\u00a0<\/p>\n
M\u00fcspet Milliyet\u00e7ilik Yararl\u0131d\u0131r;<\/span><\/strong><\/p>\n IRK\u00c7ILIK \u0130SE ZARARLIDIR<\/span><\/strong><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/strong><\/p>\n Yeni\u00e7a\u011f gazetesi Yazar\u0131 Esfender Korkmaz, “T\u00fcrk-\u0130slam Sentezi”ni tenkit ederken \u015funlar\u0131 yazm\u0131\u015ft\u0131:<\/span><\/strong><\/p>\n “1960’l\u0131 y\u0131llarda daha ileri d\u00fczeyde oldu\u011fumuz h\u00e2lde, bug\u00fcn G\u00fcney Kore geli\u015fmi\u015f \u00fclkedir ve biz geli\u015fmekte olan bir \u00fclkeyiz… G\u00fcney Kore’nin fert ba\u015f\u0131na mill\u00ee geliri bizi ikiye katl\u0131yor… \u0130slam’da dava (yakla\u015f\u0131m\u0131); T\u00fcrk-\u0130slam Sentezi ile T\u00fcrkl\u00fck anlay\u0131\u015f\u0131n\u0131 ve T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fc de k\u00f6stekledi… T\u00fcrk-\u0130slam Sentezi, 1970’lerin ortalar\u0131nda T\u00fcrkiye’de ortaya \u00e7\u0131kan bir ideolojidir. Bu sentez, tart\u0131\u015f\u0131lmakla beraber as\u0131l zemini, Ayd\u0131nlar Oca\u011f\u0131’n\u0131n 1984 y\u0131l\u0131nda d\u00fczenledi\u011fi; ”Mill\u00ee K\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn Temel Meseleleri” isimli bir seminerde, \u0130stanbul \u00dcniversitesi Edebiyat Fak\u00fcltesi Tarih K\u00fcrs\u00fcs\u00fc \u00d6\u011fretim \u00dcyelerinden Prof. Dr. \u0130brahim Kafeso\u011flu taraf\u0131ndan yap\u0131lan sunumda buldu. Kafeso\u011flu; daha \u00f6nce 1985 y\u0131l\u0131nda yay\u0131nlanan geni\u015f hacimli ”T\u00fcrk Mill\u00ee K\u00fclt\u00fcr\u00fc” isimli kitab\u0131n\u0131n \u00f6zetini yapt\u0131, ad\u0131na ”T\u00fcrk-\u0130slam Sentezi” dedi ve bu kitap, 2018’de yeniden yay\u0131nland\u0131… \u0130deolojinin temel bir sav\u0131; T\u00fcrkl\u00fck k\u00fclt\u00fcr\u00fc, inan\u0131\u015f ile \u0130slamiyet aras\u0131nda esasta bir uyum oldu\u011fu \u015feklindedir.”<\/span><\/em><\/strong><\/p>\n Sentezin olu\u015fmas\u0131 \u015f\u00f6yle izah ediliyor: “M\u00fcsl\u00fcman olan T\u00fcrk siyasi kurulu\u015flar\u0131 art\u0131k; sosyal durum, iktisadi hayat, askeri ve idari y\u00f6nlerde oldu\u011fu gibi; dil, edebiyat ve sanat itibariyle de yeni k\u00fclt\u00fcr \u015fartlar\u0131n\u0131n ereklerine uymu\u015flar ve farkl\u0131 k\u00fclt\u00fcr\u00fcn, kadim T\u00fcrk k\u00fclt\u00fcr\u00fcne a\u015f\u0131lanmas\u0131 ile farkl\u0131 h\u00fcviyete b\u00fcr\u00fcnmeye ba\u015flam\u0131\u015flard\u0131r. Dolay\u0131s\u0131yla, eski bozk\u0131r T\u00fcrk devletleri ile \u0130slami-T\u00fcrk kurulu\u015flar\u0131 birbirinden olduk\u00e7a ayr\u0131d\u0131r. De\u011fi\u015fikli\u011fin ba\u015fl\u0131ca sebeplerinden biri, \u0130slamiyet’in ayn\u0131 zamanda d\u00fcnya ile ilgili faaliyetleri de kadrolayan kitabi bir din olmas\u0131d\u0131r…” Do\u011frudur. \u0130slam; T\u00fcrk gelenek ve g\u00f6reneklerini, devlet yap\u0131s\u0131n\u0131, k\u00fclt\u00fcr yap\u0131s\u0131n\u0131 etkilemi\u015f ve Atat\u00fcrk’e kadar T\u00fcrk de\u011fil, \u00fcmmet\u00e7ilik \u00f6n planda olmu\u015ftur… Asl\u0131nda ”T\u00fcrk-\u0130slam Sentezi” de; T\u00fcrkl\u00fc\u011f\u00fc t\u00f6rp\u00fcleyip, \u00fcmmet\u00e7ili\u011fi ikame etmek i\u00e7in getirilmi\u015f bir tuzakt\u0131r. Zira Kur’an; milletleri ay\u0131rmadan, \u00fcmmet demektedir. (T\u00fcrk-\u0130slam Sentezi) T\u00fcrk Milliyet\u00e7ili\u011finin \u0130slam tekeline sokulmas\u0131d\u0131r.<\/span><\/em><\/strong><\/p>\n Ayr\u0131ca; ”\u0130slami itikatlarda, eski T\u00fcrk dini inan\u00e7 sisteminin esaslar\u0131 aras\u0131nda \u015fa\u015f\u0131lacak \u00f6l\u00e7\u00fcde mutabakat mevcut bulunmaktad\u0131r” deniliyor. (Esfender Korkmaz, buna da kat\u0131lm\u0131yor…) Ancak T\u00fcrklerin eski G\u00f6k Tengri anlay\u0131\u015f\u0131nda; “\u0130nsanlar, ‘tarafs\u0131z ve adil olmal\u0131’ \u015feklinde ulvi bir anlay\u0131\u015f vard\u0131r. Bunun i\u00e7in T\u00fcrkler, y\u0131ld\u0131r\u0131m ve \u015fim\u015fek gibi olaylarda, acaba do\u011faya zarar m\u0131 verdik, sular\u0131 m\u0131 kirlettik, yoksullar\u0131 m\u0131 incittik?” gibi gerek\u00e7eler arard\u0131. \u0130slam’da bu tarafs\u0131zl\u0131k anlay\u0131\u015f\u0131 mevcut de\u011fildir. Cihat bu durumu a\u00e7\u0131klamaya yeter…\u00a0G\u00f6k Tengri’ye inanan T\u00fcrkler, 7 g\u00f6bek soyundan gelen akrabalarla evlenmezdi. Bu gelenekleri \u0130slam’dan sonra de\u011fi\u015fti. Zira Arap k\u00fclt\u00fcr\u00fcnde b\u00f6yle bir anlay\u0131\u015f yoktur…”[1]<\/span><\/span><\/em><\/strong><\/p>\n \u00d6ncelikle, kanaatlerini b\u00f6ylesine a\u00e7\u0131k ve net olarak ortaya koymas\u0131 ve\u00a0“<\/em>\u0130slamiyet’in, T\u00fcrkl\u00fc\u011f\u00fc bozup yozla\u015ft\u0131rd\u0131\u011f\u0131”<\/em>\u00a0fikrini savunmas\u0131, bir d\u00fcr\u00fcstl\u00fck al\u00e2metidir. Baz\u0131lar\u0131 gibi m\u00fcdara ve m\u00fcnaf\u0131kl\u0131\u011fa tenezz\u00fcl etmemi\u015ftir. “T\u00fcrk-\u0130slam Sentezi”nin uydurma ve zorlama bir kavram oldu\u011fu da ger\u00e7ektir. \u00c7\u00fcnk\u00fc \u0130slam, Allah yap\u0131s\u0131 olarak eksiksiz ve m\u00fckemmel bir Din’dir. Her t\u00fcrl\u00fc sentezcilik b\u00e2t\u0131ld\u0131r ve \u015firktir.<\/span><\/strong><\/p>\n Ancak:<\/span><\/strong><\/p>\n “… Eski G\u00f6k Tengri anlay\u0131\u015f\u0131ndaki ‘insanlar tarafs\u0131z ve adil olmal\u0131’ \u015feklindeki ulvi anlay\u0131\u015f\u0131n”<\/span><\/em><\/strong>\u00a0\u0130slam’da bulunmad\u0131\u011f\u0131n\u0131,\u00a0“Cihat (kavram\u0131n\u0131n) \u0130slam’da tarafs\u0131zl\u0131k ve adalet ilkesinin olmad\u0131\u011f\u0131n\u0131n ispat\u0131 say\u0131ld\u0131\u011f\u0131n\u0131…”<\/em>\u00a0yani, “Cihad\u0131n zul\u00fcm ve barbarl\u0131k hesab\u0131na yap\u0131ld\u0131\u011f\u0131n\u0131…” s\u00f6yleyecek kadar bilgisizli\u011fini ve gizli kinini de\u015fifre etmesi, bize\u00a0“bu kadar cehalet, ancak tahsil ile m\u00fcmk\u00fcnd\u00fcr”<\/em>\u00a0\u00f6zdeyi\u015fini hat\u0131rlat\u0131vermi\u015ftir.<\/span><\/strong><\/p>\n Kur’an’\u0131n, ebediyen nik\u00e2hlanmas\u0131 yasak olan; k\u0131z, torun, bac\u0131, ye\u011fen, \u00fcvey anne, gelin gibi yak\u0131nlar d\u0131\u015f\u0131ndaki; amca, day\u0131, hala ve teyze k\u0131zlar\u0131n\u0131n ve daha uzak akrabalar\u0131n evlenmesine izin vermesini;\u00a0“T\u00fcrkl\u00fckteki \u00e2detleri bozan Arap k\u00fclt\u00fcrleri”<\/em>\u00a0diyerek, Kur’an’\u0131n \u0130lahi vahye de\u011fil de, Arap geleneklerine dayand\u0131\u011f\u0131n\u0131 ima etmesi… \u0130slam’\u0131n hel\u00e2l sayd\u0131\u011f\u0131; ilmen, aklen, ahl\u00e2ken ve vicdanen de hi\u00e7bir sak\u0131ncas\u0131n\u0131n bulunmad\u0131\u011f\u0131 bu evlilikleri, gayrime\u015fru ve \u00e7irkin g\u00f6stermesi ise, Esfender Korkmaz’daki derin \u0130slam nefretinin tezah\u00fcrleridir. Oysa, baz\u0131 \u00e7ocuklardaki hastal\u0131k ve sakatl\u0131klar\u0131n; akraba evliliklerinden de\u011fil, bu t\u00fcr yak\u0131n ailelerde yayg\u0131n olan birbirlerinin \u00e7ocuklar\u0131n\u0131 emzirme sonucu s\u00fct karde\u015fi olduklar\u0131 unutularak veya hesaba kat\u0131lmayarak yap\u0131lan ve Kur’an’da yasaklanan bir evlilik y\u00fcz\u00fcndendir.