\u201cAnlamak, bendeki seni<\/p>\n\n\n\n
yeniden ke\u015ffetmektir.\u201d<\/a>[1]<\/sup><\/a><\/p>\n\n\n\n \u201cEline, beline, diline sahip ol.\u201d<\/p>\n\n\n\n \u201cHararet n\u00e2rdad\u0131r, sacda de\u011f\u00eeld\u00eer\/ Ker\u00e2met ba\u015ftad\u0131r, t\u00e2cda de\u011f\u00eeld\u00eer\/ Her ne ararsan kend\u00eende ara\/ Kud\u00fcs\u2019te, Mekke\u2019de, H\u00e2c\u2019da de\u011fildir.\u201d<\/p>\n\n\n\n \u201cBizim nazar\u0131m\u0131zda kad\u0131n, erkek fark\u0131 yok, eksiklik noksanl\u0131k senin g\u00f6r\u00fc\u015flerinde.\u201d \u201cDili, dini, rengi ne olursa olsun iyiler iyidir.\u201d \u201cYetmi\u015f iki milleti bir bilmeyen bizden de\u011fildir.\u201d Vd\u2019leriyle \u201cola\u011fan\u201d denilen geleneksel iktidar ili\u015fkilerini, varsay\u0131mlar\u0131, al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 yap\u0131 s\u00f6k\u00fcme u\u011fratan bu (ve benzeri) ifadeler sanki ge\u00e7mi\u015ften de\u011fil de, hen\u00fcz gelmemi\u015f bir gelecekten s\u00f6z etmektedir.<\/p>\n\n\n\n Bundan etkilenmemek de m\u00fcmk\u00fcn de\u011filken; s\u00f6z\u00fcn\u00fc etti\u011fimiz Alev\u00eelik\u2019tir.<\/p>\n\n\n\n Y\u00fczlerce y\u0131ll\u0131k bak\u0131, ink\u00e2r, asimilasyon ard\u0131ndan Alev\u00eelik meselesi yeniden g\u00fcndem maddesi oldu. Tart\u0131\u015f\u0131ld\u0131k\u00e7a da meselenin asl\u0131na vak\u0131f olmayanlar\u0131n, bilmeyenlerin, ara\u015ft\u0131rmayanlar\u0131n kafalar\u0131n\u0131 kar\u0131\u015ft\u0131rd\u0131. Ayr\u0131ca meseleyi istedikleri y\u00f6ne \u00e7ekmek isteyenler ve y\u00f6netenler i\u00e7in \u00e7ok cazip bir spek\u00fclatif ortam olu\u015f(turul)mas\u0131n\u0131n \u00f6n\u00fc a\u00e7\u0131ld\u0131.<\/p>\n\n\n\n Tam da bu kesitte yay\u0131nlan \u2018Sosyal Bilimler Perspektifinden Alev\u00eeler ve Alev\u00eelik-1\u2019<\/a>[2]<\/sup><\/a> ba\u015fl\u0131kl\u0131 s\u00fcrece bilimsel bir m\u00fcdahale olarak yay\u0131nland\u0131.<\/p>\n\n\n\n Konuya ili\u015fkin olarak GADEV Alev\u00ee Akademisi Ad\u0131na Vak\u0131f Ba\u015fkan\u0131 Celal F\u0131rat, \u201c\u0130nsanl\u0131\u011f\u0131n var oldu\u011fu g\u00fcnden beri bin bir emekle b\u00fcy\u00fck bir yol kat ederek kendisini ta\u015f\u0131d\u0131\u011f\u0131 y\u00fczy\u0131l\u0131m\u0131z, daha da b\u00fcy\u00fck geli\u015fmelerin e\u015fi\u011findedir. XXI. y\u00fczy\u0131lda sosyal, bilimsel, teknolojik, ekonomik ve politik geli\u015fmeler o kadar h\u0131zl\u0131 ak\u0131yor ki bunlar\u0131 takip etmek bile zorla\u015fmaktad\u0131r. Bu geli\u015fmelerle birlikte, \u00f6nemli toplumsal olay ve de\u011fi\u015fimler ya\u015fanmaktad\u0131r. Alev\u00ee toplumunun da tarihin bu \u00f6nemli d\u00f6nemecinde ya\u015fananlardan etkilenmemesi d\u00fc\u015f\u00fcn\u00fclemez,\u201d (s.8) vurgusuyla ekliyor:<\/p>\n\n\n\n \u201cGADEV Alev\u00ee Akademisi, Alev\u00eelik ve Alev\u00eelere dair konu ve sorunlar\u0131 t\u00fcm boyutlar\u0131yla ve hakik\u00e2t anlay\u0131\u015f\u0131yla, bilimsel perspektiften anlama ve a\u00e7\u0131klama \u00e7abas\u0131n\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr.