Hamidiye Alaylar\u0131, II. Abd\u00fclhamid d\u00f6neminde K\u00fcrdistan\u2019da Osmanl\u0131 Devleti’nin otoritesini yeniden tesis etmek, etnik ve mezhepsel \u00e7at\u0131\u015fmalar\u0131 dengelemek ve d\u0131\u015f tehditlere kar\u015f\u0131 \u00f6zellikle sad\u0131k K\u00fcrt a\u015firetlerini \u00f6rg\u00fctlemek amac\u0131yla kurulmu\u015f askeri bir yap\u0131d\u0131r. 1890\u2019larda te\u015fkil edilen bu alaylar, hem i\u00e7 g\u00fcvenli\u011fi sa\u011flama hem de s\u0131n\u0131r b\u00f6lgelerinde asker\u00ee cayd\u0131r\u0131c\u0131l\u0131k olu\u015fturma i\u015flevi g\u00f6rmeyi hedeflemi\u015ftir. Ancak uygulamada bu yap\u0131n\u0131n bir\u00e7ok soruna neden oldu\u011fu da bir ger\u00e7ektir. Keyf\u00ee uygulamalar, a\u015firet\u00e7ilik temelli g\u00fc\u00e7 odaklar\u0131, devletin silahl\u0131 deste\u011fini alan baz\u0131 gruplar\u0131n kendi halk\u0131na zulmetmesi gibi problemler zamanla b\u00fcy\u00fcm\u00fc\u015f; kimi b\u00f6lgelerde \u00e7at\u0131\u015fma ve kaosun kayna\u011f\u0131 h\u00e2line gelmi\u015ftir. Bu yap\u0131 K\u00fcrt toplumunda kimileri i\u00e7in Osmanl\u0131\u2019ya ba\u011fl\u0131l\u0131\u011f\u0131n simgesi, kimileri i\u00e7in ise zulm\u00fcn ve ayr\u0131mc\u0131l\u0131\u011f\u0131n arac\u0131 olarak alg\u0131lanm\u0131\u015ft\u0131r.<\/p>\n
Bedi\u00fczzaman Said Nurs\u00ee, d\u00f6nemin \u00f6nemli m\u00fctefekkirlerinden biri olarak, Hamidiye Alaylar\u0131na kar\u015f\u0131 do\u011frudan ret\u00e7i bir tutum sergilememi\u015f, aksine yap\u0131n\u0131n\u00a0\u0131slah edilmesi<\/strong>\u00a0gerekti\u011fini savunmu\u015ftur. Onun yakla\u015f\u0131m\u0131, d\u00f6nemin siyasal ve toplumsal karma\u015fas\u0131 i\u00e7inde\u00a0adalet, hikmet ve maslahat<\/strong>\u00a0eksenli bir de\u011ferlendirme \u00e7er\u00e7evesi sunar. 1891 y\u0131l\u0131nda kurulan Hamidiye S\u00fcvari Alaylar\u0131, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde sad\u0131k ve S\u00fcnni K\u00fcrt a\u015firetlerinden olu\u015fturulmu\u015ftur. Ancak bu yap\u0131lanma her K\u00fcrt a\u015firetini kapsamam\u0131\u015f; baz\u0131lar\u0131 d\u0131\u015flanm\u0131\u015f, baz\u0131lar\u0131 ise devletle olan ge\u00e7mi\u015f sorunlar\u0131 ya da ba\u011f\u0131ms\u0131z tutumlar\u0131 nedeniyle g\u00f6n\u00fcll\u00fc kat\u0131lmam\u0131\u015ft\u0131r. Bu se\u00e7ici yakla\u015f\u0131m, a\u015firetler aras\u0131nda\u00a0derin \u00e7at\u0131\u015fmalara ve ayr\u0131\u015fmalara<\/strong>\u00a0yol a\u00e7m\u0131\u015ft\u0131r. \u00d6zellikle Mu\u015f, Bitlis, Van ve Sason gibi b\u00f6lgelerde a\u015firet kavgalar\u0131, Hamidiye Alaylar\u0131n\u0131n do\u011frudan ya da dolayl\u0131 m\u00fcdahalesiyle b\u00fcy\u00fcm\u00fc\u015f; sosyal doku ciddi \u015fekilde zedelenmi\u015ftir. Devletin deste\u011fini arkas\u0131na alan baz\u0131 a\u015firetler, bu g\u00fcc\u00fc kendi \u00e7\u0131karlar\u0131 i\u00e7in kullanm\u0131\u015f, bask\u0131, \u015fiddet ve zorbal\u0131k gibi uygulamalar halk aras\u0131nda yayg\u0131nla\u015fm\u0131\u015f ve b\u00f6lgedeki\u00a0toplumsal huzuru tehdit eden bir mekanizma<\/strong>\u00a0h\u00e2line gelmi\u015ftir.