<\/p>\n
AKP iktidar\u0131n\u0131n bu millete yapt\u0131\u011f\u0131 en b\u00fcy\u00fck k\u00f6t\u00fcl\u00fck; ekonomik, sosyal ve siyasal tahribatlar\u0131ndan \u00f6te, korkun\u00e7 bir imani ve ahlaki yozla\u015fma s\u00fcrecini h\u0131zland\u0131rmas\u0131d\u0131r. D\u00fcnyaya ve olaylara Yahudi mant\u0131\u011f\u0131yla yakla\u015fan, Ha\u00e7l\u0131-Bat\u0131 tarz\u0131yla ya\u015fayan, ama M\u00fcsl\u00fcmanlar\u0131n s\u00f6ylem ve geleneklerini \u00f6ne \u00e7\u0131karan bir anlay\u0131\u015f\u0131 yayg\u0131nla\u015ft\u0131rmak; k\u0131saca \u201cSiyonist M\u00fcsl\u00fcman\u201d tipi olu\u015fturmak, AKP\u2019nin en derin ve tehlikeli tahribat\u0131d\u0131r. Bu h\u0131yanetin altyap\u0131s\u0131 \u201c\u0131l\u0131ml\u0131 \u0130slam\u201d k\u0131l\u0131fl\u0131 \u201cProtestan M\u00fcsl\u00fcman\u201d anlay\u0131\u015f\u0131n\u0131 benimsemekle ba\u015flamaktad\u0131r.<\/b><\/p>\n
Bu i\u015fin ta\u015feronlu\u011funu ise Fetullah\u00e7\u0131lar yapmaktad\u0131r. G\u00fclen cemaatinin ba\u015f destek\u00e7ilerinden CIA kurmay\u0131 ve Siyonist Yahudi Lobilerinin \u0130slam co\u011frafyas\u0131 Uzman\u0131 Graham E. Fuller yazd\u0131\u011f\u0131 \u201c\u0130slams\u0131z D\u00fcnya\u201d<\/i> kitab\u0131nda, \u201cM\u00fcsl\u00fcmanlar\u0131n \u0131l\u0131mla\u015ft\u0131r\u0131l\u0131p Protestanla\u015ft\u0131r\u0131lmas\u0131 durumunda, tehlike olmaktan \u00e7\u0131kar\u0131laca\u011f\u0131\u201d<\/i> tezini savunmaktad\u0131r.<\/b><\/p>\n
Adnan Menderes ve Celal Bayar\u2019la ba\u015flat\u0131lan, S\u00fcleyman Demirel\u2019le tabana ve topluma benimsetilmeye \u00e7al\u0131\u015f\u0131lan, Turgut \u00d6zal\u2019la h\u0131z kazanan ve nihayet Recep T. Erdo\u011fan AKP\u2019siyle me\u015fruiyet k\u0131l\u0131f\u0131na sokulup yayg\u0131nla\u015ft\u0131r\u0131lan \u201cIl\u0131ml\u0131 \u0130slam-Protestan M\u00fcsl\u00fcman\u201d mant\u0131\u011f\u0131, Martin Luther’in H\u0131ristiyanl\u0131ktaki reformlar\u0131n\u0131n ayn\u0131s\u0131d\u0131r.<\/b><\/p>\n
As\u0131l ama\u00e7lar\u0131 ve arzular\u0131, d\u00fcnyal\u0131k mal ve makam toplamak ve iktidar olma h\u0131rslar\u0131n\u0131 tatmine \u00e7al\u0131\u015fmak olan, ancak b\u00fct\u00fcn bunlara \u0130slami bir k\u0131l\u0131f ge\u00e7irip din istismar\u0131 yapan bu \u201cSiyonist M\u00fcsl\u00fcmanlar\u201d, Kur\u2019an\u2019\u0131n s\u0131kl\u0131kla vurgulay\u0131p m\u00fc\u2019minleri uyard\u0131\u011f\u0131 M\u00dcNAFIK kavram\u0131n\u0131n \u00e7a\u011fda\u015f versiyonlar\u0131n\u0131 olu\u015fturmaktad\u0131r.<\/b><\/p>\n Protestanl\u0131\u011f\u0131n ve Kapitalizmin Avrupa ve Amerika toplumlar\u0131na kimler taraf\u0131ndan nas\u0131l ve ni\u00e7in a\u015f\u0131land\u0131klar\u0131n\u0131 inceledi\u011finizde kar\u015f\u0131m\u0131za Judaizm (Yahudi Siyonizmi) \u00e7\u0131kmaktad\u0131r.<\/b><\/p>\n Protestanl\u0131k, 16. y\u00fczy\u0131lda Martin Luther ve Jean Calvin’in \u00f6nc\u00fcl\u00fc\u011f\u00fcnde Katolik Kilisesine ve Papa’n\u0131n otoritesine kar\u015f\u0131 giri\u015filen Reform hareketinin sonucunda ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Martin Luther\u2019in 1517 y\u0131l\u0131nda Wittenberg Kilisesinin kap\u0131s\u0131na 95 maddelik o me\u015fhur protesto yaz\u0131s\u0131n\u0131 asmas\u0131yla, H\u0131ristiyan d\u00fcnyas\u0131ndaki en b\u00fcy\u00fck b\u00f6l\u00fcnmenin temelleri at\u0131lm\u0131\u015ft\u0131r. Luther bu 95 maddelik tezde b\u00fct\u00fcn reformist g\u00f6r\u00fc\u015flerinin \u00f6z\u00fcn\u00fc a\u00e7\u0131klamaktad\u0131r. \u0130lk bak\u0131\u015fta savundu\u011fu d\u00fc\u015f\u00fcnce; \u201cPapal\u0131\u011f\u0131n otoritesini reddetmek, onun yerine Kutsal Kitap\u2019\u0131n yani (Eski Ahit) Tevrat\u2019\u0131n tek dini otorite oldu\u011funu g\u00f6stermek\u201d oldu\u011fu san\u0131lmaktad\u0131r. Protestan H\u0131ristiyanlar sadece \u0130ncil\u2019i de\u011fil ayr\u0131ca Yahudili\u011fin Kutsal kitab\u0131 (Eski Ahit) Tevrat\u2019\u0131 da okumaktad\u0131rlar.[1]<\/a> Ancak Luther\u2019in as\u0131l amac\u0131, Kabalist Yahudi inanc\u0131n\u0131 H\u0131ristiyanlar aras\u0131nda yaymak; faize ve fuh\u015fa me\u015fruiyet kazand\u0131rmakt\u0131r. \u201cProtestanl\u0131k ve reform sayesinde, H\u0131ristiyanl\u0131\u011f\u0131n \u015firkten uzakla\u015f\u0131p tevhide yakla\u015ft\u0131\u011f\u0131\u201d iddialar\u0131 tam bir yan\u0131lg\u0131l\u0131d\u0131r.<\/p>\n Martin Luther, reform hareketleri ba\u015flamadan \u00f6nce Yahudilikle, Tevrat ve \u0130braniceyle i\u00e7li d\u0131\u015fl\u0131yd\u0131. Bu ilgisini ilk olarak “Jesus Christ Was Born A Jew” (\u0130sa Mesih bir Yahudi Olarak Do\u011fdu) adl\u0131 kitab\u0131nda zaten a\u00e7\u0131klam\u0131\u015ft\u0131. Luther’in Yahudilerle ilgili olarak s\u00f6yledikleri onun bu ilgisinin ispat\u0131d\u0131r: “Yahudiler bizim Tanr\u0131m\u0131z\u0131n akrabalar\u0131, kuzenleri ve karde\u015fleridir. Katoliklere sesleniyorum; bana k\u00e2fir demekten yorulduklar\u0131nda Yahudi desinler.”