\u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131 \u00e7abalar\u0131n\u0131n \u00e7o\u011fu savunma psikolojisi \u00e7er\u00e7evesinde kalm\u0131\u015f ve \u0130sl\u00e2m\u2019\u0131n \u201c\u015fiddet i\u00e7eren bir cihat k\u00fclt\u00fcr\u00fc\u201d<\/strong>n\u00fc y\u00fcceltti\u011fi sav\u0131na kar\u015f\u0131, \u0130sl\u00e2m\u00ee kaynaklar\u0131n yeterli bar\u0131\u015f\u00e7\u0131l temalara sahip oldu\u011funu ispat gayretine girmi\u015flerdir. 11 Eyl\u00fcl sonras\u0131 geli\u015ftirilen politikalar hem Bat\u0131l\u0131 h\u00fck\u00fcmetlere hem de daha geni\u015f kitlelere \u0130sl\u00e2m\u2019\u0131n \u015fiddet ya da ter\u00f6rizmi desteklemedi\u011fini ispata a\u011f\u0131rl\u0131k vermi\u015flerdir. \u201cMedeniyetler \u00c7at\u0131\u015fmas\u0131\u201d<\/strong> tezini savunanlara kar\u015f\u0131 da d\u00fc\u015f\u00fcn\u00fcrler, \u0130sl\u00e2m\u2019\u0131n hem din olarak hem de gelenek ve tecr\u00fcbesi ile \u015fiddet i\u00e7ermedi\u011fini ve sald\u0131rganl\u0131\u011f\u0131 desteklemedi\u011fini anlatan bir literat\u00fcr olu\u015fturmu\u015flard\u0131r.\u00a0 Ayr\u0131ca G\u00fclen\u2019in de aralar\u0131nda bulundu\u011fu baz\u0131 M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler 11 Eyl\u00fcl hadisesinden \u00e7ok \u00f6nce \u0130sl\u00e2m\u2019\u0131n bar\u0131\u015f, \u00e7o\u011fulculuk ve inan\u00e7lar aras\u0131 diyalo\u011fu ni\u00e7in ve nas\u0131l destekledi\u011fi sorusuna cevaplar vermi\u015flerdir.<\/p>\n

Son yirmi y\u0131lda hem d\u00fc\u015f\u00fcn\u00fcrler hem de uygulay\u0131c\u0131lar, \u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131 ve \u015fiddetsizlik alan\u0131nda kayda de\u011fer \u00e7al\u0131\u015fmalar yapt\u0131lar ve bunlar\u0131 da yay\u0131nlad\u0131lar. Daha \u00f6nce de vurguland\u0131\u011f\u0131 gibi bu d\u00fc\u015f\u00fcn\u00fcrler, bar\u0131\u015f in\u015fas\u0131 ve \u015fiddetsizlik \u00fczerine \u0130sl\u00e2m\u2019\u0131n sahip oldu\u011fu \u00e7ok zengin kaynaklar\u0131 \u00f6ne \u00e7\u0131kard\u0131lar. Bu alandaki ara\u015ft\u0131rmalar birtak\u0131m temel sorular \u00fczerine yo\u011funla\u015fmaktad\u0131r:<\/p>\n

\u00c7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc ile ilgili Kur\u2019\u00e2n\u2019\u0131n prensipleri nelerdir? Kur\u2019\u00e2n\u2019da \u00e7at\u0131\u015fma konusunda hangi teknik ve stratejiler var? Aile, toplum ve devletle alakal\u0131 \u00e7at\u0131\u015fmalara yakla\u015f\u0131mda farkl\u0131 y\u00f6ntem ve s\u00fcre\u00e7ler var m\u0131d\u0131r?<\/p>\n

Ayn\u0131 ara\u015ft\u0131rma metotlar\u0131 \u00e7o\u011fulculuk ve diyalog konusunda \u0130sl\u00e2m\u00ee kaynaklar ara\u015ft\u0131r\u0131l\u0131rken de kullan\u0131lm\u0131\u015ft\u0131r. Yukar\u0131daki sorulara \u00e7o\u011fulculuk ekseninde cevap arayan d\u00fc\u015f\u00fcn\u00fcrler, Kur\u2019\u00e2n ve hadislerde konuyu ara\u015ft\u0131rm\u0131\u015flard\u0131r. Ayr\u0131ca, baz\u0131 akademik kurumlarda bar\u0131\u015f in\u015fas\u0131n\u0131n \u0130sl\u00e2m\u00ee kaynaklar\u0131 hakk\u0131nda dersler veren b\u00f6l\u00fcmler a\u00e7\u0131lm\u0131\u015ft\u0131r. Olu\u015fturulan \u00e7er\u00e7evenin M\u00fcsl\u00fcman ve gayrim\u00fcslim kitlelere ula\u015ft\u0131r\u0131lmas\u0131 i\u00e7in de d\u00fcnyan\u0131n her yerinde seminerler ve \u00e7al\u0131\u015ftaylar organize edilmektedir.<\/p>\n

\u0130sl\u00e2m\u00ee Bir Bar\u0131\u015f in\u015fas\u0131 \u00c7er\u00e7evesi ve Sorunun K\u00f6kenleri Zikredilen ba\u015far\u0131lara ve ho\u015fg\u00f6r\u00fc, birlikte ya\u015fam ve diyalog konusunda \u00f6rnek olaylarla dolu zengin bir tecr\u00fcbeye ra\u011fmen, \u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131 ve \u015fiddetsizlik \u00e7er\u00e7evesi, Kur\u2019\u00e2n ve hadislerdeki temel hipotezi destekleyen ifadeleri ortaya \u00e7\u0131karmada hen\u00fcz ba\u015flang\u0131\u00e7 a\u015famas\u0131nda say\u0131l\u0131r. Bu konularda yaz\u0131lan kitaplar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu, defalarca Kur\u2019\u00e2n\u2019a ve hadislere m\u00fcracaat ederek bar\u0131\u015f ve \u015fiddetsizli\u011fi destekleyen \u00e2yetler ile hadisleri listelerler. M\u00fcsl\u00fcman olsun gayrim\u00fcslim olsun okurlar bir\u00e7ok dini literat\u00fcrle y\u00fcz y\u00fcze gelmesine ra\u011fmen bu literat\u00fcr\u00fcn pratikte hen\u00fcz bir yans\u0131mas\u0131 yoktur. G\u00fclen Hareketi gibi hareketler, bu alana, yaln\u0131zca doktrinel savunmada kalmay\u0131p pratikte i\u015fe yarayan ve \u201ctav\u0131rlarla ya da temsille s\u00f6ylem\u201d diyebilece\u011fimiz yeni bir anlay\u0131\u015f getirebilirler.<\/strong><\/p>\n

\u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fa \u00e7er\u00e7evesi, radikal ve \u015fiddet yanl\u0131s\u0131 marjinal M\u00fcsl\u00fcman e\u011filimleri \u00f6nlemede i\u015fe yarayabilecek \u00f6nemli bir sosyo-k\u00fclt\u00fcrel form\u00fclasyondur. Bask\u0131lara direnmek ve adalet aray\u0131\u015f\u0131 \u00e7abalar\u0131 i\u00e7in \u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131 \u00e7er\u00e7evesine sahip olmak fanatik yorumlara a\u00e7\u0131k marjinallere ve militarist anlay\u0131\u015fa daha az alan b\u0131rakmaktad\u0131r.<\/p>\n