<\/p>\n Bedi\u00fczzaman\u2019\u0131n Gen\u00e7 Ya\u015ftaki G\u00f6zlemleri<\/strong> Askerlik, E\u011fitim ve Toplumsal D\u00f6n\u00fc\u015f\u00fcm ili\u015fkisi<\/strong> [1]<\/a>\u00a0B.S.N. Tenvir Ne\u015friyat, \u0130\u00e7timai Re\u00e7eteler 1, 20.s. https:\/\/www.tenvirmobil.com Hamidiye Alaylar\u0131, II. Abd\u00fclhamid d\u00f6neminde K\u00fcrdistan\u2019da Osmanl\u0131 Devleti’nin otoritesini yeniden tesis etmek, etnik ve mezhepsel \u00e7at\u0131\u015fmalar\u0131 dengelemek ve d\u0131\u015f tehditlere kar\u015f\u0131 \u00f6zellikle sad\u0131k K\u00fcrt a\u015firetlerini \u00f6rg\u00fctlemek amac\u0131yla kurulmu\u015f askeri bir yap\u0131d\u0131r. 1890\u2019larda te\u015fkil edilen bu alaylar, hem i\u00e7 g\u00fcvenli\u011fi sa\u011flama hem de s\u0131n\u0131r b\u00f6lgelerinde asker\u00ee cayd\u0131r\u0131c\u0131l\u0131k olu\u015fturma i\u015flevi g\u00f6rmeyi hedeflemi\u015ftir. Ancak uygulamada bu yap\u0131n\u0131n bir\u00e7ok …<\/p>\n","protected":false},"author":32,"featured_media":24141,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1084],"tags":[6859,5577,5419,1616,734,6860],"class_list":["post-24140","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-arastirma","tag-2-abdulhamit","tag-abdulhamit","tag-hamidiye-alaylari","tag-manset","tag-osmanli","tag-osmanli-alaylari"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/24140","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=24140"}],"version-history":[{"count":2,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/24140\/revisions"}],"predecessor-version":[{"id":24143,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/24140\/revisions\/24143"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/media\/24141"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=24140"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=24140"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=24140"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nTarihsel Arka Plan<\/strong>
\nHamidiye Alaylar\u0131n\u0131n kurulu\u015f s\u00fcreci, yaln\u0131zca i\u00e7 g\u00fcvenlik kayg\u0131s\u0131yla a\u00e7\u0131klanamaz. Alaylar\u0131n te\u015fkili, 19. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011finde Osmanl\u0131 Devleti’nin \u00e7ok tabakal\u0131 krizleri ile do\u011frudan ili\u015fkilidir. 93 Harbi (1877-1878 Osmanl\u0131-Rus Sava\u015f\u0131) sonras\u0131 ya\u015fanan otorite bo\u015flu\u011fu, Rusya\u2019n\u0131n b\u00f6lgedeki n\u00fcfuzunun artmas\u0131 ve Ermeni komitelerinin faaliyetleri, yeni g\u00fcvenlik politikalar\u0131n\u0131n geli\u015ftirilmesini zorunlu k\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle Ermeni Ta\u015fnak ve H\u0131n\u00e7ak komiteleri, Rusya\u2019n\u0131n deste\u011fiyle ba\u011f\u0131ms\u0131zl\u0131k aray\u0131\u015f\u0131na girmi\u015f ve Osmanl\u0131 y\u00f6netimine kar\u015f\u0131 \u00f6rg\u00fctl\u00fc bir m\u00fccadele ba\u015flatm\u0131\u015ft\u0131r. Ayn\u0131 d\u00f6nemde, \u015eeyh Ubeydullah Nehr\u00ee liderli\u011finde 1880-1881 y\u0131llar\u0131nda ba\u011f\u0131ms\u0131z bir K\u00fcrdistan hedefleyen askeri hareketlilik, Osmanl\u0131 merkezini derinden etkilemi\u015ftir. T\u00fcm bu geli\u015fmeler, II. Abd\u00fclhamid\u2019in K\u00fcrt a\u015firetlerini kontrol alt\u0131na alacak, ayn\u0131 zamanda Osmanl\u0131\u2019ya sadakatlerini peki\u015ftirecek bir ordu kurma fikrini g\u00fc\u00e7lendirmi\u015ftir.<\/p>\n
\nBedi\u00fczzaman Said Nurs\u00ee, K\u00fcrdistan\u2019da yeti\u015fmi\u015f bir \u00e2lim olarak, Hamidiye Alaylar\u0131n\u0131n toplum \u00fczerindeki etkilerine gen\u00e7 ya\u015flardan itibaren tan\u0131kl\u0131k etmi\u015ftir. Ye\u011feni Abdurrahman Nurs\u00ee\u2019nin kaleme ald\u0131\u011f\u0131 \u201cTarih\u00e7e-i Hayat\u201d adl\u0131 eserde anlat\u0131ld\u0131\u011f\u0131na g\u00f6re, Bedi\u00fczzaman hen\u00fcz 16 ya\u015flar\u0131ndayken Siirt\u2019in Tillo beldesinde inzivaya \u00e7ekildi\u011fi bir d\u00f6nemde, r\u00fcyas\u0131nda Abdulkadir-i Geyl\u00e2n\u00ee Hazretlerini g\u00f6rm\u00fc\u015f ve \u015fu talimat\u0131 alm\u0131\u015ft\u0131r:\u00a0\u201cMolla Said! Miran A\u015fireti Reisi Mustafa Pa\u015fa\u2019ya gidiniz ve kendisini tarik-i hidayete davet ediniz. Ve kendisine yapt\u0131\u011f\u0131 zul\u00fcmden vazge\u00e7irin, namaza emir, ma\u2019rufa m\u00fcdavim olmas\u0131n\u0131 tavsiye ediniz. Aksi takdirde \u00f6ld\u00fcr\u00fcn\u00fcz!