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Arapl\u0131k deyince \u00e7\u00f6l sava\u015flar\u0131, ganimet ve talan k\u00fclt\u00fcr\u00fc, bir de petrol geliyor ak\u0131llara. Bin y\u0131l\u0131 a\u015fk\u0131n s\u00fcredir Araplar b\u00f6yle ya\u015f\u0131yor ve d\u00fcnya da onlar\u0131 b\u00f6yle tan\u0131yor. Araplar\u0131n \u0130slam diniyle birlikte \u00fcmmet mefhumunu yaratarak birlik sa\u011flad\u0131klar\u0131, s\u00f6ylenir. K\u00f6keni \u00e7a\u011f ve imparatorluklar kar\u015f\u0131s\u0131nda bir \u00f6z savunma anlay\u0131\u015f\u0131na dayanan \u0130slamiyet, birle\u015ferek g\u00fc\u00e7 olma \u00e7a\u011fr\u0131s\u0131d\u0131r. Kelime anlam\u0131 bar\u0131\u015f olsa da temel stratejisi cihatt\u0131r. Bir anlamda sava\u015fla varolma \u00e7a\u011fr\u0131s\u0131d\u0131r. Bu karakterinden dolay\u0131 islam\u0131n kad\u0131na dair de\u011ferleri esas almas\u0131 ya da y\u00fcceltmesi beklenemez, ki \u0130slamiyetle birlikte erkek egemenli\u011fi y\u00fcceltilmi\u015f, yenilenmi\u015f ve h\u00e2kim k\u0131l\u0131nm\u0131\u015ft\u0131r. <\/p>\n
Araplar\u0131n \u0130slam \u00f6ncesi zamanlar\u0131n\u0131n cahiliye devri olarak an\u0131lmas\u0131 en naif de\u011ferlendirmeyle ilerlemeci tarih anlay\u0131\u015f\u0131n\u0131n sonucudur. Tarihte her zaman bug\u00fcn\u00fcn d\u00fcnden daha iyi, daha geli\u015fkin ve daha g\u00fczel oldu\u011fu anlay\u0131\u015f\u0131, insanl\u0131\u011f\u0131n ge\u00e7mi\u015finden dersler \u00e7\u0131karmas\u0131n\u0131n \u00f6n\u00fcn\u00fc alm\u0131\u015ft\u0131r. Ge\u00e7mi\u015fteki ya\u015fant\u0131lar\u0131 ge\u00e7ip gitmi\u015f ve geri bulan bu tarih yakla\u015f\u0131m\u0131, insanl\u0131\u011f\u0131n kendi tarihiyle, k\u00f6kleriyle ve kendi de\u011ferleriyle b\u00fct\u00fcnle\u015fmesini engellemi\u015ftir. Cahiliye devri denerek \u0130slam \u00f6ncesi Arap ya\u015fam de\u011ferleri, inan\u00e7lar\u0131, k\u00fclt\u00fcr\u00fc reddedilir. M\u00fcmk\u00fcnse Lat, Menat ve Uzza ad\u0131ndaki putlardan hi\u00e7 s\u00f6z edilmez. Klasik e\u011fitim sistemi, putlara tap\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yleyip \u0130slami g\u00fczellemelere atlad\u0131\u011f\u0131 i\u00e7in hi\u00e7 kimse Araplar\u0131n \u0130slam \u00f6ncesi nas\u0131l ya\u015fad\u0131\u011f\u0131n\u0131, \u00e7\u00f6l ya\u015fam\u0131n\u0131 binlerce y\u0131l nas\u0131l s\u00fcrd\u00fcrd\u00fcklerini, yarat\u0131lan metafizik de\u011ferleri, olu\u015fan k\u00fclt\u00fcr\u00fc ve bir b\u00fct\u00fcn ya\u015fam\u0131 sorgulamaz. Nas\u0131l ki K\u00fcrtleri anlamak i\u00e7in Zerd\u00fc\u015ftl\u00fc\u011fe, Mazdeizme, ate\u015fin ve g\u00fcne\u015fin kutsal g\u00f6r\u00fcld\u00fc\u011f\u00fc t\u00fcm inan\u00e7lara gitmek gerekiyorsa, Araplar\u0131 anlamak i\u00e7in de Lat, Menat ve Uzza\u2019ya gitmek gerekir. <\/p>\n
