Anadolu ve Mezopotamya Topraklar\u0131, dinlerin oldu\u011fu kadar farkl\u0131 inan\u00e7 ve k\u00fclt\u00fcrlerinde be\u015fi\u011fidir.
Kadim halklar\u0131yla simgelenmi\u015f bir co\u011frafyad\u0131r ve nice dinlere dillere ya\u015fam alan\u0131 olmu\u015f, k\u00fclt\u00fcrlerin uygarl\u0131klar\u0131n toplumlar\u0131n do\u011fdu\u011fu geli\u015fti\u011fi ve harmanlad\u0131\u011f\u0131 yerlerin ba\u015f\u0131nda gelir, Mezopotamya ve anadolu co\u011frafyas\u0131. \u0130nsanl\u0131\u011f\u0131n ve toplumlar\u0131n geli\u015fmesine hayat veren bereketli topraklara sahiptir.
Say\u0131s\u0131z soy, kabile, kavim, a\u015firet, topluluk, hanedanl\u0131k vs bu topraklarda var olmu\u015ftur. Bunca uygarl\u0131\u011f\u0131n gelip ge\u00e7ti\u011fi bu topraklar birer k\u00fclt\u00fcr ve felsefe hazinesidir.
Ayn\u0131 zamanda nice sava\u015flar\u0131n ve bu sava\u015flarda bir \u00e7ok kavim ve inan\u00e7lar\u0131n yok oldu\u011fu ve birbirine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc co\u011frafyad\u0131r.
Haliyle bu co\u011frafyada, birbirlerine \u00fcst\u00fcnl\u00fck sa\u011flamak i\u00e7in, yap\u0131lan \u015fava\u015flar\u0131n yan\u0131nda, farkl\u0131 inan\u00e7, fikir ve k\u00fclt\u00fcrlerin i\u00e7 i\u00e7e ge\u00e7meside ka\u00e7\u0131n\u0131lmaz olmu\u015ftur. \u00c7\u00fcnk\u00fc, her tarihi d\u00f6nemde hi\u00e7 bir fikir ak\u0131m\u0131 ve toplumsal ya\u015fam tarz\u0131, kendisinden \u00f6nce varolan toplumsal ya\u015fam ve fikir ak\u0131mlar\u0131n\u0131 100 % yads\u0131yarak s\u0131f\u0131rdan ba\u015flayamaz, \u00e7\u00fcnk\u00fc gelecek tarih, kendisinden \u00f6nce var olan toplumsal yap\u0131dan ba\u011f\u0131ms\u0131z olu\u015fmaz mutlaka var olan baz\u0131 olumsuzluklar objektif zeminde beraber gelsede, esasta var olan de\u011ferli ve yeni \u015feyleri kendi b\u00fcnyesinde ya\u015fat\u0131r ve eskiye oranla, kendine \u00f6zg\u00fcn \u00fcretim (insan) ili\u015fkilerini olu\u015fturur.
Toplumsal bir ger\u00e7eklik olan dinler aras\u0131nda ili\u015fkiler ve aktar\u0131mlarda b\u00f6yledir.
\u00c7ok tanr\u0131l\u0131 dinlerde ya\u015fanan maddi ve manevi k\u00fclt\u00fcrlerden-insanlar aras\u0131ndaki ili\u015fkilerden ortaya \u00e7\u0131kan ya\u015fanm\u0131\u015fl\u0131k tek tanr\u0131l\u0131 dinlere ge\u00e7i\u015fde b\u00f6yle olmu\u015ftur.<\/p>\n\n\n\n
Orta\u00e7a\u011f Egemenlerin ideolojisi olan, Dinlerin belirleyici oldu\u011fu t\u00fcm tarihilerin bize getirdi\u011fi biricik ger\u00e7ek dinin otoriter kayna\u011f\u0131na ve hakim olmas\u0131yla inan\u00e7 ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc insan haklar\u0131 ihlallerinin ya\u015fand\u0131\u011f\u0131 ve bilimsel olan ne varsa yok edildi\u011fi Tarihsel bir ger\u00e7ektir.
\u0130nsano\u011flu say\u0131s\u0131z tanr\u0131lar yarat\u0131p yok etmi\u015fse de yinede kendi yarat\u0131klar\u0131 Tanr\u0131\u2019lardan vazge\u00e7memi\u015f ve say\u0131s\u0131z bir \u00e7ok do\u011fa olay\u0131 \u00e7\u00f6zemedi\u011fi i\u00e7in kendisi taraf\u0131ndan yarat\u0131lan ve g\u00f6r\u00fcnmeyen bir g\u00fc\u00e7 olan Tanr\u0131 taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131na inanm\u0131\u015f ve halen g\u00fcn\u00fcm\u00fcz modern ve bilim d\u00fcnyas\u0131nda, \u201d\u00f6zelikle islam co\u011frafyas\u0131nda\u201c olan budur.