<\/i><\/b>[2]<\/a><\/p>\n Protestanl\u0131k; H\u0131ristiyanl\u0131ktan daha \u00e7ok Yahudi mezhebi gibidir. Protestan teolojisinin kurucular\u0131, Kabala\u2019yla kar\u0131\u015ft\u0131r\u0131lm\u0131\u015f Eski Ahit (Tevrat)\u2019\u0131n h\u00fck\u00fcmlerinin hi\u00e7bir yoruma tabi tutulmadan do\u011frudan kabul edilmesi prensibini benimsemi\u015ftir. Protestanlar \u0130ncil\u2019den, \u00f6ncelikli olarak Tevrat okuyacaklar ve d\u00fcnya g\u00f6r\u00fc\u015flerini Tevrat\u2019\u0131n h\u00fck\u00fcmlerine g\u00f6re \u015fekillendireceklerdi. Bu durum: Eski Ahit’in yaln\u0131zca “bu d\u00fcnya”y\u0131 \u00f6nemseyen d\u00fc\u015f\u00fcncesine geri d\u00f6n\u00fclmesi, ruha de\u011fil maddeye y\u00f6nelinmesi ve \u00f6teki d\u00fcnyan\u0131n (ahiretin) \u00f6neminin yitirilmesi ve faizin yayg\u0131n hale gelmesi gibi tehlikeli sonu\u00e7lar getirmi\u015fti. Orta\u00e7a\u011f Katolik Kilisesi’nin faizi kesin olarak yasakl\u0131yor olmas\u0131, faiz sisteminin rahatl\u0131kla yay\u0131lmas\u0131na engeldi. XVI. y\u00fczy\u0131lda Yahudi Kabala kaynakl\u0131 Tevrat\u2019\u0131 kabul eden Protestanlar, bu konuda \u00e7ok farkl\u0131 bir yakla\u015f\u0131m getirdi. Avrupa\u2019da art\u0131k faiz me\u015frula\u015farak tefecili\u011fin ve modern banka sisteminin geli\u015fmesinin \u00f6n\u00fc a\u00e7\u0131lm\u0131\u015f demekti. Bu da kapitalizmin do\u011fu\u015fu anlam\u0131na gelmekteydi.<\/p>\n Bir insan\u0131n b\u00fct\u00fcn kabiliyeti ve her y\u00f6ntemi denemesi ile para kazanmas\u0131n\u0131n gerekli oldu\u011funu Yahudi Benjamin Franklin’in Gen\u00e7 Bir T\u00fcccar’a \u00d6\u011f\u00fct’\u00fcnde (Advice to a Young Tradesman) a\u00e7\u0131klad\u0131\u011f\u0131n\u0131, Max Weber ortaya koymaktad\u0131r. Benjamin Franklin’e g\u00f6re; para sadece ihtiya\u00e7lar\u0131 kar\u015f\u0131lamak veya gelecekte harcanmak \u00fczere kazan\u0131lmamal\u0131d\u0131r. Aksine \u201cpara kazanma ba\u015fl\u0131 ba\u015f\u0131na bir ama\u00e7\u201d olmal\u0131d\u0131r. Ba\u015fka deyimle, para kazanmak i\u00e7in, para kazan\u0131lmal\u0131d\u0131r. Franklin’in \u00fczerinde durdu\u011fu nokta, para sevgisinden \u00f6te, para kazanma zorunlulu\u011fu, yani paraya tap\u0131nmakt\u0131r. Kendi tezini do\u011frulamak i\u00e7in Franklin, Tevrat’tan da iktibasta bulunmakta ve S\u00fcleyman’\u0131n Meselleri Kitab\u0131nda yer alan \u201c\u0130\u015finde gayretli adam\u0131 g\u00f6r\u00fcyor musun? O krallar\u0131n \u00f6n\u00fcnde durabilir\u201d[3]<\/a> s\u00f6z\u00fcn\u00fc \u00f6rnek almaktad\u0131r. Weber, para sevgisinin \u00f6tesinde, para kazanma mecburiyetinin Franklin’in \u00f6\u011fretisinde ba\u015fl\u0131ca rol\u00fc oynad\u0131\u011f\u0131n\u0131 ve modern kapitalizm ile ge\u00e7mi\u015f zamanlardaki kapitalizm \u015fekilleri aras\u0131ndaki temel farkl\u0131l\u0131\u011f\u0131n \u201cpara kazanma a\u015fk\u0131n\u0131n insanlara a\u015f\u0131lanmas\u0131nda\u201d belirdi\u011fini anlat\u0131yor.[4]<\/a><\/p>\n Katoliklerce “gizli-Yahudi” olarak tan\u0131mlanan Martin Luther, reform hareketiyle hem Katolik Kilisesine \u00f6l\u00fcmc\u00fcl bir darbe vurmu\u015f, hem de geli\u015ftirdi\u011fi dini doktrin i\u00e7in as\u0131l kaynak olarak Tevrat’\u0131 esas alm\u0131\u015ft\u0131r. Yahudilerin “se\u00e7ilmi\u015f halk” olduklar\u0131n\u0131 kabul eden Luther’in Roma Katolikli\u011fine getirdi\u011fi y\u0131k\u0131c\u0131 darbeye ilk olarak Yahudiler taraf\u0131ndan sahip \u00e7\u0131k\u0131lm\u0131\u015ft\u0131r.[5]<\/a><\/p>\n Yahudilerle Protestanlar aras\u0131nda kurulan yak\u0131n ili\u015fki 20. y\u00fczy\u0131lda da Siyonistler ile Protestan gruplar aras\u0131nda ayn\u0131 sadakatle devam etmekte ve bu Protestan gruplar bat\u0131da H\u0131ristiyan Siyonistler olarak an\u0131lmaktad\u0131r. Protestanl\u0131kla birlikte ba\u015flayan “Yahudile\u015fme”, ayn\u0131 zamanda bat\u0131daki “H\u0131ristiyan Siyonizmi’nin de \u00e7\u0131k\u0131\u015f noktas\u0131d\u0131r. Regina Sharif Non-Jewish Zionism: Its Roots in Western History (Yahudi-Olmayan Siyonizm ve Bat\u0131 Tarihindeki K\u00f6kenleri) adl\u0131 kitab\u0131nda, 16. y\u00fczy\u0131l\u0131n ortas\u0131nda do\u011fan Protestanl\u0131\u011f\u0131n g\u00fc\u00e7l\u00fc bir Siyonist gelenek do\u011furdu\u011funu vurgulam\u0131\u015ft\u0131r. Sharif, Eski Ahit’teki Yahudileri \u00f6ven b\u00f6l\u00fcmlerinin Katoliklerce g\u00f6z ard\u0131 edilmi\u015fken Protestanlar taraf\u0131ndan \u00f6n plana \u00e7\u0131kar\u0131lm\u0131\u015f olmas\u0131na dikkat \u00e7ekerek: “Yahudi yeniden do\u011fu\u015fu ve Yahudilerin Filistin’e d\u00f6n\u00fc\u015f\u00fc kavramlar\u0131n\u0131 g\u00fcndeme getiren Protestanl\u0131k, daimi ve etkili bir ‘non-Jewish’ Siyonist gelenek ba\u015flatt\u0131.”