Militan ve \u015fiddet yanl\u0131s\u0131 bir \u0130sl\u00e2m anlay\u0131\u015f\u0131na alternatif bir yol \u00f6nermek, \u00e7\u00f6z\u00fcm\u00fcn ba\u015flang\u0131c\u0131d\u0131r. Ancak, bar\u0131\u015f in\u015fas\u0131 \u00e7al\u0131\u015fmalar\u0131na kat\u0131lan M\u00fcsl\u00fcmanlar\u0131n s\u00f6yledikleri \u00f6nemli bir \u015fey var; \u00e7at\u0131\u015fma teolojik temelde de\u011fil, ya\u015fad\u0131klar\u0131 toplumun temel birtak\u0131m sorunlar\u0131ndad\u0131r.<\/p>\n

M\u00fcsl\u00fcman toplumlarda, nadir ve marjinal kalsa da, s\u00fcrekli bir bi\u00e7imde \u015fiddet \u00fcreten makro fakt\u00f6rler aras\u0131nda \u015funlar zikredilebilir:<\/p>\n

\n
1. Ekonomik mahrumiyet realitesi:<\/strong> M\u00fcsl\u00fcman topluluklar\u0131n \u00e7o\u011funda \u00fclke kaynaklar\u0131n\u0131n %70\u2019ten fazlas\u0131 k\u00fc\u00e7\u00fck bir elit taraf\u0131ndan kontrol edilirken n\u00fcfusun b\u00fcy\u00fck k\u0131sm\u0131 ekonomik mahrumiyetler i\u00e7inde ya\u015famaktad\u0131r. Bu korkun\u00e7 farkl\u0131l\u0131klar, bu \u00fclkelerdeki gerilimi art\u0131r\u0131rken, kitlelere de karamsarl\u0131k ve \u00fcmitsizlik a\u015f\u0131l\u0131yor. Bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr ve analizci, \u015fiddeti \u00f6ne \u00e7\u0131karan radikal \u0130sl\u00e2mc\u0131lar\u0131n say\u0131ca art\u0131\u015f\u0131n\u0131n devam etmesini bu fakt\u00f6re ba\u011flamaktad\u0131r.<\/li>\n
2. Hem \u015fehirde hem de k\u0131rsal kesimde ya\u015fayan M\u00fcsl\u00fcmanlar\u0131n k\u00fcresel \u00e7aptaki k\u00fclt\u00fcr istilas\u0131 ile ba\u015fa \u00e7\u0131kmada yetersiz kalmalar\u0131: <\/strong>Baz\u0131 durumlarda M\u00fcsl\u00fcman liderler ya global trendlerle anla\u015fma yoluna gitmi\u015f ve t\u00fcketim k\u00fclt\u00fcr\u00fcne yana\u015fm\u0131\u015flar ya da geri kalm\u0131\u015f, marjinal ve modas\u0131 ge\u00e7mi\u015f bir \u0130sl\u00e2m yorumuyla yirminci ve yirmi birinci y\u00fczy\u0131l globalle\u015fmesine kar\u015f\u0131 durmaya \u00e7al\u0131\u015fm\u0131\u015flar. K\u00fcreselle\u015fme kuvvetlerini dengede tutmakla ilgili olarak Fethullah G\u00fclen gibi az say\u0131da lider de, klasik ve geleneksel \u0130sl\u00e2m anlay\u0131\u015f\u0131yla uyum i\u00e7inde, sa\u011fl\u0131kl\u0131 ve \u00fcretken cevaplar form\u00fcle etmi\u015flerdir. Bir\u00e7ok M\u00fcsl\u00fcman \u00fclkede zay\u0131f ve k\u0131r\u0131lgan bir merkezi devlet yap\u0131s\u0131ndan dolay\u0131 siyasi elitler k\u00fcreselle\u015fme r\u00fczg\u00e2r\u0131na kar\u015f\u0131 otantik enstr\u00fcmanlar geli\u015ftirmemi\u015fler ve bu durum halklar\u0131n\u0131n dini ve k\u00fclt\u00fcrel kimli\u011fini etkilemi\u015ftir.<\/li>\n
3. Bir\u00e7ok \u0130sl\u00e2m \u00fclkesinde otoriter rejimler y\u00f6netimdedir ve bu rejimler muhalif gruplara farkl\u0131 g\u00f6r\u00fc\u015flerini ifade etmek i\u00e7in yeterince s\u00f6z hakk\u0131 tan\u0131maz.<\/strong> Kitleler s\u00fcrekli g\u00f6zetim ve bask\u0131 alt\u0131ndad\u0131r ve h\u00e2kim ideolojik s\u00f6ylemi kabule zorlanmaktad\u0131rlar. Birer \u201cg\u00fcvenlik devlet veya rejimi\u201d niteli\u011findeki bu rejimler, \u0130sl\u00e2m\u2019la hi\u00e7 alakas\u0131 olamayan bir \u015fiddet k\u00fclt\u00fcr\u00fc ortaya koyarak, vatanda\u015flar\u0131n bireysel ve kolektif haklar\u0131n\u0131 ihlal etmekte ve vatanda\u015flar\u0131n\u0131 boyun e\u011fmeye zorlamaktad\u0131rlar. M\u00fcsl\u00fcmanlar\u0131 kabile mant\u0131\u011f\u0131ndan kurtarmak i\u00e7in \u0130sl\u00e2m\u2019\u0131n ortaya att\u0131\u011f\u0131 teklifler yirmi ve yirmi birinci y\u00fczy\u0131l \u015fartlar\u0131nda manip\u00fcle edilmi\u015f ve bu mant\u0131k devam ettirilmek istenmi\u015ftir.<\/li>\n
4. Baz\u0131 M\u00fcsl\u00fcman toplumlar Kur\u2019\u00e2n \u00f6\u011fretilerinin veya \u0130sl\u00e2m tarihi ve geleneklerinin tefsirine \u00e7ok az yer vermektedir.<\/strong> Bu \u00fclkelerdeki birtak\u0131m dini liderler birer g\u00fcvenlik memuru gibi davranarak eski anlay\u0131\u015flar\u0131 yeniden canland\u0131rmakta yeni yorum ve i\u00e7tihatlara muhalefet etmekte veya onlar\u0131 gayr-\u0131 me\u015fru ilan etmektedirler. B\u00f6ylece dini mitolojiler bu g\u00fcvenlik memuru d\u00fc\u015f\u00fcn\u00fcrler marifetiyle yeniden canland\u0131r\u0131lmakta ve yenilik\u00e7iler de diren\u00e7 g\u00f6rmektedirler. S\u00f6z konusu mitolojilerden bir k\u0131sm\u0131 \u015fiddetin i\u00e7 ve d\u0131\u015f meseleleri halletmede nas\u0131l kullan\u0131laca\u011f\u0131 ile alakal\u0131d\u0131r; di\u011fer din ve milletlere \u00fcst\u00fcnl\u00fck sa\u011flamak ve k\u00fclt\u00fcr ve gelenekten gelen baz\u0131 kurallar\u0131 sert bir bi\u00e7imde uygulayarak M\u00fcsl\u00fcman kad\u0131nlar\u0131n ya\u015fam\u0131na kat\u0131 s\u0131n\u0131rlamalar getirmek.<\/li>\n
5. \u0130sl\u00e2m d\u00fc\u015f\u00fcncesi, kabile Araplar\u0131 aras\u0131nda yay\u0131ld\u0131\u011f\u0131 zaman, kad\u0131nlar\u0131 \u00f6zg\u00fcrle\u015ftiren ve haklar\u0131n\u0131 geni\u015fleten bir anlay\u0131\u015f getirse de<\/strong>, bug\u00fcn h\u00e2l\u00e2 erkeklerin, \u00f6zellikle ya\u015fl\u0131 erkeklerin sosyal hiyerar\u015finin tepesinde oturdu\u011fu bir toplum vard\u0131r ve bu yap\u0131 birtak\u0131m k\u00fclt\u00fcrel unsurlarla devam ettirilmektedir. Bu durum, ekonomi, politika, k\u00fclt\u00fcr, din ve e\u011fitim konular\u0131nda ciddi bir cinsiyet fark\u0131 ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Son zamanlarda yay\u0131nlanan bir Birle\u015fmi\u015f Milletler raporunda kad\u0131nlar\u0131n bu zay\u0131f durumunun, Arap milletlerinin hak ettikleri yerleri almas\u0131n\u0131n \u00f6n\u00fcndeki ciddi engellerden biri oldu\u011funun ifade edilmesine ra\u011fmen kad\u0131nlar h\u00e2l\u00e2 f\u0131rsat e\u015fitli\u011finden mahrumdurlar.<\/li>\n
6. Baz\u0131 M\u00fcsl\u00fcman \u00fclkelerde dini kurumlar\u0131 bekleyen bir me\u015fruiyet krizi vard\u0131r<\/strong>. \u00c7\u00fcnk\u00fc dini liderler demokratik olmayan, \u00e7o\u011funlukla otoriter devlet y\u00f6netimi taraf\u0131ndan se\u00e7ilmekte ya da kontrol edilmektedir. Bu yap\u0131, yani siyasi ve dini elitlerin bu tuhaf i\u015fbirli\u011fi, kitleleri bu i\u015fbirlik\u00e7i dini liderler ile muhalif, militan, radikal ve baz\u0131 durumlarda \u015fiddet \u00f6ng\u00f6ren marjinal \u0130sl\u00e2m yorumlar\u0131 aras\u0131nda b\u0131rakm\u0131\u015ft\u0131r. Bu ba\u011flamda yine, \u00fc\u00e7\u00fcnc\u00fc bir yol olan ve asl\u0131nda ana damar\u0131 te\u015fkil eden Mevlana Celaleddin Rumi tarz\u0131 bir anlay\u0131\u015f pek g\u00f6r\u00fclmemektedir.<\/li>\n
7. \u0130sl\u00e2m \u00fclkelerinin \u00e7o\u011funda h\u00e2l\u00e2, y\u00fczeysel, itaat eksenli, otoriter ve a\u015f\u0131r\u0131 itaatkar bir e\u011fitim sistemi s\u00fcrd\u00fcr\u00fclmektedir. <\/strong>\u00d6z ele\u015ftiri ve kendini kriti\u011fe tabi tutma, bu e\u011fitim sistemlerinde ya \u00e7ok geride ya da yok gibidir. Yine e\u011fitim sistemleri, utanma ve gurur eksenli bir e\u011fitimi \u00f6ne \u00e7\u0131karmaktad\u0131r ki bu da \u00fcretkenlik ve ele\u015ftirel d\u00fc\u015f\u00fcncenin yeterince geli\u015fmemesine neden olmaktad\u0131r. Bu t\u00fcrden e\u011fitim sistemleri, politik, etnik ya da dini elitin kontrol\u00fcn\u00fc s\u00fcrd\u00fcrebilmesi i\u00e7in \u00f6nemli birer ara\u00e7t\u0131r. Fandy\u00a0 M\u00fcsl\u00fcman entelekt\u00fcelin on y\u0131llard\u0131r, pedagojik bir program in\u015fa etmekle u\u011fra\u015ft\u0131klar\u0131n\u0131 ve bu programla hedeflenen \u015feyin ise, gen\u00e7leri Bat\u0131 ile ele\u015ftirel bir etkile\u015fime girmeye te\u015fvik etmek ve kendi geleneklerine de yine ele\u015ftirel bakma cesaretini vermek oldu\u011funu s\u00f6yl\u00fcyor ki bu, onlar\u0131 global toplulu\u011fun uyumlu \u00fcyeleri h\u00e2line getirecektir. Ancak bunlar\u0131n ya\u015fand\u0131\u011f\u0131 ayn\u0131 zamanda, gen\u00e7leri M\u00fcsl\u00fcman olmayan ve \u0130sl\u00e2m toplulu\u011fu i\u00e7inde de yine ilerlemeci ve entelekt\u00fcel kitleye kar\u015f\u0131 d\u00fc\u015fmanca duygularla donatan ba\u015fka bir e\u011fitim program\u0131n\u0131n da politik ama\u00e7larla devreye sokuldu\u011funa i\u015faret etmek gerekir.<\/li>\n<\/ol>\n

