015f olmaktad\u0131rlar.Gidilen bu yolun Allah ve Rasul\u00fcn\u00fcn, Kur\u2019an ve S\u00fcnnet\u2019in, Ehl-i Beyt\u2019in ve ashab-\u0131 g\u00fczin\u2019in yolu oldu\u011funu s\u00f6ylemek i\u00e7in ya \u0130slam konusunda son derece cahil,ya da fevkalade k\u00f6t\u00fc ve art niyetli olmak gerekir.Zaten tarih boyunca \u0130slam D\u00fcnyas\u0131n\u0131n felaketini haz\u0131rlayanlar da bu gibilerden ba\u015fkas\u0131 olmam\u0131\u015ft\u0131r, g\u00fcn\u00fcm\u00fczde de \u00f6yle! \u0130\u015fte bu y\u00fczden de\u011fil midir ki,g\u00fcn\u00fcm\u00fczde art\u0131k bu t\u00fcr illetlerle malul bir M\u00fcsl\u00fcmanl\u0131kla yola devam etmek adeta imkans\u0131z hale gelmi\u015f olup, yeni bir M\u00fcsl\u00fcmanl\u0131k tasavvuruna,daha do\u011frusu \u00e7arp\u0131t\u0131lm\u0131\u015f ve sapt\u0131r\u0131lm\u0131\u015f bir M\u00fcsl\u00fcmanl\u0131k yerine \u0130slam\u2019\u0131n sabitelerine sad\u0131k bir M\u00fcsl\u00fcmanl\u0131\u011f\u0131n yeniden in\u015fas\u0131na acilen ihtiya\u00e7 vard\u0131r.Bu M\u00fcsl\u00fcmanl\u0131\u011f\u0131n mezhepleri de, \u00dcmmet\u2019i par\u00e7alayan bir \u015fey olmaktan \u00e7\u0131kar\u0131p, birle\u015ftiren bir unsur olarak g\u00f6ren yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 geli\u015ftirme durumunda olaca\u011f\u0131 a\u015fikard\u0131r.Bu yaz\u0131 ile bu konuda m\u00fctevaz\u0131 bir katk\u0131da bulunmu\u015f olma \u00fcmidiyle\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"
– Hak mezhep zulme kar\u015f\u0131 Cihad ve Direni\u015f demektir, i\u015fgalcilerle i\u015fbirli\u011fi de\u011fil!- Tarihi a\u00e7\u0131dan, ne Kur\u2019an\u2019\u0131n n\u00fcz\u00fbl s\u00fcrecinde, ne de Hz.Peygamber\u2019in hayatta oldu\u011fu d\u00f6nemde herhangi bir mezhepten, f\u0131rkadan, cemaatten veya tarikattan bahsetmek m\u00fcmk\u00fcn de\u011fildir. Zira Kur\u2019an\u2019\u0131n n\u00fcz\u00fcl\u00fc tamamlan\u0131p ta bir metin(Mushaf) haline getirilmesi Hz.Peygamber\u2019den sonra ger\u00e7ekle\u015fti\u011fi i\u00e7in, bu metnin anla\u015f\u0131lmas\u0131 konusunda farkl\u0131l\u0131klar\u0131n ortaya \u00e7\u0131kmas\u0131 da s\u00f6z konusu de\u011fildi, \u00e7\u00fcnk\u00fc vahyi alan ve tebli\u011f eden Hz.Peygamber hayatta iken, b\u00f6yle bir ihtilaf zaten m\u00fcmk\u00fcn de\u011fildi. Son zamanlarda yap\u0131lan ara\u015ft\u0131rmalar, Kur\u2019an\u2019\u0131n anla\u015f\u0131lmas\u0131ndaki ihtilaflar\u0131n sebeplerinden olan k\u0131raat farkl\u0131l\u0131klar\u0131n\u0131n da, geleneksel anlat\u0131mda ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc gibi Kur\u2019an\u2019\u0131n farkl\u0131 k\u0131raatler \u015feklinde indirilmi\u015f olmas\u0131ndan de\u011fil; geli\u015fimini hen\u00fcz tamamlayamad\u0131\u011f\u0131ndan, hareke ve noktalaman\u0131n mevcut olmad\u0131\u011f\u0131 bir yaz\u0131yla yaz\u0131lm\u0131\u015f olan mushaf\u0131n tabii olarak farkl\u0131 \u015fekillerde okunmas\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 ortaya koymu\u015f bulunmaktad\u0131r. K\u0131saca \u0130slam\u2019\u0131n kurucu tecr\u00fcbesi i\u00e7erisinde \u201cmezhep, f\u0131rka, cemaat veya tarikat\u201d denilebilecek bir olguya rastlamak m\u00fcmk\u00fcn de\u011fildir. Bu tespitten hareketle \u201cmezhep, f\u0131rka, cemaat veya tarikat\u201d olgusunun dinin olmazsa olmaz bir unsuru olmaktan ziyade tamamen \u015fartlar\u0131n \u00fcr\u00fcn\u00fc \u201ctarihi\u201d bir olgu oldu\u011funu rahatl\u0131kla ifade edebiliriz. Zira