\t\t\t\t\t\t\t ![](\"http:\/\/www.lekolin.org\/wp-content\/uploads\/2020\/03\/337-1.jpg\")
\n\t\t\t\t\t\t<\/div>\n
0<\/p>\n
21<\/p>\n
TR<\/p>\n
*\/d- H\u0131ristiyanl\u0131k ve \u0130slam\u2019\u0131n uygarl\u0131k m\u0131, de\u011fer (ahlak) mi
\nolduklar\u0131 tart\u0131\u015fmal\u0131d\u0131r. Halen b\u00fcy\u00fck \u00f6nemini koruyan bu sorunu ayd\u0131nlatmak
\nsan\u0131ld\u0131\u011f\u0131 kadar kolay de\u011fildir. Bizzat kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131 ya\u015fayanlar, H\u0131ristiyanlarla
\n\u0130slam teologlar\u0131 ve m\u00fcminleridir. Nerede ve ne zamana kadar bir inan\u00e7 ve ahlak
\nsistemi olduklar\u0131, uygar toplum ve d\u0131\u015flanan toplumla ili\u015fkilerinin ne oldu\u011fu,
\nhangi anlamda uygarl\u0131k ve ona kar\u015f\u0131 muhalefet olu\u015fturduklar\u0131 ayd\u0131nlat\u0131lamayan
\nhususlar\u0131n ba\u015f\u0131nda gelmektedir.<\/p>\n
Sasani ve Greko-Romen impratorluk ko\u015fullar\u0131nda olu\u015fan bu iki
\n\u00f6nemli inan\u00e7 ve ahlak sistemi (benim yorumum), k\u00f6leci sistemin dev boyutlara
\nula\u015fan maddi k\u00fclt\u00fcr\u00fcne ve \u00e7ok yozla\u015fm\u0131\u015f ideolojik de\u011ferlerine kar\u015f\u0131 b\u00fcy\u00fck bir
\nideolojik k\u00fclt\u00fcr hamlesi anlam\u0131na gelir. Yeni bir uygar toplum in\u015fas\u0131 anlam\u0131na
\ngelselerdi, klasik t\u00fcm in\u015falarda g\u00f6zlemlendi\u011fi \u00fczere kent ve s\u0131n\u0131f olu\u015fumlar\u0131n\u0131
\nesas al\u0131rlard\u0131. Kent ve s\u0131n\u0131f hedefleri vard\u0131. Fakat bunlar\u0131 kendi inan\u00e7 ve
\nahlaki de\u011ferlerine kavu\u015fturmak i\u00e7in hedeflemi\u015flerdi uygar toplumun kendisi
\nolmak i\u00e7in de\u011fil. A\u011f\u0131rl\u0131kl\u0131 yanlar\u0131 iktidar\u0131 hedeflemek, yani maddi k\u00fclt\u00fcr\u00fc ele
\nge\u00e7irmek de\u011fil, aksine ideolojik k\u00fclt\u00fcrle b\u00fcy\u00fck bir dengesizli\u011fi ya\u015fayan,
\nanlam\u0131n\u0131 yitirmi\u015f dev boyutlu maddi k\u00fclt\u00fcr varl\u0131klar\u0131na kar\u015f\u0131 insanl\u0131\u011f\u0131 koruyan
\nyeni bir ideolojik k\u00fclt\u00fcr\u00fcn hegemonyas\u0131n\u0131 sa\u011flamakt\u0131. <\/p>\n
Dolay\u0131s\u0131yla H\u0131ristiyanl\u0131k ve \u0130slaml\u0131k \u00e7a\u011flar\u0131n\u0131 uygarl\u0131k
\nsistemleri olarak nitelemek eksik ve yanl\u0131\u015f anlamalar\u0131 beraberinde getirir.<\/p>\n
Roma\u2019n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn s\u0131radan veya herhangi bir uygarl\u0131k \u00e7\u00f6k\u00fc\u015f\u00fc
\nolmad\u0131\u011f\u0131n\u0131 \u00f6nemle belirtmek gerekir. Roma \u015fahs\u0131nda en az d\u00f6rt bin y\u0131ll\u0131k uygar
\ntoplum gelene\u011fi \u00e7\u00f6km\u00fc\u015ft\u00fcr. Daha do\u011frusu \u00e7\u00f6kertilmi\u015ftir. Konumuz \u00e7\u00f6k\u00fc\u015f\u00fcn i\u00e7 ve
\nd\u0131\u015f nedenlerini uzun boylu anlatmak olmad\u0131\u011f\u0131ndan \u00e7ok k\u0131sa de\u011finiyoruz. Pe\u015finde
\noldu\u011fumuz husus, uygar toplum de\u011ferlerinin genel \u00e7\u00f6k\u00fc\u015fle ba\u011flar\u0131 ve yeridir.
\nRoma\u2019n\u0131n \u00c7in d\u0131\u015f\u0131nda (Ona da M.\u00d6. 100\u2019lerden itibaren ula\u015fm\u0131\u015ft\u0131) t\u00fcm ilk ve
\nklasik uygarl\u0131klar\u0131 temsil etti\u011fi rahatl\u0131kla s\u00f6ylenebilir. Sadece k\u00f6lelik
\nkurumu a\u00e7\u0131s\u0131ndan de\u011fil, t\u00fcm maddi ve manevi k\u00fclt\u00fcr\u00fcyle. \u015eu hususu da
\nehemmiyetle belirtmeliyim ki, toplumlar\u0131n olaysal g\u00fcnl\u00fck bask\u0131 ve s\u00f6m\u00fcr\u00fc
\ndurumlar\u0131n\u0131n analizleri ger\u00e7e\u011fin kapsaml\u0131 ele al\u0131nmamas\u0131n\u0131n temel nedenidir.