\u201d\u00a0<\/em>Bedi\u00fczzaman bu r\u00fcya \u00fczerine harekete ge\u00e7mi\u015f ve Mustafa Pa\u015fa\u2019n\u0131n \u00e7ad\u0131r\u0131na gitmi\u015ftir. Pa\u015fa kendisine neden geldi\u011fini sordu\u011funda, \u015fu ifadeyle kar\u015f\u0131l\u0131k vermi\u015ftir:\u00a0\u201cYa zulm\u00fc terkle namaz\u0131n\u0131 k\u0131lacaks\u0131n veyahut seni \u00f6ld\u00fcrece\u011fim.\u201d<\/em>[1]<\/a>
\nBu olay, Bedi\u00fczzaman\u2019\u0131n daha gen\u00e7 ya\u015fta b\u00f6lgedeki sosyal adaletsizliklere, \u00f6zellikle Hamidiye Alaylar\u0131 \u00fczerinden g\u00fc\u00e7 elde etmi\u015f a\u015firet reislerinin bask\u0131c\u0131 uygulamalar\u0131na kar\u015f\u0131 tav\u0131r ald\u0131\u011f\u0131n\u0131 g\u00f6steren \u00f6nemli bir \u00f6rnektir. Ayn\u0131 zamanda onun, daha o y\u0131llarda bile\u00a0din\u00ee, ahlaki ve toplumsal sorumluluk bilinciyle hareket etti\u011fini<\/strong>\u00a0g\u00f6stermektedir.
\nBedi\u00fczzaman\u2019\u0131n \u0131slah merkezli yakla\u015f\u0131m\u0131:<\/strong>
\nBedi\u00fczzaman Said Nurs\u00ee\u2019nin d\u00fc\u015f\u00fcnce sisteminde kurumlara y\u00f6nelik ele\u015ftiriler, toptan reddetme ya da ink\u00e2r \u00fczerine kurulmaz. O, de\u011ferlendirmelerini\u00a0netice<\/strong>,\u00a0<\/strong>maslahat<\/strong>\u00a0ve\u00a0hakikat<\/strong>\u00a0\u00fczerinden yapar. Bu ba\u011flamda Hamidiye Alaylar\u0131\u2019n\u0131 da kategorik olarak k\u00f6t\u00fc ya da zararl\u0131 bir yap\u0131 olarak nitelendirmek yerine,\u00a0\u00e7\u0131kt\u0131lar\u0131na, uygulama hatalar\u0131na ve y\u00f6nlendirme bi\u00e7imine<\/strong>\u00a0odaklan\u0131r.[2]<\/a>\u00a0Sorunun yap\u0131n\u0131n bizzat kendisinden de\u011fil, y\u00f6netenlerden ve uygulay\u0131c\u0131lardan kaynakland\u0131\u011f\u0131n\u0131 vurgular. Bedi\u00fczzaman, her olay ve kurumu\u00a0ahlak, adalet ve hikmet<\/strong>\u00a0s\u00fczgecinden ge\u00e7irerek de\u011ferlendirir. Onun yakla\u015f\u0131m\u0131nda tek \u00f6l\u00e7\u00fct de\u011fil,\u00a0\u00e7oklu \u00f6l\u00e7\u00fctler dengesi<\/strong>\u00a0s\u00f6z konusudur. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, Hamidiye Alaylar\u0131 gibi tart\u0131\u015fmal\u0131 kurumlar i\u00e7in de ge\u00e7erlidir. Zira o, bu yap\u0131n\u0131n \u0131slah edilerek\u00a0faydal\u0131 bir kuruma d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilece\u011fini<\/strong>\u00a0d\u00fc\u015f\u00fcnm\u00fc\u015f ve bu y\u00f6nde tekliflerde bulunmu\u015ftur. Kendi ifadesiyle, meselenin k\u00f6kten yok edilmesinden ziyade,\u00a0\u0131slah\u0131<\/strong>\u00a0esas alan bir yakla\u015f\u0131m sergilemi\u015ftir:\u00a0\u201c\u2019Hamidiye\u2019 denen asakir-i milliye-i m\u00fcttehide-i K\u00fcrd\u00ee intizam ister, la\u011fv\u0131 kabul etmez. Zira intizam, zarar\u0131 def ve b\u00fcy\u00fck bir menfaat\u0131n\u0131 temin edecektir. Ve mevt ve mahv\u0131n karde\u015fi olan la\u011fv -ki zarar\u0131 zararla def\u2019dir- muhalif-i kaide-i us\u00fbld\u00fcr\u2026\u201d<\/em>[3]<\/a>\u00a0Bu s\u00f6zleriyle Hamidiye Alaylar\u0131\u2019n\u0131n disiplinsizli\u011finin d\u00fczeltilmesi gerekti\u011fini, ancak tamamen ortadan kald\u0131r\u0131lmas\u0131n\u0131n \u00e7ok daha b\u00fcy\u00fck zararlara yol a\u00e7aca\u011f\u0131n\u0131 vurgular. Onun bu yakla\u015f\u0131m\u0131,\u00a0tedrici \u0131slah<\/strong>\u00a0ilkesine dayan\u0131r. Bedi\u00fczzaman’a g\u00f6re Hamidiye Alaylar\u0131’n\u0131n\u00a0\u201czararlar\u0131 zararla def edilmemelidir\u201d<\/em>. Aksine, bunlar\u0131n olumlu taraflar\u0131 muhafaza edilmeli, suiistimaller \u00f6nlenmeli, d\u00fczen ve disiplin ile olumlu bir \u00e7ehreye kavu\u015fturulmal\u0131d\u0131r. Bedi\u00fczzaman; toptanc\u0131 bir ink\u00e2r de\u011fil, ak\u0131ll\u0131 bir tamir fikrini esas ald\u0131\u011f\u0131ndan bu kurumlara yakla\u015f\u0131m\u0131nda da \u201c\u0131slah edilebilirlik\u201d ilkesini \u00f6ncelemi\u015ftir.<\/p>\n