<\/span><\/strong><\/p>\n \u0130slam’daki C\u0130HAT ve F\u00dcTUHAT ise, asla i\u015fgale, zulme ve ganimet dev\u015firmeye y\u00f6nelik de\u011fil; hangi din ve kavimden olursa olsun, herkesin temel insan haklar\u0131n\u0131 korumaya, adil ve asil bir d\u00fczen kurmaya y\u00f6nelik bir emir ve g\u00f6revdir. Zaman zaman bunun istismar edilmesi, bu ger\u00e7e\u011fi de\u011fi\u015ftirmeyecektir. Esfender Korkmaz’\u0131n bu temelsiz itham ve iddialar\u0131n\u0131 duyan Yunanl\u0131lar ve di\u011fer Ha\u00e7l\u0131lar kalk\u0131p;\u00a0“O h\u00e2lde, cihat yoluyla elimizden ald\u0131\u011f\u0131n\u0131z ba\u015fta \u0130stanbul, b\u00fct\u00fcn Anadolu’muzu geri verin”<\/em>\u00a0derlerse, merak ediyoruz, acaba ne cevap verecektir? \u015eimdiye kadar hi\u00e7bir tepki ve tenkit gelmedi\u011fine g\u00f6re, Yeni\u00e7a\u011f gazetesinin di\u011fer yazarlar\u0131 ve y\u00f6neticileri de mi ayn\u0131 g\u00f6r\u00fc\u015ftedir? sorusu ise h\u00e2l\u00e2 yan\u0131t\u0131n\u0131 beklemektedir.<\/span><\/strong><\/p>\n Evet; Milliyet\u00e7ilik ne denli g\u00fczel ve gerekli ise, Irk\u00e7\u0131l\u0131k da o kadar \u00e7irkin ve tehlikelidir. \u0130\u015fte Yeni\u00e7a\u011f yazar\u0131 Esfender Korkmaz, \u0131rk\u00e7\u0131l\u0131\u011f\u0131n bu \u00e7irkef y\u00fcz\u00fcn\u00fc bize g\u00f6stermi\u015f ve \u0130slam’a olan husumetini a\u00e7\u0131k\u00e7a dile getirmi\u015ftir. Oysa \u0130slamiyet’le Milliyet, asla z\u0131t kavramlar de\u011fildir. \u00c7\u00fcnk\u00fc pek \u00e7ok hikmetlerle farkl\u0131 kavimleri yaratan da onlar\u0131n hayat ve huzur rehberi olan \u0130slam’\u0131 yollayan da ayn\u0131 Rabbimizdir. Ya Rab; iman ne b\u00fcy\u00fck bir huzur ve bar\u0131\u015f vesilesi, k\u00fcf\u00fcr ise ne korkun\u00e7 bir gurur ve \u00e7at\u0131\u015fma sebebidir…<\/span><\/strong><\/p>\n Biz g\u00f6r\u00fc\u015flerimizi, ger\u00e7eklerimizi ve tarafgirli\u011fimizi olu\u015ftururken, “Mutlak Do\u011fru”lar\u0131 esas alarak ve “Mutlak Yanl\u0131\u015f”lardan sak\u0131narak hareket etmekteyiz. “Do\u011fru” ve “Yanl\u0131\u015f” tespitinde ise \u015fu be\u015f de\u011feri \u00f6l\u00e7\u00fc ediniriz: 1- Akl\u0131selim, 2- M\u00fcspet ilim, 3- Tarihi deneyim ve birikim, 4- Vicdani kanaat ve tatmin, 5- \u0130lahi Din (Kur’an’\u0131n muhkem ayetleri ve Resul\u00fcllah’\u0131n (SAV) sa\u011flam S\u00fcnneti). \u0130\u015fte bu be\u015f temel \u00f6l\u00e7\u00fcn\u00fcn ittifakla: “Yararl\u0131, hay\u0131rl\u0131, gerekli ve g\u00fczel” buldu\u011fu \u015feyleri “Do\u011fru”; ve yine bu temel de\u011fer birimlerinin ittifakla, “K\u00f6t\u00fc, zararl\u0131 ve \u00e7irkin” buldu\u011fu \u015feyleri “Yanl\u0131\u015f” biliriz. \u00c7\u00fcnk\u00fc Kur’ani kurallar\u0131 dikkate almamak, imans\u0131zl\u0131k ve sapk\u0131nl\u0131k… M\u00fcspet bilimi ve akl\u0131selimi hesaba katmamak, manyakl\u0131k ve mant\u0131ks\u0131zl\u0131k… Tarihi tecr\u00fcbeleri ve vicdani kanaatleri \u00f6nemli saymamak ise ahmakl\u0131k ve insafs\u0131zl\u0131k al\u00e2metidir.<\/span><\/strong><\/p>\n Sa\u011flam temellere ve vicdani kanaatimize g\u00f6re d\u00fc\u015f\u00fcnce ve davran\u0131\u015f \u00fcretti\u011fimizden; \u00fclkemizin ve milletimizin menfaatlerini, \u015fahsi heveslerimizin \u00fcst\u00fcnde g\u00f6rd\u00fc\u011f\u00fcm\u00fczden; gizli, kirli ve \u00e7etrefilli ili\u015fkilere tevess\u00fcl ve tenezz\u00fcl etmedi\u011fimizden ve imtihan i\u00e7in g\u00f6nderildi\u011fimiz bu d\u00fcnyadan kalbiselim ve uhrevi sermaye ile g\u00f6\u00e7meyi, en \u00f6nemli gaye edindi\u011fimizden; \u00f6z\u00fcm\u00fcz mert, s\u00f6z\u00fcm\u00fcz net, hatta biraz serttir. \u0130\u015fte bu nedenle; Allah’\u0131n izni ve iradesi d\u0131\u015f\u0131nda, ABD’nin gizli servisleri, CIA destekli Cemaatin kalem\u015for tetik\u00e7ileri, AKP’nin kiral\u0131k hizmet\u00e7ileri ile bir sivrisine\u011fin; bize verece\u011fi zarar ve yarar e\u015fittir. Rabbim dilerse, bir sivrisinek \u0131s\u0131rmas\u0131yla vir\u00fcs kapt\u0131r\u0131p \u00f6ld\u00fcrebilir ve yine dilerse, n\u00fckleer f\u00fczelerden ve suikast giri\u015fimlerinden kurtarabilir. \u0130man\u0131n en tabii neticesi (en \u00fcst derecesi de\u011fil) olan bu tavr\u0131m\u0131z\u0131; idrak edemeyen iz’an ve iman fakirleri, bu basiret ve cesaretimizin alt\u0131ndaki g\u00fc\u00e7 kayna\u011f\u0131n\u0131 merak etmekte ve nice tutars\u0131z tahminler y\u00fcr\u00fctmektedir. \u0130mani ve insani de\u011ferlerimiz ve milli ideallerimiz u\u011frunda, ne a\u011f\u0131r cezalara \u00e7arpt\u0131r\u0131ld\u0131\u011f\u0131m\u0131z\u0131, defalarca tutuklan\u0131p hapis yatt\u0131\u011f\u0131m\u0131z\u0131, nice s\u00fcrg\u00fcnlere ve g\u00f6revine son verilmelere u\u011frad\u0131\u011f\u0131m\u0131z\u0131 ve h\u00e2l\u00e2 her ay ba\u015fka bir mahkeme kap\u0131s\u0131nda dola\u015ft\u0131r\u0131ld\u0131\u011f\u0131m\u0131z\u0131, yani rahatl\u0131k ve ferahl\u0131k d\u00f6\u015fe\u011finde, kuru kahramanl\u0131k edebiyat\u0131 yapmad\u0131\u011f\u0131m\u0131z\u0131 da hat\u0131rlatmam\u0131z gerekir.<\/span><\/strong><\/p>\n \u0130\u015fte bizim milliyet\u00e7ilik yakla\u015f\u0131m\u0131m\u0131z:<\/span><\/strong><\/p>\n Bir insan\u0131n kendi \u0131rk\u0131n\u0131 (kavmini, kabilesini, mensubiyetini, ailesini) sevmesi ve sahiplenmesi f\u0131tridir (yarat\u0131l\u0131\u015f \u00f6zelliklerindendir), g\u00fczeldir, gereklidir, de\u011ferlidir ve dinen de caiz ve m\u00fcnasiptir. \u0130nsanlar\u0131n kendi \u00f6zel geleneklerini, \u00f6rf ve \u00e2detlerini, dil ve k\u00fclt\u00fcrlerini benimsemesi ve tercih etmesi tabiidir. Bu nedenle; cemiyetteki Milliyet\u00e7ilik, fertlerdeki nefis gibidir. Her insana nefis; kendi benli\u011fini olu\u015fturmak, haklar\u0131na sahip \u00e7\u0131k\u0131p savunmak ve sald\u0131r\u0131lara kar\u015f\u0131 kendisini korumak i\u00e7in verilmi\u015ftir ve gereklidir. Bu durum; T\u00fcrkler i\u00e7in oldu\u011fu kadar, K\u00fcrtler ve di\u011fer kavimler i\u00e7in de ge\u00e7erlidir. Ancak; \u015fayet bu nefsi dizginlemez, haks\u0131z ve ahl\u00e2ks\u0131z isteklerine boyun e\u011fersek, bu sefer bizim felaket ve rezalet sebebimizdir. Bir