\u201d (s.9.)<\/p>\n\n\n\n Bir \u201cSosyal Bilimler\u201d \u00e7al\u0131\u015fmas\u0131 niteli\u011fi ta\u015f\u0131yan \u00e7al\u0131\u015fma, \u201cGer\u00e7ekte bu bilimlerin in\u015fa bi\u00e7imlerini de tart\u0131\u015fan bir \u2018ele\u015ftirel sosyal bilim gelene\u011fi\u2019 olarak i\u015flemi\u015ftir,\u201d (s.13.) notuyla tan\u0131ml\u0131yor kendisini.<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n Alev\u00eeli\u011fi \u201cele\u015ftirel sosyal bilim\u201d meselesi olarak ele almak \u00e7ok \u00f6nemli.<\/p>\n\n\n\n Neil de Grasse Tyson\u2019\u0131n, \u201cBilimin g\u00fczel taraf\u0131, ona inansan\u0131z da inanmasan\u0131z da ger\u00e7ek olmas\u0131d\u0131r\u201d; Charles Darwin\u2019in, \u201cBilgisizli\u011fin verdi\u011fi g\u00fcveni, bilgi hi\u00e7bir zaman verememi\u015ftir\u201d; Loukianos\u2019un, \u201cTarih\u00e7i \u00f6zellikle her \u015feyden \u00f6nce d\u00fc\u015f\u00fcncelerinde \u00f6zg\u00fcr olmal\u0131! Ne korkmal\u0131 ne de kimseden bir beklentisi, \u00e7\u0131kar\u0131 olmal\u0131,\u201d<\/a>[3]<\/sup><\/a> uyar\u0131lar\u0131n\u0131 \u201ces\u201d ge\u00e7meden elbette\u2026<\/p>\n\n\n\n Bir de modern d\u00fc\u015f\u00fcncenin izledi\u011fi yolu \u201cd\u00fcnyan\u0131n b\u00fcy\u00fcs\u00fcn\u00fcn yok edilmesi\u201d olarak \u00f6zetleyen Max Weber\u2019in alt\u0131n\u0131 \u00e7izdi\u011fi \u00fczere her teorik yorum gayretinin, hakik\u00e2ti de\u011ferlendirmeye \u00e7al\u0131\u015f\u0131rken, onu \u201cfarkl\u0131la\u015ft\u0131r\u201dd\u0131\u011f\u0131 ve her kavramsalla\u015ft\u0131rma faaliyetinin temelinde felsefi inan\u00e7lar yatt\u0131\u011f\u0131 ve sosyal bilimlerin bazen unutturup, silerek, bast\u0131rarak var oldu\u011fu gibi\u2026<\/p>\n\n\n\n \u201cSosyal bilimcilerin yapt\u0131\u011f\u0131 tamamen ba\u011f\u0131ms\u0131z nesneleri g\u00f6zlemlemek de\u011fildir; onlar \u00fczerinde \u00e7al\u0131\u015ft\u0131klar\u0131 insanlar\u0131 bizzat \u015fekillendiriyorlar.\u201d<\/a>[4]<\/sup><\/a><\/p>\n\n\n\n \u201cSosyal bilimler ortak-iyiyi tan\u0131mlar ve me\u015frula\u015ft\u0131r\u0131r. R\u0131za ve itaati \u00fcretme rol\u00fcn\u00fc \u00fcstlenir. \u0130taak\u00e2r birey bu \u015fekilde \u00fcretilir.\u201d<\/a>[5]<\/sup><\/a><\/p>\n\n\n\n O h\u00e2lde \u201cToplumsal ili\u015fkilerin ve bu ili\u015fkilerin tarihsel d\u00f6n\u00fc\u015f\u00fcmlerinin incelenmesi i\u00e7in bu ili\u015fkilerin her \u00e7a\u011fda nas\u0131l deneyimlendi\u011fini, ya\u015fand\u0131\u011f\u0131n\u0131 da anlamak gerekir\u201dken;<\/a>[6]<\/sup><\/a> bu da sosyal bilimlerin politik bir bak\u0131\u015f a\u00e7\u0131s\u0131na mecbur oldu\u011funu g\u00f6rmemizi gerektirir\u2026<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n Alev\u00eelik kavram\u0131, \u00f6zellikle XX\u2019nci y\u00fczy\u0131lda K\u0131z\u0131lba\u015fl\u0131k s\u00f6zc\u00fc\u011f\u00fcyle (k\u00fc\u00e7\u00fcmseyici bir tonlamas\u0131 vard\u0131) yer de\u011fi\u015ftirdikten sonra yayg\u0131nl\u0131k kazanmaya ba\u015flad\u0131.