{"id":23909,"date":"2025-01-19T08:46:52","date_gmt":"2025-01-19T05:46:52","guid":{"rendered":"https:\/\/candname.com\/tr\/?p=23909"},"modified":"2025-01-18T18:47:10","modified_gmt":"2025-01-18T15:47:10","slug":"uc-farkli-biyografide-bediuzzamani-aramak-ve-anlamaya-calismak1","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=23909","title":{"rendered":"\u00dc\u00e7 Farkl\u0131 Biyografide Bedi\u00fczzaman\u0131 Aramak ve Anlamaya \u00c7al\u0131\u015fmak[1]"},"content":{"rendered":"

Bu \u00e7al\u0131\u015fmada\u00a0\u201cBedi\u00fczzaman\u201d<\/em>\u00a0yani\u00a0\u201czaman\u0131n\u0131n en be\u011fenileni\u201d<\/em>\u00a0veya\u00a0\u201charikas\u0131\u201d<\/em>\u00a0olarak zihinlere kodlanan ve farkl\u0131 d\u00f6nemlerde farkl\u0131 isimler kullanmay\u0131 tercih eden Said-i K\u00fcrdi\/Said-i Nursi \u00fczerine yaz\u0131lm\u0131\u015f biyografiler temel al\u0131narak farkl\u0131 bir okuma yap\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ancak konuyla ilgili bir\u00e7ok biyografinin yaz\u0131lm\u0131\u015f olmas\u0131 ve bunlar\u0131n \u00e7o\u011funun\u00a0\u201cOrtodoks Nurculu\u011fun\u201d<\/em>\u00a0\u00e7izdi\u011fi \u00e7er\u00e7evede Bedi\u00fczzaman\u2019\u0131 ele almas\u0131 \u00e7al\u0131\u015fman\u0131n daha\u00a0\u201c\u00f6zg\u00fcn\u201d<\/em>\u00a0oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen Emrah Cilasun\u2019un\u00a0\u201cBedi\u00fczzaman Efsanesi\u201d,<\/em>\u00a0F\u0131rat Ayd\u0131nkaya\u2019n\u0131n\u00a0\u201cBedi\u00fczzaman\u2019\u0131n Han\u00e7eri\u201d<\/em>\u00a0ile Muhyiddin Z\u0131nar\u2019\u0131n\u00a0\u201cSaid: K\u00fcrtl\u00fc\u011f\u00fcn Kay\u0131p Risalesi\u201d<\/em>\u00a0adl\u0131 \u00fc\u00e7 kitab\u0131n baz al\u0131narak haz\u0131rlanmas\u0131n\u0131 sal\u0131k vermi\u015ftir. Abd\u00fclkadir Bad\u0131ll\u0131, Ahmet Akg\u00fcnd\u00fcz ve Necmettin \u015eahiner gibi\u00a0\u201cNurculuk\u201d<\/em>\u00a0ekol\u00fcnden gelenler taraf\u0131ndan haz\u0131rlanan Said-i Nursi biyografilerinin\u00a0\u201cbelli baz\u0131 hassasiyetler g\u00f6zetilerek\u201d\u00a0<\/em>yaz\u0131lm\u0131\u015f olmalar\u0131, ele\u015ftirel olmak yerine her olay ve olguyu s\u00f6z konusu hassasiyete uygun bir ba\u011flam i\u00e7inde ve zaman zamanda \u00e7arp\u0131tarak de\u011ferlendirmeleri, ele\u015ftirel akl\u0131 i\u015flevsel k\u0131larak mevzular\u0131 analiz etmekten ziyade s\u00fcrekli bir savunma pozisyonunda bulunmalar\u0131 bu noktada se\u00e7ici olmay\u0131 gerekli k\u0131lm\u0131\u015ft\u0131r ki zaten Carr da tarih\u00e7ilerin zorunlu olarak se\u00e7meci olduklar\u0131n\u0131 dile getirmektedir.<\/p>\n

Osmanl\u0131 co\u011frafyas\u0131n\u0131n bir\u00e7ok yeni geli\u015fmeye gebe oldu\u011fu 19. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011finde s\u00fcreklilikler kadar kopu\u015flar\u0131n ya\u015fand\u0131\u011f\u0131, farkl\u0131 d\u00fc\u015f\u00fcncelerin birbiriyle \u00e7arp\u0131\u015ft\u0131\u011f\u0131 ve bir\u00e7ok farkl\u0131 iktidar oda\u011f\u0131n\u0131n belirginle\u015fip g\u00fc\u00e7 m\u00fccadelesine giri\u015fti\u011fi bir zamanda daha sonra Bedi\u00fczzaman olarak adland\u0131r\u0131lacak olan k\u00fc\u00e7\u00fck Said d\u00fcnyaya g\u00f6zlerini a\u00e7m\u0131\u015ft\u0131r. S\u00f6z konusu heng\u00e2mede yeti\u015fen Said, hayat\u0131 boyunca farkl\u0131 d\u00fc\u015f\u00fcnsel p\u0131narlardan beslenmi\u015f, yer yer m\u00fccadele sahas\u0131na \u00e7\u0131karak arz-\u0131 endam etmi\u015f, gerekti\u011finde geri \u00e7ekilmesini bilmi\u015f\u00a0\u201cnevi \u015fahs\u0131na m\u00fcnhas\u0131r\u201d\u00a0<\/em>bir ki\u015filik, bir d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 ve bir yol\/ekol in\u015fa etmeyi ba\u015farm\u0131\u015ft\u0131r. Ama serg\u00fcze\u015fti hayat\u0131 nihayetinde bir g\u00fcn sona ermi\u015f ve Bedi\u00fczzaman\u2019\u0131n ahiret yolculu\u011fu 1960 y\u0131l\u0131nda ba\u015flam\u0131\u015ft\u0131r. Birinci D\u00fcnya Sava\u015f\u0131\u2019n\u0131n ayak seslerinin geldi\u011fi bir d\u00f6nemde gen\u00e7 Bedi\u00fczzaman\u00a0\u201cself-made\u201d\u00a0<\/em>yani kendi kendini in\u015fa etme bab\u0131nda geleneksel olan\u0131 ele\u015ftirmi\u015f, ona ba\u011fl\u0131 kalmam\u0131\u015f hatta yer yer ondan koparak onu a\u015fm\u0131\u015f ba\u015fka bir ifadeyle\u00a0\u201ctaklit\u201d<\/em>\u00a0etmek yerine\u00a0\u201ctahkik\u201d\u00a0<\/em>ederek yeni ve farkl\u0131 bir\u00a0\u201cben\u201d<\/em>\u00a0in\u015fa etmeyi ba\u015farm\u0131\u015ft\u0131r. S\u00f6z konusu d\u00f6nemde kendini sava\u015f sahas\u0131nda bulan Bedi\u00fczzaman, kar\u015f\u0131la\u015ft\u0131\u011f\u0131 sorunlardan ka\u00e7mak veya \u00fczerini \u00f6rtmek yerine onlarla m\u00fccadele etmeyi tercih etmi\u015f ve g\u00fc\u00e7l\u00fcye kar\u015f\u0131 zay\u0131f\u0131n yan\u0131nda yer almay\u0131 bir vazife telakki etmi\u015ftir. Sahip oldu\u011fu\u00a0\u201c\u00f6zg\u00fcnl\u00fc\u011f\u00fc\u201d<\/em>\u00a0siyasi hayat\u0131na da yans\u0131tm\u0131\u015f, kendinden sonraki d\u00f6nemi -bug\u00fcn de dahil- ziyadesiyle etkilemeyi ba\u015farm\u0131\u015f ve s\u00f6z konusu \u00f6zg\u00fcnl\u00fc\u011f\u00fc d\u00fc\u015f\u00fcnsel d\u00fczlemde de in\u015fa etmeyi ba\u015farm\u0131\u015ft\u0131r.\u00a0\u201cNurculuk\u201d\u00a0<\/em>ekol\u00fc, Bedi\u00fczzaman\u2019\u0131n bahsi ge\u00e7en \u00f6zg\u00fcnl\u00fc\u011f\u00fc \u00e7er\u00e7evesinde geli\u015ftirdi\u011fi ve\u00a0\u201ctarikat\u201d<\/em>\u0131n a\u015f\u0131larak zaman\u0131n ruhuna daha uygun d\u00fc\u015ft\u00fc\u011f\u00fc anla\u015f\u0131lan\u00a0\u201ccemaat\u201d<\/em>\u00a0olgusunu ye\u015fertti\u011fi bir zemin olmu\u015ftur. Osmanl\u0131\u2019n\u0131n ge\u00e7 d\u00f6nemlerinde temelleri at\u0131lan s\u00f6z konusu yol ise sava\u015f ko\u015fullar\u0131nda pi\u015firilmi\u015f, s\u00fcrg\u00fcnlerde ye\u015fertilmi\u015f bir d\u00fc\u015f\u00fcnce olarak Cumhuriyet T\u00fcrkiye\u2019sini hem sosyo-k\u00fclt\u00fcrel hem sosyo-ekonomik hem de sosyo-politik olarak olumlu\/olumsuz manada derinden etkilemi\u015ftir.<\/p>\n

\u00c7al\u0131\u015fmada hakikate yakla\u015fmak hatta m\u00fcmk\u00fcnse ula\u015fmak i\u00e7in bu \u00e7er\u00e7evede farkl\u0131 bir perspektifle haz\u0131rland\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen \u00fc\u00e7 kitap esas al\u0131nacak ve onlar\u0131n ortaya koydu\u011fu farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131larak\u00a0\u201ca\u00e7\u0131k b\u00fcfe\u201d<\/em>\u00a0haline getirilmi\u015f olan Bedi\u00fczzaman\u2019\u0131n ser\u00fcveninin tart\u0131\u015fmal\u0131 noktalar\u0131na \u0131\u015f\u0131k tutulmaya \u00e7al\u0131\u015f\u0131lacakt\u0131r. Makale i\u00e7in kar\u015f\u0131la\u015ft\u0131rma ve analoji yoluyla yararlan\u0131lacak \u00fc\u00e7 eser ise birbirinden tamamen farkl\u0131 hassasiyet ve bak\u0131\u015f a\u00e7\u0131s\u0131yla yaz\u0131lan, Bedi\u00fczzaman\u2019\u0131n ba\u015f\u0131ndan ge\u00e7en olaylar\u0131 farkl\u0131 ba\u011flamlara oturtarak de\u011ferlendiren, bu anlamda\u00a0\u201c\u00f6zg\u00fcn\u201d<\/em>\u00a0bir anlay\u0131\u015f geli\u015ftirdikleri d\u00fc\u015f\u00fcn\u00fclen Emrah Cilasun\u2019un\u00a0\u201cBedi\u00fczzaman Efsanesi\u201d,<\/em>\u00a0F\u0131rat Ayd\u0131nkaya\u2019n\u0131n\u00a0\u201cBedi\u00fczzaman\u2019\u0131n Han\u00e7eri\u201d<\/em>\u00a0ve Muhyiddin Z\u0131nar\u2019\u0131n\u00a0\u201cSaid: K\u00fcrtl\u00fc\u011f\u00fcn Kay\u0131p Risalesi\u201d<\/em>\u00a0adl\u0131 \u00e7al\u0131\u015fmalar\u0131d\u0131r. Ancak s\u00f6z konusu eserler aras\u0131nda Bedi\u00fczzaman aran\u0131p tart\u0131\u015fmal\u0131 mevzular ayd\u0131nlat\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131rken tarihte hatta t\u00fcm bilimlerde kusursuz bilgiye ula\u015fman\u0131n imkans\u0131z oldu\u011fu ve m\u00fcmk\u00fcn olan en g\u00fcvenilir bilgiye ula\u015fman\u0131n esas tutulmas\u0131 gerekti\u011fi unutulmayacakt\u0131r (Stanford, 2010: xiii). Fakat bir makaleyle Bedi\u00fczzaman\u2019\u0131n hayat\u0131n\u0131n t\u00fcm\u00fcne projeksiyon tutman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131n fark\u0131nda olarak ya\u015fam\u0131n\u0131n, faaliyetlerinin ve d\u00fc\u015f\u00fcncelerinin sadece esaretinin bitip payitahta d\u00f6n\u00fc\u015f\u00fcne kadarki k\u0131sm\u0131na (1878-1922) yo\u011funla\u015f\u0131lacakt\u0131r. Bu noktada Braudel\u2019in Marx\u2019tan aktard\u0131\u011f\u0131\u00a0\u201cTarihi insanlar yapar ama onu yapt\u0131klar\u0131n\u0131 bilmezler\u201d<\/em>\u00a0\u015feklindeki veciz s\u00f6z\u00fcn anlam\u0131 da ak\u0131lda tutulacak (Braudel, 2016: 69) ve Bedi\u00fczzaman\u2019\u0131n hayat\u0131 bu ba\u011flamda de\u011ferlendirilecektir.<\/p>\n

\u00c7al\u0131\u015fmaya zemin olu\u015fturan ve \u00fc\u00e7 farkl\u0131 p\u0131nardan beslendikleri anla\u015f\u0131n s\u00f6z konusu eserler yukar\u0131da \u00e7er\u00e7evesi \u00e7izilen kapsamda tahlil edilmeye \u00e7al\u0131\u015f\u0131lacakt\u0131r. Kitaplar, tematik olarak birbirleriyle kar\u015f\u0131la\u015ft\u0131r\u0131lacak ve gerekti\u011finde aralar\u0131nda analojiler kurularak hakikatin a\u015fikar olmas\u0131 sa\u011flanacakt\u0131r. Ba\u015fka bir deyi\u015fle Bedi\u00fczzaman\u2019\u0131n 82 y\u0131ll\u0131k hayat ser\u00fcveninin ilgili k\u0131sm\u0131nda yer alan ve bir\u00e7ok tart\u0131\u015fmaya yol a\u00e7an k\u0131r\u0131lma noktalar\u0131, ge\u00e7ti\u011fi tart\u0131\u015fmal\u0131 kav\u015faklarla birlikte \u00fc\u00e7 farkl\u0131 zaviyeden istim al\u0131narak de\u011ferlendirilecektir. Bu noktada tarihi olgular\u0131n sonraki d\u00f6nemlere\u00a0\u201car\u0131\u201d<\/em>\u00a0olarak gelmedikleri, kayda ge\u00e7irenlerin zihinlerinden k\u0131r\u0131larak yans\u0131d\u0131klar\u0131 dolay\u0131s\u0131yla tarihi eserlerle i\u00e7erdikleri olgulardan \u00f6nce yazarlara\/tarih\u00e7ilere odaklan\u0131lmas\u0131 gerekti\u011fi es ge\u00e7ilmeyecektir (Car, 2013: 74). Ayr\u0131ca tarih\u00e7ilerin \u00e7al\u0131\u015ft\u0131klar\u0131 konu veya ki\u015filere yakla\u015f\u0131mlar\u0131ndaki hareket noktalar\u0131n\u0131 kavraman\u0131n \u00e7al\u0131\u015fmalar\u0131n anla\u015f\u0131lmalar\u0131 ve hakkettikleri de\u011feri almalar\u0131 i\u00e7in olmazsa olmaz oldu\u011fu da unutulmayacakt\u0131r (Car, 2013: 92). Onun i\u00e7in tarihten \u00f6nce tarih\u00e7iyi incelememiz gerekti\u011fi hatta yazarlar\u0131 ara\u015ft\u0131rmadan \u00f6nce toplumsal \u00e7evrelerine bak\u0131lmas\u0131n\u0131n \u00f6nemli oldu\u011fu ve tarih\u00e7ilerin toplumlar\u0131n\u0131n \u00fcr\u00fcnleri olduklar\u0131 kadar tarihin de birer \u00fcr\u00fcn\u00fc olduklar\u0131 g\u00f6z ard\u0131 edilmeyecektir (Car, 2013: 97). Ayr\u0131ca Hobsbawm\u2019\u0131n tarih mesle\u011fiyle ilgili olarak; ilk zamanlar n\u00fckleer fizikten farkl\u0131 olarak tarihin kimseye zarar verebilece\u011fini sanmad\u0131\u011f\u0131n\u0131 fakat nihayetinde onun da hasara yol a\u00e7t\u0131\u011f\u0131n\u0131 anlad\u0131\u011f\u0131n\u0131 (Hobsbawm, 1999: 10) ve bu ba\u011flamda yap\u0131lacak \u00e7al\u0131\u015fman\u0131n\u00a0\u201czarar verme\u201d<\/em>\u00a0kapasitesine sahip olabilece\u011fi ak\u0131lda tutulacakt\u0131r.<\/p>\n

Yazarlar ve Olgular\u0131 \u00dczerine Tenkit ve Tahlil<\/strong><\/p>\n

\u00c7al\u0131\u015fman\u0131n teorik zemini dikkate al\u0131narak biyografik \u00e7al\u0131\u015fmalara ge\u00e7meden \u00f6nce biyografi yazarlar\u0131na bak\u0131ld\u0131\u011f\u0131nda 2022 y\u0131l\u0131nda Nubihar Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kan\u00a0\u201cK\u00fcrtl\u00fc\u011f\u00fcn Kay\u0131p Risalesi\u201d<\/em>\u00a0adl\u0131 \u00e7al\u0131\u015fman\u0131n yazar\u0131 Muhyiddin Z\u0131nar\u2019\u0131n 1972\u2019de \u00c7ewlik\u2019te (Bing\u00f6l) d\u00fcnyaya g\u00f6zlerini a\u00e7t\u0131\u011f\u0131, 17 ya\u015f\u0131na geldi\u011finde Bedi\u00fczzaman\u2019\u0131n\u00a0\u201cRisale-i Nur\u201d<\/em>\u00a0olarak adland\u0131r\u0131lan k\u00fclliyat\u0131yla tan\u0131\u015ft\u0131\u011f\u0131 ve hayat\u0131 boyunca s\u00f6z konusu eserlerden okumalar yapt\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r.\u00a0\u201cNurcu\u201d<\/em>\u00a0d\u00fcnyan\u0131n i\u00e7inden gelerek \u00e7al\u0131\u015fmas\u0131n\u0131 haz\u0131rlamas\u0131 Z\u0131nar\u2019a i\u00e7eriden konu\u015fma ve yeti\u015fti\u011fi \u00e7evreden bilgi toplama imkan\u0131 sa\u011flam\u0131\u015ft\u0131r. Bu s\u00fcre\u00e7te Sosyoloji e\u011fitimi de alan yazar, kitab\u0131n\u0131n muhtevas\u0131n\u0131 \u015fekillendiren ve nirengi noktas\u0131n\u0131 olu\u015fturan Bedi\u00fczzaman ve K\u00fcrtler \u00fczerine bir\u00e7ok programa kat\u0131lm\u0131\u015f ve makaleler de yazm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 3). 2020 y\u0131l\u0131nda Avesta Yay\u0131nlar\u0131 taraf\u0131ndan yay\u0131nlanan\u00a0\u201cBedi\u00fczzaman\u2019\u0131n Han\u00e7eri\u201d<\/em>\u00a0adl\u0131 kitab\u0131n yazar\u0131 F\u0131rat Ayd\u0131nkaya ise 1979\u2019da Mu\u015f\u2019un Varto il\u00e7esinde d\u00fcnyaya gelmi\u015ftir. Hukuk e\u011fitimi ald\u0131ktan sonra Avukatl\u0131k mesle\u011fini icra eden Ayd\u0131nkaya, farkl\u0131 platformlarda (K\u00fcrt Ara\u015ft\u0131rmalar\u0131 Dergisi, Nupel Sitesi, Agos Gazetesi vb.) de\u011fi\u015fik konularda bir\u00e7ok makale ve kitap yazm\u0131\u015ft\u0131r (Ayd\u0131nkaya, 2020: 13-14).\u00a0 2015\u2019te Patika Kitap Yay\u0131nevi taraf\u0131ndan yay\u0131nlan\u0131n\u00a0\u201cBedi\u00fczzaman Efsanesi\u201d<\/em>\u00a0adl\u0131 \u00e7al\u0131\u015fman\u0131n yazar\u0131 Emrah Cilasun ise Dersim s\u00fcrg\u00fcn\u00fc baba ile \u00c7erkez Ethem\u2019in akrabas\u0131 annenin \u00e7ocu\u011fu olarak 1966\u2019da \u0130stanbul\u2019da hayata merhaba demi\u015f ancak 1978 y\u0131l\u0131nda Almanya\u2019ya iltica etmek durumunda kalm\u0131\u015ft\u0131r. 14 ya\u015f\u0131ndan itibaren \u0130brahim Kaypakkaya gelene\u011finin i\u00e7inde yeti\u015fen ve hayat\u0131 boyunca bahsi ge\u00e7en gelene\u011fi takip etti\u011fi anla\u015f\u0131lan Cilasun, T\u00fcrkiye\u2019nin yak\u0131n tarihi \u00fczerine bir\u00e7ok kitap yazd\u0131\u011f\u0131 gibi belgeseller de \u00e7ekmi\u015f ve farkl\u0131 dergilerde de\u011fi\u015fik konular \u00fczerine makaleler yazm\u0131\u015ft\u0131r (https:\/\/translex.ege.edu.tr\/tr-7442\/emrah_cilasun.html<\/a>).<\/p>\n

\u00c7al\u0131\u015fman\u0131n temelini olu\u015fturan s\u00f6z konusu \u00fc\u00e7 eserin ikisinin bariz olan\u00a0\u201ca priori\u201d<\/em>\u00a0yani \u00f6n kabuller \u00fczerine in\u015fa edildikleri anla\u015f\u0131lmaktad\u0131r. Her ne kadar \u00fc\u00e7 eser de Bedi\u00fczzaman hakk\u0131ndaki hakikati ortaya \u00e7\u0131karman\u0131n pe\u015fine d\u00fc\u015fm\u00fc\u015f g\u00f6r\u00fcnse de Ayd\u0131nkaya hakikate daha bilimsel bir zeminde verileri ele\u015ftiriye tabi tutarak ula\u015fmaya \u00e7al\u0131\u015fm\u0131\u015f; Cilasun, \u00fcretildi\u011fine veya in\u015fa edildi\u011fine inand\u0131\u011f\u0131 \u00f6n kabulle Bedi\u00fczzaman efsanesini y\u0131kmak i\u00e7in u\u011fra\u015fm\u0131\u015f; Z\u0131nar ise Bedi\u00fczzaman\u2019\u0131 ele\u015ftiri \u00fcst\u00fc tutan bir \u00f6n kabulle, daha \u00f6nce yaz\u0131lm\u0131\u015f olan biyografilerdeki tahrifatlar\u0131 ele\u015ftirmi\u015f ve Bedi\u00fczzaman\u2019\u0131n yazd\u0131\u011f\u0131 eserlerden destek alarak gizlenen ger\u00e7ek kimli\u011fini bulman\u0131n derdine d\u00fc\u015fm\u00fc\u015ft\u00fcr. Dolay\u0131s\u0131yla daha \u00f6nce \u00e7er\u00e7evesi \u00e7izilen perspektifle kitaplara bak\u0131ld\u0131\u011f\u0131nda farkl\u0131 p\u0131narlardan beslendikleri gibi farkl\u0131 de\u011ferlendirmeler de yapt\u0131klar\u0131 ve farkl\u0131 \u00e7\u0131kar\u0131mlarda bulunarak farkl\u0131 sonu\u00e7lara ula\u015ft\u0131klar\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. Fakat \u00fc\u00e7 yazar da t\u0131pk\u0131 pozitivistlerin dile getirdi\u011fi gibi \u00f6nce olgular\u0131 ortaya koymu\u015f sonra onlardan sonu\u00e7 \u00e7\u0131karmay\u0131 denemi\u015fler (Car, 2013: 59). Asl\u0131nda tarih\u00e7ilerin yazd\u0131\u011f\u0131 metinler, ele\u015ftirel olduklar\u0131 kadar tarafs\u0131z olmal\u0131 ve hi\u00e7bir davaya hizmetkar k\u0131l\u0131nmamal\u0131d\u0131r (Stanford, 2010: 56). Bu bilin\u00e7le tarih\u00e7iler, ele ald\u0131klar\u0131 olgular\u0131n\u00a0\u201cne aciz bir k\u00f6lesi ne de zalim bir efendisi\u201d<\/em>\u00a0olmal\u0131d\u0131r (Car, 2013: 81). Ancak tarih\u00e7iler s\u00f6z konusu hakikate ra\u011fmen uzun zaman\u00a0\u201ccehennem yarg\u0131\u00e7l\u0131\u011f\u0131\u201d<\/em>na soyunmaya devam etmi\u015f ve d\u00fcnyay\u0131 terk eden\u00a0\u201ckahramanlar\u0131\u201d<\/em>\u00a0ya \u00f6verek ya da yererek yarg\u0131 da\u011f\u0131tmakla kendilerini y\u00fck\u00fcml\u00fc g\u00f6rm\u00fc\u015fler. Halbuki yarg\u0131\u00e7lar gibi tarih\u00e7iler de tarafs\u0131zl\u0131k ilkesi \u00e7er\u00e7evesinde hakikate namusluca boyun e\u011fmek zorundad\u0131r (Bloch, 2013: 172). Bu ba\u011flamda Braudel\u2019in dile getirdi\u011fi gibi tarihsel zihniyetin ele\u015ftirel olmas\u0131 gerekti\u011fi kadar tarih\u00e7ilerin bu zihniyeti \u00e7al\u0131\u015fmalar\u0131na ta\u015f\u0131mas\u0131n\u0131n da \u00e7ok \u00f6nemli oldu\u011funu unutmamak gerekir (Braudel, 2016: 28). Ayr\u0131ca tarih\u00e7ilerin hakikatin pe\u015finde olmak gibi bir mecburiyetlerinin oldu\u011funu bilmek de \u00f6nem arz etmektedir (Stanford, 2010: 41).<\/p>\n

Yazarlar\u0131m\u0131z\u0131 tan\u0131d\u0131ktan sonra eserlerinin ortaya koydu\u011fu i\u00e7eriklere bak\u0131ld\u0131\u011f\u0131nda \u00fc\u00e7\u00fcn\u00fcn de \u00e7al\u0131\u015fmalar\u0131 boyunca kronolojik bir anlat\u0131 ortaya koyduklar\u0131 g\u00f6r\u00fclmektedir. Ancak konular\u0131n kendilerini dayatt\u0131\u011f\u0131 yerlerde \u00fc\u00e7\u00fcn\u00fcn de tematik bir anlat\u0131 takip ederek zaman\u0131 devre d\u0131\u015f\u0131 b\u0131rakt\u0131klar\u0131 m\u00fc\u015fahede edilmektedir. Eser sahiplerinin Bedi\u00fczzaman i\u00e7in tercih ettikleri ve \u00e7al\u0131\u015fmalar\u0131nda daha \u00e7ok kulland\u0131klar\u0131 isimler de dikkat \u00e7ekicidir. Ayd\u0131nkaya, \u00e7al\u0131\u015fmas\u0131 boyunca esas olarak\u00a0\u201cSaid-i Nursi\u201d<\/em>yi kullanarak Bedi\u00fczzaman\u2019\u0131n K\u00fcrt kimli\u011fine vurgu yapan K\u00fcrdili\u011fiyle ilgili tam anlam\u0131yla tatmin olmad\u0131\u011f\u0131n\u0131 ve bu noktada teredd\u00fct ya\u015fad\u0131\u011f\u0131n\u0131 hissettirmektedir. Z\u0131nar ise i\u00e7erden bir ses ve\u00a0\u201cnurcu\u201d<\/em>\u00a0ekole olan hakimiyetinin etkisiyle olsa gerek; birinci d\u00f6nem yani 1878-1922 y\u0131llar\u0131 i\u00e7in\u00a0\u201cSaid-i K\u00fcrdi\u201d<\/em>yi kullan\u0131rken sonraki d\u00f6nem i\u00e7in\u00a0\u201cSaid-i Nursi\u201d<\/em>yi tercih etmektedir. Z\u0131nar, bu noktada Bedi\u00fczzaman\u2019\u0131n hayat\u0131 boyunca yazd\u0131\u011f\u0131 kitap ve makalelerde kulland\u0131\u011f\u0131 ya da kullanmak durumunda kald\u0131\u011f\u0131 isimlere \u00f6zellikle riayet etme \u00e7abas\u0131ndad\u0131r. Cilasun ise daha ziyade bilin\u00e7li olarak\u00a0\u201cMola Said\u201d<\/em>i kullanarak ideolojik tutumunu d\u0131\u015fa vurmak istemektedir. Sek\u00fcler d\u00fcnyada negatif bir anlamla y\u00fckl\u00fc olan\u00a0\u201cmolla\u201d<\/em>y\u0131 kullanarak \u00e7al\u0131\u015fmas\u0131n\u0131n zemini ile arka plan\u0131ndaki d\u00fc\u015f\u00fcnsel kodlar\u0131 yans\u0131tman\u0131n derdindedir sanki. Burada bahsedilen ideolojik tutum, Eagleton\u2019un\u00a0\u201c\u0130deoloji\u201d<\/em>\u00a0adl\u0131 \u00e7al\u0131\u015fmas\u0131nda dile getirdi\u011fi tan\u0131mla ili\u015fkilidir. Eagleton\u2019a g\u00f6re bir ki\u015fi, birileri hakk\u0131nda ideolojik bir dil kulland\u0131\u011f\u0131n\u0131 iddia etti\u011finde, o ki\u015filerin, belirli bir meseleyi \u00f6n yarg\u0131lardan olu\u015fan bir bak\u0131\u015f a\u00e7\u0131s\u0131yla kavramas\u0131n\u0131 kastetmektedir (Eagleton, 2011: 20).<\/p>\n