Cahiliye devri denilen d\u00f6nemlerin en temel \u00f6zelli\u011fi, Lat, Menat ve Uzza ad\u0131ndaki \u00fc\u00e7 tanr\u0131\u00e7an\u0131n varl\u0131\u011f\u0131d\u0131r. Bug\u00fcn itibariyle \u0130slam dinine bakt\u0131\u011f\u0131m\u0131zda tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fcnden hi\u00e7bir iz kalmam\u0131\u015f olsa da bu bir ger\u00e7ektir. Her \u015feye ra\u011fmen, yapraklar\u0131n neden kurudu\u011funu anlamak i\u00e7in de k\u00f6klere bakmak gerekti\u011fini unutmamal\u0131y\u0131z. <\/p>\n
Arap toplumu bug\u00fcn \u0130slam devleti kurma ad\u0131na yola \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yleyen DA\u0130\u015e adl\u0131 ter\u00f6rist \u00f6rg\u00fctte somutla\u015fan bir t\u0131kanmay\u0131 ya\u015famaktad\u0131r. Bu \u00f6rg\u00fct\u00fcn kurulu\u015funun arka plan\u0131 ne olursa olsun ya da ta\u015feronlar\u0131 kim olursa olsun, sonu\u00e7 itibariyle Arap toplumunun ba\u011fr\u0131nda ye\u015ferme imk\u00e2n\u0131 bulabilmi\u015f olmas\u0131, Arap sosyolojisini yenilemeyi zorunlu k\u0131l\u0131yor. Bunun i\u00e7in k\u00f6kene bakmak, k\u00f6kenden uzakla\u015ft\u0131k\u00e7a ya\u015fam \u00f6z\u00fcnden uzakla\u015fman\u0131n nas\u0131l ger\u00e7ekle\u015fti\u011fini g\u00f6rmek zorunday\u0131z. Yoksa Arap toplumunu t\u00fcmden bu \u00f6rg\u00fct \u015fahs\u0131nda yarg\u0131layarak insanl\u0131k hanesinden silemeyiz. <\/p>\n
Cahiliye denen devrin asl\u0131nda bug\u00fcn ya\u015fand\u0131\u011f\u0131n\u0131 s\u00f6ylemek zor de\u011fildir. Bu ger\u00e7e\u011fi kabullenmeden cehaletten kurtulu\u015f, bir anlamda da \u00f6zg\u00fcrl\u00fck m\u00fcmk\u00fcn de\u011fildir. Cehaletten kurtulu\u015fun yolu ahlaki politik toplum de\u011ferlerini kendi toplumsall\u0131\u011f\u0131nda ya\u015famak, ya\u015fatmak ve t\u00fcm b\u00f6lge toplumlar\u0131yla bu ortak de\u011ferlerde bulu\u015fabilmektir. Araplar i\u00e7in bunun bir yolu, DA\u0130\u015e\u2019in kurulu\u015fuyla intihar eden \u0130slam dininin \u00f6tesinde, kendi toplumsall\u0131\u011f\u0131n\u0131 b\u00fct\u00fcnl\u00fckl\u00fc olarak tarihsel bir toplum olarak de\u011ferlendirebilmektir. <\/p>\n
