\u201cKEL\u0130ME VE S\u00d6YLEMLER\u201d \u00dcZER\u0130NDEN Y\u00dcR\u00dcT\u00dcLEN
HAK B\u00c2TIL M\u00dcCADELES\u0130NDE:
\nM\u0130LL\u0130 \u00c7\u00d6Z\u00dcM\u2019\u00fcn Kur\u2019ani Tavr\u0131 ve Yeni Bir D\u00fcnya \u0130n\u015fas\u0131! \n<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Bir TV program\u0131nda ve yanda\u015f tak\u0131m\u0131nca ba\u015fta \u201cTer\u00f6rs\u00fcz T\u00fcrkiye\u201d diye \u201cESA\u201dya uygun s\u00f6ylemlerin dibine kadar kullan\u0131ld\u0131\u011f\u0131 bir ortamda, s\u00f6zde entel ve akademisyen biri; \u201cBat\u0131l\u0131 teorisyenler, T\u00fcrk\u00e7esi \u2018Ele\u015ftirel S\u00f6ylem Analizi (ESA)\u2019 olan bilimsel ve akademik bir teknik \u00fczerinden siyasi s\u00f6ylem geli\u015ftiriyorlar ve toplumun alg\u0131lar\u0131yla oynay\u0131p manip\u00fcle ediyorlar. Biz bu y\u00f6ntemi yeni ara\u015ft\u0131rmaya ba\u015flad\u0131k ve baya\u011f\u0131 bir mesafe katettik\u201d<\/em> demesi \u00fczerine; cevap olarak bu ESA ve Medya Manip\u00fclasyonu \u00fczerine bir inceleme yaz\u0131s\u0131 yazmaya karar verdik. \u00c7\u00fcnk\u00fc o \u015fah\u0131s, bu ESA\u2019n\u0131n yeni ortaya \u00e7\u0131km\u0131\u015f bilimsel ve akademik bir teknik uygulama oldu\u011funu san\u0131yor ve bilgi\u00e7lik tasl\u0131yordu\u2026 Halbuki Kur\u2019an; <\/strong>\u201ckelime, kavram, anlam, manip\u00fclasyon\u201d <\/em>gibi bir\u00e7ok benzeri konuda 1450 sene \u00f6ncesinden bunlar\u0131n m\u00e2n\u00e2lar\u0131n\u0131, ne ama\u00e7la, nas\u0131l ve kimler taraf\u0131ndan kullan\u0131ld\u0131\u011f\u0131n\u0131 hem \u00f6\u011fretiyor ve hem de bu gibilere kar\u015f\u0131 nas\u0131l m\u00fccadele edilece\u011fini ve hangi \u00f6nlemler al\u0131nmas\u0131 gerekti\u011fini \u00f6\u011f\u00fctl\u00fcyordu.<\/strong><\/p>

\u00d6nce, Dilin N\u00f6trs\u00fczl\u00fc\u011f\u00fc ve \u0130ktidar \u0130li\u015fkileri Nas\u0131ld\u0131r?<\/strong><\/p>

Dil; insanl\u0131\u011f\u0131n ileti\u015fimini sa\u011flayan pasif ve saydam bir ara\u00e7 yahut ger\u00e7ekli\u011fi tarafs\u0131zca yans\u0131tan bir ayna de\u011fildir. Aksine dil; toplumsal ger\u00e7ekli\u011fi in\u015fa eden, toplumsal g\u00fc\u00e7 dengelerini \u015fekillendiren, iktidar ili\u015fkilerini \u00fcreten, gizleyen veya me\u015frula\u015ft\u0131ran dinamik bir ayg\u0131tt\u0131r. <\/strong>Siyasal, iktisadi, teolojik ve sosyolojik alanlardaki her m\u00fccadele, en nihayetinde dilde ve s\u00f6ylem alan\u0131nda bir me\u015fruiyet kavgas\u0131 olarak somutla\u015f\u0131p ortaya \u00e7\u0131kmaktad\u0131r. Bu ba\u011flamda metinler, faillerin sadece d\u00fc\u015f\u00fcncelerini aktard\u0131klar\u0131 alanlar de\u011fil; iktidar m\u00fccadelelerinin fiilen y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc stratejik alanlar olmaktad\u0131r.<\/strong><\/p>

Geleneksel dilbilimi, metni yaln\u0131zca gramer (dil bilgisi) ve sentaks (s\u00f6z dizimi) d\u00fczeyinde ele al\u0131rken; 20. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda geli\u015fen Ele\u015ftirel S\u00f6ylem Analizi <\/strong>(ESA), dilsel yap\u0131lar\u0131n arkas\u0131ndaki \u00f6rt\u00fck g\u00fc\u00e7 mekanizmalar\u0131n\u0131 ve ideolojik ajandalar\u0131 if\u015fa etmeyi ama\u00e7layan disiplinleraras\u0131 (iki farkl\u0131 akademik veya uzmanl\u0131k alan\u0131n\u0131n bir araya gelmesiyle olu\u015fan) bir y\u00f6ntem olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Ancak s\u00f6ylem boyutu yaln\u0131zca modern siyaset bilimi ve sosyolojinin konusu de\u011fildir. Bu durum asl\u0131nda: \u0130nsanl\u0131\u011f\u0131n varolu\u015fundan bu yana s\u00fcregelen Hak-B\u00e2t\u0131l m\u00fccadelesinin, \u00f6z\u00fc itibar\u0131yla s\u00f6ylem ve alg\u0131 ile yap\u0131lan m\u00fccadelesinin alan\u0131d\u0131r. <\/strong>Kur\u2019an-\u0131 Kerim incelendi\u011finde, \u0130lahi vahyin dildeki kavramsal \u00e7arp\u0131tmalar\u0131, alg\u0131 operasyonlar\u0131n\u0131, hakikati \u00f6rten \u00f6rt\u00fck s\u00f6ylemleri ve bilginin ara\u00e7salla\u015ft\u0131r\u0131lmas\u0131n\u0131; sistematik bir bi\u00e7imde nas\u0131l tek tek de\u015fifre etti\u011fi g\u00f6r\u00fclecektir.<\/p>

Bu yaz\u0131m\u0131zda;<\/strong> Ele\u015ftirel S\u00f6ylem Analizi\u2019nin metodolojik altyap\u0131s\u0131n\u0131, y\u00f6ntemin bir kalkan veya k\u0131l\u0131\u00e7 olarak \u00e7ift tarafl\u0131 i\u015flev ve i\u015fleyi\u015f tarz\u0131n\u0131, Bat\u0131-merkezli hegemonik (bask\u0131yla y\u00f6nlendirici) s\u00f6ylemin; \u0130slam dini, k\u00fclt\u00fcr\u00fc ve M\u00fcsl\u00fcmanlar hakk\u0131nda \u00fcretti\u011fi kal\u0131pla\u015fm\u0131\u015f, tarafl\u0131 yarg\u0131lar\u0131n analiz edilmesi<\/strong> ve Kur\u2019an-\u0131 Kerim\u2019in alg\u0131 y\u00f6netimlerine kar\u015f\u0131 geli\u015ftirdi\u011fi \u0130lahi-sosyolojik uyar\u0131lar\u0131 gibi konular\u0131 ele almaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>

A- Ele\u015ftirel S\u00f6ylem Analizi\u2019nin (ESA) Metodolojik ve Teorik Altyap\u0131s\u0131 <\/strong><\/p>

Ele\u015ftirel S\u00f6ylem Analizi\u2019nde s\u00f6ylem, sosyal bir pratik olarak tan\u0131mlan\u0131r. Normal s\u00f6ylem analizi \u201cMetinde ne s\u00f6yleniyor?\u201d<\/em><\/strong> veya \u201cDil nas\u0131l kullan\u0131lm\u0131\u015f?\u201d<\/em> <\/strong>sorular\u0131na odaklan\u0131rken, Ele\u015ftirel S\u00f6ylem Analizi\u2019nde \u201cBu dil kullan\u0131m\u0131 arac\u0131l\u0131\u011f\u0131yla kimin \u00e7\u0131kar\u0131 korunuyor?\u201d, \u201cHangi g\u00fc\u00e7 ili\u015fkileri do\u011falla\u015ft\u0131r\u0131l\u0131yor?\u201d<\/em> <\/strong>ve \u201cKim susturuluyor?\u201d<\/em> <\/strong>sorular\u0131n\u0131n pe\u015fine d\u00fc\u015f\u00fcl\u00fcr.<\/p>

Ele\u015ftirel S\u00f6ylem Analizi (ESA) en basit haliyle: \u201cS\u00f6zlerin ve c\u00fcmlelerin arkas\u0131ndaki gizli niyet ve kas\u0131tlar\u0131, g\u00fc\u00e7 oyunlar\u0131n\u0131 ve alg\u0131 operasyonlar\u0131n\u0131 yakalama sanat\u0131d\u0131r.\u201d <\/strong>diye tan\u0131mlan\u0131r. G\u00fcnl\u00fck hayatta kelimeleri sadece bilgi vermek i\u00e7in kullanmay\u0131z. Kelimeler ayn\u0131 zamanda insanlar\u0131 ikna etmek, birilerinin hakl\u0131l\u0131\u011f\u0131n\u0131 veya haks\u0131zl\u0131\u011f\u0131n\u0131 belirlemek, ya da bir d\u00fc\u015f\u00fcnceyi “normalle\u015ftirmek”<\/strong> i\u00e7in de kullan\u0131l\u0131r. ESA, i\u015fte bu arka plan\u0131<\/strong> inceler ve \u015funu yapar; kelimelerin maskesini d\u00fc\u015f\u00fcr\u00fcr:<\/strong> \u201cBu haberde ve analizde neden bu kelime se\u00e7ilmi\u015f de di\u011feri se\u00e7ilmemi\u015f?\u201d<\/em> <\/strong>sorusunu sorar. B\u00f6ylece:<\/p>

a- Gizli Tarafl\u0131l\u0131\u011f\u0131 Bulur:<\/strong> Kendini tarafs\u0131z gibi sunan gazete, televizyon, rekl\u00e2m veya siyaset\u00e7i s\u00f6ylemlerindeki gizli y\u00f6nlendirmeleri a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r.<\/p>

b- Sorumlunun Kim Oldu\u011funa Bakar:<\/strong> Bir olumsuzluk anlat\u0131l\u0131rken olay\u0131n sorumlusu a\u00e7\u0131k\u00e7a s\u00f6yleniyor mu, yoksa c\u00fcmleler edilgen kurularak (\u00f6rne\u011fin \u201czam yap\u0131ld\u0131\u201d<\/em> <\/strong>denip zamm\u0131 kimin yapt\u0131\u011f\u0131 gizlenerek) \u00fczeri mi \u00f6rt\u00fcl\u00fcyor, buna bakar.<\/p>

\u00d6zetle; <\/strong>s\u0131radan bir okuyucu bir metni okudu\u011funda \u201cBurada ne anlat\u0131l\u0131yor?\u201d<\/strong> der. Ele\u015ftirel S\u00f6ylem Analizi yapan biri ise \u201cBu metin beni neye inanmaya ikna etmeye \u00e7al\u0131\u015f\u0131yor ve bunu yaparken hangi s\u00f6zc\u00fck hilelerini kullan\u0131yor?\u201d<\/strong> diye bakar.<\/p>