Ayd\u0131nkaya, \u00e7al\u0131\u015fmas\u0131nda Bedi\u00fczzaman\u2019\u0131n han\u00e7eri \u00fczerinden K\u00fcrt tarihini anlat\u0131s\u0131na dahil etmi\u015f ve Nak\u015fibendilik ile Halidilik tarikatlar\u0131n\u0131n K\u00fcrt co\u011frafyas\u0131ndaki yap\u0131lanmalar\u0131yla etkilerini de de\u011ferlendirmi\u015ftir. Z\u0131nar da benzer \u015fekilde anlat\u0131s\u0131na K\u00fcrt tarihini dahil etmi\u015f, yeri geldi\u011finde ayr\u0131nt\u0131l\u0131 bilgiler vermi\u015f ve bahsi ge\u00e7en tarikatlar\u0131n K\u00fcrt co\u011frafyas\u0131ndaki kar\u015f\u0131l\u0131\u011f\u0131n\u0131 tahlil etmi\u015ftir. Z\u0131nar\u2019a g\u00f6re Bedi\u00fczzaman, K\u00fcrt kimli\u011finin bir savunucusu oldu\u011fu kadar temsilcisi de olmu\u015ftur. \u00c7\u00fcnk\u00fc hayat\u0131 boyunca K\u00fcrtlerin haklar\u0131n\u0131 g\u00fcndeme getiren Bedi\u00fczzaman, bunun bedelini s\u00fcrg\u00fcnden s\u00fcrg\u00fcne s\u00fcr\u00fcklenen hayat\u0131yla \u00f6demi\u015f ve bu kapsamda hapishanelere d\u00fc\u015fmeyi g\u00f6ze alm\u0131\u015ft\u0131r. Cilasun ise daha ziyade Nurculu\u011fun zaman i\u00e7inde in\u015fa etti\u011fi tarihe odaklanm\u0131\u015ft\u0131r ki ona g\u00f6re Bedi\u00fczzaman sanki bilin\u00e7li bir \u015fekilde t\u00fcm \u015fartlar\u0131 kendi lehine kullanm\u0131\u015f\u00a0\u201ckurnaz\u201d<\/em>\u00a0ve dini g\u00fcndemi olan bir \u015feriat\u00e7\u0131d\u0131r. Bedi\u00fczzaman\u2019a kar\u015f\u0131 yap\u0131lan\u00a0\u201cK\u00fcrt\u00e7\u00fcl\u00fck\u201d\u00a0<\/em>su\u00e7lamas\u0131n\u0131n \u0131rk\u00e7\u0131 ve fa\u015fizan bir anlay\u0131\u015f\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu dile getirip mahkum eden Cilasun yine de Bedi\u00fczzaman\u2019\u0131n K\u00fcrtler i\u00e7in \u00fcretti\u011fi dikkate de\u011fer bir katk\u0131n\u0131n oldu\u011funa inanmamaktad\u0131r. Ona g\u00f6re m\u00fcesses nizam\u0131n Bedi\u00fczzaman ile u\u011fra\u015fmas\u0131n\u0131n esas sebebi de K\u00fcrtl\u00fc\u011f\u00fc de\u011fil sahip oldu\u011fu dini kimli\u011fi ve \u015fer\u2019i g\u00fcndemidir. Dolay\u0131s\u0131yla Cumhuriyet T\u00fcrkiye\u2019si yazarlar\u0131n\u0131n onunla aralar\u0131na \u00f6rmeye \u00e7al\u0131\u015ft\u0131klar\u0131 duvar da esas itibariyle dinden kaynaklanm\u0131\u015ft\u0131r. Ba\u015fka bir deyi\u015fle Kemalist yazarlar, ger\u00e7ek \u0130slam\u2019\u0131n kendileri taraf\u0131ndan savunuldu\u011funu dolay\u0131s\u0131yla din d\u00fc\u015fman\u0131 olmalar\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015f ve Bedi\u00fczzaman\u2019a da\u00a0\u201cRus amaline hizmet\u201d<\/em>\u00a0etti\u011fi i\u00e7in kar\u015f\u0131 durmu\u015flar. Fakat s\u00f6z konusu ayr\u0131\u015f\u0131m \u00e7izgisini \u00e7izerken\u00a0\u201cmilli kimlik\u201d\u00a0<\/em>k\u0131sm\u0131n\u0131 unutmayan\u00a0\u201chakim ulus \u015fovenizminin temsilcisi Kemalist yazarlar<\/em>\u201d, Cilasun\u2019a g\u00f6re, Bedi\u00fczzaman\u2019\u0131 resmi ideolojinin yok sayd\u0131\u011f\u0131 K\u00fcrt mensubiyeti \u00fczerinden a\u015fa\u011f\u0131lamaktan ve\u00a0\u201ccahil\u201d<\/em>\u00a0olarak kodlamaktan geri durmam\u0131\u015flar. Ba\u015fka bir ifadeyle yeni rejimin efendileri bir yandan k\u00f6yl\u00fcy\u00fc milletin efendisi olarak g\u00f6rd\u00fcklerini dile getirmi\u015f di\u011fer yandan periferiden geldi\u011fi i\u00e7in Bedi\u00fczzaman\u2019\u0131\u00a0\u201ccahil\u201d<\/em>\u00a0olarak kodlam\u0131\u015flar. Cilasun bu zaviyeden bakan Kemalist yazarlar\u0131n, Nazi Almanya\u2019s\u0131 ideologlar\u0131n\u0131n Sosyal-Darwinistleriyle uyu\u015ftuklar\u0131n\u0131 hatta in\u015fa ettikleri dil itibariyle benze\u015ftiklerini ve \u00e7al\u0131\u015fmalar\u0131n da ayn\u0131 mutfa\u011f\u0131n\u00a0\u201c\u00fcretilmi\u015f\u201d<\/em>farkl\u0131 \u00fcr\u00fcnleri oldu\u011funun alt\u0131n\u0131 \u00e7izmektedir (Cilasun, 2015: 9).<\/p>\n

Cilasun, Orta Avrupa\u2019n\u0131n k\u00fc\u00e7\u00fck bir kasabas\u0131na yolunun d\u00fc\u015fmesi ve kar\u015f\u0131la\u015ft\u0131\u011f\u0131 manzaradan etkilenmesi \u00fczerine Bedi\u00fczzaman\u2019\u0131 \u00e7al\u0131\u015fmaya karar vermi\u015ftir (Cilasun, 2015: 9). Ona g\u00f6re g\u00fcn\u00fcm\u00fcz T\u00fcrkiye\u2019sinin g\u00fcndelik hayat\u0131nda dinin belirleyici olmas\u0131 ve bir \u00fcst yap\u0131 kurumu olarak bilimden sanata siyasetten e\u011fitime kadar rol oynamas\u0131\u00a0\u2018Neden Said Nursi\u2019<\/em>\u00a0sorusuna cevap aranarak ortaya konulabilir ancak (Cilasun, 2015: 13). \u00c7\u00fcnk\u00fc bas\u0131na da yans\u0131d\u0131\u011f\u0131 gibi T\u00fcrkiye\u2019de rejimin \u00fcst yap\u0131s\u0131n\u0131n din taraf\u0131ndan tahkim edildi\u011fi a\u00e7\u0131k\u00e7a g\u00f6r\u00fcnmektedir (Cilasun 2015, s.31) Dolay\u0131s\u0131yla da hakim s\u0131n\u0131flar\u0131n M\u00fcsl\u00fcmanl\u0131\u011fa ve Osmanl\u0131 miras\u0131na vurgu yapmas\u0131n\u0131n Said-i Nursi ile ili\u015fkisi ara\u015ft\u0131r\u0131lmal\u0131d\u0131r. Bu \u00e7er\u00e7evede sorular soran yazar, hakim s\u0131n\u0131flar\u0131n sahip oldu\u011fu \u00f6zg\u00fcven ve pragmatizmle g\u00fcn\u00fcm\u00fczde temelleri at\u0131lan ve resmi ideoloji haline getirilen olgunun arka plan\u0131ndaki Bedi\u00fczzaman etkisinin ortaya konulmas\u0131n\u0131n yeni rejimi anlamakta anahtar role sahip oldu\u011funa inanmaktad\u0131r (Cilasun, 2015: 38). Cilasun tam da bu sebeplerden dolay\u0131 Bedi\u00fczzaman\u2019\u0131 \u00e7al\u0131\u015fmaya karar vermi\u015ftir. Bu durum da ister istemez yazar\u0131n ideolojik ve politik bir tutum almas\u0131na yol a\u00e7m\u0131\u015f gibi g\u00f6r\u00fcnmektedir. Fakat Cilasun\u2019un sorular\u0131n pe\u015fine d\u00fc\u015fmesi ve\u00a0\u201cni\u00e7in\u201d<\/em>\u00a0sorusunu sorarak cevaplar aramas\u0131, Carr\u2019\u0131n tarih\u00e7iler i\u00e7in olmazsa olmaz olarak g\u00f6rd\u00fc\u011f\u00fc hakikatin pe\u015finden ko\u015fma izle\u011finde oldu\u011funu g\u00f6stermektedir ki Carr\u2019a g\u00f6re tarih\u00e7iler durmadan\u00a0\u201cni\u00e7in\u201d<\/em>\u00a0sorusunu soran yarat\u0131klard\u0131r (Car, 2013: 114).<\/p>\n

Emrah Cilasun farkl\u0131 bir y\u00f6ntem kullanarak akademik endi\u015fe kadar ideolojik perspektifin de hakim oldu\u011fu bir zeminde eserini meydana getirmi\u015ftir. \u00c7al\u0131\u015fman\u0131n epey uzun olan giri\u015f b\u00f6l\u00fcm\u00fcnde Bedi\u00fczzaman \u00fczerine yaz\u0131lm\u0131\u015f \u00e7al\u0131\u015fmalar\u0131 de\u011ferlendirerek ba\u015flayan Cilasun, farkl\u0131 perspektif ve hassasiyetlerle yaz\u0131lm\u0131\u015f biyografilerle birlikte ara\u015ft\u0131rmalara dayal\u0131 \u00e7al\u0131\u015fmalar\u0131 da geni\u015f bir \u015fekilde ele\u015ftiriye tabi tutarak de\u011ferlendirmi\u015ftir. Osmanl\u0131 ar\u015fivleriyle birlikte Rus, Frans\u0131z ve \u0130ngiliz ar\u015fivlerinden elde edilmi\u015f belgelerin i\u015flendi\u011fi kitap buna ra\u011fmen daha \u00e7ok Nurcu ekolden gelenlerin haz\u0131rlad\u0131\u011f\u0131 ikinci el kaynaklardan yararlan\u0131larak haz\u0131rlanm\u0131\u015ft\u0131r. \u0130deolojik bir perspektifle i\u015fe giri\u015fti\u011fini saklama gere\u011fi duymayan yazar, Bedi\u00fczzaman\u2019\u0131n serencam\u0131n\u0131 da bu ba\u011flamda yorumlam\u0131\u015f, Nurcu yazarlar taraf\u0131nda elde edilen veya \u00fcretilen verileri temel alm\u0131\u015f dolay\u0131s\u0131yla di\u011fer yazarlardan farkl\u0131 sonu\u00e7lara ula\u015fm\u0131\u015f, verili (given) bilgileri kimi zaman\u00a0\u201ctart\u0131\u015fmas\u0131z hakikatler\u201d<\/em>\u00a0olaraktemel alm\u0131\u015f ve kendince\u00a0\u201cBedi\u00fczzaman Efsanesini\u201d<\/em>\u00a0y\u0131kmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Kitab\u0131n t\u00fcm\u00fcnde ele\u015ftirinin hakim olmas\u0131\u00a0\u201cNurcu\u201d<\/em>\u00a0ekolden gelenlerin yazd\u0131klar\u0131 biyografilerde sormad\u0131klar\u0131 veya soramad\u0131klar\u0131 sorular\u0131 cesurca sormas\u0131 \u00e7al\u0131\u015fman\u0131n art\u0131s\u0131 olurken b\u00fct\u00fcn doneleri ideolojik bir perspektifle Bedi\u00fczzaman\u2019\u0131n aleyhine yorumlamas\u0131, Bedi\u00fczzaman\u2019la ilgili neredeyse hi\u00e7bir olumlu analiz ve yorum yapmamas\u0131, olumlu hi\u00e7bir sonuca ula\u015fmamas\u0131 hatta onu s\u00fcrekli olarak mahkum etmeye \u00e7al\u0131\u015fmas\u0131 eserin \u00f6zg\u00fcn olmas\u0131 kadar ideolojik bir havaya b\u00fcr\u00fcnmesine yol a\u00e7m\u0131\u015ft\u0131r. Bu noktada yazar\u0131n\u00a0\u201ca priori\u201d<\/em>\u00a0inan\u00e7lar\u0131n\u0131n, olgular\u0131n toplanmas\u0131n\u0131 belirledi\u011fini (Evans, 1999: 38) a\u00e7\u0131k\u00e7a g\u00f6stermektedir. HalbukiKnewles\u2019in de alt\u0131\u011f\u0131n\u0131 \u00e7izdi\u011fi gibi tarih\u00e7iler yarg\u0131\u00e7 olmad\u0131klar\u0131n\u0131n bilincinde olarak\u00a0\u201cadam asmaya\u201d<\/em>\u00a0merakl\u0131 olmamal\u0131d\u0131r (Car, 2013: 134). Hatta tarih\u00e7iler, tarihsel inan\u00e7lar\u0131n\u0131 revizyona a\u00e7\u0131k tutmal\u0131 \u00e7\u00fcnk\u00fc tarih s\u00f6z konusu oldu\u011funda emin olunabilecek tek \u015feyin bilinmeyen bir\u00e7ok \u015feyin oldu\u011funun bilincinde olmak oldu\u011funun bilincinde olurlar (Stanford, 2010: xiii). Bloch\u2019un da alt\u0131n\u0131 \u00e7izdi\u011fi gibi eylemlere var\u0131ncaya kadar yarg\u0131lad\u0131ktan sonra\u00a0\u201cg\u00f6t\u00fcr\u00fcn sehpaya\u201d<\/em>\u00a0diye hayk\u0131rman\u0131n bir anlam\u0131 yoktur. \u00c7\u00fcnk\u00fc tarih\u00e7iler, yarg\u0131lamak yerine anlamaya \u00e7al\u0131\u015fmal\u0131 ve farkl\u0131 olan\u0131 k\u00f6t\u00fc diye kabul etmekten vazge\u00e7melidir (Bloch, 2013: 176).<\/p>\n

Farkl\u0131 p\u0131narlardan beslenerek haz\u0131rlanan eserlerin ortaya koydu\u011fu olgular \u00fczerinden bir okuma yap\u0131ld\u0131\u011f\u0131nda F\u0131rat Ayd\u0131nkaya\u2019n\u0131n kitab\u0131 yazarken akademik kayg\u0131lar\u0131 \u00f6nde tuttu\u011fu, hakikati ortaya \u00e7\u0131karmak i\u00e7in ele\u015ftirel akl\u0131 s\u00fcrekli i\u015flevsel k\u0131ld\u0131\u011f\u0131 ve \u015f\u00fcpheci bak\u0131\u015f\u0131 \u00e7al\u0131\u015fmas\u0131 boyunca canl\u0131 tuttu\u011fu g\u00f6r\u00fclmektedir. \u00d6zellikle tart\u0131\u015fmal\u0131 mevzular s\u00f6z konusu olunca\u00a0\u201cni\u00e7in\u201d<\/em>\u00a0sorusunu sorarak ger\u00e7e\u011fe ula\u015fmaya \u00e7al\u0131\u015fmas\u0131, bu noktada Cilasun da dahil farkl\u0131 yazarlar\u0131n ortaya koydu\u011fu olgulara ele\u015ftirel yakla\u015fmas\u0131 ve bu minvalde sonu\u00e7lara ula\u015fmas\u0131 \u00e7al\u0131\u015fmay\u0131 farkl\u0131 bir noktaya ta\u015f\u0131m\u0131\u015ft\u0131r. Ayd\u0131nkaya sanki tarih\u00e7ilerin durmadan\u00a0\u201cni\u00e7in\u201d<\/em>\u00a0sorusunu soran yarat\u0131klar oldu\u011funun bilinciyle hareket etmi\u015f (Car, 2013: 114) ve tarih\u00e7iler i\u00e7in olmazsa olmaz olan durmadan\u00a0\u201cni\u00e7in\u201d<\/em>\u00a0sorusunu sorma ve cevap bulmay\u0131 umdu\u011fu s\u00fcrece de s\u00fcrd\u00fcrme eylemini, bir iki konuyu d\u0131\u015far\u0131da tutarsak, s\u00fcrekli olarak canl\u0131 tutmu\u015ftur (Car, 2013: 145). Ayd\u0131nkaya,\u00a0\u201cHan\u00e7er\u201d<\/em>metaforu \u00fczerinden \u015fiddettin epistemolojik \u00e7er\u00e7evesini in\u015fa etmek \u00fczere Fanon\u2019dan Cesaire, Benjamin\u2019den Sorel\u2019e, Foucault\u2019tan Derida\u2019ya, Freud\u2019dan Hobbes\u2019a kadar bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcre ba\u015fvurmu\u015f, farkl\u0131 bir zemin \u00fczerinden Bedi\u00fczzaman\u2019\u0131 de\u011ferlendirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Yazar, eserini in\u015fa ederken esas itibariyle biyografilerden beslenmi\u015f ve ikinci el kaynaklardan toplad\u0131\u011f\u0131 ampirik verileri yo\u011fun bir \u015fekilde i\u015fledi\u011fi teorik \u00e7er\u00e7evede yo\u011furmu\u015ftur. Collingwood\u2019un How ile Wels\u2019ten aktard\u0131\u011f\u0131 gibi tarih\u00e7ili\u011fe soyundu\u011fu g\u00f6r\u00fclen Ayd\u0131nkaya bu ba\u011flamda hakikati bulmak i\u00e7in u\u011fra\u015ft\u0131\u011f\u0131n\u0131 kitap boyunca okuyucuya hissettirmi\u015ftir (Collingwood, 2010: 57). Yazar, teoriler \u00fczerinden olu\u015fturdu\u011fu kuramsal \u00e7er\u00e7eveden destek alarak \u0130slam\u2019\u0131n \u00e7a\u011fda\u015f kriziyle K\u00fcrtl\u00fc\u011f\u00fcn \u00e7a\u011fda\u015f krizlerine projeksiyon tutmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Ayd\u0131nkaya\u2019ya g\u00f6re Bedi\u00fczzaman\u2019\u0131n Han\u00e7eri tam da bu noktada iki krizi sembolize etmekte ve \u00f6\u011fretici hale gelmektedir. Bu da ister istemez \u015fiddetin meta anlat\u0131s\u0131na bakmay\u0131 ve \u015fiddetin fenomenolojisi ile yap\u0131 s\u00f6k\u00fcm\u00fcne dikkat kesilmeyi gerektirmektedir. \u00d6yle anla\u015f\u0131l\u0131yor ki s\u00f6z konusu durum yazar\u0131 \u00fc\u00e7 krizin yani \u0130slam\u2019\u0131n, K\u00fcrtl\u00fc\u011f\u00fcn ve \u015fiddetin krizinin pe\u015fine d\u00fc\u015fmesine yol a\u00e7m\u0131\u015ft\u0131r. Bunun \u00fcstesinden gelmek i\u00e7in de yazar, \u00e7al\u0131\u015fma boyunca Benjamin\u2019in \u015fiddet ele\u015ftirisini istim yapm\u0131\u015f, Benjamin, Sorel ve Derida\u2019n\u0131n d\u00fc\u015f\u00fcncelerini aktarm\u0131\u015f ancak bununla yetinmeyerek tersten bir okuma yap\u0131lmas\u0131 gerekti\u011fini dile getirmi\u015f ve \u015fiddetin ilk elden ara\u00e7larda de\u011fil ama\u00e7lar kategorisinde aranmas\u0131n\u0131n \u00f6neminin alt\u0131n\u0131 \u00e7izmi\u015ftir (Ayd\u0131nkaya, 2020: 13-15).<\/p>\n

\"bed_hancer\"<\/p>\n

Ayd\u0131nkaya\u2019ya g\u00f6re hukukun \u015fiddetle ili\u015fkisini ve onun \u015femsiyesi alt\u0131nda, onun k\u0131l\u0131\u011f\u0131na girmesini fa\u015f etmek devrimci bir eylemdir. Dolay\u0131s\u0131yla otoritenin mistik temelini olu\u015fturan hukuku, \u015fiddetin ba\u015flad\u0131\u011f\u0131 yerde aramak laz\u0131md\u0131r. \u00c7\u00fcnk\u00fc burada hukuku koruyan bir \u015fiddet ile kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nmakta yani hukuk \u015fiddetin yumu\u015fak y\u00fcz\u00fc ve yasaya b\u00fcr\u00fcnm\u00fc\u015f haline gelmektedir. Bu noktada Hobbes, Foucault ve Freud\u2019a at\u0131f yapan yazar \u015fiddetin, hukuku hem kurdu\u011funu hem de korudu\u011funa vurgu yapmaktad\u0131r. Peki bu durumda sadece hukuktan bahsetmek ve adaleti tesis etmesini beklemek m\u00fcmk\u00fcn m\u00fc? Yazar\u0131n cevab\u0131\u00a0\u201chay\u0131r\u201d<\/em>d\u0131r. Ancak Pers mitolojisindeki R\u00fcstem ve Sohrab \u00f6rne\u011fi \u00fczerinden mevzuyu a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmaya devam eden yazar, R\u00fcstem\u2019in, o\u011flu Sohrab\u2019\u0131 \u00f6ld\u00fcrmesi ve kendi \u00f6z-y\u0131k\u0131m\u0131yla ba\u015f ba\u015fa kalmas\u0131n\u0131 \u00f6ne \u00e7\u0131karmakta ve m\u00fccadeleye i\u015faret etmektedir (Ayd\u0131nkaya, 2020: 15-19). Asl\u0131nda Schelling de farkl\u0131 bir noktadan yakla\u015farak genel hukuk d\u00fczeninin olu\u015fmas\u0131n\u0131n salt rastlant\u0131ya b\u0131rak\u0131lmad\u0131\u011f\u0131n\u0131 ve bunun ger\u00e7ekle\u015fmesinin tarihte g\u00f6rd\u00fc\u011f\u00fcm\u00fcz g\u00fc\u00e7lerin\u00a0\u201c\u00f6zg\u00fcrce m\u00fccadelesinden\u201d<\/em>\u00a0beklenebilece\u011finden bahsetmi\u015ftir (\u00d6zlem ve Ate\u015fo\u011flu, 2014: 115). Bu noktada Fanon\u2019un\u00a0\u201cfil\u201d<\/em>\u00a0ile sembolize edilen s\u00f6m\u00fcrgeci \u015fiddetini g\u00fcndeme getiren Ayd\u0131nkaya s\u00f6z konusu \u015fiddettin ancak daha b\u00fcy\u00fck \u015fiddet ile kar\u015f\u0131la\u015f\u0131nca pes edece\u011fini dile getiren Fanon\u2019a hak vermektedir (Ayd\u0131nkaya, 2020: 19). \u00c7\u00fcnk\u00fc Fanon, \u015fiddetin s\u00f6m\u00fcr\u00fclenleri \u00f6zg\u00fcrle\u015ftirdi\u011fini s\u00f6ylemi\u015ftir. Fanon ile birlikte Sorel\u2019in de yapt\u0131\u011f\u0131 \u015fiddet yorumlar\u0131n\u0131n kar\u015f\u0131 koyucu ve kar\u015f\u0131 yasa koyucu olmas\u0131na dikkat \u00e7eken yazar, Allah\u2019\u0131n\u00a0\u201cKahhar\u201d<\/em>\u00a0s\u0131fat\u0131n\u0131n da ilahi \u015fiddetin tescili mahiyetinde oldu\u011funu dile getirmektedir. Bu noktada Sartre\u2019ye ge\u00e7en yazar, onun ezilenleri, hakl\u0131 \u015fiddetin deva veren do\u011fas\u0131na davet etmesinden bahsetmektedir (Ayd\u0131nkaya, 2020: 19-37). Di\u011fer taraftan K\u00fcrt yazar Cigerxwin\u2019in, K\u00fcrtleri ellerinde kalem ile \u015fiddete davet etmesini ve kalemi yedek g\u00fc\u00e7ten e\u015fit hale getirmesine dikkat \u00e7eken Ayd\u0131nkaya, Han\u00e7erde as\u0131l olan\u0131n s\u00f6z sahibi olmak oldu\u011funu ve K\u00fcrt tarihinde as\u0131l olan\u0131n \u015fiddet, kalemin ise yedekte kald\u0131\u011f\u0131n\u0131 belirtmektedir. Tam da bu noktada Bedi\u00fczzaman\u2019\u0131 i\u015fin i\u00e7ine katan yazar, onun bu \u00e7er\u00e7evede\u00a0\u201cyeni insan\u201d<\/em>\u00a0tasar\u0131m\u0131na te\u015febb\u00fcs etti\u011fini ve bu insan tipinin, orta s\u0131n\u0131ftan gelen T\u00fcrk \u0130slam ve milliyet\u00e7i olmakla malul bir tip oldu\u011funu ve bu\u00a0\u201cyeni insan\u201d<\/em>\u0131n elinde patlad\u0131\u011f\u0131n\u0131 iddia etmektedir. \u00c7\u00fcnk\u00fc bu yeni insan tipolojisi, Kant\u00e7\u0131 anlamda, g\u00f6revine, devletine ba\u011f\u0131ml\u0131 ve memur ruhludur. Fakat yazar, Bedi\u00fczzaman\u2019\u0131n yine de \u00e7a\u011fda\u015flar\u0131ndan ayr\u0131ld\u0131\u011f\u0131n\u0131 \u00e7\u00fcnk\u00fc M\u00fcsl\u00fcmanlar\u0131n dine olan ba\u011fl\u0131l\u0131klar\u0131n\u0131 g\u00fc\u00e7lendirerek ve onlar\u0131 yeniden M\u00fcsl\u00fcmanla\u015ft\u0131rmak i\u00e7in kitleleri as\u0131l ve modern olan\u0131n i\u00e7inde tutmay\u0131 ba\u015fard\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izmektedir. Bedi\u00fczaman\u2019\u0131n dini usulde \u015fiddeti nerdeyse iptal etmesinin \u00f6neminin fark\u0131nda oldu\u011fu anla\u015f\u0131lan Ayd\u0131nkaya bu kapsamda ona hakk\u0131n\u0131 teslim etmekten geri durmam\u0131\u015ft\u0131r (Ayd\u0131nkaya, 2020: 39-45).<\/p>\n