toplumun, nefsi say\u0131lan Milliyet\u00e7ilik de b\u00f6yledir. Kendilerini ba\u015fkalar\u0131ndan farkl\u0131 ve faziletli zannetmeye, dini, ilmi ve insani de\u011ferlerin \u00fcst\u00fcnde g\u00f6rmeye y\u00f6nelirse, i\u015fte bu \u0131rk\u00e7\u0131l\u0131k haline gelir ve tehlikelidir. Kald\u0131 ki hi\u00e7 kimsenin do\u011farken ailesini, kavim ve kabilesini se\u00e7me hakk\u0131 kendisine verilmemi\u015ftir. Bu sadece Allah’\u0131n bir tayini ve taksimidir. H\u00e2\u015f\u00e2 baz\u0131lar\u0131n\u0131 \u00fcst\u00fcn ve ayr\u0131cal\u0131kl\u0131, bir k\u0131sm\u0131n\u0131 da d\u00fc\u015f\u00fck ve a\u015fa\u011f\u0131l\u0131k yaratm\u0131\u015f olmas\u0131n\u0131 d\u00fc\u015f\u00fcnmek bile, Allah’a iftira etmektir. \u0130slam; hi\u00e7bir be\u015feri ideolojinin ve \u0131rk\u00e7\u0131l\u0131k felsefesinin aksesuar\u0131 ve kafatas\u00e7\u0131 T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn jelatinli pazarlama k\u0131l\u0131f\u0131 de\u011fildir. \u0130slam; herkesten ve her \u015feyden y\u00fccedir, her kavim ve her giri\u015fim \u0130slam’a hizmet etti\u011fi kadar k\u0131ymetlidir.<\/span><\/strong><\/p>\n Ben T\u00fcrk bir babadan ve Zaza bir anadan d\u00fcnyaya geldim. Tarihe y\u00f6n vermi\u015f, b\u00fcy\u00fck medeniyetler meydana getirmi\u015f ve 1300 y\u0131ld\u0131r, \u0130slam’\u0131n g\u00f6n\u00fcll\u00fc bayraktar\u0131 olma \u015ferefini hak etmi\u015f T\u00fcrk kavminden olmay\u0131, y\u00fcce Rabbimin takdiri kadar, taltifi de bildim. Ha\u00e7l\u0131 Bat\u0131l\u0131lar nazar\u0131nda, T\u00fcrkl\u00fckle \u0130slam’\u0131 mezcedip kayna\u015ft\u0131ran ve ayn\u0131 anlamda kulland\u0131ran aziz ceddime lay\u0131k olma gayretindeyim. Kur’an’a inanan, M\u00fcsl\u00fcman oldu\u011funu savunan hi\u00e7 kimsenin, bundan ba\u015fka t\u00fcrl\u00fc d\u00fc\u015f\u00fcnece\u011fi kanaatinde de\u011filim. Mustafa Kemal’in; “T\u00fcrk Milleti” kavram\u0131yla da \u0131rk\u00e7\u0131l\u0131k yapt\u0131\u011f\u0131n\u0131 de\u011fil, \u00e7ok farkl\u0131 kavim ve kesimlerden, \u0130slam potas\u0131nda kayna\u015fm\u0131\u015f bir toplumu ama\u00e7lad\u0131\u011f\u0131n\u0131 bilmekteyim. Yani; biz insanlar\u0131 kavimlerine, k\u00f6kenlerine, renklerine, dillerine ve k\u00fclt\u00fcrlerine g\u00f6re de\u011fil; imanlar\u0131na, \u0130slam’a ba\u011fl\u0131l\u0131klar\u0131na, g\u00fczel ahl\u00e2klar\u0131na, insanl\u0131k onurlar\u0131na, vatan\u0131na ve topluma yararlar\u0131na g\u00f6re de\u011ferlendirip \u00f6nem veririz. \u015eimdi, anayasadan “T\u00fcrk Milleti” kavram\u0131n\u0131 \u00e7\u0131karmaya yeltenenlerin de “Il\u0131ml\u0131 \u0130slam” diye y\u00fcce dinimizi dejenere edip, “Protestan M\u00fcsl\u00fcman” tipi olu\u015fturmak isteyenlerin de hep ayn\u0131 Siyonist g\u00fc\u00e7lerce desteklendi\u011fini g\u00f6rmekteyiz. Ama; Moiz Kohen Yahudi Haham\u0131n\u0131n, Munis Tekinalp takma ismiyle yazd\u0131\u011f\u0131 ve aziz milletimizi \u0130slam’dan koparmak i\u00e7in yapt\u0131\u011f\u0131 T\u00dcRK\u00c7\u00dcL\u00dcK kafas\u0131yla, bu tahribatlar\u0131n \u00f6nlenemeyece\u011finin de bilincindeyiz.<\/span><\/strong><\/p>\n Atat\u00fcrk’\u00fcn Milliyet\u00e7ilik Anlay\u0131\u015f\u0131<\/span><\/strong><\/p>\n “Mustafa Kemal Pa\u015fa:<\/span><\/strong><\/p>\n – Efendiler, meselenin bir daha tekerr\u00fcr etmemesi ricas\u0131yla bir iki noktay\u0131 arz etmek isterim: Burada maksud olan ve Meclis-i \u00e2linizi te\u015fkil eden zevat yaln\u0131z T\u00fcrk de\u011fildir, yaln\u0131z \u00c7erkes de\u011fildir, yaln\u0131z K\u00fcrd de\u011fildir, yaln\u0131z Laz de\u011fildir. Fakat hepsinden m\u00fcrekkep (tamam\u0131ndan meydana gelmi\u015f) anas\u0131r-\u0131 \u0130slamiye’dir, samim\u00ee bir mecmuad\u0131r. Binaenaleyh, bu heyet-i \u00e2liyenin temsil etti\u011fi; hukukunu, hayat\u0131n\u0131, \u015ferefini kurtarmak i\u00e7in azmetti\u011fi emeller, yaln\u0131z bir unsur-\u0131 \u0130sl\u00e2m’a m\u00fcnhas\u0131r de\u011fildir. Anas\u0131r-\u0131 \u0130slamiye’den m\u00fcrekkep bir kitleye (\u00e7e\u015fitli k\u00f6kenlerden olu\u015fan bir \u0130slam toplulu\u011funa) aittir. Bunun b\u00f6yle oldu\u011funu hepimiz biliriz. Hep kabul etti\u011fimiz esaslardan birisi ve belki birincisi olan hudut meselesi tayin ve tespit edilirken, hudud-i mill\u00eemiz \u0130skenderun’un cenubundan ge\u00e7er, \u015farka do\u011fru uzanarak Musul’u, S\u00fcleymaniye’yi, Kerk\u00fck’\u00fc ihtiva eder. \u0130\u015fte hudud-\u0131 mill\u00eemiz budur dedik! H\u00e2lbuki Kerk\u00fck \u015fimalinde T\u00fcrk oldu\u011fu gibi, K\u00fcrd de vard\u0131r. Biz onlar\u0131 tefrik etmedik. Binaenaleyh, muhafaza ve m\u00fcdafaas\u0131 ile i\u015ftigal etti\u011fimiz millet, bittabi bu unsurdan ibaret de\u011fildir. Muhtelif anas\u0131r-\u0131 \u0130slamiye’den m\u00fcrekkeptir. Bu mecmuay\u0131 te\u015fkil eden her bir unsur-\u0131 \u0130sl\u00e2m, bizim karde\u015fimiz ve menafii tamam\u0131yla m\u00fc\u015fterek olan vatanda\u015f\u0131m\u0131zd\u0131r. Ve yine kabul etti\u011fimiz esasat\u0131n ilk sat\u0131rlar\u0131nda, bu muhtelif anas\u0131r-\u0131 \u0130slamiye ki: Vatanda\u015ft\u0131rlar, yekdi\u011ferine kar\u015f\u0131 h\u00fcrmet-i m\u00fctekabile ile riayetk\u00e2rd\u0131rlar ve yekdi\u011ferinin her t\u00fcrl\u00fc hukukuna; \u0131rk\u00ee, ictima\u00ee, co\u011fraf\u00ee hukukuna daima riayetk\u00e2r oldu\u011funu tekrar te’yid ettik ve c\u00fcmlemiz bug\u00fcn samimiyetle kabul ettik.<\/span><\/em><\/strong>\u00a0(Milletimizi olu\u015fturan b\u00fct\u00fcn M\u00fcsl\u00fcman unsurlar, birbirlerinin k\u00f6kenine, sosyal stat\u00fcs\u00fcne ve co\u011frafi b\u00f6lgesine, her t\u00fcrl\u00fc hak ve hukuk \u00f6l\u00e7\u00fclerine kar\u015f\u0131l\u0131kl\u0131 sayg\u0131l\u0131 ve sahip \u00e7\u0131k\u0131c\u0131 e\u015fit vatanda\u015flard\u0131r.)\u00a0Binaenaleyh menafiimiz m\u00fc\u015fterektir.<\/em>\u00a0(Bu nedenle, \u00e7\u0131karlar\u0131m\u0131z hak ve sorumluluklar\u0131m\u0131z ortakt\u0131r.)\u00a0Tahsiline azmetti\u011fimiz vahdet, yaln\u0131z T\u00fcrk de\u011fil, yaln\u0131z \u00c7erkes de\u011fil, hepsinden memzuc bir unsur-\u0131 \u0130sl\u00e2m’d\u0131r.<\/em>\u00a0(Yani, olu\u015fturmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z milli birlik sadece T\u00fcrklerden, \u00c7erkeslerden de\u011fil, b\u00fct\u00fcn M\u00fcsl\u00fcman k\u00f6kenlerden meydana gelip kayna\u015fm\u0131\u015f bir \u0130slam cemiyetidir.)\u00a0Bunun b\u00f6yle tel\u00e2kkisini<\/em>\u00a0(bilinmesine)\u00a0ve sui tefehh\u00fcmata<\/em>\u00a0(k\u00f6t\u00fc ve yanl\u0131\u015f alg\u0131lamalara)\u00a0meydan verilmemesini rica ediyorum.