\nBedi\u00fczzaman, askerli\u011fi sadece sava\u015f ve g\u00fcvenlik arac\u0131 olarak de\u011fil,\u00a0toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fcn bir vas\u0131tas\u0131<\/strong>\u00a0olarak da g\u00f6rm\u00fc\u015ft\u00fcr. Onun nazar\u0131nda askerlik,\u00a0a\u015firetler aras\u0131 birlik<\/strong>,\u00a0<\/strong>disiplin<\/strong>,\u00a0<\/strong>e\u011fitim<\/strong>,\u00a0<\/strong>medenile\u015fme<\/strong>\u00a0ve\u00a0sosyalle\u015fme<\/strong>\u00a0a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck bir potansiyele sahiptir.
\nHamidiye Alaylar\u0131n\u0131 de\u011ferlendirirken s\u0131k\u00e7a vurgulad\u0131\u011f\u0131 konulardan biri,\u00a0askerli\u011fin K\u00fcrt toplumu \u00fczerindeki olumlu d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc etkisidir.<\/strong>\u00a0Ona g\u00f6re, Hamidiye Alaylar\u0131n\u0131n kapat\u0131lmas\u0131, bir pencereyi de\u011fil bir kap\u0131y\u0131 kapatmak gibidir. A\u015firet mekteplerinin kapat\u0131lmas\u0131n\u0131n bile K\u00fcrt \u00e7ocuklar\u0131nda hayal k\u0131r\u0131kl\u0131\u011f\u0131 ve umutsuzluk yaratt\u0131\u011f\u0131n\u0131 belirten Bedi\u00fczzaman, alaylar\u0131n ortadan kald\u0131r\u0131lmas\u0131n\u0131n \u00e7ok daha y\u0131k\u0131c\u0131 sonu\u00e7lar do\u011furaca\u011f\u0131na dikkat \u00e7eker:\u00a0\u201cPencerenin kapat\u0131lmas\u0131yla b\u00f6yle olursa, kap\u0131n\u0131n seddi ile neler olmaz?\u201d<\/em>[4]<\/a>\u00a0Bu ifadeyle Bedi\u00fczzaman, Hamidiye Alaylar\u0131’n\u0131n e\u011fitimle entegre h\u00e2le getirilmesini ve birer\u00a0medeniyet okulu<\/strong>\u00a0gibi yap\u0131land\u0131r\u0131lmas\u0131n\u0131 \u00f6nermektedir. Ona g\u00f6re alaylar sadece sava\u015f e\u011fitimi veren yap\u0131lar de\u011fil, ayn\u0131 zamanda toplumun e\u011fitilmesi i\u00e7in kullan\u0131labilecek birer ara\u00e7t\u0131r.
\nBedi\u00fczzaman, Hamidiye Alaylar\u0131\u2019n\u0131n yeniden d\u00fczenlenip, i\u00e7erisine\u00a0dini ilimlerle birlikte modern fen bilimlerinin de yer ald\u0131\u011f\u0131 e\u011fitim kurumlar\u0131n\u0131n entegre edilmesini<\/strong>\u00a0savunur. Bu alaylar\u0131n e\u011fitimle desteklenmesi h\u00e2linde, K\u00fcrt toplumunun hem Osmanl\u0131’ya ba\u011fl\u0131l\u0131\u011f\u0131 artacak hem de modernle\u015fme s\u00fcre\u00e7lerine entegre olabilecektir. Bu y\u00f6n\u00fcyle askerli\u011fi bir\u00a0k\u00fclt\u00fcrel ve medeniyet projesi<\/strong>\u00a0olarak de\u011ferlendirir:\u00a0\u201c\u2026Hem de vah\u015fet ve ihtilaf ve a\u015fairlik ve h\u00fck\u00fcmetsizli\u011fin netaic-i zaruriyesi olan fenal\u0131klar\u0131 K\u00fcrdlere sebeb-i kemal olan \u2018askerlik\u2019 m\u00fcrafakat\u0131yla illet-i tardiye gibi illet yapmak, bir b\u00fcy\u00fck \u00e2limin i\u015fledi\u011fi bir kabahat ile ilmi tezyif ve muz\u0131r bilmek gibidir\u201d<\/em>[5]<\/a>\u00a0Bu benzetme ile, askerlik kurumunda yap\u0131lan hatalar\u0131n askerlik kurumunu k\u00f6t\u00fc g\u00f6stermemesi gerekti\u011fini; t\u0131pk\u0131 bir \u00e2limin hatas\u0131n\u0131n ilmi de\u011fersiz k\u0131lmayaca\u011f\u0131 gibi, alaylardaki suiistimallerin de t\u00fcm yap\u0131y\u0131 su\u00e7lu g\u00f6stermemesi gerekti\u011fini ifade eder.