\nPozitivizmin en b\u00fcy\u00fck sapt\u0131rmas\u0131 bu konudad\u0131r. Belki de Avrupa d\u00fc-\u015f\u00fcncesinin en
\nsak\u0131ncal\u0131 y\u00f6nleri de bu pozitivist \u00e7\u0131k\u0131\u015fla ilgilidir. Toplumlar\u0131 maddi ve
\nideolojik k\u00fclt\u00fcr derinli\u011fi i\u00e7inde, t\u00fcm \u00e7eli\u015fki ve \u00e7at\u0131\u015fk\u0131lar\u0131yla, denge ve
\nuyumsuzluklar\u0131yla ele almad\u0131k\u00e7a, anlaml\u0131 bir yorumlama yap\u0131lamaz, dolay\u0131s\u0131yla
\ndaha \u00f6zg\u00fcr bir ya\u015fam i\u00e7in paradigmalar in\u015fa edilemez.<\/p>\n
Bu kavramsal bak\u0131\u015f i\u00e7inde Roma\u2019yla birlikte h\u00e2kim yan olan
\ndev boyutlara varm\u0131\u015f maddi k\u00fclt\u00fcr\u00fcyle, art\u0131k anlaml\u0131 ya\u015famla ba\u011f\u0131 kalmam\u0131\u015f t\u00fcm
\nideolojik k\u00fclt\u00fcrle birlikte \u00e7\u00f6km\u00fc\u015flerdir. Zaten Roma\u2019n\u0131n kent olarak mimari
\nin\u015fas\u0131 bile kendinden \u00f6nceki ba\u015fta M\u0131s\u0131r olmak \u00fczere d\u00f6rt bin y\u0131ll\u0131k mimari
\ngelene\u011fin \u015fahikas\u0131d\u0131r (doru\u011fudur). Ayn\u0131 bi\u00e7imde Roma Panteonu, S\u00fcmer
\nrahiplerinin d\u00f6rt bin y\u0131l \u00f6nceki zigguratlar\u0131n\u0131n son kat\u0131n\u0131n ve i\u00e7indekilerin
\nson ama en g\u00f6rkemli halidir. Bu hususlar\u0131 tespit etmek benim a\u00e7\u0131mdan zor
\nde\u011fildir. Bu a\u00e7\u0131dan \u00e7\u00f6ken maddi ve ideolojik k\u00fclt\u00fcrler en az d\u00f6rt bin
\ny\u0131ll\u0131kt\u0131r. Y\u0131k\u0131l\u0131\u015flar\u0131na ve bunu y\u0131kanlar\u0131n kimli\u011fine bakt\u0131\u011f\u0131m\u0131zda da benzer
\nbir \u00e7\u00f6z\u00fcmlemeyi geli\u015ftirebiliriz. \u0130lk Amorit ve Hurri sald\u0131r\u0131lar\u0131ndan son Got
\nsald\u0131r\u0131lar\u0131na kadar sald\u0131r\u0131lar da bir b\u00fct\u00fcnd\u00fcr. Bunlar\u0131n direni\u015f ve sald\u0131r\u0131
\ntarihleri de en az d\u00f6rt bin y\u0131ll\u0131kt\u0131r. \u0130\u00e7te Nuh peygamberden ba\u015flay\u0131p Hz.
\nMuhammed\u2019e kadar ge\u00e7en direni\u015f de bir zincirin halkalar\u0131 gibi uzun bir tarihe
\nsahiptir. Sadece s\u00fcreler a\u00e7\u0131s\u0131ndan de\u011fil, yerleri de b\u00fcy\u00fck anlamlar i\u00e7erir.
\nArabistan \u00e7\u00f6lleriyle Toros-Zagros eteklerine dayal\u0131 olmak, Orta Asya \u00e7\u00f6lleriyle
\nAvrupa orman derinliklerine dayal\u0131 olmak, g\u00f6\u00e7 kabileleri i\u00e7in maddi ve manevi k\u00fclt\u00fcr
\nolu\u015fumlar\u0131nda derin izler b\u0131rak\u0131r. Her peygamber \u00f6yk\u00fcs\u00fc, etraf\u0131ndaki cemaatin
\nne zorluklar pahas\u0131na olu\u015ftu\u011funu g\u00f6sterir. Avrupa merkezli sosyoloji bu
\nkonular\u0131 g\u00fcndemine bile almak istemiyor. Bu y\u00fczden Avrupa merkezli bilgi
\nyap\u0131lar\u0131 demek pek yanl\u0131\u015f say\u0131lmaz. Uygarl\u0131k tarihinin anlaml\u0131 bir yorumu
\nolmadan Roma\u2019y\u0131, Roma\u2019n\u0131n ger\u00e7ek bir tarihini in\u015fa etmeden Avrupa\u2019n\u0131n maddi ve
\nideolojik k\u00fclt\u00fcr\u00fcn\u00fcn kaynaklar\u0131n\u0131 tan\u0131mlayamay\u0131z.<\/p>\n
Tarih Roma\u2019n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcnden \u00f6nceki iki y\u00fcz y\u0131l\u0131 da karanl\u0131k ve
\nkarma\u015fa y\u00fczy\u0131llar\u0131 olarak de\u011ferlendirir. Dolay\u0131s\u0131yla y\u0131k\u0131l\u0131\u015flar y\u0131ll\u0131k olaysal
\nzamanlar\u0131n i\u015fi de\u011fildir.<\/p>\n
Roma\u2019n\u0131n do\u011fudaki ikizi veya benzeri olan Sasani
\n\u0130mparatorlu\u011fu i\u00e7in de ayn\u0131 yorumlar geli\u015ftirilebilir. S\u00fcmer rahip devletinin
\ndo\u011fusundaki \u00f6yk\u00fcs\u00fcd\u00fcr. Sadece b\u00fcnyesindeki Zerd\u00fc\u015ftik \u00f6\u011fe ahlaki karakterini
\ns\u0131n\u0131rl\u0131 da olsa g\u00fc\u00e7l\u00fc k\u0131lm\u0131\u015ft\u0131r. Fakat Buda nas\u0131l racalar\u0131n s\u00fcper anlam
\ngaribesi maddi k\u00fclt\u00fcrel a\u011f\u0131rl\u0131kl\u0131 uygar toplum in\u015falar\u0131n\u0131 \u00f6nleyemediyse, yine
\nSokrates Atina k\u00fclt\u00fcr\u00fcn\u00fcn ahlaki temeldeki bozuklu\u011funu gideremediyse, Zerd\u00fc\u015ft
\nde devasa boyutlu Pers ve Sasani maddi k\u00fclt\u00fcrlerinin \u015fatafat\u0131n\u0131
\nengelleyememi\u015ftir. Tarih \u0130ran Sasani \u0130mparatorlu\u011fu\u2019nun son d\u00f6nemlerinin
\nRoma\u2019dan farks\u0131z oldu\u011funu belirtmektedir. Kuzeydo\u011fudan Turani sald\u0131r\u0131lar, i\u00e7te
\ninan\u00e7 ve mezhep kayna\u015fmalar\u0131 sonunu getirmek \u00fczereydi. G\u00fc\u00e7l\u00fc bir ideolojik
\nk\u00fclt\u00fcr \u00e7\u0131k\u0131\u015f\u0131 olan Mani hareketi (M.S. 250\u2019ler) tasfiye edilince, gerekli
\ngen\u00e7lik a\u015f\u0131s\u0131ndan da mahrum kald\u0131. E\u011fer \u0130slam\u2019\u0131n birka\u00e7 cengi olmasayd\u0131,
\nNasturi rahipleri de t\u0131pk\u0131 Bat\u0131daki Katolik rahipleri gibi (Bir d\u00f6nemin maddi
\nk\u00fclt\u00fcr imparatorlar\u0131 gibi, art\u0131k manevi k\u00fclt\u00fcr ad\u0131na imparatorlar\u0131 olmu\u015flard\u0131)
\n\u0130ran ve ba\u015fkentinin ideolojik k\u00fclt\u00fcrel fethini tamamlamak \u00fczereydiler. \u0130slami
\nfetih bu geli\u015fmeyi \u00f6nledi. <\/p>\n
\u0130ki b\u00fcy\u00fck k\u00f6leci uygarl\u0131\u011f\u0131n \u00e7\u00f6k\u00fc\u015f anlam\u0131n\u0131 b\u00f6yle
\ntan\u0131mlad\u0131ktan sonra, gelelim ideolojik alternatif diye kendisini tan\u0131mlayan iki
\n\u00fcnl\u00fc hareketin, \u0130slamiyet ve H\u0131ristiyanl\u0131\u011f\u0131n \u00e7\u0131k\u0131\u015f ko\u015fullar\u0131 ve
\ntan\u0131mlanmalar\u0131na.<\/p>\n
Roma kendi resmi toplumunu in\u015fa ederken, \u00e7ok geni\u015f marjinal
\nkesimleri de beraberinde ortaya \u00e7\u0131kard\u0131. Bunlar geleneksel kavimsel g\u00f6\u00e7
\ngruplar\u0131 de\u011fildi. Herhangi bir etnik \u00f6zellikleri de ihtiva etmiyorlard\u0131.