Temel \u00d6zellikler olarak;<\/strong><\/p>

Kullan\u0131lan Dil \u0130deolojik Kaynakl\u0131d\u0131r:<\/strong> S\u00f6ylem asla tarafs\u0131z de\u011fildir. S\u00f6zc\u00fck se\u00e7imi, dilbilgisi yap\u0131lar\u0131 ve c\u00fcmle kurma bi\u00e7imleri belirli bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc yans\u0131t\u0131r.<\/p>

Tarihsel ve Ba\u011flamsald\u0131r:<\/strong> Metinler tek ba\u015f\u0131na incelenmez; \u00fcretildikleri sosyo-politik, k\u00fclt\u00fcrel ve tarihsel ba\u011flam i\u00e7inde ele al\u0131n\u0131r.<\/p>

G\u00fc\u00e7 Odakl\u0131d\u0131r:<\/strong> Medya, siyaset, hukuk ve e\u011fitim gibi kurumlar\u0131n, dili kullanarak kitleleri nas\u0131l etkiledi\u011fini ve hegemonya kurdu\u011funu ortaya \u00e7\u0131karmay\u0131 ama\u00e7lar.<\/p>

Toplumsal D\u00f6n\u00fc\u015f\u00fcm Hesapl\u0131d\u0131r:<\/strong> Sadece teorik bir analiz sunmaz; dildeki gizli ayr\u0131mc\u0131l\u0131\u011f\u0131, \u0131rk\u00e7\u0131l\u0131\u011f\u0131, cinsiyet\u00e7ili\u011fi ve s\u0131n\u0131f e\u015fitsizliklerini if\u015fa ederek toplumsal fark\u0131ndal\u0131k yaratmay\u0131 ama\u00e7lar.<\/p>

ESA\u2019n\u0131n \u00c7a\u011f\u0131m\u0131zdaki \u00d6nemli Temsilcileri ve Yakla\u015f\u0131mlar\u0131 ise \u015eunlard\u0131r;<\/strong><\/p>

Norman Fairclough:<\/em><\/strong> ESA’n\u0131n kurucular\u0131ndand\u0131r. S\u00f6ylemi 3 boyutlu bir modelle inceler: 1- Metin <\/strong>(Dilbilgisel analiz), 2- S\u00f6ylemsel Pratik<\/strong> (Metnin \u00fcretimi ve t\u00fcketimi) ve 3- Sosyal Pratik <\/strong>(Toplumsal ve kurumsal ba\u011flam).<\/p>

Teun A. van Dijk:<\/em><\/strong> \u201cS\u00f6ylem-Bili\u015f-Toplum\u201d <\/strong>\u00fc\u00e7lemesine odaklan\u0131r. \u0130ktidar sahiplerinin ve medyan\u0131n, insanlar\u0131n zihinsel modellerini s\u00f6ylem arac\u0131l\u0131\u011f\u0131yla nas\u0131l y\u00f6nlendirdi\u011fini (sosyal bili\u015f) ara\u015ft\u0131r\u0131r.<\/p>

Ruth Wodak: \u201c<\/em>S\u00f6ylem-Tarihsel Yakla\u015f\u0131m\u201d<\/strong>\u0131 geli\u015ftirmi\u015ftir. S\u00f6ylemin tarihsel arka plan\u0131na ve kurumlar i\u00e7indeki kimlik in\u015fas\u0131na yo\u011funla\u015f\u0131r.<\/p>

Norman Fairclough, Teun A. van Dijk <\/strong>ve Ruth Wodak<\/strong> gibi kuramc\u0131lar taraf\u0131ndan \u015fekillendirilen bu yakla\u015f\u0131m, metnin mikro d\u00fczeydeki dilsel detaylar\u0131 ile toplumun makro d\u00fczeydeki sosyo-politik yap\u0131lar\u0131 aras\u0131nda kopmaz bir ba\u011f olu\u015fturur.<\/p>

1- Norman Fairclough\u2019un \u00dc\u00e7 Boyutlu S\u00f6ylem \u00c7er\u00e7evesi: <\/strong>Fairclough\u2019un modeline g\u00f6re herhangi bir s\u00f6ylemsel olay tek bir d\u00fczlemde incelenemez; birbiriyle i\u00e7 i\u00e7e ge\u00e7mi\u015f \u00fc\u00e7 temel boyutta ele al\u0131nmal\u0131d\u0131r:<\/p>

\u2022 Metin Boyutu (Mikro Dilbilimsel Analiz):<\/strong><\/p>

S\u00f6z Da\u011farc\u0131\u011f\u0131 ve Etiketleme:<\/strong> Akt\u00f6rlerin hangi kavramlarla an\u0131ld\u0131\u011f\u0131. \u00d6rne\u011fin bir grubun \u201c\u00f6zg\u00fcrl\u00fck sava\u015f\u00e7\u0131s\u0131\u201d <\/strong>m\u0131, \u201cisyanc\u0131\u201d <\/strong>m\u0131 yoksa \u201cter\u00f6rist\u201d <\/strong>olarak m\u0131 adland\u0131r\u0131ld\u0131\u011f\u0131 do\u011frudan ideolojik<\/strong> bir tercihtir.<\/p>

Edilgen Yap\u0131 ve Su\u00e7luyu Silme:<\/strong> Olumsuz giri\u015fimlerde veya su\u00e7 te\u015fkil eden eylemlerde \u00f6znenin gizlenmesi hilek\u00e2rl\u0131\u011f\u0131: \u201cZam yap\u0131ld\u0131\u201d <\/strong>veya \u201cFilistinliler \u00f6ld\u00fc\u201d <\/strong>ifadelerinde oldu\u011fu gibi eylemin sorumlusunu buharla\u015ft\u0131rarak faili hukuki ve vicdani sorumluluktan kurtarma<\/strong> y\u00f6ntemi uygulan\u0131r.<\/p>

Sentaks (S\u00f6z Dizimi) ve Kiplik (Olas\u0131l\u0131k-Zorunluluk):<\/strong> C\u00fcmle kurma s\u0131ras\u0131, eylemlerin kesinlik yahut zorunluluk derecesi \u00fczerinden okuyucunun zihnini y\u00f6nlendirme yap\u0131l\u0131r.<\/p>

\u2022 S\u00f6ylemsel Pratik Boyutu: <\/strong>Metnin \u00fcretim, da\u011f\u0131t\u0131m ve t\u00fcketim<\/strong> s\u00fcre\u00e7lerini kapsar. Metni kimin kurgulad\u0131\u011f\u0131, hangi medya kanallar\u0131yla dola\u015f\u0131ma sokuldu\u011fu ve hedef kitlenin bu metni nas\u0131l alg\u0131lad\u0131\u011f\u0131 incelenir.<\/p>

Metinleraras\u0131l\u0131k (Emsalle\u015ftirme):<\/strong> Bir metnin kendi iddias\u0131n\u0131 me\u015frula\u015ft\u0131rmak i\u00e7in ge\u00e7mi\u015fteki hangi metinlere, anayasal belgelere veya otorite sembollerine (\u00f6rne\u011fin; Magna Carta, John Locke veya \u0130nsan Haklar\u0131 Beyannamesi gibi vb.) at\u0131fta bulundu\u011fu \u00e7\u00f6z\u00fcmlenir.<\/p>

\u2022 Toplumsal Pratik Boyutu (Makro \u0130deolojik Analiz): <\/strong>Metnin toplumdaki g\u00fc\u00e7 ili\u015fkilerine ve hegemonik yap\u0131lara<\/strong> hizmet edip etmedi\u011fi sorgulan\u0131r. S\u00f6ylemin mevcut iktidar yap\u0131s\u0131n\u0131 koruma (muhafazak\u00e2r i\u015flev) veya yeni bir d\u00fczen in\u015fa etme (devrimci\/kar\u015f\u0131-s\u00f6ylemsel i\u015flev) rol\u00fc ortaya konur.<\/p>

2- Teun A. van Dijk ve \u201cSosyo-Bili\u015fsel\u201d S\u00f6ylem Modeli: Van Dijk<\/strong>, s\u00f6ylem ile toplumsal yap\u0131 aras\u0131na \u201czihinsel modelleri\u201d <\/strong>yerle\u015ftirir. Ona g\u00f6re iktidar sahipleri toplumu do\u011frudan y\u00f6netmezler; toplumun zihinsel modellerini medya ve s\u00f6ylem arac\u0131l\u0131\u011f\u0131yla in\u015fa ederek y\u00f6netirler.<\/p>

\u2022 \u201cBiz\u201d ve \u201cOnlar\u201d Kar\u015f\u0131tl\u0131\u011f\u0131:<\/strong> S\u00f6ylemde grubun \u201cBiz\u201d olumlu \u00f6zellikleri \u00f6ne \u00e7\u0131kar\u0131l\u0131rken olumsuzluklar\u0131 gizlenir; \u00f6tekile\u015ftirilen grubun \u201cOnlar\u201d olumsuz \u00f6zellikleri abart\u0131l\u0131rken hakl\u0131 gerek\u00e7eleri yok say\u0131l\u0131r.<\/p>

B- Bir Silah Olarak ESA: Dezenformasyon mu, Hakikat Aray\u0131\u015f\u0131 m\u0131?<\/strong><\/p>

ESA, do\u011fu\u015f amac\u0131 itibar\u0131yla iktidar\u0131n dildeki hilelerini if\u015fa eden bir \u201ckalkan\u201d<\/strong> (savunma mekanizmas\u0131) olsa da, bug\u00fcn uygulan\u0131\u015f bi\u00e7imi ve ara\u00e7salla\u015ft\u0131r\u0131lmas\u0131 bak\u0131m\u0131ndan kendisi de geli\u015fmi\u015f bir \u201ck\u0131l\u0131\u00e7\u201d<\/strong> olarak B\u00e2t\u0131l\u0131n manip\u00fclasyon silah\u0131 haline gelmi\u015f durumdad\u0131r.<\/p>

1- Metinsel Kan\u0131tlanabilirlik ve \u201cBilimsellik Maskesi\u201d: ESA;<\/strong> gramer (dil bilgisi), sentaks (s\u00f6z dizimi) ve retorik (ikna edici) gibi teknik dilbilim kavramlar\u0131n\u0131 kulland\u0131\u011f\u0131 i\u00e7in d\u0131\u015far\u0131dan son derece nesnel, akademik ve bilimsel bir analizmi\u015f gibi alg\u0131lan\u0131r. Bir ideolojik yap\u0131n\u0131n kar\u015f\u0131 taraf\u0131 \u201cSiz yalanc\u0131s\u0131n\u0131z\u201d <\/strong>diyerek do\u011frudan hedef almas\u0131 \u00f6nyarg\u0131 olarak etiketlenebilirken; \u201cBu metinde edilgen yap\u0131 ve a\u015f\u0131r\u0131 genelleme kullan\u0131larak alg\u0131 in\u015fa edilmektedir\u201d <\/strong>\u015feklinde bir s\u00f6ylem geli\u015ftirilerek, iddiaya bilimsel bir z\u0131rh giydirilmeye \u00e7al\u0131\u015f\u0131l\u0131r. Bu durum, analizi yapan ki\u015fiye kendi ideolojik niyet okumas\u0131n\u0131 \u201cnesnel bir hakikat\u201d<\/strong> gibi sunma imk\u00e2n\u0131 tan\u0131maktad\u0131r.<\/p>