Muhyiddin Z\u0131nar ise ilk iki yazardan farkl\u0131 olarak eserini daha \u00e7ok, yo\u011fun bir bi\u00e7imde kulland\u0131\u011f\u0131 birinci el kaynaklar \u00fczerinden in\u015fa etme yoluna gitmi\u015ftir. Farkl\u0131 bir metot kullanarak teorik \u00e7er\u00e7eveyi son b\u00f6l\u00fcme b\u0131rakm\u0131\u015f olan yazar, klasik bir biyografi haz\u0131rlama derdinde olmad\u0131\u011f\u0131n\u0131 \u00e7al\u0131\u015fmas\u0131 boyunca hissettirmi\u015ftir. Bedi\u00fczzaman\u2019\u0131n kaybedilen veya kaybettirilen\u00a0\u201cK\u00fcrt\u201d<\/em>\u00a0kimli\u011finin pe\u015finde oldu\u011fu anla\u015f\u0131lan yazar, yetkelerden elde etti\u011fi verileri bu perspektifle yo\u011furmu\u015ftur. Nurcu yazarlar taraf\u0131ndan yaz\u0131lan biyografileri bu \u00e7er\u00e7evede ele\u015ftiriye tabi tutan Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n K\u00fcrt kimli\u011finin ta\u015f\u0131y\u0131c\u0131s\u0131 ve savunucusu hatta temsilcisi oldu\u011funu \u00f6zellikle vurgulam\u0131\u015ft\u0131r. Nurcu yazarlar\u0131n kimi hassasiyetleri g\u00f6zeterek Bedi\u00fczzaman\u2019\u0131n K\u00fcrt kimli\u011fini gizlediklerinin alt\u0131n\u0131 \u00e7izen yazar s\u00f6z konusu yazarlar\u0131n yer yer de bilgiler \u00fcreterek onu yanl\u0131\u015f tan\u0131tt\u0131klar\u0131ndan \u015fikayet etmi\u015ftir. Nurcu yazarlar\u0131n burada durmad\u0131klar\u0131n\u0131 belirten Z\u0131nar, yalan-yanl\u0131\u015f bilgilerle baz\u0131 konular\u0131 da \u00e7arp\u0131tt\u0131klar\u0131n\u0131 ve resmi ideolojinin \u00e7izdi\u011fi \u00e7er\u00e7evede kalarak Bedi\u00fczzaman\u2019\u0131n savundu\u011fu davay\u0131 tersy\u00fcz ettiklerini g\u00fcndeme getirmi\u015ftir. Yazar, kendisinden \u00f6nce yazan Cilasun\u2019a kitab\u0131 \u00fczerinden do\u011frudan, Ayd\u0131nkaya\u2019ya ise isim zikretmeden cevaplar vermi\u015f gibidir. \u0130\u00e7erden bir ses olarak konuya daha hakim oldu\u011fu anla\u015f\u0131lan yazar, birinci Said olarak Said-i K\u00fcrdi\u2019nin ve ikinci Said olarak da Said-i Nursi\u2019nin yazd\u0131\u011f\u0131 makale ve kitaplardan ziyadesiyle yararlanm\u0131\u015ft\u0131r. \u0130\u00e7eriden konu\u015fmas\u0131, birinci el kaynaklar kullanmas\u0131, Bedi\u00fczzaman\u2019\u0131 eserleri \u00fczerinden okuyarak analiz ve yorumlar yapmas\u0131 \u00e7al\u0131\u015fmay\u0131 \u00f6zg\u00fcn k\u0131lan taraflar olarak \u00f6ne \u00e7\u0131kmaktad\u0131r. Kitab\u0131 boyunca Bedi\u00fczzaman\u2019\u0131 ele\u015ftiri \u00fcst\u00fc tutmas\u0131 hatta hi\u00e7bir vesileyle ele\u015ftirmemesi, tart\u0131\u015fmal\u0131 mevzular\u0131n hepsinde savunmaya ge\u00e7mesi ve Bedi\u00fczzaman\u2019\u0131n yanl\u0131\u015f yapma ihtimalini hi\u00e7bir \u015fekilde g\u00fcndeme getirmemi\u015f olmas\u0131 \u00e7al\u0131\u015fman\u0131n eksileri olarak g\u00f6r\u00fcnmektedir. Halbuki Evans\u2019\u0131n da dikkat \u00e7ekti\u011fi gibi tarih\u00e7iler, yazd\u0131klar\u0131 her \u015feyin mutlak do\u011fru olmad\u0131\u011f\u0131n\u0131n bilincinde olarak yaz\u0131lanlar\u0131n olabilirliklerini de hesaba katarak \u015f\u00fcpheci ve ele\u015ftirel olmal\u0131d\u0131rlar (Evans, 1999: 113-114). Ba\u015fka bir deyi\u015fle tarih\u00e7iler, sahip olduklar\u0131 \u00f6n yarg\u0131lar\u0131 bir tarafa b\u0131rakmas\u0131n\u0131 bilmeli ve tarafs\u0131zl\u0131\u011f\u0131 esas alarak belgeleri inceleyebilmelidir (Evans, 1999: 81).<\/p>\n

Bedi\u00fczzaman\u2019\u0131n gizlenen ancak tarihi sayfalarda a\u015fikar oldu\u011funa inand\u0131\u011f\u0131 K\u00fcrt kimli\u011fini ortaya \u00e7\u0131karman\u0131n pe\u015finde ko\u015fan Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n d\u00fc\u015f\u00fcnsel d\u00fczlemde ortaya koydu\u011fu pratikleri de K\u00fcrtl\u00fckle ili\u015fkisi ba\u011flam\u0131nda inceledi\u011finin alt\u0131n\u0131 \u00e7izmi\u015ftir. Ona g\u00f6re Bedi\u00fczzaman\u2019\u0131n ya\u015fam\u0131 ilmi olanla politik olan\u0131n i\u00e7 i\u00e7e oldu\u011fu s\u00fcre\u00e7ler ihtiva etmi\u015ftir. Cephe hatt\u0131nda sava\u015f\u0131rken eser vermeyi s\u00fcrd\u00fcrmesi ve d\u00fc\u015f\u00fcncelerinden dolay\u0131 hapishaneler ve s\u00fcrg\u00fcn yerleri aras\u0131nda s\u00fcr\u00fcklenirken Risale-i Nurlar\u0131 yazmaya devam etmesi bu ba\u011flamda a\u00e7\u0131k g\u00f6stergelerdir onun i\u00e7in. Yazara g\u00f6re Bedi\u00fczzaman\u2019\u0131n Frans\u0131z devriminden sonra yayg\u0131n de\u011ferler olarak \u00f6ne \u00e7\u0131kan e\u015fitlik, \u00f6zg\u00fcrl\u00fck, me\u015frutiyet ve milliyet\u00e7ilik gibi kavramlar\u0131 K\u00fcrtl\u00fc\u011f\u00fcn ikamesi ba\u011flam\u0131nda \u00f6zg\u00fcn bir bi\u00e7imde kavramsalla\u015ft\u0131rmas\u0131, Osmanl\u0131\u2019n\u0131n geri b\u0131rak\u0131lm\u0131\u015f co\u011frafyas\u0131ndan payitahta gelmesi ve gen\u00e7 olmas\u0131na ra\u011fmen cesur bir \u015fekilde siyasete dahil olmas\u0131 bu anlamda de\u011ferlendirilmelidir.\u00a0 Yazar, Bedi\u00fczzaman\u2019\u0131n bahsedilen d\u00f6nemde ayr\u0131ca d\u00fc\u015f\u00fcncelerine muvaf\u0131k g\u00f6rd\u00fc\u011f\u00fc \u00f6rg\u00fctlere kat\u0131lmas\u0131, gazete-dergilere makaleler yazmas\u0131 ve farkl\u0131 konularda kapsam\u0131 geni\u015f eserler \u00fcretmesinin de ilmi olanla politik olan\u0131n i\u00e7 i\u00e7eli\u011fine i\u015faret etti\u011fini dile getirmektedir (Z\u0131nar, 2023: 15-16).<\/p>\n

Z\u0131nar\u2019a g\u00f6re Bedi\u00fczzaman, d\u00fc\u015f\u00fcnsel ve siyasi ser\u00fcveninde K\u00fcrtl\u00fc\u011f\u00fc her an beraberinde ta\u015f\u0131m\u0131\u015f ve hayat\u0131 boyunca onu terk etmemi\u015ftir. Bizzat \u015fahit oldu\u011fu II. Abd\u00fclhamid d\u00f6nemi, \u0130ttihat ve Terakki Cemiyeti (\u0130TC) devri ve Cumhuriyet T\u00fcrkiye\u2019sinde devletin resmi politikas\u0131ndan kaynakl\u0131 olarak ya\u015fanan K\u00fcrtl\u00fck kriziyle birlikte K\u00fcrtl\u00fc\u011f\u00fcn i\u00e7 krizinin tarihsel seyrinin, Bedi\u00fczzaman\u2019\u0131n ki\u015fisel hikayesiyle birebir \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc tespit eden yazar bu \u00e7er\u00e7evede bahsi ge\u00e7en d\u00f6nemi anlamak i\u00e7in Bedi\u00fczzaman\u2019\u0131n \u00f6zellikle ara\u015ft\u0131r\u0131lmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnmektedir. Ancak yazar i\u00e7in en az bunun kadar \u00f6nemli olan di\u011fer bir husus ise Bedi\u00fczzaman\u2019\u0131n gizlenmi\u015f veya unutulmu\u015f hatta \u00e7arp\u0131t\u0131lm\u0131\u015f olan hayat hikayesinin do\u011fru bir \u015fekilde ara\u015ft\u0131r\u0131l\u0131p ortaya konulmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc Bedi\u00fczzaman d\u00fc\u015f\u00fcnsel d\u00fczlemde geni\u015f bir etki alan\u0131 olu\u015fturmas\u0131na ra\u011fmen hakk\u0131 verilerek ara\u015ft\u0131r\u0131lamam\u0131\u015ft\u0131r. Onu daha \u00f6nce ara\u015ft\u0131ranlar yetersiz olduklar\u0131 i\u00e7in eserleri de yetersiz kalm\u0131\u015f dolay\u0131s\u0131yla bizzat kendileri ve \u00fcrettikleri eserler sorun yuma\u011f\u0131 haline gelmi\u015ftir. K\u0131sacas\u0131 yazar, Bedi\u00fczzaman\u2019\u0131n\u00a0\u201ca\u00e7\u0131k b\u00fcfe\u201d<\/em>\u00a0haline getirilen fikirlerinin farkl\u0131 \u00e7evrelerce in\u015fa edilen k\u00fclt\u00fcrel sermayeye dahil edilmek istendi\u011fini ve bu noktada resmi ideoloji i\u00e7in problemli g\u00f6rd\u00fckleri d\u00fc\u015f\u00fcncelerinden imtina ederek Bedi\u00fczzaman\u2019\u0131n K\u00fcrt ve K\u00fcrdistan\u2019a dair faaliyetlerini ya de\u011fersizle\u015ftirmeye ya da sans\u00fcre u\u011fratarak kendi programlar\u0131na uygun hale getirmeye \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir. \u00d6zellikle Bedi\u00fczzaman sonras\u0131 nurculu\u011fun, canl\u0131 \u015fahitler \u00fczerinden in\u015fa etti\u011fi anlat\u0131n\u0131n objektif olma iddias\u0131 ta\u015f\u0131mas\u0131na ra\u011fmen K\u00fcrtler ve sorunlar\u0131 g\u00fcndeme geldi\u011finde y\u00f6nlendirme amac\u0131 ta\u015f\u0131yan\u00a0\u201ckurgularla\u201d<\/em>\u00a0ger\u00e7e\u011fi g\u00f6lgelemeye \u00e7al\u0131\u015fmalar\u0131na \u015fahit olan yazara g\u00f6re Bedi\u00fczzaman\u2019\u0131n Nursi oldu\u011fu kadar K\u00fcrdi bir alim oldu\u011fu zaman zaman unutulmaktad\u0131r (Z\u0131nar, 2023: 17-18).<\/p>\n

Bedi\u00fczzaman\u2019\u0131n K\u00fcrt Co\u011frafyas\u0131ndaki Faaliyetleri<\/strong><\/p>\n

Bedi\u00fczzaman\u2019\u0131n do\u011fum tarihi \u00fczerine \u00fc\u00e7 yazar\u0131m\u0131z da farkl\u0131 gerek\u00e7elerle farkl\u0131 tarihler vermektedir. Z\u0131nar, herhangi bir tart\u0131\u015fmaya girmeden Bedi\u00fczzaman\u2019\u0131n 1878\u2019de d\u00fcnyaya g\u00f6zlerini a\u00e7t\u0131\u011f\u0131n\u0131 yazarken (Z\u0131nar, 2023: 38), Cilasun birka\u00e7 farkl\u0131 tarihin s\u00f6z konusu oldu\u011funu ifade edip 1870\u2019li y\u0131llarda hayata ba\u015flad\u0131\u011f\u0131n\u0131 kayda ge\u00e7irmekte (Cilasun, 2015: 118) ve Ayd\u0131nkaya ise Bad\u0131ll\u0131\u2019n\u0131n yapt\u0131\u011f\u0131 hesaplamalar\u0131n yani 1876 y\u0131l\u0131n\u0131n daha do\u011fru g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc dile getirerek daha ziyade Bedi\u00fczzaman\u2019\u0131n do\u011fdu\u011fu d\u00f6nemdeki ko\u015fullara dikkat \u00e7ekmektedir (Ayd\u0131nkaya, 2020: 126). Bitlis\u2019in Hizan Kazas\u0131n\u0131n \u0130sparit Nahiyesine ba\u011fl\u0131 Nurs k\u00f6y\u00fcnde d\u00fcnyaya gelen Bedi\u00fczzaman, 1885 y\u0131l\u0131nda e\u011fitim hayat\u0131na ba\u015flam\u0131\u015f (Cilasun 2015, s.118), dokuz ya\u015f\u0131na geldi\u011finde kendisinden b\u00fcy\u00fck karde\u015fi Abdullah\u2019\u0131n yan\u0131na gitmi\u015f ve yakla\u015f\u0131k \u00fc\u00e7 y\u0131l boyunca K\u00fcrdistan\u2019\u0131n medrese usul\u00fcne uygun bir e\u011fitimden ge\u00e7mi\u015ftir (Z\u0131nar, 2023: 38). Bedi\u00fczzaman\u2019\u0131n hayat\u0131n\u0131 kayda ge\u00e7iren ilk ki\u015fi olan ye\u011feni Abdurrahman, onun son olarak gitti\u011fi Beyaz\u0131t\u2019ta ald\u0131\u011f\u0131 \u00fc\u00e7 ayl\u0131k e\u011fitimi s\u0131ras\u0131nda Ehmed-i Xan\u00e9 t\u00fcrbesine kapanmas\u0131na vurgu yaparken Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n bu s\u00fcre\u00e7te ruhsal uyan\u0131\u015f ya\u015fay\u0131p politik bilince ula\u015fmas\u0131na dikkat \u00e7ekmektedir. Z\u0131nar\u2019a g\u00f6re Bedi\u00fczzaman, K\u00fcrtlerin milli birli\u011fini bu ya\u015flardan itibaren d\u00fc\u015f\u00fcnmeye ba\u015flam\u0131\u015f ve\u00a0\u201cK\u00fcrdlerin hal-i peri\u015fan\u0131n\u0131\u201d<\/em>\u00a0g\u00f6rerek kurtulu\u015flar\u0131n\u0131n modern e\u011fitimden ge\u00e7ti\u011fini anlam\u0131\u015ft\u0131r. Y\u00fcksek bir bilince ula\u015ft\u0131\u011f\u0131 anla\u015f\u0131lan Bedi\u00fczzaman, K\u00fcrtlerin hastal\u0131\u011f\u0131 olarak tarif etti\u011fi ihtilaf ve cehaletten bir an \u00f6nce kurtulmalar\u0131 gerekti\u011fini de y\u00fcksek sesle dillendirmeye ba\u015flam\u0131\u015ft\u0131r (Z\u0131nar, 2023: 41). Ayd\u0131nkaya da s\u00f6z konusu bilince varan Bedi\u00fczzaman\u2019\u0131n bundan sonra\u00a0\u201cko\u015fan adam\u201d<\/em>\u00a0misali h\u0131zland\u0131r\u0131lm\u0131\u015f bir hayat ya\u015famak durumunda kald\u0131\u011f\u0131na i\u015faret etmektedir (Ayd\u0131nkaya, 2020: 90).<\/p>\n

E\u011fitiminin daha ba\u015flar\u0131nda\u00a0\u201cemir kabul etmeyen ve haks\u0131zl\u0131klara dayanamayan f\u0131trat\u0131\u201d<\/em>n\u0131n da etkisiyle ba\u015fkald\u0131rmaya ba\u015flad\u0131\u011f\u0131 dile getirilen Bedi\u00fczzaman\u2019\u0131n bu tutumu i\u00e7in Cilasun farkl\u0131 d\u00fc\u015f\u00fcnmektedir. Bedi\u00fczzaman\u2019\u0131n\u00a0\u201cTarih\u00e7e-i Hayat\u201d<\/em>\u00a0adl\u0131\u00a0\u201cresmi\u201d<\/em>\u00a0biyografisinde ge\u00e7en s\u00f6z konusu ifadeleri sorunlu bulan Cilasun\u2019un tahminine g\u00f6re medrese ortam\u0131 k\u00fc\u00e7\u00fck Said \u00fczerinde kasvet olu\u015fturmu\u015f ve o da tepki olarak\u00a0\u201chaylazl\u0131klar\u201d\u00a0<\/em>yapm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla dini e\u011fitimi s\u0131k s\u0131k sekteye u\u011fram\u0131\u015ft\u0131r. Yazar, eldeki verilere g\u00f6re Bedi\u00fczzaman\u2019\u0131n e\u011fitim hayat\u0131nda alt\u0131 medrese de\u011fi\u015ftirdikten sonra ancak yedincisinde yaln\u0131zca 3 ayl\u0131k bir din e\u011fitimi ald\u0131\u011f\u0131n\u0131, Nurcular\u0131n da bunu farkl\u0131 bir ba\u011flamda da olsa dile getirdiklerini fakat meseleyi \u00e7arp\u0131tarak ele ald\u0131klar\u0131n\u0131 ileri s\u00fcrmektedir. \u00c7\u00fcnk\u00fc onlara g\u00f6re Bedi\u00fczzaman, gaybi bir i\u015faret olarak on be\u015f y\u0131l tahsil gerektiren ilmi yaln\u0131zca \u00fc\u00e7 ayda elde etmeyi ba\u015farm\u0131\u015ft\u0131r (Cilasun, 2015: 118-120). Ayd\u0131nkaya ise daha \u00e7ocuk olan Said\u2019in sahip oldu\u011fu yeteneklerin talebeler aras\u0131nda k\u0131skan\u00e7l\u0131\u011fa yol a\u00e7t\u0131\u011f\u0131n\u0131 ve kimi zaman \u015fiddet i\u00e7eren olaylara kar\u0131\u015fmas\u0131na neden oldu\u011funu dile getirmektedir. Ancak tam da bu noktada bir devlet yetkilisinin kadraja girmesine dikkat \u00e7eken yazar, Bedi\u00fczzaman\u2019a kar\u015f\u0131 bu hasmane duygulardan haberdar olan Siirt mutasarr\u0131f\u0131n\u0131n onu korumas\u0131na al\u0131p Bitlis\u2019e g\u00f6nderdi\u011finin alt\u0131n\u0131 \u00e7izmektedir. S\u00f6z konusu durum Bedi\u00fczzaman\u2019\u0131n devletle ilk temas\u0131ndan memnun ayr\u0131lmas\u0131na kaynakl\u0131k etmi\u015f g\u00f6r\u00fcnmektedir. \u00c7\u00fcnk\u00fc Mardin\u2019den d\u00f6nd\u00fckten sonra Bitlis ve Van\u2019da da valilerin g\u00f6zetimine girmi\u015ftir (Ayd\u0131nkaya, 2020: 88-89). Bahsedilen d\u00f6nemde (1890\u2019lar\u0131n ba\u015f\u0131) Mardin\u2019de bulunan Bedi\u00fczzaman, burada etkili bir alimle kar\u015f\u0131la\u015fm\u0131\u015f ve ondan denge siyasetini \u00f6\u011frenmi\u015ftir. Ayr\u0131ca Nam\u0131k Kemal\u2019in\u00a0\u201cR\u00fcya\u201d<\/em>\u00a0adl\u0131 makalesini okumas\u0131 ve yeni bir d\u00fc\u015f\u00fcnce yuma\u011f\u0131yla tan\u0131\u015fmas\u0131 onda ayr\u0131 bir uyan\u0131\u015fa yol a\u00e7t\u0131\u011f\u0131na dikkat \u00e7eken Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n burada denge siyasetinin fark\u0131na varmas\u0131n\u0131n k\u0131r\u0131lma evrelerinden birine tekab\u00fcl etti\u011fini, b\u00fcy\u00fck politik meselelere dahil olmadan evvel bu mesle\u011fi \u00f6\u011frenmesinin ve onu politik anlay\u0131\u015f\u0131n\u0131n esas\u0131 haline getirmesinin \u00f6nemli oldu\u011funu vurgulamaktad\u0131r (Z\u0131nar, 2023: 39). Cilasun ise bu d\u00f6neme farkl\u0131 bir noktadan yakla\u015fmakta ve Bedi\u00fczzaman\u2019\u0131n \u00f6zellikle\u00a0\u201cr\u00fcya\u201d<\/em>\u00a0ile uyanmas\u0131n\u0131n J\u00f6n T\u00fcrklerle olan ili\u015fkisinin habercisi olabilece\u011fine i\u015faret etmektedir (Cilasun, 2015: 130).<\/p>\n

E\u011fitimine Siirt, M\u00fck\u00fcs ve Beyaz\u0131t\u2019\u0131n me\u015fhur alimlerinden dersler alarak devam eden Said, daha sonra Halidi tarikat\u0131n\u0131n etkisinde olan Nehri ile Arvasi tekkelerinden kalan alimlerden de dersler alm\u0131\u015f ve art\u0131k ilmi tart\u0131\u015fmalara girecek kadar \u00f6zg\u00fcven kazanm\u0131\u015ft\u0131r. E\u011fitim hayat\u0131n\u0131 nihayete erdiren gen\u00e7 Said, Van\u2019a gittikten sonra al\u0131\u015fagelmi\u015f medrese gelene\u011finin d\u0131\u015f\u0131na \u00e7\u0131karak yeni bir y\u00f6ntem ve metotla dersler vermeye ba\u015flam\u0131\u015ft\u0131r. E\u011fitim m\u00fcfredat\u0131na dini ilimlerle birlikte felsefe, matematik, biyoloji, tarih ve co\u011frafya gibi modern fenni ilimleri ekleyerek fark\u0131n\u0131 ortaya koyan ve zekas\u0131yla dikkatleri \u00fczerine \u00e7ekmeyi ba\u015faran Bedi\u00fczzaman, zaman\u0131n Van Valisi Tahir Pa\u015fa\u2019n\u0131n kona\u011f\u0131nda d\u00fczenlenen sohbetlere de kat\u0131lm\u0131\u015f ve yap\u0131lan tart\u0131\u015fmalara dahil olmu\u015ftur. T\u00fcrk\u00e7eyi bu d\u00f6nemde \u00f6\u011frenmeye ba\u015flad\u0131\u011f\u0131 anla\u015f\u0131lan Bedi\u00fczzaman, kona\u011f\u0131n zengin k\u00fct\u00fcphanesinde bulunan bat\u0131 men\u015feili kitaplarla da tan\u0131\u015fm\u0131\u015ft\u0131r. Dini ilimleri fenni ilimlerle bulu\u015fturan s\u00f6z konusu ortamlarda bulunmas\u0131 ve bunu, takip edece\u011fi metodun par\u00e7as\u0131 haline getirmesi onun fikir d\u00fcnyas\u0131nda yeni pencereler a\u00e7m\u0131\u015ft\u0131r. Bedi\u00fczzaman art\u0131k K\u00fcrt a\u015firetleri aras\u0131nda meydana gelen sorunlara da m\u00fcdahale eden, a\u015firetleri bilin\u00e7lendirerek sorunlar\u0131n \u00fcstesinden gelen, b\u00f6lgede bar\u0131\u015f ve huzurun tesis edilmesi i\u00e7in mesai harcamaya ba\u015flayan bir kanaat \u00f6nderi haline gelmi\u015ftir (Z\u0131nar, 2023: 38-39). B\u00f6ylece b\u00f6lgenin yerel K\u00fcrt iktidar\u0131yla ilk temas\u0131 temas kurmu\u015ftur. Bir seferinde g\u00f6rd\u00fc\u011f\u00fc r\u00fcya \u00fczerine harekete ge\u00e7en Bedi\u00fczzaman, K\u00fcrtler aras\u0131nda otorite fig\u00fcr\u00fcne tekab\u00fcl eden Cizre b\u00f6lgesinin Hamidiye pa\u015fas\u0131 Miran A\u015fireti reisi Mustafa Pa\u015fa ile g\u00f6r\u00fc\u015fmeye gitmi\u015ftir (Ayd\u0131nkaya, 2020: 88-89). R\u00fcyas\u0131nda Abd\u00fclkadir-i Geylani\u2019nin kendisine g\u00f6rev vermesi ve\u00a0\u201cMolla Said! Miran a\u015firet reisi Mustafa Pa\u015fa\u2019ya gidin ve kendisini do\u011fru yola davet edin! Yapt\u0131\u011f\u0131 zul\u00fcmden vazge\u00e7mesini, namaz k\u0131lmas\u0131n\u0131 ve marufu emretmesini \u00f6\u011f\u00fctleyin. S\u00f6ylediklerinizi yapmad\u0131\u011f\u0131 takdirde \u00f6ld\u00fcr\u00fcn!\u201d\u00a0<\/em>diyerek seslenmesi \u00fczerine harekete ge\u00e7en Bedi\u00fczzaman, solu\u011fu Cizre b\u00f6lgesinde alm\u0131\u015ft\u0131r (Ayd\u0131nkaya, 2020: 96). Pa\u015fa ile kar\u0131\u015f\u0131k bir tart\u0131\u015fma ortam\u0131nda hesapla\u015fmaya \u00e7al\u0131\u015fan Bedi\u00fczzaman, pa\u015fan\u0131n alimleriyle m\u00fczakereye de giri\u015fmi\u015ftir. Netice itibariyle hem alimleri hem de pa\u015fay\u0131 hizaya getirdi\u011fi anla\u015f\u0131lan Bedi\u00fczzaman, pa\u015fan\u0131n ge\u00e7ici de olsa zulm\u00fc terk edip namaza ba\u015flamas\u0131n\u0131 da sa\u011flam\u0131\u015f gibidir (Ayd\u0131nkaya, 2020: 104). Fakat Cilasun, bahsedilen olay\u0131n, anlat\u0131ld\u0131\u011f\u0131 \u015fekliyle inand\u0131r\u0131c\u0131 olmaktan uzak oldu\u011funu (Cilasun, 2015: 125) ancak 1894\u2019te ger\u00e7ekle\u015fti\u011fi d\u00fc\u015f\u00fcn\u00fclen bu olay vas\u0131tas\u0131yla kurulan ili\u015fkinin\u00a0\u201cmaddi ve manevi stat\u00fc pe\u015finde\u201d<\/em>\u00a0oldu\u011funu ileri s\u00fcrd\u00fc\u011f\u00fc Bedi\u00fczzaman\u2019\u0131n Bedirhanlar ve \u0130ttihat\u00e7\u0131larla dostlu\u011funun ba\u015flang\u0131c\u0131na tekab\u00fcl etmi\u015f olabilece\u011fini ifade etmektedir (Cilasun, 2015: 130).<\/p>\n