ba\u015fta Hz.Peygamber olmak \u00fczere Kur\u2019an\u2019\u0131n n\u00fczul\u00fc ve \u0130slam\u2019\u0131n te\u015fekk\u00fcl\u00fc s\u00fcrecinin canl\u0131 \u015fahitleri olan ilk M\u00fcsl\u00fcman neslin sona ermesi ile, Kur\u2019an\u2019\u0131n ve S\u00fcnnet\u2019in tarihi ba\u011flam\u0131 konusundaki hayati \u00f6nemi haiz bilgiler de b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kayba u\u011fram\u0131\u015ft\u0131r. \u0130\u015fte bir yandan bu bilgilerin gelecek nesillere tam olarak intikal etmemi\u015f olmas\u0131, di\u011fer yandan Hz.Peygamber d\u00f6neminde mevcut olmayan yeni durumlar\u0131n ve meselelerin zuhuru, bunlara dair \u0130slami \u00e7\u00f6z\u00fcmler \u00fcretme s\u00fcrecini ka\u00e7\u0131n\u0131lmaz k\u0131lm\u0131\u015f, bu noktada izlenecek yol konusundaki epistemolojik ve metodolojik g\u00f6r\u00fc\u015f farkl\u0131l\u0131klar\u0131 ise tarih i\u00e7erisinde mezhepler, f\u0131rkalar, tarikatlar \u015feklinde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Durum \u00f6zetle bundan ibaret oldu\u011fu halde, M\u00fcsl\u00fcmanl\u0131k i\u00e7in bir ara\u00e7 olan mezhepler, f\u0131rkalar ve tarikatlar zaman zaman bir ama\u00e7 haline getirilebilmi\u015f, M\u00fcsl\u00fcmanlar aras\u0131nda ayr\u0131l\u0131k, \u00e7eki\u015fme ve par\u00e7alanmalara yol a\u00e7abilmi\u015ftir. Elbette bu s\u00fcre\u00e7te \u015fahsi, siyasi ve iktisadi \u00e7\u0131karlar kadar, ben merkezcilik, \u00f6n yarg\u0131lar ve taassup ta rol oynam\u0131\u015ft\u0131r. Bu genel de\u011ferlendirme, sadece mezhepler i\u00e7in de\u011fil, \u00e7e\u015fitli f\u0131rkalar, tarikatlar ve cemaatler i\u00e7in de a\u015fa\u011f\u0131 yukar\u0131 ge\u00e7erlidir. Di\u011fer yandan mezhepler ve f\u0131rkalar aras\u0131ndaki farkl\u0131l\u0131klar\u0131n \u00f6zden, yani dinin temel esaslar\u0131ndan ziyade teferruatta s\u00f6z konusu oldu\u011fu, hatta zannedildi\u011finin aksine, \u00fczerinde ittifak edilen konular\u0131n ihtilafl\u0131 konulardan kat kat fazla oldu\u011fu da genellikle g\u00f6zden ka\u00e7\u0131r\u0131lmaktad\u0131r.Ne var ki mezhep taassubundan kendisini kurtaramam\u0131\u015f bir tak\u0131m m\u00fcelliflerin, di\u011fer mezhepler hakk\u0131nda eksik veya yanl\u0131\u015f bilgi vererek ihtilaflar\u0131n abart\u0131lmas\u0131na yol a\u00e7t\u0131klar\u0131 da ac\u0131 bir ger\u00e7ektir.Ge\u00e7mi\u015fte de g\u00fcn\u00fcm\u00fczde de mevcut bu hizip\u00e7i,mezhep\u00e7i,f\u0131rkac\u0131 zihniyete mensup baz\u0131 \u00e7evrelerde, M\u00fcsl\u00fcmanlar\u0131n \u201c73 f\u0131rka\u201d ya ayr\u0131lmas\u0131 bir kader olarak dahi g\u00f6sterilebilmi\u015ftir. \u0130\u015fte asl\u0131nda \u0130slami ilimler konusunda uzman olan ulem\u00e2 aras\u0131nda kalmas\u0131 ve imkan nispetinde geni\u015f halk kitlelerine yans\u0131t\u0131lmamas\u0131 i\u00e7in elden gelen gayretin g\u00f6sterilmesi gereken bu \u201cmezhep\u201d olgusu, maalesef ge\u00e7mi\u015fte oldu\u011fu gibi g\u00fcn\u00fcm\u00fczde de M\u00fcsl\u00fcmanlar aras\u0131nda ayr\u0131l\u0131k,\u00e7eki\u015fme ve d\u00fc\u015fmanl\u0131k kayna\u011f\u0131 haline getirilmek istenmektedir.Bu ayr\u0131l\u0131k ve \u00e7eki\u015fme de\u011firmenine g\u00f6n\u00fcll\u00fc olarak su ta\u015f\u0131yanlar ise, i\u00e7te mezhebi din edinmi\u015f mutaass\u0131p \u00e7evreler, d\u0131\u015fta ise mezhep\u00e7ili\u011fi kendi emperyalist ama\u00e7lar\u0131 i\u00e7in bulunmaz bir f\u0131rsat olarak g\u00f6ren ve b\u00fcy\u00fck bir