Mesela; \u201c\u015eirkette ya\u015fanan k\u00fc\u00e7\u00fclme do\u011frultusunda baz\u0131 pozisyonlar feshedilmi\u015ftir.\u201d <\/em><\/strong>c\u00fcmlesinde Bilimsel Maskeleme yap\u0131larak <\/strong>haberde; do\u011frudan hedef almamak ve \u00f6nyarg\u0131 olu\u015fturmamak i\u00e7in \u201ci\u015ften \u00e7\u0131kar\u0131ld\u0131\u201d <\/em><\/strong>demek yerine \u201cpozisyonlar feshedilmi\u015ftir\u201d<\/em><\/strong> \u015feklinde edilgen yap\u0131<\/strong> kullan\u0131larak \u00f6znesizle\u015ftirme tekni\u011fiyle<\/strong> \u015firketin sorumlulu\u011fu \u00f6rtbas edilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Veya;<\/p>

\u201cProtestolarda baz\u0131 olumsuz g\u00f6r\u00fcnt\u00fcler ya\u015fand\u0131.\u201d <\/em><\/strong>c\u00fcmlesinde; \u201cbaz\u0131 olumsuz g\u00f6r\u00fcnt\u00fcler\u201d<\/em><\/strong> ifadesiyle mu\u011flakla\u015ft\u0131rma ve a\u015f\u0131r\u0131 bir genellemeyle;<\/em><\/strong> polisin sert m\u00fcdahalesi s\u00f6ylemsel olarak g\u00f6r\u00fcnmez k\u0131l\u0131narak iktidar lehine me\u015fruiyet \u00fcretimi<\/strong> hedeflenmi\u015f olmaktad\u0131r.<\/p>

2- Esneklik, C\u0131mb\u0131zlama ve \u201cA\u015f\u0131r\u0131 Okuma\u201d: <\/strong>ESA\u2019n\u0131n matematiksel veya laboratuvar d\u00fczeyinde kesin bir do\u011fruluk form\u00fcl\u00fc yoktur. Bir s\u00f6ylem analisti, sahip oldu\u011fu retorik beceriyle: Tarafs\u0131z bir metni belirli kelimeleri c\u0131mb\u0131zlayarak \u201cgizli bir \u0131rk\u00e7\u0131l\u0131k veya nefret s\u00f6ylemi\u201d <\/strong>olarak sunabilir. Ya da manip\u00fclatif ve propaganda i\u00e7eren bir metni \u201cma\u011fdurun sesini duyuran hakkaniyetli bir s\u00f6ylem\u201d <\/strong>\u015feklinde de me\u015frula\u015ft\u0131rabilir.<\/p>

\u00d6rnek Olarak Nefret S\u00f6ylemi Olu\u015fturma: \u201c\u00dclkemizin egemenli\u011fine ve s\u0131n\u0131rlar\u0131na y\u00f6nelik her t\u00fcrl\u00fc tecav\u00fcze an\u0131nda, misliyle ve kararl\u0131l\u0131kla yan\u0131t verilecektir\u201d<\/em> <\/strong>\u015feklindeki hakl\u0131 ve me\u015fru bir bildiriyi, ESA’ya g\u00f6re S\u00f6ylemsel Manip\u00fclasyon yaparsak;<\/strong> analistler veya medya kurulu\u015flar\u0131 taraf\u0131ndan bu tarafs\u0131z ve her \u00fclkenin anayasal hakk\u0131 olan \u201cm\u00fcdafaa\u201d <\/strong>c\u00fcmlesinden \u201cmisliyle yan\u0131t\u201d<\/strong> ve \u201ckararl\u0131l\u0131k\u201d<\/strong> ifadelerini c\u0131mb\u0131zlayarak; yerine \u201cBu a\u00e7\u0131klama k\u00fcresel bar\u0131\u015f\u0131 tehdit ediyor\u201d <\/em><\/strong>veya \u201cGizli bir Bat\u0131 nefreti ve \u00e7at\u0131\u015fma arzusu bar\u0131nd\u0131r\u0131yor\u201d<\/em> <\/strong>\u015feklinde yay\u0131n yaparsan\u0131z, me\u015fru savunma s\u00f6ylemi bir anda \u201cnefret-sald\u0131r\u0131 s\u00f6ylemi\u201d <\/strong>olarak kitlelere sunulmu\u015f olunacakt\u0131r.<\/p>

Yine sanki \u201cma\u011fduru koruyormu\u015f\u201d gibi bir eylemi me\u015frula\u015ft\u0131rmak i\u00e7in ise: \u201cB\u00f6lgemize ve m\u00fcttefiklerimize y\u00f6nelik muhtemel sald\u0131r\u0131lar\u0131 \u00f6nlemek, demokrasiyi korumak ve ter\u00f6r altyap\u0131s\u0131n\u0131 bertaraf etmek amac\u0131yla \u00f6nleyici bir operasyon icra edilmi\u015ftir\u201d<\/em><\/strong> \u015feklindeki bir a\u00e7\u0131klamada; \u201c\u00f6nlemek\u201d<\/strong>, \u201cdemokrasiyi korumak\u201d<\/strong> ve \u201cm\u00fcttefik g\u00fcvenli\u011fi\u201d<\/strong> kavramlar\u0131 \u00f6ne \u00e7\u0131kar\u0131larak, s\u00f6zde uluslararas\u0131 hukuk ve ba\u015fka bir devletin egemenli\u011fi ihlal edilmemi\u015ftir<\/em><\/strong> mesaj\u0131 verilir. B\u00f6ylece; b\u00f6lgeye g\u00fc\u00e7 g\u00f6sterisi olsun diye yap\u0131lan olay, kitlelere; \u201cMa\u011fdur edilen m\u00fcttefiklerin hakk\u0131n\u0131 koruyan, ter\u00f6re kar\u015f\u0131 \u00e7aresiz kalan masumlar\u0131 savunan hakkaniyetli ve zorunlu bir m\u00fcdahale\u201d<\/em> <\/strong>olarak me\u015frula\u015ft\u0131r\u0131larak sunulur.<\/p>

3- Kar\u015f\u0131-S\u00f6ylem \u0130n\u015fas\u0131 ve \u201cTe\u015fhis-Tedavi\u201d \u0130kilemi: <\/strong>ESA (Ele\u015ftirel S\u00f6ylem Analizi) genellikle iki a\u015famal\u0131 i\u015fler:<\/p>

a- Te\u015fhis:<\/strong> Rakip veya has\u0131m s\u00f6ylemin dildeki tutars\u0131zl\u0131klar\u0131, gizli ama\u00e7lar\u0131 ve manip\u00fclasyonlar\u0131 de\u015fifre edilir.<\/p>

b- Tedavi (\u0130deolojik Alternatif):<\/strong> \u00c7\u00fcr\u00fct\u00fclen s\u00f6ylemin yerine, analizi yapan yap\u0131n\u0131n kendi ideolojik dogmas\u0131 veya toplumsal projesi yerle\u015ftirilir.<\/p>

Mesela g\u00fcncel bir \u00f6rnek olarak; <\/strong>D\u0131\u015fbakanlar ve s\u00f6zde \u0130srail\u2019e tav\u0131r alan 12 Bat\u0131l\u0131 \u00fclkenin ortak a\u00e7\u0131klamalar\u0131nda, ayn\u0131 merkezden d\u00fc\u011fmeye bas\u0131lm\u0131\u015f gibi b\u00f6lgedeki olaylar\u0131n sebebi olarak; s\u00f6ze \u0130srail devleti <\/em><\/strong>diye de\u011fil, \u0130srail h\u00fck\u00fcmeti <\/em><\/strong>diye ba\u015flarlar. \u0130srail’deki eylemlerin tek su\u00e7lusu olarak da; \u201cNetanyahu h\u00fck\u00fcmetinin ve radikal birka\u00e7 Bakan\u0131n\u0131n kendi siyasi ikbalini koruma \u00e7abas\u0131\u201d <\/em><\/strong>diye s\u00f6zde te\u015fhis ve de\u015fifre ederler. Yani b\u00f6lgedeki olaylar Siyonist bir eylem de\u011fildir (!) Olaylar\u0131n tedavisi olarak da: \u201cSorun \u0130srail devleti ile de\u011fil, radikal iktidarlad\u0131r. \u00c7\u00f6z\u00fcm, bu iktidar\u0131n gitmesi ve b\u00f6lgesel\/iki devletli dengenin kurulmas\u0131d\u0131r.\u201d<\/em> <\/strong>diyerek, asl\u0131nda \u201c\u0130srail devletinin HAMAS\u2019a kar\u015f\u0131 me\u015fru bir savunma yapt\u0131\u011f\u0131n\u0131 ve bunun asla \u0130srail\u2019in bu b\u00f6lgeye geldi\u011finden beri tarihsel bir tutumu olmad\u0131\u011f\u0131n\u0131\u201d <\/em><\/strong>\u00f6zenle empoze etmeye \u00e7al\u0131\u015f\u0131rlar. B\u00f6ylece i\u015flenen su\u00e7un t\u00fcm g\u00fcnah\u0131n\u0131 Netanyahu h\u00fck\u00fcmetine y\u00fckleyerek \u0130srail\u2019i aklamaya \u00e7al\u0131\u015f\u0131rlarken, kendi b\u00f6lgesel diplomasilerini ve kar\u015f\u0131-s\u00f6ylemlerini \u201cger\u00e7ek\u00e7i ve bar\u0131\u015f\u00e7\u0131l\u201d<\/strong> bir alternatifmi\u015f gibi kitlelere benimsetmeye u\u011fra\u015f\u0131rlar.<\/p>

\u0130\u015fte bu gibi s\u00fcre\u00e7lerde ESA; tarafs\u0131z bir hakikat aray\u0131\u015f\u0131 olmaktan \u00e7\u0131k\u0131p, kar\u015f\u0131 taraf\u0131n dezenformasyonunu \u00e7\u00fcr\u00fct\u00fcrken kendi ideolojik alternatifini kitlelere benimsetmenin rafine bir arac\u0131<\/strong> haline gelir.<\/p>

C- Kur\u2019an\u2019a G\u00f6re Hak-B\u00e2t\u0131l M\u00fccadelesi, Temelde Bir S\u00f6ylem ve Alg\u0131 M\u00fccadelesi Olmaktad\u0131r!<\/strong><\/p>

Kur\u2019an’da; tam olarak bu mekanizmay\u0131 anlatan ve <\/strong>dille-kelimelerle Hakk\u0131n b\u00e2t\u0131l\u0131 nas\u0131l yok etti\u011fini ve edece\u011fini vurgulayan<\/em> \u00e7ok \u00e7arp\u0131c\u0131 bir ayet bulunmaktad\u0131r:<\/strong><\/p>

