Ceren Lord<\/p>\n\n\n\n
T\u00fcrkiye\u2019de \u0130slamc\u0131 hareketin \u00f6nde gelen d\u00fc\u015f\u00fcn\u00fcrlerinden ve ayn\u0131 zamanda Cumhurba\u015fkan\u0131 Erdo\u011fan’\u0131n \u2018fetvac\u0131s\u0131’ olarak bilinen Hayrettin Karaman, Yeni \u015eafak gazetesindeki k\u00f6\u015feyaz\u0131s\u0131nda dindarlara \u015f\u00f6yle seslenir:<\/p>\n\n\n\n
\u201cT\u00fcrkiye\u2019de bir kesim, kendilerini tavizsiz M\u00fcsl\u00fcmanlar diye takdim ederek veya b\u00f6yle bilerek eskiden beri Diyanet\u2019i taviz vermekle, d\u00fczenin uydusu olmakla itham eder ve ele\u015ftirirler. \u2026Diyanet de \u2026 asla d\u00fczene itaat edece\u011fim diye Allah\u2019a \u00e2si olmad\u0131 \u2026H\u00e2s\u0131l\u0131 elimizde vakf\u0131yla beraber Diyanet gibi muazzam bir kurum var, bu kurum vas\u0131tas\u0131yla halk\u0131n sa\u011fl\u0131kl\u0131 \u0130sl\u00e2mla\u015fma yolunda ad\u0131mlar atmas\u0131 m\u00fcmk\u00fcn, iyi niyetli ve ger\u00e7ek\u00e7i ele\u015ftiriler d\u0131\u015f\u0131nda Diyanet kar\u015f\u0131tl\u0131\u011f\u0131, daha s\u0131k\u0131 ve tavizsiz dindarl\u0131\u011fa ba\u011flanamaz.\u201d<\/p>\n\n\n\n
T\u00fcrkiye\u2019de \u0130slamizasyonun ba\u015f akt\u00f6r\u00fc olan Diyanet\u2019in ise ayn\u0131 davaya nail olduklar\u0131n\u0131 Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 (Diyanet) E\u011fitim Hizmetleri Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fcnde \u00e7al\u0131\u015fan ve 2017 y\u0131l\u0131nda kuruma ba\u015fkan olarak atanan Ali Erba\u015f, 2015 y\u0131l\u0131nda yine Yeni \u015eafak gazetesinde yazd\u0131\u011f\u0131 bir yaz\u0131da AKP d\u00f6neminde \u0130slamla\u015fmada kat edilen yolu anlat\u0131rkendo\u011fruluyordu:<\/p>\n\n\n\n
\u201cHem kendimiz ve hem de neslimiz i\u00e7in manevi beslenme kaynaklar\u0131m\u0131z\u0131n Ku\u2019ran ve s\u00fcnnet merkezli olmas\u0131ndan taviz vermemeliyiz. Dindar nesil yeti\u015ftirmek i\u00e7in \u00f6n\u00fcm\u00fczde duran f\u0131rsatlar\u0131 iyi de\u011ferlendirmeliyiz. Y\u00fczelli bine yakla\u015fan din g\u00f6revlisi, y\u00fczbinlerce imam-hatip mezunu, \u00f6\u011fretmeni ve \u00f6\u011frencisi, onbinlerce ilahiyat mezunu, \u00f6\u011fretim eleman\u0131 ve \u00f6\u011frencisi, onbinlerce Kur\u2019an kursu \u00f6\u011freticisi ve \u00f6\u011frencisi, ilk ve orta dereceli okullar\u0131n t\u00fcm s\u0131n\u0131flar\u0131nda \u00fc\u00e7 senedir se\u00e7meli olarak okutulan Kur\u2019an-\u0131 Kerim, Peygamberimiz\u2019in hayat\u0131, temel dini bilgiler gibi derslerin mevcudiyeti ne b\u00fcy\u00fck f\u0131rsatlard\u0131r.\u201d<\/p>\n\n\n\n