Bedi\u00fczzaman\u2019\u0131n\u00a0\u201cdevlet ricali\u201d<\/em>nin korumas\u0131na al\u0131nmas\u0131n\u0131 Ayd\u0131nkaya gibi Cilasun da sorunsalla\u015ft\u0131rmaktad\u0131r. Bedi\u00fczzaman\u2019\u0131n, \u00d6mer Pa\u015fa taraf\u0131ndan saraya al\u0131nmas\u0131 ve burada kald\u0131\u011f\u0131 iki y\u0131l boyunca fenni eserleri tetkik etmesinden bahseden biyografilerin, ona sunulan s\u00f6z konusu ayr\u0131cal\u0131\u011f\u0131n nedenine dair hi\u00e7bir bilgi vermemelerini dikkat \u00e7ekici bulan yazar, Nurcular taraf\u0131ndan yaz\u0131lan bahsi ge\u00e7en biyografilerin s\u00f6z konusu durumu valinin Bedi\u00fczzaman\u2019\u0131 \u00fcstat olarak kabul etmesiyle a\u00e7\u0131klamalar\u0131n\u0131 ise yetersiz bulmaktad\u0131r. \u015eerif Mardin\u2019in dile getirdi\u011fi gibi Bedi\u00fczzaman\u2019\u0131n, Bitlis valisinin \u00e7ocuklar\u0131na e\u011fitim vermesi kar\u015f\u0131l\u0131\u011f\u0131nda saraya al\u0131nmas\u0131n\u0131n ve kendisine bir oda tahsis edilmesinin daha makul g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc ifade eden Cilasun\u2019a g\u00f6re valinin Bedi\u00fczzaman\u2019a kar\u015f\u0131 tutumu K\u00fcrt mollay\u0131 terbiye etme amac\u0131na matuf olabilir. Ancak konuyla ilgili hi\u00e7bir somut bilgi olmad\u0131\u011f\u0131n\u0131 kabul eden yazar, bahsi ge\u00e7en tezi destekleyen esas durumun Bedi\u00fczzaman\u2019\u0131n bu d\u00f6nemden sonra devletin \u00e7\u0131karlar\u0131n\u0131\u00a0\u201ccanla ba\u015fla\u201d<\/em>\u00a0g\u00f6zetmesi oldu\u011funu iddia etmektedir. Fakat yazar, onun valilere dan\u0131\u015fmanl\u0131k yaparak s\u00f6z konusu ayr\u0131cal\u0131klar\u0131 edinmi\u015f olabilece\u011fini de g\u00f6z ard\u0131 etmemektedir (Cilasun, 2015: 131-133). Valilerle Bedi\u00fczzaman aras\u0131nda kurulan ili\u015fkinin veya ba\u011f\u0131n her hal\u00fckarda ilgin\u00e7 oldu\u011funun alt\u0131n\u0131 \u00e7izen Cilasun, 1900\u2019lerin ba\u015flar\u0131nda valinin kona\u011f\u0131nda ya\u015fanan bir olay\u0131 da bu ba\u011flamda sorunsalla\u015ft\u0131rmaktad\u0131r. Anlat\u0131ya g\u00f6re vali ile Bedi\u00fczzaman aras\u0131nda sert bir ilmi m\u00fcnaka\u015fa ya\u015fanm\u0131\u015f ve valinin m\u00fctehakkim tavr\u0131na dayanamayan Bedi\u00fczzaman belindeki silaha davranm\u0131\u015ft\u0131r. Fakat ilgin\u00e7 bir \u015fekilde Tahir Pa\u015fa, makam\u0131n prestijini korumak i\u00e7in Bedi\u00fczzaman\u2019\u0131 Van\u2019dan uzakla\u015ft\u0131rmay\u0131 d\u00fc\u015f\u00fcnmekle yetinmi\u015ftir. Cilasun, bu anlat\u0131n\u0131n inand\u0131r\u0131c\u0131 olmaktan uzak oldu\u011funu ancak ger\u00e7ek nedenin de bilinmedi\u011fini dile getirmektedir. Yoksa anlat\u0131ld\u0131\u011f\u0131 gibi m\u00fcnaka\u015fa ilmi sebeplerden \u00e7\u0131km\u0131\u015fsa silaha davranmay\u0131 a\u00e7\u0131klaman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 dile getiren Cilasun, konuk etti\u011fi birinin valiye silah \u00e7ekmesinin ve valinin de s\u00f6z konusu ki\u015fiyi derdest etmek yerine \u015fehirden uzakla\u015ft\u0131rmakla yetinmesinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131na inanmaktad\u0131r (Cilasun, 2015: 140). Fakat bununla birlikte bu tarihlerde sebebi bilinmese de Bedi\u00fczzaman\u2019\u0131n\u00a0\u201ckontrolden\u201d<\/em>\u00a0\u00e7\u0131kt\u0131\u011f\u0131na emindir. Ancak her nedense Bedi\u00fczzaman belli bir s\u00fcre sonra kona\u011fa yeniden d\u00f6nm\u00fc\u015ft\u00fcr. Ve 1907\u2019de payitahta do\u011fru yola \u00e7\u0131kt\u0131\u011f\u0131nda valiyle ili\u015fkisini devletin y\u00fcksek ricaline verilmek \u00fczere tavsiye mektubu alacak kadar ileri d\u00fczeye ta\u015f\u0131may\u0131 ba\u015farm\u0131\u015ft\u0131r (Cilasun, 2015: 142). Ayd\u0131nkaya da bu kapsamda Bedi\u00fczzaman\u2019\u0131n merkezi iktidar\u0131n temsilcileriyle bir koruma ili\u015fkisi geli\u015ftirmesini sorunlu bulmaktad\u0131r. \u00c7\u00fcnk\u00fc ayn\u0131 Bedi\u00fczzaman s\u00f6z konusu d\u00f6nemde K\u00fcrt co\u011frafyas\u0131n\u0131n yerel iktidar oda\u011f\u0131 g\u00fc\u00e7lerle yani a\u011fa, pa\u015fa ve \u015feyhlerle kavgal\u0131 veya \u00e7eki\u015fme halindedir (Ayd\u0131nkaya, 2020: 88-89).<\/p>\n

Bedi\u00fczzaman\u2019\u0131n Osmanl\u0131 Payitaht\u0131ndaki Faaliyetleri<\/strong><\/p>\n

Bedi\u00fczzaman s\u00f6z konusu ili\u015fkilerle birlikte K\u00fcrdistan co\u011frafyas\u0131n\u0131 arkas\u0131nda b\u0131rakarak 1907\u2019de payitahta do\u011fru yola \u00e7\u0131kt\u0131\u011f\u0131 zaman (Z\u0131nar 2023, s.24) Osmanl\u0131, II. Me\u015frutiyetin arifesindedir. Bedi\u00fczzaman\u2019\u0131n \u0130stanbul\u2019a ayak basmas\u0131na \u015fahit olan ve daha sonra onunla dostluk ili\u015fkisi de kuran Liceli Ahmed Ramiz, \u201cHicri 1323\u2019te K\u00fcrdistan\u2019\u0131n yal\u00e7\u0131n, sarp ve ahenin mavera-y\u0131 \u015fevahik-i cibalinde tulu etmi\u015f Said-i K\u00fcrdi isminde nevadir-i hilkatten madud bir ate\u015fpare-i zakan\u0131n\u201d\u00a0<\/em>kente geldi\u011fini ve haberin \u015fehrin her taraf\u0131na yay\u0131ld\u0131\u011f\u0131n\u0131 aktarm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 41). Ayd\u0131nkaya, Bedi\u00fczzaman\u2019\u0131n bu d\u00f6nemde payitahta k\u00fclt\u00fcrel temsilcili\u011fine soyundu\u011fu K\u00fcrtl\u00fck taleplerinin ta\u015f\u0131y\u0131c\u0131l\u0131\u011f\u0131n\u0131 \u00fcstlenerek geldi\u011fini ve eline k\u0131l\u0131\u00e7la birlikte kalemi almas\u0131n\u0131n \u00f6nemine vurgu yapmaktad\u0131r (Ayd\u0131nkaya, 2020: 147). Z\u0131nar\u2019\u0131n da alt\u0131n\u0131 \u00e7izdi\u011fi gibi Bedi\u00fczzaman payitahta K\u00fcrtlerin hem maddi hem de manevi gelece\u011fini kurtarmak \u00fczere haz\u0131rlad\u0131\u011f\u0131 talepleri sunmak ve \u00e7\u00f6z\u00fcm aramak i\u00e7in gelmi\u015ftir (Z\u0131nar, 2023: 42). \u00c7\u00fcnk\u00fc K\u00fcrt co\u011frafyas\u0131nda okullar\u0131n yeterli olmamas\u0131 ve K\u00fcrtlerin modern e\u011fitimden gerekti\u011fi kadar yararlanamamas\u0131 Bedi\u00fczzaman\u2019\u0131n g\u00fcndeminin en \u00fcst s\u0131ras\u0131nda yer almaktad\u0131r (Z\u0131nar, 2023: 35). Ahmet Ramiz de onun tek derdinin K\u00fcrt co\u011frafyas\u0131n\u0131n her taraf\u0131na mekteplerin a\u00e7\u0131lmas\u0131 oldu\u011funu fark etmi\u015ftir (akt. Z\u0131nar, 2023: 51). Bedi\u00fczzaman\u2019\u0131n e\u011fitim ve e\u011fitim kurumlar\u0131na kar\u015f\u0131 olan bu tutkusuna dikkat \u00e7eken Z\u0131nar s\u00f6z konusu tutkunun K\u00fcrtlerin i\u00e7inde bulundu\u011fu durumla ili\u015fkili oldu\u011funu ifade etmektedir. K\u00fcrt halk\u0131n\u0131 bilgiyle bulu\u015fturan yegane kurum olan medresenin yetersizli\u011fine \u015fahit olan Bedi\u00fczzaman, modern okullar\u0131n de\u011ferini anlam\u0131\u015f ve A\u015firet Mektebi\u2019ne devam eden K\u00fcrt \u00e7ocuklar\u0131n\u0131n ula\u015ft\u0131klar\u0131 seviyeyi g\u00f6zlemlemi\u015ftir. \u00d6zellikle Van\u2019daki Ermeni okullar\u0131n\u0131n, Ermenilerin millet olmas\u0131na sundu\u011fu katk\u0131ya \u015fahit olan Bedi\u00fczzaman, K\u00fcrtlerin de acil olarak bu yola girmesi gerekti\u011fine inanm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 40). Onun \u015fahit oldu\u011fu s\u00f6z konusu e\u011fitim kurumlar\u0131 bir \u00f6\u011fretmen olan M\u0131g\u0131rdi\u00e7 Kh\u0131rimyan (1820-1907) \u00f6nc\u00fcl\u00fc\u011f\u00fcnde Ermeni halk\u0131n\u0131n ancak e\u011fitim yoluyla zaman\u0131n ruhunu yakalayabilece\u011fini ortaya koymu\u015ftur (Z\u0131nar 2023, s.36). S\u00f6z konusu duruma \u015fahit oldu\u011fu anla\u015f\u0131lan ve payitahtta K\u00fcrtlerin ma\u011fduriyetlerine \u00e7\u00f6z\u00fcm arayan Bedi\u00fczzaman bu ba\u011flamda s\u00f6z konusu maduniyetin ancak dini ve fenni ilimlerin birlikte verilece\u011fi modern mekteplerle m\u00fcmk\u00fcn olaca\u011f\u0131na inanm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 44).<\/p>\n

Ayd\u0131nkaya bu d\u00fc\u015f\u00fcncenin bir tezah\u00fcr\u00fc olan Medreset\u2019\u00fcz-zehra Projesi\u2019nin Bedi\u00fczzaman\u2019daki yenilenmenin ilk ciddi g\u00f6r\u00fcn\u00fcm\u00fc olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve bu noktada Ermeni ayd\u0131n\u0131 Portukalyan\u2019\u0131n etkisinin a\u00e7\u0131k olarak g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc dile getirmektedir. Bedi\u00fczzaman, Ermenilerin Van ve Bitlis\u2019te a\u00e7t\u0131klar\u0131 okullarda verdikleri modern e\u011fitime bizzat \u015fahit olmu\u015f ve bu e\u011fitimin K\u00fcrtler i\u00e7in elzem oldu\u011funa inanm\u0131\u015ft\u0131r (Ayd\u0131nkaya, 2020: 146). S\u00f6z konusu projeyle \u0130stanbul\u2019a gelen Bedi\u00fczzaman, huzursuz bir insan olarak burada ya\u015fayanlar\u0131 da huzursuz etmeye gelmi\u015ftir sanki (Ayd\u0131nkaya, 2020: 147). Fakat K\u00fcrt co\u011frafyas\u0131n\u0131n Erto\u015fi, Belkan, Motkan ve Sason gibi merkezlerinde okullar a\u00e7\u0131lmas\u0131n\u0131 talep ederken kulland\u0131\u011f\u0131 dil merkezi iktidar taraf\u0131nda tehdit olarak alg\u0131lanm\u0131\u015f \u00f6zellikle T\u00fcrk\u00e7e bilmeyen K\u00fcrt \u00e7ocuklar\u0131n\u0131n e\u011fitim al\u0131rken zorland\u0131klar\u0131n\u0131 ileri s\u00fcrmesi ve bunun da m\u00fcthi\u015f bir darbe oldu\u011funu ifade etmesi saray\u0131 rahats\u0131z etmi\u015ftir (Ayd\u0131nkaya, 2020: 150). Bedi\u00fczzaman\u2019\u0131n Medreset\u00fc\u2019z Zehra projesi, Z\u0131nar\u2019a g\u00f6re ise K\u00fcrt halk\u0131n\u0131 kurtarma projesidir asl\u0131nda (Z\u0131nar, 2023: 166). \u0130stanbul\u2019a gelmeden \u00f6nce haz\u0131rlad\u0131\u011f\u0131 projeye g\u00f6re mektebin e\u011fitim dili i\u00e7in T\u00fcrk\u00e7e laz\u0131m, Arap\u00e7a vacip ve K\u00fcrt\u00e7e caizdir. Konuya a\u00e7\u0131kl\u0131k getirmek isteyen Z\u0131nar, e\u011fitim i\u00e7in Arap\u00e7an\u0131n vacip olarak g\u00f6r\u00fclmesinin \u0130slam d\u00fcnyas\u0131na hitap edecek olmas\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 yoksa dini manadaki terminolojiyle bir ilgisinin olmad\u0131\u011f\u0131n\u0131, K\u00fcrt\u00e7enin caiz olmas\u0131n\u0131n da T\u00fcrk\u00e7e haricinde di\u011fer dillerin resmi e\u011fitim m\u00fcesseselerinde yasak olmas\u0131yla ilgili oldu\u011funu ba\u015fka bir ifadeyle K\u00fcrt\u00e7enin e\u011fitim dili olmas\u0131 i\u00e7in yasal engellerin kald\u0131r\u0131lmas\u0131n\u0131 sal\u0131k verdi\u011fini ve T\u00fcrk\u00e7enin laz\u0131m olmas\u0131n\u0131n da imparatorlu\u011fun resmi dili olmas\u0131 ve yayg\u0131n olarak kullan\u0131lmas\u0131yla ilgili oldu\u011funu dile getirmektedir (Z\u0131nar, 2023: 168). Projeyi d\u00fc\u015f\u00fcncesinin ve praxisinin merkezine yerle\u015ftiren Bedi\u00fczzaman, Sultan Re\u015fat ile \u00e7\u0131kt\u0131klar\u0131 Balkan seyahatinde e\u011fitimi g\u00fcndeme getirmi\u015f, K\u00fcrt co\u011frafyas\u0131n\u0131n buna olan acil ihtiyac\u0131n\u0131n alt\u0131n\u0131 \u00e7izmi\u015f ve gerekli olan nakdi yard\u0131m\u0131n bir k\u0131sm\u0131n\u0131 da almay\u0131 ba\u015farm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 192-193). Asl\u0131nda Bedi\u00fczzaman projeyi, d\u00fcnya sava\u015f\u0131ndan sonra gitti\u011fi Ankara\u2019da da\u00a0\u201cK\u00fcrtl\u00fck ve K\u00fcrdistan ba\u011flam\u0131nda\u201d<\/em>\u00a0g\u00fcndeme getirmi\u015f ve buradan da maddi destek s\u00f6z\u00fc alm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 246).<\/p>\n

Bedi\u00fczzaman, payitahta geldi\u011fi zaman devlet ricaline sunmak \u00fczere haz\u0131rlad\u0131\u011f\u0131 dilek\u00e7ede K\u00fcrtlerin e\u011fitimle birlikte ba\u015fka sorunlar\u0131n\u0131 da g\u00fcndeme getirmi\u015f ve bunlara \u00e7\u00f6z\u00fcm bulunmazsa bir halk\u0131n gelece\u011finin mahvolaca\u011f\u0131ndan s\u00f6z etmi\u015ftir. Ona g\u00f6re en b\u00fcy\u00fck sorun II. Abd\u00fclhamid iktidar\u0131n\u0131n K\u00fcrt co\u011frafyas\u0131na y\u00f6nelik e\u011fitim veya\u00a0\u201ce\u011fitimsizlik\u201d<\/em>\u00a0politikas\u0131d\u0131r. Sultan\u0131n e\u011fitim siyasas\u0131 K\u00fcrtlerin ihtiya\u00e7lar\u0131n\u0131 dikkate almaktan uzak oldu\u011fu gibi a\u00e7\u0131lan e\u011fitim kurumlar\u0131 da yetersiz ve i\u015flevsiz kalm\u0131\u015ft\u0131r. Ayr\u0131ca e\u011fitim dilinin K\u00fcrt co\u011frafyas\u0131nda T\u00fcrk\u00e7e olmas\u0131n\u0131n yan\u0131nda bir de muallimlerin K\u00fcrt\u00e7e bilmemesi \u00e7ocuklar\u0131 e\u011fitimden yoksun b\u0131rakm\u0131\u015ft\u0131r. \u00d6ne \u00e7\u0131kan ikinci sorun ise a\u015firetler aras\u0131nda meydana gelen \u00e7at\u0131\u015fmalar ile b\u00f6lge halk\u0131na kar\u015f\u0131 giri\u015filen hukuksuzluklard\u0131r. Asl\u0131nda bu durum da birinci sorunla ba\u011flant\u0131l\u0131d\u0131r \u00e7\u00fcnk\u00fc e\u011fitimsizlikten kaynaklanmaktad\u0131r. \u00dc\u00e7\u00fcnc\u00fc sorun ise K\u00fcrtlerin yine e\u011fitimsizlikten kaynakl\u0131 olarak geri kalm\u0131\u015f olmas\u0131d\u0131r. Bedi\u00fczzaman ayr\u0131ca T\u00fcrkler ile Ermenilerin K\u00fcrtlere nazaran e\u011fitim ara\u00e7lar\u0131ndan daha fazla faydalanm\u0131\u015f olmas\u0131ndan dolay\u0131 h\u00fck\u00fcmeti ele\u015ftirmi\u015ftir (Z\u0131nar, 2023: 46-47). Bedi\u00fczzaman bu kapsamda bir yandan layihalar haz\u0131rlay\u0131p devlet ricaline sunmu\u015f di\u011fer yandan sorunlar\u0131 g\u00fcndeme getirmek i\u00e7in k\u00f6\u015fe yaz\u0131lar\u0131 yazm\u0131\u015f, diplomasi y\u00fcr\u00fcterek siyaset yapm\u0131\u015f ve bir\u00e7ok derne\u011fe \u00fcye olarak etkili olmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Ayd\u0131nkaya, Bedi\u00fczzaman\u2019\u0131n bahsi ge\u00e7en ara\u00e7lar\u0131n hepsini davas\u0131 i\u00e7in i\u015flevsel k\u0131ld\u0131\u011f\u0131n\u0131 ve amac\u0131na ula\u015fmak i\u00e7in sekiz cemiyete \u00fcyelik kayd\u0131 yapt\u0131rd\u0131\u011f\u0131n\u0131 yazmaktad\u0131r. Yazar bu noktada Bedi\u00fczzaman\u2019\u0131n \u0130stanbul\u2019a geldi\u011fi zaman Ferik Ahmet Pa\u015fa\u2019n\u0131n evinde kalmas\u0131na dikkat \u00e7ekmekte ve devlet ile kurdu\u011fu ili\u015fkinin al\u0131\u015fkanl\u0131\u011f\u0131n\u0131n bir neticesi oldu\u011fundan bahisle durumun izaha muhta\u00e7 oldu\u011funun alt\u0131n\u0131 \u00e7izmektedir (Ayd\u0131nkaya, 2020: 148).<\/p>\n

Merkezi iktidara akl\u0131ndaki K\u00fcrt modernle\u015fmesini veya\u00a0\u201cmedenile\u015fmesini\u201d<\/em>\u00a0\u0131srarla dayatmas\u0131 Bedi\u00fczzaman\u2019\u0131n Zaptiye Naz\u0131r\u0131 ile sert m\u00fcnaka\u015falar ya\u015famas\u0131na yol a\u00e7m\u0131\u015f ve t\u0131marhaneye d\u00fc\u015fmesine neden olmu\u015ftur (Z\u0131nar 2023, s.47). Bedi\u00fczzaman\u2019\u0131n K\u00fcrtler i\u00e7in dile getirdi\u011fi taleplerin meydan okuyucu bir hesapla\u015fmayla y\u00fckl\u00fc olmas\u0131 bu m\u00fccadele tarz\u0131na al\u0131\u015f\u0131k olmayan payitaht\u0131 rahats\u0131z etmi\u015f ve t\u0131marhaneye d\u00fc\u015fmesine sebep olmu\u015ftur (Ayd\u0131nkaya, 2020: 148). Fakat buna ra\u011fmen Zaptiye Naz\u0131r taraf\u0131ndan tehdit edildi\u011fi zaman halk\u0131na referans yapm\u0131\u015f ve h\u00fcrriyetin memba\u0131 K\u00fcrdistan da\u011flar\u0131nda \u00f6zg\u00fcr ya\u015famaya al\u0131\u015ft\u0131\u011f\u0131 i\u00e7in tehditlere ehemmiyet vermedi\u011finin alt\u0131n\u0131 \u00e7izmi\u015ftir. Ona g\u00f6re idam edilse halk\u0131n kalbinde ya\u015fayacakt\u0131r zaten. Onun i\u00e7in bunu dert etmedi\u011fini ve \u0130stanbul\u2019a gelirken hayat\u0131n\u0131 zaten r\u00fc\u015fvet olarak getirdi\u011fini dolay\u0131s\u0131yla davas\u0131ndan vazge\u00e7mesinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 y\u00fcksek sesle dillendirmi\u015ftir. Ba\u015fka bir deyi\u015fle Bedi\u00fczzaman, Bimarhane\u2019ye d\u00fc\u015fmesine ra\u011fmen K\u00fcrtlerin ba\u015f\u0131n\u0131 \u00f6ne e\u011fecek bir harekette bulunmam\u0131\u015f, (Z\u0131nar, 2023: 49-50) susmas\u0131 i\u00e7in kendisine tekli edilen maa\u015f ve ihsan\/ r\u00fc\u015fveti milletinin ad\u0131n\u0131 lekedar etmemek i\u00e7in reddetmi\u015ftir (Z\u0131nar, 2023: 47). Yani merkezi iktidar\u0131n K\u00fcrtler i\u00e7in geleneksel hale getirdi\u011fi liderleri taltif ederek y\u00f6netme anlay\u0131\u015f\u0131n\u0131 elinin tersiyle itmi\u015f, yap\u0131lan r\u00fc\u015fvet teklifini de\u00a0\u201cben maa\u015f dilencisi de\u011filim, bin lira da olsa kabul edemem. Kendim i\u00e7in gelmedim, milletim i\u00e7in geldim\u201d<\/em>\u00a0diyerek kabul etmemi\u015f ve K\u00fcrtleri kendisine tercih etti\u011fini g\u00f6stermi\u015ftir (Z\u0131nar 2023, s.48). Milletinin onurunu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc kadar \u00f6zg\u00fcrl\u00fc\u011f\u00fcne de d\u00fc\u015fk\u00fcn olan Bedi\u00fczzaman,\u00a0\u201cakl\u0131m\u0131 feda ettim, h\u00fcrriyetimi terk etmedim, ona boyun e\u011fmedim\u201d\u00a0<\/em>diyerek bu noktada sultan\u0131 dahi kar\u015f\u0131s\u0131na almaktan korkmam\u0131\u015ft\u0131r (Z\u0131nar 2023, s.47). Anla\u015f\u0131lan o ki Rousseau\u2019nun dile getirdi\u011fi hakikat Bedi\u00fczzaman\u2019\u0131n da ya\u015fam prensiplerinden biri olmu\u015ftur:\u00a0\u201c\u00d6zg\u00fcrl\u00fckten vaz ge\u00e7mek, insan olma \u00f6zelli\u011finden, insanl\u0131k haklar\u0131ndan, dahas\u0131 \u00f6devlerinden vaz ge\u00e7mektir\u201d<\/em>\u00a0(Rousseau 2013, s.13).<\/p>\n

S\u00f6z konusu praxis dikkate al\u0131nd\u0131\u011f\u0131nda Bedi\u00fczzaman\u2019\u0131n payitahtta K\u00fcrtlerin taleplerinin pe\u015finden ko\u015fmak i\u00e7in geldi\u011fi ancak\u00a0\u201cM\u00fcsl\u00fcman bir K\u00fcrt aktivisti\u201d<\/em>\u00a0olarak hareket etti\u011fi anla\u015f\u0131lmaktad\u0131r (Ayd\u0131nkaya, 2020: 150). Bahse konu faaliyetlerinden yola \u00e7\u0131kan Ayd\u0131nkaya\u2019ya g\u00f6re Bedi\u00fczzaman esas\u0131nda K\u00fcrtlerin haklar\u0131n\u0131 temel alan d\u00fc\u015f\u00fcnsel bir \u00e7er\u00e7eveyle ba\u011f\u0131ms\u0131z K\u00fcrdistan projesini savunmu\u015ftur (Ayd\u0131nkaya, 2020: 157). Ancak Cilasun bu noktada bir t\u00fcrl\u00fc ikna edilmi\u015f de\u011fildir. Ona g\u00f6re Bedi\u00fczzaman\u2019\u0131n yap\u0131\u011f\u0131 K\u00fcrt kimli\u011fini devletin hizmetine sunmakt\u0131r (Cilasun, 2015: 155). Halbuki Ayd\u0131nkaya\u2019n\u0131n dikkat \u00e7ekti\u011fi gibi Bedi\u00fczzaman\u2019\u0131n faaliyetlerine \u015fahit olan devlet yetkilileri dahi onun K\u00fcrt co\u011frafyas\u0131n\u0131 Osmanl\u0131\u2019dan ay\u0131rmak gibi bir d\u00fc\u015f\u00fcnceye sahip olabilece\u011finden \u015f\u00fcphelenmi\u015fler (Ayd\u0131nkaya 2020, s.153). Buna ra\u011fmen Cilasun meseleye farkl\u0131 bir noktadan yakla\u015fmaya devam etmektedir. Bedi\u00fczzaman\u2019\u0131n \u0130stanbul\u2019da kulland\u0131\u011f\u0131 dili esef verici bulan yazar, ayn\u0131 s\u00f6m\u00fcr\u00fc d\u00fcnyas\u0131n\u0131n i\u00e7inde bulunan hakim ulusa kar\u015f\u0131 ezilen ulusu temsil iddias\u0131nda olan\u0131n kendisini hangi arg\u00fcmanlarla savundu\u011funu ortaya koymas\u0131 a\u00e7\u0131s\u0131ndan s\u00f6z\u00fc Bedi\u00fczzaman\u2019a b\u0131rakmaktad\u0131r:\u00a0\u201cBen K\u00fcrdistan da\u011flar\u0131nda b\u00fcy\u00fcm\u00fc\u015f\u00fcm. Kaba olan ahvalimi K\u00fcrdistan kapan\u0131yla tartmal\u0131. Hassas olan medeni \u0130stanbul mizan\u0131yla tartmamal\u0131s\u0131n\u0131z. \u00d6yle yaparsan\u0131z, maden-i sa\u2019adetimiz olan dersa\u2019adet\u2019ten \u00f6n\u00fcm\u00fcze sed \u00e7ekmi\u015f olursunuz.\u201d\u00a0<\/em>Yazara g\u00f6re negatif bir i\u00e7erikle y\u00fcklenen s\u00f6z konusu dil ile perspektif, Bedi\u00fczzaman taraf\u0131ndan \u00f6l\u00fcnceye kadar sadakatle kullan\u0131lm\u0131\u015ft\u0131r (Cilasun, 2015: 144).<\/p>\n