\u201cHay\u0131r, aksine; do\u011frusu Biz Hakk\u0131 B\u00e2t\u0131l\u0131n tepesine f\u0131rlat\u0131r\u0131z, O da onun beynini par\u00e7alayarak mahvedip bitirir. (Kur\u2019an\u2019a, Resul\u00fcllah\u2019a ve insan haklar\u0131na dayal\u0131 hay\u0131r ve huzur sisteminin ana hatlar\u0131n\u0131 ve Siyonizm\u2019in perde arkas\u0131n\u0131 sad\u0131k kullar\u0131m\u0131zla topluma bildiririz, b\u00f6ylece ink\u00e2rc\u0131 zalimleri de\u015fifre edip deviririz. Ard\u0131ndan) Bir de bakars\u0131n ki, o (b\u00e2t\u0131l ve barbar rejimler, zalimler ve i\u015fbirlik\u00e7iler bir m\u00fcddet sonra y\u0131k\u0131l\u0131p) yok olup gitmi\u015ftir. (Allah’a kar\u015f\u0131; \u201cs\u00f6z\u00fcnde durmaz, s\u00fcper g\u00fc\u00e7lerle ba\u015fa \u00e7\u0131kamaz\u201d gibi zanlardan ve) nitelendirdi\u011finiz yak\u0131\u015f\u0131ks\u0131z s\u0131fatlardan dolay\u0131 yaz\u0131klar olsun size! <\/em><\/strong>[Not: Beyni par\u00e7alanan ve fikriyat\u0131 bo\u015fa \u00e7\u0131kar\u0131lan b\u00e2t\u0131l ve barbar sistemin, geri kalan g\u00f6rkemli g\u00f6vdesinin \u00e7\u00f6kmesi ve \u00e7\u00f6z\u00fclmesi art\u0131k kolay ve ka\u00e7\u0131n\u0131lmaz olacakt\u0131r.]\u201d (Enbiya: 18) Bu ve benzeri ayetlerde; Hak-B\u00e2t\u0131l m\u00fccadelesinin, kelimelerle Hakk\u0131 yerle\u015ftirmek \u00fczerine kurulu oldu\u011fu<\/em><\/strong> anlat\u0131l\u0131r. Kur\u2019an’da; \u201cHak\u201d <\/strong>(ger\u00e7ek, adalet, do\u011fru) ile \u201cB\u00e2t\u0131l\u201d <\/strong>(yalan, alg\u0131, sahte olan) aras\u0131ndaki sava\u015f\u0131n \u00e7o\u011fu zaman k\u0131l\u0131\u00e7la de\u011fil, \u00f6ncesinde ve sonras\u0131nda as\u0131l kavramlarla ve kelimelerle<\/strong> y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc anlat\u0131l\u0131r. Yine her d\u00f6nemin m\u00fc\u015friklerinin ve iktidar sahiplerinin toplumu manip\u00fcle etmek i\u00e7in nas\u0131l kavramlar\u0131 de\u011fi\u015ftirip, toplumsal alg\u0131y\u0131 y\u00f6netmeye \u00e7al\u0131\u015facaklar\u0131 konusunda uyar\u0131larda bulunup dikkatli olunmas\u0131 gerekti\u011fi hat\u0131rlat\u0131l\u0131r. Ve tabi; bu sahte b\u00e2t\u0131l (kelime ve kavramlardan olu\u015fan) s\u00f6ylemlerin \u201cbeyninin par\u00e7alanarak\u201d<\/strong> (yanl\u0131\u015f alg\u0131lar\u0131n \u00e7\u00f6kertilece\u011fini ve) hakikatin-Hakk\u0131n mutlaka in\u015fa edilece\u011finin m\u00fcjdesi de hat\u0131rlat\u0131l\u0131r.<\/p>

Kur\u2019an’da \u201cS\u00f6ylem ve Kelime\u201d vurgular\u0131n\u0131n <\/strong>toplum \u00fczerindeki d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc g\u00fcc\u00fcne ve kelimelerin Hakk\u0131 yerle\u015ftirme i\u015flevine i\u015faret eden \u0130brahim Suresi 24-25. ayetlerde \u201cG\u00fczel s\u00f6z, k\u00f6k\u00fc sabit, dallar\u0131 g\u00f6kte olan g\u00fczel bir a\u011fa\u00e7 gibidir\u201d<\/em> <\/strong>denilerek, do\u011fru kelimelerin topluma nas\u0131l k\u00f6k sald\u0131\u011f\u0131 ve hakikati a\u015f\u0131lad\u0131\u011f\u0131 benzetmesi yap\u0131larak \u201cG\u00fczel ve Hakl\u0131 S\u00f6z\u00fcn Yan\u0131lsamay\u0131 Y\u0131kmas\u0131na\u201d <\/strong>\u00e7arp\u0131c\u0131 bir \u00f6rnektir.<\/p>

B\u00f6ylece Kur\u2019an ayetleri; b\u00e2t\u0131l\u0131n her zaman ink\u00e2r\u0131n\u0131 gizlemek i\u00e7in ba\u015fvurdu\u011fu ve kurdu\u011fu zihinsel ve s\u00f6ylemsel alg\u0131 y\u00f6ntemlerini, hakikati ifade eden do\u011fru kelimelerle ve g\u00fc\u00e7l\u00fc s\u00f6ylemlerle y\u0131k\u0131p yerine (yap\u0131lacak fikri cihad ile) <\/strong>Hakk\u0131 hak olarak yerle\u015ftirmek amac\u0131yla <\/em>indirilmi\u015ftir.<\/strong><\/p>

D- Efendimiz; \u201cDil-Toplum-G\u00fc\u00e7 \u0130li\u015fkisini\u201d 1450 Sene \u00d6ncesinde Kullanm\u0131\u015ft\u0131\u2026<\/strong><\/p>

Ele\u015ftirel S\u00f6ylem Analizi (ESA), 20. y\u00fczy\u0131l\u0131n sonlar\u0131nda geli\u015fmi\u015f modern bir akademik analiz y\u00f6ntemi diye sunuladursun\u2026 Ancak; Peygamberimiz Hz. Muhammed (SAV) ya\u015fad\u0131\u011f\u0131 toplumda dilin g\u00fcc\u00fcn\u00fc, s\u00f6zlerin arkas\u0131ndaki gizli niyetleri ve toplumsal etkilerini analiz edip; dilin toplum \u00fczerindeki y\u0131k\u0131c\u0131 veya in\u015fa edici etkisini \u00e7ok m\u00fckemmel kullanm\u0131\u015f ve \u00f6rnek sonu\u00e7lar alm\u0131\u015ft\u0131r.<\/strong><\/p>

Bunun pratik \u00f6rnekleri ise \u015funlard\u0131r:<\/p>

1- Dildeki G\u00fc\u00e7 ve E\u015fitsizlik \u0130fadelerini D\u00f6n\u00fc\u015ft\u00fcrmesi (Dil Reformu): <\/strong>ESA\u2019n\u0131n ana odak noktalar\u0131ndan biri, dilin; k\u00f6lelik, s\u0131n\u0131f fark\u0131 veya cinsiyet ayr\u0131mc\u0131l\u0131\u011f\u0131 gibi e\u015fitsizlikleri nas\u0131l me\u015frula\u015ft\u0131rd\u0131\u011f\u0131d\u0131r. <\/em><\/strong>Halbuki Efendimiz, toplumsal stat\u00fcleri e\u015fitlemek i\u00e7in dilsel kal\u0131plara do\u011frudan m\u00fcdahale etmi\u015ftir:<\/p>

K\u00f6lelik Diline M\u00fcdahale:<\/strong> D\u00f6nemin toplumunda k\u00f6le sahibi olanlar k\u00f6lelerine \u201cKulum\u201d <\/strong>(Abdi), k\u00f6leler de sahiplerine \u201cRabbim\/Efendim\u201d <\/strong>(Rabbi) derdi. Efendimiz bu dilsel hiyerar\u015fiyi yasaklayarak \u015fu d\u00fczenlemeyi getirmi\u015ftir: \u201cHi\u00e7 kimse ‘Kulum’ demesin, ‘O\u011flum’, ‘K\u0131z\u0131m’ veya ‘Gen\u00e7 karde\u015fim’ desin.\u201d<\/em> <\/strong><\/p>

B\u00f6ylece:<\/strong> Dilin insan \u00fczerindeki psikolojik bask\u0131s\u0131n\u0131 tespit etmi\u015f ve h\u00e2kimiyet olu\u015fturan kelimeleri tedav\u00fclden kald\u0131rarak toplumsal e\u015fitli\u011fi dilde ba\u015flatm\u0131\u015ft\u0131r.<\/p>

2- \u0130deolojik Kelime Se\u00e7imlerini De\u011fi\u015ftirmesi (Kavramsal M\u00fcdahale): <\/strong>S\u00f6ylem analizi, g\u00fc\u00e7 sahiplerinin baz\u0131 kelimelere y\u00fckledi\u011fi anlamlarla kitleleri nas\u0131l y\u00f6nlendirdi\u011fine bakar. Cahiliye D\u00f6nemi Arap toplumunda g\u00fc\u00e7, kuvvet ve itibar \u201ckabile ad\u0131na sava\u015fmak ve intikam almak\u201d<\/strong> ile tan\u0131mlan\u0131yordu.<\/p>

\u201cYi\u011fitlik-G\u00fc\u00e7l\u00fc Olmak\u201d Tan\u0131m\u0131:<\/strong> Efendimiz bir g\u00fcn ashab\u0131na \u201cSiz aran\u0131zda kimi pehlivan (g\u00fc\u00e7l\u00fc) sayars\u0131n\u0131z?\u201d<\/em> <\/strong>diye sordu. Onlar da \u201cG\u00fcre\u015fte herkesi yenen ki\u015fiyi\u201d<\/em> <\/strong>dediler. Bunun \u00fczerine \u201cHay\u0131rl\u0131 ve g\u00fc\u00e7l\u00fc ki\u015fi, g\u00fcre\u015fte ba\u015fkas\u0131n\u0131 yenen de\u011fil, \u00f6fkelendi\u011finde kendine h\u00e2kim olan kimsedir\u201d<\/em> <\/strong>buyurmu\u015ftur.<\/p>

B\u00f6ylece:<\/strong> Toplumda fiziki \u015fiddeti me\u015frula\u015ft\u0131ran \u201cg\u00fc\u00e7l\u00fc insan\u201d<\/strong> s\u00f6ylemini y\u0131km\u0131\u015f, kavram\u0131n i\u00e7ini ahl\u00e2ki ve psikolojik bir anlamla yeniden doldurmu\u015ftur.<\/p>

3- Ki\u015fiyi Hedef Almak Yerine Davran\u0131\u015f\u0131 Ele\u015ftirmesi (Genelleme S\u00f6ylemi): <\/strong>ESA’da metnin do\u011frudan kimi hedef ald\u0131\u011f\u0131 ve sorumlulu\u011fun nas\u0131l da\u011f\u0131t\u0131ld\u0131\u011f\u0131 incelenir. Efendimiz ise toplumsal bir hatay\u0131 d\u00fczeltirken bireyleri topluluk \u00f6n\u00fcnde rezil etmemek ve savunma psikolojisine sokmamak i\u00e7in \u00f6zel bir ileti\u015fim y\u00f6ntemi kullan\u0131rd\u0131:<\/p>

\u0130fade Bi\u00e7imi:<\/strong> Biri bir yanl\u0131\u015f yapt\u0131\u011f\u0131nda do\u011frudan o ki\u015finin ad\u0131n\u0131 vermek yerine k\u00fcrs\u00fcye \u00e7\u0131kar, \u201c\u0130nsanlara ne oluyor ki \u015f\u00f6yle \u015f\u00f6yle yap\u0131yorlar?\u201d<\/em><\/strong> diyerek konu\u015furdu.<\/p>

