Yavuz Alogan<\/p>\n\n\n\n
Ge\u00e7en sabah, Ankara\u2019n\u0131n do\u011fmakta olan muhte\u015fem sonbahar g\u00fcne\u015fine do\u011fru pedal basarken, Romal\u0131 filozof ve siyaset adam\u0131 Marcus Cicero\u2019ya atfedilen \u015fu c\u00fcmle akl\u0131ma geldi: \u201cG\u00fcne\u015fin alt\u0131nda s\u00f6ylenmemi\u015f s\u00f6z yoktur.\u201d<\/p>\n\n\n\n
Fakat g\u00fcne\u015fin alt\u0131nda s\u00f6ylenmi\u015f ve unutulmu\u015f ne \u00e7ok s\u00f6z var! Gelece\u011fi haber veren, uyar\u0131da bulunan s\u00f6zler. Eylemden \u00f6nce, eylemden sonra s\u00f6ylenen s\u00f6zler. D\u00f6nekli\u011fe k\u0131l\u0131f olsun diye \u00f6l\u00e7\u00fcl\u00fcp bi\u00e7ilmi\u015f hokkabaz s\u00f6zleri. Demagojik, propagandif, ajitatif, spek\u00fclatif s\u00f6zler\u2026 \u00dcretim ili\u015fkilerindeki d\u00f6n\u00fc\u015f\u00fcm madd\u00ee hayat\u0131 de\u011fi\u015ftirdikten sonra, sanki hi\u00e7bir \u015fey olmam\u0131\u015f gibi eski kafayla papa\u011fan gibi tekrarlanan bo\u015f s\u00f6zler! Hi\u00e7 biri yeni olmayan, hepsi benzer durumlarda ayn\u0131 g\u00fcne\u015fin alt\u0131nda daha \u00f6nce de s\u00f6ylenmi\u015f s\u00f6zler.<\/p>\n\n\n\n
G\u00fcn\u00fcm\u00fczde \u0130lhan Arsel\u2019in \u015eeriat ve Kad\u0131n<\/em> adl\u0131 kitab\u0131nda (\u0130stanbul 1991) s\u00f6yledi\u011fi s\u00f6zleri, yapt\u0131\u011f\u0131 uyar\u0131lar\u0131 hat\u0131rlayan var m\u0131? Kitab\u0131n ilk bask\u0131s\u0131 1987\u2019de yap\u0131lm\u0131\u015f. Dokuz bask\u0131 yapm\u0131\u015f. Demek ki \u00e7ok okunmu\u015f. G\u00fcn\u00fcm\u00fczde \u0130stanbul S\u00f6zle\u015fmesi\u2019yle canlanan Siyas\u00ee \u0130sl\u00e2m ve kad\u0131n haklar\u0131 tart\u0131\u015fmalar\u0131na \u0130lhan Arsel otuz \u00fc\u00e7 sene \u00f6nce son noktay\u0131 koymu\u015f. Kutsal Kitab\u0131 b\u00fct\u00fcn kanunlar\u0131n \u00fczerinde tutarak anayasa gibi g\u00f6ren siyas\u00ee \u0130sl\u00e2m\u2019\u0131n topluma dayatt\u0131\u011f\u0131 kurallar\u0131 ayd\u0131nlatan, gelecek (yani bug\u00fcn) i\u00e7in \u00f6nemli uyar\u0131larda bulunan bu Ayd\u0131nlanma kitab\u0131n\u0131 babayi\u011fit bir yay\u0131nc\u0131n\u0131n yeniden basmas\u0131 gerekir. <\/p>\n\n\n\n Emperyalizm bize \u0130stanbul S\u00f6zle\u015fmesi\u2019yle e\u015fcinselli\u011fi, lezbiyenli\u011fi dayat\u0131yor, aile yap\u0131m\u0131z\u0131 mahv\u0131 peri\u015fan etmeye \u00e7al\u0131\u015f\u0131yordu. \u00dclkemizde gey ve lezbiyen olma potansiyeli muazzam oldu\u011fu