   Bu noktada, g\u00f6r\u00fclece\u011fi \u00fczere, \u015fiddet ve ter\u00f6rizmin arkas\u0131ndaki ana motivasyon siyasi bir motivasyondur ve milliyet\u00e7i \u00f6zelliklere sahiptir; pop\u00fcler varsay\u0131mlar\u0131n aksine dini motivasyonlar \u00e7ok temelde yer almaz hatta bazen hi\u00e7 yoktur. \u00c7o\u011fu kere dinler, ya marjinaller taraf\u0131ndan esir al\u0131n\u0131r ya da politik hedefleri olan radikaller taraf\u0131ndan kullan\u0131l\u0131r. Chicago \u00dcniversitesi\u2019nden Prof. Robert Pape taraf\u0131ndan son zamanlarda yap\u0131lan bir ara\u015ft\u0131rmaya g\u00f6re, \u201cintihar bombac\u0131lar\u0131 ile \u0130sl\u00e2m\u00ee g\u00f6r\u00fcn\u00fcml\u00fc fundamentalizm ya da di\u011fer dinlerin fundamentalistleri aras\u0131nda \u00e7ok zay\u0131f bir ba\u011f vard\u0131r. Asl\u0131ndan intihar bombac\u0131s\u0131 kullanan gruplar\u0131n \u00f6nde gelenlerinden biri Sri Lanka\u2019l\u0131 Marksist-Leninist grup Tamil Kaplanlar\u0131\u2019d\u0131r.<\/strong> Hindu ailelerin bireylerinden olu\u015fan bu grup, dine d\u00fc\u015fman bir tav\u0131r i\u00e7erisindedir. (…) Asl\u0131nda hemen hemen b\u00fct\u00fcn intihar bombac\u0131lar\u0131n\u0131n sek\u00fcler ve stratejik hedefleri vard\u0131r<\/strong>: Modern demokrasileri kendilerinin oldu\u011funu iddia ettikleri topraklardan \u00e7ekilmeye zorlamak.\u201d<\/strong>\u00a0 Elinizdeki kitap, \u0130sl\u00e2m\u2019\u0131n \u00f6\u011fretilerinin, \u00f6zellikle de G\u00fclen Hareketi\u2019nin farkl\u0131l\u0131\u011f\u0131n\u0131n kabul\u00fc, \u00e7o\u011fulculuk, \u015fiddet d\u0131\u015f\u0131 \u00e7\u00f6z\u00fcmler \u00fcretme, bar\u0131\u015f in\u015fas\u0131 ve medeniyetler ittifak\u0131 kavramlar\u0131na sahip olduklar\u0131na dair ciddi deliller \u00fcretmektedir. G\u00fclen, daha 1990\u2019lar\u0131n ortalar\u0131nda medeniyetler ittifak\u0131n\u0131 savunuyordu ve yine G\u00fclen\u2019in onursal ba\u015fkan\u0131 oldu\u011fu Gazeteciler ve Yazarlar Vakf\u0131 ayn\u0131 eksende faaliyetler y\u00fcr\u00fct\u00fcyordu.<\/p>\n