Diyanet ulemas\u0131 ve \u0130slamc\u0131 hareket aras\u0131nda ge\u00e7i\u015fgenli\u011fi ve ortak \u00e7\u0131kar ve davaya tabii olmalar\u0131 yeni olmamakla beraber AKP d\u00f6neminde daha g\u00f6r\u00fcn\u00fcr olmu\u015ftur. Ancak Diyanet \u00fczerine yap\u0131lm\u0131\u015f akademik \u00e7al\u0131\u015fmalar ve kamusal s\u00f6ylemdekurumu \u201cKemalist laik devletin\u201d dini kontrol etmek i\u00e7in olu\u015fturdu\u011fu ideolojik bir ayg\u0131t\u0131 olarak g\u00f6rmekten ileri gidilmedi. Bunun temel nedenlerinden biri Deniz Kandiyoti\u2019nin tan\u0131mlad\u0131\u011f\u0131 \u00fczere, T\u00fcrkiye\u2019de sek\u00fclerizm \u00fczerine yap\u0131lan \u00e7al\u0131\u015fmalara h\u00e2kim olan anlat\u0131n\u0131n kurdu\u011fu hegemonik perspektiftir. Bu h\u00e2kim anlat\u0131, modern T\u00fcrkiye tarihini bask\u0131c\u0131 \u201cKemalist laik devlet\u201d ile bu bask\u0131ya maruz kalan M\u00fcsl\u00fcman toplum aras\u0131nda s\u00fcregiden bir m\u00fccadele olarak yans\u0131t\u0131r. Diyanet \u00fczerine yap\u0131lan \u00e7al\u0131\u015fmalar ise bu \u00e7er\u00e7eveden kurumsalla\u015fm\u0131\u015ft\u0131r. S\u00f6zgelimi, \u0130\u015ftar G\u00f6zayd\u0131n Diyanet i\u00e7in \u201cCumhuriyet tarihi boyunca T\u00fcrkiye devletinin ideolojik bir ara\u00e7 olarak benimsedi\u011fi kurumlardan biri olarak temay\u00fcz etmektedir\u201d der ve \u0130sl\u00e2m\u0131 \u201cd\u00fczenlemek\u201d ve laikli\u011fi korumak i\u00e7in kullan\u0131ld\u0131\u011f\u0131n\u0131 iddia eder. \u0130lahiyat\u00e7\u0131 \u0130smail Kara ise Diyanet \u201cnerede ise Cumhuriyet\u2019le ya\u015f\u0131t tarihi s\u00fcresince, kendine bi\u00e7ilen yere ve s\u0131n\u0131rlara sad\u0131k kalarak\u2026 Devletin felsefi ve siyasi temay\u00fclleri, zaman zaman bask\u0131lar\u0131 do\u011frultusunda din\u00ee yorumlar yapan, halk\u0131n din anlay\u0131\u015f\u0131n\u0131, dini ya\u015fama bi\u00e7imini d\u00f6n\u00fc\u015ft\u00fcrmeyi ama\u00e7layan bir kurum olagelmi\u015ftir\u201d s\u00f6zleriyle bu \u00e7er\u00e7evedeki yerini al\u0131r. Ayn\u0131 minvalde Ahmet Kuru da Diyanet\u2019i \u0130sl\u00e2m\u0131 kontrol alt\u0131nda tutmaya \u00e7al\u0131\u015fan bask\u0131c\u0131 laik ajandan\u0131n bir par\u00e7as\u0131 olaraktan\u0131mlar. Son y\u0131llarda D\u0130B\u2019in AKP\u2019nin \u201cideolojik devlet aparat\u0131\u201d olarak konumland\u0131ran analizler bu h\u00e2kim anlat\u0131y\u0131 devam ettirmi\u015ftir. Bu \u00e7al\u0131\u015fmalar\u0131n hi\u00e7birinde Diyanet, kendine \u00f6zg\u00fc ajandas\u0131 olan ve bu kapsamda \u00e7al\u0131\u015fmalar y\u00fcr\u00fctecek kapasitede bir akt\u00f6r olarak d\u00fc\u015f\u00fcn\u00fclmemi\u015ftir.<\/p>\n\n\n\n