[6]<\/a> ger\u00e7e\u011fini hat\u0131rlatmaktad\u0131r.<\/p>\n Protestanl\u0131\u011f\u0131n, Yahudi \u00f6nde gelenlerine b\u00fcy\u00fck bir stratejik yarar getirdi\u011fi kesindir. Orta\u00e7a\u011fda Kabalac\u0131 Yahudiler, Protestanl\u0131k sayesinde, Eski Ahit kehanetlerine en az kendileri kadar ba\u011fl\u0131 olan ve bu nedenle de Mesih Plan\u0131’na g\u00f6n\u00fclden destek olacak \u00f6nemli bir m\u00fcttefik elde etmi\u015flerdir.<\/p>\n<\/p><\/div>\n Osmanl\u0131\u2019da Ermenilerin, Tanzimat Ferman\u0131ndan sonra ABD ve \u0130ngiltere taraf\u0131ndan Protestanla\u015ft\u0131r\u0131lmalar\u0131n\u0131 ve bu y\u00fczy\u0131ll\u0131k s\u00fcren Protestanla\u015fma s\u00fcrecinde misyonerlik faaliyetlerinin Ermeniler \u00fczerinde \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 \u00f6zellikle bilmemiz gerekir.[7]<\/b><\/a> Bug\u00fcn T\u00fcrkiye\u2019de misyonerlik faaliyetleri y\u00fcr\u00fcten ev kiliselerin ve \u00f6zel kesimlerin Protestan olu\u015flar\u0131, Osmanl\u0131\u2019n\u0131n son d\u00f6nemlerinden itibaren ABD ve \u0130ngiltere\u2019nin T\u00fcrkiye\u2019deki Ermenileri Protestanla\u015ft\u0131rmaya \u00e7al\u0131\u015fmalar\u0131 ve bu do\u011frultuda okullar a\u00e7malar\u0131 nedeniyledir. Ermenilerin Protestanla\u015ft\u0131r\u0131lmalar\u0131 \u0130srail ve ABD i\u00e7in bir stratejidir. Nitekim Ermeniler i\u00e7inde de Yahudi orijinli bir unsurun 2 bin 700 y\u0131ld\u0131r varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc Pakraduniler (Bagratuni\/Bagratids) ad\u0131 verilen ve as\u0131rlarca Ermeni toplumunu y\u00f6neten bu gizli (Kripto) Yahudi as\u0131ll\u0131 cemaatin hik\u00e2yesini, Ermeni cemaatinden Levon Panos Daba\u011fyan\u2019\u0131n, 2006 y\u0131l\u0131nda Aksiyon Dergisinde vermi\u015f oldu\u011fu r\u00f6portaj\u0131nda dile getirmi\u015ftir. Daba\u011fyan, Pakradunilerin Ermenilerden farkl\u0131 bir ya\u015fam s\u00fcrd\u00fcklerini, geleneklerini devam ettirdiklerini, domuz eti yemediklerini ve \u00e7ocuklar\u0131na \u0130brani isimler verdiklerini bildirmektedir.[8]<\/b><\/a> Ermenilerin Protestanla\u015ft\u0131r\u0131lmas\u0131 bu ba\u011flamda d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde Pakraduniler i\u00e7in m\u00fcthi\u015f bir gizlenme yolu oldu\u011fu kesindir. Protestan g\u00f6r\u00fcnen Pakradunilerin 1915 Ermeni olaylar\u0131ndaki konumlar\u0131n\u0131n da art\u0131k ara\u015ft\u0131r\u0131lmas\u0131 ve tart\u0131\u015f\u0131lmas\u0131 gerekmektedir. <\/b><\/p>\n Kapitalizm, Protestanl\u0131k ve Yahudilik \u00fc\u00e7geni<\/b><\/p>\n Katolik d\u00fcnyas\u0131n\u0131n dine bak\u0131\u015f\u0131, dindar ve gelenek\u00e7i M\u00fcsl\u00fcmanlara benzemektedir. Katolikler de t\u00fcketim, k\u00fclt\u00fcr ve gelenek konusunda bizimkine benzer bir yakla\u015f\u0131m sergilemektedir. Baz\u0131 Avrupa \u00fclkelerinde Katolikler davran\u0131\u015flar\u0131 ile sanki isim de\u011fi\u015ftirmi\u015f M\u00fcsl\u00fcmanlar gibi bir ya\u015fam tarz\u0131 benimsemi\u015flerdir. \u0130\u015fte bu ya\u015fam tarz\u0131 uluslararas\u0131 kapitalizmin i\u015fine gelmemektedir. Onlar i\u00e7in iyi din Protestanl\u0131k kabul edilir. Yani asl\u0131nda Siyonizm\u2019e hizmet etmelisin, H\u0131ristiyanl\u0131k inanc\u0131n da bunun bir kenar\u0131nda duruversin.. Bat\u0131 kapitalizmi i\u00e7in en uygun H\u0131ristiyanl\u0131k, Katoliklik ve Ortodoksluk de\u011fil, Eski Ahite (Tevrat\u2019\u0131) kabul etmi\u015f Protestanl\u0131k mezhebidir. \u00c7\u00fcnk\u00fc Protestan felsefe kapitalizmin hizmetindedir. Burada as\u0131l ama\u00e7 insanlar\u0131 H\u0131ristiyan Ortodoks ya da Katolik yapmak de\u011fil, Protestan yapmak yani kapitalizme-Siyonizme demokrat k\u00f6leler haline getirmektir. Amerika Birle\u015fik Devletleri’nde Protestanl\u0131k ve Yahudili\u011fin ad\u0131 Kapitalizm, P\u00fcritenlik ise \u0130ngiliz Yahudili\u011fidir. Onun i\u00e7in tarih boyunca Katolik ve Ortodoks H\u0131ristiyanl\u0131\u011fa kar\u015f\u0131 yap\u0131lan \u015fer kampanyalar\u0131n\u0131n arkas\u0131nda hep bu s\u00fcre\u00e7 g\u00f6zlenmektedir. Yani Amerikan finans kapitali (mali sermaye) ve onlarla i\u015fbirli\u011fi i\u00e7inde olanlar, kapitalin hareket alan\u0131n\u0131 kontrol etmeye \u00e7al\u0131\u015fan Yahudi kesimlerdir. Bunlar; Katolizmi, Ortodokslu\u011fu ve \u0130slam\u2019\u0131, Amerikan finans kapitalizminin hesaplar\u0131na uygun t\u00fcketim toplumu yaratma \u00f6n\u00fcnde engel g\u00f6rmektedir. B\u00fcy\u00fck Ortado\u011fu Projesi de bu \u00e7er\u00e7evede d\u00fc\u015f\u00fcn\u00fclmelidir. Ne diyorlar? Demokrasi, serbest pazar ekonomisi\u2026 Ne i\u00e7indir bu? Kapitalizmin \u00f6n\u00fcnde \u0130slam engel, Katoliklik engel, Ortodoksluk engeldir. O zaman T\u00fcrkiye ve Ortado\u011fu\u2019yu Yahudi geleneklerine yak\u0131n \u0131l\u0131ml\u0131 \u0130slamc\u0131l\u0131kla, Avrupa ve Uzakdo\u011fu \u00fclkelerinin de Protestanl\u0131kla terbiye edilmelidir<\/b>. \u0130\u015fte bug\u00fcn Kapitalizm mant\u0131\u011f\u0131yla, \u0130slam\u2019a kar\u015f\u0131 psikolojik sald\u0131r\u0131 y\u00fcr\u00fct\u00fclmektedir. Yozla\u015ft\u0131r\u0131lm\u0131\u015f H\u0131ristiyanl\u0131k dini, d\u00fcnya hayat\u0131ndan ve do\u011fal ya\u015famdan kopuk yoksullu\u011fa, ke\u015fi\u015f\u00e7ili\u011fe, \u00e7ilecili\u011fe \u00f6vg\u00fc yaparken, Yahudilik zenginli\u011fi ve zevk\u00e7ili\u011fi \u00f6ne \u00e7\u0131kar\u0131p m\u00fc\u015fteri dev\u015firmektedir. Yine H\u0131ristiyanlar i\u00e7in reklam ve g\u00f6steri\u015f g\u00fcnahken, Yahudilerde reklam serbesttir. Di\u011fer taraftan Yahudilerin \u00e7ok para sahibi olmas\u0131 dinen te\u015fvik edilmektedir. \u201cAlt\u0131n ve g\u00fcm\u00fc\u015f aya\u011f\u0131n sa\u011flam basmas\u0131n\u0131 sa\u011flar,\u201d \u201czenginlik ve g\u00fc\u00e7 kalbi co\u015fturur\u201d, \u201cdindar ki\u015fi paray\u0131 v\u00fccudundan \u00e7ok sever, sevmelidir.\u201d H\u0131ristiyan \u00f6\u011fretisinin ve kilisenin yoksullu\u011fu y\u00fcceltti\u011fi g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, yoksullu\u011fu sayesinde cennete gitmeye \u00e7al\u0131\u015fan H\u0131ristiyan ile alt\u0131n ve g\u00fcm\u00fc\u015f toplamay\u0131 cennete gitmenin arac\u0131 olarak g\u00f6ren Yahudi aras\u0131ndaki zihniyet ayr\u0131l\u0131\u011f\u0131n\u0131n ekonomik alandaki etkisinin farkl\u0131 olaca\u011f\u0131 kesindir.<\/p>\n Karl Marx, 1844’te yazd\u0131\u011f\u0131 \u201cYahudilik ve Kapitalist Zihniyet\u201d<\/b> adl\u0131 makalesinde, Avrupa’n\u0131n ya\u015fad\u0131\u011f\u0131 bu dini d\u00f6n\u00fc\u015f\u00fcmden as\u0131l karl\u0131 \u00e7\u0131kan\u0131n Yahudiler oldu\u011funa dikkat \u00e7ekerken de \u015funlar\u0131 belirtmi\u015fti;<\/p>\n \u201cYahudi sadece mali g\u00fc\u00e7 kazanmak yoluyla de\u011fil, fakat ayn\u0131 zamanda paran\u0131n bir d\u00fcnya g\u00fcc\u00fc haline gelmesi ve pratik Yahudi ruhunun H\u0131ristiyan milletlerin pratik ruhu haline gelmesi yoluyla kendini Yahudice bir tarzda korumu\u015f ve kutsam\u0131\u015ft\u0131r. Yahudiler, H\u0131ristiyanlar\u0131n Yahudile\u015fmesi \u00f6l\u00e7\u00fcs\u00fcnde kendilerini kurtarm\u0131\u015flard\u0131r.\u201d<\/i><\/b> Kapitalistle\u015fme ve Yahudile\u015fme aras\u0131ndaki ili\u015fkinin alt\u0131n\u0131 \u00e7izen Marx\u2019a g\u00f6re, “Para \u0130srail’in k\u0131skan\u00e7 Tanr\u0131s\u0131d\u0131r. Yahudi tanr\u0131s\u0131 d\u00fcnyevile\u015ftirilip b\u00fct\u00fcn insanl\u0131\u011f\u0131n tanr\u0131s\u0131 halini alm\u0131\u015ft\u0131r.\u201d<\/i><\/b> Marx, Protestan ve P\u00fcriten gelene\u011finin kapitalizmle olan ili\u015fkisinden bahsederken de, H\u0131ristiyanl\u0131\u011f\u0131n Reformla birlikte ya\u015fad\u0131\u011f\u0131 b\u00fcy\u00fck de\u011fi\u015fimin y\u00f6n\u00fcn\u00fc \u015f\u00f6yle belirliyordu: “H\u0131ristiyanl\u0131k Yahudilikten do\u011fdu. \u015eimdi ise Yahudili\u011fe geri d\u00f6nm\u00fc\u015ft\u00fcr.\u201d[9]<\/b><\/a> <\/i><\/b><\/p>\n Katolik ve Ortodoks H\u0131ristiyanl\u0131\u011f\u0131n temel misyonunda d\u00fcnyada mal m\u00fclk zenginlik elde etmek de\u011fil, ahiret \u00fczerine dayanan ve d\u00fcnyevi zenginlikten uzak olan inan\u0131\u015f\u0131 \u0130ncil\u2019de \u015fu \u015fekilde tarif edilmektedir;<\/p>\n \u0130sa \u00f6\u011frencilerine dedi ki; \u201cZengin ki\u015fi g\u00f6klerin h\u00fck\u00fcmranl\u0131\u011f\u0131na g\u00fc\u00e7l\u00fckle girecektir. Yine size derim ki, devenin i\u011fne deli\u011finden ge\u00e7mesi zengin ki\u015finin Tanr\u0131\u2019n\u0131n h\u00fck\u00fcmranl\u0131\u011f\u0131na girmesinden daha kolayd\u0131r.\u201d[10]<\/b><\/a> <\/i><\/b><\/p>\n \u0130sa g\u00f6zlerini \u00f6\u011frencilerine kald\u0131rarak; \u201cNe mutlu siz yoksullara!\u201d dedi. \u201c\u00c7\u00fcnk\u00fc Tanr\u0131\u2019n\u0131n h\u00fck\u00fcmranl\u0131\u011f\u0131 sizindir. Ama vay halinize, ey zenginler, \u00c7\u00fcnk\u00fc tesellinizi bu d\u00fcnyada alm\u0131\u015f bulunuyorsunuz.[11]<\/a><\/p>\n \u201cBir ba\u015fkan \u0130sa\u2019ya, \u0130yi \u00d6\u011fretmen, sonsuz ya\u015fam\u0131 (ahireti) miras almak i\u00e7in ne yapmal\u0131y\u0131m? diye sordu. \u201c\u0130sa\u2019da ona \u201cBir \u015feyin eksik kal\u0131yor\u201d dedi. Var\u0131n\u0131 yo\u011funu sat, yoksullara da\u011f\u0131t. B\u00f6ylelikle g\u00f6klerde varl\u0131\u011f\u0131n olacakt\u0131r. Sonra da ard\u0131m s\u0131ra gel.\u201d <\/i><\/b>Adam bunu duyunca y\u00fcre\u011fi tasayla doldu. \u00c7\u00fcnk\u00fc \u00e7ok zengindi. \u0130sa onun tepkisini g\u00f6r\u00fcnce, \u201cParas\u0131 bol ki\u015filerin Tanr\u0131 h\u00fck\u00fcmranl\u0131\u011f\u0131na girmesi ne denli g\u00fc\u00e7t\u00fcr!