B\u00f6ylece:<\/strong> \u0130fadeyi \u015fahsile\u015ftirmekten \u00e7\u0131kar\u0131p anonimle\u015ftirerek, dinleyicinin \u201csavunma mekanizmas\u0131\u201d <\/strong>geli\u015ftirmesini engeller ve mesaj\u0131n do\u011frudan davran\u0131\u015fa<\/strong> odaklanmas\u0131n\u0131 sa\u011flard\u0131.<\/p>

4- \u015eiir ve Propagandan\u0131n S\u00f6ylem Analizi: <\/strong>D\u00f6nemin Mekke ve Medine’sinde \u015fiir; g\u00fcn\u00fcm\u00fcz\u00fcn medyas\u0131, televizyonu ve sosyal medyas\u0131 gibi en g\u00fc\u00e7l\u00fc propaganda arac\u0131yd\u0131.<\/p>

S\u00f6ylem Sava\u015f\u0131:<\/strong> Mekkeli m\u00fc\u015frikler Efendimiz hakk\u0131nda \u201cO bir \u015fairdir\u201d, \u201cSihirbazd\u0131r\u201d<\/em> <\/strong>diyerek Onun \u00fczerindeki kamuoyu alg\u0131s\u0131n\u0131 k\u0131rmaya \u00e7al\u0131\u015f\u0131yorlard\u0131. Efendimiz, bu dezenformasyon s\u00f6ylemine kar\u015f\u0131 Hassan bin Sabit <\/strong>gibi \u015fairleri g\u00f6revlendirerek kar\u015f\u0131-s\u00f6ylem olu\u015fturmu\u015f ve medyan\u0131n g\u00fcc\u00fcn\u00fc toplumsal savunma i\u00e7in kullanm\u0131\u015ft\u0131r.<\/p>

\u00d6zetle: Efendimiz Hz. Muhammed (SAV), Ele\u015ftirel S\u00f6ylem Analizi ad\u0131 verilen ESA’n\u0131n bug\u00fcn inceledi\u011fi “dil-toplum-g\u00fc\u00e7 ili\u015fkisi” dinami\u011fini 1450 sene \u00f6ncesinde en \u00fcst d\u00fczeyde ele alm\u0131\u015f ve dili toplumsal de\u011fi\u015fimin ana kald\u0131rac\u0131 olarak kullanm\u0131\u015ft\u0131r. <\/strong><\/p>

E- G\u00fcn\u00fcm\u00fczde; Bat\u0131-Merkezli Hegemonik S\u00f6ylemlerine Kar\u015f\u0131l\u0131k, \u0130slamiyet\u2019in Kavramsal \u00c7\u00f6z\u00fcmleme Yakla\u015f\u0131m\u0131<\/strong><\/p>

Geli\u015fmi\u015f s\u00f6ylem analizi teknikleri ve ideolojik metin kurgular\u0131, modern d\u00f6nemde k\u00fcresel hegemonik g\u00fc\u00e7ler taraf\u0131ndan \u00f6zellikle; \u0130slami kavramlar, Do\u011fu medeniyeti ve M\u00fcsl\u00fcman toplumlar \u00fczerinde son derece sistemli ve bilin\u00e7li bir bi\u00e7imde uygulanmaktad\u0131r.<\/p>

1- Metinsel Oryantalizm ve Kavramsal Bozulma: <\/strong>Geleneksel oryantalizm Do\u011fu’yu \u201cilkel\u201d <\/strong>olarak kodlarken, modern metinsel oryantalizm dildeki yan yana getirme <\/strong>tekniklerini kullan\u0131r.<\/p>

\u2022 Sistematik Kavram E\u015fle\u015ftirmesi:<\/strong> K\u00fcresel medyada \u201c\u0130slam\u201d <\/strong>kelimesi neredeyse hi\u00e7bir zaman yaln\u0131z b\u0131rak\u0131lmaz; yan\u0131na \u0131srarla \u201cradikalizm\u201d, \u201cfanatizm\u201d, \u201c\u015fiddet\u201d, \u201cter\u00f6r\u201d<\/strong> veya \u201c\u00e7a\u011f d\u0131\u015f\u0131l\u0131k\u201d <\/strong>kavramlar\u0131 eklenir. Bu sayede ki\u015finin zihninde, bu iki kavram aras\u0131nda sars\u0131lmaz bir n\u00f6rolojik ve s\u00f6ylemsel ba\u011f kurulur.<\/p>

\u2022 \u0130slami Terimlerin Tahrifi:<\/strong> Kur’an-\u0131 Kerim’de adalet, direni\u015f ve gayret anlam\u0131 ta\u015f\u0131yan Cihad<\/strong> kavram\u0131; dilde \u201ckafa kesme ve barbarl\u0131k\u201d<\/strong> seviyesine indirgenmi\u015f, \u0130lahi adalet ve hukuk d\u00fczenini ifade eden \u015eeriat<\/strong> kavram\u0131 ise; yaln\u0131zca \u201cfiziki cezalar ve kad\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131\u201d<\/strong> ile paranteze al\u0131narak n\u00f6tralize edilmi\u015ftir.<\/p>

2- Akt\u00f6rlerin Konumland\u0131r\u0131lmas\u0131ndaki \u00c7ifte Standart: <\/strong>Ayn\u0131 \u015fiddet eylemini ger\u00e7ekle\u015ftiren faillerin k\u00fcresel medyadaki temsil dili, ESA\u2019n\u0131n s\u00f6ylemsel ajandas\u0131n\u0131 net bi\u00e7imde ortaya koymaktad\u0131r:<\/p>

\u2022 Fail M\u00fcsl\u00fcman Oldu\u011funda:<\/strong> \u201c\u0130slamc\u0131 ter\u00f6rist 10 ki\u015fiyi katletti.\u201d<\/em> <\/strong>\u015feklinde, Din \u00f6ne \u00e7\u0131kar\u0131l\u0131p \u0130slam hedef al\u0131n\u0131r, eylem bireysel olmaktan \u00e7\u0131kar\u0131l\u0131p kolektif kimli\u011fe mal edilerek, t\u00fcm M\u00fcsl\u00fcmanlar potansiyel tehdit kategorisine sokulur.<\/p>

\u2022 Fail Bat\u0131l\u0131-Hristiyan Oldu\u011funda:<\/strong> \u201cA\u015f\u0131r\u0131 sa\u011fc\u0131-psikolojik sorunlar\u0131 olan sald\u0131rgan deh\u015fet sa\u00e7t\u0131.\u201d<\/em> <\/strong>\u015feklinde eylem tamamen bireyselle\u015ftirilir, failin dini aidiyeti tamamen gizlenir ve olay bir \u201cyaln\u0131z kurt\u201d<\/strong> parantezine al\u0131n\u0131r.<\/p>

3- Bocalayan Do\u011fulu Ayd\u0131n ve B\u00f6ylece \u201cKendi Medeniyetine Yabanc\u0131la\u015fma\u201d Durumu: <\/strong>Bat\u0131’n\u0131n anayasal gelenekleri modern \u00e7a\u011f\u0131n birer \u201ckutsal insan haklar\u0131 milad\u0131\u201d <\/strong>gibi sunulurken; Do\u011fu’nun kendi tarihleri boyunca geli\u015ftirdikleri \u0130slam temelli anayasal birikimleri, adalet ve y\u00f6netim k\u00fclt\u00fcrleri \u201cfolklorik kal\u0131nt\u0131lar\u201d <\/strong>olarak ve \u00e7a\u011f d\u0131\u015f\u0131 diye yaftalan\u0131p Bat\u0131 merkezli veya modernle\u015fmeci bir bak\u0131\u015f a\u00e7\u0131s\u0131yla k\u00fc\u00e7\u00fcmsenerek <\/strong>de\u011fersizle\u015ftirilir. Bu durum, kendi medeniyet birikimine yabanc\u0131la\u015fm\u0131\u015f, zihinsel olarak s\u00f6m\u00fcrgele\u015ftirilmi\u015f ve kendi medeniyetine d\u00fc\u015fman bir ayd\u0131n tipolojisinin do\u011fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r.<\/p>

F- Kur\u2019an-\u0131 Kerim\u2019in S\u00f6ylem Manip\u00fclasyonlar\u0131na ve Alg\u0131 Y\u00f6netimine Y\u00f6nelik \u0130lahi Uyar\u0131lar\u0131<\/strong><\/p>

Kur\u2019an-\u0131 Kerim inceledi\u011finde, \u0130lahi vahyin insanl\u0131\u011f\u0131 yaln\u0131zca ahl\u00e2ki ilkelerle donatmad\u0131\u011f\u0131n\u0131; ayn\u0131 zamanda dildeki kavramsal tuzaklara, kirli bilgi manip\u00fclasyonlar\u0131na ve alg\u0131 operasyonlar\u0131na kar\u015f\u0131 \u00fcst d\u00fczey bir “zihinsel ve s\u00f6ylemsel koruma kalkan\u0131”<\/strong> geli\u015ftirdi\u011fi g\u00f6r\u00fcl\u00fcr.<\/p>

1- Dildeki \u0130ki Anlaml\u0131l\u0131k ve Kavram Tuza\u011f\u0131: \u201cR\u00e2in\u00e2\u201d \u00d6rne\u011fi: <\/strong>Medine d\u00f6neminde baz\u0131 \u00e7evreler, Hz. Peygamberimize hitap ederken g\u00f6r\u00fcn\u00fcrde sayg\u0131l\u0131 fakat \u00f6rt\u00fck anlamda hakaret i\u00e7eren kelime oyunlar\u0131na ba\u015fvuruyorlard\u0131. Bakara Suresi 104. ayeti ise bu s\u00f6ylemsel oyunu do\u011frudan de\u015fifre etmi\u015ftir:<\/p>

\u201cEy iman edenler! ‘R\u00e2in\u00e2’ (Bizi g\u00fct) demeyin; ‘Unzurn\u00e2’ (Bize bak\/bizi g\u00f6zet) deyin…\u201d<\/em><\/strong> (Bakara: 104)<\/p>

S\u00f6ylemsel Analiz:<\/strong> \u201cR\u00e2in\u00e2\u201d <\/strong>kelimesi Arap\u00e7ada masumca \u201cbizi g\u00f6zet\u201d<\/strong> anlam\u0131na gelirken, dildeki k\u00fc\u00e7\u00fck bir b\u00fck\u00fclmeyle \u0130branicede hakaret anlam\u0131 ta\u015f\u0131yan bir sese d\u00f6n\u00fc\u015f\u00fcyordu.<\/em><\/strong> Kur’an, M\u00fcsl\u00fcmanlara kavramlar\u0131n\u0131 net se\u00e7melerini; ucu a\u00e7\u0131k, manip\u00fclasyona imk\u00e2n tan\u0131yan ve \u00e7ift anlaml\u0131 s\u00f6ylemleri terk etmelerini emrederek bu alg\u0131 oyununu bozmu\u015ftur.<\/p>

2- Bilgi \u00dcreticilerinin ve Haber Kayna\u011f\u0131n\u0131n Denetlenmesi: <\/strong>S\u00f6ylem analizindeki \u201cMetni kim \u00fcretti, hangi ajandayla-adam\u0131yla dola\u015f\u0131ma soktu?\u201d <\/strong>sorusu, Kur’an’da bir metodoloji ve inan\u00e7 ilkesi olarak yer al\u0131r:<\/p>