Nitekim,\u00a0yukar\u0131da Karaman ve Erba\u015f’\u0131n s\u00f6zlerinden \u00e7\u0131kar\u0131labilece\u011fi gibi\u00a0bu yakla\u015f\u0131mlar\u00a0sahadaki ger\u00e7ekleri\u00a0eksik veya yanl\u0131\u015f\u00a0yorumlamakla\u00a0beraber\u00a0\u00e7arp\u0131tm\u0131\u015ft\u0131r. Ayn\u0131zamanda, bu yayg\u0131n yakla\u015f\u0131mlar\u00a0T\u00fcrkiye\u2019ye\u00a0m\u00fcnhas\u0131r de\u011fil,\u00a0\u0130ran’daki 1979 \u0130slam devrimine dayanan\u00a0akademide\u00a0daha geni\u015f bir e\u011filimle de ili\u015fkilidir.\u00a0Bu\u00a0e\u011filime g\u00f6re,\u00a0b\u00f6lgedeki emperyalizme kar\u015f\u0131 M\u00fcsl\u00fcmanlar\u0131n kurtulu\u015funa laik Arap milliyet\u00e7ili\u011fi veya sosyalizmden ziyade \u0130slamc\u0131l\u0131k\u00a0otantik ve yerli\u00a0cevap\u00a0olarak\u00a0g\u00f6r\u00fcl\u00fcr,\u00a0ve\u00a0Sadik Jalal al\u2019Azm ve Gilber Achkar\u00a0gibi \u00e7e\u015fitli akademisyenler,\u00a0bunu\u00a0‘ters-oryantalizm’\u00a0(reverse-orientalism) olarak adland\u0131r\u0131r.\u00a0Ters-oryantalistyakla\u015f\u0131m\u0131na\u00a0g\u00f6re,\u00a0siyasi \u0130slam \u0130slam dininden ayr\u0131 bir siyasi proje olarak de\u011fil, s\u00f6zde M\u00fcsl\u00fcman d\u00fcnyas\u0131n\u0131n\u00a0\u00f6z\u00a0pop\u00fcler k\u00fclt\u00fcr\u00fc olarak\u00a0g\u00f6r\u00fcl\u00fcr. Ba\u015fka bir deyi\u015fle, akademi \u0130slamc\u0131 kimlik politikalar\u0131n\u0131\u00a0sorgusuz\u00a0benimsemi\u015ftir.\u00a0Bu\u00a0ak\u0131m\u00f6zellikle\u00a0post-kolonyal\u00a0(post-colonial,\u00a0s\u00f6m\u00fcrge sonras\u0131)\u00a0akademisyenlerin ve en \u00fcnl\u00fc temsilcileri Talal\u00a0Asad’\u0131n din ve siyaset \u00e7al\u0131\u015fmalar\u0131ndaki art\u0131k neredeyse ortodoksla\u015fm\u0131\u015fyakla\u015f\u0131m\u0131n\u0131n temelini olu\u015fturuyor.\u00a0Post-kolonyal\u00a0akademisyenler,\u00a0otantik ve yerli\u00a0M\u00fcsl\u00fcman\u00a0topluma\u00a0kar\u015f\u0131t olarak temelde laik\u00a0olarak\u00a0g\u00f6r\u00fclen\u00a0bir modern devlet aras\u0131nda ayr\u0131m yaparlar. Laikli\u011fi\u00a0karikat\u00fcrize\u00a0edip,\u00a0\u0130slamc\u0131lar\u0131n\u00a0b\u00fct\u00fcnM\u00fcsl\u00fcmanlar\u0131n otantik temsilcileri olduklar\u0131 iddialar\u0131n\u0131\u00a0kabul ederek\u00a0son derece\u00a0\u00f6zc\u00fc\u00a0bir\u00a0mant\u0131k\u00a0y\u00fcr\u00fct\u00fcrler.\u00a0Bu\u00a0\u00e7er\u00e7evede,laik vatanda\u015flar, dindar olmayan M\u00fcsl\u00fcmanlar vb. emperyalist i\u015fbirlik\u00e7iler veya s\u00f6m\u00fcrgele\u015ftirilmi\u015f zihinler olarak\u00a0g\u00f6sterilir.\u00a0Siyasal \u0130slam’\u0131n mezhep\u00e7i ve \u015fiddet yanl\u0131s\u0131 politikalar\u0131n\u0131 veya K\u0131z\u0131lba\u015flar ve Aleviler gibi\u00a0ulema taraf\u0131ndan\u00a0‘sapk\u0131n’ olarak g\u00f6r\u00fclenlerin,\u00a0s\u00f6zde\u00a0\u00e7ok k\u00fclt\u00fcrl\u00fc olarak romantikle\u015ftirdikleri Osmanl\u0131 devleti taraf\u0131ndan say\u0131s\u0131z katliama maruz kalmalar\u0131n\u0131bu akademisyenler g\u00f6rmezden gelirler.<\/p>\n\n\n\n