\nAskerlik, onun g\u00f6z\u00fcnde toplumun e\u011fitilmesi, disiplin alt\u0131na al\u0131nmas\u0131 ve medeni bir ya\u015fam tarz\u0131na kavu\u015fturulmas\u0131 i\u00e7in bir vas\u0131tad\u0131r. Bu sebeple Hamidiye Alaylar\u0131’n\u0131n\u00a0e\u011fitimle entegre edilmesi<\/strong>,\u00a0<\/strong>adaletli bir \u015fekilde y\u00f6nlendirilmesi<\/strong>,\u00a0<\/strong>israf ve istibdattan ar\u0131nd\u0131r\u0131lmas\u0131<\/strong>,<\/strong>\u00a0onun idealindeki milli kimli\u011fin ad\u0131mlar\u0131ndan olan\u00a0\u2018K\u00fcrt birle\u015fik mill\u00ee ordusu\u2019<\/em>[6]<\/a>\u00a0anlay\u0131\u015f\u0131n\u0131n da temelini olu\u015fturur.
\nMe\u015frutiyet D\u00f6nemi Makaleleri \u00dczerinden De\u011ferlendirmeler<\/strong>
\n1908 y\u0131l\u0131nda II. Me\u015frutiyet\u2019in ilan\u0131, Osmanl\u0131 co\u011frafyas\u0131nda bir\u00e7ok fikir hareketini ve toplumsal a\u00e7\u0131l\u0131m\u0131 beraberinde getirmi\u015ftir. Bu d\u00f6nemde bas\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, dernek kurma ve fikir beyan etme \u00f6zg\u00fcrl\u00fc\u011f\u00fc sayesinde K\u00fcrt ayd\u0131nlar\u0131 da seslerini duyurabilme imk\u00e2n\u0131 bulmu\u015flard\u0131r. Bedi\u00fczzaman da bu \u00f6zg\u00fcrl\u00fck ortam\u0131ndan yararlanarak K\u00fcrt toplumu ad\u0131na d\u00fc\u015f\u00fcnce \u00fcretmi\u015f, makaleler yazm\u0131\u015f ve \u00e7\u00f6z\u00fcm \u00f6nerileri sunmu\u015ftur. Bu \u00f6nerilerden birisi de\u00a0Hamidiye Alaylar\u0131 ve a\u015firet yap\u0131s\u0131<\/strong>\u00a0ile ilgilidir.
\n\u00a0 \u015eura-y\u0131 \u00dcmmet Gazetesi\u2019nin 19 Kas\u0131m 1908<\/strong>\u00a0tarihli say\u0131s\u0131nda yay\u0131mlanan\u00a0\u201c<\/em><\/strong>Hamidiye Alaylar\u0131na Dair Beyan-\u0131 Hakikat<\/em><\/strong>\u201d<\/em><\/strong>[7]<\/a>\u00a0ba\u015fl\u0131kl\u0131 makalesi, Bedi\u00fczzaman\u2019\u0131n bu yap\u0131ya dair \u0131slah odakl\u0131 yakla\u015f\u0131m\u0131n\u0131 a\u00e7\u0131k\u00e7a ortaya koyar:\u00a0\u201c\u2019Hamidiye\u2019 denen asakir-i milliye-i m\u00fcttehide-i K\u00fcrd\u00ee intizam ister, la\u011fv\u0131 kabul etmez. Zira intizam, zarar\u0131 def ve b\u00fcy\u00fck bir menfaat\u0131n\u0131 temin edecektir. Ve mevt ve mahv\u0131n karde\u015fi olan la\u011fv -ki zarar\u0131 zararla def\u2019dir- muhalif-i kaide-i us\u00fbld\u00fcr\u201d<\/em>[8]<\/a>\u00a0Bu ifadeyle Bedi\u00fczzaman, Hamidiye Alaylar\u0131n\u0131n tamamen kald\u0131r\u0131lmas\u0131n\u0131n, sadece mevcut zarar\u0131n ba\u015fka bir zararla giderilmesi anlam\u0131na gelece\u011fini, bunun ise temel ilkelere ayk\u0131r\u0131 oldu\u011funu vurgular. Ona g\u00f6re esas olan, var olan kurumun disiplin alt\u0131na al\u0131nmas\u0131, yap\u0131sal olarak \u0131slah edilmesi ve\u00a0b\u00fcy\u00fck faydalar sa\u011flayacak bir potansiyele d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesidir.<\/strong>