\nDeklase, ayaktak\u0131m\u0131, Romal\u0131lar\u0131n deyi\u015fiyle \u2018proleter\u2019 denen yeni gruplard\u0131.
\n\u0130deolojili gruplar say\u0131lmazlard\u0131. Tam bir bo\u015fluk i\u00e7inde y\u00fcz\u00fcyorlard\u0131. Bir nevi
\nk\u00f6lecili\u011fin i\u015fsizleriydi. Hangi ideoloji kendilerine el atsa taban bulabilirdi.
\nRoma\u2019n\u0131n impatorluk d\u00f6neminde ortam bunlarla kayn\u0131yordu. Tarihte ilk defa yeni
\nsosyal bir tabaka olu\u015fturmu\u015flard\u0131. Yava\u015f yava\u015f bunlar\u0131n taban te\u015fkil etti\u011fi
\ntarikatlar olu\u015fuyordu. \u0130sa\u2019dan az \u00f6nce Esseniler gibi.<\/p>\n
\u0130sa\u2019n\u0131n ger\u00e7ek bir insan m\u0131, yoksa ortam\u0131n dayatt\u0131\u011f\u0131 bir
\nfig\u00fcr m\u00fc oldu\u011fu sorusu halen tart\u0131\u015f\u0131l\u0131yor. Bu konumuz a\u00e7\u0131s\u0131ndan \u00f6nemli
\nde\u011fildir. \u0130sa\u2019n\u0131n teorik veya somut olarak do\u011fu\u015f y\u0131llar\u0131nda, Roma ilk imparator
\nAugustus \u015fahs\u0131nda zirve yapm\u0131\u015ft\u0131. Do\u011fu Akdeniz\u2019in fethi kabilinden k\u00fc\u00e7\u00fck Yahudi
\nKrall\u0131\u011f\u0131 da daha \u00f6nceki b\u00fcy\u00fck direni\u015fler sonunda fethedilmi\u015fti. Genel valilikle
\nidare ediliyordu. \u0130\u015fbirlik\u00e7ilik \u00fcst tabakalar\u0131n ustas\u0131 olduklar\u0131 bir e\u011filimdi.
\nYahudi i\u015fbirlik\u00e7ili\u011fi de daha Nemrut ve Firavunlar d\u00f6neminden beri tecr\u00fcbe
\nsahibi oldu\u011funa g\u00f6re, Roma i\u015fbirlik\u00e7ili\u011finde de g\u00fc\u00e7l\u00fck \u00e7ekmeyecekti. Buna
\nmukabil yine \u0130brahim ve Musa\u2019dan beri g\u00fc\u00e7l\u00fc bir \u00f6zg\u00fcrl\u00fck e\u011filimi de her zaman
\nvard\u0131. \u0130sa bu gelene\u011fin devam\u0131yd\u0131. Kud\u00fcs her zaman ta\u00e7 giymeye haz\u0131r bir k\u0131z
\ngibi tasvir edilir. \u0130sa\u2019n\u0131n da ideolojik anlamda bu k\u0131za talip oldu\u011funu
\nanlat\u0131mlar\u0131ndan anlamaktay\u0131z. Son hareketi ve bunun \u00e7arm\u0131hla sonu\u00e7lanmas\u0131n\u0131n da
\nbu t\u00fcr bir ama\u00e7tan kaynakland\u0131\u011f\u0131 bi\u00e7iminde yorumlanabilir. Ba\u015flang\u0131\u00e7ta ne
\nherhangi derli toplu bir \u00f6rg\u00fctsel hareket, ne de ideolojik manifesto s\u00f6z
\nkonusudur. Son derece gev\u015fek ba\u011flarla kendine ba\u011fl\u0131 benzer konumda bir k\u00fc\u00e7\u00fck
\ngrubu vard\u0131r. Bunlar Havariler denilen ilk \u00f6nc\u00fcler oluyor. Hiyerar\u015fik, etnik ve
\nresmiyette bir yerleri tuttuklar\u0131 s\u00f6ylenemez. \u00c7arm\u0131h, b\u00f6lgede s\u0131k\u00e7a uygulanm\u0131\u015f
\nbir cezaland\u0131rma sistemidir. Roma\u2019n\u0131n korkun\u00e7 bir icad\u0131d\u0131r: Aslanlara
\npar\u00e7alatma gibi. Bundan korkan grubun Suriye i\u00e7lerine ve k\u0131y\u0131lar\u0131na ilk elde
\nka\u00e7t\u0131klar\u0131 biliniyor. \u0130brahim\u2019in de Nemrut korkusundan \u00f6t\u00fcr\u00fc tersine, Kud\u00fcs\u2019\u00fcn
\nde sonradan in\u015fa edilece\u011fi alana hareketi vard\u0131r. Bu d\u00f6nemlerde benzer bir\u00e7ok
\nini\u015f ve \u00e7\u0131k\u0131\u015flar\u0131n olmas\u0131 do\u011fald\u0131r. Ancak bir y\u00fczy\u0131l sonra ilk \u0130ncil taslaklar\u0131
\nolu\u015fturuluyor. Mesela bug\u00fcn ortada olmayan Marcion \u0130ncil\u2019i bunlardan ilk
\ntaslakt\u0131r. <\/p>\n
Roma\u2019n\u0131n imparatorluk izine ba\u011fl\u0131 olarak, 2. ve 3.