Yine, bu \u015fekildeki anlat\u0131lar\u0131n temelde gizleyip dikkatlerden ka\u00e7\u0131rmay\u0131 ba\u015fard\u0131\u011f\u0131 ise Diyanet\u2019in <\/em>\u00f6zg\u00fcl bir kimli\u011fi ve bu kapsamda sahip oldu\u011fu tarihsel ajandas\u0131n\u0131 hayata ge\u00e7irmek amac\u0131yla bulundu\u011fu ko\u015fullara uyum sa\u011flay\u0131p \u00e7al\u0131\u015fmalar y\u00fcr\u00fctebilecek kapasitede bir akt\u00f6r oldu\u011fu ger\u00e7e\u011fidir. D\u0130B te\u015fkil\u00e2t\u0131n\u0131n askeri darbe d\u00f6nemlerinde geni\u015flemesi, iktidarlar\u0131n Diyanet \u00fczerinden politikalar\u0131n\u0131 me\u015frula\u015ft\u0131rma \u00e7abalar\u0131, literat\u00fcrdeki bu anlat\u0131y\u0131 destekleyen veriler olarak tart\u0131\u015f\u0131ld\u0131. Mesela Tek Parti d\u00f6nemindeki Cumhuriyet reformlar\u0131ndan, laikli\u011fin en g\u00fc\u00e7l\u00fc motivasyonlardan biri oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen 27 May\u0131s 1960 kadrolar\u0131na kadar, siyasi iktidarlar politikalar\u0131n\u0131 D\u0130B hutbeleriyle me\u015frula\u015ft\u0131rma \u00e7abas\u0131nda oldu. T\u00fcm bu \u00e7abalar Diyanet\u2019i siyasi iktidar\u0131n bir \u201cayg\u0131t\u0131\u201d olarak g\u00f6ren anlat\u0131y\u0131 g\u00fc\u00e7lendirdi. Fakat bu ili\u015fkinin tek tarafl\u0131 bir fayda sa\u011flad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek madalyonun sadece bir y\u00fcz\u00fcn\u00fc yans\u0131tmaktad\u0131r. Diyanet\u2019in, Osmanl\u0131 ulemas\u0131n\u0131n var olu\u015f bi\u00e7imine ko\u015fut olarak, geli\u015fmeleri kendi lehine \u00e7evirip kendi g\u00fcc\u00fcn\u00fc artt\u0131rma y\u00f6n\u00fcnde geli\u015ftirmi\u015f oldu\u011fu ajandas\u0131 ise h\u00e2kim anlat\u0131 \u00e7er\u00e7evesinde madalyonun g\u00f6r\u00fcnmeyen di\u011fer y\u00fcz\u00fc olarak kald\u0131.<\/p>\n\n\n\n Diyanet\u2019in Alevi politikas\u0131 da bu \u00e7er\u00e7eve i\u00e7indende\u011ferlendirilebilinir. Diyanet S\u00fcnni Hanefi \u0130slam otoritesi konumuyla Cumhuriyet boyunca ve Osmanl\u0131 ulemas\u0131 ile s\u00fcreklilik i\u00e7ererek Alevilerin e\u015fit vatanda\u015fl\u0131k taleplerine set \u00e7ekmi\u015ftir. 1960\u2019larda askeri h\u00fck\u00fcmetlerin (e\u015fit vatanda\u015fl\u0131k de\u011fil ama anti-Kurt politikalar\u0131n\u0131n par\u00e7as\u0131 olarak) AlevilereDiyanet i\u00e7inde temsiliyet verme \u00e7abalar\u0131, AKP d\u00f6nemindecemevlerine hukuki stat\u00fc verme gibi konularda Diyanet\u2019in tutumu kabul g\u00f6rm\u00fc\u015ft\u00fcr. Ayn\u0131 zamanda 2007 y\u0131l\u0131nda ortaya at\u0131lan ve e\u015fit vatanda\u015fl\u0131ktan ziyade, bir asimilasyon projesi olan s\u00f6zde \u2018Alevi a\u00e7\u0131l\u0131m\u0131\u2019na kat\u0131lan \u2018devlete yak\u0131n Alevi kurumlar\u0131 bile Diyanet\u2019in herhangi bir anla\u015fmaya engel olduklar\u0131n\u0131 g\u00f6zlemlemi\u015ftir.