\u201cEy iman edenler, e\u011fer bir fas\u0131k, (harama ve yalana meyilli \u015fah\u0131slar, olu\u015fumlar ve yay\u0131n organlar\u0131) size (k\u0131zd\u0131r\u0131p k\u0131\u015fk\u0131rt\u0131c\u0131 veya oyalay\u0131p aldat\u0131c\u0131) bir haber getirip (verirse), onu ‘etrafl\u0131ca ara\u015ft\u0131r\u0131n’ (her anlat\u0131lana hemen inan\u0131p kanmay\u0131n). Yoksa bilmeden (ve yanl\u0131\u015f y\u00f6nlendirme sonucu), bir kavme (ve kesime) k\u00f6t\u00fcl\u00fckle sata\u015f\u0131p (haklar\u0131na tecav\u00fcz etmi\u015f duruma d\u00fc\u015fersiniz) de ard\u0131ndan bu i\u015flediklerinize pi\u015fman oluverirsiniz.\u201d<\/em><\/strong> (Hucur\u00e2t: 6)<\/p>

Ayet, bilginin yaln\u0131zca muhtevas\u0131na (metne) de\u011fil, haberi dola\u015f\u0131ma sokan akt\u00f6r\u00fcn karakterine ve sosyo-politik konumuna (s\u00f6ylemsel prati\u011fe)<\/strong> odaklanmay\u0131 da emreder.<\/p>

3- Ba\u011flam Koparma, C\u0131mb\u0131zlama ve Tahrifat\u0131n De\u015fifresi: <\/strong>G\u00fcn\u00fcm\u00fcz medya analizinde \u201cc\u0131mb\u0131zlama\u201d<\/strong> veya \u201cba\u011flam\u0131ndan koparma\u201d<\/strong> olarak bilinen y\u00f6ntemler, Kur\u2019an\u2019da ge\u00e7mi\u015f topluluklar\u0131n bilgin elitleri \u00fczerinden \u015f\u00f6yle if\u015fa edilir:<\/p>

\u201cOnlardan (Yahudi ve Hristiyanlardan ve M\u00fcsl\u00fcman g\u00f6r\u00fcnen m\u00fcnaf\u0131klardan) \u00f6yleleri vard\u0131r ki, siz onu(n s\u00f6ylediklerini ve okur g\u00f6r\u00fcnd\u00fcklerini) kitaptan (Allah\u2019\u0131n kel\u00e2m\u0131ndan) sanas\u0131n\u0131z (ve kutsal kurallar gibi sar\u0131las\u0131n\u0131z) diye dillerini kitaba do\u011fru e\u011fip b\u00fckerler; (veya kitapta olan\u0131 eksik ve de\u011fi\u015fik s\u00f6ylerler, onlar sadece istismar ve suistimal pe\u015findedirler.)…\u201d<\/em><\/strong> (\u00c2l-i \u0130mr\u00e2n: 78)<\/p>

\u201cKimi Yahudiler, kelimeleri (Hakk\u0131n s\u00f6zlerini) \u2018konulduklar\u0131 yerlerden\u2019 (\u0130lahi hedef ve hikmetlerinden) sapt\u0131r\u0131p (kayd\u0131rarak Hakk Dinde tahrifata giri\u015firler. Kutsal Kitab\u0131n kelimelerine farkl\u0131 ve ayk\u0131r\u0131 manalar y\u00fcklerler)…\u201d<\/em><\/strong> (Nisa: 46)<\/p>

4- Kriz D\u00f6nemlerinde As\u0131ls\u0131z \u015eayia ve Dezenformasyon M\u00fccadelesi: <\/strong>Toplumda panik ve g\u00fcvensizlik olu\u015fturmak amac\u0131yla kurgulanan haber ak\u0131\u015flar\u0131na kar\u015f\u0131 Kur’an, Bilgi Y\u00f6netimi ve Kriz \u0130leti\u015fimi modeli sunar:<\/p>

\u201c(M\u00fcnaf\u0131k ve marazl\u0131 insanlara) Onlara (\u0130slami cihadla ve toplum huzuruyla ilgili) g\u00fcven veya korkuya dair bir haber gelse, (yetkililere dan\u0131\u015fmadan) onu hemen yayarlar (rastgele konu\u015fur ve yazarlar). Halbuki o (haberin yay\u0131l\u0131p yay\u0131lmamas\u0131 ve nas\u0131l yorumlanmas\u0131 gerekti\u011fini) Peygambere veya i\u00e7lerindeki (yetkili ve bilgili) emir sahiplerine g\u00f6t\u00fcr\u00fcp iletselerdi, aralar\u0131nda istinbata=K\u0131yasla h\u00fck\u00fcm \u00e7\u0131karmaya ehil ve donan\u0131ml\u0131 (ak\u0131l ve anlay\u0131\u015f erbab\u0131) kimseler, onun ne oldu\u011funu (\u0130slami hareketi ve \u00fcmmeti ilgilendiren bu t\u00fcr haber ve s\u00f6ylentilerin ne maksatla \u00e7\u0131kar\u0131ld\u0131\u011f\u0131n\u0131 ve ne anlama geldi\u011fini) bilip \u00f6\u011frenirlerdi…\u201d<\/em> <\/strong>(Nisa: 83)<\/p>

Ayet, ham bilginin, yetkililere dan\u0131\u015f\u0131lmadan derhal dola\u015f\u0131ma sokulmas\u0131n\u0131 yasaklamakta; bilginin ele\u015ftirel s\u00fczge\u00e7ten ge\u00e7irilmesini ve uzman-yetkili zihinlerce analiz edilmesini<\/strong> \u015fart ko\u015fmaktad\u0131r.<\/p>

G- Alg\u0131 Operat\u00f6rlerine ve S\u00f6ylem Korsanlar\u0131na Y\u00f6nelik Kur\u2019an\u2019\u0131n; Sert ve Tavizsiz Dil Kulland\u0131\u011f\u0131 Anla\u015f\u0131lmaktad\u0131r.<\/strong><\/p>

Kur\u2019an-\u0131 Kerim, bireysel ahl\u00e2ki hatalara ve g\u00fcnahlara kar\u015f\u0131 ba\u011f\u0131\u015flay\u0131c\u0131, \u015fefkatli ve \u00f6rt\u00fcc\u00fc bir dil benimserken; toplumsal zihni zehirleyen, bilgi manip\u00fclasyonu yapan ve adaleti dille bo\u011fan odaklara kar\u015f\u0131 son derece sert, if\u015fa edici ve tavizsiz bir dil<\/strong> kullan\u0131r.<\/p>

1- S\u00f6ylem Operasyonlar\u0131n\u0131 Y\u00fcr\u00fcten Tarihsel ve Sosyolojik Akt\u00f6rler<\/strong><\/p>

Kur’an’da s\u00f6ylem sava\u015flar\u0131n\u0131 y\u00fcr\u00fctenler \u00fc\u00e7 temel grupta toplan\u0131r:<\/p>

A- M\u00fcnaf\u0131klar (\u0130\u00e7 S\u00f6ylem Korsanlar\u0131):<\/strong> Toplumun i\u00e7inde ya\u015fay\u0131p d\u0131\u015far\u0131daki odaklara \u00e7al\u0131\u015fan, yald\u0131zl\u0131 s\u00f6zlerle g\u00fcven kazan\u0131p arka planda kaos ve moral bozuklu\u011fu \u00fcreten tipler.<\/p>

B- Stat\u00fc ve Menfaat\u00e7i Bilgin Eliti (Ahb\u00e2r ve Ruhban):<\/strong> Bilgiyi ellerinde tutan, hakikati d\u00fcnyal\u0131k menfaat i\u00e7in gizleyen veya egemen g\u00fc\u00e7lerin me\u015fruiyet ayg\u0131t\u0131 haline gelen akademisyen\/din adam\u0131 s\u0131n\u0131f\u0131.<\/p>

C- M\u00fcstekbirler (Maddi-Siyasi G\u00fc\u00e7 Elitleri):<\/strong> Kurulu s\u00f6m\u00fcr\u00fc nizam\u0131n\u0131 korumak i\u00e7in hakikat s\u00f6ylemini \u201c\u00e7a\u011f d\u0131\u015f\u0131, b\u00fcy\u00fc-sihir, \u015fiir, hayali masallar\u201d<\/strong> diyerek etiketleyen oligar\u015fik yap\u0131lar.<\/p>

2- Kur’an’\u0131n Sert \u0130fadeleri ve M\u00fcthi\u015f Benzetmeleri<\/strong><\/p>

\u2022 Bilgisini Makam ve \u00c7\u0131kar Kar\u015f\u0131l\u0131\u011f\u0131 Satt\u0131\u011f\u0131 \u0130\u00e7in Hakikati \u00c7arpt\u0131ranlara: <\/strong><\/p>

\u201cKendilerine Tevrat y\u00fckletilip de (ilim sahibi olduktan) sonra, onu (Kitabullah\u2019\u0131n emirlerini, hikmet ve h\u00fck\u00fcmleriyle gere\u011fi gibi sorumluluk) y\u00fcklenip yerine getirmemi\u015f (ve \u0130lahi buyruklara g\u00f6re amel etmemi\u015f) olanlar\u0131n durumu, koskoca kitaplar y\u00fck\u00fc ta\u015f\u0131yan e\u015fe\u011fin durumu gibidir…\u201d<\/em> <\/strong>(Cum\u2019a: 5)<\/p>

Sosyolojik Kar\u015f\u0131l\u0131\u011f\u0131: <\/strong>Bilgiye ve teorik birikime sahip oldu\u011fu halde bunu egemen g\u00fcc\u00fcn emrine veren, s\u00f6ylemsel manip\u00fclasyon yapan bilginlerin d\u00fc\u015ft\u00fc\u011f\u00fc zihinsel a\u015fa\u011f\u0131la\u015fma durumunu anlat\u0131r.<\/p>

\u2022 \u0130\u00e7i Bo\u015f, A\u011fdal\u0131 ve Yald\u0131zl\u0131 S\u00f6ylem \u00dcreticilerine:<\/strong><\/p>

\u201c(Ey Nebim!) Sen onlar\u0131 (m\u00fcnaf\u0131klar\u0131) g\u00f6rd\u00fc\u011f\u00fcn zaman, (d\u00fczg\u00fcn ve bak\u0131ml\u0131) endamlar\u0131 (zahiri kal\u0131plar\u0131 ve tav\u0131rlar\u0131) Senin ho\u015funa gidip be\u011fenini kazanmaktad\u0131r. Konu\u015ftuklar\u0131 zaman da onlar\u0131 dinlemeye (de\u011fer san\u0131rs\u0131n. Oysa bunlar s\u00f6zlerine, k\u0131yafetlerine ve zahir g\u00f6r\u00fcn\u00fc\u015flerine a\u015f\u0131r\u0131 dikkat g\u00f6sterip, suni ve sahte davran\u0131\u015flarla takva ve tarafs\u0131zl\u0131k numaras\u0131 yapmakta ustala\u015fm\u0131\u015flard\u0131r. Asl\u0131nda) Onlar sanki (s\u00fctun misali) dayand\u0131r\u0131lm\u0131\u015f d\u00fczg\u00fcn ah\u015fap-k\u00fct\u00fckler gibi (\u015fuursuz ve vicdans\u0131zd\u0131rlar. Bu kofluklar\u0131ndan ve korkular\u0131ndan dolay\u0131 da) Her \u00e7\u0131k\u0131\u015f\u0131 ve \u00e7a\u011fr\u0131y\u0131 (her yaygaray\u0131 ve konu\u015fulan\u0131) kendileri aleyhlerine san\u0131rlar. Onlar (sinsi ve tehlikeli) d\u00fc\u015fmand\u0131rlar, bu y\u00fczden onlardan ka\u00e7\u0131n\u0131p-sak\u0131n\u0131n (m\u00fcnaf\u0131klar\u0131 tan\u0131maya \u00e7al\u0131\u015f\u0131n ve onlara kar\u015f\u0131 tedbirli ve dikkatli olun). Allah onlar\u0131 kahretsin; nas\u0131l da (Hakk\u2019tan) \u00e7evriliyorlar ve d\u00f6nekle\u015fip duruyorlar. <\/em><\/strong>[Bakara: 204, 205, 206 bu ayetin izah\u0131d\u0131r.]\u201d (M\u00fcn\u00e2fikun: 4)<\/p>