\ny\u00fczy\u0131llarda ilk \u2018aziz\u2019ler ortaya \u00e7\u0131k\u0131yor. 4. y\u00fczy\u0131l tam bir H\u0131ristiyanl\u0131k
\ny\u00fczy\u0131l\u0131d\u0131r. \u0130mparator Konstantin\u2019in H\u0131ristiyanl\u0131\u011f\u0131 resmi din olarak ilan
\netmesiyle hem \u2018aziz\u2019lerin varl\u0131\u011f\u0131nda ve hem de inanm\u0131\u015f gruplar\u0131n say\u0131s\u0131nda bir
\npatlama ya\u015fan\u0131yor. Bu d\u00f6nemde ilk mezhep ayr\u0131\u015fmalar\u0131 ve resmi H\u0131ristiyanl\u0131k
\n(Devlet H\u0131ristiyanl\u0131\u011f\u0131) g\u00fcndeme geliyor. Bilindi\u011fi gibi H\u0131ristiyanl\u0131kta \u2018\u00fc\u00e7l\u00fc
\nteslis inanc\u0131\u2019 h\u00e2kimdir. Baba, ana ve o\u011ful tanr\u0131 fig\u00fcrleri olarak
\nyorumlanabilir. Konumuz teolojik tart\u0131\u015fma olmamakla birlikte, bu inanc\u0131n
\ntemellerinin \u00e7ok eskiye dayand\u0131\u011f\u0131 bilinmektedir. S\u00fcmerler bu inanc\u0131
\nzigguratlara ta\u015f\u0131yan ilk toplumdu. Ana-Tanr\u0131\u00e7a \u2018\u0130nanna\u2019, Baba Tanr\u0131 \u2018En\u2019 ve
\nO\u011ful Tanr\u0131 \u2018Enki\u2019 ilk dile gelecek panteon \u00fc\u00e7l\u00fcs\u00fcd\u00fcr. Dolay\u0131s\u0131yla ve s\u0131k\u00e7a
\ns\u00f6ylenen H\u0131ristiyanl\u0131\u011f\u0131n paganizmden g\u00fc\u00e7l\u00fc etkilendi\u011fi s\u00f6ylemi yabana at\u0131lamaz.
\nFakat daha da ilgin\u00e7 olan, \u0130sa\u2019n\u0131n kendisinin \u0130brani gelenekten gelmesi veya
\n\u00f6yle say\u0131lmas\u0131d\u0131r. \u0130brahim\u00ee gelenek paganizmle \u015fiddetle \u00e7eli\u015fir. \u0130sa ad\u0131na
\ndirenen dinsel ak\u0131mda ise, sanki iki gelenek uzla\u015fm\u0131\u015f gibidir. Bence do\u011fru
\nyorum da budur. <\/p>\n
Kafalar\u0131 kar\u0131\u015ft\u0131ran bu husus daha sonra b\u00fcy\u00fck mezhep
\ntart\u0131\u015fmalar\u0131na, par\u00e7alanma ve \u00e7at\u0131\u015fmalar\u0131na yol a\u00e7m\u0131\u015ft\u0131r. \u00c7at\u0131\u015fman\u0131n \u00f6z\u00fcnde
\n\u0130sa\u2019n\u0131n tanr\u0131sal \u00f6zden mi, yoksa insani \u00f6zden mi say\u0131laca\u011f\u0131 vard\u0131r. Bu ayr\u0131m
\nyorumland\u0131\u011f\u0131nda da, tanr\u0131sal \u00f6zden diyenlerin daha \u00e7ok resmi H\u0131ristiyanl\u0131\u011f\u0131
\nkabullenenler oldu\u011fudur. \u2018Konstantin\u2019in kendisi bu yorumu, yani \u0130sa\u2019n\u0131n
\ntanr\u0131sall\u0131\u011f\u0131n\u0131 kabul edenlerdendir. Bilindi\u011fi \u00fczere devlet tanr\u0131-sall\u0131\u011f\u0131 resmile\u015fen
\ntanr\u0131sall\u0131kt\u0131r. Temellerini de S\u00fcmer rahipleri atm\u0131\u015ft\u0131r. Dinlerin ilk defa iki
\ntoplumsal temele g\u00f6re ayr\u0131\u015fmas\u0131 S\u00fcmerlerle ba\u015flar. \u0130nsan tanr\u0131sall\u0131\u011f\u0131 ise
\nneolitik toplum k\u00fclt\u00fcr\u00fcnden kalmad\u0131r ya da o k\u00fclt\u00fcrden \u00f6nemli kal\u0131nt\u0131lar
\nbar\u0131nd\u0131r\u0131r. Paganizmin de b\u00f6yle yanlar\u0131 vard\u0131r. Di\u011fer taraf, yani \u0130sa\u2019n\u0131n insan
\nkarakterli oldu\u011funu iddia edenler ise, onun d\u0131\u015f\u0131ndaki devletle\u015fmemi\u015f gruplar\u0131n
\nyorumudur ya da dinsel e\u011filimidir. T\u0131pk\u0131 M\u00fcsmanl\u0131kta resmi S\u00fcnni mezheple
\n(devlet dini) Alevi mezhep (devlet d\u0131\u015f\u0131 toplumun dini) aras\u0131ndaki ayr\u0131m gibi.<\/p>\n
H\u0131ristiyanl\u0131k\u2019ta d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131lda iki b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcm
\nya\u015fan\u0131yor. Birincisi, devlet dinine d\u00f6n\u00fc\u015fmesidir. Bu ayn\u0131 zamanda uygarl\u0131k dini
\nhaline gelmi\u015f bi\u00e7imidir. Roma maddi k\u00fclt\u00fcr\u00fcn\u00fcn ya\u015fam\u0131\u015f oldu\u011fu b\u00fcy\u00fck manevi
\nkriz, yani me\u015fruiyet krizi b\u00f6ylelikle a\u015f\u0131lmak istenmi\u015ftir. Di\u011feri
\nkitleselle\u015fmesidir. \u0130lk y\u00fczy\u0131llardaki dar aziz gruplar\u0131n\u0131n inanc\u0131 olmaktan
\n\u00e7\u0131km\u0131\u015f, b\u00fcy\u00fck halk gruplar\u0131n\u0131n resmi veya gayri resmi dini olmu\u015ftur. Ermeniler,
\nAsuriler, Helenler ve Latinler H\u0131ristiyanl\u0131\u011f\u0131 benimseyen ilk akla gelen
\nhalklard\u0131r.<\/p>\n
Orta\u00e7a\u011f denen \u00fcnl\u00fc zaman \u2018s\u00fcre\u2019sine b\u00f6yle giriliyor: Yani
\nbir yandan \u00e7\u00f6km\u00fc\u015f orjinal Roma, onun yerine H\u0131ristiyan me\u015frutiyetine dayanan
\nKonstantin Roma\u2019s\u0131 di\u011fer yandan b\u00fcy\u00fck ideolojik k\u00fclt\u00fcr hamlesi olarak
\nH\u0131ristiyanl\u0131\u011f\u0131n \u00e7\u0131\u011f gibi b\u00fcy\u00fcmesi. Karanl\u0131k \u00e7a\u011f denen s\u00fcrenin bu iki akt\u00f6r\u00fc,
\nH\u0131ristiyanl\u0131\u011f\u0131n i\u00e7erdi\u011fi \u2018\u00fc\u00e7l\u00fc teslis\u2019 inanc\u0131n\u0131n gere\u011fini sergilemektedir:
\nResmi tanr\u0131l\u0131 dinle gayri resmi tanr\u0131lar\u0131n dini. Tarihi b\u00f6l\u00fcnme orta\u00e7a\u011fda da
\nd\u00f6n\u00fc\u015fm\u00fc\u015f olarak s\u00fcrmektedir. Aralar\u0131ndaki \u00e7at\u0131\u015fma da \u00e7ok kanl\u0131 ge\u00e7mi\u015ftir. Daha
\n\u00f6nceki paganistlerle olan \u00e7at\u0131\u015fma Tanr\u0131sal \u0130sa\u2019yla \u0130nsan \u0130sa aras\u0131na kaym\u0131\u015ft\u0131r.