<\/p>\n\n\n\n Alev\u00eelik, \u0130sl\u00e2m\u00ee gruplar a\u00e7\u0131s\u0131ndan heterodoks ya da senkretik olarak g\u00f6r\u00fcl\u00fcrken; Osmanl\u0131 ulemas\u0131na g\u00f6re Alev\u00eelik (di\u011fer ad\u0131yla K\u0131z\u0131lba\u015fl\u0131k) Osmanl\u0131 siyasal-dini d\u00fczenine ba\u015fkald\u0131r\u0131n\u0131n ad\u0131yd\u0131. O y\u00fczden politik olarak isyanc\u0131, dini olarak sapk\u0131n\/ rafiz\u00ee idi.<\/p>\n\n\n\n Alev\u00eeli\u011fi d\u00fc\u015f\u00fcn\u00fcrken Babaileri, Kalender \u015eah\u0131, B\u00f6rkl\u00fcce\u2019yi, Ko\u00e7giri\u2019yi ve daha nice pratiklerin, siyasi ve felsefe boyutunu g\u00f6rmek gerekir; tabii Hallac-\u0131 Mansur\u2019u, Hace Bekta\u015f\u2019\u0131, Kaygusuz Abdal\u2019\u0131, \u015eeyh Bedreddin\u2019i de\u2026<\/p>\n\n\n\n Tarihinde s\u00fcre\u011fen bir bask\u0131ya maruz b\u0131rak\u0131lan Alev\u00ee inanc\u0131n\u0131n rit\u00fcellerine bakt\u0131\u011f\u0131m\u0131zda, \u0130sl\u00e2m\u2019daki rit\u00fceller ile uzaktan yak\u0131ndan al\u00e2k\u00e2s\u0131 olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr: \u201cKabir Azab\u0131\u201d, \u201cCennet-Cehennem\u201d, \u201cMah\u015fer \u0130nanc\u0131\u201d, vb. s\u00f6ylemler Alev\u00eeler i\u00e7in ge\u00e7erli de\u011fildir.<\/p>\n\n\n\n \u201cEnel hak\u201d deyip, \u201cnamaz, oru\u00e7, kurban\u201d gibi \u0130sl\u00e2m\u0131n kurallar\u0131na uymayan, \u201ckul olma\u201dy\u0131 kabul etmeyen Alev\u00eelerin \u201cHakk\u201d dedikleri \u201cEvren\u201ddir.<\/p>\n\n\n\n \u0130nsana \u201cCan\u201d derler; \u00fcst\u00fcn tutuklar\u0131 tek \u015fey insand\u0131r.<\/p>\n\n\n\n \u015e\u00fckr\u00fc Aslan\u2019\u0131n, \u201cAlev\u00ee gelene\u011fi; dinlemeye-anlamaya yatk\u0131n; yarg\u0131lama, su\u00e7lama gibi edimlere de uzakt\u0131r. Kusuru y\u00fcz\u00fcne vurmaktansa, kendini ifade etmek i\u00e7in alan a\u00e7maya e\u011filimlidir. Klasik manada \u2018d\u00fc\u015fman\u2019 sayd\u0131\u011f\u0131 bir toplumsal grup ve cana k\u0131ymak gibi \u2018kutsal\u2019 hedefleri de yoktur. Irk\u00e7\u0131l\u0131\u011fa kar\u015f\u0131d\u0131r elbette, fa\u015fizme, insan\u0131n, canl\u0131lara zulm\u00fcne kar\u015f\u0131d\u0131r,\u201d<\/a>[7]<\/sup><\/a> notunu d\u00fc\u015ft\u00fc\u011f\u00fc duru\u015f a\u00e7\u0131s\u0131ndan: Kanaat ve sab\u0131r ehli olmak\u2026 Hak ve adalet sahibi olmak, \u015ferrin diliyle, yoluyla olmamak\u2026 H\u00e2l dilini elden ve dilden b\u0131rakmamak\u2026 Payla\u015f\u0131c\u0131 olmak, ba\u015fa kak\u0131c\u0131 olmamak\u2026 G\u00f6z\u00fcn\u00fcn g\u00f6rd\u00fc\u011f\u00fcne