i\u00e7in bu s\u00f6zle\u015fmeye kar\u015f\u0131 halk\u0131m\u0131z\u0131n korunmas\u0131 gerekiyordu. Koruyuculuk g\u00f6revi elbette Saray\u2019a d\u00fc\u015f\u00fcyordu. Bu s\u00f6zle\u015fme y\u00fcz\u00fcnden bina ve zina \u00e7o\u011fal\u0131p aile yap\u0131m\u0131z \u00e7\u00f6z\u00fclmeye, \u0130mam Hatip \u00f6\u011frencileri aras\u0131nda bile deizm yay\u0131lmaya, \u00e7ocuklar Cuma namaz\u0131ndan kaytarmaya, baz\u0131 k\u0131zlar\u0131m\u0131z t\u00fcrbanlar\u0131n\u0131 \u00e7\u0131kararak sa\u00e7lar\u0131n\u0131 r\u00fczg\u00e2rda savurmaya, yurtta\u015flar\u0131m\u0131z\u0131n yar\u0131dan fazlas\u0131 siyas\u00ee \u0130slam\u2019\u0131 zihninde tecav\u00fcz, cinayet, nepotizm (akraba kay\u0131rmac\u0131l\u0131\u011f\u0131), klientalizm (m\u00fc\u015fteri gibi g\u00f6r\u00fclen yurtta\u015f\u0131n oyunu sat\u0131n almak) ve yolsuzlukla birle\u015ftirmeye ba\u015flam\u0131\u015ft\u0131. Bu vahim geli\u015fmeler kar\u015f\u0131s\u0131nda, her \u015feye g\u00fcc\u00fc yeten, en do\u011frusunu bilen, cen\u00e2b-\u0131 kadir-i mutlak\u2019\u0131n yery\u00fcz\u00fcndeki g\u00f6lgesi olan Saray bizi terbiye etmeye karar verdi ve elbette i\u015fe \u0130stanbul S\u00f6zle\u015fmesi\u2019yle ba\u015flad\u0131.<\/p>\n\n\n\n \u015eimdi baz\u0131 arkada\u015flar saf saf soruyorlar: 2011\u2019de kabul etti\u011finiz s\u00f6zle\u015fmeyi \u015fimdi niye reddediyorsunuz, ne de\u011fi\u015fti? Verdi\u011finiz demokrasi ve kad\u0131n haklar\u0131 s\u00f6z\u00fc \u015fimdi nerede? Nerede, nerede, y\u0131kan\u0131yor derede! Merak ediyorum, yerli \u0130hvan\u2019\u0131n strateji ve taktiklerini ger\u00e7ekten anlam\u0131yorlar m\u0131, yoksa anlamazl\u0131ktan m\u0131 geliyorlar?<\/p>\n\n\n\n \u0130lhan Arsel, kitab\u0131n\u0131n giri\u015finde \u015f\u00f6yle diyor: \u201cBu kitap \u015eeri\u00e2t\u2019\u0131n KADIN hakk\u0131ndaki de\u011fer \u00f6l\u00e7\u00fclerinin ele\u015ftirisiyle ilgilidir. Bunlar\u0131 incelerken okuyucu muhtemelen \u015fa\u015f\u0131racak, g\u00f6zlerine inanamayacak ve yazar\u0131n abartt\u0131\u011f\u0131n\u0131 ya da uydurdu\u011funu sanacakt\u0131r. B\u00f6yle bir kan\u0131ya mahal b\u0131rakmamak \u00fczere \u015funu belirtmekte yarar vard\u0131r ki kitapta yer alan h\u00fck\u00fcmler \u015eeri\u00e2t\u2019\u0131n temel kaynaklar\u0131ndan al\u0131nma olup, Devlet kurulu\u015flar\u0131 ve din adamlar\u0131 taraf\u0131ndan \u015eeri\u00e2t e\u011fitimi olarak halk\u0131m\u0131za uhrev\u00ee ve d\u00fcnyevi g\u0131da \u015feklinde sunulmaktad\u0131r.