Do\u011frular\u0131 ve hay\u0131rl\u0131 ba\u015far\u0131lar\u0131 tebrik ve takdir etmek\u2026 Yanl\u0131\u015flar\u0131 ve kas\u0131tl\u0131 \u00e7arp\u0131tmalar\u0131 ise tespit ve tenkit etmek, hem inanc\u0131m\u0131z\u0131n hem de insanl\u0131\u011f\u0131m\u0131z\u0131n bir icab\u0131d\u0131r. Bize ayk\u0131r\u0131 da gelse, ba\u015fkalar\u0131n\u0131 hakarete ve k\u00fc\u00e7\u00fcmsemeye y\u00f6nelmedik\u00e7e; insanlar\u0131n inan\u00e7lar\u0131na, yorum ve yakla\u015f\u0131mlar\u0131na ve ya\u015fam tarzlar\u0131na sayg\u0131l\u0131 davranmak zorunday\u0131z. Ancak b\u00fcy\u00fck \u00e7o\u011funlu\u011fu M\u00fcsl\u00fcman olan bir toplumda, \u00f6zellikle ayd\u0131nlar\u0131n, bilim ve fikir adamlar\u0131n\u0131n, sanat\u00e7\u0131 ve yorumcular\u0131n bu \u00fclkedeki m\u00fc\u2019minleri k\u0131racak yanl\u0131\u015fl\u0131klara, k\u0131zd\u0131racak haks\u0131zl\u0131klara kaymamak ve b\u00f6ylece fitne-fesada sebep olmamak i\u00e7in, <\/strong>\u0130slam\u2019la, Kur\u2019an\u2019la, Resul\u00fcllah\u2019la <\/strong>ilgili, ciddi ve ger\u00e7ek\u00e7i bir ara\u015ft\u0131rma yapmalar\u0131n\u0131n gerekli oldu\u011funa inanmaktay\u0131z.<\/strong><\/p> \u00a0Bize; tarih\u00e7i Prof. Dr. \u0130lber Ortayl\u0131 ile gazeteci \u0130smail K\u00fc\u00e7\u00fckkaya\u2019n\u0131n haz\u0131rlad\u0131\u011f\u0131 <\/strong>\u201cCumhuriyet\u2019in \u0130lk Y\u00fczy\u0131l\u0131<\/em><\/strong>” ba\u015fl\u0131kl\u0131 bir kitap ula\u015ft\u0131r\u0131ld\u0131. Genel hatlar\u0131yla yararl\u0131, yap\u0131c\u0131 ve ba\u015far\u0131l\u0131 bir \u00e7al\u0131\u015fmayd\u0131, duyarl\u0131 ve tutarl\u0131 bilgiler bar\u0131nd\u0131rmaktayd\u0131\u2026 Uzun s\u00fcren bir r\u00f6portaj neticesinde ve soru-cevap \u015feklinde haz\u0131rlanmas\u0131na ra\u011fmen, bu kitab\u0131 bir solukta ve bir saatte okuyup notlar ald\u0131m. Rabbimin \u00f6zel inayetiyle, \u00e7ok h\u0131zl\u0131 okuma yetene\u011fini de, elbette \u015f\u00fckranla anmal\u0131y\u0131m. Bu arada birikimli, becerikli ve cesaretli gazetecilerden \u0130smail K\u00fc\u00e7\u00fckkaya\u2019n\u0131n; do\u011fru ve doyurucu yan\u0131tlar alacak \u015fekilde, uygun, net ve vurgulu sorular y\u00f6neltmesinin, bu kitab\u0131n ortaya \u00e7\u0131kmas\u0131nda \u00f6nemli ve etkili pay\u0131 oldu\u011funu da, \u00f6zellikle vurgulamal\u0131y\u0131m. <\/strong><\/p> Sn. \u0130lber Ortayl\u0131\u2019n\u0131n;<\/strong><\/p> T\u00fcrk tan\u0131m\u0131n\u0131, T\u00fcrklerin tarihi devlet ve medeniyet a\u015famalar\u0131n\u0131\u2026 Son d\u00f6nem Osmanl\u0131 padi\u015fahlar\u0131n\u0131\u2026 Abd\u00fclhamid Han\u2019\u0131n \u00fcst\u00fcn ki\u015filik yap\u0131s\u0131n\u0131 ve Cumhuriyet\u2019e zemin haz\u0131rlay\u0131c\u0131 \u00f6nemli altyap\u0131 icraatlar\u0131n\u0131\u2026 Mustafa Kemal Atat\u00fcrk\u2019\u00fc tabula\u015ft\u0131ranlar\u0131n da, haks\u0131z ve dayanaks\u0131z \u015fekilde su\u00e7lay\u0131p sald\u0131ranlar\u0131n da \u00f6tesinde; do\u011fal ve normal yap\u0131s\u0131n\u0131 ve \u00fcst\u00fcn ba\u015far\u0131lar\u0131n\u0131<\/em><\/strong> tarafs\u0131z ve donan\u0131ml\u0131 bir bilim adam\u0131 duyarl\u0131l\u0131\u011f\u0131yla, ak\u0131c\u0131 ve anla\u015f\u0131l\u0131r bir \u00fcslupla aktarmalar\u0131 yan\u0131nda\u2026<\/strong><\/p> Rahmetli <\/strong>Erbakan Hocam\u0131z\u0131n<\/strong>; ama\u00e7lar\u0131, at\u0131l\u0131mlar\u0131, evrensel bar\u0131\u015f ve bereket programlar\u0131, \u00fclkemizin \u00e7ok y\u00f6nl\u00fc kalk\u0131nma ve ger\u00e7ek ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 kazanma planlar\u0131<\/em> konusunda\u2026 Daha da \u00fcz\u00fcc\u00fc ve d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc olan; <\/strong>\u0130slam\u2019\u0131n,\u00a0 Resul\u00fcllah\u2019\u0131n ve Kur\u2019an\u2019\u0131n<\/em><\/strong> temel ve ak\u0131lc\u0131 esaslar\u0131, genel ve insanc\u0131l kurallar\u0131 hakk\u0131nda; de\u011fil bir bilim adam\u0131n\u0131n, hatta s\u0131radan bir ara\u015ft\u0131rmac\u0131 yazar\u0131n bile \u00e7ok gerisindeki bilgi birikimine sahip olmalar\u0131\u2026 \u0130deolojik saplant\u0131lar\u0131 ve fikri sapk\u0131nl\u0131klar\u0131 h\u00e2l\u00e2 a\u015famamalar\u0131\u2026 Hatta, kas\u0131tl\u0131 olarak uydurulan ve sokak a\u011fz\u0131yla topluma duyurulan yanl\u0131\u015f ve al\u00e2kas\u0131z itham ve iftiralar\u0131, tarihi do\u011frular gibi aktarmalar\u0131\u2026 E\u011fer ara\u015ft\u0131rma zay\u0131fl\u0131\u011f\u0131 ve kavrama k\u0131s\u0131rl\u0131\u011f\u0131ndan kaynaklanm\u0131yorsa, mutlaka ve maalesef kas\u0131tl\u0131 ve \u00f6n yarg\u0131l\u0131 bir \u00e7arp\u0131tma ve sapt\u0131rma hesapl\u0131yd\u0131!..<\/strong><\/p> Ve yine; <\/strong><\/p> \u2022 <\/b>Hem <\/strong>Sultan Abd\u00fclhamid Han\u2019\u0131n, <\/strong>Filistin topraklar\u0131nda ve \u0130slam\u2019\u0131n ba\u011fr\u0131nda bir \u00e7\u0131banba\u015f\u0131 olarak olu\u015fturulmaya \u00e7al\u0131\u015f\u0131lan \u0130srail\u2019in kurulmas\u0131n\u0131 engelledi\u011fi i\u00e7in ba\u015f\u0131na a\u00e7\u0131lan belalar\u0131n ve at\u0131lan iftiralar\u0131n\u2026 <\/strong><\/p> \u2022 <\/b>Hem <\/strong>Mustafa Kemal\u2019in, <\/strong>topluma kas\u0131tl\u0131 olarak yanl\u0131\u015f tan\u0131t\u0131lmas\u0131n\u0131n, uzla\u015fma de\u011fil ayr\u0131\u015fma ve kutupla\u015fma sebebi yap\u0131lmas\u0131n\u0131n\u2026 <\/strong><\/p> \u2022 <\/b>Hem de <\/strong>Erbakan Hoca\u2019n\u0131n; <\/strong>ba\u015far\u0131s\u0131z olmas\u0131 i\u00e7in \u00e7\u0131rp\u0131nanlar\u0131n, <\/strong>\u0130slam Birli\u011fi, D-8\u2019ler ve ekonomide Havuz Sistemi <\/em><\/strong>gibi tarihi projelerinin akamete u\u011frat\u0131lmas\u0131n\u0131n, perde arkas\u0131ndaki as\u0131l sinsi g\u00fc\u00e7lerin <\/strong>Siyonist Yahudi merkezleri<\/em><\/strong> oldu\u011fu ger\u00e7e\u011fini sanki hi\u00e7 bilmiyorlarm\u0131\u015f\u2026 Veya bunlar uydurma komplo kurgular\u0131ym\u0131\u015f gibi davranmalar\u0131 da, bilim adam\u0131 onuruna ve ba\u011f\u0131ms\u0131z yay\u0131nc\u0131l\u0131k \u015fuuruna asla yak\u0131\u015fmayan yakla\u015f\u0131mlard\u0131\u2026 \u00c7\u00fcnk\u00fc <\/strong>korkular\u0131n<\/strong> avucunda ve ku\u015fkular\u0131n k\u0131skac\u0131nda konu\u015fup yazanlar\u0131n, ger\u00e7eklere terc\u00fcmanl\u0131k