g\u00f6rmedim, kula\u011f\u0131n duymad\u0131\u011f\u0131n\u0131 duydum dememek\u2026 R\u0131zas\u0131z ve habersiz i\u015f yapmamak\u2026 Haks\u0131z kap\u0131s\u0131na varmamak, zalim kap\u0131s\u0131ndan adalet dilenmemek\u2026 D\u00fc\u015fman\u0131yla dil sahibi ve yol sahibi olmamak\u2026 Yalan s\u00f6ylememek\u2026 H\u00fcnerle \u00fcretmek, h\u00fcrmetle t\u00fcketmek\u2026 Bildi\u011fine bilmiyorum dememek, bildi\u011fini, \u00f6\u011frendi\u011fini \u00f6\u011fretmeyi zahmet saymamak\u2026 Yol d\u0131\u015f\u0131ndan yola kar\u015f\u0131 y\u00f6nelme olursa can\u0131 ba\u015f\u0131 hak yoluna koymakta teredd\u00fct etmemek\u2026 asl\u00ee \u00f6zellikleridir.<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n GADEV Alev\u00ee Akademisi \u00f6nc\u00fcl\u00fc\u011f\u00fcnde yay\u0131mlanan \u2018Sosyal Bilimler Perspektifinden Alev\u00eeler ve Alev\u00eelik-1\u2019 ba\u015fl\u0131kl\u0131 yap\u0131t meseleyi geni\u015f bir spektrumda ele al\u0131rken Ufuk Erol\u2019un, \u201cOsmanl\u0131lar, K\u0131z\u0131lba\u015f-Alev\u00eeler ve Safeviler\u201d (s.21-30); Zeynep Oktay\u2019\u0131n, \u201cBir Bilim Sahas\u0131n\u0131n Do\u011fu\u015fu: Alev\u00eelik \u00c7al\u0131\u015fmalar\u0131\u2019n\u0131n Metodolojisi Ne Olmal\u0131?\u201d (s.31-49); \u00c7i\u011fdem Boz\u2019un, \u201cHeterodoks \u0130ktisat ve Heterodoks Topluluklar: Alev\u00eeli\u011fin Ekonomi Politi\u011fi\u201d (s.237-261); Ercan Ge\u00e7gin\u2019in, \u201cToplumsal De\u011fi\u015fim Dinamikleri \u00c7er\u00e7evesinde Alev\u00eeli\u011fin De\u011fi\u015fen ve D\u00f6n\u00fc\u015fen S\u0131n\u0131rlar\u0131\u201d (s.62-86); Filiz \u00c7elik\u2019in, \u201cAlev\u00eeli\u011fe Psikososyal Perspektiften Yakla\u015fmak: Kerbela\u2019dan Bug\u00fcne Toplumsal Travmalarda \u0130nanc\u0131 Ya\u015famak ve Ya\u015fatmak\u201d (s.225-236) ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmalar\u0131 dikkat \u00e7ekiyor.<\/p>\n\n\n\n Bir de \u201cAlev\u00eeli\u011fin ne oldu\u011fu \u00fczerine bir de\u011ferlendirme bu yaz\u0131n\u0131n konusu de\u011fildir. Yine de Alev\u00eeli\u011fin \u2018ne oldu\u011funa\u2019 dair bir \u015fey s\u00f6ylemek gerekirse belki de sadece pek \u00e7ok farkl\u0131 inan\u00e7lar\u0131 kesen, kendine \u00f6zg\u00fc bir inan\u00e7 oldu\u011funu s\u00f6ylemek uygun olur.\u201d (s.56)<\/p>\n\n\n\n \u201cAlev\u00eelik ve etnisite ili\u015fkisine bakt\u0131\u011f\u0131m\u0131zda Alev\u00ee kimli\u011finin\u2026 bir \u015femsiye i\u015flev g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyebiliriz. Bug\u00fcn de somut olarak g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi Alev\u00ee kimli\u011fi i\u00e7inde farkl\u0131 diller konu\u015fan, ayn\u0131 zamanda teritoryal birlikleri olan \u00e7e\u015fitli kimlikler bulunmaktad\u0131r,\u201d (s.60) saptamalar\u0131yla \u015e\u00fckr\u00fc Aslan\u2019\u0131n, \u201cKimlikler, \u0130nan\u00e7lar, Alev\u00eelik