   \u0130sl\u00e2m co\u011frafyas\u0131ndaki militan te\u015fkilatlar\u0131n\u0131n (el-Kaide gibi)<\/strong> dar ve d\u0131\u015flay\u0131c\u0131 Vahhabi yorumuna kar\u015f\u0131n hem M\u00fcsl\u00fcmanlara hem de gayrim\u00fcslimlere, sava\u015f, \u015fiddet ve \u00f6teki ile olan ili\u015fkilere dair alternatif bir s\u00f6ylem ve perspektif sunmak gerekiyor. G\u00fclen Hareketi hakk\u0131ndaki bu kitap bu d\u0131\u015flay\u0131c\u0131 \u0130sl\u00e2m yorumlar\u0131na kar\u015f\u0131 durmay\u0131 hedefliyor. \u015eimdi, G\u00fclen Hareketi\u2019nin \u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131na katk\u0131s\u0131n\u0131 daha iyi anlayabilmek i\u00e7in, G\u00fclen\u2019in, Do\u011fu-Bat\u0131 ili\u015fkileri ve k\u00fclt\u00fcrler ve dinler aras\u0131 diyalo\u011fa bak\u0131\u015f\u0131na g\u00f6z atal\u0131m.<\/p>\n

   G\u00fclen D\u00fc\u015f\u00fcncesinde \u00d6teki, Do\u011fu Bat\u0131 \u0130li\u015fkileri ve Hareketlin Bar\u0131\u015f in\u015fas\u0131na Katk\u0131s\u0131<\/strong><\/p>\n

   G\u00fclen bir kimlik politikas\u0131 pe\u015finde ko\u015fmad\u0131\u011f\u0131 gibi kendini de \u00f6tekine bakarak tan\u0131mlam\u0131yor. Yani in\u015fa edici \u00f6tekisi yok.<\/p>\n

   G\u00fclen\u2019in s\u00f6ylemlerinde \u201c\u00f6tekile\u015ftirme ve \u00f6tekini d\u00fc\u015fman bir bile\u015fen olarak tan\u0131mlama yer almaz.\u201d<\/strong>\u00a0 Tepkisel de\u011fil, aksine \u00f6nceden davranan bir yap\u0131ya sahiptir, biz ve \u00f6teki \u015feklinde kaba bir ayr\u0131m benimsemez. Ba\u015fka bir bi\u00e7imde s\u00f6ylersek, \u201ckar\u015f\u0131la\u015fmac\u0131 Yeni Sosyal Hareketlere mukabil G\u00fclen Hareketi, \u2018ahl\u00e2ki muhalefet\u2019 anlay\u0131\u015f\u0131n\u0131 temsil etmektedir<\/strong> ki, Bakhtin buna \u201cdiyalojik\u201d <\/strong>bir ili\u015fki demektedir.\u201d<\/p>\n

   Bu durum, G\u00fclen\u2019in d\u00fcnyay\u0131 M\u00fcsl\u00fcmanlar ve \u00f6tekiler \u015feklinde okumad\u0131\u011f\u0131n\u0131n da bir g\u00f6stergesidir. \u0130sl\u00e2m d\u00fcnyas\u0131ndaki ihtilaflar nedeniyle halifeli\u011fin de yeniden canland\u0131r\u0131labilir oldu\u011funu d\u00fc\u015f\u00fcnmemektedir:<\/p>\n

   (…) \u0130\u015f bu noktaya gelip dayan\u0131nca onu yeniden ihya \u00e7ok zor oldu\u011fu gibi, b\u00fct\u00fcn M\u00fcsl\u00fcmanlara kabul ettirmek de imk\u00e2ns\u0131z gibi g\u00f6r\u00fclmektedir. Ayr\u0131ca b\u00f6yle bir te\u015febb\u00fcs\u00fcn muas\u0131r d\u00fcnyaca nas\u0131l alg\u0131lanaca\u011f\u0131 olduk\u00e7a \u00f6nemlidir.<\/p>\n

   Onu b\u00f6yle d\u00fc\u015f\u00fcnmeye iten tek \u015fey sadece realist d\u00fc\u015f\u00fcnmesi de\u011fildir; G\u00fclen meseleye \u0130sl\u00e2m f\u0131kh\u0131 a\u00e7\u0131s\u0131ndan bakar:<\/p>\n

   \u201cHilafet unvan\u0131yla temsil edilmeyen devlet me\u015fru de\u011fildir\u201d m\u00e2n\u00e2s\u0131na gelecek \u015feyler var m\u0131d\u0131r? Mesele ne kadar \u2018olmazsa olmaz\u2019 kabul edilmi\u015ftir?<\/p>\n

   Esas \u00f6nemli olan, M\u00fcsl\u00fcmanl\u0131\u011f\u0131n milimi milimine ya\u015fanmas\u0131d\u0131r. Polemiklere sebebiyet vermek i\u00e7in tali, her zaman m\u00fcnaka\u015fas\u0131 yap\u0131labilecek tarihi konular\u0131n \u00f6ne \u00e7\u0131kar\u0131lmas\u0131 do\u011fru de\u011fil. Bir k\u0131s\u0131m ehl-i \u0130sl\u00e2m dostlar bunun \u00fczerinde duruyorlarsa, onlar\u0131n da kim taraf\u0131ndan kuruldu\u011funu bilemeyece\u011fim. Sanki Emeviler, Abbasiler d\u00f6neminde hakk\u0131yla hilafet mi varm\u0131\u015f? Yezid, Velid, hilafeti hakk\u0131yla temsil etmi\u015fler mi ki, \u015fimdi m\u00fcnaka\u015fa yap\u0131ls\u0131n? Bu tart\u0131\u015fmalar, M\u00fcsl\u00fcmanl\u0131\u011f\u0131 ya\u015fayamayanlar\u0131n, ay\u0131plar\u0131n\u0131 kapama ad\u0131na fark\u0131nda olarak ya da olmayarak ortaya koydu\u011fu bir gayret de olabilir.<\/p>\n