\nSon tahlilde olan, uygarl\u0131k g\u00fc\u00e7leriyle s\u0131n\u0131fsal ve etniksel g\u00fc\u00e7ler aras\u0131ndaki
\neski m\u00fccadele gelene\u011finin yeni ko\u015fullarda yeni maskeler alt\u0131nda s\u00fcrd\u00fcr\u00fclmesidir.\n<\/p>\n
Bu b\u00f6l\u00fcnmeye ili\u015fkin daha a\u00e7\u0131k bir yorum, yeni ideolojik
\nk\u00fclt\u00fcrel hamlenin derin tarihi temelleri olan bir kesiminin uygarla\u015ft\u0131\u011f\u0131, maddi
\nk\u00fclt\u00fcrle uzla\u015ft\u0131\u011f\u0131, b\u00f6ylelikle yozla\u015ft\u0131\u011f\u0131, di\u011fer b\u00f6l\u00fcm\u00fcn\u00fcn ise uzla\u015fmaktan
\nka\u00e7\u0131nd\u0131\u011f\u0131, ideolojik-k\u00fclt\u00fcrel hegemonya pe\u015finde ko\u015fmaya devam etti\u011fi
\nbi\u00e7imindedir.<\/p>\n
Roma\u2019n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra ge\u00e7en yakla\u015f\u0131k bin y\u0131ll\u0131k bir
\ns\u00fcreyi, yani M.S. 500-1500 y\u0131llar\u0131 aras\u0131 d\u00f6nemini, maddi k\u00fclt\u00fcr\u00fcn \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc
\ndevam ettirmek isteyen e\u011filimle ideolojik k\u00fclt\u00fcr\u00fcn \u00fcst\u00fcnl\u00fc\u011f\u00fcnden vazge\u00e7mek
\nistemeyen e\u011filim aras\u0131ndaki b\u00fcy\u00fck \u00e7eki\u015fme, \u00e7at\u0131\u015fma ve uzla\u015fmalar d\u00f6nemi olarak
\nyorumlamak tarihi realiteye daha yetkin yan\u0131t verecek niteliktedir. \u2018Karanl\u0131k
\norta\u00e7a\u011f\u2019 veya \u2018feodal \u00e7a\u011f\u2019 yorumlar\u0131 realitenin k\u0131smi yan\u0131tlar\u0131 olabilir.<\/p>\n
Bu bin y\u0131l\u0131n esas niteli\u011fini Roma\u2019n\u0131n maddi k\u00fclt\u00fcr\u00fcn\u00fcn Maddi k\u00fclt\u00fcr \u00f6\u011feleri olarak Do\u011fuda Bizans, Bat\u0131da, daha As\u0131l \u00f6nemli soru, neden Roma\u2019n\u0131n ancak iki bin y\u0131l \u00f6nceki Maddi k\u00fclt\u00fcr\u00fcn b\u00fcy\u00fck hamle yapmas\u0131yla ideolojik k\u00fclt\u00fcr \u0130slam\u2019\u0131n \u00f6yk\u00fcs\u00fc daha \u00e7etrefilli bir konudur. Gerek h\u0131zla Muhammed \u00f6ncesi iki y\u00fczy\u0131l, daha \u00f6nce belirtti\u011fimiz gibi, \u0130slamiyet\u2019in \u00e7\u0131k\u0131\u015f\u0131n\u0131 yorumlamak bir\u00e7ok unsura ba\u015fvurmay\u0131 Bir\u00e7ok tali unsurla birlikte bu ana unsurlar\u0131n \u0130slamiyetin Muhammed\u2019in g\u00fc\u00e7l\u00fc Allah inanc\u0131 onun metafizik g\u00fcc\u00fcn\u00fc Muhammed\u2019in in\u015fa etmek istedi\u011fi toplumun maddi k\u00fclt\u00fcr Bu \u00e7ok k\u0131sa \u00f6zetle Muhammed ve \u0130slam\u2019\u0131n \u00e7ok ustaca ne dengesiz \u00a0<\/p>\n K\u00fcrt \u00a0<\/span><\/strong><\/p>\n Demokratik \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/span><\/p>\n K\u00fcrdistan www.lekolin.org \u00a0<\/p>\n \t<\/p>\n
\n\u00e7\u00f6k\u00fc\u015f\u00fc belirler. Do\u011fan bo\u015flu\u011fu H\u0131ristiyanl\u0131k veya ba\u015fka ideolojik k\u00fclt\u00fcrle
\nmaddi k\u00fclt\u00fcr unsurlar\u0131 doldurmu\u015f mudur sorusuna verilecek yan\u0131tlar daha yetkin
\nbir de\u011ferlendirmeye imk\u00e2n\u00a0 <\/span>verebilir. <\/p>\n
\ndo\u011frusu t\u00fcm Avrupa\u2019da yeni in\u015fa edilen kent\u00e7ik hamleleri vard\u0131r. Ger\u00e7ekten de
\nAvrupa\u2019n\u0131n maddi k\u00fclt\u00fcr tarihlerini bu kent hareketlerine ba\u011flayabiliriz. Paris
\ngibi bir kentin en eski k\u00f6kenini 4. y\u00fczy\u0131lda bir Roma yerle\u015fimi olarak
\nde\u011ferlendirirsek, M.S. 1500\u2019lere geldi\u011fimizde bir maddi k\u00fclt\u00fcr h\u00e2kimiyetinden
\nbahsedemeyiz. Ortaya \u00e7\u0131kan kentler Roma\u2019yla k\u0131yaslanam\u0131yaca\u011f\u0131 gibi, M.\u00d6.
\n3000-2000 Mezopotamya\u2019s\u0131yla M.\u00d6. 600-300 Ege\u2019sinin iki taraf\u0131ndaki kent
\nyap\u0131lar\u0131n\u0131 fazla a\u015fm\u0131\u015f de\u011fildir. \u0130n\u015fa edilen \u015fatolar M.\u00d6. 2000-1500\u2019lerde
\nToros-Zagros sistemlerindeki kale ve \u015fatolar\u0131 fazla a\u015fm\u0131\u015f olmaktan uzakt\u0131r.