yapamayacaklar\u0131 a\u00e7\u0131kt\u0131\u2026<\/strong><\/p> \u0130lber Ortayl\u0131\u2019n\u0131n do\u011fru ve olumlu yakla\u015f\u0131mlar\u0131 ve uygun yorumlar\u0131:<\/strong><\/p> T\u00fcrklerin etnik yap\u0131s\u0131 bellidir. T\u00fcrkler Asyal\u0131d\u0131r. Hem de Do\u011fu Asyal\u0131d\u0131r. Orhun b\u00f6lgesi Altaylar\u0131n ete\u011finde bulunmaktad\u0131r. T\u00fcrklerin Mo\u011follarla etnik y\u00f6nden ilgili oldu\u011fu iddialar\u0131 yanl\u0131\u015ft\u0131r ve kas\u0131tl\u0131d\u0131r. \u00c7\u00fcnk\u00fc birtak\u0131m orijinal kelimeler ve say\u0131lar, T\u00fcrklerin Mo\u011follardan ayr\u0131 oldu\u011funu a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. \u00c2detlerimiz de \u00e7ok farkl\u0131d\u0131r. T\u00fcrkler, 10. as\u0131rda \u0130slamla\u015fmaya ba\u015flam\u0131\u015ft\u0131r. T\u00fcrkler g\u00f6\u00e7ebe, at g\u00f6\u00e7ebesi topluluklard\u0131. \u0130\u015fte bunun i\u00e7in \u00e7ok te\u015fkilat\u00e7\u0131d\u0131r, \u00e7ok askeri bir yap\u0131d\u0131r. T\u00fcrkleri konu\u015furken \u00f6nce b\u00fcy\u00fck bir co\u011frafyada ve inan\u00e7 d\u00fcnyas\u0131nda T\u00fcrkiye’nin \u00f6nc\u00fcl\u00fck rol\u00fcn\u00fc hat\u0131rlamal\u0131y\u0131z. Bu \u00f6nemli bir konudur. Bize modellik edecek ba\u015fka kimse yok, ulus yok. Biz herkesin modeli olma durumunday\u0131z.<\/strong><\/p> Devlet gelene\u011fimiz i\u00e7inde ay\u0131rt edici \u00f6zelli\u011fimiz olarak T\u00fcrklerin askeri f\u0131trat\u0131-nizam\u0131 ve te\u015fkilat\u0131 \u00f6ne \u00e7\u0131kmaktad\u0131r!<\/strong><\/p> T\u00fcrkiye’nin ay\u0131rt edici \u00f6zelli\u011finin ba\u015f\u0131nda; <\/strong>asker toplum<\/em><\/strong> olmas\u0131 vard\u0131r. T\u00fcrkler asker f\u0131tratl\u0131 bir toplum olmaktad\u0131r. Anadolu’ya, Avrupa’daki kavimler g\u00f6\u00e7\u00fcne g\u00f6re daha ge\u00e7 gelip yerle\u015fmeye ba\u015flad\u0131k. T\u00fcrk olarak buralar\u0131 fethediyorsun ve ayakta durmak zorundas\u0131n. Ayr\u0131ca T\u00fcrk g\u00f6\u00e7ebeli\u011fi m\u00fcthi\u015f bir \u00f6rg\u00fctlenmeye dayan\u0131r. Her g\u00f6\u00e7ebe birbirine benzemez ve g\u00f6\u00e7ebelerin kendilerine g\u00f6re bir yap\u0131lar\u0131 bulunmaktad\u0131r. Mesela 6. as\u0131rda \u0130stemi Yabgu’ya giden Bizans El\u00e7isi Kilikyal\u0131 Zemarkhos bile G\u00f6kt\u00fcrklerin ilgin\u00e7 ya\u015fam\u0131n\u0131 g\u00f6r\u00fcp seyahatnamesinde aktarm\u0131\u015ft\u0131r. Bu \u00f6nemli eserin, maalesef hen\u00fcz T\u00fcrk\u00e7eye \u00e7evrisi yap\u0131lmam\u0131\u015ft\u0131r.<\/strong><\/p> \u00d6nemli bir nokta da, T\u00fcrklerde askerli\u011fin kapal\u0131 bir z\u00fcmreye ait olmamas\u0131d\u0131r, ki T\u00fcrklerin en se\u00e7kin adamlar\u0131n\u0131n asker olmas\u0131n\u0131 sa\u011flam\u0131\u015flard\u0131r. Bu memlekette; t\u0131pta, m\u00fchendislikte hatta resim ve terc\u00fcmede bile reformlar\u0131n hep askerlerden ba\u015flamas\u0131 anlaml\u0131d\u0131r. Unutmayal\u0131m; <\/strong>Ahmed Cevdet Pa\u015fa<\/strong> gibi hukuk\u00e7u ve de tarih\u00e7i bir adliye naz\u0131r\u0131 <\/strong>II. Abd\u00fclhamid devrinde sistemi modernle\u015ftirmeye ba\u015flam\u0131\u015ft\u0131r<\/em><\/strong>. Bundan \u00f6nce reformcular askeri kanatlard\u0131, ilk defa Tanzimat’\u0131n ileri gelen adamlar\u0131 bu gelene\u011fi bozmu\u015flard\u0131. Devlet, zaten asl\u0131nda asker\u00ee te\u015fkilatt\u0131r. H\u00e2l\u00e2 \u00f6yledir. T\u00fcrkiye’de anti militarist hava olmaz, ya\u015famaz. \u00c7\u00fcnk\u00fc en te\u015fkilatl\u0131 kesim onlard\u0131r. Mesela (baz\u0131 mecburiyetlerle) darbe yap\u0131yor, sonra \u00e7ekiliyorlar. \u00c7\u00fcnk\u00fc terfi aksam\u0131yor. Terfi aksay\u0131nca ba\u015ftakiler de\u011fi\u015fmi\u015f olacak. Terfi sistemi de, \u00f6rg\u00fctlenme de \u00f6nemli bir unsur say\u0131lmaktad\u0131r. Askerlikte okuma ve kariyer esaslar\u0131 \u00f6nemli unsurlard\u0131r. Bu \u00f6zellikler kaybolmaz. Onun i\u00e7in toplumda en \u00e7ok itimat edilen z\u00fcmrenin askerler olmas\u0131 do\u011fald\u0131r.<\/strong><\/p> Bulundu\u011fu co\u011frafya, toplumu zorlamaktad\u0131r; sadece d\u00fcnya tarihinde de\u011fil, \u0130slam d\u00fcnyas\u0131 \u00e7er\u00e7evesinde dahi <\/strong>askeri medeniyetler<\/em><\/strong> olmas\u0131 normal kar\u015f\u0131lanmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc ilk \u00f6nce ordu kurulmakta, sonra orduyu yerle\u015ftirecek k\u0131\u015fla kurulmakta ve orada yeni bir hayat ba\u015flamaktad\u0131r. T\u00fcrkiye budur, b\u00f6yle ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Daha 11. as\u0131rda ba\u015flam\u0131\u015f. \u00c7\u00f6l\u00fcn ortas\u0131nda kervansaray yap\u0131lmakta, da\u011f\u0131n ba\u015f\u0131nda kaleler kurulmakta ve askeri k\u0131talar ticaret kervanlar\u0131n\u0131 korumaktad\u0131r. 13. as\u0131rda b\u00f6yle muhte\u015fem yap\u0131lara her yerde rastlan\u0131lmamaktad\u0131r. \u015eehrin i\u00e7inde bir s\u00fcr\u00fc mescitler bulunmaktad\u0131r. Bu insanlar\u0131n askeri ve idari katk\u0131s\u0131 \u015furadan anla\u015f\u0131lmaktad\u0131r: Sel\u00e7uklulardan bir\u00e7ok askeri eser h\u00e2l\u00e2 dimdik ayaktad\u0131r. Konya Alaaddin Camii denilen Ulu Cami\u2019nin yan\u0131ndaki Alaeddin K\u00f6\u015fk\u00fc denilen, Sel\u00e7uklu h\u00fck\u00fcmdar saray\u0131ndan ise tek duvar kal\u0131nt\u0131s\u0131 vard\u0131r. Bu g\u00f6steriyor ki; mimaride de hakiki katk\u0131 do\u011frudan do\u011fruya askeri kaynakl\u0131d\u0131r! <\/strong><\/p> T\u00fcrkiye yak\u0131n zamana kadar (Atat\u00fcrk sonras\u0131 yanl\u0131\u015f bir anlay\u0131\u015f sonucu) kabu\u011funa \u00e7ekilen, etrafa kar\u0131\u015fmayan bir \u00fclke konumundayd\u0131. Bu zaman diliminde i\u00e7timai vicdan ve \u015fuurunun da kabu\u011funa \u00e7ekildi\u011fini g\u00f6r\u00fcyoruz. Bu, okul kitaplar\u0131na kadar yans\u0131d\u0131. Yeni nesil, Balkanlar\u2019\u0131 bile bilmiyordu. Dedesi \u015fehit d\u00fc\u015fm\u00fc\u015f, g\u00f6m\u00fclm\u00fc\u015f 1912-1913 bozgununda… \u0130nsanlar oradan binbir zorlukla g\u00f6\u00e7 etmi\u015f. Anadolu’da nereye baksan, oradan gelme insanlara rastlanmaktad\u0131r. \u0130stanbul’da, Trakya’da, \u0130zmir’de, Orta Anadolu’da, Eski\u015fehir’de y\u0131\u011f\u0131nlarla kar\u015f\u0131la\u015f\u0131rs\u0131n… “Ge\u00e7mi\u015fi unut, ileriye