\u201d dedi. \u201cDevenin i\u011fne deli\u011finden ge\u00e7mesi, zengin bireyin Tanr\u0131 h\u00fck\u00fcmranl\u0131\u011f\u0131na girmesinden daha kolayd\u0131r.\u201d[12]<\/b><\/a><\/i><\/b><\/p>\n \u201cNe mutlu yoksulluk ruhuna sahip olanlara\u201d, \u201cgururlu ki\u015fi d\u00fcnyevi krall\u0131klar\u0131, yoksulluk ruhuna sahip ki\u015fi de G\u00f6klerin Egemenli\u011fini arar.\u201d[13]<\/a><\/p>\n Katoliklerin ve Protestanlar\u0131n farkl\u0131 \u00f6zelliklere sahip oldu\u011fu reddedilemez bir ger\u00e7ektir. Genel anlamda Weber, Katolikler ve Protestanlar aras\u0131ndaki ayr\u0131m\u0131 \u015fu c\u00fcmlesiyle ortaya koymaktad\u0131r; Katolikler daha sakindir; daha az kazanma g\u00fcd\u00fcs\u00fc ile e\u011fitilmi\u015ftir, \u00e7ok az bir geliri de olsa, en emin ya\u015fam bi\u00e7imini, sonunda ona onur ve zenginlik getirebilecek tehlikeli, heyecanl\u0131 bir ya\u015fam bi\u00e7imine tercih etmektedir. Atas\u00f6z\u00fc, \u201cya iyi yiyin, ya da rahat uyuyun\u201d demektedir. Buna g\u00f6re Protestanlar \u00e7ok iyi yerlerken, Katolikler rahat uyumak pe\u015findedir.[14]<\/a><\/p>\n Protestan ahlak\u0131 haliyle kapitalist ruhu beslemi\u015ftir. Zamanla bu s\u00fcre\u00e7 tersine i\u015fleyecek, Protestan ahlak\u0131 giderek kapitalist ruhtan etkilenerek de\u011fi\u015fim ge\u00e7irecektir. Protestan eti\u011finin etkili olmas\u0131 ve sek\u00fclerle\u015fmenin bu etikte bu kadar ba\u015far\u0131l\u0131 olmas\u0131n\u0131n sebebi, bireyin en derininde yatan g\u00fcd\u00fclenmeye ve k\u00f6lele\u015fmeye m\u00fcsait hale getirilmesidir.[15]<\/a> Sabri Fehmi \u00dclgener, kapitalizmin Protestanl\u0131ktan \u00e7ok daha \u00f6nceleri ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. \u00dclgener\u2019e g\u00f6re Protestanl\u0131k, burjuvan\u0131n dinsel yorumu \u015fekillendirmesinden t\u00fcremi\u015ftir. \u00dclgener\u2019in s\u00f6ylemek istedi\u011fi; insanlar Protestan olduklar\u0131 i\u00e7in kapitalizme y\u00f6nelmemi\u015f, kapitalist olduklar\u0131ndan dolay\u0131 Protestanl\u0131\u011f\u0131 benimsemi\u015ftir.[16]<\/a><\/p>\n <\/b><\/p>\n \u00a0<\/p>\n M\u00fcsl\u00fcmanlar\u0131 Yahudile\u015ftirme s\u00fcreci! <\/b><\/p>\n Utah \u00dcniversitesi’nden Profes\u00f6r Hakan Yavuz, T\u00fcrkiye’nin AKP felsefesiyle ge\u00e7irdi\u011fi d\u00f6n\u00fc\u015f\u00fcm\u00fc ‘T\u00fcrkiye’de \u0130slami kesim Protestanla\u015f\u0131yor ve \u0130slams\u0131z bir \u0130slam olu\u015fuyor’ \u015feklinde yorumlamakta ve \u015funlar\u0131 vurgulamaktad\u0131r: \u201c\u0130slams\u0131z bir \u0130slam g\u00f6r\u00fcnt\u00fcs\u00fc ortaya \u00e7\u0131kmaktad\u0131r. Bu durum; t\u00fcm ahlaki ve huk\u00fcki de\u011ferlerinden soyutlanm\u0131\u015f bir \u0130slam\u2019d\u0131r. Tamam\u0131yla \u015fekle dayal\u0131 ve t\u00fcketim ara\u00e7lar\u0131 haline d\u00f6n\u00fc\u015fen bir \u0130slam anlay\u0131\u015f\u0131d\u0131r. Bug\u00fcn T\u00fcrkiye’de \u0130slami semboller al\u0131n\u0131p sat\u0131l\u0131r hale gelmi\u015f, d\u00fcnyal\u0131k makam ve menfaat i\u00e7in kullan\u0131l\u0131r vaziyete d\u00f6n\u00fc\u015fm\u00fc\u015f bulunmaktad\u0131r. Burada ise \u0130slam, a\u00e7\u0131kca Protestanla\u015ft\u0131r\u0131l\u0131yor. Bunlar modern s\u00fcre\u00e7leri ele ge\u00e7irdiklerini iddia ediyor, medya, finans, e\u011fitim sekt\u00f6r\u00fc… hepsinde g\u00fc\u00e7leniyor. Ancak bunlar modernitenin i\u00e7ine girdik\u00e7e, modernite de bunlar\u0131n i\u00e7ine giriyor. Modernite, dini yeniden \u015fekillendiriyor. Burada, kazanan kapitalizmin mant\u0131\u011f\u0131 oluyor.\u201d[17]<\/a><\/p>\n Gazeteci yazar Ali Bula\u00e7 bile AKP iktidara geldikten sonra t\u00fcketimi g\u00f6steri\u015fe d\u00f6ken, her g\u00fcn k\u0131yafet de\u011fi\u015ftirip, ciplerle hava at\u0131p gezen, sonradan g\u00f6rme, k\u0131sa yoldan zengin olmu\u015f, hi\u00e7bir ilkesi, de\u011feri kalmam\u0131\u015f bu kesimi \u201cM\u00fcsl\u00fcman magandalar\u201d olarak adland\u0131r\u0131yor.[18]<\/a><\/p>\n Parayla tan\u0131\u015fan ve l\u00fcks ya\u015fama al\u0131\u015fan dindarlar, h\u0131zla kapitalist sisteme kat\u0131lmaya \u00e7abal\u0131yor. Bir yandan Prof. Arif Ersoy\u2019un s\u00f6zleriyle \u201cherkes har\u0131l har\u0131l kapitalizme uygun ayet bulma tela\u015f\u0131na giriyor, di\u011fer yandan ekonomik g\u00fc\u00e7, bir \u00fcst\u00fcnl\u00fck arac\u0131 olarak \u0130slami \u00e7evrelerde yeniden \u00fcretilmeye ba\u015flan\u0131yor.[19]<\/a><\/p>\n \u0130\u015fte \u0130spat\u0131:<\/i><\/b> \u201cEy m\u00fcminler, Allah\u2019dan korkun ve (cahiliyette i\u015fledi\u011finiz) faiz hesab\u0131ndan arta kalan\u0131 b\u0131rak\u0131n (almay\u0131n), e\u011fer ger\u00e7ek m\u00fcminler iseniz. E\u011fer t\u00f6vbe eder faizden vazge\u00e7erseniz anaparan\u0131z sizindir. Yok, e\u011fer bu faizi terk etmezseniz bilin ki, Allah\u2019a ve peygamberinize kar\u015f\u0131 harbe girmi\u015fsiniz. E\u011fer riba almaktan tevbe ederseniz ana paran\u0131z sizindir; ve b\u00f6ylece ne z\u00e2lim olursunuz, ne de zulme u\u011fram\u0131\u015f bulunursunuz.