\n\u00d6zcesi Avrupa\u2019n\u0131n 500-1500 d\u00f6nemindeki kentlili\u011fi \u2018karanl\u0131k \u00e7a\u011f\u0131\u2019 a\u015fma
\nyetene\u011finde olmad\u0131\u011f\u0131 gibi, yeni manevi k\u00fclt\u00fcr\u00fcn, H\u0131ristiyanl\u0131\u011f\u0131n ideolojik
\nk\u00fclt\u00fcr hegemonyas\u0131n\u0131n daha ba\u015fat oldu\u011funu belirleyebiliriz. \u00dcst\u00fcnl\u00fc\u011f\u00fcn
\nH\u0131ristiyanl\u0131kta olmas\u0131 \u015f\u00fcphesiz Avrupa tarihi i\u00e7in \u00e7ok \u00f6nemlidir. Tarih\u00e7ilerin
\nbu d\u00f6nemi Avrupa\u2019n\u0131n maddi k\u00fclt\u00fcrce fethi yerine, manevi k\u00fclt\u00fcrle, yani
\nH\u0131ristiyan inan\u00e7 ve moral de\u011ferleriyle fethi olarak yorumlamalar\u0131 daha
\nisabetlidir.<\/p>\n
\nmaddi k\u00fclt\u00fcr d\u00fczeyinde kald\u0131\u011f\u0131d\u0131r. Daha da \u00f6nemlisi, H\u0131ristiyanl\u0131k gibi mevcut
\nideolojik k\u00fclt\u00fcr ihtiyac\u0131n\u0131, a\u00e7l\u0131\u011f\u0131n\u0131 pek giderecek durumda olmayan bir inan\u00e7
\nve moral de\u011ferler sisteminin neden Avrupa\u2019y\u0131 fethetme ba\u015far\u0131s\u0131 g\u00f6sterdi\u011fidir.
\n\u00d6nemli bir neden Avrupa\u2019n\u0131n neolitik bakireli\u011fidir. Ne ekersen bi\u00e7ebilirsin.
\nZaten bin y\u0131ll\u0131k tarih bu ger\u00e7e\u011fi kan\u0131tlam\u0131\u015ft\u0131r. \u0130kinci neden d\u0131\u015f k\u00f6kenli olabilir:
\nT\u00fcrklerin hem \u0130slam hem pagan olarak sald\u0131r\u0131 tehditleriyle, Araplar\u0131n g\u00fcneyden
\nSicilya ve \u0130spanya \u00fczerinden sald\u0131r\u0131 tehditleri. Bu iki etken birle\u015fince,
\nAvrupa orta\u00e7a\u011f\u0131n\u0131, \u2018karanl\u0131\u011f\u0131n\u0131n\u2019 uzun s\u00fcresini daha iyi anlamak m\u00fcmk\u00fcnd\u00fcr.
\nH\u0131ristiyanl\u0131\u011fa ihtiya\u00e7 vard\u0131. \u00c7\u00fcnk\u00fc paganizm Roma\u2019yla \u00e7\u00f6km\u00fc\u015ft\u00fc. H\u0131ristiyanl\u0131k
\nkendi \u00f6ncesindeki Avrupa paganizminin inan\u00e7 ve moral olarak anlam
\nyetersizli\u011fini \u00e7oktan ortaya koymu\u015ftu. B\u00f6ylelikle H\u0131ristiyanl\u0131\u011f\u0131n
\nideolojik-k\u00fclt\u00fcrel \u00f6\u011fe olarak hegemonyac\u0131l\u0131\u011f\u0131 i\u00e7in ko\u015fullar olumluydu.
\nH\u0131ristiyanl\u0131\u011f\u0131n maddi k\u00fclt\u00fcr\u00fc her zaman Roma\u2019n\u0131n yan\u0131nda s\u00f6n\u00fck kalm\u0131\u015ft\u0131r.
\nDo\u011fudaki maddi k\u00fclt\u00fcrle de boy \u00f6l\u00e7\u00fc\u015femezdi. Neolitikten \u00e7\u0131kan topluluklarla
\ng\u00f6rkemli Paris\u2019ler olamazd\u0131. Bence bu iki yetersizlik, yani H\u0131ristiyanl\u0131\u011f\u0131n
\nideolojik k\u00fclt\u00fcr a\u00e7l\u0131\u011f\u0131n\u0131 giderecek bir sistem olmaktan \u00e7ok uzak bulunmas\u0131yla
\nkent yap\u0131s\u0131n\u0131n birka\u00e7 bin y\u0131ll\u0131k \u00f6ncesi seviyesinde kalmas\u0131, Avrupa\u2019n\u0131n \u201816.
\ny\u00fczy\u0131ldaki b\u00fcy\u00fck maddi hamlesi\u2019nin yolunu a\u00e7m\u0131\u015ft\u0131r. <\/p>\n
\nolarak H\u0131ristiyan hegemonyac\u0131l\u0131\u011f\u0131 aras\u0131nda s\u0131k\u0131 bir ba\u011flant\u0131 vard\u0131r. Kald\u0131 ki,
\nb\u00fcy\u00fck din ve mezhep \u00e7at\u0131\u015fmalar\u0131 bu ger\u00e7ekli\u011fin do\u011frulanmas\u0131d\u0131r. Avrupa
\nkapitalizmi, m\u00fcthi\u015f bir maddi k\u00fclt\u00fcr hamlesi olarak, g\u00fc\u00e7l\u00fc ideolojik \u00f6\u011felerden
\nyoksun olan H\u0131ristiyanl\u0131\u011f\u0131n zaaflar\u0131n\u0131 iyi kullanm\u0131\u015f daha \u00f6nceki hi\u00e7bir
\nuygarl\u0131\u011f\u0131n cesaret edemedi\u011fi, kendini hep gizlemi\u015f, toplumlar\u0131n \u00e7atlaklar\u0131ndaki
\nbo\u015fluklardan yararlanarak ayakta tutmu\u015f emtiala\u015fmay\u0131 -de\u011fi\u015fim de\u011feri kazanma-
\nve t\u00fcccar-k\u00e2r \u2018tarikat\u0131\u2019n\u0131 resmi uygarl\u0131k g\u00fcc\u00fc haline getirerek yeni bir \u00e7a\u011f
\nin\u015fa etmeyi ba\u015farm\u0131\u015ft\u0131r. Bu anlam\u0131yla Roma maddi k\u00fclt\u00fcr\u00fcn orta a\u015famas\u0131ndan son
\na\u015famaya ge\u00e7ebilmi\u015ftir. Kapitalist modernite denen bu \u00e7a\u011f\u0131 uygarl\u0131\u011f\u0131n krizi mi
\nveya kanserle\u015fmesi bi\u00e7imi ya da son ya\u015fl\u0131l\u0131k evresi olarak m\u0131 yorumlayaca\u011f\u0131m\u0131z\u0131
\nbundan sonraki b\u00f6l\u00fcmde kapsaml\u0131ca de\u011ferlendirece\u011fiz<\/p>\n
\nuygarla\u015fmas\u0131, gerek daha ilk g\u00fcnlerinden itibaren Yahudilik ve H\u0131ristiyanl\u0131kla
\n\u00e7at\u0131\u015fmas\u0131 ve kendi i\u00e7inde mezhep \u00e7at\u0131\u015fmalar\u0131na derinli\u011fine kar\u0131\u015fmas\u0131, sorunun
\nkarma\u015f\u0131kl\u0131\u011f\u0131n\u0131 g\u00f6stermeye yeterlidir.<\/p>\n
\nk\u00f6leci uygarl\u0131\u011f\u0131n son a\u015famas\u0131n\u0131n krizi olarak da yorumlanabilir. H\u0131ristiyanl\u0131k
\nbu krizden g\u00fc\u00e7lenerek \u00e7\u0131km\u0131\u015ft\u0131. \u0130lk b\u00fcy\u00fck yoksul sosyal kesimlerin \u00f6rg\u00fct\u00fc
\nolmay\u0131 ba\u015farm\u0131\u015ft\u0131. Ger\u00e7ekten bu y\u00fczy\u0131llar\u0131 manast\u0131rlarla doldurmu\u015f, yoksul
\nhalklar\u0131n bile ilgisini sa\u011flam\u0131\u015ft\u0131. Bir alternatif g\u00fc\u00e7 olmay\u0131 ba\u015farm\u0131\u015ft\u0131.