bak”<\/em> yavesiyle yak\u0131n tarih unutulmaya, zihinlerden \u00e7\u0131kar\u0131lmaya u\u011fra\u015f\u0131lm\u0131\u015ft\u0131r. Hakikat \u00e7arp\u0131t\u0131larak kafalar kar\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. \u015eimdi, burada bak\u0131n T\u00fcrk ne oluyor? T\u00fcrk, geni\u015f co\u011frafyalarda gezinen farkl\u0131 bir kavim konumundad\u0131r. Bu \u00e7ok a\u00e7\u0131kt\u0131r. Milattan sonra 6. as\u0131rda Orta Asya’da G\u00f6kt\u00fcrkler vard\u0131r. Oradan 1500’lerde hi\u00e7 kimsenin akl\u0131na gelmeyecek bir mesafe ve yerde, Bosna s\u0131n\u0131r\u0131nda oturuyorlard\u0131. Bunlar bin senede olacak i\u015fler san\u0131lmamal\u0131d\u0131r. \u00d6yle s\u00fcr\u00fclerle gelip gitmesi s\u00f6z konusu olamayacakt\u0131r. Bir devaml\u0131l\u0131kla yerle\u015fiyor, oturuyor, \u00e7ekiliyor, iz b\u0131rak\u0131yor. T\u00fcrklerin adeta \u00e7ekilme, kaybolma kapasitesi yok. T\u00fcrk kavminin \u00f6zelliklerinin geli\u015fmesi \u00fczerinde bunun pay\u0131 vard\u0131r ve bir noktadan sonra yerle\u015fme ve \u00f6rg\u00fctlenmesi art\u0131k g\u00f6\u00e7ebe yerle\u015fimi ve \u00f6rg\u00fctlenmesinden \u00e7\u0131kmaktad\u0131r. Buras\u0131 \u00e7ok \u00f6nemli bir noktad\u0131r. \u0130ran, Horasan farkl\u0131, Anadolu ve yukar\u0131 Mezopotamya farkl\u0131 ve hele Balkanlar \u00e7ok farkl\u0131 safhalar ve nitelik ta\u015f\u0131maktad\u0131r. (\u00d6zellikle T\u00fcrklerin f\u0131trat\u0131ndaki-\u00f6z yap\u0131s\u0131ndaki askeri marifet ve meziyetler, \u0130slam Diniyle kal\u0131c\u0131 medeniyetlere d\u00f6n\u00fc\u015fme \u015fans\u0131 kazanm\u0131\u015ft\u0131r. A.A.)<\/em><\/strong><\/p> Bu tabii ve tarihi yap\u0131n\u0131n ana ta\u015f\u0131y\u0131c\u0131lar\u0131ndan birisi de T\u00fcrk\u00e7emiz olmaktad\u0131r!<\/strong><\/p> Bu \u00e7ok a\u00e7\u0131kt\u0131r. Tarihi deneyimler bunu kan\u0131tlamaktad\u0131r. T\u00fcrkler \u0130slamla\u015ft\u0131ktan sonra 11. as\u0131r ortalar\u0131nda Horasan’a, bug\u00fcnk\u00fc T\u00fcrkmenistan’dan s\u0131z\u0131yorlar. Di\u011fer T\u00fcrkleri yani g\u00fc\u00e7l\u00fc Gazne Devleti’ni yeniyorlar ve \u0130ran’a s\u0131z\u0131yorlar. Devlette, ilim hayat\u0131nda Fars\u00e7a, Arap\u00e7a kullan\u0131l\u0131yor ama orduda T\u00fcrk\u00e7e kullan\u0131yorlar. O insanlar buralara geliyorlar ve T\u00fcrk\u00e7eyi yayg\u0131n dil yap\u0131yorlar. Belli bir organizasyonu var. \u00d6zellikle ve stratejik bir tercihle asker, T\u00fcrk\u00e7e olarak dilini muhafaza ediyor. Evet, T\u00fcrkler, askeri bir \u00f6rg\u00fctlenmedir. Derslerde “Her T\u00fcrk asker do\u011far\u2026”<\/em> diye bir slogan var. Laf\u0131 b\u00f6yle bir slogana getirece\u011fiz ama bu do\u011frudur; \u00e7\u00fcnk\u00fc slogan bir \u015fey anlatmaktad\u0131r. T\u00fcrklerde yap\u0131lanma askeri dayanakl\u0131d\u0131r. Mimariye bak\u0131n; sivil mimari, kamusal ve askeri mimari eserlerin yan\u0131nda geri kal\u0131r. Toplumda esas asker\u00ee harcama yap\u0131l\u0131r.<\/strong><\/p> Osmanl\u0131 ve T\u00fcrkl\u00fck ili\u015fkisi son derece \u00f6nemli ve \u00fczerinde durulmaya de\u011fer konular aras\u0131ndad\u0131r. \u00c7ok kavimli bu imparatorluktan, T\u00fcrk ulus devletine ge\u00e7i\u015fimizin arka plan\u0131ndaki bitmeyen bir tart\u0131\u015fmad\u0131r. Tarihsel ba\u011flam\u0131n\u0131 anlamak i\u00e7in soruyorum, padi\u015fahlar\u0131m\u0131z\u0131n i\u00e7inde neden sadece Sultan Abd\u00fclhamid’e “T\u00fcrk Hakan\u0131”<\/em> denilmesi de anlaml\u0131d\u0131r!? \u00c7\u00fcnk\u00fc kendisi T\u00fcrk h\u00fck\u00fcmdar\u0131d\u0131r ve bunun da bilincinde ve fark\u0131ndad\u0131r. Di\u011fer padi\u015fahlar kendilerini (t\u00fcm tebaas\u0131n\u0131 kucaklamak ad\u0131na) daha ziyade M\u00fcsl\u00fcmanlar\u0131n halifesi olarak g\u00f6r\u00fcrken, Abd\u00fclhamid bu ulusu kimin ta\u015f\u0131yaca\u011f\u0131n\u0131n fark\u0131na varm\u0131\u015ft\u0131r. Di\u011fer yandan sorumluluklar\u0131n\u0131n da \u015fuurundad\u0131r ve M\u00fcsl\u00fcman de\u011ferlerine de samimiyetle sahip \u00e7\u0131km\u0131\u015ft\u0131r. Evet, belki hi\u00e7 kimse Abd\u00fclhamid kadar Araplara g\u00f6rev da\u011f\u0131tmam\u0131\u015f, hi\u00e7 kimse onun kadar K\u00fcrtlere iltifat ve f\u0131rsat sa\u011flamam\u0131\u015ft\u0131r. Arnavut’a ve Bo\u015fnak’a onun kadar de\u011fer veren yoktur. T\u00fcrklere ise ayr\u0131 bir sevgisi (ve ilgisi oldu\u011funu ink\u00e2ra kalk\u0131\u015fmak haks\u0131zl\u0131kt\u0131r. A.A.)<\/em> Bak\u0131n\u0131z, Sultan Abd\u00fclhamid, doktor olmayan Anadolu’ya doktor yollam\u0131\u015f, \u00e7ocuklar\u0131n yeti\u015fmesi i\u00e7in okullar yapt\u0131rm\u0131\u015ft\u0131r. Bunlar bug\u00fcnle \u00f6l\u00e7\u00fcld\u00fc\u011f\u00fcnde ola\u011fan say\u0131labilir, ama o d\u00f6nem i\u00e7in \u00e7ok b\u00fcy\u00fck at\u0131l\u0131mlard\u0131r. Sadece medeniyet ba\u011flam\u0131nda de\u011fil, kolayl\u0131k a\u00e7\u0131s\u0131ndan da b\u00fcy\u00fck hizmet yapm\u0131\u015ft\u0131r. Mesela demiryolu at\u0131l\u0131m\u0131 sayesinde asker sevkiyat\u0131n\u0131 h\u0131zland\u0131rm\u0131\u015ft\u0131r. (Yetmez; Bat\u0131\u2019n\u0131n yeni fark\u0131na vard\u0131\u011f\u0131 Ortado\u011fu petrollerine sahip \u00e7\u0131k\u0131p, b\u00f6lge halk\u0131yla adil payla\u015f\u0131m \u015fartlar\u0131n\u0131 haz\u0131rlama \u00e7abas\u0131ndad\u0131r. Siyonist ve Emperyalist odaklar\u0131n Abd\u00fclhamid d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n bir nedeni de burada aranmal\u0131d\u0131r. A.A.)<\/em><\/strong><\/p> Kimdir II. Abd\u00fclhamid Han?