<\/p>\n\n\n\n Ayr\u0131ca, \u00f6rnek olarak eski Diyanet \u0130\u015fleri Ba\u015fkan\u0131 Mehmet G\u00f6rmez, AKP\u2019nin 64. H\u00fck\u00fcmet Program\u0131\u2019nda yer alan, Cemevlerine hukuki stat\u00fc verilmesine kar\u015f\u0131 s\u00fcregelenyakla\u015f\u0131mlar\u0131n\u0131 \u015f\u00f6yle dile getirmi\u015ftir: <\/p>\n\n\n\n “Bizim daima iki k\u0131rm\u0131z\u0131 \u00e7izgimiz olmu\u015ftur, bundan hi\u00e7bir zaman vazge\u00e7medik. Bir tanesi; Alevili\u011fin \u0130slam\u2019\u0131n d\u0131\u015f\u0131nda bir yol olarak tarif edilmesi. \u00c7\u00fcnk\u00fc bin y\u0131ll\u0131k tarih bunu yalanl\u0131yor, do\u011fru olmad\u0131\u011f\u0131n\u0131 ortaya koyuyor. \u0130kincisi <\/em>de;<\/em> cemevlerinin caminin alternatifi, ba\u015fka bir inanc\u0131n mabedi gibi g\u00f6sterilmesi<\/em>.<\/em>\u201d<\/em><\/p>\n\n\n\n Bu ba\u011flamda bir devlet kurumu olan Diyanet\u2019in S\u00fcnni (Hanefi) M\u00fcsl\u00fcman kimli\u011finin merkez\u00ee kurumu, koruyucusu ve ta\u015f\u0131y\u0131c\u0131s\u0131 olarak Alevili\u011fe kar\u015f\u0131 m\u00fcdahaleleri ulus-devletin s\u0131n\u0131rlar\u0131n\u0131 sadece S\u00fcnni M\u00fcsl\u00fcmanlar\u0131 alarak belirlemi\u015ftir, di\u011ferleri ise \u00f6teki veya sapk\u0131n olarak damgalanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n Diyanet\u2019in di\u011fer devlet akt\u00f6rlerine g\u00f6re olduk\u00e7a reddiyeci tutumunun bir \u00f6rne\u011fi olarak, kurum 1948\u2019de 11. y\u00fczy\u0131lda ya\u015fam\u0131\u015f bir Yemenli S\u00fcnni din adam\u0131n\u0131n, Kuran\u2019\u0131n ezoterik yorumlamalar\u0131na kar\u015f\u0131 B\u00e2t\u0131niler ve Karmatilerin \u0130\u00e7 Y\u00fcz\u00fc<\/em> adl\u0131 kitab\u0131n\u0131 \u00e7evirtip yay\u0131mlad\u0131. Eski Diyanet \u0130\u015fleri ba\u015fkanlar\u0131ndan (1947\u20131951) Ahmet Hamdi Akseki\u2019nin \u00f6ns\u00f6z\u00fcn\u00fc yazd\u0131\u011f\u0131 bu kitab\u0131n yay\u0131mlanmas\u0131, kurumun S\u00fcnni (Hanefi) \u0130sl\u00e2mi ortodoksinin ta\u015f\u0131y\u0131c\u0131s\u0131 ve koruyucusu olarak mezhep\u00e7i tarafgirli\u011fini ortaya koyuyordu. Akseki \u2018Ehli Beyte muhabbet iddia eden\u2019 ve Ali taraftar\u0131 toplumlar diyerek muhtemel Alevileri hedef g\u00f6steren yaz\u0131s\u0131nda olduk\u00e7a a\u015fa\u011f\u0131lay\u0131c\u0131 yorumlar yaparak, onlar\u0131n \u0130ranl\u0131 Zerd\u00fc\u015ftler ve Yahudiler taraf\u0131ndan \u0130sl\u00e2m’\u0131n birli\u011fini ve inan\u00e7lar\u0131n\u0131 bozmak \u00fcmidiyle \u0130sl\u00e2m i\u00e7inde ayr\u0131l\u0131k tohumlar\u0131 yaymak i\u00e7in \u015eiilik ve B\u00e2t\u0131niye gibi farkl\u0131 inan\u00e7 bi\u00e7imlerinin propagandas\u0131n\u0131 yapt\u0131klar\u0131n\u0131 