\u201d[20]<\/b><\/a><\/i><\/b> Bakara suresinin 278-279 ayeti kerimelerinde ge\u00e7en faiz kelimesi, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Mealinden tutun bir\u00e7ok mealde bile kullan\u0131lmaktan sak\u0131n\u0131lmakta, \u00e7e\u015fitli fetva ve yorumlarla faiz me\u015frula\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n Oysa, \u0130slam ekonomisini, di\u011fer sistemlerden ve \u00f6zellikle kapitalist ekonomiden ay\u0131ran temel \u00f6zelliklerinden biri \u201cfaiz yasa\u011f\u0131\u201dd\u0131r. \u0130slam, kazanc\u0131n ve m\u00fclkiyetin temelinde sadece emek aramaktad\u0131r.[21]<\/a><\/p>\n Faiz insanlarda para d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fc ve zengin olma arzusu yarat\u0131r. Faiz, yoksullardan zenginlere kaynak aktar\u0131m\u0131 yapmaktad\u0131r. Faiz insanlar\u0131n enerjilerini \u00fcretken giri\u015fimlere harcamalar\u0131ndan al\u0131koymaktad\u0131r.[22]<\/a><\/p>\n Faiz yasa\u011f\u0131 \u0130slam \u0130ktisadi hayat\u0131n\u0131n temelini olu\u015fturmaktad\u0131r. Ama T\u00fcrkiye\u2019deki \u0130slamc\u0131lar\u0131m\u0131z, g\u00fcn\u00fcm\u00fcz \u015fartlar\u0131nda faizi me\u015fru sayan fetvalara s\u0131\u011f\u0131narak, kapitalist bir anlay\u0131\u015fa kaym\u0131\u015flard\u0131r.<\/p>\n \u015eimdi bu \u0130slamc\u0131 yetmelerin, Yahudi felsefesiyle ne fark\u0131 vard\u0131r? Onlarda faiz ve rantiye yoluyla zenginle\u015fmeyi me\u015fru g\u00f6r\u00fcyor ve ya\u015f\u0131yorlar, bu kapitalist \u0130slamc\u0131lar da.<\/p>\n Sonu\u00e7: Faiz ve haks\u0131z kazan\u00e7 yoluyla zenginle\u015fen, l\u00fcks ya\u015fant\u0131lar i\u00e7indeki \u0130slamc\u0131lar, fikri anlamda ve ya\u015fam tarzlar\u0131yla Judaize olmu\u015flard\u0131r, bunlar\u0131n kapitalist Yahudilerden hi\u00e7bir farklar\u0131 kalmam\u0131\u015ft\u0131r. Para ve sermaye da\u011f\u0131l\u0131mlar\u0131n\u0131 inceledi\u011fimizde, faize ve sermayeye bak\u0131\u015f a\u00e7\u0131lar\u0131 ve zihniyetleri tamam\u0131yla Tevrat\u2019la ayn\u0131d\u0131r. Kapitalist M\u00fcsl\u00fcmanlar Kabalist Tevrat ahlak\u0131n\u0131n b\u00fct\u00fcn \u00f6zelliklerini ta\u015f\u0131maktad\u0131r. Bunlar, Peygamberin hayat prensiplerinin tam z\u0131tt\u0131 bir hayat ya\u015famaktad\u0131r. Bunlar\u0131n g\u00f6z\u00fcnde, ayn\u0131 bat\u0131 kapitalizmini olu\u015fturan Protestanl\u0131k ve Yahudilikteki gibi para kazanan, sermaye sahibi insanlar itibarl\u0131 say\u0131lmaktad\u0131r. Yani Protestanlar, Yahudiler ve \u0130slamc\u0131 kapitalistler ayn\u0131 zihniyete, ayn\u0131 ahlaka ve ayn\u0131 d\u00fc\u015f\u00fcncelere sahip bulunmaktad\u0131r. Bu \u00fc\u00e7\u00fcn\u00fcn bulu\u015ftu\u011fu nokta, her ne yolla olursa olsun zenginle\u015ferek d\u00fcnya\u2019da g\u00fcce ula\u015fmakt\u0131r. Kapitalist \u0130slamc\u0131lar\u0131n ya\u015fad\u0131klar\u0131 \u0130slam modeli, bilinen \u0130slami kaynaklar\u0131n hi\u00e7birine uymamaktad\u0131r.<\/p>\n Son 15 y\u0131lda Diyanetin Fetvalar\u0131n\u0131 inceledi\u011fimizde Diyanetin faiz kar\u015f\u0131s\u0131ndaki tutumu tamam\u0131yla Judaize\u2019dir, Yahudi mant\u0131kl\u0131d\u0131r. Diyanet\u2019in ve \u0130lahiyat Fak\u00fcltelerinin, Judaik zihniyet ve d\u00fc\u015f\u00fcncelerin etkisine sokulmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 bir s\u00fcre\u00e7 ya\u015fanmaktad\u0131r. Judaizm Siyonizm sadece bir inan\u00e7 de\u011fil, g\u00f6r\u00fcnmeyen bir ideoloji ve hayat tarz\u0131d\u0131r. S\u00f6zde Judaizm kar\u015f\u0131t\u0131 olsan\u0131z bile, Erbakan Hoca\u2019n\u0131n dedi\u011fi gibi, Onun hizmetk\u00e2r\u0131 ve oyunca\u011f\u0131 oldu\u011funuzun fark\u0131na bile var\u0131lmamaktad\u0131r. \u0130\u015fte Diyanetin ve baz\u0131 ilahiyat\u00e7\u0131lar\u0131n da i\u00e7inde bulunduklar\u0131 durum bunun ya\u015fanmas\u0131d\u0131r.\u201d Tespitleri ger\u00e7ekleri yans\u0131tmaktad\u0131r.<\/p>\n Ancak, \u0130slamiyet\u2019i, Siyonizmin di\u011fer bir uydurmas\u0131 ve uygulamas\u0131 olan Bat\u0131l ve barbar kom\u00fcnizm-sosyalizmle ayn\u0131 g\u00f6sterme \u00e7abas\u0131 ise, ba\u015fka bir safsata ve sapk\u0131nl\u0131kt\u0131r.<\/p>\n \u015eimdi \u0130slamc\u0131 kesimin Sabetayizm ve Siyonizm konusunun \u00fczerinde neden durmad\u0131klar\u0131n\u0131 ve neden bu konular hakk\u0131ndaki \u00e7al\u0131\u015fmalara kar\u015f\u0131 \u00e7\u0131kt\u0131klar\u0131n\u0131 (ve Erbakan\u2019\u0131 yaln\u0131z b\u0131rakt\u0131klar\u0131n\u0131) anl\u0131yorsunuzdur san\u0131r\u0131m.\u201d<\/p>\n<\/p><\/div>\n Protestan M\u00fcsl\u00fcmanl\u0131\u011f\u0131n rehberi Fetullah G\u00fclen\u2019in d\u00f6n\u00fc\u015f ser\u00fcveni!