<\/strong><\/p> Sultan Abd\u00fclhamid, Sultan Abd\u00fclmecid’in o\u011fludur. Biliyoruz ki Sultan Abd\u00fclmecid 1838’de 16,5 ya\u015f\u0131ndayken tahta \u00e7\u0131km\u0131\u015ft\u0131r. Kendisi yak\u0131\u015f\u0131kl\u0131 fakat b\u00fcnyece o zamanlar \u00e7ok yayg\u0131n bir hastal\u0131k olan vereme yakalanm\u0131\u015ft\u0131r. Sultan Abd\u00fclmecid’in hayat\u0131 s\u00f6z konusu oldu\u011funda devaml\u0131 sefahatle ge\u00e7en bir \u00f6m\u00fcrden s\u00f6z edilir, ki bu yanl\u0131\u015ft\u0131r; kendisi Osmanl\u0131 tarihinin yeni h\u00fck\u00fcmdar tipini olu\u015fturmaktad\u0131r. \u00d6ncelikle insan sarraf\u0131 bir yan\u0131 vard\u0131r. Mehmed Emin Ali Pa\u015fa, ba\u015flang\u0131\u00e7ta ulemadan Cevdet Efendi olan Ahmed Cevdet Pa\u015fa, Fuat Pa\u015fa ve Mustafa Re\u015fit Pa\u015fa ile \u00e7ok yak\u0131n bir ili\u015fkisi vard\u0131r. Hepsiyle y\u00fcz y\u00fcze konu\u015fur ve onlar\u0131n dilinden anlard\u0131. Yani 16 ya\u015f\u0131nda gen\u00e7 bir \u00e7ocuk olarak tahta \u00e7\u0131km\u0131\u015f, ama yan\u0131 ba\u015f\u0131nda buldu\u011fu devlet adamlar\u0131n\u0131n oyunca\u011f\u0131 olmam\u0131\u015ft\u0131r. Belki \u00e7ok iyi yeti\u015fmi\u015f de\u011fildi, ama zeki bir insand\u0131r. Hayat\u0131nda saray, e\u011flence, musiki, ince bir yemek zevki vard\u0131r ama bununla kalmaz; hakikaten T\u00fcrk hayat\u0131n\u0131 reforme etmi\u015f bir Sultand\u0131r. Topkap\u0131 Saray\u0131’n\u0131n devlet y\u00f6netimi i\u00e7in m\u00fcsait bir k\u00fclliye olmad\u0131\u011f\u0131n\u0131 ve burada 19. asr\u0131n b\u00fcy\u00fck bir devletinin temsil edilemeyece\u011fini anlam\u0131\u015ft\u0131r. \u015eehirde halk\u0131n Rusya Sefareti’ne ne g\u00f6zle bakt\u0131\u011f\u0131n\u0131 idrak edince (\u0130stanbul Rusya’n\u0131n bir \u015fehri, Sefaret de \u00c7ar Saray\u0131 olacak s\u00f6ylentileri)<\/em>, ona Dolmabah\u00e7e’yi yapt\u0131rm\u0131\u015ft\u0131r. Asl\u0131nda Dolmabah\u00e7e buna ra\u011fmen \u00f6yle geni\u015f bir saray de\u011fildir.<\/strong><\/p> Sultan Abd\u00fclhamid Han asl\u0131nda \u015fehzadelerin en b\u00fcy\u00fc\u011f\u00fc de\u011fildir ve o d\u00f6nemde tahta ge\u00e7mesi beklenmiyordu. Biliyorsunuz, esas olarak Osmanl\u0131’da b\u00fcy\u00fck evlat (Padi\u015fah olur) sistemi vard\u0131r. Yani Abd\u00fclmecid’den sonraki varis Sultan Mahmud’un ikinci o\u011flu olan Abd\u00fclaziz Han\u2019d\u0131r.\u00a0 Abd\u00fclaziz yak\u0131\u015f\u0131kl\u0131, uzun boylu, kuvvetli bir adamd\u0131. T\u00fcrkiye tarih\u00e7ili\u011fi son derece zay\u0131f oldu\u011fu ve son derece sorumsuz yazarlar bulundu\u011fu i\u00e7in, Padi\u015fah\u0131 halk dilinde tasvir ediyor ve g\u00fcre\u015f tutan, horoz d\u00f6v\u00fc\u015ft\u00fcren, s\u00fcrekli yemek yiyen adam portresi sunuyorlard\u0131; <\/em>oysa bu da \u00e7ok yanl\u0131\u015f bir tan\u0131t\u0131md\u0131r. Sultan Abd\u00fclaziz hem alaturka hem alafranga bestek\u00e2r olmas\u0131n\u0131n yan\u0131 s\u0131ra, ressamd\u0131r. Biz sadece Sultan Murad’\u0131 biliyoruz ressam olarak, ama Abd\u00fclaziz ondan daha iyi bir ressamd\u0131r. Sporcudur ve s\u00f6ylenenlerin aksine asla kumarbaz olmam\u0131\u015ft\u0131r. Ayr\u0131ca Abd\u00fclaziz \u00e7ok namuslu bir h\u00fck\u00fcmdard\u0131r. Malum, saltanat\u0131n\u0131n sonlar\u0131nda Mahmud Nedim Pa\u015fa taraf\u0131ndan moratoryum ilan edilece\u011fi zaman, bu pa\u015fa \u00fc\u00e7 ki\u015fiye k\u0131ymeti d\u00fc\u015f\u00fcr\u00fclmeden \u00f6nce bor\u00e7 senetlerini satmalar\u0131 teklifini sunmu\u015flard\u0131. Bu \u00fc\u00e7 ki\u015fiden birincisi moratoryum i\u00e7in kendisine cesaret verdi\u011fi s\u00f6ylenen <\/strong>Rusya Sefiri \u0130gnatiyev,<\/em><\/strong> ikincisi Midhat Pa\u015fa, \u00fc\u00e7\u00fcnc\u00fcs\u00fc de Sultan Abd\u00fclaziz\u2019dir.<\/em><\/strong> \u0130lk ikisi (para h\u0131rs\u0131yla) senetlerini hemen satm\u0131\u015flard\u0131r. Sultan Abd\u00fclaziz ise “Olur mu \u00f6yle \u015fey? Param batarsa batar\u2026”<\/em> demi\u015f ve senetlerini satt\u0131rmam\u0131\u015ft\u0131r. (Yani Millet ve Devlet hassasiyeti a\u011f\u0131r basm\u0131\u015ft\u0131r. A.A.)<\/em><\/strong><\/p> Sultan Abd\u00fclaziz’in ba\u015fka ilgin\u00e7 \u00f6zellikleri de vard\u0131r: Mesela ona g\u00f6re modern bir imparatorluk; deniz yolu, demiryolu, telgraf ve fabrikadan olu\u015fur ki bunlar do\u011fru saptamalard\u0131r. Fakat Sultan Abd\u00fclaziz’in en b\u00fcy\u00fck katk\u0131s\u0131, M\u0131s\u0131r probleminden sonra imparatorlu\u011fun imtiyazl\u0131 \u00fcnitelerle par\u00e7alanmas\u0131n\u0131 \u00f6nlemeye \u00e7al\u0131\u015fmas\u0131d\u0131r. M\u0131s\u0131r meselesinden uzakla\u015fmamak, bizim orada halen bir h\u00fck\u00fcmranl\u0131k hakk\u0131m\u0131z\u0131n bulundu\u011funu g\u00f6stermek i\u00e7in M\u0131s\u0131r’a bile gitmi\u015f bir padi\u015faht\u0131r. Sultan Abd\u00fclaziz Avrupa seyahati de yapm\u0131\u015ft\u0131r; bu, Avrupa’y\u0131 gezme ve \u00f6\u011frenme seyahati de\u011fil, do\u011frudan do\u011fruya Avrupa kamuoyunu etkileme ama\u00e7l\u0131d\u0131r. Nutuk vermi\u015f, gitti\u011fi yerlerde vals gibi kendi besteleri \u00e7al\u0131nm\u0131\u015f, kendi besteledi\u011fi mar\u015flarla kar\u015f\u0131lanm\u0131\u015ft\u0131r. Yan\u0131nda da veliaht Murat Efendi vard\u0131r; gayet g\u00f6steri\u015fli ve k\u00fclt\u00fcrl\u00fc bir adamd\u0131r o da. Piyano \u00e7alan, Frans\u0131zca konu\u015fan, iyi dans eden bir veliahtt\u0131r. II. Mahmud ve Sultan Abd\u00fclmecid Han, imparatorlu\u011fu gezmi\u015ftir ama Sultan Abd\u00fclaziz Han ilaveten M\u0131s\u0131r’a da, Avrupa’ya da seyahatler yapm\u0131\u015ft\u0131r.<\/strong><\/p> Bu seyahatlerde \u015fehzade Abd\u00fclhamid de onun yan\u0131ndayd\u0131!<\/strong><\/p> Evet, Abd\u00fclhamid ikinci veliaht olarak yan\u0131ndayd\u0131, Abd\u00fclhamid Avrupa’y\u0131 \u00f6ylesine g\u00f6rm\u00fc\u015f biri de san\u0131lmamal\u0131d\u0131r. Sultan Abd\u00fclaziz, Abd\u00fclhamid’in babas\u0131 Abd\u00fclmecid Han \u00f6ld\u00fc\u011f\u00fcnde tahta \u00e7\u0131km\u0131\u015ft\u0131r. Bu s\u0131rada Abd\u00fclhamid’in tahtla do\u011frudan bir al\u00e2kas\u0131 bulunmamaktad\u0131r. Politika, tarih, bilhassa finans ve iktisat \u00f6\u011frenmekle me\u015fgul bir insand\u0131r. Babas\u0131 Sultan Abd\u00fclmecid gibi, annesi Tirim\u00fcjgan da verem hastas\u0131yd\u0131. Annesi gen\u00e7 ya\u015fta \u00f6l\u00fcnce, Abd\u00fclmecid Han d\u00f6rd\u00fcnc\u00fc kad\u0131nefendisi, \u00e7ocu\u011fu olmayan <\/strong>Perest\u00fb Kad\u0131nefendi<\/em><\/strong>‘ye onu b\u00fcy\u00fctmesini buyurmu\u015flard\u0131r. Perest\u00fb fevkalade zeki ve \u00e7ok \u015fefkatli bir kad\u0131nd\u0131r ve Abd\u00fclhamid\u2019e \u00e7ok iyi bakm\u0131\u015ft\u0131r. Abd\u00fclhamid de bunu unutmaz ve ileride padi\u015fah olunca; Perest\u00fb, Valide Sultan yap\u0131lm\u0131\u015ft\u0131r. Mesela \u00f6\u011fle yemeklerini hep birlikte yerlermi\u015f ki bu \u00e7ok nadir olan bir tav\u0131rd\u0131r. Abd\u00fclhamid o d\u00f6nem i\u00e7in \u00e7ok g\u00f6r\u00fclmemi\u015f tav\u0131rlar sergiliyor; etraf\u0131 geziyor, y\u00fcz\u00fcyor, sabah so\u011fuk du\u015f al\u0131yor, piyasa ve finansla ilgileniyor. O d\u00f6nemde foto\u011fraf sanat\u0131n\u0131 onun kadar ustal\u0131kla kullanan biri daha yoktur. Foto\u011fraf \u00e7ektirir, sat\u0131n al\u0131r. Bisiklete biner. D\u00f6neminde tuhaf kar\u015f\u0131lanan Avusturya \u0130mparatori\u00e7esi Elizabeth (Sisi) gibi, o da k\u00fclt\u00fcrfizik yapan bir h\u00fck\u00fcmdar olarak tan\u0131n\u0131r. Abd\u00fclhamid sa\u011fl\u0131k a\u00e7\u0131s\u0131ndan kuvvetli olmak i\u00e7in sabahlar\u0131 yumurta yer, marangozluk yapar, ama birinci s\u0131n\u0131f bir marangoz ustas\u0131d\u0131r.