   G\u00fclen, Do\u011fu ile Bat\u0131 aras\u0131nda bir \u00e7at\u0131\u015fman\u0131n zorunlu, ka\u00e7\u0131n\u0131lmaz ya da istenen bir \u015fey oldu\u011fu fikrini reddeder. Soyut bir kavram olan Bat\u0131, d\u00fc\u015fman de\u011fildir, as\u0131l d\u00fc\u015fman; fakirlik, cehalet ve iftirakt\u0131r.<\/strong><\/p>\n

   Bir\u00e7ok \u0130sl\u00e2m\u00ee ihya hareketinin aksine G\u00fclen Hareketi kimli\u011fini \u015fu \u00fc\u00e7 d\u00fc\u015fman kar\u015f\u0131s\u0131nda olu\u015fturmu\u015ftur; fakirlik, cehalet ve iftirak. Bu kar\u015f\u0131 duru\u015f, G\u00fclen Hareketi\u2019nin apolitik zihin haritas\u0131n\u0131 anlayabilmek a\u00e7\u0131s\u0131ndan \u00e7ok \u00f6nemlidir.<\/p>\n

   Said Nursi\u2019nin d\u00fc\u015f\u00fcncesine paralel olarak G\u00fclen, Bat\u0131\u2019ya daha analitik bakar ve Bat\u0131\u2019n\u0131n m\u00fcspet ve menfi \u015fekilde ikiye ayr\u0131labilece\u011fini s\u00f6yler:<\/p>\n

   Yanl\u0131\u015f anla\u015f\u0131lmas\u0131n, Avrupa ikidir: Birisi, \u0130sev\u00eelik din-i hakik\u00eesinden ald\u0131\u011f\u0131 feyz ile hayat-\u0131 i\u00e7tim\u00e2iye-i be\u015feriyeye n\u00e2fi\u2019 sanatlar\u0131 ve ad\u00e2let ve hakkaniyete hizmet eden f\u00fcn\u00fbnlar\u0131 takip eden bu birinci Avrupa\u2019ya hitab etmiyorum. Belki felsefe-i tabiiyenin zulmetiyle, medeniyetin seyyi\u00e2t\u0131n\u0131 meh\u00e2sin zannederek, be\u015feri sef\u00e2hete ve dal\u00e2lete sevk eden bozulmu\u015f ikinci Avrupa\u2019ya hitab ediyorum.(S.Nursi)<\/p>\n

   G\u00fclen, \u201cBat\u0131l\u0131lar\u2019\u0131n al\u0131p geli\u015ftirdi\u011fi \u015feyleri, bence bizim bug\u00fcn almam\u0131zda hi\u00e7bir beis yoktur. Biz de al\u0131r, bu meseleleri daha ileri g\u00f6t\u00fcr\u00fcr\u00fcz…\u201d\u00a0 der. G\u00fclen, T\u00fcrkiye\u2019nin AB \u00fcyeli\u011fini de destekler.\u00a0 \u201cG\u00fclen\u2019in Bat\u0131\u2019ya yak\u0131n duru\u015fu di\u011fer \u0130sl\u00e2m\u00ee cemaatlerin ABD ve Avrupa kar\u015f\u0131t\u0131 tutumlar\u0131n\u0131n da \u0131l\u0131ml\u0131 h\u00e2le gelmesine neden olmu\u015ftur. Muhafazak\u00e2rlar\u0131n \u00e7o\u011fu sonunda G\u00fclen\u2019in fikirlerini kabul noktas\u0131na gelmi\u015f olsa da ba\u015flang\u0131\u00e7ta onun Bat\u0131\u2019ya yak\u0131n duru\u015funu ele\u015ftirmi\u015flerdi. T\u00fcrkiye\u2019de dini cemaatler AB \u00fcyeli\u011fini hem g\u00fcvenlik hem de \u0130sl\u00e2m\u00ee kimlik a\u00e7\u0131s\u0131ndan bir tehdit olarak tan\u0131mlarken G\u00fclen \u00fcyelik fikrini desteklemi\u015fti.<\/p>\n

   \u0130sl\u00e2mc\u0131l\u0131k temelde selefin anlay\u0131\u015f\u0131na tabi olmay\u0131 tavsiye edip, saf \u0130sl\u00e2m\u2019\u0131n alt\u0131n \u00e7a\u011f\u0131n\u0131n, insanl\u0131\u011f\u0131n g\u00fcn\u00fcm\u00fczde kar\u015f\u0131la\u015ft\u0131\u011f\u0131 t\u00fcm sorunlar\u0131 \u00e7\u00f6zece\u011fi sav\u0131n\u0131 desteklerken G\u00fclen, salt retori\u011fe s\u0131\u011f\u0131nmaz ve i\u00e7inde ya\u015fad\u0131\u011f\u0131 \u015fartlar\u0131n zaman ve mek\u00e2na ba\u011fl\u0131 analizini yaparak, M\u00fcsl\u00fcmanlar\u0131n \u00fc\u00e7 d\u00fc\u015fman\u0131 olan fakirlik, cehalet ve iftirakla m\u00fccadelede \u00e7ok somut \u00e7\u00f6z\u00fcmler \u00f6nerir.<\/p>\n

   E\u011fer cehalet bu \u00fc\u00e7 d\u00fc\u015fmandan biriyse, G\u00fclen her seviyede okullar a\u00e7may\u0131 \u00f6nerir ve e\u011fitimi yaln\u0131zca okullara ve dini e\u011fitime de hasretmez. S\u00f6z konusu e\u011fitim projesi t\u00fcm hayat\u0131 ku\u015fat\u0131r. Bu e\u011fitim projesinde yaln\u0131zca sek\u00fcler okullara ya da camilere de i\u015faret edilmez. Ailede e\u011fitim, \u00e7ocuk yeti\u015ftirme, din bilginleri yeti\u015ftirme gibi alanlar\u0131 da kapsar.\u00a0 \u00d6rnek olarak e\u011fitme anlam\u0131ndaki \u201ctemsil\u201d anlay\u0131\u015f\u0131 da yine e\u011fitimin bir par\u00e7as\u0131d\u0131r.<\/p>\n

   E\u011fer fakirlik M\u00fcsl\u00fcmanlar\u0131n ikinci d\u00fc\u015fman\u0131ysa, G\u00fclen Ha- reketi\u2019nin cevab\u0131 insanlar\u0131n sosyo-ekonomik durumlar\u0131n\u0131n iyile\u015ftirilmesi i\u00e7in dolayl\u0131 bir yol olan e\u011fitimin yan\u0131nda, yard\u0131m kurulu\u015flar\u0131 kurmakt\u0131r (Kimse Yok Mu Derne\u011fi gibi).<\/p>\n

   \u0130htilaf ya da i\u00e7 \u00e7at\u0131\u015fma \u00fc\u00e7\u00fcnc\u00fc d\u00fc\u015fmansa, diyalog, ho\u015fg\u00f6r\u00fc ve kar\u015f\u0131l\u0131kl\u0131 anlay\u0131\u015f bunun \u00e7\u00f6z\u00fcm\u00fc olacakt\u0131r.<\/p>\n

   Dikkat edilirse g\u00f6r\u00fclecektir ki, G\u00fclen Hareketi\u2019nin t\u00fcm projeleri bu \u00fc\u00e7 alandan birine dahildir ve Hareket\u2019in medya organlar\u0131 da sorunlar\u0131 temelden ele alarak \u00e7\u00f6zmeyi hedefleyen bu k\u00fcresel sivil aktivizme destek vermektedir.<\/p>\n