\u201d Bunu 1980\u2019lerin ilk yar\u0131s\u0131nda yaz\u0131yor.<\/p>\n\n\n\n \u0130lhan Arsel, Kur\u2019an\u2019dan hadisler, Muhammed\u2019in hayat\u0131ndan ve halifelerin uygulamalar\u0131ndan \u00f6rneklerle \u0130sl\u00e2m\u2019\u0131n kad\u0131na bak\u0131\u015f\u0131n\u0131 inceliyor. Muhammed\u2019in kad\u0131nlara uygulad\u0131\u011f\u0131 adalet ve e\u015fitli\u011fin sadece hediye da\u011f\u0131t\u0131m\u0131 ya da kar\u0131lar\u0131yla s\u0131ra esas\u0131na g\u00f6re cins\u00ee m\u00fcnasebette bulunmak ve sava\u015fa \u00e7\u0131kaca\u011f\u0131 zamanlar kur\u2019a \u00e7ekerek onlardan birini yan\u0131na almak \u015feklinde oldu\u011funu anlat\u0131yor (s. 314). Yery\u00fcz\u00fcnde hi\u00e7bir toplumun \u015eeri\u00e2t toplumunda oldu\u011fu kadar kad\u0131n\u0131 ilkel ve \u00e7irkin giysilere zorlamad\u0131\u011f\u0131n\u0131, \u201c\u00e7uvala t\u0131karcas\u0131na\u201d \u00e7ar\u015fafa sarmad\u0131\u011f\u0131n\u0131, \u201cumac\u0131 k\u0131l\u0131\u011f\u0131\u201dnda dola\u015ft\u0131rmad\u0131\u011f\u0131n\u0131, \u201cmezara sokarcas\u0131na\u201d eve kapatmad\u0131\u011f\u0131n\u0131 ve erkekle temastan ka\u00e7\u0131rmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. \u0130slamiyeti kabul etmeden \u00f6nce T\u00fcrk kad\u0131nlar\u0131n\u0131n, hatta Cahiliyye d\u00f6neminde Arap kad\u0131nlar\u0131n\u0131n bile daha \u00f6zg\u00fcr ve y\u00f6netimde etkili olduklar\u0131n\u0131 anlat\u0131yor (s. 19-40)<\/p>\n\n\n\n Arsel, kitab\u0131nda Medeni Kanun\u2019un kabul\u00fc (1926) ve Atat\u00fcrk Devrimleri\u2019yle birlikte T\u00fcrkiye\u2019nin Arap \u00fclkelerinin kaderinden kurtuldu\u011funu belirttikten sonra, \u201cdinsel ba\u011fnazl\u0131ktan kendisini kurtarm\u0131\u015f bir \u00fclkede bile bug\u00fcn \u015eeriat\u00e7\u0131l\u0131\u011f\u0131n \u015fahlanmas\u0131 nedeniyle, bu t\u00fcrden \u00e7a\u011fd\u0131\u015f\u0131l\u0131klara d\u00f6n\u00fc\u015f ba\u015flam\u0131\u015ft\u0131r\u201d (s. 255) diyerek uyar\u0131da bulunuyor. 1980\u2019lerde yaz\u0131lan bu sat\u0131rlar\u0131 okurken, Arsel\u2019in 12 Eyl\u00fcl generallerinin a\u00e7t\u0131\u011f\u0131 \u0131l\u0131ml\u0131 \u0130sl\u00e2m yolundan T\u00fcrkiye\u2019nin bug\u00fcnlere gelece\u011fini \u00f6ng\u00f6rm\u00fc\u015f oldu\u011funu anl\u0131yoruz.