Ayetin Sosyolojik Kar\u015f\u0131l\u0131\u011f\u0131: <\/strong>D\u0131\u015far\u0131dan bak\u0131ld\u0131\u011f\u0131nda son derece karizmatik, akademik, yetkin g\u00f6r\u00fcnen ancak \u00fcrettikleri s\u00f6ylem, toplum i\u00e7in kof ve y\u0131k\u0131c\u0131 olan entelekt\u00fcel g\u00f6r\u00fcn\u00fcml\u00fc ki\u015filere dikkat \u00e7ekmektedir.<\/p>

\u2022 Hakikati Gizleyen S\u00f6ylem Akt\u00f6rlerine:<\/strong><\/p>

\u201cAllah’\u0131n indirdi\u011fi Kitaptan (kendilerinin ve iktidar sahiplerinin i\u015fine gelmeyen) bir \u015feyi g\u00f6z ard\u0131 edip saklayanlar (Allah\u2019\u0131n emir ve h\u00fck\u00fcmlerini g\u00fcndeme ta\u015f\u0131mayanlar) ve (buna kar\u015f\u0131l\u0131k) onunla de\u011feri az (bir \u015feyi, d\u00fcnya menfaatini) sat\u0131n alanlar (b\u00f6ylece g\u00fc\u00e7 odaklar\u0131n\u0131n ve iktidarlar\u0131n keyfine g\u00f6re fetva uyduranlar var ya); onlar\u0131n (din istismar\u0131yla kazan\u0131p) yedikleri, kar\u0131nlar\u0131ndaki ate\u015ften ba\u015fkas\u0131 de\u011fildir…\u201d<\/em> <\/strong>(Bakara: 174)<\/p>

\u2022 Kamuoyunda Yalan Haber Yayan Dezenformasyonculara:<\/strong><\/p>

\u201cYemin olsun ki, e\u011fer m\u00fcnaf\u0131klar ve kalplerinde hastal\u0131k bulunanlar ve \u015fehirde (\u00fclkede yalan haber ve yan\u0131lt\u0131c\u0131 yorum yazarak) k\u0131\u015fk\u0131rt\u0131c\u0131l\u0131k yapanlar (bu fesatl\u0131klar\u0131ndan) vazge\u00e7meyecek olurlarsa, mutlaka Seni onlar\u0131n kar\u015f\u0131s\u0131na dikeriz (ve galip getiririz,) sonra Seninle (pek az bir s\u00fcre ayn\u0131 ortamda) birlikte kalabilir (ve fesatl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrebilirler.)\u201d<\/em><\/strong> Ahz\u00e2b Suresi 60. ayette ge\u00e7en \u201cMurcif\u00fbn\u201d<\/strong> terimi; sosyolojik olarak toplumda as\u0131ls\u0131z \u015fayia, kurgusal haber ve alg\u0131 operasyonlar\u0131yla toplumsal morali \u00e7\u00f6kertmeye \u00e7al\u0131\u015fan bilgi bozguncular\u0131n\u0131 ifade eder. Kur’an, bu yap\u0131lar i\u00e7in en a\u011f\u0131r toplumsal ve hukuki yapt\u0131r\u0131mlar\u0131 \u00f6ng\u00f6r\u00fcr.<\/p>

H- Sosyo-Psikolojik Ger\u00e7ek: \u0130nk\u00e2rc\u0131lar ve M\u00fcnaf\u0131klar Mert De\u011fildirler, Kand\u0131rma ve K\u0131v\u0131rma Esasl\u0131d\u0131rlar<\/strong><\/p>

Tarih boyunca g\u00fc\u00e7, stat\u00fc ve menfaat odaklar\u0131 do\u011frudan ve me\u015fru yollarla m\u00fccadele edememi\u015flerdir ve s\u00fcrekli s\u00f6ylem oyunlar\u0131na ve sinsi manip\u00fclasyonlara ba\u015fvurmalar\u0131 sosyo-psikolojik bir ger\u00e7ekliktir.<\/p>

1- \u201cMert\u00e7e \u0130fade\u201d Mant\u0131\u011f\u0131n\u0131n Y\u0131k\u0131l\u0131\u015f\u0131: <\/strong>A\u00e7\u0131ktan m\u00fccadele etmek (yani \u201cBen kendi menfaatim ve s\u00f6m\u00fcr\u00fc d\u00fczenim i\u00e7in sava\u015f\u0131yorum\u201d<\/em> <\/strong>demek) toplumsal vicdanda kar\u015f\u0131l\u0131k bulmaz. Bu nedenle g\u00fcc\u00fc elinde tutan veya iktidar h\u0131rs\u0131 ta\u015f\u0131yan yap\u0131lar, do\u011frudan hedefe sald\u0131rmak yerine dildeki kavramlar\u0131n i\u00e7ini bo\u015faltarak<\/strong> hareket ederler.<\/p>

2- S\u0131zma ve Yald\u0131zl\u0131 Kavram S\u0131\u011f\u0131na\u011f\u0131: <\/strong>S\u00f6ylemsel manip\u00fclat\u00f6rler hi\u00e7bir zaman topluma \u201cSizi s\u00f6m\u00fcrmeye geldik\u201d<\/em> <\/strong>demezler. D\u00fcn oldu\u011fu gibi bug\u00fcn de i\u015fgaller, m\u00fcdahaleler ve zihinsel y\u00f6nlendirmeler \u201cDemokrasi, \u00d6zg\u00fcrl\u00fck, \u0130nsan Haklar\u0131, Islah, \u00c7a\u011fda\u015fl\u0131k\u201d<\/em> <\/strong>gibi evrensel ve itiraz edilmesi zor yald\u0131zl\u0131 kavramlar\u0131n arkas\u0131na gizlenerek yap\u0131l\u0131r.<\/p>

3- Yakalanma An\u0131ndaki \u201cK\u0131v\u0131rma\u201d Psikolojisinin S\u0131r\u0131tmas\u0131: \u201cSadece \u0130yilik \u0130stemi\u015ftik\u201d: <\/strong>S\u00f6ylem tuza\u011f\u0131 de\u015fifre edildi\u011finde, manip\u00fclat\u00f6rler hi\u00e7bir zaman mert\u00e7e su\u00e7lar\u0131n\u0131 kabul etmezler. Sosyo-psikolojik olarak derhal savunma mekanizmalar\u0131 i\u015fletilir: \u201cS\u00f6zlerim ba\u011flam\u0131ndan kopar\u0131ld\u0131!\u201d, \u201cSiz beni yanl\u0131\u015f anlad\u0131n\u0131z!\u201d, \u201cBizim niyetimiz k\u00f6t\u00fc de\u011fildi!\u201d <\/em><\/strong>gibi s\u00f6zler kullan\u0131l\u0131r. \u0130\u015fte Kur’an-\u0131 Kerim bu tiplerin kriz an\u0131ndaki psikolojik s\u0131\u011f\u0131na\u011f\u0131n\u0131 Bakara Suresi 11. ayette a\u00e7\u0131klar: \u201cKendilerine: \u2018Yery\u00fcz\u00fcnde fesat \u00e7\u0131karmay\u0131n\u2019 denildi\u011finde (tam bir pi\u015fkinlikle): \u2018Biz sadece (halk\u0131n ahl\u00e2k\u0131n\u0131 ve toplum nizam\u0131n\u0131 d\u00fczeltip iyile\u015ftirmek isteyen) \u0131slah edicileriz\u2019 demekte (ve fesatl\u0131klar\u0131na \u0131slah k\u0131l\u0131f\u0131 ge\u00e7irilmekte)dir.\u201d<\/em><\/strong> (Bakara: 11)<\/p>

\u00d6zetle: Ele\u015ftirel Basiret ve Zihinsel \u00d6zg\u00fcrle\u015fme Metotlar\u0131<\/strong><\/p>

Ele\u015ftirel S\u00f6ylem Analizi (ESA), modern d\u00fcnyada medyan\u0131n, siyasetin ve akademik s\u00f6ylemlerin arkas\u0131ndaki gizli ajandalar\u0131 anlamak bak\u0131m\u0131ndan \u00f6nemli bir metodolojik ara\u00e7t\u0131r. Ancak bu ara\u00e7 bug\u00fcn b\u00e2t\u0131l Ha\u00e7l\u0131 Siyonist sek\u00fcler, ideolojik veya hegemonik yap\u0131lar elinde yeni bir manip\u00fclasyon silah\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>

Kur’an-\u0131 Kerim\u2019in ortaya koydu\u011fu metodoloji ise; insan\u0131 pasif bir haber al\u0131c\u0131s\u0131 yahut s\u00f6ylem k\u00f6lesi olmaktan \u00e7\u0131kar\u0131p; basiretli, ele\u015ftirel, kayna\u011f\u0131 sorgulayan, dildeki kavramlara sahip \u00e7\u0131kan ve yald\u0131zl\u0131 s\u00f6ylemlerin arkas\u0131ndaki niyeti de\u015fifre edebilen bir \u201czihinsel ba\u011f\u0131ms\u0131zl\u0131\u011fa\u201d<\/strong> davet edip Hakka ba\u011flar.<\/p>

Tarih boyunca mert\u00e7e m\u00fccadele edemeyenlerin ba\u015fvurdu\u011fu sinsi s\u00f6ylem oyunlar\u0131na ve kalle\u015f\u00e7e dezenformasyonlara kar\u015f\u0131 durabilmenin yolu; s\u00fcrekli Kur\u2019an-\u0131 Kerim ile me\u015fgul olup, hem modern analiz y\u00f6ntemlerinin mant\u0131\u011f\u0131n\u0131 kavramak hem de Kur\u2019an\u2019\u0131n; basiret ve ferasete dayal\u0131 ayetlerin uyar\u0131lar\u0131n\u0131 dikkatle ak\u0131l s\u00fczgecinden ge\u00e7irip tefekk\u00fcr etmeyi bir zihinsel al\u0131\u015fkanl\u0131k haline getirmektir.<\/strong> Dilin bir manip\u00fclasyon silah\u0131 olarak kullan\u0131ld\u0131\u011f\u0131 \u00e7a\u011f\u0131m\u0131zda s\u00f6ylem analizi, yaln\u0131zca akademik bir \u00e7al\u0131\u015fma alan\u0131 de\u011fil; akl\u0131, ruhu, inanc\u0131 ve toplumsal adaleti koruma amac\u0131 ta\u015f\u0131yan Fikri bir Cihad m\u00fccadelesidir.<\/strong><\/p>