Arap toplumunun tarihselli\u011fi islamdan ibaret de\u011fildir. Bu tarihsellik, toplum ya\u015fam\u0131n\u0131 bin y\u0131l ile s\u0131n\u0131rlamadan, \u00f6ncesinde ya\u015fanan, tarihsel k\u00fclt\u00fcr\u00fcn olu\u015fmas\u0131n\u0131 sa\u011flayan ya\u015fam \u00f6\u011felerini bulmak ve a\u00e7\u0131\u011fa \u00e7\u0131karmakla anla\u015f\u0131l\u0131r. Ayn\u0131 zamanda g\u00fcncelin s\u0131\u011fl\u0131\u011f\u0131ndan ve bug\u00fcnk\u00fc cihatlar\u0131n dayana\u011f\u0131 olan tek tanr\u0131l\u0131 dinin b\u00fct\u00fcnle\u015ftirmeyen par\u00e7alayan, \u00f6ld\u00fcren ve yok eden ger\u00e7e\u011finden kurtulmakla anla\u015f\u0131labilir. \u0130slam \u00f6ncesine ait t\u00fcm eserler yak\u0131ld\u0131\u011f\u0131, ya\u011fmaland\u0131\u011f\u0131 ve fetih seferlerinde yok edildi\u011fi i\u00e7in bulunan bilgiler tart\u0131\u015fmal\u0131d\u0131r. Buna ra\u011fmen, zerre kadar da olsa, do\u011fru bilginin izleri \u015feklinde de olsa, ula\u015fmak bizler i\u00e7in \u00f6nemlidir. Tanr\u0131\u00e7alar\u0131 yoktan varetmeye \u00e7al\u0131\u015fm\u0131yoruz ama yok edilen tarih \u00fczerine d\u00fc\u015f\u00fcnd\u00fcrtmek istiyoruz. <\/p>\n
Lat, Menat ve Uzza isimleri, bizlere \u00f6\u011fretildi\u011fi kadar\u0131yla \u0130slam \u00f6ncesi putlar\u0131n isimleridir. Bu putlar\u0131n tanr\u0131\u00e7alar ad\u0131na yap\u0131lan tap\u0131naklar oldu\u011funa dair veriler kadar g\u00fcncel ya\u015fant\u0131lar vard\u0131r. Lat, Menat ve Uzza, Arap toplumunun \u00fc\u00e7 tanr\u0131\u00e7as\u0131d\u0131r.\u00a0 Arap\u00e7adaki t\u00fcm kelimeler gibi, ilahla\u015ft\u0131ran \u2018el\u2019 \u00f6n tak\u0131s\u0131yla an\u0131l\u0131r. Yani El Lat, El Menat, El Uzza \u015feklinde dile gelir. Adlar\u0131 az da olsa kitaplarda vard\u0131r. Tanr\u0131\u00e7a olduklar\u0131, tap\u0131n\u0131ld\u0131klar\u0131, adlar\u0131na tap\u0131naklar ve ibadetg\u00e2hlar yap\u0131ld\u0131\u011f\u0131 bug\u00fcne ula\u015fan tarih par\u00e7alar\u0131d\u0131r. Bunlar\u0131 bizlere ula\u015ft\u0131ran kitabeler, tap\u0131nak yaz\u0131tlar\u0131 kadar, cahiliye denilen devirden sonraki \u0130slami fetihlerden ve talanlardan kurtulan \u015fiirlerdir. <\/p>\n
Kimi inan\u0131\u015fa g\u00f6re bu \u00fc\u00e7 tanr\u0131\u00e7a, tanr\u0131n\u0131n \u00fc\u00e7 k\u0131z\u0131d\u0131r. Kimi kaynaklara g\u00f6re de \u00fc\u00e7\u00fcn\u00fcn bir t\u00fcr tanr\u0131\u00e7a \u00fc\u00e7lemesi oldu\u011fu belirtilir. Arap mitolojisinde her \u015feye g\u00fcc\u00fc yeten ba\u015ftanr\u0131n\u0131n, yani El \u0130lah\u2019\u0131n k\u0131z\u0131, baz\u0131 b\u00f6lgelerde de e\u015fi oldu\u011fu yaz\u0131l\u0131r. Genel kan\u0131 ise El Lah (yani Allah)\u2019\u0131n k\u0131zlar\u0131 oldu\u011fu y\u00f6n\u00fcndedir. Hubal ad\u0131nda bir tanr\u0131 vard\u0131r. Kimi mitolojilerde bu tanr\u0131\u00e7alar Hubal\u2019\u0131n k\u0131zlar\u0131, kiminde kimisi e\u015fi olarak ge\u00e7mektedir. <\/p>\n