Bedi\u00fczzaman, \u0130stanbul\u2019a geldi\u011fi zaman \u0130ttihat ve Terakki Cemiyeti\u2019nin (\u0130TC) bir hayli g\u00fc\u00e7lendi\u011fini h\u00fcrriyet, birlik ve ilerleme d\u00fc\u015f\u00fcncesini bayrak haline getirdi\u011fini m\u00fc\u015fahede etmi\u015ftir. S\u00f6z konusu de\u011ferleri \u00f6nemsedi\u011fi bilinen Bedi\u00fczzaman, ittihat\u00e7\u0131lara ilgi duymu\u015f ve onlara deste\u011fini esirgememi\u015ftir (Ayd\u0131nkaya, 2020: 174). Asl\u0131nda Bedi\u00fczzaman\u2019\u0131n \u0130TC ile ili\u015fkisi yazarlar\u0131n dile getirdi\u011fi gibi tart\u0131\u015fmalara havidir. Esas\u0131nda ili\u015fkinin tam olarak nerede ve nas\u0131l ba\u015flad\u0131\u011f\u0131 da m\u00fcphemdir. Fakat Bedi\u00fczzaman\u2019\u0131n gen\u00e7li\u011finin bahar\u0131nda gitti\u011fi Mardin\u2019de Nam\u0131k Kemal ve Ali Suavi gibi \u0130ttihat\u00e7\u0131lar\u0131n takip etti\u011fi ayd\u0131nlara referans vermesi burada muhalif a\u011flar i\u00e7inde onlar\u0131n d\u00fc\u015f\u00fcnceleriyle tan\u0131\u015fma ihtimalini akla getirmektedir. K\u00fcrt ayd\u0131n\u0131 Cigerxwin de bu meseleye farkl\u0131 bir ba\u011flamda dikkat \u00e7ekmi\u015ftir. Onun ifadesine g\u00f6re II. Abd\u00fclhamit ile \u0130TC aras\u0131nda var olan gerilim K\u00fcrt co\u011frafyas\u0131nda dini zeminde bir kampla\u015fma meydana getirmi\u015ftir. Bitlisli Bedi\u00fczzaman \u0130ttihat\u00e7\u0131lar\u0131n siyasi fikirlerini takip edip h\u00fcrriyete sahip \u00e7\u0131karken Bitlisli Mele Selim ise sultandan yana tav\u0131r al\u0131p \u00f6zg\u00fcrl\u00fcklere kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Bedi\u00fczzaman:\u00a0\u201co h\u00fcrriyet ki rahman\u0131n bize sundu\u011fu\/ o iman\u0131m\u0131za mahsus olunur\u201d<\/em>\u00a0diye hayk\u0131r\u0131rken Mele Selim:\u00a0\u201cate\u015f ile yakan o h\u00fcrriyet\/ o k\u00fcfr\u00fcm\u00fcze mahsus olunur<\/em>\u201d diye ses vermi\u015ftir (Ayd\u0131nkaya, 2020: 167).<\/p>\n

Bedi\u00fczzaman\u2019\u0131n istibdad\u0131n hem fiiline hem de fikriyat\u0131na kar\u015f\u0131 olmas\u0131 ve \u0130slami \u015fura fikrini dini kaynaklarla destekleme kabiliyetine haiz oldu\u011funu g\u00f6stermesi ittihat\u00e7\u0131lar\u0131n dikkatini \u00e7ekmi\u015f ve ona ayr\u0131 bir de\u011fer vermelerini sa\u011flam\u0131\u015ft\u0131r. Bu minvalde iki taraf aras\u0131nda d\u00fc\u015f\u00fcnceyi baz alan s\u0131k\u0131 bir ili\u015fki me\u015frutiyetin ba\u015flar\u0131ndan itibaren geli\u015fmeye ba\u015flam\u0131\u015ft\u0131r. Hatta me\u015frutiyet ve onun \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131 de\u011ferlerin hat\u0131r\u0131na olsa gerek Bedi\u00fczzaman bazen onlar\u0131n yanl\u0131\u015flar\u0131na da ses \u00e7\u0131karmam\u0131\u015ft\u0131r. Ayd\u0131nkaya\u2019ya g\u00f6re s\u00f6z konusu tepkisizlik, Bedi\u00fczzaman\u2019\u0131n ittihat\u00e7\u0131lar\u0131n lafzen dile getirdikleri\u00a0\u201c\u015feri bir me\u015frutiyet davas\u0131\u201d<\/em>na inanmas\u0131ndan kaynaklanm\u0131\u015f olabilir (Ayd\u0131nkaya, 2020: 157). Belki de Bedi\u00fczzaman, Scott\u2019un dile getirdi\u011fi gibi g\u00fc\u00e7s\u00fcz olarak kendisini ve \u015fahs\u0131nda K\u00fcrtleri zorlay\u0131c\u0131 nedenlerden dolay\u0131 iktidara kar\u015f\u0131 farkl\u0131 bir\u00a0\u201cmaskenin arkas\u0131na gizlemek\u201d<\/em>\u00a0ihtiyac\u0131 g\u00f6rd\u00fc\u011f\u00fcnden dolay\u0131 s\u00f6z konusu mevzularda sessizli\u011fe b\u00fcr\u00fcnm\u00fc\u015ft\u00fcr (Scott 2014, s.38). Fakat \u0130TC\u2019yle kurdu\u011fu ili\u015fki ilanihaye s\u00fcrmemi\u015f ve ona g\u00f6re bir grup ittihat\u00e7\u0131 yoldan \u00e7\u0131karak kendisinden\/kendilerinden ayr\u0131lm\u0131\u015f yoksa Niyazi Bey ve Enver Pa\u015fa ile birlikte olmaya devam etmi\u015ftir. Ayd\u0131nkaya, Bedi\u00fczzaman\u2019\u0131n birlikte hareket etti\u011fi bu ki\u015filerin eli silahl\u0131 olanlardan olmas\u0131n\u0131 dikkat \u00e7ekici bulmaktad\u0131r (Ayd\u0131nkaya, 2020: 173-175). Cilasun ise farkl\u0131 bir noktaya dikkat \u00e7ekerek Bedi\u00fczzaman\u2019\u0131n ortaya \u00e7\u0131kan yeni ko\u015fullar \u00e7er\u00e7evesinde ittihat\u00e7\u0131lar\u0131n yerine Ahrar F\u0131rkas\u0131 ve Bab\u0131ali\u2019ye yak\u0131n durmaya ba\u015flad\u0131\u011f\u0131n\u0131 ancak her hal\u00fckarda\u00a0\u201cdevletin bekas\u0131n\u0131\u201d<\/em>\u00a0esas tutmaya devam etti\u011fini iddia etmektedir (Cilasun, 2015: 153).<\/p>\n

Bedi\u00fczzaman kendi g\u00fcndeminin pe\u015finden ko\u015farken Temmuz 1908\u2019de Osmanl\u0131\u2019da istibdat devri bitmi\u015f ve me\u015frutiyet d\u00f6nemi yeniden ba\u015flam\u0131\u015ft\u0131r. Yani ask\u0131ya al\u0131nan anayasa yeniden y\u00fcr\u00fcrl\u00fc\u011fe girmi\u015f ve meclis-i mebusan a\u00e7\u0131lm\u0131\u015ft\u0131r. Bedi\u00fczzaman da\u00a0\u201cink\u0131lab\u0131 azim<\/em>\u201d olarak nitelendirdi\u011fi hareketin en b\u00fcy\u00fck destek\u00e7ilerinden biri olmu\u015ftur. Asl\u0131nda d\u00f6nemin K\u00fcrt ayd\u0131nlar\u0131n\u0131n neredeyse hepsi me\u015frutiyeti desteklemi\u015ftir. \u00d6rne\u011fin bunlardan biri olan S\u00fcleymaniyeli Tevfik, olay\u0131 \u2018cejn\u2019 yani bayram olarak alk\u0131\u015flam\u0131\u015ft\u0131r (Ayd\u0131nkaya, 2020: 168). Bedi\u00fczzaman da 33 y\u0131ll\u0131k II. Abd\u00fclhamid rejiminin y\u0131k\u0131l\u0131\u015f\u0131n\u0131\u00a0\u201chayvanla\u015ft\u0131r\u0131lmaktan kurtulu\u015f\u201d<\/em>\u00a0olarak de\u011ferlendirmi\u015f ve me\u015frutiyetle gelen \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00a0\u201cinsanile\u015ftirici\u201d<\/em>\u00a0y\u00f6n\u00fcne vurgu yapm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 62-63). Payitahtta bulunan K\u00fcrt alim, ayd\u0131n, \u015feyh ve b\u00fcrokratlar\u0131n\u0131n me\u015frutiyete taraf olmalar\u0131 ve b\u00fcrokratik yap\u0131n\u0131n i\u00e7inde yer alan Nehri, Bedirhani, Baban gibi etkili ailelerin ittihat\u00e7\u0131lara y\u00f6nelmeleri esas itibariyle Bedi\u00fczzaman\u2019\u0131n tespit etti\u011fi gibi istibdat\u0131n K\u00fcrtlere ciddi zarar vermesinden kaynaklanm\u0131\u015ft\u0131r. Ayr\u0131ca meclise yeniden girme olana\u011f\u0131, Ermenileri K\u00fcrt co\u011frafyas\u0131n\u0131 da i\u00e7ine alacak bir Ermenistan\u2019dan vazge\u00e7irme ihtimali gibi nedenler de K\u00fcrt ayd\u0131nlar\u0131n\u0131n me\u015frutiyeti desteklemesini sa\u011flam\u0131\u015ft\u0131r (Z\u0131nar, 2023: 52-53). S\u00f6z konusu ayd\u0131nlardan biri olan Bedi\u00fczzaman bahsedilen d\u00f6nemde stratejik davranm\u0131\u015f, K\u00fcrtlere\u00a0\u201cba\u011fl\u0131 halde bulunan aslanlar\u201d\u00a0<\/em>diye seslenmi\u015f ve K\u00fcrtlerin iki cihetle esir halde bulundu\u011fundan bahsetmi\u015ftir. Ona g\u00f6re bir yandan istibdad\u0131n zulm\u00fc alt\u0131nda inleyen di\u011fer yandan zalimlerin gasplar\u0131yla peri\u015fan olan K\u00fcrtler, me\u015frutiyetle birlikte \u00f6zg\u00fcrle\u015fmi\u015f ve her biri padi\u015fahlar gibi h\u00fcr ve serbest olmu\u015ftur. Ondan dolay\u0131 K\u00fcrtlerin me\u015frutiyeti desteklemeleri gerekmektedir (Z\u0131nar, 2023: 54-55). Bedi\u00fczzaman ayn\u0131 zamanda II. Abd\u00fclhamid taraftar\u0131 olan K\u00fcrt a\u015firet reislerine telgraf \u00e7ekmi\u015f; onlardan me\u015frutiyeti destekleyerek bitlenmi\u015f a\u011fal\u0131k h\u0131rkalar\u0131n\u0131 atmalar\u0131n\u0131; korku ve \u015fiddete dayal\u0131 y\u00f6netim anlay\u0131\u015flar\u0131n\u0131 terk etmelerini; halka adalet ve muhabbetle yakla\u015fmalar\u0131n\u0131 ve bunu yaparken de akl\u0131 her an devrede tutmalar\u0131n\u0131 istemi\u015ftir. Daha sonra yarg\u0131land\u0131\u011f\u0131 Divan-\u0131 Harbi \u00d6rfi\u2019de bu noktaya dikkat \u00e7eken Bedi\u00fczzaman, ironi yaparak K\u00fcrt a\u015firet liderlerine telgraflar \u00e7ekip me\u015frutiyeti methetti\u011fi i\u00e7in hatta etti\u011fini dile getirmi\u015f ve i\u00e7inde bulundu\u011fu durumun trajikomikli\u011fini g\u00f6z \u00f6n\u00fcne sermeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 57-59).<\/p>\n

Me\u015frutiyet\u2019ten sonra ittihat\u00e7\u0131larla ili\u015fkisi iyice yo\u011funla\u015fan Bedi\u00fczzaman, \u0130TC\u2019nin merkezine yani Selanik\u2019e gitmi\u015ftir. Z\u0131nar, 6 Eyl\u00fcl\u2019de kayda ge\u00e7en bir telgraf yaz\u0131s\u0131n\u0131 baz alarak onun yeni d\u00f6nemde K\u00fcrt siyasetinin etkili fig\u00fcrlerini yan\u0131na alarak Selanik\u2019e gitti\u011fini; K\u00fcrt a\u015firet liderlerine \u00e7ekilen mesajlarda Arnavutlardan bahsetmesi ve me\u015frutiyet cephesini onlarla g\u00fc\u00e7lendirmek istemesinin Selanik gezisine i\u015faret etti\u011fini d\u00fc\u015f\u00fcnmektedir. Selanik\u2019te \u0130TC mensuplar\u0131yla g\u00f6r\u00fc\u015fen Bedi\u00fczzaman\u2019\u0131n geziden sonra in\u015fa edilen K\u00fcrt Teav\u00fcn ve Terakki Cemiyetinin (KTTC), \u0130TC ile hareket etti\u011fi dikkate al\u0131nd\u0131\u011f\u0131nda kimlerle ve ni\u00e7in Selanik\u2019e gitti\u011fi a\u00e7\u0131kl\u0131\u011fa kavu\u015fmaktad\u0131r asl\u0131nda. Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n Makedonya co\u011frafyas\u0131nda y\u00fckselen milletlerin\u00a0\u201c\u00f6zg\u00fcrl\u00fck senfonisine\u201d\u00a0<\/em>K\u00fcrtlerin sesini dahil etmek istemesinin de \u00f6nemli bir etken oldu\u011funun alt\u0131n\u0131 \u00e7izmektedir. Ba\u015fka bir deyi\u015fle K\u00fcrtlerin s\u00f6z konusu d\u00f6nemde e\u011fitimli ve \u00f6rg\u00fctl\u00fc bir halk olmamas\u0131n\u0131 ve iktidar\u0131n g\u00fc\u00e7l\u00fc bile\u015fenleri aras\u0131nda yer almamas\u0131n\u0131 m\u00fc\u015fahede eden Bedi\u00fczzaman, gidi\u015fata m\u00fcdahaleler yaparak uygun hale gelmi\u015f ortam\u0131 bir gurup ayd\u0131nla K\u00fcrtler lehine de\u011fi\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 61-64). Bahse konu seyahati sorunsalla\u015ft\u0131ran Cilasun ise Bedi\u00fczzaman\u2019\u0131n Selanik\u2019te devlet ricaline s\u00f6z verdi\u011fini ve bundan b\u00f6yle K\u00fcrtleri s\u00fcrekli olarak devlete itaate \u00e7a\u011f\u0131rd\u0131\u011f\u0131n\u0131 iddia etmektedir. Ona g\u00f6re Bedi\u00fczzaman, 6 Eyl\u00fcl 1908\u2019de \u0130ttihat ve Terakki gazetesinde K\u00fcrt ekabirlerine hitap etti\u011fi metinde buna uygun bir dil kullan\u0131p arg\u00fcmanlar geli\u015ftirmi\u015f ve a\u011fa-\u015feyhleri bu \u00e7er\u00e7evede hakim ulusun diliyle uyarm\u0131\u015ft\u0131r (Cilasun, 2015: 152). Bu noktada Cilasun\u2019a itiraz etti\u011fi anla\u015f\u0131lan Z\u0131nar ise Bedi\u00fczzaman\u2019\u0131n Selanik\u2019te \u0130ttihat\u00e7\u0131larla bir ittifak kurdu\u011funu fakat bu ittifak\u0131n cemiyet haline gelememi\u015f K\u00fcrt heyetinin \u0130ttihat\u00e7\u0131 komite reisleriyle vard\u0131klar\u0131 uzla\u015f\u0131dan ibaret oldu\u011funun alt\u0131n\u0131 \u00e7izmektedir (Z\u0131nar 2023, s.68).<\/p>\n

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  1. Me\u015frutiyetle birlikte gelen \u00f6zg\u00fcrl\u00fck\u00e7\u00fc ortamdan K\u00fcrtler de yararlanm\u0131\u015f di\u011fer halklar gibi onlar da cemiyetler kurmak i\u00e7in ad\u0131mlar atm\u0131\u015flar. Bahsedilen ad\u0131mlar\u0131n en \u00f6nemlisi haz\u0131rlad\u0131\u011f\u0131 nizamnameyle 2 Ekim 1908\u2019de kurulu\u015funu payitahttaki K\u00fcrt ayd\u0131nlar\u0131n\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde ilan eden K\u00fcrt Teav\u00fcn ve Terakki Cemiyeti olmu\u015ftur (Z\u0131nar, 2023: 66). Fakat Cilasun, Bedi\u00fczzaman\u2019\u0131n KTTC\u2019nin i\u00e7inde yer almad\u0131\u011f\u0131n\u0131 ancak cemiyetin yak\u0131n \u00e7evresinde bulundu\u011funu dile getirirken (Cilasun 2015, s.106) Z\u0131nar ise onun s\u00f6z konusu cemiyete \u00fcye oldu\u011funu ve \u0130stanbul\u2019a gelmeden \u00f6nce K\u00fcrtlerin birli\u011finin \u00f6nemini kavram\u0131\u015f olarak bahsi ge\u00e7en Cemiyet\u2019ten uzak kald\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmenin do\u011fru olamayaca\u011f\u0131na inanmaktad\u0131r. Ba\u015fka bir deyi\u015fle Bedirhaniler, Nehriler ve Babanlar\u0131n bir araya gelerek tesis ettikleri milli birlikten Bedi\u00fczzaman\u2019\u0131 ayr\u0131 d\u00fc\u015f\u00fcnmenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 dile getirmektedir (Z\u0131nar, 2023: 66-67). Fakat KTTC, Nehriler ve Bedirhaniler aras\u0131nda ya\u015fanan liderlik m\u00fccadelesi\/\u00e7eki\u015fmesi y\u00fcz\u00fcnden en sonunda da\u011f\u0131lmak durumunda b\u0131rak\u0131lm\u0131\u015ft\u0131r. Klasik nurcu biyografilere bak\u0131l\u0131rsa Bedi\u00fczzaman, KTTC\u2019yi \u0130slami ilkelere olan uyumundan dolay\u0131 ilk ba\u015flarda desteklemi\u015f ancak cemiyetin \u0131rk\u00e7\u0131 bir emel pe\u015finden ko\u015ftu\u011funu g\u00f6r\u00fcnce terk etmi\u015ftir. Bu tez sahiplerine g\u00f6re Bedi\u00fczzaman\u2019\u0131n \u0130ttihad-\u0131 Muhammedi Cemiyeti\u2019ne dahil olup Volkan Gazetesi\u2019nde makaleler yazmas\u0131 da KTTC liderleriyle ya\u015fad\u0131\u011f\u0131 ihtilaftan kaynaklanm\u0131\u015ft\u0131r. Bu iddiaya kar\u015f\u0131 \u00e7\u0131kan Z\u0131nar\u2019a g\u00f6re sorun ya\u015fayanlar Bedirhaniler ile Nehrilerdir. Zaten cemiyet de bundan dolay\u0131 da\u011f\u0131lm\u0131\u015ft\u0131r. Asl\u0131nda Bedi\u00fczzaman ve KTTC i\u00e7inde yer alm\u0131\u015f arkada\u015flar\u0131n\u0131n k\u0131sa bir s\u00fcre sonra yeni bir cemiyetin kurulu\u015fu i\u00e7in harekete ge\u00e7meleri Z\u0131nar\u2019\u0131n sav\u0131n\u0131 destekler mahiyettedir (Z\u0131nar, 2023: 114). Fakat buna ra\u011fmen Bedi\u00fczzaman yol ayr\u0131l\u0131\u011f\u0131n\u0131 ilk olarak K\u00fcrt politik hinterland\u0131nda bulunan \u00e7evreyle ya\u015fad\u0131\u011f\u0131 da bilinmektedir. \u00c7\u00fcnk\u00fc onun ittihat\u00e7\u0131 platformlarda yazmas\u0131 zamanla K\u00fcrt mahallesinde tart\u0131\u015fmalara yol a\u00e7m\u0131\u015ft\u0131r (Ayd\u0131nkaya 2020, s.181). Buna kar\u015f\u0131n Bedi\u00fczzaman da K\u00fcrt liderlerinin devletle kurdu\u011fu ili\u015fkiden rahats\u0131z olmu\u015f; liderlerin, halk\u0131n sorunlar\u0131n\u0131 \u00e7\u00f6zmek yerine ki\u015fisel menfaatlerini temin etmeye \u00e7al\u0131\u015fmalar\u0131n\u0131 ele\u015ftirmi\u015ftir:\u00a0\u201c\u2026devlete intisab hizmet i\u00e7indir, maa\u015f kapmak i\u00e7in de\u011fildir\u201d<\/em>\u00a0diyerek y\u00fcksek perdeden uyar\u0131lar yapm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 49).<\/li>\n<\/ol>\n

    Tart\u0131\u015fmal\u0131 konulardan biri de Bedi\u00fczzaman\u2019\u0131n Hamidiye Alaylar\u0131na y\u00f6nelik yakla\u015f\u0131m\u0131 olmu\u015ftur. Z\u0131nar\u2019\u0131n da dile getirdi\u011fi gibi Bedi\u00fczzaman her ne kadar K\u00fcrt a\u015firetleri aras\u0131nda me\u015frutiyeti anlatt\u0131\u011f\u0131 s\u0131rada Hamidiye pa\u015falar\u0131n\u0131\u00a0\u201cm\u00fcstebid a\u011fa\u201d\u00a0<\/em>olarak kodlay\u0131p sert bir \u015fekilde ele\u015ftirmi\u015fse de (Z\u0131nar, 2023: 89) alaylar\u0131\u00a0\u201cAsakir-i Milliye-i M\u00fcttehide-i K\u00fcrdiye\u201d<\/em>\u00a0olarak nitelemekten geri durmam\u0131\u015f, te\u015fkilat\u0131n kald\u0131r\u0131lmas\u0131 g\u00fcndeme geldi\u011fi zaman itiraz etmi\u015f ve alaylar\u0131n yeniden organize edilerek K\u00fcrtlerin hizmetine sokulmas\u0131n\u0131 istemi\u015ftir. Alaylarla ilgili gerekli d\u00fczenlemelerin yap\u0131lmas\u0131ndan sonra zarar\u0131n ortadan kalkaca\u011f\u0131na inanan Bedi\u00fczzaman, yeniden yap\u0131land\u0131r\u0131lacak te\u015fkilattan K\u00fcrtlerin menfaat elde edece\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Hamidiye te\u015fkilat\u0131n\u0131n K\u00fcrtleri\u00a0\u201cmedenile\u015ftirdi\u011fini\u201d<\/em>\u00a0d\u00fc\u015f\u00fcnen Bedi\u00fczzaman, ileriye do\u011fru at\u0131lacak ilk ad\u0131m\u0131n te\u015fkilat vas\u0131tas\u0131yla olabilece\u011fine inanm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 94-95). Dolay\u0131s\u0131yla K\u00fcrtlerin taleplerini meclisin g\u00fcndemine ta\u015f\u0131d\u0131\u011f\u0131 zaman alaylardan da bahsetmi\u015f, Hamidiye Alaylar\u0131n\u0131n \u00f6z-g\u00fcvenlik \u00e7er\u00e7evesinde yeniden yap\u0131land\u0131r\u0131lmas\u0131n\u0131 istemi\u015f ve alaylar\u0131n 15 y\u0131ld\u0131r takip etti\u011fi milli birli\u011fin sa\u011flay\u0131c\u0131lar\u0131ndan biri olaca\u011f\u0131n\u0131 dillendirmi\u015ftir (Z\u0131nar, 2023: 105). Payitahta gelmeden \u00f6nce te\u015fkilat\u0131n en etkili fig\u00fcrlerinden Mustafa Pa\u015fa ile H\u00fcseyin Pa\u015fa\u2019y\u0131 yak\u0131ndan tan\u0131m\u0131\u015f olan Bedi\u00fczzaman, Van ve Bitlis\u2019te ya\u015fad\u0131\u011f\u0131 d\u00f6nemde alaylar\u0131n b\u00f6lgede tesis etti\u011fi hakimiyet ve icra etti\u011fi faaliyetlerinden de haberdard\u0131r (Ayd\u0131nkaya, 2020: 160). Bu duruma dikkat \u00e7eken Ayd\u0131nkaya, faaliyetleriyle b\u00f6lgede ciddi bir tart\u0131\u015fma konusu olan alaylar\u0131n, Bedi\u00fczzaman taraf\u0131ndan\u00a0\u201cAsakir-i Milliye-i K\u00fcrdi\u201d<\/em>\u00a0olarak g\u00f6r\u00fclmesini sorunlu bulmaktad\u0131r. Yazar, K\u00fcrtleri koruma veya kollama gibi bir amaca hizmet etmedi\u011fi a\u00e7\u0131k olan alaylar\u0131n, devletin \u00e7\u0131karlar\u0131 i\u00e7in \u00f6rg\u00fctlenen bir te\u015fkilattan ibaret oldu\u011funun alt\u0131n\u0131 \u00e7izmekte ve bu a\u00e7\u0131k ger\u00e7e\u011fe ra\u011fmen Bedi\u00fczzaman\u2019\u0131n alaylar\u0131, maddi ve manevi \u00e7\u0131kar\u0131 olmad\u0131\u011f\u0131 halde, ni\u00e7in savundu\u011funu merak etmektedir.\u00a0\u201cNi\u00e7in\u201d<\/em>\u00a0sorusunun cevab\u0131n\u0131 burada da aramaya devam eden Ayd\u0131nkaya\u2019ya g\u00f6re Bedi\u00fczzaman\u2019\u0131n alaylar savunusu sahip oldu\u011fu d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131yla ili\u015fkilidir. Yazar\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131ndan bak\u0131l\u0131nca Bedi\u00fczzaman, Hamidiye Alaylar\u0131n\u0131 stratejik bir plan \u00e7er\u00e7evesinde \u00fcmmetin temsilcisi olarak telakki etti\u011fi Osmanl\u0131n\u0131n zinde bir g\u00fcc\u00fc olarak g\u00f6rm\u00fc\u015f ve s\u0131n\u0131rlar\u0131n\u0131 Rus ve \u0130ran sald\u0131r\u0131lar\u0131na kar\u015f\u0131 koruyacak bir kuvvet olarak de\u011ferlendirmi\u015f olabilir. Ayn\u0131 zamanda Bedi\u00fczzaman\u2019\u0131n d\u00fcnyas\u0131na uygun olarak alaylar M\u00fcsl\u00fcman K\u00fcrtleri, H\u0131ristiyan Ermenilerin ayr\u0131l\u0131k\u00e7\u0131 fikirlerine kar\u015f\u0131 koruyacak ve devrimcilerin d\u00fc\u015f\u00fcncelerine set \u00e7ekerek K\u00fcrt b\u00f6lgesini savunabilecektir. Bu durum da K\u00fcrtlerin devlet ile ittifak ve ittihad\u0131n\u0131 g\u00fcvenceye alacakt\u0131r. Fakat Ayd\u0131nkaya burada durmayarak Cilasun\u2019dan da istim alarak Bedi\u00fczzaman\u2019\u0131 itham etmekte ve onun\u00a0\u201cK\u00fcrt kitlelerine reva g\u00f6rd\u00fc\u011f\u00fc, Osmanl\u0131 devleti i\u00e7in ba\u015fka milletleri bo\u011fazlama mesle\u011finin\u201d<\/em>\u00a0devam\u0131n\u0131 dilemek anlam\u0131na geldi\u011fini iddia etmektedir (Ayd\u0131nkaya, 2020: 161-163). Bedi\u00fczzaman\u2019\u0131n milli birli\u011fin teminatlar\u0131ndan biri olarak g\u00f6rd\u00fc\u011f\u00fc Hamidiye Alaylar\u0131n\u0131n la\u011fvedilmesini isteyen gruplar\u0131n ba\u015f\u0131nda Ermeniler gelmi\u015ftir. \u00c7\u00fcnk\u00fc alaylar\u0131n sald\u0131r\u0131lar\u0131na en fazla onlar maruz kalm\u0131\u015ft\u0131r. Ermenilerin iste\u011fini yerinde g\u00f6ren Ayd\u0131nkaya, Abdurrezzak Bedirhan gibi K\u00fcrt ayd\u0131nlar\u0131n\u0131n alaylardan \u00e7ok rahats\u0131z oldu\u011funu \u00e7\u00fcnk\u00fc alaylar\u0131n K\u00fcrtlere yarardan \u00e7ok zarar verdi\u011fini dile getirmektedir. Fakat KTTC i\u00e7inde yer alan K\u00fcrtlerin tutumu, Bedi\u00fczzaman\u2019\u0131n tutumuyla benzer olmu\u015ftur. Ba\u015fka bir deyi\u015fle KTTC\u2019yle birlikte hareket eden ayd\u0131nlar, alaylar\u0131n varl\u0131\u011f\u0131n\u0131 net olarak savunmu\u015ftur (Ayd\u0131nkaya, 2020: 164-165).<\/p>\n