keyifle,hatta a\u011fz\u0131n\u0131n suyu akarak bu meseleyi s\u00fcrekli ka\u015f\u0131maya \u00e7al\u0131\u015fan d\u0131\u015f mihraklard\u0131r.Bu mihraklar\u0131n ba\u015f\u0131n\u0131 ise,herkesin bildi\u011fi gibi ABD,\u0130ngiltere ve \u0130srail \u00e7ekmektedir.Bu k\u00fcresel hegemonya heveslilerinin \u0130slam D\u00fcnyas\u0131nda mezhep\u00e7ilik ate\u015fini k\u00f6r\u00fcklemek i\u00e7in \u201cOryantalizm\u201d ad\u0131 alt\u0131nda y\u0131llardan beri s\u00fcrd\u00fcrd\u00fckleri birtak\u0131m \u00e7al\u0131\u015fmalar yan\u0131nda,son y\u0131llarda Filistin,L\u00fcbnan,Afganistan ve Irak i\u015fgallerine kar\u015f\u0131 \u0130slami direni\u015fi k\u0131rmak amac\u0131yla \u201cmezhep\u00e7ilik\u201d kart\u0131n\u0131 siyasi olarak ta oynamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir.Bilhassa bu k\u00fcresel hegemonya heveslilerinin heveslerini kursa\u011f\u0131nda b\u0131rakan \u015eii d\u00fcnyan\u0131n,\u0130ran\u2019\u0131n \u00f6nderli\u011finde sergiledi\u011fi g\u00fc\u00e7l\u00fc anti-emperyalist duru\u015f, Nasrallah\u2019\u0131n L\u00fcbnan\u2019da \u0130srail\u2019e kar\u015f\u0131 ger\u00e7ekle\u015ftirdi\u011fi zafer, \u0130ran,Suriye,L\u00fcbnan hatt\u0131nda bir anti-emperyalist cephe olu\u015fmas\u0131, ama as\u0131l dikkat \u00e7ekici olan, S\u00fcnni D\u00fcnyan\u0131n her yerinde – elbette y\u00f6netimleri kastetmiyoruz – bu cepheye tam bir destek verilmesi,hatta Hizbullah ve Nasrallah r\u00fczgarlar\u0131n\u0131n her yerde esmesi, i\u015fgalciler ve s\u00f6m\u00fcrgeciler a\u00e7\u0131s\u0131ndan bir panik havas\u0131 yaratm\u0131\u015ft\u0131r.Nitekim bu panik havas\u0131 i\u00e7erisinde,apar topar kendilerinin i\u015fbirlik\u00e7isi olan baz\u0131 y\u00f6netimlerin dini kurumlar\u0131ndan Hizbulah kar\u015f\u0131t\u0131 beyanat ve fetvalar alarak, bu olumlu geli\u015fmelerin \u00f6n\u00fcn\u00fc almaya \u00e7al\u0131\u015fm\u0131\u015fsa da, bunda ba\u015far\u0131l\u0131 olamam\u0131\u015flard\u0131r.\u015eu kadar var ki, bu i\u015fgalci s\u00f6m\u00fcrgecilerin \u015feytani planlar\u0131 aras\u0131nda bir S\u00fcnni-\u015eii \u00e7at\u0131\u015fmas\u0131 yaratma,\u00f6te yandan da i\u015flerine hangisi gelirse ona g\u00f6re,bazen \u015eii,bazen de S\u00fcnni kesimleri destekleme stratejisinin de bulundu\u011fu herkese malumdur.Nitekim Irak\u2019ta \u015eii a\u011f\u0131rl\u0131kl\u0131 el-Maliki h\u00fck\u00fcmetiyle i\u015fbirli\u011fi yapan da, ama Irak direni\u015fini k\u0131ramay\u0131nca bu defa \u015eii kesimlere kar\u015f\u0131 direni\u015fin omurgas\u0131n\u0131 olu\u015fturan S\u00fcnni kesimleri destekleme planlar\u0131 yapan,hatta S\u00fcnni olarak de\u011ferlendirilen Baas\u00e7\u0131 direni\u015f gruplar\u0131yla g\u00f6r\u00fc\u015fmeyi dahi g\u00f6ze alabilen de ayn\u0131 ABD \u2018dir.(Mamafih Baas\u00e7\u0131 a\u011f\u0131rl\u0131kl\u0131 direni\u015f gruplar\u0131n\u0131n- Arap\u00e7a ve \u0130ngilizce- internet sitesi oldu\u011fu anla\u015f\u0131lan albasrah2003@yahoo.com da Baas\u00e7\u0131lar\u0131n i\u015fgalci ABD ile hi\u00e7bir surette g\u00f6r\u00fc\u015fme yapmalar\u0131n\u0131n s\u00f6z konusu olmad\u0131\u011f\u0131na dair kesin resmi a\u00e7\u0131klamalar da yer almaktad\u0131r). \u0130slam D\u00fcnyas\u0131n\u0131 i\u015fgal ve s\u00f6m\u00fcr\u00fc planlar\u0131n\u0131 saklamayan, hatta bunlar\u0131 d\u00fcnyan\u0131n g\u00f6z\u00fcne sokarcas\u0131na alenile\u015ftirecek kadar y\u00fczs\u00fczl\u00fc\u011f\u00fc ve pi\u015fkinli\u011fi ele alan Bat\u0131l\u0131 k\u00fcresel hegemonya heveslilerinin, \u0130slam D\u00fcnyas\u0131n\u0131 bu i\u015fgal ve s\u00f6m\u00fcr\u00fc planlar\u0131na direnemeyecek kadar k\u00fc\u00e7\u00fck ve g\u00fc\u00e7s\u00fcz par\u00e7alara ay\u0131rma pe\u015finde oldu\u011funu art\u0131k sa\u011f\u0131r sultan dahi duymu\u015f bulunmaktad\u0131r.Orta\u00e7a\u011fda ba\u015flatt\u0131klar\u0131 Ha\u00e7l\u0131 seferleriyle ortadan kald\u0131ramad\u0131klar\u0131 \u0130slam D\u00fcnyas\u0131n\u0131,XX. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda \u0130ngiltere taraf\u0131ndan tezgahlanan ve Osmanl\u0131 Devletinin par\u00e7alara ayr\u0131lmas\u0131 ve \u0130srail\u2019in temellerinin at\u0131lmas\u0131yla sonu\u00e7lanan ikinci Ha\u00e7l\u0131 seferi dalgas\u0131 ile par\u00e7alara ay\u0131ran Yahudi-Hristiyan(Judeo-Chretien) Bat\u0131; XXI. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Neo-Con evanjeliklerin \u00f6nderli\u011finde,\u0130ngiltere ve \u0130srail\u2019in deste\u011finde d\u00fczenledi\u011fi \u00fc\u00e7\u00fcnc\u00fc dalga Ha\u00e7l\u0131 seferi ile, bu par\u00e7alar\u0131 daha da k\u00fc\u00e7\u00fck par\u00e7alara ay\u0131rarak kolay yutulur birer lokma haline getirme pe\u015finde oldu\u011funu saklama ihtiyac\u0131 bile hissetmemektedir.\u0130ngiltere \u00f6nc\u00fcl\u00fc\u011f\u00fcndeki Ha\u00e7l\u0131 seferinde Osmanl\u0131 imparatorlu\u011funu par\u00e7alamak i\u00e7in kullan\u0131lan ara\u00e7 a\u011f\u0131rl\u0131kl\u0131 olarak\u201cetnik\u201d farkl\u0131l\u0131klar\u0131n ka\u015f\u0131nmas\u0131 idi.Bu \u00fc\u00e7\u00fcnc\u00fc dalga Ha\u00e7l\u0131 seferinde par\u00e7alanm\u0131\u015f olan \u0130slam d\u00fcnyas\u0131n\u0131 daha da k\u00fc\u00e7\u00fck par\u00e7alara ay\u0131rmak i\u00e7in kullan\u0131lacak olan arac\u0131n,\u201detnik\u201d farkl\u0131l\u0131klar yan\u0131nda,a\u011f\u0131rl\u0131kl\u0131 olarak \u201cdin ve mezhep\u201d farkl\u0131l\u0131klar\u0131n\u0131 ka\u015f\u0131mak oldu\u011fu g\u00f6ren g\u00f6zlere gizli de\u011fildir.Art\u0131k d\u00fcnyada herkesin bildi\u011fi,duydu\u011fu ve g\u00f6zleriyle g\u00f6rd\u00fc\u011f\u00fc bu kirli planlar ve at\u0131lan ad\u0131mlar bir ger\u00e7ek oldu\u011funa g\u00f6re, bu noktada herkese,ama \u00f6ncelikle hedefteki biz M\u00fcsl\u00fcmanlara d\u00fc\u015fen,bu oyunlar\u0131 bozacak ad\u0131mlar atmaktan ba\u015fka bir \u015fey de\u011fildir. \u0130slam D\u00fcnyas\u0131na y\u00f6nelik sald\u0131r\u0131lar\u0131n akt\u00f6rleri olan Bat\u0131l\u0131 s\u00f6m\u00fcrgeci ve i\u015fgalciler, ama\u00e7lar\u0131na ula\u015fabilmek i\u00e7in askeri i\u015fgal ve y\u0131k\u0131m yan\u0131nda \u201cetnik\u201d ve \u201cdini-mezheb\u00ee\u201d farkl\u0131l\u0131klar\u0131n ka\u015f\u0131nmas\u0131n\u0131 da bir silah olarak kulland\u0131klar\u0131na g\u00f6re, bize d\u00fc\u015fen de silahl\u0131 direni\u015f kadar, \u201cetnik\u201d ve \u201cdini-mezheb\u00ee\u201d farkl\u0131l\u0131klar\u0131 bir ayr\u0131l\u0131k de\u011fil, tam aksine bir g\u00fc\u00e7 ve direni\u015f kayna\u011f\u0131 haline getirmekten ba\u015fka bir \u015fey de\u011fildir. Askeri direni\u015f(Cihad) her M\u00fcsl\u00fcman\u2019\u0131n en \u00f6nde gelen g\u00f6revi oldu\u011fundan,hele g\u00fcn\u00fcm\u00fczde \u00f6ncelikli bir farz haline geldi\u011finden, kad\u0131n-erkek,gen\u00e7-ihtiyar, fakir-zengin ,\u00e2lim-c\u00e2hil her M\u00fcsl\u00fcman bu konuda kendi konumuna ve imkanlar\u0131na g\u00f6re mutlaka bir \u015feyler