<\/strong><\/p> Sultan Abd\u00fclhamid neden “son imparator” konumundad\u0131r<\/em><\/strong><\/p> II. Abd\u00fclhamid Han e\u011fer 1. Abd\u00fclhamid’in d\u00f6neminde ya\u015fasayd\u0131, Osmanl\u0131 \u0130mparatorlu\u011fu’nun \u015eark d\u00fcnyas\u0131ndaki kaderi de\u011fi\u015fmi\u015f olacakt\u0131. Bu, onun ki\u015fili\u011fiyle al\u00e2kal\u0131d\u0131r. E\u011fer tarihte i\u00e7timai \u015fartlar\u0131n ve d\u00fcnya \u015fartlar\u0131n\u0131n d\u0131\u015f\u0131nda (y\u00f6netici) ki\u015filerin de rol\u00fc var ise, II. Abd\u00fclhamid bu bak\u0131mdan en kayda de\u011fer \u015fahsiyet konumundad\u0131r. Osmanl\u0131 \u0130mparatorlu\u011fu’nu kendilerince k\u00fc\u00e7\u00fcmseyenler olabilir, ama bu imparatorluk birtak\u0131m b\u00fcy\u00fck portrelerin (ve \u00fcst\u00fcn \u015fahsiyetlerin) olu\u015fturdu\u011fu bir tarih olmaktad\u0131r. Devletin kurulu\u015fundan 16. asr\u0131n sonuna kadar b\u00fct\u00fcn h\u00fck\u00fcmdarlar\u0131n hepsi b\u00fcy\u00fck mare\u015fallerdir, askeri dehalard\u0131r. \u0130tiraf etmek gerekir ki, \u0130slam d\u00fcnyas\u0131n\u0131n ilmi \u00fcst\u00fcnl\u00fc\u011f\u00fc 15. as\u0131rda duraklam\u0131\u015ft\u0131r. Yani 15. as\u0131rdan sonra \u0130slam d\u00fcnyas\u0131 t\u0131pta, astronomide, matematikte, kimyada \u00f6nc\u00fc rol\u00fcn\u00fc terk etmeye ba\u015flam\u0131\u015ft\u0131r. A\u00e7\u0131k konu\u015fmak gerekirse, asl\u0131nda milletimizin, yani T\u00fcrklerin devleti olmasa, \u0130slam d\u00fcnyas\u0131 asker\u00ee ve idari vas\u0131flar\u0131n\u0131 da kaybedecek ve \u00e7oktan gerilemeye (ve \u00e7\u00f6z\u00fclmeye) ba\u015flayacakt\u0131. Hristiyan d\u00fcnyas\u0131n\u0131n dirildi\u011fi, toparland\u0131\u011f\u0131, organize oldu\u011fu, te\u015fkilatland\u0131\u011f\u0131, ilerlemeler kaydetmeye ba\u015flad\u0131\u011f\u0131 bir devirde bu \u00fcst\u00fcnl\u00fc\u011f\u00fc onlara kapt\u0131rmayan, onlar\u0131 geciktiren, onlar\u0131 birka\u00e7 as\u0131r i\u00e7in durduran, do\u011frudan do\u011fruya (M\u00fcsl\u00fcman) T\u00fcrklerin kurdu\u011fu Osmanl\u0131 \u0130mparatorlu\u011fu’dur. (Ve \u00f6zellikle Sultan Abd\u00fclhamid Han\u2019d\u0131r! A.A.)<\/em><\/strong><\/p> \u00c7ok a\u00e7\u0131kt\u0131r ki, bu imparatorlu\u011fun kurulu\u015f ve geli\u015fmesinde b\u00fcy\u00fck h\u00fck\u00fcmdarlar\u0131n pay\u0131 vard\u0131r. Bunlardan birisi de “h\u00fck\u00fcmdarlar\u0131n sonuncular\u0131ndan ve ge\u00e7 geldi\u011fi i\u00e7in \u00f6nemi anla\u015f\u0131lamayan”<\/em> II. Abd\u00fclhamid Han’d\u0131r. Kendisi imparatorlu\u011fun “yava\u015flama” asr\u0131nda ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Yapabilece\u011fi fazla bir \u015fey de kalmam\u0131\u015ft\u0131r. Cihan\u015f\u00fcmul bir imparatorluk sonuna gelip dayanm\u0131\u015ft\u0131r. Bu bak\u0131mdan II. Abd\u00fclhamid <\/strong>“d\u00fcnya imparatorluklar\u0131”<\/em><\/strong> yani muhtelif dinler ve dillerden birtak\u0131m milletlerin bir arada ya\u015fad\u0131\u011f\u0131 cihan\u015f\u00fcmul denilen imparatorluklar\u0131n \u00fc\u00e7\u00fcnc\u00fcs\u00fc ve asl\u0131nda sonuncusunun son h\u00fck\u00fcmdar\u0131d\u0131r. \u00c7\u00fcnk\u00fc kendisinden sonraki h\u00fck\u00fcmdarlar\u0131n ikisinin de \u015fahsiyet olarak kayda de\u011fer bir yan\u0131 bulunmamaktad\u0131r. Sultan Re\u015fad iyi niyetli, dindar, kendine g\u00f6re mal\u00fbmat\u0131, bilgisi olan ve Fars\u00e7a bilen sevimli bir ihtiyard\u0131r. Son h\u00fck\u00fcmdar VI. Mehmed Vahdeddin ise; daha zay\u0131f bir e\u011fitim g\u00f6rm\u00fc\u015ft\u00fcr ve ileri ya\u015fta tahta \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Bir yenilgi ortam\u0131n\u0131n, \u00e7\u00f6k\u00fcnt\u00fc zaman\u0131n\u0131n tahta \u00e7\u0131kard\u0131\u011f\u0131 bir h\u00fck\u00fcmdard\u0131r. Ondan da fazla bir siyasi \u00e7\u0131k\u0131\u015f beklenmesi insafa ayk\u0131r\u0131d\u0131r. (\u00c7\u00fcnk\u00fc b\u00fct\u00fcn yetki ve tasarruf art\u0131k \u0130ttihat\u00e7\u0131lar\u0131n elinde ve emrinde bulunmaktad\u0131r! A.A.)<\/em> Dolay\u0131s\u0131yla b\u00fct\u00fcn d\u00fcnyada en son h\u00fck\u00fcmdar tipi, tarihi, hukuki, m\u00fcessese olarak son \u00fcniversal imparator II. Abd\u00fclhamid Han’d\u0131r.<\/strong><\/p> Sultan Abd\u00fclhamid\u2019in halifeli\u011fin \u00fczerinde \u00f6zenle durmas\u0131 da anlaml\u0131d\u0131r!<\/em><\/strong><\/p> M\u00fcsl\u00fcmanlardaki hilafet m\u00fcessesesini yetki ile temsil eden son ki\u015fi kendisi olmaktad\u0131r. 19. as\u0131rda ve 20. asr\u0131n ba\u015f\u0131nda hilafet m\u00fcessesesini olduk\u00e7a iyi kullanan (ki \u00e7ok hazin bir tablodur, yery\u00fcz\u00fc M\u00fcsl\u00fcmanlar\u0131n\u0131n %80’e yak\u0131n\u0131 yabanc\u0131 bayrak alt\u0131nda ya\u015famaktad\u0131r) II. Abd\u00fclhamid Han\u2019d\u0131r. Do\u011fdu\u011fu d\u00fcnya (ve \u00fclkenin d\u00fc\u015f\u00fcr\u00fcld\u00fc\u011f\u00fc \u015fartlar) i\u00e7 a\u00e7\u0131c\u0131 de\u011fildir. \u0130ngiltere \u0130mparatorlu\u011fu kalabal\u0131k say\u0131da M\u00fcsl\u00fcman’a sahiptir. Ard\u0131ndan Frans\u0131z Cumhuriyeti gelir. O da bir s\u00f6m\u00fcrge imparatorlu\u011fudur.<\/strong><\/p> Bu devrin Osmanl\u0131’s\u0131 ile di\u011fer imparatorluklar\u0131n mukayesesi do\u011fru yap\u0131lmal\u0131d\u0131r!