    Bedi\u00fczzaman s\u00f6z konusu d\u00f6nemin \u00f6nemli g\u00fcndemlerinden biri olan milliyet\u00e7ilik ile ilgili de bir\u00e7ok yaz\u0131 kaleme alm\u0131\u015ft\u0131r. Asya K\u0131tas\u0131\u2019nda milliyet\u00e7ilik d\u00fc\u015f\u00fcncesinin etkisiyle uyanan halklar\u0131n Avrupa\u2019y\u0131 bir b\u00fct\u00fcn olarak taklit ederek yanl\u0131\u015f yapt\u0131klar\u0131n\u0131 ifade eden Bedi\u00fczzaman, kutsallar\u0131n\u0131 bu yolda terk eden halklar\u0131n her birinin farkl\u0131 bir do\u011faya ve k\u00fclt\u00fcre sahip oldu\u011funu dolay\u0131s\u0131yla takip ettikleri yol ve y\u00f6ntemlerin kendilerine \u00f6zg\u00fc olmas\u0131 gerekti\u011fini ileri s\u00fcrerek k\u0131tada milliyet\u00e7ili\u011fin takip etti\u011fi izle\u011fe m\u00fcdahale etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Menfi milliyet\u00e7ili\u011fin son halkas\u0131 olarak dile getirdi\u011fi \u0131rk\u00e7\u0131l\u0131\u011f\u0131 da Kuran\u2019dan istim alarak mahkum eden ve konuyla ilgili bir \u00e7er\u00e7eve olu\u015fturan Bedi\u00fczzaman, \u0130slam\u2019\u0131n \u0131rk\u00e7\u0131l\u0131\u011f\u0131 kesin olarak reddetti\u011fini ve Allah\u2019\u0131n insanlar\u0131 soylara ay\u0131rmas\u0131n\u0131n hikmetini ilgili ayetlere at\u0131f yaparak ortaya koymu\u015ftur:\u00a0\u201cSizi taife taife, millet millet, kabile kabile yaratm\u0131\u015f\u0131m, ta birbirinizi tan\u0131mal\u0131s\u0131n\u0131z ve birbirinizdeki hayat-\u0131 i\u00e7timaiyeye ait m\u00fcnasebetlerinizi bileseniz, birbirinize muavenet edesiniz\u2026 Yoksa sizi kabile kabile yapt\u0131m ki, yekdi\u011ferinize kar\u015f\u0131 inkarla yabani bakas\u0131n\u0131z, husumet ve adavet edesiniz (diye) de\u011fildir.\u201d\u00a0<\/em>Irk temelli menfi milliyet\u00e7ili\u011fin asimilasyonu esas tutarak vah\u015fet ve cinayet i\u015fledi\u011fini ve di\u011fer milletleri eritip yutmakla beslendi\u011fini dile getiren Bedi\u00fczzaman, felsefenin toplumlar\u0131n rab\u0131tas\u0131 olarak \u0131rka veya ortak soya dayal\u0131 menfi milliyet\u00e7ili\u011fi kabul etti\u011fini ancak Kuran\u2019\u0131n bunun yerine dini, s\u0131n\u0131f\u0131 ve ortak vatan\u0131 esas ald\u0131\u011f\u0131n\u0131 belirtmi\u015ftir (Z\u0131nar, 2023: 19-24). Ona g\u00f6re Bat\u0131\u2019da geli\u015fen milliyet\u00e7ilik, dini d\u0131\u015flasa bile toplumsal geli\u015fmelerin \u00f6n\u00fcn\u00fc kesmemi\u015ftir ama M\u00fcsl\u00fcmanlar s\u00f6z konusu oldu\u011funda durum de\u011fi\u015fmektedir. \u00c7\u00fcnk\u00fc M\u00fcsl\u00fcman toplumlar\u00a0\u201cdini kimlikle m\u00fcmtezi\u00e7 bir milliyet<\/em>\u201d d\u00fc\u015f\u00fcncesine ihtiya\u00e7 duymaktad\u0131r. Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n bu minvalde \u00f6nerdi\u011fi ili\u015fki bi\u00e7iminin inanc\u0131 millile\u015ftirmedi\u011fi gibi milleti de dinile\u015ftirmeyen bir mahiyet ald\u0131\u011f\u0131n\u0131 ve T\u00fcrk-\u0130slamc\u0131lar\u0131n tezinden farkl\u0131 bir niteli\u011fe b\u00fcr\u00fcnd\u00fc\u011f\u00fcn\u00fc ifade etmektedir. Bu ba\u011flamda T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Babas\u0131 olarak lanse edilen G\u00f6kalp\u2019in geli\u015ftirdi\u011fi millet yorumunu\u00a0\u201cmenfi milliyet\u00e7ilik\u201d<\/em>\u00a0olarak d\u0131\u015flam\u0131\u015ft\u0131r. Bu noktada m\u00fcspet milliyet\u00e7ili\u011fi g\u00fcndeme getiren Bedi\u00fczzaman, onun \u0130slamiyet\u2019e hizmetkar olmas\u0131 gerekti\u011fini belirtmi\u015f, dini birliktelik esas\u0131 \u00fczerine in\u015fa edilmi\u015f \u00fcmmetin \u00f6nemine vurgu yaparak (Z\u0131nar, 2023: 20-23) \u0130ttihad-\u0131 \u0130slam\u2019\u0131 \u00f6ne \u00e7\u0131karm\u0131\u015f ve onu g\u00f6kku\u015fa\u011f\u0131 metaforuyla a\u00e7\u0131klam\u0131\u015ft\u0131r. Bu ba\u011flamda hi\u00e7bir millet \u00f6tekileri yok saymayacak, asimile etmeye \u00e7al\u0131\u015fmayacak ve temsil haklar\u0131n\u0131 gasp etme veya engelleme hakk\u0131na sahip olmayacakt\u0131r. Bu \u00e7er\u00e7evede e\u015fitlik ve birliktelik, M\u00fcsl\u00fcman olmayan milletler i\u00e7in de hukuksal zeminde in\u015fa edilecektir. E\u015fitlik esas\u0131na dayal\u0131 siyasal beraberlik kurulacak ve b\u00f6ylece t\u00fcm halklar birlikte ya\u015fama iradesi in\u015fa edebilecekler (Z\u0131nar, 2023: 28).<\/p>\n

    \"cilasun_3\"<\/p>\n

    Bedi\u00fczzaman\u2019\u0131n Ermenilere Bak\u0131\u015f\u0131<\/strong><\/p>\n

    Bedi\u00fczzaman\u2019\u0131n do\u011fum tarihine denk gelen Berlin muahedesi 1878\u2019de imzaland\u0131ktan sonra K\u00fcrtler ile Ermeniler aras\u0131nda s\u00fcregelen h\u0131s\u0131ml\u0131k ili\u015fkisi has\u0131ml\u0131\u011fa do\u011fru evirilmeye ba\u015flam\u0131\u015ft\u0131r. Bu d\u00f6nemden sonra Rus topraklar\u0131nda e\u011fitim alan Ermeni gruplar, halk\u0131 bilin\u00e7lendirmek amac\u0131yla b\u00f6lgeye ge\u00e7meye ba\u015flam\u0131\u015f ve\u00a0\u201c\u00fctopya \u00fcss\u00fc\u201d<\/em>\u00a0olarak g\u00f6rd\u00fckleri co\u011frafyada faaliyetlerini art\u0131rm\u0131\u015flar. Artan Ermeni faaliyetlerinin milli bilinci kitleselle\u015ftirmesi ise K\u00fcrtleri bir hayli korkutmu\u015ftur. Bu tarihten itibaren Ermeniler, K\u00fcrtlerin g\u00f6z\u00fcnde\u00a0\u201cbozguncu ve masum\u201d<\/em>\u00a0olarak ikiye ayr\u0131lm\u0131\u015ft\u0131r. B\u00f6lgenin etkin dini aileleri olan K\u00fcfreviler, Arvasiler ve Hizan \u015eeyhlerinin etkisiyle K\u00fcrtler, Ermenileri genel olarak \u0130slam toplumunun \u00f6zel olarak da K\u00fcrt b\u00f6lgesinin s\u0131rt\u0131nda bir y\u00fck olarak g\u00f6rmeye ba\u015flam\u0131\u015flar. Bununla birlikte Ermenilerin silahl\u0131 eylemlere giri\u015fmeleri ve\u00a0\u201ci\u015fbirlik\u00e7i\u201d<\/em>\u00a0olarak kodlad\u0131klar\u0131 K\u00fcrt a\u015firet liderlerine sald\u0131r\u0131lar d\u00fczenlemeleri Ermeni-K\u00fcrt \u00e7eli\u015fkisini derinle\u015ftirmi\u015f ve b\u00f6lgedeki \u015fiddeti de art\u0131rm\u0131\u015ft\u0131r. Ermenilerin ger\u00e7ekle\u015ftirdi\u011fi\u00a0\u201cXanasor Katliam\u0131\u201d<\/em>\u00a0tam da \u015fiddet sarmal\u0131n\u0131n art\u0131\u011f\u0131 b\u00f6yle bir d\u00f6nemin sonucu olarak kayda ge\u00e7mi\u015ftir (Ayd\u0131nkaya, 2020: 230). Ba\u015fka bir deyi\u015fle 19. y\u00fczy\u0131l\u0131n son demlerinde K\u00fcrd-Ermeni platosunda k\u00fc\u00e7\u00fck bir k\u0131yamet kopmaya ba\u015flam\u0131\u015ft\u0131r. Devletin deste\u011fini arkalar\u0131na alan gruplar, Ermenilere kar\u015f\u0131 pogromlara giri\u015fmi\u015f ve domino etkisiyle t\u00fcm b\u00f6lgeye yay\u0131lan sald\u0131r\u0131larda bir\u00e7ok ki\u015fi katledilmi\u015ftir. Van\u2019dan Erzurum\u2019a, Diyarbak\u0131r\u2019dan Mu\u015f\u2019a kadar b\u00f6lgenin her taraf\u0131na yay\u0131lan ve katliamlara yol a\u00e7an s\u00f6z konusu sald\u0131r\u0131lar\u0131n\/pogromlar\u0131n bizzat devlet taraf\u0131ndan planland\u0131\u011f\u0131n\u0131 ve uygulamaya konuldu\u011funu iddia eden Ayd\u0131nkaya, K\u00fcrtler ile Ermenilerin birlikte ya\u015fad\u0131klar\u0131 co\u011frafyada \u00f6zellikle kimi Halidi \u015feyhleriyle kimi K\u00fcrt a\u015firet mensuplar\u0131n\u0131n aralar\u0131nda g\u00f6rev payla\u015f\u0131m\u0131 yaparcas\u0131na katliama i\u015ftirak ettiklerini ileri s\u00fcrmektedir. \u015eeyhlerin motivasyonuyla ikna edilen K\u00fcrtlerin katliama ayr\u0131ca talan yapmak i\u00e7in de kat\u0131ld\u0131klar\u0131n\u0131 ekleyen yazar, bu olaylardan birinin Bitlis\u2019te ger\u00e7ekle\u015fti\u011fini ve bu d\u00f6nemde Bitlis\u2019te bulunan Bedi\u00fczzaman\u2019\u0131n ya\u015fanan katliama tan\u0131kl\u0131k etmi\u015f olabilece\u011finden bahsetmektedir. Ancak Bedi\u00fczzaman biyografileri bu konuda sessizli\u011fe b\u00fcr\u00fcnd\u00fc\u011f\u00fc i\u00e7in onun nas\u0131l bir tav\u0131r tak\u0131nd\u0131\u011f\u0131 tam olarak bilinmemektedir. Ayd\u0131nkaya, ya\u015fad\u0131\u011f\u0131 b\u00f6lgelerde meydana gelen en ufak olaya dahi m\u00fcdahale etmekten geri durmayan Bedi\u00fczzaman\u2019\u0131n bu konudaki sessizli\u011fini sorunsalla\u015ft\u0131rmaktad\u0131r. Yazar, Bedi\u00fczaman\u2019\u0131n neredeyse g\u00f6zlerinin \u00f6n\u00fcnde ger\u00e7ekle\u015fti\u011fini ifade etti\u011fi Ermenilerin katledilmesine sessiz kalmas\u0131yla birlikte b\u00f6lgede ya\u015fanan \u015fiddetin \u00f6rg\u00fctleyicisi oldu\u011funu iddia etti\u011fi valinin kona\u011f\u0131nda kalmaya devam etmesini de sorunlu g\u00f6rmektedir (Ayd\u0131nkaya, 2020: 127-128).<\/p>\n

    Bedi\u00fczzaman ayr\u0131ca K\u00fcrdistan\u2019\u0131n merkezi olarak tahayy\u00fcl etti\u011fi Bitlis, Van ve Diyarbak\u0131r gibi b\u00f6lgelerin Ermenistan\u2019\u0131n s\u0131n\u0131rlar\u0131na dahil edilme ihtimalini d\u00fc\u015f\u00fcnerek K\u00fcrt-Ermeni \u00e7eli\u015fkisini derinle\u015ftiren durumu kabul etmemi\u015ftir. Z\u0131nar bu noktada indirgemeci bir bak\u0131\u015fla meseleyi de\u011ferlendirmekten ka\u00e7\u0131n\u0131lmas\u0131 gerekti\u011fini dile getirmekte ve Bedi\u00fczzaman\u2019\u0131n bu konudaki tutumunun esas itibariyle sahipsiz kalm\u0131\u015f, \u00e7ocukluk mertebesinde bulunan ve orta \u00e7a\u011f karanl\u0131\u011f\u0131n\u0131 ya\u015fayan K\u00fcrtlerin, co\u011frafyalar\u0131 ile istikballerinin korunmas\u0131 endi\u015fesinden kaynakland\u0131\u011f\u0131n\u0131 belirtmektedir (Z\u0131nar, 2023: 184). Anlat\u0131lanlar dikkate al\u0131nd\u0131\u011f\u0131nda Bedi\u00fczzaman\u2019\u0131n K\u00fcrt co\u011frafyas\u0131nda Ermeni devletinin kurulmas\u0131ndan korktu\u011fu ve Ermeni \u00f6rg\u00fctlerin faaliyetlerinden endi\u015felendi\u011fi anla\u015f\u0131lmaktad\u0131r. S\u00f6z konusu tehlikeye kar\u015f\u0131 K\u00fcrtlerin silahl\u0131 olmas\u0131 gerekti\u011fine inanm\u0131\u015f gibi g\u00f6r\u00fcnen Bedi\u00fczzaman\u2019\u0131n tam da bu sebeplerden dolay\u0131 Hamidiye Alaylar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 K\u00fcrtlerin ve co\u011frafyalar\u0131n\u0131n bir garantisi olarak telakki etmi\u015f olmas\u0131 ihtimal dahilindedir (Ayd\u0131nkaya, 2020: 165). Bununla birlikte Bedi\u00fczzaman, Ermenilerin g\u00fcndeme getirdi\u011fi muhtariyet veya adem-i merkeziyet taleplerine de olumlu bakmam\u0131\u015ft\u0131r (Z\u0131nar, 2023: 175). Ermenilerin isteklerini\u00a0\u201cme\u015frutiyet kab\u0131na s\u0131\u011fmayan<\/em>\u201d talepler olarak g\u00f6rm\u00fc\u015f ve gevezelik olarak de\u011ferlendirmi\u015ftir. Z\u0131nar s\u00f6z konusu tepkinin Ermenilerin hak taleplerine itiraz etmekten ziyade K\u00fcrdistan\u2019\u0131n gelece\u011fi ve s\u0131n\u0131rlar\u0131n\u0131 koruma endi\u015fesinden kaynakland\u0131\u011f\u0131n\u0131, onun i\u00e7in de Ermenileri\u00a0\u201cortak vatan\u201d<\/em>\u00a0d\u00fc\u015f\u00fcncesi \u00e7er\u00e7evesinde \u00f6zg\u00fcr, ya\u015fanabilir ve hukukun \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fcn tesis edildi\u011fi bir zemine \u00e7ekilmesini sal\u0131k verdi\u011fini yazmaktad\u0131r. Bu d\u00f6nemde Ermenilerle toprak sorunu ya\u015fayan K\u00fcrtlere de ayn\u0131\u00a0\u015fekilde \u201cortak vatan\u201d<\/em>\u00a0hat\u0131rlatmas\u0131 yapm\u0131\u015f olmas\u0131n\u0131 da unutmamak gerekir. Bedi\u00fczzaman\u2019a g\u00f6re \u00f6yle bir bar\u0131\u015f in\u015fa edilmeli ki hem Ermenilerin hukukunu hem de K\u00fcrtlerin topraklar\u0131yla birlikte milli onurlar\u0131n\u0131 korunsun. Zaten kendisine daha sonra sorulan bir soruya verdi\u011fi cevapta Bedi\u00fczzaman, Ermenilere zulmedilmemesi gerekti\u011fini, onlar\u0131n refahlar\u0131yla birlikte g\u00fcvenliklerini sa\u011flaman\u0131n da \u015fer\u2019i bir zorunluluk oldu\u011funu ve Ermenilerin bug\u00fcn tak\u0131nd\u0131klar\u0131 sert tutumun da daha \u00f6nce kendilerine yap\u0131lanlara kar\u015f\u0131l\u0131k bir kefaret olarak g\u00f6r\u00fclmesi gerekti\u011fini dile getirmi\u015ftir. Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n verdi\u011fi bu cevapla K\u00fcrtlerin, Ermenilere zul\u00fcm yapt\u0131\u011f\u0131n\u0131n dolayl\u0131 bir yolla kabul\u00fc anlam\u0131na geldi\u011fini d\u00fc\u015f\u00fcnmektedir. Bedi\u00fczzaman, K\u00fcrt a\u015firetlerinin Ermenilerle e\u015fitlik konusunda teredd\u00fctlerinin oldu\u011funu g\u00f6r\u00fcnce bahsedilen e\u015fitli\u011fin hukuk \u00f6n\u00fcnde e\u015fitlik anlam\u0131na geldi\u011fini ve bunun da herkes i\u00e7in ge\u00e7erli oldu\u011funu dile getirmi\u015ftir. Bu ba\u011flamda atas\u0131 Selahattin Eyyubi\u2019nin hikayesine ba\u015fvuran Bedi\u00fczzaman, onun da bir H\u0131ristiyan ile e\u015fit ko\u015fullarda yarg\u0131land\u0131\u011f\u0131ndan bahsetmi\u015ftir. Bedi\u00fczzaman ayr\u0131ca K\u00fcrtlerin huzur ve g\u00fcvenliklerinin Ermenilerle yap\u0131lacak onurlu bir bar\u0131\u015ftan ge\u00e7ti\u011finin alt\u0131n\u0131 da kal\u0131nca \u00e7izmi\u015ftir. Asl\u0131nda Ermenilerle d\u00fc\u015fmanla\u015ft\u0131r\u0131c\u0131 olmayan bir rekabet i\u00e7in K\u00fcrtleri te\u015fvik etmi\u015f ve\u00a0\u201cgalebe etmek istiyorsan\u0131z; onlar\u0131, sizi ma\u011flup etti\u011fi silah ile yani ak\u0131l ile, fikr-i milliyet ile, meyl-i terakki ile, temay\u00fcl-\u00fc adalet ile ma\u011flup edebilirsiniz\u201d<\/em>\u00a0demi\u015ftir (Z\u0131nar, 2023: 180-182).<\/p>\n

    Muhyiddin Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n \u00f6nseziyle daha 1911\u2019lerde K\u00fcrtleri uyard\u0131\u011f\u0131n\u0131, 1915\u2019te ger\u00e7ekle\u015fen mezalime \u00f6n almaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131, Ermeni aleyhtar\u0131 propaganda makinas\u0131n\u0131n fark\u0131na vararak Ermenilere y\u00f6nelik ger\u00e7ekle\u015fecek katliamlar konusunda K\u00fcrtleri uyard\u0131\u011f\u0131n\u0131 ve merkezi iktidar\u0131n Ermenilere kar\u015f\u0131 planlad\u0131\u011f\u0131 \u015fiddet siyasetinin par\u00e7as\u0131 olmalar\u0131n\u0131 engellemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir. M\u00fcnazarat adl\u0131 eserinde Ermenilerin, K\u00fcrtlerin d\u00fc\u015fman\u0131 olmad\u0131\u011f\u0131n\u0131, esas d\u00fc\u015fmanlar\u0131n\u0131n payitahtta uygulanan siyasetin bir neticesi\u00a0olan \u201ccehalet, fakirlik, husumet\u201d<\/em>\u00a0oldu\u011funu dile getiren Bedi\u00fczzaman ayr\u0131ca \u00f6nemli bir \u00f6ng\u00f6r\u00fcde bulunarak\u00a0\u201cbence \u015fimdi k\u0131l\u0131\u00e7 vuran, o k\u0131l\u0131c\u0131n aksi d\u00f6ner, yetimlerine dokunur\u201d<\/em>\u00a0demi\u015f ve gelecekte nelerin ya\u015fanabilece\u011fini \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr. Z\u0131nar, Bedi\u00fczzaman\u2019\u0131n s\u00f6z konusu ifadelerle Ermenilere kar\u015f\u0131 K\u00fcrtlerin kullan\u0131lmaya \u00e7al\u0131\u015f\u0131laca\u011f\u0131n\u0131 dile getirdi\u011fini, s\u00f6z konusu durumu planlanan katliamlar\u0131n habercisi olarak de\u011ferlendirdi\u011fini ve K\u00fcrtlerin daha sonra ya\u015fayaca\u011f\u0131 trajedileri haber verdi\u011fini ifade etmektedir (Z\u0131nar, 2023: 181-183). Ayd\u0131nkaya\u2019n\u0131n da kabul etti\u011fi gibi payitahta gittikten sonra konuyu yak\u0131ndan takip eden Bedi\u00fczzaman, \u015fiddetin kar\u015f\u0131l\u0131kl\u0131 olarak biran \u00f6nce bitirilmesini istemi\u015ftir. M\u00fcnazarat ad\u0131yla yazd\u0131\u011f\u0131 kitab\u0131nda kendisine sorulan bir soruya verdi\u011fi cevapta:\u00a0\u201c\u015fimdi k\u0131l\u0131\u00e7 vuran, o k\u0131l\u0131c\u0131n aksi d\u00f6ner yetimlerine dokunur. \u015eimdi galebe k\u0131l\u0131\u00e7 ile de\u011fildir, k\u0131l\u0131\u00e7 olmal\u0131 lakin akl\u0131n elinde\u201d\u00a0<\/em>diyerek meseleye nas\u0131l bakt\u0131\u011f\u0131n\u0131 ortaya koymu\u015ftur (Ayd\u0131nkaya, 2020: 198). Bedi\u00fczzaman, payitahtta bulunan K\u00fcrt i\u015f\u00e7i ve hamallar\u0131 da uyarm\u0131\u015f hem kendilerinin hem de Ermenilerin zarar g\u00f6rmemesi i\u00e7in onlar\u0131 Ermenilere y\u00f6nelik sald\u0131r\u0131 giri\u015fimlerinden uzak tutmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (Z\u0131nar, 2023: 79). Asl\u0131nda Bedi\u00fczzaman, K\u00fcrtlerin Ermenileri \u00f6rnek alarak milli birliklerini kurmalar\u0131 gerekti\u011fine inanm\u0131\u015ft\u0131r. Hatta Z\u0131nar\u2019a g\u00f6re Bedi\u00fczzaman, me\u015frutiyeti de K\u00fcrtlerin milli birli\u011fini kurmaya yarayacak bir ara\u00e7 olarak g\u00f6rm\u00fc\u015ft\u00fcr (Z\u0131nar, 2023: 175).<\/p>\n

    Bu s\u00fcre\u00e7te Osmanl\u0131-K\u00fcrtler ve Ermeniler aras\u0131nda yo\u011funla\u015farak artan \u00e7eli\u015fkiler, Birinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda \u015fiddetli \u00e7at\u0131\u015fmalar\u0131n ya\u015fand\u0131\u011f\u0131 bir sava\u015fa d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bedi\u00fczzaman\u2019\u0131n ye\u011feni Abdurrahman\u2019\u0131n ifadesiyle mecburen dahil oldu\u011fu sava\u015f s\u0131ras\u0131nda Van\u2019da bulunan Bedi\u00fczzaman (Z\u0131nar, 2023: 206), o g\u00fcnlerde ya\u015fad\u0131klar\u0131n\u0131 daha sonra eserlerinde aktarm\u0131\u015f, Van ve Bitlis\u2019te Ermeni komitesiyle kar\u015f\u0131 kar\u015f\u0131ya gelmelerinden s\u00f6z etmi\u015ftir. Talebelerinin kendisine fedailik d\u00fczeyinde ba\u011fl\u0131 olduklar\u0131n\u0131 belirten Bedi\u00fczzaman, Ta\u015fnaklar\u0131n faaliyetlerine kar\u015f\u0131 durduklar\u0131n\u0131 ve onlar\u0131 bir dereceye kadar susturduklar\u0131ndan bahsetmi\u015ftir. Bu \u00e7er\u00e7evede s\u00f6z konusu d\u00f6nemde talebelerine silah tedarik etti\u011fi ve medresesini, anlat\u0131lanlara bak\u0131l\u0131rsa, k\u0131\u015fla haline getirdi\u011fi anla\u015f\u0131lmaktad\u0131r. Fakat kitaplara silahlar\u0131n e\u015flik etti\u011fi manzaran\u0131n bir devlet yetkilisi taraf\u0131ndan g\u00f6r\u00fclmesi, silahlar\u0131n ellerinden al\u0131nmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Zaten manzaray\u0131 g\u00f6ren asker s\u00f6z konusu yerin, medreseden ziyade k\u0131\u015flaya d\u00f6nd\u00fc\u011f\u00fcn\u00fc dile getirmi\u015f ve durumu yetkililere haber vermi\u015ftir. Ancak D\u00fcnya Sava\u015f\u0131\u2019n\u0131n ba\u015flamas\u0131 her nedense devleti ikna etmi\u015f ve silahlar\u0131n geri verilmesini sa\u011flam\u0131\u015ft\u0131r (Ayd\u0131nkaya, 2020: 220).<\/p>\n