yapmakla m\u00fckelleftir.Mamafih konumuz her ne kadar meselenin bu y\u00f6n\u00fcnden ziyade \u201cetnik\u201d ve \u201cdin\u00ee-mezheb\u00ee\u201d farkl\u0131l\u0131klar\u0131n ka\u015f\u0131nmas\u0131 tehlikesi olsa da, bu meselede M\u00fcsl\u00fcmanlar\u0131n tak\u0131naca\u011f\u0131 tavr\u0131n da bu Cihad g\u00f6revinin \u00e7ok \u00f6nemli bir par\u00e7as\u0131 oldu\u011funu \u00f6zellikle vurgulamak gerekir. \u0130slam D\u00fcnyas\u0131na y\u00f6nelik i\u015fgal ve s\u00f6m\u00fcr\u00fc uygulamalar\u0131n\u0131 kal\u0131c\u0131 hale getirmek isteyen yery\u00fcz\u00fcn\u00fcn \u201ckontrols\u00fcz g\u00fc\u00e7ler\u201dinin ba\u011fr\u0131m\u0131za saplamak istedi\u011fi bir han\u00e7er olan \u201c\u0131rk\u00e7\u0131l\u0131k,kavmiyet\u00e7ilik,milliyet\u00e7ilik,ulus\u00e7uluk\u201d gibi etnik ideolojiler kar\u015f\u0131s\u0131nda \u201cM\u00fcsl\u00fcman Renk K\u00f6r\u00fcd\u00fcr\u201d slogan\u0131yla kar\u015f\u0131 koymak ve \u0131rk\u0131,rengi,dili,cinsi,b\u00f6lgesi ne olursa olsun b\u00fct\u00fcn M\u00fcsl\u00fcmanlar\u0131n karde\u015f oldu\u011funa \u201ciman etmek\u201d gerekti\u011fine dair g\u00f6r\u00fc\u015flerimizi daha \u00f6nce sizlerle yine bu sayfalarda payla\u015fm\u0131\u015ft\u0131k.Geriye \u201cdin\u00ee-mezheb\u00ee\u201d ayr\u0131mc\u0131l\u0131klar\u0131 ka\u015f\u0131mak isteyen bu \u015fer odaklar\u0131na kar\u015f\u0131 nas\u0131l bir tav\u0131r tak\u0131nmam\u0131z gerekti\u011fi konusu kalmaktad\u0131r ki, teorik ve pratik olarak izlenmesi gereken yol kanaatimizce \u015fu \u015fekilde olmal\u0131d\u0131r: 1. Dini alanda g\u00f6r\u00fclen mezhep,f\u0131rka,tarikat v.b. dini gruplar \u015feklindeki farkl\u0131l\u0131klar, \u0130slam\u2019\u0131n emri veya olmazsa olmaz\u0131 de\u011fil, tarihi ve sosyal \u015fartlar\u0131n ka\u00e7\u0131n\u0131lmaz sonucudur.Dolay\u0131s\u0131yla mezhep ve f\u0131rkalar \u0130slam\u2019da asl\u00ee de\u011fil,\u00e2r\u0131z\u00ee bir durumdur.\u0130slam\u2019\u0131n Tevhid dini olmas\u0131, yarat\u0131c\u0131 olarak tek bir Allah\u2019a kulluk edilmesi anlam\u0131na geldi\u011fi kadar, M\u00fcsl\u00fcmanlar\u0131n \u2013farkl\u0131 de\u011fil \u2013 ayn\u0131 \u0130slami esaslara iman edip bunlarla amel etmeleri gerekti\u011fi anlam\u0131na da gelir. 2. \u0130slam\u2019da M\u00fcsl\u00fcmanlar\u0131n \u2013 iman,ibadet,toplum,hukuk, v.b.- hemen her alanda vahdet ve karde\u015flik ba\u011flar\u0131n\u0131 g\u00f6zetmesi ve korumas\u0131 M\u00fcsl\u00fcmanl\u0131klar\u0131n\u0131n zorunlu bir par\u00e7as\u0131 ve gere\u011fidir.Bu konuda onlar\u0131n sloganlar\u0131 \u201cB\u00fct\u00fcn M\u00fcsl\u00fcmanlar sadece ve sadece karde\u015ftir\u201d ayetidir.Dolay\u0131s\u0131yla tarihsel birer form olan mezhep,f\u0131rka,cemaat ve tarikatlar, evrensel \u0130slam karde\u015fli\u011fine zarar vermedik\u00e7e me\u015frudur; aksi takdirde \u0130slami olmaktan \u00e7\u0131karak gayr-\u0131 \u0130slami bir niteli\u011fe b\u00fcr\u00fcn\u00fcr.Hatta \u015eeriat\u00ee\u2019nin ifadesiyle \u201cDine kar\u015f\u0131 Din\u201d halini alabilir.Dolay\u0131s\u0131yla mezheplerin par\u00e7alay\u0131c\u0131 de\u011fil,birle\u015ftirici bir rol oynama konusunda fevkalade hassasiyet g\u00f6stermeleri gerekir.Aksi takdirde Allah\u2019\u0131n(c.c) Kur\u2019an-\u0131 Kerim\u2019deki \u201c Dinlerini \u00e7e\u015fitli f\u0131rkalara ay\u0131rarak parampar\u00e7a edenler gibi olmay\u0131n..\u201d uyar\u0131s\u0131n\u0131n muhatab\u0131 olmaktan kurtulamazlar. 