\nAyn\u0131 y\u0131l\u0131n\u00a012 Aral\u0131k 1908<\/strong>\u00a0tarihli\u00a0K\u00fcrd Teav\u00fcn ve Terakki Gazetesi\u2019nin 2. say\u0131s\u0131nda<\/strong>\u00a0yay\u0131mlanan\u00a0\u201c<\/em><\/strong>K\u00fcrtler Neye Muhta\u00e7?<\/em><\/strong>\u201d<\/em><\/strong>\u00a0[9]<\/a>\u00a0ba\u015fl\u0131kl\u0131 makalesinde ise, Bedi\u00fczzaman K\u00fcrt toplumunun temel iki ihtiyac\u0131n\u0131 \u015f\u00f6yle a\u00e7\u0131klar: 1-Mill\u00ee birlik ve beraberlik, 2-<\/strong>\u00a0Din\u00ee ilimlerle birlikte modern fen ve teknik ilimlerin yayg\u0131nla\u015ft\u0131r\u0131lmas\u0131d\u0131r.<\/strong>\u00a0Bu iki amac\u0131n da hayata ge\u00e7irilmesinde Hamidiye Alaylar\u0131n\u0131n \u00f6nemli bir ara\u00e7 olabilece\u011fini belirtir. \u00c7\u00fcnk\u00fc bu alaylar, K\u00fcrt a\u015firetlerini bir araya getirme potansiyeline sahip oldu\u011fu gibi, ayn\u0131 zamanda\u00a0e\u011fitim ve toplumsal d\u00f6n\u00fc\u015f\u00fcm projeleriyle entegre edilirse<\/strong>\u00a0ger\u00e7ek bir millet ordusu h\u00e2line de gelebilir. Bu noktada Bedi\u00fczzaman, Hamidiye Alaylar\u0131n\u0131 sadece asker\u00ee bir yap\u0131lanma olarak de\u011fil,\u00a0medeniyet ve kalk\u0131nma s\u00fcrecinin ta\u015f\u0131y\u0131c\u0131s\u0131 bir g\u00fc\u00e7<\/strong>\u00a0olarak g\u00f6rmektedir.
\nYine\u00a026 Aral\u0131k 1908<\/strong>\u00a0tarihli\u00a0K\u00fcrd Teav\u00fcn ve Terakki Gazetesi\u2019nin 4. say\u0131s\u0131nda<\/strong>\u00a0yay\u0131mlanan\u00a0\u201c<\/em><\/strong>Bedi\u00fczzaman Molla Said-i K\u00fcrd\u00ee\u2019nin Mebusana Hitab\u0131<\/em><\/strong>\u201d<\/em><\/strong>[10]<\/a>\u00a0ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda K\u00fcrtlerin yeni e\u011fitim sistemine y\u00f6nelik korkular\u0131ndan bahseder. Bu korkunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn, Hamidiye Alaylar\u0131 vas\u0131tas\u0131yla kurulacak ve\u00a0\u201cmedrese\u201d ismiyle an\u0131lacak yeni e\u011fitim kurumlar\u0131nda<\/strong>\u00a0dini ilimlerle birlikte modern fenlerin \u00f6\u011fretilmesi oldu\u011funu belirtir. B\u00f6ylece halk\u0131n tepkisini \u00e7ekmeden, onlar\u0131 modernle\u015fme s\u00fcrecine dahil etmek m\u00fcmk\u00fcnd\u00fcr. Bu yakla\u015f\u0131m, onun\u00a0toplumun sosyo-psikolojik yap\u0131s\u0131n\u0131 dikkate alan tedrici modernle\u015fme fikrini<\/strong>\u00a0a\u00e7\u0131k\u00e7a ortaya koyar.
\nAyn\u0131 fikirler,\u00a0Volkan Gazetesi\u2019nin 25 Mart 1909 tarihli 84. say\u0131s\u0131nda yay\u0131mlanan\u00a0\u201cBedi\u00fczzaman-\u0131 K\u00fcrd\u00ee\u2019nin Fihriste-i Makas\u0131d\u0131 ve Efk\u00e2r\u0131n\u0131n Program\u0131d\u0131r\u201d<\/em><\/strong>[11]<\/a>\u00a0ba\u015fl\u0131kl\u0131 makalesinin sonunda[12]<\/a>\u00a0de tekrar edilir. Bu yaz\u0131lar, Bedi\u00fczzaman\u2019\u0131n Hamidiye Alaylar\u0131n\u0131 bir “sorun” olarak de\u011fil,\u00a0d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi gereken bir f\u0131rsat<\/strong>\u00a0olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc belgeleyen \u00f6nemli kaynaklard\u0131r.
\nM\u00fcnazarat[13]<\/a>\u00a0ve Son D\u00f6nem Ele\u015ftirileri<\/strong>
\nBedi\u00fczzaman\u2019\u0131n 1910 y\u0131l\u0131nda kaleme ald\u0131\u011f\u0131 ve K\u00fcrt a\u015firetleriyle do\u011frudan yapt\u0131\u011f\u0131 g\u00f6r\u00fc\u015fmelere dayanan\u00a0\u201cM\u00fcnazarat\u201d<\/strong>\u00a0adl\u0131 eseri, onun Hamidiye Alaylar\u0131 konusundaki d\u00fc\u015f\u00fcncelerinin olgunla\u015fm\u0131\u015f h\u00e2lini sunar. Bu eser, hem toplumun ger\u00e7ek nabz\u0131n\u0131 tuttu\u011fu hem de \u00e7\u00f6z\u00fcm \u00f6nerileri sundu\u011fu i\u00e7in \u00f6zel bir \u00f6neme sahiptir.