    Sava\u015f\u0131n ba\u015flamas\u0131ndan sonra b\u00f6lgedeki \u015feyh ve a\u011falar\u0131n neredeyse hepsi cepheye ko\u015fmu\u015f ancak Bedi\u00fczzaman cephe gerisinde dini g\u00f6rev almakla yetinmi\u015ftir. Ayd\u0131nkaya bu durumu onun g\u00f6n\u00fcls\u00fczl\u00fc\u011f\u00fcn\u00fcn bir g\u00f6stergesi olarak okumaktan yanad\u0131r. Sava\u015f esnas\u0131nda Pasinler-Van-Mu\u015f-Bitlis hatt\u0131nda bulunan Bedi\u00fczzaman, bulundu\u011fu b\u00f6lgeden Erzurum\u2019a do\u011fru yola \u00e7\u0131kan yirmi be\u015f bin civar\u0131ndaki birli\u011fe vaiz olarak tayin edilmi\u015ftir. S\u00f6z konusu d\u00f6nemde Nor\u015finli \u015eeyh Hazret, \u015eeyh Mahmud\u00e9 Zoqeyde, K\u00fcfrevi \u015feyhleri, Arvasi \u015feyhleri ve Gayda \u015feyhleri gibi Halidi \u015feyhlerinin hemen hepsi yanlar\u0131na m\u00fcritlerini de alarak Musa Bey, B\u0131\u015far\u00e9 \u00c7eto, Emin\u00e9 Perixan\u00e9, Xalit Beg\u00e9 C\u0131b\u0131ri gibi a\u015firet liderlerinin olu\u015fturduklar\u0131 birliklerle birlikte cepheye ko\u015fmu\u015flar (Ayd\u0131nkaya, 2020: 237-238). Ancak Pasinler Cephesi\u2019nde i\u015fler yolunda gitmeyince Bedi\u00fczzaman, May\u0131s ay\u0131nda Van\u2019a d\u00f6nm\u00fc\u015ft\u00fcr. Ayd\u0131nkaya bahsedilen d\u00f6nemde Van\u2019a d\u00f6n\u00fc\u015f yapan Bedi\u00fczzaman\u2019\u0131n Mart ay\u0131 ba\u015flar\u0131nda bulundu\u011fu Pasinler cephesinde ya\u015fanan cinayet, talan ve katliamlara \u015fahit olmu\u015f olabilece\u011fini d\u00fc\u015f\u00fcnmektedir (Ayd\u0131nkaya, 2020: 244). Van\u2019da ders vermeye ba\u015flayan Bedi\u00fczzaman 1915\u2019in Nisan\u2019\u0131nda \u015fahit oldu\u011fu Ermeni direni\u015fine de ses vermemi\u015f ve Ayd\u0131nkaya\u2019y\u0131 \u015fa\u015f\u0131rtacak derecede hareketsiz kalmay\u0131 tercih etmi\u015ftir (Ayd\u0131nkaya, 2020: 247). Z\u0131nar ise Bedi\u00fczzaman\u2019\u0131n, Osmanl\u0131\u2019n\u0131n Erzurum\u2019da yenilmesi \u00fczerine talebesi Mola Habib\u2019i yan\u0131na alarak Van\u2019a d\u00f6nd\u00fc\u011f\u00fcn\u00fc ve bu s\u0131rada \u015fehirde ya\u015fanan Ermeni ihtilaline denk geldi\u011fini dile getirmektedir. Ayd\u0131nkaya gibi Z\u0131nar da Bedi\u00fczzaman\u2019\u0131n olaylara dahil olmadan medresesine \u00e7ekilmi\u015f olmas\u0131n\u0131 dikkat \u00e7ekici bulmaktad\u0131r. Fakat hareketsiz bir \u015fekilde olaylar\u0131 takip etmesine ra\u011fmen Bedi\u00fczzaman, sivillerin zarar g\u00f6rmemesi i\u00e7in ikaz yapmaktan geri durmam\u0131\u015ft\u0131r. \u015eehrin Ruslar\u0131n mahiyetinde bulunan Ermenilerin eline ge\u00e7mesi \u00fczerine Bedi\u00fczzaman ve talebeleri teyakkuza ge\u00e7mi\u015f ve medreselerini s\u0131\u011f\u0131nak haline getirerek direni\u015f karar\u0131 alm\u0131\u015flar. Ama herhangi bir \u00e7at\u0131\u015fmaya girmeden Bitlis\u2019e gitmek durumunda kalan Bedi\u00fczzaman, talebeleri ve b\u00f6lge halk\u0131yla birlikte savunma pozisyonu alm\u0131\u015ft\u0131r. Rus ve Ermenilerin Bitlis ve Mu\u015f\u2019a sald\u0131r\u0131lar\u0131 esnas\u0131nda hayati derecede tehlikeler atlatan Bedi\u00fczzaman, Z\u0131nar\u2019a g\u00f6re, yaln\u0131zca K\u00fcrtlerin savunmas\u0131n\u0131 \u00fcstlenmemi\u015f ayn\u0131 zamanda Ermeni sivillerin zarar-ziyan g\u00f6rmesini de engellemi\u015ftir (Z\u0131nar, 2023: 208).<\/p>\n

    Bitlis b\u00f6lgesinde sava\u015f\u0131n aktif bir par\u00e7as\u0131 haline gelen Bedi\u00fczzaman, do\u011fdu\u011fu k\u00f6y olan Nurs\u2019a gitmi\u015f ve k\u00f6ye girmi\u015f olan Ermeni milisleri b\u00f6lgeden \u00e7\u0131karm\u0131\u015ft\u0131r. Asl\u0131nda s\u00f6z konusu d\u00f6nemde Bedi\u00fczzaman\u2019\u0131n do\u011fum yeri olan k\u00f6y\u00fcn ba\u011fl\u0131 oldu\u011fu Isparit Kasabas\u0131nda 26 tane Ermeni k\u00f6y\u00fc de bulunmakta ve bu k\u00f6ylerde yakla\u015f\u0131k 260 Ermeni ya\u015famaktad\u0131r. Ayd\u0131nkaya\u2019n\u0131n bir tan\u0131ktan aktard\u0131klar\u0131na bak\u0131l\u0131rsa Ermeni komutan Dro, Ermenilerin ya\u015fad\u0131\u011f\u0131 Past k\u00f6y\u00fcnde ya\u015fananlar\u0131 duyunca K\u00fcrtlerin Hand ve Nors k\u00f6ylerini ba\u015fm\u0131\u015f ve 30 erke\u011fi esir alm\u0131\u015ft\u0131r. Muks\u2019a ge\u00e7en Ermeni komutan K\u00fcrtlere haber g\u00f6ndermi\u015f ve Past k\u00f6y\u00fc ahalisi Ermenilere kar\u015f\u0131l\u0131k elindekileri serbest b\u0131rakabilece\u011fini s\u00f6ylemi\u015ftir. Ancak anlat\u0131lanlara g\u00f6re teslim edilmeleri istenen Ermeniler katledilmi\u015ftir. Bahsi ge\u00e7en katliamdan kurtulanlar\u0131n Dro\u2019ya haber vermesi \u00fczerine onlar da K\u00fcrtleri s\u00fcng\u00fcleyip nehre atm\u0131\u015flar. Ayd\u0131nkaya, Sparget\u2019te ger\u00e7ekle\u015fen bahse konu katliamdan kurtulan iki Ermeni\u2019nin Bedi\u00fczzaman ile milislerinden bahsetmediklerinin alt\u0131n\u0131 \u00e7izmektedir (Ayd\u0131nkaya, 2020: 260-261). Bitlis b\u00f6lgesinde girdi\u011fi \u00e7at\u0131\u015fmalarda yaralanan Bedi\u00fczzaman, 3 Mart 1916\u2019da Ruslara esir d\u00fc\u015fm\u00fc\u015f ve b\u00f6ylece sava\u015f onun i\u00e7in fiili olarak sona ermi\u015ftir (Z\u0131nar, 2023: 208).<\/p>\n

    Bedi\u00fczzaman\u2019\u0131n Emeni olaylar\u0131ndaki sessizli\u011fine dikkat \u00e7eken Ayd\u0131nkaya, bu durumun Van merkezde ger\u00e7ekle\u015fen\u00a0\u201cmukatele\u201d<\/em>\u00a0g\u00f6r\u00fcn\u00fcml\u00fc olaylardan ibaret olmad\u0131\u011f\u0131n\u0131, b\u00f6lgede Ermenilere kar\u015f\u0131 ger\u00e7ekle\u015ftirilen di\u011fer katliamlara kar\u015f\u0131 da benzer bir sessizli\u011fin ya\u015fand\u0131\u011f\u0131na i\u015faret etmektedir (Ayd\u0131nkaya, 2020: 248). Z\u0131nar ise Bedi\u00fczzaman\u2019\u0131n Ermenilere kar\u015f\u0131 geli\u015ftirdi\u011fi tutum ve m\u00fcdahilliklerin, Ermeni kar\u015f\u0131tl\u0131\u011f\u0131na dayal\u0131 T\u00fcrk sa\u011f\u0131n\u0131n zemininde geli\u015fen nurcu perspektifle kavranamayaca\u011f\u0131 gibi Ermeni milliyet\u00e7ili\u011finin \u00f6n kabullerine dayal\u0131 tercihlere uygun politik saptamalarla da kavranamayaca\u011f\u0131n\u0131 dile getirmektedir. Z\u0131nar\u2019a g\u00f6re konunun anla\u015f\u0131lmas\u0131 i\u00e7in zaman\u0131n ruhuyla birlikte Ermeni-K\u00fcrt ili\u015fkilerinin hikayesine vak\u0131f olmak bir zorunluluktur (Z\u0131nar, 2023: 178). Yazar bu \u00e7er\u00e7evede bak\u0131ld\u0131\u011f\u0131nda Bedi\u00fczzaman\u2019\u0131n Ermeni halk\u0131na yapt\u0131\u011f\u0131 tek \u015feyin Ermenileri sald\u0131r\u0131lardan korumaktan ibaret oldu\u011funu \u00f6zellikle vurgulamaktad\u0131r. Bedi\u00fczzaman\u2019\u0131n iki bu\u00e7uk y\u0131l kadar kald\u0131\u011f\u0131 Rus hapishanelerinde Ermenilere y\u00f6nelik tek bir su\u00e7la su\u00e7lanmamas\u0131 da ba\u015fka bir karine olarak de\u011ferlendirilmektedir. Ayr\u0131ca konuyla ilgili herhangi bir soru\u015fturman\u0131n a\u00e7\u0131lmam\u0131\u015f olmas\u0131 da \u00f6nemlidir (Z\u0131nar, 2023: 208). Asl\u0131nda Bedi\u00fczzaman, Ermenilerin ba\u011fl\u0131 oldu\u011fu Ruslar\u0131n b\u00f6lgedeki komutan\u0131 Grand\u00fck Nikolavi\u00e7\u2019in:\u00a0\u201cAskerimize bir k\u00f6yden bir t\u00fcfek a\u00e7\u0131lsa, \u00e7oluk \u00e7ocu\u011fu ile imha edilecektir<\/em>\u201d ve\u00a0\u201cBir cemaatte bir adam, cephe zarar\u0131na bize h\u0131yanet etse, \u00e7oluk \u00e7ocu\u011fu ile imha edilecektir\u201d<\/em>\u00a0\u015feklindeki emirlerini g\u00f6rd\u00fc\u011f\u00fc zaman benzer gerek\u00e7elerle tepki g\u00f6stermi\u015f ve bu anlay\u0131\u015f\u0131 bir b\u00fct\u00fcn olarak mahkum etti\u011fini ortaya koymu\u015ftur (Z\u0131nar, 2023: 210).<\/p>\n

    Bu ba\u011flamda Abdurrahman\u2019a anlatt\u0131klar\u0131na bak\u0131l\u0131rsa Bedi\u00fczzaman\u2019\u0131n \u0130sparit b\u00f6lgesinde silahl\u0131 m\u00fccadeleye giri\u015fti\u011fi s\u0131rada esir edilen Ermeni ailelerle \u00e7ocuklar\u0131n\u0131 bir araya getirdi\u011fi ve onlara dokunman\u0131n \u0130slam\u2019a ayk\u0131r\u0131 oldu\u011funa y\u00f6nelik fetvalar verdi\u011fi anla\u015f\u0131lmaktad\u0131r. Bedi\u00fczzaman da Tarih\u00e7e-i Hayat adl\u0131 eserinde Ermeni \u00e7ocuklar\u0131na dokunulmamas\u0131 i\u00e7in askerlere emirler verdi\u011fini dile getirmi\u015ftir. Ba\u015fka bir bilgi kayna\u011f\u0131 olan Mele Hi\u015fyar Serdi\u2019ye g\u00f6re de Bedi\u00fczzaman, bu s\u00fcre\u00e7te yakla\u015f\u0131k 1500 Ermeni\u2019yi katliamdan kurtarm\u0131\u015f ve Ruslara ula\u015fmalar\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r (akt. Ayd\u0131nkaya, 2020: 271-272). Bedi\u00fczzaman\u2019\u0131n Ermeni sivillere kar\u015f\u0131 insanc\u0131l tavr\u0131ndan bahseden Serdi, Bedi\u00fczzaman\u2019\u0131n olaylar esnas\u0131nda bir\u00e7ok Ermeni sivilin hayat\u0131n\u0131n kurtulmas\u0131na vesile oldu\u011funu hatta Rus esaretindeyken ald\u0131\u011f\u0131 \u00f6l\u00fcm cezas\u0131ndan da Ermenilere y\u00f6nelik bu insanc\u0131l tavr\u0131ndan dolay\u0131 kurtuldu\u011funu aktarmaktad\u0131r (akt. Z\u0131nar, 2023: 209). Asl\u0131nda dikkatli bak\u0131ld\u0131\u011f\u0131nda Bedi\u00fczzaman\u2019\u0131n millet olmay\u0131 ba\u015faran Ermenilerin modernle\u015fme deneyimini olumlu bir geli\u015fme olarak g\u00f6rd\u00fc\u011f\u00fc ve K\u00fcrtleri benzer bir s\u00fcre\u00e7 ya\u015famaya y\u00f6nlendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 g\u00f6r\u00fclmektedir (Ayd\u0131nkaya, 2020: 266). Sava\u015fta Ruslar\u0131n saf\u0131nda yer alan Abdurrezzak Bedirhan da yazd\u0131\u011f\u0131 otobiyografisinde Bedi\u00fczzaman\u2019\u0131n Ermenilere kar\u015f\u0131 tavr\u0131n\u0131 an\u0131msatan bir anekdota yer vermi\u015ftir. Bedirhan, b\u00f6lgede g\u00f6rev yapan Ermeni jandarmalar\u0131n Van civar\u0131nda bulunan \u015feyhlerin, Ermenileri korudu\u011funu ve \u00f6ld\u00fcr\u00fclmelerini engelledi\u011finden bahsettiklerini aktarm\u0131\u015ft\u0131r. Ermeniler de bu tutuma kar\u015f\u0131l\u0131k vermi\u015f ve K\u00fcrtlere dokumayacaklar\u0131na dair Ruslara s\u00f6z vermi\u015fler (akt. Z\u0131nar 2023: 210). Zaten Bedi\u00fczzaman da 1920\u2019de yazd\u0131\u011f\u0131 bir \u00e7al\u0131\u015fmas\u0131nda\u00a0\u201csoyk\u0131r\u0131m fiillerini\u201d<\/em>\u00a0t\u00fcmden mahkum etmi\u015f ve\u00a0\u201cbir k\u00f6yde bir hain bulunsa o k\u00f6y\u00fc masumeleriyle imha etmek veya bir cemaatte bir asi bulunsa o cemaati \u00e7oluk \u00e7ocu\u011fuyla ifna etmeyi deh\u015fetli bir vah\u015fet\u201d<\/em>\u00a0olarak nitelendirmi\u015ftir (Ayd\u0131nkaya, 2020: 273).<\/p>\n

    Ancak Ayd\u0131nkaya\u2019n\u0131n iddias\u0131na g\u00f6re Bedi\u00fczzaman, sava\u015f s\u0131ras\u0131nda Ruslara esir d\u00fc\u015ft\u00fc\u011f\u00fcnde Ermeni g\u00f6n\u00fcll\u00fclerinin fiziki sald\u0131r\u0131lar\u0131na hedef olmu\u015ftur. Yazar, konuyla ilgili en az iki talebenin tan\u0131kl\u0131\u011f\u0131n\u0131n bulundu\u011funu eklemi\u015f, Bedi\u00fczzaman ile talebelerine y\u00f6nelik birka\u00e7 ta\u015fl\u0131 ve silahl\u0131 sald\u0131r\u0131n\u0131n Ruslar taraf\u0131ndan engelledi\u011fini iddia etmektedir. Tan\u0131klar\u0131n aktar\u0131m\u0131na bak\u0131l\u0131rsa Bedi\u00fczzaman, Bitlis\u2019ten Van\u2019a g\u00f6t\u00fcr\u00fcl\u00fcrken onu tan\u0131yan Ermenilerin k\u00fcf\u00fcr ve hakaretlerine maruz kalm\u0131\u015ft\u0131r. Fakat Ayd\u0131nkaya\u2019n\u0131n aktard\u0131\u011f\u0131 gibi biyografi yazarlar\u0131n\u0131n ittifakla aktard\u0131klar\u0131na bak\u0131ld\u0131\u011f\u0131nda ise Bedi\u00fczzaman, Ermeni sivillerini korumu\u015f ve bunu \u00f6\u011frenen Ermeni milisler de ondan ibret alarak b\u00f6lge halk\u0131na dahi iyi davranm\u0131\u015flar. Ancak bu bilgilere inanmad\u0131\u011f\u0131 anla\u015f\u0131lan Ayd\u0131nkaya, biyografilerde yaz\u0131lanlar\u0131n aksine Bedi\u00fczzaman\u2019\u0131 Van ve Bitlis\u2019te tan\u0131yan Ermeni milislerin ona sempati g\u00f6stermediklerini tam aksine has\u0131m gibi davrand\u0131klar\u0131n\u0131 yazmaktad\u0131r (Ayd\u0131nkaya, 2020: 257). Ancak yazar, Bedi\u00fczzaman\u2019\u0131n Ermeni Sorununun \u00e7\u00f6z\u00fcm\u00fcnde silah\u0131 bir ara\u00e7 olarak g\u00f6rmedi\u011fini hatta b\u00f6yle bir fikre sahip olmas\u0131n\u0131n da m\u00fcmk\u00fcn g\u00f6r\u00fcnmedi\u011fini kabul etmektedir (Ayd\u0131nkaya, 2020: 264). Fakat Bedi\u00fczzaman\u2019\u0131n Osmanl\u0131 sath\u0131nda ger\u00e7ekle\u015fen olaylar\u0131\u00a0\u201csoyk\u0131r\u0131m\u201d\u00a0<\/em>olarak g\u00f6rmedi\u011fini ve M\u00fcsl\u00fcmanlarla Ermenilerin kar\u015f\u0131l\u0131kl\u0131 olarak ger\u00e7ekle\u015ftirdikleri bir\u00a0\u201cmukatele\u201d<\/em>\u00a0olarak de\u011ferlendirdi\u011fini belirten yazara g\u00f6re Bedi\u00fczzaman her ne kadar\u00a0\u201csoyk\u0131r\u0131m\u201d<\/em>\u00a0fiilinin yo\u011fun \u015fekilde ger\u00e7ekle\u015ftirildi\u011fi b\u00f6lgede bulunmu\u015f olsa da Ermenilerin katledilmesi gerekti\u011fine y\u00f6nelik bir fetva vermemi\u015f ve teorik d\u00fczlemde dahi i\u015fe dahil olmam\u0131\u015ft\u0131r. Onun katliamlarda yer ald\u0131\u011f\u0131na dair bir iddiada bulunup ispatlaman\u0131n kolay olmad\u0131\u011f\u0131n\u0131 belirten yazar, eldeki s\u0131n\u0131rl\u0131 ve \u00e7arp\u0131t\u0131lm\u0131\u015f bilgilerle bunu kesin olarak kan\u0131tlaman\u0131n zaten m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 ancak ittihat\u00e7\u0131lar\u0131n katliam plan\u0131n\u0131n uygulay\u0131c\u0131s\u0131 olmamas\u0131na ra\u011fmen Bedi\u00fczzaman\u2019\u0131n pogromlara itiraz edip kar\u015f\u0131 \u00e7\u0131kmad\u0131\u011f\u0131n\u0131n da alt\u0131n\u0131 \u00e7izmektedir (Ayd\u0131nkaya, 2020: 274-275). Fakat Ayd\u0131nkaya, Ermeniler mevzusunda ilgin\u00e7 bir \u015fekilde K\u00fcrtlerin binlerce ki\u015fiyi bulan kay\u0131plar\u0131n\u0131 sava\u015f\u0131n bir trajedisi olarak g\u00f6r\u00fcrken Ermenilerin kay\u0131plar\u0131n\u0131 sistematik olarak ger\u00e7ekle\u015ftirilen\u00a0\u201csoyk\u0131r\u0131m\u201d<\/em>\u00a0\u00e7er\u00e7evesinde de\u011ferlendirmektedir. Hatta Bedi\u00fczzaman\u2019\u0131n Ermenilere y\u00f6nelik katliamlardan bahsetmeden K\u00fcrtlerin be\u015f y\u00fcz bine yakla\u015fan \u015fehitlerinden, \u015fi\u015flere ge\u00e7irilen K\u00fcrt yetimlerinden, g\u00f6zleri oyulmu\u015f ihtiyarlar\u0131ndan bahsetmesini ve olaylar\u0131 Ziya G\u00f6kalp ile Nuri Dersimi jargonuyla\u00a0\u201cmukatele\u201d<\/em>\u00a0olarak de\u011ferlendirmesini sorunlu bulmaktad\u0131r (Ayd\u0131nkaya, 2020: 280-81). Ayd\u0131nkaya, Bedi\u00fczzaman taraf\u0131ndan yaz\u0131lm\u0131\u015f olan Risale-i Nur k\u00fclliyat\u0131n\u0131n da k\u0131smen dahil olmak \u00fczere daha sonra ortaya \u00e7\u0131kan Nurcu literat\u00fcrde Ermeniler mevzusunun\u00a0\u201cdevlet\u00e7i, \u00f6nyarg\u0131l\u0131 ve yer yer \u0131rk\u00e7\u0131 kli\u015felerin yo\u011fun etkisi alt\u0131nda kaleme al\u0131nd\u0131\u011f\u0131na\u201d<\/em>\u00a0da dikkat \u00e7ekmektedir (Ayd\u0131nkaya, 2020: 229). Z\u0131nar da Bedi\u00fczzaman sonras\u0131 ortaya \u00e7\u0131kan Nurcu literat\u00fcr\u00fcn esas itibariyle T\u00fcrk\u00e7\u00fc bak\u0131\u015f\u0131n bir \u00fcretimi oldu\u011funu dolay\u0131s\u0131yla K\u00fcrtler ve Ermeniler s\u00f6z konusu oldu\u011funda Bedi\u00fczzaman\u2019\u0131 duymad\u0131klar\u0131ndan yak\u0131nmaktad\u0131r (Z\u0131nar, 2023: 178).<\/p>\n