3. Gerek ya\u015fanan tarihi tecr\u00fcbeler,gerek g\u00fcn\u00fcm\u00fczde g\u00f6r\u00fclen \u2013 yukar\u0131da bahsetti\u011fimiz \u2013 geli\u015fmeler; mezhep,f\u0131rka,tarikat,cemaat v.d. dini grupla\u015fmalar \u015feklinde ortaya \u00e7\u0131kan farkl\u0131l\u0131klar\u0131n, sadece \u0130slami ilimler ve \u0130slam D\u00fc\u015f\u00fcncesini ilgilendiren bir mesele olmad\u0131\u011f\u0131n\u0131, en az bu boyutu kadar, siyasi y\u00f6n\u00fc de olan bir olgu oldu\u011funu g\u00f6z ard\u0131 etmemek gerekir.Dolay\u0131s\u0131yla meseleye sadece teolojik de\u011fil, \u201cteo-politik\u201d bir g\u00f6zle bakmak gerekti\u011fini asla unutmamakta fayda vard\u0131r. 4. M\u00fcsl\u00fcmanlar aras\u0131ndaki bu t\u00fcr farkl\u0131l\u0131klar\u0131 dinen adeta bir zorunluluk,hatta ka\u00e7\u0131n\u0131lmaz bir kader gibi g\u00f6stermek i\u00e7in as\u0131rlard\u0131r ba\u015fvurulan \u201cYahudilerin 71, H\u0131ristiyan\u2019lar\u0131n 72 f\u0131rkaya ayr\u0131ld\u0131\u011f\u0131, M\u00fcsl\u00fcman\u2019lar\u0131n ise 73 f\u0131rkaya ayr\u0131laca\u011f\u0131\u201d veya \u201c\u00dcmmetin ihtilaf\u0131n\u0131n rahmet oldu\u011fu\u201d \u015feklindeki rivayetler ;g\u00fcn\u00fcm\u00fczde yap\u0131lan kapsaml\u0131 ara\u015ft\u0131rmalar taraf\u0131ndan da ortaya kondu\u011fu \u00fczere, gerek kaynaklar\u0131 ve isnatlar\u0131 a\u00e7\u0131s\u0131ndan delil olamayacak kadar problemli olmas\u0131 ,gerekse tarihi ger\u00e7eklere ters d\u00fc\u015fmesi bak\u0131m\u0131ndan, ama hepsinden \u00f6nemlisi, daha \u00f6nceki \u00fcmmetlerde oldu\u011fu gibi dinin f\u0131rkalar halinde par\u00e7alanmas\u0131 bizzat Allah(c.c) taraf\u0131ndan yasakland\u0131\u011f\u0131 i\u00e7in, ger\u00e7e\u011fi yans\u0131tmas\u0131 s\u00f6z konusu de\u011fildir.Dolay\u0131s\u0131yla art\u0131k Kur\u2019an\u2019\u0131n konuyla ilgili uyar\u0131lar\u0131n\u0131 bir tarafa b\u0131rak\u0131p, bu gibi g\u00fcvenilmez rivayetlere sar\u0131lma yanl\u0131\u015f\u0131na da son verilmeli, ihtilaf\u0131 de\u011fil,ittifak\u0131 \u2013 olabildi\u011fince ilke edinilmelidir. 5. Mezhepler konusunda d\u0131\u015flay\u0131c\u0131 de\u011fil,kapsay\u0131c\u0131 ve ku\u015fat\u0131c\u0131 olmak gerekir.Bu hedef do\u011frultusunda, delil olmas\u0131 m\u00fcmk\u00fcn olmad\u0131\u011f\u0131na i\u015faret etti\u011fimiz 73 f\u0131rka rivayetleri gibi rivayetlerin telkin etti\u011fi gibi , Ehl-i S\u00fcnnet\u2019i merkeze alan, onu toptanc\u0131 bir mant\u0131kla \u201cF\u0131rka-i N\u00e2ciye\u201d ,onun d\u0131\u015f\u0131ndakileri ise \u201cF\u0131rak-\u0131 D\u00e2lle(Sap\u0131k F\u0131rkalar)\u201d olarak g\u00f6ren anlay\u0131\u015fa kesin olarak son vermeli, b\u00fct\u00fcn \u0130slam mezheplerinin me\u015fruiyetleri kabul ve itiraf edilmelidir.Bu konuda \u201cEhl-i S\u00fcnnet\u201d veya \u201cF\u0131rka-i N\u00e2ciye\u201d olmay\u0131 bir etiket, belli bir grubun tekelindeki bir imtiyaz olarak de\u011fil de bir nitelik olarak g\u00f6ren,buna ba\u011fl\u0131 olarak \u201c\u015eii,S\u00fcnni, \u0130badi, Zeyd\u00ee veya Mutezili olsun,kim Kur\u2019an ve S\u00fcnnet\u2019e uyarsa Ehl-i S\u00fcnnet te , F\u0131rka-i N\u00e2ciye de o\u2019dur\u201d diyen, daha do\u011frusu hak yolda olmay\u0131 ve kurtulu\u015fa ermeyi bir gruba mensubiyette de\u011fil,Kur\u2019an ve S\u00fcnnet\u2019e ba\u011fl\u0131l\u0131kta arayan bir anlay\u0131\u015f\u0131n geli\u015ftirilmesine \u00e2cil bir ihtiya\u00e7 vard\u0131r.Asl\u0131nda \u0130slam\u2019\u0131n ilk as\u0131rlar\u0131nda da mevcut olan , g\u00fcn\u00fcm\u00fczde de mesela Zeyd\u00eeler taraf\u0131ndan s\u00fcrd\u00fcr\u00fclen bu anlay\u0131\u015f\u0131n yeniden diriltilmesi ve g\u00fc\u00e7lendirilmesi gerekti\u011finde ku\u015fku yoktur. 