<\/em>\u00a0<\/span><\/strong>(Alk\u0131\u015flar)” (B\u00fcy\u00fck Millet Meclisi zab\u0131tlar\u0131, 1 May\u0131s 1920)<\/span><\/p>\n Mustafa Kemal Atat\u00fcrk, 01 May\u0131s 1920’de TBMM’de yapt\u0131\u011f\u0131 k\u0131sa ve tarihi konu\u015fmas\u0131nda tam 7 (yedi) defa, Aziz Milletimizin “Anas\u0131r-\u0131 \u0130slamiye”den, yani M\u00fcsl\u00fcmanl\u0131k ba\u011f\u0131yla kayna\u015fan farkl\u0131 k\u00f6kenlerden meydana geldi\u011fini \u0131srarla vurgulayarak, milliyet\u00e7ilik konusundaki temel dayana\u011f\u0131n\u0131 ortaya koymu\u015flard\u0131r. Bu nedenle bizim; Moiz Kohen-Tekinalp haham\u0131ndan ve ba\u015fka karanl\u0131k kafalardan, Milliyet\u00e7ilik dersi almam\u0131za, Atat\u00fcrk ihtiya\u00e7 b\u0131rakmam\u0131\u015ft\u0131r. Elbette devletimizin; bu cennet \u00fclkemizi fethedip bize vatan yapan, Cumhuriyetimizi kuran ve halk\u0131m\u0131z\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funu olu\u015fturan T\u00fcrk s\u0131fat\u0131yla tan\u0131nmas\u0131 ve an\u0131lmas\u0131 da do\u011fald\u0131r, bundan gocunanlar\u0131n marazl\u0131 maksatlar\u0131 vard\u0131r. Yurdumuza “T\u00fcrkiye” denilmesinden bile g\u0131c\u0131k alan kanc\u0131klar\u0131n, a\u011f\u0131zlar\u0131ndan “K\u00fcrdistan” kelimesini hi\u00e7 d\u00fc\u015f\u00fcrmemeleri, bunlar\u0131n bozuk niyetini ve t\u0131ynetini ortaya koymaktad\u0131r. Art\u0131k sa\u011fa-sola kaytarmaya \u00e7al\u0131\u015fmamal\u0131d\u0131r: \u00d6l\u00e7\u00fc \u0130slam’sa, Ayet ve Hadislerin buyruklar\u0131 a\u00e7\u0131kt\u0131r. \u00d6rnek Atat\u00fcrk’se; i\u015fte, Meclis k\u00fcrs\u00fcs\u00fcnden aktard\u0131\u011f\u0131 ve resmi zab\u0131tlarda aynen saklanan kanaatleri bunlard\u0131r. Bu konuda haks\u0131z, hatta ahl\u00e2ks\u0131z bir tav\u0131rla bize sata\u015fanlar\u0131n; hi\u00e7bir ilmi ve vicdani dayanaklar\u0131 bulunmamaktad\u0131r.<\/span><\/strong><\/p>\n T\u00fcrkleri ve K\u00fcrtleri kayna\u015ft\u0131ran, imani ve tarihi ba\u011flard\u0131r.<\/span><\/strong><\/p>\n M\u00fcsl\u00fcman T\u00fcrk ve K\u00fcrt ittifak\u0131n\u0131n ve tarihi karde\u015flik irtibat\u0131n\u0131n kahramanlar\u0131ndan biri olan Mevl\u00e2na \u0130drisi Bitlisi, \u015eeyh H\u00fcsameddin Ali el-Bitlisi’nin o\u011flu olmaktad\u0131r. \u015eeyh H\u00fcsameddin, d\u00f6nemin \u00e2lim, yazar ve mutasavv\u0131flar\u0131ndand\u0131r. Bu \u00fcst\u00fcn vas\u0131flar\u0131ndan dolay\u0131, Mevl\u00e2na \u00fcnvan\u0131yla an\u0131lm\u0131\u015ft\u0131r. 1495 y\u0131l\u0131nda Tebriz’de vefat etti\u011fi kay\u0131tl\u0131d\u0131r. O\u011flu, Mevl\u00e2na \u0130dris-i Bitlisi’nin Diyarbak\u0131r’da do\u011fdu\u011fu san\u0131lmaktad\u0131r. 1452-1520 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015ft\u0131r. Bitlisi, 20 y\u0131l boyunca Akkoyunlular\u0131n saray\u0131nda g\u00f6rev yapm\u0131\u015ft\u0131r. \u015eah \u0130smail; Akkoyunlular\u0131n h\u00e2kimiyetine son verince, Mevl\u00e2na \u0130dris \u0130stanbul’a gidip, Sultan Beyaz\u0131t’\u0131n maiyetine s\u0131\u011f\u0131nm\u0131\u015ft\u0131r. Bitlisi, bu d\u00f6nemde en \u00fcnl\u00fc eseri olan He\u015ft Behi\u015ft’i (Sekiz Cennet) kaleme alm\u0131\u015ft\u0131r. Eser, sekiz Osmanl\u0131 Sultan\u0131n\u0131n hayat\u0131n\u0131 anlatmaktad\u0131r.<\/span><\/strong><\/p>\n Bitlis H\u00fck\u00fcmdar\u0131 \u015eeref Han, 1597 y\u0131l\u0131nda tamamlad\u0131\u011f\u0131 ve K\u00fcrt tarihinin yaz\u0131l\u0131 en muteber metni olarak kabul edilen \u015eerefname’de, \u0130dris-i Bitlisi i\u00e7in \u015fu bilgileri aktar\u0131r:<\/span><\/strong><\/p>\n “Emir \u015eeref’in babalar\u0131n\u0131n ve atalar\u0131n\u0131n m\u00fclk\u00fc olan Bedlis vilayetini, gasp etmi\u015f olan K\u0131z\u0131lba\u015flar’dan geri almak konusundaki umudu ger\u00e7ekle\u015fmeyince ve bu i\u015f bir s\u00fcre ge\u00e7ince; \u00f6te yandan, Sultan Selim Han’\u0131n b\u00fct\u00fcn \u0130ran \u00fclkesini istila etmek niyetinde oldu\u011funu \u00f6\u011frenince, bu \u015fartlardan yararlanmak i\u00e7in f\u0131rsat\u0131n elveri\u015fli oldu\u011funu anlad\u0131. Do\u011frular\u0131 ara\u015ft\u0131rma yolunun atl\u0131s\u0131, ba\u015far\u0131 kervan\u0131n kaptan\u0131, temel (Kur’ani) kanunlar\u0131n ve detay kurallar\u0131n m\u00fctehass\u0131s\u0131; kutsall\u0131k medresesinin m\u00fcderrisi, Bedlis Bilgininin o\u011flu d\u00fc\u015f\u00fcn\u00fcr \u0130dris ve k\u00f6kl\u00fc Diyaeddin ailesine y\u00fccelik, iyilik, ikbal ve devlet dileyenlerin se\u00e7kini Muhammed A\u011fa Kelhoki ile Al-i Osman Saray\u0131na itaat ve sadakatlerini ve tahtlar\u0131na ba\u011fl\u0131l\u0131klar\u0131n\u0131 sunmak konusunda anla\u015ft\u0131. Bunlar, K\u00fcrdistan Beylerinden ve h\u00fck\u00fcm sahiplerinden 20 ki\u015fiyi, bu tedbirde kendilerine kat\u0131ncaya kadar \u00e7al\u0131\u015ft\u0131lar ve bir ba\u011fl\u0131l\u0131k ve itaat mektubu yazarak; d\u00fc\u015f\u00fcn\u00fcr Mevl\u00e2na \u0130dris’e ve Muhammed A\u011fa’ya verdiler, bunlar da bu mektubu y\u00fcce e\u015fiklere sunmak \u00fczere \u0130stanbul’a hareket ettiler.”<\/span><\/em><\/strong><\/p>\n T\u00fcrklerle K\u00fcrtlerin, Karde\u015flik Anla\u015fmas\u0131<\/span><\/strong><\/p>\n \u015eah \u0130smail, 1507 y\u0131l\u0131nda K\u00fcrdistan’\u0131n Harput (Elaz\u0131\u011f), Diyarbekir, Bitlis gibi \u00f6nemli \u015fehirlerini i\u015fgal etti ve k\u0131sa bir s\u00fcre i\u00e7inde K\u00fcrdistan’\u0131n tamam\u0131 Safaviler’in eline ge\u00e7ti. \u015eah \u0130smail, kendisine ba\u011fl\u0131l\u0131k sunmak i\u00e7in Hoy \u015fehrine giden 10 K\u00fcrt Beyi’nin sekizini hapsetti. Diyarbak\u0131r Valili\u011fine atad\u0131\u011f\u0131 K\u00fcrt Muhammed Bey, i\u015fgale kar\u015f\u0131 direni\u015fe ge\u00e7en Cizre’yi yak\u0131p y\u0131kt\u0131, harabeye \u00e7evirdi. \u015eehrin M\u00fcsl\u00fcman ve Hristiyan halk\u0131n\u0131 k\u0131l\u0131\u00e7tan ge\u00e7irdi. K\u00fcrdistan Beylerinin Osmanl\u0131larla \u0130ttifak aray\u0131\u015f\u0131, i\u015fte bu zul\u00fcm ve i\u015fgal ortam\u0131nda ger\u00e7ekle\u015fti. \u015eerefhan’a g\u00f6re, Osmanl\u0131larla ittifak kuran K\u00fcrt Beyleri, b\u00f6lgeyi \u015eah \u0130smail bel\u00e2s\u0131ndan kurtarmak \u00fczere Osmanl\u0131 ordusuna kat\u0131lm\u0131\u015f ve stat\u00fclerine tekrar kavu\u015fmu\u015flard\u0131r. \u015e\u00f6yle ki; Sultan Selim Tebriz’den d\u00f6nd\u00fckten sonra, 28 K\u00fcrt Beyi’ni Amasya’da (1514) toplad\u0131 ve onlarla bir anla\u015fma imzaland\u0131. K\u00fcrt tarih\u00e7i Mehmet Emin Zeki Bey’e g\u00f6re, bu anla\u015fman\u0131n alt\u0131 maddesi vard\u0131. Buna g\u00f6re, K\u00fcrt Emirliklerinin yetkileri g\u00f6zetilecek, emirlik babadan o\u011fula ge\u00e7ecek, sava\u015f s\u0131ras\u0131nda Osmanl\u0131lar ve K\u00fcrtler, ortak d\u00fc\u015fmanlara kar\u015f\u0131 birlikte hareket edecek ve bu b\u00f6lgeler, Osmanl\u0131lara d\u00fczenli vergi \u00f6deyecekti. Bu anla\u015fma yakla\u015f\u0131k 320 y\u0131l kadar aynen korundu ve taraflar aras\u0131nda herhangi bir anla\u015fmazl\u0131k ya\u015fanmad\u0131. Mustafa Kemal’in konuya yakla\u015f\u0131m\u0131 da 01 May\u0131s 1920 meclis konu\u015fmas\u0131ndan anla\u015f\u0131lmaktayd\u0131.