Orta do\u011fu k\u00f6kenli olan tek tanr\u0131l\u0131 Dinlerin yay\u0131lmas\u0131 ya da halk topluluklar\u0131n\u0131n herhangi bir dinin kabullenmesi \u00f6yle s\u00f6ylendi\u011fi gibi bar\u0131\u015f\u00e7\u0131l yada g\u00f6n\u00fcll\u00fc olmam\u0131\u015ft\u0131r.
Yap\u0131lan sava\u015flar, fetihlerin ve ya\u015fanan katliamlar sonucu bir \u00e7ok halk toplulu\u011fu istemeyerek olsada kendisine dayat\u0131lan dini-dinleri almak zorunda kalm\u0131\u015ft\u0131r.
<\/p>\n\n\n\n
S\u0131n\u0131flar\u0131n ortaya \u00e7\u0131kmas\u0131yla beraber hayat\u0131n her alan\u0131nda, Ezen\u2019le ezilen aras\u0131nda ya\u015fanan m\u00fccadelede dinlerin ve Dinlerin somutunda ortaya \u00e7\u0131kan mezhepsel topluluklar\u0131n s\u0131n\u0131fsal ayr\u0131\u015fmadan ayr\u0131 olarak ele almak do\u011fru de\u011fil \u015fu veya bu \u015fekilde s\u0131n\u0131fsal d\u00fc\u015f\u00fcnceleri vard\u0131r. Bundan dolay\u0131 dinleri ele al\u0131rken bir b\u00fct\u00fcnsellik i\u00e7inde ele almak gerekir.
Sosyal, Siyasal, Felsefi, K\u00fclt\u00fcrel ve dinsel boyutuyla el almak laz\u0131m. Bir dinin yada dini inanc\u0131n millet-ulus (\u0131rksal) kavram\u0131yla alakas\u0131 yoktur. Bir dini inanca mensup farkl\u0131 millet yada uluslardan insanlar olabilir ve onu kendine inan\u00e7 olarak alabilir. \u00c7\u00fcnk\u00fc Din-Dinler, farkl\u0131 ulus-milletlerden insanlar\u0131n ortak ibadetleri ve ruhi \u015fekillenmesidir, (inanc\u0131d\u0131r) Haliyle bu Co\u011frafyada farkl\u0131 ulus ve milletler (milliyetler) olmas\u0131na ve farkl\u0131 dilleri konu\u015fmalar\u0131na ra\u011fmen bir dinde-\u0130nan\u00e7ta ortakla\u015fabiliyorlar.
Yani dinsel inan\u00e7 ayn\u0131 zamanda insan\u0131n ya\u015fam\u0131nda i\u00e7selle\u015fen ahlaki ve maneviyat\u0131d\u0131rda.
Di\u011fer yandan bir insan\u0131n hangi ulusa (millete) ait oldu\u011funu belirleyen \u00f6nemli kriterlerden biride konu\u015ftu\u011fu ana dildir, inand\u0131\u011f\u0131 dini inan\u00e7 de\u011fildir.
Ya\u015fad\u0131\u011f\u0131m\u0131 topraklarda K\u00fcrt, T\u00fcrk, Ermeni, \u00c7erkez, Arap, Fars (\u0130ranl\u0131) vb, farkl\u0131 dilleri konu\u015fmalar\u0131na ra\u011fmen bir dini \u0130nan\u00e7ta (Alevi, Sunni, \u015eii, \u015eafi, Ortodoks vb) yak\u0131nla\u015fma-ortakla\u015fma olabiliniyor. Keza ayn\u0131 dili konu\u015fan bir millete mensup insanlar\u0131n farkl\u0131 Din ve mezhepden olmas\u0131 m\u00fcmk\u00fcn. Haliyle ulus\/millet kavram\u0131yla din-dinsel kavramlar\u0131n\u0131 birbirine kar\u0131\u015ft\u0131rmamak laz\u0131m.
B\u00fct\u00fcn din ve inan\u00e7 bi\u00e7imlerini, insan\u0131n maddi ya\u015fam\u0131ndan ayr\u0131 ele almak do\u011fru de\u011fildir.
\u00c7\u00fcnk\u00fc tek tanr\u0131l\u0131 dinler olan Yahudilik, H\u0131r\u0131st\u0131yanl\u0131k ve M\u00fcsl\u00fcmanl\u0131k bunlarla beraber, irili ufakl\u0131 baz\u0131 dar ve k\u00fc\u00e7\u00fck dini inan\u00e7lar bu topraklarda insanlar aras\u0131nda ya\u015fanan maddi, manevi \u00fcretim ili\u015fkileri ve k\u00fclt\u00fcrel ili\u015fkilerden ortaya \u00e7\u0131km\u0131\u015ft\u0131r.