6. \u0130\u015fin do\u011frusu mezhepler ve f\u0131rkalar aras\u0131nda \u0130slam\u2019\u0131n temel esaslar\u0131 ve uygulamalar\u0131 a\u00e7\u0131s\u0131ndan fevkalade bir farkl\u0131l\u0131ktan s\u00f6z etmek te olduk\u00e7a zordur.Zira mezhepler aras\u0131 farklar yayg\u0131n kanaatin iddia etti\u011fi gibi adeta bir \u201cu\u00e7urum\u201d niteli\u011finde de\u011fildir.Tam aksine bu farklar\u0131n, ayn\u0131 mezhep i\u00e7erisindeki g\u00f6r\u00fc\u015f farkl\u0131l\u0131klar\u0131 d\u00fczeyinde oldu\u011fu dahi s\u00f6ylenebilir.Ciddi bir fark gibi g\u00f6r\u00fcnen pek \u00e7ok hususun asl\u0131nda \u0130slami ilkelerden de\u011fil, tarihi,felsefi,politik yakla\u015f\u0131m farkl\u0131l\u0131klardan ibaret oldu\u011fu da ileri s\u00fcr\u00fclebilir.(Nitekim \u00f6nce \u015eiada Siyasal D\u00fc\u015f\u00fcncenin Geli\u015fimi ad\u0131yla, kendi mezhebine dair ele\u015ftirel bir eser yazan Ahmed el-K\u00e2tib, ard\u0131ndan Selefili\u011fi, onun ard\u0131ndan S\u00fcnnili\u011fi benzer bir \u015fekilde ele\u015ftirel olarak ele ald\u0131ktan sonra, son olarak \u015eia ile Ehl-i S\u00fcnnet aras\u0131ndaki farklar\u0131n dini de\u011fil,tarihi ve siyasi oldu\u011funu savunan bir eser yazmakla bu konuda fevkalade \u00f6nemli bir katk\u0131da bulunmu\u015ftur.Ahmed el-K\u00e2tib, eserleri ve g\u00f6r\u00fc\u015fleri hakk\u0131nda bkz. www.alkatib.co.uk.) 7. G\u00fcn\u00fcm\u00fcz \u0130slam D\u00fcnyas\u0131nda da mevcudiyetini s\u00fcrd\u00fcren \u0130mamiye \u015eias\u0131,Ehl-i S\u00fcnnet, \u0130badiyye, Mutezile ve Zeydiyye gibi – baz\u0131s\u0131 \u00f6l\u00fc mezhep zannedilen – kelam mezhepleri; Hanefi,Maliki,\u015eafii,Hanbeli gibi f\u0131k\u0131h mezhepleri; Rufai,Kadiri,Nak\u015fi,\u015eazeli,v.d. tarikatler; Selefilik,Ehl-i Kur\u2019an,Ehl-i Hadis,Yenilik\u00e7iler,Gelenek\u00e7iler gibi \u00e7a\u011fda\u015f ak\u0131mlar ve daha pek \u00e7ok alt kategorilere ra\u011fmen ,Ma\u011frib\u2019ten Ma\u015fr\u0131k\u2019a(Fas\u2019tan Endonezya ve Malezya\u2019ya), Kuzey\u2019den G\u00fcney\u2019e(Orta Asya\u2019dan Yemen ve G\u00fcney Afrika\u2019ya) , Balkanlar\u2019dan Avrupa,Amerika ve Avustralya\u2019daki M\u00fcsl\u00fcman topluluklara var\u0131ncaya kadar nereye giderseniz gidiniz, g\u00fcndelik hayatta ya\u015fanan \u0130slami pratikler bak\u0131m\u0131ndan ciddi bir fark g\u00f6remezsiniz.Zaman zaman fark olarak dile getirilenler,ger\u00e7ekte \u201cfark\u201d olarak dahi nitelendirilmesi hayli zor olan, son derece teferruat kabilinden farkl\u0131l\u0131klard\u0131r.O kadar ki, \u00e7ok uzun s\u00fcre arkada\u015fl\u0131k edip,beraber \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131z, i\u015fbirli\u011fi yapt\u0131\u011f\u0131n\u0131z bir arkada\u015f\u0131n\u0131z\u0131n farkl\u0131 bir mezhep gelene\u011finden geldi\u011fini bile genellikle tesad\u00fcfen \u00f6\u011frenirsiniz.