<\/span><\/strong><\/p>\n Daha \u00f6nce de belirtmi\u015ftik; g\u00fcn\u00fcm\u00fczde en yayg\u0131n \u015firk \u00e7e\u015fitleri: K\u00fcrt \u0131rk\u00e7\u0131l\u0131\u011f\u0131, T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131 ve Il\u0131ml\u0131 \u0130slamc\u0131l\u0131kt\u0131r!..<\/span><\/strong><\/p>\n Bug\u00fcn, PKK’n\u0131n ve ter\u00f6rist \u00d6calan’\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 K\u00fcrt\u00e7\u00fcl\u00fck hareketi; K\u00fcrtlere ayr\u0131 devlet kurdurma hedefi ve hayali ve K\u00fcrtleri bin y\u0131ld\u0131r ayn\u0131 inan\u00e7 ve ama\u00e7 etraf\u0131nda kayna\u015fan T\u00fcrk karde\u015flerinden koparma faaliyetleri ve K\u00fcrtleri \u0130slam’dan \u00e7\u0131kar\u0131p, Zerd\u00fc\u015ftl\u00fck gibi b\u00e2t\u0131l ve bozuk bir putperestli\u011fe \u00e7evirme gayretleri, bunlar\u0131n hepsi \u015firkin ve \u015fekavetin tezah\u00fcrleridir. \u0130nsan\u0131n kendi kavmini sevmesi, sahiplenmesi, yak\u0131nl\u0131k hissetmesi, yani m\u00fcspet milliyet\u00e7ilik elbette tabiidir, f\u0131tridir, caizdir ve g\u00fczeldir. Ama \u0131rk\u0131n\u0131 y\u00fcceltip kutsamas\u0131, ba\u015fkalar\u0131ndan \u00e7ok farkl\u0131 ve ayr\u0131cal\u0131kl\u0131 yarat\u0131ld\u0131klar\u0131na inanmas\u0131; ink\u00e2rc\u0131 ve barbar tav\u0131rlar da tak\u0131nsa, kendi kavminden olanlar\u0131 hep hakl\u0131 \u00e7\u0131karmas\u0131 ve \u00f6zellikle “Kavmiyet\u00e7ili\u011fi, \u0130slam karde\u015fli\u011finin \u00fcst\u00fcnde tutmas\u0131”; cahilliktir, fitneciliktir ve \u015firktir. Hizbullah’\u0131n yapt\u0131\u011f\u0131 gibi, K\u00fcrt \u0131rk\u00e7\u0131l\u0131\u011f\u0131na \u0130slamc\u0131l\u0131k sosu kat\u0131lmas\u0131 da bu durumu de\u011fi\u015ftirmeyecektir. Bunun gibi, \u0131rk\u00e7\u0131, kafatas\u00e7\u0131 ve imtiyazc\u0131 bir yakla\u015f\u0131mla “T\u00fcrk\u00e7\u00fcl\u00fck” yapmak da temelsiz ve ge\u00e7ersizdir. Bu t\u00fcr bir \u00fcst\u00fcnl\u00fck\u00e7\u00fc T\u00fcrk\u00e7\u00fcl\u00fck, asla K\u00fcrt\u00e7\u00fcl\u00fc\u011f\u00fcn \u00e7aresi ve re\u00e7etesi de\u011fildir, tam aksine tohumu ve g\u00fcbresidir.<\/span><\/strong><\/p>\n \u00dclkemizde ve aziz milletimiz \u00fczerinde, T\u00fcrk \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n da K\u00fcrt ayr\u0131mc\u0131l\u0131\u011f\u0131n\u0131n da hep Yahudi d\u00f6nmelerince ba\u015flat\u0131lm\u0131\u015f olmas\u0131 bir tesad\u00fcf san\u0131lmamal\u0131d\u0131r!<\/span><\/strong><\/p>\n \u00d6rne\u011fin Munis (Kohen) Tekinalp, T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn kurucular\u0131ndand\u0131r. Nam-\u0131 di\u011fer “Moiz Cohen”, Osmanl\u0131’n\u0131n Serez beldesinde bir haham\u0131n o\u011flu olarak 1883’te do\u011fmu\u015flard\u0131r. Selanik’te s\u0131k\u0131 bir hahaml\u0131k e\u011fitimi alm\u0131\u015ft\u0131r. Koyu bir Sultan Abd\u00fclhamit d\u00fc\u015fman\u0131d\u0131r. Selanik’te \u00e7\u0131kan As\u0131r gazetesinde yaz\u0131lar yazm\u0131\u015f, ayn\u0131 gazetenin genel yay\u0131n y\u00f6netmenli\u011fini yapm\u0131\u015ft\u0131r. \u0130ttihat ve Terakki Partisi’ne kat\u0131lm\u0131\u015f, 1907 y\u0131l\u0131nda Masonluk faaliyetlerine ba\u015flam\u0131\u015ft\u0131r. 1909 y\u0131l\u0131nda Hamburg’da d\u00fczenlenen D\u00fcnya Siyonist Kongresi’ne, Selanik delegesi olarak giden insand\u0131r. 1920 y\u0131l\u0131nda H\u00e2kimiyet-i Milliye gazetesinde; “Kahrolsun \u015eeriat, Mustafa Kemal Pa\u015fa T\u00fcrk Peygamberidir” diyecek kadar k\u00fcstahla\u015fm\u0131\u015f, Hz. Ali’ye “Sen \u0130lahs\u0131n!” diyen \u0130bni Sebe Yahudi’sinin yerini alm\u0131\u015ft\u0131r. Moiz Kohen’e g\u00f6re,\u00a0“T\u00fcrkler \u0130slam’\u0131 b\u0131rakmal\u0131 ve eski \u015eaman inan\u0131\u015f\u0131na d\u00f6n\u00fc\u015f yapmal\u0131d\u0131r.”<\/em>\u00a0Bunu s\u00f6ylerken, Yahudilerin de T\u00fcrklerin \u0130slam \u00f6ncesi halini \u00e7ok benimsedi\u011fini yazm\u0131\u015ft\u0131r. Kohen’in “Kahrolsun \u015eeriat” s\u00f6zleri, bug\u00fcn daha c\u0131l\u0131z olsa da yak\u0131n zamana kadar baz\u0131 kat\u0131 ulusalc\u0131lar ve Kemalist tak\u0131m\u0131nca s\u0131k\u00e7a kullan\u0131lan bir slogand\u0131r. Bir de\u00a0“Araplar bizi s\u0131rt\u0131m\u0131zdan han\u00e7erledi”<\/em>\u00a0bahanesiyle, T\u00fcrk\u00e7\u00fc Moiz Kohen; \u0130slam d\u00fc\u015fmanl\u0131\u011f\u0131na, Arap kar\u015f\u0131tl\u0131\u011f\u0131 k\u0131l\u0131f\u0131 sarm\u0131\u015ft\u0131r. Kohen, T\u00fcrkiye’de Arap d\u00fc\u015fmanl\u0131\u011f\u0131 yaparken; meslekta\u015f\u0131, dinda\u015f\u0131 ve \u0130smet \u0130n\u00f6n\u00fc’n\u00fcn Lozan’daki \u00f6zel dan\u0131\u015fman\u0131 Yahudi Haham\u0131 Haim Nahum da M\u0131s\u0131r’da Araplar\u0131 T\u00fcrklere kar\u015f\u0131 k\u0131\u015fk\u0131rtmaktayd\u0131. Uzun y\u0131llar T\u00fcrk Dil Kurumu’nda \u00e7al\u0131\u015fan “T\u00fcrk Ruhu” kitab\u0131n\u0131n yazar\u0131, Ziya G\u00f6kalp’in ak\u0131l hocas\u0131 ve CHP kay\u0131tl\u0131s\u0131 olan Munis Tekinalp, yani Moiz Kohen, 1956 y\u0131l\u0131nda emekli olduktan sonra Fransa’n\u0131n Nice \u015fehrine yerle\u015fince, her nedense; “\u00d6ld\u00fc\u011f\u00fcmde sak\u0131n beni T\u00fcrkiye’de defnetmeyin” vasiyetinde bulunmu\u015flard\u0131. 1961 y\u0131l\u0131nda vasiyetine uygun bir \u015fekilde Fransa’da (Gizli Yahudilerin g\u00f6m\u00fcld\u00fc\u011f\u00fc bir kilise mezarl\u0131\u011f\u0131na) b\u0131rak\u0131lm\u0131\u015ft\u0131.