   Ekonomik \u00e7al\u0131\u015fmalar, k\u00fclt\u00fcrler aras\u0131 diyalog faaliyetleri ve yoksullu\u011fun \u00f6nlenmesi \u00e7abalar\u0131n\u0131n yan\u0131 s\u0131ra, G\u00fclen Hareketi, \u00e7at\u0131\u015fma \u00f6nleme ve bar\u0131\u015f in\u015fas\u0131 \u00e7al\u0131\u015fmalar\u0131na da kat\u0131lmaktad\u0131r ki bu \u00e7al\u0131\u015fmalar d\u00f6rt k\u0131s\u0131mda incelenebilir.<\/p>\n

   Birincisi, G\u00fclen Hareketi, \u0130sl\u00e2m\u00ee \u00e7er\u00e7eveyi geni\u015fleterek, adalet, \u00e7at\u0131\u015fma \u00f6nleme ve bar\u0131\u015f\u00e7\u0131l seferberlik anlam\u0131nda kaynaklar\u0131n yeniden yorumlanmas\u0131n\u0131 sa\u011flamaktad\u0131r. Y\u00fcz altm\u0131\u015ftan fazla \u00fclkedeki aktiviteler bu s\u00fcrecin \u00e7oktan ba\u015flad\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

   \u0130kinci olarak, \u0130sl\u00e2m\u00ee \u00f6\u011fretilere dayanan evrensel de\u011ferlerle G\u00fclen Hareketi, t\u00fcm M\u00fcsl\u00fcmanlara cazip gelen bir hareket olarak, etnik \u00e7at\u0131\u015fmalarla m\u00fccadele konusunda var olan \u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131 \u00e7er\u00e7evesini g\u00fc\u00e7lendiriyor. Bu \u00e7er\u00e7eve d\u00fcnyan\u0131n bir\u00e7ok yerinde \u0130sl\u00e2m\u2019\u0131n temel bir \u00f6\u011fretisi olarak benimsenmi\u015f ve me\u015fru bir \u00e7er\u00e7eve olarak kabul g\u00f6rm\u00fc\u015ft\u00fcr.\u00a0 Yine bu \u00e7er\u00e7eve, di\u011fer bask\u0131c\u0131 k\u00fclt\u00fcrel normlar\u0131n, de\u011fer ve al\u0131\u015fkanl\u0131klar\u0131n izole edilmesini ve reddedilmesini de sa\u011flar.<\/p>\n

   \u00dc\u00e7\u00fcnc\u00fcs\u00fc, G\u00fclen\u2019in \u00f6\u011fretisinde gerek bireysel gerekse kolektif sorumluluk, \u00f6zele\u015ftiri ekseninde geli\u015fir. Dolay\u0131s\u0131yla, i\u00e7inde bulundu\u011fumuz \u015fartlar kendi sorumlulu\u011fumuzdad\u0131r ve bunlar i\u00e7in s\u00fcrekli ba\u015fkalar\u0131n\u0131 su\u00e7lamak yanl\u0131\u015f bir tutumdur. Bunlara ek olarak, G\u00fclen\u2019in ho\u015fg\u00f6r\u00fc ve farkl\u0131l\u0131klar\u0131 kabul\u00fc ba\u011fnaz ve \u015fiddete meyilli baz\u0131 \u0130sl\u00e2m\u00ee gruplar\u0131n d\u0131\u015flay\u0131c\u0131, toleranss\u0131z ve \u015fiddete meyilli s\u00f6ylemlerini engellemesi a\u00e7\u0131s\u0131ndan da \u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131 \u00e7er\u00e7evesine katk\u0131da bulunmaktad\u0131r. Hareket, bu gibi konularda M\u00fcsl\u00fcmanlar aras\u0131 diyalog i\u00e7in de \u00f6nemli bir alan a\u00e7m\u0131\u015ft\u0131r. M\u00fcsl\u00fcmanlar\u0131n gerek fertler gerekse toplumlar olarak kendi durumlar\u0131n\u0131 nas\u0131l iyile\u015ftirecekleri konusunda yapacaklar\u0131 tart\u0131\u015fma \u00f6nemlidir. Bu t\u00fcrden hareketlere kat\u0131lan M\u00fcsl\u00fcmanlar, kendi toplumlar\u0131 i\u00e7inde ve daha b\u00fcy\u00fck \u00f6l\u00e7ekte \u015fiddeti vah\u015fice ve ter\u00f6r ama\u00e7l\u0131 olarak kullanan ki\u015filere kar\u015f\u0131 bir duru\u015f sergileyeceklerdir.<\/p>\n

   D\u00f6rd\u00fcnc\u00fc olarak, M\u00fcsl\u00fcman olmayanlara uzanmak ve onlarla ileti\u015fime ge\u00e7mek, Bat\u0131l\u0131 \u00fclkelerde ya\u015fayan M\u00fcsl\u00fcmanlar i\u00e7in ka\u00e7\u0131n\u0131lmaz h\u00e2le gelmi\u015ftir. G\u00fclen Hareketi\u2019nin birlikte ya\u015fam vurgusu, \u00f6tekine ula\u015fma ve bu kitab\u0131n bir\u00e7ok yerinde ge\u00e7ti\u011fi \u00fczere \u00f6teki anlay\u0131\u015f\u0131n\u0131 yeniden tan\u0131mlama \u00f6zellikleri, kozmopolit toplumlarda ya\u015fayan M\u00fcsl\u00fcmanlar i\u00e7in, M\u00fcsl\u00fcman olmayanlarla ileti\u015fime ge\u00e7me bak\u0131m\u0131ndan \u00f6rnek te\u015fkil etmektedir. M\u00fcsl\u00fcman topluluklarda gayrim\u00fcslimlerle diyalo\u011fa ge\u00e7me ve bireysel ve toplumsal ili\u015fkiler kurma konusunda korku yayan radikallere kar\u015f\u0131 da bir diren\u00e7 olu\u015fturuyor.<\/p>\n

   G\u00fclen\u2019in toplumsal \u00e7e\u015fitlilik konusuna yakla\u015f\u0131m\u0131, \u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131 a\u00e7\u0131s\u0131ndan hayati \u00f6neme sahiptir. Bu yakla\u015f\u0131m, M\u00fcsl\u00fcman olmayanlara kar\u015f\u0131, ne savunma refleksleriyle hareket eder ne de \u00f6z\u00fcr dileme beklentisine girer. Aksine, olduk\u00e7a yap\u0131c\u0131 sosyal, k\u00fclt\u00fcrel, ekonomik ve e\u011fitim inisiyatifleri ortaya koyarak etkile\u015fime ge\u00e7er. Zaten, M\u00fcsl\u00fcman olmayanlar da b\u00f6yle \u00e7o\u011fulcu bir bak\u0131\u015f a\u00e7\u0131s\u0131yla \u0130sl\u00e2m hakk\u0131nda do\u011fru bilgiler edinebilirler, dogmatik vaazlarla de\u011fil. Bunun da \u00f6tesinde G\u00fclen Hareketi, davran\u0131\u015flarla temsil yoluyla, M\u00fcsl\u00fcman olmayan \u00fclkelerdeki \u00f6nyarg\u0131lar\u0131 ve \u0130sl\u00e2mofobi\u2019ye de meydan okuyacak ve ortadan kald\u0131rabilecektir.<\/p>\n