Halbuki; \u0130slam \u00e2limleri, belagat, fesahat ve usul-i f\u0131k\u0131h ilimleriyle zaten kelimelerin arkas\u0131ndaki manalar\u0131 ve laf\u0131z-mana ili\u015fkisini y\u00fczy\u0131llar boyunca incelemi\u015flerdir. Bat\u0131 d\u00fc\u015f\u00fcncesi ise bunu 20. y\u00fczy\u0131lda (kendi kitle ileti\u015fim ara\u00e7lar\u0131n\u0131n ve propagandan\u0131n artmas\u0131yla) ad\u0131n\u0131 \u201cEle\u015ftirel S\u00f6ylem Analizi\u201d <\/strong>koyarak sanki yeniden ke\u015ffetmi\u015f gibi ortaya s\u00fcrm\u00fc\u015flerdir.<\/p>

Dolay\u0131s\u0131yla ortada s\u0131f\u0131rdan yap\u0131lm\u0131\u015f bir \u201cbulu\u015f\u201d<\/strong> s\u00f6z konusu de\u011fildir; s\u00f6zde modern d\u00fcnyan\u0131n ihtiya\u00e7lar\u0131na g\u00f6re sistemle\u015ftirip sanki s\u0131f\u0131rdan yeni bir \u015fey bulmu\u015flar gibi adland\u0131r\u0131l\u0131p topluma sunulmas\u0131<\/strong> hilesidir. Kur\u2019an’\u0131n, bu hakikati y\u00fczy\u0131llar \u00f6ncesinden ortaya koymu\u015f olmas\u0131, Onun evrensel, her \u00e7a\u011f\u0131n sorunlar\u0131na her zaman cevap veren ve kesin-kal\u0131c\u0131 \u00e7\u00f6z\u00fcmler \u00fcreten, zamans\u0131z derinli\u011fini bir kez daha hem teyit hem de ispat etmektedir.<\/strong><\/p>

I- Peki; \u201cESA\u201d ile Yap\u0131lan S\u00f6ylem Sava\u015f\u0131nda, \u00dcstad Ahmet Akg\u00fcl\u2019\u00fcn ve Milli \u00c7\u00f6z\u00fcm\u2019\u00fcn Misyonu ve Vizyonu Ne Olmaktad\u0131r?<\/strong><\/p>

\u0130\u015fte Milli \u00c7\u00f6z\u00fcm Dergisi\u2019nin yay\u0131n \u00e7izgisi; benimsedi\u011fi \u00fcslup \u00f6zelli\u011fi ve olaylara yakla\u015f\u0131m bi\u00e7imi incelendi\u011finde, pratikte tam olarak \u201cs\u00f6ylem de\u015fifresi\u201d ve \u201ckar\u015f\u0131-s\u00f6ylem\u201d i\u015flevi g\u00f6ren Fikri Cihad g\u00f6revini yapt\u0131\u011f\u0131 anla\u015f\u0131lacakt\u0131r. <\/strong><\/p>

Milli \u00c7\u00f6z\u00fcm Dergisi\u2019nin bu alandaki yeri ve duru\u015fu \u015fu 3 temel noktayla \u00f6zetlenebilir:<\/strong><\/p>

1- Olaylar\u0131n ve \u015eah\u0131slar\u0131n \u201cArka Plan\u0131 ve Gizli Hesab\u0131\u201d Okunur ve \u00c7\u00f6z\u00fcm\u00fc yap\u0131l\u0131r. <\/strong><\/p>

Milli \u00c7\u00f6z\u00fcm Dergisi:<\/strong> Ulusal ve uluslararas\u0131 siyasetteki a\u00e7\u0131klamalar\u0131, antla\u015fmalar\u0131 veya medya anlat\u0131mlar\u0131n\u0131 \u201cg\u00f6r\u00fcnd\u00fc\u011f\u00fc gibi\u201d <\/strong>de\u011fil; arkas\u0131ndaki k\u00fcresel b\u00e2t\u0131l g\u00fc\u00e7 odaklar\u0131 (Siyonizm, k\u00fcresel sermaye, Ha\u00e7l\u0131-Emperyalist odaklar vb.) a\u00e7\u0131s\u0131ndan te\u015fhis edip de\u015fifre etmeyi esas alarak, tedavinin ve kurtulu\u015fun ancak Adil bir D\u00fczen\u2019in kurulmas\u0131yla m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 ilan ve ispat eder.<\/p>

2- Net, Sert ve Do\u011frudan \u201cKar\u015f\u0131-S\u00f6ylem\u201dle Kur\u2019ani bir m\u00fccadele y\u00fcr\u00fct\u00fcr.<\/strong><\/p>

Milli \u00c7\u00f6z\u00fcm Dergisi: Analizlerinde, son derece ideolojik, sosyolojik, ekonomik ve siyasi olarak sert ve cayd\u0131r\u0131c\u0131 bir ele\u015ftirel s\u00f6ylem<\/strong> \u00fcretir.<\/p>

\u2022 \u0130ktidar\u0131n, muhalefetin veya k\u00fcresel akt\u00f6rlerin kulland\u0131\u011f\u0131 \u201cS\u00f6ylem Sald\u0131r\u0131lar\u0131\u201d <\/strong>olan \u201cDemokrasi\u201d, \u201c\u00d6zg\u00fcrl\u00fck\u201d, \u201cStratejik Ortakl\u0131k\u201d, \u201c\u0130nsan Haklar\u0131\u201d, \u201cKalk\u0131nma\u201d <\/strong>veya \u201cEkonomik Reform\u201d<\/strong> gibi s\u00fcsl\u00fc kavramlar\u0131n anlamlar\u0131n\u0131 \u201cAldatmaca\u201d, \u201cTeslimiyet\u00e7ilik\u201d, \u201c\u0130\u015fbirlik\u00e7ilik\u201d<\/strong> veya \u201cAlg\u0131 Operasyonu\u201d<\/strong> olarak yeniden etiketler. B\u00f6ylece onlar\u0131n kavramlar\u0131n\u0131; yeni anlamlarla niyetlerini ve kime hizmet ettiklerini de\u015fifre ederek, maskelerini an\u0131nda d\u00fc\u015f\u00fcr\u00fcr. Yani Erbakan Hocam\u0131z\u0131n; bir ses sanat\u00e7\u0131s\u0131n\u0131n askerlik an\u0131s\u0131 \u00fczerinden yapt\u0131\u011f\u0131 harika bir benzetmeyle \u201cEy d\u00fc\u015fman, al sana bomba!\u201d <\/strong>der gibi c\u0131v\u0131k ve g\u0131c\u0131k bir siyaset yapmaz, aksine kar\u015f\u0131 taraf\u0131 ikna edip susturacak veya cayd\u0131racak; hak etti\u011fi dozda sert, net, if\u015fa edici bir dil ve \u00fcslup kullan\u0131r!..<\/p>

3- Yani Milli \u00c7\u00f6z\u00fcm; Necmettin Erbakan Hocam\u0131z\u0131n “\u015euur Hikmeti ve Siyonizm De\u015fifresi” Gelene\u011fini Devam Ettiren Bir Bilin\u00e7 Yap\u0131lanmas\u0131d\u0131r!<\/strong><\/p>

Milli \u00c7\u00f6z\u00fcm’\u00fcn s\u00f6ylem analizi tarz\u0131 ve tekni\u011fi, kayna\u011f\u0131n\u0131 Bat\u0131 taklit\u00e7isi ve k\u00fcresel zul\u00fcm sistemi takip\u00e7isi akademiden de\u011fil; bizzat Kur\u2019an\u2019\u0131n sarih ayetlerinden, sahih hadislerden ve Necmettin Erbakan Hocam\u0131z\u0131n \u00f6\u011f\u00fct ve \u00f6\u011fretilerinden al\u0131r. Erbakan Hocam\u0131z\u0131n konu\u015fmalar\u0131nda s\u0131kl\u0131kla yapt\u0131\u011f\u0131 \u201cSize bu konuyu b\u00f6yle sunuyorlar ama asl\u0131nda bu durum \u015funa hizmet ediyor!..\u201d<\/em> <\/strong>\u015feklindeki s\u00f6ylem \u00e7\u00f6zme ve olaylar\u0131 anlama tekni\u011fi, Milli \u00c7\u00f6z\u00fcm Dergisi\u2019nin ana yay\u0131n metodolojisidir.<\/p>

\u00d6zetle: <\/strong>Milli \u00c7\u00f6z\u00fcm Dergisi eline mercek al\u0131p c\u00fcmlelerin dilbilgisel anatomisini \u00e7\u0131karan bir akademik Ele\u015ftirel S\u00f6ylem Analizi (ESA) organ\u0131 gibi davranmamaktad\u0131r. Aksine siyasi metinlerin, k\u00fcresel projelerin ve medya man\u015fetlerinin arkas\u0131ndaki \u201cgizli ajanday\u0131\u201d sezme ve de\u015fifre etme gayreti ve kabiliyeti bak\u0131m\u0131ndan<\/strong>, halk tipi-siyasi bir “ELE\u015eT\u0130REL S\u00d6YLEM \u00c7\u00d6Z\u00dcC\u00dcS\u00dc” (ES\u00c7) <\/strong>gibi bir g\u00f6revi yapmaktad\u0131r; sadece kulluk imtihan\u0131 ve Allah\u2019\u0131n r\u0131zas\u0131n\u0131 kazanma ama\u00e7l\u0131 bir niyetle, g\u00f6n\u00fcll\u00fc olarak hi\u00e7bir g\u00fc\u00e7 oda\u011f\u0131ndan ve hi\u00e7bir k\u0131nay\u0131c\u0131n\u0131n k\u0131namas\u0131ndan korkmadan cesaretle ve Allah\u2019a tevekk\u00fcl ederek \u00e7abalamaktad\u0131r, ve bu kutlu ama\u00e7la bir araya gelmi\u015f sad\u0131klardan olu\u015fan \u00f6zel bir yap\u0131lanmad\u0131r.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

\u201cKEL\u0130ME VE S\u00d6YLEMLER\u201d \u00dcZER\u0130NDEN Y\u00dcR\u00dcT\u00dcLEN HAK B\u00c2TIL M\u00dcCADELES\u0130NDE: M\u0130LL\u0130 \u00c7\u00d6Z\u00dcM\u2019\u00fcn Kur\u2019ani Tavr\u0131 ve Yeni Bir D\u00fcnya \u0130n\u015fas\u0131! Bir TV program\u0131nda ve yanda\u015f tak\u0131m\u0131nca ba\u015fta \u201cTer\u00f6rs\u00fcz T\u00fcrkiye\u201d diye \u201cESA\u201dya uygun s\u00f6ylemlerin dibine kadar kullan\u0131ld\u0131\u011f\u0131 bir ortamda, s\u00f6zde entel ve akademisyen biri; \u201cBat\u0131l\u0131 teorisyenler, T\u00fcrk\u00e7esi \u2018Ele\u015ftirel S\u00f6ylem Analizi (ESA)\u2019 olan bilimsel ve akademik bir teknik \u00fczerinden siyasi […]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-41017","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/41017","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=41017"}],"version-history":[{"count":4,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/41017\/revisions"}],"predecessor-version":[{"id":41023,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/41017\/revisions\/41023"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=41017"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=41017"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=41017"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}