<\/strong><\/p> \u00d6nce bir yanl\u0131\u015f\u0131n d\u00fczeltilmesi laz\u0131md\u0131r; Osmanl\u0131 d\u0131\u015f\u0131ndaki devletler, asl\u0131nda “imparatorluk” de\u011fildir. Bunlar milli devlettir ve deniz a\u015f\u0131r\u0131 s\u00f6m\u00fcrgeleri vard\u0131r: Yani asla Roma gibi, Sasaniler gibi, \u0130slam Abbas\u00ee \u0130mparatorlu\u011fu gibi bir imparatorluk de\u011fillerdir. Bunlar, tebaalar\u0131na “e\u015fit insanlar”<\/em> olarak bakmazlar. Roma’n\u0131n \u0130lliryal\u0131, Libyal\u0131 ve Suriyeli imparatorlar\u0131 var. Bizans’\u0131n Ermeni as\u0131ll\u0131 imparatorlar\u0131 vard\u0131r. Oysa Britanya ve Fransa i\u00e7in bu d\u00fc\u015f\u00fcn\u00fclemez. Bunlar\u0131n <\/strong>bir anavatan halk\u0131, bir de s\u00f6m\u00fcrge \u00fclkeleri<\/em><\/strong> vard\u0131r. Bu bak\u0131mdan imparatorluk de\u011fillerdir ama b\u00f6yle deniyor. 19. as\u0131rda bir tane imparatorluk vard\u0131r; o da Osmanl\u0131 \u0130mparatorlu\u011fu’dur.<\/strong><\/p> Yaln\u0131z burada \u00e7ok b\u00fcy\u00fck bir g\u00fc\u00e7l\u00fck vard\u0131r. Biz modern zamanlarda t\u00fcfe\u011fin, topun, modern idarenin, deniz a\u015f\u0131r\u0131 ticaretin ve geli\u015fmi\u015f gemicili\u011fin h\u00e2kim oldu\u011fu bir d\u00fcnyada bu sistemi y\u00fcr\u00fctmeye \u00e7abalayan bir milletiz; yani 15. ve 16. as\u0131rlarda imparatorluk kurmak, milattan \u00f6nce 3. as\u0131rda, milattan sonra 5. ve 10. as\u0131rlarda imparatorluk kurup y\u00f6netmeye benzemedi\u011fi (ger\u00e7e\u011fi vaktinde anla\u015f\u0131lmam\u0131\u015f, yeterli ve gerekli tedbirler al\u0131nmam\u0131\u015ft\u0131r. A.A.)<\/em> Ayr\u0131 bir tarih\u00ee miras ve \u00e7evre ile muhataps\u0131n\u0131z. Himayeniz alt\u0131ndaki milletlerin her birinin kendi mazisi, ki\u015fili\u011fi, kendi kal\u0131nt\u0131s\u0131 vard\u0131r ve etraf\u0131n\u0131zda de\u011fi\u015fen, kuvvetlenen ba\u015fka bir d\u00fcnya vard\u0131r. Siz (Osmanl\u0131 olarak) bunlara ra\u011fmen, bunlarla birlikte d\u00fcnyada, b\u00fcy\u00fck bir imparatorlu\u011fu kurup g\u00f6t\u00fcrmeye u\u011fra\u015fm\u0131\u015fs\u0131n\u0131z… Bu \u00e7aban\u0131n bo\u015f oldu\u011funa, \u00e7a\u011f\u0131n \u015fartlar\u0131na ve ihtiya\u00e7lar\u0131na uygun de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmler yap\u0131lmas\u0131 l\u00fczumunun en iyi fark\u0131na varan (ve bu nedenle her y\u00f6nden sald\u0131r\u0131lan zat Sultan Abd\u00fclhamid Han\u2019d\u0131r. A.A.)<\/em><\/strong><\/p> Sultan Abd\u00fclhamid d\u00f6neminde demiryolu at\u0131l\u0131mlar\u0131 ve okul \u0131slah \u00e7al\u0131\u015fmalar\u0131 (Cumhuriyet\u2019e zemin haz\u0131rlam\u0131\u015ft\u0131r)!..<\/em><\/strong><\/p> Anadolu ve Mezopotamya’n\u0131n zenginliklerini inceleyip de\u011ferlendirmek isteyen Alman sermayeli \u015firket i\u00e7in imtiyaz al\u0131p demiryolunu d\u00f6\u015femeye ba\u015flamak, II. Abd\u00fclhamid devrinde ger\u00e7ekle\u015ftirilen \u00f6nemli bir yat\u0131r\u0131md\u0131r. Demiryolu i\u00e7in verilen garanti ak\u00e7esi, Osmanl\u0131 maliyesi i\u00e7in a\u011f\u0131r bir bor\u00e7lanma getiriyordu, ama Almanlar\u0131n demiryolu d\u00f6\u015feme tekni\u011fi de Frans\u0131z ve \u0130ngilizlerinkiyle mukayese edilemeyecek kadar h\u0131zl\u0131 ve sa\u011flamd\u0131. (Ama Sultan Abd\u00fclhamid bunlar\u0131n \u00f6nemli k\u0131sm\u0131n\u0131 kendi cebinden kar\u015f\u0131lam\u0131\u015ft\u0131. A.A.)<\/em><\/strong><\/p> 4 Mart 1889’da i\u015fe ba\u015flarken, Osmanl\u0131 Anadolu Demiryolu \u015eirketi olarak te\u015fkilatlanan Alman sermayesinin arkas\u0131nda, \u0130ngiliz ve Frans\u0131z bankac\u0131l\u0131\u011f\u0131na g\u00f6re daha etkin ve yenilik\u00e7i y\u00f6ntemlerle \u00e7al\u0131\u015fan Dresdner Bank ve Deutsche Bank vard\u0131. 2 Haziran 1890’da 40 kilometrelik \u0130zmit-Adapazar\u0131 hatt\u0131 tamamland\u0131. Ba\u015flang\u0131\u00e7tan 3 sene sonra Ocak 1893’te ise a\u00e7\u0131l\u0131\u015f yap\u0131ld\u0131. 16 t\u00fcnel ve bir\u00e7ok k\u00f6pr\u00fcyle birlikte 180 km’ye ula\u015fan tepelerin yar\u0131lmas\u0131yla a\u00e7\u0131lan g\u00fczerg\u00e2htan ge\u00e7erek hedefe ula\u015fan demiryolu, asl\u0131nda 1892’nin son g\u00fcn\u00fcnde Ankara’dayd\u0131. K\u0131sa s\u00fcrede 500 km’ye yak\u0131n yol in\u015fas\u0131 tamamlanm\u0131\u015ft\u0131. Halep ve \u015eam’\u0131n ba\u011flant\u0131s\u0131n\u0131n kurulmas\u0131 bir yana, as\u0131l \u00f6nemli yat\u0131r\u0131m \u015eam ile Medine aras\u0131ndaki Hicaz demiryolu hatt\u0131yd\u0131. II. Abd\u00fclhamid d\u00f6neminin bu \u00f6z m\u00fchendislik ba\u015far\u0131s\u0131, b\u00fct\u00e7edeki d\u00fczenlemelerden \u00e7ok, \u0130slam d\u00fcnyas\u0131n\u0131n her taraf\u0131ndan toplanan ianelere dayanmaktayd\u0131. Bu (Abd\u00fclhamid d\u00f6nemi) Osmanl\u0131 konsolosluk a\u011f\u0131n\u0131n da bir ba\u015far\u0131s\u0131yd\u0131. Bilhassa ba\u015flang\u0131\u00e7ta kullan\u0131ld\u0131\u011f\u0131 halde e\u011fitimi \u00e7ok daha eskiye uzanan T\u00fcrk m\u00fchendisler k\u0131sa zamanda in\u015faat\u0131 ve teknik bilgiyi kavram\u0131\u015flard\u0131r. Bu sebeple Hicaz demiryolu, yerli m\u00fchendisli\u011fin de bir at\u0131l\u0131m\u0131 say\u0131lmal\u0131d\u0131r.<\/strong><\/p> 19. asr\u0131n son \u00e7eyre\u011finde bu memleketin mektepleri \u0131slah edilmeye ve yayg\u0131n hale getirilmeye ba\u015flanm\u0131\u015ft\u0131. \u0130nsanlar\u0131 daha fazla okumaktayd\u0131 ve bu memleketin insanlar\u0131 sadece bir imparatorlu\u011fun de\u011fil, \u0130slam \u00e2leminin ve \u015eark d\u00fcnyas\u0131n\u0131n sahibi olma \u015fuuruna varm\u0131\u015flard\u0131. II. Abd\u00fclhamid devrinde T\u00fcrk\u00e7e e\u011fitim veren olu\u015fumlar\u0131n, b\u00fcy\u00fck vilayet merkezlerindeki sultanilerin ve Konya, Beyrut, Selanik’teki Hukuk ve \u015eam’daki T\u0131p Mektebi gibi kurumlar\u0131n ger\u00e7ekle\u015ftirilmesinin \u00f6nemli bir at\u0131l\u0131m oldu\u011funu unutmayal\u0131m. Bunlar, \u0130stanbul Dar\u00fclf\u00fcnun\u2019dan sonra ta\u015fradaki \u00fcniversitelerin \u00e7ekirde\u011fi olacaklard\u0131.<\/strong><\/p> Atat\u00fcrk, din ve toplum denklemini nas\u0131l kurmak istiyorlard\u0131?<\/strong><\/p> (Laiklik ad\u0131na) Din ve toplum denklemi diye ifade edilen \u015fey, din ile toplumun ayr\u0131lmas\u0131d\u0131r. Bu pozitivist bir denklemdir. Ancak bunu Yahudi dininde ve \u0130slam dininde ger\u00e7ekle\u015ftirmek imk\u00e2ns\u0131zd\u0131r. Atat\u00fcrk onun i\u00e7in en ba\u015fta Diyanet’i kald\u0131rmam\u0131\u015ft\u0131r. (Bu ifade hem yanl\u0131\u015ft\u0131r hem yan\u0131lt\u0131c\u0131d\u0131r. Atat\u00fcrk Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131n\u0131, hem de Genelkurmay Ba\u015fkanl\u0131\u011f\u0131 ile birlikte, ayn\u0131 g\u00fcnde kurmu\u015flard\u0131r. Yani daha sonralar\u0131, 1937\u2019de Atat\u00fcrk\u2019\u00fcn sa\u011fl\u0131k sorunlar\u0131yla bo\u011fu\u015ftu\u011fu s\u00fcre\u00e7te CHP t\u00fcz\u00fc\u011f\u00fcne yaz\u0131lan ve yanl\u0131\u015f uygulanan LA\u0130KL\u0130K ile Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 birbirine ayk\u0131r\u0131d\u0131r. Atat\u00fcrk T\u00fcrk toplumunun ak\u0131lc\u0131 ve inan\u00e7l\u0131 olmas\u0131ndan yanad\u0131r! A.A.)