Lat, \u0130slam \u00f6ncesi Arabistan\u2019da bereket tanr\u0131\u00e7as\u0131d\u0131r. Mekke\u2019nin \u00fc\u00e7 ba\u015f tanr\u0131\u00e7as\u0131ndand\u0131r. Lat, sava\u015f ve zek\u00e2 tanr\u0131\u00e7as\u0131 Yunan Athena\u2019s\u0131na denk tutulmu\u015ftur. K\u00e2be\u2019de ya\u015fad\u0131\u011f\u0131na inan\u0131ld\u0131\u011f\u0131 i\u00e7in ad\u0131na orada bir put yap\u0131lm\u0131\u015ft\u0131r. K\u0131smet ve bereket tanr\u0131\u00e7as\u0131 da deniyor. Mekke\u2019nin do\u011fusundaki Taif\u2019te ad\u0131na b\u00fcy\u00fck bir tap\u0131nak yap\u0131lm\u0131\u015ft\u0131r. Mekke ve Medine aras\u0131nda bulunan Kudayd kasabas\u0131nda da bu tanr\u0131\u00e7ay\u0131 temsilen bir Kara Ta\u015f (Hacer-\u00fcl Esved) bulunmaktad\u0131r. <\/p>\n
Menat ya da Manat da Arap mitolojisindeki \u00fc\u00e7 ba\u015f tanr\u0131\u00e7adan biridir. Ad\u0131 Kuran\u2019da da ge\u00e7er. Kader tanr\u0131\u00e7as\u0131 oldu\u011fu ve tanr\u0131\u00e7alar i\u00e7inde en ya\u015fl\u0131s\u0131 oldu\u011funa inan\u0131l\u0131r. Kimi yerlerde Manawat da deniyor. Arap co\u011frafyas\u0131ndaki en eski putun Manat\u2019a ait oldu\u011fu, ayr\u0131ca Mekke\u2019de ad\u0131na bir t\u00fcr hac d\u00fczenlendi\u011fi s\u00f6ylenmektedir. <\/p>\n
Uzza da korunmak i\u00e7in \u00e7a\u011fr\u0131lan bir tanr\u0131\u00e7ad\u0131r. Kurey\u015flilerin \u0130slam d\u00f6nemi sava\u015flar\u0131nda dahi bu ad\u0131 \u00e7a\u011f\u0131rd\u0131klar\u0131 belirtilir. \u00d6rne\u011fin 624 y\u0131l\u0131nda yap\u0131lan Uhud sava\u015f\u0131nda dahi, Kurey\u015flilerin \u201cUzza\u2019n\u0131n insanlar\u0131, hubal\u2019\u0131n insanlar\u0131 \u015feklinde sava\u015f naralar\u0131 att\u0131klar\u0131 tarihe not d\u00fc\u015f\u00fclm\u00fc\u015ft\u00fcr. \u0130slam \u00f6ncesi \u00e7ocuklar\u0131 Uzza\u2019n\u0131n kullar\u0131, Uzza\u2019n\u0131n insanlar\u0131 anlam\u0131nda Abdul Uzza ismi verildi\u011fi de bug\u00fcne ula\u015fan bir veridir. Uzza, Ven\u00fcs ve Afrodit ile \u00f6zde\u015fle\u015ftirilir. <\/p>\n
Hi\u015fam bin el-Kelbi ad\u0131nda bir yazar\u0131n kaleme ald\u0131\u011f\u0131 Putlar Kitab\u0131`nda (Kitab el-Esnam) \u015f\u00f6yle yazar: <\/p>\n
\u201cKurey\u015fliler de d\u00e2hil Araplar\u0131n \u00e7ocuklar\u0131na Abdul-Uzza ismi koyma adetleri vard\u0131. Daha da \u00f6nemlisi Kurey\u015filer i\u00e7in Uzza en \u00f6nemli puttu. Onu ziyaret eder, hediyeler getirir ve kurban adayarak l\u00fctuf dilerlerdi. <\/p>\n