    Emre Cilasun ise Bedi\u00fczzaman\u2019\u0131n I. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n 1914-1916 aras\u0131ndaki zaman diliminde bulundu\u011fu Bitlis ve Van cephelerinde ger\u00e7ekle\u015ftirilen\u00a0\u201cErmeni Soyk\u0131r\u0131m\u0131\u201d<\/em>na bizzat kat\u0131ld\u0131\u011f\u0131n\u0131 iddia etmektedir (Cilasun, 2015: 44). Bedi\u00fczzaman\u2019\u0131n yukar\u0131da bahsedilen talebelerinin de i\u00e7inde oldu\u011fu ve kendi kumandas\u0131nda say\u0131lar\u0131 300\u2019\u00fc bulan\u00a0\u201cKe\u00e7e K\u00fclahl\u0131lar\u201d<\/em>\u00a0olarak adland\u0131r\u0131lan K\u00fcrt s\u00fcvari milislerinin cephe sava\u015f\u0131na kat\u0131ld\u0131\u011f\u0131n\u0131 dile getiren Cilasun, 1915\u2019in Nisan ve May\u0131s aylar\u0131nda Osmanl\u0131\u2019n\u0131n Van\u2019daki jandarma kuvvetlerinin ba\u015f\u0131na getirilen Venez\u00fcellal\u0131 Rafael de Nogales\u2019in de daha sonra yazd\u0131\u011f\u0131 hat\u0131rat\u0131nda bir gurup K\u00fcrt s\u00fcvarisinden bahsetti\u011fini yazmaktad\u0131r. Yazar, Nogales\u2019in kanl\u0131 hat\u0131ralar\u0131nda s\u00f6z konusu 300 ki\u015filik K\u00fcrt s\u00fcvarinin Laz taburuyla birlikte yakla\u015f\u0131k 500 Ermeni\u2019nin siperde oldu\u011fu Saba\u011f\u2019\u0131 ele ge\u00e7irmeye gittiklerini, bunlar\u0131n Lazlar\u0131n top\u00e7u ate\u015fiyle desteklendi\u011fini ve K\u00fcrtlerin de arakadan gelerek Ermenileri b\u0131\u00e7aklad\u0131klar\u0131n\u0131 aktarmaktad\u0131r (Cilasun, 2015: 186). Bedi\u00fczzaman\u2019\u0131n 1914-1915 y\u0131llar\u0131 aras\u0131nda meydana gelen\u00a0\u201cErmeni Soyk\u0131r\u0131m\u0131\u201d<\/em>ndaki rol\u00fcn\u00fc sorgulamaya devam eden yazar, Ermeni Kevorkian\u2019\u0131n Kud\u00fcs\u2019te bulunan Ermeni Patrikli\u011finin ar\u015fivinde Bitlis co\u011frafyas\u0131nda ya\u015fanan Ermeni katliamlar\u0131ndan bahseden bir belge buldu\u011funu yazmaktad\u0131r. Kevorkian\u2019\u0131n anlat\u0131m\u0131na bak\u0131l\u0131rsa olaya kat\u0131lan faillerin adlar\u0131 da bellidir. S\u00f6z konusu belgeye g\u00f6re Bitlis y\u00f6resinde ger\u00e7ekle\u015fen Ermeni katliam\u0131nda a\u015firet reislerinin rol\u00fc bulunmaktad\u0131r. Buna g\u00f6re b\u00f6lgenin ileri gelenlerinden\u00a0\u201cIl\u0131kzade Abdurahmano\u011flu, \u015eemseddin \u015eamo, Yaral\u0131zade Mehmed Salih, \u0130brahimzade Hac\u0131 Abd\u00fcl Gani, Yusufpa\u015fazade Musa Efendi, Hac\u0131 Melikzade \u015eeyh Abd\u00fcl Bek Efendi, T\u00fcfrevizade \u015eeyh Abd\u00fcl Bak Efendi, Haznodarzade Tevfik Efendi, Kadri \u015eeyh Hac\u0131 \u0130brahim, Terzi Naderzade Hac\u0131 \u015eemseddin, Fuad\u011fazade Hac\u0131 \u015eemseddin, Karsondlizade Hac\u0131 Kas\u0131m, Karsondlizade Hac\u0131 Fato ve Molla Said\u201d<\/em>\u00a0adl\u0131 ki\u015filer Ermenilerin katledilmesinde aktif olarak yer alm\u0131\u015flar (Cilasun, 2015: 189). Ancak Ayd\u0131nkaya, Kud\u00fcs Ermeni patrikli\u011finde bulundu\u011fu iddia edilen belgede bahsedilen\u00a0\u201cMolla Said\u201d<\/em>\u00a0adl\u0131 ki\u015finin Bedi\u00fczzaman olmayabilece\u011fini \u00e7\u00fcnk\u00fc b\u00f6lgede ayn\u0131 adla bir\u00e7ok ki\u015finin ya\u015fad\u0131\u011f\u0131n\u0131 ifade etmektedir. Bir tarih\u00e7i titizli\u011fiyle belgeyi sorguya \u00e7eken Ayd\u0131nkaya, belgeyi referans veren kaynaklara dikkatli bak\u0131ld\u0131\u011f\u0131nda konun ask\u0131da kald\u0131\u011f\u0131n\u0131 ve belgeyi dola\u015f\u0131ma sokanlar\u0131n ellinde orijinalinin bulunmad\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izmektedir (Ayd\u0131nkaya, 2020: 256). Bu noktada s\u00f6z\u00fc Bloch\u2019a b\u0131rakmak yerinde olacakt\u0131r. Bloch, yetkelerden elde edilen belgelerin, g\u00f6r\u00fcn\u00fc\u015f itibariyle en a\u00e7\u0131k ve tatminkar olan\u0131 da dahil, tarih\u00e7iler taraf\u0131ndan sorguya \u00e7ekilmesi gerekti\u011fini ve ancak bu metodu kullananlar\u0131n belgeleri konu\u015fturmay\u0131 ba\u015fard\u0131klar\u0131n\u0131 ve do\u011fru bilgileri onlardan elde ettiklerini ifade etmektedir (Bloch, 2913: 105). Asl\u0131nda Ayd\u0131nkaya\u2019n\u0131n ortaya koydu\u011fu ger\u00e7e\u011fe bak\u0131l\u0131rsa s\u00f6z konusu evrak\u0131n tarih\u00e7iler i\u00e7in bir belge mahiyeti ta\u015f\u0131mad\u0131\u011f\u0131 bilinmelidir. \u00c7\u00fcnk\u00fc belgenin orijinalinin bulunmamas\u0131, onun \u00fcretilmi\u015f olma ihtimalini g\u00fc\u00e7lendirmektedir. Belge \u00e7er\u00e7evesinde yap\u0131lan okumalar \u00fczerinden ortaya konulan san\u0131larla ilgili de Collingwood\u2019un Yunan d\u00fc\u015f\u00fcncesindeki aktar\u0131m\u0131na ba\u015fvurmak gerekir. Yazar\u0131n aktard\u0131\u011f\u0131na g\u00f6re eski Yunanda iki d\u00fc\u015f\u00fcnce t\u00fcr\u00fc olan \u2018bil\u2019 (episteme) ile \u2018san\u0131\u2019 (doxa) aras\u0131nda bir ayr\u0131m yap\u0131lm\u0131\u015ft\u0131r. Buna g\u00f6re\u00a0\u201csan\u0131\u201d<\/em>\u00a0olgularla ilgili edindi\u011fimiz deneysel yar\u0131-bilgi iken do\u011fru bilgi ise her yerde ve her zaman ge\u00e7erli olan bilgidir (Collingwood, 2010: 59). Bu zaviyeden belge \u00fczerine yap\u0131lan yorumlar\u0131n san\u0131dan ibaret oldu\u011fu hatta yar\u0131-bilgi bile olmad\u0131\u011f\u0131 dolay\u0131s\u0131yla bir k\u0131ymete haiz olmad\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Belki de bu noktada belgeyi kullanan yazarlar\u0131n Namier\u2019e kulak vermesi de gerekmektedir:\u00a0\u201cE\u011fer tarih bir faraziyeler katalo\u011fu olmayacaksa, \u00e7ok hassas olgulara sa\u011flam bir \u015fekilde dayanmak zorundad\u0131r\u201d<\/em>\u00a0(Evans, 1999: 39).<\/p>\n

    Bedi\u00fczzaman, sava\u015f ve akabinde ya\u015fad\u0131\u011f\u0131 esaret sonras\u0131 d\u00f6nd\u00fc\u011f\u00fc \u0130stanbul\u2019da K\u00fcrt-Ermeni ili\u015fkilerinin yo\u011fun \u015fekilde tart\u0131\u015f\u0131ld\u0131\u011f\u0131 iklime de dahil olmu\u015ftur. Bilindi\u011fi gibi D\u00fcnya Sava\u015f\u0131 bittikten sonra ba\u015flayan bar\u0131\u015f g\u00f6r\u00fc\u015fmelerinin yap\u0131ld\u0131\u011f\u0131 Paris\u2019te, Mart 1920\u2019de bir Bar\u0131\u015f Konferans\u0131 d\u00fczenlenmi\u015ftir. Herkesin hakk\u0131na kavu\u015fmak i\u00e7in etkili olmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 konferansta Ermeniler Bagos Nobar Pa\u015fa ile haklar\u0131n\u0131 ararken bir k\u0131s\u0131m K\u00fcrtlerin deste\u011fiyle \u015eerif Pa\u015fa da K\u00fcrtlerin haklar\u0131n\u0131 aramaya geldi\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr. Bahsi ge\u00e7en iki temsilci Ermenileri ve K\u00fcrtleri temsilen bir ittifak bile kurmu\u015flar. Cilasun, bu ikilinin, \u0130ngiliz taraftar\u0131 a\u00e7\u0131klama yapmalar\u0131 ve K\u00fcrdistan ile Ermenistan\u2019a y\u00f6nelik taleplerde bulunmalar\u0131n\u0131n T\u00fcrk kamuoyunda rahats\u0131zl\u0131k olu\u015fturdu\u011funu ve Bedi\u00fczzaman\u2019\u0131n da\u00a0\u201cT\u00fcrk\u201d<\/em>\u00a0yanl\u0131s\u0131 olarak rahats\u0131zlar aras\u0131nda oldu\u011funu iddia etmektedir. Cilasun\u2019un aktar\u0131m\u0131na bak\u0131l\u0131rsa Bedi\u00fczzaman bu olaydan sonra Ermenilerin K\u00fcrtleri kand\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015f ve K\u00fcrtl\u00fck davas\u0131n\u0131n bir anlam ifade etmedi\u011fini dile getirmi\u015ftir. Bu iddiaya g\u00f6re Bedi\u00fczzaman her \u015feyden \u00f6nce M\u00fcsl\u00fcman olan K\u00fcrtler ad\u0131na ancak Osmanl\u0131 meclisinin s\u00f6z s\u00f6yleme salahiyetine sahip oldu\u011funu belirtmi\u015f ve K\u00fcrtlerin, Ermenilerin egemenli\u011findeki bir muhtariyeti kabul etmek yerine \u00f6l\u00fcm\u00fc tercih edece\u011fini dile getirmi\u015ftir. K\u00fcrtleri, bahsi ge\u00e7en iki \u015fah\u0131s de\u011fil e\u011fer gerekirse Osmanl\u0131 Devleti zaten d\u00fc\u015f\u00fcnecektir. Cilasun bu a\u00e7\u0131klamalardan yola \u00e7\u0131karak Bedi\u00fczzaman\u2019\u0131n 31 Mart yarg\u0131lamas\u0131 s\u0131ras\u0131nda verdi\u011fini iddia etti\u011fi s\u00f6ze ba\u011fl\u0131 kalarak sad\u0131k bir K\u00fcrt olmaya devam etti\u011fini ileri s\u00fcrmektedir. Yazar, bu noktada Bedi\u00fczzaman\u2019\u0131n yeni kurulan K\u00fcrdistan Teali Cemiyeti \u00fcyesi olup olmamas\u0131n\u0131n da \u00f6nemi kaybetti\u011fini d\u00fc\u015f\u00fcnmektedir (Cilasun 2015, s.210). Bedi\u00fczzaman\u2019\u0131n sava\u015ftan sonra ortaya \u00e7\u0131kan duruma itiraz etmesi ve K\u00fcrtler ad\u0131na Ermenilerin himayesinde muhtariyeti kabul etmek yerine K\u00fcrtlerin \u00f6l\u00fcm\u00fc tercih edece\u011fini ifade etmesi Ayd\u0131nkaya\u2019ya g\u00f6re Bedi\u00fczzaman\u2019\u0131n hem devlete hem de ba\u011f\u0131ms\u0131zl\u0131k taraftar\u0131 K\u00fcrtlere bir mesaj\u0131 olarak okumay\u0131 gerektirmektedir (Ayd\u0131nkaya 2020, s.283). Z\u0131nar ise her ne kadar \u0130kdam Gazetesi ile Sebi\u00fclre\u015fad Dergisinde yay\u0131nlanan s\u00f6z konusu yaz\u0131n\u0131n alt\u0131nda\u00a0\u201cUlema-y\u0131 Ekrattan Said-i K\u00fcrdi\u201d<\/em>\u00a0ad\u0131yla Bedi\u00fczzaman\u2019\u0131n imzas\u0131 bulunsa da metnin kimin taraf\u0131ndan yaz\u0131ld\u0131\u011f\u0131n\u0131n belli olmad\u0131\u011f\u0131n\u0131 ancak ortak bir bildiri oldu\u011funun alt\u0131n\u0131 \u00e7izmektedir. Ama Z\u0131nar\u2019a g\u00f6re onun kaleminden \u00e7\u0131kmad\u0131\u011f\u0131 kesindir dolay\u0131s\u0131yla da yorumlanmas\u0131 hassasiyet gerektirmektedir. Z\u0131nar, yaz\u0131larda yer alan fikirlerin \u00e7er\u00e7evesine bak\u0131ld\u0131\u011f\u0131nda Bedi\u00fczzaman\u2019\u0131n genel gidi\u015fat hakk\u0131ndaki d\u00fc\u015f\u00fcnceleriyle bir paralellik bulundu\u011funu fakat yaz\u0131n\u0131n manip\u00fclatif diline bak\u0131ld\u0131\u011f\u0131nda Bedi\u00fczzaman\u2019a nispet edilemeyecek t\u00fcrden oldu\u011funun a\u00e7\u0131k oldu\u011funu dile getirmektedir (Z\u0131nar 2023, s.227-228).<\/p>\n

    Sonu\u00e7<\/strong><\/p>\n

    Ya\u015fam\u0131 s\u0131ras\u0131nda etkili oldu\u011fu kadar \u00f6ld\u00fckten sonra da etkisini s\u00fcrd\u00fcrmeyi ba\u015faran fig\u00fcrlerin ba\u015f\u0131nda gelen Bedi\u00fczzaman, 19. y\u00fczy\u0131l gibi\u00a0\u201ceskinin\u201d<\/em>\u00a0\u00e7\u00f6z\u00fcl\u00fcp\u00a0\u201cyeninin\u201d<\/em>\u00a0ye\u015ferdi\u011fi bir d\u00f6nemin son demlerinde hayata gelmi\u015f, farkl\u0131 fikirlerin \u00e7arp\u0131\u015ft\u0131\u011f\u0131 bir zeminde e\u011fitim alm\u0131\u015f, modern olan ile geleneksel olan\u0131n p\u0131narlar\u0131ndan i\u00e7mi\u015f, kar\u0131\u015f\u0131k ve ac\u0131larla dolu bir d\u00fcnyan\u0131n \u00fcr\u00fcn veren verimli bir meyvesi olmay\u0131 ba\u015farm\u0131\u015ft\u0131r. K\u00fcrt co\u011frafyas\u0131n\u0131n da\u011fl\u0131k do\u011fas\u0131 gere\u011fi h\u00fcrriyetine d\u00fc\u015fk\u00fcn bir ki\u015filik in\u015fa eden Bedi\u00fczzaman, hayat\u0131n\u0131 ilme, okumaya, okutmaya ve insan yeti\u015ftirmeye adam\u0131\u015ft\u0131r. \u0130\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 toplumun sorunlar\u0131na vak\u0131f olarak cehaletin, fakirli\u011fin ve \u00e7at\u0131\u015fman\u0131n kar\u015f\u0131s\u0131nda e\u011fitimi, ittihad\u0131 ve dayan\u0131\u015fmay\u0131 savunmu\u015f ve tespit etti\u011fi sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fc e\u011fitim ile e\u011fitimin modernle\u015fmesi ve kurumsalla\u015fmas\u0131nda aram\u0131\u015ft\u0131r.<\/p>\n

    Bedi\u00fczzaman\u2019\u0131n yeti\u015fti\u011fi ve hayat\u0131n\u0131n \u00f6nemli bir kesitini ge\u00e7irdi\u011fi topraklar, \u00e7ok k\u00fclt\u00fcrl\u00fc yap\u0131s\u0131yla \u00e7e\u015fitlili\u011fin zenginli\u011fine sahip oldu\u011fu kadar farkl\u0131l\u0131\u011fa i\u00e7kin sorunlar yuma\u011f\u0131n\u0131 da bar\u0131nd\u0131rm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla Bedi\u00fczzaman hayata g\u00f6zlerini a\u00e7arken Osmanl\u0131\u2019n\u0131n yeni padi\u015fah\u0131 in\u015fa edece\u011fi istibdat rejimini tahkim etmenin yollar\u0131n\u0131 bulmu\u015f, gerek\u00e7eler \u00fcretmi\u015f, iki y\u0131l \u00f6ne a\u00e7t\u0131\u011f\u0131 meclisi kapatm\u0131\u015f ve anayasay\u0131 da ask\u0131ya alm\u0131\u015ft\u0131r. Di\u011fer yandan\u00a0\u201cmilliyet\u00e7ilik \u00e7a\u011f\u0131\u201d<\/em>\u00a0olarak da adland\u0131r\u0131lan d\u00f6nemde o, e\u011fitimini al\u0131rken Osmanl\u0131\u2019n\u0131n uyanan halklar\u0131 millet olman\u0131n derslerini alman\u0131n pe\u015fine d\u00fc\u015fm\u00fc\u015ft\u00fcr. K\u00fcrt co\u011frafyas\u0131n\u0131n kangrenle\u015fen sorunlar\u0131na \u00e7\u00f6z\u00fcm aramak i\u00e7in payitahta do\u011fru yola \u00e7\u0131kt\u0131\u011f\u0131nda ise me\u015frutiyeti mu\u015ftulayan ko\u015fullar olgunla\u015fmaktad\u0131r. Acuze-i \u015femta olarak nitelendirdi\u011fi \u0130stanbul\u2019a geldi\u011finde ko\u015fullar de\u011fi\u015fmi\u015f ve kendini politik arenan\u0131n i\u00e7inde bulmu\u015ftur. O da s\u00f6z konusu ko\u015fullar\u0131 kendi amac\u0131na ara\u00e7 k\u0131lmak i\u00e7in bir\u00e7ok derne\u011fe \u00fcye olmu\u015f, bir\u00e7ok gazete ve dergide yaz\u0131lar yazm\u0131\u015ft\u0131r.\u00a0\u201cYeni\u201d<\/em>\u00a0d\u00fc\u015f\u00fcnce ve yap\u0131lar\u0131n do\u011fum sanc\u0131lar\u0131n\u0131n ya\u015fand\u0131\u011f\u0131 zamanda meydana gelen d\u00fcnya sava\u015f\u0131na da fiili olarak i\u015ftirak etmek durumunda kalm\u0131\u015ft\u0131r.<\/p>\n

    Gen\u00e7li\u011finde\u00a0\u201cMola Said\u201d,<\/em>\u00a0olgun zamanlar\u0131nda\u00a0\u201cSaid-i K\u00fcrdi\u201d<\/em>\u00a0ve ya\u015fl\u0131l\u0131\u011f\u0131nda ise\u00a0\u201cSaid-i Nursi\u201d<\/em>\u00a0isimlerini tercih eden\/etmek durumunda kalan Bedi\u00fczzaman, ya\u015fam\u0131 boyunca bir\u00e7ok \u00f6nemli olaya kar\u0131\u015ft\u0131\u011f\u0131 gibi bir\u00e7o\u011funa da \u015fahit olmu\u015ftur. Bu \u00e7al\u0131\u015fmada olabildi\u011fince detayl\u0131 anlat\u0131lan veya \u00e7al\u0131\u015fman\u0131n kapsam\u0131ndan dolay\u0131 hi\u00e7 de\u011finilmeyen olaylar\u0131n kimi zaman tam merkezinde yer alm\u0131\u015f kimi zamanda tamamen sessizli\u011fe b\u00fcr\u00fcnerek d\u0131\u015f\u0131nda kalmay\u0131 tercih etmi\u015ftir.<\/p>\n

    \u00c7al\u0131\u015fmaya kaynak yap\u0131lan ve ele\u015ftirilere tabi tutularak veri toplanan \u00fc\u00e7 kitaba bak\u0131ld\u0131\u011f\u0131nda hepsinin akademik kayg\u0131larla yaz\u0131ld\u0131klar\u0131, bir\u00e7ok kaynak ve ar\u015fivin taranarak sorun-odakl\u0131 okumalar \u00e7er\u00e7evesinde haz\u0131rland\u0131klar\u0131, ele\u015ftirmekten ve soru sormaktan korkmayan yazarlar\u0131n \u00fcr\u00fcnleri olduklar\u0131 anla\u015f\u0131lmaktad\u0131r. Bedi\u00fczzaman \u00fczerine eser yazma gerek\u00e7eleri farkl\u0131 olsa da \u00fc\u00e7 yazar, hacimli oldu\u011fu kadar bilgi, ele\u015ftiri, analiz ve yorum bar\u0131nd\u0131ran eserler yazmay\u0131 ba\u015farm\u0131\u015flar. Ancak Bedi\u00fczzaman\u2019a ve fikirlerine farkl\u0131 noktalardan yakla\u015ft\u0131klar\u0131 i\u00e7in yazarlar\u0131n her biri farkl\u0131 konu ve sorunlar\u0131 \u00f6ne \u00e7\u0131karm\u0131\u015ft\u0131r. F\u0131rat Ayd\u0131nkaya, teorik zemini g\u00fc\u00e7l\u00fc bir kuramsal \u00e7er\u00e7eve haz\u0131rlayarak Bedi\u00fczzaman\u2019\u0131n fikirleriyle faaliyetlerini analiz ederken Emrah Cilasun, ideolojik hassasiyetleri g\u00fc\u00e7l\u00fc olan bir d\u00fc\u015f\u00fcnsel perspektifle g\u00fcn\u00fcm\u00fcz T\u00fcrkiye\u2019sinin dinle ili\u015fkisini de i\u015fin i\u00e7ine katarak ele\u015ftiri dozunun y\u00fcksek oldu\u011fu bir yorum-analiz yapm\u0131\u015ft\u0131r. Muhyiddin Z\u0131nar ise Bedi\u00fczzaman\u2019\u0131n talebesi ve muhibbi olarak onu ele\u015ftiriden ari tutmu\u015f, okuma, analiz ve yorumlar\u0131n\u0131 daha ziyade gizlendi\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc Bedi\u00fczzaman\u2019\u0131n K\u00fcrt kimli\u011fi \u00fczerine yo\u011funla\u015ft\u0131rm\u0131\u015ft\u0131r.S\u00f6z\u00fcn \u00f6z\u00fc Bedi\u00fczzaman biyografisi haz\u0131rlayan \u00fc\u00e7 yazar da d\u00fc\u015f\u00fcnce ve yorumlar\u0131ndan ba\u011f\u0131ms\u0131z olarak tart\u0131\u015fmaya a\u00e7\u0131k \u00fc\u00e7 \u00f6nemli kitap yazm\u0131\u015ft\u0131r. Okuyucular\u0131n soru sorup cevap bulmalar\u0131n\u0131 sa\u011flayacak kadar meraklar\u0131 da uyand\u0131racak bir\u00e7ok konuyu a\u00e7\u0131k u\u00e7lu b\u0131rakan yazarlar b\u00f6ylece konuya merakl\u0131 ara\u015ft\u0131rmac\u0131lara yeni kap\u0131lar\u0131 aralama imkan\u0131 sunmu\u015flar. Sonu\u00e7 itibariyle \u00e7al\u0131\u015fmada, Kant\u2019\u0131n ifadeleriyle dile getirirsek,\u00a0\u201ctek tek \u00f6znelerin eylemlerinde karmakar\u0131\u015f\u0131k ve d\u00fczensiz olarak g\u00fcz\u00fcm\u00fcze \u00e7arpan \u015feyleri, b\u00fct\u00fcn t\u00fcr\u00fcn tarihi bak\u0131m\u0131ndan insan\u0131n \u00f6zg\u00fcn yeteneklerinin yava\u015f ama s\u00fcrekli geli\u015fimi olarak anlamay\u0131\u201d<\/em>\u00a0umarak Bedi\u00fczzaman\u2019\u0131n hayat\u0131n\u0131n baz\u0131 noktalar\u0131 ayd\u0131nlat\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

    Orhan \u00d6rs-kurdarastirmalari.com<\/strong><\/p>\n

    Kaynak\u00e7a<\/strong><\/p>\n

    Ayd\u0131nkaya, F. (2020),\u00a0Bedi\u00fczzaman\u2019\u0131n Han\u00e7eri,<\/em>\u00a0\u0130stanbul: Avesta Yay.<\/p>\n

    Bloch, M. (2013),\u00a0Tarihin Savunusu veya Tarih\u00e7ilik Mesle\u011fi,<\/em>\u00a0\u00e7ev. Ali Berktay, \u0130stanbul: \u0130leti\u015fim.<\/p>\n

    Braudel, F. (2016),\u00a0Tarih \u00fczerine Yaz\u0131lar,<\/em>\u00a0\u00e7ev. Mehmet Ali K\u0131l\u0131\u00e7bay, Ankara: Do\u011fubat\u0131 Yay.<\/p>\n

    Car, E. H. (2013),\u00a0Tarih Nedir?,<\/em>\u00a0\u00e7ev. Misket Gizem G\u00fcrt\u00fcrk, \u0130stanbul: \u0130leti\u015fim.<\/p>\n

    Cilasun, E.(2015),\u00a0Yeni Paradigman\u0131n E\u015fi\u011finde Bedi\u00fczzaman Efsanesi ve Said Nursi Ger\u00e7e\u011fi,\u00a0<\/em>Patikakitap Yay.<\/p>\n

    Collingwood, R. G. (2010),\u00a0Tarih Tasar\u0131m\u0131,<\/em>\u00a0\u00e7ev. Kurtulu\u015f Din\u00e7er, Ankara: \u0130mge Kitapevi.<\/p>\n

    Eagleton, T. (2011),\u00a0\u0130deoloji,<\/em>\u00a0\u00e7ev. Muttalip \u00d6zcan, \u0130stanbul: Ayr\u0131nt\u0131 Yay.<\/p>\n

    Evans, R. J. (1999),\u00a0Tarihin Savunusu,<\/em>\u00a0\u00e7ev. Uygur Kocaba\u015fo\u011flu, Ankara: \u0130mge Kitapevi.<\/p>\n

    Hi\u015fyar, H. (1993),\u00a0Ditin u Birhatin\u00e9n Min,<\/em>\u00a0Beyrut.<\/p>\n

    Hobsbawm, E. (2001),\u00a0Tarih \u00dczerine,<\/em>\u00a0\u00e7ev. Osman Ak\u0131nhay, Ankara: Bilim ve Sanat.<\/p>\n

    \u00d6zlem, D. Ate\u015fo\u011flu, G. (2014),\u00a0Tarih Felsefesi Se\u00e7me Metinler,<\/em>\u00a0Ankara: Do\u011fubat\u0131.<\/p>\n

    Rousseau, J. J. (2013),\u00a0Toplum S\u00f6zle\u015fmesi,<\/em>\u00a0\u00e7ev. Ali Alper, \u0130stanbul: Roman Yay.<\/p>\n

    Scott, J. C. (2014),\u00a0Tahakk\u00fcm ve Direni\u015f Sanatlar\u0131,<\/em>\u00a0\u00e7ev. Alev T\u00fcrker, \u0130stanbul: Ayr\u0131nt\u0131 Yay.<\/p>\n

    Stanford, M. (2013),\u00a0Tarihin \u0130ncelenmesi \u0130\u00e7in Bir K\u0131lavuz,<\/em>\u00a0\u00e7ev. Can Cemgil, \u0130stanbul: Tarih Vakf\u0131.<\/p>\n

    Tosh, J. (2013),\u00a0Tarihin Pe\u015finde,<\/em>\u00a0\u00e7ev. \u00d6zden Ar\u0131kan, \u0130stanbul: Tarih Vakf\u0131.<\/p>\n

    Z\u0131nar, M. (2023),\u00a0Said: K\u00fcrtl\u00fc\u011f\u00fcn Kay\u0131p Risalesi,<\/em>\u00a0\u0130stanbul: Nubihar.<\/p>\n

    Dipnotlar<\/strong><\/p>\n

    [1]<\/a>Bu \u00e7al\u0131\u015fma daha \u00f6nce Mukaddime dergisinde yay\u0131nlanan makalenin, \u00fczerinde gerekli g\u00f6r\u00fclen de\u011fi\u015fiklikler yap\u0131larak yeniden yaz\u0131lm\u0131\u015f halidir.<\/p>\n

    [2]<\/a>Do\u00e7. Dr. Munzur \u00dcniversitesi, Edebiyat Fak\u00fcltesi, Tarih B\u00f6l\u00fcm\u00fc,\u00a0orhanors@munzur.edu.tr<\/a>, ORCID:\u00a00000-0003-4184-9775<\/a>.<\/p>\n

    \n
    <\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    Bu \u00e7al\u0131\u015fmada\u00a0\u201cBedi\u00fczzaman\u201d\u00a0yani\u00a0\u201czaman\u0131n\u0131n en be\u011fenileni\u201d\u00a0veya\u00a0\u201charikas\u0131\u201d\u00a0olarak zihinlere kodlanan ve farkl\u0131 d\u00f6nemlerde farkl\u0131 isimler kullanmay\u0131 tercih eden Said-i K\u00fcrdi\/Said-i Nursi \u00fczerine yaz\u0131lm\u0131\u015f biyografiler temel al\u0131narak farkl\u0131 bir okuma yap\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ancak konuyla ilgili bir\u00e7ok biyografinin yaz\u0131lm\u0131\u015f olmas\u0131 ve bunlar\u0131n \u00e7o\u011funun\u00a0\u201cOrtodoks Nurculu\u011fun\u201d\u00a0\u00e7izdi\u011fi \u00e7er\u00e7evede Bedi\u00fczzaman\u2019\u0131 ele almas\u0131 \u00e7al\u0131\u015fman\u0131n daha\u00a0\u201c\u00f6zg\u00fcn\u201d\u00a0oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen Emrah Cilasun\u2019un\u00a0\u201cBedi\u00fczzaman Efsanesi\u201d,\u00a0F\u0131rat Ayd\u0131nkaya\u2019n\u0131n\u00a0\u201cBedi\u00fczzaman\u2019\u0131n Han\u00e7eri\u201d\u00a0ile Muhyiddin Z\u0131nar\u2019\u0131n\u00a0\u201cSaid: K\u00fcrtl\u00fc\u011f\u00fcn Kay\u0131p Risalesi\u201d\u00a0adl\u0131 …<\/p>\n","protected":false},"author":32,"featured_media":23910,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1084],"tags":[1616],"class_list":["post-23909","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-arastirma","tag-manset"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/23909","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/users\/32"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=23909"}],"version-history":[{"count":1,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/23909\/revisions"}],"predecessor-version":[{"id":23911,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/23909\/revisions\/23911"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/media\/23910"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=23909"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=23909"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=23909"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}