\nBir\u00e7ok sorunlar\u0131 da olsa, ayn\u0131 k\u00f6kenden geldikleri i\u00e7in \u0130slam\u2019la birlikte bu
\nsorunlar\u0131 da de\u011ferlendirerek, ba\u015fka alternatif olas\u0131l\u0131klar\u0131 ve \u0130slam\u2019\u0131n
\n\u00e7\u0131k\u0131\u015f\u0131n\u0131 yorumlayarak bu b\u00f6l\u00fcm\u00fc tamamlamak durumunday\u0131m.<\/p>\n
\ngerektirir. Birincisi, \u0130slamiyet \u0130brahim\u00ee gelene\u011fin son dinidir. Kendisini \u00f6yle
\nin\u015fa eder. B\u00f6ylelikle temellerini en az iki bin y\u0131l \u00f6nceki \u0130brahim tarzl\u0131 bir
\n\u00e7\u0131k\u0131\u015fta bulur. Bundan \u00e7\u0131kan sonu\u00e7, Arap-Yahudi \u00e7at\u0131\u015fmas\u0131n\u0131n bir anlamda ayn\u0131
\ndinin iki mezhebi aras\u0131ndaki \u00e7at\u0131\u015fma oldu\u011fudur. \u0130kincisi, i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131
\nMekke\u2019deki zihniyeti cahiliye \u00e7a\u011f\u0131 olarak de\u011ferlendirir. Bir nevi Mekke
\npaganizmi ele\u015ftirisidir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, bizzat Muhammed, Nasturi rahipleriyle
\ndiyaloglarda bulunmakla H\u0131ristiyanl\u0131kla da ba\u011flant\u0131land\u0131r\u0131labilir. D\u00f6rd\u00fcnc\u00fcs\u00fc,
\nt\u00fcccar Hatice\u2019nin hem bir \u00e7al\u0131\u015fan\u0131, hem sonradan e\u015fi olarak ticaretle ba\u011f\u0131n\u0131
\na\u00e7\u0131klar. Be\u015fincisi, Araplarda hep g\u00fcndemde olan, temellerini binlerce y\u0131l
\n\u00f6ncesinden alan kabilecilik ortam\u0131ndan \u015fiddetle etkilenmi\u015ftir. Alt\u0131nc\u0131s\u0131,
\nBizans ve Sasani \u0130mparatorluklar\u0131n\u0131n son debdebeli \u00e7a\u011f\u0131n\u0131 ya\u015fam\u0131\u015ft\u0131r.<\/p>\n
\n\u00e7\u0131k\u0131\u015f\u0131 \u00fczerindeki etkisi hakk\u0131nda ciltler dolusu yaz\u0131labilir. Bununla belirtmek
\nistedi\u011fimiz, \u0130slamiyet\u2019in \u2018\u00e7\u00f6lde bir mucizenin\u2019 geli\u015fmesi olmay\u0131p, g\u00fc\u00e7l\u00fc maddi
\nve tarihi ko\u015fullar\u0131n \u00fcr\u00fcn\u00fc oldu\u011fudur. G\u00fcc\u00fc kadar g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fc de bu ko\u015fullarla
\nba\u011flant\u0131l\u0131d\u0131r. Ne ilk S\u00fcmer ne son Roma gibi bir uygarl\u0131k sentezi olmay\u0131p, a\u011f\u0131r
\nbasan yan\u0131 bir inan\u00e7 ve ahlaki hareket olmas\u0131d\u0131r. Muhammed\u2019in kendisi \u0130brahim,
\nMusa ve \u0130sa gibi belirsiz bir \u015fahsiyet de\u011fildir. Bir\u00e7ok hususiyeti
\nbilinmektedir. Mesaj\u0131 olan \u2018Kur\u2019an\u2019\u0131n kendisi herhangi bir kavme, kabileye,
\ns\u0131n\u0131fa hitap etmeyip t\u00fcm insanl\u0131\u011f\u0131 hedefler. Kur\u2019an\u2019da kendini en \u00e7ok duyuran
\nkavram olan \u2018Allah\u2019 kelimesi, asl\u0131nda teolojik \u00e7al\u0131\u015fmalar\u0131n ba\u015f konusu olmak
\ndurumundad\u0131r. Muhammed bu kavram\u0131n derin etkisindedir. T\u00fcm \u00e2lemlerin \u2018Rabbi\u2019,
\nyani efendisi olarak de\u011ferlendirmektedir. Kelime Kitab\u0131 Mukaddes\u2019te \u00e7ok ge\u00e7er.
\nBu kadar kavramsal b\u00fcy\u00fckl\u00fc\u011f\u00fc olan Allah kelimesi, sosyolojik olarak do\u011fa
\ntanr\u0131sall\u0131\u011f\u0131yla toplumsal tanr\u0131sall\u0131\u011f\u0131 birle\u015ftirme kapasitesindedir.
\nBar\u0131nd\u0131rd\u0131\u011f\u0131 doksan dokuz s\u0131fat, do\u011fa ve toplumsal g\u00fc\u00e7lerin birle\u015fik etkisini
\nifade eder. Mensuplar\u0131n\u0131n \u2018ebedi emir ve yasa\u2019 olarak anlamak istedi\u011fi hususlar
\nson derece bulan\u0131kt\u0131r. Toplumsal k\u00f6kenli vas\u0131flar\u0131n ge\u00e7icili\u011fi kadar, her do\u011fa
\ng\u00f6r\u00fcn\u00fcm\u00fcn\u00fcn yasa de\u011feri olamaz. Kald\u0131 ki, yasac\u0131l\u0131\u011f\u0131n kendisi Yahudi
\nkabilecili\u011finin a\u015f\u0131r\u0131 kuralc\u0131l\u0131\u011f\u0131n\u0131n bir sonucudur. Toplumda her zaman a\u011f\u0131r
\nbasan \u2018e\u011filimler\u2019den bahsedilebilir. Daha sonra \u0130slam toplumundaki b\u00fcy\u00fck
\ntutuculu\u011fa bu yasac\u0131l\u0131k anlay\u0131\u015f\u0131 yol a\u00e7acakt\u0131r. Belki kabile anar\u015fizmini a\u015fmak
\ni\u00e7in kat\u0131 yasac\u0131l\u0131k toplumsal geli\u015fme i\u00e7in yararl\u0131 olmu\u015ftur. Fakat toplumsal
\ngeli\u015fmenin h\u0131zl\u0131 karakteri g\u00f6z \u00f6n\u00fcne getirildi\u011finde, bu \u00fcmmet anlay\u0131\u015f\u0131n\u0131n
\ntehlikesi kendili\u011finden anla\u015f\u0131l\u0131r.<\/p>\n
\nbelirler. En az\u0131ndan \u00fcst\u00fcnde g\u00fc\u00e7 tan\u0131makla S\u00fcmer\u2019den Roma\u2019ya kadar tan\u0131d\u0131k
\noldu\u011fumuz tanr\u0131 olmak hastal\u0131\u011f\u0131na tutulmaz. \u0130sa\u2019n\u0131n tanr\u0131c\u0131l\u0131\u011f\u0131 \u00fczerindeki
\nb\u00fcy\u00fck kavgayla kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131m\u0131zda, Muhammed\u2019in yakla\u015f\u0131m\u0131 daha ileridir. Fakat
\nMusevi kat\u0131l\u0131\u011f\u0131n\u0131 a\u015famamas\u0131 olumsuz yan\u0131d\u0131r. Bunun a\u011f\u0131r faturas\u0131 Arap-\u0130srail
\n\u00e7at\u0131\u015fmas\u0131nda \u00f6denmektedir.<\/p>\n
\na\u011f\u0131rl\u0131kl\u0131 m\u0131 oldu\u011fu, ideolojik yan\u0131n\u0131n m\u0131 bask\u0131n oldu\u011fu tart\u0131\u015f\u0131lmaya de\u011ferdir.