   Sonu\u00e7<\/p>\n

   Geli\u015fim s\u00fcrecindeki \u0130sl\u00e2m\u00ee bar\u0131\u015f in\u015fas\u0131, hem teorik \u00e7er\u00e7eve hem de uygulama olarak \u0130sl\u00e2m \u00fclkelerindeki sosyal ve politik de\u011fi\u015fimi etkilemesi ve \u00f6nemli birtak\u0131m geli\u015fmeleri sa\u011flamas\u0131 a\u00e7\u0131s\u0131ndan ciddi katk\u0131larda bulunacakt\u0131r. Derin entelekt\u00fcel ve d\u00fc\u015f\u00fcnsel gelene\u011fi ve sufi gelenekle (birinci ve ikinci y\u00fczy\u0131l\u0131n M\u00fcsl\u00fcman mutasavv\u0131flar\u0131 ve sonras\u0131n\u0131n Gazzal\u00ee, Rumi, \u0130bn Arabi\u2019si gibi) olan ba\u011flar\u0131ndan dolay\u0131 G\u00fclen Hareketi, i\u00e7 ve d\u0131\u015f sorunlar\u0131 \u00e7\u00f6zmek i\u00e7in getirdi\u011fi, \u015fiddet kar\u015f\u0131t\u0131 sosyal mobili- zasyon ve bar\u0131\u015f in\u015fas\u0131 de\u011fer ve normlar\u0131 ile M\u00fcsl\u00fcmanlara genel bir bak\u0131\u015f a\u00e7\u0131s\u0131 sunabilir. Bu bak\u0131mdan G\u00fclen Hareketi ve Hareket\u2019in bir\u00e7ok \u00fclkedeki uygulamalar\u0131, \u00f6nemli s\u00fcre\u00e7lerdir.<\/p>\n

   T\u00fcrkiye\u2019de etkin olmas\u0131n\u0131n d\u0131\u015f\u0131nda G\u00fclen\u2019in \u0130sl\u00e2m anlay\u0131\u015f\u0131, T\u00fcrkiye\u2019nin artan etkinli\u011fi ve Hareketin k\u00fcresel duru\u015funun da etkisiyle denebilir ki, daha geni\u015f bir \u00e7er\u00e7evede etkili olacakt\u0131r. Voll\u2019\u00fcn de vurgulad\u0131\u011f\u0131 gibi\u00a0 \u201cFethullah G\u00fclen, k\u00fcreselle\u015fmi\u015f, \u00e7ok k\u00fclt\u00fcrl\u00fc ve \u00e7o\u011fulcu bir \u0130sl\u00e2m s\u00f6ylemini olu\u015fturan g\u00fc\u00e7lerden biridir. Onun y\u00f6nlendirmesiyle hareket eden e\u011fitimciler de tan\u0131kl\u0131k edeceklerdir ki, G\u00fclen\u2019in vizyonu, modernle post moderni, yerel olanla k\u00fcresel olan\u0131 birle\u015ftiren bir bak\u0131\u015fa sahiptir. Yine hem M\u00fcsl\u00fcmanlar hem de gayrim\u00fcslimler, ortak vizyon ve gelecek tart\u0131\u015fmalar\u0131nda G\u00fclen\u2019den etkileneceklerdir.\u201d\u00a0 T\u00fcrkiye\u2019deki \u00f6nemli geli\u015fmeler, zaten M\u00fcsl\u00fcman medya, d\u00fc\u015f\u00fcn\u00fcrler ve eylemciler taraf\u0131ndan takip edilmektedir. Hareket, T\u00fcrk olmayan M\u00fcsl\u00fcman d\u00fcnyadaki faaliyetlerini art\u0131rm\u0131\u015ft\u0131r. Pakistan, Banglade\u015f, Malezya, Nijerya, Endonezya gibi b\u00fcy\u00fck \u0130sl\u00e2m \u00fclkelerinde a\u00e7\u0131lan \u00e7ok say\u0131da okulun yan\u0131nda, Afrika ve izin verildi\u011fi \u00f6l\u00e7\u00fcde Orta Do\u011fu\u2019da okullar ve hastaneler a\u00e7maktad\u0131r.<\/p>\n

   Bunun da \u00f6tesinde, kendini daha geni\u015f bir \u00fcmmet anlay\u0131\u015f\u0131 i\u00e7inde konumland\u0131rmak isteyen Hareket, 2005 y\u0131l\u0131ndan itibaren Hira Dergisini \u00e7\u0131karmaya ba\u015flam\u0131\u015ft\u0131r.\u00a0 Dergi, hedefleri ve beklentileri itibariyle \u201cM\u00fcsl\u00fcmanlara hitap eden bir formata sahip. Arap\u00e7a bas\u0131lan dergi, T\u00fcrk ve Arap yazarlar\u0131n makalelerine yer vermekte olup, her say\u0131n\u0131n ba\u015fyaz\u0131s\u0131 da yine G\u00fclen taraf\u0131ndan kaleme al\u0131n\u0131yor ve bu yaz\u0131, say\u0131n\u0131n ana temas\u0131n\u0131 belirliyor. Dergi, G\u00fclen Hareketi\u2019nin entelekt\u00fcel duru\u015funu Arap d\u00fcnyas\u0131na a\u00e7arak T\u00fcrkler ve Araplar aras\u0131nda bir k\u00f6pr\u00fc olmay\u0131 hedefliyor. Bir forum mahiyetine sahip olan dergide, \u00e7a\u011fda\u015f \u0130sl\u00e2m\u2019\u0131n acil meseleleri ele al\u0131n\u0131yor ve M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler, bu sorunlara, \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n modern d\u00fcnya ile entelekt\u00fcel ve sosyo-k\u00fclt\u00fcrel ili\u015fkileri ba\u011flam\u0131nda \u00e7\u00f6z\u00fcmler bulmaya \u00e7al\u0131\u015f\u0131yorlar.\u201d\u00a0 \u201cM\u00fcsl\u00fcman d\u00fcnyaya yeterli ilgiyi g\u00f6stermedi\u011fi \u015feklinde ele\u015ftirilen Hareket… 2006 y\u0131l\u0131nda uluslararas\u0131 bir toplant\u0131 d\u00fczenleyerek, Orta Do\u011fu\u2019dan Arap, T\u00fcrk ve Yahudi entelekt\u00fcelleri davet ederek, Orta Do\u011fu\u2019nun gelece\u011finin tart\u0131\u015f\u0131lma-s\u0131n sa\u011flam\u0131\u015ft\u0131r. Ve. yine 2007 \u015eubat\u2019\u0131nda, Hareket\u2019e yak\u0131nl\u0131\u011f\u0131yla bilinen Abant Platformu, M\u0131s\u0131r\u2019\u0131n \u00f6nde gelen El Ehram Enstit\u00fcs\u00fc ile ortak bir organizasyona imza atarak, demokrasi, modernle\u015fme ve laiklik konular\u0131nda T\u00fcrkiye ve M\u0131s\u0131r tecr\u00fcbelerini masaya yat\u0131rm\u0131\u015ft\u0131r.\u201d<\/p>\n