Uzza, \u0130slam \u00f6ncesi Arap \u015fiirinde g\u00fczellik simgesi olarak an\u0131l\u0131r. Ven\u00fcs ve Afrodit gibi. Zaten \u015fiir ya\u015fam\u0131n en \u00f6zg\u00fcr dilidir. \u0130slam \u00f6ncesine her ne kadar cahiliye d\u00f6nemi dense de o d\u00f6nemler \u015fiirlerin sokaklarda okundu\u011fu, Arap toplumunun birbiriyle ili\u015fkilerinde b\u00fcy\u00fck inceliklerin, sanatk\u00e2rane tutumlar\u0131n ve g\u00fczelliklerin, kesinlikle cihat mant\u0131\u011f\u0131n\u0131n tam tersine ya\u015fam zihniyetinin oldu\u011fu kesindir. \u0130slam\u0131n do\u011fu\u015fuyla birlikte ilk olarak G\u00fcney Arabistan\u2019da varl\u0131\u011f\u0131 h\u0131zla yok edilir. Kanatl\u0131 Aslanlar Tap\u0131na\u011f\u0131 ad\u0131yla an\u0131lan bir tap\u0131na\u011f\u0131n Uzza\u2019ya ait oldu\u011fu tap\u0131naktaki kitabelerde bulunan yaz\u0131larda ispatlanm\u0131\u015ft\u0131r. Bir \u015fiirde ge\u00e7en \u201cUzza ve onun iki k\u0131z\u0131na art\u0131k tapmam \u015feklindeki dize, Uzza\u2019n\u0131n iki k\u0131z\u0131 olabilece\u011fi gibi, ondan sonra iki tanr\u0131\u00e7an\u0131n varl\u0131\u011f\u0131 da anlat\u0131lm\u0131\u015f olabilir. <\/p>\n
\u00dc\u00e7 tanr\u0131\u00e7an\u0131n tap\u0131m\u0131 da farkl\u0131 zamanlardad\u0131r. Bu veri, karde\u015f olmama ihtimalini art\u0131rmaktad\u0131r. \u0130slami kaynaklar, her \u00fc\u00e7 tanr\u0131\u00e7an\u0131n tanr\u0131yla kul aras\u0131nda arac\u0131 rol\u00fc \u00fcstlendi\u011fini belirtirler. Zaten \u0130slam dininde tanr\u0131 ile kul aras\u0131na kimse giremez denilerek, bu arac\u0131lar da ortadan kald\u0131r\u0131l\u0131r. Her \u00fc\u00e7 tanr\u0131\u00e7a ad\u0131na yap\u0131lan farkl\u0131 mabetler vard\u0131r. \u00dcrd\u00fcn\u2019de de ad\u0131na Xirbet denilen tap\u0131naklar\u0131n varl\u0131\u011f\u0131 bilinmektedir.
Art\u0131k Arap tanr\u0131\u00e7alar\u0131n\u0131n uyanma vakti geldi. Erkek tanr\u0131lar, talan edecek bir \u015fey b\u0131rakmayana, belki de en son di\u015flerini kendi cesetlerine ge\u00e7irene kadar ganimet pe\u015finden ko\u015fmakta ve ko\u015fturmakta \u0131srar edecekler. Tanr\u0131\u00e7alar art\u0131k bin y\u0131ll\u0131k uykudan uyanmal\u0131. Tanr\u0131lar ad\u0131na sadece sava\u015flar oluyor. Ortado\u011fu\u2019da sava\u015flar\u0131n olmad\u0131\u011f\u0131, bar\u0131\u015f\u0131n toplum ya\u015fam\u0131n\u0131n \u00f6z\u00fc haline getirildi\u011fi bir sisteme ihtiya\u00e7 var. Bu da ancak, tanr\u0131\u00e7alar, kad\u0131n kutsallar, kad\u0131nca de\u011ferler ve toplumun i\u00e7ine itildi\u011fi vah\u015fetten s\u0131yr\u0131larak kad\u0131n \u00f6z\u00fcyle yeniden insanla\u015fmas\u0131yla m\u00fcmk\u00fcn olur. Art\u0131k Arap tanr\u0131\u00e7alar\u0131n\u0131n uyanma ve tarih ve toplum olup y\u00fcr\u00fcme vakti geldi. <\/p>\n
Dilzar D\u00eelok<\/p>\n
K\u00fcrdistan Stratejik Ara\u015ft\u0131rmalar Merkezi<\/p>\n
www.lekolin.org – www.navendalekolin.com – www.lekolin.net \u2013 www.lekolin.info<\/p>\n
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