<\/span><\/strong><\/p>\n Darwinist, Kom\u00fcnist, Leninist ve Maoist T\u00fcrk\u00e7\u00fc \u0130\u015f\u00e7i Partisi’nin, aynen kendisi gibi Darwinist Kom\u00fcnist, Leninist ve Maoist PKK (K\u00fcrt\u00e7\u00fc \u0130\u015f\u00e7i Partisi’nin) \u00e7aresi ve alternatifi olmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Mikroptan belki a\u015f\u0131 yap\u0131labilir ama ila\u00e7 yap\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmemi\u015ftir. B\u00fct\u00fcn k\u00e2firler ve gizli hainler gibi korkak olduklar\u0131ndan, a\u00e7\u0131k\u00e7a \u0130slam’a sald\u0131ramay\u0131p; kanc\u0131k\u00e7a T\u00fcrbana, Kur’an kursuna ve Kur’an tefsiri Risale-i Nur’a sata\u015fan; zalim ve dinsiz ideolojilerini rahat pazarlayamad\u0131klar\u0131ndan, Kemalizm ve \u0130slamiyet istismar\u0131na s\u0131\u011f\u0131nan solcu g\u00f6r\u00fcn\u00fcml\u00fc soysuzlara milletimiz asla itibar etmemi\u015ftir, etmeyecektir. Bir yanda T\u00fcrk\u00e7\u00fc ge\u00e7inip, \u00f6te tarafta \u0130slam’la \u00f6zde\u015fle\u015fti\u011fi i\u00e7in; bin y\u0131ll\u0131k Sel\u00e7uklu ve Osmanl\u0131’ya derin bir kin ve nefret besleyen ama milyonlarca masumun ve M\u00fcsl\u00fcman T\u00fcrk’\u00fcn katilleri olan Lenin, Stalin ve Mao gibi canilerin ismini zikir \u00e7ekip dilinden d\u00fc\u015f\u00fcrmeyen, s\u00fcrekli Ermeni h\u0131yanetinden bahsedip, as\u0131l onlar\u0131 da k\u0131\u015fk\u0131rtan \u0130ttihat\u00e7\u0131 Mason Sabataistleri ve Yahudi d\u00f6nmesi “Pakradunileri” hi\u00e7 g\u00fcndeme getirmeyen… Bir zamanlar kol kola, koyun koyuna dola\u015ft\u0131klar\u0131 ve ayn\u0131 kirli ve \u015feytani zihniyetin mensubu olduklar\u0131 h\u00e2lde, sadece “niye bizi de\u011fil de sizi \u00f6ne \u00e7\u0131kar\u0131p muhatap ald\u0131lar?” gibi bir k\u0131skan\u00e7l\u0131k rekabetiyle Apo ve PKK ile horoz kavgas\u0131na giri\u015fen… Faizci Kapitalizmin de ezici Kom\u00fcnizmin de ayn\u0131 Siyonist Yahudi sermayesinin, d\u00fcnya h\u00e2kimiyetine hizmet sistemleri oldu\u011fu ger\u00e7e\u011fini h\u00e2l\u00e2 fark etmeyen k\u00f6ks\u00fczlerin, k\u00f6t\u00fc niyetleri de kendi ba\u015flar\u0131na ge\u00e7ecektir.<\/span><\/strong><\/p>\n \u015eimdi soral\u0131m: Moiz Kohen (Munis Tekinalp) gibi Yahudi sap\u0131klar\u0131n, \u015eamanizm’e ve Siyonizm’e uyarlad\u0131\u011f\u0131, \u0130slam d\u00fc\u015fmanl\u0131\u011f\u0131na k\u0131l\u0131f yap\u0131lan T\u00dcRK\u00c7\u00dcL\u00dcK ideolojisinin:<\/span><\/strong><\/p>\n • Kendine \u00f6zg\u00fc ekonomik esaslar\u0131 var m\u0131d\u0131r, varsa nelerden olu\u015fmaktad\u0131r? \u00d6rne\u011fin FA\u0130Z uygulanacak m\u0131d\u0131r, vergi nelerden ve hangi \u00f6l\u00e7\u00fclerle al\u0131nacakt\u0131r?<\/span><\/strong><\/p>\n • Bu T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn; kendine ait hukuk nizam\u0131 ve temel anayasa kurallar\u0131 var m\u0131d\u0131r, varsa hangi kaidelere dayanmaktad\u0131r?<\/span><\/strong><\/p>\n • Bu T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn; birtak\u0131m gelenek ve g\u00f6renekler d\u0131\u015f\u0131nda hayat\u0131n her safhas\u0131n\u0131 kapsayan, devlet ve medeniyet ufuklar\u0131 a\u00e7an orijinal prensipleri ve kutsal hedefleri var m\u0131d\u0131r ve nerelerden kaynaklan\u0131r?<\/span><\/strong><\/p>\n • Bu T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn; siyaset (y\u00f6netim) kanunlar\u0131 ve devletin asli kurumlar\u0131 hangi \u015fartlara ve standartlara g\u00f6re ayarlanmaktad\u0131r?<\/span><\/strong><\/p>\n • Bu T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn; e\u011fitim ve \u00f6\u011fretimin b\u00fct\u00fcn a\u015famalar\u0131nda g\u00f6zetilecek temel esaslar\u0131 ve programlar\u0131 var m\u0131d\u0131r, neye g\u00f6re belirlenmi\u015f olacakt\u0131r?<\/span><\/strong><\/p>\n \u0130slam d\u0131\u015f\u0131 ve kafatas\u00e7\u0131 T\u00fcrk veya K\u00fcrt \u0131rk\u00e7\u0131lar\u0131n\u0131n bu sorulara verecekleri bir tek do\u011fru ve doyurucu yan\u0131tlar\u0131 yoktur. \u00c7\u00fcnk\u00fc T\u00fcrk, K\u00fcrt vb. sadece bir \u0131rkt\u0131r, kendilerine ait baz\u0131 gelenek ve g\u00f6renekleri d\u0131\u015f\u0131nda, \u00f6zel ve orijinal hukuk nizamlar\u0131 ve sistem kavramlar\u0131 bulunmamaktad\u0131r. Oysa, Avrupa’dan kopya edilen, barbar Bat\u0131l\u0131 de\u011ferleri taklit yoluyla \u015fekillenen kurum ve kurallar esas al\u0131narak; biraz Kapitalizm, biraz Sosyalizm, biraz Osmanl\u0131 gelene\u011fi kar\u0131\u015ft\u0131r\u0131l\u0131p, \u00fczerine de biraz \u0130slam sosu kat\u0131larak, maalesef Moiz Kohen (Munis Tekinalp) gibi hain Yahudilerce uydurulan ve hi\u00e7bir ilmi temeli bulunmayan bo\u015f kuruntular yerine, \u0130slami de\u011ferler ve tarihi birikimlerle \u015fekillenen m\u00fcspet bir Milliyet\u00e7ilik, elbette daha tutarl\u0131 ve kucaklay\u0131c\u0131 olacakt\u0131r.<\/span><\/strong><\/p>\n \u015eu AKP d\u00f6neminde maalesef;<\/span><\/strong><\/p>\n a- \u0130slam Dinini istismar edip \u0131l\u0131ml\u0131la\u015ft\u0131rma ve yozla\u015ft\u0131rma giri\u015fimlerine h\u0131z verilmi\u015ftir.<\/span><\/strong><\/p>\n b- M\u00fcspet T\u00fcrk Milliyet\u00e7ili\u011fini ise ink\u00e2r edip, Milli duygu ve duyarl\u0131l\u0131klar\u0131m\u0131z\u0131 soysuzla\u015ft\u0131rma yolu benimsenmi\u015ftir. Hatta \u00f6yle ki “T.C.”den g\u0131c\u0131k alan ve kald\u0131rmaya \u00e7al\u0131\u015fan resmi ve sivil WC’ciler t\u00fcremi\u015ftir. Bu \u00fclkede T\u00fcrkler, K\u00fcrtler, \u00c7erkesler, Lazlar, Zazalar, G\u00f6\u00e7menler ve di\u011fer k\u00f6kenler; bunlar\u0131n hepsi ayr\u0131 kavim olabilir ama ayn\u0131 millettir. Resmi ve ortak dilleri T\u00fcrk\u00e7edir, T\u00fcrkiye Cumhuriyeti hepimizin devletidir ve hepimizin ortak haysiyet ve h\u00fcrriyet garantimizdir.<\/span><\/strong><\/p>\n H\u00e2lbuki ba\u015fta Bedi\u00fczzaman gibi \u015fahsiyetler, m\u00fcspet T\u00fcrk Milliyet\u00e7ili\u011fine h\u00fcrmet ve riayet etmi\u015flerdir. Yo\u011fun bir medya manip\u00fclasyonu ile art\u0131k\u00a0“K\u00fcrt”lerin \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden, \u00f6zerkli\u011finden, etnik kimli\u011finden<\/em>\u00a0bahsetmek ve bunlara sahiplenmek; vicdani duyarl\u0131l\u0131k, Avrupai uygarl\u0131k ve insan haklar\u0131na sayg\u0131nl\u0131k say\u0131l\u0131rken, maalesef “T\u00fcrk” kelimesini a\u011fz\u0131na almak, \u0131rk\u00e7\u0131l\u0131k, \u00e7a\u011f d\u0131\u015f\u0131l\u0131k ve barbarl\u0131k gibi g\u00f6sterilmektedir. Bunun gibi Alevilik de ilericilik, ho\u015f ge\u00e7imlilik, ayd\u0131n ki\u015filik olarak takdim ve takdir edilirken; S\u00fcnnilik ise gericilik, Emevicilik ve k\u00f6kten dincilik diye tahkir edilmektedir. Oysa her ikisi de ayn\u0131 de\u011ferlerin, farkl\u0131 tezah\u00fcr ve renkleridir.