ve Etnisite\u201d (s.50-61) ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmas\u0131nda alt\u0131n\u0131 \u00e7izdikleri\u2026<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n Osmanl\u0131 Padi\u015fah\u0131 Yavuz Selim d\u00f6neminin dini otoritesi \u015feyh\u00fclisl\u00e2m Ebu Suud Efendi\u2019nin, \u201cBu K\u0131z\u0131lba\u015f taifesinin katli vaciptir. Bunlar\u0131n mal\u0131, kad\u0131nlar\u0131 M\u00fcsl\u00fcmanlara helaldir, K\u0131z\u0131lba\u015f \u00f6ld\u00fcren M\u00fcsl\u00fcman cennete gidecektir, \u00f6len K\u0131z\u0131lba\u015f\u0131n yeri cehennemin ta dibidir,\u201d fetvas\u0131ndaki Alev\u00eeler tarihte egemenlerin \u00e7\u0131plak \u015fiddet maruz kal\u0131rken; yak\u0131n tarihte ise Mara\u015f\u2019ta, Sivas\u2019ta, \u00c7orum\u2019da, Gazi Mahallesi\u2019nde katledilip, Mad\u0131mak\u2019ta yak\u0131lm\u0131\u015flard\u0131r; nefretin dilinin hor g\u00f6rd\u00fc\u011f\u00fc, a\u015fa\u011f\u0131lad\u0131\u011f\u0131 kimlik ve en \u00f6nemlisi de \u201cbadem b\u0131y\u0131kl\u0131lar\u201d\u0131n boy hedefi; \u00f6zetle de co\u011frafyam\u0131z\u0131n \u201cHomo Sacer\u201dleridir.<\/p>\n\n\n\n \u201cHomo sacer\u201d, Roma \u0130mparatorlu\u011fu hukukunda, \u201cd\u0131\u015flanm\u0131\u015f ve herhangi biri taraf\u0131ndan \u00f6ld\u00fcr\u00fclebilen adam\u201d anlam\u0131na gelirken; Sivas\u2019ta o karanl\u0131k \u201cd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u201dyle ayakland\u0131r\u0131lan g\u00fcruh a\u00e7\u0131s\u0131ndan, kendi d\u00fcnyalar\u0131n\u0131n d\u0131\u015f\u0131nda oldu\u011funa inand\u0131klar\u0131 \u201claikler\u201d, Alev\u00eeler, Mad\u0131mak Oteli\u2019nde toplanm\u0131\u015flard\u0131. Dahas\u0131, o g\u00fcn da\u011f\u0131t\u0131lan bildiride vurguland\u0131\u011f\u0131 gibi bu \u201cd\u0131\u015flanm\u0131\u015flar\u201d, \u201c\u015fehirde adeta M\u00fcsl\u00fcmanlarla alay edercesine gezebilmekteydiler\u201d. \u00d6yleyse bunlar \u00f6ld\u00fcr\u00fclebilirdi.<\/p>\n\n\n\n Pir Sultan \u015eenlikleri\u2019ne kat\u0131lmak i\u00e7in gelmi\u015f sanat\u00e7\u0131lar\u0131n, entelekt\u00fcellerin kalmakta oldu\u011fu otel bu arzuyla ate\u015fe verildi. Modern T\u00fcrkiye\u2019nin bu ayd\u0131nl\u0131k insanlar\u0131ndan 33\u2019\u00fc o karanl\u0131\u011f\u0131n i\u00e7inde can verdi. Karanl\u0131\u011f\u0131n \u201cdo\u011fas\u0131nda var\u201d! Liberal ge\u00e7inen ana ak\u0131m siyaset\u00e7ilerin ve bas\u0131n\u0131n (\u00c7iller, H\u00fcrriyet) yang\u0131n\u0131 \u00e7\u0131karan ve alk\u0131\u015flayanlar\u0131 de\u011fil de Aziz Nesin\u2019i su\u00e7lamas\u0131 da bug\u00fcne kadar gelen biat \u00e7izgisinin ilk \u00f6rnekleriydi.