<\/p>\n\n\n\n Kitab\u0131n sonunda \u0130lhan Arsel kad\u0131nlar\u0131n \u201caklen ve dinen a\u015fa\u011f\u0131 olduklar\u0131\u201dn\u0131, \u201cfitne ve fesat \u00e2mili olduklar\u0131\u201dn\u0131, \u201cu\u011fursuzluk ta\u015f\u0131d\u0131klar\u0131\u201dn\u0131, nik\u00e2h\u0131n \u201cbir nevi k\u00f6lelik ve esaret olarak\u201d kabul edilmesi gerekti\u011fini s\u00f6yleyen hadislere, ayr\u0131ca Efendimiz\u2019in bir hadisinde buyurdu\u011fu \u201cKad\u0131nlar aras\u0131nda s\u00e2liha (iyi ahlak sahibi dindar) kad\u0131n y\u00fcz tane siyah karga aras\u0131nda bir alaca karga gibidir\u201d s\u00f6z\u00fcne, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131\u2019n\u0131n yay\u0131nlar\u0131ndan al\u0131nt\u0131 yaparak yer veriyor. Size meczup gibi g\u00f6r\u00fcnen bir k\u0131s\u0131m tarikat erbab\u0131n\u0131n sosyal medyada e\u011flenmek i\u00e7in payla\u015f\u0131lan s\u00f6zlerinin doktrinde yeri oldu\u011funu \u00f6\u011freniyoruz.<\/p>\n\n\n\n 1961 Anayasas\u0131\u2019n\u0131 haz\u0131rlayan komisyonda da yer alan \u0130lhan Arsel hakk\u0131nda, bu kitaptan sonra \u201c\u00f6l\u00fcm fetvalar\u0131\u201d verildi. T\u00fcrkiye\u2019de kalsayd\u0131, Muammer Aksoy (Ocak 1990), Turan Dursun (Eyl\u00fcl 1990), Bahriye \u00dc\u00e7ok (Ekim 1990), U\u011fur Mumcu (Ocak 1993), Ahmet Taner K\u0131\u015flal\u0131 (Ekim 1999) ve Necip Hablemito\u011flu (Aral\u0131k 2002) gibi \u00f6ld\u00fcr\u00fcl\u00fcrd\u00fc.<\/p>\n\n\n\n \u0130mran \u00d6ktem\u2019in cenazesine sald\u0131ranlar\u0131n (1969), laisizmi savunanlar\u0131 \u00f6ld\u00fcrenlerin, \u00f6l\u00fcm fetvac\u0131lar\u0131n\u0131n, \u015eeri\u00e2t ve hilafet isteyenlerin, AKP\u2019nin iktidardan ini\u015f s\u00fcreci i\u00e7inde ve sonras\u0131nda neler yapabileceklerine, \u015fu on dokuz y\u0131l i\u00e7inde kazand\u0131klar\u0131 mevzileri ve maddi imk\u00e2nlar\u0131 nas\u0131l savunacaklar\u0131na dair fikri olan var m\u0131? Her \u015fey normal mi? Buras\u0131 bir hukuk devleti oldu\u011fu i\u00e7in se\u00e7imle gelen se\u00e7imle gidecek, \u00f6yle mi?<\/p>\n\n\n\n Doksanl\u0131 y\u0131llarda ba\u015flayan cinayetler laikli\u011fi ve Cumhuriyet\u2019in Kurulu\u015f \u0130lkelerini en kararl\u0131 tutumla savunan yurtsever akademisyenleri ve gazetecileri hedef ald\u0131. Il\u0131ml\u0131 \u0130sl\u00e2m\u2019\u0131n yolunu gladyo cinayetleriyle a\u00e7t\u0131lar. Son yirmi y\u0131l i\u00e7inde bir ku\u015fak de\u011fi\u015fimi oldu. Ge\u00e7mi\u015f d\u00f6nemlerin akademi ve medya d\u00fcnyas\u0131ndan geriye, sessiz