<\/em> Yani, sadece \u015eer\u2019iyye Vek\u00e2leti m\u00fclgad\u0131r. Ortada \u015eeyh\u00fclislam gibi kabineye giren biri kalmad\u0131, (Diyanet Ba\u015fkan\u0131 ise) Ba\u015fbakanl\u0131\u011fa ba\u011fl\u0131 bir memur konumundad\u0131r.<\/strong><\/p> Atat\u00fcrk, Dini Devletin d\u0131\u015f\u0131nda m\u0131 tutmak istiyordu? Hay\u0131r!..<\/strong><\/p> Atat\u00fcrk Diyanet Kurumunu kald\u0131rmaz, kald\u0131rmad\u0131, \u00e7\u00fcnk\u00fc onun devletin d\u0131\u015f\u0131na, kendi imk\u00e2nlar\u0131yla itildi\u011fi zaman neler olaca\u011f\u0131 karanl\u0131kt\u0131, (Dinin istismar ve suiistimal edilmemesi i\u00e7in) kontrol etmek laz\u0131md\u0131. Bu nedenle bizde laik model, Bat\u0131’n\u0131nki gibi ger\u00e7ekle\u015ftirilemezdi. T\u0131pk\u0131 Yahudi devletinde oldu\u011fu gibi, \u0130srail’de oldu\u011fu gibi; bizim, bize \u00f6zg\u00fc modelimizi i\u015fletmemiz laz\u0131md\u0131r. \u015eimdiki gibi (Dinin) devletin i\u00e7inde olmas\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r. (Daha do\u011frusu Din ile Devletin ayr\u0131\u015fmas\u0131 ve \u00e7at\u0131\u015fmas\u0131 de\u011fil, bar\u0131\u015fmas\u0131 ve her birinin kendi sahas\u0131nda halka hizmet sunmas\u0131 laz\u0131md\u0131r. A.A.)<\/em> Bunun tersini konu\u015fan insan\u0131n modeli kolonyalist \u00fclkelerdeki \u0130slami cemaat modelidir, ge\u00e7erlili\u011fi yoktur ve yanl\u0131\u015ft\u0131r.<\/strong><\/p> T\u00fcrkiye Cumhuriyeti kurulurken kimse kalk\u0131p da bana Frans\u0131z \u0130htilali’nin ter\u00f6r s\u00fcrecinin, Robespierre devrinin veya Stalin Rusya’s\u0131n\u0131n ateist devriminin (\u00f6rnek al\u0131nd\u0131\u011f\u0131n\u0131 s\u00f6ylemesin, \u00f6yle al\u00e2kas\u0131z bir resim) \u00e7izmeye kalkmas\u0131n; bunlar ger\u00e7e\u011fi yans\u0131tmaz, kimse bunlara inanmaz. Tabii ki birtak\u0131m sert davran\u0131\u015flar olmu\u015ftur. Ama bu Cumhuriyet’in temelinde M\u00fcsl\u00fcmanl\u0131k vard\u0131r. Kimse M\u00fcsl\u00fcmanl\u0131\u011fa kar\u015f\u0131 de\u011fil. Fevzi Pa\u015fa da de\u011fil. Ger\u00e7i \u0130smet Pa\u015fa nezdinde laik demonstration (g\u00f6steri), zaman zaman \u00e7ok a\u011f\u0131rl\u0131k kazanm\u0131\u015ft\u0131r. Ama neticede T\u00fcrkiye’de M\u00fcsl\u00fcmanl\u0131k ya\u015fan\u0131yor. Hem de iyi ya\u015fan\u0131yor. Tekke ve zaviyeler gibi birtak\u0131m kurumlar ortadan kald\u0131r\u0131lm\u0131\u015ft\u0131r. Ama bunlar\u0131n bir k\u0131sm\u0131 zaten kendi kendilerini ortadan kald\u0131racak durumdayd\u0131lar. Ancak silsilenin, o k\u00fclt\u00fcr\u00fcn ve onu ta\u015f\u0131yacak gruplar\u0131n var oldu\u011fu da bir ger\u00e7ektir. Tarikatlar\u0131n belkemi\u011fi olan gruplar bug\u00fcn daha \u00e7ok eriyor. Yerini cemaatler al\u0131yor, onlar\u0131n g\u00f6r\u00fc\u015f\u00fc ve ya\u015fam tarz\u0131 geliyor. CHP (ve \u0130n\u00f6n\u00fc d\u00f6neminde) bu gruplar\u0131n yerlerine “Halkevi”ni koymaya \u00e7al\u0131\u015ft\u0131. (Asla ba\u015faramad\u0131. \u00c7\u00fcnk\u00fc) Bu \u00f6yle hemen birbirinin yerini alabilecek iki kurum de\u011fil. Lakin tarikatlar\u0131n dirili\u015findeki s\u00fcre\u00e7 ve g\u00f6r\u00fcn\u00fcm, kurumun ne kadar mahiyet de\u011fi\u015fikli\u011fine u\u011frad\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r. <\/strong><\/p> Yakup Kadri Karaosmano\u011flu\u2019na g\u00f6re, bir T\u00fcrk generali; Birinci D\u00fcnya Sava\u015f\u0131 sonunda vatan\u0131n\u0131 d\u00fc\u015fman istilas\u0131ndan kurtaran milli m\u00fccadele hareketine, <\/strong>\u201cKemalizm ad\u0131n\u0131 Bat\u0131l\u0131lar\u0131n verdi\u011fini\u201d<\/em><\/strong> s\u00f6yl\u00fcyor. Ve Bat\u0131l\u0131lar\u0131n Kemalizm\u2019e garpl\u0131la\u015fmaya yeltenme nazar\u0131yla bakt\u0131klar\u0131n\u0131 \u00f6ne s\u00fcr\u00fcyor. Kemalizm nedir?<\/strong><\/p> Kemalizm terimini ger\u00e7ekten de onlar (yani Bat\u0131l\u0131lar) \u00e7ok kullan\u0131yorlar. Bizde ise belli bir tarihten sonra kullan\u0131l\u0131yor. Halk Partisi’nin umdeleri (ilkeleri) i\u00e7inde say\u0131l\u0131yor. Ama \u201cKemalci hareket\u201d<\/em> diye Fransa ve \u0130ngiltere bu terimi ba\u015f\u0131ndan beri kullan\u0131yor. Anadolu hareketini Kemalizm diye g\u00f6r\u00fcyorlar. \u00c7\u00fcnk\u00fc Kurtulu\u015f Hareketi Kemal Pa\u015fa’n\u0131n \u00f6nderli\u011finde y\u00fcr\u00fct\u00fcl\u00fcyor. Parlamento var, bu bir provizyon h\u00fck\u00fcmeti; yani se\u00e7ici ve kurucu bir h\u00fck\u00fcmet oluyor. Ama b\u00fcy\u00fck bir m\u00fccadele y\u00fcr\u00fct\u00fcyor. Bunun ad\u0131n\u0131 oradan \u201cKemalizm\u201d koyuyorlar. Rejime Kemalist demiyorlar, Kurtulu\u015f Hareketi\u2019ne Kemalist diyorlar. (Atat\u00fcrk\u2019\u00fcn ard\u0131ndan) Sonradan ad\u0131 Kemalist rejim oldu… Bir kere Kemalizm denilince o zaman anla\u015f\u0131lan \u015fey, Cumhuriyet\u2019tir. Onun \u00fczerinde duruluyor. \u0130kincisi; din ile devletin ayr\u0131lmas\u0131 gibi, asl\u0131nda m\u00fcmk\u00fcn olmayan ve kesinlikle Frans\u0131z \u0130htilali ve ayd\u0131nlanma tipi laikli\u011fi tarif eder Kemalizm (ve tabi uygun da de\u011fildir, do\u011fru da de\u011fildir.) Bunun \u00fczerinde \u00e7ok duruluyor fakat Kemalizm\u2019in laikli\u011fi ile ihtilal Fransa’s\u0131n\u0131, hatta 3. Cumhuriyet\u2019i mukayese etmek (yanl\u0131\u015f bir yakla\u015f\u0131md\u0131r). T\u00fcrkiye’de bunun ad\u0131 <\/strong>“medeniyet sava\u015f\u0131”<\/em><\/strong> olarak konmu\u015f. Yani fenni \u00fcretim yapacaksan\u0131z, sanayi kuracaks\u0131n\u0131z, okuma seferberli\u011fi yapacaks\u0131n\u0131z. \u0130yi t\u0131bb\u0131n\u0131z olacak, ilaveten \u00e7ok ki\u015finin anlamad\u0131\u011f\u0131, ama Mustafa Kemal’in \u00e7ok \u0131srarla vurgulad\u0131\u011f\u0131; yery\u00fcz\u00fcne, co\u011frafyaya, olaylara, tarihe bakmas\u0131n\u0131 bileceksiniz, ara\u015ft\u0131racaks\u0131n\u0131z… Onun i\u00e7indir ki \u00e7ok \u00f6nemli bir tarih, co\u011frafya anlama, \u00f6\u011frenme y\u00f6ntem ve m\u00fcessesesi geli\u015ftirmi\u015ftir T\u00fcrkiye. Yani d\u00fcnyaya kendi g\u00f6z\u00fcn\u00fczle, geli\u015fmi\u015f \u00fclkeler kulvar\u0131ndan bakacaks\u0131n\u0131z. B\u00fct\u00fcn gayretler bunun i\u00e7indir. Tarih kendisine bir bak\u0131ma yard\u0131m etmi\u015ftir. Bizde olmayan\u0131, d\u0131\u015far\u0131dan gelenlerle tamamlamaya \u00e7al\u0131\u015ft\u0131k. T\u0131pk\u0131 Tanzimat\u00e7\u0131lar\u0131n 1849’da Polonya, Macar g\u00f6\u00e7\u00fc ile zenginle\u015fmeleri gibi, yani bize s\u0131\u011f\u0131nanlarla 1930’larda da ayn\u0131 \u015feyi ya\u015fad\u0131k. Hitler Almanya’s\u0131ndan ve Avusturya’dan ka\u00e7anlar oldu. Yaln\u0131z bunlar \u00e7ok k\u0131sa s\u00fcre burada \u00e7al\u0131\u015fabildiler. Bir k\u0131sm\u0131 \u00e7ok yararl\u0131 olmu\u015ftur.