ileri s\u00fcrd\u00fc. Akseki daha da ileri giderek, \u201ck\u00f6t\u00fc emeller pe\u015finde ko\u015fan bu \u015feytan ruhlu kimselerin tuza\u011f\u0131na d\u00fc\u015fmekten milletimizi korumak en \u00f6nemli bir vazifedir\u201d dedi. Kitap, b\u00fcy\u00fck bir Arap Alevi n\u00fcfusun ya\u015fad\u0131\u011f\u0131 Hatay’da halk aras\u0131nda b\u00fcy\u00fck tepki yaratmas\u0131 ve bunun sonucunda mecliste tart\u0131\u015fmalar ya\u015fanmas\u0131 dahil, yay\u0131mlanmas\u0131n\u0131n neden oldu\u011fu siyasi yans\u0131malara ra\u011fmen geri \u00e7ekilmedi. Aksine kitap Diyanet ve \u0130sl\u00e2mc\u0131 ve muhafazak\u00e2r \u00e7evrelerin Alevi toplulu\u011funa kar\u015f\u0131 sald\u0131r\u0131lar\u0131n\u0131n temeli ve kilit bir referans kayna\u011f\u0131 olmaya devam etti.<\/p>\n\n\n\n 12 Eyl\u00fcl 1980 darbesi sonras\u0131 T\u00fcrk-\u0130slam Sentezi politikalar\u0131n\u0131n etkisi ve kurumun kendi i\u00e7indekid\u00f6n\u00fc\u015f\u00fcmlerinin de yans\u0131mas\u0131 olarak Diyanet \u00f6nceki d\u00f6nemlerin daha ink\u00e2rc\u0131 tutumuna kar\u015f\u0131 Alevilerin \u0130sl\u00e2mi bir \u00e7er\u00e7evede yeniden tan\u0131mlanmas\u0131n\u0131 i\u00e7eren stratejiler benimsemeye ba\u015flad\u0131. B\u00f6yle bir de\u011fi\u015fiklik \u00f6rne\u011fin uzun d\u00f6nemli Diyanet yetkilisi Abd\u00fclkadir Sezgin\u2019in \u00e7abalar\u0131nda a\u00e7\u0131kt\u0131. Sezgin (Diyanet ad\u0131na) 1990\u2019larda Alevilerin asl\u0131nda Hanefi S\u00fcnni oldu\u011funu iddia eden \u00e7ok say\u0131da yaz\u0131 yay\u0131mlad\u0131. Ama b\u00f6yle bir geli\u015fme Alevilerin tan\u0131nmas\u0131 ya da kabul\u00fc anlam\u0131na gelmedi. Asl\u0131nda, Diyanet Alevili\u011fi artan bir bi\u00e7imde \u0130sl\u00e2mi bir \u00e7er\u00e7evede tan\u0131mlamaya ba\u015flad\u0131\u011f\u0131 ve daha ink\u00e2rc\u0131 tutumunu bast\u0131rd\u0131\u011f\u0131nda bile, devam eden \u015f\u00fcpheler ve Alevileri -\u0130ran, kom\u00fcnistler ve ateistlerin s\u0131zmalar\u0131na a\u00e7\u0131k- potansiyel be\u015finci kol olarak tan\u0131mlamaya devam etti. Aleviler \u0130ran k\u00fclt\u00fcr\u00fc ve \u201cHumeynicili\u011fin\u201d, masonlar\u0131n, H\u0131ristiyanlar\u0131n ve ateistlerin kolayca etkisine girenler olarak tan\u0131mlan\u0131rken, K\u00fcrt ak\u0131mlar\u0131ndan sonra ulusal birli\u011fe y\u00f6nelik en b\u00fcy\u00fck tehlike ve tehdit olarak da tan\u0131mland\u0131. Bu g\u00f6r\u00fc\u015fe g\u00f6re, karanl\u0131kta kalmamalar\u0131 i\u00e7in Alevileri ayd\u0131nlatmak Diyanet\u2019in g\u00f6reviydi. Her t\u00fcrl\u00fc, Aleviler Diyanet taraf\u0131ndanve devletin farkl\u0131 fraksiyonlar\u0131 taraf\u0131ndan potansiyel i\u00e7d\u00fc\u015fman olarak g\u00f6r\u00fclmeye devam etti. <\/p>\n\n\n\n