   K\u0131saca, G\u00fclen Hareketi, yirmi birinci y\u00fczy\u0131lda M\u00fcsl\u00fcmanlar\u0131 bekleyen ciddi sorunlara verdi\u011fi teorik ve uygulamal\u0131 cevaplarla entelekt\u00fcel bir g\u00fc\u00e7 merkezi olma yolundad\u0131r. M\u00fcsl\u00fcman toplumlar\u0131n belli kesimlerini mobilize ederek, etkile\u015fime ge\u00e7ip onlara yard\u0131mc\u0131 olarak, ekonomik, k\u00fclt\u00fcrel, politik ve sosyal de\u011fi\u015fimlerin kurumla\u015fmas\u0131na katk\u0131da bulunmaktad\u0131r.<\/p>\n

   Nil Yay\u0131nlar\u0131, \u201c\u0130sl\u00e2m ve Bar\u0131\u015f \u0130n\u015fas\u0131\u201d adl\u0131 kitaptan al\u0131nm\u0131\u015ft\u0131r.<\/strong><\/p>\n

   <\/div>

   

   About the author<\/h3>\n\t\t\tMohammed Abu-Nimer<\/p>\n

   Amerikan \u00dcniversitesi Uluslararas\u0131 Hizmetler Okulu, Ulus-lararas\u0131 Bar\u0131\u015f ve \u00c7at\u0131\u015fma \u00c7\u00f6z\u00fcm\u00fc B\u00f6l\u00fcm\u00fc\u2019nde profes\u00f6r. Yine ayn\u0131 \u00fcniversitede faaliyet g\u00f6steren Bar\u0131\u015f \u0130n\u015fas\u0131 ve Geli\u015fimi Ens- tit\u00fcs\u00fc\u2019n\u00fcn m\u00fcd\u00fcr\u00fc. \u00c7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc ve bar\u0131\u015f diyalo\u011fu konular\u0131nda uzman olan Abu-Nimer, \u0130srail\u2019de Filistinliler ve Yahu- diler aras\u0131nda \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc ve bar\u0131\u015f diyalo\u011fu \u00fczerine ara\u015ft\u0131rmalar yapt\u0131. \u00c7al\u0131\u015fmas\u0131nda \u0130srail-Filistin sorunu ve burada kullan\u0131lan \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc modellerinin M\u00fcsl\u00fcman \u00fclkelerdeki uygulamalar\u0131 \u00fczerine odakland\u0131. Dr. Abu-Nimer, dinler aras\u0131 \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc e\u011fitimi ve dinler aras\u0131 diyalog \u00e7al\u0131\u015fmalar\u0131n\u0131 da y\u00f6nlendirdi. Son on y\u0131lda, bar\u0131\u015f in\u015fas\u0131 ve geli\u015fme programlar\u0131na de\u011ferlendirme ve raporlar haz\u0131rlad\u0131. Bir bilim adam\u0131\/ uygulamac\u0131 olan Abu-Nimer, \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fc e\u011fitim \u00e7al\u0131\u015ftay- lar\u0131 d\u00fczenledi ve Filistin, \u0130srail, M\u0131s\u0131r, Kuzey \u0130rlanda, Filipinler (Mindanao) ve Sri Lanka gibi \u00e7at\u0131\u015fma b\u00f6lgelerinde \u00e7\u00f6z\u00fcm aray\u0131\u015flar\u0131na katk\u0131da bulundu. \u00c7ok say\u0131da makale ve yay\u0131nlar\u0131n\u0131n yan\u0131nda, Journal of Peacebuilding and Development\u2019in ortak kurucusu ve edit\u00f6r\u00fcd\u00fcr.<\/p>\n

   \u0130hsan Y\u0131lmaz<\/p>\n

   Fatih \u00dcniversitesi\u2019nde Siyaset Bilimi B\u00f6l\u00fcm\u00fc\u2019nde Do\u00e7ent olan Y\u0131lmaz, \u00fcniversitenin Sosyal Bilimler Enstit\u00fcs\u00fc, Siyaset Bilimi ve Uluslara Aras\u0131 \u0130li\u015fkiler b\u00f6l\u00fcm\u00fc doktora program\u0131n\u0131n da m\u00fcd\u00fcr\u00fcd\u00fcr. Lisans e\u011fitimini Bo\u011fazi\u00e7i \u00dcniversitesi, Siyaset Bilimi ve Uluslararas\u0131 \u0130li\u015fkiler B\u00f6l\u00fcm\u00fc\u2019nde tamamlad\u0131. 1999 y\u0131l\u0131nda Londra \u00dcniversitesi, Orta Do\u011fu ve Afrika \u00c7al\u0131\u015fmalar\u0131 (SOAS) b\u00f6l\u00fcm\u00fcnde Hukuk ve Sosyal Bilimler alan\u0131nda doktoras\u0131n\u0131 tamamlad\u0131. 1999-2001 y\u0131llar\u0131nda Oxford \u00dcniversitesi\u2019nde \u00e7al\u0131\u015ft\u0131 ve 2001-2008 y\u0131llar\u0131 aras\u0131nda, yine Londra \u00dcniversitesi\u2019nde T\u00fcrk siyaseti ve devlet, hukuk sosyolojisi, kar\u015f\u0131la\u015ft\u0131rmal\u0131 hukuk ve \u0130sl\u00e2m hukuku dersleri verdi. Ayn\u0131 \u00fcniversitede Etnik Az\u0131nl\u0131k \u00c7al\u0131\u015fmalar\u0131 Merkezi ba\u015fkan yard\u0131mc\u0131l\u0131\u011f\u0131 ve Londra Sosyal \u00c7al\u0131\u015fmalar Merkezi kurucu ba\u015fkanl\u0131\u011f\u0131 g\u00f6revlerinde bulundu. \n\t\t\t<\/div><\/div>\n","protected":false},"excerpt":{"rendered":"

   11 Eyl\u00fcl 2001\u2019de ya\u015fanan ter\u00f6r olay\u0131, baz\u0131 marjinal \u0130sl\u00e2mc\u0131 grup ve bireylerde tehlikeli ve \u015fiddet i\u00e7eren potansiyel kuvveti ortaya \u00e7\u0131kard\u0131. Ancak M\u00fcsl\u00fcmanlar\u0131n \u00e7o\u011funlu\u011fu hem 11 Eyl\u00fcl hadisesini hem de Afganistan ve Irak\u2019\u0131n i\u015fgalini k\u0131nayan bir tutumu benimsedi. Afganistan, Irak, Yemen, \u00c7e\u00e7enistan, L\u00fcbnan ve Filistin gibi yerlere Avrupa ve Amerikal\u0131 g\u00fc\u00e7ler taraf\u0131ndan yap\u0131lan sald\u0131r\u0131lar da el-Kaide …<\/p>\n","protected":false},"author":1,"featured_media":2467,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,122],"tags":[387,85,134,23,36,1009,573,365],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/3011"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=3011"}],"version-history":[{"count":2,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/3011\/revisions"}],"predecessor-version":[{"id":3013,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/3011\/revisions\/3013"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2467"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=3011"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=3011"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=3011"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}