Ancak YAHUD\u0130L\u0130K, Hiritiyanl\u0131k ve M\u00fcsl\u00fcmanl\u0131k gibi ba\u015fka halklar\u0131n dini olmaktan ziyade dar ve yanl\u0131z yahudi ulusun dini olmakla s\u0131n\u0131rl\u0131 kalm\u0131\u015f.
Yahudilik, Hristiyanl\u0131k ve M\u00fcsl\u00fcmanl\u0131k her ne kadar farkl\u0131 dinler olmalar\u0131na ra\u011fmen,pek \u00e7ok \u015feyi bir birinden alarak i\u00e7 i\u00e7e ge\u00e7erek evrenselle\u015fmi\u015flerdir.
Tevrat\u2019a, \u0130ncil\u00b4e, Kuran\u2019a bakt\u0131\u011f\u0131m\u0131zda bir \u00e7ok \u015feyin anlat\u0131m\u0131-yaz\u0131l\u0131m\u0131 farkl\u0131 \u015fekilde olsada ayn\u0131 kap\u0131ya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz.
Do\u011fald\u0131rki gerek ekonomik olarak co\u011frafi g\u00f6\u00e7ler,gereksede ya\u015fanan \u015fava\u015flar y\u00fcz\u00fcnden bir \u00e7ok halk toplulu\u011fu k\u00f6klerinden koparak ba\u015fka co\u011frafik b\u00f6lgelere g\u00f6\u00e7 etmi\u015f,ya orda ya\u015fayan halktan olmu\u015ftur,yada onlar\u0131 kendine benzetmi\u015ftir. Mezopotamya ve Anadolu\u2019da var olan ve sonradan gelen halk topluluklardan.<\/p>\n\n\n\n
K\u00fcrt, T\u00fcrk, T\u00fcrkmen, Arap, Acem, Ermeni, Rum, vb. gibi farkl\u0131 (Halk topluluklardan) Millet ve milliyetlerden olan Alevi (\u00f6nceleri k\u0131z\u0131lba\u015f ve Bekta\u015fi) toplumu da 1000 y\u0131la a\u015fk\u0131n ya\u015fad\u0131\u011f\u0131 bu co\u011frafyalarda ya\u015fayan de\u011fi\u015fik halklar\u0131n ya\u015fam pratikleriyle yo\u011frularak Zulm\u00fcn bask\u0131lar\u0131n katliamlar\u0131 her t\u00fcrl\u00fc insanl\u0131k d\u0131\u015f\u0131 ve asimilasyonlara kar\u015f\u0131 direnerek esasta inan\u00e7sal yolundan \u00f6z\u00fcnde hi\u00e7bir \u015fey kaybetmeden, inan\u00e7 \u00f6nderlerin ve halk ozanlar\u0131n Telli kuran\u0131yla (Saz-S\u00f6z-\u015fiir-deyi\u015fleriyle) g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir.
Alevilik \u015eundan ya da bundan olu\u015ftu demenin \u00f6tesi tarihsel s\u00fcre\u00e7lerden farkl\u0131 inan\u00e7 ve k\u00fclt\u00fcrlerden insana yara\u015f\u0131r insanlar\u0131 Y\u00fccel\u2019ten de\u011ferleri kendi b\u00fcnyesinde olu\u015fturmas\u0131d\u0131r.
Alevilik gerek orta Asya\u2019dan ald\u0131\u011f\u0131 Cem t\u00f6reni, dedelik ,babailik-gereksede Anadolu ve Mezopotamya\u2019da ald\u0131\u011f\u0131 Tanr\u0131-insan ve evren(Zerd\u00fc\u015ft\u00e7\u00fcl\u00fck vb) alg\u0131lar\u0131 olmak \u00fczere yolun \u00fczerinde bulunan ve \u201c1. lokmay\u0131 al\u0131r\u0131z, 1000\u00b4e b\u00f6leriz\u201d, d\u00fc\u015f\u00fcncesiyle ya\u015famlar\u0131na uygun bir \u00e7ok inan\u00e7 ve k\u00fclt\u00fcrleri olarak bi\u00e7imlenmi\u015ftir.<\/p>\n\n\n\n
\u00c7\u00fcnk\u00fc, Alevilik tekd\u00fcze bir inan\u00e7 k\u00fclt\u00fcr ya da felsefe ne dersek diyelim de\u011fildir, her \u015feyden \u00f6te bir \u00e7i\u00e7ek bah\u00e7esidir her g\u00fczel \u00e7i\u00e7e\u011fin bah\u00e7esinde ya\u015fatan ve hi\u00e7 bir kimseyi dilinden, renginden \u0131rk\u0131ndan, inanc\u0131nda dolay\u0131 yarg\u0131lamayan zehirli \u00c7irkin ne varsa i\u00e7inde bar\u0131nd\u0131rmayan b\u00fcy\u00fck bir \u00e7i\u00e7ek bah\u00e7esidir.<\/p>\n\n\n\n
Alevilik denildi\u011finde anla\u015f\u0131lmas\u0131 gereken b\u00fct\u00fcn ili\u015fkiler ve \u00e7eli\u015fkileriyle insand\u0131r,insanl\u0131kt\u0131r. Yani insan insan\u0131n h\u0131z\u0131r\u0131d\u0131r.