\nH\u0131ristiyanl\u0131kta ahlaki \u00f6\u011fe \u00f6ne \u00e7\u0131karken, \u0130slam\u2019da bana g\u00f6re g\u00fc\u00e7l\u00fc bir denge
\nkurulmu\u015ftur. Muhtevas\u0131 ne kadar yetersiz ve tart\u0131\u015f\u0131l\u0131r da olsa, maddi ve
\nideolojik k\u00fclt\u00fcr denkli\u011fi \u0130slam\u2019\u0131n g\u00fc\u00e7l\u00fc yan\u0131 olabilir. Zaten bizzat
\nMuhammed\u2019in \u201cYar\u0131n \u00f6lecekmi\u015f gibi ahret i\u00e7in \u00e7al\u0131\u015f, hi\u00e7 \u00f6lmeyecekmi\u015f gibi d\u00fcnya
\ni\u00e7in \u00e7al\u0131\u015f hadisi bu yap\u0131sall\u0131\u011f\u0131 iyice a\u00e7\u0131klar. Klasik Roma, Bizans, Sasani,
\nhatta eski Firavun ve Nemrut d\u00fczenlerini istemedi\u011fi, onlar\u0131 \u015fiddetle
\nele\u015ftirdi\u011fi bilinmektedir. Bu y\u00f6n\u00fcyle g\u00fc\u00e7l\u00fc bir uygarl\u0131k ele\u015ftiricisidir. Fakat
\ngerek \u00e7a\u011f\u0131n\u0131n maddi ko\u015fullar\u0131, gerek ideolojik kapasitesi onun \u2018site\u2019
\nanlay\u0131\u015f\u0131n\u0131 a\u00e7\u0131klamaya yetmez. Zaman\u0131m\u0131zdaki sosyalistlerin alternatif
\ngeli\u015ftiremeyi\u015fine benziyor. Ama ahlaka \u00e7ok b\u00fcy\u00fck \u00e7a\u011fr\u0131 yapmas\u0131, uygar toplumun
\nhastal\u0131klar\u0131n\u0131n tamamen fark\u0131nda oldu\u011funu g\u00f6sterir. Bu y\u00f6n\u00fcyle g\u00fc\u00e7l\u00fc bir
\nreformcu, hatta devrimcidir. Ahlak\u0131n egemen olmad\u0131\u011f\u0131 toplumu tan\u0131mamaktad\u0131r.
\nSermaye faizine getirdi\u011fi kurallar, kapitalist toplumun hastal\u0131k halindeki
\ngeli\u015fimine de engeldir. Muhammed\u2019in yap\u0131s\u0131ndan ilk elden bu hususlarda
\nH\u0131ristiyanl\u0131\u011f\u0131n ve Yahudili\u011fin \u00f6n\u00fcnde oldu\u011funu yorumlayabiliriz. K\u00f6lelik
\nkar\u015f\u0131t\u0131 e\u011filimi bilinmektedir. Son derece \u015fefkatli ve azat etme yanl\u0131s\u0131d\u0131r.
\nKad\u0131n yakla\u015f\u0131m\u0131 \u00f6zg\u00fcr ve e\u015fit\u00e7i olmaktan uzak olmakla birlikte, kad\u0131n\u0131n derin
\nk\u00f6leli\u011finden de nefret etmektedir. Bir\u00e7ok e\u015f ve cariye sahibi olmas\u0131ndan \u00e7\u0131karaca\u011f\u0131m\u0131z
\nsonu\u00e7 bu iki e\u011filimi de bar\u0131nd\u0131r\u0131r. Toplumda m\u00fclkiyet ve s\u0131n\u0131f farklar\u0131n\u0131
\ntan\u0131r, ama tam bir sosyal-demokrat gibi a\u015f\u0131r\u0131 vergilerle tekelle\u015fme ve
\ntoplumsal h\u00e2kimiyetlerini \u00f6nlemeye \u00e7al\u0131\u015f\u0131r.<\/p>\n
\nbir maddi k\u00fclt\u00fcrden yana oldu\u011fu, ne de salt ideolojik k\u00fclt\u00fcr olarak kalmak
\nistedi\u011fi rahatl\u0131kla belirtilebilir. Bu y\u00f6n\u00fc hem uygarl\u0131k g\u00fc\u00e7lerine, hem de
\ndi\u011fer ideolojik-k\u00fclt\u00fcrel olu\u015fumlara kar\u015f\u0131 neden g\u00fc\u00e7lendi\u011fini iyice a\u00e7\u0131klar.
\nBelki de S\u00fcmer ve M\u0131s\u0131r rahipleri d\u0131\u015f\u0131nda hi\u00e7bir toplumsal hareket \u0130slam kadar
\nmaddi ve ideolojik k\u00fclt\u00fcr birlikteli\u011fini s\u00fcrd\u00fcrme ustal\u0131\u011f\u0131n\u0131 yakalayamam\u0131\u015ft\u0131r.
\nE\u011fer bug\u00fcn halen radikal veya siyasi \u0130slam\u2019\u0131n g\u00fc\u00e7lenmesinden bahsediyorsak, bu
\nyap\u0131sal \u00f6zelli\u011fini de iyi kavramak zorunday\u0131z.<\/p>\n
\nHalk \u00d6nderi Abdullah \u00d6calan<\/span><\/strong><\/p>\n
\nUygarl\u0131k Manifestosu\u2019ndan<\/span><\/strong><\/p>\n
\nStratejik Ara\u015ft\u0131rmalar Merkezi<\/span><\/p>\n
\n– www.lekolin.net \u2013 www.lekolin.info<\/span><\/p>\n