<\/strong><\/p> Atat\u00fcrk’\u00fcn sa\u011fl\u0131\u011f\u0131nda (ama en son zamanlar\u0131nda ve Atat\u00fcrk\u2019e ra\u011fmen) ba\u015flam\u0131\u015ft\u0131r. Kemalizm diye pozitivist yurtseverlik \u00e7izgisidir bu. Sonra da devam etmi\u015f, bir m\u00fcddet sonra da unutturulmu\u015ftur. Unutturulmas\u0131 Demokrat Parti d\u00f6neminde de\u011fil, \u0130smet \u0130n\u00f6n\u00fc d\u00f6nemindedir. Ba\u015fka t\u00fcrl\u00fc bir \u015feflik anlay\u0131\u015f\u0131 \u00f6ne \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r ve ona tepki olarak DP tamamen Kemalizm slogan\u0131n\u0131 kullanm\u0131\u015ft\u0131r. Biliyorsunuz (\u0130smet \u0130n\u00f6n\u00fc paralardan Atat\u00fcrk\u2019\u00fcn resmini \u00e7\u0131karm\u0131\u015f, kendi resmini bast\u0131rm\u0131\u015ft\u0131r ve) pullar\u0131n \u00fczerine yeniden Atat\u00fcrk\u2019\u00fc koymak DP’nin, 1950’de iktidara geldikten sonra g\u00f6sterdi\u011fi tepkidir. Asl\u0131nda iki parti (CHP ile DP) aras\u0131nda b\u00fcy\u00fck ideolojik farklar, d\u00fcnya g\u00f6r\u00fc\u015f\u00fc farklar\u0131 bulunmamaktad\u0131r. DP zaten k\u00f6ken itibar\u0131yla CHP’lilerden ayr\u0131lmad\u0131r. Zaten CHP’nin se\u00e7kinlerinden olduklar\u0131 ve 1946\u2019da muvaffak olduklar\u0131 i\u00e7in \u00f6ne \u00e7\u0131km\u0131\u015flard\u0131r. Yoksa ilk kurulan parti DP de\u011fildir biliyorsunuz, Milli Kalk\u0131nma Partisi’dir. (AKP de ayn\u0131 zihniyet ve \u00e7izgiye \u00f6zenmi\u015f, Milli G\u00f6r\u00fc\u015f\u2019\u00fc sadece istismar etmi\u015ftir. A.A.)<\/em> Bu Milli Kalk\u0131nma Partisi \u00f6rg\u00fctlenmeyi ayn\u0131 ba\u015far\u0131yla y\u00fcr\u00fctemedi… Sonra birtak\u0131m sosyalist partiler kuruldu, hi\u00e7biri ya\u015famad\u0131 ve zaten ya\u015fat\u0131lmazd\u0131. Demokrat Partisi, \u00fc\u00e7\u00fcnc\u00fc derecede geldi, \u00e7\u00fcnk\u00fc onu da kuranlar CHP’nin elitleriydi. DP’nin yapt\u0131klar\u0131, CHP’nin yapt\u0131klar\u0131d\u0131r. Mesela T\u00fcrk\u00e7e ezan\u0131n Arap\u00e7ala\u015ft\u0131r\u0131lmas\u0131 (daha do\u011frusu Arap\u00e7a okuman\u0131n cezai takibat d\u0131\u015f\u0131 tutulmas\u0131) CHP devrinde verilen bir kanun teklifiyle yap\u0131lm\u0131\u015ft\u0131r. Demokratlar sadece onu neticelendirmi\u015ftir. \u0130mam-Hatip Okullar\u0131n\u0131 kimin kurdu\u011funa bak\u0131nca, CHP’nin ba\u015flatt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz ve anlar\u0131z ki kitle gidiyor, kay\u0131yor ve iktidar isteyenin kitleyi bu yolla kazanmas\u0131 laz\u0131m. Bu umumi bir sosyal kanundur. Bak\u0131n\u0131z, Sovyetler Birli\u011fi sava\u015fa girdi\u011fi zaman kiliseyi de kurdu ve kapal\u0131 baz\u0131 kilise ve manast\u0131rlar\u0131 da a\u00e7t\u0131rd\u0131. T\u0131pk\u0131 Birinci Harp’te oldu\u011fu gibi Slav komiteleri kurdurdu ve Rus milliyet\u00e7ili\u011fini vurgulad\u0131. T\u00fcrkiye’de de iktidara y\u00fcr\u00fcmek, ayakta kalabilmek i\u00e7in CHP (Dine sahip \u00e7\u0131kmaya) mecburdu. Tek parti devrindeki gibi elinde garantileri yoktu ve kitleye kar\u015f\u0131 bir nevi taviz verecekti. Bu tavizi DP devam ettirdi. DP’nin kurucular\u0131na, milletvekillerine bakt\u0131\u011f\u0131n\u0131z zaman, hi\u00e7birinin m\u00fcrtecilik denen tav\u0131r ve s\u00f6ylemle al\u00e2kas\u0131 yoktur. Hi\u00e7birisi CHP’nin laiklik konusundaki ilkelerine uzak d\u00fc\u015fm\u00fc\u015f insanlar de\u011fil. Ama ayn\u0131 partinin devrinde de b\u00fct\u00fcn bu hareketler ya\u015fayabildi, bu ka\u00e7\u0131n\u0131lmazd\u0131 belki de…<\/strong><\/p> Yani sistem ayn\u0131d\u0131r. \u0130mam-Hatip okullar\u0131n\u0131 CHP kurdu, DP devam ettirdi. Sonra gelen CHP yine devam ettirdi. Sonra AP devam ettirdi, sonra Milli Cephe devrinde de, Ecevit devrinde de yine a\u00e7\u0131ld\u0131. Millet \u0130mam-Hatip Okullar\u0131na, taassubundan \u00e7ocuk yolluyor de\u011fil; en \u00f6nemlisi bu okullarda disiplin var. Geleneksel disiplin var. Yani d\u00fcz liselerin disiplin durumuna bak\u0131n, bir de bunlara. Ben bu disiplini tasvip ederim veya etmem, onu bir yana b\u0131rak\u0131n, ama zavall\u0131 halk ne yaps\u0131n? \u00c7ocu\u011fu okula gitti\u011fi zaman: \u00c7ete olmadan, okul i\u00e7i anar\u015fi olmadan gidip okuyup gelmesini istiyor, milletin ba\u015fka \u00e7aresi yok. Onun i\u00e7in oraya iltifat ediyor, bunu kimse g\u00f6rm\u00fcyor. T\u00fcrkiye de\u011fi\u015fiyor; ama bu de\u011fi\u015fim her alanda m\u00fcspet de\u011fil, (olumlu gitmiyor) fevkalade sorunlu alanlar da var. Okul bunlar\u0131n ba\u015f\u0131nda geliyor. Okullar\u0131m\u0131z t\u0131pk\u0131 b\u00fct\u00fcn d\u00fcnyada, Amerika’da oldu\u011fu gibi (\u00f6zellikle 22 y\u0131ll\u0131k AKP iktidar\u0131nda) a\u015f\u0131r\u0131 bir laubalilik, disiplinsizlik, kontrols\u00fczl\u00fck i\u00e7inde. Ama \u0130mam-Hatipler geleneksel y\u00f6ntemlerle bunu (biraz) \u00f6nl\u00fcyor. Orada \u00e7ocuklar “eti senin, kemi\u011fi benim\u201d<\/em> esprisi i\u00e7inde teslim ediliyor. Bunlar\u0131n \u00fczerinde durmam\u0131z laz\u0131m, bir \u015feyi anlamak laz\u0131md\u0131r. \u0130mam-Hatip Okullar\u0131n\u0131n say\u0131lar\u0131 artt\u0131\u011f\u0131 zaman “Millet yobazl\u0131\u011fa gidiyor\u2026\u201d<\/em> diyenler \u00f6nce ra\u011fbetin nedenlerini ara\u015ft\u0131rmal\u0131d\u0131r. Ra\u011fbetin nedeni, ilim ve \u0130slam’dan \u00e7ok; geleneksel disiplin (ihtiyac\u0131d\u0131r).<\/strong>[1]<\/strong><\/a><\/p>