<\/b><\/p>\n Mahsun K\u0131rm\u0131z\u0131g\u00fcl’\u00fcn son filmi \u201cNew York’ta Be\u015f Minare\u201d; senaryosuyla, filmin ana karakteriyle, sahneleriyle, b\u00fct\u00e7esiyle, gi\u015fesiyle, tan\u0131t\u0131m\u0131yla… haftalarca tart\u0131\u015f\u0131lm\u0131\u015ft\u0131. Avrupa’da d\u00f6rt \u00fclkede (Almanya, Bel\u00e7ika, Hollanda ve Avusturya) 120 salonda, T\u00fcrkiye’de ise 700 salonda ayn\u0131 anda g\u00f6sterime ba\u015flanm\u0131\u015ft\u0131. Filmin b\u00fct\u00e7esi 11 milyon dolard\u0131. Bir y\u0131l i\u00e7inde 120 \u00fclkede vizyona girmesi planlanm\u0131\u015ft\u0131. Filmin, 10 g\u00fcnde 1,5 milyon ki\u015fi taraf\u0131ndan izlendi\u011fi a\u00e7\u0131klanm\u0131\u015ft\u0131. Filmin galas\u0131na AKP\u2019liler ak\u0131n etmi\u015f, Ba\u015fbakan Yard\u0131mc\u0131s\u0131 Cemil \u00c7i\u00e7ek, Devlet Bakan\u0131 ve Ba\u015fm\u00fczakereci Egemen Ba\u011f\u0131\u015f, AKP Genel Ba\u015fkan Yard\u0131mc\u0131s\u0131 H\u00fcseyin \u00c7elik ve Tar\u0131m ve K\u00f6y \u0130\u015fleri Bakan\u0131 Mehmet Mehdi Eker filme \u00f6vg\u00fcler ya\u011fd\u0131rm\u0131\u015ft\u0131.<\/p>\n \u201cNew York’ta Be\u015f Minare\u201d filmi vizyona girmeden \u00f6nce senaryo tart\u0131\u015fmalar\u0131 ba\u015flam\u0131\u015ft\u0131. K\u0131rm\u0131z\u0131g\u00fcl, bu hik\u00e2yeyi 11 y\u0131ld\u0131r \u00e7ekmek istedi\u011fini s\u00f6yl\u00fcyordu, ancak hik\u00e2yenin ger\u00e7ek sahibinin Galip Tekin oldu\u011fu ortaya \u00e7\u0131km\u0131\u015ft\u0131. Hik\u00e2yeyi Galip Tekin, Sinan \u00c7etin’e anlatm\u0131\u015ft\u0131. Sonras\u0131nda Galip Tekin ve senarist M\u00fcjdan Kayserili birlikte bu hik\u00e2yeyi senaryola\u015ft\u0131rm\u0131\u015ft\u0131.<\/p>\n Filmin tan\u0131t\u0131m g\u00f6r\u00fcnt\u00fcleri yay\u0131nlanmaya ba\u015flad\u0131\u011f\u0131nda hik\u00e2yenin ana karakteri i\u00e7in “Fetullah G\u00fclen’e benziyor” yorumlar\u0131 yap\u0131lm\u0131\u015ft\u0131. Film ekibi ve yanda\u015f medya “G\u00fclen ile Haluk Bilginer’in oynad\u0131\u011f\u0131 karakter aras\u0131nda sadece \u0130slam’a bak\u0131\u015f y\u00f6n\u00fcnde bir benzerlik kurulabilir\u201d tavr\u0131n\u0131 tak\u0131n\u0131nca mesele tatl\u0131ya ba\u011flanm\u0131\u015ft\u0131. Filmin as\u0131l amac\u0131, Fetullah G\u00fclen Reklam\u0131 \u00fczerinden M\u00fcsl\u00fcman halk\u0131m\u0131z\u0131 Protestanla\u015ft\u0131rmakt\u0131.<\/p>\n Filme ABD ve AKP deste\u011fi de g\u00fcndeme ta\u015f\u0131nm\u0131\u015f, Fetullah G\u00fclen konusu gibi bu konu da has\u0131ralt\u0131 edilip saklanm\u0131\u015ft\u0131. Sinema salonlar\u0131nda, filimden \u00e7\u0131kan izleyiciler ise \u00e7ekinmeden: Tam bir \u201cFetullah G\u00fclen reklam\u0131\u201d demekten kendini alamam\u0131\u015ft\u0131.<\/p>\n Filmin ana karakteri Hac\u0131 G\u00fcm\u00fc\u015f, ABD’de ya\u015fayan ve k\u0131rm\u0131z\u0131 b\u00fcltenle aranan Il\u0131ml\u0131 \u0130slam anlay\u0131\u015f\u0131n\u0131n \u00f6nderi bir \u015fahsiyet olmaktad\u0131r. O kadar \u0131l\u0131ml\u0131d\u0131r ki kar\u0131s\u0131 ve k\u0131z\u0131 H\u0131ristiyan\u2019d\u0131r… Elbiseleri, adeta Fetullah G\u00fclen’in gard\u0131robundan al\u0131nm\u0131\u015ft\u0131r. Numaral\u0131 g\u00f6zl\u00fckleri, takkesi ve b\u0131y\u0131\u011f\u0131 da ‘Hac\u0131 G\u00fcm\u00fc\u015f’\u00fcn Fetullah G\u00fclen oldu\u011funu \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131r. ‘Hac\u0131 G\u00fcm\u00fc\u015f’ s\u0131k s\u0131k a\u011flamakta, konu\u015fmalar\u0131nda Said-i Nursi’den al\u0131nt\u0131lar yapmaktad\u0131r. <\/b><\/p>\n Filmin omurgas\u0131n\u0131, \u201cFetullah G\u00fclen’in T\u00fcrkiye’ye geli\u015fi ve aklanmas\u0131\u201d olu\u015fturmaktad\u0131r. G\u00fclen Cemaati, kamuoyunda bu alg\u0131y\u0131 olu\u015fturmaya televizyon programlar\u0131 ve baz\u0131 k\u00f6\u015fe yazarlar\u0131 arac\u0131l\u0131\u011f\u0131yla ba\u015flam\u0131\u015ft\u0131. Zaman Gazetesi yazar\u0131 ve Fetullah G\u00fclen’e en yak\u0131n isimlerden H\u00fcseyin G\u00fclerce, film vizyona girmeden 20 g\u00fcn \u00f6nce, 14 Ekim’de Mehmet Ali Birand’\u0131n sundu\u011fu 32. G\u00fcn program\u0131na kat\u0131l\u0131p “Say\u0131n G\u00fclen, tahminimce se\u00e7imlerden sonra T\u00fcrkiye’ye d\u00f6ner\u201d a\u00e7\u0131klamas\u0131n\u0131 yapm\u0131\u015ft\u0131.<\/b><\/p>\n Mahsun K\u0131rm\u0131z\u0131g\u00fcl filmde, cemaatin i\u00e7ine s\u0131zm\u0131\u015f muhbir polis F\u0131rat’\u0131 canland\u0131rmaktad\u0131r. F\u0131rat bombal\u0131 sald\u0131r\u0131lar d\u00fczenleyen cemaatin, Deccal kod adl\u0131 liderinin kim oldu\u011funu \u00f6\u011frenmeye \u00e7al\u0131\u015fmaktad\u0131r. Sorgulad\u0131\u011f\u0131 herkesten Hac\u0131 G\u00fcm\u00fc\u015f ad\u0131na ula\u015fm\u0131\u015ft\u0131r. Eldeki t\u00fcm bilgiler ve sorgular Hac\u0131’y\u0131 i\u015faret edince durum ABD\u2019ye aktar\u0131lm\u0131\u015f ve ABD\u2019de ya\u015fayan Hac\u0131 tutuklanm\u0131\u015ft\u0131r. Hac\u0131 bu duruma \u00e7ok \u015fa\u015f\u0131rm\u0131\u015ft\u0131r.