\nM\u00fcnazarat\u2019ta yer alan bir diyalogda,\u00a0\u201c<\/em><\/strong>\u0130stibdad\u0131n \u00e7irkinli\u011fine, me\u015frutiyetin bu derece iyili\u011fine delilin nedir?<\/em><\/strong>\u201d<\/em><\/strong>\u00a0sorusuna Bedi\u00fczzaman\u2019\u0131n verdi\u011fi cevap, dolayl\u0131 olarak Hamidiye Alaylar\u0131na y\u00f6nelik sert bir ele\u015ftiri i\u00e7ermektedir:\u00a0\u201c\u2026e\u015fkiyal\u0131k ve husumet derdiyle m\u00fcltehab bulunan o v\u00fccuda, iltihab\u0131 tezyid eden \u2018hamid\u00eelik\u2019 icra etmek… Acaba tedavi mi, yoksa tesmim midir? Melek\u00fc\u2019l-mevte yard\u0131m etmektir\u2026\u201d<\/em>[14]<\/a>\u00a0Bu ifadeyle Bedi\u00fczzaman, Hamidiye Alaylar\u0131n\u0131n e\u011fer\u00a0islah edilmeden<\/strong>, sadece eski istibdat anlay\u0131\u015f\u0131yla uygulanmaya devam ederse, toplumsal yaralar\u0131 tedavi etmek yerine daha da derinle\u015ftirece\u011fini ve\u00a0\u00f6l\u00fcmc\u00fcl sonu\u00e7lar do\u011furaca\u011f\u0131n\u0131<\/strong>\u00a0ifade etmektedir. Ona g\u00f6re K\u00fcrt toplumunda zaten var olan e\u015fkiyal\u0131k, d\u00fc\u015fmanl\u0131k ve kaos ortam\u0131, Hamidiye Alaylar\u0131n\u0131n yanl\u0131\u015f y\u00f6netimiyle daha da k\u00f6t\u00fcle\u015fmi\u015f ve adeta bir\u00a0zehirlenme<\/strong>\u00a0etkisi g\u00f6stermi\u015ftir. Burada dikkat \u00e7eken nokta, Bedi\u00fczzaman\u2019\u0131n ilk d\u00f6nem yaz\u0131lar\u0131nda \u0131slah edilebilece\u011fine inand\u0131\u011f\u0131 bu yap\u0131n\u0131n, zamanla\u00a0bu potansiyelini kaybetmesi<\/strong>\u00a0ve istibdad\u0131n arac\u0131 h\u00e2line gelmesi sebebiyle daha sert ele\u015ftirilere maruz kalmas\u0131d\u0131r. \u015eunu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr ki, Bedi\u00fczzaman\u2019\u0131n ele\u015ftirisi yap\u0131ya de\u011fil,\u00a0kullan\u0131m bi\u00e7imine ve k\u00f6t\u00fc y\u00f6netime<\/strong>\u00a0y\u00f6neliktir.
\n\u00a0\u00a0 Sonu\u00e7 olarak;<\/strong>\u00a0Bedi\u00fczzaman Said Nurs\u00ee\u2019nin Hamidiye Alaylar\u0131na bak\u0131\u015f\u0131, ne k\u00f6r\u00fc k\u00f6r\u00fcne bir savunma ne de kategorik bir reddiyedir.\u00a0Onun bu kuruma yakla\u015f\u0131m\u0131,\u00a0\u00e7ok tabakal\u0131 bir muhakeme<\/strong>,\u00a0<\/strong>tarihi ba\u011flam\u0131 g\u00f6zeten bir perspektif<\/strong>\u00a0ve\u00a0\u0131slah\u0131 esas alan bir metodoloji<\/strong>\u00a0\u00fczerinden \u015fekillenmi\u015ftir.\u00a0<\/em>Tarih\u00ee, siyasi ve toplumsal ba\u011flamlar\u0131 dikkate alarak yapt\u0131\u011f\u0131 de\u011ferlendirmeler, her zaman\u00a0adalet<\/strong>,\u00a0<\/strong>maslahat<\/strong>\u00a0ve\u00a0hikmet<\/strong>\u00a0ilkeleriyle \u00f6r\u00fcl\u00fcd\u00fcr.
\nHamidiye Alaylar\u0131, kurulu\u015f ama\u00e7lar\u0131 bak\u0131m\u0131ndan bir ihtiyaca cevap verme aray\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fc olmakla birlikte, uygulamada \u00e7e\u015fitli sorunlara ve suistimallere zemin haz\u0131rlam\u0131\u015ft\u0131r. Bedi\u00fczzaman bu \u00e7eli\u015fkili durumu \u00e7ok iyi tahlil etmi\u015f;\u00a0yap\u0131n\u0131n potansiyel faydalar\u0131n\u0131 g\u00f6z ard\u0131 etmeden<\/strong>, zarar veren y\u00f6nlerine kar\u015f\u0131 da duyars\u0131z kalmam\u0131\u015ft\u0131r. Onun \u00f6nerisi, yap\u0131n\u0131n t\u00fcmden kald\u0131r\u0131lmas\u0131 de\u011fil,\u00a0\u0131slah edilerek bir d\u00f6n\u00fc\u015f\u00fcm ge\u00e7irmesi<\/strong>\u00a0ve yeniden yap\u0131land\u0131r\u0131lmas\u0131d\u0131r.