<\/p>\n\n\n\n Bundan da \u00f6nemlisi Sivas Mad\u0131mak Oteli\u2019nde 2 Temmuz 1993\u2019te ger\u00e7ekle\u015ftirilen ve aralar\u0131nda ayd\u0131nlarla sanat\u00e7\u0131lar\u0131n da bulundu\u011fu 33 ki\u015finin ya\u015fam\u0131n\u0131 yitirdi\u011fi katliam\u0131n \u00fcst\u00fcnden y\u0131llar ge\u00e7se de, adaleti sa\u011flamaya d\u00f6n\u00fck g\u00fc\u00e7l\u00fc bir yarg\u0131lama yap\u0131lmad\u0131.<\/p>\n\n\n\n Katliam\u0131n ard\u0131ndan 35 ki\u015fi g\u00f6zalt\u0131na al\u0131nd\u0131, sonras\u0131nda g\u00f6zalt\u0131 say\u0131s\u0131 190\u2019a kadar \u00e7\u0131kt\u0131 ancak 66 ki\u015fi serbest b\u0131rak\u0131ld\u0131. Geri kalanlar Devlet G\u00fcvenlik Mahkemesi\u2019nde 1 y\u0131l boyunca yarg\u0131land\u0131. Dava sonucunda 22 san\u0131k 15\u2019er y\u0131l, 3 san\u0131k 10\u2019ar y\u0131l, 54 san\u0131k 3\u2019er y\u0131l, 6 san\u0131k 2\u2019\u015fer y\u0131l hapisle cezaland\u0131r\u0131ld\u0131. Yarg\u0131lananlardan 37\u2019si ise beraat etti. 1997\u2019de Yarg\u0131tay DGM karar\u0131n\u0131 bozdu ve san\u0131klar yeniden yarg\u0131land\u0131. 8 san\u0131k, 1997\u2019deki bozma karar\u0131 sonras\u0131nda firar ederek kay\u0131plara kar\u0131\u015ft\u0131.<\/p>\n\n\n\n 1998\u2019de onaylanan yeni kararda 33 san\u0131k idam, 14 san\u0131k ise 15 y\u0131la kadar de\u011fi\u015fen hapis cezalar\u0131na \u00e7arpt\u0131r\u0131ld\u0131. Son olarak Sivas Davas\u0131 2014 y\u0131l\u0131nda zaman a\u015f\u0131m\u0131na u\u011frad\u0131 ve t\u00fcm dava kapat\u0131ld\u0131.<\/a>[8]<\/sup><\/a><\/p>\n\n\n\n T\u00fcm bunlar Alev\u00eeli\u011fin bir sosyal bilim meselesi oldu\u011fu kadar ve hatta \u00f6tesinde politik mesele oldu\u011funu hepimize mu\u015ftuluyor!<\/p>\n\n\n\n Kolay m\u0131? D\u00fczenle bar\u0131\u015f\u0131k olmayan unsurlar bar\u0131nd\u0131ran Alev\u00ee inan\u00e7\/k\u00fclt\u00fcr\u00fc, ayn\u0131 zamanda \u201ca\u00e7\u0131l\u0131mc\u0131\u201d d\u00fczeneklerle iktidara ba\u011flan\u0131yor\/ ba\u011flanmaya \u00e7al\u0131\u015f\u0131l\u0131yor.<\/p>\n\n\n\n Alev\u00eeli\u011fin \u00fczerinde y\u00fcr\u00fct\u00fclen politik bir m\u00fccadele var; bunun g\u00f6r\u00fclmesi gerekiyor. Bu m\u00fccadelede pasif tav\u0131r almak ya da tav\u0131rs\u0131zl\u0131k, siyasette bir hatay\u0131 temsil ediyor.<\/p>\n\n\n\n Alev\u00eelilerin d\u00fczen siyasetine yamanmas\u0131 i\u00e7in, Alev\u00eeli\u011fin enine boyuna tart\u0131\u015f\u0131lmas\u0131 ve hakik\u00e2ti hurafelerden ay\u0131rmak \u015fart oluyor.<\/p>\n\n\n\n * * * * *<\/p>\n\n\n\n Bu da Alev\u00eeli\u011fin \u0130sl\u00e2m ve Hz. Ali ile ili\u015fkisini tart\u0131\u015fmaya a\u00e7may\u0131 \u201colmazsa olmaz\u201d k\u0131l\u0131yor. Soru(n) sadece teolojik ve akademik bir ara\u015ft\u0131rma konusu de\u011fil, ayn\u0131 zamanda politik bir sorundur.<\/p>\n\n\n\n Alev\u00eelerin g\u00fcn\u00fcm\u00fczde en \u00e7ok tart\u0131\u015f\u0131lan sorunu, Alev\u00eeli\u011fin \u0130sl\u00e2miyet kar\u015f\u0131s\u0131ndaki konumunun, \u0130sl\u00e2miyet\u2019le olan ili\u015fkisinin ne oldu\u011fudur.