<\/b><\/p>\n ABD’den almak \u00fczere F\u0131rat ve Acar (Mustafa Sandal) yola \u00e7\u0131k\u0131yor. Hac\u0131’yla tan\u0131\u015fan Acar, onun su\u00e7suz oldu\u011fu kanaatine var\u0131yor. Filmdeki karakterlerin tamam\u0131 Hac\u0131’n\u0131n su\u00e7suz oldu\u011funa inan\u0131yor. Biri hari\u00e7. O da filmin sonunda ortaya \u00e7\u0131k\u0131yor ki Hac\u0131 G\u00fcm\u00fc\u015f’\u00fcn kanl\u0131s\u0131d\u0131r; ona iftira ediyor ve karalamaya \u00e7al\u0131\u015f\u0131yor!?<\/b><\/p>\n Ailesi ve arkada\u015f\u0131 r\u0131za g\u00f6stermese de Hac\u0131, T\u00fcrkiye’ye gidip su\u00e7suz oldu\u011funu kan\u0131tlamak istemektedir. F\u0131rat ve Acar polislerimiz, Hac\u0131’y\u0131 T\u00fcrkiye’ye getirir. Hac\u0131’n\u0131n saatler s\u00fcren sorgusuna emniyet amirlerinin biri \u00e7\u0131k\u0131p, \u00f6b\u00fcr\u00fc girmektedir. Sorgudan \u00e7\u0131kan her amir, ‘Hac\u0131 su\u00e7suz’ demektedir. Tam bu s\u0131rada ger\u00e7ek ‘Deccal’\u0131n yakaland\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. (Deccal’\u0131n nas\u0131l yakaland\u0131\u011f\u0131 anlat\u0131lm\u0131yor). Deccal, Hac\u0131’n\u0131n yan\u0131ndaki h\u00fccreye konuyor ve emniyet amiri, arkada\u015f\u0131n\u0131 \u00f6ld\u00fcren Deccal’a: “Sen nas\u0131l M\u00fcsl\u00fcmans\u0131n? Arkada\u015f\u0131m\u0131z\u0131 \u00f6ld\u00fcrd\u00fcn, bir s\u00fcr\u00fc insan\u0131n can\u0131na k\u0131yd\u0131n…” diye soruyor. Deccal: “Peygamber Efendimiz de sava\u015fm\u0131\u015ft\u0131r, biz Allah yolunda cihad ediyoruz” yan\u0131t\u0131n\u0131 veriyor. Hemen yan\u0131ndaki Hac\u0131 konu\u015fmaya ba\u015fl\u0131yor: “Peygamber Efendimiz 40 y\u0131ll\u0131k \u00f6mr\u00fcnde sadece 2 ay sava\u015fm\u0131\u015ft\u0131r. Ve o g\u00fczel s\u00f6zle ikna etmeyi s\u00fcnnet k\u0131lm\u0131\u015ft\u0131r”<\/i><\/b> diyerek \u0130slami ve tarihi ger\u00e7ekleri \u00e7arp\u0131tmaya \u00e7al\u0131\u015f\u0131yor.. Bunun \u00fczerine amir, Hac\u0131’ya d\u00f6n\u00fcyor ve \u00f6z\u00fcr diliyor. B\u00f6ylelikle Hac\u0131 G\u00fcm\u00fc\u015f serbest kal\u0131yor. \u00d6nce Sultanahmet’e, sonra Konya’ya ve sonunda memleketi Bitlis’e gidip \u00f6zlem gideriyor..<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n The Catolic Encylopedia, Protestantism, Robert Appleton Company, Newyork 1911, Vol.9, Bib; Gans Henry, p. 112-113.) http:\/\/www.newadvent.org\/cathen\/09438b.htm<\/a><\/p>\n<\/p><\/div>\n [2]<\/a> Leon Poliakov, Richard Howard, History of Anti-Semitism, University of Pennsylvania Press, 2003, Vol. I, p. 225.<\/p>\n<\/p><\/div>\n [3]<\/a> Tevrat – S\u00fcleyman\u0131nS\u00fcleyman\u2019\u0131n \u00d6zdeyi\u015fleri, Bap. 22\/29<\/p>\n<\/p><\/div>\n [4]<\/a> Fullerton, Kemper, Calvinism and Capitalism: an Explanation of the Weber Thesis, edit\u00f6r: Green, Robert W. Boston 1959, p. 8.<\/p>\n<\/p><\/div>\n [5]<\/a> Encylopedia Judaica, Protestans, Thomson Gale, Keter Publishing House, Jerusalem 1971, Vol. 16, p. 632.<\/p>\n<\/p><\/div>\n [6]<\/a> Regina Sharif, Non-Jewish Zionism: Its Roots in Western History, Zed Press, London 1983, p. 10-11.<\/p>\n<\/p><\/div>\n [7]<\/a> Ermeni Protestan Kilisesinin Y\u00fcz\u00fcnc\u00fc Y\u0131ld\u00f6n\u00fcm\u00fc 1850\u20131950, Ak\u0131n Matbaas\u0131, \u0130stanbul 1950, s. 122\u2013123.<\/p>\n<\/p><\/div>\n [8]<\/a> Aksiyon Dergisi\/Mustafa Ayd\u0131n Ermenileri Y\u00f6neten Yahudiler, 03\/04\/2006<\/p>\n<\/p><\/div>\n [9]<\/a> M. \u00d6zel, Kapitalizm, H\u0131ristiyanl\u0131k ve Yahudilik. Kapitalizm ve Din (1. Bask\u0131) i\u00e7inde (9-34). Alternatif \u00dcniversite. \u0130stanbul 1993, s. 14.<\/p>\n<\/p><\/div>\n [10]<\/a> \u0130ncil – Matta 19 \/ 23-24<\/p>\n<\/p><\/div>\n [11]<\/a> \u0130ncil – Luka 6 \/ 21,24<\/p>\n<\/p><\/div>\n [12]<\/a> \u0130ncil – Luka 18 \/ 18,22,23,24,25<\/p>\n<\/p><\/div>\n [13]<\/a> Katolik Kilisesi Din ve Ahlak \u0130lkeleri, \u00c7ev. Dominik Pamir, \u0130stanbul 2000, 1893 Filmcilik Ltd. \u015eti. s. 577.<\/p>\n<\/p><\/div>\n [14]<\/a> Max Weber, Protestan Ahlak\u0131 ve Kapitalizmin Ruhu, \u00e7eviri; Z. G\u00fcrata, Ayra\u00e7 Yay\u0131nevi, Ankara 1999, s. 35.<\/p>\n<\/p><\/div>\n [15]<\/a> R. Schroeder, Max Weber ve K\u00fclt\u00fcr Sosyolojisi, \u00e7eviri; M. K\u00fc\u00e7\u00fck, Bilim ve Sanat Yay\u0131nlar\u0131, Ankara 1996, s. 17.<\/p>\n<\/p><\/div>\n [16]<\/a> A. R\u0131za Zorlu, Sabri Fehmi \u00dclgeneri Okumak, K\u00fcreselle\u015fme ve Zihniyet D\u00fcnyam\u0131z (1. Bask\u0131) i\u00e7inde (242- 261). Ankara: K\u00fclt\u00fcr ve Turizm Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, s.36<\/p>\n<\/p><\/div>\n
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