kalmay\u0131 tercih edenler ile ilkesizler kald\u0131. Bir zamanlar hararetle savunduklar\u0131 ilkeleri feda ederek kendi siyas\u00ee ihtiraslar\u0131n\u0131 Saray\u2019\u0131n hedefleriyle tevhid eden k\u00f6k\u00fc d\u0131\u015far\u0131da oport\u00fcnistlerin tutumunu kendi taraftarlar\u0131 bile anlayamad\u0131. \u015eimdi tela\u015fla debeleniyorlar, madde\u2019yi bu kez \u00e7i\u011f bir \u0131\u015f\u0131k alt\u0131nda yeniden anlamak i\u00e7in tart\u0131\u015f\u0131yorlar, b\u00f6ylece tabandaki erozyonu durdurmay\u0131 umuyorlar. Madde acaba nas\u0131l de\u011fi\u015fti, bunu ke\u015ffetmeye \u00e7al\u0131\u015f\u0131yorlar. \u0130cat edilmi\u015f baz\u0131 fikirler sadece bo\u015f kafalar\u0131 doldurmak i\u00e7indir, dolu kafalara asla n\u00fcfuz etmez. <\/p>\n\n\n\n G\u00fcn\u00fcm\u00fczde laikli\u011fi kuvvetle savunan tek bir siyas\u00ee parti, akademik \u00e7evre ve merkez medya unsuru kalmad\u0131. Laiklik T\u00fcrkiye\u2019nin \u00e7imentosu, Cumhuriyet\u2019in ana s\u00fctunlar\u0131ndan biri, yurtta\u015fl\u0131k kavram\u0131n\u0131n temeliydi. Yurtta\u015flar\u0131 bu temelde b\u00f6ld\u00fcler. Sonunda kesinlikle kaybedecekler fakat Laiklik ilkesinin Devlet kat\u0131nda sessiz sedas\u0131z \u00e7\u00fcr\u00fct\u00fclerek yok edilmesinin bedelini bug\u00fcn\u00fcn ve gelece\u011fin gen\u00e7 ku\u015faklar\u0131 \u00f6deyecek.<\/p>\n\n\n\n Cumhuriyet Ayd\u0131nlanmas\u0131, kad\u0131n haklar\u0131, Laiklik ve \u015eeri\u00e2t konular\u0131nda, g\u00fcne\u015fin alt\u0131nda s\u00f6ylenmemi\u015f tek bir s\u00f6z yok. Asl\u0131nda bu saatten sonra S\u00f6z\u2019\u00fcn faydas\u0131 da yok. Ya kaderinize raz\u0131 olacaks\u0131n\u0131z ya da onu de\u011fi\u015ftirmenin bir yolunu bulacaks\u0131n\u0131z. Veryans\u0131ntv<\/em>, 21. 08. 2020<\/p>\n","protected":false},"excerpt":{"rendered":" Yavuz Alogan Ge\u00e7en sabah, Ankara\u2019n\u0131n do\u011fmakta olan muhte\u015fem sonbahar g\u00fcne\u015fine do\u011fru pedal basarken, Romal\u0131 filozof ve siyaset adam\u0131 Marcus Cicero\u2019ya atfedilen \u015fu c\u00fcmle akl\u0131ma geldi: \u201cG\u00fcne\u015fin alt\u0131nda s\u00f6ylenmemi\u015f s\u00f6z yoktur.\u201d Fakat g\u00fcne\u015fin alt\u0131nda s\u00f6ylenmi\u015f ve unutulmu\u015f ne \u00e7ok s\u00f6z var! Gelece\u011fi haber veren, uyar\u0131da bulunan s\u00f6zler. Eylemden \u00f6nce, eylemden sonra s\u00f6ylenen s\u00f6zler. D\u00f6nekli\u011fe k\u0131l\u0131f olsun … <\/p>\n