Sonu\u00e7<\/strong>:<\/strong><\/p>\n\n\n\n Diyanet kurumsal tarih\u00e7esinde kendisini \u2018Cumhuriyetin bir kurumu olmakla birlikte tarihsel k\u00f6keni itibar\u0131yla \u015eeyh\u00fclislaml\u0131\u011fa dayanan ve onun geleneksel misyonunu s\u00fcrd\u00fcrmek \u00fczere kurulan\u2019 bir otorite olarak belirler. \u00c7ok partili hayata ge\u00e7i\u015ften bu yana ard\u0131 ard\u0131na geni\u015fleyen Diyanet, AKP d\u00f6neminde bu misyonun hayata ge\u00e7irilmesi i\u00e7in benzeri g\u00f6r\u00fclmemi\u015f bir ivme kazanm\u0131\u015f, Cumhuriyet\u2019in kuruldu\u011funda uleman\u0131n daralan rol\u00fcn\u00fc tersine \u00e7evirme f\u0131rsatlar\u0131 \u00e7o\u011falm\u0131\u015ft\u0131r. Bu nedenle AKP donemi Diyanet i\u00e7in bir alt\u0131n \u00e7a\u011f\u0131niteli\u011findedir. Dini kurumlar\u0131n ve dini e\u011fitimin \u00e7o\u011falmas\u0131, sek\u00fcler kanunlar\u0131n yava\u015f yava\u015f hedef g\u00f6sterilmesi, Diyanet ulemas\u0131na yeni olanaklar tan\u0131makla beraber toplumsal hayat\u0131n\u0130slamizasyonunun h\u0131zlanmas\u0131 anlam\u0131na gelmektedir.H\u00fck\u00fcmetin ki\u015fiselle\u015ftirilmi\u015f otokrasiye do\u011fru evrimi g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, Diyanet’in gelecekteki gidi\u015fat\u0131, \u015eeyh\u00fclislam’\u0131n hem Sultan’a ba\u011fl\u0131 hem de bir \u00f6zerklik alan\u0131na sahip oldu\u011fu Osmanl\u0131 devletindeki stat\u00fcs\u00fcyle daha da paralel olabilir. B\u00f6ylece devletin mezhep\u00e7i boyutunun peki\u015fmesiyleAlevilerin e\u015fit vatanda\u015flar yerine tehdit unsuru olarak g\u00f6r\u00fclmeye ve hedef g\u00f6sterilmeye devam edilmeleri muhtemeldir.<\/p>\n","protected":false},"excerpt":{"rendered":" Ceren Lord T\u00fcrkiye\u2019de \u0130slamc\u0131 hareketin \u00f6nde gelen d\u00fc\u015f\u00fcn\u00fcrlerinden ve ayn\u0131 zamanda Cumhurba\u015fkan\u0131 Erdo\u011fan’\u0131n \u2018fetvac\u0131s\u0131’ olarak bilinen Hayrettin Karaman, Yeni \u015eafak gazetesindeki k\u00f6\u015feyaz\u0131s\u0131nda dindarlara \u015f\u00f6yle seslenir: \u201cT\u00fcrkiye\u2019de bir kesim, kendilerini tavizsiz M\u00fcsl\u00fcmanlar diye takdim ederek veya b\u00f6yle bilerek eskiden beri Diyanet\u2019i taviz vermekle, d\u00fczenin uydusu olmakla itham eder ve ele\u015ftirirler. \u2026Diyanet de \u2026 asla d\u00fczene itaat edece\u011fim diye Allah\u2019a \u00e2si olmad\u0131 \u2026H\u00e2s\u0131l\u0131 elimizde vakf\u0131yla beraber Diyanet gibi muazzam bir kurum var, bu kurum vas\u0131tas\u0131yla halk\u0131n […]<\/p>\n","protected":false},"author":1,"featured_media":864,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[8,7],"tags":[],"class_list":{"0":"post-863","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-guncel","8":"category-siyaset"},"yoast_head":"\n