<\/p>\n\n\n\n Yayg\u0131n inan\u0131\u015f ve s\u00f6zl\u00fck anlam\u0131na g\u00f6re, \u201cAlev\u00ee, Hz. Ali\u2019ye ba\u011fl\u0131 ve ondan yana olan kimse\u201d demektir. Cem Vakf\u0131\u2019na g\u00f6re, \u201cAlev\u00eelik \u2013 Bir Anadolu \u0130sl\u00e2m sentezi\u201dyken; kimilerine g\u00f6re de, \u201cAlev\u00eelik; Allah\u2019\u0131n birli\u011fine Hz. Muhammed\u2019in peygamberli\u011fine ve Hz. Ali\u2019nin velili\u011fine inanan \u0130sl\u00e2m\u2019\u0131n \u00f6zg\u00fcn bir yorumu\u201d ya da \u201cAlev\u00eelik reel \u0130sl\u00e2m\u2019\u0131n muhalif bir s\u00f6ylemidir\u201d veya \u201cAlev\u00eelik-\u015ei\u00eeli\u011fin daha \u0131l\u0131ml\u0131 Anadolu yorumu\u201ddur.<\/p>\n\n\n\n Lakin Alev\u00eelik Hz. Ali ve Hz. Muhammed birer mitik \u015fahsiyetken; hakik\u00e2t pek de onlarla al\u00e2k\u00e2l\u0131 g\u00f6z\u00fckmemektedir.<\/p>\n\n\n\n Yani Alev\u00eelikte en tart\u0131\u015fma g\u00f6t\u00fcrmez ger\u00e7ek, \u201cAli\u201dnin ba\u015fat rol\u00fcd\u00fcr. Ger\u00e7ekten de Alev\u00eelikte ba\u015fat bir anlam ta\u015f\u0131yan \u201cAli\u201d kavram\u0131, t\u00fcm Alev\u00eelik tan\u0131mlamalar\u0131nda ortak payday\u0131 olu\u015fturmakta, ancak yine t\u00fcm ayr\u0131l\u0131klar da bu \u201cAli\u201dnin ne, kim ve nas\u0131l oldu\u011fu meselesinde d\u00fc\u011f\u00fcmlenmektedir.<\/p>\n\n\n\n Alev\u00eeli\u011fin Ali imgesi, Ali\u2019de olmayan, Onu niteliksel olarak a\u015fan \u00f6zellikler ta\u015f\u0131r.<\/p>\n\n\n\n \u00d6zetle ba\u015fat soru(n), Ali\u2019nin anlam\u0131yken; sormadan ge\u00e7ilemez: \u201cAlev\u00eeli\u011fi nezdindeki Ali, ger\u00e7ekte Muhammed\u2019in kuzeni ve damad\u0131 Ali midir? Bu m\u00fcmk\u00fcn m\u00fcd\u00fcr?\u201d<\/p>\n\n\n\n Buna verilecek olumlu bir yan\u0131t da; \u201cAlev\u00eelik Ali\u2019yi sevmekse, ben de Alev\u00eeyim\u201d diyen Recep Tayip Erdo\u011fan\u2019\u0131n Alev\u00eeli\u011fi kadard\u0131r!<\/p>\n\n\n\n Alev\u00ee teolojisi, yarat\u0131c\u0131 (Hakk) ile yarat\u0131lan (Halk) aras\u0131ndaki mutlak ayr\u0131m \u00fczerinde \u015fekillenen \u0130sl\u00e2mc\u0131 teolojinin tam aksine, tanr\u0131, insan ve do\u011fa birli\u011fi temelinde \u015fekillenmi\u015ftir. Bu anlamda o yaratan ile yarat\u0131lan ayr\u0131m\u0131n\u0131 ortadan kald\u0131rmaktad\u0131r.<\/p>\n\n\n\n Ayr\u0131ca \u015funu da not etmeden ge\u00e7meyelim: \u015ei\u00eelik, Alev\u00eelik denen yolun i\u00e7inde de\u011fil, tamamen d\u0131\u015f\u0131ndaki bir yoldur.<\/p>\n\n\n\n Alev\u00eelik, \u015ei\u00eelik gibi Ali\u2019den, onun kimlik ve m\u00fccadelelerinden t\u00fcremi\u015f bir Alicilik de\u011fildir. Kendilerini zorla de\u011fi\u015ftiren M\u00fcsl\u00fcmanl\u0131\u011f\u0131n i\u00e7inden Ali\u2019yi kendine yak\u0131n bulup, egemene kar\u015f\u0131 bir savunma mekanizmas\u0131 olarak sahiplenmi\u015f \u00f6zg\u00fcn bir sentezdir.