\u00c7\u00fcnk\u00fc Allah bir,Peygamber bir,Kur\u2019an bir,Cihad bir,ezan bir,namaz,oru\u00e7,zekat,hac bir, ahlak esaslar\u0131m\u0131z bir,helal- haram bir, hatta \u00f6rf \u00e2detler bile birdir.Memleketiniz, \u0131rk\u0131n\u0131z,renginiz, diliniz, k\u00fclt\u00fcr\u00fcn\u00fcz ne kadar farkl\u0131 olursa olsun,D\u00fcnyan\u0131n herhangi bir yerindeki M\u00fcsl\u00fcmanlarla bir araya geldi\u011finizde yabanc\u0131l\u0131k duymazs\u0131n\u0131z,bilakis kendinizi karde\u015fleriniz aras\u0131nda hissedersiniz, onlardan fevkalade bir misafirperverlik ve destek g\u00f6r\u00fcr\u00fcs\u00fcn\u00fcz, asla a\u00e7 ve a\u00e7\u0131kta ,yolda kalmazs\u0131n\u0131z,d\u0131\u015flanmazs\u0131n\u0131z,hele bir mezhep ayr\u0131mc\u0131l\u0131\u011f\u0131na kolay kolay maruz kalmazs\u0131n\u0131z.(Elbette bu , say\u0131lanlar\u0131n hi\u00e7bir istisnas\u0131 olmad\u0131\u011f\u0131 anlam\u0131na gelmemektedir). 8. Bilhassa son y\u00fczy\u0131ldaki sosyo-k\u00fclt\u00fcrel ve ekonomik geli\u015fmeler, \u00f6zellikle son y\u0131llarda ileti\u015fim alan\u0131nda g\u00f6r\u00fclen ba\u015f d\u00f6nd\u00fcr\u00fcc\u00fc geli\u015fmeler, \u0130slam toplumlar\u0131 aras\u0131ndaki siyasi s\u0131n\u0131rlar\u0131n kolayl\u0131kla a\u015f\u0131lmas\u0131na,buna ba\u011fl\u0131 olarak farkl\u0131 co\u011frafyalardaki farkl\u0131 geleneklerin birbirleriyle kolayl\u0131kla temasa ge\u00e7mesine, birbirlerini tan\u0131mas\u0131na,kar\u015f\u0131l\u0131kl\u0131 al\u0131\u015f-veri\u015fte bulunmas\u0131na yol a\u00e7m\u0131\u015f,bu da ge\u00e7mi\u015f as\u0131rlarda mezhepler ve f\u0131rkalar aras\u0131nda \u00f6r\u00fclmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015f olan duvarlar\u0131n y\u0131k\u0131lmas\u0131n\u0131 h\u0131zland\u0131racak bir s\u00fcrece yol a\u00e7m\u0131\u015f g\u00f6r\u00fcnmektedir.Mesela \u0130ran \u0130slam Devriminden sonra ,\u0130mami \u015eii gelene\u011fe mensup ilim ve fikir erbab\u0131n\u0131n, entelekt\u00fcel ve sanat\u00e7\u0131lar\u0131n\u0131n eserlerinin \u0130slam D\u00fcnyas\u0131n\u0131n her yerine yay\u0131lmas\u0131, terc\u00fcmelerin yap\u0131lmas\u0131, kar\u015f\u0131l\u0131kl\u0131 ziyaretlerin ve m\u00fc\u015fterek ilmi-fikri toplant\u0131lar\u0131n yap\u0131lmas\u0131; keza \u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcncesinde g\u00f6r\u00fclen M\u0131s\u0131r ve Hind-Pakistan eksenli geli\u015fmelerin yine b\u00fct\u00fcn \u0130slam D\u00fcnyas\u0131nda yank\u0131 bulmas\u0131,Hind-Pakistan b\u00f6lgesinin Hanefi; Hicaz\u2019\u0131n Hanbeli-Selefi;Kuzey Afrika\u2019n\u0131n Maliki; Ortado\u011fu\u2019nun \u015eafii geleneklerinin bu suretle harmanlanmas\u0131 ; di\u011fer yandan farkl\u0131 co\u011frafyalardan farkl\u0131 geleneklere mensup ilim ve fikir adamlar\u0131n\u0131n eserlerinin \u0130slam D\u00fcnyas\u0131n\u0131n her yerinde boy g\u00f6stermesi; her biri farkl\u0131 gelenek ve e\u011filimlere sahip olan, Afgani,Abduh,\u0130kbal,Re\u015fid R\u0131za,\u015eibli Numani,Emin…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[8],"tags":[],"class_list":["post-397","post","type-post","status-publish","format-standard","hentry","category-yazilar"],"_links":{"self":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/397","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=397"}],"version-history":[{"count":1,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/397\/revisions"}],"predecessor-version":[{"id":398,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=\/wp\/v2\/posts\/397\/revisions\/398"}],"wp:attachment":[{"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=397"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=397"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hayrikirbasoglu.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=397"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}