<\/span><\/strong><\/p>\n Eski AKP yalakas\u0131, sonra CIA-MAAT militan\u0131 ve Amerikan borazan\u0131 M\u00fcmtazer T\u00fcrk\u00f6ne’nin;\u00a0“Din e\u011fitiminde devlet tekeli kalk\u0131yor”[2]\u00a0<\/span><\/em>diye man\u015fet at\u0131p m\u00fcjdeledi\u011fi; Anayasa’n\u0131n 24. maddesi:\u00a0“Din ve ahl\u00e2k e\u011fitim ve \u00f6\u011fretimi devletin g\u00f6zetim ve denetimi alt\u0131nda yap\u0131l\u0131r”<\/em>\u00a0kayd\u0131n\u0131n, yeni haz\u0131rlanan anayasada yer almayaca\u011f\u0131n\u0131 bildirmesi de art\u0131k din e\u011fitiminin, hem mecburi olmaktan \u00e7\u0131kar\u0131laca\u011f\u0131n\u0131 hem de din e\u011fitiminin ABD g\u00fcd\u00fcml\u00fc cemaat ve tarikatlar elinde\u00a0“K\u00fcresel Siyonist s\u00f6m\u00fcr\u00fc d\u00fczenine, dindar ve itaatk\u00e2r \u0131l\u0131ml\u0131 k\u00f6leler yeti\u015ftirme”<\/em>\u00a0yolunun a\u00e7\u0131laca\u011f\u0131n\u0131 haber vermekteydi. Ve o s\u00fcre\u00e7te hem \u0131rk\u00e7\u0131lar hem de Ayd\u0131nl\u0131k\u00e7\u0131lar bu giri\u015fimi desteklemi\u015fti. Recep T. Erdo\u011fan’\u0131n, ABD’de \u00e7ekilen ahl\u00e2ks\u0131z film skandal\u0131na kar\u015f\u0131 T\u00fcrkiye’deki\u00a0tepkisizli\u011fi; “Son on y\u0131ld\u0131r a\u015f\u0131r\u0131l\u0131klar\u0131 t\u00f6rp\u00fclemeyi ba\u015fard\u0131k. Bir anlamda paratonerlik yapt\u0131k ve toplumun gaz\u0131n\u0131 ald\u0131k”[3]<\/span>\u00a0<\/em>s\u00f6zleri tam bir itiraf gibiydi. Evet, Recep T. Erdo\u011fan ve H\u00fck\u00fbmetinin iktidara getirili\u015f gayelerinden birisi de:\u00a0“M\u00fcsl\u00fcman halk\u0131m\u0131z\u0131n ABD emperyalizmine ve \u0130srail Siyonizm’ine kar\u015f\u0131 hakl\u0131 duyarl\u0131l\u0131klar\u0131n\u0131 t\u00f6rp\u00fclemek, toplumun havas\u0131n\u0131 indirip layt ve uysal hale getirmekti.”<\/em><\/span><\/strong><\/p>\n Osmanl\u0131’dan G\u00fcn\u00fcm\u00fcze, T\u00fcrkl\u00fck Kavram\u0131.<\/span><\/strong><\/p>\n 1-<\/span><\/strong>\u00a0“Malumu ilam ahmakl\u0131kt\u0131r.”<\/em>\u00a0(Yani herkes taraf\u0131ndan ve a\u00e7\u0131k\u00e7a bilinip belli olan \u015feyleri, tekrar tekrar anlat\u0131p a\u00e7\u0131klamak geri zek\u00e2l\u0131l\u0131kt\u0131r) ger\u00e7e\u011fi do\u011frultusunda, zaten O\u011fuz nesli Kay\u0131 boyundan olduklar\u0131 d\u00fcnya \u00e2lemce malum ve me\u015fhur olan Osmanl\u0131lar, kurulu\u015ftan itibaren ayr\u0131ca bir “T\u00fcrk Devleti” olduklar\u0131n\u0131 vurgulamaya gerek g\u00f6rmemi\u015flerdir.<\/strong><\/span><\/p>\n 2- Tebaas\u0131 olan Rum, Ermeni, Bulgar, Arap gibi kavimleri \u00fcrk\u00fctmemek i\u00e7in de Osmanl\u0131lar bu konuda tedbirli ve dikkatli hareket etmi\u015ftir.<\/span><\/strong><\/p>\n 3- Osmanl\u0131lar, hamisi ve halifesi olduklar\u0131 \u0130slam d\u00fcnyas\u0131na\u00a0“\u0131rk\u00e7\u0131, ayr\u0131mc\u0131 ve kay\u0131r\u0131mc\u0131”<\/em>\u00a0davranmad\u0131\u011f\u0131n\u0131 g\u00f6stermek i\u00e7in de “T\u00fcrk”l\u00fcklerini s\u0131kl\u0131kla \u00f6ne s\u00fcrmemi\u015flerdir.<\/span><\/strong><\/p>\n 4- Ancak; T\u00fcrk as\u0131ll\u0131 olmayan, \u00fclkelerini i\u015fgal eden ve kendilerini dev\u015firen Osmanl\u0131 T\u00fcrk’\u00fcne kar\u015f\u0131 gizli kin besleyen baz\u0131 b\u00fcrokrat ve komutanlar, zaman zaman T\u00fcrkler ve T\u00fcrk\u00e7e aleyhine giri\u015fimlere yeltenmi\u015f ve Osmanl\u0131’n\u0131n kendilerine sa\u011flad\u0131\u011f\u0131 imk\u00e2n ve f\u0131rsatlar\u0131 suistimal ettikleri g\u00f6zlenmi\u015ftir.<\/span><\/strong><\/p>\n 5- Medreselerde ve edebiyat \u00e7evrelerinde Arap\u00e7a ve Fars\u00e7aya a\u011f\u0131rl\u0131k verilmesi ise; k\u00f6kl\u00fc medeniyet birikimine ve hikmet eserlerine, Tefsir ve Hadis gibi \u0130slami \u0130limlere kaynakl\u0131k etmeleri ve \u0130slam \u00e2lemiyle rahat irtibat kurabilecek diplomat ve b\u00fcrokratlar\u0131 haz\u0131rlama nedeniyledir.<\/span><\/strong><\/p>\n 6-<\/span><\/strong>\u00a0Ancak b\u00fct\u00fcn Osmanl\u0131lar d\u00f6neminde k\u00f6y, kasaba ve \u015fehir sakinleri hep T\u00fcrk\u00e7e konu\u015fmu\u015f; halk \u015fairleri, tasavvuf erleri ve manevi terbiye \u00f6nc\u00fcleri, saray k\u00e2tipleri ve tarih\u00e7ileri, S\u00fcleyman \u00c7elebi gibi gezginler hep T\u00fcrk\u00e7e konu\u015fup yazm\u0131\u015f ve Osmanl\u0131 T\u00fcrk\u00e7esi resmi dil olarak kabul edilmi\u015ftir. \u00dcstelik, -hi\u00e7bir zorlama ve bask\u0131 olmaks\u0131z\u0131n- do\u011fal bir ihtiya\u00e7la ve kendi arzular\u0131yla; yerli, Rum, Ermeni, Yahudi topluluklar\u0131, hatta fethedilen ve M\u00fcsl\u00fcmanl\u0131\u011f\u0131 se\u00e7en Balkan halklar\u0131n\u0131n bir k\u0131sm\u0131 T\u00fcrk\u00e7eyi \u00f6\u011frenmi\u015flerdir.<\/span><\/em><\/strong><\/p>\n 7- Ne var ki, 1800’l\u00fc y\u0131llar\u0131n ba\u015f\u0131nda padi\u015fah olan Sultan 2. Mahmut:\u00a0“Muhiti (\u00e7evreyi) kollarken merkezin da\u011f\u0131laca\u011f\u0131n\u0131, ba\u015fka kavimleri kucaklarken asli unsur olan T\u00fcrklerin ihmale u\u011frad\u0131\u011f\u0131n\u0131”<\/em>\u00a0fark edip, baz\u0131 tedbirlere y\u00f6nelmi\u015ftir. Osmanl\u0131 tarihinde “T\u00fcrk” ve “T\u00fcrkl\u00fck” kavramlar\u0131 lehine ilk geli\u015fme, Sultan 2. Mahmut zaman\u0131nda, 1826 y\u0131l\u0131nda Yeni\u00e7eri Oca\u011f\u0131’n\u0131n kald\u0131r\u0131lmas\u0131 ve yerine o zaman “Mansure Askerleri” denilen ve do\u011frudan do\u011fruya Anadolu’nun T\u00fcrk M\u00fcsl\u00fcman halk\u0131na dayanacak olan ordunun kurulma giri\u015fimlerinde g\u00f6r\u00fclmektedir. Bilindi\u011fi gibi Yeni\u00e7eri Ordusu genellikle dev\u015firme, yani gayr-\u0131 T\u00fcrk ve gayr-\u0131 M\u00fcslim halka dayanan bir tabandan gelmekteydi. Haziran 1826 tarihinden itibaren ise art\u0131k ordu dev\u015firme k\u00f6kenden de\u011fil, daha ziyade T\u00fcrklerden ve T\u00fcrkle\u015fmi\u015f kavimlerden te\u015fkil edilecektir.<\/span><\/strong><\/p>\n 8- Me\u015frutiyet d\u00f6neminde, Sultan Abd\u00fclhamit Han’\u0131n kabul etti\u011fi Kanun-i Esasi’de ise:<\/span><\/strong>\u00a0“Osmanl\u0131 tebaas\u0131n\u0131n, devlet kademelerinde g\u00f6rev alabilmeleri i\u00e7in resmi dil olan T\u00fcrk\u00e7eyi bilme \u015fart\u0131”<\/em><\/strong>\u00a0getirilmi\u015ftir. (Madde: 18) Ayr\u0131ca Kanuni Esasi 68. maddesine (3. f\u0131kra):<\/strong>\u00a0“<\/em><\/strong>T\u00fcrk\u00e7e bilmeyenlerin Mebus (Milletvekili) se\u00e7ilemeyece\u011fi ve Mebus adaylar\u0131n\u0131n T\u00fcrk\u00e7e okuma yazma mecburiyeti eklenmi\u015ftir.”<\/em><\/strong><\/span><\/p>\n 9- \u0130ttihat ve Terakki s\u00fcrecinde:<\/span><\/strong><\/p>\n a- Mehmet Akif ve Yahya Kemal gibileri \u0130slam kaynakl\u0131 T\u00fcrk Milliyet\u00e7ili\u011fini,<\/span><\/strong><\/p>\n b- Ama di\u011ferleri de, “\u0131rk\u00e7\u0131l\u0131k ve kafatas\u00e7\u0131l\u0131k” a\u011f\u0131rl\u0131kl\u0131 bir ulus kavmiyet\u00e7ili\u011fi benimsemi\u015flerdir.<\/span><\/strong><\/p>\n Bu arada Avrupa’da, \u0130slam’dan mayalanan T\u00fcrk milliyet\u00e7ili\u011fine kar\u015f\u0131 ilk planl\u0131 ve kas\u0131tl\u0131 d\u00fc\u015fmanl\u0131k kampanyas\u0131n\u0131 ba\u015flatanlar\u0131n ise, Kom\u00fcnizmin fikir \u00f6nc\u00fcleri say\u0131lan Yahudi k\u00f6kenli Engels ve Marx oldu\u011funu da hat\u0131rlamam\u0131z gerekir.