<\/p>\n\n\n\n Ancak bu sahiplenmede Ali\u2019yi oldu\u011fu gibi kabullenmemi\u015f, onu kendi otantik de\u011ferlerine g\u00f6re ortakla\u015fmac\u0131 ve bar\u0131\u015f\u00e7\u0131l olarak yeniden yaratm\u0131\u015f ve i\u015fte bu yeni niteli\u011fiyledir ki onu kendi tanr\u0131sal anlay\u0131\u015f\u0131na isim yapm\u0131\u015ft\u0131r.<\/p>\n\n\n\n G\u00f6r\u00fclmesi gerek! Alev\u00eeli\u011fin \u0130sl\u00e2m i\u00e7inde heteredoks anlam\u0131 da, sonradan ger\u00e7ekle\u015fen, tarihsel toplumsal ko\u015fullar\u0131n gere\u011fi bir farkl\u0131la\u015fma de\u011fil, ayr\u0131 bir inan\u00e7 olarak kendini ya\u015famas\u0131 olana\u011f\u0131 elinden al\u0131nan bir inanc\u0131n, mecburen \u0130sl\u00e2miyet\u2019in i\u00e7ine girip onun heteredoks bir kolu h\u00e2line gelmesi \u015feklinde ger\u00e7ekle\u015fmi\u015ftir.<\/p>\n\n\n\n \u0130sl\u00e2m co\u011frafyas\u0131ndan Hindistan ve \u00c7ine kadar uzanan b\u00fct\u00fcn inan\u00e7lar\u0131n bir kar\u0131\u015f\u0131m ve sentezidir. Alev\u00eelikte tarih i\u00e7inde etkilendi\u011fi Hint, Arap, do\u011fu dinleri, Anadolu\u2019nun eski dinleri, H\u0131ristiyanl\u0131k ve g\u00f6\u00e7ebe a\u015firetlerinin baz\u0131 dini \u00f6\u011felerini kabullenmi\u015f, bunlar\u0131 kendi i\u00e7inde ve \u00f6z\u00fcne ba\u011fl\u0131 kalarak eritmi\u015ftir. Bu \u00f6zellik S\u00fcnn\u00ee \u00e7o\u011funluk taraf\u0131ndan sapk\u0131nl\u0131k olarak g\u00f6r\u00fclm\u00fc\u015f ve beraberinde bazen \u00e7ok kanl\u0131 olan \u00e7at\u0131\u015fmalar\u0131 beraberinde getirmi\u015ftir.<\/p>\n\n\n\n O, pek \u00e7ok dinin, inan\u0131\u015f\u0131n sentezi olan, kendine \u00f6zg\u00fc evrensel bir ya\u015fam felsefesidir.<\/p>\n\n\n\n S\u0130BEL \u00d6ZBUDUN-TEMEL DEM\u0130RER<\/p>\n","protected":false},"excerpt":{"rendered":" \u201cAnlamak, bendeki seni yeniden ke\u015ffetmektir.\u201d[1] \u201cEline, beline,...<\/p>\n","protected":false},"author":1,"featured_media":2162,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"manset":[],"class_list":["post-1085","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sectiklerimiz"],"_links":{"self":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/1085","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/comments?post=1085"}],"version-history":[{"count":1,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/1085\/revisions"}],"predecessor-version":[{"id":2163,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/1085\/revisions\/2163"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media\/2162"}],"wp:attachment":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media?parent=1085"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/categories?post=1085"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/tags?post=1085"},{"taxonomy":"manset","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/manset?post=1085"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}