\nBedi\u00fczzaman\u2019a g\u00f6re; Suiistimallerin nedeni askerlik kurumu de\u011fil, onu k\u00f6t\u00fcye kullanan zihniyettir. Alaylardaki olumsuzluklar; a\u015firet\u00e7ilik, h\u00fck\u00fcmetsizlik, cehalet ve vah\u015fet ortam\u0131n\u0131n zorunlu sonu\u00e7lar\u0131d\u0131r. Askerlik do\u011fru kullan\u0131ld\u0131\u011f\u0131nda K\u00fcrt toplumu i\u00e7in bir\u00a0k\u00fclt\u00fcrel ve sosyolojik e\u011fitim<\/strong>\u00a0vas\u0131tas\u0131 olabilir. E\u011fitim ile entegre edilen bir asker\u00ee yap\u0131lanma, K\u00fcrt toplumunu hem Osmanl\u0131\u2019ya daha g\u00fc\u00e7l\u00fc ba\u011flayacak hem de medeniyet dairesine ta\u015f\u0131yacakt\u0131r.
\nAncak II. Me\u015frutiyet sonras\u0131 d\u00f6nemde gerek \u0130ttihat ve Terakki y\u00f6netiminin politikalar\u0131, gerekse alaylar\u0131n disiplin alt\u0131na al\u0131nmas\u0131nda g\u00f6sterilen yetersizlikler, Bedi\u00fczzaman\u2019\u0131n teklif etti\u011fi \u0131slah modelinin uygulanmas\u0131n\u0131 engellemi\u015ftir.\u00a0M\u00fcnazarat<\/strong>\u00a0eserinde yer alan ele\u015ftiriler, bu ba\u015far\u0131s\u0131zl\u0131\u011fa kar\u015f\u0131 duydu\u011fu hayal k\u0131r\u0131kl\u0131\u011f\u0131n\u0131 ve toplum ad\u0131na ta\u015f\u0131d\u0131\u011f\u0131 endi\u015feyi a\u00e7\u0131k\u00e7a ortaya koyar. Bedi\u00fczzaman\u2019\u0131n bu konudaki tavr\u0131, daha genel bir tutumun par\u00e7as\u0131d\u0131r: O, daima\u00a0tahrip ve y\u0131k\u0131m yerine yap\u0131m ve d\u00fczeltme<\/strong>\u00a0yolunu \u00f6nermi\u015ftir.\u00a0Kurumlar\u0131 d\u00fc\u015fmanla\u015ft\u0131rmak yerine<\/strong>, onlar\u0131 ideal i\u015fleyi\u015flerine kavu\u015fturacak yollar\u0131 aram\u0131\u015ft\u0131r.\u00a0Toplumlar\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn k\u00f6kten de\u011fil, tedrici ve dengeli<\/strong>\u00a0bir \u015fekilde olmas\u0131 gerekti\u011fini savunmu\u015ftur.
\nBedi\u00fczzaman, Hamidiye Alaylar\u0131n\u0131 bir vehim ya da \u00f6vg\u00fc konusu yapmam\u0131\u015f;\u00a0ger\u00e7ek\u00e7i, yap\u0131c\u0131 ve sorumlu bir yakla\u015f\u0131mla<\/strong>\u00a0ele alm\u0131\u015ft\u0131r. Onun bu tavr\u0131, sadece Hamidiye Alaylar\u0131 i\u00e7in de\u011fil, genel olarak tarih\u00ee kurumlara, toplumsal yap\u0131lara ve siyasi s\u00fcre\u00e7lere kar\u015f\u0131 geli\u015ftirilecek\u00a0adil, \u0131slah temelli bir bak\u0131\u015f a\u00e7\u0131s\u0131<\/strong>\u00a0i\u00e7in \u00f6nemli bir \u00f6rnek te\u015fkil etmektedir.<\/p>\nAbdullah MOLLAO\u011eLU-<\/strong>risaleportal.com<\/h3>\n
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\n[2]<\/a>B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, Mektubat,493.s, https:\/\/zehra.com.tr
\n[3]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 505.s, https:\/\/zehra.com.tr
\n[4]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 505.s, https:\/\/zehra.com.tr
\n[5]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 506.s, https:\/\/zehra.com.tr
\n[6]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 505.s, https:\/\/zehra.com.tr
\n[7]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 505-506.s, https:\/\/zehra.com.tr
\n[8]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 505.s, https:\/\/zehra.com.tr
\n[9]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 511-512.s, https:\/\/zehra.com.tr
\n[10]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 518-523.s, https:\/\/zehra.com.tr
\n[11]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 537-544.s, https:\/\/zehra.com.tr
\n[12]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 544.s, https:\/\/zehra.com.tr
\n[13]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 77-149.s, https:\/\/zehra.com.tr
\n[14]<\/a>\u00a0B.S.N. Zehra Yay\u0131nc\u0131l\u0131k, \u0130\u00e7timai Dersler, 84.s, https:\/\/zehra.com.tr<\/p>\n","protected":false},"excerpt":{"rendered":"