<\/span><\/strong><\/p>\n 10- Mustafa Kemal ise; T\u00fcrk Milliyet\u00e7ili\u011fini, \u0131rk\u00e7\u0131 bir anlay\u0131\u015f ve yakla\u015f\u0131mdan uzak, ku\u015fat\u0131c\u0131 ve kucaklay\u0131c\u0131 bir zihniyetle ve zaten fikren ve fiilen d\u00fcnyada \u00f6yle bilinen haliyle \u00f6z\u00fcmseyip resmile\u015ftirmi\u015ftir. Ancak ondan sonraki s\u00fcre\u00e7te, T\u00fcrk\u00e7\u00fcl\u00fck yeniden ittihat\u00e7\u0131lar\u0131n mason kanad\u0131 gibi, \u0131rk\u00e7\u0131 ve d\u0131\u015flay\u0131c\u0131 bir mecraya evrilmi\u015ftir.<\/span><\/strong><\/p>\n 11- Rahmetli Erbakan Hoca ise; T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn di\u011fer unsurlar\u0131 ink\u00e2rc\u0131, horlay\u0131c\u0131 ve yok say\u0131c\u0131 bir kavram olarak kullan\u0131l\u0131p dayat\u0131ld\u0131\u011f\u0131 ve d\u0131\u015f g\u00fc\u00e7lerin bu haks\u0131z uygulamay\u0131 istismar edip, \u00f6zellikle K\u00fcrt karde\u015flerimizi ve PKK’y\u0131 k\u0131\u015fk\u0131rt\u0131p azd\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 bir ortamda:\u00a0“<\/em>Milli birlik ve dirli\u011fimizin mayas\u0131 ve kayna\u015ft\u0131r\u0131c\u0131 kimyas\u0131 olan D\u0130N karde\u015fli\u011fini”<\/em>\u00a0\u00f6ne \u00e7\u0131kar\u0131p \u00f6nemsemi\u015f; ama \u00e7ok dikkatli ve rikkatli (merhametli) bir dille s\u0131k s\u0131k\u00a0“Bin (1000) y\u0131ll\u0131k karde\u015fli\u011fimize”<\/em>\u00a0vurgu yaparak, Anadolu’muzun Malazgirt Zaferi’yle fethedilip, Sel\u00e7uklu ve Osmanl\u0131 d\u00f6nemleriyle T\u00fcrklere vatan yap\u0131lmas\u0131na \u00f6zellikle dikkat \u00e7ekmi\u015ftir. Ve hele, Erbakan Hoca’n\u0131n m\u00fcspet milliyet\u00e7ili\u011fi tahkir edici s\u00f6z ve imalar\u0131na rastlamak m\u00fcmk\u00fcn de\u011fildir. Ve zaten o devirdeki, dedesini bile gizlemek zorunda kalan baz\u0131 sahte T\u00fcrk\u00e7\u00fcler ve sabataist-mason ittihat\u00e7\u0131 d\u00f6k\u00fcnt\u00fcler ve di\u011fer siyasi akt\u00f6rler i\u00e7erisinde, yedi s\u00fclalesi \u00f6zbe\u00f6z T\u00fcrk olan, belki de tek \u015fahsiyettir. Ve tabii, hepsinden \u00f6nemlisi Erbakan Hoca inan\u00e7l\u0131 ve kararl\u0131 bir m\u00fc’mindir ve bizi millet yapan as\u0131l kimyan\u0131n \u0130slam Dini, Ehli S\u00fcnnet disiplini ve Ehli Beyt \u00e7izgisi oldu\u011funun bilincindedir. Erbakan Hoca’n\u0131n T\u00fcrklerin d\u0131\u015f\u0131nda; K\u00fcrtler, Rum ve Ermeni nesiller, Kafkas ve Balkan k\u00f6kenliler gibi de\u011fi\u015fik kavim ve k\u00fclt\u00fcrlerden, \u0130slam potas\u0131nda kayna\u015fan, muhte\u015fem Anadolu serami\u011finin (mozaik de\u011fil!) bu m\u00fcbarek ahengini ve rengini bozacak s\u00f6ylem ve sloganlardan sak\u0131nmas\u0131, milli haysiyet ve hassasiyet gere\u011fidir. Kald\u0131 ki, bir ki\u015fiyi \u00f6nemli ve de\u011ferli k\u0131lan ve ger\u00e7ek kimli\u011fini olu\u015fturan; onun k\u00f6keni ve mensubiyeti de\u011fil, insanl\u0131\u011f\u0131, inanc\u0131, amac\u0131, ahl\u00e2k\u0131, ilm-\u00fc irfan\u0131 ve yararl\u0131 \u00e7abalar\u0131 gibi \u015feylerdir.<\/span><\/strong><\/p>\n 12- \u015eu tarihi ve tescilli ger\u00e7ek de asla unutulmas\u0131n ki, M\u00fcsl\u00fcman olmayan veya sonradan \u0130slam’dan \u00e7\u0131kan T\u00fcrklerin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu; T\u00fcrkl\u00fcklerini de T\u00fcrk\u00e7eyi de muhafaza edememi\u015fler (istisnai \u00f6rnekler d\u0131\u015f\u0131nda), ba\u015fka kavimler ve k\u00fclt\u00fcrler i\u00e7erisinde eriyip gitmi\u015flerdir. Hatta Ehli S\u00fcnnet istikametinden (S\u00fcnnilikten) kopar\u0131l\u0131p, ge\u00e7mi\u015fte \u015eiilik, g\u00fcn\u00fcm\u00fczde Vehhabilik, El-Kaide’cilik, \u0130ranl\u0131 Ali \u015eeriati’cilik gibi ayk\u0131r\u0131 mezheplere kayan T\u00fcrklerin bile, tarihte Osmanl\u0131 Devleti’ne, \u015fimdi de T\u00fcrkiye Cumhuriyeti’ne d\u00fc\u015fman hale getirildikleri g\u00f6r\u00fclecektir. Mustafa Kemal’in, -\u015fimdi kald\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lan- Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131n\u0131 kurarken; \u0130slam’\u0131n Ehl-i S\u00fcnnet \u00e7izgisini ve Maturidi’lik d\u00fc\u015f\u00fcnce sistemini tercih etmesi bo\u015funa de\u011fildir.<\/span><\/strong><\/p>\n Toparlarsak:<\/span><\/strong><\/p>\n “<\/span><\/em><\/strong>(\u0130slam’\u0131 ve Kur’ani esaslar\u0131 gereksiz ve ge\u00e7ersiz say\u0131p) \u0130nk\u00e2r edenler (hangi kavim ve g\u00f6r\u00fc\u015ften olursa olsun, onlar) birbirlerinin velileri (ve \u015feytani d\u00fc\u015f\u00fcncelerin destekleyicileri)dir. (Ey m\u00fc’minler!) E\u011fer siz b\u00f6yle hareket etmez (Hakk ve hay\u0131r \u00fczerinde birbirinizi desteklemezseniz), yery\u00fcz\u00fcnde (ve \u00fclkenizde) fitne ve hezimet meydana gelecek ve b\u00fcy\u00fck bir fesat\u00e7\u0131l\u0131k ve bozgunculuk al\u0131p y\u00fcr\u00fcyecektir.<\/span><\/em><\/strong>”<\/span><\/em><\/strong>\u00a0(Enfal: 73) ayetinin yan\u0131nda; t\u00fcm akli, ilmi, vicdani ve tarihi g\u00f6stergelerin gere\u011fi olarak; Milletimizin birlik ve dirli\u011fine, T\u00fcrkiye Cumhuriyeti Devletimizin g\u00fc\u00e7lenerek devam etmesine, varl\u0131\u011f\u0131m\u0131z\u0131n ve ayakta kalmam\u0131z\u0131n sigortas\u0131 olan Silahl\u0131 Kuvvetlerimize y\u00f6nelik tahrip ve tertiplere kar\u015f\u0131 el ve g\u00f6n\u00fcl birli\u011fi yapmam\u0131z, kof saplant\u0131 ve safsatalar u\u011fruna inatla\u015fmay\u0131 b\u0131rakmam\u0131z, i\u015fte Milliyet\u00e7ili\u011fin ta kendisidir.<\/span><\/strong><\/p>\n Yahudi ve Hristiyanlar, Budistler ve Moon’lar, AKP iktidar\u0131 ve Fetullah\u00e7\u0131lar\u0131n eleba\u015flar\u0131 (iyi niyetli taraftarlar\u0131 de\u011fil) hepsi birden, yukar\u0131daki ayetin belirtti\u011fi gibi,\u00a0“faizci Kapitalizmin ve Siyonist Emperyalizmin”<\/em>\u00a0h\u00e2kimiyeti i\u00e7in kenetle\u015fip birbirlerini kollad\u0131klar\u0131 ve \u00e7ok \u00e7irkin bir din istismar\u0131 yapt\u0131klar\u0131 bir s\u00fcre\u00e7te, bizlerin h\u00e2l\u00e2 kof kuruntular, bo\u015f ve b\u00e2t\u0131l kavramlar i\u00e7in didi\u015fmemiz, d\u0131\u015f g\u00fc\u00e7lerin ve i\u015fbirlik\u00e7ilerin ekme\u011fine ya\u011f s\u00fcrmek de\u011fil midir? As\u0131l Milliyet\u00e7ilik; milleti, memleketi ve devleti u\u011frunda ve bu kurum ve kavramlar\u0131n olu\u015fmas\u0131n\u0131n as\u0131l mayas\u0131 olan \u0130slam odakl\u0131 ve herkesin temel insan haklar\u0131na sayg\u0131l\u0131 yakla\u015f\u0131mlarla kendi parti, dernek ve ideolojik taassubunu terk edebilmektir.<\/span><\/strong><\/p>\n