Denildi\u011fi gibi, iyili\u011fi yada k\u00f6t\u00fcl\u00fc\u011f\u00fc ba\u015fka yerde arama,insan\u0131n kalbinde ara orda bulursun. (Ezici inanc\u0131ndada (Zerd\u00fc\u015ft\u00e7\u00fcl\u00fck)var)
\u00c7\u00fcnk\u00fc bir insan\u0131n-toplumun ideolojik yans\u0131mas\u0131 olan s\u0131yasi politik ve k\u00fclt\u00fcrel ki\u015fili\u011fi
onun do\u011faya -topluma bak\u0131\u015f\u0131 ve yarg\u0131lamas\u0131d\u0131r ayn\u0131 zamanda.
Alevilikte H\u0131ristiyanl\u0131\u011f\u0131 Yahudili\u011fi M\u00fcsl\u00fcmanl\u0131\u011f\u0131 Ezidili\u011fi \u015eamanizm\u2019in hint k\u00fclt\u00fcr\u00fcn\u00fc Budizmi k\u0131sacas\u0131 insanl\u0131\u011f\u0131 yara\u015f\u0131r ve insanl\u0131\u011f\u0131 y\u00fccelten ne varsa onu bulursun.<\/p>\n\n\n\n
Asl\u0131nda Alevi-k\u0131z\u0131lba\u015f toplumun ya\u015fam prati\u011fine bak\u0131ld\u0131\u011f\u0131nda,bu inan\u00e7larda bir par\u00e7a bulmak m\u00fcmk\u00fcnd\u00fcr.
G\u00fcn\u00fcm\u00fczde Alevilik \u00fczerine yazan-ara\u015ft\u0131ran yazarlar\u0131n b\u00fcy\u00fck bir \u00e7o\u011funlu\u011fu her \u015feyden \u00f6nce Alevili\u011fi bir toplumsal sorun olarak yani ekonomik Siyasal sosyal k\u00fclt\u00fcrel felsefeyi dinsel ve benzeri bir toplumu toplum yapan b\u00fcy\u00fcn \u00f6\u011feleriyle ele almaktan ziyade,alevili\u011fi toplumsal ya\u015famdan soyut dini ve inan\u00e7 boyutla ele al\u0131yorlar.
<\/p>\n\n\n\n
\u00d6ylese nedir Alevilik?
Alevilik tek ba\u015f\u0131na Hz. Ali\u2019yi sevmek, Kerbela ac\u0131s\u0131n\u0131 ya\u015famakm\u0131?
Alevilik tek ba\u015f\u0131na dinmidir? Yoksa…???
Alevilik \u00fczerine kim ne dedi ? 2. B\u00f6l\u00fcmde<\/p>\n\n\n\n
Haz\u0131rlayan, Payla\u015fan ve Yazan: Mustafa Arslan<\/em><\/strong><\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Anadolu ve Mezopotamya Topraklar\u0131, dinlerin oldu\u011fu kadar farkl\u0131 inan\u00e7 ve k\u00fclt\u00fcrlerinde be\u015fi\u011fidir.Kadim halklar\u0131yla simgelenmi\u015f bir co\u011frafyad\u0131r ve nice dinlere dillere ya\u015fam alan\u0131 olmu\u015f, k\u00fclt\u00fcrlerin uygarl\u0131klar\u0131n toplumlar\u0131n do\u011fdu\u011fu geli\u015fti\u011fi ve harmanlad\u0131\u011f\u0131 […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[1169,1184],"tags":[1171],"class_list":["post-4917","post","type-post","status-publish","format-standard","hentry","category-alevilik","category-bireysel-paylasimlar","tag-mustafa-arslan"],"_links":{"self":[{"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/posts\/4917","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/comments?post=4917"}],"version-history":[{"count":18,"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/posts\/4917\/revisions"}],"predecessor-version":[{"id":4940,"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/posts\/4917\/revisions\/4940"}],"wp:attachment":[{"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/media?parent=4917"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/categories?post=4917"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dewabp.com\/tr\/wp-json\/wp\/v2\/tags?post=4917"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}